Simon Magus Part 2

And that, as he says, the beginning of the generation of things which are generated is from Fire, he understands somewhat in this fas.h.i.+on. 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."[32] 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,[33] 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.

18. Conformably, therefore, to this reasoning, for the foolish, Simon was a G.o.d, like that Libyan Apsethus; (a G.o.d) 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 pa.s.sed forth from the first two Powers, to wit heaven and earth. For Simon speaks distinctly concerning this in his _Revelation_ as follows:

"_To you, therefore, I say what I say, and write what I write. And the writing is this._

"_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_.

"_Hence pairing with each other_,[34] _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._

"_This is He who has stood, stands and will stand, a male-female power like the preexisting 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._

"_So he_[35] _was one; for having her_[36] _in himself, he was alone, not however first, although preexisting, but being manifested from himself to himself, he became second. Nor was he called Father before (Thought) called him Father._

"_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._

"_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._

"_In the same manner also that which was manifested from them_[37]

_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._"

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.

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 unsurpa.s.sable beauty; on account of which the Trojan War came to pa.s.s 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.

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.

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.

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."[38] 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.[39]

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, Princ.i.p.alities and Angels, so that he was manifested as a man although he was not really a man, and that he seemed to suffer[40] in Judaea, 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.

For (they a.s.sert that) there is no cause for punishment if a man does ill, for evil is not in nature but in inst.i.tution. For, he says, the Angels who made the world, inst.i.tuted 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.

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,"[41] and have a statue of Simon in the form of Zeus, and one of Helen in the form of Athena, which they wors.h.i.+p, 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.

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 _Acts_, 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[42] until the present day, for he was not the Christ.

vi. Origenes (_Contra Celsum_, i. 57; v. 62; vi. ii). Text (edidit Carol. Henric. Eduard); Lommatzsch; Berolini, 1846.

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 _Acts_. And they who say these things about him are Christians and their clear witness is that Simon was nothing divine.

v. 62. Then pouring out a quant.i.ty of our names, he (Celsus) says he knows certain Simonians who are called Heleniani, because they wors.h.i.+p Helen or a teacher Helenus. But Celsus is ignorant that the Simonians in no way confess that Jesus is the Son of G.o.d, but they say that Simon is the Power of G.o.d, 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.

vi. ii. For the former (Simon) pretended he was the Power of G.o.d, which is called Great, and the latter (Dositheus) that he too was the Son of G.o.d. 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.

vii. Philastrius (_De Haeresibus_, i). Text: _Patres Quarti Ecclesiae Saeculi_ (edidit D.A.B. Caillau); Paris, 1842.

Now after the pa.s.sion 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 G.o.d, above all powers. Whom the Samaritans wors.h.i.+p 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.

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.

He a.s.serted, 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 reascend 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.

The wooden horse also, which the vain-glorious poets say was in the Trojan War, he a.s.serted 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 prost.i.tute 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.

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.

viii. Epiphanius (_Contra Haereses_, ii. 1-6). Text: _Opera_ (edidit G.

Dindorfius); Lipsiae, 1859.

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 G.o.d 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 pa.s.sion 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 ama.s.s a large sum of money and make a profit.

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 h.e.l.lebore[43] with honey, he added a poison for those whom he hunted into his mischievous illusion, under the cloak of the name of Christ, and compa.s.sed 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[44] for his disciples, and saying, forsooth, that he was the Great Power of G.o.d, he ventured to call his prost.i.tute 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 Prunicus[45] 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 Prunicus, 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 reascend, each had intercourse with her in every body of womanly and female const.i.tution--she rencarnating 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 reascend into heaven.

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,[46] 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";[47] and that all this was in the mimes of Philistion,[48] 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 wors.h.i.+p it under the form of Zeus; and he left another in like manner of Helen in the guise of Athena, and his dupes wors.h.i.+p them.

4. And he enjoined mysteries of obscenity and--to set it forth more seriously--of the sheddings of bodies, _emissionum virorom, feminarum menstruorum_, 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 Gnosis--a practice which anyone who has understanding from G.o.d would most naturally consider to be most filthy conduct and death rather than life. And he supposes names for the Dominions and Princ.i.p.alities, 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 fas.h.i.+on than by learning this mystagogy, and how to offer such sacrifices to the Universal Father through these Dominions and Princ.i.p.alities. And he says that this world (aeon) was constructed defectively by Dominions and Princ.i.p.alities 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 Gnosis. This is the beginning of the so-called Gnostics. And he pretended that the Law was not of G.o.d, but of the left-hand Power, and that the Prophets were not from the Good G.o.d 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,[49] and every one that believed in the _Old Testament_ was subject to death.

5. But this doctrine is overturned by the truth itself. For if he were the Great Power of G.o.d, 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[50] 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 G.o.d? And could the world not have its existence in the Good G.o.d, 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 G.o.d, and forbids mean things? And how could there not be one divine nature and the same spirit of the _New_ and _Old Testament_, when the Lord said: "I am not come to destroy the Law, but to fulfil it"?[51] 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."[52] 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."[53] 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 G.o.d has joined together let no man put asunder."[54]

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[55] G.o.d made the heaven and the earth"?[56] 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."[57] If, therefore, the maker of heaven and earth is naturally G.o.d, 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.

ix. Hieronymus (In _Matthaeum_, IV. xxiv. 5). Text: _S. Eusebii Hieronymi Comment._; Migne _Patrol. Grec._, VII. col. 176.

Of whom there is one Simon, a Samaritan, whom we read of in the _Acts of the Apostles_, who said he was some Great Power. And among the rest of the things written in his volumes, he proclaimed as follows:

"I am the Word of G.o.d; I am the glorious one, I the Paraclete, the Almighty, I the whole of G.o.d."

x. Theodoretus _(Haereticarum Fabularum Compendium_, I. i.). Text: _Opera Omnia_ (ex recensione Jacobi Simondi, denuo edidit Joann. Ludov.

Schulze); Halae, 1769.

Now Simon, the Samaritan magician, was the first minister of his (the Daemon's)[58] 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 accomplis.h.i.+ng 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,[59]

he might make the teachings of the apostles difficult to be believed.

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 Caesar. 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 a.s.sembled Romans, caused him to fall headlong from a great height by his prayers and captured the eye-witnesses of the wonder for salvation.

This (Simon) gave birth to a legend somewhat as follows. He started with supposing some Boundless Power; and he called this the Universal Root.[60] 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.

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.

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.