ההיסטוריה הידועה והלא ידועה של אברקסס

Even though there are primary documents available, such as those included in the נג חמאדי texts, Abrasax's true identity is still a mystery. For instance, the Holy Book of the Great Invisible Spirit describes Abrasax as an aeon who resides in the light of the luminary Eleleth with Sophia and other aeons of the Pleroma Dukias together with other aeons from the Pleroma Dukias. According to a number of different texts, the luminary Eleleth is the last of the Spiritual Lights to progress, and it is the aeon Sophia, who is associated with Eleleth, who comes into contact with the darkness and becomes involved in the chain of events that leads to the rule of this world by the דמיה, as well as the rescue effort that is involved. As a result, the function of the Aeons of Eleleth, which includes Abrasax, Sophia, and others, refers to the outer frontier of the Pleroma. This is the part of the Pleroma that meets the ignorance of the world and interacts to remedy the error of ignorance in the world of materiality.

Abraxas was a word with mystical importance in the doctrine of the Gnostic basilides, where it was applied to the "Great Archon," the princeps of the 365 spheres. Abraxas was represented by the letter A. In addition to being in the Greek Magical Papyrus, the term can be found in Gnostic literature such as "The Holy Book of the Great Invisible Spirit." This piece of jewelry was fashioned from ancient jewels known as Abraxas stones, which were worn as amulets or carried as talismans. As "Abrasax"  was the original script, the "אבראקסאס" script appears to have originated from a mistake between the Greek letters sigma and xi in the Latin transcription of the name.

קיימת אפשרות שכל אחת משבע האותיות בשמו מייצגת אחת משבעת כוכבי הלכת המסורתיים. למרות העובדה שיש הסבר אחר, זה עשוי להיות קשור לאברקדברה.

In the stories of the teachings of Basilides, ancient Gnostic literature, magical traditions of the Greco-Roman world, and modern esoteric and magical publications, there are similarities and variations amongst the figures who are discussed. Abraxas, who in recent centuries has been considered both an Egyptian god and a demon, is the subject of a wide variety of theories and interpretations. In his Gnostic treatise titled The Seven Sermons of the Dead, which was written in 1916 by the Swiss psychiatrist Carl Jung, Abraxas was described as the highest power that transcended both God and the Devil and united all opposites into a single entity.

מכיוון שהמקורות בדרך כלל אינם חושפים קשרים ישירים עם התיאוריות שבזילידס עצמו פיתח, לא ברור מה היה תפקידו האמיתי של אברקסס במערכת בסילידס.

"the Unbegotten Father" is the progenitor of Nous, and of Nous Logos, and of Logos Phronesis, and of Phronesis Sophia and Dynamis, and of the principalities Sophia and Dynamis, power, and angels, the latter of which are those who create "the first heaven" in the system described by Irenaeus of Lyons. They, in turn, give birth to a second series, which ultimately results in the creation of a second heaven. The process continues in the same manner until all 365 heavens have been created, at which point the angels of the final heaven, also known as the visible heaven, become the creators of our planet. Abraxas is described as "the ruler" (principem, which likely refers to ton archonta) of all 365 heavens, and as such, he is said to have all 365 numbers within himself.

The name is cited in Hippolytus of Rome's Refutation of All Heresies (Chapter VII, Line 26), and Hippolytus of Rome appears to have followed the Exegetics of Basilides in these chapters. After describing the manifestation of the Gospels in the Ogdoad and Hebdomad, he adds that the Basilidians have a long description of the innumerable creations and powers in various "phases" of the upper world (Diastemata). In this description, they speak of 365 heavens, and they say that " his great archon" is Abrasax, because his name contains the number 365, which is the number of days in the year;

Α = 1, Β = 2, Ρ = 100, Α = 1, Σ = 200, Α = 1, Ξ = 60


על פי מילון התופת, הוא אל מתיאולוגיה אסייתית, וממנו מקור השם אברקאדאברה נגזר משמו. על הקמעות, Abraxas is depicted as having the head of a rooster, the feet of a dragon, and holding a whip in his hand. Demonologists imagine him to be a demonic creature with the body of a serpent and the head of a king. Basilidians, who were considered heretics throughout the 12th century, held the belief that he was their ultimate god. When it was discovered that the seven Greek letters that make up his name add up to the number 365 in Greek, which is the number of days in a year, those responsible for creating his name assigned brilliant individuals to positions of authority over each of the 365 heavens, designating one for each day of the year. Even further, the Basilidians went so far as to assert that Jesus Christ was nothing more than a spirit that had been directed toward the tower of Abraxas. They moved away from the theology that had been set forth by their leader.

It would appear that Epiphanius of Salamis, in his work titled "אדברסוס הרס," follows Irenaeus on the one hand and the lost Compendium of Hippolytus on the other. He identifies Abraxas more specifically as "the power over all, the first principle," "the cause and first archetype" of everything, and he mentions that the Basilidians referred to 365 as the number of parts (mele) in the human body as well as all of the days of the year. Abraxas is designated by him as "the power over all, the first principle," "the cause and first archetype" of everything.

מחבר הנספח של טרטוליאנוס De praescriptione haereticorum (בערך 4), העוקב אף הוא בעקבות החיבור של היפוליטוס, מוסיף כמה דיוקים; ש"אברקסס" הוליד את מיינד (nous), הראשון בסדרת הכוחות הראשוניים שנמנו על ידי אירנאוס ואפיפניוס; שהעולם וכל 365 השמים נבראו לכבוד "אברקסס"; וכי המשיח לא נשלח על ידי הבורא

There is nothing that can be learned from the oblique references made by Jerome of Stridon, according to whom "אבראקסאס"אומר"the greatest god" (De viris illustribus, ill. 21), "the greatest god" (Dialogue against the Luciferians, 23), "the mighty god" (Comm. in Amos iii. 9), and "The Lord the Creator" in the language of the Basilidians (De viris illus (Comm. in Nah. i. 11). The comments made by Theodoret (in Haer. fab. i. 4), Augustine (in Haer. 4), and 'Praedestinatus' (in i. 3) do not have any value on their own.

Because this position is not expressly stated, the author of the supplement to Tertullian has an excuse to confuse Abrasax with "the Supreme God." It is evident from these details that Abrasax was the name of the first of the 365 archons, and that he therefore ranked under Sophia and Dynamis and their progenitors. weight However, this position is not explicitly stated.