962:, are also called six powers. Commingled with them all was the great power, the "Boundless Power." This was that which "has stood, stands, and will stand," the seventh power (root) corresponding to the seventh day after the six days of creation. This seventh power existed before the world, it is the Spirit of God that moved upon the face of the waters (Genesis 1:2). It existed potentially in every child of man, and might be developed in each to its own immensity. The small might become great, the point be enlarged to infinity. This indivisible point which existed in the body, and of which none but the spiritual knew, was the Kingdom of Heaven, and the grain of mustard-seed. But it rested with us to develop it, and it is this responsibility which is referred to in the words—"that we may not be condemned with the world" (1 Corinthians 11:32). For if the image of the Standing One were not actualized in us, it would not survive the death of the body. "The axe," he said, "is nigh to the roots of the tree: Every tree that bringeth not forth good fruit is cut down and cast into the fire" (
46:
1813:
1478:
816:. It was in this milieu that the idea emerged that the world was created by ignorant angels. Their baptismal ritual removed the consequences of sin, and led to a regeneration by which natural death, which was caused by these angels, was overcome. The Samaritan leaders were viewed as "the embodiment of God's power, spirit, or wisdom, and as the redeemer and revealer of 'true knowledge'."
944:
1181:, writes that 'every vile corruption that could either be done or devised, is practised by this most abominable heresy'. In general, they were said to regard nothing in itself as good or bad by nature: it was not good works that made men blessed, in the next world, but the grace bestowed by Simon and Helena on those who followed them.
1218:
says that on the strength of the words of John, that "we were to be baptized with the Holy Ghost and with fire," the
Simonians maintained that the orthodox baptism was a mere form, and that they had the real baptism, for, as soon as their neophytes went down into the water, a fire appeared on it. The
1308:
Origen: "Also Simon the
Samaritan, a magician, wished to filch away some by his magic. And at the time indeed he succeeded in his deception, but now I suppose it is not possible to find 30 Simonians altogether in the world; and perhaps I have put the number higher than it really is. But in Palestine
939:
which made fire the first principle of all things. This first principle he denominated a "Boundless Power," and he declared it to dwell in the sons of men, beings born of flesh and blood. Simon distinguished between its hidden and its manifest qualities, maintaining that the former were the cause of
1271:
Translator Birger A. Pearson notes that these passages probably deal with the practices of libertine
Gnostic sects, but from the fragmentary state of the text, it is impossible to know to what groups are being referred. The staunchly ascetic author may have had no more issue with the Simonians than
1127:
Of the universal Aeons there are two shoots, without beginning or end, springing from one Root, which is the Power invisible, inapprehensible
Silence. Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, (is manifested)
1309:
there are very few, and in the rest of the world, in which he wished to spread his own glory, his name is nowhere mentioned. If it is, this is due to the Acts of the
Apostles. It is the Christians who say what is said about him, and it has become plain as daylight that Simon was nothing divine."
1192:. However, Hippolytus adds that "if any one, on seeing the images either of Simon or Helen, shall call them by those names, he is cast out, as showing ignorance of the mysteries." From this it is evident that the Simonians did not allow that they actually worshipped their founders. In the
1143:
As, therefore, producing himself by himself, he manifested to himself his own
Thought, so also the Thought that was manifested did not make the Father, but contemplating him hid him—that is to say the Power—in herself, and is male-female, Power and Thought.
940:
the latter. Like the Stoics he conceived of it as an intelligent being, saying that the generated world sprang from this ungenerated being. Simon characterized the world as having six roots, having each its inner and its outer side, and arranged as follows:
1150:
In the same manner also that which was manifested from them although being one is yet found as two, the male-female having the female in itself. Thus Mind is in
Thought—things inseparable from one another—which although being one are yet found as
1135:
This is He who has stood, stands and will stand, a male-female power like the preëxisting
Boundless Power, which has neither beginning nor end, existing in oneness. For it is from this that the Thought in the oneness proceeded and became two.
1131:
Hence pairing with each other, they unite and manifest the Middle
Distance, incomprehensible Air, without beginning or end. In this is the Father who sustains all things, and nourishes those things which have a beginning and end.
1248:
They do agree with each other. For the
Sinians get married and produce children, but the ...ans abstain from their ... nature ... ... the drops of ... smear themselves ... we ... with each other ... him ... they say ...
1139:
So he was one; for having her in himself, he was alone, not however first, although preëxisting, but being manifested from himself to himself, he became second. Nor was he called Father before (Thought) called him Father.
1559:
1219:
writer does not dispute this claim, but questions whether it was bit of jugglery, a natural phenomenon, a piece of self-deception, or an effect of magic. The writer also mentions a Simonian book called the
845:. He asserted that men received immortality and the resurrection by his baptism and practiced magical arts. The sect named after him, the Menandrians, continued to exist for a considerable length of time.
1006:
regions, that which is commonly called by everyone the navel . . . and the two veins by which the blood flows and is carried from the Edenic region through what are called the gates of the
1272:
their marrying and having children. However, Epiphanius also accuses the Simonians of having "enjoined mysteries of obscenity and—to set it forth more seriously—of the sheddings of bodies,
1254:... no judgment ... for these because of ... them ... the heretics ... schisms ... with males ... are men ... they will belong darkness ... of the world ... they have ... the ...
786:
holy man. This early cult was syncretistic, but not Gnostic. In the second century, under influence of Christianity, Simon was transformed into a Gnostic saviour. The influence of
1147:
Hence they pair with each other being one, for there is no difference between Power and Thought. From the things above is discovered Power, and from those below Thought.
1578:, "Contra Cels.", I, 57; VI, 11; "De principiis", IV, 17; "In Matth. Comm.", XXXII, P.L., XIII, 1643; "In Luc. Hom.", XXV, ibid., 1866; Epiphanius, "Haer.", XX.
1423:
1173:
a matter of indifference that was neither good nor bad, proclaiming all sex to be perfect love, and altogether leading very disorderly, immoral lives.
1276:, and that they should be gathered up for mysteries in a most filthy collection; that these were the mysteries of life, and of the most perfect
1490:
841:, who was a pupil and, after Simon's death, his most important successor, taught the creation of the world by angels who were sent by the
1499:
830:, who was ordained priest in AD 231, speaks of Dositheus, and also mentions Simon Magus. As late as the beginning of the 7th century,
1840:
Magris, Aldo (2005), "Gnosticism: Gnosticism from its origins to the Middle Ages (further considerations)", in Jones, Lindsay (ed.),
1823:
994:, he says, is divided into four channels, for on either side of the navel two air-ducts are stretched to convey the breath, and two
943:
1778:
1363:
745:(152 AD) that the sect of the Simonians appeared to have been formidable, as he speaks four times of their founder, Simon.
688:
1412:. Vol. IV, xxii. Translated by Cruse, Christian Frederick. New York, New York: Thomas N. Standford. pp. 157–158.
891:, as it existed in the 2nd century. As Hippolytus himself in more than one place points out, it is an earlier form of the
1597:. Vol. VI, xxiii. Translated by Cruse, Christian Frederick. New York, New York: Thomas N. Standford. p. 243.
1746:. Vol. II, xiii. Translated by Cruse, Christian Frederick. New York, New York: Thomas N. Standford. p. 63.
1026:, and is nourished through the navel and receives the essence of the breath through the dorsal duct, as I have said.
1913:
978:
that evinces a certain amount of anatomical knowledge on the part of Simon or his followers. Here, Paradise is the
484:
1348:
Bruce (1989). "Simonianism and Samaritanism in the Second and Third Centuries A.D.". In Alan David Crown (ed.).
150:
1918:
822:, a Samaritan who died from starvation, is said to have originally been the "Standing One," or leader, of
1623:
630:
551:
625:
436:
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1010:, which nourish the foetus. And the air-ducts, which we said were channels for breath, embracing the
998:
to convey blood. But when, he says, the navel going forth from the region of Eden is attached to the
1893:
1592:
1407:
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681:
590:
1741:
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1378:
912:
831:
782:, the Simonians originated as a local Hebrew cult in the first century CE, which centered on a
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304:
233:
176:
168:
110:
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One or more of the preceding sentences incorporates text from a publication now in the
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1403:
861:
856:, the latter identified by Ireneus with the further development of his predecessors ideas.
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8:
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725:. In the 3rd century remnants of it still existed, which survived until the 4th century.
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To you, therefore, I say what I say, and write what I write. And the writing is this.
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1774:
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opposed Dositheans, who regarded Dositheus as the great prophet foretold by Moses.
823:
801:
578:
277:
184:
1743:
The ecclesiastical history of Eusebius Pamphilus, Bishop of Caesarea, in Palestine
1594:
The ecclesiastical history of Eusebius Pamphilus, Bishop of Caesarea, in Palestine
1409:
The ecclesiastical history of Eusebius Pamphilus, Bishop of Caesarea, in Palestine
864:, became one of the few female leaders of early Christianity in 2nd century Rome.
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As the female side of the original being appears the "thought" or "conception" (
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Outside of these patristic sources, the Simonians are briefly mentioned in the
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1503:. Vol. 25 (11th ed.). Cambridge University Press. pp. 126–130.
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1113:. There is a mystical passage on the unity of all things, suggestive of the
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Simonian influences continued through Menander's own followers who included
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1355:
1022:. . . . The whole (of the foetus) is wrapped up in an envelope, called the
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752:; their doctrines are quoted and opposed in connection with Simon Magus by
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To this end, the Simonians were said to venerate Simon under the image of
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931:. Starting from the assertion of Moses that God is "a devouring fire" (
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718:
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155:
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35:
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According to Aldo Magris, Samaritan baptist sects were an offshoot of
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717:, back to him. The sect flourished in Syria, in various districts of
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1816: This article incorporates text from a publication now in the
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Schaff's History of the Christian Church, volume II, chapter XI
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The five books of Moses are made to represent the five senses:
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Translation to English by Søren Giversen and Birger A. Pearson
887:, Simon's doctrine is recorded according to his reputed work,
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practised in the tradition of Basildes, and his own follower,
1639:
Gerard van Groningen (1967). "The Successor of Simon Magus".
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from below, the Great Thought, female, producing all things.
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Its language seems to throw light on the story about Helen.
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Hastings' Dictionary of the Apostolic Church, Vol 2, p. 496
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1185:
1110:
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also mentions that some of the sect were called Heleniani.
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208:
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There is a remarkable physiological interpretation of the
1773:. trans. Birger A. Pearson. Harper Collins. p. 624.
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1541:
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1522:
1267:... speak ... become ... in fire ... they are punished.
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1165:
The Simonians were variously accused of using magic and
982:, and the river going out of Eden is envisioned as the
1534:
919:, in which the same method of allegory is applied to
1638:
826:'s sect, but stepped aside in favor of Simon Magus.
1018:, are united at the great duct which is called the
1574:"Pseudo-Clemen. Recognitions," I, 57, 72; II, 11;
935:4:24), Simon combined therewith the philosophy of
713:as its founder and traced its doctrines, known as
1379:Dictionary of Christian Biography, Vol. 4, p. 682
1900:
1645:. Brill Archive. p. 144. GGKEY:U5J7K6Y11UY.
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1632:
1642:First Century Gnosticism: Its Origin and Motifs
1851:Sethian Gnosticism and the Platonic Tradition
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1169:, incantations and love-potions; declaring
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1489:Stock, St. George William Joseph (1911). "
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947:Diagram of the Simonian Aeonology, by
895:, but there are things reminiscent of
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956:Mind, Voice, Reason, Reflection, Name
804:. One offshoot was in turn headed by
1832:. New York: Robert Appleton Company.
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1014:on either side in the region of the
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1889:Catholic Encyclopedia: Simon Magus
1842:MacMillan Encyclopedia of Religion
1822:Herbermann, Charles, ed. (1913). "
1769:(2007). "The Testimony of Truth".
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1894:Jewish Encyclopedia: Simon Magus
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1223:which advocated this baptism.
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1885:Simon Magus and the Simonians
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7:
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1188:, and Helena under that of
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867:
631:Neoplatonism and Gnosticism
10:
1935:
1853:, Presses Université Laval
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1771:The Nag Hammadi Scriptures
1626:, "Bibliotheca cod.", 230.
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626:Gnosticism in modern times
1849:Turner, John D. (2001),
1295:
591:Wisdom (personification)
1914:2nd century in religion
1676:, iv. 51, v. 9, vi. 14.
1500:Encyclopædia Britannica
969:
790:resulted in a Gnostic "
646:Theosophy (Blavatskian)
1876:The Testimony of Truth
1269:
1229:The Testimony of Truth
1179:Historia Ecclesiastica
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951:
832:Eulogius of Alexandria
774:Origin and development
547:Apocalyptic literature
1829:Catholic Encyclopedia
1290:List of Gnostic sects
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1240:(58,1-60,3) from the
1177:, in his 4th century
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988:
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889:The Great Declaration
874:The Great Declaration
850:Saturninus of Antioch
764:Epiphanius of Salamis
614:Esoteric Christianity
480:Clementine literature
457:List of Gnostic texts
177:List of Gnostic sects
1442:, VI, ix-xx; X, xii.
1175:Eusebius of Caesarea
1161:In Christian sources
893:Valentinian doctrine
734:In Christian sources
636:Perennial philosophy
262:Christian Gnosticism
16:Extinct Gnostic sect
1919:Early Gnostic sects
1738:Pamphilus, Eusebius
1589:Pamphilus, Eusebius
1404:Pamphilus, Eusebius
1242:Nag Hammadi Library
651:Western esotericism
619:Christian theosophy
567:Paul and Gnosticism
490:Mandaean scriptures
470:Nag Hammadi library
408:Chinese Manichaeism
1531:, p. 260-261.
1358:. pp. 43–50.
1237:Testimony of Truth
952:
574:Merkabah mysticism
552:Early Christianity
509:Cologne Mani-Codex
414:Islamic Gnosticism
402:Chinese Gnosticism
383:Persian Gnosticism
230:Samaritan Baptist
203:Judean / Israelite
1780:978-0-06-052378-7
1661:, iv. 51, vi. 20.
1562:Adversus haereses
1424:Adversus haereses
1365:978-3-16-145237-6
1221:Preaching of Paul
1199:Helena is called
954:These six roots,
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1818:public domain
1810:
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1797:
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1768:
1767:Meyer, Marvin
1762:
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1612:
1611:
1610:Contra Celsum
1604:
1596:
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1563:
1556:
1549:
1544:
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1518:
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1516:Contra Celsum
1510:
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1496:
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1486:
1485:public domain
1472:
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1335:Contra Celsum
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778:According to
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741:wrote in his
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739:Justin Martyr
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541:Influenced by
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504:Codex Tchacos
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475:Pseudo-Abdias
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169:Gnostic sects
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1875:
1867:
1866:Hippolytus,
1850:
1841:
1827:
1795:
1794:Epiphanius,
1790:
1770:
1761:
1752:
1742:
1732:
1721:
1717:Mead, G.R.S.
1711:
1701:
1700:Hippolytus,
1696:
1686:
1685:Hippolytus,
1681:
1671:
1670:Hippolytus,
1666:
1656:
1655:Hippolytus,
1651:
1641:
1618:
1608:
1603:
1593:
1583:
1570:
1561:
1555:
1524:
1514:
1509:
1498:
1447:
1437:
1436:Hippolytus,
1432:
1422:
1418:
1408:
1398:
1386:
1374:
1356:Mohr Siebeck
1350:
1343:
1333:
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1258:
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1251:
1247:
1235:
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1220:
1215:
1213:
1197:Recognitions
1196:
1183:
1164:
1149:
1146:
1142:
1138:
1134:
1130:
1126:
1123:
1114:
1106:
1104:
1094:
1090:
1081:
1077:
1068:
1064:
1055:
1051:
1042:
1038:
1029:
1020:dorsal aorta
989:
973:
963:
959:
955:
953:
910:
897:Aristotelian
888:
880:
878:
873:
847:
842:
837:Like Simon,
836:
818:
799:
777:
757:
747:
742:
737:
714:
702:
700:
603:Influence on
524:Berlin Codex
242:
171:and founders
1844:, MacMillan
1722:Simon Magus
1564:, I, xxiii.
1548:Magris 2005
1529:Turner 2001
1491:Simon Magus
1087:Deuteronomy
1065:Respiration
949:G.R.S. Mead
933:Deuteronomy
858:Carpocrates
810:Simon Magus
715:Simonianism
711:Simon Magus
656:Rene Guenon
557:Christology
519:Bruce Codex
514:Askew Codex
394:Manichaeism
339:Basilideans
328:Alexandrian
239:Simon Magus
76:Anima mundi
66:Adam pagria
1903:Categories
1560:Irenaeus,
1427:, I, xxii.
1317:References
1194:Clementine
1039:Conception
1004:epigastric
937:Heraclitus
885:Hippolytus
862:Marcellina
750:Hegesippus
719:Asia Minor
450:Scriptures
370:Marcosians
353:Valentinus
322:Sethianism
305:Saturninus
288:Marcionism
224:Elkasaites
197:Thomasines
156:Yaldabaoth
96:Five Seals
61:Adam kasia
36:Gnosticism
1870:(Book VI)
1824:Simonians
1796:Panarion,
1756:ii. 8, 9.
1706:, vi. 17.
1519:, v. 62.
1156:Practices
1091:Synthesis
1061:Leviticus
913:Hellenism
903:physics.
854:Basilides
820:Dositheus
806:Dositheus
784:Samaritan
756:, by the
703:Simonians
609:Carl Jung
425:Nusayrism
334:Basilides
295:Nicolaism
273:Cerinthus
243:Simonians
234:Dositheos
214:Mandaeism
192:Maghāriya
1909:Gnostics
1740:(1856).
1719:(1892).
1613:, i. 57.
1607:Origen,
1591:(1856).
1513:Origen,
1406:(1856).
1284:See also
1171:idolatry
1101:Fragment
917:Hebraism
868:Doctrine
839:Menander
814:Menander
795:theogony
792:monistic
754:Irenaeus
562:Docetism
377:Florinus
249:Menander
111:Luminary
91:Demiurge
29:a series
27:Part of
1820::
1806:Sources
1691:, v. 9.
1624:Photius
1497:(ed.).
1487::
1167:theurgy
1074:Numbers
1056:Hearing
1035:Genesis
1012:bladder
1002:in the
960:Thought
907:Outline
879:In the
743:Apology
729:History
721:and at
707:Gnostic
705:were a
641:Thelema
497:Codices
317:Ophites
300:Perates
283:Marcion
268:Apelles
254:Quqites
220:Elksai
131:Pleroma
86:Barbelo
1777:
1576:Origen
1493:". In
1481:
1362:
1330:Origen
1278:gnosis
1190:Athena
1107:ennoia
1078:Speech
1048:Exodus
1024:amnion
1016:pelvis
1000:foetus
958:, and
927:as to
925:Hesiod
843:Ennoia
828:Origen
812:, and
768:Origen
431:Modern
365:Marcus
278:Justin
136:Sophia
126:Ogdoad
106:Kenoma
101:Gnosis
81:Archon
23:
1296:Notes
1111:Aeons
1095:Touch
1082:Taste
1069:Smell
1052:Birth
1043:Sight
1008:liver
996:veins
992:navel
929:Moses
921:Homer
901:Stoic
584:Philo
464:Texts
420:Druze
347:Roman
141:Uthra
121:Monad
116:Manda
1775:ISBN
1360:ISBN
1209:moon
1207:and
1201:Luna
1186:Zeus
1151:two.
1093:and
1080:and
1067:and
1054:and
1041:and
990:The
980:womb
970:Eden
923:and
915:and
899:and
852:and
723:Rome
701:The
389:Mani
209:Adam
71:Aeon
1826:".
1798:58.
1622:In
1280:."
1227:In
1205:sun
964:cf.
883:of
797:."
1905::
1631:^
1536:^
1456:^
1354:.
1332:,
1211:.
1089::
1076::
1063::
1050::
1037::
986:.
808:,
766:.
31:on
1785:.
1783:.
1727:.
1725:.
1393:.
1381:.
1368:.
1118:.
690:e
683:t
676:v
245:)
241:(
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