Women held special status in the marcosian communities; they were regarded as prophetesses and participated in administering the Eucharistic rites. Irenaeus accuses Marcus of seducing his followers, and scornfully writes (Adversus Haereses I. 13, 4) that the whole sect was an affair of "silly women."
The marcosian system was a variation of that of Valentinus. It retained the 30 Aeons, but called them "Greatnesses" and gave them numerical values. It kept the myth of the fall of Sophia but called it a "Divine Deficiency". Unique to it was the adaptation of the Pythagorean number theory (Isopsephy) to Gnosticism.
System
Marcus holds his knowledge to be the product of a divine revelation of the body of the Anthropos:
The infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman ... and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. ... [and] said:—I wish to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings above, that thou mayest see her without a veil, and understand her beauty—that thou mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high, Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ankles, Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth, according to this magician, such the figure of the element, such the character of the letter. And he calls this element Anthropos (Man), and says that is the fountain of all speech, and the beginning of all sound, and the expression of all that is unspeakable, and the mouth of the silent Sige.
Sometimes Marcus counts the number of letters in a name, sometimes he reckons up the sum total, when to each letter is given its value in the Greek arithmetical notation: sometimes he uses a method which enables him to find still deeper mysteries.
Marcus points out that if we take a single letter, Δ, and write its name at full length, δέλτα, we get five letters; but we may write again the names of these at full length and get a number of letters more, and so on ad infinitum. If the mysteries contained in a single letter be thus infinite, what must be the immensity of those contained in the name of the Propator.
Concerning this name he gives the following account: When the first Father, who is above thought and without substance, willed the unspeakable to become spoken, and the invisible to become formed, He opened His mouth and emitted a Word like Himself, which being the form of the invisible, declared to Himself what He was. His name consisted of four syllables successively uttered, of four, four, ten, and twelve letters respectively.
It might appear as if we were to understand as the first of these the word ἀρχή; and this name of four syllables and thirty letters seems to correspond to a description of the system of thirty Aeons divided into two Tetrads, a Decad, and a Dodecad. Each letter is one of the Aeons, and contains within itself an infinity of mysteries. Each letter makes its own sound, it knows not the sound of the adjacent letter, nor of the whole, but the restitution of all things will take place when all the letters are brought to make the same sound, and then a harmony will result of which we have an image in that made when we all sound the Amen together.
This comparison shows an interesting point of agreement in liturgical usage between the Gnostics of the 2nd century and the Roman church of the time of Jerome, whose well-known words are "ad similitudinem caelestis tonitrui Amen reboat." What is stated about the limited knowledge of each Aeon may be compared with what Hippolytus of Rome tells of the Docetae (viii. 10).
Tetrad
The Pythagorean Tetrad.
Marcus pushes into further details his designation of the Aeons as letters of the alphabet. There are twenty-four letters in the alphabet, and twenty-four is the sum of the letters of the names of the first tetrad:
These form the Ogdoad. Again, the Greek alphabet consists of nine mutes, eight semivowels, and seven vowels. The mutes belong to Father and Truth (The Unspeakable, and Silence, of course, do not count); these being mute reveal nothing to man. The semivowels belong to Word and Life, but the vowels to Man and Church, since it was a voice coming through Man which gave power to all.
For the seven heavens, we are told, utter each its own vowel sound, the first A and so on; and it was the sound of their united doxology borne to the earth, which gave generation to all things on the earth. By the descent of Him who was with the Father from the nine into the seven, the groups of Aeons were equalized and perfect harmony produced.
Ἰησοῦς
In the Greek arithmetical notation, eight letters are used to denote units, eight tens and eight hundreds totaling 888; but this is exactly the numerical value of the letters in the name Ἰησοῦς. Similarly, the Α and Ω is identified with the περιστερά which descended on Jesus, the numerical value being in both cases 801.
Other mysteries are found in the six letters of the name Ἰησοῦς (see Episemon, below), the eight letters of χρειστός, which again added to the four of Υίος make twelve. These, however, are only the spoken names known to ordinary Christians; the unspoken names of Jesus and Christ are of twenty-four and thirty letters respectively. Either Hippolytus, or an early copyist of his, makes an attempt to solve the mystery of the unspoken names by writing at full length the letters of the name χρειστός; χεῖ, ῥώ, εἴ, ἰῶτα, σίγμα, ταῦ, οὐ, σάν; but we have here only twenty-four letters instead of thirty, so we must be content to remain in ignorance of what would seem to have been one of the most valuable secrets of this sect.
Aeons
To understand the generation of the thirty Aeons from the Ogdoad, we have only to take the first eight numbers and add them up, leaving out six—for it is the Episemon and not a letter of the usual Greek alphabet:—
1 + 2 + 3 + 4 + 5 + 7 + 8 = 30
Again, we find the fall of the 12th Aeon, Sophia, indicated in the alphabet; for Λ, which arithmetically denotes 30, the number of the Aeons, is only the eleventh letter in the alphabet. But it set about to seek another like itself, and so the next letter is M, or ΛΛ. Again, add up the numerical value of all the letters of the alphabet ending with λ and we have ninety-nine; that is deficiency, a number still counted on the left hand, which they who have "knowledge" escape by following after the one which, added to ninety-nine, transfers them to the right hand. The reader will remember Juvenal's "jam dextera computat annos."
Episemon
Even numbers are female, odd numbers male, by the union of the first of these, 2 and 3, was begotten the Episemon, or 6, the number of Salvation.
In the account of his system given by Irenaeus (I. xiv.), copied by Hippolytus (Ref. vi. 45) and by Epiphanius (Haer. 34), τὸ ἐπίσημον is repeatedly used to denote the numerical character for six; the number 6 is ὁ ἐπίσημος ἀριθμός; the six-lettered name Ἰησοῦς is τὸ ἐπίσημον ὄνομα, etc., language perplexing to the old Latin translator, who renders the word by "insignis." A similar use of the word is found in Clement of Alexandria (Strom. vi. 16); but this cannot be called a quite independent illustration, for the coincidences are found to be such as to put it beyond doubt that Clement, in his account of the mysteries of the number 6, makes unacknowledged use of the same writings of Marcus as were employed by Irenaeus. Eusebius (Quaest. ad Marin. Mai, Nov. Pat. Bib. iv. 299), copied by Jerome or Pseudo-Jerome (Brev. in Psal. 77, vii. 198, ed. Vallars.), suggests, as a way of reconciling the difference between the evangelists as to whether the Lord suffered at the third or the sixth hour, that a transcriber's error may have arisen from the likeness of Gamma and the Episemon, i.e. apparently Γ and Ϝ.
The source whence all modern writers have learned their use of the word episemon is Joseph Justus Scaliger's essay on the origin of the Ionic letters.[2] He there quotes as from Bede, de Indigitatione, a statement of an old grammarian, who, having mentioned that the Greeks denote numbers by letters, and for this purpose join to the letters of their alphabet three other characters, goes on as follows:—
Prima est ς quae dicitur Episimon et est nota numeri VI.; secunda est G quae vocatur kophe et valet in numero XC.; tertia est ϡ quae dicitur enneacosia quia valent DCCCC.
Here, as well as in the preceding passages, episemon is used with special reference to the character for six; but Scaliger turns into Greek the phrase "nota numeri VI." τὸ ἐπίσημον τοῦ ἑξ ἀριθμοῦ, and seems to have inferred that the marks for the numbers 90 and 900 had equal rights to the same title; and he also gives the name Episemon to each of the six Phoenician letters said not to have been received by the Ionians, saying, for instance, that the letter ἧτα was originally an episemon, and distinguishing between the episemon of the number 6 and the digamma or episemon of Vau. He does not name his authority for this way of speaking; nor do we know that the character which was by some called βαῦ, and by others τὸ ἐπίσημον, was ever called by any one before Scaliger by the combination ἐπίσημον βαῦ. However this may be, Scaliger has been followed by all who have written on the subject since his time.
The true account of these three characters seems to be that though the Phoenicians themselves did not use the letters of their alphabet for purposes of numeration, the Greeks, who derived their alphabet from them, did so in the 5th century BC; that their alphabet then still contained two of the Phoenician letters which in the next century were disused, viz., βαῦ in the sixth place, and κόππα, the Roman Q, coming after π; that these letters then took their natural place in the system of numeration, which was afterwards made complete by the addition, at the end of the letters of the alphabet, of another character to denote 900, which from its shape was at a considerably later period called σανπῖ.[3] The character for six had not come to be identified with the abbreviation for στ in the time of Marcus, as known through Hippolytus. In calculating the numerical value of χρειστός he counts the σ and τ separately; and he calls the former sSigma, and the latter San. It is possible that Marcus expressly identified his episemon with the digamma, for though in Irenaeus, the reading is undoubtedly διπλο γράμματα, the context gives probability to Dr. Hort's conjecture that Marcus wrote γάμματα. He says that this number added to the number of the twenty-four letters makes thirty. Now the double letters are already included in the twenty-four, but the Digamma stands outside the alphabet, and therefore its number might properly be added to that of the letters.
Six
With regard to the properties of the number 6, Marcus and Clement were in part indebted to Philo of Alexandria, who explains (De Op. Mund. 3) that it is the first perfect number, i.e., according to Euclid's definition, one equal to the sum of the numbers 1, 2, 3 which divide it without remainder (Aug. de Civ. Dei, xi. 30), the second such number being 28, which is the sum of its divisors 1, 2, 4, 7, 14 (Orig. t. 28 in S. Joann.); that being 2 × 3 it arises from the marriage of a male and female, i.e., odd and even number; that there are six directions of motion, forward, backward, right, left, up, down; etc. Marcus observed that
There, by the appearance of Moses and Elijah, the number of His company became six
He suffered at the sixth hour of the sixth day of the week
And thence concludes that this number has the power not only of production, but of regeneration. As seven is the number of the heavens, and eight is the supercelestial ogdoad, so six denotes the material creation (see also Heracleon); and, in particular, the material body through which the Saviour revealed Himself to men's senses, and conveyed to them that enlightenment of their ignorance in which redemption consisted. Clement, if not Marcus, finds the Saviour's higher nature represented by the episemon, which is not taken into account by one who looks merely at the order of the letters in the alphabet, but reveals itself in the system of numeration.
Irenaeus points out that the mysteries of Marcus all depend on the employment of the modern form of the Greek alphabet, and that they disappear when a Semitic alphabet is used. He shows also (ii. 24) that it is possible to say as fine things about the properties of the number 5 as about those of the numbers which are glorified by Marcus.
The Marcosians had formulae and sacraments of redemption. If such great mysteries could be contained in names, it followed naturally that to know the right name of each celestial power was a matter of vital importance; and such knowledge the teachers promised to bestow. Others held that these applications could not procure spiritual redemption—only by knowledge (gnosis) could such redemption be effected.
Baptism and Trinitarian Baptismal Formula
Eusebius of Caesarea writes that the Marcosians baptised people "Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus."[4] This may show that the Trinitarian baptismal formula existed at least at that time, and probably earlier,[5] and that the Marcosians adopted it as their own.
Marcus taught that the baptism of the visible Jesus was but for the forgiveness of sins, but that the redemption of Christ, who in that baptism descended, was for perfection; the one was merely psychical, the other spiritual. Of the latter are interpreted the words in which Jesus spoke of another baptism (Luke 12:50; Matthew 20:22).
Some conferred this redemption by baptism with special invocations; others went so far as to reject Christian baptism and to substitute a mixture of oil and water which they poured over the head of the candidate. By confirmation the Gnostics intended not so much to give the Holy Ghost as to seal the candidates against the attacks of the Archons, by which the initiated would after death become incomprehensible and invisible, and leaving their bodies in this lower creation and their souls with the Demiurge, ascend in their spirits to the Pleroma. Probably the Egyptian religion contributed this element to Gnosticism. Some of these Marcosian formulae were in Hebrew, of which Irenaeus has preserved specimens much corrupted by copyists.
Eucharist
A knowledge of astrology was among Marcus's accomplishments, and apparently some chemical knowledge, with which he gained a reputation of magical skill. The eucharistic cup of mingled wine and water was seen under his invocation to change to a purple red; and his disciples were told that this was because the great Charis (Grace) had dropped some of her blood into the cup. Sometimes he would hand the cup to women, and bid them in his presence pronounce the eucharistic words:
May that Charis who is before all things, and who transcends all knowledge and speech, fill thine inner being, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil.
Then he would pour from their consecrated cup into a much larger one held by himself, and the liquor, miraculously increased at this prayer, would be seen to rise up and fill the larger vessel.
Prophecy
Marcus taught his female disciples to prophesy. Casting lots at their meetings, he would command her on whom the lot fell boldly to utter the words which were suggested to her mind, and such words were accepted by the hearers as prophetic utterances.
Digamma or wau is an archaic letter of the Greek alphabet. It originally stood for the sound but it has remained in use principally as a Greek numeral for 6. Whereas it was originally called waw or wau, its most common appellation in classical Greek is digamma; as a numeral, it was called episēmon during the Byzantine era and is now known as stigma after the Byzantine ligature combining σ-τ as ϛ.
Gnosticism is a collection of religious ideas and systems that coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized personal spiritual knowledge (gnosis) above the proto-orthodox teachings, traditions, and authority of religious institutions.
Irenaeus was a Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by combating heterodox or Gnostic interpretations of Scripture as heresy and defining proto-orthodoxy. Originating from Smyrna, he had seen and heard the preaching of Polycarp, who in turn was said to have heard John the Evangelist, and thus was the last-known living connection with the Apostles.
The concept of an Ogdoad appears in Gnostic systems of the early Christian era, and was further developed by the theologian Valentinus.
Monoimus was an Arab gnostic, who was known only from one account in Theodoret until a lost work of anti-heretical writings by Hippolytus was found. He is known for coining the usage of the word Monad in a Gnostic context. Hippolytus claims that Monoimus was a follower of Tatian, and that his cosmological system was derived from that of the Pythagoreans, which indeed seems probable. But it was also clearly inspired by Christianity, monism and Gnosticism.
The Ophites, also called Ophians, were a Christian Gnostic sect depicted by Hippolytus of Rome (170–235) in a lost work, the Syntagma ("arrangement").
Valentinus was the best known and, for a time, most successful early Christian Gnostic theologian. He founded his school in Rome. According to Tertullian, Valentinus was a candidate for bishop but started his own group when another was chosen.
Barbēlō refers to the first emanation of God in several forms of Gnostic cosmogony. Barbēlō is often depicted as a supreme female principle, the single passive antecedent of creation in its manifold. This figure is also variously referred to as 'Mother-Father', 'The Triple Androgynous Name', or 'Eternal Aeon'. So prominent was her place amongst some Gnostics that some schools were designated as Barbeliotae, Barbēlō worshippers or Barbēlō gnostics.
The Basilidians or Basilideans were a Gnostic sect founded by Basilides of Alexandria in the 2nd century. Basilides claimed to have been taught his doctrines by Glaucus, a disciple of St. Peter, though others stated he was a disciple of the Simonian Menander.
The Naassene Fragment is a fragmentary text that survives only in a quotation in the third century book Refutation of All Heresies (5.7.2-9) by Hippolytus of Rome. According to Hippolytus, the Naassenes were a Gnostic Ophite sect. Hippolytus condemns the group as in error, and offers a fragment of their writings, calling it a hymn or psalm used by them. The fragment is considered part of the New Testament apocryphal tradition.
The Sethians were one of the main currents of Gnosticism during the 2nd and 3rd century AD, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century AD as a fusion of two distinct Hellenistic Judaic philosophies and was influenced by Christianity and Middle Platonism. However, the exact origin of Sethianism is not properly understood.
Valentinianism was one of the major Gnostic Christian movements. Founded by Valentinus in the 2nd century AD, its influence spread widely, not just within Rome but also from Northwest Africa to Egypt through to Asia Minor and Syria in the East. Later in the movement's history it broke into an Eastern and a Western school. Disciples of Valentinus continued to be active into the 4th century AD, after the Roman Emperor Theodosius I issued the Edict of Thessalonica, which declared Nicene Christianity as the State church of the Roman Empire.
In Gnosticism, kenoma is the concept of emptiness that corresponds to the lower world of phenomena, as opposed to the concept of pleroma, or fullness, which corresponds to the Platonic world of ideal forms. Kenoma was used by the mid-2nd century Gnostic thinker and preacher Valentinius, who was among the early Christians who attempted to align Christianity with Middle Platonism. Employing a third concept of cosmos, what is manifest, Valentinian initiates could explain scripture in light of these three aspects of correlated existence.
The Simonians were a Gnostic sect of the 2nd century which regarded Simon Magus as its founder and traced its doctrines, known as Simonianism, back to him. The sect flourished in Syria, in various districts of Asia Minor and at Rome. In the 3rd century remnants of it still existed, which survived until the 4th century.
In Christian Gnostic religious history, the Colarbasians were a supposed sect of the 2nd century, deemed heretics, so called from their leader Colarbasus, a disciple of Valentinius. Colarbasus, along with Marcus, another disciple of Valentinus, was said to maintain the whole plenitude, and perfection of truth and religion, to be contained in the Greek alphabet; and that it was for this reason that Jesus was called the Alpha and Omega.
Against Heresies, sometimes referred to by its Latin title Adversus Haereses, is a work of Christian theology written in Greek about the year 180 by Irenaeus, the bishop of Lugdunum.
The Tripartite Tractate is a Valentinian Gnostic work. The date is estimated to the second half of the third century or the fourth century but is "most likely based on an earlier Greek version." It is the second-longest text in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It is untitled, and instead it gets its name "from the fact that the ancient copyist divided the text with decorative markings in two places, thus separating the tractate into three parts." The first part describes the relationship between the Father, the Logos, the Church, and the aeons. The second part contains the Gnostic creation narrative, in which man is created by the Demiurge and is a mixture of both spiritual and material substances. The third part explains the Savior's role in salvation.
Marcus was the founder of the Marcosian Gnostic sect in the 2nd century AD. He was a disciple of Valentinus, with whom his system mainly agreed. His doctrines are almost exclusively known through a long polemic in Adversus Haereses, in which Irenaeus gives an account of his teaching and his school. Clement of Alexandria clearly knew of Marcus and actually used his system of mystical numbers, though without acknowledgement.
In many Gnostic systems, various emanations of God are known by such names as One, Monad, Aion teleos, Bythos, Arkhe, Proarkhe and as Aeons. In different systems these emanations are differently named, classified, and described. In Basilidian Gnosis they are called sonships ; according to Marcus, they are numbers and sounds; in Valentinianism they form male/female pairs called syzygies.
Sophia is a major theme, along with Knowledge, among many of the early Christian knowledge theologies grouped by the heresiologist Irenaeus as gnostikoi (γνωστικοί), "knowing" or "men that claimed to have deeper wisdom". Gnosticism is a 17th-century term expanding the definition of Irenaeus' groups to include other syncretic faiths and the Greco-Roman mysteries.
References
↑ Hemenway, Priya. Divine Proportion: Phi In Art, Nature, and Science. Sterling Publishing Company Inc., 2005. ISBN1-4027-3522-7
This article incorporates text from this source, which is in the public domain:Salmon, George (1882). "Marcus (17)". In Smith, William; Wace, Henry (eds.). A Dictionary of Christian Biography, Literature, Sects and Doctrines. Vol.III. London: John Murray. pp.827–829.
This article incorporates text from a publication now in the public domain:Herbermann, Charles, ed. (1913). "Marcosians". Catholic Encyclopedia. New York: Robert Appleton Company.
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