doubtless due in the first instance to the passage in the Book of Proverbs VIII., IX., where Wisdom חָכְמָה or Ἀχαμώθ (in both languages feminine) is described as existing from the beginning and the daily delight of Yahweh, rejoicing always before him and his instrument in making the universe (Clem. _Hom._ XVI. c. 12). It is said that Simon Magus called his mistress Helena by the name of Sophia, but the story only occurs in Victorinus of Pettau and is probably due to a confusion with the Sophia of later sects like that of Valentinus. In all these, with the single exception of that of Marcion, she plays a predominant part in the destiny of mankind. Footnote 162: This appears in the Latin version of Irenaeus only. Footnote 163: Ὑφ’ ἑκάστου δὲ τούτων ἕνα οὐρανὸν δημιουργηθῆναι, καὶ ἕκαστον οἰκεῖν τὸν οἰκεῖον. Irenaeus, _op. cit._ Bk I. c. 28, p. 230, Harvey. Footnote 164: Origen, _cont. Cels._ Bk VI. c. 32. This Ialdabaoth or Jaldabaoth appears in the systems or heresies of the Nicolaitans and of those whom Epiphanius calls “Gnostics” _par excellence_. See Epiphanius, _op. cit._ Bk I. t. ii., _Haer._ 25, p. 160, and _Haer._ 26, p. 184. Theodoret, _Haer. Fab._ Bk V. c. 9, makes him belong also to the system of the Sethians. In all these he is the son of Sophia and presides over one or more of the super-terrestrial heavens, although the particular place assigned to him differs in the different sects. In the _Pistis Sophia_ he is described (in the story of Pistis Sophia proper) as a power “half flame and half darkness” (cf. Ezekiel viii. 2) projected by one of the “triple-powered” gods of our universe and sent down into Chaos for the destruction of the heroine; in one of the later documents of the book we see him as lord of a particular portion of Chaos, where he presides over the punishment of a certain class of sinning souls. His name offers many difficulties. Gieseler reads it ילדא בהות, “son of Chaos,” and this Salmon, _Dict. Christian Biog._ s.h.v., considers the most probable derivation, although Harvey’s reading of יה־אל־דאבהות “Lord (or Jah) God of the Fathers,” is certainly more appropriate. In the great Magic Papyrus of Paris, the name appears as ⲁⲗⲑⲁⲂⲱⲧ, which can hardly be anything else that Aldabôt or Adabôt, since we have ⲁⲗⲑⲱⲛⲁⲓ for Adonai in the next line (Griffith, _The Old Coptic magical texts of Paris_, p. 3; extract from the _Zeitschrift für Ägyptische Sprache_, Bd. XXXVIII.). In Papyrus XLVI. of the British Museum (Kenyon, _Gk. Pap._ p. 69), we find βαλβναβαωθ, probably a clerical error for Jaldabaoth, which is again followed as before by the name Αδωναι. In the Leyden Papyrus which calls itself the “8th Book of Moses,” we have a god invoked as Aldabeim, which is there said to be an Egyptian name, and to be the φυσικὸν ὄνομα “natural name” of the sun and the boat in which he rises when he dawns upon the world (Leemans, _op. cit._ pp.