Irenaeus, Bk I. c. 1, § 10, p. 49, Harvey: Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλ’ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. “Having indeed fashioned the world, he (the Demiurge) made material man; not taking him out of this dry earth, but from the unseen substance, from the poured forth and liquid matter, and into him, they declare, he breathed that which is of the soul.” Although this might be taken for a Ptolemaic elaboration or embroidery of Valentinus’ own doctrine, it is repeated in almost identical words in the _Excerpta Theodoti_ of Clement of Alexandria, which represent the teaching of the Oriental School, and it is therefore possibly the statement of Valentinus himself. Hippolytus, _op. cit._ Bk VI. c. 34, p. 293, Cruice, is quite in accord with this. Irenaeus says later (Bk I. c. 1, § 11) with reference to the body of Jesus: καὶ ὑλικὸν δὲ οὐδ’ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας. “And they say that He took on Himself nothing whatever of matter; for matter is not susceptible of salvation.” From which it is to be inferred that Valentinus rejected the resurrection of the body. Footnote 386: Irenaeus, Bk I. c. 1, § 4, p. 23, Harvey, says that when Jesus, the Joint Fruit of the Pleroma, was projected, Angels of the same kind as himself (ὁμογενεῖς) were projected with him as a guard of honour. That these are the spiritual spouses of the souls of men is confirmed by Hippolytus, _op. cit._ Bk VI. c. 34, p. 292, according to Cruice’s emendation: Ὑποδιῄρηται δὲ καὶ τὰ ἐν τῇ Ὀγδοάδι, καὶ προβεβήκασιν ἡ Σοφία, ἥτις ἐστὶ μήτηρ πάντων τῶν ζώντων κατ’ αὐτούς, καὶ ὁ κοινὸς τοῦ Πληρώματος καρπὸς ὁ Λόγος, [καὶ] οἵτινες εἰσὶν ἄγγελοι ἐπουράνιοι, πολιτευόμενοι ἐν Ἰερουσαλὴμ τῇ ἄνω, τῇ ἐν οὐρανοῖς. “The things which are in the Ogdoad also are subdivided, and there proceed (from it) Sophia who is, according to them, the Mother of All Living, and the Joint Fruit of the Pleroma, the Logos, and there are certain heavenly angels who are citizens of the Jerusalem which is above, that which is in the heavens.” So later (_ibid._ p. 293, Cruice) ... οἵτινές εἰσι λόγοι ἄνωθεν κατεσπαρμένοι ἀπὸ τοῦ κοινοῦ τοῦ Πληρώματος καρποῦ καὶ τῆς Σοφίας εἰς τοῦτον τὸν κόσμον, κατοικοῦντες ἐν [σώμα]τι χοϊκῷ μετὰ ψυχῆς, ὅταν δαίμονες μὴ συνοικῶσι τῇ ψύχῃ. “There are certain Logoi sown from above in the world by the Joint Fruit of the Pleroma and Sophia, which dwell in the material body with the soul, when there are no demons dwelling with it.” Clement of Alexandria, in _Strom._ Bk V. c. 14, points out that the notion of demons dwelling with the soul is to be found in Plato, and quotes the passage from the Vision of Er (_Rep._ Bk X. c. 15) about the souls of men between births each