87, 119, 127). It is not at all certain, however, which of these is the right spelling, for the German editors of Hippolytus read in one place Esaldaios for Ialdabaoth, and the Magic Papyrus last quoted has a name Aldazaô which is said to be quoted from a book of Moses called _Archangelicus_ (Leemans, _op. cit._ p. 157). The name Ialdazaô (“El Shaddai”?) is used as that of the “God of Gods” in the great Magic Papyrus of Paris, with whose name that of the aeon Sophia is mentioned (Wessely, _Griech. Zauberpap._ p. 50). The most probable conclusion is that Jaldabaoth represents some name or epithet of God current among the Semitic Babylonians which had fallen into disuse and had been much corrupted by being turned into and out of demotic. So Revillout (_Revue Égyptologique_) gives an instance where the invocation ἐπίσχες ἐπί με “Come unto me!” by a like process became transmogrified into “_episkhesepimme_” without being recognized by the scribe as Greek. Footnote 165: εἰδικὸς κόσμος, Hippolytus, _op. cit._ Bk V. c. 7, p. 153, Cruice. By the expression Demiurge he means that he fashioned it from pre-existent matter, as a workman builds a house. Footnote 166: Irenaeus, Bk I. c. 28, p. 230, Harvey. Footnote 167: Thus Irenaeus, Bk I. c. 18, p. 198, Harvey, in summarizing the teaching of Saturninus says that the god of the Jews was one of the (world-creating) angels. That Saturninus’ opinion was derived from or coincided with that of the Ophites, see Salmon, _Dict. Christian Biog._ _s.v._ Saturninus. Hippolytus Naassene also calls Jaldabaoth “a fiery god” and “a fourth number,” _op. cit._ Bk V. c. 7, p. 153, Cruice, in allusion to the text about God being a consuming fire and to his Tetragrammaton or four-lettered name. Epiphanius, _Haer._ XXXVII. c. 4, p. 500, Oehler, says Κaὶ οὗτός ἐστι, φασίν, ὁ θεὸς τῶν Ἰουδαίων ὁ Ἰαλδαβαώθ, “And this Ialdabaoth is, they [the Ophites] say, the God of the Jews.” Footnote 168: Origen, _cont. Cels._ Bk VI. c. 32. Footnote 169: Hippolytus, _op. cit._ Bk IV. c. 11. Footnote 170: See the picture by Faucher Gudin of the universe according to the Babylonians in Maspero, _Hist. Ancienne des Peuples de l’ Orient Classique_, Paris, 1895, t. I. p. 543. Footnote 171: