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| Simon Interprets His System by the Mythological Representation of Helen of Troy; Gives an Account of Himself in Connection with the Trojan Heroine; Immorality of His Followers; Simon's View of Christ; The Simonists' Apology for Their Vice.
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Chapter
XIV.—Simon Interprets His System by the Mythological
Representation of Helen of Troy; Gives an Account of Himself in
Connection with the Trojan Heroine; Immorality of His Followers;
Simon’s View of Christ; The Simonists’ Apology for Their
Vice.
Simon then, after inventing these (tenets), not
only by evil devices interpreted the writings of Moses in whatever way
he wished, but even the (works) of the poets.639
| 639
Homer, for instance (See Epiphanius, Hæres., xxi.
3). | For also he fastens an allegorical
meaning on (the story of) the wooden horse and Helen with the torch,
and on very many other (accounts), which he transfers to what relates
to himself and to Intelligence, and (thus) furnishes a fictitious
explanation of them. He said, however, that this (Helen) was the
lost sheep. And she, always abiding among women, confounded the
powers in the world by reason of her surpassing beauty. Whence,
likewise, the Trojan war arose on her account. For in the Helen
born at that time resided this Intelligence; and thus, when all the
powers were for claiming her (for themselves), sedition and war arose,
during which (this chief power) was manifested to nations. And
from this circumstance, without doubt, we may believe that Stesichorus,
who had through (some) verses reviled her, was deprived of the use of
his eyes; and that, again, when he repented and composed recantations,
in which he sung (Helen’s) praises, he recovered the power of
vision. But the angels and the powers below—who, he says,
created the world—caused the transference from one body to
another of (Helen’s soul); and subsequently she stood on the roof
of a house in Tyre, a city of Phœnicia, and on going down thither
(Simon professed to have) found her. For he stated that,
principally for the purpose of searching after this (woman), he had
arrived (in Tyre), in order that he might rescue her from
bondage. And after having thus redeemed her, he was in the habit
of conducting her about with himself, alleging that this (girl) was the
lost sheep, and affirming himself to be the Power above all
things. But the filthy640
| 640
μιαρὸς, Bunsen’s
emendation for ψυχρὸς, the reading in
Miller and Schneidewin. Some read ψυδρὸς, i.e., lying; others
ψευδόχριστος,
i.e., counterfeit Christ. Cruice considers Bunsen’s
emendation unnecessary, as ψυχρὸς may be translated
“absurd fellow.” The word, literally meaning cold, is
applied in a derived sense to persons who were heartless,—an
import suitable to Hippolytus’ meaning. |
fellow, becoming enamoured of this miserable woman called Helen,
purchased her (as his slave), and enjoyed her person.641
| 641 [See
Irenæus, vol. i. p. 348, and Bunsen’s ideas, p. 50 of his
first volume.] | He, (however,) was likewise moved
with shame towards his disciples, and concocted this
figment.
But, again, those who become followers of this
impostor—I mean Simon the sorcerer—indulge in similar
practices, and irrationally allege the necessity of promiscuous
intercourse. They express themselves in the manner
following: “All earth is earth, and there is no difference
where any one sows, provided he does sow.” But even they
congratulate themselves on account of this indiscriminate intercourse,
asserting that this is perfect love, and employing the expressions,
“holy of holies,” and “sanctify one
another.”642
| 642 This
rendering is according to Bunsen’s emendation of the text. | For (they
would have us believe) that they are not overcome by the supposed vice,
for that they have been redeemed. “And (Jesus), by having
redeemed Helen in this way,” (Simon says,) “has afforded
salvation to men through his own peculiar intelligence. For
inasmuch as the angels, by reason of their lust for pre-eminence,
improperly managed the world, (Jesus Christ) being transformed, and
being assimilated to the rulers and powers and angels, came for the
restoration (of things). And so (it was that Jesus) appeared as
man, when in reality he was not a man. And (so it was) that
likewise he suffered—though not actually undergoing suffering,
but appearing to the Jews to do so643
| 643 Cruice
omits the word δεδοκηκέναι,
which seems an interpolation. The above rendering adopts the
proposed emendation. | —in Judea as ‘Son,’ and
in Samaria as ‘Father,’644
| 644
Bunsen thinks that there is an allusion here to the conversation
of our Lord with the woman of Samaria, and if so, that Menander, a
disciple of Simon, and not Simon himself, was the author of The
Great Announcement, as the heretic did not outlive St. Peter and
Paul, and therefore died before the period at which St. John’s
Gospel was written. | and among the rest of the Gentiles as
‘Holy Spirit.’” And (Simon alleges) that Jesus
tolerated being styled by whichever name (of the three just mentioned)
men might wish to call him. “And that the prophets,
deriving their inspiration from the world-making angels, uttered
predictions (concerning him).” Wherefore, (Simon said,)
that towards these (prophets) those felt no concern up to the present,
who believe on Simon and Helen, and that they do whatsoever they
please, as persons free; for they allege that they are saved by
grace. For that there is no reason for punishment, even though
one shall act wickedly; for such a one is not wicked by nature, but by
enactment. “For the angels who created the world
made,” he says, “whatever enactments they pleased,”
thinking by such (legislative) words to enslave those who listened to
them. But, again, they speak of a dissolution645
| 645 Miller
reads φύσιν, which makes no
sense. The rendering above follows Bunsen’s emendation of
the text. [Here it is equally interesting to the student of our
author or of Irenæus to turn to Bunsen (p. 51), and to observe his
parallels.] | of the world, for the redemption of his own
particular adherents.E.C.F. INDEX & SEARCH
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