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Aare | Incidents | Incidents
On May 26, 2022, Indonesia West Java Governor Ridwan Kamil's eldest child, Emmeril Kahn Mumtadz, was declared missing after being swept away by the river current. Chronologically, Eril was swimming in the river with his sister and friends. When he wanted to rise to the surface, Eril was dragged by a fairly swift current of the river which had previously received help from his friend. The search efforts involving the police search and rescue team, maritime police, fire department, and authority of the city of Bern. One week after declared missing, Emmeril Kahn Mumtadz was declared dead in absentia at the age of 22. Although on June 9, 2022, Eril's body was located. The funeral procession of Emmeril “Eril” Kahn Mumtadz took place in the family's burial ground located in Cimaung, Bandung regency, West Java. Soon after news about Eril's body brought back to his home, Indonesian netizens review bombed Aare River's Google listing, leaving negative comments and one-star ratings as if the waterway was fully to blame for the tragedy. |
Aare | See also | See also
Rivers of Switzerland |
Aare | Notes | Notes |
Aare | Footnotes | Footnotes |
Aare | References | References
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Aare | External links | External links
The Aare Gorge (Aareschlucht)
Category:Rivers of Switzerland
Category:Rivers of the canton of Bern
Category:Rivers of Aargau
Category:Water transport in Switzerland
Category:Rivers of the Alps |
Aare | Table of Content | Short description, Course, Tributaries, Reservoirs, Incidents, See also, Notes, Footnotes, References, External links |
Abbotsford, Scottish Borders | short description | Abbotsford is a historic country house in the Scottish Borders, near Galashiels, on the south bank of the River Tweed. Now open to the public, it was built as the residence of historical novelist and poet Sir Walter Scott between 1817 and 1825.James C. Corson, Notes and Index to Sir Herbert Grierson's Edition of the Letters of Sir Walter Scott (Oxford, 1979), pp. 343–344. It is a Category A Listed Building and the estate is listed in the Inventory of Gardens and Designed Landscapes in Scotland. |
Abbotsford, Scottish Borders | Description | Description
thumb|left|Abbotsford by Henry Fox Talbot, 1844
thumb|left|Ground plan of Abbotsford.
The nucleus of the estate was a farm of , called Cartleyhole, nicknamed Clarty (i.e., muddy) Hole, and was bought by Scott on the lapse of his lease (1811) of the neighbouring house of Ashestiel. Scott renamed it "Abbotsford" after a neighbouring ford used by the monks of Melrose Abbey.
Following a modest enlargement of the original farmhouse in 1811–1812, massive expansions took place in 1816–1819 and 1822–1824. In this mansion Scott gathered a large library, a collection of ancient furniture, arms and armour, and other relics and curiosities especially connected with Scottish history, notably the Celtic Torrs Pony-cap and Horns and the Woodwrae Stone, all now in the Museum of Scotland. Scott described the resulting building as "a sort of romance in Architecture"Grierson, op. cit., 8.129: Scott to John Richardson, [November–December 1823]. and "a kind of Conundrum Castle to be sure".The Journal of Sir Walter Scott, ed. W. E. K. Anderson (Oxford, 1972), 11: 7 January 1828.
The last and principal acquisition was that of Toftfield (afterwards named Huntlyburn), purchased in 1817. The new house was then begun and completed in 1824.
The general ground-plan is a parallelogram, with irregular outlines, one side overlooking the Tweed; and the style is mainly the Scottish Baronial. With his architects William Atkinson and Edward Blore Scott was a pioneer of the Scottish Baronial style of architecture: the house is recognized as a highly influential creation with themes from Abbotsford being reflected across many buildings in the Scottish Borders and beyond.
The manor as a whole appears as a "castle-in-miniature", with small towers and imitation battlements decorating the house and garden walls. Into various parts of the fabric were built relics and curiosities from historical structures, such as the doorway of the old Tolbooth in Edinburgh.
Scott collected many of these curiosities to be built into the walls of the South Garden, which previously hosted a colonnade of gothic arches along the garden walls. Along the path of the former colonnade sits the remains of Edinburgh's 15th century Mercat Cross and several examples of classical sculpture.
The estate and its neo-Medieval features nod towards Scott's desire for a historical feel, but the writer ensured that the house would provide all the comforts of modern living. As a result, Scott used the space as a proving-ground for new technologies. The house was outfitted with early gas lighting and pneumatic bells connecting residents with servants elsewhere in the house.
Scott had only enjoyed his residence one year when (1825) he met with that reverse of fortune which involved the estate in debt. In 1830, the library and museum were presented to him as a free gift by the creditors. The property was wholly disencumbered in 1847 by Robert Cadell, the publisher, who cancelled the bond upon it in exchange for the family's share in the copyright of Sir Walter's works.
Scott's only son Walter did not live to enjoy the property, having died on his way from India in 1847. Among subsequent possessors were Scott's grandson Walter Scott Lockhart (later Walter Lockhart Scott, 1826–1853), his younger sister Charlotte Harriet Jane Hope-Scott (née Lockhart) 1828–1858, J. R. Hope Scott, QC, and his daughter (Scott's great-granddaughter), the Hon. Mrs Maxwell Scott.
thumb|A View of Abbotsford from across the Tweed, by Elizabeth Nasmyth
The house was opened to the public in 1833, but continued to be occupied by Scott's descendants until 2004. The last of his direct descendants to hold the Lairdship of Abbotsford was his great-great-great-granddaughter Dame Jean Maxwell-Scott (8 June 1923 – 5 May 2004). She inherited it from her elder sister Patricia Maxwell-Scott in 1998. The sisters turned the house into one of Scotland's premier tourist attractions, after they had to rely on paying visitors to afford the upkeep of the house. It had electricity installed only in 1962.
Dame Jean was at one time a lady-in-waiting to Princess Alice, Duchess of Gloucester, patron of the Dandie Dinmont Club, a breed of dog named after one of Sir Walter Scott's characters; and a horse trainer, one of whose horses, Sir Wattie, ridden by Ian Stark, won two silver medals at the 1988 Summer Olympics.
On Dame Jean's death the Abbotsford Trust was established to safeguard the estate.
In 2005, Scottish Borders Council considered an application by a property developer to build a housing estate on the opposite bank of the River Tweed from Abbotsford, to which Historic Scotland and the National Trust for Scotland objected. There have been modifications to the proposed development, but it is still being opposed in 2020.
Sir Walter Scott rescued the "jougs" from Threave Castle in Dumfries and Galloway and attached them to the castellated gateway he built at Abbotsford.
Tweedbank railway station is located near to Abbotsford. |
Abbotsford, Scottish Borders | Miscellaneous | Miscellaneous
thumb|left|Visitors Centre, Abbotsford
Abbotsford gave its name to the Abbotsford Club, founded by William Barclay Turnbull in 1833 or 1834 in Scott's honour, and a successor to the Bannatyne and Maitland Clubs. It was a text publication society, which existed to print and publish historical works connected with Scott's writings. Its publications extended from 1835 to 1864.
In August 2012, a new Visitor Centre opened at Abbotsford which houses a small exhibition, gift shop and Ochiltree's café with views over the house and grounds. The house re-opened to the public after extensive renovations in July 2013.
In 2014 it won the European Union Prize for Cultural Heritage / Europa Nostra Award for its then recent conservation project. |
Abbotsford, Scottish Borders | See also | See also
List of places in the Scottish Borders |
Abbotsford, Scottish Borders | Notes | Notes |
Abbotsford, Scottish Borders | References | References
Attribution
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Abbotsford, Scottish Borders | External links | External links
Abbotsford – The Home of Sir Walter Scott – official site
RCAHMS / CANMORE site record for Abbotsford
Edinburgh University Library
Abbotsford (by W S Crockett – 1904 illustrated book pub. A & C Black)
Abbotsford and Newstead Abbey by Washington Irving, from Project Gutenberg
Category:Category A listed buildings in the Scottish Borders
Category:Category A listed houses in Scotland
Category:Scottish baronial architecture
Category:Walter Scott
Category:Inventory of Gardens and Designed Landscapes
Category:Gardens in the Scottish Borders
Category:Literary museums in Scotland
Category:Historic house museums in the Scottish Borders
Category:Country houses in the Scottish Borders
Category:Houses completed in 1824
Category:Galashiels |
Abbotsford, Scottish Borders | Table of Content | short description, Description, Miscellaneous, See also, Notes, References, External links |
Abraham | Short description | Abraham (originally Abram) is the common Hebrew patriarch of the Abrahamic religions, including Judaism, Christianity, and Islam. In Judaism, he is the founding father of the special relationship between the Jews and God; in Christianity, he is the spiritual progenitor of all believers, whether Jewish or non-Jewish; and in Islam, he is a link in the chain of Islamic prophets that begins with Adam and culminates in Muhammad. Abraham is also revered in other Abrahamic religions such as the Baháʼí Faith and the Druze faith.
The story of the life of Abraham, as told in the narrative of the Book of Genesis in the Hebrew Bible, revolves around the themes of posterity and land. He is said to have been called by God to leave the house of his father Terah and settle in the land of Canaan, which God now promises to Abraham and his progeny. This promise is subsequently inherited by Isaac, Abraham's son by his wife Sarah, while Isaac's half-brother Ishmael is also promised that he will be the founder of a great nation. Abraham purchases a tomb (the Cave of the Patriarchs) at Hebron to be Sarah's grave, thus establishing his right to the land; and, in the second generation, his heir Isaac is married to a woman from his own kin to earn his parents' approval. Abraham later marries Keturah and has six more sons; but, on his death, when he is buried beside Sarah, it is Isaac who receives "all Abraham's goods" while the other sons receive only "gifts".
Most scholars view the patriarchal age, along with the Exodus and the period of the biblical judges, as a late literary construct that does not relate to any particular historical era. It is largely concluded that the Torah, the series of books that includes Genesis, was composed during the Persian period, as a result of tensions between Jewish landowners who had stayed in Judah during the Babylonian captivity and traced their right to the land through their "father Abraham", and the returning exiles who based their counterclaim on Moses and the Exodus tradition of the Israelites. |
Abraham | The Abraham Cycle | The Abraham Cycle |
Abraham | Structure and narrative programs | Structure and narrative programs
The Abraham cycle (–) unfolds as a narrative of mounting tension, centered on the conflict between God’s promise that Abram would father a lineage and become the ancestor of numerous nations, and a succession of crises that jeopardize this divine commitment. The storytelling method used here is the “obstacle story,” a literary device renowned for its enduring and universal popularity across cultures and eras.
The Abraham cycle is not structured by a unified plot centered on a conflict and its resolution or a problem and its solution. The episodes are often only loosely linked, and the sequence is not always logical, but it is unified by the presence of Abraham himself, as either actor or witness, and by the themes of posterity and land. These themes form "narrative programs" set out in concerning the sterility of Sarah and in which Abraham is ordered to leave the land of his birth for the land God will show him. |
Abraham | Origins and calling | Origins and calling
thumb|Abraham's Journey to Canaan according to the Book of Genesis.
Terah, the ninth in descent from Noah, was the father of Abram, Nahor, Haran ( Hārān) and Sarah.Freedman, Meyers & Beck. Eerdmans dictionary of the Bible , 2000, p. 551 and Haran was the father of Lot, who was Abram's nephew; the family lived in Ur of the Chaldees. Haran died there. Abram married Sarah (Sarai). Terah, Abram, Sarai, and Lot departed for Canaan, but settled in a place named Haran ( Ḥārān), where Terah died at the age of 205. According to some exegetes (like Nahmanides), Abram was actually born in Haran and he later relocated to Ur, while some of his family remained in Haran.
God had told Abram to leave his country and kindred and go to a land that he would show him, and promised to make of him a great nation, bless him, make his name great, bless them that bless him, and curse them who may curse him. Abram was 75 years old when he left Haran with his wife Sarai, his nephew Lot, and their possessions and people that they had acquired, and traveled to Shechem in Canaan. |
Abraham | Sarai | Sarai
thumb|Abraham's Counsel to Sarai, watercolor by James Tissot, (Jewish Museum, New York)
There was a severe famine in the land of Canaan, so that Abram, Lot, and their households traveled to Egypt. On the way Abram told Sarai to say that she was his sister, so that the Egyptians would not kill him. When they entered Egypt, the Pharaoh's officials praised Sarai's beauty to Pharaoh, and they took her into the palace and gave Abram goods in exchange. God afflicted Pharaoh and his household with plagues, which led Pharaoh to try to find out what was wrong. Upon discovering that Sarai was a married woman, Pharaoh demanded that Abram and Sarai leave. |
Abraham | Abram and Lot separate | Abram and Lot separate
When they lived for a while in the Negev after being banished from Egypt and came back to the Bethel and Ai area, Abram's and Lot's sizable herds occupied the same pastures. This became a problem for the herdsmen, who were assigned to each family's cattle. The conflicts between herdsmen had become so troublesome that Abram suggested that Lot choose a separate area, either on the left hand or on the right hand, that there be no conflict between them. Lot decided to go eastward to the plain of Jordan, where the land was well watered everywhere as far as Zoara, and he dwelled in the cities of the plain toward Sodom. Abram went south to Hebron and settled in the plain of Mamre, where he built another altar to worship God. |
Abraham | Chedorlaomer | Chedorlaomer
thumb|upright=.8|Meeting of Abraham and Melchizedek, canvas by Dieric Bouts the Elder, –1467
During the rebellion of the Jordan River cities, Sodom and Gomorrah, against Elam, Abram's nephew, Lot, was taken prisoner along with his entire household by the invading Elamite forces. The Elamite army came to collect the spoils of war, after having just defeated the king of Sodom's armies. Lot and his family, at the time, were settled on the outskirts of the Kingdom of Sodom which made them a visible target.
One person who escaped capture came and told Abram what happened. Once Abram received this news, he immediately assembled 318 trained servants. Abram's force headed north in pursuit of the Elamite army, who were already worn down from the Battle of Siddim. When they caught up with them at Dan, Abram devised a battle plan by splitting his group into more than one unit, and launched a night raid. Not only were they able to free the captives, Abram's unit chased and slaughtered the Elamite King Chedorlaomer at Hobah, just north of Damascus. They freed Lot, as well as his household and possessions, and recovered all of the goods from Sodom that had been taken.
Upon Abram's return, Sodom's king came out to meet with him in the Valley of Shaveh, the "king's dale". Also, Melchizedek king of Salem (Jerusalem), a priest of El Elyon, brought out bread and wine and blessed Abram and God.Noth, Martin. A History of Pentateuchal Traditions (Englewood Cliffs 1972) p. 28 Abram then gave Melchizedek a tenth of everything. The king of Sodom then offered to let Abram keep all the possessions if he would merely return his people. Abram declined to accept anything other than the share to which his allies were entitled. |
Abraham | Covenant of the pieces | Covenant of the pieces
The voice of the Lord came to Abram in a vision and repeated the promise of the land and descendants as numerous as the stars. Abram and God made a covenant ceremony, and God told of the future bondage of Israel in Egypt. God described to Abram the land that his offspring would claim: the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaims, Amorites, Canaanites, Girgashites, and Jebusites. |
Abraham | Hagar | Hagar
thumb|upright=.8|Abraham, Sarah and Hagar, Bible illustration from 1897
Abram and Sarai tried to make sense of how he would become a progenitor of nations, because after 10 years of living in Canaan, no child had been born. Sarai then offered her Egyptian slave, Hagar, to Abram with the intention that she would bear him a son.
After Hagar found she was pregnant, she began to despise her mistress, Sarai. Sarai responded by mistreating Hagar, and Hagar fled into the wilderness. An angel spoke with Hagar at the fountain on the way to Shur. He instructed her to return to Abram's camp and that her son would be "a wild ass of a man; his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren." She was told to call her son Ishmael. Hagar then called God who spoke to her "El-roi", ("Thou God seest me:" KJV). From that day onward, the well was called Beer-lahai-roi, ("The well of him that liveth and seeth me." KJV margin), located between Kadesh and Bered. She then did as she was instructed by returning to her mistress in order to have her child. Abram was 86 years of age when Ishmael was born. |
Abraham | Sarah | Sarah
Thirteen years later, when Abram was 99 years of age, God declared Abram's new name: "Abraham" – "a father of many nations". Abraham then received the instructions for the covenant of the pieces, of which circumcision was to be the sign.
God declared Sarai's new name: "Sarah", blessed her, and told Abraham, "I will give thee a son also of her". Abraham laughed, and "said in his heart, 'Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear [a child]?'" Immediately after Abraham's encounter with God, he had his entire household of men, including himself (age 99) and Ishmael (age 13), circumcised. |
Abraham | {{anchor | Three visitors
thumb|upright=1|Abraham and the Three Angels, watercolor by James Tissot,
Not long afterward, during the heat of the day, Abraham had been sitting at the entrance of his tent by the terebinths of Mamre. He looked up and saw three men in the presence of God. Then he ran and bowed to the ground to welcome them. Abraham then offered to wash their feet and fetch them a morsel of bread, to which they assented. Abraham rushed to Sarah's tent to order ash cakes made from choice flour, then he ordered a servant-boy to prepare a choice calf. When all was prepared, he set curds, milk and the calf before them, waiting on them, under a tree, as they ate.
One of the visitors told Abraham that upon his return next year, Sarah would have a son. While at the tent entrance, Sarah overheard what was said and she laughed to herself about the prospect of having a child at their ages. The visitor inquired of Abraham why Sarah laughed at bearing a child at her age, as nothing is too hard for God. Frightened, Sarah denied laughing. |
Abraham | Abraham's plea | Abraham's plea
thumb|upright=1|Abraham Sees Sodom in Flames, watercolor by James Tissot,
After eating, Abraham and the three visitors got up. They walked over to the peak that overlooked the 'cities of the plain' to discuss the fate of Sodom and Gomorrah for their detestable sins that were so great, it moved God to action. Because Abraham's nephew was living in Sodom, God revealed plans to confirm and judge these cities. At this point, the two other visitors left for Sodom. Then Abraham turned to God and pleaded decrementally with Him (from fifty persons to less) that "if there were at least ten righteous men found in the city, would not God spare the city?" For the sake of ten righteous people, God declared that he would not destroy the city.
When the two visitors arrived in Sodom to conduct their report, they planned on staying in the city square. However, Abraham's nephew, Lot, met with them and strongly insisted that these two "men" stay at his house for the night. A rally of men stood outside of Lot's home and demanded that Lot bring out his guests so that they may "know" ( 5) them. However, Lot objected and offered his virgin daughters who had not "known" (v. 8) man to the rally of men instead. They rejected that notion and sought to break down Lot's door to get to his male guests, thus confirming the wickedness of the city and portending their imminent destruction.
Early the next morning, Abraham went to the place where he stood before God. He "looked out toward Sodom and Gomorrah" and saw what became of the cities of the plain, where not even "ten righteous" (v. 18:32) had been found, as "the smoke of the land went up as the smoke of a furnace." |
Abraham | Abimelech | Abimelech
thumb|upright=.7|The Caravan of Abraham, watercolor by James Tissot, before 1903 (Jewish Museum, New York)
Abraham settled between Kadesh and Shur in what the Bible anachronistically calls "the land of the Philistines". While he was living in Gerar, Abraham openly claimed that Sarah was his sister. Upon discovering this news, King Abimelech had her brought to him. God then came to Abimelech in a dream and declared that taking her would result in death because she was a man's wife. Abimelech had not laid hands on her, so he inquired if he would also slay a righteous nation, especially since Abraham had claimed that he and Sarah were siblings. In response, God told Abimelech that he did indeed have a blameless heart and that is why he continued to exist. However, should he not return the wife of Abraham back to him, God would surely destroy Abimelech and his entire household. Abimelech was informed that Abraham was a prophet who would pray for him.
Early next morning, Abimelech informed his servants of his dream and approached Abraham inquiring as to why he had brought such great guilt upon his kingdom. Abraham stated that he thought there was no fear of God in that place, and that they might kill him for his wife. Then Abraham defended what he had said as not being a lie at all: "And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife." Abimelech returned Sarah to Abraham, and gave him gifts of sheep, oxen, and servants; and invited him to settle wherever he pleased in Abimelech's lands. Further, Abimelech gave Abraham a thousand pieces of silver to serve as Sarah's vindication before all. Abraham then prayed for Abimelech and his household, since God had stricken the women with infertility because of the taking of Sarah.
After living for some time in the land of the Philistines, Abimelech and Phicol, the chief of his troops, approached Abraham because of a dispute that resulted in a violent confrontation at a well. Abraham then reproached Abimelech due to his Philistine servant's aggressive attacks and the seizing of Abraham's Well. Abimelech claimed ignorance of the incident. Then Abraham offered a pact by providing sheep and oxen to Abimelech. Further, to attest that Abraham was the one who dug the well, he also gave Abimelech seven ewes for proof. Because of this sworn oath, they called the place of this well: Beersheba. After Abimelech and Phicol headed back to Philistia, Abraham planted a tamarisk grove in Beersheba and called upon "the name of the , the everlasting God." |
Abraham | Isaac | Isaac
As had been prophesied in Mamre the previous year, Sarah became pregnant and bore a son to Abraham, on the first anniversary of the covenant of circumcision. Abraham was "an hundred years old", when his son whom he named Isaac was born; and he circumcised him when he was eight days old. For Sarah, the thought of giving birth and nursing a child, at such an old age, also brought her much laughter, as she declared, "God hath made me to laugh, so that all who hear will laugh with me." Isaac continued to grow and on the day he was weaned, Abraham held a great feast to honor the occasion. During the celebration, however, Sarah found Ishmael mocking; an observation that would begin to clarify the birthright of Isaac. |
Abraham | Ishmael | Ishmael
thumb|upright=.8|The Expulsion of Hagar and Ishmael, by Adriaen van der Werff, (Rhode Island School of Design Museum, Rhode Island)
Ishmael was fourteen years old when Abraham's son Isaac was born to Sarah. When she found Ishmael teasing Isaac, Sarah told Abraham to send both Ishmael and Hagar away. She declared that Ishmael would not share in Isaac's inheritance. Abraham was greatly distressed by his wife's words and sought the advice of his God. God told Abraham not to be distressed but to do as his wife commanded. God reassured Abraham that "in Isaac shall seed be called to thee." He also said Ishmael would make a nation, "because he is thy seed".
Early the next morning, Abraham brought Hagar and Ishmael out together. He gave her bread and water and sent them away. The two wandered in the wilderness of Beersheba until her bottle of water was completely consumed. In a moment of despair, she burst into tears. After God heard the boy's voice, an angel of the Lord confirmed to Hagar that he would become a great nation, and will be "living on his sword". A well of water then appeared so that it saved their lives. As the boy grew, he became a skilled archer living in the wilderness of Paran. Eventually his mother found a wife for Ishmael from her home country, the land of Egypt. |
Abraham | Binding of Isaac | Binding of Isaac
thumb|upright=.8|The Angel Hinders the Offering of Isaac, by Rembrandt, 1635 (Hermitage Museum, Saint Petersburg)
At some point in Isaac's youth, Abraham was commanded by God to offer his son up as a sacrifice in the land of Moriah. The patriarch traveled three days until he came to the mount that God told him of. He then commanded the servants to remain while he and Isaac proceeded alone into the mount. Isaac carried the wood upon which he would be sacrificed. Along the way, Isaac asked his father where the animal for the burnt offering was, to which Abraham replied "God will provide himself a lamb for a burnt offering". Just as Abraham was about to sacrifice his son, he was interrupted by the angel of the Lord, and he saw behind him a "ram caught in a thicket by his horns", which he sacrificed instead of his son. The place was later named as Jehovah-jireh. For his obedience he received another promise of numerous descendants and abundant prosperity. After this event, Abraham went to Beersheba. |
Abraham | Later years | Later years
Sarah died, and Abraham buried her in the Cave of the Patriarchs (the "cave of Machpelah"), near Hebron which he had purchased along with the adjoining field from Ephron the Hittite. After the death of Sarah, Abraham took another wife, a concubine named Keturah, by whom he had six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. According to the Bible, reflecting the change of his name to "Abraham" meaning "a father of many nations", Abraham is considered to be the progenitor of many nations mentioned in the Bible, among others the Israelites, Ishmaelites, Edomites, Amalekites, Kenizzites, Midianites and Assyrians, and through his nephew Lot he was also related to the Moabites and Ammonites. Abraham lived to see Isaac marry Rebekah, and to see the birth of his twin grandsons Jacob and Esau. He died at age 175, and was buried in the cave of Machpelah by his sons Isaac and Ishmael., |
Abraham | Historical context | Historical context |
Abraham | Historicity | Historicity
thumb|upright=1|Abraham's Well at Beersheba, Israel
In the early and middle 20th century, leading archaeologists such as William F. Albright and G. Ernest Wright and biblical scholars such as Albrecht Alt and John Bright believed that the patriarchs and matriarchs were either real individuals or believable composites of people who lived in the "patriarchal age", the 2nd millennium BCE. But, in the 1970s, new arguments concerning Israel's past and the biblical texts challenged these views; these arguments can be found in Thomas L. Thompson's The Historicity of the Patriarchal Narratives (1974), and John Van Seters' Abraham in History and Tradition (1975). Thompson, a literary scholar, based his argument on archaeology and ancient texts. His thesis centered on the lack of compelling evidence that the patriarchs lived in the 2nd millennium BCE, and noted how certain biblical texts reflected first millennium conditions and concerns. Van Seters examined the patriarchal stories and argued that their names, social milieu, and messages strongly suggested that they were Iron Age creations. Van Seters' and Thompson's works were a paradigm shift in biblical scholarship and archaeology, which gradually led scholars to no longer consider the patriarchal narratives as historical. Some conservative scholars attempted to defend the Patriarchal narratives in the following years, but this has not found acceptance among scholars.: "There are a few sporadic attempts by conservative scholars to "save" the patriarchal narratives as history, such as Kenneth Kitchen [...] By and large, however, the minimalist view of Thompson's pioneering work, The Historicity of the Patriarchal Narratives, prevails." By the beginning of the 21st century, archaeologists had stopped trying to recover any context that would make Abraham, Isaac or Jacob credible historical figures. |
Abraham | {{anchor | Origins of the narrative
thumb|Abraham's Gate, Tel Dan, Israel
Abraham's story, like those of the other patriarchs, most likely had a substantial oral prehistory (he is mentioned in the Book of Ezekiel and the Book of Isaiah). As with Moses, Abraham's name is apparently very ancient, as the tradition found in the Book of Genesis no longer understands its original meaning (probably "Father is exalted" – the meaning offered in , "Father of a multitude", is a folk etymology). At some stage the oral traditions became part of the written tradition of the Pentateuch; a majority of scholars believe this stage belongs to the Persian period, roughly 520–320 BCE. The mechanisms by which this came about remain unknown, but there are currently at least two hypotheses. The first, called Persian Imperial authorisation, is that the post-Exilic community devised the Torah as a legal basis on which to function within the Persian Imperial system; the second is that the Pentateuch was written to provide the criteria for determining who would belong to the post-Exilic Jewish community and to establish the power structures and relative positions of its various groups, notably the priesthood and the lay "elders".
The completion of the Torah and its elevation to the centre of post-Exilic Judaism was as much or more about combining older texts as writing new ones – the final Pentateuch was based on existing traditions. In the Book of Ezekiel, written during the Exile (i.e., in the first half of the 6th century BCE), Ezekiel, an exile in Babylon, tells how those who remained in Judah are claiming ownership of the land based on inheritance from Abraham; but the prophet tells them they have no claim because they do not observe Torah. The Book of Isaiah similarly testifies of tension between the people of Judah and the returning post-Exilic Jews (the "gôlâ"), stating that God is the father of Israel and that Israel's history begins with the Exodus and not with Abraham. The conclusion to be inferred from this and similar evidence (e.g., Ezra–Nehemiah), is that the figure of Abraham must have been preeminent among the great landowners of Judah at the time of the Exile and after, serving to support their claims to the land in opposition to those of the returning exiles. |
Abraham | Amorite origin hypothesis | Amorite origin hypothesis
According to Nissim Amzallag, the Book of Genesis portrays Abraham as having an Amorite origin, arguing that the patriarch's provenance from the region of Harran as described in associates him with the territory of the Amorite homeland. He also notes parallels between the biblical narrative and the Amorite migration into the Southern Levant in the 2nd millennium BCE. Likewise, some scholars like Daniel E. Fleming and Alice Mandell have argued that the biblical portrayal of the Patriarchs' lifestyle appears to reflect the Amorite culture of the 2nd millennium BCE as attested in texts from the ancient city-state of Mari, suggesting that the Genesis stories retain historical memories of the ancestral origins of some of the Israelites. Alan Millard argues that the name Abram is of Amorite origin and that it is attested in Mari as ʾabī-rām. He also suggests that the Patriarch's name corresponds to a form typical of the Middle Bronze Age and not of later periods. |
Abraham | Palestinian origin hypothesis | Palestinian origin hypothesis
The earliest possible reference to Abraham may be the name of a town in the Negev listed in the Bubastite Portal inscription of Pharaoh Sheshonq I (biblical Shishak), which is referred as "the Fortress of Abraham", suggesting the possible existence of an Abraham tradition in the 10th century BCE, though this reading has been disputed. The orientalist Mario Liverani has proposed to see in the name Abraham the eponymous ancestor of a 13th-century BCE Palestinian tribe, the Raham, mentioned in a stele of Seti I found at Beth-Shean and dating back to around 1289 BCE. The tribe probably lived in the area surrounding or close to Beth-Shean, in Galilee (the stele in fact refers to battles that took place in the area). Liverani hypothesized that the members of the tribe of Raham called themselves "sons of Raham" (*Banu-Raham), so that the name of their eponymous ancestor would have been "father of Raham" (*Abu-Raham), that being the name of the patriarch Abraham. Israel Finkelstein and Thomas Römer suggested that the oldest Abraham traditions originated in the Iron Age (monarchic period) and that they contained an autochthonous hero story, as the oldest biblical references to Abraham outside the book of Genesis ( and ) do not have an indication of a Mesopotamian origin of Abraham and present only two main themes of the Abraham narrative in Genesis—land and offspring. Finkelstein and Römer considered Abraham as ancestor who was worshiped in Hebron, with the oldest tradition of him possibly being about the altar he built in Hebron. |
Abraham | Religious traditions | Religious traditions
Abraham is given a high position of respect in three major world faiths, Judaism, Christianity, and Islam. In Judaism, he is the founding father of the covenant, the special relationship between the Jewish people and God—leading to the belief that the Jews are the chosen people of God. In Christianity, Paul the Apostle taught that Abraham's faith in God—preceding the Mosaic law—made him the prototype of all believers, Jewish or gentile; and in Islam, he is seen as a link in the chain of prophets that begins with Adam and culminates in Muhammad. |
Abraham | Judaism | Judaism
In Jewish tradition, Abraham is called Avraham Avinu (אברהם אבינו), "our father Abraham", signifying that he is both the biological progenitor of the Jews and the father of Judaism, the first Jew. His story is read in the weekly Torah reading portions, predominantly in the parashot: Lech-Lecha (לֶךְ-לְךָ), Vayeira (וַיֵּרָא), Chayei Sarah (חַיֵּי שָׂרָה), and Toledot (תּוֹלְדֹת).
