There remains to be said that _the Gospel according to the Egyptians_ mentioned above is the only apocryphal document that Hippolytus directly attributes to the earlier Ophites or Naassenes. The sects derived from them seem to have made use of a great number of others, among which we find a _Book of Baruch_ otherwise unknown to us, _The Paraphrase of Seth_, the _Gospels of Nicodemus_, _Philip_, and _Thomas_, together with a _Gospel according to the Hebrews_, which may or may not have been identical with the one which Hippolytus calls that according to the Egyptians[271]. Of these, the first two are entirely lost, and the documents which we possess bearing the name of the Gospel of Nicodemus relate the events of the Crucifixion in much the same way as the Canonical Gospels, but add thereto the visit of Jesus to Hades. A _Gospel of Thomas_, which is also extant, contains only the account of miracles performed by Jesus in His infancy, and therefore goes to controvert the Ophite theory that Christos and Sophia only descended upon Him at His baptism, and that up to that period He was as other men. It is probable, however, that our copies of these Apocryphal Gospels have been severely edited so as to expunge everything which savoured of Gnostic teaching and may really have been partly or wholly the work of Ophites[272]. Of the _Gospel of Philip_, Epiphanius has preserved a short passage as follows: “The Lord has revealed to me what the soul ought to say when she goes to heaven, and how she ought to answer each of the Powers on high. ‘I have known myself,’ she says, ‘and I have collected myself from everywhere, and I have not begotten children for the Archon, but I have rooted out his roots, and I have collected the scattered members, and I know thee what thou art. For I, she says, am from above[273].’ And thus he [_i.e._ Philip] says, she is set free. But if, he says, she is found to have begotten a son, she is retained below, until she can receive again her own children, and draw them up to herself[274].” Similar expressions are to be found in two of the documents of the _Pistis Sophia_, and the abstinence from sexual intercourse which they enjoin is direct and first-hand evidence rebutting the accusation of promiscuous immorality which Epiphanius brings against the Ophites or their related sects. Epiphanius attributes to the same sect of “Gnostici” the use of a _Gospel of Perfection_ which “others”—the context shows that he means certain Ophites—“are not ashamed to call the Gospel of Eve.” Of this he also preserves a single passage as follows: