trasted favours the conclusion that Hippolytus was mistaken in supposing Elkesai to be the name of a person. Two other of the contrasted pairs deserve notice: H. contrasts Aaron and Moses, R. the magicians and Moses. Again, H. contrasts John the Baptist and our Saviour, R. the tempter and our Saviour. In both cases the version of H. seems to be the original, since in that the law of the pairs is strictly observed that an elder is followed by a better younger; and we can understand R.'s motive for alteration if he did not share that absolute horror of the rite of sacrifice which ranked Aaron on the side of evil, or that hostility to John the Baptist which shews itself elsewhere in H., as, for example, in ranking Simon Magus among his disciples. There are passages in R. which would give rise to the suspicion that he held the same doctrines as H., but concealed the expression of them in a book intended for the uninitiated, for though in H. the principle of an esoteric doctrine is strongly asserted, the book seems to have been written at a later period, when concealment had been abandoned. However, the instance last considered is one of several, where R.'s suppression of the doctrinal teaching of his original seems to imply an actual rejection of it.
It remains to speak of that part of the Clementines to which attention has been most strongly directed by modern students of the early history of the church—their assault on St. Paul under the mask of Simon Magus. In the first place it may be remarked that the school hostile to St. Paul which found expression in these Clementines cannot be regarded as the representative or continuation of the body of adversaries with whom he had to contend in his lifetime. Their connexion was with the Essenes, not the Pharisees; and they themselves claimed no earlier origin than a date later than the destruction of Jerusalem, an event which would seem to have induced many of the Essenes in some sort to accept Christianity. We have seen that a theory was devised to account for the lateness of the period when what professed to be the true gospel opposed to St. Paul's was published. It follows that whatever results can be obtained from the Clementines belong to the history of the 2nd cent., not the first. The name of Paul is mentioned neither by H. nor R. Hostility to him appears in R. in a milder form; R., plainly following his original, ignores St. Paul's labours among the heathen, and makes St. Peter the apostle of the Gentiles; and in one passage common to H. and R., and therefore probably belonging to the earlier document, a warning is given that the tempter who had contended in vain with our Lord would afterwards send apostles of deceit, and therefore the converts are cautioned against receiving any teacher who had not first compared his doctrine with that of James, lest the devil should send a preacher of error to them, even as he had raised up Simon as an opponent to Peter. It need not be disputed that in this passage, as well as in that concerning the pairs already quoted, Paul is referred to, his preaching being spoken of in the future tense as dramatic propriety required, since the action of the story is laid at a time before his conversion. In both places Paul, if Paul be meant, is expressly distinguished from Simon. In the letter of Peter prefixed to the Homilies, we cannot doubt that Paul is assailed as the enemy who taught that the obligations of the Mosaic law were not perpetual, and who unwarrantably represented Peter himself as concurring in teaching which he entirely repudiated. There remains a single passage as the foundation of the Simon-Paulus theory. In the Laodicean disputation which H. makes the climax of his story, a new topic is suddenly introduced (xvii. 13‒20), whether the evidence of the senses or that of supernatural vision be more trustworthy; and it is made to appear that Simon claims to have obtained, by means of a vision of Jesus, knowledge of Him superior to that which Peter had gained during his year of personal converse with Him. In this section phrases are introduced which occur in the notice of the dispute at Antioch, between Peter and Paul, contained in the Ep. to the Galatians. It need not be doubted, then, that in this section of the Homilies the arguments nominally directed against Simon are really intended to depreciate the claims of Paul. Since von Cölln and Baur first took notice of the concealed object of this section, speculation in Germany has run wild on the identification of Paul and Simon. The theory in the form now most approved will be found in the article on Simon Magus in Schenkel's Bibel-Lexikon. It has been inferred that Simon was in Jewish circles a pseudonym for Paul, and that all related of him is but a parody of the life of Paul. Simon as a historical character almost entirely disappears. Even the story told in the Acts of the Apostles has been held to be but a caricature of the story of Paul's bringing up to Jerusalem the collection he had made, and hoping by this gift of money to bribe the apostles to admit him to equal dignity. In order to account for the author of the Acts admitting into his narrative the section concerning Simon, explanations have been given which certainly have not the advantage in simplicity over that suggested by the work itself—viz. that the author having spent seven days in Philip's house had learned from him interesting particulars of his early evangelical work, which he naturally inserted in his history. The Simon-Paulus theory has been particularly misleading in speculations as to the literary history of the tales concerning Simon. Lipsius, for instance, has set himself to consider in what way the history of Simon could be told, so as best to serve the purpose of a libel on Paul; and having thus constructed a more ingenious parody of Paul's life than any which documentary evidence shews to have been ever in circulation, he asks us to accept this as the original form of the story of Simon. It becomes necessary, therefore, to point out on how narrow a basis of fact these speculations rest. To R., anti-Pauline though he is, the idea of identifying Simon with St. Paul seems never to have occurred. All through his book Paul is Paul, and Simon Simon. The same may be said of the whole of the Homilies, except this Laodicean disputation, which is the part in which the latest writer has taken the greatest liberties with his original. Before any inference can be drawn
