says, spake, “The Lord thy God is a burning and consuming fire.”[130] And truly he wishes this (text) to be thus written. But the power of the fire, he says, is in some sort double; for it is an all-devouring fire (and) cannot be quenched. And according to this, indeed, a part of the soul is mortal, being a certain middle state; for it is a Hebdomad and Laying to Rest. For below (the soul) is of the Ogdoad where is Sophia, a day which has been given shape, and the Common Fruit of the Pleroma; but above it is of Matter wherein is the Demiurge.[131] If it makes itself completely like those who are on high in the Ogdoad, it becomes immortal and comes to the Ogdoad, which is, he says, the heavenly Jerusalem; but if it makes itself completely like matter, that is to the material passions, it is corruptible and is destroyed. 33. As therefore the first and greatest power of the [Sidenote: p. 291.] psychic essence becomes an image [of the only-begotten Son, so the power of the material essence] is the devil, the ruler of this world, and (that) of the essence of demons, which is from perplexity, is Beelzebud.[132] But it is Sophia on high who works from the Ogdoad up to the Hebdomad. They say that the Demiurge knows absolutely nothing, but is according to them mindless and foolish and knows not what he does or works. And for him who knows not what he makes, Sophia creates all things and strengthens them. And when she had wrought it, he thought that he had by himself accomplished the creation of the cosmos; wherefore he began to say: “I am God, and beside me there is none other.” 34. The Tetractys of Valentinus is then at once:-- “A certain source containing roots of eternal nature.” (Pyth., _Carm. Aur._, l. 48.)