appeared not to make
hostility;

3. (to) the heaven below they extended (their path), and to the
heaven that is unseen they climbed afar.

4. In the Star(s) of Heaven was not their ministry; in Mazzaroth
(the Zodiacal signs) was their office.

5. The Fire-god, the first-born supreme, into heaven they pursued
and no father did he know.

6. O Fire-god, supreme on high, the first-born, the mighty, supreme
enjoiner of the commands of Anu!

7. The Fire-god enthrones with himself the friend that he loves.

8. He reveals the enmity of those seven.

9. On the work he ponders in his dwelling-place.

10. O Fire-god, how were those seven begotten, how were they
nurtured?

11. Those seven in the mountain of the sunset were born;

12. those seven in the mountain of the sunrise grew up.

13. In the hollows of the earth they have their dwelling;

14. on the high places of the earth their names are proclaimed.

15. As for them, in heaven and earth they have no dwelling, hidden
is their name.

16. Among the sentient gods they are not known.

17. Their name in heaven and earth exists not.

18. Those seven from the mountain of the sunset gallop forth;

19. those seven in the mountain of the sunrise are bound to rest.

20. In the hollows of the earth they set the foot.

21. On the high places of the earth they lift the neck.

22. They by nought are known; in heaven and in earth is no
knowledge of them.[113]

Though I have no intention of contending that Simon obtained his ideas
specifically from Vedic, Chaldaean, Babylonian, Zoroastrian, or
Phoenician sources, still the identity of ideas and the probability,
almost amounting to conviction for the student, that the Initiated of
antiquity all drew from the same sources, shows that there was nothing
original in the main features of the Simonian system.

This is also confirmed by the statements in Epiphanius and the
_Apostolic Constitutions_ that the Simonians gave "barbarous" or
"foreign names" to their Aeons. That is to say, names that were neither
Greek nor Hebrew. None of these names are mentioned by the Fathers, and
probably the Greek terms given by the author of the _Philosophumena_ and
Theodoret are exoteric equivalents of the mystery names. There is
abundant evidence, from gems, monuments and fragments, to show that
there