as present when Luna was seen looking
out of all the windows of a tower on all sides at once (R. II. xi).

The most peculiar incident, however, is the use Simon is said to have
made of the soul of a dead boy, by which he did many of his wonders. The
incident is found in both accounts, but more fully in the _Homilies_ (I.
xxv-xxx) than in the _Recognitions_ (II. xiii-xv), for which reason the
text of the former is followed.

Simon did not stop at murder, as he confessed to Nicetas and Aquila "as
a friend to friends." In fact he separated the soul of a boy from his
body to act as a confederate in his phenomena. And this is the magical
_modus operandi_. "He delineates the boy on a statue which he keeps
consecrated in the inner part of the house where he sleeps, and he says
that after he has fashioned him out of the air by certain divine
transmutations, and has sketched his form, he returns him again to the
air."

Simon explains the theory of this practice as follows:

"First of all the spirit of the man having been turned into the nature
of heat draws in and absorbs, like a cupping-glass, the surrounding air;
next he turns the air which comes within the envelope of spirit into
water. And the air in it not being able to escape owing to the confining
force of the spirit, he changed it into the nature of blood, and the
blood solidifying made flesh; and so when the flesh is solidified he
exhibited a man made of air and not of earth. And thus having persuaded
himself of his ability to make a new man of air, he reversed the
transmutations, he said, and returned him to the air."

When the converts thought that this was the soul of the person, Simon
laughed and said, that in the phenomena it was not the soul, "but some
daemon[69] who pretended to be the soul that took possession of people."

The coming controversy with Simon is then explained by Peter to Clement
to rest on certain passages of scripture. Peter admits that there are
falsehoods in the scriptures, but says that it would never do to explain
this to the people. These falsehoods have been permitted for certain
righteous reasons (H. III. v).

"For the scriptures declare all manner of things that no one of those
who enquire unthankfully may discover the truth, but (simply) what he
wishes to find" (H. III. x).

In the lengthy explanation which follows, however, on the passages Simon
is going to bring forward, such as the mention of a plurality of gods,
and God's ha