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81-560: Its inhabitants speak Ghomala' or Bandjoun which is one of the Bamiléké family of languages. Bandjoun is located some 10 km south of Bafoussam and some 230 km north-east of Douala . Access to the municipality is by the N4 road from Bafoussam, which passes through the municipality and then goes south-east to Bayangam . The N5 road branches from the N4 in the municipality and goes south-west to Batié . The Route Bangou also branches from

162-512: A Demiurge through the powerful rituals of enthronement as Grand Master of the Goung'Ha-Djo (Kingdom of Bandjoun). As a descendant of the founding ancestors he has a primal political power subservient to the sacredness of his royal ancestry. Supernatural powers are transmitted to him at the complex initiation ritual that accompanies his enthronement. The King becomes the master of magic and sacred occult powers called "Kêh". These mystic attributes enhance

243-512: A Messiah. To this Messiah, however, was actually united with Jesus the Saviour, Who redeemed men. These are either hylikoí or pneumatikoí . The first, or material men, will return to the grossness of matter and finally be consumed by fire; the second, or animal men, together with the Demiurge, will enter a middle state, neither Pleroma nor hyle ; the purely spiritual men will be completely freed from

324-522: A Prime Minister called Nwalah Sissi . He handled all the affairs of the Kingdom and its diplomatic ties. The Grand venerator exhibited remarkable piety towards God that materialised through the "Si Notouom", a shrine located at Famleng. The above version of history of Bandjoun was composed based on a comparative historical methodology. Theories that place the founding of Bandjoun before the 16th century are not credible. Research undertaken by historians about

405-415: A broad cultural horizon without committing to any specific poetic or religious tradition'. Moreover, Plato believed that the Demiurge created other, so-called "lower" gods who, in turn, created humanity. Some scholars have argued that the lower gods are gods of traditional mythology, such as Zeus and Hera. In Middle Platonist and Numenius 's Neo-Pythagorean cosmogonies , the Demiurge is second God as

486-503: A doctrine he learned from Platonic tradition that did not appear outside the academy or in Plato's text. This tradition of creator God as nous (the manifestation of consciousness), can be validated in the works of pre-Plotinus philosophers such as Numenius , as well as a connection between Hebrew and Platonic cosmology (see also Philo ). The Demiurge of Neoplatonism is the Nous (mind of God), and

567-567: A magical-religious and mystical Royal magistracy as well as other administrative and political support functions. There is in the primary function the "Kwi-Pou" and in secondary functions the Circle of Nine Notables. In administrative functions are the Circle of Seven Commissioners of Duchies and in political functions are the Royal Government and the Grand Dukes of the Kingdom. Barthelemy Toguo

648-472: A meeting room decorated with lion skins - symbol of the Chief, panther skins - symbol of great nobles, and doors with engravings of lizards - symbol of lower notables. The hut is supported by carved pillars with those in the middle the oldest, having survived three fires that occurred in the chiefdom. The structure of the chiefdom resembles to the huts of the nobles with a peaked roof and number of points depending on

729-424: A succession of traditional huts aligned with and supported by carved wooden pillars and colonnades surrounding the habitat. The large hut measures 17 metres high and was once the residence of the Chief. It was built by King Notouom I about four centuries ago. Since then it has been regularly restored. Its attic is used as a granary for reserves of wood, peanuts and corn as with other huts. The hut contains 3 rooms and

810-496: A world as good as possible. The result of his work is a universe as a living god with lesser gods, such as the stars, planets, and gods of traditional religion, inside it. Plato argues that the cosmos needed a Demiurge because the cosmos needed a cause that makes Becoming resemble Being . Timaeus is a philosophical reconciliation of Hesiod 's cosmology in his Theogony , syncretically reconciling Hesiod to Homer , though other scholars have argued that Plato's theology 'invokes

891-529: Is a Cameroonian multidisciplinary artist who constructed the Bandjoun Station between the cities of Bandjoun and Bafoussam in Western Cameroon. The station was built over the course of two years, starting in 2005 and opening in 2007. It includes an exhibition space, a library, an artist residency, and an organic farm. It was made to foster contemporary art and culture within the local community. The station

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972-517: Is a critical component in the ontological construct of human consciousness used to explain and clarify substance theory within Platonic realism (also called idealism ). In order to reconcile Aristotelian with Platonian philosophy, Plotinus metaphorically identified the demiurge (or nous ) within the pantheon of the Greek Gods as Zeus . The first and highest aspect of God is described by Plato as

1053-635: Is also described as a creator in the Platonic ( c.  310–90 BC) and Middle Platonic ( c.  90 BC–AD 300) philosophical traditions. In the various branches of the Neoplatonic school (third century onwards), the demiurge is the fashioner of the real, perceptible world after the model of the Ideas , but (in most Neoplatonic systems) is still not itself " the One ". Within the vast spectrum of Gnostic traditions views of

1134-610: Is also found in Judaism as the Angel of Death and in Christian demonology . This link to Judeo-Christian tradition leads to a further comparison with Satan . Another alternative title for the demiurge is "Saklas", Aramaic for "fool". In the Apocryphon of John , Yaldabaoth is also known as both Sakla and Samael. The angelic name " Ariel " (Hebrew: 'the lion of God') has also been used to refer to

1215-471: Is an English word derived from demiurgus , a Latinised form of the Greek δημιουργός or dēmiurgós . It was originally a common noun meaning "craftsman" or "artisan", but gradually came to mean "producer", and eventually "creator". The philosophical usage and the proper noun derive from Plato's Timaeus , written c.  360 BC, where the demiurge is presented as the creator of the universe. The demiurge

1296-653: Is an archon with the face of a lion, half flame, and half darkness. In the Nag Hammadi text On the Origin of the World , the three sons of Yaldabaoth are listed as Yao , Eloai, and Astaphaios . Under the name of Nebro (rebel), Yaldabaoth is called an angel in the apocryphal Gospel of Judas . He is first mentioned in "The Cosmos, Chaos, and the Underworld" as one of the twelve angels to come "into being [to] rule over chaos and

1377-412: Is composed of two distinct buildings divided into different centers that are used for multiple purposes. The main building is designed with five armed concrete pillars and topped with a ten meter high gable; this sloped roof respects the traditional architecture or the area. The exterior of the buildings are covered in bright colorful patterns and mosaics that are derived from Toguo's own artwork. Being that

1458-490: Is near the market place of "Dzemto" and all along the foreigners' hill called "mghue". It is the resting place of the totems of initiates. The chiefdom is the focal point for the different provinces or "Dje" which are traditional administrative units each with special features. For example, German missionaries lived at "Djiomghue" just after the foreigners' river. "Dje Njiomghue" specialises in magic or "Nkou" led by "Tatuene" and "Tatuebou". The fight against evil spirits to cancel

1539-532: Is now established that King Foudoup was the first King of Baleng who reigned between 1545 and 1573. King Fodoup had difficulty in reconciling his first two sons Tchoungafo and Notchwegom about who would succeed him at his death. He openly expressed a preference for Tchoungafo to which Notchwegom took great umbrage and decided to leave the village of his father to found his own village below in the Noun Valley. Taking care to avoid irritating small chiefdoms that existed in

1620-535: Is one of the three ordering principles: Before Numenius of Apamea and Plotinus' Enneads , no Platonic works ontologically clarified the Demiurge from the allegory in Plato's Timaeus . The idea of Demiurge was, however, addressed before Plotinus in the works of Christian writer Justin Martyr who built his understanding of the Demiurge on the works of Numenius. Later, the Neoplatonist Iamblichus changed

1701-471: Is the remark concerning the second hypostasis or Creator and third hypostasis or World Soul . Plotinus criticizes his opponents for "all the novelties through which they seek to establish a philosophy of their own" which, he declares, "have been picked up outside of the truth"; they attempt to conceal rather than admit their indebtedness to ancient philosophy, which they have corrupted by their extraneous and misguided embellishments. Thus their understanding of

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1782-628: Is used, which occurs nowhere in Irenaeus except in connection with the Valentinian system. When it is employed by other Gnostics either it is not used in a technical sense, or its use has been borrowed from Valentinus. But it is only the name that can be said to be specially Valentinian; the personage intended by it corresponds more or less closely with the Yaldabaoth of the Ophites, the great Archon of Basilides,

1863-421: The Apocryphon of John c.  AD 120–180, the demiurge declares that he has made the world by himself: Now the archon ["ruler"] who is weak has three names. The first name is Yaltabaoth, the second is Saklas ["fool"], and the third is Samael ["blind god"]. And he is impious in his arrogance which is in him. For he said, 'I am God and there is no other God beside me,' for he is ignorant of his strength,

1944-594: The nous or thought of intelligibles and sensibles ( Middle Platonism and Neo-Pythagoreanism overlapped: both originating in the early 1st century BC and extending through to the end of the 2nd century AD or even into the 3rd century). The work of Plotinus and other later Platonists in the 3rd century AD to further clarify the Demiurge is known as Neoplatonism . To Plotinus, the second emanation represents an uncreated second cause (see Pythagoras ' Dyad ). Plotinus sought to reconcile Aristotle's energeia with Plato's Demiurge, which, as Demiurge and mind ( nous ),

2025-400: The Platonic , Neopythagorean , Middle Platonic , and Neoplatonic schools of philosophy , the demiurge ( / ˈ d ɛ m i . ɜːr dʒ / ) (sometimes spelled as demiurg ) is an artisan -like figure responsible for fashioning and maintaining the physical universe . Various sects of Gnostics adopted the term demiurge . Although a fashioner, the demiurge is not necessarily the same as

2106-417: The creator figure in the monotheistic sense, because the demiurge itself and the material from which the demiurge fashions the universe are both considered consequences of something else. Depending on the system, they may be considered either uncreated and eternal or the product of some other entity. Some of these systems are monotheistic while others are henotheistic or polytheistic . The word demiurge

2187-471: The "Demiurge" or creator. The second principle is organization in its reflection of the nonsentient force or dynamis , also called the one or the Monad. The dyad is energeia emanated by the one that is then the work, process or activity called nous , Demiurge, mind, consciousness that organizes the indeterminate vitality into the experience called the material world, universe, cosmos. Plotinus also elucidates

2268-402: The Chief or "Fam" is the concession for royal bracelet and the concession of "Taptouom-Kwamou", one of the two initiators of "Todjom", an initiatory remedy administered to all Bandjoun babies regardless of where they live. The chiefdom forest is very important. The part just behind the large hut includes the "Fam" or place of burial of the Chief. It is only accessible by initiates. Another forest

2349-400: The Demiurge and is called his "perfect" name; in some Gnostic lore, Ariel has been called an ancient or original name for Ialdabaoth. The name has also been inscribed on amulets as "Ariel Ialdabaoth", and the figure of the archon inscribed with "Aariel". According to Marcion , the title God was given to the Demiurge, who was to be sharply distinguished from the higher Good God. The former

2430-472: The Demiurge as a well-meaning but limited figure whose rule reflects ignorance rather than malice. Plato , as the speaker Timaeus, refers to the Demiurge frequently in the Socratic dialogue Timaeus (28a ff. ), c.  360 BC. The main character refers to the Demiurge as the entity who "fashioned and shaped" the material world. Timaeus describes the Demiurge as unreservedly benevolent , and so it desires

2511-452: The Demiurge is a proposed solution to the problem of evil : while the divine beings are omniscient and omnibenevolent, the Demiurge who rules over our own physical world is not. Psalm 82 begins, "God stands in the assembly of El [ LXX : assembly of gods], in the midst of the gods he renders judgment", indicating a plurality of gods, although it does not indicate that these gods were co-actors in creation. Philo had inferred from

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2592-636: The Demiurge is similarly flawed in comparison to Plato's original intentions. Whereas Plato's Demiurge is good wishing good on his creation, Gnosticism contends that the Demiurge is not only the originator of evil but is evil as well. Hence the title of Plotinus' refutation: "Against Those That Affirm the Creator of the Kosmos and the Kosmos Itself to be Evil" (generally quoted as "Against the Gnostics"). Plotinus argues of

2673-405: The Demiurge range dramatically. It is generally understood and agreed upon to be a lesser divinity who governs the material universe. However the nature of its rule over the material realm differs from sect to sect. Sethian Gnosticism portrays the Demiurge as an oppressive, ignorant ruler, intentionally binding souls in an inherently corrupt material realm. In contrast, Valentinian Gnosticism sees

2754-460: The Demiurge, who is only animal, has no real knowledge. The devil resides in this lower world, of which he is the prince, the Demiurge in the heavens; his mother Sophia in the middle region, above the heavens and below the Pleroma. The Valentinian Heracleon interpreted the devil as the principle of evil, that of hyle (matter). As he writes in his commentary on John 4:21, The mountain represents

2835-636: The Devil, or his world, since the Devil was one part of the whole of matter, but the world is the total mountain of evil, a deserted dwelling place of beasts, to which all who lived before the law and all Gentiles render worship. But Jerusalem represents the creation or the Creator whom the Jews worship. ... You then who are spiritual should worship neither the creation nor the Craftsman, but the Father of Truth. This vilification of

2916-460: The Elohim of Justinus , etc. The Valentinian theory elaborates that from Achamoth ( he kátō sophía or lower wisdom) three kinds of substance take their origin, the spiritual ( pneumatikoí ), the animal ( psychikoí ) and the material ( hylikoí ). The Demiurge belongs to the second kind, as he was the offspring of a union of Achamoth with matter. And as Achamoth herself was only the daughter of Sophía

2997-514: The Gnostic doctrine of Sophia and her emission of the Demiurge. Though the former understanding certainly enjoys the greatest popularity, the identification of Plotinus' opponents as Gnostic is not without some contention. Christos Evangeliou has contended that Plotinus' opponents might be better described as simply "Christian Gnostics", arguing that several of Plotinus' criticisms are as applicable to orthodox Christian doctrine as well. Also, considering

3078-541: The Gnostics. A. H. Armstrong identified the so-called "Gnostics" that Plotinus was attacking as Jewish and Pagan, in his introduction to the tract in his translation of the Enneads . Armstrong alluding to Gnosticism being a Hellenic philosophical heresy of sorts, which later engaged Christianity and Neoplatonism. John D. Turner , professor of religious studies at the University of Nebraska, and famed translator and editor of

3159-672: The God of the Hebrew Bible . Several systems of Gnostic thought present the Demiurge as antagonistic to the will of the Supreme Being , with his creation initially having the malevolent intention of entrapping aspects of the divine in materiality. In other systems, the Demiurge is instead portrayed as "merely" incompetent or foolish: his creation is an unconscious attempt to replicate the divine world (the pleroma ) based on faint recollections, and thus ends up fundamentally flawed. Thus, in such systems,

3240-458: The King of Bandjoun is conducted under the patronage of the powerful King of Baleng. The enthronement of the King of Baleng is also conducted under the high magistracy of King Bandjoun. For example, the last enthronement of the new King of Baleng in 2013 was under the powerful patronage of His Majesty Djomo, King of Bandjoun, at the village of Baleng. In the 18th century an attempt at invasion of Banfjoun

3321-587: The N4 in the municipality and goes south through the town to Bangou . The recent history of the Bandjoun people is relatively well-known today. Recent history, however, covers only the last two centuries. Further research on the prehistory of the village Bandjoun is needed. Some existing chronologies cite the foundation of Bandjoun village in the 14th and 15th centuries under the Royal Magistracy of Notchwegom (1525 according to some sources but probably in 1570). It

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3402-465: The One (Τὸ Ἕν, 'To Hen'), the source, or the Monad . This is the God above the Demiurge, and manifests through the actions of the Demiurge. The Monad emanated the demiurge or Nous (consciousness) from its "indeterminate" vitality due to the monad being so abundant that it overflowed back onto itself, causing self-reflection. This self-reflection of the indeterminate vitality was referred to by Plotinus as

3483-437: The [underworld]". He comes from heaven, and it is said his "face flashed with fire and [his] appearance was defiled with blood". Nebro creates six angels in addition to the angel Saklas to be his assistants. These six, in turn, create another twelve angels "with each one receiving a portion in the heavens". The etymology of the name Yaldabaoth has been subject to many speculative theories. Until 1974, etymologies deriving from

3564-573: The area, he moved to the edge of the last village where he could finally find free land. It was at the current location of Famleng. After installing the first encampment at Bandjoun, Notchwegom quickly disappeared. His first wife, with whom he had already had a young son barely a teenager (11 years old according to some), sought the protection of his stepfather until her son, Du'gnechom, would be old enough to succeed his father. King Foudoup used this opportunity to reconcile posthumously with his son by fully supporting his wife and introducing her little son to

3645-528: The art of building royal power. Du'gnechom in turn, once he was a young adult, became leader of the camp set up by his father at Famleng and quickly developed the qualities of a great hunter and leader. He then married a young woman his mother had prepared for him who quickly gave him a son who he named Notouom. Having taken steps to expand his military to develop his hegemonic pretensions, he instructed his son on his intentions and introduced him to war strategies. Du'gnechom died probably in 1589 when his son Notouom

3726-407: The chiefdom. The chiefdom also contains a museum where there are accessories of the old chiefs and the heritage of the family. It is a large modern building that also serves as a festival hall, meeting room, and community hall. There are a large number of art objects that belonged to his ancestors: The King of Bandjoun, also called Fô'A-Djo , is the central person in the Kingdom. He is installed as

3807-417: The creator is from a fallen, ignorant, or lesser—rather than evil—perspective, such as that of Valentinius . The Neoplatonic philosopher Plotinus addressed within his works Gnosticism's conception of the Demiurge, which he saw as un- Hellenic and blasphemous to the Demiurge or creator of Plato. Plotinus, along with his teacher Ammonius Saccas , was the founder of Neoplatonism . In the ninth tractate of

3888-399: The creator was held to be inimical to Christianity by the early fathers of the church. In refuting the beliefs of the gnostics, Irenaeus stated that "Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and himself executing judgment." Catharism apparently inherited their idea of Satan as the creator of

3969-567: The disconnect or great barrier that is created between the nous or mind's noumenon (see Heraclitus ) and the material world ( phenomenon ) by believing the material world is evil. The majority of scholars tend to understand Plotinus' opponents as being a Gnostic sect—certainly (specifically Sethian ), several such groups were present in Alexandria and elsewhere about the Mediterranean during Plotinus' lifetime. Plotinus specifically points to

4050-425: The domain of thought. Thus, a triad is formed of the intelligible nous , the intellective nous , and the psyche in order to reconcile further the various Hellenistic philosophical schools of Aristotle 's actus and potentia (actuality and potentiality) of the unmoved mover and Plato's Demiurge. Then within this intellectual triad Iamblichus assigns the third rank to the Demiurge, identifying it with

4131-511: The equation of matter with nothing or non-being in The Enneads which more correctly is to express the concept of idealism or that there is not anything or anywhere outside of the "mind" or nous (c.f. pantheism ). Plotinus' form of Platonic idealism is to treat the Demiurge, nous , as the contemplative faculty ( ergon ) within man which orders the force ( dynamis ) into conscious reality. In this, he claimed to reveal Plato's true meaning:

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4212-522: The evidence from the time, Evangeliou thought the definition of the term "Gnostics" was unclear. Of note here is that while Plotinus' student Porphyry names Christianity specifically in Porphyry's own works, and Plotinus is to have been a known associate of the Christian Origen , none of Plotinus' works mention Christ or Christianity—whereas Plotinus specifically addresses his target in the Enneads as

4293-410: The evil world from Gnosticism. Gilles Quispel writes, "There is a direct link between ancient Gnosticism and Catharism. The Cathars held that the creator of the world, Satanael, had usurped the name of God, but that he had subsequently been unmasked and told that he was not really God." Gnosticism attributed falsehood or evil to the concept of the Demiurge or creator, though in some Gnostic traditions

4374-536: The expression "Let us make man" of the Book of Genesis that God had used other beings as assistants in the creation of man, and he explains in this way why man is capable of vice as well as virtue, ascribing the origin of the latter to God, of the former to his helpers in the work of creation. The earliest Gnostic sects ascribe the work of creation to angels, some of them using the same passage in Genesis. So Irenaeus tells of

4455-566: The following departments of the West region : It is spoken by an estimated 2 million people in two main population groups. Tones are marked as high [á] , low [à] , mid (unmarked) [a] , rising [ǎ] , or falling [â] . This article about a language spoken in Cameroon is a stub . You can help Misplaced Pages by expanding it . This article about Grassfields Bantu languages is a stub . You can help Misplaced Pages by expanding it . Demiurge In

4536-412: The ground so that runoff and animals can not enter. The whole is surmounted by a conical roof which is heavy and thick enough to not let raindrops filter through. The outside of the hut has been changed despite the desire of some Bamiléké notables who wish to keep the old local architecture. The thatched roof has been replaced by a corrugated iron roof and the walls are not covered with bamboo curtains. In

4617-470: The hierarchy. The main entrance leads to the large hut and the women's huts are located on both sides of the path. Women on one side are led by the first wife, who is also called "Nkoung", and those on the other side by "Djuikam", the wife of the King's predecessor who he takes during initiation. The facades are made of bamboo interwoven with plant fibres with some featuring geometric patterns. The doors are framed with carved panels are elevated 50 cm above

4698-402: The history of the village of Baleng allow the placement of the origins of the village of Bandjoun with less uncertainty. Notouom I was succeeded by his son Notouom II who consolidated the achievements of the kingdom of his father and strengthened the prestige of Bandjoun in the region. His reign was also long, as well as that of his successor Notouom III. Since 1589 the enthronement ceremony of

4779-408: The human race, as it was on their account the devil was cast down into this world. According to one variant of the Valentinian system, the Demiurge is also the maker, out of the appropriate substance, of an order of spiritual beings, the devil, the prince of this world, and his angels. But the devil, as being a spirit of wickedness, is able to recognise the higher spiritual world, of which his maker

4860-466: The influence of the Demiurge and together with the Saviour and Achamoth, his spouse, will enter the Pleroma divested of body ( hyle ) and soul ( psyché ). In this most common form of Gnosticism the Demiurge had an inferior though not intrinsically evil function in the universe as the head of the animal, or psychic world. Opinions on the devil , and his relationship to the Demiurge, vary. The Ophites held that he and his demons constantly oppose and thwart

4941-425: The inside of the huts, however, everything remains the same. The fireplace is at the centre of the main room; three stones are enough to support the pots. All the furniture is made of bamboo such as the ladder to climb to the attic as well as the shelves for household utensils, beds, and stools. Initiation concessions surround the chiefdomrun by influential leaders. An example of the different initiation concessions of

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5022-481: The land of Egypt , and to have given them their law. The prophecies are ascribed not to the chief but to the other world-making angels. The Latin translation, confirmed by Hippolytus of Rome , makes Irenaeus state that according to Cerinthus (who shows Ebionite influence), creation was made by a power quite separate from the Supreme God and ignorant of him. Theodoret , who here copies Irenaeus, turns this into

5103-461: The last of the thirty Aeons, the Demiurge was distant by many emanations from the Propatôr, or Supreme God. In creating this world out of Chaos the Demiurge was unconsciously influenced for good; and the universe, to the surprise even of its Maker, became almost perfect. The Demiurge regretted even its slight imperfection, and as he thought himself the Supreme God, he attempted to remedy this by sending

5184-543: The long reign of Notouom, which lasted until 1641, he worked to increase the population of Bandjoun by buying all that he could acquire (cattle, food, valuables, and slaves whom he freed to integrate them into his kingdom). It was under his royal magistracy that the name Bandjoun originated with the term Pa Djo meaning "those who buy". Very expansionary, he made all the smaller heads of villages vassals and modernised his kingdom administratively and militarily. He created administrative districts called Djie . After transferring

5265-714: The lower depths. Yaldabaoth is frequently called "the Lion-faced", leontoeides , and is said to have the body of a serpent. The demiurge is also described as having a fiery nature, applying the words of Moses to him: "the Lord our God is a burning and consuming fire". Hippolytus claims that Simon used a similar description. In Pistis Sophia , Yaldabaoth has already sunk from his high estate and resides in Chaos, where, with his forty-nine demons, he tortures wicked souls in boiling rivers of pitch, and with other punishments (pp. 257, 382). He

5346-448: The perfect or Divine nous with the intellectual triad being promoted to a hebdomad (pure intellect). In the theoretic of Plotinus, nous produces nature through intellectual mediation, thus the intellectualizing gods are followed by a triad of psychic gods. Gnosticism presents a distinction between the highest, unknowable God or Supreme Being and the demiurgic "creator" of the material, identified in some traditions with Yahweh ,

5427-498: The person of the King and provide great stature to the Venerable High Priest whose power rises above those of the sorcerers of the kingdom. The Fô'A-Djo is: The Chief's family is very large. One of the great chiefs of Bandjoun, King Kamga II, had several dozen wives and nearly 250 children. Since his death in 1975 his succession was ensured in turn by his sons: The Fô'A-Djo is surrounded by some personalities who ensure

5508-463: The place from which he had come. He is Demiurge and maker of man, but as a ray of light from above enters the body of man and gives him a soul, Yaldabaoth is filled with envy; he tries to limit man's knowledge by forbidding him the fruit of knowledge in paradise. At the consummation of all things, all light will return to the Pleroma . But Yaldabaoth, the Demiurge, with the material world, will be cast into

5589-525: The plural number "powers", and so Epiphanius of Salamis represents Cerinthus as agreeing with Carpocrates in the doctrine that the world was made by angels. In the Archontic , Sethian , and Ophite systems, which have many affinities with the doctrine of Valentinus , the making of the world is ascribed to a company of seven archons , whose names are given, but still more prominent is their chief, "Yaldabaoth" (also known as "Yaltabaoth" or "Ialdabaoth"). In

