and that this collection of Divine beings made up the Pleroma or Fulness of the Godhead. The same writers agree that all Valentinians also taught that the lowest member of the Pleroma fell away from the Godhead from ambition or some similar cause, strayed outside the Pleroma and necessitated the creation of another Divine syzygy called Christ and the Holy Spirit to restore her to her place, and of a solitary Power called Horos or Stauros the “Limit” or the “Cross” to preserve the Pleroma from further contact with the Kenoma or the Void outside it. Before returning to the Pleroma, moreover, Sophia had given birth without male assistance to a being expressly compared to the “earth without form and void” of Genesis, which the last Divine Syzygy of Christ and the Holy Spirit before returning to the Godhead fashioned into an Æon as perfect as those within it.[94] On finding herself alone, however, this Sophia Without, as she was called, suffered several “passions” or emotions:—fear, grief, perplexity, and supplication—and she prayed to the Syzygy which had given her form for deliverance from them. In answer to her prayers, yet another Divine Emanation came forth from the Godhead. This was “Jesus, the Great High Priest,” to whose formation every one of its members had contributed whatever was best and brightest in the nature of each. Jesus in His emanation went immediately to the consolation of Sophia Without, stripped her of her passions and remained with her as her spouse in what is called the Heavenly Jerusalem to reign with her over all that is without the Godhead. As for her passions, since they could not be destroyed, they were made, say the Valentinians quoted by Hippolytus, into different substances or essences—her fear into the essence of the soul, her grief into that of matter, and her perplexity into that of demons, while of her supplication He made “a path for repentance.” The essence of the soul, which is called by several names suggesting the God of Moses, became the Architect of the Cosmos or ordered world, and rules, without being aware of the existence of the Powers superior to himself, in the Heavenly Jerusalem or Ogdoad, over the Seven Heavens. The more material Cosmos or ordered world of matter is, according to the same writer, ruled by a Power called Diabolos, perhaps the Accuser or Adversary, and the Chaos, which is below all, by Beelzebub the prince of the devils.[95]