Marcosians
Encyclopedia
The Marcosians were a Gnostic sect founded by Marcus
, active in Lyon
s and southern Europe
from the second to the 4th century. Women held special status in the Marcosian communities; they were regarded as prophet
esses and participated in administering the Eucharist
ic 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 Aeon
s, 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.
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 be 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 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).
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:
Followed by those of the second 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.
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.
and not a letter of the usual Greek alphabet:—
Again, we find the fall of the twelfth 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."
In the account of his system given by Irenaeus (I. xiv.), copied by Hippolytus (Ref. vi. 45) and by Eplphauius (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. 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:—
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 Ionia
ns, 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. 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 it is to be noted that he calls the former s Sigma
, 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.
'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
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.
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." This may show that the Trinitarian baptismal formula existed at least at that time, and probably earlier, 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 .
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 Archon
s, 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.
was among Marcus's accomplishments, and apparently some chemical knowledge, with which he gained a reputation of magical skill. The eucharist
ic 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 (I. 13, 2):
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.
. 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.
Marcus (Marcosian)
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 agrees. His doctrines are almost exclusively known to us through a long polemic in Adversus Haereses, in which Irenaeus gives an account of his teaching and his...
, active in Lyon
Lyon
Lyon , is a city in east-central France in the Rhône-Alpes region, situated between Paris and Marseille. Lyon is located at from Paris, from Marseille, from Geneva, from Turin, and from Barcelona. The residents of the city are called Lyonnais....
s and southern Europe
Europe
Europe is, by convention, one of the world's seven continents. Comprising the westernmost peninsula of Eurasia, Europe is generally 'divided' from Asia to its east by the watershed divides of the Ural and Caucasus Mountains, the Ural River, the Caspian and Black Seas, and the waterways connecting...
from the second to the 4th century. Women held special status in the Marcosian communities; they were regarded as prophet
Prophet
In religion, a prophet, from the Greek word προφήτης profitis meaning "foreteller", is an individual who is claimed to have been contacted by the supernatural or the divine, and serves as an intermediary with humanity, delivering this newfound knowledge from the supernatural entity to other people...
esses and participated in administering the Eucharist
Eucharist
The Eucharist , also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance...
ic rites. Irenaeus
Irenaeus
Saint Irenaeus , was Bishop of Lugdunum in Gaul, then a part of the Roman Empire . He was an early church father and apologist, and his writings were formative in the early development of Christian theology...
accuses Marcus of seducing his followers, and scornfully writes (Adversus Haereses
On the Detection and Overthrow of the So-Called Gnosis
On the Detection and Overthrow of the So-Called Gnosis, today also called On the Detection and Overthrow of Knowledge Falsely So Called , commonly called Against Heresies , is a five-volume work written by St. Irenaeus in the 2nd century...
I. 13, 4) that the whole sect was an affair of "silly women."
The Marcosian system was a variation of that of Valentinus
Valentinus (Gnostic)
Valentinus was the best known and for a time most successful early Christian gnostic theologian. He founded his school in Rome...
. It retained the 30 Aeon
Aeon
The word aeon, also spelled eon or æon , originally means "life", and/or "being", though it then tended to mean "age", "forever" or "for eternity". It is a Latin transliteration from the koine Greek word , from the archaic . In Homer it typically refers to life or lifespan...
s, 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
Pythagoreanism
Pythagoreanism was the system of esoteric and metaphysical beliefs held by Pythagoras and his followers, the Pythagoreans, who were considerably influenced by mathematics. Pythagoreanism originated in the 5th century BCE and greatly influenced Platonism...
number theory (Isopsephy
Isopsephy
Isopsephy is the Greek word for the practice of adding up the number values of the letters in a word to form a single number. The early Greeks used pebbles arranged in patterns to learn arithmetic and geometry....
) to Gnosticism.
System
Marcus, a true mystic, held his knowledge to be the product of divine revelation (I. 14, 1):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.
Theory of letters
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 be 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 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
Liturgy
Liturgy is either the customary public worship done by a specific religious group, according to its particular traditions or a more precise term that distinguishes between those religious groups who believe their ritual requires the "people" to do the "work" of responding to the priest, and those...
usage between the Gnostics of the 2nd century and the Roman church
Roman Catholic Church
The Catholic Church, also known as the Roman Catholic Church, is the world's largest Christian church, with over a billion members. Led by the Pope, it defines its mission as spreading the gospel of Jesus Christ, administering the sacraments and exercising charity...
of the time of Jerome
Jerome
Saint Jerome was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia...
, whose well-known words are "ad similitudinem caelestis tonitrui Amen reboat." What is stated about the limited knowledge of each Aeon
Aeon
The word aeon, also spelled eon or æon , originally means "life", and/or "being", though it then tended to mean "age", "forever" or "for eternity". It is a Latin transliteration from the koine Greek word , from the archaic . In Homer it typically refers to life or lifespan...
may be compared with what Hippolytus of Rome tells of the Docetae (viii. 10).
Tetrad
- The Unspeakable (ἄῤῥητος)
- Silence (σειγή)
- Father (πατήρ)
- Truth (ἀλήθεια)
Followed by those of the second tetrad:
- WordLogos' is an important term in philosophy, psychology, rhetoric and religion. Originally a word meaning "a ground", "a plea", "an opinion", "an expectation", "word," "speech," "account," "reason," it became a technical term in philosophy, beginning with Heraclitus ' is an important term in...
(λόγος) - Life (ζωή)
- Man (ἄνθρωπος)
- Church (ἐκκλησία)
These form the Ogdoad. Again, the Greek alphabet
Greek alphabet
The Greek alphabet is the script that has been used to write the Greek language since at least 730 BC . The alphabet in its classical and modern form consists of 24 letters ordered in sequence from alpha to omega...
consists of nine mutes, eight semivowels, and seven vowels. The mutes
Silent letter
In an alphabetic writing system, a silent letter is a letter that, in a particular word, does not correspond to any sound in the word's pronunciation...
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
Further, it is to be observed that in the Greek arithmetical notation eight letters are used to denote units, eight tens, and eight hundreds: total 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 EpisemonEpisemon
Episēmon is a Greek word that can mean:*a distinguishing mark or symbol, also called parasēmon, especially in the following contexts:**an ensign or figurehead on an ancient ship...
and not a letter of the usual Greek alphabet:—
1 + 2 + 3 + 4 + 5 + 7 + 8 = 30
Again, we find the fall of the twelfth 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
Juvenal
The Satires are a collection of satirical poems by the Latin author Juvenal written in the late 1st and early 2nd centuries AD.Juvenal is credited with sixteen known poems divided among five books; all are in the Roman genre of satire, which, at its most basic in the time of the author, comprised a...
'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 Eplphauius (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
Clement of Alexandria
Titus Flavius Clemens , known as Clement of Alexandria , was a Christian theologian and the head of the noted Catechetical School of Alexandria. Clement is best remembered as the teacher of Origen...
(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
Jerome
Saint Jerome was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia...
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
Joseph Justus Scaliger
Joseph Justus Scaliger was a French religious leader and scholar, known for expanding the notion of classical history from Greek and Ancient Roman history to include Persian, Babylonian, Jewish and Ancient Egyptian history.-Early life:He was born at Agen, the tenth child and third son of Italian...
's essay on the origin of the Ionic letters. He there quotes as from Bede
Bede
Bede , also referred to as Saint Bede or the Venerable Bede , was a monk at the Northumbrian monastery of Saint Peter at Monkwearmouth, today part of Sunderland, England, and of its companion monastery, Saint Paul's, in modern Jarrow , both in the Kingdom of Northumbria...
, 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.; tertin 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
Phoenician alphabet
The Phoenician alphabet, called by convention the Proto-Canaanite alphabet for inscriptions older than around 1050 BC, was a non-pictographic consonantal alphabet, or abjad. It was used for the writing of Phoenician, a Northern Semitic language, used by the civilization of Phoenicia...
said not to have been received by the Ionia
Ionia
Ionia is an ancient region of central coastal Anatolia in present-day Turkey, the region nearest İzmir, which was historically Smyrna. It consisted of the northernmost territories of the Ionian League of Greek settlements...
ns, 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. 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 it is to be noted that he calls the former s Sigma
Sigma
Sigma is the eighteenth letter of the Greek alphabet, and carries the 'S' sound. In the system of Greek numerals it has a value of 200. When used at the end of a word, and the word is not all upper case, the final form is used, e.g...
, and the latter San
San (letter)
San was an archaic letter of the Greek alphabet. Its shape was similar to modern M, or to a modern Greek Sigma turned sideways, and it was used as an alternative to Sigma to denote the sound . Unlike Sigma, whose position in the alphabet is between Rho and Tau, San appeared between Pi and Qoppa...
. 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 EuclidEuclid
Euclid , fl. 300 BC, also known as Euclid of Alexandria, was a Greek mathematician, often referred to as the "Father of Geometry". He was active in Alexandria during the reign of Ptolemy I...
'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
- The world was made in six days
- In the new dispensation Jesus after six days went up to the Mount of TransfigurationMount of TransfigurationOne of the unknowns of the New Testament is the identification of the mountain where Jesus underwent his Transfiguration. The Matthew account of the Transfiguration is as follows....
- There, by the appearance of MosesMosesMoses was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed...
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
Heracleon
Heracleon was a Gnostic who flourished about AD 175, probably in the south of Italy. He is described by Clement of Alexandria as the most esteemed of the school of Valentinus; and, according to Origen Heracleon was a Gnostic who flourished about AD 175, probably in the south of Italy. He is...
); 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.
Practices
The Marcosians had formulae and sacraments of redemption. If so great mysteries were contained in names, it naturally followed 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 CaesareaEusebius of Caesarea
Eusebius of Caesarea also called Eusebius Pamphili, was a Roman historian, exegete and Christian polemicist. He became the Bishop of Caesarea in Palestine about the year 314. Together with Pamphilus, he was a scholar of the Biblical canon...
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." This may show that the Trinitarian baptismal formula existed at least at that time, and probably earlier, and that the Marcosians adopted it as their own.
Marcus taught that the baptism
Baptism
In Christianity, baptism is for the majority the rite of admission , almost invariably with the use of water, into the Christian Church generally and also membership of a particular church tradition...
of the visible Jesus
Jesus
Jesus of Nazareth , commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity...
was but for the forgiveness of sins, but that the redemption of Christ
Christ
Christ is the English term for the Greek meaning "the anointed one". It is a translation of the Hebrew , usually transliterated into English as Messiah or Mashiach...
, who in that baptism
Baptism of Jesus
The baptism of Jesus marks the beginning of Jesus Christ's public ministry. This event is recorded in the Canonical Gospels of Matthew, Mark and Luke. In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode...
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 .
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 Archon
Archon
Archon is a Greek word that means "ruler" or "lord", frequently used as the title of a specific public office. It is the masculine present participle of the verb stem ἀρχ-, meaning "to rule", derived from the same root as monarch, hierarchy, and anarchy.- Ancient Greece :In ancient Greece the...
s, 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
Demiurge
The demiurge is a concept from the Platonic, Neopythagorean, Middle Platonic, and Neoplatonic schools of philosophy for an artisan-like figure responsible for the fashioning and maintenance of the physical universe. The term was subsequently adopted by the Gnostics...
, ascend in their spirits to the Pleroma
Pleroma
Pleroma generally refers to the totality of divine powers. The word means fullness from comparable to πλήρης which means "full", and is used in Christian theological contexts: both in Gnosticism generally, and by Paul of Tarsus in Colossians Colossians 2:9 KJV .Gnosticism holds that the...
. 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 astrologyAstrology
Astrology consists of a number of belief systems which hold that there is a relationship between astronomical phenomena and events in the human world...
was among Marcus's accomplishments, and apparently some chemical knowledge, with which he gained a reputation of magical skill. The eucharist
Eucharist
The Eucharist , also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance...
ic 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 (I. 13, 2):
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 prophesyProphecy
Prophecy is a process in which one or more messages that have been communicated to a prophet are then communicated to others. Such messages typically involve divine inspiration, interpretation, or revelation of conditioned events to come as well as testimonies or repeated revelations that the...
. Casting lots
Casting lots
Casting lots may refer to:*Sortition, the casting or drawing of lots to make a fair form of selection*Cleromancy, the casting or drawing of lots as a form of divination...
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.