1. the Valentinian (and even the gnostic) scheme assumes two falls of the female hypostasis. One is clearly Σοφία. But another is also inferred.
2. Ἡδονή is the 'sixth' see above.
3. Σοφία is the 'twelfth' see above.
4. The Marcosian gnostic scheme already assumes that the sixth and the twelfth are somehow related:
5. There seems to be an underlying notion of an 'orgy' as a celebration of the restoration of the lost aeon. The 'lubricant' which engenders the union is pleasure:Blending in one the production of their own AEons, and the straying and recovery of the sheep [spoken of in the Gospel], these persons endeavour to set forth things in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from unity on to four, they thus generate the Decad. For when one, two, three, and four are added together, they give rise to the number of the ten AEons. And, again, the Dyad advancing from itself [by twos] up to six--two, and four, and six--brings out the Duodecad. Once more, if we reckon in the same way up to ten, the number thirty appears, m which are found eight, and ten, and twelve. They therefore term the Duodecad--because it contains the Episemon,(2) and because the Episemon [so to speak] waits upon it--the passion. And for this reason, because an error occurred in connection with the twelfth number,(3) the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma,(4) and, lighting a lamp, again found it. Thus, therefore, the numbers that were left, viz., nine, as respects the pieces of money, and eleven in regard to the sheep,(5) when multiplied together, give birth to the number ninety-nine, for nine times eleven are ninety-nine. Wherefore also they maintain the word "Amen" contains this number.
6. While we have noticed that there is an underlying assumption that the gnostics engaged in orgies dating back to Hegesippus's reporting about Marcellina and the Carpocratians. It is present also in the proto-text of Against the Valentinians. For some reason this line of argument was purged from the reporting on the sect. Why so? Wouldn't that condemn them? I suspect that when you went beyond the surface it became apparent that what was really going on was the revealing of the Platonic origin of gnosticism. The Church Fathers hint at the origin of the heresies from 'Greek philosophy.' But clearly Clement could celebrate this at the end of the second century. Philosophy was not in complete disrepute. In some sense, while the restoration of the female power is reported in terms of two falls of Sophia (i.e. two female hypostases) the reporting avoids mention of Ἡδονή for some reason. I think there is reason to assume that Philo develops a 'personification of various key Valentinian figures - i.e. Nous, Sophia, Hedone' in his retelling of the Creation myth. This originates from the Philebus and was instrumental to the creation of Valentinism.The whole Ogdoad came together with ageless pleasure (ἡδονῆς ἀγηράτου) and immortal intercourse (ἀφθάρτου μίξεως) —for there was no separation from one another and their commingling (σύγκρασις) was with blameless pleasure (ἡδονῆς ἀμώμου) —and showed forth a Pentad of wantons (προυνίκων) without females.