However that may be, Origen’s discourse agrees with Celsus in describing a “thick black line marked Gehenna or Tartarus” which cuts, as he says, the diagram in two. This is specially described by Celsus; and if it surprises anyone to find it thus placed above the planetary heavens, it can only be said that later Gnostics, including those who are responsible for the principal documents of the _Pistis Sophia_ to be presently mentioned, put one of the places where souls were tortured in “the Middle Way” which seems _above_, and not, like the classical Tartarus, _below_ the earth[237]. Below this again, come the seven spheres of the planets dignified by the names of Horaios, Ailoaios, Astaphaios, Sabaoth, Iao, Ialdabaoth and Adonai respectively. These names are, indeed, those given in Irenaeus as the names of the descendants of Sophia, although the order there given is different. As to the meaning of them, Origen declares that Ialdabaoth, Horaios, and Astaphaios are taken from magic and that the others are (the Hebrew) names of God[238]. But it should be noticed that Origen is in this place silent as to their situation in the diagram, and that those assigned to them in Matter’s and Father Giraud’s reconstructions are taken from the prayers or “defences” which will be given independently of it. The division which Matter calls “Atmosphère terrestre” and Father Giraud “The Fence of Wickedness” (Φραγμὸς Κακίας) is also not to be found in Origen’s description of the diagram, but is taken from another passage where he defines it as the gates leading to the aeon of the archons[239]. The remaining sphere, containing within itself ten circles in Matter’s reconstruction and seven in Father Giraud’s, is however fully described. The number ten is, as Matter himself admitted to be probable, a mistake of the copyist for seven[240], and there can be no doubt that the larger sphere is supposed to represent our world. The word “Leviathan” which in accordance with Origen’s description is written both at the circumference and at the centre of the circle[241] is evidently Ophiomorphus or the serpent-formed son of Ialdabaoth whom we have seen cast down to earth by his father together with the protoplasts Adam and Eve[242]. He should according to the later Gnostics be represented in the shape of a “dragon” or serpent coiled round the world and having his tail in his mouth, while the seven circles within the ring thus formed are the seven Archons or ruling spirits created by him in imitation of Ialdabaoth. These are represented in beast-like form and are, as we have seen, hostile to man. The first four have the Hebrew angelic names of Michael, Suriel, Raphael, and Gabriel, perhaps because the four planetary worlds to which they correspond bear also Hebrew names of God[243]. The remaining three Thauthabaoth, Erataoth, and Thartharaoth are probably taken from the peculiar corruption of Hebrew and Egyptian words to be found in the Magic Papyri. Some of them, at any