5670-401: The process of henosis . Iamblichus describes the One as a monad whose first principle or emanation is intellect ( nous ), while among "the many" that follow it there is a second, super-existent "One" that is the producer of intellect or soul ( psyche ). The "One" is further separated into spheres of intelligence; the first and superior sphere is objects of thought, while the latter sphere is

5751-449: The rain during important ceremonies or to find the spirit of a deceased initiate is their domain. "Dje Djesse" specialises in "Dje" or sacrifices to bless the Chief and ask for rain from God. When it is too hot "Dzudie Teyo", "Dzudie Tambou" and 5 others make a trip to Baleng and their return is hailed the first rain before seeding. Unlike the Chief, who is buried by initiates at "Fam", wives and princes are buried in other concessions out of

5832-506: The reading of an earlier etymology, whose explanation seemingly equated " darkness " and "chaos" when translating an unattested supposed plural form of Hebrew : בוהו , romanized :  bōhu . " Samael " literally means "Blind God" or "God of the Blind" in Hebrew ( סמאל ‎). This being is considered not only blind, or ignorant of its own origins, but may, in addition, be evil; its name

5913-458: The role of the "One", effectively altering the role of the Demiurge as second cause or dyad, which was one of the reasons that Iamblichus and his teacher Porphyry came into conflict. The figure of the Demiurge emerges in the theoretic of Iamblichus, which conjoins the transcendent, incommunicable “One,” or Source. Here, at the summit of this system, the Source and Demiurge (material realm) coexist via

5994-557: The seat of the Kingdom of Famleng to Hiala, he stood at the head of the seven districts which were similar to Duchies with a kind of non-feudal Duke called Kemdjie whose sole mission was to monitor the Duchy and pass information collected to the Minister of the Interior called Nwalah Kah . These divisions are still in force today with Famleng, for example, in the district of Djiesse. There was also

6075-714: The second of his Enneads , Plotinus criticizes his opponents for their appropriation of ideas from Plato: From Plato come their punishments, their rivers of the underworld and the changing from body to body; as for the plurality they assert in the Intellectual Realm—the Authentic Existent, the Intellectual-Principle, the Second Creator and the Soul —all this is taken over from the Timaeus. Of note here

6156-431: The station is in this particular location it is able to welcome all sorts of traditions. People are invited to appropriate this space, to organize festivals for or related to their culture such as burials, births, and even weddings. It is all done in hopes to create social cohesion within the community. Ghomala%27 language Ghɔmálá’ or Ghomala is a major Bamileke language spoken in Cameroon , originally in

6237-454: The system of Simon Magus , of the system of Menander , of the system of Saturninus , in which the number of these angels is reckoned as seven, and of the system of Carpocrates . In Basilides 's system, he reports, the world was made by the angels who occupy the lowest heaven; but special mention is made of their chief, who is said to have been the God of the Jews , to have led that people out of

6318-502: The unattested Aramaic : בהותא, romanized: bāhūthā , supposedly meaning " chaos ", represented the majority view. Following an analysis by the Jewish historian of religion Gershom Scholem published in 1974, this etymology no longer enjoyed any notable support. His analysis showed the unattested Aramaic term to have been fabulated and attested only in a single corrupted text from 1859, with its claimed translation having been transposed from

6399-671: Was díkaios , severely just, the latter agathós , or loving-kind; the former was the "god of this world", the God of the Old Testament , the latter the true God of the New Testament . Christ, in reality, is the Son of the Good God. The true believer in Christ entered into God's kingdom; the unbeliever remained forever the slave of the Demiurge. It is in the system of Valentinus that the name Dēmiurgos

6480-507: Was made by the armies of the Sultan of Bamun but it ended in a complete military debacle for Bamun and the Sultan was pursued and besieged at Foumban by King Kamga I who forced him to sign an armistice treaty. 20 km south-east of Bafoussam on the N4 road to Bagangté is the Chefferie (Chiefdom headquarters) of Bandjoun. There are winding paths bordered by fences enclosing banana trees leading to

6561-424: Was only 19. Notouom was the first real first level king of Bandjoun and he worked to achieve his father's objectives and expand the village of Bandjoun. King Foudoup was succeeded by his son Tchoungafo who, in turn, reigned from 1573 to 1628. Tchoungafo installed and inducted Notouom I in 1589 to the Bandjoun throne. He was assured of that office as the successor to his father who was the founder of Bandjoun. During

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