The word drill is always used to render the Latin magus, and in one passage St Columba speaks of Christ as his Druid.
For occidental writers, Zoroaster is always the Magus, or the founder of the whole Magian system (Plut.
These Acts, which Ficker holds were written as a continuation and completion of the canonical Acts of the Apostles, deal with Peter's victorious conflict with Simon Magus, and his subsequent martyrdom at Rome under Nero.
The Supreme Magus, Dr William Wynn Westcott, has written its History (1900), with other important works on the subject, and the published Transactions of the Society are most valuable.
And this decision is not affected by the fact that in certain Gnostic sects figured historical personages such as Simon Magus and Menander.
To this class also fundamentally belong the Simoniani, who have included the probably historical figure of Simon Magus in a system which seems to be closely connected with those we have mentioned, especially if we look upon the " Helena " of this system as a mythical figure.
Here Simon Magus was encountered.
Confirmation of such a date is afforded by the silence of the Syrian Didascalia, itself perhaps dating from about 250, as to any visit of Simon Magus to Caesarea, in contrast to the reference in its later form, the Apostolical Constitutions (c. 350-400), which is plainly coloured (vi.
Early in May 1679 Sharp was hacked to death on Magus Moor near St Andrews.
His hatred of system, incapacity for abstract thinking, and intense personality rendered it impossible for him to do more than utter the disjointed, oracular, obscure dicta which gained for him among his friends the name of "Magus of the North."
Poel, Hamann, der Magus im Norden, sein Leben u.
SIMON MAGUS (" Simon the Magician "; Gr.
The conclusions to which the present writer has been led are mainly as follows: (I) that all we know of the original Simon Magus is contained in Acts; (2) that from very early times he has been confused with dnother Simon; (3) that the idea that Simon Magus is merely a distortion of St Paul is absurd.
First it is interesting to note that Simon Magus was.
Notwithstanding his own success as a magician Simon Magus was amazed in his turn at the superior power of Christianity.
There is no reason for identifying the Simon Magus of Acts with the Simon, also a magician, who was a friend of Felix, and employed by him to tempt Drusilla away from her husband Azizus, the king of the Emesi.
The Apostolic Fathers say nothing about Simon Magus, but with Justin Martyr we get startling developments.
The followers of Simon Magus, of Menander and of Marcion, he says, were all called Christians, but so also Epicureans and Stoics were alike called philosophers.
But Justin Martyr was decidedly weak in history, and it is not unreasonable to suppose that he may have confused the Simon of Acts with a heretical leader of the same name who lived much nearer to his own time, especially as this other Simon also had a great reputation for magic. A full century must have elapsed between the conversion of Simon Magus to Christianity and the earliest date possible (which is the one that we have adopted) for the composition of Justin Martyr's First Apology.
176-189), as with Justin, Simon heads the list of heretics, but there is no identification of him with Simon Magus; indeed, the context plainly excludes it (Eus.
The 1 The account given by Irenaeus should be compared with what is said of Simon Magus in the Clementine Homilies, ii.
That a learned man like Hippolytus should refer a work which contains quotations from the Epistles and Gospels to Simon Magus, who was probably older than Jesus Christ, shows the extent to which men can be blinded by religious bigotry.
" They had seen," he says, " the car of Simon Magus blown away by the mouth of Peter and vanish at the name of Christ.
Simon Magus, he says, was the father Cyril of all heresy.
The triumph of Simon Magus was terminated on the arrival of Peter and Paul at Rome.
Simon Magus had given out that he was going to be translated to heaven, and was actually careering through the air in a chariot drawn by demons when Peter and Paul knelt down and prayed, and their prayers brought him to earth a mangled corpse.
Such is the form assumed by the legend of Simon Magus about the middle of the 4th century.
38), and towards the close of the 4th century we find St Jerome quoting from him as such.3 Two points must by this time have become clear: (r) that our knowledge of the original Simon Magus is confined to what we are told in the Acts, and (2) that from the earliest The times he has been confused with another Simon.
It does not identify Paul with Simon Magus, but it serves to reveal an animus which would render the identification easy.
The introduction of Pauline features, however, into the representation of Simon Magus is merely incidental.
But while thus seeking for hidden meanings, are we not in danger of missing what lies on the surface, namely, that the Simon Magus of the Clementine romance is a portrait of Simon of Gitta, after he had been confused with the Simon of Acts?
Rather Simon Magus and his sorceries would have been forgotten had not his reputation been reinforced in the popular mind by that of his successor.
3) that Simon Magus had entertained the people of Antioch on a sacrificial ox, and so subjected them to the evil influence of demons.
The opening of doors of their own accord no more connects Simon Magus with Paul than with Peter.
But to push the equation of St Paul with Simon Magus further than we are forced to by the facts of the case is to lose sight of the real character of the Clementines as the counterblast of Jewish to Samaritan Gnosticism and to obscure the greatness of Simon of Gitta, who was really the father of all heresy, a character which has been erroneously attributed to Simon Magus.
Like Agathias, he wrote epigrams, one of which, on a Persian magus, who became a convert to Christianity and died the death of a martyr, is preserved in the Greek anthology (Anth.
In the Celtic tonsure (tonsure of St John, or, in contempt, tonsure of Simon Magus) all the hair in front of a line drawn over the top of the head from ear to ear was shaven (a fashion common among the Hindus).
There was a second chapel of Semo Sancus on the island in the Tiber with an altar, the inscription on which led Christian writers (Justin Martyr, Tertullian, Eusebius) to confuse him with Simon Magus, and to infer that the latter was worshipped at Rome as a god.