Editing Abraxas (section)

== 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;{{sfn|Reuvens|1830}} it is also found on the Greek metal [[Tessera|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.

[[File:Montfaucon 358 Abraxas.xcf|thumb|A print from [[Bernard de Montfaucon]]'s ''L'antiquité expliquée et représentée en figures'' (Band 2,2 page 358 ff plaque 144) with different images of Abraxas.]]

*'''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: ''[[Tetragrammaton|Iao]], [[Elohim|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".{{sfn|Bellermann|1819|loc=iii., No. 10}} With the Abrasax-shield are also found the divine names Sabaoth Iao, Iao Abrasax, Adonai Abrasax, etc.{{sfn|Baudissin|1876|p=189}}
*'''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]], [[Ptah|Phtha]], [[Neith]], [[Hathor|Athor]], [[Thoth|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 [[scarab (artifact)|scarab]]s, 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 (mythology)|Venus]], [[Hecate]], and [[Zeus (mythology)|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 [[Judgement (afterlife)|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 [[Ophite Diagrams|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===

<gallery caption="Prints from [[Bernard de Montfaucon]]'s ''L'antiquité expliquée et représentée en figures'' (Band 2,2) page 358 ff.">
File:Montfaucon 358 Abraxas.xcf|Plaque 144
File:Montfaucon Abraxas Plaque 145.xcf|Plaque 145
File:Montfaucon Abraxas Plaque 146.xcf|Plaque 146
File:Montfaucon Abraxas Plaque 147.xcf|Plaque 147
File:Montfaucon Abraxas Plaque 148.xcf|Plaque 148
File:Montfaucon Abraxas Plaque 149.xcf|Plaque 149
</gallery>

=== Anguipede ===
[[File:Abraxas, Nordisk familjebok.png|thumb|right|Engraving from an Abrasax stone.]]
In a great majority of instances the name Abraxas is associated with a singular composite figure, having a [[Chimera (mythology)|Chimera]]-like appearance somewhat resembling a [[basilisk]] or the Greek primordial god [[Chronos]] (not to be confused with the Greek titan [[Cronus]]). According to [[E. A. Wallis Budge]], "as a Pantheus, i.e. All-God, he appears on the amulets with the head of a [[rooster|cock]] ([[Phœbus]]) or of a lion ([[Ra]] or [[Mithras]]), the body of a man, and his legs are serpents which terminate in scorpions, types of the [[Agathodaemon|Agathodaimon]]. In his right hand he grasps a club, or a flail, and in his left is a round or oval shield." This form was also referred to as the [[Anguipede]]. Budge surmised that Abrasax was "a form of the [[Adam Kadmon]] of the [[Kabbalah|Kabbalists]] and the Primal Man whom God made in His own image".{{sfn|Budge|1930|pp = 209–210}}

Some parts at least of the figure mentioned above are [[solar symbol]]s, and the Basilidian Abrasax is manifestly connected with the sun. J. J. Bellermann has speculated that "the whole represents the Supreme Being, with his Five great Emanations, each one pointed out by means of an expressive emblem. Thus, from the human body, the usual form assigned to the Deity, forasmuch as it is written that God created man in his own image, issue the two supporters, ''Nous'' and ''Logos'', symbols of the inner sense and the quickening understanding, as typified by the serpents, for the same reason that had induced the old Greeks to assign this reptile for an attribute to Pallas. His head—a cock's—represents ''Phronesis'', the fowl being emblematical of foresight and vigilance. His two hands bear the badges of ''Sophia'' and ''Dynamis'', the shield of Wisdom, and the scourge of Power."{{sfn|King|1887 | p= 246}}

=== Origin ===
In the absence of other evidence to show the origin of these curious relics of antiquity the occurrence of a name known as Basilidian on patristic authority has not unnaturally been taken as a sufficient mark of origin, and the early collectors and critics assumed this whole group to be the work of Gnostics. During the last three centuries attempts have been made to sift away successively those gems that had no claim to be considered in any sense Gnostic, or specially Basilidian, or connected with Abrasax. The subject is one which has exercised the ingenuity of many savants, but it may be said that all the engraved stones fall into three classes:<ref name="Leclercq1913">{{catholic|wstitle=Abrasax|inline=yes|last=Leclercq|first=Henri|volume=1|year=1913}}</ref>
* ''Abraxas'', or stones of Basilidian origin<ref name="Leclercq1913"/>
* ''Abraxastes'', or stones originating in ancient forms of worship and adapted by the Gnostics<ref name="Leclercq1913"/>
* ''Abraxoïdes'', or stones absolutely unconnected with the doctrine of Basilides<ref name="Leclercq1913"/>

While it would be rash to assert positively that no existing gems were the work of Gnostics, there is no valid reason for attributing all of them to such an origin. The fact that the name occurs on these gems in connection with representations of figures with the head of a cock, a lion, or an ass, and the tail of a serpent was formerly taken in the light of what Irenaeus says about the followers of Basilides:

{{blockquote|These men, moreover, practise magic, and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the 365 imagined heavens.|''Adversus hæreses'', I. xxiv. 5; ''cf''. Epiph. ''Haer''. 69 D; Philastr. ''Suer''. 32}}

Incantations by mystic names were characteristic of the hybrid Gnosticism planted in [[Spain]] and southern [[Gaul]] at the end of the fourth century and at the beginning of the fifth, which [[Jerome]] connects with Basilides and which (according to his ''Epist''., lxxv.) used the name Abraxas.

It is therefore not unlikely that some Gnostics used amulets, though the confident assertions of modern writers to this effect rest on no authority. [[Isaac de Beausobre]] properly calls attention to the significant silence of [[Clement of Alexandria|Clement]] in the two passages in which he instructs the Christians of [[Alexandria]] on the right use of rings and gems, and the figures which may legitimately be engraved on them (''Paed''. 241 ff.; 287 ff.). But no attempt to identify the figures on existing gems with the personages of Gnostic mythology has had any success, and ''Abraxas'' is the only Gnostic term found in the accompanying legends that is not known to belong to other religions or mythologies. The present state of the evidence therefore suggests that their engravers and the Basilidians received the mystic name from a common source now unknown.

=== Magical papyri ===
Having due regard to the [[Greek Magical Papyri|magic papyri]], in which many of the unintelligible names of the Abrasax-stones reappear, besides directions for making and using gems with similar figures and formulas for magical purposes, it can scarcely be doubted that many of these stones are pagan amulets and instruments of magic.

The magic papyri reflect the same ideas as the Abrasax-gems and often bear Hebraic names of God.<ref name="BlauKohler"/> The following example is illustrative: "I conjure you by [[Yao (Gnosticism)|Iaō]] [[Sabaoth|Sabaōth]] [[Adonai|Adōnai]] Abrasax, and by the great god, [[Yahweh|Iaeō]]".{{sfn|Betz|1996}}<ref>Wessely, ''Neue Zauberpapyri,'' p. 27, No. 229.</ref> The patriarchs are sometimes addressed as deities; for which fact many instances may be adduced. In the group "Iakoubia, Iaōsabaōth Adōnai Abrasax",{{sfn|Betz|1996}}{{sfn|Betz|1996|p=44}} the first name seems to be composed of [[Jacob]] and Ya. Similarly, entities considered angels in Judaism are invoked as gods alongside Abrasax: thus "I conjure you&nbsp;... by the god [[Michael (archangel)|Michaēl]], by the god [[Sariel|Souriēl]], by the god [[Gabriel|Gabriēl]], by the god [[Raphael (archangel)|Raphaēl]], by the god Abrasax Ablathanalba Akrammachari&nbsp;...".{{sfn|Betz|1996}}

In text PGM V. 96–172, Abraxas is identified as part of the "true name which has been transmitted to the prophets of Israel" of the "Headless One, who created heaven and earth, who created night and day&nbsp;... Osoronnophris whom none has ever seen&nbsp;... awesome and invisible god with an empty spirit"; the name also includes Iaō and Adōnai.{{sfn|Betz|1996}} "Osoronnophris" represents Egyptian ''[[Osiris#Etymology of the name|Wsir]] [[wikt:wnn-nfr#Egyptian|Wn-nfr]]'', "[[Osiris]] the Perfect Being".{{sfn|Betz|1996}} Another identification with Osiris is made in PGM VII. 643-51: "you are not wine, but the guts of Osiris, the guts of&nbsp;... Ablanathanalba Akrammachamarei Eee, who has been stationed over necessity, Iakoub Ia Iaō Sabaōth Adōnai Abrasax."{{sfn|Betz|1996}} PGM VIII. 1-63, on the other hand, identifies Abraxas as a name of "[[Hermes]]" (i.e. [[Thoth]]).{{sfn|Betz|1996}} Here the numerological properties of the name are invoked, with its seven letters corresponding to the seven planets and its [[isopsephy|isopsephic]] value of 365 corresponding to the days of the year.{{sfn|Betz|1996}} Thoth is also identified with Abrasax in PGM LXXIX. 1-7: "I am the soul of darkness, Abrasax, the eternal one, Michaēl, but my true name is Thōouth, Thōouth."{{sfn|Betz|1996}}

One papyrus titled the "Monad" or the "Eighth Book of [[Moses]]" (PGM XIII. 1–343) contains an invocation to a supreme creator God; Abraxas is given as being the name of this God in the language of the baboons.{{sfn|Betz|1996}} The papyrus goes on to describe a cosmogonic myth about Abraxas, describing how he created the [[Ogdoad (Gnosticism)|Ogdoad]] by laughing. His first laughter created light; his second divided the [[Nu (mythology)|primordial waters]]; his third created the mind; his fourth created fertility and procreation; his fifth created fate; his sixth created time (as the sun and moon); and his seventh and final laughter created the soul.{{sfn|Betz|1996}} Then, from various sounds made by Abrasax, there arose the serpent [[Python (mythology)|Python]] who "foreknew all things", the first man (or [[Phobos (mythology)|Fear]]), and the god [[Yahweh|Iaō]], "who is lord of all".{{sfn|Betz|1996}} The man fought with Iaō, and Abrasax declared that Iaō's power would derive from both of the others, and that Iaō would take precedence over all the other gods.{{sfn|Betz|1996}} This text also describes [[Helios]] as an archangel of God/Abrasax.{{sfn|Betz|1996}}

The [[Leyden papyrus X|Leyden Papyrus]] recommends that this invocation be pronounced to the moon:

{{blockquote|[24] Ho! Sax, [[Amun]], Sax, Abraxas; for thou art the moon, (25) the chief of the stars, he that did form them, listen to the things that I have(?) said, follow the (words) of my mouth, reveal thyself to me, Than, (26) Thana, Thanatha, otherwise Thei, this is my correct name.{{sfn|Griffith|1904|loc=[http://www.sacred-texts.com/egy/dmp/dmp26.htm Col. XXIII]}}}}

The magic word "Ablanathanalba", which reads in Greek [[Palindrome|the same backward as forward]], also occurs in the Abraxas-stones as well as in the magic papyri. This word is usually conceded to be derived from the Hebrew (Aramaic), meaning "Thou art our father" (אב לן את), and also occurs in connection with Abraxas; the following inscription is found upon a metal plate in the Karlsruhe Museum:<ref name="BlauKohler">{{Cite Jewish Encyclopedia|title=Abraxas|last1=Blau|first1=Ludwig|last2=Kohler|first2=Kaufmann|pages=129–130|url=http://jewishencyclopedia.com/view.jsp?artid=633&letter=A}}</ref>

{{poemquote|style=text-align:center|АВРАΣАΞ
ΑΒΛΑΝΑΘ
ΑΝΑΛΒΑ}}