[15.44] The inscription Simoni Deo Sancto, stated by Justin to exist in the island (Apol. I. 26) of the Tiber, and mentioned also by other Fathers, was a Latin inscription to the Sabine deity Semo Sancus, Semoni-Deo-Sanco. There was in fact discovered under Gregory XIII. in the island of St. Bartholomew, an inscription now in the Vatican bearing that dedication. V. Baronius, Ann. Eccl. 44; Orelli, Inser. Lat. No. 1860. There was at this spot on the island of the Tiber a college of bidentales in honor of Semo-Sancus, with many inscriptions of the same kind. Orelli, No. 1861. (Mommsen, Inscr. Lat. regni Neapol. No. 6770). Comp. Orelli, No. 1859. Henzen, No. 6999; Mabillon, Museum Ital. I. 1st part, p. 84. Orelli, No. 1862, is not to be relied on. (See Corp. Inscr. Lat. I. No. 542.)
[15.45] This gross blunder could not have been detected without the discovery of the Philosophumena, which alone contains extracts from the Apophasis magna (VI. i. 19). Tyre was celebrated for its courtezans.
[15.46] Ἐχθρὸς ἄνθρωπος, ἀντικείμενος See Homil. Pseudo-Clem. hom. xvii. passim.
[15.47] Thus in the Pseudo-Clementine literature, the name of Simon the Magician indicates sometimes the apostle Paul, against whom the writer had a spite.
[15.48] It may be observed that in Acts, he is not treated as an enemy, but only reproached as of low sentiments, and room is left for repentance, (viii, 24). Perhaps Simon was living when those lines were written, and his relations to Christianity had not yet become absolutely hostile.
[{15.49}] {Jos., Ant., XX, vii., 1.}
CHAPTER XVI.
[16.1] Acts xii. 1, 25. Remark the context.
[16.2] I Peter v. 13; Papias in Euseb. Hist. Acc. iii 39.
[16.3] Acts xiii. 2.