The word Σωτήρ, which here as elsewhere in the book appears without any Coptic equivalent, evidently had a peculiar signification to the Valentinian Gnostics. Irenaeus, Bk I. c. 1, § 1, p. 12, Harvey, says that it was the name they gave to Jesus oὐδὲ γὰρ κύριον ὀνομάζειν αὐτὸν θέλουσι “for they do not choose to call Him Lord.” In the later part of the book, the document called Mέρoς τευχῶν Σωτῆρος (p. 253, Copt.) says that “he is saviour and ὰχώρητος (_i.e._ not to be confined in space), who finds the words of the mysteries and the words of the Third Receptacle which is within (_i.e._ the inmost of the three) and excelleth them all.” From which it would appear that the chief qualification of a saviour in the eyes of the later Valentinians was that he was not restricted to his special place in the universe, but could visit at will the worlds below him. We seem therefore to be already getting near the Manichaean idea of _Burkhans_ (messengers or Buddhas) who are sent into the world for its salvation. Cf. Chapter XIII _infra_. Footnote 468: So that Judas Iscariot received a super-excellent soul as well as the other eleven, unless we are to suppose that his successor and substitute Matthias was one of those chosen from the beginning. It is curious that neither in this nor in any other Valentinian document is there any allusion to the treason of Judas. The phrase “Archons of the aeons” means, as will be seen later, the rulers of the twelve signs of the Zodiac. Footnote 469: The “Sphere,” here as elsewhere in the book, means the sphere of the visible firmament, which is below that of Heimarmene or Destiny. Footnote 470: