pp. 340, 341, Copt. As ⲒⲞϨ (ioh) is Coptic for the Moon, it is just possible that there may be a kind of pun here on this word and the name Iao. Osiris, whose name was often equated by the Alexandrian Jews with their own divine name Jaho or Jah, as in the Manethonian story of Osarsiph = Joseph, was also considered a Moon-god. Cf. the “Hymn of the Mysteries” given in Chap. VIII, where he is called “the holy horned moon of heaven.” Footnote 516: See note 1, p. 138 _supra_. The Bruce Papyrus (Amélineau, _Notice sur le Papyrus Gnostique Bruce_, Paris, 1882, p. 220) speaks of the “Thirteenth Aeon, where are the Great Unseen God and the Great Virgin of the Spirit (cf. the παρθενική πνεῦμα of Irenaeus) and the twenty-four emanations of the unseen God.” Footnote 517: See n. 2, p. 142 _supra_. Footnote 518: See Chapter IX, p. 104 _supra_. Footnote 519: p. 116, Copt. Footnote 520: I suppose it is in view of this maternal aspect of her nature that she is alluded to in the latter part of the Μέρος τευχῶν Σωτῆρος as βαρβηλω βδελλη “Barbelo who gives suck”? Her place, according to the Bruce Papyrus (Amélineau, p. 218), is said to be in the Twelfth Aeon. Footnote 521: There have been many attempts to make this name mean something else than merely “Faith-Wisdom.” Dulaurier and Renan both tried to read it “πιστὴ Σοφία” “the faithful Wisdom” or “La fidèle Sagesse.” If we had more documents of the style of Simon’s _Apophasis_, we should probably find that this apposition of two or more nouns in a name was not infrequent, and the case of Ptah-Sokar-Osiris will occur to every Egyptologist. The fact that the name includes the first and last female member of the Dodecad of Valentinus (see p. 101 _supra_) is really its most plausible explanation. Footnote 522: