The INTERPOLATED FRAGMENT which occupies most of the first leaf of the Third Document is entirely taken up with the relation of the Ineffable one to His “members”; but is too short and disconnected to give us much information on the subject. It is put into the mouth of Jesus and it makes allusion to other revelations which Jesus is said to have previously made or “written,” or which He promises. The style is not unlike that of the First Document, so that I do not see why it may not be an extract from the same book if, as may be probable, Jesus continued in it the account of His upward journey after leaving Pistis Sophia in the thirteenth Æon.[28] * * * * * The THIRD DOCUMENT may perhaps be called without fear of contradiction “Part of the Books of the Saviour,” because it bears that title both at its head and at its foot. It begins by an exhortation to the disciples to preach “to the whole world” a series of ἀποτάγματα or renunciations of sin which may be connected with Jesus’ speech to Andrew at the end of the Second Document. It should be noted, however, that while in the Second Document mankind is to be entreated to renounce the world and its matter so that they may “go unto the Light,” the author of this Document presses them to abjure sin lest they suffer the torments of hell. These torments are also dealt with in considerable detail, and we can gather from the description that there are four Places of Punishment called respectively Amente, Chaos, the Middle Way, and the Outer Darkness.[29] This seems to be a sort of amalgam of different traditional beliefs, for while Amente appears in the _Book of the Dead_, Chaos in the First Document does not seem to be thought of as necessarily a Place of Punishment, and we have seen Pistis Sophia speaking of it in the Second Document as “the world of men.” So, too, the location of these different hells shows some confusion of thought. Amente is probably in the West or beyond the earth as it is in the _Book of the Dead_, Chaos is either the earth itself or beneath it, while the Middle Way is, like the Place of Punishment in the Enochian literature, in the firmament or “below the Sphere.” As for the Outer Darkness, its name shows it to be a relic of Pagan Egypt where it was held that beyond the confines of the earth, the air became so thick as to be actually tangible and concrete. Among the tormentors in these various hells we find Ariel, Pistis Sophia’s persecutor Ialdabaoth, one “Iakhthanabas the Merciless” and the Dragon of Outer Darkness who is depicted as a great serpent coiled round the world having his tail in his mouth and containing places of torment within him where ice and cold come to supplement the tortures of fire and smoke.