With the Fourth Document, we seem to have reached the bottom of the slope. The disciples here know nothing—it will be remembered that the scene is supposed to take place directly after the Resurrection—of the higher worlds and their mysteries, or even of the parts of this Chorema or Space which are above the Treasure-house; and their flight upward with Jesus has for its object merely the exhibition of the terrors of one of the Places of Punishment. So, too, the information which they obtain both by sight and by word of mouth as to the disposition and names of the stars and planets can hardly have been of use to them except for the purpose of magic and astrology. Of the joys prepared for the faithful and of the glories of the Divine Presence described in the _Book of Enoch_ and other Apocrypha, they are told nothing. The sacraments that Jesus celebrates for them are, it would seem, to be given to them in return for leaving all and following Him;[80] but are entirely magical in character, and nothing is said of any abandonment of sinful practices or of any repentance being necessary for their efficacy. The sign that He asks for from His Father,[81] here called merely the Father of the Treasure-house, although not here specifically described, is, as we know from the parallel passage in the _Bruce Papyrus_, the conversion of the wine in one of the wine-cups into the “water of baptism,”[82] in a way which strongly reminds us of the juggling sacraments attributed by Irenæus and the other heresiologists to the magician Marcus. The formal remission of sins which precedes this sacrament is accomplished by the invocation of many powers with incomprehensible names, and, if we read the passage correctly, only extends to sins of the flesh.[83] They are told to “hide this mystery and give it to none” save those who observe His commandments in words which almost repeat those of the _Book of the Dead_.[84] Yet even these sacraments would appear not to be needed by those who know the Great Name, the utterance of which will put to flight all demons, dissolve their houses of torment, and subjugate the highest material powers of the universe.[85] Nothing is wanting to show that the sect which put forth this Document had slipped back into the preoccupation with the terrors of hell which is the prevailing feature of the Egyptian religion of the last native dynasties,[86] and that the belief in magic and astrology into which Hellenic Paganism had sunk during the third and fourth centuries had taken the place of the loftier if vain speculations of the earlier Documents of our text. So much is this the case that the Ineffable One and the First Mystery of the first three Documents are not even mentioned here, and the only link connecting this with the story of Pistis Sophia is the casual mention of her name as supplying a “Power” for the planet Venus.[87]