that this Being, moreover,
Fell by degrees from his native virtue and primitive dignity.
Basilides, Carpocrates and Valentinus, the Egyptian Gnostics of the second century, held the same ideas with a few variations. Basilides preached seven Æons (Hosts or Archangels), who issued from the substance of the Supreme. Two of them, Power and Wisdom, begot the heavenly hierarchy of the first class and dignity; this emanated a second; the latter a third, and so on; each subsequent evolution being of a nature less exalted than the precedent, and each creating for itself a Heaven as a dwelling, the nature of each of these respective Heavens decreasing in splendour and purity as it approached nearer to the earth. Thus the number of these Dwellings amounted to 365; and over all presided the Supreme Unknown called Abraxas, a name which in the Greek method of numeration yields the number 365, which in its mystic and numerical meaning contains the number 355, or the man value.[202] This was a Gnostic Mystery based upon that of primitive Evolution, which ended with “man.”
Saturnilus of Antioch promulgated the same doctrine slightly modified. He taught two eternal principles, Good and Evil, which are simply Spirit and Matter. The seven Angels who preside over the seven Planets are the Builders of our Universe—a purely Eastern doctrine, as Saturnilus was an Asiatic Gnostic. These Angels are the natural Guardians of the seven Regions of our Planetary System, one of the most powerful among these seven creating Angels of the third order being “Saturn,” the presiding genius of the Planet, and the God of the Hebrew people: namely, Jehovah, who was venerated among the Jews, and to whom they dedicated the seventh day or Sabbath, Saturday—“Saturn's day” among the Scandinavians and also among the Hindus.
Marcion, who also held the doctrine of the two opposed principles of Good and Evil, asserted that there was a third Deity between the two—one of a “mixed nature”—the God of the Jews, the Creator (with his Host) of the lower, or our, World. Though ever at war with the Evil [pg 116] Principle, this intermediate Being was nevertheless also opposed to the Good Principle, whose place and title he coveted.
Thus Simon was only the son of his time, a religious Reformer like so many others, and an Adept among the Kabalists. The Church, to which a belief in his actual existence and great powers is a necessity—in order the better to set off the “miracle” performed by Peter and his triumph over Simon—extols unstintingly his wonderful magic feats. On the other hand, Scepticism, represented by scholars and learned critics, tries to make away with him altogether. Thus, after denying the very existence of Simon, they have finally thought fit to merge his individuality entirely in that of Paul. The anonymous author of Supernatural Religion assiduously endeavoured to prove that by Simon Magus we must understand the Apostle Paul, whose Epistles were secretly as well as openly calumniated and opposed by Peter, and charged with containing “dysnoëtic learning.” Indeed this seems more than probable when we think of the two Apostles and contrast their characters.
The Apostle of the Gentiles was brave, outspoken, sincere, and very learned; the Apostle of Circumcision, cowardly, cautious, insincere, and very ignorant. That Paul had been, partially at least, if not completely, initiated into the theurgic mysteries, admits of little doubt. His language, the phraseology so peculiar to the Greek philosophers, certain expressions used only by the Initiates, are so many sure ear-marks to that supposition. Our suspicion has been strengthened by an able article entitled “Paul and Plato,” by Dr. A. Wilder, in which the author puts forward one remarkable and, for us, very precious observation. In the Epistles to the Corinthians, he shows Paul abounding with “expressions suggested by the initiations of Sabazius and Eleusis, and the lectures of the (Greek) philosophers. He (Paul) designates himself an idiotes—a person unskilful in the Word, but not in the gnosis or philosophical learning. ‘We speak wisdom among the perfect or initiated,’ he writes, even the hidden wisdom, ‘not the wisdom of this world, nor of the Archons of this world, but divine wisdom in a mystery, secret—which none of the Archons of this world knew.’ ”[203]
What else can the Apostle mean by those unequivocal words, but that he himself, as belonging to the Mystæ (Initiated), spoke of things shown and explained only in the Mysteries? The “divine wisdom in a mystery which none of the Archons of this world knew,” has evidently some direct reference to the Basileus of the Eleusinian Initiation who did know. The Basileus belonged to the staff of the great Hierophant, and was an Archon of Athens; and as such was one of the chief Mystæ, belonging to the interior Mysteries, to which a very select and small number obtained an entrance.[204] The magistrates supervising the Eleusinia were called Archons.[205]
We will deal, however, first with Simon the Magician.