ady quoted. He also says that the author of
the book, _De Divinis Nominibus_ (C. 6), speaks of "the controversial
sentences of Simon" ([Greek: Simonos antirraetikoi logoi]). The author
is the Pseudo-Dionysius the Areopagite, and I shall quote later on some
of these sentences, though from a very uncertain source. Cotelerius also
refers to the Arabic Preface to the Nicaean Council. The text referred
to will be found in the Latin translation of Abrahamus Echellensis,
given in Labbe's _Concilia (Sacrorum Conciliorum Nova Collectio_, edd.
Phil. Labbaeus et Gabr. Cossartius, S.J., Florentiae, 1759, Tom. ii, p.
1057, col. 1), and runs as follows:

"Those traitors (the Simonians) fabricated for themselves a gospel,
which they divided into four books, and called it the 'Book of the
Four Angles and Points of the World.' All pursue magic zealously,
and defend it, wearing red and rose-coloured threads round the neck
in sign of a compact and treaty entered into with the devil their
seducer."

As to the books of the followers of Cleobius we have no further
information.]

[Footnote 73: A.D. 54-68.]

[Footnote 74: Art. "Simon Magus," Vol. IV. p. 686.]

[Footnote 75: Bolland, _Acta SS._ May iii. 9.]

[Footnote 76: vi. 12.]

[Footnote 77: _Orat._ xxi. 9.]

PART II.

A REVIEW OF AUTHORITIES.

The student will at once perceive that though the Simon of the _Acts_
and the Simon of the fathers both retain the two features of the
possession of magical power and of collision with Peter, the tone of the
narratives is entirely different. Though the apostles are naturally
shown as rejecting with indignation the pecuniary offer of the
thaumaturge, they display no hate for his personality, whereas the
fathers depict him as the vilest of impostors and charlatans and hold
him up to universal execration. The incident of Simon's offering money
to Peter is admittedly taken by the fathers from this account, and
therefore their repetition in no way corroborates the story. Hence its
authenticity rests entirely with the writer of the _Acts_, for Justin,
who was a native of Samaria, does not mention it. As the _Acts_ are not
quoted from prior to A.D. 177, and their writer is only traditionally
claimed to be Luke, we may safely consider ourselves in the domain of
legend and not of history.

The same may be said of all the incidents of Simon's career; they
pertain to the region of fable and probably owe their