Abraxas

Abraxas (, variant form romanized: ) is a word of mystic meaning in the system of the Gnostic Basilides, being there applied to the "Great Archon" (), the princeps of the 365 spheres (). The word is found in Gnostic texts such as the '' Holy Book of the Great Invisible Spirit'' and the Apocalypse of Adam, and also appears in the Greek Magical Papyri. It was engraved on certain antique gemstones, called on that account Abraxas stones, which were used as amulets or charms. As the initial spelling on stones was (), the spelling of seen today probably originates in the confusion made between the Greek letters sigma (Σ) and xi (Ξ) in the Latin transliteration.

The seven letters spelling its name may represent each of the seven classic planets. The word may be related to ''Abracadabra'', although other explanations exist.

There are similarities and differences between such figures in reports about Basilides's teaching, ancient Gnostic texts, the larger Greco-Roman magical traditions, and modern magical and esoteric writings. Speculations have proliferated on Abraxas in recent centuries, which has been claimed to be both an Egyptian god and a demon.

Etymology

Gaius Julius Hyginus ( ''Fab''. 183) gives ''Abrax Aslo Therbeeo'' as names of horses of the sun mentioned by 'Homerus'. The passage is miserably corrupt, but it may not be accidental that the first three syllables make Abraxas.

The proper form of the name is evidently ''Abrasax'', as with the Greek writers, Hippolytus, Epiphanius, Didymus (''De Trin''. iii. 42), and Theodoret; also Augustine and '' Praedestinatus''; and in nearly all the legends on gems. By a probably euphonic inversion the translator of Irenaeus and the other Latin authors have ''Abraxas'', which is found in the magical papyri, and even, though most sparingly, on engraved stones.

The attempts to discover a derivation for the name, Greek, Hebrew, Coptic, or other, have not been entirely successful:

Egyptian

Chuvash linguists, the word was translated as Ouroboros
* Claudius Salmasius (1588–1653) thought it Egyptian, but never gave the proofs which he promised.
*J. J. Bellermann thinks it is a compound of the Egyptian words ' and ', meaning "the honorable and hallowed word", or "the word is adorable".
* Samuel Sharpe finds in it an Egyptian invocation to the Godhead, meaning "hurt me not".

Hebrew

* Abraham Geiger sees in it a Grecized form of ', "The Blessing." Charles William King supports this gloss, citing a similar translation of the word ''abracadabra'' as ', "Pronounce the Blessing."
*J. B. Passerius derives it from ', "father", ', "to create", and ' negative—"the uncreated Father".
*Giuseppe Barzilai goes back for explanation to the first verse of the prayer attributed to Nehunya ben HaKanah, the literal rendering of which is "O od with thy mighty right hand deliver the unhappy eople, forming from the initial and final letters of the words the word ''Abrakd'' (pronounced Abrakad), with the meaning "the host of the winged ones", i.e., angels. While this theory can explain the mystic word ''Abracadabra'', the association of this phrase with Abraxas is uncertain.

Greek

* Wendelin discovers a compound of the initial letters, amounting to 365 in numerical value, of four Hebrew and three Greek words, all written with Greek characters: ("Father, Son, Spirit, holy; salvation from the cross").
*According to a note of Isaac de Beausobre's, Jean Hardouin accepted the first three of these, taking the four others for the initials of the Greek ', "saving mankind by the holy cross".
* Isaac de Beausobre derives Abraxas from the Greek ' and ', "the beautiful, the glorious Savior".

Perhaps the word may be included among those mysterious expressions discussed by Adolf von Harnack, "which belong to no known speech, and by their singular collocation of vowels and consonants give evidence that they belong to some mystic dialect, or take their origin from some supposed divine inspiration".

The Egyptian author of the book '' De Mysteriis'' in reply to Porphyry (vii. 4) admits a preference of 'barbarous' to vernacular names in sacred things, urging a peculiar sanctity in the languages of certain nations, as the Egyptians and Assyrians; and Origen (''Contra Cels''. i. 24) refers to the 'potent names' used by Egyptian sages, Persian Magi, and Indian Brahmins, signifying deities in the several languages.

Sources

It is uncertain what the actual role and function of Abraxas was in the Basilidian system, as our authorities (see below) often show no direct acquaintance with the doctrines of Basilides himself.

As an archon

In the system described by Irenaeus, "the Unbegotten Father" is the progenitor of ''Nous'' "Discerning Mind"; ''Nous'' produced ''Logos'' "Word, Reason"; ''Logos'' produced ''Phronesis'' "Mindfulness"; ''Phronesis'' produced '' Sophia'' "Wisdom" and '' Dynamis'' "Potentiality"; ''Sophia'' and ''Dynamis'' produced the principalities, powers, and angels, the last of whom create "the first heaven". They, in turn, originate a second series, who create a second heaven. The process continues in like manner until 365 heavens are in existence, the angels of the last or visible heaven being the authors of our world. "The ruler" archonta''">archon_(Gnosticism).html" ;"title="'principem'', i.e., probably ''ton archon (Gnosticism)">archonta''of the 365 heavens "is Abraxas, and for this reason he contains within himself 365 numbers".

