It would be easy to see in these features of the _Texts of the Saviour_ the work of Marcus the magician who, as was said in a former chapter, taught, according to the Fathers, a corrupted form of the doctrine of Valentinus for his own interested purposes[641]. The distinguishing feature about his celebration of the Eucharist is the same as that given in the _Texts of the Saviour_, and as Clement of Alexandria was acquainted with a sect in his day which substituted water for wine therein[642], it is probable that Marcosians were to be found during the latter part of the IInd century in Egypt. It is also to be noted that the annotator has written upon the blank leaf which separates the first and second books of the _Pistis Sophia_ a cryptogram concealing, apparently, the names of the Ineffable One and the other higher powers worshipped by Valentinus, and this seems to be constructed in much the same way as the isopsephisms and other word-puzzles attributed by Irenaeus to Marcus[643]. The mixture of Hebrew names and words with Egyptian ones in the prayer of Jesus given in the _Texts of the Saviour_ would agree well with what the last-named Father says about Marcus being a Jew, and a prayer which he represents Marcus as making over the head of a convert baptized into his sect is couched in a jargon of the same character[644]. On the other hand, the opening sentence of the book calls Jesus “our Lord,” which Irenaeus tells us the Valentinians carefully abstained from doing[645], and the long and detailed description of the different hells and their tortures is much more Egyptian than Jewish[646]. The remark attributed to Basilides as to one in a thousand and two in ten thousand being worthy to take the higher mysteries is here put into the mouth of Jesus, and perhaps it would be safer to attribute for the present the _Texts of the Saviour_ not to Marcus himself, but to some later Gnostic who fused together his teaching with that of the earlier and more disinterested professors of Egyptian Gnosticism.