_Loc. cit._ Or they may cover a kind of allegory, as we might say that Agape or Love makes Faith, Hope, and Charity. But I believe it to be more likely that the “12 mysteries” are letters in a word. So in the Μέρος τευχῶν Σωτῆρος it is said of the “Dragon of the Outer Darkness,” which is in fact the worst of all the hells described in that book: “And the Dragon of the Outer Darkness hath twelve true (αὐθέντη) names which are in his gates, a name according to each gate of the torture-chambers. And these names differ one from the other, but they belong to each of the twelve, so that he who saith one name, saith all the names. And these I will tell you in the Emanation of the Universe”—(p. 323, Copt.). If this be thought too trivial an explanation, Irenaeus tells us that the 18 Aeons remaining after deducting the Decad or Dodecad (as the case may be) from the rest of the Pleroma were, according to the Valentinians, signified by the two first letters of the name of Jesus: ἀλλὰ καὶ διὰ τῶν προηγουμένων τοῦ ὀνόματος αὐτοῦ δύο γραμμάτων, τοῦ τε ἰῶτα καὶ τοῦ ἦτα, τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι, Irenaeus, Βk I. c. 1, § 5, p. 26, Harvey. Equally absurd according to modern ideas are the words of the _Epistle of Barnabas_ (c. X., pp. 23, 24, Hilgenfeld), where after quoting a verse in Genesis about Abraham circumcising 318 of his slaves (cf. Gen. xiv. 14), the author says “What then is the knowledge (γνῶσις) given therein? Learn that the 18 were first, and then after a pause, he says 300. (In) the 18, I = 10, H = 8, thou hast Jesus (Ἰησοῦν). And because the Cross was meant to have grace in the T, he says also 300. He expresses therefore Jesus by two letters and the Cross by one. He knows who has placed in us the ungrafted gift of teaching. None has learned from me a more genuine word. But I know that ye are worthy.” Footnote 567: “The True Word” or the Word of the Place of Truth. The latter expression is constantly used in other parts of the book, and seems to refer to the χώρημα or “receptacle,” that is the heaven, of the Aeon Ἀλήθεια, that is the Decad. Cf. especially the Μέρος τευχῶν Σωτῆρος (pp. 377, 378, Copt.), where it is said that certain baptisms and a “spiritual chrism” will lead the souls of the disciples “into the Places of Truth and Goodness, to the Place of the Holy of all Holies, to the Place in which there is neither female, nor male, nor shape in that Place, but there is Light, everlasting, ineffable.” Footnote 568: