Simon Magus Part 3

And that in his descent he had undergone transformation, so as not to be known to the Angels that manage the establishment of the world. And that he had appeared in Judaea as a man, although he was not a man, and that he had suffered, though not at all suffering, and that the Prophets were the ministers of the Angels. And he admonished those that believed on him not to pay attention to them, and not to tremble at the threats of the Law, but, as being free, to do whatever they would. For it was not by good actions, but by grace they would gain salvation.

For which cause, indeed, those of his a.s.sociation ventured on every kind of licentiousness, and practised every kind of magic, fabricating love philtres and spells, and all the other arts of sorcery, as though in pursuit of divine mysteries. And having prepared his (Simon's) statue in the form of Zeus, and Helen's in the likeness of Athena, they burn incense and pour out libations before them, and wors.h.i.+p them as G.o.ds, calling themselves Simonians.

III.--_The Simon of the Legends_.

The so-called Clementine Literature:

A. _Recognitiones_. Text: Rufino Aquilei Presb. Interprete (curante E.G.

Gersdorf); Lipsiae, 1838.

_Homiliae_. Text: _Bibliotheca Patrum Ecclesiasticorum Latinorum Selecta_, Vol. I. (edidit Albertus Schwegler); Tubingensis, Stuttgartiae, 1847.

B. _Const.i.tutiones_. Text: _SS. Patrum qui Temporibus Apostolicis Floruerunt Opera_ (edidit J.B. Cotelerius); Amsteladami, 1724.

A. The priority of the two varying accounts, in the _Homilies_ and _Recognitiones_, of the same story is in much dispute, but this is a question of no importance in the present enquiry. The latest scholars.h.i.+p is of the opinion that "the Clementines are unmistakably a production of the sect of the Ebionites."[61] The Ebionites are described as:

A sect of heretics developed from among the Judaizing Christians of apostolic times late in the first or early in the second century.

They accepted Christianity only as a reformed Judaism, and believed in our Blessed Lord only as a mere natural man spiritually perfected by exact observance of the Mosaic law.[62]

Summary.[63] Clement, the hero of the legendary narrative, arrives at Caesarea Stratonis in Judaea, on the eve of a great controversy between Simon and the apostle Peter, and attaches himself to the latter as his disciple (H. II. xv; R.I. lxxvii). The history of Simon is told to Clement, in the presence of Peter, by Aquila and Nicetas--the adopted sons of a convert--who had a.s.sociated with Simon.

Simon was the son of Antonius and Rachael, a Samaritan of Gittha, a village six schoeni[64] from the city of Caesarea (H.I. xxii), called a village of the Gettones (R. II. vii). It was at Alexandria that Simon perfected his studies in magic, being an adherent of John, a Hemero-baptist,[65] through whom he came to deal with religious doctrines.

John was the forerunner of Jesus, according to the method of combination or coupling.[66] Whereas Jesus had twelve disciples, as the Sun, John, the Moon, had thirty, the number of days in a lunation, or more correctly twenty-nine and a half, one of his disciples being a woman called Helen, and a woman being reckoned as half a man in the perfect number of the Triacontad, or Pleroma of the Aeons (H.I. xxiii; R. II.

viii). In the _Recognitions_ the name of Helen is given as Luna in the Latin translation of Rufinus.[67]

Of all John's disciples, Simon was the favourite, but on the death of his master, he was absent in Alexandria, and so Dositheus,[68] a co-disciple, was chosen head of the school.

Simon, on his return, acquiesced in the choice, but his superior knowledge could not long remain under a bushel. One day Dositheus, becoming enraged, struck at Simon with his staff; but the staff pa.s.sed through Simon's body like smoke, and Dositheus, struck with amazement, yielded the leaders.h.i.+p to Simon and became his disciple, and shortly afterwards died (H.I. xxiv; R. II. xiii).

Aquila and Nicetas then go on to tell how Simon had confessed to them privately his love for Luna (R. II. viii), and narrate the magic achievements possessed by Simon, of which they have had proof with their own eyes. Simon can dig through mountains, pa.s.s through rocks as if they were merely clay, cast himself from a lofty mountain and be borne gently to earth, can break his chains when in prison, and cause the doors to open of their own accord, animate statues and make the eye-witness think them men, make trees grow suddenly, pa.s.s through fire unhurt, change his face or become double-faced, or turn into a sheep or goat or serpent, make a beard grow upon a boy's chin, fly in the air, become gold, make and unmake kings, have divine wors.h.i.+p and honours paid him, order a sickle to go and reap of itself and it reaps ten times as much as an ordinary sickle (R. II. xi).

To this list of wonders the _Homilies_ add making stones into loaves, melting iron, the production of images of all kinds at a banquet; in his own house dishes are brought of themselves to him (H.I. x.x.xii). He makes spectres appear in the market place; when he walks out statues move, and shadows go before him which he says are souls of the dead (H. IV. iv).

On one occasion Aquila says he was present when Luna was seen looking out of all the windows of a tower on all sides at once (R. II. xi).

The most peculiar incident, however, is the use Simon is said to have made of the soul of a dead boy, by which he did many of his wonders. The incident is found in both accounts, but more fully in the _Homilies_ (I.

xxv-x.x.x) than in the _Recognitions_ (II. xiii-xv), for which reason the text of the former is followed.

Simon did not stop at murder, as he confessed to Nicetas and Aquila "as a friend to friends." In fact he separated the soul of a boy from his body to act as a confederate in his phenomena. And this is the magical _modus operandi_. "He delineates the boy on a statue which he keeps consecrated in the inner part of the house where he sleeps, and he says that after he has fas.h.i.+oned him out of the air by certain divine trans.m.u.tations, and has sketched his form, he returns him again to the air."

Simon explains the theory of this practice as follows:

"First of all the spirit of the man having been turned into the nature of heat draws in and absorbs, like a cupping-gla.s.s, the surrounding air; next he turns the air which comes within the envelope of spirit into water. And the air in it not being able to escape owing to the confining force of the spirit, he changed it into the nature of blood, and the blood solidifying made flesh; and so when the flesh is solidified he exhibited a man made of air and not of earth. And thus having persuaded himself of his ability to make a new man of air, he reversed the trans.m.u.tations, he said, and returned him to the air."

When the converts thought that this was the soul of the person, Simon laughed and said, that in the phenomena it was not the soul, "but some daemon[69] who pretended to be the soul that took possession of people."

The coming controversy with Simon is then explained by Peter to Clement to rest on certain pa.s.sages of scripture. Peter admits that there are falsehoods in the scriptures, but says that it would never do to explain this to the people. These falsehoods have been permitted for certain righteous reasons (H. III. v).

"For the scriptures declare all manner of things that no one of those who enquire unthankfully may discover the truth, but (simply) what he wishes to find" (H. III. x).

In the lengthy explanation which follows, however, on the pa.s.sages Simon is going to bring forward, such as the mention of a plurality of G.o.ds, and G.o.d's hardening men's hearts, Peter states that in reality all the pa.s.sages which speak against G.o.d are spurious additions, but this is to be guarded as an esoteric secret.

Nevertheless in the public controversy which follows, this secret is made public property, in order to meet Simon's declaration: "I say that there are many G.o.ds, but one G.o.d of all these G.o.ds, incomprehensible and unknown to all" (R. II. x.x.xviii); and again: "My belief is that there is a Power of immeasurable and ineffable Light, whose greatness is held to be incomprehensible, a power which the maker of the world even does not know, nor does Moses the lawgiver, nor your master Jesus" (R. II. xlix).

A point of interest to be noticed is that Peter challenges Simon to substantiate his statements by quotations either from the scriptures of the Jews, or from some they had not heard of, or from those of the Greeks, or from _his own_ scriptures (R. II. x.x.xviii).

Simon argues that finding the G.o.d of the Law imperfect, he concludes this is not the supreme G.o.d. After a wordy harangue of Peter, Simon is said to have been worsted by Peter's threatening to go to Simon's bed-chamber and question the soul of the murdered boy. Simon flies to Tyre (H.) or Tripolis (R.), and Peter determines to pursue him among the Gentiles.

The two accounts here become exceedingly contradictory and confused.

According to the _Homilies_, Simon flees from Tyre to Tripolis, and thence further to Syria. The main dispute takes place at Laodicaea on the unity of G.o.d (XVI. i). Simon appeals to the _Old Testament_ to show that there are many G.o.ds (XVI. iv); shows that the scriptures contradict themselves (XVI. ix); accuses Peter of using magic and teaching doctrines different to those taught by Christ (XVII. ii-iv); a.s.serts that Jesus is not consistent with himself (XVII. v); that the maker of the world is not the highest G.o.d (XVIII. i); and declares the Ineffable Deity (XVIII. iv).[70] Peter of course refutes him (XVIII. xii-xiv), and Simon retires.

The last incident of interest takes place at Antioch. Simon stirs up the people against Peter by representing him as an impostor. Friends of Peter set the authorities on Simon's track, and he has to flee. At Laodicaea he meets Faustinia.n.u.s (R.), or Faustus (H.), the father of Clement, who rebukes him (H. XIX. xxiv); and so he changes the face of Faustinia.n.u.s into an exact likeness of his own that he may be taken in his place (H. XX. xii; R.X. liii). Peter sends the transformed Faustinia.n.u.s to Antioch, who, in the guise of Simon, makes a confession of imposture and testifies to the divine mission of Peter. Peter accordingly enters Antioch in triumph.

The story of Simon in the _Apostolic Const.i.tutions_ is short and taken from the _Acts_, and to some extent from the Clementines, finis.h.i.+ng up, however, with the mythical death of Simon at Rome, owing to the prayers of Peter. Simon is here said to be conducted by daemons and to have flown ([Greek: hiptato]) upwards. The details of this magical feat are given variously elsewhere.[71]

The only point of real interest is a vague reference to Simonian literature (VI. xvi), in a pa.s.sage which runs as follows:

For we know that the followers of Simon and Cleobius having composed poisonous books in the name of Christ and his disciples, carry them about for the deception of you who have loved Christ and us his servants.[72]

So end the most important of the legends. To these, however, must be added others of a like nature of which the scene of action is laid at Rome in the time of Nero.[73] I have not thought it worth while to refer to the original texts for these utterly apocryphal and unauthenticated stories, but simply append a very short digest from the excellent summary of Dr. Salmon, the Regius Professor of Divinity in Dublin University, as given in Smith and Wace's _Dictionary of Christian Biography_.[74]

The Greek _Acts of Peter and Paul_ give details of the conflict and represent both apostles as having taken part in it. Simon and Peter are each required to raise a dead body to life. Simon, by his magic, makes the head move, but as soon as he leaves the body it again becomes lifeless. Peter, however, by his prayers effects a real resurrection.

Both are challenged to divine what the other is planning. Peter prepares blessed bread, and takes the emperor into the secret. Simon cannot guess what Peter has been doing, and so raises h.e.l.l-hounds who rush on Peter, but the presentation of the blessed bread causes them to vanish.

In the _Acts of Nereus and Achilleus_,[75] another version of the story is given. Simon had fastened a great dog at his door in order to prevent Peter entering. Peter by making the sign of the cross renders the dog tame towards himself, but so furious against his master Simon that the latter had to leave the city in disgrace.

Simon, however, still retains the emperor's favour by his magic power.

He pretends to permit his head to be cut off, and by the power of glamour appears to be decapitated, while the executioner really cuts off the head of a ram.

The last act of the drama is the erection of a wooden tower in the Campus Martius, and Simon is to ascend to heaven in a chariot of fire.

But, through the prayers of Peter, the two daemons who were carrying him aloft let go their hold and so Simon perishes miserably.

Dr. Salmon connects this with the story, told by Suetonius[76] and Dio Chrysostom,[77] that Nero caused a wooden theatre to be erected in the Campus, and that a gymnast who tried to play the part of Icarus fell so near the emperor as to bespatter him with blood.

So much for these motley stories; here and there instructive, but mostly absurd. I shall now endeavour to sift out the rubbish from this patristic and legendary heap, and perhaps we shall find more of value than at present appears.

FOOTNOTES:

[Footnote 1: Smith's _Dictionary of the Bible_, art. "Acts of the Apostles."]

[Footnote 2: _Ibid._]

[Footnote 3: Lit. powers.]

[Footnote 4: The Romans.]