Hanan bar Rava taught in Abba Arikha's name that Abraham's mother was named ʾĂmatlaʾy bat Karnebo. Hiyya bar Abba taught that Abraham worked in Teraḥ's idol shop in his youth.
In Legends of the Jews, God created heaven and earth for the sake of the merits of Abraham. After the biblical flood, Abraham was the only one among the pious who solemnly swore never to forsake God, studied in the house of Noah and Shem to learn about the "Ways of God", continued the line of High Priest from Noah and Shem, and assigning the office to Levi and his seed forever. Before leaving his father's land, Abraham was miraculously saved from the fiery furnace of Nimrod following his brave action of breaking the idols of the Chaldeans into pieces. During his sojourning in Canaan, Abraham was accustomed to extend hospitality to travelers and strangers and taught how to praise God also knowledge of God to those who had received his kindness.
Along with Isaac and Jacob, he is the one whose name would appear united with God, as God in Judaism was called Elohei Abraham, Elohei Yitzchaq ve Elohei Ya'aqob ("God of Abraham, God of Isaac, and God of Jacob") and never the God of anyone else. He was also mentioned as the father of thirty nations. |
Abraham | Christianity | Christianity
thumb|Abraham and the Angels, by Aert de Gelder, (Museum Boijmans Van Beuningen, Rotterdam)
In Christianity, Abraham is revered as the prophet to whom God chose to reveal himself and with whom God initiated a covenant (cf. Covenant Theology). Paul the Apostle declared that all who believe in Jesus (Christians) are "included in the seed of Abraham and are inheritors of the promise made to Abraham." In , Abraham is praised for his "unwavering faith" in God, which is tied into the concept of partakers of the covenant of grace being those "who demonstrate faith in the saving power of Christ".Firestone, Reuven. "Abraham." Encyclopedia of World History.
Throughout history, church leaders, following Paul, have emphasized Abraham as the spiritual father of all Christians. Augustine of Hippo declared that Christians are "children (or "seed") of Abraham by faith", Ambrose stated that "by means of their faith Christians possess the promises made to Abraham", and Martin Luther recalled Abraham as "a paradigm of the man of faith."
The Roman Catholic Church, the largest Christian denomination, calls Abraham "our father in Faith" in the Eucharistic prayer of the Roman Canon, recited during the Mass. He is also commemorated in the calendars of saints of several denominations: on 20 August by the Maronite Church, 28 August in the Coptic Church and the Assyrian Church of the East (with the full office for the latter), and on 9 October by the Roman Catholic Church and the Lutheran Church–Missouri Synod. In the introduction to his 15th-century translation of the Golden Legend's account of Abraham, William Caxton noted that this patriarch's life was read in church on Quinquagesima Sunday.
He is the patron saint of those in the hospitality industry. The Eastern Orthodox Church commemorates him as the "Righteous Forefather Abraham", with two feast days in its liturgical calendar. The first time is on 9 October (for those churches which follow the traditional Julian Calendar, 9 October falls on 22 October of the modern Gregorian Calendar), where he is commemorated together with his nephew "Righteous Lot". The other is on the "Sunday of the Forefathers" (two Sundays before Christmas), when he is commemorated together with other ancestors of Jesus. Abraham is also mentioned in the Divine Liturgy of Basil the Great, just before the Anaphora, and Abraham and Sarah are invoked in the prayers said by the priest over a newly married couple. A popular hymn sung in many English-speaking Sunday Schools by children is known as "Father Abraham" and emphasizes the patriarch as the spiritual progenitor of Christians. |
Abraham | Islam | Islam
thumb|Folios of a prophetic and heroic genealogy including an illustration of Abraham, from a manuscript of a Turkish translation of the 13th century cosmological text
Islam regards (Abraham) as a link in the chain of prophets that begins with Adam and culminates in Muhammad via (Ishmael). Abraham is mentioned in 35 chapters of the Quran, more often than any other biblical personage apart from Moses. He is called both a (monotheist) and (one who submits), and Muslims regard him as a prophet and patriarch, the archetype of the perfect Muslim, and the revered reformer of the Kaaba in Mecca. Islamic tradition considers Abraham the first "pioneer of Islam" (which is also called , the 'religion of Abraham'), and that his purpose and mission throughout his life was to proclaim the oneness of God. In Islam, Abraham holds an exalted position among the major prophets and he is referred to as , meaning 'Friend of God'. Besides and (Isaac and Jacob), Abraham is among the most excellent and honorable men in the view of God. He is also mentioned in Quran as the "Father of Muslims", and is put forward as a role model for the community.; |
Abraham | Druze | Druze
The Druze regard Abraham as the third spokesman (natiq) after Adam and Noah, who helped transmit the foundational teachings of monotheism (tawhid) intended for the larger audience. He is also among the seven prophets who appeared in different periods of history according to the Druze faith. |
Abraham | Mandaeism | Mandaeism
In Mandaeism, Abraham () is mentioned in Book 18 of the Right Ginza as the patriarch of the Jewish people. Mandaeans consider Abraham to have been originally a Mandaean priest, however they differ with Abraham and Jews regarding circumcision which they consider to be bodily mutilation and therefore forbidden. |
Abraham | Baháʼí Faith | Baháʼí Faith
Baháʼís considered Abraham as a Manifestation of God, and as the originator of monotheistic religion. ʻAbdu'l-Bahá states that Abraham was born in Mesopotamia, and Bahá'u'lláh states that the language which Abraham spoke, when "he crossed the Jordan", is Hebrew ('Ibrání), so "the language of the crossing." To ʻAbdu'l-Bahá, the Abraham was born to a family that was ignorant of the oneness of God. Abraham opposed his own people and government, and even his own kin, he rejected all their gods, and, alone and single-handed, he withstood a powerful nation. These people believed not in one God but in many gods, to whom they ascribed miracles, and hence they all rose up against Abraham. No one supported him except his nephew Lot and "one or two other individuals of no consequence". At last the intensity of his enemies' opposition obliged him, utterly wronged, to forsake his native land. Abraham then came to "these regions", that is, to the Holy Land. To Bahá'u'lláh, the "Voice of God" commanded Abraham to offer up Ishmael as a sacrifice, so that his steadfastness in the faith of God and his detachment from all else but him may be demonstrated unto men. The purpose of God, moreover, was to sacrifice him as a ransom for the sins and iniquities of all the peoples of the earth.
In the Baháʼí texts, like the Islamic texts, Abraham is often referred to as "the Friend of God". 'Abdu'l-Bahá described Abraham as the founder of monotheism.
ʻAbdu'l-Bahá also suggested the "holy manifestations who have been the sources or founders of the various religious systems" were united and agreed in purpose and teaching, and the Abraham, Moses, Zoroaster, the Buddha, Jesus, Muhammad, the Báb and Bahá'u'lláh are one in "spirit and reality". |
Abraham | Artistic depictions | Artistic depictions |
Abraham | Painting and sculpture | Painting and sculpture
thumb|left|16th-century plaster cast of a late Roman-era Sacrifice of Isaac. The hand of God originally came down to restrain Abraham's knife (both are now missing).
Paintings on the life of Abraham tend to focus on only a few incidents: the sacrifice of Isaac; meeting Melchizedek; entertaining the three angels; Hagar in the desert; and a few others. Additionally, Martin O'Kane, a professor of Biblical Studies, writes that the parable of Lazarus resting in the "Bosom of Abraham", as described in the Gospel of Luke, became an iconic image in Christian works. According to O'Kane, artists often chose to divert from the common literary portrayal of Lazarus sitting next to Abraham at a banquet in Heaven and instead focus on the "somewhat incongruous notion of Abraham, the most venerated of patriarchs, holding a naked and vulnerable child in his bosom". Several artists have been inspired by the life of Abraham, including Albrecht Dürer (1471–1528), Caravaggio (1573–1610), Donatello, Raphael, Philip van Dyck (Dutch painter, 1680–1753), and Claude Lorrain (French painter, 1600–1682). Rembrandt (Dutch, 1606–1669) created at least seven works on Abraham, Peter Paul Rubens (1577–1640) did several, Marc Chagall did at least five on Abraham, Gustave Doré (French illustrator, 1832–1883) did six, and James Tissot (French painter and illustrator, 1836–1902) did over twenty works on the subject.
The Sarcophagus of Junius Bassus depicts a set of biblical stories, including Abraham about to sacrifice Isaac. These sculpted scenes are on the outside of a marble Early Christian sarcophagus used for the burial of Junius Bassus. He died in 359. This sarcophagus has been described as "probably the single most famous piece of early Christian relief sculpture." The sarcophagus was originally placed in or under Old St. Peter's Basilica, was rediscovered in 1597, and is now below the modern basilica in the Museo Storico del Tesoro della Basilica di San Pietro (Museum of St. Peter's Basilica) in the Vatican. The base is approximately .
George Segal created figural sculptures by molding plastered gauze strips over live models in his 1987 work Abraham's Farewell to Ishmael. The human condition was central to his concerns, and Segal used the Old Testament as a source for his imagery. This sculpture depicts the dilemma faced by Abraham when Sarah demanded that he expel Hagar and Ishmael. In the sculpture, the father's tenderness, Sarah's rage, and Hagar's resigned acceptance portray a range of human emotions. The sculpture was donated to the Miami Art Museum after the artist's death in 2000.Abraham's Farewell to Ishmael. George Segal. Miami Art Museum. Collections: Recent Acquisitions.. Retrieved 10 September 2014. |
Abraham | Christian iconography | Christian iconography
thumb|Abraham in paradise, Gračanica Monastery, Serbia
Abraham can sometimes be identified by the context of the image the meeting with Melchizedek, the three visitors, or the sacrifice of Isaac. In solo portraits a sword or knife may be used as his accessory, as in this statue by Giovanni Maria Morlaiter or this painting by Lorenzo Monaco.
As early as the beginning of the 3rd century, Christian art followed Christian typology in making the sacrifice of Isaac a foreshadowing of Christ's sacrifice on the cross, and its memorial in the sacrifice of the Mass. See for example this 11th-century Christian altar engraved with Abraham's and other sacrifices taken to prefigure that of Christ in the Eucharist.
thumb|Mural of Abraham in Heaven from the Holy Mother Church, Ploieşti, Romania
Some early Christian writers interpreted the three visitors as the triune God. Thus in Santa Maria Maggiore, Rome, a 5th-century mosaic portrays only the visitors against a gold ground and puts semitransparent copies of them in the "heavenly" space above the scene. In Eastern Orthodox art, the visit is the chief means by which the Trinity is pictured (example). Some images do not include Abraham and Sarah, like Andrei Rublev's Trinity, which shows only the three visitors as beardless youths at a table. |
Abraham | Literature | Literature
Fear and Trembling (original Danish title: ) is an influential philosophical work by Søren Kierkegaard, published in 1843 under the pseudonym (John the Silent). Kierkegaard wanted to understand the anxiety that must have been present in Abraham when God asked him to sacrifice his son. W. G. Hardy's novel Father Abraham (1935) tells the fictionalized life story of Abraham. In her short story collection Sarah and After, Lynne Reid Banks tells the story of Abraham and Sarah, with an emphasis on Sarah's view of events. |
Abraham | Music | Music
In 1681, Marc-Antoine Charpentier released a Dramatic motet (Oratorio), H.402 – 402 a – 402 b, for soloists, chorus, doubling instruments and continuo. Sébastien de Brossard composed a cantata between 1703 and 1708.
In 1994, Steve Reich released an opera named The Cave. The title refers to the Cave of the Patriarchs. The narrative of the opera is based on the story of Abraham, and his immediate family, as it is recounted in religious texts, and understood by individuals from different cultures and religious traditions.
The eponymous track on Bob Dylan's 1965 album Highway 61 Revisited contains five stanzas, with someone in each describing an unusual problem that is ultimately resolved on Highway 61. In the first stanza, God tells Abraham to "kill me a son". God wants the killing done on Highway 61. Abram, the birth name of Abraham, is also the name of Dylan's father. In 2004, Rolling Stone magazine ranked "Highway 61 Revisited" at number 364 in their 500 Greatest Songs of All Time. |
Abraham | See also | See also |
Abraham | Footnotes | Footnotes |
Abraham | References | References |
Abraham | Bibliography | Bibliography
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Abraham | External links | External links
Abraham smashes the idols
"Journey and Life of the Patriarch Abraham", a map dating back to 1590
Category:21st-century BC people
Category:Angelic visionaries
Category:Ancestors of the Ishmaelites
Category:Biblical patriarchs
Category:Biblical people
Category:Book of Genesis people
Category:Characters in the Divine Comedy
Category:Christian saints from the Old Testament
Category:Founders of religions
Category:Hebrew Bible people
Category:Lech-Lecha
Category:People from Harran
Category:Prophets in the Druze faith
Category:Slave owners
Category:Sumerian people
Category:Ur of the Chaldees
Category:Vayeira |
Abraham | Table of Content | Short description, The Abraham Cycle, Structure and narrative programs, Origins and calling, Sarai, Abram and Lot separate, Chedorlaomer, Covenant of the pieces, Hagar, Sarah, {{anchor, Abraham's plea, Abimelech, Isaac, Ishmael, Binding of Isaac, Later years, Historical context, Historicity, {{anchor, Amorite origin hypothesis, Palestinian origin hypothesis, Religious traditions, Judaism, Christianity, Islam, Druze, Mandaeism, Baháʼí Faith, Artistic depictions, Painting and sculpture, Christian iconography, Literature, Music, See also, Footnotes, References, Bibliography, External links |
Abraxas | short description | thumb|Medieval seal representing 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."Demonographers have made him a demon, who has the head of a king and serpents for feet." |
Abraxas | Etymology | 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: |
Abraxas | Egyptian | 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". |
Abraxas | Hebrew | 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 [God], with thy mighty right hand deliver the unhappy [people]", 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. |
Abraxas | Greek | 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. |
Abraxas | Sources | 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. |
Abraxas | As an archon | As an archon
thumb|right|Gemstone carved with Abraxas, obverse and reverse.
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" [principem, i.e., probably ton 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: |
Abraxas | As a god | As a god
Epiphanius (Haer. 69, 73 f.) appears to follow partly Irenaeus, partly the lost Compendium of Hippolytus.Lipsius, R. A., Zur Quellenkritik d. Epiphanios 99 f. 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,Lipsius 33 f. &c. 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". |
Abraxas | As an aeon | 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." |
Abraxas | As a demon | 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 | Abraxas stones | 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.
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: 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. |
Abraxas | Gallery | Gallery |
Abraxas | Anguipede | Anguipede
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-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 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 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 Kabbalists and the Primal Man whom God made in His own image".
Some parts at least of the figure mentioned above are solar symbols, 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." |
Abraxas | Origin | 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:
Abraxas, or stones of Basilidian origin
Abraxastes, or stones originating in ancient forms of worship and adapted by the Gnostics
Abraxoïdes, or stones absolutely unconnected with the doctrine of Basilides
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:
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 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. |
Abraxas | Magical papyri | Magical papyri
Having due regard to the 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. The following example is illustrative: "I conjure you by Iaō Sabaōth Adōnai Abrasax, and by the great god, Iaeō".Wessely, Neue Zauberpapyri, p. 27, No. 229. The patriarchs are sometimes addressed as deities; for which fact many instances may be adduced. In the group "Iakoubia, Iaōsabaōth Adōnai Abrasax", 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 ... by the god Michaēl, by the god Souriēl, by the god Gabriēl, by the god Raphaēl, by the god Abrasax Ablathanalba Akrammachari ...".
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 ... Osoronnophris whom none has ever seen ... awesome and invisible god with an empty spirit"; the name also includes Iaō and Adōnai. "Osoronnophris" represents Egyptian Wsir Wn-nfr, "Osiris the Perfect Being". Another identification with Osiris is made in PGM VII. 643-51: "you are not wine, but the guts of Osiris, the guts of ... Ablanathanalba Akrammachamarei Eee, who has been stationed over necessity, Iakoub Ia Iaō Sabaōth Adōnai Abrasax." PGM VIII. 1-63, on the other hand, identifies Abraxas as a name of "Hermes" (i.e. Thoth). Here the numerological properties of the name are invoked, with its seven letters corresponding to the seven planets and its isopsephic value of 365 corresponding to the days of the year. 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."
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. The papyrus goes on to describe a cosmogonic myth about Abraxas, describing how he created the Ogdoad by laughing. His first laughter created light; his second divided the 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. Then, from various sounds made by Abrasax, there arose the serpent Python who "foreknew all things", the first man (or Fear), and the god Iaō, "who is lord of all". 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. This text also describes Helios as an archangel of God/Abrasax.
The Leyden Papyrus recommends that this invocation be pronounced to the moon:
The magic word "Ablanathanalba", which reads in Greek 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: |
Abraxas | In architecture | In architecture
Les Espaces d'Abraxas is a high-density housing complex in Noisy-le-Grand near Paris, France designed by Spanish architect Ricardo Bofill and opened in 1983. |
Abraxas | In literature | In literature |
Abraxas | In popular culture | In popular culture
In the L word Season 1, the character Jennifer Schechter writes a story with a demon called Abraxas
The band Santana'''s second studio album was called "Abraxas." It was released September 23, 1970.
In Foundation, the Abraxas Conjecture is a mathematic proof that was unsolved for over five hundred years. Gaal Dornick solved Abraxas using Kalle's Ninth Proof of Folding.
In the 2021 immersive sim video game Cruelty Squad, developed and published by artist Ville Kallio, Abraxas appears as the final assassination target in the game's final level, "Archon Grid."
In the 2022 folk horror video game The Excavation of Hob's Barrow, published by Wadjet Eye Games, Abraxas features as a long-dormant god/demon inspired by the original Gnostic mythology.
The 2023 horror movie Late Night with the Devil includes mention of a fictional cult that worships Abraxas.
In the 2023–2024 South Korean television series My Demon, Abraxas is the pseudonym of one of the antagonist in the series and mention a passage in the book, Demian.
The videogame franchise Megami Tensei includes Abraxas as a recurring demon.
The original Charmed includes Abraxas as demon who tries to steal the book of shadows in season 2 episode 1.
In the 2024 episodic adventure video game Life Is Strange: Double Exposure, Abraxas is the name of a collegiate secret society.
See also
Arimanius
Chronos
Sator Square
References
Citations
Works cited
General references
Wendelin, in a letter in
Idem, Abraxas in Herzog, RE, 2d ed., 1877.
Idem, Appendice alla dissertazione sugli Abraxas, ib. 1874.
Harnack, Geschichte, i. 161. The older material is listed by Matter, ut sup., and Wessely, Ephesia grammata'', vol. ii., Vienna, 1886.
Eng. transl., 10 vols., London, 1721–2725.
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Abraxas | Attribution | Attribution
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Abraxas | Further reading | Further reading |
Abraxas | External links | External links
The complete texts of Carl Jung's "The Seven Sermons To The Dead"
Abraxas article from The Mystica
Category:Gnostic deities
Category:Magic words
Category:Mythological hybrids
Category:Names of God in Gnosticism
Category:Theophoric names
Category:Thoth
Category:Hermes
Category:Osiris |
Abraxas | Table of Content | short description, Etymology, Egyptian, Hebrew, Greek, Sources, As an archon, As a god, As an aeon, As a demon, Abraxas stones, Gallery, Anguipede, Origin, Magical papyri, In architecture, In literature, In popular culture, Attribution, Further reading, External links |
Absalom | Short description | Absalom ( , ), according to the Hebrew Bible, was an Israelite prince. Born to David and Maacah, who was from Geshur, he was the only full sibling of Tamar. He is described in the Hebrew Bible as being exceptionally beautiful, as is his sister. In the narrative of 2 Samuel 13, his sister Tamar takes refuge at his house after she is raped by their paternal half-brother Amnon (born to David and Ahinoam, who was from Jezreel); David is angered by the incident, but does nothing, as Amnon is his heir apparent. Infuriated by the rape and David's inaction, Absalom assassinates Amnon and subsequently flees to Geshur, which is ruled by his and Tamar's maternal grandfather Talmai.
Following three years in exile, he returns to Israel and rallies popular support against the House of David. A war ensues when Absalom's rebels mobilize at Hebron and begin fighting David's army in an attempt to overthrow him, but their revolt ends in failure when Absalom is killed by David's nephew and army commander Joab during the Battle of the Wood of Ephraim. In the aftermath of his death, Absalom's sister is described as being left "a desolate woman in her brother's house" and the sole guardian of his orphaned daughter, who is also named Tamar. |
Absalom | Biblical narrative | Biblical narrative |
Absalom | Background | Background
thumb|right|The Banquet of Absalom attributed to Niccolò de Simone around 1650
Absalom, David's third son, by Maacah, was born in Hebron. At an early age, he moved, along with the transfer of the capital, to Jerusalem, where he spent most of his life. He was a great favorite of his father and of the people. His charming manners, personal beauty, insinuating ways, love of pomp, and royal pretensions captivated the hearts of the people from the beginning. He lived in great style, drove in a magnificent chariot, and had fifty men run before him.
Little is known of Absalom's family life, but the biblical narrative states that he had three sons and one daughter, Tamar, who is described as a beautiful woman. From the language of 2 Samuel 18:18, Absalom states, "I have no son to keep my name in remembrance". It may be that his sons died before his statement, or, as Matthew Henry suggests, Absalom's three sons may have been born after his statement.
Aside from his daughter Tamar, Absalom had another daughter or granddaughter, Maacah, who later became the favorite wife of Rehoboam. Maacah was the mother of Abijah of Judah and the grandmother of Asa of Judah. She served as queen mother for Asa until he deposed her for idolatry. |
Absalom | Murder of Amnon | Murder of Amnon
thumb|The Feast of Absalom, Niccolò Tornioli, 17th century
thumb|Leaf from the Morgan Picture Bible, "Scenes from the Life of David"
thumb|Leaf from the Morgan Picture Bible, "Scenes from the Life of Absalom", c. 1250
thumb|The death of Absalom, hanging from a tree by his hair (14th-century German miniature)
thumb|The Death of Absalom (circa 1447), Pietro di Tommaso del Minella (1391–1458), - tiled floor, south transept of Siena Cathedral
Absalom also had a sister named Tamar, who was raped by her half-brother Amnon, David's eldest son. Absalom waited two years after the rape for vengeance, sending his servants to murder a drunken Amnon at a feast to which Absalom had invited all of King David's sons.
After this murder, Absalom fled to his maternal grandfather Talmai, the king of Geshur. Not until three years later was Absalom fully reinstated in David's favour and finally returned to Jerusalem. (see Joab) |
Absalom | The revolt at Hebron | The revolt at Hebron
In Jerusalem, Absalom built support for himself by speaking to those who came to King David for justice, saying, "See, your claims are good and right; but there is no one deputed by the king to hear you", perhaps reflecting flaws in the judicial system of the united monarchy. "If only I were the judge of the land! Then all who had a suit or cause might come to me, and I would give them justice." He made gestures of flattery by kissing those who bowed before him instead of accepting supplication. He "stole the hearts of the people of Israel".
After four years, he declared himself king, raised a revolt at Hebron, the former capital, and publicly raped his father's ten concubines. It is said that this was God punishing David for his sin with Bathsheba tenfold. All Israel and Judah flocked to him, and David, attended only by the Cherethites and Pelethites and his former bodyguard, which had followed him from Gath, found it expedient to flee. The priests Zadok and Abiathar remained in Jerusalem, and their sons Jonathan and Ahimaaz served as David's spies. Absalom reached the capital and consulted with the renowned Ahitophel (sometimes spelled Achitophel). It is also speculated that Ahitophel could have joined Absalom's cause as David had previously committed adultery with his granddaughter, Bathsheba.
David took refuge from Absalom's forces beyond the Jordan River. However, he took the precaution of instructing a servant, Hushai, to infiltrate Absalom's court and subvert it. Once in place, Hushai convinced Absalom to ignore Ahitophel's advice to attack his father while he was on the run, and instead to prepare his forces for a major attack. This gave David critical time to prepare his own troops for the battle. When Ahitophel saw that his advice was not followed, he committed suicide by hanging himself. |
Absalom | Battle of Ephraim's Wood | Battle of Ephraim's Wood
A fateful battle was fought in the Wood of Ephraim (the name suggests a locality west of the Jordan) and Absalom's army was completely routed. When Absalom fled from David's army, his head was caught in the boughs of an oak tree as the mule he was riding ran beneath it. He was discovered there still alive by one of David's men, who reported this to Joab, the king's commander. Joab, accustomed to avenging himself, took this opportunity to even the score with Absalom. Absalom had once set Joab's field of barley on fire and then made Amasa Captain of the Host instead of Joab. Killing Absalom was against David's explicit command, "Beware that none touch the young man Absalom". Joab injured Absalom with three darts through the heart and Absalom was subsequently killed by ten of Joab's armor-bearers.
When David heard that Absalom was killed, although not how he was killed, he greatly sorrowed.
David withdrew to the city of Mahanaim in mourning, until Joab roused him from "the extravagance of his grief" and called on him to fulfill his duty to his people. |
Absalom | Memorial | Memorial
thumb|Two views of the burial chamber inside the so-called Tomb of Absalom in the Valley of Jehoshaphat, Jerusalem, which has no connection to biblical Absalom.
Absalom had erected a monument near Jerusalem to perpetuate his name:
An ancient monument in the Kidron Valley near the Old City of Jerusalem, known as the Tomb of Absalom or Absalom's Pillar and traditionally identified as the monument of the biblical narrative, is now dated by modern archeologists to the first century AD. The Jewish Encyclopedia reports: "A tomb twenty feet high and twenty-four feet square, which late tradition points out as the resting-place of Absalom. It is situated in the eastern part of the valley of Kidron, to the east of Jerusalem. In all probability it is the tomb of Alexander Jannæus (Conder, in Hastings' Dict. Bible, article "Jerusalem", p. 597). It existed in the days of Josephus."Antiquities" vii. 10, § 3 However, archaeologists have now dated the tomb to the 1st century AD. In a 2013 conference, Professor Gabriel Barkay suggested that it could be the tomb of Herod Agrippa I, the grandson of Herod the Great, based in part on the similarity to Herod's newly discovered tomb at Herodium. For centuries, it was the custom among passers-by—Jews, Christians and Muslims—to throw stones at the monument. Residents of Jerusalem would bring their unruly children to the site to teach them what became of a rebellious son. |
Absalom | Rabbinic literature | Rabbinic literature
The explanation in Rabbanic Literature about why Ahithophel had advised Absalom to act against his father: The Talmud speaks of this counsellor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling block to him."Numbers Rabbah 22 He was "one of those who, while casting longing eyes upon things not belonging to them, also lose the things they possess."Tosefta, Sotah, 4:19 Accordingly, Ahithophel was granted access by Almighty God into the Divine powers of God. And being thus familiar with Divine wisdom and knowledge as imparted through the Holy Spirit, he was consulted as an oracle like the Urim and Thummim.2 Samuel 16:23, Yerushalmi Sanhedrin 10 (29a), Sukkah 53a et seq. "..and great as was his wisdom, it was equalled by his scholarship. Therefore, David did not hesitate to submit himself to his instruction, even though Ahithophel was a very young
man at his death, not more than thirty-three years old. The one thing lacking in him was sincere piety, which proved his undoing in the end, for it induced him to participate in Absalom's rebellion against David. Thus, he forfeited even his share in the world to come.
