The Third Document, however, resumes the descent of the slope of degradation with increased speed. As with the Egyptian funerary texts which succeeded and in some measure supplanted the _Book of the Dead_,[74] the punishments after death and the way to escape them form the principal theme of this Document. As for magic, the gifts of healing and working of miracles, here explained as the raising of the dead and the casting out of devils, which the Epistle to the Corinthians puts among the Charismata or gifts of the Spirit,[75] are here said to belong to the Rulers or wicked Archons, and to be only lawfully exercised by the disciples for the purpose of spreading the faith throughout the world.[76] So, too, the information as to the fourfold division of man’s incorporeal part: Power, Soul, Spirit Counterfeit, and Fate, is all taken from the popular beliefs of Pagan Egypt; and the formulas enabling the initiate to “loose the bonds” which bind the soul to the worst of these, are as clearly to be referred to the belief in the power of names and in the compulsion of the spirit-world which Iamblichus tells us was the main peculiarity of Egyptian magic.[77] The divisions of the place of punishment into four hells of graduated intensity and the final doom of annihilation for the worst sinners are also taken from the same literature.[78] So far does this go, that even the uninitiated dead when in the worst of all the hells can escape from his torments and enjoy a qualified beatitude, if he then repeats certain names which he has learned during his life.[79] It is quite true that we hear in this Document about the Love of God and the initiates doing things worthy of the mysteries and praying prayers in certain forms; but its general tendency remains almost entirely magical.