The name occurs in the ''Refutation of All Heresies'' (vii. 26) by Hippolytus, who appears in these chapters to have followed the ''Exegetica'' of Basilides. After describing the manifestation of the Gospel in the Ogdoad and Hebdomad, he adds that the Basilidians have a long account of the innumerable creations and powers in the several 'stages' of the upper world (''diastemata''), in which they speak of 365 heavens and say that "their great archon" is Abrasax, because his name contains the number 365, the number of the days in the year; i.e. the sum of the numbers denoted by the Greek letters in ΑΒΡΑΣΑΞ according to the rules of isopsephy is 365:

As a god

Epiphanius ('' Haer''. 69, 73 f.) appears to follow partly Irenaeus, partly the lost Compendium of Hippolytus. He designates Abraxas more distinctly as "the power above all, and First Principle", "the cause and first archetype" of all things; and mentions that the Basilidians referred to 365 as the number of parts (''mele'') in the human body, as well as of days in the year.

The author of the appendix to Tertullian ''De Praescr. Haer''. (c. 4), who likewise follows Hippolytus's Compendium, adds some further particulars; that 'Abraxas' gave birth to Mind (''nous''), the first in the series of primary powers enumerated likewise by Irenaeus and Epiphanius; that the world, as well as the 365 heavens, was created in honour of 'Abraxas'; and that Christ was sent not by the Maker of the world but by 'Abraxas'.

Nothing can be built on the vague allusions of Jerome, according to whom 'Abraxas' meant for Basilides "the greatest God" (''De vir. ill''. 21), "the highest God" (''Dial. adv. Lucif''. 23), "the Almighty God" (''Comm. in Amos'' iii. 9), and "the Lord the Creator" (''Comm. in Nah''. i. 11). The notices in Theodoret (''Haer. fab''. i. 4), Augustine (''Haer''. 4), and 'Praedestinatus' (i. 3), have no independent value.

It is evident from these particulars that Abrasax was the name of the first of the 365 Archons, and accordingly stood below Sophia and Dynamis and their progenitors; but his position is not expressly stated, so that the writer of the supplement to Tertullian had some excuse for confusing him with "the Supreme God".

As an aeon

With the availability of primary sources, such as those in the Nag Hammadi library, the identity of Abraxas remains unclear. The ''Holy Book of the Great Invisible Spirit'', for instance, refers to Abraxas as an Aeon dwelling with Sophia and other Aeons of the Pleroma in the light of the luminary Eleleth. In several texts, the luminary Eleleth is the last of the luminaries (Spiritual Lights) that come forward, and it is the Aeon Sophia, associated with Eleleth, who encounters darkness and becomes involved in the chain of events that leads to the Demiurge's rule of this world, and the salvage effort that ensues. As such, the role of Aeons of Eleleth, including Abraxas, Sophia, and others, pertains to this outer border of the Pleroma that encounters the ignorance of the world of Lack and interacts to rectify the error of ignorance in the world of materiality.

In the Apocalypse of Adam, Abrasax is sent along with Sablo and Gamaliel to bring some of the Gnostic people "out of the fire and the wrath, and take them above the aeons and the rulers of the powers, and take them away ..of life ..and take them away ..aeons ..dwelling place of the great ..there, with the holy angels and the aeons. The men will be like those angels, for they are not strangers to them."

As a demon

The Catholic church later deemed Abraxas a pagan god, and ultimately branded him a demon as documented in J. Collin de Plancy's '' Infernal Dictionary'', Abraxas (or Abracax) is labeled the "supreme God" of the Basilidians, whom he describes as "heretics of the second century". He further indicated the Basilidians attributed to Abraxas the rule over "365 skies" and "365 virtues". In a final statement on Basilidians, de Plancy states that their view was that Jesus Christ was merely a "benevolent ghost sent on Earth by Abraxas".

Abraxas stones

A vast number of engraved stones are in existence, to which the name "Abraxas-stones" has long been given. One particularly fine example was included as part of the Thetford treasure from fourth century Norfolk, England. The subjects are mythological, and chiefly grotesque, with various inscriptions, in which ΑΒΡΑΣΑΞ often occurs, alone or with other words. Sometimes the whole space is taken up with the inscription. In certain obscure magical writings of Egyptian origin ἀβραξάς or ἀβρασάξ is found associated with other names which frequently accompany it on gems; it is also found on the Greek metal tesseræ among other mystic words. The meaning of the legends is seldom intelligible: but some of the gems are amulets; and the same may be the case with nearly all.

