Basilides, therefore, forms a very important link between Simon Magus and the pre-Christian Gnostics—with whom Basilides was connected, as we have seen, through his master and Simon Magus’ successor Menander—on the one hand, and Valentinus on the other. But his teaching also explains to us why so many of the features of the Ophite doctrines also reappear in the Valentinian heresy. For the three Sonhoods of Basilides, although described in a fantastic and almost unintelligible way by Hippolytus, seem to correspond in idea with the First and Second Man and the Christos of the Naassene writer; while the Holy Spirit, who is of inferior essence and therefore remains below the Supreme Godhead, can hardly be distinguished from the Sophia or Prunicos who in the Ophite scheme plays so large a part in the work of the redemption of the light. The power of the Great Archon or Ruler of this World is also said in Hippolytus’ account of the Basilidean teaching, to rise no higher than the firmament, which was placed between the hypercosmic spaces where soared the Boundary Spirit, and the ordered universe[325],—a statement which strictly corresponds to the limit placed on the power and authority of the Ophite Ialdabaoth. The Archon of Basilides who must, I think, be intended for Yahweh the God of the Jews is, like Ialdabaoth, ignorant that there is anything above him[326]; and although he differs from his prototype in being better taught by his Son, this is easily explained by the higher position occupied by both Jews and Christians in Alexandria than in Phrygia. It is significant also that the mystic and probably cryptogrammatic name Caulacau which the Naassene writer uses for the Saviour of his system is applied to the corresponding person in the system of Basilides[327].