Sophia, or psychic, that is animated by the Demiurge alone and therefore like him foolish and ignorant although capable of improvement, or hylic, that is formed wholly of matter and therefore subject to the power of the demons[390]. Nothing is said explicitly by Hippolytus as to how this division into classes is made; but we know by other quotations from Valentinus himself that this is the work of Sophia who sends the Logoi or Words into such souls as she chooses, or rather into those which she has created specially and without the knowledge of the Demiurge[391]. The consequences of this division upon the future of mankind generally also differed materially from that of the Ophitic scheme. Only the pneumatics or spiritual men are by nature immortal or deathless, and when they leave the material body go on high to the Ogdoad or Heaven of Sophia, where she sits with Jesus the “Joint Fruit” of the Pleroma[392]. The hylics or men who are wholly material perish utterly at death, because their souls like their bodies are corruptible[393]. There remain the psychic—the “natural men” of the New Testament[394]—who are not so to speak “saved”; but are yet capable of salvation. How was this salvation to be brought about? Valentinus seems to have answered this by saying, as any Catholic Christian would have done at the time, that it was through the Divine Mission of Jesus. Yet this Jesus, according to Valentinus or the Valentinian author from whom Hippolytus draws his account, was neither Jesus the Joint Fruit of the Pleroma, who according to them remained with his spouse Sophia in the Heavenly Jerusalem, nor Christos who with his consort the Holy Spirit was safe within the Pleroma. He was in effect a third saviour brought into being especially for the salvation of all that is worth saving in this devil-ruled and material world, in the same way that Christos and his consort had saved the first Sophia after she had given birth to the monstrous Ectroma, and as Jesus the Joint Fruit had saved this Ectroma itself. It is very probable, as M. Amélineau has shown with great attention to detail, that every system, perhaps every universe, had according to Valentinus its own saviour, the whole arrangement being part of one vast scheme for the ordering and purifying of all things[395]. Hence Valentinus explains, as the Ophites had failed to do, that salvation spreads from above downwards and that the redemption of this world was not undertaken until that of the universe of the Demiurge had been effected[396]. The Demiurge—and the statement has peculiar significance if we consider him the God of the Jews—had been taught by Sophia Without that he was not the sole God, as he had imagined, and had been instructed and “initiated into the great mystery of the Father and the Aeons[397].” Although it is nowhere distinctly stated, it seems a natural inference that the same lot will fall to the psychic men who are, like the Demiurge, “soul” rather than