*The Abraxas-image alone, without external Iconisms, and either without, or but a simple, inscription. The Abrasax-imago proper is usually found with a shield, a sphere or wreath and whip, a sword or sceptre, a cock's head, the body clad with armor, and a serpent's tail. There are, however, innumerable modifications of these figures: Lions', hawks', and eagles' skins, with or without mottos, with or without a trident and star, and with or without reverses.
*Abraxas ''combined'' with other Gnostic Powers. If, in a single instance, this supreme being was represented in connection with powers of subordinate rank, nothing could have been more natural than to represent it also in combination with its emanations, the seven superior spirits, the thirty Aeons, and the three hundred and sixty-five cosmical Genii; and yet this occurs upon none of the relics as yet discovered, whilst those with Powers not belonging to the Gnostic system are frequently met with.
*Abraxas with Jewish symbols. This combination predominates, not indeed with symbolical figures, but in the form of inscriptions, such as: '' Iao, Eloai, Adonai, Sabaoth, Michael, Gabriel, Uriel, Onoel, Ananoel, Raphael, Japlael'', and many others. The name ΙΑΩ, to which ΣΑΒΑΩΘ is sometimes added, is found with this figure even more frequently than ΑΒΡΑΣΑΞ, and they are often combined. Beside an Abrasax figure the following, for instance, is found: ΙΑΩ ΑΒΡΑΣΑΞ ΑΔΩΝ ΑΤΑ, "Iao Abrasax, thou art the Lord". With the Abrasax-shield are also found the divine names Sabaoth Iao, Iao Abrasax, Adonai Abrasax, etc.
*Abraxas with Persian deities. Chiefly, perhaps exclusively, in combination with Mithras, and possibly a few specimens with the mystical gradations of ''mithriaca'', upon Gnostic relics.
*Abraxas with Egyptian deities. It is represented as a figure, with the sun-god Phre leading his chariot, or standing upon a lion borne by a crocodile; also as a name, in connection with Isis, Phtha, Neith, Athor, Thot, Anubis, Horus, and Harpocrates in a Lotus-leaf; also with a representation of the Nile, the symbol of prolificacy, with Agathodaemon ( Chnuphis), or with scarabs, the symbols of the revivifying energies of nature.
*Abraxas with Grecian deities, sometimes as a figure, and again with the simple name, in connection with the planets, especially Venus, Hecate, and Zeus, richly engraved.
*Simple or ornamental representations of the journey of departed spirits through the starry world to Amenti, borrowed, as those above-named, from the Egyptian religion. The spirit wafted from the earth, either with or without the corpse, and transformed at times into Osiris or Helios, is depicted as riding upon the back of a crocodile, or lion, guided in some instances by Anubis, and other genii, and surrounded by stars; and thus attended hastening to judgment and a higher life.
*Representations of the judgment, which, like the preceding, are either ornamental or plain, and imitations of Egyptian art, with slight modifications and prominent symbols, as the vessel in which Anubis weighs the human heart, as comprehending the entire life of man, with all its errors.
*Worship and consecrating services were, according to the testimony of Origen in his description of the ophitic diagram, conducted with figurative representations in the secret assemblies of the Gnostics unless indeed the statement on which this opinion rests designates, as it readily may, a statue of glyptic workmanship. It is uncertain if any of the discovered specimens actually represent the Gnostic cultus and religious ceremonies, although upon some may be seen an Abrasax-figure laying its hand upon a person kneeling, as though for baptism or benediction.
*Astrological groups. The Gnostics referred everything to astrology. Even the Bardesenists located the inferior powers, the seven, twelve and thirty-six, among the planets, in the zodiac and starry region, as rulers of the celestial phenomena which influence the earth and its inhabitants. Birth and health, wealth and allotment, are considered to be mainly under their control. Other sects betray still stronger partiality for astrological conceits. Many of these specimens also are improperly ascribed to Gnosticism, but the Gnostic origin of others is too manifest to allow of contradiction.
*Inscriptions, of which there are three kinds:
**Those destitute of symbols or iconisms, engraved upon stone, iron, lead and silver plates, in Greek, Latin, Coptic or other languages, of amuletic import, and in the form of prayers for health and protection.
**Those with some symbol, as a serpent in an oval form.
**Those with iconisms, at times very small, but often made the prominent object, so that the legend is limited to a single word or name. Sometimes the legends are as important as the images. It is remarkable, however, that thus far none of the plates or medals found seem to have any of the forms or prayers reported by Origen. It is necessary to distinguish those specimens that belong to the proper Gnostic period from such as are indisputably of later origin, especially since there is a strong temptation to place those of more recent date among the older class.

Gallery

Bernard de Montfaucon