To this dire course of action, he was misled by astrology and other signs, which he interpreted as prophecies of his kingship when in reality, they pointed to the royal destiny of his granddaughter Bath-sheba. Possessed by his erroneous belief, he cunningly urged Absalom to commit an unheard-of crime. Thus, Absalom would profit nothing by his rebellion, for, though he accomplished his father's ruin, he would yet be held to account and condemned to death for his violation of family purity, and the way to the throne would be clear for Ahithophel, the great sage in Israel."Legends of the Jews pp.62-67
The life and death of Absalom offered to the rabbis a welcome theme wherewith to warn the people against false ambition, vainglory, and unfilial conduct. The vanity with which he displayed his beautiful hair, the rabbis say, became his snare and his stumbling-block. "By his long hair the Nazirite entangled the people to rebel against his father, and by it he himself became entangled, to fall a victim to his pursuers".Mishnah Soṭah, i. 8 And again, elsewhere: "By his vile stratagem he deceived and stole three hearts, that of his father, of the elders, and finally of the whole nation of Israel, and for this reason three darts were thrust into his heart to end his treacherous life".Tosef., Soṭah, iii. 17 More striking is the following: "Did one ever hear of an oak-tree having a heart? And yet in the oak-tree in whose branches Absalom was caught, we read that upon its heart he was held up still alive while the darts were thrust through him.[Mek., Shirah, § 6] This is to show that when a man becomes so heartless as to make war against his own father, nature itself takes on a heart to avenge the deed."
"The knowledge that a part of Absalom's following sided with him in secret,--that, though he was pursued by his son, his friends remained true to him,--somewhat consoled David in his distress. He thought that in these circumstances, if the worst came to the worst, Absalom would at least feel pity for him. At first, however, the despair of David knew no bounds. He was on the point of worshipping an idol, when his friend Hushai the Archite approached him, saying: "The people will wonder that such a king should serve idols." David replied: "Should a king such as I am be killed by his own son? It is better for me to serve idols than that God should be held responsible for my misfortune, and His Name thus be desecrated." Hushai reproached him: "Why didst thou marry a captive?" "There is no wrong in that," replied David, "it is permitted according to the law." Thereupon Hushai: "But thou didst disregard the connection between the passage permitting it and the one that follows almost immediately after it in the Scriptures, dealing with the disobedient and rebellious son, the natural issue of such a marriage." Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come.
Popular legend states that the eye of Absalom was of immense size, signifying his insatiable greed.Niddah, 24b Indeed, "hell itself opened beneath him, and David, his father, cried seven times: 'My son! my son!' while bewailing his death, praying at the same time for his redemption from the seventh section of Gehenna, to which he was consigned".Soṭah, 10b According to R. Meir,Sanh. 103b "he has no share in the life to come". And according to the description of Gehenna by Joshua ben Levi, who, like Dante, wandered through hell under the guidance of the angel Duma, Absalom still dwells there, having the rebellious heathen in charge; and when the angels with their fiery rods run also against Absalom to smite him like the rest, a heavenly voice says: "Spare Absalom, the son of David, My servant." "That the extreme penalties of hell were thus averted from him, was on account of David's eightfold repetition of his son's name in his lament over him. Besides, David's intercession had the effect of re-attaching Absalom's severed head to his body. An account of Joshua Ben Levi going to the fifth compartment of PAradise reports:"The fifth compartment is of silver, and gold, and refined gold, and of crystal, and bdellium; and through its midst flows the river Gihon. The walls are of silver and gold, and a perfume breathes through it more exquisite than the perfume of Lebanon. And beds of silver and gold are there prepared, covered with violet and purple covers, woven by Eve, and mixed with scarlet and made of hair of goats, woven by angels. Here dwell the Messiah and Elijah in a palanquin of the wood of Lebanon; the pillars thereof of silver, the bottom thereof of gold, the seat of it of purple. Herein lieth the Messiah, the son of David, who is the love of the daughters of Jerusalem, the midst thereof is love. The prophet Elijah takes the head of the Messiah and places it in his bosom and says to him: "Be quiet and wait, for the end draweth nigh." On every Monday and Thursday and Saturday and Holiday the Patriarchs come to him and the fathers of the Tribes and Moses and Aaron and David and Solomon and every king of Israel and of the house of Judah, and they weep with him and comfort him, and say unto him: "Be quiet and wait and rely upon thy Creator, for the end draweth nigh." Also Korah and his company and Dathan and Abiram and Absalom come to him on every Wednesday, and ask him: "When will the end of our misery come? When wilt thou reveal thyself?"16. He answereth them and says: "Go to your fathers and ask them." And when they hear of their fathers they feel ashamed and do not ask any further.Hebrew Visions of Hell and Paradise King David’s prayers granted his rebellious son Avshalom access to the World to ComeWho-Will-Rise Chabad Library At his death Absalom was childless, for all his children, his three sons and his daughter, died before him, as a punishment for his having set fire to a field of grain belonging to Joab." Although Absalom avenged his sister defilement by Amnon ironically he proved himself not to be very much different from Amnon. As Amnon had sought the advice of Jonadab in order to rape Tamar, Absalom had sought the advice of Ahitophel who advised Absalom to have incestuous relations with his father's concubines in order to show all Israel how odious he was to his father [2 Samuel 16:20] .Likewise as Amnon had brought two curses on himself for incest with his half sister and failing to fulfill the Torah Law, Absalom brought four curses on himself for dishonoring his father; relations with his father's wives [concubines]; and failing to fulfill the Torah Law twice. [Deuteronomy 27:20 26] The Rabbis explain that the concubines were not punished by G-d. They were violated by Absalom. Absalom with his own free will, choose to do that. It is true G-d created a world where we humans can choose good or evil, but the choice in the end remains ours. Although G-d had told David that his wives would be taken, he did not ordain or force Absalom to violate them. He just foretold it. Is A lesson to be learned of the consequences from Absalom life is that his lust for power was so deep that he engaged in acts of chillul hashem and brought upon himself 4 curses from the Torah? (Dishonoring his father by his revolt; dishonoring his father's wives; and twice bring curses on himself for not fulfilling the Torah law)?Yes. He was a prince who could had almost anything. The only things he wanted were things he could not have. He lusted after his sister and his father's throne. Wealth is not determined by possessions but by mindset. In his mind, Absalom was a pauper. He only looked at what he did not have.Response of Chabbad Ask A Rabbi Query 27 September 2024 |
Absalom | Art and literature | Art and literature |
Absalom | Poetry | Poetry
The Love of King David and Fair Bethsabe, with the Tragedie of Absalon, a play by George Peele, written before 1594 and published in 1599.
Absalom and Achitophel (1681), a satirical poem by John Dryden, uses the biblical story as an allegory for contemporary politics.
"Absalom" by Nathaniel Parker Willis (1806–1867).
"Absaloms Abfall" by Rainer Maria Rilke ("The Fall of Absalom", trans. Stephen Cohn).
"Absalom" is a section in Muriel Rukeyser's long poem The Book of the Dead (1938), inspired by the biblical text, spoken by a mother who lost three sons to silicosis.
"Avshalom" by Yona Wallach, published in her first poetry collection Devarim (1966), alludes to the biblical character.
"Prayer for Sunset" by Leonard Cohen, published in his first poetry collection Let Us Compare Mythologies (1956), Absalom appears in a simile. |
Absalom | Fiction | Fiction
In the 1946 short story "Absalom" by C.L. Moore and Henry Kuttner, the character Absalom is a child prodigy, who does non-consensual brain surgery on his father (a former child prodigy, though not as intelligent as his son) to make the father totally focused on Absalom's success. This relates to the Biblical story of the son usurping his father.
Georg Christian Lehms, Des israelitischen Printzens Absolons und seiner Prinzcessin Schwester Thamar Staats- Lebens- und Helden-Geschichte (The Heroic Life and History of the Israelite Prince Absolom and his Princess Sister Tamar), novel in German published in Nuremberg, 1710.
Absalom, Absalom! is a novel by William Faulkner, and refers to the return of the main character Thomas Sutpen's son.
Oh Absalom! was the original title of Howard Spring's novel My Son, My Son!, later adapted for the film of the latter name.
Cry, the Beloved Country by Alan Paton. Absalom was the name of Stephen Kumalo's son in the novel. Like the Biblical Absalom, Absalom Kumalo was at odds with his father, the two fighting a moral and ethical battle of sorts over the course of some of the novel's most important events. Absalom kills and murders a man, and also meets an untimely death.
Throughout Robertson Davies's The Manticore a comparison is repeatedly made between the protagonist's problematic relations with his father and those of the Biblical Absalom and King David. Paradoxically, in the modern version, it is the rebellious son who has the first name "David". The book also introduces the term "Absalonism", as a generic term for a son's rebellion against his father.
Absalom appears as a prominent character in Peter Shaffer's play Yonadab, which portrays Amnon's rape of Tamar and his murder at Absalom's hands.
A scene in the Swedish writer Frans G. Bengtsson's historical novel "The Long Ships" depicts a 10th Century Christian missionary recounting the story of Absalom's rebellion to the assembled Danish court, including the aging King Harald Bluetooth and his son Sweyn Forkbeard; thereupon, King Harald exclaims "Some people can learn a lesson from this story!", casting a meaningful glance at his son Sweyn—whom the King (rightly) suspects of plotting a rebellion.
In the novel The Book of Tamar by Nel Havas, the story of Absalom is presented from the viewpoint of his sister. While closely following the main events as related in the Bible, Havas concentrates on the motives behind Absalom's actions, which Havas presents as more complex than depicted in the scriptures.
In the novel Ender's Shadow by Orson Scott Card, the main character Bean invokes the quote to give solace to the kamikaze pilots Ender had unknowingly sent to their deaths to defeat the Formics.
The role played by luxuriant hair in the death of Absalom is referenced to telling effect in the ghost story The Diary of Mr Poynter by master of the genre M.R. James. The ghost in question is that of dissolute young nobleman Sir Everard Charlett, known to his Oxford University cronies by the nickname Absalom, on account of his beautiful, long hair and debauched lifestyle. Sir Everard has commemorated his flowing locks by the unusual expedient of having them portrayed in a wallpaper pattern, which later proves to have the power to summon his malign, hair-covered ghost - much to the horror of James's unfortunate protagonist, Mr. James Denton.M. R. James, "The Diary of Mr. Poynter," in Collected Ghost Stories, ed. Darryl Jones (Oxford UP, 2011). |
Absalom | Music | Music
Josquin des Prez composed the motet "Absalon, fili mi" on the occasion of the death of Juan Borgia (Absalon being a further alternative spelling).
