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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 04:40:56 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 04:40:56 -0700 |
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diff --git a/12892-h/12892-h.htm b/12892-h/12892-h.htm new file mode 100644 index 0000000..2a76763 --- /dev/null +++ b/12892-h/12892-h.htm @@ -0,0 +1,4476 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html lang="en"> +<head> + <meta http-equiv="Content-Type" + content="text/html; charset=UTF-8"/> + <title>The Project Gutenberg eBook of Simon Magus, by G.R.S. Mead.</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + a {text-decoration: none;} + + P { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + H1,H2,H3,H4,H5,H6 { + text-align: center; /* all headings centered */ + } + HR { width: 33%; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .note {margin-left: 2em; margin-right: 2em; margin-bottom: 1em;} /* footnote */ + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + .pagenum {position: absolute; left: 92%; font-size: smaller; text-align: right;} /* page numbers */ + .sidenote {width: 20%; margin-bottom: 1em; margin-top: 1em; padding-left: 1em; font-size: smaller; float: right; clear: right;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span {display: block; margin: 0; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em;} + .poem span.i4 {display: block; margin-left: 4em;} + .poem .caesura {vertical-align: -200%;} + + [lang][title]:after { + content: " [Trans: " attr(title) "]"; + } + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 12892 ***</div> + +<h1>SIMON MAGUS</h1> +<h2>AN ESSAY ON THE FOUNDER OF SIMONIANISM</h2> +<h2>BASED ON THE ANCIENT SOURCES</h2> +<h2>WITH +A RE-EVALUATION OF HIS PHILOSOPHY AND TEACHINGS.</h2> +<h3>BY</h3> +<h2>G.R.S. MEAD</h2> +<hr style="width: 65%;" /> +<br /> +<h1>SIMON MAGUS.</h1> +<br /> +<h2>INTRODUCTION.</h2> +<br /> +<p>Everybody in Christendom has heard of Simon, the magician, and how +Peter, the apostle, rebuked him, as told in the narrative of the <i>Acts +of the Apostles</i>. Many also have heard the legend of how at Rome +this +wicked sorcerer endeavoured to fly by aid of the demons, and how Peter +caused him to fall headlong and thus miserably perish. And so most +think +that there is an end of the matter, and either cast their mite of pity +or contempt at the memory of Simon, or laugh at the whole matter as the +invention of superstition or the imagination of religious fanaticism, +according as their respective beliefs may be in orthodoxy or +materialism. This for the general. Students of theology and church +history, on the other hand, have had a more difficult task set them in +comparing and arranging the materials they have at their disposal, as +found in the patristic writings and legendary records; and various +theories have been put forward, not the least astonishing being the +supposition that Simon was an alias for Paul, and that the Simon and +Peter in the accounts of the fathers and in the narrative of the +legends +were simply concrete symbols to represent the two sides of the Pauline +and Petrine controversies.</p> +<p>The first reason why I have ventured on this present enquiry is that +Simon Magus is invariably mentioned by the heresiologists as the +founder +of the first heresy of the commonly-accepted Christian era, and is +believed by them to have been the originator of those systems of +religio-philosophy and theosophy which are now somewhat inaccurately +classed together under the heading of Gnosticism. And though this +assumption of the patristic heresiologists is entirely incorrect, as +may +be proved from their own works, it is nevertheless true that +Simonianism +is the first system that, as far as our present records go, came into +conflict with what has been regarded as the orthodox stream of +Christianity. A second reason is that I believe that Simon has been +grossly misrepresented, and entirely misunderstood, by his orthodox +opponents, whoever they were, in the first place, and also, in the +second place, by those who have ignorantly and without enquiry copied +from them. But my chief reason is that the present revival of +theosophical enquiry throws a flood of light on Simon's teachings, +whenever we can get anything approaching a first-hand statement of +them, +and shows that it was identical in its fundamentals with the Esoteric +Philosophy of all the great religions of the world.</p> +<p>In this enquiry, I shall have to be slightly wearisome to some of my +readers, for instead of giving a selection or even a paraphraze of the +notices on Simon which we have from authenticated patristic sources, I +shall furnish verbatim translations, and present a digest only of the +unauthenticated legends. The growth of the Simonian legend must unfold +itself before the reader in its native form as it comes from the pens +of +those who have constructed it. Repetitions will, therefore, be +unavoidable in the marshalling of authorities, but they will be shown +to +be not without interest in the subsequent treatment of the subject, and +at any rate we shall at least be on the sure ground of having before us +all that has been said on the matter by the Church fathers. Having +cited +these authorities, I shall attempt to submit them to a critical +examination, and so eliminate all accretions, hearsay and controversial +opinions, and thus sift out what reliable residue is possible. Finally, +my task will be to show that Simon taught a system of Theosophy, which +instead of deserving our condemnation should rather excite our +admiration, and that, instead of being a common impostor and impious +perverter of public morality, his method was in many respects of the +same nature as the methods of the theosophical movement of to-day, and +deserves the study and consideration of all students of Theosophy.<br /> +<br /> +</p> +<p>This essay will, therefore, be divided into the following parts:<br /> +</p> +<ul style="list-style-type: upper-roman; margin-left: 120px;"> + <li>—<a href="#PART_I">Sources of Information.</a></li> + <li>—<a href="#PART_II">A Review of Authorities.</a></li> + <li>—<a href="#PART_III">The Theosophy of Simon.</a></li> +</ul> +<br /> +<hr style="width: 65%;" /> +<a name="PART_I"></a> +<h2>PART I.</h2> +<h2>SOURCES OF INFORMATION.</h2> +<br /> +<p>Our sources of information fall under three heads: I. The Simon of +the +<i>New Testament</i>; II. The Simon of the Fathers; III. The Simon of +the +Legends.</p> +<br /> +<h3>I.—<i>The Simon of the New Testament.</i></h3> +<p><i>Acts</i> (viii. 9-24); author and date unknown; commonly supposed +to be +"by the author of the third gospel, traditionally known as Luke";<a + name="FNanchor_1"></a><a href="#Footnote_1"><sup>[1]</sup></a> not +quoted prior to A.D. 177;<a name="FNanchor_2"></a><a href="#Footnote_2"><sup>[2]</sup></a> +earliest MS. not older than the sixth +century, though some contend for the third.</p> +<br /> +<h3>II.—<i>The Simon of the Fathers.</i></h3> +<p>i. Justinus Martyr (<i>Apologia</i>, I. 26, 56; <i>Apologia</i>, +II. 15; <i>Dialogus +cum Tryphone</i>, 120); probable date of First Apology A.D. 141; +neither +the date of the birth nor death of Justin is known; MS. fourteenth +century.</p> +<p>ii. Irenæus (<i>Contra Hæreses</i>, I. xxiii. 1-4); +chief literary activity +last decennium of the second century; MSS. probably sixth, seventh, and +eighth centuries; date of birth and death unknown, for the former any +time from A.D. 97-147 suggested, for latter 202-3.</p> +<p>iii. Clemens Alexandrinus (<i>Stromateis</i>, ii. 11; vii. 17); +greatest +literary activity A.D. 190-203; born 150-160, date of death unknown; +oldest MS. eleventh century.</p> +<p>iv. Tertullianus (<i>De Præscriptionibus adversus +Hæreticos</i>, 46, +generally attributed to a Pseudo-Tertullian); c. A.D. 199; (<i>De Anima</i>, +34, 36); c. A.D. 208-9; born 150-160, died 220-240.</p> +<p>v. [Hippolytus (?)] (<i>Philosophumena</i>, vi. 7-20); date unknown, +probably +last decade of second to third of third century; author unknown and +only +conjecturally Hippolytus; MS. fourteenth century.</p> +<p>vi. Origenes (<i>Contra Celsum</i>, i. 57; v. 62; vi. 11); born A.D. +185-6, +died 254-5; MS. fourteenth century.</p> +<p>vii. Philastrius (<i>De Hæresibus</i>); date of birth unknown, +died probably +A.D. 387.</p> +<p>viii. Epiphanius (<i>Contra Hæreses</i>, ii. 1-6); born A.D. +310-20, died +404; MS. eleventh century.</p> +<p>ix. Hieronymus (<i>Commentarium in Evangelicum Matthæi</i>, +IV. xxiv. 5); +written A.D. 387.</p> +<p>x. Theodoretus (<i>Hereticarum Fabularum Compendium</i>, i. 1); born +towards +the end of the fourth century, died A.D. 453-58; MS. eleventh century.</p> +<br /> +<h3>III.—<i>The Simon of the Legends.</i></h3> +<p>A. The so-called Clementine literature.</p> +<p>i. <i>Recognitiones</i>, 2. <i>Homiliæ</i>, of which the +Greek originals are lost, +and the Latin translation of Rufinus (born c.A.D. 345, died 410) alone +remains to us. The originals are placed by conjecture somewhere about +the beginning of the third century; MS. eleventh century.</p> +<p>B. A mediæval account; (<i>Constitutiones Sanctorum Apostolorum</i>, +VI. +vii, viii, xvi); these were never heard of prior to 1546, when a +Venetian, Carolus Capellus, printed an epitomized translation of them +from an MS. found in Crete. They are hopelessly apocryphal.</p> +<hr style="height: 2px; width: 45%;" /> +<h3>I.—<i>The Simon of the New Testament.</i></h3> +<p><i>Acts</i> (viii. 9-24). Text: <i>The Greek Testament</i> (with +the readings +adopted by the revisers of the authorized version); Oxford, 1881.</p> +<div class="blkquot"> +<p>Now a certain fellow by name Simon had been previously in the city +practising magic and driving the people of Samaria out of their wits, +saying that he was some great one; to whom all from small to great gave +heed, saying: "This man is the Power of God which is called Great." And +they gave heed to him, owing to his having driven them out of their +wits for a long time by his magic arts. But when they believed on +Philip preaching about the Kingdom of God and the Name of Jesus Christ, +they began to be baptized, both men and women. And Simon himself also +believed, and after being baptized remained constantly with Philip; and +was driven out of <i>his</i> wits on seeing the signs and great wonders<a + name="FNanchor_3"></a><a href="#Footnote_3"><sup>[3]</sup></a> that +took place.</p> +<p> And the apostles in Jerusalem hearing that Samaria had received the +Word of God, sent Peter and John to them. And they went down and prayed +for them, that they might receive the Holy Spirit. For as yet it had +not fallen upon any of them, but they had only been baptized unto the +Name of the Lord Jesus.</p> +<p> Then they laid their hands on them, and they received the Holy +Spirit. And when Simon saw that the Holy Spirit was given by the laying +on of the hands of the apostles, he offered them money, saying: "Give +unto me also this power, in order that on whomsoever I lay my hands he +may receive the Holy Spirit."</p> +<p> But Peter said unto him: "Thy silver perish with thee, in that thou +didst think that the gift of God is possessed with money. There is not +for thee part or lot in this Word, for thy heart is not right before +God. Therefore turn from this evil of thine, and pray the Lord, if by +chance the thought of thy heart shall be forgiven thee. For I see that +thou art in the gall of bitterness and the bond of iniquity."</p> +<p> And Simon answered and said: "Pray ye on my behalf to the Lord, +that none of the things that ye have said may come upon me."</p> +</div> +<br /> +<h3>II.—<i>The Simon of the Fathers.</i></h3> +<p>i. Justinus Martyr (<i>Apologia</i>, I. 26). Text: <i>Corpus +Apologetarum +Christianorum Sæculi Secundi</i> (edidit Io. Car. Th. Eques de +Otto); Jenæ, +1876 (ed. tert.).</p> +<div class="blkquot"> +<p>And thirdly, that even after the ascension of the Christ into heaven +the daemons cast before themselves (as a shield) certain men who said +that they were gods, who were not only not expelled by you,<a + name="FNanchor_4"></a><a href="#Footnote_4"><sup>[4]</sup></a> but +even thought worthy of honours; a certain Samaritan, Simon, who came +from a village called Gitta; who in the reign of Claudius Cæsar<a + name="FNanchor_5"></a><a href="#Footnote_5"><sup>[5]</sup></a> wrought +magic wonders by the art of the daemons who possessed him, and was +considered a god in your imperial city of Rome, and as a god was +honoured with a statue by you, which statue was erected in the river +Tiber, between the two bridges, with the following inscription in +Roman: "Simoni Deo Sancto." And nearly all the Samaritans, but few +among the rest of the nations, confess him to be the first god and +worship him. And they speak of a certain Helen, who went round with him +at that time, and who had formerly prostituted herself,<a + name="FNanchor_6"></a><a href="#Footnote_6"><sup>[6]</sup></a> but was +made by him his first Thought.</p> +</div> +<p>ii. Irenæus (<i>Contra Hæreses</i>, I. xxiii. 1-4). +Text: <i>Opera</i> (edidit +Adolphus Stieren); Lipsiæ, 1848.</p> +<div class="blkquot"> +<p>1. Simon was a Samaritan, the notorious magician of whom Luke the +disciple and adherent of the apostles says: "But there was a fellow by +name Simon, who had previously practised the art of magic in their +state, and led away the people of the Samaritans, saying that he was +some great one, to whom they all listened, from the small to the great, +saying: 'He is the Power of God, which is called Great.' Now they gave +heed to him because he had driven them out of their wits by his magical +phenomena." This Simon, therefore, pretended to be a believer, thinking +that the apostles also wrought their cures by magic and not by the +power of God; and supposing that their filling with the Holy Spirit by +the laying on of hands those who believed in God, through that Christ +Jesus who was being preached by them—that this was effected by some +superior magical knowledge, and offering money to the apostles, so that +he also might obtain the power of giving the Holy Spirit to whomsoever +he would, he received this answer from Peter: "Thy money perish with +thee, since thou hast thought that the gift of God is obtained +possession of with money; for thee there is neither part nor lot in +this Word, for thy heart is not right before God. For I see thou art in +the gall of bitterness and the bond of iniquity."</p> +<p> And since the magician still refused to believe in God, he +ambitiously strove to contend against the apostles, so that he also +might be thought of great renown, by extending his investigations into +universal magic still farther, so that he struck many aghast; so much +so that he is said to have been honoured with a statue for his magic +knowledge by Claudius Cæsar.</p> +<p> He, therefore, was glorified by many as a god; and he taught that +it was he himself who, forsooth, appeared among the Jews as the Son, +while in Samaria he descended as the Father, and in the rest of the +nations he came as the Holy Spirit. That he was the highest power, to +wit, the Father over all, and that he allowed himself to be called by +whatever name men pleased.</p> +<p> 2. Now the sect of the Samaritan Simon, from whom all the heresies +took their origin, was composed of the following materials.</p> +<p> He took round with him a certain Helen, a hired prostitute from the +Phoenician city Tyre, after he had purchased her freedom, saying that +she was the first conception (or Thought) of his Mind, the Mother of +All, by whom in the beginning he conceived in his Mind the making of +the Angels and Archangels. That this Thought, leaping forth from him, +and knowing what was the will of her Father, descended to the lower +regions and generated the Angels and Powers, by whom also he said this +world was made. And after she had generated them, she was detained by +them through envy, for they did not wish to be thought to be the +progeny of any other. As for himself, he was entirely unknown by them; +and it was his Thought that was made prisoner by the Powers and Angels +that has been emanated by her. And she suffered every kind of indignity +at their hands, to prevent her reäscending to her Father, even to +being imprisoned in the human body and transmigrating into other female +bodies, as from one vessel into another.<a name="FNanchor_7"></a><a + href="#Footnote_7"><sup>[7]</sup></a> She also was in that Helen, on +whose account the Trojan War arose; wherefore also Stesichorus<a + name="FNanchor_8"></a><a href="#Footnote_8"><sup>[8]</sup></a> was +deprived of his sight when he spake evil of her in his poems; and that +afterwards when he repented and wrote what is called a recantation, in +which he sang her praises, he recovered his sight. So she, +transmigrating from body to body, and thereby also continually +undergoing indignity, last of all even stood for hire in a brothel; and +she was the "lost sheep."</p> +<p> 3. Wherefore also he himself had come, to take her away for the +first time, and free her from her bonds, and also to guarantee +salvation to men by his "knowledge." For as the Angels were mismanaging +the world, since each of them desired the sovereignty, he had come to +set matters right; and that he had descended, transforming himself and +being made like to the Powers and Principalities and Angels; so that he +appeared to men as a man, although he was not a man; and was thought to +have suffered in Judæa, although he did not really suffer. The +Prophets moreover had spoken their prophecies under the inspiration of +the Angels who made the world; wherefore those who believed on him and +his Helen paid no further attention to them, and followed their own +pleasure as though free; for men were saved by his grace, and not by +righteous works. For righteous actions are not according to nature, but +from accident, in the manner that the Angels who made the world have +laid it down, by such precepts enslaving men. Wherefore also he gave +new promises that the world should be dissolved and that they who were +his should be freed from the rule of those who made the world.</p> +<p> 4. Wherefore their initiated priests live immorally. And everyone +of them practises magic arts to the best of his ability. They use +exorcisms and incantations. Love philtres also and spells and what are +called "familiars" and "dream-senders," and the rest of the curious +arts are assiduously cultivated by them. They have also an image of +Simon made in the likeness of Jupiter, and of Helen in that of Minerva; +and they worship the (statues); and they have a designation from their +most impiously minded founder, being called Simonians, from whom the +Gnôsis, falsely so-called, derives its origins, as one can learn +from their own assertions.</p> +</div> +<p>iii. Clemens Alexandrinus (<i>Stromateis</i>, ii. 11; vii. 17). +Text: <i>Opera</i> +(edidit G. Dindorfius); Oxoniæ, 1869.</p> +<p>In the first passage the Simonian use of the term, "He who stood," +is +confirmed, in the latter we are told that a branch of the Simonians was +called Entychitæ.</p> +<p>iv. Tertullianus, or Pseudo-Tertullianus (<i>De +Præscriptionibus</i>, 46). +Text: <i>Liber de Præs</i>., etc. (edidit H. Hurter, S.J.); +Oeniponti, 1870. +Tertullianus (<i>De Anima</i>, 34, 36). Text: <i>Bibliothec. Patr. +Eccles. +Select.</i> (curavit Dr. Guil. Bruno Linder), Fasc. iv; Lipsiæ, +1859.</p> +<p>In the <i>Præscriptions</i> the passage is very short, the +briefest notice +possible, under the heading, "Anonymi Catalogus Heresum." The notice in +the <i>De Anima</i> runs as follows:</p> +<div class="blkquot"> +<p>For Simon the Samaritan also, the purveyor of the Holy Spirit, in +the <i>Acts of the Apostles</i>, after he had been condemned by +himself, together with his money, to perdition, shed vain tears and +betook himself to assaulting the truth, as though for the gratification +of vengeance. Supported by the powers of his art, for the purpose of +his illusions through some power or other, he purchased with the same +money a Tyrian woman Helen from a place of public pleasure, a fit +commodity instead of the Holy Spirit. And he pretended that he was the +highest Father, and that she was his first suggestion whereby he had +suggested the making of the Angels and Archangels; that she sharing in +this design had sprung forth from the Father, and leaped down into the +lower regions; and that there, the design of the Father being +prevented, she had brought forth Angelic Powers ignorant of the Father, +the artificer of this world; by these she was detained, not according +to his intention, lest when she had gone they should be thought to be +the progeny of another. And therefore being made subject to every kind +of contumely, so that by her depreciation she might not choose to +depart, she had sunk to as low as the human form, as though she had had +to be restrained by chains of flesh, and then for many ages being +turned about through a succession of female conditions, she became also +that Helen who proved so fatal to Priam, and after to the eyes of +Stesichorus, for she had caused his blindness on account of the insult +of his poem, and afterwards had removed it because of her pleasure at +his praise. And thus transmigrating from body to body, in the extreme +of dishonour she had stood, ticketed for hire, a Helen viler [than her +predecessor]. She was, therefore, the "lost sheep," to whom the highest +Father, Simon, you know, had descended. And after she was recovered and +brought back, I know not whether on his shoulders or knees, he +afterwards had respect to the salvation of men, as it were by the +liberation of those who had to be freed from these Angelic Powers, for +the purpose of deceiving whom he transformed himself, and pretended +that he was a man to men only, playing the part of the Son in +Judæa, and that of the Father in Samaria.</p> +</div> +<p>v. [Hippolytus (?)] <i>(Philosophumena</i>, vi. 7-20). Text: <i>Refutatio +Omnium Hæresium</i> (ediderunt Lud. Duncker et F.G. Schneidewin); +Gottingæ, 1859.</p> +<div class="blkquot"> +<p>7. I shall, therefore, set forth the system of Simon of Gittha, a +village of Samaria, and shall show that it is from him that those who +followed<a name="FNanchor_9"></a><a href="#Footnote_9"><sup>[9]</sup></a> +him got their inspiration, and that the speculations they venture upon +have been of a like nature, though their terminology is different.</p> +<p> This Simon was skilled in magic, and deluding many, partly by the +art of Thrasymedes, in the way we have explained above,<a + name="FNanchor_10"></a><a href="#Footnote_10"><sup>[10]</sup></a> and +partly corrupting them by means of daemons, he endeavoured to deify +himself—a sorcerer fellow and full of insanity, whom the apostles +confuted in the <i>Acts</i>. Far more prudent and modest was the aim +of Apsethus, the Libyan, who tried to get himself thought a god in +Libya. And as the story of Apsethus is not very dissimilar to the +ambition of the foolish Simon, it will not be unseemly to repeat it, +for it is quite in keeping with Simon's endeavour.</p> +<p> 8. Apsethus, the Libyan, wanted to become a god. But in spite of +the greatest exertions he failed to realize his longing, and so he +desired that at any rate people should <i>think</i> that he had become +one; and, indeed, for a considerable time he really did get people to +think that such was the case. For the foolish Libyans sacrificed to him +as to some divine power, thinking that they were placing their +confidence in a voice that came down from heaven.</p> +<p> Well, he collected a large number of parrots and put them all into +a cage. For there are a great many parrots in Libya and they mimic the +human voice very distinctly. So he kept the birds for some time and +taught them to say, "Apsethus is a god." And when, after a long time, +the birds were trained and could speak the sentence which he considered +would make him be thought to be a god, he opened the cage and let the +parrots go in every direction. And the voice of the birds as they flew +about went out into all Libya, and their words reached as far as the +Greek settlements. And thus the Libyans, astonished at the voice of the +birds, and having no idea of the trick which had been played them by +Apsethus, considered him to be a god.</p> +<p> But one of the Greeks, correctly surmising the contrivance of the +supposed god, not only confuted him by means of the self-same parrots, +but also caused the total destruction of this boastful and vulgar +fellow. For the Greek caught a number of the parrots and re-taught them +to say "Apsethus caged us and made us say, 'Apsethus is a god.'" And +when the Libyans heard the recantation of the parrots, they all +assembled together of one accord and burnt Apsethus alive.</p> +<p> 9. And in the same way we must regard Simon, the magician, more +readily comparing him with the Libyan fellow's thus becoming a god. And +if the comparison is a correct one, and the fate which the magician +suffered was somewhat similar to that of Apsethus, let us endeavour to <i>re-teach +the parrots of Simon</i>, that he was not Christ, who has stood, stands +and will stand, but a man, the child of a woman, begotten of seed, from +blood and carnal desire, like other men. And that this is the case, we +shall easily demonstrate as our narrative proceeds.</p> +<p> Now Simon in his paraphrasing of the Law of Moses speaks with +artful misunderstanding. For when Moses says "God is a fire burning and +destroying,"<a name="FNanchor_11"></a><a href="#Footnote_11"><sup>[11]</sup></a> +taking in an incorrect sense what Moses said, he declares that Fire is +the Universal Principle, not understanding what was said, viz., not +that "God is fire," but "a fire burning and destroying." And thus he +not only tears to pieces the Law of Moses, but also plunders from +Heracleitus the obscure.<a name="FNanchor_12"></a><a href="#Footnote_12"><sup>[12]</sup></a> +And Simon states that the Universal Principle is Boundless Power, as +follows:</p> +<p> "<i>This is the writing of the revelation of Voice and Name from +Thought, the Great Power, the Boundless. Wherefore shall it be sealed, +hidden, concealed, laid in the Dwelling of which the Universal Root is +the foundation</i>."<a name="FNanchor_13"></a><a href="#Footnote_13"><sup>[13]</sup></a></p> +<p> And he says that man here below, born of blood, is the Dwelling, +and that the Boundless Power dwells in him, which he says is the +Universal Root. And, according to Simon, the Boundless Power, Fire, is +not a simple thing, as the majority who say that the four elements are +simple have considered fire also to be simple, but that the Fire has a +twofold nature; and of this twofold nature he calls the one side the +concealed and the other the manifested, (stating) that the concealed +(parts) of the Fire are hidden in the manifested, and the manifested +produced by the concealed.</p> +<p> This is what Aristotle calls "in potentiality" and "in actuality," +and Plato the "intelligible" and "sensible."</p> +<p> And the manifested side of the Fire has all things in itself which +a man can perceive of things visible, or which he unconsciously fails +to perceive. Whereas the concealed side is everything which one can +conceive as intelligible, even though it escape sensation, or which a +man fails to conceive.</p> +<p> And generally we may say, of all things that are, both sensible and +intelligible, which he designates concealed and manifested, the Fire, +which is above the heavens, is the treasure-house, as it were a great +Tree, like that seen by Nabuchodonosor in vision, from which all flesh +is nourished. And he considers the manifested side of the Fire to be +the trunk, branches, leaves, and the bark surrounding it on the +outside. All these parts of the great Tree, he says, are set on fire +from the all-devouring flame of the Fire and destroyed. But the fruit +of the Tree, if its imaging has been perfected and it takes the shape +of itself, is placed in the storehouse, and not cast into the Fire. For +the fruit, he says, is produced to be placed in the storehouse, but the +husk to be committed to the Fire; that is to say, the trunk, which is +generated not for its own sake but for that of the fruit.</p> +<p> 10. And this he says is what is written in the scripture: "For the +vineyard of the Lord Sabaôth is the house of Israel, and a man of +Judah a well-beloved shoot."<a name="FNanchor_14"></a><a + href="#Footnote_14"><sup>[14]</sup></a> And if a man of Judah is a +well-beloved shoot, it is shown, he says, that a tree is nothing else +than a man. But concerning its sundering and dispersion, he says, the +scripture has sufficiently spoken, and what has been said is sufficient +for the instruction of those whose imaging has been perfected, viz.: +"All flesh is grass, and every glory of the flesh as the flower of +grass. The grass is dried up and the flower thereof falleth, but the +speech of the Lord endureth for the eternity (aeon)."<a + name="FNanchor_15"></a><a href="#Footnote_15"><sup>[15]</sup></a> Now +the Speech of the Lord, he says, is the Speech engendered in the mouth +and the Word (Logos), for elsewhere there is no place of production.</p> +<p> 11. To be brief, therefore, the Fire, according to Simon, being of +such a nature—both all things that are visible and invisible, and in +like manner, those that sound within and those that sound aloud, those +which can be numbered and those which are numbered—in the <i>Great +Revelation</i> he calls it the Perfect Intellectual, as (being) +everything that can be thought of an infinite number of times, in an +infinite number of ways, both as to speech, thought and action, just as +Empedocles<a name="FNanchor_16"></a><a href="#Footnote_16"><sup>[16]</sup></a> +says:</p> +<p> "By earth earth we perceive; by water, water; by aether [divine], +aether; fire by destructive fire; by friendship, friendship; and strife +by bitter strife."</p> +<p> 12. For, he says, he considered that all the parts of the Fire, +both visible and invisible, possessed perception<a name="FNanchor_17"></a><a + href="#Footnote_17"><sup>[17]</sup></a> and a portion of intelligence. +The generable cosmos, therefore, was generated from the ingenerable +Fire. And it commenced to be generated, he says, in the following way. +The first six Roots of the Principle of generation which the generated (<i>sc.</i>, +cosmos) took, were from that Fire. And the Roots, he says, were +generated from the Fire in pairs,<a name="FNanchor_18"></a><a + href="#Footnote_18"><sup>[18]</sup></a> and he calls these Roots Mind +and Thought, Voice and Name, Reason and Reflection, and in these six +Roots there was the whole of the Boundless Power together, in +potentiality, but not in actuality. And this Boundless Power he says is +He who has stood, stands and will stand; who, if his imaging is +perfected while in the six Powers, will be, in essence, power, +greatness and completeness, one and the same with the ingenerable and +Boundless Power, and not one single whit inferior to that ingenerable, +unchangeable and Boundless Power. But if it remain in potentiality +only, and its imaging is not perfected, then it disappears and +perishes, he says, just as the potentiality of grammar or geometry in a +man's mind. For potentiality when it has obtained art becomes the light +of generated things, but if it does not do so an absence of art and +darkness ensues, exactly as if it had not existed at all; and on the +death of the man it perishes with him.</p> +<p> 13. Of these six Powers and the seventh which is beyond the six, he +calls the first pair Mind and Thought, heaven and earth; and the male +(heaven) looks down from above and takes thought for its co-partner, +while the earth from below receives from the heaven the intellectual +fruits that come down to it and are cognate with the earth. Wherefore, +he says, the Word ofttimes steadfastly contemplating the things which +have been generated from Mind and Thought, that is from heaven and +earth, says: "Hear, O heaven, and give ear, O earth, for the Lord hath +said: I have generated sons and raised them up, but they have set me +aside."<a name="FNanchor_19"></a><a href="#Footnote_19"><sup>[19]</sup></a></p> +<p> And he who says this, he says, is the seventh Power, He who has +stood, stands and will stand, for He is the cause of those good things +which Moses praised and said they were very good. And (the second pair +is) Voice and Name, sun and moon. And (the third) Reason and +Reflection, air and water. And in all of these was blended and mingled +the Great Power, the Boundless, He who has stood, as I have said.</p> +<p> 14. And when Moses says: "(It is) in six days that God made the +heaven and the earth, and on the seventh he rested from all his works," +Simon arranges it differently and thus makes himself into a god. When, +therefore, they (the Simonians) say, that there are three days before +the generation of the sun and moon, they mean esoterically Mind and +Thought—that is to say heaven and earth—and the seventh Power, the +Boundless. For these three Powers were generated before all the others. +And when they say "he hath generated me before all the Aeons," the +words, he says, are used concerning the seventh Power. Now this seventh +Power which was the first Power subsisting in the Boundless Power, +which was generated before all the Aeons, this, he says, was the +seventh Power, about which Moses says: "And the spirit of God moved +over the water," that is to say, he says, the spirit which hath all +things in itself, the Image of the Boundless Power, concerning which +Simon says: "<i>The Image from, the incorruptible Form, alone ordering +all things.</i>" For the Power which moves above the water, he says, is +generated from an imperishable Form, and alone orders all things.</p> +<p> Now the constitution of the world being with them after this or a +similar fashion, God, he says, fashioned man by taking soil from the +earth. And he made him not single but double, according to the image +and likeness. And the Image is the spirit moving above the water, +which, if its imaging is not perfected, perishes together with the +world, seeing that it remains only in potentiality and does not become +in actuality. And this is the meaning of the Scripture, he says: "Lest +we be condemned together with the world."<a name="FNanchor_20"></a><a + href="#Footnote_20"><sup>[20]</sup></a> But if its imaging should be +perfected and it should be generated from an "indivisible point," as it +is written in his <i>Revelation</i>, the small shall become great. And +this great shall continue for the boundless and changeless eternity (<i>aeon</i>), +in as much as it is no longer in the process of becoming.<a + name="FNanchor_21"></a><a href="#Footnote_21"><sup>[21]</sup></a></p> +<p> How and in what manner, then, he asks, does God fashion man? In the +Garden (Paradise), he thinks. We must consider the womb a Garden, he +says, and that this is the "cave," the Scripture tells us when it says: +"I am he who fashioned thee in thy mother's womb,"<a name="FNanchor_22"></a><a + href="#Footnote_22"><sup>[22]</sup></a> for he would have it written +in this way. In speaking of the Garden, he says, Moses allegorically +referred to the womb, if we are to believe the Word.</p> +<p> And, if God fashions man in his mother's womb, that is to say in +the Garden, as I have already said, the womb must be taken for the +Garden, and Eden for the region (surrounding the womb), and the "river +going forth from Eden to water the Garden,"<a name="FNanchor_23"></a><a + href="#Footnote_23"><sup>[23]</sup></a> for the navel. This navel, he +says, is divided into four channels, for on either side of the navel +two air-ducts are stretched to convey the breath, and two veins<a + name="FNanchor_24"></a><a href="#Footnote_24"><sup>[24]</sup></a> to +convey blood. But when, he says, the navel going forth from the region +of Eden is attached to the foetus in the epigastric regions, that which +is commonly called by everyone the navel<a name="FNanchor_25"></a><a + href="#Footnote_25"><sup>[25]</sup></a> ... and the two veins by which +the blood flows and is carried from the Edenic region through what are +called the gates of the liver, which nourish the foetus. And the +air-ducts, which we said were channels for breath, embracing the +bladder on either side in the region of the pelvis, are united at the +great duct which is called the dorsal aorta. And thus the breath +passing through the side doors towards the heart produces the movement +of the embryo. For as long as the babe is being fashioned in the +Garden, it neither takes nourishment through the mouth, nor breathes +through the nostrils. For seeing that it is surrounded by the waters +(of the womb), death would instantly supervene, if it took a breath; +for it would draw after it the waters and so perish. But the whole (of +the foetus) is wrapped up in an envelope, called the amnion, and is +nourished through the navel and receives the essence of the breath +through the dorsal duct, as I have said.</p> +<p> 15. The river, therefore, he says, which goes out of Eden, is +divided into four channels, four ducts, that is to say; into four +senses of the foetus: sight, (hearing),<a name="FNanchor_26"></a><a + href="#Footnote_26"><sup>[26]</sup></a> smelling, taste and touch. For +these are the only senses the child has while it is being formed in the +Garden.</p> +<p> This, he says, is the law which Moses laid down, and in accordance +with this very law each of his books was written, as the titles show. +The first book is <i>Genesis</i>, and the title of the book, he says, +is sufficient for a knowledge of the whole matter. For this <i>Genesis</i>, +he says, is sight, which is one division of the river. For the world is +perceived by sight.</p> +<p> The title of the second book is <i>Exodus</i>. For it was +necessary for that which is born to travel through the Red Sea, and +pass towards the Desert—by Red the blood is meant, he says—and taste +the bitter water. For the "bitter," he says, is the water beyond the +Red Sea, inasmuch as it is the path of knowledge of painful and bitter +things which we travel along in life. But when it is changed by Moses, +that is to say by the Word, that bitter (water) becomes sweet. And that +this is so, all may hear publicly by repeating after the poets:</p> +<p> "In root it was black, but like milk was the flower. Moly the Gods +call it. For mortals to dig it up is difficult; but Gods can do all +things."<a name="FNanchor_27"></a><a href="#Footnote_27"><sup>[27]</sup></a></p> +<p> 16. Sufficient, he says, is what is said by the Gentiles for a +knowledge of the whole matter, for those who have ears for hearing. For +he who tasted this fruit, he says, was not only not changed into a +beast by Circe, but using the virtue of the fruit, reshaped those who +had been already changed into beasts, into their former proper shape, +and re-struck and recalled their type. For the true man and one beloved +by that sorceress is discovered by this milk-white divine fruit, he +says.</p> +<p> In like manner <i>Leviticus</i>, the third book, is smelling or +respiration. For the whole of that book treats of sacrifices and +offerings. And wherever there is a sacrifice, there arises the smell of +the scent from the sacrifice owing to the incense, concerning which +sweet smell the sense of smell is the test.</p> +<p> <i>Numbers</i>, the fourth book, signifies taste, wherein speech +(or the Word) energizes. And it is so called through uttering all +things in numerical order.</p> +<p> <i>Deuteronomy</i>, again, he says, is so entitled in reference to +the sense of touch of the child which is formed. For just as the touch +by contact synthesizes and confirms the sensations of the other senses, +proving objects to be either hard, warm, or adhesive, so also the fifth +book of the Law is the synthesis of the four books which precede it.</p> +<p> All ingenerables, therefore, he says, are in us in potentiality but +not in actuality, like the science of grammar or geometry. And if they +meet with befitting utterance<a name="FNanchor_28"></a><a + href="#Footnote_28"><sup>[28]</sup></a> and instruction, and the +"bitter" is turned into the "sweet"—that is to say, spears into reaping +hooks and swords into ploughshares<a name="FNanchor_29"></a><a + href="#Footnote_29"><sup>[29]</sup></a>—the Fire will not have born to +it husks and stocks, but perfect fruit, perfected in its imaging, as I +said above, equal and similar to the ingenerable and Boundless Power. +"For now," says he, "the axe is nigh to the roots of the tree: every +tree," he says, "that bringeth not forth good fruit, is cut down and +cast into the fire."<a name="FNanchor_30"></a><a href="#Footnote_30"><sup>[30]</sup></a></p> +<p> 17. And so, according to Simon, that blessed and imperishable +(principle) concealed in everything, is in potentiality, but not in +actuality, which indeed is He who has stood, stands and will stand; who +has stood above in the ingenerable Power, who stands below in the +stream of the waters, generated in an image, who shall stand above, by +the side of the blessed and Boundless Power, if the imaging be +perfected. For three, he says, are they that stand, and without there +being three standing Aeons, there would be no setting in order<a + name="FNanchor_31"></a><a href="#Footnote_31"><sup>[31]</sup></a> of +the generable which, according to them, moves on the water, and which +is fashioned according to the similitude into a perfect celestial, +becoming in no whit inferior to the ingenerable Power, and this is the +meaning of their saying: "<i>Thou and I, the one thing; before me, +thou; that after thee, I.</i>"</p> +<p> This, he says, is the one Power, separated into the above and +below, generating itself, increasing itself, seeking itself, finding +itself, its own mother, its own father, its sister, its spouse; the +daughter, son, mother, and father of itself; One, the Universal Root.</p> +<p> And that, as he says, the beginning of the generation of things +which are generated is from Fire, he understands somewhat in this +fashion. Of all things of which there is generation, the beginning of +the desire for their generation is from Fire. For, indeed, the desire +of mutable generation is called "being on fire." And though Fire is +one, yet has it two modes of mutation. For in the man, he says, the +blood, being hot and yellow—like fire when it takes form—is turned into +seed, whereas in the woman the same blood (is changed) into milk. And +this change in the male becomes the faculty of generating, while that +in the female (becomes) nourishment for the child. This, he says, is +"the flaming sword that is turned about to keep the way of the tree of +life."<a name="FNanchor_32"></a><a href="#Footnote_32"><sup>[32]</sup></a> +For the blood is turned into seed and milk; and this Power becomes +mother and father, father of those that are born, and mother of those +that are nourished, standing in want of nothing, sufficient unto +itself. And the tree of life, he says, is guarded by the fiery sword +which is turned about, (which tree), as we have said, (is) the seventh +Power which proceeds from itself, contains all (in itself), and is +stored in the six Powers. For were the flaming sword not turned about, +that fair tree would be destroyed and perish; but if it is turned into +seed and milk, that which is stored in them in potentiality, having +obtained a fitting utterance,<a name="FNanchor_33"></a><a + href="#Footnote_33"><sup>[33]</sup></a> and an appointed place in +which the utterance may be developed, starting as it were from the +smallest spark, it will increase to all perfection, and expand, and be +an infinite power, unchangeable, equal and similar to the unchangeable +Aeon, which is no more generated for the boundless eternity.</p> +<p> 18. Conformably, therefore, to this reasoning, for the foolish, +Simon was a god, like that Libyan Apsethus; (a god) subject to +generation and suffering, so long as he remained in potentiality, but +freed from the bonds of suffering and birth, as soon as his imaging +forth was accomplished, and attaining perfection he passed forth from +the first two Powers, to wit heaven and earth. For Simon speaks +distinctly concerning this in his <i>Revelation</i> as follows:</p> +<p> "<i>To you, therefore, I say what I say, and write what I write. +And the writing is this.</i></p> +<p> "<i>Of the universal Aeons there are two shoots, without beginning +or end, springing from one Root, which is the Power invisible, +inapprehensible Silence. Of these shoots one is manifested from above, +which is the Great Power, the Universal Mind ordering all things, male, +and the other, (is manifested) from below, the Great Thought, female, +producing all things</i>.</p> +<p> "<i>Hence pairing with each other</i>,<a name="FNanchor_34"></a><a + href="#Footnote_34"><sup>[34]</sup></a> <i>they unite and manifest +the Middle Distance, incomprehensible Air, without beginning or end. In +this is the Father who sustains all things, and nourishes those things +which have a beginning and end.</i></p> +<p> "<i>This is He who has stood, stands and will stand, a male-female +power like the preëxisting Boundless Power, which has neither +beginning nor end, existing in oneness. For it is from this that the +Thought in the oneness proceeded and became two.</i></p> +<p> "<i>So he</i><a name="FNanchor_35"></a><a href="#Footnote_35"><sup>[35]</sup></a> +<i>was one; for having her</i><a name="FNanchor_36"></a><a + href="#Footnote_36"><sup>[36]</sup></a> <i>in himself, he was alone, +not however first, although preëxisting, but being manifested from +himself to himself, he became second. Nor was he called Father before +(Thought) called him Father.</i></p> +<p> "<i>As, therefore, producing himself by himself, he manifested to +himself his own Thought, so also the Thought that was manifested did +not make the Father, but contemplating him hid him—that is to say the +Power—in herself, and is male-female, Power and Thought.</i></p> +<p> "<i>Hence they pair with each other being one, for there is no +difference between Power and Thought. From the things above is +discovered Power, and from those below Thought.</i></p> +<p> "<i>In the same manner also that which was manifested from them</i><a + name="FNanchor_37"></a><a href="#Footnote_37"><sup>[37]</sup></a> <i>although +being one is yet found as two, the male-female having the female in +itself. Thus Mind is in Thought—things inseparable from one +another—which although being one are yet found as two.</i>"</p> +<p> 19. So then Simon by such inventions got what interpretation he +pleased, not only out of the writings of Moses, but also out of those +of the (pagan) poets, by falsifying them. For he gives an allegorical +interpretation of the wooden horse, and Helen with the torch, and a +number of other things, which he metamorphoses and weaves into fictions +concerning himself and his Thought.</p> +<p> And he said that the latter was the "lost sheep," who again and +again abiding in women throws the Powers in the world into confusion, +on account of her unsurpassable beauty; on account of which the Trojan +War came to pass through her. For this Thought took up its abode in the +Helen that was born just at that time, and thus when all the Powers +laid claim to her, there arose faction and war among those nations to +whom she was manifested.</p> +<p> It was thus, forsooth, that Stesichorus was deprived of sight when +he abused her in his verses; and afterwards when he repented and wrote +the recantation in which he sung her praises he recovered his sight.</p> +<p> And subsequently, when her body was changed by the Angels and lower +Powers—which also, he says, made the world—she lived in a brothel in +Tyre, a city of Phoenicia, where he found her on his arrival. For he +professes that he had come there for the purpose of finding her for the +first time, that he might deliver her from bondage. And after he had +purchased her freedom he took her about with him, pretending that she +was the "lost sheep," and that he himself was the Power which is over +all. Whereas the impostor having fallen in love with this strumpet, +called Helen, purchased and kept her, and being ashamed to have it +known by his disciples, invented this story.</p> +<p> And those who copy the vagabond magician Simon do like acts, and +pretend that intercourse should be promiscuous, saying: "All soil is +soil, and it matters not where a man sows, so long as he does sow." +Nay, they pride themselves on promiscuous intercourse, saying that this +is the "perfect love," citing the text, "the holy shall be sanctified +by the ... of the holy."<a name="FNanchor_38"></a><a href="#Footnote_38"><sup>[38]</sup></a> +And they profess that they are not in the power of that which is +usually considered evil, for they are redeemed. For by purchasing the +freedom of Helen, he (Simon) thus offered salvation to men by knowledge +peculiar to himself.<a name="FNanchor_39"></a><a href="#Footnote_39"><sup>[39]</sup></a></p> +<p> For he said that, as the Angels were misgoverning the world owing +to their love of power, he had come to set things right, being +metamorphosed and made like unto the Dominions, Principalities and +Angels, so that he was manifested as a man although he was not really a +man, and that he seemed to suffer<a name="FNanchor_40"></a><a + href="#Footnote_40"><sup>[40]</sup></a> in Judæa, although he +did not really undergo it, but that he was manifested to the Jews as +the Son, in Samaria as the Father, and among the other nations as the +Holy Ghost, and that he permitted himself to be called by whatever name +men pleased to call him. And that it was by the Angels, who made the +world, that the Prophets were inspired to utter their prophecies. +Wherefore they who believe on Simon and Helen pay no attention to the +latter even to this day, but do everything they like, as being free, +for they contend that they are saved through his (Simon's) grace.</p> +<p> For (they assert that) there is no cause for punishment if a man +does ill, for evil is not in nature but in institution. For, he says, +the Angels who made the world, instituted what they wished, thinking by +such words to enslave all who listened to them. Whereas the dissolution +of the world, they (the Simonians) say, is for the ransoming of their +own people.</p> +<p> 20. And (Simon's) disciples perform magical ceremonies and (use) +incantations, and philtres and spells, and they also send what are +called "dream-sending" daemons for disturbing whom they will. They also +train what are called "familiars,"<a name="FNanchor_41"></a><a + href="#Footnote_41"><sup>[41]</sup></a> and have a statue of Simon in +the form of Zeus, and one of Helen in the form of Athena, which they +worship, calling the former Lord and the latter Lady. And if any among +them on seeing the images, calls them by the name of Simon or Helen, he +is cast out as one ignorant of the mysteries.</p> +<p> While this Simon was leading many astray by his magic rites in +Samaria, he was confuted by the apostles. And being cursed, as it is +written in the <i>Acts</i>, in dissatisfaction took to these schemes. +And at last he travelled to Rome and again fell in with the apostles, +and Peter had many encounters with him for he continued leading numbers +astray by his magic. And towards the end of his career going ... he +settled under a plane tree and continued his teachings. And finally +running the risk of exposure through the length of his stay, he said, +that if he were buried alive, he would rise again on the third day. And +he did actually order a grave to be dug by his disciples and told them +to bury him. So they carried out his orders, but he has stopped away<a + name="FNanchor_42"></a><a href="#Footnote_42"><sup>[42]</sup></a> +until the present day, for he was not the Christ.</p> +</div> +<p>vi. Origenes (<i>Contra Celsum</i>, i. 57; v. 62; vi. 11). Text +(edidit +Carol. Henric. Eduard); Lommatzsch; Berolini, 1846.</p> +<div class="blkquot"> +<p>i. 57. And Simon also, the Samaritan magician, endeavoured to steal +away certain by his magic. And at that time he succeeded in deceiving +them, but in our own day I do not think it possible to find thirty +Simonians altogether in the inhabited world. And probably I have said +more than they really are. There are a very few of them round +Palestine; but in the rest of the world his name is nowhere to be found +in the sense of the doctrine he wished to spread broadcast concerning +himself. And alongside of the reports about him, we have the account +from the <i>Acts</i>. And they who say these things about him are +Christians and their clear witness is that Simon was nothing divine.</p> +<p> v. 62. Then pouring out a quantity of our names, he (Celsus) says +he knows certain Simonians who are called Heleniani, because they +worship Helen or a teacher Helenus. But Celsus is ignorant that the +Simonians in no way confess that Jesus is the Son of God, but they say +that Simon is the Power of God, telling some marvellous stories about +the fellow, who thought that if he laid claim to like powers as those +which he thought Jesus laid claim to, he also would be as powerful +among men as Jesus is with many.</p> +<p> vi. 11. For the former (Simon) pretended he was the Power of God, +which is called Great, and the latter (Dositheus) that he too was the +Son of God. For nowhere in the world do the Simonians any longer exist. +Moreover by getting many under his influence Simon took away from his +disciples the danger of death, which Christians were taught was taken +away, teaching them that there was no difference between it and +idolatry. And yet in the beginning the Simonians were not plotted +against. For the evil daemon who plots against the teaching of Jesus, +knew that no counsel of his own would be undone by the disciples of +Simon.</p> +</div> +<p>vii. Philastrius (<i>De Hæresibus</i>, i). Text: <i>Patres +Quarti Ecclesiæ +Sæculi</i> (edidit D.A.B. Caillau); Paris, 1842.</p> +<div class="blkquot"> +<p>Now after the passion of Christ, our Lord, and his ascension into +heaven, there arose a certain Simon, the magician, a Samaritan by +birth, from a village called Gittha, who having the leisure necessary +for the arts of magic deceived many, saying that he was some Power of +God, above all powers. Whom the Samaritans worship as the Father, and +wickedly extol as the founder of their heresy, and strive to exalt him +with many praises. Who having been baptized by the blessed apostles, +went back from their faith, and disseminated a wicked and pernicious +heresy, saying that he was transformed supposedly, that is to say like +a shadow, and thus he had suffered, although, he says, he did not +suffer.</p> +<p> And he also dared to say that the world had been made by Angels, +and the Angels again had been made by certain endowed with perception +from heaven, and that they (the Angels) had deceived the human race.</p> +<p> He asserted, moreover, that there was a certain other Thought, who +descended into the world for the salvation of men; he says she was that +Helen whose story is celebrated in the Trojan War by the vain-glorious +poets. And the Powers, he says, led on by desire of this Helen, stirred +up sedition. "For she," he says, "arousing desire in those Powers, and +appearing in the form of a woman, could not reäscend into heaven, +because the Powers which were in heaven did not permit her to +reascend." Moreover, she looked for another Power, that is to say, the +presence of Simon himself, which would come and free her.</p> +<p> The wooden horse also, which the vain-glorious poets say was in the +Trojan War, he asserted was allegorical, namely, that that mechanical +invention typified the ignorance of all the impious nations, although +it is well known that that Helen, who was with the magician, was a +prostitute from Tyre, and that this same Simon, the magician, had +followed her, and together with her had practised various magic arts +and committed divers crimes.</p> +<p> But after he had fled from the blessed Peter from the city of +Jerusalem, and came to Rome, and contended there with the blessed +apostle before the Emperor Nero, he was routed on every point by the +speech of the blessed apostle, and being smitten by an angel came by a +righteous end in order that the glaring falsity of his magic might be +made known unto all men.</p> +</div> +<p>viii. Epiphanius (<i>Contra Hæreses</i>, ii. 1-6). Text: <i>Opera</i> +(edidit G. +Dindorfius); Lipsiæ, 1859.</p> +<div class="blkquot"> +<p>1. From the time of Christ to our own day the first heresy was that +of Simon the magician, and though it was not correctly and distinctly +one of the Christian name, yet it worked great havoc by the corruption +it produced among Christians. This Simon was a sorcerer, and the base +of his operations was at Gittha, a city in Samaria, which still exists +as a village. And he deluded the Samaritan people with magical +phenomena, deluding and enticing them with a bait by saying that he was +the Great Power of God and had come down from above. And he told the +Samaritans that he was the Father, and the Jews that he was the Son, +and that in undergoing the passion he had not really done so, but that +it was only in appearance. And he ingratiated himself with the +apostles, was baptized by Philip with many others, and received the +same rite as the rest. And all except himself awaited the arrival of +the great apostles and by the laying on of their hands received the +Holy Spirit, for Philip, being a deacon, had not the power of laying on +of hands to grant thereby the gift of the Holy Spirit. But Simon, with +wicked heart and erroneous calculations, persisted in his base and +mercenary covetousness, without abandoning in any way his miserable +pursuits, and offered money to Peter, the apostle, for the power of +bestowing the Holy Spirit by the laying on of hands, calculating that +he would give little, and that for the little (he gave), by bestowing +the Spirit on many, he would amass a large sum of money and make a +profit.</p> +<p> 2. So with his mind in a vile state through the devilish illusions +produced by his magic, and weaving all kinds of images, and being ever +ready of his own villany to show his barbaric and demoniacal tricks by +means of his charms, he came forward publicly and under the cloak of +the name of Christ; and pretending that he was mixing hellebore<a + name="FNanchor_43"></a><a href="#Footnote_43"><sup>[43]</sup></a> with +honey, he added a poison for those whom he hunted into his mischievous +illusion, under the cloak of the name of Christ, and compassed the +death of those who believed. And being lewd in nature and goaded on +through shame of his promises, the vagabond fabricated a corrupt +allegory for those whom he had deceived. For picking up a roving woman, +called Helen, who originated from the city of the Tyrians, he took her +about with him, without letting people know that he was on terms of +undue intimacy with her; and when he was involved in bursting disgrace +because of his mistress, he started a fabulous kind of psychopompy<a + name="FNanchor_44"></a><a href="#Footnote_44"><sup>[44]</sup></a> for +his disciples, and saying, forsooth, that he was the Great Power of +God, he ventured to call his prostitute companion the Holy Spirit, and +he says that it was on her account he descended. "And in each heaven I +changed my form," he says, "in order that I might not be perceived by +my Angelic Powers, and descend to my Thought, which is she who is +called Prunîcus<a name="FNanchor_45"></a><a href="#Footnote_45"><sup>[45]</sup></a> +and Holy Spirit, through whom I brought into being the Angels, and the +Angels brought into being the world and men." (He claimed) that this +was the Helen of old, on whose account the Trojans and Greeks went to +war. And he related a myth with regard to these matters, that this +Power descending from above changed its form, and that it was about +this that the poets spake allegorically. And through this Power from +above—which they call Prunîcus, and which is called by other +sects Barbero or Barbelo—displaying her beauty, she drove them to +frenzy, and on this account was she sent for the despoiling of the +Rulers who brought the world into being; and the Angels themselves went +to war on her account; and while she experienced nothing, they set to +work to mutually slaughter each other on account of the desire which +she infused into them for herself. And constraining her so that she +could not reäscend, each had intercourse with her in every body of +womanly and female constitution—she reïncarnating from female +bodies into different bodies, both of the human kingdom, and of beasts +and other things—in order that by means of their slaying and being +slain, they might bring about a diminution of themselves through the +shedding of blood, and that then she by collecting again the Power +would be enabled to reäscend into heaven.</p> +<p> 3. And she it was at that time who was possessed by the Greeks and +Trojans; and that both in the night of time before the world existed, +and after its existence, by the invisible Powers she had wrought things +of a like nature. "And she it is who is now with me, and on her account +have I descended. And she was looking for my coming. For she is the +Thought,<a name="FNanchor_46"></a><a href="#Footnote_46"><sup>[46]</sup></a> +called Helen in Homer." And it was on this account that Homer was +compelled to portray her as standing on a tower, and by means of a +torch revealing to the Greeks the plot of the Phrygians. And by the +torch, he delineated, as I said, the manifestation of the light from +above. On which account also the wooden horse in Homer was devised, +which the Greeks think was made for a distinct purpose, whereas the +sorcerer maintained that this is the ignorance of the Gentiles, and +that like as the Phrygians when they dragged it along in ignorance drew +on their own destruction, so also the Gentiles, that is to say people +who are "without my wisdom," through ignorance, draw ruin on +themselves. Moreover the impostor said that Athena again was identical +with what they called Thought, making use forsooth of the words of the +holy apostle Paul—changing the truth into his own lie—to wit: "Put on +the breastplate of faith and the helmet of salvation, and the greaves +and sword and buckler";<a name="FNanchor_47"></a><a href="#Footnote_47"><sup>[47]</sup></a> +and that all this was in the mimes of Philistion,<a name="FNanchor_48"></a><a + href="#Footnote_48"><sup>[48]</sup></a> the rogue!—words uttered by +the apostle with firm reasoning and faith of holy conversation, and the +power of the divine and heavenly word—turning them further into a joke +and nothing more. For what does he say? That he (Philistion) arranged +all these things in a mysterious manner into types of Athena. Wherefore +again, in making known the woman with him whom he had taken from Tyre +and who had the same name as Helen of old, he spoke as I have told you +above, calling her by all those names, Thought, and Athena, and Helen +and the rest. "And on her account," he says, "I descended. And this is +the 'lost sheep' written of in the Gospel." Moreover, he left to his +followers an image, his own presumably, and they worship it under the +form of Zeus; and he left another in like manner of Helen in the guise +of Athena, and his dupes worship them.</p> +<p> 4. And he enjoined mysteries of obscenity and—to set it forth more +seriously—of the sheddings of bodies, <i>emissionum virorom, feminarum +menstruorum</i>, and that they should be gathered up for mysteries in a +most filthy collection; that these were the mysteries of life, and of +the most perfect Gnôsis—a practice which anyone who has +understanding from God would most naturally consider to be most filthy +conduct and death rather than life. And he supposes names for the +Dominions and Principalities, and says there are different heavens, and +sets forth Powers for each firmament and heaven, and tricks them out +with barbarous names, and says that no man can be saved in any other +fashion than by learning this mystagogy, and how to offer such +sacrifices to the Universal Father through these Dominions and +Principalities. And he says that this world (aeon) was constructed +defectively by Dominions and Principalities of evil. And he considers +that corruption and destruction are of the flesh alone, but that there +is a purification of souls and that, only if they are established in +initiation by means of his misleading Gnôsis. This is the +beginning of the so-called Gnostics. And he pretended that the Law was +not of God, but of the left-hand Power, and that the Prophets were not +from the Good God but from this or the other Power. And he lays it down +for each of them as he pleases: the Law was of one, David of another, +Isaiah of another, Ezekiel again of another, and ascribes each of the +Prophets to some one Dominion. And all of them were from the left-hand +Power and outside the Perfection,<a name="FNanchor_49"></a><a + href="#Footnote_49"><sup>[49]</sup></a> and every one that believed in +the <i>Old Testament</i> was subject to death.</p> +<p> 5. But this doctrine is overturned by the truth itself. For if he +were the Great Power of God, and the harlot with him the Holy Spirit, +as he himself says, let him say what is the name of the Power or in +what word<a name="FNanchor_50"></a><a href="#Footnote_50"><sup>[50]</sup></a> +he discovered the epithet for the woman and nothing for himself at all. +And how and at what time is he found at Rome successively paying back +his debt, when in the midst of the city of the Romans the miserable +fellow fell down and died? And in what scripture did Peter prove to him +that he had neither lot nor share in the heritage of the fear of God? +And could the world not have its existence in the Good God, when all +the good were chosen by him? And how could it be a left-hand Power +which spake in the Law and Prophets, when it has preached the coming of +the Christ, the Good God, and forbids mean things? And how could there +not be one divine nature and the same spirit of the <i>New</i> and <i>Old +Testament</i>, when the Lord said: "I am not come to destroy the Law, +but to fulfil it"?<a name="FNanchor_51"></a><a href="#Footnote_51"><sup>[51]</sup></a> +And that He might show that the Law was declared through Him and was +given through Moses, and that the grace of the Gospel has been preached +through himself and his carnal presence, He said to the Jews: "If ye +believe Moses, ye should also believe me; for he wrote about me."<a + name="FNanchor_52"></a><a href="#Footnote_52"><sup>[52]</sup></a> +There are many other arguments also to oppose to the contention of the +sorcerer. For how will obscene things give life, if it were not a +conception of daemons? When the Lord himself answers in the Gospel to +those who say unto him: "If such is the case of the man and the woman, +it is not good to marry." But He said unto them: "All do not hold this; +for there are eunuchs who made themselves eunuchs for the sake of the +kingdom of the heavens."<a name="FNanchor_53"></a><a href="#Footnote_53"><sup>[53]</sup></a> +And He showed that natural abstinence from union is the gift of the +kingdom of the heavens; and again in another place He says with respect +to righteous marriage—which Simon of his own accord basely corrupting +treats according to his own desires—"Whom God has joined together let +no man put asunder."<a name="FNanchor_54"></a><a href="#Footnote_54"><sup>[54]</sup></a></p> +<p> 6. And how unaware is again the vagabond that he confutes himself +by his own babbling, not knowing what he gives out? For after saying +that the Angels were produced by him through his Thought, he goes on to +say that he changed his form in every heaven, to escape their notice in +his descent. Consequently he avoided them through fear. And how did the +babbler fear the Angels whom he had himself made? And how will not the +dissemination of his error be found by the intelligent to be instantly +refuted by everyone, when the scripture says: "In the beginning<a + name="FNanchor_55"></a><a href="#Footnote_55"><sup>[55]</sup></a> God +made the heaven and the earth"?<a name="FNanchor_56"></a><a + href="#Footnote_56"><sup>[56]</sup></a> And in unison with this word, +the Lord in the Gospel says, as though to his own Father: "O Father, +Lord of heaven and earth."<a name="FNanchor_57"></a><a + href="#Footnote_57"><sup>[57]</sup></a> If, therefore, the maker of +heaven and earth is naturally God, the Father of our Lord Jesus Christ, +all that the slanderer Simon says is vain; to wit, the defective +production of the world by the Angels, and all the rest he has babbled +about in addition to his world of Daemons, and he has deceived those +who have been led away by him.</p> +</div> +<p>ix. Hieronymus (In <i>Matthaeum</i>, IV. xxiv. 5). Text: <i>S. +Eusebii +Hieronymi Comment.</i>; Migne <i>Patrol. Grec.</i>, VII. col. 176.</p> +<div class="blkquot"> +<p>Of whom there is one Simon, a Samaritan, whom we read of in the <i>Acts +of the Apostles</i>, who said he was some Great Power. And among the +rest of the things written in his volumes, he proclaimed as follows:</p> +<p> "I am the Word of God; I am the glorious one, I the Paraclete, the +Almighty, I the whole of God."</p> +</div> +<p>x. Theodoretus <i>(Hæreticarum Fabularum Compendium</i>, I. +i.). Text: <i>Opera +Omnia</i> (ex recensione Jacobi Simondi, denuo edidit Joann. Ludov. +Schulze); Halæ, 1769.</p> +<div class="blkquot"> +<p>Now Simon, the Samaritan magician, was the first minister of his +(the Daemon's)<a name="FNanchor_58"></a><a href="#Footnote_58"><sup>[58]</sup></a> +evil practices who arose. Who, making his base of operations from +Gittha, which is a village of Samaria, and having rushed to the height +of sorcery, at first persuaded many, by the wonder-working he wrought, +to attend his school, and call him some divine Power. But afterwards +seeing the apostles accomplishing wonder-workings that were really true +and divine, and bestowing on those who came to them the grace of the +Spirit, thinking himself also worthy to receive equal power from them, +when great Peter detected his villainous intention, and bade him heal +the incurable wounds of his mind with the drugs of repentance, he +immediately returned to his former evil-doing, and leaving Samaria, +since it had received the seeds of salvation, ran off to those who had +not yet been tilled by the apostles, in order that, having deceived +with his magic arts those who were easy to capture, and having enslaved +them in the bonds of their own legendary lore,<a name="FNanchor_59"></a><a + href="#Footnote_59"><sup>[59]</sup></a> he might make the teachings of +the apostles difficult to be believed.</p> +<p> But the divine grace armed great Peter against the fellow's +madness. For following after him, he dispelled his abominable teaching +like mist and darkness, and showed forth the rays of the light of +truth. But for all that the thrice wretched fellow, in spite of his +public exposure, did not cease from his working against the truth, +until he came to Rome, in the reign of Claudius Cæsar. And he so +astonished the Romans with his sorceries that he was honoured with a +brazen pillar. But on the arrival of the divine Peter, he stripped him +naked of his wings of deception, and finally, having challenged him to +a contest in wonder-working, and having shown the difference between +the divine grace and sorcery, in the presence of the assembled Romans, +caused him to fall headlong from a great height by his prayers and +captured the eye-witnesses of the wonder for salvation.</p> +<p> This (Simon) gave birth to a legend somewhat as follows. He started +with supposing some Boundless Power; and he called this the Universal +Root.<a name="FNanchor_60"></a><a href="#Footnote_60"><sup>[60]</sup></a> +And he said that this was Fire, which had a twofold energy, the +manifested and the concealed. The world moreover was generable, and had +been generated from the manifested energy of the Fire. And first from +it (the manifested energy) were emanated three pairs, which he also +called Roots. And the first (pair) he called Mind and Thought, and the +second, Voice and Intelligence, and the third, Reason and Reflection. +Whereas he called himself the Boundless Power, and (said) that he had +appeared to the Jews as the Son, and to the Samaritans he had descended +as the Father, and among the rest of the nations he had gone up and +down as the Holy Spirit.</p> +<p> And having made a certain harlot, who was called Helen, live with +him, he pretended that she was his first Thought, and called her the +Universal Mother, (saying) that through her he had made both the Angels +and Archangels; and that the world was fabricated by the Angels. Then +the Angels in envy cast her down among them, for they did not wish, he +says, to be called fabrications. For which cause, forsooth, they +induced her into many female bodies and into that of the famous Helen, +through whom the Trojan War arose.</p> +<p> It was on her account also, he said, that he himself had descended, +to free her from the chains they had laid upon her, and to offer to men +salvation through a system of knowledge peculiar to himself.</p> +<p> 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 Judæa 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.</p> +<p> For which cause, indeed, those of his association 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 worship them as +gods, calling themselves Simonians.</p> +</div> +<br /> +<h3>III.—<i>The Simon of the Legends</i>.</h3> +<br /> +<p>The so-called Clementine Literature:</p> +<p>A. <i>Recognitiones</i>. Text: Rufino Aquilei Presb. Interprete +(curante E.G. +Gersdorf); Lipsiæ, 1838.</p> +<p><i>Homiliæ</i>. Text: <i>Bibliotheca Patrum Ecclesiasticorum +Latinorum +Selecta</i>, Vol. I. (edidit Albertus Schwegler); Tubingensis, +Stuttgartiæ, +1847.</p> +<p>B. <i>Constitutiones</i>. Text: <i>SS. Patrum qui Temporibus +Apostolicis +Floruerunt Opera</i> (edidit J.B. Cotelerius); Amsteladami, 1724.</p> +<p>A. The priority of the two varying accounts, in the <i>Homilies</i> +and +<i>Recognitiones</i>, of the same story is in much dispute, but this is +a +question of no importance in the present enquiry. The latest +scholarship +is of the opinion that "the Clementines are unmistakably a production +of +the sect of the Ebionites."<a name="FNanchor_61"></a><a + href="#Footnote_61"><sup>[61]</sup></a> The Ebionites are described as:</p> +<div class="blkquot"> +<p>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.<a name="FNanchor_62"></a><a + href="#Footnote_62"><sup>[62]</sup></a></p> +</div> +<p>Summary.<a name="FNanchor_63"></a><a href="#Footnote_63"><sup>[63]</sup></a> +Clement, the hero of the legendary narrative, arrives at +Cæsarea Stratonis in Judæa, 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 associated with Simon.</p> +<p>Simon was the son of Antonius and Rachael, a Samaritan of Gittha, a +village six schoeni<a name="FNanchor_64"></a><a href="#Footnote_64"><sup>[64]</sup></a> +from the city of Cæsarea (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,<a name="FNanchor_65"></a><a href="#Footnote_65"><sup>[65]</sup></a> +through whom he came to deal with religious +doctrines.</p> +<p>John was the forerunner of Jesus, according to the method of +combination +or coupling.<a name="FNanchor_66"></a><a href="#Footnote_66"><sup>[66]</sup></a> +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 Plerôma of the Aeons (H.I. xxiii; R. +II. +viii). In the <i>Recognitions</i> the name of Helen is given as Luna +in the +Latin translation of Rufinus.<a name="FNanchor_67"></a><a + href="#Footnote_67"><sup>[67]</sup></a></p> +<p>Of all John's disciples, Simon was the favourite, but on the death +of +his master, he was absent in Alexandria, and so Dositheus,<a + name="FNanchor_68"></a><a href="#Footnote_68"><sup>[68]</sup></a> a +co-disciple, was chosen head of the school.</p> +<p>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 passed +through Simon's body like smoke, and Dositheus, struck with amazement, +yielded the leadership to Simon and became his disciple, and shortly +afterwards died (H.I. xxiv; R. II. xiii).</p> +<p>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, pass 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, pass 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 worship 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).</p> +<p>To this list of wonders the <i>Homilies</i> 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. xxxii). 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).</p> +<p>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).</p> +<p>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 <i>Homilies</i> +(I. +xxv-xxx) than in the <i>Recognitions</i> (II. xiii-xv), for which +reason the +text of the former is followed.</p> +<p>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 +<i>modus operandi</i>. "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 fashioned him out of the air by certain divine +transmutations, and has sketched his form, he returns him again to the +air."</p> +<p>Simon explains the theory of this practice as follows:</p> +<p>"First of all the spirit of the man having been turned into the +nature +of heat draws in and absorbs, like a cupping-glass, 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 +transmutations, he said, and returned him to the air."</p> +<p>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<a name="FNanchor_69"></a><a href="#Footnote_69"><sup>[69]</sup></a> +who pretended to be the soul that took possession of people."</p> +<p>The coming controversy with Simon is then explained by Peter to +Clement +to rest on certain passages 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).</p> +<p>"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).</p> +<p>In the lengthy explanation which follows, however, on the passages +Simon +is going to bring forward, such as the mention of a plurality of gods, +and God's hardening men's hearts, Peter states that in reality all the +passages which speak against God are spurious additions, but this is to +be guarded as an esoteric secret.</p> +<p>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 gods, but one God of all these gods, incomprehensible +and +unknown to all" (R. II. xxxviii); 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).</p> +<p>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 <i>his own</i> scriptures (R. II. xxxviii).</p> +<p>Simon argues that finding the God of the Law imperfect, he concludes +this is not the supreme God. 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.</p> +<p>The two accounts here become exceedingly contradictory and confused. +According to the <i>Homilies</i>, Simon flees from Tyre to Tripolis, +and +thence further to Syria. The main dispute takes place at Laodicæa +on the +unity of God (XVI. i). Simon appeals to the <i>Old Testament</i> to +show that +there are many gods (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); asserts +that Jesus is not consistent with himself (XVII. v); that the maker of +the world is not the highest God (XVIII. i); and declares the Ineffable +Deity (XVIII. iv).<a name="FNanchor_70"></a><a href="#Footnote_70"><sup>[70]</sup></a> +Peter of course refutes him (XVIII. xii-xiv), and +Simon retires.</p> +<p>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 +Laodicæa he meets Faustinianus (R.), or Faustus (H.), the father +of +Clement, who rebukes him (H. XIX. xxiv); and so he changes the face of +Faustinianus 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 +Faustinianus 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.</p> +<p>The story of Simon in the <i>Apostolic Constitutions</i> is short +and taken +from the <i>Acts</i>, and to some extent from the Clementines, +finishing 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 (<span title="hiptato" lang="el">ιπτατο</span>) upwards. The +details of this magical feat are +given variously elsewhere.<a name="FNanchor_71"></a><a + href="#Footnote_71"><sup>[71]</sup></a></p> +<p>The only point of real interest is a vague reference to Simonian +literature (VI. xvi), in a passage which runs as follows:</p> +<div class="blkquot"> +<p>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.<a name="FNanchor_72"></a><a href="#Footnote_72"><sup>[72]</sup></a></p> +</div> +<p>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.<a name="FNanchor_73"></a><a + href="#Footnote_73"><sup>[73]</sup></a> 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 <i>Dictionary of Christian +Biography</i>.<a name="FNanchor_74"></a><a href="#Footnote_74"><sup>[74]</sup></a></p> +<p>The Greek <i>Acts of Peter and Paul</i> 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 hell-hounds who rush on Peter, +but the presentation of the blessed bread causes them to vanish.</p> +<p>In the <i>Acts of Nereus and Achilleus</i>,<a name="FNanchor_75"></a><a + href="#Footnote_75"><sup>[75]</sup></a> 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.</p> +<p>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.</p> +<p>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.</p> +<p>Dr. Salmon connects this with the story, told by Suetonius<a + name="FNanchor_76"></a><a href="#Footnote_76"><sup>[76]</sup></a> and +Dio +Chrysostom,<a name="FNanchor_77"></a><a href="#Footnote_77"><sup>[77]</sup></a> +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.</p> +<p>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.</p> +<br /> +<p style="font-weight: bold;">NOTES:</p> +<a name="Footnote_1"></a><a href="#FNanchor_1">[1]</a> +<div class="note"> +<p> Smith's <i>Dictionary of the Bible</i>, art. "Acts of the +Apostles."</p> +</div> +<a name="Footnote_2"></a><a href="#FNanchor_2">[2]</a> +<div class="note"> +<p> <i>Ibid.</i></p> +</div> +<a name="Footnote_3"></a><a href="#FNanchor_3">[3]</a> +<div class="note"> +<p> Lit. powers.</p> +</div> +<a name="Footnote_4"></a><a href="#FNanchor_4">[4]</a> +<div class="note"> +<p> The Romans.</p> +</div> +<a name="Footnote_5"></a><a href="#FNanchor_5">[5]</a> +<div class="note"> +<p> Claudius was the fourth of the Cæsars, and reigned from +A.D. 41-54.</p> +</div> +<a name="Footnote_6"></a><a href="#FNanchor_6">[6]</a> +<div class="note"> +<p> Lit., stood on a roof; an Eastern metaphor.</p> +</div> +<a name="Footnote_7"></a><a href="#FNanchor_7">[7]</a> +<div class="note"> +<p> The technical term for this transmigration, used by +Pythagoreans and others, is <span title="metangismos" lang="el">μεταγγισμος</span>, +the pouring of water +from one vessel (<span title="angos" lang="el">αγγος</span>) into +another.</p> +</div> +<a name="Footnote_8"></a><a href="#FNanchor_8">[8]</a> +<div class="note"> +<p> This famous lyric poet, whose name was Tisias, and +honorific title Stesichorus, was born about the middle of the seventh +century B.C., in Sicily. The story of his being deprived of sight by +Castor and Pollux for defaming their sister Helen is mentioned by many +classical writers. The most familiar quotation is the Horatian (<i>Ep.</i> +xvii. 42-44): +</p> +<div class="poem"> +<div class="stanza"><span>Infamis Helenæ Castor offensus vicem<br /> +</span><span>Fraterque magni Castoris victi prece.<br /> +</span><span>Adempta vati redidere lumina.<br /> +</span></div> +</div> +</div> +<a name="Footnote_9"></a><a href="#FNanchor_9">[9]</a> +<div class="note"> +<p> That is to say, the heretics.</p> +</div> +<a name="Footnote_10"></a><a href="#FNanchor_10">[10]</a> +<div class="note"> +<p> In a preceding part of the book against the "Magicians."</p> +</div> +<a name="Footnote_11"></a><a href="#FNanchor_11">[11]</a> +<div class="note"> +<p> <i>Deuteronomy</i>, iv. 24.</p> +</div> +<a name="Footnote_12"></a><a href="#FNanchor_12">[12]</a> +<div class="note"> +<p> Heracleitus of Ephesus flourished about the end of the +sixth century B.C. He was named the obscure from the difficulty of his +writings.</p> +</div> +<a name="Footnote_13"></a><a href="#FNanchor_13">[13]</a> +<div class="note"> +<p> I put the few direct quotations we have from Simon in +italics.</p> +</div> +<a name="Footnote_14"></a><a href="#FNanchor_14">[14]</a> +<div class="note"> +<p> <i>Isaiah</i>, v. 7.</p> +</div> +<a name="Footnote_15"></a><a href="#FNanchor_15">[15]</a> +<div class="note"> +<p> <i>I Peter</i>, i. 24.</p> +</div> +<a name="Footnote_16"></a><a href="#FNanchor_16">[16]</a> +<div class="note"> +<p> Empedocles of Agrigentum, in Sicily, flourished about B.C. +444.</p> +</div> +<a name="Footnote_17"></a><a href="#FNanchor_17">[17]</a> +<div class="note"> +<p> <span title="phronaesis" lang="el">φρονησις</span>, consciousness?</p> +</div> +<a name="Footnote_18"></a><a href="#FNanchor_18">[18]</a> +<div class="note"> +<p> Syzygies.</p> +</div> +<a name="Footnote_19"></a><a href="#FNanchor_19">[19]</a> +<div class="note"> +<p> <i>Isaiah</i>, i. 2.</p> +</div> +<a name="Footnote_20"></a><a href="#FNanchor_20">[20]</a> +<div class="note"> +<p> <i>I Corinth.</i>, xi. 32.</p> +</div> +<a name="Footnote_21"></a><a href="#FNanchor_21">[21]</a> +<div class="note"> +<p> <span title="to maeketi ginomenon" lang="el">το μηκετι γινομενον</span>.</p> +</div> +<a name="Footnote_22"></a><a href="#FNanchor_22">[22]</a> +<div class="note"> +<p> See <i>Jeremiah</i>, i. 5.</p> +</div> +<a name="Footnote_23"></a><a href="#FNanchor_23">[23]</a> +<div class="note"> +<p> <i>Genesis</i>, ii, 10.</p> +</div> +<a name="Footnote_24"></a><a href="#FNanchor_24">[24]</a> +<div class="note"> +<p> Veins and arteries are said not to have been distinguished +by ancient physiologists.</p> +</div> +<a name="Footnote_25"></a><a href="#FNanchor_25">[25]</a> +<div class="note"> +<p> A lacuna unfortunately occurs here in the text. The +missing words probably identified "that which is commonly called by +everyone the navel" with the umbilical cord.</p> +</div> +<a name="Footnote_26"></a><a href="#FNanchor_26">[26]</a> +<div class="note"> +<p> This is omitted by Miller in the first Oxford edition.</p> +</div> +<a name="Footnote_27"></a><a href="#FNanchor_27">[27]</a> +<div class="note"> +<p> <i>Odyssey</i>, x. 304, <i>seqq.</i></p> +</div> +<a name="Footnote_28"></a><a href="#FNanchor_28">[28]</a> +<div class="note"> +<p> <span title="logos" lang="el">λογος</span>.</p> +</div> +<a name="Footnote_29"></a><a href="#FNanchor_29">[29]</a> +<div class="note"> +<p> Cf. <i>Isaiah</i>, ii. 4.</p> +</div> +<a name="Footnote_30"></a><a href="#FNanchor_30">[30]</a> +<div class="note"> +<p> Cf. <i>Luke</i>, iii. 9.</p> +</div> +<a name="Footnote_31"></a><a href="#FNanchor_31">[31]</a> +<div class="note"> +<p> Or adorning.</p> +</div> +<a name="Footnote_32"></a><a href="#FNanchor_32">[32]</a> +<div class="note"> +<p> <i>Genesis</i>, iii. 24.</p> +</div> +<a name="Footnote_33"></a><a href="#FNanchor_33">[33]</a> +<div class="note"> +<p> <span title="logos" lang="el">λογος</span>; also reason.</p> +</div> +<a name="Footnote_34"></a><a href="#FNanchor_34">[34]</a> +<div class="note"> +<p> <span title="antistoichountes" lang="el">αντιστοιχοντες</span>; +used in Xenophon (<i>Ana.</i> v. 4, +12) of two bands of dancers facing each other in rows or pairs.</p> +</div> +<a name="Footnote_35"></a><a href="#FNanchor_35">[35]</a> +<div class="note"> +<p> He who has stood, stands and will stand.</p> +</div> +<a name="Footnote_36"></a><a href="#FNanchor_36">[36]</a> +<div class="note"> +<p> Thought.</p> +</div> +<a name="Footnote_37"></a><a href="#FNanchor_37">[37]</a> +<div class="note"> +<p> The Middle Distance.</p> +</div> +<a name="Footnote_38"></a><a href="#FNanchor_38">[38]</a> +<div class="note"> +<p> There is a lacuna in the text here.</p> +</div> +<a name="Footnote_39"></a><a href="#FNanchor_39">[39]</a> +<div class="note"> +<p> <span title="dia taes idias epignoseos" lang="el">δια της ιδιας +επιγνωσεως</span>.</p> +</div> +<a name="Footnote_40"></a><a href="#FNanchor_40">[40]</a> +<div class="note"> +<p> Undergo the passion.</p> +</div> +<a name="Footnote_41"></a><a href="#FNanchor_41">[41]</a> +<div class="note"> +<p> <span title="paredrous" lang="el">παρεδρους</span> C.W. King calls +these "Assessors." +(<i>The Gnostics and their Remains</i>, p. 70.)</p> +</div> +<a name="Footnote_42"></a><a href="#FNanchor_42">[42]</a> +<div class="note"> +<p> This is presumably meant for a grim patristic joke.</p> +</div> +<a name="Footnote_43"></a><a href="#FNanchor_43">[43]</a> +<div class="note"> +<p> A medicinal drug used by the ancients, especially as a +specific against madness.</p> +</div> +<a name="Footnote_44"></a><a href="#FNanchor_44">[44]</a> +<div class="note"> +<p> The conducting of souls to or from the invisible world.</p> +</div> +<a name="Footnote_45"></a><a href="#FNanchor_45">[45]</a> +<div class="note"> +<p> <span title="prounikos: prouneikos" lang="el">προυνικος: προυνεικς</span> +is one who bears burdens, a +carrier; in a bad sense it means lewd.</p> +</div> +<a name="Footnote_46"></a><a href="#FNanchor_46">[46]</a> +<div class="note"> +<p> Or the conception (of the mind).</p> +</div> +<a name="Footnote_47"></a><a href="#FNanchor_47">[47]</a> +<div class="note"> +<p> Cf. 1 <i>Thess</i>., v. 8.</p> +</div> +<a name="Footnote_48"></a><a href="#FNanchor_48">[48]</a> +<div class="note"> +<p> A famous actor and mime writer who flourished in the time +of Augustus (circa A.D. 7); there are extant some doubtful fragments of +Philistion containing moral sentiments from the comic poets.</p> +</div> +<a name="Footnote_49"></a><a href="#FNanchor_49">[49]</a> +<div class="note"> +<p> <span title="plaeroma" lang="el">πληρωμα</span></p> +</div> +<a name="Footnote_50"></a><a href="#FNanchor_50">[50]</a> +<div class="note"> +<p> Scripture.</p> +</div> +<a name="Footnote_51"></a><a href="#FNanchor_51">[51]</a> +<div class="note"> +<p> <i>Matth.</i>, v. 17.</p> +</div> +<a name="Footnote_52"></a><a href="#FNanchor_52">[52]</a> +<div class="note"> +<p> <i>John</i>, v. 46, 47.</p> +</div> +<a name="Footnote_53"></a><a href="#FNanchor_53">[53]</a> +<div class="note"> +<p> <i>Matth.</i>, xix. 10-12.</p> +</div> +<a name="Footnote_54"></a><a href="#FNanchor_54">[54]</a> +<div class="note"> +<p> <i>Matth.</i>, xix. 6.</p> +</div> +<a name="Footnote_55"></a><a href="#FNanchor_55">[55]</a> +<div class="note"> +<p> <span title="archae" lang="el">αρχη</span> the same word is +translated "dominion" +when applied to the aeons of Simon.</p> +</div> +<a name="Footnote_56"></a><a href="#FNanchor_56">[56]</a> +<div class="note"> +<p> <i>Genesis</i>, i. 1.</p> +</div> +<a name="Footnote_57"></a><a href="#FNanchor_57">[57]</a> +<div class="note"> +<p> <i>Matth.</i>, xi. 25.</p> +</div> +<a name="Footnote_58"></a><a href="#FNanchor_58">[58]</a> +<div class="note"> +<p> "The all-evil Daemon, the avenger of men," of the +Prologue.</p> +</div> +<a name="Footnote_59"></a><a href="#FNanchor_59">[59]</a> +<div class="note"> +<p> Mythologies.</p> +</div> +<a name="Footnote_60"></a><a href="#FNanchor_60">[60]</a> +<div class="note"> +<p> "Rootage," rather, to coin a word. <span title="rizoma" lang="el">ριζωμα</span> +must be +distinguished from <span title="riza" lang="el">ριζα</span>, a root, +the word used a few sentences +later.</p> +</div> +<a name="Footnote_61"></a><a href="#FNanchor_61">[61]</a> +<div class="note"> +<p> <i>Dictionary of Christian Biography</i> (Ed. Smith and Wace), +art. "Clementine Literature," I. 575.</p> +</div> +<a name="Footnote_62"></a><a href="#FNanchor_62">[62]</a> +<div class="note"> +<p> <i>Dictionary of Sects, Heresies</i>, etc. (Ed. Blunt), art. +"Ebionites."</p> +</div> +<a name="Footnote_63"></a><a href="#FNanchor_63">[63]</a> +<div class="note"> +<p> The two accounts are combined in the following digest, and +in the references H. stands for the <i>Homiles</i> and R. for the +<i>Recognitions</i>.</p> +</div> +<a name="Footnote_64"></a><a href="#FNanchor_64">[64]</a> +<div class="note"> +<p> Some twenty-three miles.</p> +</div> +<a name="Footnote_65"></a><a href="#FNanchor_65">[65]</a> +<div class="note"> +<p> We have little information of the Hemero-baptists, or +Day-baptists. They are said to have been a sect of the Jews and to have +been so called for daily performing certain ceremonial ablutions +(Epiph., <i>Contra Hær.</i>, I. 17). It is conjectured that they +were a sect +of the Pharisees who agreed with the Sadducees in denying the +resurrection. <i>The Apostolic Constitutions</i> (VI. vii) tell us of +the +Hemero-baptists, that "unless they wash themselves every day they do +not +eat, nor will they use a bed, dish, bowl, cup, or seat, unless they +have +purified it with water."</p> +</div> +<a name="Footnote_66"></a><a href="#FNanchor_66">[66]</a> +<div class="note"> +<p> <span title="kata ton taes suzugias logon." lang="el">κατα τον της +συζυγιας λογον.</span></p> +</div> +<a name="Footnote_67"></a><a href="#FNanchor_67">[67]</a> +<div class="note"> +<p> This has led to the conjecture that the translation was +made from the false reading Selene instead of Helene, while Bauer has +used it to support his theory that Justin and those who have followed +him confused the Phoenician worship of solar and lunar divinities of +similar names with the worship of Simon and Helen.</p> +</div> +<a name="Footnote_68"></a><a href="#FNanchor_68">[68]</a> +<div class="note"> +<p> This is not to be confused with the Dositheus of Origen, +who claimed to be a Christ, says Matter (<i>Histoire Critique du +Gnosticisme</i>, Tom. i. p. 218, n. 1st. ed., 1828).</p> +</div> +<a name="Footnote_69"></a><a href="#FNanchor_69">[69]</a> +<div class="note"> +<p> An elemental.</p> +</div> +<a name="Footnote_70"></a><a href="#FNanchor_70">[70]</a> +<div class="note"> +<p> <span title="pataer en aporraetois" lang="el">πατηρ εν απορρητοις</span>.</p> +</div> +<a name="Footnote_71"></a><a href="#FNanchor_71">[71]</a> +<div class="note"> +<p> Hegesippus (<i>De Bello Judaico</i>, iii. 2), Abdias (<i>Hist.</i>, +i, towards the end), and Maximus Taurinensis (<i>Patr. VI. Synodi ad +Imp. +Constant.</i>, Act. 18), say that Simon flew like Icarus; whereas in +Arnobius (<i>Contra Gentes</i>, ii) and the Arabic Preface to Council +of +Nicæa there is talk of a chariot of fire, or a car that he had +constructed.</p> +</div> +<a name="Footnote_72"></a><a href="#FNanchor_72">[72]</a> +<div class="note"> +<p> Cotelerius in a note (i. 347, 348) refers the reader to +the passages in the <i>Recognitions</i> and in Jerome's <i>Commentary +on +Matthew</i>, which I have already quoted. He also says that the author +of +the book, <i>De Divinis Nominibus</i> (C. 6), speaks of "the +controversial +sentences of Simon" (<span title="Simonos antirraetikoi logoi" lang="el">Σιμωνος +αντιρρητικοι λογοι</span>). The author +is the Pseudo-Dionysius the Areopagite, and I shall quote later on some +of these sentences, though from a very uncertain source. Cotelerius +also +refers to the Arabic Preface to the Nicaean Council. The text referred +to will be found in the Latin translation of Abrahamus Echellensis, +given in Labbé's <i>Concilia (Sacrorum Conciliorum Nova +Collectio</i>, edd. +Phil. Labbæus et Gabr. Cossartius, S.J., Florentiæ, 1759, +Tom. ii, p. +1057, col. 1), and runs as follows: +</p> +<div class="blkquot">"Those traitors (the Simonians) fabricated for +themselves a gospel, which they divided into four books, and called it +the 'Book of the Four Angles and Points of the World.' All pursue magic +zealously, and defend it, wearing red and rose-coloured threads round +the neck in sign of a compact and treaty entered into with the devil +their seducer."</div> +<p> +As to the books of the followers of Cleobius we have no further +information.</p> +</div> +<a name="Footnote_73"></a><a href="#FNanchor_73">[73]</a> +<div class="note"> +<p> A.D. 54-68.</p> +</div> +<a name="Footnote_74"></a><a href="#FNanchor_74">[74]</a> +<div class="note"> +<p> Art. "Simon Magus," Vol. IV. p. 686.</p> +</div> +<a name="Footnote_75"></a><a href="#FNanchor_75">[75]</a> +<div class="note"> +<p> Bolland, <i>Acta SS.</i> May iii. 9.</p> +</div> +<a name="Footnote_76"></a><a href="#FNanchor_76">[76]</a> +<div class="note"> +<p> vi. 12.</p> +</div> +<a name="Footnote_77"></a><a href="#FNanchor_77">[77]</a> +<div class="note"> +<p> <i>Orat.</i> xxi. 9.</p> +</div> +<hr style="width: 65%;" /> +<a name="PART_II"></a> +<h2>PART II.</h2> +<h2>A REVIEW OF AUTHORITIES.</h2> +<br /> +<p>The student will at once perceive that though the Simon of the <i>Acts</i> +and the Simon of the fathers both retain the two features of the +possession of magical power and of collision with Peter, the tone of +the +narratives is entirely different. Though the apostles are naturally +shown as rejecting with indignation the pecuniary offer of the +thaumaturge, they display no hate for his personality, whereas the +fathers depict him as the vilest of impostors and charlatans and hold +him up to universal execration. The incident of Simon's offering money +to Peter is admittedly taken by the fathers from this account, and +therefore their repetition in no way corroborates the story. Hence its +authenticity rests entirely with the writer of the <i>Acts</i>, for +Justin, +who was a native of Samaria, does not mention it. As the <i>Acts</i> +are not +quoted from prior to A.D. 177, and their writer is only traditionally +claimed to be Luke, we may safely consider ourselves in the domain of +legend and not of history.</p> +<p>The same may be said of all the incidents of Simon's career; they +pertain to the region of fable and probably owe their creation to the +Patristic and Simonian controversies of later ages.</p> +<p>The Simon of Justin gives us the birthplace of Simon as at Gitta, +and +the rest of the fathers follow suit with variation of the name. Gitta, +Gittha, Gittoi, Gitthoi, Gitto, Gitton, Gitteh, so run the variants. +This, however, is a matter of no great importance, and the little burg +is said to-day to be called Gitthoï.<a name="FNanchor_78"></a><a + href="#Footnote_78"><sup>[78]</sup></a></p> +<p>The statement of Justin as to the statue of Simon at Rome with the +inscription "SIMONI DEO SANCTO" has been called in question by every +scholar since the discovery in 1574 of a large marble fragment in the +island of the Tiber bearing the inscription "SEMONI SANCO DEO FIDIO," a +Sabine God. A few, however, think that Justin could not have made so +glaring a mistake in writing to the Romans, and that if it were a +mistake Irenæus would not have copied it. The coincidence, +however, is +too striking to bear any other interpretation than that perhaps some +ignorant controversialist had endeavoured to give the legend a +historical appearance, and that Justin had lent a too ready ear to him. +It is also to be noticed that Justin tells us that nearly all the +Samaritans were Simonians.</p> +<p>We next come to the Simon of Irenæus which, owing to many +similarities, +is supposed by scholars to have been taken from Justin's account, if +not +from the <i>Apology</i>, at any rate from Justin's lost work on +heresies +which he speaks of in the <i>Apology</i>. Or it may be that both +borrowed +from some common source now lost to us.</p> +<p>The story of Helen is here for the first time given. Whether or not +there was a Helen we shall probably never know. The "lost sheep" was a +necessity of every Gnostic system, which taught the descent of the soul +into matter. By whatever name called, whether Sophia, Acamôth, +Prunîcus, +Barbêlo, the glyph of the Magdalene, out of whom seven devils are +cast, +has yet to be understood, and the mystery of the Christ and the seven +aeons, churches or assemblies (<i>ecclesiæ</i>), in every man +will not be +without significance to every student of Theosophy. These data are +common to all Gnostic aeonology.</p> +<p>If it is argued that Simon was the first inventor of this aeonology, +it +is astonishing that his name and that of Helen should not have had some +recognition in the succeeding systems. If, on the contrary, it is +maintained that he used existing materials for his system, and +explained +away his improper connection with Helen by an adaptation of the +Sophia-mythos, it is difficult to understand how such a palpable +absurdity could have gained any credence among such cultured adherents +as the Simonians evidently were. In either case the Gnostic tradition +is +shown to be pre-Christian. Every initiated Gnostic, however, must have +known that the mythos referred to the World-Soul in the Cosmos and the +Soul in man.</p> +<p>The accounts of the <i>Acts</i> and of Justin and Irenæus are +so confusing +that it has been supposed that two Simons are referred to.<a + name="FNanchor_79"></a><a href="#Footnote_79"><sup>[79]</sup></a> For +if he +claimed to be a reïncarnation of Jesus, appearing in Jerusalem as +the +Son, he could not have been contemporary with the apostles. It follows, +therefore, that either he made no such claim; or if he made the claim, +Justin and Irenæus had such vague information that they confused +him +with the Simon of the <i>Acts</i>; or that the supposition is not +well-founded, and Simon was simply inculcating the esoteric doctrine of +the various manifestations or descents of one and the same Christ +principle.</p> +<p>The Simon of Tertullian again is clearly taken from Irenæus, +as the +critics are agreed. "Tertullian evidently knows no more than he read in +Irenæus," says Dr. Salmon.<a name="FNanchor_80"></a><a + href="#Footnote_80"><sup>[80]</sup></a></p> +<p>It is only when we come to the Simon of the <i>Philosophumena</i> +that we +feel on any safe ground. The prior part of it is especially precious on +account of the quotations from <i>The Great Revelation</i> (<span + title="hae + +megalae apophasis" lang="el">η μεγαλη αποφασις</span>) +which we hear of from no other source. The author of +<i>Philosophumena</i>, whoever he was, evidently had access to some of +the +writings of the Simonians, and here at last we have arrived at any +thing +of real value in our rubbish heap.</p> +<p>It was not until the year 1842 that Minoides Mynas brought to Paris +from +Mount Athos, on his return from a commission given him by the French +Government, a fourteenth-century MS. in a mutilated condition. This was +the MS. of our <i>Philosophumena</i> which is supposed to have been +the work +of Hippolytus. The authorship, however, is still uncertain, as will +appear by what will be said about the Simon of Epiphanius and Philaster.</p> +<p>The latter part of the section on Simon in the <i>Philosophumena</i> +is not +so important, and is undoubtedly taken from Irenæus or from the +anti-heretical treatise of Justin, or from the source from which both +these fathers drew. The account of the death of Simon, however, shows +that the author was not Hippolytus from whose lost work Epiphanius and +Philaster are proved by Lipsius to have taken their accounts.</p> +<p>The Simon of Origen gives us no new information, except as to the +small +number of the Simonians. But like other data in his controversial +writings against the Gnostic philosopher Celsus we can place little +reliance on his statement, for Eusebius Pamphyli writing in A.D. 324-5, +a century afterwards, speaks of the Simonians as still considerable in +numbers.<a name="FNanchor_81"></a><a href="#Footnote_81"><sup>[81]</sup></a></p> +<p>The Simon of Epiphanius and Philaster leads us to speak of a +remarkable +feat of scholarship performed by R.A. Lipsius,<a name="FNanchor_82"></a><a + href="#Footnote_82"><sup>[82]</sup></a> the learned professor +of divinity in the university of Jena. From their accounts he has +reconstructed to some extent a lost work of Hippolytus against heresies +of which a description was given by Photius. This treatise was founded +on certain discourses of Irenæus. By comparing Philaster, +Epiphanius, +and the Pseudo-Tertullian, he recovers Hippolytus, and by comparing his +restored Hippolytus with Irenæus he infers a common authority, +probably +the lost work of Justin Martyr, or, may we suggest, as remarked above, +the work from which Justin got his information.<a name="FNanchor_83"></a><a + href="#Footnote_83"><sup>[83]</sup></a></p> +<p>The Simon of Theodoret differs from that of his predecessor only in +one +or two important details of the aeonology, a fact that has presumably +led Matter to suppose that he has introduced some later Gnostic ideas +or confused the teachings of the later Simonians with those of +Simon.<a name="FNanchor_84"></a><a href="#Footnote_84"><sup>[84]</sup></a></p> +<p>The Simon of the legends is so entirely outside any historical +criticism, and the stories gleaned from the <i>Homilies</i> and +<i>Recognitions</i> are so evidently fabrications—most probably added +to the +doctrinal narrative at a later date—and so obviously the stock-in-trade +legends of magic, that not a solitary scholar supports their +authenticity. Probably one of the reasons for this is the strong +Ebionism of the narratives, which is by no means palatable to the +orthodox taste. In this connection the following table of the Ebionite +scheme of emanation may be of interest:<br /> +</p> +<p><br /> +</p> +<table summary="God: The One Being, the Principle of all things." + style="margin-left: auto; margin-right: auto; text-align: left; width: 602px; height: 568px;" + border="0" cellpadding="0" cellspacing="0"> + <tbody> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">GOD.<br /> +(The One Being, The principles of all things.)<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">SPIRIT.<br /> +|<br /> +|<br /> +|<br /> + </td> + <td style="vertical-align: top; text-align: center;">MATTER<br /> +The Four elements.<br /> +(This mixture produces)<br /> +|<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">THE SON.<br /> +(The Leader of the future cycle.)<br /> +|<br /> + </td> + <td style="vertical-align: top; text-align: center;">THE DEVIL.<br /> +(The leader of the present cycle.)<br /> +|<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">GREAT THINGS.<br /> +(Heaven, light, life, etc.)<br /> +|<br /> + </td> + <td style="vertical-align: top; text-align: center;">LITTLE +THINGS.<br /> +(Earth, fire, death, etc.)<br /> +|<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">ADAM.<br /> +(Truth.)<br /> + </td> + <td style="vertical-align: top; text-align: center;">EVE.<br /> +(Error.)<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">|<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">MAN.<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">(The +Union of Spirit and Body, of Truth and Error.)<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">|<br /> + </td> + <td style="vertical-align: top; text-align: center;">|<br /> + </td> + </tr> + <tr> + <td style="vertical-align: top; text-align: center;">INFERIOR MEN.<br /> +Ishmael.<br /> +Esau.<br /> +Aaron.<br /> +John the Baptist.<br /> +Antichrist.<br /> + </td> + <td style="vertical-align: top; text-align: center;">SUPERIOR MEN.<br /> +Isaac.<br /> +Jacob.<br /> +Moses.<br /> +Jesus.<br /> +Christ.<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">|<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">GOD.<br /> + </td> + </tr> + <tr align="center"> + <td colspan="2" rowspan="1" style="vertical-align: top;">(Completion, +rest.)<a href="#Footnote_85"><sup>85</sup></a><a name="FNanchor_85"></a></td> + </tr> + </tbody> +</table> +<br /> +<p>There remains but to mention the curious theory of Bauer and the +Tubingen school. It is now established by recent theological criticism +that the Clementine writings were the work of some member or members of +the Elkesaites, a sect of the Ebionites, and that they were written at +Rome somewhere in the third century. The Elkessæans or Elkesaites +founded their creed on a book called <i>Elkesai</i>, which purported +to be an +angelic revelation and which was remarkable for its hostility to the +apostle Paul. As the <i>Recognitions</i> contain much anti-Paulinism, +Bauer +and his school not only pointed out the Ebionite source of the +Clementine literature, but also put forward the theory that whenever +Simon Magus is mentioned Paul is intended; and that the narrative of +the +<i>Acts</i> and the legends simply tell the tale of the jealousy of the +elder +apostles to Paul, and their attempt to keep him from the fullest +enjoyment of apostolic privileges. But the latest scholarship shakes +its +head gravely at the theory, and however bitter controversialists the +anti-Paulinists may have been, it is not likely that they would have +gone so far out of their way to vent their feelings in so grotesque a +fashion.</p> +<p>In conclusion of this Part let us take a general review of our +authorities with regard to the life of Simon and the immoral practices +attributed to his followers, including a few words of notice on the +lost +Simonian literature, and reserving the explanation of his system and +some notice of magical practices for Part III.</p> +<p>I have distinguished the Simon of the fathers from the Simon of the +legends, as to biography, "by convention" and not "by nature," as the +Simonians would say, for the one and the other is equally on a mythical +basis. It is easy to understand that the rejection of the Simon of the +legends is a logical necessity for those who have to repudiate the +Ebionite Clementines. Admit the authenticity of the narrative as +regards +Simon, and the authenticity of the other incidents about John the +Baptist and Peter would have to be acknowledged; but this would never +do, so Simon escapes from the clutches of his orthodox opponents as far +as this count is concerned.</p> +<p>But the biographical incidents in the fathers are of a similar +nature +precisely to those in the Clementines, and their sources of information +are so vague and unreliable, and at such a distance from the time of +their supposed occurrence, that we have every reason to place them in +the same category with the Clementine legends. Therefore, whether we +reject the evidence or accept it, we must reject both accounts or +accept +both. To reject the one and accept the other is a prejudice that a +partisan may be guilty of, but a position which no unbiassed enquirer +can with justice take up.</p> +<p>The legends, however, may find some excuse when it is remembered +that +they were current in a period when the metal of religious controversy +was glowing at white heat. Orthodox Christians had their ears still +tingling with the echoing of countless accusations of the foulest +nature +to which they had been subjected. Not a crime that was known or could +be +imagined that had not been brought against them; they naturally, +therefore, returned the compliment when they could do so with safety, +and though in these more peaceful and tolerant days much as we may +regret the flinging backwards and forwards of such vile accusations, we +may still find some excuse for it in the passionate enthusiasm of the +times, always, however, remembering that the readiest in accusation and +in putting the worst construction on the actions of others, is +generally +one who unconsciously brings a public accusation against his own lower +nature.</p> +<p>This has been well noticed by Matter, who writes as follows:</p> +<div class="blkquot"> +<p>"There is nothing so impure," says Eusebius, "and one cannot imagine +anything so criminal, but the sect of the Simonians goes far beyond it."<a + name="FNanchor_86"></a><a href="#Footnote_86"><sup>[86]</sup></a></p> +<p> The bolt of Eusebius is strong; it is even too strong; for one can +imagine nothing that goes beyond the excess of criminality; and +Eusebius, belonging to a community who were just escaping from +punishments into which accusations no less grave had caused them to be +dragged, should not perhaps have allowed himself to speak as he does. +But man is made thus; he pursues when he ceases to be pursued.<a + name="FNanchor_87"></a><a href="#Footnote_87"><sup>[87]</sup></a></p> +</div> +<p>All societies that have secret rites and a public position, as was +the +case with all the early communities of Christians and Gnostics, have +had +like accusations brought against them. The communities of the Simonians +and Christians may or may not have been impure, it is now impossible to +pronounce a positive opinion. The important point to notice is that the +accusations being identical and the evidence or want of evidence the +same, condemnation or acquittal must be meted out to both; and that if +one is condemned and the other acquitted, the judgment will stand +condemned as biassed, and therefore be set aside by those who prefer +truth to prejudice.</p> +<p>So eager were the fathers to discredit Simon that they contradict +themselves in the most flagrant fashion on many important points. On +the +one hand we hear that Samaria received the seed of the Word from the +apostles and Simon in despair had to flee, on the other hand Justin, a +native of Samaria, tells us, a century after this supposed event, that +nearly all the Samaritans are Simonians. The accounts of Simon's death +again are contradictory; if Simon perished so miserably at Rome, it is +the reverse of probable that the Romans would have set up a statue in +his honour. But, indeed, it is a somewhat thankless task to criticize +such manifest inventions; we know the source of their inspiration, and +we know the fertility of the religious imagination, especially in +matters of controversy, and this is a sufficient sieve wherewith to +sift +them out of our heap.</p> +<p>I must now say a few words on Simonian literature of which the only +geniune specimens we can in any way be certain are the quotations from +the <i>Apophasis</i> of Simon in the text of the <i>Philosophumena</i>.</p> +<p>That there was a body of Simonian scriptures is undoubtedly true, as +may +be seen from the passages we have quoted from the <i>Recognitions</i>, +Jerome, Pseudo-Dionysius and the Arabic Preface to the Nicaean Council, +and for some time I was in hopes of being able to collect at least some +scattered fragments of these works, but they have all unfortunately +shared the fate of much else of value that the ignorance and fear of +orthodoxy has committed to the flames. We know at any rate that there +was a book called <i>The Four Quarters of the World</i>, just as the +four +orthodox gospels are dedicated to the signs of the four quarters in the +old MSS., and that a collection of sentences or controversial replies +of +Simon were also held in repute by Simonians and were highly distasteful +to their opponents. Matter<a name="FNanchor_88"></a><a + href="#Footnote_88"><sup>[88]</sup></a> and Amélineau<a + name="FNanchor_89"></a><a href="#Footnote_89"><sup>[89]</sup></a> +speak of a book by the +disciples of Simon called <i>De la Prédication de S. Paul</i>, +but neither +from their references nor elsewhere can I find out any further +information. In Migne's <i>Encyclopédie Théologique</i>,<a + name="FNanchor_90"></a><a href="#Footnote_90"><sup>[90]</sup></a> +also, a +reference is given to M. Miller (<i>Catalogue des Manuscripts Grecs de +l'Escurial</i>, p. 112), who is said to mention a Greek MS. on the +subject +of Simon ("un écrit en grec relatif à Simon"). But I +cannot find this +catalogue in the British Museum, nor can I discover any other mention +of +this MS. in any other author.</p> +<p>At last I thought that I had discovered something of real value in +Grabe's <i>Spicilegium</i>, purporting to be gleanings of fragments +from the +heretics of the first three centuries A.D.,<a name="FNanchor_91"></a><a + href="#Footnote_91"><sup>[91]</sup></a> but the date of the +authority is too late to be of much value. Grabe refers to the +unsatisfactory references I have already given and, to show the nature +of these books, according to the opinion of the unknown author or +authors of the <i>Apostolic Constitutions</i> (Grabe calls him the +"collector," and for some reason best known to himself places him in +the +fourth century<a name="FNanchor_92"></a><a href="#Footnote_92"><sup>[92]</sup></a>), +quotes the following passage from their legendary +pages.</p> +<p>"Such were the doings of these people with names of ill-omen +slandering +the creation and marriage, providence, child-bearing, the Law and the +Prophets; setting down foreign names of Angels, as indeed they +themselves say, but in reality, of Daemons, who answer back to them +from +below."</p> +<p>It is only when Grabe refers to the Simonian <i>Antirrhêtikoi +Logoi</i>, +mentioned by the Pseudo-Dionysius, which he calls "vesani Simonis +Refutatorii Sermones," that we get any new information.</p> +<p>A certain Syrian bishop, Moses Barcephas, writing in the tenth +century,<a name="FNanchor_93"></a><a href="#Footnote_93"><sup>[93]</sup></a> +professes to preserve some of these controversial retorts +of Simon, which the pious Grabe—to keep this venom, as he calls it, +apart from the orthodox refutation—has printed in italics. The +following is the translation of these italicized passages:</p> +<p>"God willed that Adam should not eat of that tree; but he did eat; +he, +therefore, did not remain as God willed him to remain: it results, +therefore, that the maker of Adam was impotent."</p> +<p>"God willed that Adam should remain in Paradise; but he of his own +disgraceful act fell from thence: therefore the God that made Adam was +impotent, inasmuch as he was unable of his own will to keep him in +Paradise."</p> +<p>"(For) he interdicted (he said) Adam from the tree of the knowledge +of +good and evil, by tasting which he would have had power to judge +between +good and evil, and to avoid this, and follow after that."</p> +<p>"But (said he) had not that maker of Adam forbidden him to eat of +that +tree, he would in no way have undergone this judgment and this +punishment; for hence is evil here, in that he (Adam) had done contrary +to the bidding of God, for God had ordered him not to eat, and he had +eaten."</p> +<p>"Through envy (said he) he forbade Adam to taste of the tree of +life, so +that, of course, he should not be immortal."</p> +<p>"For what reason on earth (said he) did God curse the serpent? For +if +(he cursed him) as the one who caused the harm, why did he not restrain +him from so doing, that is, from seducing Adam? But if (he cursed him) +as one who had brought some advantage, in that he was the cause of +Adam's eating of that good tree, it needs must follow that he was +distinctly unrighteous and envious; lastly, if, although from neither +of +these reasons, he still cursed him, he (the maker of Adam) should most +certainly be accused of ignorance and folly."</p> +<p>Now although there seems no reason why the above contentions should +not +be considered as in substance the arguments employed by Simon against +his antagonists of the dead-letter, yet the tenth century is too late +to +warrant verbal accuracy, unless there may have been some Syrian +translation which escaped the hands of the destroyers. The above quoted +specimen of traditionary Simonian logic, however, is interesting, and +will, we believe, be found not altogether out of date in our own +times.<a name="FNanchor_94"></a><a href="#Footnote_94"><sup>[94]</sup></a></p> +<p>Finally, there is one further point that I have reserved for the end +of +this Part in order that my readers may constantly keep it in mind +during +the perusal of the Part which follows.</p> +<p>We must always remember that every single syllable we possess about +Simon comes from the hands of bitter opponents, from men who had no +mercy or toleration for the heretic. The heretic was accursed, +condemned +eternally by the very fact of his heresy; an emissary of Satan and the +natural enemy of God. There was no hope for him, no mercy for him; he +was irretrievably damned.<a name="FNanchor_95"></a><a + href="#Footnote_95"><sup>[95]</sup></a> The Simon of our authorities +has no +friend; no one to say a word in his favour; he is hounded down the +byways of "history" and the highways of tradition, and to crush him is +to do God service. One solitary ray of light beams forth in the +fragment +of his work called <i>The Great Revelation</i>, one solitary ray, that +will +illumine the garbled accounts of his doctrine, and speak to the +Theosophists of to-day in no uncertain tones that each may say:</p> +<div class="blkquot"> +<p>Methinks there is much reason in his sayings. If thou consider +rightly of the matter, [Simon] has had great wrong.<a name="FNanchor_96"></a><a + href="#Footnote_96"><sup>[96]</sup></a></p> +</div> +<p><br /> +<span style="font-weight: bold;">NOTES:</span></p> +<a name="Footnote_78"></a><a href="#FNanchor_78">[78]</a> +<div class="note"> +<p> M.E. Amélineau, "Essai sur le Gnosticisme Égyptien," +<i>Annales du Musée Guimet</i>, Tom. xvi. p. 28.</p> +</div> +<a name="Footnote_79"></a><a href="#FNanchor_79">[79]</a> +<div class="note"> +<p> Mosheim's <i>Institutes of Ecclesiastical History</i> (Trans. +etc., Murdock and Soames; ed. Stubbs 1863), Vol. I., p. 87, note, gives +the following list of those who have maintained the theory of two +Simons: Vitringa, <i>Observ. Sacrar.</i>, v. 12, § 9, p. 159, +C.A. Heumann, +<i>Acta Erudit. Lips.</i> for April, A.D. 1727, p. 179, and Is. de +Beausobre, +<i>Diss. sur l'Adamites</i>, pt. ii. subjoined to L'Enfants' <i>Histoire +de la +Guerre des Hussites</i>, i. 350, etc. Dr. Salmon also holds this theory.</p> +</div> +<a name="Footnote_80"></a><a href="#FNanchor_80">[80]</a> +<div class="note"> +<p> <i>Dict. Christ. Biog.</i>, art. "Helena," Vol. II, p. 880.</p> +</div> +<a name="Footnote_81"></a><a href="#FNanchor_81">[81]</a> +<div class="note"> +<p> <i>Hist. Eccles.</i>, ii. 13.</p> +</div> +<a name="Footnote_82"></a><a href="#FNanchor_82">[82]</a> +<div class="note"> +<p> <i>Quellenkritik des Epiphanios</i>.</p> +</div> +<a name="Footnote_83"></a><a href="#FNanchor_83">[83]</a> +<div class="note"> +<p> <i>Cf.</i> Dr. Salmon's art. "Hippolytus Romanus," <i>Dict. +Christ. Biog.</i>, iii. 93, 94.</p> +</div> +<a name="Footnote_84"></a><a href="#FNanchor_84">[84]</a> +<div class="note"> +<p> <i>Histoire Critique du Gnosticisme</i>, Tom. i. p. 197 (1st +ed. 1828).</p> +</div> +<a name="Footnote_85"></a><a href="#FNanchor_85">[85]</a> +<div class="note"> +<p> <i>Les Bibles, et les Initiateurs Religieux de l'Humanité</i>, +Louis Leblois, i. 144; from Uhlhorn, <i>Die Homilien und Recognitionen</i>, +p. 224.</p> +</div> +<a name="Footnote_86"></a><a href="#FNanchor_86">[86]</a> +<div class="note"> +<p> <i>Hist. Eccles.</i>, ii. 13.</p> +</div> +<a name="Footnote_87"></a><a href="#FNanchor_87">[87]</a> +<div class="note"> +<p> <i>Op. cit.</i>, i. 213.</p> +</div> +<a name="Footnote_88"></a><a href="#FNanchor_88">[88]</a> +<div class="note"> +<p> <i>Op. cit.</i>, ii. 217.</p> +</div> +<a name="Footnote_89"></a><a href="#FNanchor_89">[89]</a> +<div class="note"> +<p> <i>Op. cit.</i>, 32.</p> +</div> +<a name="Footnote_90"></a><a href="#FNanchor_90">[90]</a> +<div class="note"> +<p> Tom. xxiii, "Dictionnaire des Apocryphes," Vol. II., +Index, pp. lxviii, lxix.</p> +</div> +<a name="Footnote_91"></a><a href="#FNanchor_91">[91]</a> +<div class="note"> +<p> <i>Spicilegium SS. Patrum ut et Haereticorum Sæculorum post +Christum natum, I, II et III</i>; Johannes Ernestus Grabius; +Oxoniæ, 1714, +ed. alt., Vol. I., pp. 305-312.</p> +</div> +<a name="Footnote_92"></a><a href="#FNanchor_92">[92]</a> +<div class="note"> +<p> P. 306.</p> +</div> +<a name="Footnote_93"></a><a href="#FNanchor_93">[93]</a> +<div class="note"> +<p> <i>Comment. de Paradiso</i>, c. i., pp. 200, <i>et seqq.</i>, +editionis Antverpiensis, anno 1567, in 8vo.</p> +</div> +<a name="Footnote_94"></a><a href="#FNanchor_94">[94]</a> +<div class="note"> +<p> Grabe is also interesting for a somewhat wild speculation +which he quotes from a British Divine (apud Usserium in <i>Antiquitatibus +Eccles. Britannicae</i>), that the tonsure of the monks was taken from +the +Simonians. (Grabe, <i>op. cit.</i>, p, 697.)</p> +</div> +<a name="Footnote_95"></a><a href="#FNanchor_95">[95]</a> +<div class="note"> +<p> In the epistle of St. Ignatius <i>Ad Trallianos</i> (§ 11), +Simon is called "the first-born Son of the Devil" (<span + title="prototokon + +Diabolou huion" lang="el">πρωτοτοκον +διαβολου +υιον</span>); and St. Polycarp seems to refer to Simon in the +following passage in his Epistle <i>Ad Philipp.</i> (§ 7): +</p> +<p>"Everyone who shall not confess that Jesus Christ has come in the +flesh, +is antichrist, and who shall not confess the martyrdom of the cross, is +of the Devil; and he who translates the words of the Lord according to +his own desires, and says there is neither resurrection nor judgment, +he +is <i>the first-born of Satan</i>."</p> +</div> +<hr style="width: 65%;" /> +<a name="PART_III"></a> +<h2>PART III.</h2> +<h2>THE THEOSOPHY OF SIMON.</h2> +<br /> +<p>In treating of eschatology and the beginning of things the human +mind is +ever beset with the same difficulties, and no matter how grand may be +the effort of the intellect to transcend itself, the finite must ever +fail to comprehend the infinite. How much less then can words define +that which even the whole phenomenal universe fails to express! The +change from the One to the Many is not to be described. How the +All-Deity becomes the primal Trinity, is the eternal problem set for +man's solution. No system of religion or philosophy has ever explained +this inexplicable mystery, for it cannot be understood by the embodied +Soul, whose vision and comprehension are dulled by the grossness of its +physical envelope. Even the illuminated Soul that quits its prison +house, to bathe in the light of infinitude, can only recollect flashes +of the Vision Glorious once it returns again to earth.</p> +<p>And this is also the teaching of Simon when he says:</p> +<div class="blkquot"> +<p>I say there are many gods, but one God of all these gods, +incomprehensible and unknown to all, ... a Power of immeasurable and +ineffable Light, whose greatness is held to be incomprehensible, a +Tower which the maker of the world does not know.</p> +</div> +<p>This is a fundamental dogma of the Gnôsis in all climes and in +all ages. +The demiurgic deity is not the All-Deity, for there is an infinite +succession of universes, each having its particular deity, its +Brahmâ, +to use the Hindû term, but this Brahmâ is not THAT which is +Para-Brahman, that which is beyond Brahmâ.</p> +<p>This view of the Simonian Gnôsis has been magnificently +anticipated in +the <i>Rig Veda</i> (x. 129) which reads in the fine translation of +Colebrooke as follows:</p> +<div class="poem"> +<div class="stanza"><span>That, whence all this great creation came,<br /> +</span><span>Whether Its will created or was mute,<br /> +</span><span>The Most High Seer that is in highest Heaven,<br /> +</span><span>He knows it—or perchance even He knows not.<br /> +</span></div> +</div> +<p>In treating of emanation, evolution, creation or whatever other term +may +be given to the process of manifestation, therefore, the teachers deal +only with one particular universe; the Unmanifested Root, and Universal +Cause of all Universes lying behind, in potentiality (<span + title="dynamis" lang="el">δυναμις</span>), +in Incomprehensible Silence (<span title="sigae akatalaeptos" lang="el">σιγη +ακαταληπτος</span>). For on the +"Tongue of the Ineffable" are many "Words" (<span title="logoi" + lang="el">λογοι</span>), each +Universe having its own Logos.</p> +<p>Thus then Simon speaks of the Logos of this Universe and calls it +Fire +<span title="pyr" lang="el">πυρ</span>). This is the Universal +Principle or Beginning +(<span title="ton holon archae" lang="el">των ολων αρχη</span>), or +Universal Rootage (<span title="rizoma ton holon" lang="el">ριζωμα των +ολων</span>). +But this Fire is not the fire of earth; it is Divine Light and Life and +Mind, the Perfect Intellectual (<span title="to teleion noeron" + lang="el">το τελειον νοερον</span>). It is the +One Power, "generating itself, increasing itself, seeking itself, +finding itself, its own mother, its own father, its sister, its spouse: +the daughter, son, mother, and father of itself; One, the Universal +Root." It is That, "which has neither beginning nor end, existing in +oneness." "Producing itself by itself, it manifested to itself its own +Thought (<span title="epinoia" lang="el">επινοια</span>)."</p> +<p>It is quite true that this symbology of Fire is not original with +Simon, but there is also no reason to suppose that the Samaritan +teacher plagiarized from Heracleitus when we know that the major part +of +antiquity regarded fire and the sun as the most fitting symbols of +Deity. Of the manifested elements, fire was the most potent, and +therefore the most fitting symbol that could be selected in manifested +nature.</p> +<p>But what was the Fire of Heracleitus, the Obscure (<span + title="ho + +skoteinos" lang="el">ο σκοτεινος</span>), as Cicero, with +the rest of the ancients, called him, +because of his difficult style? What was the Universal Principle of the +"weeping philosopher," the pessimist who valued so little the +estimation +of the vulgar (<span title="ochloloidoros" lang="el">οχλολοιδορος</span>)? +It certainly was no common +"fire," certainly no puerile concept to be brushed away by the mere +hurling of an epithet.</p> +<p>Heracleitus of Ephesus (<i>flor. c.</i> 503 B.C.) was a sincerely +religious +man in the highest sense of the word, a reformer who strongly opposed +the degenerate polytheism and idolatry of his age; he insisted on the +impermanence of the phenomenal universe, of human affairs, beliefs and +opinions, and declared the One Eternal Reality; teaching that the Self +of man was a portion of the Divine Intelligence. The object of his +enquiry was Wisdom, and he reproached his vain-glorious countrymen of +the city of Diana with the words: "Your <i>knowledge</i> of many +things does +not give you <i>wisdom</i>."</p> +<p>In his philosophy of nature he declared the One Thing to be Fire, +but +Fire of a mystical nature, "self-kindled and self-extinguished," the +vital quickening power of the universe. It was that Universal Life, by +participation in which all things have their being, and apart from +which +they are unsubstantial and unreal. This is the "Tree of Life" spoken of +by Simon.</p> +<p>In this Ocean of Fire or Life—in every point or atom of it—is +inherent +a longing to manifest itself in various forms, thus giving rise to the +perpetual flux and change of the phenomenal world. This Divine Desire, +this "love for everything that lives and breathes," is found in many +systems, and especially in the Vedic and Phoenician Cosmogony. In the +<i>Rig Veda</i> (x. 129), it is that Kâma or Desire "which first +arose in It +(the Unknown Deity)," elsewhere identified with Agni or Fire. In the +fragments of Phoenician Cosmogony, recovered from Sanchuniathon, it is +called Pothos (<span title="pothos" lang="el">ποθος</span>) and +Erôs (<span title="eros" lang="el">ερως</span>).</p> +<p>In its pure state, the Living and Rational Fire of Heracleitus +resides +in the highest conceivable Heaven, whence it descends stage by stage, +gradually losing the velocity of its motion and vitality, until it +finally reaches the Earth-stage, having previously passed through that +of "Water." Thence it returns to its parent source.</p> +<p>In this eternal flux, the only repose was to be found in the harmony +that occasionally resulted from one portion of the Fire in its descent +meeting another in its ascent. All this took place under Law and Order, +and the Soul of man being a portion of the Fire in its pure state, and +therefore an exile here on Earth, could only be at rest by cultivating +as the highest good, contentment (<span title="euarestaesis" lang="el">ευαρεστησις</span>, +or +acquiescence to the Law.</p> +<p>The author of the <i>Philosophumena</i> professes to give us some +additional +information on this philosopher who "bewailed all things, condemning +the +ignorance of all that lives, and of all men, in pity for the life of +mortals," but the obscure philosopher does not lend himself very easily +to the controversial purposes of the patristic writer. Heracleitus +called the Universal Principle (<span title="ton hapanton archae" + lang="el">των απαντων αρχη</span>) +Intellectual Fire (<span title="pur noeron" lang="el">πυρ νοερον</span>), +and said that the sphere +surrounding us and reaching to the Moon was filled with evil, but +beyond +the Moon-sphere it was purer.<a name="FNanchor_97"></a><a + href="#Footnote_97"><sup>[97]</sup></a></p> +<p>The sentences that the author quotes from Heracleitus in Book IX, +are +not only obscure enough in themselves, but are also rendered all the +more obscure by the polemical treatment they are subjected to by the +patristic writer. Heracleitus makes the ALL inclusive of all Being and +Non-Being, all pairs of opposites, "differentiation and +non-differentiation, the generable and ingenerable, mortal and +immortal, +the Logos and Aeon, and the Father and Son," which he calls the "Just +God." This ALL is the "Sadasat-Tatparam yat" of the <i>Bhagavad +Gîtâ</i>, +inclusive of Being (Sat), Non-Being (Asat), and That Which transcends +them (Tatparam yat).<a name="FNanchor_98"></a><a href="#Footnote_98"><sup>[98]</sup></a></p> +<p>This Logos plays an important part in the system of the Ephesian +sage, +who says that they who give ear to the Logos (the Word or Supreme +Reason) know that "All is One" (<span title="hen panta eidenai" + lang="el">εν παντα ειδεναι</span>). Such an +admission he calls, "Reflex Harmony" (<span + title="palintropos harmoniae" lang="el">παλιντροπος αρμονιη</span>), +like unto the Supernal Harmony, which he calls Hidden or Occult, and +declares its superiority to the Manifested Harmony. The ignorance and +misery of men arise from their not acting according to this Harmony, +that is to say, according to (Divine) Nature (<span title="kata phusin" + lang="el">κατα φυσιν</span>).</p> +<p>He also declares that the Aeon, the Emanative Deity, is as a child +playing at creation, an idea found in both the Hindû and Hermetic +Scriptures. In the former the Universe is said to be the sport +(Lîlâ) of +Vishnu, who is spoken of in one of his incarnations as +Lîlâvatâra, +descending on earth for his own pleasure, when as Krishna he assumed +the +shape of man as a pretence (a purely Docetic doctrine), hence called +Lîlâ-mânusha-vigraha; while in the latter we learn +from a magic papyrus +that Thoth (the God of Wisdom) created the world by bursting into +"seven +peals of laughter." This, of course, typifies the Bliss of the Deity in +Emanation or Creation, caused by that Divine Love and Compassion for +all +that lives and breathes, which is the well-spring of the Supreme Cause +of the Universe.</p> +<p>Diving into the Mystery of Being, Heracleitus showed how a thing +could +be good or evil, and evil or good, at one and the same time, as for +instance sea water which preserved and nourished fishes but destroyed +men. So also, speaking in his usual paradoxical manner, which can only +be understood by a full comprehension of the dual nature of man,—the +real divine entity, and the passing and ever-changing manifestation, +which so many take for the whole man—he says:</p> +<div class="blkquot"> +<p>The immortals are mortal, and the mortals immortal, the former +living the death of the latter, and the latter dying the life of the +former.<a name="FNanchor_99"></a><a href="#Footnote_99"><sup>[99]</sup></a></p> +</div> +<p>Thus all externals are transitory, for "no one has ever been twice +on +the same stream, for different waters are constantly flowing down," and +therefore in following externals we shall err, for nothing is efficient +and forcible except through Harmony, and its subjection to the Divine +Fire, the central principle of Life.</p> +<p>Such was the Fire of the distinguished Ephesian, and of like nature +was +the Fire of Simon with its three primordial hypostases, Incorruptible +Form (<span title="aphthartos morphae" lang="el">αφταρτος μορφη</span>), +Universal Mind (<span title="nous ton + +holon" lang="el">νους των ολων</span>), +and Great Thought (<span title="epinoia megalae" lang="el">επινοια +μεγαλη</span>), synthesized as +the Universal Logos, He who has stood, stands and will stand (<span + title="ho + +estos, stas, staesomenos" lang="el">ο εστως, στας, +στησομενος</span>).</p> +<p>But before passing on to the aeonology of Simon, a short delay, to +enquire more fully into the notions of the Initiated among the ancients +as to the nature of Mystic Fire, will not be without advantage.</p> +<p>If Simon was a Samaritan and learned in the esoteric interpretation +of +scripture, he could not have failed to be acquainted with the Kabalah, +perhaps even with the now lost Chaldæan <i>Book of Numbers</i>. +Among the +books of the Kabalah, the <i>Zohar</i>, or "Book of Splendour," speaks +of the +mysterious "Hidden Light," that which Simon calls the Hidden Fire +(<span title="to krupton" lang="el">το κρυπτον</span>), and tells us of +the "Mystery of the Three Parts +of the Fire, which are One" as follows:</p> +<div class="blkquot"> +<p>Began Rabbi Sim-on and said: Two verses are written, "That YHVH thy +Elohim is a devouring fire, a zealous Ail (El)" (<i>Deut.</i>, iv. 24); +again it is written, "But you that cleave unto YHVH your Elohim, are +alive, every one of you, this day" (<i>Deut.</i>, iv. 4). On this verse +"That YHVH thy Elohim is a consuming fire," this we said to the +companions; That it is a fire which devours fire, and it is a fire +which devours itself and consumes itself, because it is a fire which is +more mighty than fire, and it has been so confirmed. But, Come, See! +Whoever desires to know the wisdom of the Holy Unity should look in +that flame arising from a burning coal or a lighted lamp. This flame +comes out only when united with another thing. Come, See! In the flame +which goes up are two lights: one light is a bright white and one light +is united with a dark or blue; the white light is that which is above +and ascends in a straight path, and that below is that dark or blue +light, and this light below is the throne to the white light and that +white light rests upon it, and they unite one to the other so that they +are one. And this dark light, or blue colour, which is below, is the +precious throne to the white. And this is the mystery of the blue. And +this blue dark throne unites itself with another thing to light that +from below, and this awakes it to unite with the upper white light, and +this blue or dark, sometimes changes its colour, but that white above +never changes its colour, it is always white; but that blue changes to +these different colours, sometimes to blue or black and sometimes to a +red colour, and this unites itself to two sides. It unites to the +above, to that white upper light, and unites itself below to the thing +which is under it, which is the burning matter, and this burns and +consumes always from the matter below. And this devours that matter +below, which connects with it and upon which the blue light rests, +therefore this eats up all which connects with it from below, because +it is the nature of it, that it devour and consume everything which +depends on it and is dead matter, and therefore it eats up everything +which connects with it below, and this white light which rests upon it +never consumes itself and never changes its light, and therefore said +Moses; "That YHVH thy Elohim is a consuming fire." Surely He consumes. +It devours and consumes every thing which rests under it; and on this +he said: "YHVH is thy Elohim" not "our Elohim," because Moses has been +in that white light, Above, which neither devours nor consumes. Come, +See! It is not His Will to light that blue light that should unite with +that white light, only for Israël; because they cleave or connect +under Him. And, Come, See! Although the nature of that dark or blue +light is, that it shall consume every thing which joins with it below, +still Israël cleaves on Him, Below, ... and although you cleave in +Him nevertheless you exist, because it is written: "You are all alive +this day." And on this white light rests above a Hidden Light which is +stronger. Here is the above mystery of that flame which comes out from +it, and in it is the Wisdom of the Above.<a name="FNanchor_100"></a><a + href="#Footnote_100"><sup>[100]</sup></a></p> +</div> +<p>And if Chaldæa gave the impulse which enshrined the workings +of the +Cosmos in such graphic symbology as the above, we are not surprised to +read in the Chaldæan Oracles (<span title="logia" lang="el">λογια</span>),<a + name="FNanchor_101"></a><a href="#Footnote_101"><sup>[101]</sup></a> +ascribed to +Zoroaster, that "all things are generated from One Fire."<a + name="FNanchor_102"></a><a href="#Footnote_102"><sup>[102]</sup></a> +And this +Fire in its first energizing was intellectual; the first "Creation" was +of Mind and not of Works:</p> +<div class="blkquot"> +<p>For the Fire Beyond, the first, did not shut up its power (<span + title="dynamis" lang="el">δυναμις</span>) into Matter (<span + title="hulae" lang="el">υλη</span>) by Works, but by Mind, for the +fashioner of the Fiery Cosmos is the Mind of Mind.<a name="FNanchor_103"></a><a + href="#Footnote_103"><sup>[103]</sup></a></p> +</div> +<p>A striking similarity with the Simonian system, indeed, rendered all +the +closer by the Oracle which speaks of that:</p> +<div class="blkquot"> +<p>Which first leaped forth from Mind, enveloping Fire with Fire, +binding them together that it might interblend the mother-vortices,<a + name="FNanchor_104"></a><a href="#Footnote_104"><sup>[104]</sup></a> +while retaining the flower of its own Fire.<a name="FNanchor_105"></a><a + href="#Footnote_105"><sup>[105]</sup></a></p> +</div> +<p>This "flower" of Fire and the vorticle idea is further explained by +the +Oracle which says:</p> +<div class="blkquot"> +<p>Thence a trailing whirlwind, the flower of shadowy Fire, leaping +into the wombs (or hollows) of worlds. For thence it is that all things +begin to stretch below their wondrous rays.<a name="FNanchor_106"></a><a + href="#Footnote_106"><sup>[106]</sup></a></p> +</div> +<p>Compare this with the teaching of Simon that the "fruit" of the Tree +is +placed in the Store-house and not cast into the Fire.</p> +<p>In his aeonology, Simon, like other Gnostic teachers, begins with +the +Word, the Logos, which springs up from the Depths of the +Unknown—Invisible, Incomprehensible Silence. It is true that he does +not so name the Great Power, He who has stood, stands and will stand; +but that which comes forth from Silence is Speech, and the idea is the +same whatever the terminology employed may be. Setting aside the +Hermetic teachings and those of the later Gnôsis, we find this +idea of +the Great Silence referred to several times in the fragments of the +Chaldæan Oracles. It is called "God-nourished Silence" <span + title="sigae + +theothremmon" lang="el">σιγη θεοθρεμμων</span>), +according to whose divine decrees the Mind that +energizes before all energies, abides in the Paternal Depth.<a + name="FNanchor_107"></a><a href="#Footnote_107"><sup>[107]</sup></a> +Again:</p> +<div class="blkquot"> +<p>This unswerving Deity is called the Silent One by the gods, and is +said to consent (lit. sing together) with the Mind, and to be known by +the Souls through Mind alone.<a name="FNanchor_108"></a><a + href="#Footnote_108"><sup>[108]</sup></a></p> +</div> +<p>Elsewhere the Oracles demonstrate this Power which is prior to the +highest Heaven as "Mystic Silence."<a name="FNanchor_109"></a><a + href="#Footnote_109"><sup>[109]</sup></a></p> +<p>The Word, then, issuing from Silence is first a Monad, then a Duad, +a +Triad and a Hebdomad. For no sooner has differentiation commenced in +it, +and it passes from the state of Oneness (<span title="monotaes" + lang="el">μονοτης</span>), than the +Duadic and Triadic state immediately supervene, arising, so to say, +simultaneously in the mind, for the mind cannot rest on Duality, but is +forced by a law of its nature to rest only on the joint emanation of +the +Two. Thus the first natural resting point is the Trinity. The next is +the Hebdomad or Septenary, according to the mathematical formula +2<sup>n</sup>-1, the sum of <i>n</i> things taken 1, 2, 3 ... <i>n</i>, +at a time. The +Trinity being manifested, <i>n</i> here =3; and 2<sup>3</sup>-1 = 7.</p> +<p>Thus Simon has six Roots and the Seventh Power, seven in all, as the +type of the Aeons in the Plerôma. These all proceed from the +Fire. In +like manner also the Cabeiric deities of Samothrace and Phoenicia were +Fire-gods, born of the Fire. Nonnus tells us they were sons of the +mysterious Hephaestus (Vulcan),<a name="FNanchor_110"></a><a + href="#Footnote_110"><sup>[110]</sup></a> and Eusebius, in his +quotations +from Sanchuniathon, that they were <i>seven</i> in number.<a + name="FNanchor_111"></a><a href="#Footnote_111"><sup>[111]</sup></a> +The Vedic +Agni (Ignis) also, the God of Fire, is called "Seven-tongued" +(Sapta-jihva) and "Seven-flamed" (Sapta-jvâla).<a + name="FNanchor_112"></a><a href="#Footnote_112"><sup>[112]</sup></a></p> +<p>In the <i>Hibbert Lectures</i> of 1887, Prof. A.H. Sayce gives the +following +Hymn of Ancient Babylonia to the Fire-god, from <i>The Cuneiform +Inscriptions of Western Asia</i> (iv. 15):</p> +<div class="blkquot"> +<p>1. The (bed) of the earth they took for their border, but the god +appeared not,</p> +<p> 2. from the foundations of the earth he appeared not to make +hostility;</p> +<p> 3. (to) the heaven below they extended (their path), and to the +heaven that is unseen they climbed afar.</p> +<p> 4. In the Star(s) of Heaven was not their ministry; in Mazzaroth +(the Zodiacal signs) was their office.</p> +<p> 5. The Fire-god, the first-born supreme, into heaven they pursued +and no father did he know.</p> +<p> 6. O Fire-god, supreme on high, the first-born, the mighty, supreme +enjoiner of the commands of Anu!</p> +<p> 7. The Fire-god enthrones with himself the friend that he loves.</p> +<p> 8. He reveals the enmity of those seven.</p> +<p> 9. On the work he ponders in his dwelling-place.</p> +<p> 10. O Fire-god, how were those seven begotten, how were they +nurtured?</p> +<p> 11. Those seven in the mountain of the sunset were born;</p> +<p> 12. those seven in the mountain of the sunrise grew up.</p> +<p> 13. In the hollows of the earth they have their dwelling;</p> +<p> 14. on the high places of the earth their names are proclaimed.</p> +<p> 15. As for them, in heaven and earth they have no dwelling, hidden +is their name.</p> +<p> 16. Among the sentient gods they are not known.</p> +<p> 17. Their name in heaven and earth exists not.</p> +<p> 18. Those seven from the mountain of the sunset gallop forth;</p> +<p> 19. those seven in the mountain of the sunrise are bound to rest.</p> +<p> 20. In the hollows of the earth they set the foot.</p> +<p> 21. On the high places of the earth they lift the neck.</p> +<p> 22. They by nought are known; in heaven and in earth is no +knowledge of them.<a name="FNanchor_113"></a><a href="#Footnote_113"><sup>[113]</sup></a></p> +</div> +<p>Though I have no intention of contending that Simon obtained his +ideas +specifically from Vedic, Chaldæan, Babylonian, Zoroastrian, or +Phoenician sources, still the identity of ideas and the probability, +almost amounting to conviction for the student, that the Initiated of +antiquity all drew from the same sources, shows that there was nothing +original in the main features of the Simonian system.</p> +<p>This is also confirmed by the statements in Epiphanius and the +<i>Apostolic Constitutions</i> that the Simonians gave "barbarous" or +"foreign names" to their Aeons. That is to say, names that were neither +Greek nor Hebrew. None of these names are mentioned by the Fathers, and +probably the Greek terms given by the author of the <i>Philosophumena</i> +and +Theodoret are exoteric equivalents of the mystery names. There is +abundant evidence, from gems, monuments and fragments, to show that +there was a mystery language employed by the Gnostic and other schools. +What this language was no scholar has yet been able to tell us, and it +is sufficiently evident that the efforts at decipherment are so far +abortive. The fullest and most precious examples of these names and of +this language are to be found in the papyri brought back by Bruce from +Abyssinia at the latter end of the last century.<a name="FNanchor_114"></a><a + href="#Footnote_114"><sup>[114]</sup></a></p> +<p>Jamblichus tells us that the language of the Mysteries was that of +ancient Egypt and Assyria, which he calls "sacred nations," as follows:</p> +<div class="blkquot"> +<p>But, you ask, why among our symbolical terms (<span + title="saemantika" lang="el">σγμαντικα</span>) we prefer barbarous +(words) to our respective native (tongues)? There is also for this a +mystic reason. For it was the gods who taught the sacred nations, such +as the Egyptians and Assyrians, the whole of their sacred dialect, +wherefore we think that we ought to make our own dialects resemble the +speech cognate with the gods. Since also the first mode of speech in +antiquity was of such a nature, and especially since they who learnt +the first names concerning the gods, mingled them with their own +tongue—as being suited to such (names) and conformable to them—and +handed them down to us, we therefore keep unchanged the rule of this +immemorial tradition to our own times. For of all things that are +suited to the gods the most akin is manifestly that which is eternal +and immutable.<a name="FNanchor_115"></a><a href="#Footnote_115"><sup>[115]</sup></a></p> +</div> +<p>The existence of this sacred tongue perhaps accounts for the +constant +distinction made by Homer between the language of the gods and that of +men.<a name="FNanchor_116"></a><a href="#Footnote_116"><sup>[116]</sup></a> +Diodorus Siculus also asserts that the Samothracians used a +very ancient and peculiar dialect in their sacred rites.<a + name="FNanchor_117"></a><a href="#Footnote_117"><sup>[117]</sup></a></p> +<p>These "barbarous names" were regarded as of the greatest efficacy +and +sanctity, and it was unlawful to change them. As the Chaldæan +Logia say:</p> +<div class="blkquot"> +<p>Change not the barbarous names, for in all the nations are there +names given by the gods, possessing unspeakable power in the Mysteries.<a + name="FNanchor_118"></a><a href="#Footnote_118"><sup>[118]</sup></a></p> +</div> +<p>And the scholiast<a name="FNanchor_119"></a><a href="#Footnote_119"><sup>[119]</sup></a> +adds that they should not be translated into +Greek.</p> +<p>It is, therefore, most probable that Simon used the one, three, +five, +and seven syllabled or vowelled names, and that the Greek terms were +substitutes that completely veiled the esoteric meaning from the +uninitiated.</p> +<p>The names of the seven Aeons, as given by the author of the +<i>Philosophumena</i>, are as follows: The Image from the Incorruptible +Form, +alone ordering all things (<span + title="eikon ex aphthartou morphaes kosmousa + +monae panta" lang="el">εικων +εξ αφθαρτου μορφης κοσμουσα μονη παντα</span>), also called The Spirit +moving on the Waters (<span + title="to + +pneuma to epipheroumenon epano tou hudatos" lang="el">το +πνευμα το επιφερουμενον επανω του υδατος</span>) and The Seventh Power +(<span title="hae ebdomae dynamis" lang="el">η εβδομη δυναμις</span>); +Mind (<span title="nous" lang="el">νους</span>) and Thought +(<span title="epinoia" lang="el">επινοια</span>), also called Heaven (<span + title="ouranos" lang="el">ουρανος</span>) and Earth +(<span title="gae" lang="el">γη</span>); Voice (<span title="phonae" + lang="el">φονη</span>) and Name (<span title="onoma" lang="el">ονομα</span>),<a + name="FNanchor_120"></a><a href="#Footnote_120"><sup>[120]</sup></a> +also called Sun (<span title="haelios" lang="el">ηλιος</span>) and Moon +(<span title="selaenae" lang="el">σεληνη</span>); Reason +(<span title="logismos" lang="el">λογισμος</span>) and Reflection (<span + title="enthumaesis" lang="el">ενθυμησις</span>), also called +Air (<span title="aaer" lang="el">αηρ</span>) and Water (<span + title="hudor" lang="el">υδορ</span>).</p> +<p>The first three of these are sufficiently explained in the fragment +of +Simon's <i>Great Revelation</i>, preserved in the <i>Philosophumena</i>, +and +become entirely comprehensible to the student of the Kabalah who is +learned in the emanations of the Sephirothal Tree. Mind and Thought are +evidently Chokmah and Binah, and the three and seven Sephiroth are to +be +clearly recognized in the scheme of the Simonian System which is to +follow.</p> +<p>Of the two lower Syzygies, or Lower Quaternary of the Aeons, we have +no +details from the Fathers. We may, however, see some reason for the +exoteric names—Voice and Name, Reason and Reflection—from the +following considerations:</p> +<p>(1) We should bear in mind what has already been said about the +Logos, +Speech and Divine Names. (2) In the Septenary the Quaternary represents +the Manifested and the Triad the Concealed Side of the Fire. (3) The +fundamental characteristics of the manifested universe with the +Hindûs +and Buddhists are Name (Nâma) and Form (Rûpa). (4) Simon +says that the +Great Power was not called Father until Thought (in manifestation +becoming Voice) <i>named</i> (<span title="onomasai" lang="el">ονομασαι</span>) +him Father. (5) Reason and +Reflection are evidently the two lowest aspects, principles, or +characteristics, of the <i>divine</i> Mind of man. These are included +in the +lower mind, or Internal Organ (Antah-karana), by the Vedântin +philosophers of India and called Buddhi and Manas, being respectively +the mental faculties used in the certainty of judgment and the doubt of +enquiry.</p> +<p>This Quaternary, among a host of other things, typifies the four +lower +planes, elements, principles, aspects, etc., of the Universe, with +their +Hierarchies of Angels, Archangels, Rulers, etc., each synthesized by a +Lord who is supreme in his own domain. Seeing, however, that the +outermost physical plane is so vast that it transcends the power of +conception of even the greatest intellect, it is useless for us to +speculate on the interplay of cosmic forces and the mysterious +interaction of Spheres of Being that transcend all normal human +consciousness. It is only on the lowest and outermost plane that the +lower Quaternary symbolizes the four Cardinal Points. The Michael +(Sun), +Gabriel (Moon), Uriel (Venus), and Raphael (Mercury) of the Kabalah, +the +four Beasts, the Wheels of Ezekiel, were living, divine, and +intelligent +Entities pertaining to the inner nature of man and the universe for the +Initiated.</p> +<p>It is to be presumed that the Simonians had distinct teachings on +this +point, as is evidenced by the title of their lost work, <i>The Book of +the +Four Angles and Points of the World</i>. The Four Angles were probably +connected with the four ducts or Streams of the "River going forth from +Eden to water the Garden." These Streams have their analogy on all +planes, and cosmically are of the same nature as the +Âkâsha-Gangâ—the +Ganges in the Akâshic Ocean of Space—and the rest of the Rivers +in the +Paurânic writings of the Hindûs.</p> +<p>But before going further it will be as well to have a Diagram or +Scheme +of the Simonian Aeonology, for presumably the School of Simon had such +a +Scheme, as we know the Ophites had from the work of Origen, <i>Contra +Celsum</i>.</p> +<img alt="DIAGRAM OF THE SIMONIAN AEONOLOGY." + title="DIAGRAM OF THE SIMONIAN AEONOLOGY." src="images/img001.jpg" + style="width: 800px; height: 637px;"/><h5>DIAGRAM OF THE SIMONIAN AEONOLOGY.<a + name="FNanchor_121"></a><a style="font-weight: normal;" + href="#Footnote_121"><sup>[121]</sup></a></h5> +<br /> +<p>Of course no Diagram is anything more than a symbolical mnemonic, so +to +say; in itself it is entirely insufficient and only permits a glance at +one aspect, or face, of the world-process. It is a step in a ladder +merely, useful only for mounting and to be left aside when once a +higher +rung is reached. Thus it is that the whole of the elements of Euclid +were merely an introduction to the comprehension of the "Platonic +Solids," which must also, in their turn, be discarded when the within +or +essence of things has to be dealt with and not the without or +appearance, no matter how "typical" that appearance may be.</p> +<p>Sufficient has already been said of the Universal Principle, of the +Universal Root and of the Boundless Power—the Parabrahman (That Which +transcends Brahmâ), Mûla-Prakriti (Root-Nature), and +Supreme Îshvara, +or the Unmanifested Eternal Logos, of the Vedântic Philosophers. +The +next stage is the potential unmanifested type of the Trinity, the Three +in One and One in Three, the Potentialities of Vishnu, Brahmâ, +and +Shiva, the Preservative, Emanative, and Regenerative Powers—the Supreme +Logos, Universal Ideation and Potential Wisdom, called by Simon the +Incorruptible Form, Universal Mind and Great Thought. This +Incorruptible +Form is the Paradigm of all Forms, called Vishva Rûpam or +All-Form and +the Param Rûpam or Supreme Form, in the <i>Bhagavad +Gîtâ</i><a name="FNanchor_122"></a><a href="#Footnote_122"><sup>[122]</sup></a> +spoken also +of as the Param Nidhânam or Supreme Treasure-house,<a + name="FNanchor_123"></a><a href="#Footnote_123"><sup>[123]</sup></a> +which Simon +also calls the Treasure-house <span title="thaesauros" lang="el">θησαυρος</span> +and Store-house +<span title="apothaekae" lang="el">αποθηκη</span>, an idea found in +many systems, and most elaborately +in that of the <i>Pistis-Sophia</i>.</p> +<p>Between this Divine World, the Unmanifested Triple Aeon, and the +World +of Men is the Middle Distance—the Waters of Space differentiated by the +Image or Reflection of the Triple Logos (D) brooding upon them. As +there +are three Worlds, the Divine, Middle, and Lower, which have been well +named by the Valentinians the Pneumatic (or Spiritual), Psychic (or +Soul-World), and Hylic (or Material), so in the Middle Distance we have +three planes or degrees, or even seven. This Middle Distance contains +the Invisible Spheres between the Physical World and the Divine. To it +the Initiated and Illuminati, the Spiritual Teachers of all ages, have +devoted much exposition and explanation. It is divine and infernal at +one and the same time, for as the higher parts—to use a phrase that is +clumsy and misleading, but which cannot be avoided—are pure and +spiritual, so the lower parts are corrupted and tainted. The law of +analogy, imaging and reflection, hold good in every department of +emanative nature, and though pure and spiritual ideas come to men from +this realm of the Middle Distance, it also receives back from man the +impressions of his impure thoughts and desires, so that its lower parts +are fouler even than the physical world, for man's secret thoughts and +passions are fouler than the deeds he performs. Thus there is a Heaven +and Hell in the Middle Distance, a Pneumatic and Hylic state.</p> +<p>The Lord of this Middle World is One in his own Aeon, but in reality +a +reflection of the triple radiance from the Unmanifested Logos. This +Lord +is the Manifested Logos, the Spirit moving on the Waters. Therefore all +its emanations or creations are triple. The triple Light above and the +triple Darkness below, force and matter, or spirit and matter, both +owing their being and apparent opposition to the Mind, "alone ordering +all things."</p> +<p>The Diagram to be more comprehensible should be so arranged, +mentally, +that each of the higher spheres is found within or interpenetrating the +lower. Thus, from this point of view, the centre is a more important +position than above or below. External to all is the Physical Universe, +made by the Hylic Angels, that is to say those emanated by Thought, +Epinoia, as representing Primeval Mother Earth, or Matter; not the +Earth +we know, but the Adamic Earth of the Philosophers, the Potencies of +Matter, which Eugenius Philalethes assures us, on his honour, no man +has +ever seen. This Earth is, in one sense, the Protyle for which the most +advanced of our modern Chemists are searching as the One Mother Element.</p> +<p>The idea of the Spirit of God moving on the Waters is a very +beautiful +one, and we find it worked out in much detail in the Hindû +scriptures. +For instance, in the <i>Vishnu Purâna</i>,<a name="FNanchor_124"></a><a + href="#Footnote_124"><sup>[124]</sup></a> we find a description of the +emanation of the present Universe by the Supreme Spirit, at the +beginning of the present Kalpa or Aeon, an infinity of Kalpas and +Universes stretching behind. This he creates endowed with the Quality +of +Goodness, or the Pneumatic Potency. For the three Qualities (or Gunas) +of Nature (Prakriti) are the Pneumatic, Psychic and Hylic Potencies of +the Waters of Simon.</p> +<div class="blkquot"> +<p>At the close of the past (or Pâdma) Kalpa, the divine +Brahmâ, endowed with the quality of goodness, awoke from his +night of sleep, and beheld the universe void. He, the supreme +Nârâyana, the incomprehensible, the sovereign of all +creatures, invested with the form of Brahmâ, the god without +beginning, the creator of all things; of whom, with respect to his name +Nârâyana, the god who has the form of Brahmâ, the +imperishable origin<a name="FNanchor_125"></a><a href="#Footnote_125"><sup>[125]</sup></a> +of the world, this verse is repeated: "The waters are called +Nârâ, because they were the offspring of Nara (the supreme +spirit); and, as, in them, his first (Ayana)<a name="FNanchor_126"></a><a + href="#Footnote_126"><sup>[126]</sup></a> progress (in the character +of Brahmâ) took place, he is thence named Nârâyana +(he whose place of moving was the waters)."</p> +</div> +<p>Sir Wm. Jones translates this well-known verse of Manu<a + name="FNanchor_127"></a><a href="#Footnote_127"><sup>[127]</sup></a> +as follows:</p> +<div class="blkquot"> +<p>The waters are called Nârâh, because they were the +production of Nara, or the spirit of God; and, since they were his +first Ayana, or place of motion, he thence is named +Nârâyana or moving on the waters.</p> +</div> +<p>Substantially the same statement is made in the <i>Linga, Vâyu</i>, +and +<i>Mârkandeya Purânas</i>, and the <i>Bhâgavata</i> +explains it more fully as +follows:</p> +<div class="blkquot"> +<p>Purusha (the Spirit) having divided the egg (the ideal universe in +germ), on his issuing forth in the beginning, desiring a place of +motion (Ayanam) for himself, pure he created the waters pure.</p> +</div> +<p>In the <i>Vishnu Purâna</i>, again, Brahmâ, speaking to +the Celestials, says:</p> +<div class="blkquot"> +<p>I, Mahâdeva (Shiva), and you all are but Nârâyana.<a + name="FNanchor_128"></a><a href="#Footnote_128"><sup>[128]</sup></a></p> +</div> +<p>The beautiful symbol of the Divine Spirit moving and brooding over +the +Primordial Waters of Space—Waters which as differentiation proceeds +become more and more turbid—is too graphic to require further +explanation. It is too hallowed by age and sanctified by the consent of +humanity to meet with less than our highest admiration.</p> +<p>Dissertation on our Diagram could be pursued to almost any length, +but +sufficient has already been said to show the points of correspondence +between the ideas ascribed to Simon and universal Theosophy.</p> +<p>Let us now enquire into the part played by Epinoia, the Divine +Thought, +in the cosmic process, reserving the part played by her in the human +drama to when we come to treat of the soteriology of Simon. We have +evidently here a version of the great Sophia-mythus, which plays so +important a part in all Gnostic systems. On the one hand the +energizings +of the mother-side of Divine Nature, on the other the history of the +evolution of the Divine Monad, shut into all forms throughout the +elemental spheres, throughout the lower kingdoms, up to the man stage.</p> +<p>The mystery of Sophia-Epinoia is great indeed, insoluble in its +origins; +for how does that which is Divine descend below and create Powers which +imprison their parent? It is the mystery of the universe and of man, +insoluble for all but the Logos itself, by whose self-sacrifice Sophia, +the Soul, is finally freed from her bonds.</p> +<p>Epinoia is a Power of many names. She is called the Mother, or +All-Mother, Mother of the Living or Shining Mother, the Celestial Eve; +the Power Above; the Holy Spirit, for the Spiritus in some systems is a +feminine power (in a symbolical sense, of course), pre-eminently in the +<i>Codex Nazaræus</i>, the scripture of the Mandaïtes. Again +she is called +She of the Left-hand, as opposed to the Christos, He of the Right-hand; +the Man-woman; Prouneikos; Matrix; Paradise; Eden; Achamôth; the +Virgin; +Barbelo; Daughter of Light; Merciful Mother; Consort of the Masculine +One; Revelant of the Perfect Mysteries; Perfect Mercy; Revelant of the +Mysteries of the Whole Magnitude; Hidden Mother; She who knows the +Mysteries of the Elect; the Holy Dove, who has given birth to the two +Twins; Ennoia; and by many another name varying according to the +terminology of the different systems, but ever preserving the root idea +of the World-Soul in the Macrocosm and the Soul in Man.</p> +<p>Within every form, aye, even apparently the meanest, is Epinoia +confined; for everything within is innate with Life; every form +contains +a spark of the Divine Fire, essentially of the same nature as the All; +for in the Roots, and also in all things—since all is built on their +type—is "the whole of the Boundless Power together <i>in potentiality</i>, +but not <i>in actuality</i>."</p> +<p>The reason given for this imprisonment of Sophia in most of the +systems +is that she endeavoured to create without her Syzygy, the Father or +Nous, wishing to imitate alone the self-generating power of the +Supreme. +Thus through ignorance she involved herself in suffering, from which +she +was freed by repentance and experience. What explanation of this +supreme +mystery was publicly ventured on by Simon we cannot know, for the +patristic accounts are confused and contradictory.</p> +<p>Irenæus tells us that:</p> +<div class="blkquot"> +<p>She was the first Conception (Epinoia) of his Mind, the Mother of +All, by whom in the beginning he conceived in his Mind, the making of +the Angels and Archangels.</p> +<p> This Epinoia, leaping forth from <i>him</i> (the Boundless Power), +and knowing what was the will of her Father, descended to the Lower +Regions and generated the Angels and Powers, by whom also he said the +world was made. And after she had generated them, she was detained by +them through envy, for they did not wish to be thought the progeny of +another. As for himself he was entirely unknown by them; and it was his +Thought (Epinoia) that was made prisoner by the Powers and Angels that +had been emanated by her. And she suffered every kind of indignity at +their hands to prevent her reäscending to her Father, even to +being imprisoned in the human body and transmigrating into other female +bodies, as from one vessel into another.</p> +</div> +<p>Tertullian's account differs by the important addition that the +"design +of the Father was prevented"; how or why he does not say.</p> +<div class="blkquot"> +<p>She was his first Suggestion whereby he suggested the making of the +Angels and Archangels; that she sharing in this design had sprung forth +from the Father, and leaped down into the Lower Regions; and that +there, the design of the Father being prevented, she had brought forth +Angelic Powers ignorant of the Father, the artificer of this world (?); +by these she was detained, not according to his intention, lest when +she had gone they should be thought to be the progeny of another, etc.</p> +</div> +<p>The <i>Philosophumena</i> say nothing on this point, except that +Epinoia +"throws all the Powers in the World into confusion through her +unsurpassable Beauty."</p> +<p>Philaster renders confusion worse confounded, by writing:</p> +<div class="blkquot"> +<p>And he also dared to say that the World had been made by Angels, and +the Angels again had been made by certain endowed with perception from +Heaven, and that they (the Angels) had deceived the human race.</p> +<p> He asserted, moreover, that there was a certain other Thought +(Intellectus) who descended into the world for the salvation of men.</p> +</div> +<p>Epiphanius further complicates the problem as follows:</p> +<div class="blkquot"> +<p>This Power (Prunîcus and Holy Spirit) descending from Above +changed its form.... And through the Power from Above ... displaying +her beauty, she drove them to frenzy, and on this account was she sent +for the despoiling of the Rulers who brought the World into being; and +the Angels themselves went to war on her account; and while she +experienced nothing, they set to work to mutually slaughter each other +on account of the desire which she infused into them for herself.</p> +</div> +<p>Theodoret briefly follows Irenæus.</p> +<p>In these contradictory accounts we have a great confusion between +the +rôles played by Nous and Epinoia, the Father and Thought, the +Spirit and +Spiritual Soul. Then again how did the Lower Regions come into +existence, for Epinoia to descend to them? This lacuna is filled by the +fuller information of the <i>Philosophumena</i> which shows us the +scheme of +self-emanation out or down into matter by similitude, thus confining +the +problem of "evil" to space and time, and not raising it into an eternal +principle. Naturally it is not to be supposed that the origin of "evil" +is solvable for man in his present state, therefore whether it was +according to the design or contrary to the design of the Father, will +ever depend upon the point of view from which we severally regard the +problem.</p> +<p>Law, Justice, and Compassion are not incompatible terms to one whose +heart is set firm on spiritual things; and the view that evil is not a +thing in itself, but exists only because of human ignorance, is one +that +must commend itself to the truly religious and philosophical mind. Thus +evil is not a fixed quantity in itself, it depends on the internal +attitude each man holds with regard to externals as to whether they are +evil or no.</p> +<p>For instance, it is not evil for an animal or savage to kill, for +the +light of the higher law is not yet flaming brightly in their hearts. +That only is evil if we do what is displeasing to the Self. This may +perhaps throw some light on the Simonian dogma of action by accident +(<i>ex accidenti</i>), or institution (<span title="thesei" lang="el">θεσει</span>), +as opposed to action +according to nature (<i>naturaliter</i> or <span title="phusei" + lang="el">φυσει</span>)—evidently the +same idea as the teaching of Heracleitus to act according to nature +(<span title="kata phusin" lang="el">κατα φυσιν</span>) which he +explains as according to the +Unmanifested Harmony which we can hear by straining our ears to catch +that still small voice within, the Voice of the Silence, the Logos or +Self. Simon presumably refers to this in the phrase "the things which +sound within" (<span title="ta enaecha" lang="el">τα ενηχα</span>), an +idea remarkably confirmed by +Psellus,<a name="FNanchor_129"></a><a href="#Footnote_129"><sup>[129]</sup></a> +who quotes the following Logion:</p> +<div class="blkquot"> +<p>When thou seest a most holy, formless Fire shining and bounding +throughout the depths of the whole Cosmos, give ear to the Voice of the +Fire.</p> +</div> +<p>This brings us to a consideration of the teachings of Simon with +regard +to the Lesser World, the Microcosm, Man, and to the scheme of his +soteriology. Evidently Simon taught the ancient, immemorial doctrine +that the Microcosm Man was the Mirror and Potentiality of the Cosmos, +the Macrocosm, as we have already seen above. Whatever was true of the +emanation of the Universe, was also true of Man, whatever was true of +the Macrocosmic Aeons was true of the Microcosmic Aeons in Man, which +are potentially the same as those of the Cosmos, and will develop into +the power and grandeur of the latter, if they can find suitable +expression, or a fit vehicle. This view will explain the reason of the +ancients for saying that we could only perceive that of which we have a +germ already within us. Thus it is that Empedocles taught:</p> +<div class="blkquot"> +<p>By earth earth we perceive; by water, water; by aether, aether; +fire, by destructive fire; by friendship, friendship; and strife by +bitter strife.</p> +</div> +<p>And if the potentiality of all resided in every man, the teaching on +this point most forcibly has been, <i>Qui se cognoscit, in se omnia +cognoscit</i>—He who knows himself, knows all in himself—as Q. Fabius +Pictor tells us. And, therefore, the essential of moral and spiritual +training in ancient times was the attainment of Self-Knowledge—that is +to say, the attainment of the certitude that there is a divine nature +within every man, which is of infinite capacity to absorb universal +Wisdom; that, in brief, Man was <i>essentially</i> one with Deity.</p> +<p>With Simon, as with the Hermetic philosophers of ancient Egypt, all +things were interrelated by correspondence, analogy, and similitude. +"As above, so below," is the teaching on the Smaragdine Table of +Hermes. Therefore, whatever happened to the divine Epinoia, the Supreme +Mother, among the Aeons, happened also to the human Spiritual Soul or +Monadic Essence, in its evolution through all stages of manifestation. +This Soul is shut into all forms and bodies, successively up to the +stage of man.</p> +<p>From one point of view this teaching has been conclusively proved by +Modern Science. The evolution of the external form has been traced +throughout all the kingdoms and is no longer in question. The ancient +teachers of evolution, though less exact in detail, were more accurate +in fact, in postulating a "something within" which alone could make the +external evolution of form of any intelligible purpose. The Spiritual +Soul—the Life, Consciousness, Spirit, Intelligence, whatever we may +choose to call it—was formless in itself, but ever assuming new forms +by a process called metempsychosis, metasomatosis, metangismos, etc., +which in the human stage becomes reïncarnation, the rebirth or +Punarjanman of the Hindûs.</p> +<p>So much has been written on metempsychosis and reïncarnation of +late +that it is hardly necessary to dwell on a now so familiar idea. In its +widest sense the whole process of nature is subject to this mode of +existence, and in its more restricted sense it is the path of +pilgrimage +of the Soul in the desert of Matter. In treating of a philosophical +conception, which has already been completely established as far as its +"visible side" is concerned by the researches of Modern Science in the +field of evolution, it is a waste of time to obscure the main issue by +a +rehashing of the superstitious belief that the human Soul might pass +back to the brute. It may be that this superstition arose from the +consideration that the body and lower vestures of the Soul were shed +off +and gradually absorbed by the lower creation in the alchemical +processes +of nature. This was the fate of the "Purgations" of the Soul, but the +Soul itself when once it had passed from bodies of the lower kingdoms, +to bodies in the man-stage, could not retrogress beyond the limits of +that human kingdom.</p> +<p>By a glance at the Diagram, and regarding it from the microcosmic +point +of view, it is easy to see that the inner nature of man is more complex +than the elementary trichotomy of Body, Soul, and Spirit, might lead us +to suppose. Each plane of Being, for which the Soul has its own +appropriate Vesture, is generated from an "indivisible point," as Simon +called it, a zero-point, to use a term of modern Chemistry; six of +which +are shown in the Diagram, and each plane of Being is bounded by such +zero-points, for they are points like that of the Circle whose centre +is +everywhere and circumference nowhere.</p> +<p>To pass on to the soteriology of Simon. The general concept of this +presents no difficulty to the student of Eastern Religions. The idea +that the great teachers are Avatâras, incarnations, or descents, +of the +Supreme Being, appearing on earth to aid mankind, is simple enough to +comprehend in itself, and would be open to little objection, were it +not +for the theological dogmas and mythological legends that are wont to be +so busily woven round the lives of such teachers. In the present age it +is hardly necessary for us, with the experience of the past before our +eyes, to raise dissension as to whether such a manifestation is +entirely +divine, or entirely human, or perfectly human and divine at one and the +same time, or neither or all of these. </p> +<p>Eastern philosophy, regarding not only the external phenomenal world +as +ever-changing and impermanent, but also all appearance or +manifestation—no matter how subjective it may be to us now—as not the +one Truth in itself, which it claims alone to be without change, it is +easy to see the reason why the Gnostic Philosophers for the most part +held to Doceticism—that is to say that the body of a Saviour was not +the Saviour himself, but an appearance. The heat of polemical +controversy may have led to exaggerated views on both sides, but the +philosophical mind will not be distressed at the thought that the body +is an appearance or mask of the real man, and that it forms no part of +his eternal possession. None the less the body is real to us here, for +we all have bodies of a like nature, and appearances are real to +appearances. Yet this does not invalidate the further consideration +that +there are other bodies, vestures, or vehicles of consciousness, besides +the gross physical "coat of skin," for the use of the spiritual man, +each being an "appearance" in comparison to the higher vehicle, which +is +in its turn an "appearance" to that which is more subtle and less +material or substantial than itself.</p> +<p>Thus, in the descent from the Divine World, the Soul transforms +itself, +or clothes itself in forms, or bodies, or vestures, which it weaves out +of its own substance, like to the Powers of the Worlds it passes +through, for every Soul has a different vehicle of consciousness for +every World or Plane.</p> +<p>But the doctrine of the Soter, or Saviour, does not apply until the +Christ-stage or consummation is reached. Following the idea of rebirth, +there is a spiritual life cycle, or life-thread, on which the various +earth-lives are strung, as beads on a necklace, each successive life +being purer and nobler, as the Soul gains control of matter, or the +driver control of the chariot and steeds that speed him through the +experiences of life. As the end of this great cycle approaches, an +earthly vehicle is evolved that can show forth the divine spirit in all +the fulness possible to this world or phase of evolution.</p> +<p>Now as the problem can be viewed from either the internal or +external +point of view, we have the mystery of the Soul depicted both from the +side of the involution of spirit into matter and of the evolution of +matter into spirit. If, on the one hand, we insist too strongly on one +view, we shall only have a one-sided conception of the process; if, on +the other, we neglect one factor, we shall never solve the at present +unknown quantity of the equation. Thus the Soul is represented as the +"lost sheep" struggling in the meshes of the net of matter, passing +from +body to body, and the Spirit is represented as descending, transforming +itself through the spheres, in order to finally rescue its Syzygy from +the bonds that are about her.</p> +<p>The Soul aspires to the Spirit and the Spirit takes thought for the +Soul; as the Simonians expressed it:</p> +<div class="blkquot"> +<p>The male (Heaven, i.e., the Nous or Christ, or Spiritual Soul) looks +down from above and takes thought for its co-partner (or Syzygy); while +the Earth (i.e., the Epinoia or Jesus, or Human Soul) from below +receives from the Heaven the intellectual (in the spiritual and +philosophical sense, of course) fruits that come down to it and are +cognate with the Earth (i.e., of the same nature essentially as +Epinoia, who is essentially one with Nous).</p> +</div> +<p>When this mystery is represented dramatically, so to say, and +personified, these two aspects of the Soul are depicted as two persons. +Thus we have Simon and Helen, his favourite disciple, Krishna and +Arjuna, etc. In the Canonical Gospels the favourite disciple is said to +be John, and the women-disciples are placed well in the background. +In the Gnostic Gospels, however, the women-disciples are not so +ostracized, and the view taken by these early communities of +philosophical and mystical Christians throws much light on that +wonderful history of the Magdalene that has so touched the heart of +Christendom. For instance, in the <i>Pistis-Sophia</i>, the chief of +all the +disciples, the most spiritual and intuitive, is Mary Magdalene. This is +not without significance when we remember the love of the Christ for +Mary "out of whom he had cast <i>seven</i> devils."</p> +<p>The allegory is a striking one, and perfectly comprehensible to the +student of comparative religion. As there are seven Aeons in the +Spiritual World, seven principles or aspects of the Spiritual Soul, so +here on Earth, by analogy, there are seven lower aspects, or impure +reflections. As there are seven Cardinal Virtues, the +Prajnâ-Pâramitâs, +or Perfections of Wisdom, of the Buddhists, so there are seven Cardinal +Vices, and these must be cast out by the spiritual will, before the +repentant Mary, or Human Soul, can be purified.</p> +<p>This is the mystery of the Helen, the "lost sheep." Then follows the +mystical marriage of the Lamb, the union of the Human and Spiritual +Soul +in man, referred to so often in the Gospels and other mystical +scriptures.</p> +<p>Naturally the language used is symbolical, and has naught to do with +sex, in any sense. Woe unto him or her who takes these allegories of +the +Soul as literal histories, for nothing but sorrow will follow such +materialization of divine mysteries. If Simon or his followers fell +into +this error, they worked their own downfall, under the Great Law, as +surely do all who forge such bonds of matter for their own enslavement.</p> +<p>But with condemnation we have nothing to do; they alone who are +without +sin have the <i>right</i> to cast stones at the Magdalenes of this +world; and +they who are truly without sin use their purity to cleanse their +fellows, and do not sully it with the stains of self-righteous +condemnation. We, ordinary men and women of the age, are all "lost +sheep," human souls struggling in ignorance; shall we then stone our +fellows because their theology has a different nomenclature to our own? +For man was the same in the past as he is to-day. The Human Soul has +ever the same hopes and fears, loves and hates, passions and +aspirations, no matter how the mere form of their expression differs. +That which is important is the attitude we hold to the forms with which +we are surrounded. To-day the form of our belief is changed; the +fashion +of our dress is scientific and not allegorical, but are we any nearer +the realization that it is a dress and no more, and not the real +expression of the true man within?</p> +<p>Let us now take a brief glance at the Symbolical Tree of Life, which +plays so important a part in the Simonian Gnôsis. Not, however, +that it +was peculiar to this system, for several of the schools use the same +symbology. For instance, in the <i>Pistis-Sophia</i><a + name="FNanchor_130"></a><a href="#Footnote_130"><sup>[130]</sup></a> +the idea is +immensely expanded, and there is much said of an Aeonian Hierarchy +called the Five Trees. As this, however, may have been a later +development, let us turn to the ancient Hindû Shâstras, and +select one +out of the many passages that could be adduced, descriptive of the +Ashvattha Tree, the Tree of Life, "the Ashvattha of golden wings," +where +the bird-souls get their wings and fly away happily, as the +<i>Sanatsujátîya</i> tells us. The passage we choose is +from the <i>Bhagavad +Gîtâ</i>, that marvellous philosophical episode from the <i>Mahâbhârata</i>, +which from internal evidence, and at the very lowest estimate, must be +placed at a date anterior to Simon. At the beginning of the fifteenth +Adyâya we read:</p> +<div class="blkquot"> +<p>They say the imperishable Ashvattha is with root above and branches +below, of which the sacred hymns are the leaves. Who knows this, he is +a knower of knowledge. Upwards and downwards stretch its branches, +expanded by the potencies (Gunas); the sense-objects are its sprouts. +Downwards, too, its roots are stretched, constraining to action in the +world of men. Here neither its form is comprehended, nor its end, nor +beginning, nor its support. Having cut with the firm sword of +detachment (<i>sc.</i> non-attachment to the fruit of action) this +Ashvattha, with its overgrown roots, then should he (the disciple) +search out that Supreme whither they who come never return again, (with +the thought) that now he is come to that primal Being, whence the +evolution of old was emanated.</p> +</div> +<p>For what is this "sword of detachment" but another aspect of the +"fiery +sword" of Simon, which is turned about to guard the way to the Tree of +Life? This "sword" is our passions and desires, which now keep us from +the golden-leaved Tree of Life, whence we may find wings to carry us to +the "Father in Heaven." For once we have conquered Desire and turned it +into spiritual Will, it then becomes the "Sword of Knowledge"; and the +way to the Tree of Spiritual Life being gained, the purified Life +becomes the "Wings of the Great Bird" on which we mount, to be carried +to its Nest, where peace at last is found.</p> +<p>The simile of the Tree is used in many senses, not the least +important +of which is that of the heavenly "vine" of the reïncarnating Soul, +every +"life" of which is a branch. This explains Simon's citation of the +Logion so familiar to us in the <i>Gospel according to Luke</i>:</p> +<div class="blkquot"> +<p>Every tree not bearing good fruit is cut down and cast into the fire.</p> +</div> +<p>This also explains one of the inner meanings of the wonderful +passage in +the <i>Gospel according to John</i>:</p> +<div class="blkquot"> +<p>I am the true vine and my Father is the husbandman. Every branch in +me that beareth not fruit he taketh away; and every branch that beareth +fruit he purgeth it that it may bear more fruit.<a name="FNanchor_131"></a><a + href="#Footnote_131"><sup>[131]</sup></a></p> +</div> +<p>For only the spiritual fruit of every life is harvested in the +"Store-house" of the Divine Soul; the rest is shed off to be purified +in +the "Fire" of earthly existence.</p> +<p>Into the correspondence between the world-process of Nature, and +that +which takes place in the womb of mortal woman, it will not be necessary +to enter at length. No doubt Simon taught many other correspondences +between the processes of Cosmic Nature and Microcosmic Man, but what +were the details of this teaching we can in no way be certain. Simon +may have made mistakes in physiology, according to our present +knowledge, but with the evidence before us all we can do is to suspend +our judgment. For in the first place, we do not know that he has been +correctly reported by his patristic antagonists, and, in the second, we +are even yet too ignorant of the process of the nourishment of the +foetus to pronounce any <i>ex cathedrâ</i> statement. In any +case Simon's +explanation is more in agreement with Modern Science than the +generality +of the phantasies on scientific subjects to which the uninstructed +piety +of the early Fathers so readily lent itself. As to whether the +Initiated of the ancients did or did not know of the circulation of the +blood and the functions of the arterial system, we must remain in +doubt, +for both their well known method of concealing their knowledge and also +the absence of texts which may yet be discovered by the industry of +modern exploration teach us to hold our judgment in suspense.</p> +<p>Again, seeing the importance which the symbolical Tree played in the +Simonian System, it may be that there was an esoteric teaching in the +school, which pointed out correspondences in the human body for +mystical +purposes, as has been the custom for long ages in India in the Science +of Yoga. In the human body are <i>at least</i> two "Trees," the +nervous, and +vascular systems. The former has its "root" above in the cerebrum, the +latter has its roots in the heart. Along the trunks and branches run +currents of "nervous ether" and "life" respectively, and the Science of +Yoga teaches its disciples to use both of these forces for mystical +purposes. It is highly probable also that the Gnostics taught the same +processes to their pupils, as we know for a fact that the +Neo-Platonists +inculcated like practices. From these considerations, then, it may be +supposed that Simon was not so ignorant of the real laws of the +circulation of the blood as might otherwise be imagined; and as to the +nourishment of the embryo, modern authorities are at loggerheads, the +majority, however, inclining to the opinion of Simon, that the foetus +is nourished through the umbilical cord.<a name="FNanchor_132"></a><a + href="#Footnote_132"><sup>[132]</sup></a></p> +<p>The last point of importance to detain us, before passing on to a +notice +on the magical practices ascribed to Simon, is the allegorical use made +by the Simonians of Scripture. Here again we have little to do with the +details reported, but only with the idea. It was a common belief of the +sages of antiquity that the mythological part of the sacred writings of +the nations were to be understood in an allegorical fashion. Not to +speak of India, we have the Neo-Platonic School with its analogetical +methods of interpretation, and the mention of a work of Porphyry in +which an allegorical interpretation of the <i>Iliad</i> was attempted. +Allegorical shows of a similar nature also were enacted in the Lesser +Mysteries and explained in the Greater, as Julian tells us in the +<i>Mother of the Gods</i>,<a name="FNanchor_133"></a><a + href="#Footnote_133"><sup>[133]</sup></a> and Plutarch on the <i>Cessation +of +Oracles</i>.<a name="FNanchor_134"></a><a href="#Footnote_134"><sup>[134]</sup></a></p> +<p>Much evidence could be adduced that this was a widespread idea held +by +the learned of antiquity, but space does not here allow a full +treatment of the subject. What is important to note is that Simon +claimed this as a method of his School, and therefore, in dealing with +his system, we cannot leave out so important a factor, and persist in +taking allegorical and symbolical expressions as literal teachings. We +may say that the method is misleading and has led to much superstition +among the ignorant, but we have no right to criticize the literal and +historical meaning of an allegory, and then fancy that we have +criticized the doctrine it enshrines. This has been the error of all +rationalistic critics of the world bibles. They have wilfully set on +one +side the whole method of ancient religious teaching, and taken as +literal history and narrative what was essentially allegorical and +symbolical. Perhaps the reason for this may be in the fact that +wherever +religion decays and ignorance spreads herself, there the symbolical and +allegorical is materialized into the historical and literal. The spirit +is forgotten, the letter is deified. Hence the reäction of the +rationalistic critic against the materialism and literalism of sacred +verities. Nevertheless, such criticism does not go deep enough to +affect +the real truths of religion and the convictions of the human soul, any +more than an aesthetic criticism on the shape of the Roman letters and +Arabic figures can affect the truth of an algebraical formula. +Rationalistic criticism may stir people from literalism and dogmatic +crystallization, in fact it has done much in this way, but it does not +reach the hidden doctrines.</p> +<p>Now Simon contended that many of the narrations of Scripture were +allegorical, and opposed those who held to the dead-letter +interpretation. To the student of comparative religion, it is difficult +to see what is so highly blameworthy in this. On the contrary, this +view +is so worthy of praise, that it deserves to be widely adopted to-day, +at +the latter end of the nineteenth century. To understand antiquity, we +must follow the methods of the wise among the ancients, and the method +of allegory and parable was the manner of teaching of the great Masters +of the past.</p> +<p>But supposing we grant this, and admit that all Scriptures possess +an +inner meaning and lend themselves to interpretation on every plane of +being and thought, who is to decide whether any particular +interpretation is just or no? Already we have writers arising, giving +diametrically opposite interpretations of the same mystical narrative, +and though this may be an advance on bald physical literalism, it is by +no means encouraging to the instructed and philosophical mind.</p> +<p>If the Deity is no respecter of persons, times, or nations, and if +no +age is left without witness of the Divine, it would seem to be in +accordance with the fitness of things that all religions in their +purity +are one in essence, no matter how overgrown with error they may have +become through the ignorance of man. If, again, the root of true +Religion is one, and the nature of the Soul and of the inner +constitution of things is identical in all climes and times, as far as +its <i>main features</i> are concerned, no matter what terminology, +allegory, +and symbology may be employed to describe it; and not only this, but if +it be true that such subjective things are as potent facts in human +consciousness as any that exist, as indeed is evidenced by the +unrivalled influence such things have had on human hearts and actions +throughout the history of the world—then we must consider that an +interpretation that fits only one system and is found entirely +unsuitable to the rest, is no part of universal religion, and is due +rather to the ingenuity of the interpreter than to a discovery of any +law of subjective nature. The method of comparative religion alone can +give us any certainty of correct interpretation, and a refusal to +institute such a comparison should invalidate the reliability of all +such enquiries.</p> +<p>Now Simon is reported to have endeavoured to find an inner meaning +in +scriptural narratives and mythologies, and against this method we can +have nothing to say; it is only when a man twists the interpretation to +suit his own prejudices that danger arises. Simon, however, is shown to +have appealed to the various sacred literatures known in his time, an +eclectic and theosophical method, and one that cannot very well be +longer set on one side even in our own days.</p> +<p>The primitive church was not so forgetful of symbology as are the +majority of the Christian faith to-day. One of the commonest +representations of primitive Christian art was that of the "Four +Rivers." As the Rev. Professor Cheetham tells us:</p> +<div class="blkquot"> +<p>We find it repeated over and over again in the catacombs, either in +frescoes or in the sculptured ornaments of sarcophagi, and sometimes on +the bottoms of glass cups which have been discovered therein.<a + name="FNanchor_135"></a><a href="#Footnote_135"><sup>[135]</sup></a></p> +</div> +<p>The interpretations given by the early divines were many and +various; in +nearly every case, however, it was an interpretation which applied to +the Christian system alone, and accentuated external differences. +Little +attempt was made to find an interpretation in nature, either objective +or subjective, or in man. Simon, at any rate, made the attempt—an +effort to broaden out into a universal system applying to all men at +all +times. This is also the real spirit of pure Christianity which is so +often over-clouded by theological partisanship. A true interpretation +must stand the test of not only religious aspiration, but also +philosophical thought and scientific observation.</p> +<p>Nor again should we find cause to grieve at an attempted +interpretation +of the Trojan Horse, that was fabricated by the advice of Athena +(Minerva-Epinoia), for did not George Stanley Faber, in the early years +of this century, labour with much learning to prove its identity with +the Ark. True he only turned similar myths into the terms of one myth +and got no further, but that was an advance on his immediate +predecessors. Simon, however, had centuries before gone further than +Faber, as far as theory is concerned, by seeking an interpretation in +nature. But, in his turn, as far as our records go, he only attempted +the interpretation of one aspect of this graphic symbol, saying that it +typified "ignorance." An interpretation, however, to be complete should +cover all planes of consciousness and being from the physical human +plane to the divine cosmic. The Ark floating on the Waters of the +Deluge +and containing the Germs of Life, the Mundane Egg in the Waters of +Space, and the Mare with her freight of armed warriors, all typify a +great fact in nature, which may be studied scientifically in the +development of the germ-cell, and ethically by analogy, as the egg of +ignorance, the germs in which are, from the lower aspect, our own evil +passions.</p> +<p>In speaking of such allegories and tracing the correspondences +between +certain symbologies and the natural facts of embryology, Simon speaks +of +the "cave" which plays so important a part in so many religious +allegories. As the child is born in a "cave," so the "new man" is also +born in a "cave," and all the Saviours are so recorded to have been +born +in their birth legends. The Mysteries of antiquity were for the most +part solemnized in caves, or rock-cut temples. The Epoptæ deemed +such +caverns as symbols both of the physical world and Hades or the Unseen +World, which surrounds every child of man. Into such a cave, in the +middle of the Ocean, Cronus shut his children, as Porphyry<a + name="FNanchor_136"></a><a href="#Footnote_136"><sup>[136]</sup></a> +tells +us. It was called by the name Petra, or Rock, and from such a Rock +Mithras is said to have been born.<a name="FNanchor_137"></a><a + href="#Footnote_137"><sup>[137]</sup></a></p> +<p>Faber endeavours to identify this symbolical cave with the Ark,<a + name="FNanchor_138"></a><a href="#Footnote_138"><sup>[138]</sup></a> +which may be permissible from one aspect, as the womb of mother nature +and of the human mother correspond analogically.</p> +<p>In the "new birth" of the mysteries, the Souls were typified as bees +born from the body of an ox, for they were to gather the honey of +wisdom, and were born from the now dead body of their lower natures. In +the cave were two doors, one for immortals, the other for mortals. In +this connection the cave is the psychic womb that surrounds every man, +of which Nicodemus displays such ignorance in the Gospels. It is the +microcosmic Middle Distance; by one door the Lower Soul enters, and +uniting with its immortal consort, who descends through the door of the +immortals, becomes immortal.</p> +<p>The cavern is overshadowed by an olive tree—again the Tree of Life +to +which we have referred above—on the branches of which the doves rest, +and bring back the leaves to the ark of the body and the prisoner +within +it.</p> +<p>But space does not permit us to pursue further this interesting +subject, +which requires an entire treatise by itself, or even a series of +volumes. Enough, however, has been said to show that the method of +interpretation employed by Simon is not without interest and profit, +and +that the tolerant spirit of to-day which animates the best minds and +hearts in Christendom will find no reason to mete out to Simon +wholesale +condemnation on this score.</p> +<p>There are also many other points of interest that could be +elaborated +upon, in the fragments of the system we are reviewing, but as my task +is +in the form of an essay, and not an exhaustive work, I must be content +to pass them by for the present, and to hurry on to a few words on that +strange and misunderstood subject, commonly known as Magic.</p> +<p>What Magic, the "Great Art" of the ancients, was in reality is now +as +difficult to discover as is the true Religion that underlies all the +great religions of the world. It was an art, a practice, the Great and +Supreme Art of the most Sacred Science of God, the Universe and Man. It +was and it is all this in its highest sense, and its method was what is +now called "creation." As the Aeons imitated the Boundless Power and +emanated or created in their turn, so could man imitate the Aeons and +emanate or create in his turn. But "creation" is not generation, it is +a +work of the "mind," in the highest sense of the word. By purification +and aspiration, by prayer and fasting, man had to make his mind +harmonious with the Great Mind of the Universe, and so by imitation +create pure vehicles whereby his consciousness could be carried in +every direction of the Universe. Such spiritual operations required the +greatest purity and piety, real purity and true piety, without disguise +or subterfuge, for man had to face himself and his God, before whom no +disguise was possible. The most secret motives, the most hidden +desires, +were revealed by the stern self-discipline to which the Adepts of the +Science subjected themselves.</p> +<p>But as in all things here below, so with the Art of Magic, it was +two-fold. Above I have only spoken of the bright side of it, the path +along which the World-Saviours have trodden, for no one can gain +entrance to the path of self-sacrifice and compassion unless his heart +burns with love for all that lives, and unless he treads the way of +wisdom only in order that he may become that Path itself for the +salvation of the race. But there is the other side; knowledge is +knowledge irrespective of the use to which it may be put. The sword of +knowledge is two-edged, as remarked above, and may be put to good or +evil use, according to the selfishness or unselfishness of the +possessor.</p> +<p>But <i>corruptio optimi pessima</i>, and as the employment of +wisdom for the +benefit of mankind—as, for instance, curing the sick, physically and +morally—is the highest, so the use of any abnormal power for the +advantage of self is the vilest sin that man can commit.</p> +<p>There are strange analogies in Nature, and the higher the spiritual, +the +lower the corresponding material process; so that we find in the +history +of magic—perhaps the longest history in the world—extremes ever +meeting. Abuse of spiritual powers, and the vilest physical processes, +noxious, fantastic, and pestilential, are recorded in the pages of +so-called magical literature, but such foul deeds are no more real +Magic +than are the horrors of religious fanaticism the outcome of true +Mohammedanism or Christianity. This is the abuse, the superstition, the +degeneration of all that is good and true, rendered all the more vile +because it pertains to denser planes of matter than even the physical. +It is a strange thing that the highest should pair with the lowest +where +man is concerned, but it ever remains true that the higher we climb the +lower we may fall.</p> +<p>Man is much the same in nature at all times, and though the Art was +practised in its purity by the great World-Teachers and their immediate +followers, whether we call it by the name Magic or no, it ever fell +into abuse and degeneracy owing to the ingrained ignorance and +selfishness of man. Thus the Deity and Gods or Daemons of one nation +became the Devil and Demons of another; the names were changed, the +facts remained the same. For if we are to reject all such things as +superstition, hallucination, and what not, the good must go with the +bad. But facts, whether good or bad, are still facts, and man is still +man, no matter how he changes the fashion of his belief. The followers +of the World-Teachers cannot hold to the so-called "miracles" of their +respective Masters and reject all others as false in fact, no matter +from what source they may believe they emanate. In nature there can be +nothing supernatural, and as man stands mid-way between the divine and +infernal, if we accept the energizing of the one side of his nature, we +must also accept that of the other. Both are founded on nature and +science, both are under law and order.</p> +<p>The great Master of Christendom is reported to have told his +disciples +that if they had but faith they should do greater works than even he +had +done. Either this was false or else the followers have been false to +their Teacher. There is no escape from the dilemma. And such "works" +are +to be wrought by divine Magic alone, or if the term be disliked, by +whatever name the great Science of the Soul and Divine things may be +called.</p> +<p>For the last two hundred years or so it has been the fashion to +deride +all such matters, perhaps owing to a reäction against +over-credulity on +the part of those who held to the letter of the law and forgot its +spirit; but to-day it is no longer possible to entirely set aside this +all-important part of man's nature, and it now calls for as strict a +scientific treatment as the facts of the physical universe have been +subjected to.</p> +<p>Hypnotism, Mesmerism, Spiritualism and Psychical Research, are the +cloud no bigger than a man's hand that is forcing the facts of Magic +again on the attention of both the theological and scientific world. +Hypnotism and Psychical Research are already becoming respectable and +attracting the attention of the generality of men of science and of our +clergy. Spiritualism and Mesmerism are still tabooed, but wait their +turn for popular recognition, having already been recognized by +pioneers +distinguished in science and other professions.</p> +<p>Of course I speak only of the facts of these arts, I do not speak of +the +theories put forward.</p> +<p>All these processes are in the very outermost court of the Temple of +True Magic, even if they are not outside the precinct. But they are +sufficient for our purpose, and should make the serious thinker and +unprejudiced enquirer pause before pronouncing the words, superstition +and hallucination, in too confident a tone, for he now must see the +necessity of having a clear idea of what he means by the terms.</p> +<p>It is not uncommon of late to hear the superficially instructed +setting +down everything to "suggestion," a word they have picked up from modern +hypnotic research, or "telepathy," a name invented by psychical +research—the ideas being as old as the world—forgetting that their +mind remains in precisely the same attitude with regard to such matters +as it was in previously when they utterly denied the possibility of +suggestion and telepathy. But to the earnest and patient student +hypnotism and the rest are but the public reäppearance of what has +always existed in spite of the denial of two hundred years or so, and +instead of covering the whole ground is but the forward spray from the +returning wave of psychism which will sweep the nations off their feet +and moral balance, if they will not turn to the experience of the past +and gain strength to withstand the inrush.</p> +<p>The higher forms of all these things, in the Western World, should +have +now been in the hands of the ministers of the Church, in which case we +should not have had the reäppearance of such powers in the hands +of +vulgar stage exhibitions and mercenary public mediumship.</p> +<p>But so it is; and in vain is it any longer to raise the cry of fraud +and +hallucination on the one hand and of the devil on the other. This is a +mere shirking of responsibility, and nothing but a reasonable +investigation and an insistence on the highest ideals of life will help +humanity.</p> +<p>I do not intend to enter into any review of the "wonders" attributed +to +Simon, neither to deny them as hallucinations, nor attribute them to +the +devil, nor explain them away by "suggestion." As a matter of fact we do +not even know whether Simon did or pretended to do any of the precise +things mentioned. All we are competent to decide is the general +question, viz., that any use of abnormal power is pernicious if done +for +a personal motive, and will assuredly, sooner or later, react on the +doer.</p> +<p>Here and there in the patristic accounts we light on a fact worthy +of +consideration, as, for example, when Simon is reported to have denied +that the real soul of a boy could be exorcised, and said that it was +only a daemon, in this case a sub-human intelligence or elemental, as +the Mediæval Kabalists called them. Again the Simonians are said +to have +expelled any from their Mysteries who worshipped the statues of Zeus or +Athena as being representatives of Simon and Helen; thus showing that +they were symbolical figures for some purpose other than ordinary +worship; and probably the sect in its purity possessed a body of +teaching which threw light on many of the religious practices of the +times, and gave them a rational interpretation, quite at variance with +the fantastic diabolism which the Fathers have so loudly charged +against +them.</p> +<p>The legends of magic are the same in all countries, fantastic enough +to +us in the nineteenth century, in all conscience, and most probably +exaggerated out of all correct resemblance to facts by the excited +imagination of the legend-tellers, but still it is not all imagination, +and after sifting out even ninety-nine per cent of rubbish, the residue +that remains is such vast evidence to the main facts that it is fairly +overwhelming, and deserves the investigation of every honest student.</p> +<p>But the study is beset with great difficulty, and if left in the +hands +of untrained thinkers, as are the majority of those who are interested +in such matters in the present day, will only result in a new phase of +credulity and superstition. And such a disastrous state of affairs will +be the distinct fault of the leaders of thought in the religious, +philosophical, and scientific world, if they refuse the task which is +naturally theirs, and if they are untrue to the responsibility of their +position as the directors, guardians, and adjusters of the popular +mind. +Denial is useless, mere condemnation is of small value, explanation +alone will meet the difficulty.</p> +<p>Thus when we are brought face to face with the recital of magical +wonders as attributed to Simon in the patristic legends, it is not +sufficient to sweep them on one side and ticket them with the +contemptuous label of "superstition." We must recognize that whether or +not these things were actually done by Simon, the ancient world both +Pagan and Christian firmly believed in their reality, and that if our +only attitude towards them is one of blank denial, we include in that +denial the possibility of the so-called "miracles" of Christianity and +other great religions, and therewith invalidate one of the most +important factors of religious thought and history. That the present +attitude of denial is owing to the absurd explanation of the phenomena +given by the majority of the ancient worthies, is easily admissible, +but +this is no reason why the denial of the possibilities of the existence +of such things should be logical or scientific.</p> +<p>As to the wonders ascribed to Simon, though extraordinary, they are +puerile compared to the ideals of the truly religious mind, and if +Simon used such marvels as proofs of the truth of his doctrine, he +unduly took advantage of the ignorance of the populace and was untrue +to +his better nature.</p> +<p>Again, setting aside all historical criticism, if Simon, as the <i>Acts</i> +report, thought to purchase spiritual powers with money, or that those +who were really in possession of such powers would ever sell them, we +can understand the righteous indignation of the apostles, though we +cannot understand their cursing a brother-man. The view of the +Christian +writer on this point is a true one, but the dogma that every operation +which is not done in the name of the particular Master of Christendom +is +of the Devil—or, to avoid personifications, is evil—can hardly find +favour with those who believe in the brotherhood of the whole race and +that Deity is one, no matter under what form worshipped.</p> +<p>Finally, to sum up the matter, we have cited our authorities, and +reviewed them, and then endeavoured to sift out what is good from the +heap, leaving the rubbish to its fate. Removed as we are by so many +centuries from the fierce strife of religious controversy which so +deeply marked the rise of Christianity, we can view the matter with +impartiality and seek to redress the errors that are patent both on the +side of orthodoxy and of heterodoxy. It is true we cannot be free of +the +past, but it is also true that to identify ourselves with the hates and +strifes of the ancients, is merely to retrogress from the path of +progress. On the contrary, our duty should be to identify ourselves +with +all that is good and beautiful and true in the past, and so gleaning it +together, bind it into a sheaf of corn that, when ground in the mills +of +common-sense and practical experience, may feed the millions of every +denomination who for the most part are starving on the unsatisfying +husks of crude dogmatism. There is no need for a new revelation, in +whatever sense the word is understood, but there is every need for an +explanation of the old revelations and the undeniable facts of human +experience. If the Augean stables of the materialism that is so +prevalent in the religion, philosophy and science of to-day, are to be +cleansed, the spiritual sources of the world-religions can alone be +effectual for their cleansing, but these are at present hidden by the +rocks and overgrowth of dogma and ignorance. And this overgrowth can +only be removed by explanation and investigation, and each who works at +the task is, consciously or unconsciously, in the train of the Hercules +who is pioneering the future of humanity.</p> +<br /> +<p style="font-weight: bold;">NOTES:</p> +<a name="Footnote_96"></a><a href="#FNanchor_96">[96]</a> +<div class="note"> +<p> <i>Julius Caesar</i>, III. ii. 106-8.</p> +</div> +<a name="Footnote_97"></a><a href="#FNanchor_97">[97]</a> +<div class="note"> +<p> <i>Op. cit.</i> i. 4. Compare the Diagram and explanation of +the Middle Distance <i>infra</i>. The Moon is the "Lord" of the lower +plane +of the Middle Distance, the Astral Light of the medieval Kabalists. +This +is a doctrine common to the Hermetic, Vedântic, and many other +schools +of Antiquity.</p> +</div> +<a name="Footnote_98"></a><a href="#FNanchor_98">[98]</a> +<div class="note"> +<p> xi. 37.</p> +</div> +<a name="Footnote_99"></a><a href="#FNanchor_99">[99]</a> +<div class="note"> +<p> <i>Philos.</i>, ix. 10.</p> +</div> +<a name="Footnote_100"></a><a href="#FNanchor_100">[100]</a> +<div class="note"> +<p> <i>Zohar</i>, i. 50<i>b</i>, Amsterdam and Brody Editions: quoted +in Isaac Myer's <i>Qabbalah</i>, pp. 376, 377.</p> +</div> +<a name="Footnote_101"></a><a href="#FNanchor_101">[101]</a> +<div class="note"> +<p> See Cory's <i>Ancient Fragments</i>, 2nd ed.; not the +reëdited +third edition, which is no longer Cory's work.</p> +</div> +<a name="Footnote_102"></a><a href="#FNanchor_102">[102]</a> +<div class="note"> +<p> <span title="eisi panta puros henos ekgegaota" lang="el">εισι +παντα πυρος ενος εκγεγαωτα</span>—<i>Psell. +24—Plet. 30.</i></p> +</div> +<a name="Footnote_103"></a><a href="#FNanchor_103">[103]</a> +<div class="note"> +<p> <i>Proc. in Theol.</i> 333—<i>in Tim.</i> 157.</p> +</div> +<a name="Footnote_104"></a><a href="#FNanchor_104">[104]</a> +<div class="note"> +<p> <span title="paegaious krataeras" lang="el">πηγαιους κρατηρας</span>—I +have ventured the above +translation for this difficult combination from the meaning of the term +<span title="paegae" lang="el">πηγη</span>, found elsewhere in the +Oracles, in the metaphorical +sense of "source" (compare also Plato, <i>Phæd.</i> 245 C., 856 +D., +<span title="paegae kai archae chinaeseos" lang="el">πηγη και αρχη +χινησεως</span>—"the source and beginning of motion"), +and also from the meaning of <span title="krataer" lang="el">κρατηρ</span> +(<i>cratêr</i>), as "a +cup-shaped hollow." +</p> +<p>The idea of this Crater is interestingly exemplified in the Twelfth +Book +of Hermes Trismegistus, called "His Crater, or Monas," as follows: +</p> +<p>"10. <i>Tat.</i> But wherefore, Father, did not God distribute the +Mind to +all men? +</p> +<p>"11. <i>Herm.</i> Because it pleased him, O Son, to set that in the +middle +among all souls, as a reward to strive for. +</p> +<p>"12. <i>Tat.</i> And where hath he set it? +</p> +<p>"13. <i>Herm.</i> Filling a large Cup or Bowl (Crater) therewith, +he sent it +down, giving also a Cryer or Proclaimer. +</p> +<p>"14. And he commanded him to proclaim these things to the souls of +men. +</p> +<p>"15. Dip and wash thyself, thou that art able, in this Cup or Bowl: +Thou +that believeth that thou shalt return to him that sent this cup; thou +that acknowledgest whereunto thou wert made. +</p> +<p>"16. As many, therefore, as understood the Proclamation, and were +<i>baptized</i>, or dowsed into the <i>Mind</i>, these were made +partakers of +knowledge, and became perfect men, receiving the Mind." +</p> +<p>This striking passage explains the mystic "Baptism of Fire," or +Mind, +whereby man became one with his Divine Monas, which is indeed his +"Mother Vortex" or Source.</p> +</div> +<a name="Footnote_105"></a><a href="#FNanchor_105">[105]</a> +<div class="note"> +<p> <i>Proc. in Parm.</i></p> +</div> +<a name="Footnote_106"></a><a href="#FNanchor_106">[106]</a> +<div class="note"> +<p> <i>Proc. in Theol. Plat.</i>, 171, 172.</p> +</div> +<a name="Footnote_107"></a><a href="#FNanchor_107">[107]</a> +<div class="note"> +<p> <i>Proc. in Tim.</i>, 167.</p> +</div> +<a name="Footnote_108"></a><a href="#FNanchor_108">[108]</a> +<div class="note"> +<p> <i>Proc. in Theol.</i>, 321.</p> +</div> +<a name="Footnote_109"></a><a href="#FNanchor_109">[109]</a> +<div class="note"> +<p> <i>Proc. in Crat.</i></p> +</div> +<a name="Footnote_110"></a><a href="#FNanchor_110">[110]</a> +<div class="note"> +<p> <i>Dionys.</i>, xiv.</p> +</div> +<a name="Footnote_111"></a><a href="#FNanchor_111">[111]</a> +<div class="note"> +<p> <i>Præp. Evan.</i>, i. 10.</p> +</div> +<a name="Footnote_112"></a><a href="#FNanchor_112">[112]</a> +<div class="note"> +<p> The names of these seven flames of the Fire, with their +surface translations, are as follows: Kâlî, Dark-blue; +Karâlî, Terrible; +Mano-javâ, Swift as Thought; Su-lohitâ, Deep-red colour; +Su-dhûmra-varnâ, Deep-purple colour; Ugrâ or +Sphulinginî, Hot, +Passionate, or Sparkling; Pradîptâ, Shining, Clear. These +are the +literal meanings; the mystic meanings are very different, and among +other things denote the septenary prismatic colours and other +septenaries in nature.</p> +</div> +<a name="Footnote_113"></a><a href="#FNanchor_113">[113]</a> +<div class="note"> +<p> <i>Hibbert lectures</i>, 1887: "Lecture on the Origin and +Growth of Religion as illustrated by the Religion of the Ancient +Babylonians," pp. 179, 180.</p> +</div> +<a name="Footnote_114"></a><a href="#FNanchor_114">[114]</a> +<div class="note"> +<p> See Schwartze's <i>Pistis-Sophia</i> and Amélineau's <i>Notice +sur le Papyrus Gnostique Bruce</i>.</p> +</div> +<a name="Footnote_115"></a><a href="#FNanchor_115">[115]</a> +<div class="note"> +<p> <i>De Mysteriis Liber</i>, vii. 4.</p> +</div> +<a name="Footnote_116"></a><a href="#FNanchor_116">[116]</a> +<div class="note"> +<p> Compare also <i>Herodot.</i> ii, 54—<span + title="phonae + +anthropaeiae" lang="el">φονη ανθρωπηιη</span>.</p> +</div> +<a name="Footnote_117"></a><a href="#FNanchor_117">[117]</a> +<div class="note"> +<p> <i>Lib.</i> v.</p> +</div> +<a name="Footnote_118"></a><a href="#FNanchor_118">[118]</a> +<div class="note"> +<p> <i>Psel.</i> 7.</p> +</div> +<a name="Footnote_119"></a><a href="#FNanchor_119">[119]</a> +<div class="note"> +<p> <i>Psel. Schol. in Orac. Magic</i>, p. 70.</p> +</div> +<a name="Footnote_120"></a><a href="#FNanchor_120">[120]</a> +<div class="note"> +<p> Theodoret gives <span title="ennoia" lang="el">εννοια</span>.</p> +</div> +<a name="Footnote_121"></a><a href="#FNanchor_121">[121]</a> +<div class="note"> +<p> A. Aphthartos Morphê. B. Nous tôn Holôn. c. +Epinoia +Megalê. D. Eikôn. a. Nous. b. Phônê. c. +Logismos. d. Enthumêsis. e. +Onoma. f. Epinoia.</p> +</div> +<a name="Footnote_122"></a><a href="#FNanchor_122">[122]</a> +<div class="note"> +<p> xi. 47.</p> +</div> +<a name="Footnote_123"></a><a href="#FNanchor_123">[123]</a> +<div class="note"> +<p> <i>Ibid.</i>, xi. 18, 38.</p> +</div> +<a name="Footnote_124"></a><a href="#FNanchor_124">[124]</a> +<div class="note"> +<p> Wilson's Trans. i. pp. 55 <i>et seqq.</i></p> +</div> +<a name="Footnote_125"></a><a href="#FNanchor_125">[125]</a> +<div class="note"> +<p> Prabhavâpyaya: Pra-bhava=the forth-being or origin, and +Apy-aya=the return or reabsorption. It is the same idea as the Simonian +Treasure-house.</p> +</div> +<a name="Footnote_126"></a><a href="#FNanchor_126">[126]</a> +<div class="note"> +<p> Ayana simply means "moving."</p> +</div> +<a name="Footnote_127"></a><a href="#FNanchor_127">[127]</a> +<div class="note"> +<p> <i>Mânava-Dharma Shâstra</i>, i. 10.</p> +</div> +<a name="Footnote_128"></a><a href="#FNanchor_128">[128]</a> +<div class="note"> +<p> <i>Op. cit.</i>, iv. 251.</p> +</div> +<a name="Footnote_129"></a><a href="#FNanchor_129">[129]</a> +<div class="note"> +<p> 14.</p> +</div> +<a name="Footnote_130"></a><a href="#FNanchor_130">[130]</a> +<div class="note"> +<p> This Gnostic gospel, together with the treatises +entitled, <i>The Book of the Gnoses of the Invisible</i> and <i>The +Book of the +Great Logos in each Mystery</i> (the Bruce MSS.), is especially +referred +to, as, with the exception of the <i>Codex Nazaræus</i>, being +the only +Gnostic works remaining to us. All else comes from the writings of the +Fathers.</p> +</div> +<a name="Footnote_131"></a><a href="#FNanchor_131">[131]</a> +<div class="note"> +<p> xv, 1, 2</p> +</div> +<a name="Footnote_132"></a><a href="#FNanchor_132">[132]</a> +<div class="note"> +<p> The most advanced theory, however, is that the foetus +derives nourishment from the amniotic fluid, and Dr. Jerome A. Anderson +sums up his highly interesting paper on the "Nutrition of the Foetus" +in +the <i>American Journal of Obstetrics</i>, Vol. XXI, July, 1888, as +follows: +</p> +<p>"To briefly sum up the facts supporting amniotic nutrition: +</p> +<p>"1st. The constant presence of nutritive substances in the amniotic +fluid during the whole period of gestation. +</p> +<p>"2nd. The certainty of the absorption by a growing, almost skinless, +foetus of any nutritive material in which it is constantly bathed. +</p> +<p>"3rd. The permeability of the digestive tract at an early period, +and +the necessary entrance therein, according to the laws of hydrostatics, +of the albuminous amniotic fluid. +</p> +<p>"4th. The presence of, as it seems to me, <i>bonâ fide</i> +débris of +digestion, or meconium, in the lower intestine. +</p> +<p>"5th. The presence of urine in the bladder, and bile in the upper +intestine; their normal locations. +</p> +<p>"6th. The mechanical difficulties opposing direct nutrition through +the +placenta, and the impossibility of nourishment by this method during +the +early stages of embryonic life previous to the formation of the +placenta +or umbilical vesicle. +</p> +<p>"7th. The evident material source of the fluid, as shown by the +hydrorrheas of pregnancy, as well as in the exhaustion the mother +experiences, in some cases, at least, under its loss and rapid +reproduction. +</p> +<p>"8th. The entire absence during gestation of any trace of the +placenta +in certain animals, notably the salamander."</p> +</div> +<a name="Footnote_133"></a><a href="#FNanchor_133">[133]</a> +<div class="note"> +<p> Oratio V, <i>In Matrem Deorum</i>.</p> +</div> +<a name="Footnote_134"></a><a href="#FNanchor_134">[134]</a> +<div class="note"> +<p> <i>De Defectu Oraculorum</i>, xxi.</p> +</div> +<a name="Footnote_135"></a><a href="#FNanchor_135">[135]</a> +<div class="note"> +<p> <i>Dictionary of Christian Antiquities</i>, art. "Four Rivers, +The."</p> +</div> +<a name="Footnote_136"></a><a href="#FNanchor_136">[136]</a> +<div class="note"> +<p> <i>The Homeric Cave of Nymphs</i>, <span + title="peri tou en + +Odusseia ton Numphon antrou" lang="el">περι του εν +Οδυσσεια των Νυμφων αντρου</span>.</p> +</div> +<a name="Footnote_137"></a><a href="#FNanchor_137">[137]</a> +<div class="note"> +<p> <span title="legousin ek petras gegennaesthai auton" lang="el">λεγουσιν +εκ πετρας γεγεννησθαι αυτον</span>—Just. +Mart. <i>Dial. cum. Tryph.</i></p> +</div> +<a name="Footnote_138"></a><a href="#FNanchor_138">[138]</a> +<div class="note"> +<p> <i>Cabiri</i>, ii, 363.</p> +</div> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 12892 ***</div> +</body> +</html> + + diff --git a/12892-h/images/img001.jpg b/12892-h/images/img001.jpg Binary files differnew file mode 100644 index 0000000..b718893 --- /dev/null +++ b/12892-h/images/img001.jpg |
