Part 3 (2/2)

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

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

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

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

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

The two accounts here become exceedingly contradictory and confused.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES:

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

[Footnote 2: _Ibid._]

[Footnote 3: Lit. powers.]

[Footnote 4: The Romans.]

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