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| Simon Magus.
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Chapter II.—Simon
Magus.
It seems, then, expedient likewise to explain now
the opinions of Simon,610
| 610 See
Irenæus, Hæres., i. 19, 20; Tertullian,
Præscript., c. xlvi.; Epiphanius, Hæres., xxi.;
Theodoret, Hæret. Fab., i. 1; St. Augustine,
De Hæres., 1. See the apology of Justin Martyr (vol.
i., this series, p. 171), who says, “There was a Samaritan,
Simon, a native of the village called Gitto, who, in the reign of
Claudius Cæsar, and in your royal city of Rome, did mighty acts of
magic, by virtue of the art of the devils operating in
him.” Simon’s history and opinions are treated of
largely in the Recognitions of Clement. See vol. iii. of
the Edinburgh series, pp. 156–271; [vol. viii. of this
series]. | a
native of Gitta, a village of Samaria; and we shall also prove that his
successors, taking a starting-point from him, have endeavoured (to
establish) similar opinions under a change of name. This Simon
being an adept in sorceries, both making a mockery of many, partly
according to the art of Thrasymedes, in the manner in which we have
explained above,611
| 611 In
book iv. of The Refutation. | and partly also
by the assistance of demons perpetrating his villany, attempted to
deify himself. (But) the man was a (mere) cheat, and full of
folly, and the Apostles reproved him in the Acts.612
With much greater wisdom and
moderation than Simon, did Apsethus the Libyan, inflamed with a similar
wish, endeavour to have himself considered a god in Libya. And
inasmuch as his legendary system does not present any wide divergence
from the inordinate desire of that silly Simon, it seems expedient to
furnish an explanation of it, as one worthy of the attempt made by this
man.E.C.F. INDEX & SEARCH
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