receiving from the hand of Lachesis a demon as their guides through life. It is more likely, however, to have been derived from the Zoroastrian belief in the Fravashis or Ferouers, celestial spirits who live with Ahura Mazda and the powers of light, until they are sent on earth to be joined with the souls of men, and to combat the powers of Ahriman (see L. C. Casartelli, _La Philosophie Religieuse du Mazdéisme_, Paris, 1884, pp. 76-80, for references). Cf. Hope Moulton, _op. cit._ c. VIII. _passim_. Footnote 387: Irenaeus, Bk I. c. 1, § 12, p. 59, Harvey: Τοὺς δὲ πνευματικοὺς ἀποδυσαμένους τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. “And the Spirituals, or Pneumatis, doffing their souls and becoming intelligent spirits, shall enter unperceived and unseen within the Pleroma, and shall be given as brides to the angels about the Saviour.” This suggestion, which completely shocked the modesty of Tertullian, may be connected with the Zoroastrian idea of the virgin who appears to the believer as his conductor at the bridge Chinvat. See Chapter XII, _infra_. Footnote 388: This appears in the _Excerpta Theodoti_, fr. 63, Migne’s _Patrol. Graeci_, t. IX. col. 689: Ἡ μὲν οὖν πνευματικῶν ἀνάπαυσις ἐν Κυριακῇ ἐν Ὀγδοάδι ἡ Κυριακὴ ὀνομάζεται· παρὰ τῇ μητρὶ ἔχοντα τὰς ψυχὰς τὰ ἐνδύματα ἄχρι συντελείας· αἱ δὲ ἄλλαι πισταὶ ψυχαὶ παρὰ τῷ Δημιονυργῷ· περὶ δὲ τὴν συντέλειαν ἀναχώρουσι καὶ αὐτοὶ εἰς Ὀγδοάδας. Εἶτα τὸ δεῖπνον τὸν γάμον κοινὸν πάντων τῶν σωζωθέντων, ἄχρις ἂν ἀπισωθῇ πάντα καὶ ἄλληλα γνωρίσῃ. “Therefore the repose of the Spirituals in [the dwelling] of the Lord, that is, in the Ogdoad, is called the Lord’s rest” (cf. Irenaeus, Bk I. cc. 1, 9, p. 46, Harvey): “the garments [_i.e._ natures] containing the souls [will remain] with the Mother until the Consummation. And the other faithful souls (will remain) with the Demiurge; and at the Consummation they will withdraw, and they also will go into the Ogdoad. Then will be the Wedding Feast of all those who are saved until all things shall be made equal and all things mutually made known.” This heavenly banquet, of which we may be quite sure Valentinus made the Marriage in Cana a type, will be met with again in the worship of Mithras (Chapter XII, _infra_). But it was also well known to the Orphics (see Abel’s _Orphica_, Frag. 227, etc.), and the question repeats itself: Did the Orphics borrow the idea from the Persians, or the Mithraists from the Orphics? Footnote 389: Valentinus may have found this doctrine in Egypt, where as Maspero points out (_Ét. Égyptol._ I. p. 398) only the rich and noble were thought to enjoy the life beyond the grave. Footnote 390: