The Confession of Cyprian.
To the accounts of the contests of Peter and Paul with Simon Magus which were recorded in our last chapter we shall add in this some other encounters of early Christians with magicians, and to the picture of magic contained in the Pseudo-Clementines that presented by Cyprian in his Confession. If Simon Magus died impenitent in the midst of his magic, very different was the end of Cyprian, a magician by profession in the third century, who, after being educated from childhood in heathen mysteries and the magic art, repented and was baptized, became bishop of Antioch, and finally achieved a martyr’s crown. In the Confession[1861] current under his name and which most critics agree was composed before the time of Constantine[1862] is described his education in and subsequent practice of magic. For us perhaps the most interesting feature of his account of his education is the association of magic, not only with pagan mysteries and the operations of demons, but also with natural science.
His initiation into mysteries.
“I am Cyprian,” says the author, “who from a tender age was consecrated a gift to Apollo and while yet a child was initiated into the arts of the dragon.” When not yet seven years old, he entered the mysteries of Mithra, and at ten his parents enrolled him a citizen at Athens, and he carried a torch in the mysteries of Demeter and “ministered to the dragon on the citadel of Pallas.” When not yet fifteen, he also visited Mount Olympus for forty days, and “was initiated into sonorous speeches and noisy narrations.”[1863] There he saw in phantasy trees and herbs which seemed to be moved by the presence of the gods, spirits who regulated the passage of time, and choruses of demons who sang, while others waged war or plotted, deceived, and permeated.[1864] He saw the phalanx of each god and goddess, and how from Mount Olympus as from a palace spirits were despatched to every nation of the earth. He was fed only after sunset and upon fruits, and was taught the efficacy of each of them by seven hierophants.
His thorough study of nature, divination, and magic.
Cyprian’s parents were determined that he should learn whatever there was in earth and air and sea, and not merely the natural generation and corruption of herbs and trees and bodies, but also the virtues implanted in all these, which the prince of this world impressed upon them in order that he might oppose the divine constitution. Cyprian also participated at Argos in the sacred rites of Hera, and saw the union of air with ether and of ether with air, also of earth with water, and water with air. He penetrated the Troad and to Artemis Tauropolos who is at Lacedaemon to learn how matter was confused and divided “and the profundities of sinister and cruel legends.” From the Phrygians he learned liver divination; among the barbarians he studied auspices and the significance of the movements of quadrupeds, and how to interpret omens and the language of birds, and the sounds made by every kind of wood and stone, or by the dead in tombs and the creaking of doors. He became acquainted with the palpitations of the limbs, the movement of the blood and pulse in bodies, all the extensions and corollaries of ratios and numbers, diseases simulated as well as natural, “and oaths which are heard yet are not audible, and pacts for discord.” There was, in fine, nothing whatever in earth or sea or air that he did not know, whether it was a matter of science or phantasy, of mechanics or artifice, “even down to the magic translation of writings and other things of that sort.”
The lore of Egypt.
At twenty Cyprian was admitted to the shrines at ancient Memphis in Egypt and learned what communication and relationship existed between demons and earthly things and “in what stars and laws and objects they delight.” He witnessed imitations of earthquakes, rain, and storms at sea. He saw the souls of giants held in darkness and fancied that they sustained the earth as a load on their shoulders. He saw the communications of serpents with demons, ideas of transfigurations, impious piety, science without reason, iniquitous justice, and things topsy-turvy generally. Besides the forms of various sins and vices, such as fornication and avarice, which suggest the medieval personification of the seven deadly sins, he saw the three hundred and sixty-five varieties of ailments, “and the empty glory and the empty virtue” with which the priests of Egypt had deceived the Greek philosophers.
And of Chaldea.
At thirty Cyprian left Egypt for Chaldea in order to acquire its lore concerning air, fire, and light. Here he was instructed in the qualities of stars as well as of herbs, and their “choruses like drawn-up battle lines.” He was taught the house and relationships of each star and its appropriate food and drink. Also the meetings of spirits with men in light, the three hundred and sixty-five demons who divide as many parts of the ether between them, and the sacrifices, libations, and words appropriate to each. Cyprian’s education had now advanced to such a point that the devil himself hailed him, mere youth as he was, as a new Jambres, a skilful and reliable practitioner, and worthy of communication with himself. Cyprian again explains at this point that in all the stars and plants and other works of God the devil has bound to himself likenesses in preparation to wage war with God and His angels, but these likenesses are shadowy images, not solid substances. The devil’s rain is not water, his fire does not burn, his fish are not food, and his gold is not genuine. The devil obtains the material for his products from the vapors of sacrifices.