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.}