A still more remarkable parallel to the later Neoplatonism is afforded by the Christian Gnostics of Alexandria, especially Valentinus and the followers of Basilides.2 Like the Neoplatonists, the Basilidians believed, not in an emanation from the Godhead, but in a dynamic manifestation of its activity.
The dogmas of the Basilidians, as given by Hippolytus, read almost like passages from Neoplatonic works: g ird oWv v, obx 6N n, OLO"Ga, OLK Q,vo u nov, obx Q.7f abvOErop, OLK av671r011, OLK ava(o-Oi j rov, OLK twOpw'ros ()UK Oeos avwi]TWS, ava60Oi i rw,, ?L7rpoatp g TWS, loraOWS, ?a/en-Ow/iron KOOµov 7)O %7] oE 7ro ijo-aL.
The name " Caulacau " among the Basilidians; Irenaeus, Adv.
On the other hand, he looked upon what he considered to be Christianity proper - that is, Christianity as it had been developed among the sects of Basilidians, Marcionites, and perhaps Bardesanites, as a comparatively valuable and sound religion.
ABRAXAS, or Abrasax, a word engraved on certain antique stones, called on that account Abraxas stones, which were used as amulets or charms. The Basilidians, a Gnostic sect, attached importance to the word, if, indeed, they did not bring it into use.
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