This is probably either the Horos or Stauros that we have seen brought into being in the teaching of Valentinus as a guard to the Pleroma, or, as is more probable, an antitype of the same power in the world immediately above ours. That there was more than one Horos according to the later Valentinians appears plain from the words of Irenaeus above quoted (see Chap. IX, n. 1, p. 105 _supra_). Probably each world had its Horos, or Limit, who acted as guard to it on its completion. That in this world, the Cross, personified and made pre-existent, fulfils this office seems evident from the Gospel of Peter, where it is described as coming forth from the Sepulchre with Jesus (_Mem. Miss. Archéol. du Caire_, 1892, t. IX. fasc. 1, v. 10). Cf. too, Clem. Alex. _Paedagogus_, Bk III. c. 12, and _Strom._ Bk II. c. 20. Footnote 476: Ὁ μηνευτος. The word is not known in classical Greek (but cf. μηνυτής “a revealer”), and appears to have its root in μήν “the moon,” as the _measure_ of the month. From the Coptic word here translated “Precept,” we may guess it to be a personification of the Jewish Law or _Torah_ which, according to the Rabbis, before the creation of the world existed in the heavens. Later in the book it is said that it is by command of this power that Jeû places the aeons (p. 26, Copt.); that the souls of those who receive the mysteries of the light (_i.e._ the psychics) will have precedence in beatitude over those who belong to the places of the First Precept (p. 196, Copt.); that all the orders of beings of the Third χὠρημα are below him (p. 203, Copt.); and that he is “cut into seven mysteries,” which may mean that his name is spelled with seven letters (p. 219, Copt.). Footnote 477: Χάραγμαι. Are these the letters mentioned in last note? Footnote 478: Πρεσβευτής, properly, “ambassador” or “agent.” Doubtless a prototype of our sun. Elsewhere in the book, Jesus tells His disciples that He brought forth from Himself “at the beginning” power (not _a_ power), which He cast into the First Precept, “and the First Precept cast part of it into the Great Light, and the Great Light cast part of that which he received into the Five Parastatae, the last of whom breathed part of that which he received into the Kerasmos or Confusion” (p. 14, Copt.). The Great Light is also called the Χάραγμα of the Light, and is said to have remained without emanation (p. 219, Copt.). Footnote 479: