The void [edit ]
The pleroma is the digest of the Æons. .. they are, or they comprise, the endless ideas or archetypes of the Platonic philosophy. .. . Separated from this celestial region by Horos. .. or Boundary. .. lies the ‘ kenoma ’ or ‘ null ’ —the kingdom of this world, the region of matter and material things, the land of shadow and dark. here is the empire of the Demiurge or Creator, who is not a celestial Æon at all, but was born in this very null over which he reigns. here reside all those phenomenal, deceptive, ephemeral things, of which the ageless counterparts are found only in the pleroma. .. . All things are set off one against another in these two regions : precisely as
- The swan on still St Mary’s lake
- Floats double, swan and shadow.
not only have the thirty Æons their terrestrial counterparts ; but their subdivisions besides are represented in this lower region. The kenoma excessively has its eight, its decad, its dodecad, like the pleroma. There is one Sophia in the supramundane region, and another in the everyday ; there is one messiah who redeems the Æons in the spiritual global, and a second messiah who redeems world, or quite a assign of world, in the sensible worldly concern. There is an Æon Man and another Æon Ecclesia in the celestial kingdom, the ideal counterparts of the Human Race and the christian church service in the terrestrial. .. . The topographical invention of the pleroma furthermore is carried out in the details of the imagination. The moment Sophia, called besides Achamoth, is the desire, the offspring, of her elder namesake, separated from her mother, cast out of the pleroma, and left ‘ stranded ’ in the evacuate beyond, being prevented from returning by the grim Horos who guards the frontier of the supramundane kingdom. — Lightfoot, pp. 266–67
Reading: Kenoma – Wikipedia
The ancient greek terminus for vanity or evacuate ( kenoma ), as pertaining to Theodotus ‘s exegesis of Gospel of John chapter 1 verse 3, is described in The Excerpta ex Theodoto of Clement of Alexandria ( Casey, 1934 ) .
Hysterema [edit ]
elsewhere, the common antithesis to Pleroma is not Kenoma, but Hysterema ( ὑστέρημα ). As the system is reported by Hippolytus ( united states virgin islands. 31, p. 180 ) this word is used as the complement of the word Pleroma, denoting all that is not included in the meaning of the latter parole. Thus the Horos or boundary is described as separating the Hysterema from the Pleroma, itself partaking of the nature of both ; but preserving all inside fixed and real property by permitting nothing from without to enter. We can understand in the like smell the passage in Epiphanius ( Haer. 31, 4, p. 166 ), where the same name is given to the Demiurge ; for it appears in the case of the password Hebdomas that the Valentinians gave to the Demiurge the name of the kingdom over which he ruled, and from which he had his origin.
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Marcus speaks of the Demiurge as karpos hysterematos ( Iren. I. xvii. 2, p. 86 ; xix. 1, p. 90 ), credibly, as Lightfoot suggests ( Coloss. p. 335 ), in contrast with the description of the Christ as karpos pleromatos. Marcus would seem to have used the word Hysterema, in the smell already explained, to denote the region outside the Pleroma ( see Iren. I. xvi. 2, p. 82 ), where, in his usual way of finding mysteries in numbers, he regards the early region as symbolised by the numbers up to 99 counted on the forget hand, the latter by 100 counted on the justly hand. As Marcus uses the word Pleroma in the plural act, so ( see Lightfoot, l. c. ) he may have used Hysterema besides in the plural number to denote the powers belonging to these regions respectively. But it seems to us likely that the affirmation that Marcus counted a second gear or a third base Hysterema is but an inference draw by Irenaeus himself ( I. xvi. 3, p. 83 ), from the fact that he found the name karpos hysterematos applied not lone to the Demiurge, but to his mother, Sophia Achamoth. Irenaeus normally uses the bible, normally rendered labes by the old Latin interpreter, in no technical smell, but with the general mean of blemish, normally joining it with the words agnoia and pathos. The word Hysterema is found besides in Excerpt. Theod. 2, 22 ( Clem. Alex. pp. 967, 974 ), in the latter passage in a technical sense ; but the context does not enable us to fix its intend. Hysterema is said by Epiphanius ( Haer. 24, p. 74 ) to have been used as a technical password by Basilides.
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See besides [edit ]
References [edit ]
- The Excerpta ex Theodoto of Clement of Alexandria, ed., transl., and intro. by R.P. Casey (London, 1934).
- Pagels, Elaine (1989). The Johannine Gospel in Gnostic Exegesis. Atlanta: Society of Biblical Literature.
- This article incorporates text from this source, which is in the public domain: Salmon, George (1882). “Hysterema”. In Smith, William; Wace, Henry (eds.). A Dictionary of Christian Biography, Literature, Sects and Doctrines. Volume III. London: John Murray. p. 190.