[509]. p. 12, Copt. This “power” is evidently the better part of man’s soul like the Logoi who dwell therein in the passage quoted above from Valentinus, see [Chap. IX], p. [112] supra.
[510]. p. 194, Copt.
[511]. See n. 3, p. [137] supra.
[512]. So the Μέρος τευχῶν Σωτῆρος (p. 321, Copt.).
[513]. The likeness of Mary the Mother and Mary Magdalene to the seven Virgins appears in the translation of Amélineau (Pistis Sophia, Paris, 1895, p. 60). Schwartze (p. 75, Lat.) puts it rather differently. See also Schmidt, K.-G.S. bd. 1, p. 75. The “receivers” of the Virgin of Light are mentioned on p. 292, Copt.
[514]. p. 184, Copt.
[515]. pp. 340, 341, Copt. As ⲒⲞϨ (ioh) is Coptic for the Moon, it is just possible that there may be a kind of pun here on this word and the name Iao. Osiris, whose name was often equated by the Alexandrian Jews with their own divine name Jaho or Jah, as in the Manethonian story of Osarsiph = Joseph, was also considered a Moon-god. Cf. the “Hymn of the Mysteries” given in [Chap. VIII], where he is called “the holy horned moon of heaven.”
[516]. See note 1, p. [138] supra. The Bruce Papyrus (Amélineau, Notice sur le Papyrus Gnostique Bruce, Paris, 1882, p. 220) speaks of the “Thirteenth Aeon, where are the Great Unseen God and the Great Virgin of the Spirit (cf. the παρθενική πνεῦμα of Irenaeus) and the twenty-four emanations of the unseen God.”
[517]. See n. 2, p. [142] supra.
[518]. See [Chapter IX], p. [104] supra.