Chapter XV

[15.1] It is well known that no MS. of the Talmud is extant to
control the printed editions.

[15.2] Jos., _Ant._, XX., v. 2.

[15.3] Jos., _B.J._, II., xvii. 8-10; _Vita_, 5.

[15.4] The comparison of Christianity with the two movements of Judas
and Theudas is made by the author of the _Acts_ himself. (V.
36.)

[15.5] Jos. _Ant._, XX., v. 1; _Acts_, u.s. Remark the anachronism in
_Acts_.

[15.6] Jos. _Ant._, XVIII., iv. 1, 2.

[15.7] Jos. _Ant._, XX., v. 3, 4; _B. J._, ii., xii. 1, 2; Tacit.,
_Ann._, xii. 54.

[15.8] Jos. _Ant._, XX., viii. 5.

[15.9] Jos. _Ant._, XX., viii. 5; _B. J._, II., xiii. 3.

[15.10] Jos. _B.J._, VII. viii. 1; Mischna, _Sanhédrin_, ix. 6.

[15.11] Jos. _Ant._, XX., viii. 6, 10; _B. J._, II., xiii. 4.

[15.12] Jos. _Ant._, XX., viii. 6; _B. J._, II., xiii. 5; _Acts_ xxi.
38.

[15.13] Jos. _Ant._, XX., viii. 6; _B. J._, II., xiii. 6.

[15.14] See ante, p. 153, note.

[15.15] Justin, Apol, 1, 26, 56. It is singular that Josephus, so well
informed on Samaritan affairs, does not mention him.

[15.16] _Acts_ viii. 9, etc.

[15.17] It cannot be considered entirely apocryphal in view of the
agreement between the system set forth in it, and what little
we learn from the _Acts_ concerning the doctrine of Simon upon
miraculous powers.

[15.18] Homil. Pseudo-Clem., ii. 22, 24.

[15.19] Justin, _Apol._ 1, 26, 56; ii. 15. Dial. cum Tryphone, 120;
Iren. _Adv. hær_. I. xxiii. 2-5; xxvii. 4; II. præf; III.
præf; Homiliæ pseudo-clem. i. 15; ii. 22, 25, etc.; Recogn.
i. 72; ii. 7, etc.; iii. 47; Philosophumena IV. vii.; VI. i.;
X. iv.; Epiph. _Adv. hær._ hær. xxi.; Orig. _Cont. Cels._ v.
62; vi. 11; Tertull. _De Anima_, 34; _Constit. apost._ vi. 16;
S. Jerome, _In Matt._ xxiv. 5; Theod. _Hæret. fab._ i.1. It is
from the quotations given in the _Philosophumena_, and not in
the travesties of the Fathers, that an idea may be obtained of
"The Great Exposition."

[15.20] Philosophum., IV. vii.; VI. i. 9, 12, 13, 17, 18. Compare
Revel. i. 4, 8; iv. 8; xi. 17.

[15.21] _Philosophum._, VI. i. 17.

[15.22] Ibid. VI. i. 16.

[15.23] _Act._ viii. 10; _Philosophum._, VI. i. 18; Homil.
Pseudo-Clem., ii. 22.

[15.24] Allusion to the adventure of the poet Stesichorus.

[15.25] Iren. _Adv._ hær. I. xxiii. 2-4; Homil. Pseudo-Clem., ii. 23.

[15.26] Philosophum. VI. i. 16.

[15.27] See _Vie de Jesus_, p. 247-249.

[15.28] Ibid. p. 247, note 4.

[15.29] _Chron. Samarit._ c. 10 (edit. Juynboll Leyden, 1848).
Cf. Reland, _De Sam._ § 7; _Dissertat. miscell._ Part II.
Gesenius, _Comment de Sam. Theol._ (Halle, 1824), p. 24, etc.

[15.30] In a quotation given in the Philosophumena, VI. i. 16, is a
citation from the synoptical gospels which seems to be given
as from the text of the "Great Exposition." But this may be an
error.

[15.31] Homil. Pseudo-Clem. II. 23-24.

[15.32] Iren. _Adv. hær._ I. xxiii. 3. _Philosophum._ VI. i. 19.

[15.33] Homil. Pseudo-Clem. ii. 22. Recogn. II. 14.

[15.34] Iren. _Adv._ hær. II. præf. III. præf.

[15.35] See the Epistle (probably authentic) of Paul to the
Colossians, i. 15, &c.

[15.36] Epiph. _Adv._ hær. L. xxx. 1.

[15.37] An argument for the latter hypothesis is, that Simon's sect
soon changed into a school of fortune-tellers, and for the
manufacture of philters and charms. _Philosoph._ VI. i. 20.
Tertull. De Anima, 57.

[15.38] Philosophum. VI. i. 20. Cf. Orig. _Contra Cels._ i. 57; vi. 11.

[15.39] Hegesip. in Euseb. _Hist. Eccl._ iv. 22; Clem. Alex. _Strom._
vii. 17; _Constit. apost._ vi. 8, 16; xviii. 1, &c. Justin,
Apol. i. 26, 56; Iren. _Adv. hær._ I. xxiii. init. Theod. Hær.
fol. I. i. 2. Tertull. _De Præscr._ 47; De Anima, 50.

[15.40] The most celebrated is that of Dositheus.

[15.41] _Act._ viii. 9; Iren. _Adv. hær._ xxiii. 1.

[15.42] _Philosophum._ VI. i. 19-20. The author attributes these
perverse doctrines only to Simon's disciples; but if the
disciples entertained them, the master must have shared them
in some degree.

[15.43] We shall hereafter see what these narrations signify.

[15.44] The inscription SIMONI DEO SANCTO, stated by Justin
to exist in the island (_Apol._ I. 26) of the Tiber, and
mentioned also by other Fathers, was a Latin inscription to
the Sabine deity Semo Sancus, SEMONI-DEO-SANCO. There
was in fact discovered under Gregory XIII. in the island of
St. Bartholomew, an inscription now in the Vatican bearing
that dedication. V. Baronius, _Ann. Eccl._ 44; Orelli, Inser.
Lat. No. 1860. There was at this spot on the island of the
Tiber a college of _bidentales_ in honor of Semo-Sancus,
with many inscriptions of the same kind. Orelli, No. 1861.
(Mommsen, Inscr. Lat. regni Neapol. No. 6770). Comp. Orelli,
No. 1859. Henzen, No. 6999; Mabillon, _Museum Ital._ I. 1st
part, p. 84. Orelli, No. 1862, is not to be relied on. (See
_Corp._ Inscr. Lat. I. No. 542.)

[15.45] This gross blunder could not have been detected without the
discovery of the _Philosophumena_, which alone contains
extracts from the _Apophasis magna_ (VI. i. 19). Tyre was
celebrated for its courtezans.

[15.46] Ἐχθρὸς ἄνθρωπος, ἀντικείμενος. See Homil. Pseudo-Clem. hom.
xvii. passim.

[15.47] Thus in the Pseudo-Clementine literature, the name of Simon
the Magician indicates sometimes the apostle Paul, against
whom the writer had a spite.

[15.48] It may be observed that in _Acts_, he is not treated as an
enemy, but only reproached as of low sentiments, and room is
left for repentance, (viii, 24). Perhaps Simon was living when
those lines were written, and his relations to Christianity
had not yet become absolutely hostile.

{15.49} {Jos., _Ant._, XX, vii., 1.}