Another large fragment in the Bruce Papyrus is also connected with that which has been called above the _Texts of the Saviour_, and helps to link up this with the system of the _Pistis Sophia_ proper. In the first part of the _Texts of the Saviour_ (_i.e._ the fourth document in the British Museum book), Jesus, as has been mentioned, celebrates with prodigies a sacrament which He calls the “Baptism of the first Oblation”; and He tells them at the same time that there is also a baptism of perfumes, another baptism of the Holy Spirit of Light, and a Spiritual Chrism, besides which He promises them “the great mystery of the Treasure-house of Light and the way to call upon it so as to arrive thither,” a “baptism of those who belong to the Right Hand,” and of “those who belong to the Middle” and other matters. These promises are in some sort fulfilled in that part of the Bruce Papyrus which Dr Schmidt will have it is “the Second Book of Jeû[655],” where Jesus celebrates with accompanying prodigies three sacraments which He calls the Baptism of Fire of the Virgin of the Treasure-house of Light, the Baptism of the Holy Spirit, and a “mystery” which is said to take away from His disciples “the wickedness of the archons[656].” The details of these vary but very slightly from the “Baptism of the First Oblation” celebrated by Jesus in the _Texts of the Saviour_, and seem to have been written in continuation and as an amplification of it. But the _Texts of the Saviour_, as we have seen, also mention Pistis Sophia in such a way as to presuppose an acquaintance with her history; and the presumption that the author of the Bruce Papyrus had read the book bearing her name is confirmed by the repetition in it of the names of Jeû, here called “the Great Man, King of the great aeon of light,” the Great Sabaoth the Good, the Great Iao the Good, Barbelo[657], the Great Light, and all the “Amens,” “Twin Saviours,” “Guardians of Veils” and the rest who are classed together in the _Pistis Sophia_ as the great emanations of light, and mentioned in a connection which shows them to have the same functions in all these documents[658]. When we add to these the repetition of the tradition, formally stated for the first time in the _Pistis Sophia_, that Jesus spent twelve years with His disciples between His Resurrection and His Ascension[659], there can be little doubt that this part of the Papyrus Bruce also is subsequent to the _Pistis Sophia_. Similar arguments, which are only omitted here for the sake of greater clearness, apply to all the rest of Dr Schmidt’s documents, and it follows that none of the contents of the Papyrus can be considered as any part of the “Books of Jeû” mentioned in the _Pistis Sophia_[660], which, therefore, remains the parent document on which all the others are based. As to their absolute date, it seems impossible to arrive at any useful conclusion. Both M. Amélineau and Dr Schmidt are