iii. The Clementine Literatuke and Apoc- ryphal Acts.— (a) Tub Clementine Homilies
AND liECOGNITIONS. — These are two forms of what appear to be an early Cliristian romance, containing the story of the wanderings of Clement in search of truth, the preaching and missionary journeys of Peter, his contest with Simon Magus, and the re- union of Clement with the lost members of bis family — his father, mother, and two brothers. The Becognitiom we possess only in a translation made by Ruiinus about tlie year 400 ; the Homilies con- tain a somewhat difl'ertnt form of the same story in Greek. There are also a Syriac version and later epitomes which need not trouble us. Neither the Recognitions nor the Homilies contain the story in its original form, both presenting later features ; and there is no acceptetl opinion concerning the date or the sources of the booK. But the completed work must belong to a time when the controversy with Marcion's teaching and the preservation of the Divine fiovapxta were of interest in the Church, i.e. to the early part of the 3rd cent. ; and some of the sources may be earlier. The earliest quotations come from Origen (c. 230). The work is clearly not orthodox in doctrine, but presents Ebionite features tinged with the Gnosticism it combats. We will give the account contained in the Homilies, stating at the conclusion tlie main ditterences in the narrative of the Recognitions.
The Homilies begin with an account of Clement, of his early religious impulses, of the desire that he had to hear of the new prophet, and of his meeting with Peter at Casarea in Palestine. He finds that Peter is, on the next day, to dispute with a certain Simon of Oitta (Bk. i.). The history of Simon is then related by Aquila and Nicetas, who had formerly been his pupils. His father's name was Antonius, his mother's, Rachel. He was a Samaritan of the village of Gitta or Gitths, six miles from Samaria. lie was educated at Alexandria, and sliilled in the wisdom of the Greeks and in magic. He wishes to be con- sidered the highest virtue (iva/TotTTi rtt Kteifi-ii), higher than the Creatorof the world. He calls himself the Standing One («'E<rTfl^), as signifying that he will always be firmly established (alf iy. rirtri- fAitos ii<)i and having no cause of corruption in him. The Creator of the world is not the highest God. nor will the dead 1>€ raised. He denies Jerusalem and substitutes Mt. Geriziin. He puts himself in the place of Christ. He perverts the Law bv his own interpretation of it. He was the chief of the disciples of John the Hemerobaptist. As our Lord had 12 apostles symbolizing the 12 months of the year, so John had 30, of whom one was a woman named Helena, thus symbolizing the 29^ days in a month. The death of John occurred during the absence of Simon in Alexandria, and Dositheus succeeded to his place. Simon, on his return, desiring the headship, pre- tended to be a disciple, and then accused Dositheus of not deUvering the teaching correctly. Dositheus then attempted to beat him with a rod, whereupon Simon became a cloud of smoke. Dositheus, knowing that he was not himself the 'Standing One,' said, 'If you are the Standing One, I will worship vou.' Simon claims that he is, becomes head of the sect, and Dositheus shortly afterwards dies. Simon, taking Helena with him, goes about disturMng the people. Helena, he says, had come down from the highest heavens ; was mistress (xtipixv), the All-mother, and Wisdom (Txuu.r, ■iifux. aviniti xtx.', <rof <'aO: for her sake the Greeks and barbarians fought, having tonned an image of the truth, for she was really then with the highest God. To aid him in his magical arts, he had killed a boy, and separated the soul from his l)ody, and made an image which he kept concealed in an inner room by which he divined. A description is given of his miracles. He made statues walk He appears wrapped in Are without being burnt. He is able to fly, to make bread out of stones. He becomes a serpent or a goat. He shows two faces. He can open and shut doors. He makes vessels In his house which wait upon him, without its appearing how thev are moved (Bk. U.).
After some dels}', during which Peter has explained Jia
SIMON MAGUS
SIMOX MAGUS
523
mystical meanin;: of Scripture, the disputea between him and Siiiion take place ; Simon imdertakinp to prove from the bcriptunrf that there is more thiui one Uod, and that he whom Peter colled God U not the hi^^hejit God, fur be is without foresight, imperfect, inojraplete, and exposed to every form of human passion (iii. 38). The disputations last three days. On the fourth day it vfoa found that Sinion had Hcd bjr nifcht to Tyre, and was there deceiving the people by his magic (hi. 68). Clement, Nicetas, and Aquila are sent on to Tyre, and Simon flees to Sidon, leaving some of his disciples (iv. 6), who, at T>'re, discuss with Clement the Greek fables concerning the gods iBks. iv. -vi.). Peter comes to Tyre and Sidon, when bimon goes on to Berytua. Peter follows hini, and after a elight altercation Simon goes to Tripolls. Peter again follows (Bk. vii.) him, and Simon flees into Syria.