The Naassene writer says that the peace preached “to those that are afar off” of Ephesians ii. 17, refers to τοῖς ὑλικοῖς καὶ χοϊκοῖς “to the material and earthly,” and that “to those that are near” to τοῖς πνευματικοῖς καὶ νοεροῖς τελείοις ἀνθρώποις “to the spiritual and understanding perfect men.” Hippolytus, _op. et loc. cit._ Footnote 206: Hippolytus, _op. cit._ Bk V. c. 8, pp. 172, 173, Cruice. Footnote 207: _Cum accepisset concupiscentiam superioris luminis, et virtutem sumpsisset per omnia, deposuisse corpus et liberatam ab eo._ Irenaeus, Bk I. c. 28, p. 229, Harvey. As he goes on to say: _Corpus autem hoc exuisse dicunt eam, foeminam a foemina nominant_, it is plain that he is here referring to the Third or Lower Sophia who was one of the personages in the Valentinian drama and unknown, so far as we can tell, to the Ophites. The Latin translator is no doubt responsible for this confusion. Footnote 208: That this was the object of Ialdabaoth in creating Eve is plain from Irenaeus’ Latin text (Bk I. c. 28, p. 233, Harvey): _Zelantem autem Ialdabaoth voluisse excogitare evacuare hominem per foeminam, et de sua Enthymesi eduxisse foeminam, quam illa Prunicos suscipiens invisibiliter evacuavit a virtute_. He then goes on to relate the seduction of the archons which plays so large a part in the Enochian literature, and which is made Sophia’s contrivance for nullifying the command to “Increase and multiply” in Genesis. Footnote 209: τὰ μικρὰ μυστήρια τὰ τῆς σαρκικῆς γενέσεως: Hippolytus, _op. cit._ Bk V. c. 8, p. 172, Cruice. Footnote 210: Hippolytus, _op. cit._ Bk V. c. 9, p. 177, Cruice. Footnote 211: _Ibid._ Bk V. c. 6, p. 140, Cruice. Footnote 212: Irenaeus, Bk I. c. 28, § 6, p. 238, Harvey. The section is given almost word for word as in Irenaeus; but it is manifestly taken from some other source than that of the Greek text, and is inconsistent with the rest of the story. If the Lower Sophia or Prunicos (the Substitute) were born from the mere boiling over of the light shed upon her mother, of what had she to “repent”? In the _Pistis Sophia_, indeed, the heroine wins her way back to her former estate by repentance, but _her_ fall has been occasioned by disobedience and ambition. So, too, the story about Jesus changing His form on His descent through the seven heavens is common to the story of Pistis Sophia and the legend of Simon Magus, which two it therefore connects (see Chapter VI, vol. I. p. 191, n. 4). It also appears in the _Ascension of Isaiah_ which Mr Charles thinks may be dated about 150 A.D. (see Charles, _Ascension of Isaiah_, 1900, pp. xi and 62), but which is probably of much later date. There are other features to be noted in their place common to the _Pistis Sophia_ and the last named work. Footnote 213: That is to say, that which does not perish and return to the Deity. Footnote 214: