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 this libel on his master. He knew the story to be current among the Jewish disciples, and wished to take the sting out of it by telling it in such a way as to represent Simon as a real person, distinct from Paul. So, having begun to speak of Paul in the beginning of c. viii., he interpolates the episode of Philip's adventures, and does not return to speak of Paul until his reader's attention has been drawn off, so as not to be likely to recognize Paul under the mask of Simon.

It is not necessary to spend much time in pulling to pieces speculations exhibiting so much ingenuity, but so wanting in common sense. If, by way of nickname, a public character is called by a name not his own, common sense tells us that that must be a name to which discreditable associations are already known to attach. If a revolutionary agitator is called Catiline, that is because the name of Catiline is already associated with reckless and treasonable designs. It would be silly to conclude from the modern use of the nickname that there never had been such a person as Catiline, and that the traditional story of him must be so interpreted as best to describe the modern character. Further, while obscure 3rd-cent. heretics, fearing the odium of assailing directly one held in veneration through the rest of the Christian world, might resort to disguise, Paul's opponents, in his lifetime, had no temptation to resort to oblique attacks: they could say what they pleased against Paul of Tarsus without needing to risk being unintelligible by speaking of Simon of Gitta.

Lipsius, whose account of his predecessors' speculations we have abridged from his art. "Simon," in Schenkel's Bibel-Lexikon, exercises his own ingenuity in dealing with the legendary history of Simon. The ingenuity which discovers Paul in the Simon of the Acts has, of course, a much easier task in finding him in the Simon of the legends. But since the history, as it has come down to us, leaves much to be desired as an intentional libel on Paul, we must modify the legends so as best to adapt them to this object, and must then believe we have thus recovered the original form of the legend. Thus, the Homilies represent the final disputation between Peter and Simon to have occurred at Laodicea; but we must believe that the original form laid it at Antioch, where took place the collision between Peter and Paul (Gal. ii.). The Clementines represent Simon as going voluntarily to Rome; but the original must surely have represented him as taken there as a prisoner by the Roman authorities, and so on. It is needless to examine minutely speculations vitiated by such methods of investigation. The chronological order is—the historical personage comes first; then legends arise about him; then the use made of his name. The proper order of investigation is, therefore, first to ascertain what is historical about Simon before discussing his legends. Now, it cannot reasonably be doubted that Simon of Gitta is an historical personage. The heretical sect which claimed him for its founder was regarded by Justin Martyr as most formidable; he speaks of it as predominant in Samaria and not unknown elsewhere; probably he had met members of it at Rome. Its existence is testified by Hegesippus (Eus. iv. 22); Celsus (Orig. adv. Cels. v. 62), who states that some of them were called Heleniani; and Clement of Alexandria (Strom. vii. 17), who states that one branch was called Eutychitae. It had become almost extinct in Origen's time, who doubts (adv. Cels. i. 57) whether there were then 30 Simonians in the world; but we need not doubt its existence in Justin's time, nor the fact that it claimed Simon of Gitta as its founder. Writings in his name were in circulation, teste the Clementine Recognitions, and Epiphanius as confirming Hippolytus. The Simon of Acts is also a real person. If we read Acts viii., which relates, the preaching of Philip, in connexion with c. xxi., which tells of several days spent by Luke in Philip's house, we have the simple explanation of the insertion of the former chapter, that Luke gladly included in his history a narrative of the early preaching of the gospel communicated by an eye-witness. We need not ascribe to Luke any more recondite motive for relating the incident than that he believed it had occurred. There is no evidence that this Samaritan magician had obtained elsewhere any great notoriety; and there is every reason to think that all later writers derive their knowledge from the Acts of the Apostles. We have already said that we believe Justin mistaken in identifying Simon of the Acts with Simon of Gitta, whom we take to have been a 2nd-cent. Gnostic teacher; but this identification is followed in the Clementines. In any case, we see that the whole manufacture of the latter story is later than Simon of Gitta, if not, as we believe, later than Justin Martyr. The anti-Paulists, therefore, who dressed Paul in the disguise of Simon, are more than a century later than any opponents Paul had in his lifetime, who, if they wished to fix a nickname on the apostle, were not likely to go to the Acts of the Apostles to look for one.

[G.S.]

Simplicianus, St., bp. of Milan next after St. Ambrose, a resident there between 350 and 360 and instrumental in converting Victorious (Aug. Conf. viii. 2). Later perhaps than this he became intimate with St. Ambrose, whose father in the Christian faith he is called by Augustine. About 374, the year Ambrose was raised to the episcopate, Simplician appears to have settled at Milan (Tillem. vol. x. p. 398). He was held in deep reverence by St. Ambrose, who was often consulted by him, and speaks of his continual study of Holy Scripture (Aug. Conf. viii. 2; Ambr. Epp. 37. 2, 65.1). Four reply-letters to him by St. Ambrose on points of Scripture are extant (Ambr. Epp. 37, 38, 61, 67).

Augustine, residing near Milan 386, became acquainted with Simplician, whose account of the conversion of Victorinus awakened an eager desire to follow his example (Conf. viii. 5); and the friendship lasted throughout Augustine's life. Simplician's appointment to the see of Milan, 397, is described by Paulinus in his Life of St. Ambrose (c. 46). He apparently died in 400, and was succeeded by Venerius. his inquiries elicited the treatise of Augustine, de Diversis Quaes., concerning various passages in O. and N. T.