Скачать книгу
See chap. 3, note 1.
3 Simon Magus, of whom mention is first made in Acts viii. 9 sqq. (quoted above, in chap. 1), played a very prominent role in early Church history. His life has been so greatly embellished with legends that it is very difficult to extract a trustworthy account of him. Indeed the Tübingen school, as well as some other modern critics, have denied altogether the existence of such a personage, and have resolved the account of him into a Jewish Christian fiction produced in hostility to the apostle Paul, who under the mask of Simon was attacked as the real heretic. But this identification of Paul and Simon rests upon a very slender foundation, as many passages can be adduced in which the two are expressly distinguished, and indeed the thought of identifying Paul and Simon seems never to have occurred to the writer of the
Recognitions. The most that can be said is that the author of the
Homilies gives, and without doubt purposely, some Pauline traits to his picture of Simon, but this does not imply that he makes Simon no more than a mask for Paul (cf. the words of Salmon in his article,
Clementine Literature, in the
Dict. of Christ. Biog.
Vol. I. p. 576). The original of Simon then is not to be found in Paul. The third century fiction is based upon a real historic person whose actual existence must be assumed to account for the early notices of him in the Acts and in Justin Martyr, as well as the common tradition of him among all parties in the Church. Salmon considers Simon of Gitton—the basis of the account of Justin Martyr and of all the later Simon legends—a second century Gnostic distinct from the Simon mentioned in the Acts (see his excellent article
Simon Magus, in the
Dict. of Christ. Biog. IV. p. 681 sqq.). In the Pseudo-Clementines Simon is represented as traveling widely and spreading his errors in all directions, while Peter follows him for the purpose of exposing his impostures, and refutes him repeatedly in public disputations, until at length he conquers him completely in Rome, and Simon ends his life by suicide. His death, as well as his life, is recorded in various conflicting and fabulous traditions (see note 9, below). For ancient accounts of Simon, see Justin Martyr,
Apol. I. 26 and 56 and
Dial. c. Trypho. CXX.; the Pseudo-Clementine
Homilies and
Recognitions; Irenæus, I. 23; Hippolytus, VI. 2 sq.; Tertullian’s
Apology, On Idolatry, On the Soul, etc.;
Apost. Constitutions,
VII. 7 sq.; Arnobius, Adv. Gentes,
II. 12, &c.;
Acts of the Holy Apostles Peter and Paul (Ante-Nicene Fathers,
Am. ed. VIII. p. 477 sqq.); Epiphanius, Hær. XXI.; and Theodoret,
Hær. Fab. I. 1. See also Lipsius, article in Schinkel’s
Bibel-Lexicon, Vol. V.
4 In his
Apology, I. 26, 56.
5 In Bk. IV. chaps. 8, 11, 16–18.
6 On Justin’s
Apology, see below, Bk. IV. chap. 18, note 2.
7 Justin’s
Apology, I. 26.
8 Gitton was a village of Samaria, near Flavia Neapolis (the modern Nâblus), and is identified by Robinson with the present village of Kuryet Jît (see Robinson’s
Biblical Researches, III. p. 144, note). Some have doubted the accuracy of Justin’s report, for the reason that Josephus (
Ant. XXII. 7. 2) mentions a magician named Simon, of about the same date, who was born in Cyprus. There was a town called Κίτιον in Cyprus, and it has been thought that Justin may have mistaken this place for the Samaritan Gitton. But even if we assume the identity of the two Simons as many critics do, it is less likely that Justin, a native of Samaria, was mistaken upon a question concerning his own country, than that Josephus was. Simon’s activity may have extended to Cyprus, in which case Josephus might easily have mistaken his birthplace.
9 Justin here assigns Simon’s visit to Rome to the reign of Claudius (41–54 a.d.), as Irenæus also does. Other accounts assign it to the reign of Nero, but all differ as to the details of his death; suicide, death from injuries received while trying to fly, voluntary burial in expectation of rising again on the third day, &c., are reported in different traditions. All, however, agree that he visited Rome at some time or another.
10 That is, on the island which lies in the middle of the Tiber, a short distance below the Vatican, and which now bears the name
Isola Tiberiana,
or di S. Sebastiano.
11 In 1574 a statue, bearing the inscription
Semoni Sanco deo fidio, &c., was found in the place described by Justin Martyr, but this statue was erected to the Sabine divinity Semo Sancus. It is therefore highly probable that Justin mistook this statue for a statue of Simon Magus. This is now the commonly accepted view, though the translator of Justin Martyr in the
Ante-Nicene Fathers ventures to dispute it (see the Am. ed. Vol. I. p. 171, note). The report is given a second time by Justin in his
Apol. 56, and also by Irenæus, I. 23. 1 (who, however, simply says “It is said,” and may have drawn his knowledge only from Justin Martyr) and by Tertullian,
Apol. chap. 13. The last named is in general a poor authority even if he be independent of Justin at this point, which is not probable. Hippolytus, who lived at Rome, and who gives us an account of the death of Simon (Bk. VII. chap. 15), says nothing about the statue and his silence is a strong argument against it.
12 A similar story is told of this Helen by Irenæus, I. 23; by Hippolytus, VI. 15 (who adds some important particulars); by Tertullian,
De Anima, 34; by Epiphanius,
Hær. 21; and by Theodoret,
Hær. Fab. I. 1; compare also Origen,
Contra Celsum, V. 62. Simon taught that this Helen was the first conception of his mind, the mother of all things, the impersonation of the divine intelligence, &c. The Simonians, according to Irenæus (I. 23. 4), and Hippolytus (VI. 15; see chap. 14, note 8), had images of Simon and Helen whom they honored as Jupiter and Minerva. Simon’s doctrines and practice, as recorded by these Fathers, show some of the general conceptions common to all the Gnostic systems, but exhibit a crude and undeveloped form of Gnosticism. Upon Helen, see Salmon, in the
Dict. of Christ. Biog. II. p. 880 sq., and all the works upon Simon Magus.
13 This conception of the idea (žννοια) is thoroughly Gnostic, and plays an important part in all the Gnostic systems. Most of these systems had a dualistic element recognizing the δύναμις and the žννοιαas the original principles from whose union all beings emanated. These general conceptions appeared in all varieties of forms in the different systems.
14 Irenæus
adv. Hær. I. 23.
15 See note 3, above.
16 θαμβωθήσεσθαι
17 This was the general opinion of the early Fathers, all of whom picture Gnosticism as a wilderness of absurdities and nonsense; and Irenæus, Hippolytus, and others undertake its refutation only for the purpose of exposing these absurdities. It is treated by none of them as an intelligent speculation with a foundation in reason or sense. This thorough misunderstanding of the nature and aim of Gnosticism has been perpetuated in our day by many writers upon the subject. Neander was the first to attempt a thoroughly philosophical treatment of it (in his
Genetische Entwickelung d. gnost. Systeme,
Berlin, 1818), and since that time the subject has been treated intelligently and discriminatingly by many writers, e.g. Baur, Lipsius, Lightfoot, Salmon and especially Harnack who has grasped the true principle of Gnosticism perhaps more fully than any one else. See his
Dogmengeschichte, I. p. 158 sqq.
18 This was true of the Simonians, who were very immoral and licentious, and of some other Gnostic sects, as e.g. the Ophites, the Carpocratians, &c. But many of the Gnostics, e.g. Marcion (but see below, IV. 11, note 24), Saturninus, Tatian, &c., went to the opposite extreme, teaching a rigid and gloomy asceticism. Underlying both of these extremes we perceive the same principle—a dualism of matter and spirit, therefore of body and mind—the former considered as the work of the devil, and therefore to be despised and abused: the latter as divine, and therefore to be honored
Скачать книгу
