“... The second part of this point in the typology is a little more difficult to connect with the Gospel of Philip. The Gospel of Philip does not contain a detailed account of the cosmogonic myth like we find in Irenaeus or in other Gnostic texts such as the Apocryphon of John or the Hypostasis of the Archons. The myth, however, is clearly assumed by a number of references. In the Valentinian story, it is not a war in heaven that is the catalyst for the creation of the material world, but the fall of Sophia with her subsequent creation of the Demiurge and his Archons. As a result of her fall, Sophia is separated into two distinct but related beings. Irenaeus identifies the two beings as the “first” or “upper” Sophia and the Sophia “which they also term Achamoth” (Hebrew khokmah; Haer. 1.4.1). Here we see a play on words where both the Greek sophia and the Hebrew khokmah mean “wisdom.” The Gospel of Philip contains evidence that it knows of Sophia’s fall and her two manifestations, although the termi- nology is slightly different from that used by Irenaeus. Here the name of Achamoth is applied to both manifestations, “although with a differ- ence of vocalization.”69 “Echamoth is one thing and Echmoth another. Echamoth is Wisdom simply, but Echmoth is the Wisdom of death which is the one which knows death, which is called ‘the little Wisdom’” (60.10–15). In another place we are told that “Wisdom who is called ‘the barren’” (a phrase which is equivalent to “little Wisdom”) is “the mother of the angels” (63.30–32; see 59.30–32). Schenke has shown that these angels must refer to the Demiurge and his Archons.70 ...”