Nicholas Gombert composed the two-part, eight-voice motet "Lugebat David Absalon".
Heinrich Schütz (1585–1672) composed "Fili mi, Absalon" as part of his Sinfoniae Sacrae, op. 6.
The single verse, 2 Samuel 18:33, regarding David's grief at the loss of his son ("And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!"), is the inspiration for the text of several pieces of choral music, usually entitled When David Heard (such as those by Renaissance composers Thomas Tomkins and Thomas Weelkes, or modern composers Eric Whitacre, Joshua Shank, and Norman Dinerstein). This verse is also used in "David's Lamentation" by William Billings, first published in 1778.
Leonard Cohen's poem "Prayer for Sunset" compares the setting sun to the raving Absalom, and asks whether another Joab will arrive tomorrow night to kill Absalom again.
"Absalom, Absalom" is a song on the 1996 Compass CD Making Light of It by singer/songwriter Pierce Pettis, incorporating several elements of the biblical narrative.
The Australian composer Nigel Butterley set the verse in his 2008 choral work "Beni Avshalom", commissioned by the Sydney Chamber Choir.
During the finale of the song "Distant Early Warning" by Canadian band Rush, Geddy Lee sings, "Absalom, Absalom, Absalom"; lyrics written by drummer Neil Peart.
David Olney's 2000 CD Omar's Blues includes the song "Absalom". The song depicts David grieving over the death of his son.
The story of Absalom is referred to several places in folk singer Adam Arcuragi's song "Always Almost Crying".
The San Francisco–based band Om mentions Absalom in their song "Kapila's Theme" from their debut album Variations on a Theme.
The garage folk band David's Doldrums references Absalom in their song, "My Name Is Absalom". The song alludes to Absalom's feelings of solemnity and abandonment of love and hope.
In "Every Kind Word" by Lackthereof, Danny Seim's project parallel to Menomena, Seim sings "... and your hair is long like Absalom."
"Barach Hamelech", an Israeli song by Amos Etinger and Yosef Hadar.
The grindcore band Discordance Axis references Absalom at the end of the track entitled "Castration Rite".
In 2007 Ryland Angel released "Absalom" on Ryland Angel-Manhattan Records.
"Hanging By His Hair" from the 1998 Wormwood album by The Residents recounts Absalom's defiance and death. Also performed on Roadworms (The Berlin Sessions) and Wormwood Live.
"Absalom" is a song on Brand New Shadows's debut album, White Flags. It is a mournful lament from King David's perspective.
"Absalom" is an album by the experimental/progressive band Stick Men featuring Tony Levin, Markus Reuter and Pat Mastelotto.
The American Rock band Little Feat reference Absalom in their song "Gimme a Stone" on the album entitled Chinese Work Songs. This song is written from the perspective of King David—mainly focusing on the task of fighting Goliath—but contains a lament to Absalom. This was a cover of the song, the original being on the 1998 Americana concept album Largo, by David Forman and Levon Helm. |
Absalom | References | References |
Absalom | Notes | Notes |
Absalom | Citations | Citations |
Absalom | Sources | Sources
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Absalom | External links | External links
Some musical scores of David's lament for Absalom: Absalon, fili mi ()
Category:Rapists
Category:Incestual abuse
Category:Mythological people involved in incest
Category:Biblical murderers
Category:Children of David
Category:Jewish rebels
Category:Jewish royalty
Category:Rebel princes
Category:Sons of kings
Category:Heirs apparent who never acceded
Category:Mythological fratricides
Category:Mythological rapists |
Absalom | Table of Content | Short description, Biblical narrative, Background, Murder of Amnon, The revolt at Hebron, Battle of Ephraim's Wood, Memorial, Rabbinic literature, Art and literature, Poetry, Fiction, Music, References, Notes, Citations, Sources, External links |
Abydos | wikt | Abydos may refer to:
Abydos, a progressive metal side project of German singer Andy Kuntz
Abydos (Hellespont), an ancient city in Mysia, Asia Minor
Abydos (Stargate), name of a fictional planet in the Stargate science fiction universe
Abydos, Egypt, a city in ancient Egypt
Abydos Station, a pastoral lease and cattle station in Western Australia |
Abydos | See also | See also
Abidu, a village in Iran
Abidos, Pyrénées-Atlantiques, in southwestern France |
Abydos | Table of Content | wikt, See also |
Abydos, Egypt | Short description | Abydos ( or ; Sahidic ) is one of the oldest cities of ancient Egypt, and also of the eighth nome in Upper Egypt. It is located about west of the Nile at latitude 26° 10' N, near the modern Egyptian towns of El Araba El Madfuna and El Balyana. In the ancient Egyptian language, the city was called Abedju (ꜣbḏw or AbDw)(Arabic Abdu عبد-و).
The English name Abydos comes from the Greek , a name borrowed by Greek geographers from the unrelated city of Abydos on the Hellespont.
Considered one of the most important archaeological sites in Egypt, the sacred city of Abydos was the site of many ancient temples, including Umm el-Qa'ab, a royal necropolis where early pharaohs were entombed. These tombs began to be seen as extremely significant burials and in later times it became desirable to be buried in the area, leading to the growth of the town's importance as a cult site.
Today, Abydos is notable for the memorial temple of Seti I, which contains an inscription from the Nineteenth Dynasty known to the modern world as the Abydos King List. This is a chronological list showing cartouches of most dynastic pharaohs of Egypt from Menes until Seti I's father, Ramesses I. It is also notable for the Abydos graffiti, ancient Phoenician and Aramaic graffiti found on the walls of the Temple of Seti I.
The Great Temple and most of the ancient town are buried under the modern buildings to the north of the Seti temple. Many of the original structures and the artifacts within them are considered irretrievable and lost; many may have been destroyed by the new construction. |
Abydos, Egypt | History | History
thumb|Possible illustration of the conflict between Abydos and Nekhen, on the Gebel el-Arak Knife, Louvre Museum, 3300–3200 BCE.
Most of Upper Egypt became unified under rulers from Abydos during the Naqada III period (3200–3000 BCE), at the expense of rival cities such as Nekhen. The conflicts leading to the supremacy of Abydos may appear on numerous reliefs of the Naqada II period, such as the Gebel el-Arak Knife, or the frieze of Tomb 100 at Hierakonpolis.
Tombs and at least one temple of rulers of the Predynastic period have been found at Umm El Qa'ab including that of Narmer, dating to . The temple and town continued to be rebuilt at intervals down to the times of the Thirtieth Dynasty, and the cemetery was in continuous use.
The pharaohs of the First Dynasty were buried in Abydos, including Narmer, who is regarded as the founder of the First Dynasty, and his successor, Aha.Wilkinson (1999), p. 3 It was in this time period that the Abydos boats were constructed. Some pharaohs of the Second Dynasty were also buried in Abydos. The temple was renewed and enlarged by these pharaohs as well. Funerary enclosures, misinterpreted in modern times as great 'forts', were built on the desert behind the town by three kings of the Second Dynasty; the most complete is that of Khasekhemwy, the Shunet El Zebib.
thumb|Part of the Abydos King List
thumb|Tomb relief depicting the vizier Nespeqashuty and his wife, KetjKetj, making the journey of the dead to the holy city of Abydos – from Deir el-Bahri, Late Period, Twenty-sixth Dynasty of Egypt, reign of Psammetichus I
From the Fifth Dynasty, the deity Khentiamentiu, foremost of the Westerners, came to be seen as a manifestation of the dead pharaoh in the underworld. Pepi I (Sixth Dynasty) constructed a funerary chapel which evolved over the years into the Great Temple of Osiris, the ruins of which still exist within the town enclosure. Abydos became the centre of the worship of the Isis and Osiris cult.
During the First Intermediate Period, the principal deity of the area, Khentiamentiu, began to be seen as an aspect of Osiris, and the deities gradually merged and came to be regarded as one. Khentiamentiu's name became an epithet of Osiris. King Mentuhotep II was the first to build a royal chapel. In the Twelfth Dynasty a gigantic tomb was cut into the rock by Senusret III. Associated with this tomb was a cenotaph, a cult temple and a small town known as "Wah-Sut", that was used by the workers for these structures.Harvey, EA24, p.3 Next to the cenotaph at least two kings of the Thirteenth Dynasty were buried (in tombs S9 and S10) as well as some rulers of the Second Intermediate Period, such as Senebkay. An indigenous line of kings, the Abydos Dynasty, may have ruled the region from Abydos at the time.
New construction during the Eighteenth Dynasty began with a large chapel of Ahmose I. The Pyramid of Ahmose I was also constructed at Abydos—the only pyramid in the area; very little of it remains today.
Thutmose III built a far larger temple, about . He also made a processional way leading past the side of the temple to the cemetery beyond, featuring a great gateway of granite.
Seti I, during the Nineteenth Dynasty, founded a temple to the south of the town in honor of the ancestral pharaohs of the early dynasties; this was finished by Ramesses II, who also built a lesser temple of his own. Merneptah added the Osireion, just to the north of the temple of Seti.
Ahmose II in the Twenty-sixth Dynasty rebuilt the temple again, and placed in it a large monolith shrine of red granite, finely wrought. The foundations of the successive temples were comprised within approximately . depth of the ruins discovered in modern times; these needed the closest examination to discriminate the various buildings, and were recorded by more than 4,000 measurements and 1,000 levellings.Petrie, Abydos, ii.
The last building added was a new temple of Nectanebo I, built in the Thirtieth Dynasty. From the Ptolemaic times of the Greek occupancy of Egypt, that began three hundred years before the Roman occupancy that followed, the structures began to decay and no later works are known.Petrie, Abydos, i. and ii. |