ΟΜΟΙΟΤΗΣ
Homoiotēs (ὁμοιότης, ἡ), a term of profound philosophical and theological resonance, denotes likeness, similarity, analogy, or correspondence between two or more entities. From Plato's seminal concept of "homoiosis theoi" (likeness to God) as the ultimate human virtue, to the Christian doctrine of humanity being created "in the image and likeness" (κατ' εἰκόνα καὶ καθ' ὁμοίωσιν) of God, homoiotēs stands as a foundational concept for understanding cosmic structure, human nature, and spiritual destiny. Its lexarithmos (768) suggests a connection to order, harmony, and perfection.
Definition
According to the Liddell-Scott-Jones Lexicon, *homoiotēs* (ἡ) signifies "likeness, resemblance, similar nature or quality." The word derives from the adjective *homoios* (ὅμοιος), meaning "like, resembling, similar." Its usage spans from simple descriptions of physical resemblances to the expression of profound philosophical and theological concepts.
In classical Greek philosophy, *homoiotēs* acquires central significance, particularly in Plato. For Plato, likeness is not merely a superficial relationship but an essential connection between sensible particulars and the eternal Ideas or Forms. Terrestrial objects "participate in" or "imitate" the Forms, and their resemblance to these eternal principles confers upon them their existence and identity. The pinnacle of this idea is found in the concept of *homoiosis theoi* (likeness to God), which Plato describes in the *Theaetetus* as the highest goal of human life: to become as much as possible like the divine, the just, and the holy.
Aristotle, while disagreeing with Plato's theory of Forms, also examines *homoiotēs*, primarily within the context of logic and scientific classification. For Aristotle, likeness is a relationship that allows for the comparison and categorization of beings, as well as the recognition of analogies between different domains. Likeness can be either *kat' eidos* (in kind) or *kat' analogian* (by analogy), enabling an understanding of the world's structure through the recognition of common characteristics or relations.
Later, in Neoplatonism, *homoiotēs* becomes the central axis of spiritual ascent and return to the Source, the One. The soul, through purification and contemplation, strives to shed material dissimilarities and revert to its original likeness with the divine. In Christian theology, the concept of *kat' eikona kai kath' homoiōsin* (Genesis 1:26) highlights *homoiotēs* as the dynamic element of human nature called to realize perfection and union with God, overcoming the Fall and recovering the original divine likeness.
Etymology
Cognate words include: *homoios* (similar), *homoiōs* (similarly), *homoiogenēs* (homogeneous), *homoiopathēs* (of like feeling), *homoiomorphia* (homomorphism), *homologeo* (to agree), *homou* (together). In Latin, the *sem-* root appears in words like *similis* (similar) and *simul* (together), while in English, it is found in *same* and *similar*.
Main Meanings
- Likeness, similar nature or quality — The general sense of possessing common characteristics between two or more entities.
- Analogy, correspondence — A relationship between different things that share a similar structure or function, as in mathematics or logic.
- Agreement, concordance — A state where two or more parties concur or hold the same opinion.
- Imitation, replication — The act of reproducing or striving to become like something else.
- Philosophical assimilation (Plato) — The essential connection of sensibles to the Forms, and specifically *homoiosis theoi* as an ethical goal.
- Theological likeness (Christianity) — The dynamic aspect of human nature called to develop similarity with God, beyond the initial "image."
- Uniformity, consistency — The state of maintaining a stable form or behavior.
Philosophical Journey
The concept of *homoiotēs* has a long and rich history in Greek thought, evolving from the description of simple resemblances to a central pillar of philosophy and theology.
In Ancient Texts
Three of the most iconic passages that highlight the central importance of *homoiotēs* in ancient thought.
Lexarithmic Analysis
The lexarithmos of the word ΟΜΟΙΟΤΗΣ is 768, from the sum of its letter values:
768 decomposes into 700 (hundreds) + 60 (tens) + 8 (units).
The 18 Methods
Applying the 18 traditional lexarithmic methods to the word ΟΜΟΙΟΤΗΣ:
| Method | Result | Meaning |
|---|---|---|
| Isopsephy | 768 | Base lexarithmos |
| Decade Numerology | 3 | 7+6+8 = 21 → 2+1 = 3 — Triad, the number of perfection, harmony, and balance. It suggests the idea of complete likeness as the achievement of an ideal state. |
| Letter Count | 8 | 8 letters — Octad, the number of regeneration, renewal, and cosmic order. It connects to the idea of restoring original likeness. |
| Cumulative | 8/60/700 | Units 8 · Tens 60 · Hundreds 700 |
| Odd/Even | Even | Feminine force |
| Left/Right Hand | Right | Divine (≥100) |
| Quotient | — | Comparative method |
| Notarikon | Ο-Μ-Ο-Ι-Ο-Τ-Η-Σ | Homou Mene Homoiogenēs Idiotes Homoiomorphou Taxeōs Hē Sophia (Wisdom remains together as a homogeneous quality of uniform order). |
| Grammatical Groups | 5V · 3C | 5 vowels (O, O, I, O, H) and 3 consonants (M, T, S). The predominance of vowels suggests fluidity and spirituality, while consonants denote structure and stability. |
| Palindromes | No | |
| Onomancy | — | Comparative |
| Sphere of Democritus | — | Divination with lunar day |
| Zodiacal Isopsephy | Jupiter ♃ / Aries ♈ | 768 mod 7 = 5 · 768 mod 12 = 0 |
Isopsephic Words (768)
Words from the Liddell-Scott-Jones lexicon with the same lexarithmos (768), which further illuminate aspects of *homoiotēs*:
The LSJ lexicon contains a total of 68 words with lexarithmos 768. For the full catalog and AI semantic filtering, see the interactive tool.
Sources & Bibliography
- Liddell, H. G., Scott, R., Jones, H. S. — A Greek-English Lexicon. Oxford: Clarendon Press, 9th ed. with revised supplement, 1996.
- Plato — Theaetetus. Edited by John Burnet, Platonis Opera, Vol. I. Oxford: Clarendon Press, 1900.
- Aristotle — Categories. Edited by L. Minio-Paluello, Aristotelis Categoriae et Liber de Interpretatione. Oxford: Clarendon Press, 1949.
- Aristotle — Metaphysics. Edited by W. Jaeger, Aristotelis Metaphysica. Oxford: Clarendon Press, 1957.
- Gregory of Nyssa — On the Making of Man. Edited by Migne, Patrologia Graeca, Vol. 44. Paris: 1863.
- Dodds, E. R. — The Greeks and the Irrational. Berkeley: University of California Press, 1951.
- Rist, J. M. — Plotinus: The Road to Reality. Cambridge: Cambridge University Press, 1967.
- Pelikan, J. — The Christian Tradition: A History of the Development of Doctrine, Vol. 1: The Emergence of the Catholic Tradition (100-600). Chicago: University of Chicago Press, 1971.