Παραστάται, “Comrades” or “witnesses” or “helpers.” They can here hardly be anything else but the Five Planets. It is said later that it was the last Parastates who set Jeû and his five companions in the “Place of the Right Hand” (p. 193, Copt.). When the world is destroyed, Jesus is to take the perfect souls into this last Parastates where they are to reign with him (p. 230, Copt.) for 1000 years of light which are 365,000 of our years (p. 243, Copt.). Προηγούμενος “Forerunner” does not seem to occur in classical Greek. Footnote 480: We hear nothing more definite of these Five Trees, but they appear again in Manichaeism, and are mentioned in the Chinese treatise from Tun-huang, for which see Chap. XIII _infra_. Footnote 481: This is a most puzzling expression and seems to have baffled the scribe, as he speaks of them, when he comes to repeat the phrase (p. 216, Copt.), as the “Twin Saviours,” which is a classical epithet of the Dioscuri. In Pharaonic Egypt, Shu and Tefnut the pair of gods who were first brought into being by the Creator were sometimes called “The Twins.” See Naville, _Old Egyptian Faith_, p. 120. Cf. p. 171 _infra_. Footnote 482: It is evident from the context that we here begin the enumeration of the Powers of the Left, who are hylic or material and therefore the least worthy of the inhabitants of the heavens. According to Irenaeus, the Valentinians held that all of them were doomed to destruction. Τριῶν ὠν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν καλοῦσι, κατὰ ἀνάγκην ἀπὸλλυσθαι λέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον (Irenaeus, Bk I. c. 1, § 11, p. 51, Harvey). “There being three forms of existences, they say that the hylic, which they call the left hand, must be destroyed, inasmuch as it cannot receive any breath of incorruption.” So in the Bruce Papyrus to be presently mentioned, the “part of the left” is called the land of Death. At their head stands “the Great Unseen Propator,” who throughout the _Pistis Sophia_ proper is called by this title only, and occupies the same place with regard to the left that Iao does in respect of the middle, and Jeû of the right. In the Μέρος τευχῶν Σωτῆρος (p. 359, Copt.) he is called by the name ἀγραμμαχαμαρεχ which frequently appears in the Magic Papyri. It is there spelt indifferently ακραμνικαμαρι, ακραμμαχαρι, ακραμμαχαμαρει, ακραμμαχαχαχαρι, and in a Latin inscription on a gold plate, _acramihamari_ (see Wessely, _Ephesia Grammata_, p. 22, for references), which last may be taken to be the more usual pronunciation. One is rather tempted to see in the name a corruption of ἀγραμματέον in the sense of “which cannot be written,” but I can find no authority for such a use of the word. As the ruler of the material Cosmos he might be taken for the Cosmocrator who, as we have seen, is called by Valentinus Diabolos or the Devil (but see n. 1, p. 152 _infra_).