The description of the moon-chariot drawn by two white oxen is found in Claudian’s _Proserpine_. According to Cumont (_Textes et Monuments relatifs aux Mystères de Mithra_, t. I. p. 126 and note) it was not until Hadrian’s time that this conception, which seems to have been Persian in origin, became fixed in the West. Footnote 624: This “Middle Way” has nothing to do with the τόπος or “place” of the middle, where are set in the _Pistis Sophia_ proper the powers who preside over incarnation. It is below the visible sphere (p. 364, Copt.) and is met with in Rabbinic lore. See Kohler, _op. cit._ p. 587. Footnote 625: This division of the Twelve Aeons into two halves seems at first sight inconsistent with the description in the _Pistis Sophia_ proper which always speaks of them as Twelve. Yet it is plain that the author of the _Pistis Sophia_ knew the legend here given, as he makes John the Divine speak (p. 12, Copt.) of “the rulers who belong to the Aeon of Jabraoth” and had made peace with the mysteries of the light. These “rulers who repented” are again mentioned on p. 195, Copt. In the other part of the Μέρος τευχῶν Σωτῆρος (p. 356, Copt.), it is also said that the souls of Abraham, Isaac, and Jacob are to be placed in “the Place of Jabraoth and of all the rulers who repented” until Jesus can take them with Him to the light. So the Papyrus Bruce (Amélineau, p. 239). Footnote 626: There are seven pages missing between the descriptions of the tortures of the Middle Way and those of Amenti and Chaos, the gap occurring at p. 379, Copt. It is possible that what follows after this is not from the Μέρος τευχῶν Σωτῆρος but an extract from yet another document. Footnote 627: In the text of the Μ. τ. σ. (p. 377, Copt.), Jesus simply asks His father for a sign, and “the sign is made which Jesus had said.” In the Papyrus Bruce where the same ceremony is described in almost identical words, it is said that the wine of the offering was turned into water which leaped forth of the vase which contained it so as to serve for baptism. Cf. Amélineau, _Gnost. Ég._ p. 253. That Marcus the magician by juggling produced similar prodigies, see Irenaeus, Bk I. c. 7, II. pp. 116, 117, Harvey. Footnote 628: The name of Jaldabaoth, which in the whole of the rest of the MS. is spelt ⲒⲀⲖⲆⲀⲂⲀⲰⲐ, appears on p. 380 immediately after the _lacuna_ of seven pages as ⲒⲀⲖⲦⲀⲂⲀⲰⲐ, Ialtabaoth, which supports the theory of another author. Footnote 629: This is also briefly mentioned in the part of the Μέρος τευχῶν Σωτῆρος just described. See pp. 386, _sqq._, Copt. Footnote 630: This appears to contradict the _Pistis Sophia_ proper, where it is said that the Virgin of Light gives the soul, and the Great Iao the Good the power. Footnote 631: