Almost all the information that we have on Simon Magus is from those who denounce him as a heretic. This is even true of Acts 8 which contains the only obvious reference to Simon who is labeled as a magician (magus). However, as will be shown here, he was a towering figure in the time of Jesus and he appears in many key places in the New Testament only visible by the Pesher of Christ such as the Raising of Lazarus, the Crucifixion rescue, and in Acts: the poisoning of King Agrippa I who was about to abolish the Church.

As Dr. Barbara Thiering has pointed out in her Pesher Technique: "the more pseudonyms that a New Testament person has, the greater his stature."

• The only one who can rival Simon with names is Theudus: Saddok the Pharisee, Thaddaeus, Lebbaeus, Judas of James, Judas not Iscariot, Alexander, Nicodemus. Barabbas, and Earthquake.
• Simon's pseudonyms are Simon, the Canaanite, Simon the Zealot, Zebedee Simon of Cyrene, Lazarus, Simon the leper, Simon the tanner, Ananias ,"the great power of God", Demetrius, the silversmith, and Beast 666.

The Jewish Diaspora in the time of Jesus were addicted to miracles. What is not realized is that the Jews were already dispersed in all the countries of the western world by the time of Jesus, so the Christian Church merely had to build on that foundation. The stories of miracles performed by Moses and Elijah provided them with proof that God would intervene in the world as long as they followed his Commandments. Simon soon learned that his intellectual talks went over their heads, but they could be easily won over by magic. Even Paul had difficultly with these 'babes who could only handle breast milk', but he had with him the story of Jesus' crucifixion and resurrection.

Having survived the Crucifixion, Simon and Jesus were talking outside of their Resurrection caves. They had survived the crucifixion by fooling Pilate, but it still was a huge failure and hardly a proof of the intercession of God. Why did God wait to save them immediately, but let them suffer? This is a big problem that even today is hard to explain. It was decided that they should say that Jesus was atoning for our sins, but since sacrificed animals did not just walk away after the sacrifice, Jesus would have to be hidden. This is when Simon figured how to make the best of a terrible situation. He instructed the women to say that Jesus was resurrected. The only problem was that Jesus would have to hide out, leaving Peter as his spokesman.

Peter as spokesman was the not the 'brightest bulb'. He could not even understand the difference between 'filia love' and 'agape love' when the 'resurrected Jesus' instructed him three times in John 21. It would not take long for Simon and Peter to be at odds. Simon would find large donors and place them in positions in the Church (simony) and thus the mission thrived. The trouble was that Jesus wanted his apostles to appeal to the poor and uneducated Jews. The rivalry between Peter and Simon is shown in the "Clementines" and the "Acts of Peter". Peter tried excommunicating Simon in Acts 8, but Jesus needed Simon to covert Paul to proselytize the non-Jews. Their disagreement became stronger in Rome where Peter was out of his element among the the nobles and intelligentsia and it is clear that Peter contributed to Simon's death while he was balancing on a wire in Rome.

The death of Simon was brought about by Peter and the Christians in Rome shortly before 64 AD. Paul is often included, but he was in Lugdunum Convenarum in Spain.

And already on the morrow a great multitude assembled at the Sacred Way to see him flying. And Peter came unto the place, having seen a vision (or, to see the sight), that he might convict him in this also; for when Simon entered into Rome, he amazed the multitudes by flying: but Peter, that convicted him, was then not yet living at Rome: which city he thus deceived by illusion, so that some were carried away by him (amazed at him).

So then Simon standing on an high place beheld Peter and began to say:" Peter, at this time when I am going up before all this people that behold me, I say unto thee: If thy God is able, whom the Jews put to death, and stoned you that were chosen of him, let him show that faith in him is faith in God, and let it appear at this time, if it be worthy of God. For I, ascending up, will show myself unto all this multitude, who I am."

And behold when he was lifted up on high, and all beheld him raised up above all Rome and the temples thereof and the mountains, the faithful looked toward Peter. And Peter seeing the strangeness of the sight cried unto the Lord Jesus Christ: "If thou suffer this man to accomplish that which he hath set about, now will all they that have believed on thee be offended, and the signs and wonders which thou hast given them through me will not be believed: hasten thy grace, O Lord, and let him fall from the height and be disabled; and let him not die but be brought to nought, and break his leg in three places."

"And lo and behold, he (Simon) was carried up into the air, and everyone saw him all over Rome passing over its temples and in hills; while the faithful looked towards Peter. And Peter, seeing the incredible sight, cried out to the Lord Jesus Christ, 'Let this man do what he undertook, and all who have believed on thee shall now be overthrown, and the signs and wonders which thou gavest them through me shall be disbelieved. Make haste, Lord, with thy grace; and let him fall down from this height, and be crippled, but not die; but let him be disabled and break his leg in three places!' And he fell down from that height and broke his leg in three places. Then they stoned him and went to their own homes; but from that time they all believed in Peter.”

A little detective work would suggest that Simon on a platform had caused himself to be hoisted up by pulleys to a height between towers where onlookers, trying to see him, were dazzled by the sun. His long robes covered the platform so that he appeared to fly. The pulleys, hoisting him higher, made it appear that he was flying above temples and hills seen behind him. The Christians only had to sabotage his act by overpowering the concealed men holding the pulleys, so that he crashed down and broke his leg. Subsequently, when he was taken for medical attention, other enemies arranged that he was put to death.

Then Nero ordered a lofty tower to be made in the Campus Martius, and all the people and the dignities to be present at the spectacle. And on the following day, all the multitude having come together, Nero ordered Peter and Paul to be present, to whom also he said: Now the truth has to be made manifest. Peter and Paul said: We do not expose him, but our Lord Jesus Christ, the Son of God, whom he has falsely declared himself to be.

And Paul, having turned to Peter, said: It is my part to bend the knee, and to pray to God; and yours to produce the effect, if you should see him attempting anything, because you were first taken in hand by the Lord. And Paul, bending his knees, prayed. And Peter, looking steadfastly upon Simon, said: Accomplish what you have begun; for both your exposure and our call is at hand: for I see my Christ calling both me and Paul.

Then Simon went up upon the tower in the face of all, and, crowned with laurels, he stretched forth his hands, and began to fly. And when Nero saw him flying, he said to Peter: This Simon is true; but you and Paul are deceivers. And Paul, having looked up, full of tears, and seeing Simon flying, said: Peter, why are you idle? Finish what you have begun; for already our Lord Jesus Christ is calling us.

And Peter, looking steadfastly against Simon, said: I adjure you, you angels of Satan, who are carrying him into the air, to deceive the hearts of the unbelievers, by the God that created all things, and by Jesus Christ, whom on the third day He raised from the dead, no longer from this hour to keep him up, but to let him go. And immediately, being let go, he fell into a place called Sacra Via, that is, Holy Way, and was divided into four parts, having perished by an evil fate.

Simon Magus was the original of Dr Faust. As Dr. Thiering says, "One element in his downfall was the intellectual brilliance that degenerated into fraud. Supremely gifted, master of all the sciences known at the time – medicine, mathematics, astronomy, law – he despised the ignorant masses and found financial profit by tricking them with fake miracles. He had thus sold his soul to the devil, as Goethe’s play and Gounod’s opera depict him."

1. The first "Faust book", is a chapbook of stories concerning the life of Johann Georg Faust, written by an anonymous German author.
2. It became the main source for the play 'The Tragical History of Doctor Faustus' by Christopher Marlowe
3. Johann Wolfgang von Goethe's 'Faust' (Gretchen - short for Margarete is Helen)
4. Charles Gounod's 'Faust' opera (Marguerite is Helen)

HISTORIA & TALE OF DOCTOR JOHANNES FAUSTUS
published by Johann Spies (1540–1623)
Preface:The sorcerer, wherein is described specifically and veraciously:
His entire life and death, How he did oblige himself for a certain time unto the Devil,
And what happened to him, And how he at last got his well-deserved reward

Chapter 29 Concerning Helen, Charmed Out of Greece & Chapter 37 Concerning the Beautiful Helen from Greece, How She Lived for a Time With Doctor Faustus

On Whitsunday the students came unannounced to Doctor Faustus' residence for dinner, but, as they brought ample meat and drink along, they were welcome guests. The wine was soon going round at table, and they fell to talking of beautiful women, one of the students asserting that there were no woman whom he would rather see than fair Helen from Greece, for whose sake the worthy city of Troy had perished. She must have been beautiful, he said, for she had been stolen away from her husband, and a great deal of strife had arisen on her account.

Doctor Faustus said: Inasmuch as ye are so eager to behold the beautiful figure of Queen Helen, I have provided for her wakening and will now conduct her hither so that ye may see her spirit for yourselves, just as she appeared in life (in the same way, after all, that I granted Emperor Charles V his wish to see the person of Emperor Alexander the Great and his spouse).

Forbidding that any should speak or arise from table to receive her, Faustus went out of the parlor and, coming in again, was followed at the heel by Queen Helen, who was so wondrously beautiful that the students did not know whether they were still in their right minds, so confused and impassioned were they become. For she appeared in a precious deep purple robe, her hair, which shone golden and quite beautifully glorious, hanging down to her knees. She had coal black eyes, a sweet countenance on a round little head. Her lips were red as the red cherries, her mouth small, and her neck like a white swan's. She had cheeks pink like a rose, an exceeding fair and smooth complexion and a. rather slim, tall and erect bearing. In summa, there was not a flaw about her to be criticized. Helen looked all around in the parlor with a right wanton mien, so that the students were violently inflamed with love for her, but since they took her to be a spirit they controlled their passion without difficulty, and she left the room again with Doctor Faustus.

One midnight towards the end of the twenty-second year of his pact, while lying awake, he took thought again of Helen of Greece, whom he had awakened for the students on Whitsunday in Shrovetide (which we reported) . Therefore, when morning came, he informed his spirit that he must present Helen to him, so that she might be his concubine.

He fell to frolicking with her, she became his bedfellow, and he came to love her so well that he could scarcely bear a moment apart from her. While fond Faustus was living with Helen, she swelled up as were she with child. Doctor Faustus was rapturously happy, for, in the twenty-third year of his pact, she bare him a son whom he called Justus Faustus. This child told him many I things out of the future history of numerous lands. Later, When Faustus lost his life, there was none who knew whither wife and child were gone.

Proof that Faust is derived from the Early Christian Writings:
The "Clementine Recognitions and Homilies"

H.2.25 -- Simon's Deceit."But Simon is going about in company with Helena, and even till now, as you see, is stirring up the people. And he says that he has brought down this Helena from the highest heavens to the world; being queen, as the all-bearing being, and wisdom, for whose sake, says he, the Greeks and barbarians fought, having before their eyes but an image of truth;1 for she, who really is the truth, was then with the chiefest god.

R.2.12 -- Simon Magus and Luna." Once, when this Luna (Helena) of his was in a certain tower, a great multitude had assembled to see her, and were standing around the tower on all sides; but she was seen by all the people to lean forward, and to look out through all the windows of that tower. Many other wonderful things he did and does; so that men, being astonished at them, think that he himself is the great God."

H.13.7 -- Niceta Tells What Befell Him.""And Niceta, who in future is to be called Faustinus, began to speak. "On that very night when, as you know, the ship went to pieces, we were taken up by some men, who did not fear to follow the profession of robbers on the deep. Now the woman who bought us was a proselyte of the Jews, an altogether worthy person, of the name of Justa (Helena). She adopted us as her own children, and zealously brought us up in all the learning of the Greeks. But we, becoming discreet with our years, were strongly attached to her religion, and we paid good heed to our culture, in order that, disputing with the other nations, we might be able to convince them of their error."

H.20.12 -- Faustus Appears to His Friends with the Face of Simon."And Peter said: "You recognize only his voice, which is unaffected by magic; but as my eyes also are unaffected by magic, I can see his form as it really is, that he is not Simon, but your father Faustus."

• Initiation at age 23 : Samekh (60)
• 4 years undergraduate & 1 year outside: Resh (200) )
• max at 1 grade per year: Tau(400)
• 60+200+400 = 660 + 6 as a name = 666

Much information about Simon Magus, Peter, and the Apostles can be obtained by the Clementines.

Scholars like to call these writings "Pseudo-Clementines" which implies that the stories contain fake information with real New Testament characters for instance: the "Infancy Gospel of Thomas" about Jesus from ages five to twelve where the young Jesus brings the clay bird toys of his playmates to life or "Protoevangelium of James" that shows Mother Mary's parents: Joachim and Anna. "Infancy Gospel of Thomas" "Protoevangelium of James" The Clementines, which are made up of the "Recognitions of Clement" and "The Clementine Homilies", are a unique religious romance purported to be composed by Pope Clement I. The story represents Clement's search and induction into the Christian faith by Peter. The Latin form is the "Recognitions of Clement" consists of ten books. It is a translation made from the Greek by Rufinus, who died in 410. (The Greek, from which it was translated, is no longer in existence). The Greek form is "The Clementine Homilies" consists of twenty books. It is preserved in two manuscripts. Two later epitomes of the Homilies exist also, and there is a partial Syriac translation, embracing Recognitions i-iii, and Homilies, x-xiv, preserved in two British Museum manuscripts, one of which was written in the year 411. There is no doubt that there once existed a document that was used to construct Recognitions and Homilies. Large portions of the Homilies and Recognitions are almost word for word the same, especially at the beginning, and correspond in subject and more or less in treatment. However, other parts are contained only in one and appear to be referred to or presupposed in the other. It would be beneficial for the reader see on this site the Source of Clementine Recognitions and Homilies which presents the two versions in side by side columns according to theme. The Clementine Recognitions and Homilies are traditionally dated 320-380 A.D however this reflects that they have been embellished over time. However, the basic source material clearly must belong to the period between Peter's excommunication of Simon where there was a split between Jewish Christians and Christians in September 39AD and the cloth embroidered with animals that represented Jesus telling Peter that Gentiles were to be equal to Jews in June, 43AD. The very fact that a whole work was declared heretical has mean that many uncomfortable truths are still contained in it. An example of this is to reveal the identity of 'Matthias' who replaces Judas Iscariot after the Crucifixion saying that Barnabas is the 'Matthias' (Recognitions 1.60). This can reveal important information such as Since Barnabas is Joseph (Act 4:36) and "Mary the mother of James the younger and of Joses" (Mark 15:40) shows that the decision of the replacement of Judas is between the two brothers: James the Just and Joses (Mark 06:03 "Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon?") The real reason that scholars have problems with the Clementines is that much of its information defeats the accepted narratives. For instance, by showing that Barnabas was more than a mere proselyte who helped Paul. Barnabas being a son of Mary then Mary would not have remained a Virgin. (Actually by Essene rules she did remain a virgin since she refrained from sex except for six years after a son or three years after a daughter. - Note that James the Just was six years younger that Jesus and so on.) The other major issue is that it appears to show that Simon Magus took the position of John the Baptist and that James and John were twins having descended from royal blood, though captured by pirates, were purchased by Helena, thus becoming adopted sons of Simon Magus (Zebedee). Thus he is a major figure in the Gospels and Acts. Also it shows that Helena of Faust legend fame real and has many names such as 'Luna' (as the 1/2 day of the Moon's lunation (29+1⁄2 days) and thus was the only female disciple under John the Baptist. Also she is called 'Justa', meaning queen which would show that Jesus Justus was the son of Jesus as the 'crown prince'. (Colossians 4:11: Paul says, "Jesus, who is called Justus, also sends greetings. These are the only Jews among my co-workers for the kingdom of God, and they have proved a comfort to me.")

The scholars are most bothered by the strong resemblance of Niceta and Aquila to James and John implying that the influence of Simon Magus and his consort Helena on Jesus is immense. His consort Helena (Luna, Justa) clearly matches the Syro-Phoenician woman (implied to be Martha) and is revealed as the mother of Mary Magdalene.

H.2.19 -- Justa, a Proselyte. Compares to Syro-Phoenician daughter cured of the devil: Matthew 15:21-28 (Mark 7:24-30) "There is amongst us one Justa (Helena), a Syro-Phoenician, by race a Canaanite, whose daughter was oppressed with a grievous disease. And she came to our Lord, crying out, and entreating that He would heal her daughter. But He, being asked also by us, said, 'It is not lawful to heal the Gentiles, who are like to dogs on account of their using various meats and practices, while the table in the kingdom has been given to the sons of Israel.' "But she, hearing this, and begging to partake like a dog of the crumbs that fall from this table, having changed what she was, by living like the sons of the kingdom, she obtained healing for her daughter, as she asked. For she being a Gentile, and remaining in the same course of life, He would not have healed had she remained a Gentile, on account of its not being lawful to heal her as a Gentile." And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and cried, "Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon." But he did not answer her a word. And his disciples came and begged him, saying, "Send her away, for she is crying after us." He answered, "I was sent only to the lost sheep of the house of Israel." But she came and knelt before him, saying, "Lord, help me." And he answered, "It is not fair to take the children's bread and throw it to the dogs." She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." Then Jesus answered her, "O woman, great is your faith! Be it done for you as you desire." And her daughter was healed instantly. H.2.20 -- Divorced for the Faith. Compares to 12 Year Issue of Blood and the Healing of Jarius' daughter (Mark 5:25-43;Matthew 9:20-25;Mark 16:9) "She, therefore, having taken up a manner of life according to the law, was, with the daughter*1 who had been healed, driven out from her home by her husband, whose sentiments were opposed to ours. But she, being faithful to her engagements, and being in affluent circumstances, remained a widow herself, but gave her daughter [Mary Magdalene] in marriage to a certain man who was attached to the true faith [Jesus!!], and who was poor [being a member of the Essene monastery]. And, abstaining from marriage*2 for the sake of her daughter , she bought two boys and educated them, and had them in place of sons. And they being educated from their boyhood with Simon Magus, have learned all things concerning him. For such was their friendship, that they were associated with him in all things in which he wished to unite with them." And there was a woman who had had a flow of blood for twelve years and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. She had heard the reports about Jesus, and came up behind him in the crowd and touched his garment. For she said, "If I touch even his garments, I shall be made well." And immediately the hemorrhage ceased; and she felt in her body that she was healed of her disease. And Jesus, perceiving in himself that power had gone forth from him, immediately turned about in the crowd, and said, "Who touched my garments?" And his disciples said to him, "You see the crowd pressing around you, and yet you say, `Who touched me?'" And he looked around to see who had done it. But the woman, knowing what had been done to her, came in fear and trembling and fell down before him, and told him the whole truth. And he said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." While he was still speaking, there came from the ruler's house (Jarius from Mark 7)*3 some who said, "Your daughter is dead. Why trouble the Teacher any further?" But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not fear, only believe." And he allowed no one to follow him except Peter and James and John the brother of James.*4 When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly. And when he had entered, he said to them, "Why do you make a tumult and weep? The child is not dead but sleeping." And they laughed at him. But he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. Taking her by the hand he said to her, "Talitha cumi"; which means, "Little girl, I say to you, arise."*5 And immediately the girl got up and walked (she was twelve years of age), and they were immediately overcome with amazement. And he strictly charged them that no one should know this, and told them to give her something to eat."*6 *1 daughter is her natural daughter whereas James and John are adopted *2 (implied 12 years) making her daughter age 12; "flow of blood" means virgin *3 Jarius is changed from Judas, a "demon" meaning Zealot #7). He is Mary Magdalene' superior (daughter of). When married she is free of Judas.: "Now when he (Jesus) rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons." *4 Note that her two foster brothers James (Fastinus) and John (Faust) are with Mary Magdalene for the ceremony *5 Mary Magdalene's Bat Mitzvah *6 the sacrament The key source material for the story appears to come from "The Memoirs of Agrippina the Younger" Agrippina the Younger Agrippina the Younger was one of the most prominent women in the Julio-Claudian dynasty, her father was the Roman general Germanicus (one-time heir apparent to the Roman Empire under Tiberius), her mother was Agrippina the Elder (granddaughter of the first Roman emperor Augustus), she was the younger sister of emperor Caligula, niece and fourth wife of emperor Claudius (who succeeded Caligula) and the mother of emperor Nero (who succeeded Claudius). She functioned as a behind-the-scenes advisor in the affairs of the Roman state via powerful political ties. She maneuvered Nero (her son by an earlier marriage) into the line of succession. Claudius became aware of her plotting, but died in 54. Agrippina exerted a commanding influence in the early years of Emperor Nero's reign, but in 59 she was killed by Nero. Agrippina had the dirt on everyone in The Memoirs of Agrippina the Younger One memoir was an account of her mother's life a second memoir was about the fortunes of her mother's family and the last memoir recorded the misfortunes of the family of Agrippina and Germanicus. (Her memoirs were referred to by Tacitus quoted here: "The anecdote which is not related by historians, I have found in the memoirs of Agrippina the Younger, the mother of Nero, who left behind her a record of her own life and the fortunes of her family." (Tacitus Annals Book IV Chapter 53). Her memoirs are also mentioned in Pliny (NH 7 Chap 8)). (These memoirs would probably be published after the death of Agrippina the Younger in March 59 AD or maybe not until the death of her son Nero in 68 AD. The intrigues of her life were, at the very least, a template for the Clementines. Unfortunately they are now lost.)

The best information about Simon can be found in the Clementines
R.2.7 -- Simon Magus: His History.
"This Simon's father was Antonius, and his mother Rachel. By nation he is a Samaritan, from a village of the Gettones; by profession a magician yet exceedingly well trained in the Greek literature; desirous of glory, and boasting above all the human race, so that he wishes himself to be believed to be an exalted power, which is above God the Creator, and to be thought to be the Christ, and to be called the Standing One.
H.2.22 -- Doctrines of Simon.
First Aquila began to speak in this wise: "Listen, O dearest brother, that you may know accurately everything about this man, whose he is, and what, and whence; and what the things are which he does, and how and why he does them.1 This Simon is the son of Antonius and Rachel, a Samaritan by race, of the village of Gitthae, which is six schoeni distant from the city. He having disciplined himself greatly in Alexandria,2 and being very powerful in magic, and being ambitious, wishes to be accounted a certain supreme power, greater even than the God who created the world. "And sometimes intimating that he is Christ, he styles himself the Standing One. And this epithet he employs, as intimating that he shall always stand, and as not having any cause of corruption so that his body should fall. And he neither says that the God who created the world is the Supreme, nor does he believe that the dead will be raised. "He rejects Jerusalem, and substitutes Mount Gerizim for it. Instead of our Christ, he proclaims himself. The things of the lair he explains by his own presumption; and he says, indeed, that there is to be a judgment, but he does not expect it. For if he were persuaded that he shall be judged by God, he would not dare be impious towards God Himself. Whence some not knowing that, using religion as a cloak, he spoils the things of the truth, and faithfully believing the hope and the judgment which in some way he says are to be, are ruined."
Unraveling "Simon's father Antonius, and mother Rachel The gens: Antonius must refer to a relation of Mark Antony an using this there is a perfect match to the son of Mark Antony: Julius Antonius (43–2 BC). He was the primary lover of Julia (39 BC-AD 14) the daughter of Augustus (Octavian) and Scribonia. Julia's children are as follows: 25 BC, September 23 - First Marriage at Age 14 to cousin Marcus Claudius Marcellus. Died. 21 BC , March 12 BC - Second Marriage at Age 16 to Marcus Vipsanius Agrippa. Agrippa was (Augustus (Octavian)'s righthand man having defeated Antony and Cleopatra in the decisive naval battle at Antium in 31 BC. Her children were: Gaius Caesar 20 BC - AD 4 Vipsania Julia (also known as Julia the Younger) 19 BC - c. AD 29 Lucius Caesar 17 BC-2 Vipsania Agrippina or Agrippina the Elder 14 B.C. - 18 October 33 A.D Agrippa Postumus (a posthumous son) 12 BC-14 AD (This last one's name comes from the fact that he was born 3 months after the death of Agrippa in 12 BC. (What should be noted that Agrippa was in Pannonia (Austria/Hungary/Balkans) at the time and it was rigors of the winter of 13–12 that caused a fatal illness.) Upon Agrippa's death Augustus demanded that Tiberius divorce his wife Vipsania that he loved dearly and marry Julia to firm up his claim to the emperorship. They hated each other. Tiberius went to Rhodes in 6 BC to escape her (Tacitus, Annals, Book 1.53) while Julia participated in with nighttime escapades in the Roman Forum. Her key lover was Julius Antonius; and it can be surmised that he was Postumus' father and not Agrippa. Their relationship was discovered by Tiberius in 2BC and Julius Antonius had to fall on his sword while Julia was exiled, with her mother Scribonia accompanying her, to Pandateria (Ventotene) Island. Augustus exiled Postumus due to his "illiberal nature" (Cassius Dio, Roman History LV.32) to Planasia (modern Pianosa, an island of the Tuscan archipelago) in AD 6 or 7. However, towards the end of his life, Augustus was considering having Postumus as his heir and went to visit him with Fabius in 14AD. His wife Livia wanted Tiberius to be the next emperor. The fact that she killed Fabius is a strong indication that Augustus had promised him the throne and thus it adds to rumor that she poisoned Augustus with figs. Now, supposedly, shortly after this it is said that Agrippa Postumus was executed by his own guards. This was the same year that Julia was still suffering from Tiberius' torture (Dio Cassius, Roman History, Book LVII.18). It is interesting that "she was deprived of all hope after the murder of Postumus Agrippa" (Tacitus, Annals, Book 1.53.) However, it is quite possible that Postumus (Simon) bribed his own guards and stopped by to the town of the Regini on the shores of the straits of Sicily to say a last farewell to his mother on his way to Cyprus. Iullus Antonius (43-2 BC) son of Mark Antony Julia Major (39 BC-14 AD) daughter of Augustus Marcus Agrippa Postumus (12 BC-14AD?) Simon Magus Most believe that Simon was born in Samaria mainly because Justin Martyr said he was born in Gitta (Gitton), Samaria. The Clementines H 1.15 "Simon, a Samaritan of Gitthi" But this is incorrect as Josephus says Simon was born in Cyprus (see below). There was a town called Κίτιον in Cyprus, and it seems that Justin mistook this for the Samaritan Gitton. This is also confirmed by the Pesher of Christ in Matt 27:32 & Mark 15:21 and Acts 13:6-9 (below) as Simon is from Cyrene. Josephus Ant 20.7.2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following occasion: While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice's envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter. Acts 24:24 Felix and his wife Drusilla hear his case; decide to keep him (Paul) bound until the arrival of Festus - Sept 58 AD

The surprising information about the apostles James and John are found in the Clementines
That they were the twins Faustinus and Faustus born of noble parents

Deciphering the twins Faustinus (James) and Faust (John)

The gens "Faustus" has its derivation in the allegorical story of Faustulus (Faustus), the servant of Amulius who was ordered to expose the twins Romulus and Remus, but together with his wife Acca took care of them. Otherwise he is said to be the shepherd who found the exposed twins.

Lucius Cornelius Sulla Felix (138–78 BC), commonly known as Sulla, was a Roman general and statesman. He won the first large-scale civil war in Roman history and became the first man of the Republic to seize power through force. He was married five times. His fourth wife was Caecilia Metella, with whom he also had two twins: daughter Fausta Cornelia and son Faustus Cornelius Sulla (86-46 BC), who married Pompeia Magna (80/75-35BC), the daughter of Pompey the Great (106-48BC)

They had son Faustus Cornelius Sulla II(49BC-9AD) who married to Junia Albina (87-31 BCE and they had a son Faustus Cornelius-Sulla Lucullus (25 BC-21AD) who married Domitia Lepida (10BC - 54AD). She was the daughter of Lucius Domitius Ahenobarbus and Antonia Major (wife) (39BC -29AD) whose father was Mark Antony (83-30 BC) with his fourth wife Octavia Minor (69-11/10 BC). Faustus Cornelius Sulla was a Roman senator who lived during the reign of the emperor Tiberius. He was suffect consul in AD 31 with Sextus Tedius Valerius Catullus as his colleague.

Domitia Lepida was a child of Antonia the Elder by Lucius Domitius Ahenobarbus (consul 16 BC), a great niece of Emperor Augustus and a granddaughter to Octavia and Triumvir Mark Antony. Lepida had two children from her previous marriage to Marcus Valerius Messalla Barbatus who died in 20AD: Marcus Valerius Messalla Corvinus, and the Empress Messalina, third wife of the Emperor Claudius. Domitia Lepida bore Faustus a son Faustus Cornelius Sulla Felix (22-62), who later married Claudia Antonia, a daughter of Claudius. Faustus died of uncertain causes around 40.

Domitia Lepida was the half sister of Julius Antonius (43–2 BC) of Mark Antony and Fulvia (83-40BC), the father of Marcus Vipsanius Agrippa Postumus (12 BC-14AD?) born after the death of Marcus Vipsanius Agrippa (63-12BC) (actually to be shown to be Simon Magus)

Domitia Lepida the Elder (19BC-Jun 59AD)

The Different Islands Form an Amalgam For the Island of Aradus
where Mattidia, the mother Faustinus and Faust, was found

• 2 BC - 4AD Julia the Elder, the only natural child of Augustus, banished by him for 5 years accused of adultery.(Her lover: Jullus Antonius) Julia the Elder was forbidden to have visitors and was treated poorly by Augustus Caesar and was accompanied by her biological mother, Scribonia which matches to "the women of the place, taking pity on me, began to comfort me, every one telling her own griefs" (R.7.17) whose sickness was cured by Peter. (H.12.23). Also in R.7.17 "a certain poor woman who dwells here constrained me to enter into her hut" accompanied her in exile. to island of Pandateria (Ventotene) Scribonia would match to the beggar woman being old. (Julia the Elder's exile was for five years. Recognitions has Mattidia leaving when Clement was five and Homilies at the birth of Clement, both mention a fixed term of ten and twelve years. The concept of a fixed term of exile and the appearance of five years could be a five year exile in the source that was garbled by Recognitions and Homilies.)



• 29 AD Agrippina the Elder, Tiberius' grandniece, banished by Tiberius for undermining his authority. She insisted publicly that he had poisoned her popular husband Germanicus, the grandson-in-law and great-nephew of the Emperor Augustus. She perished, probably of malnutrition on October 18, 33 AD.



• 39 AD Julia Livilla (Livilla) and Agrippina the Younger, his sisters, banished by Caligula to the Pontine Islands for conspiring to replace him. (they were most likely separated in their exile with Livilla on Ventotene Island and Agrippina on Santo Stefano island). (Dio Cassius Roman (59.7.328)
• 41 AD Julia Livilla and Agrippina the Younger returned after the death of Caligula January 24, AD 41. (Dio Cassius 60.7.374)
• 41 AD (later that year) Julia Livilla was sent back by Claudius at the instigation of his wife Messalina, charged with adultery with Seneca the Younger, who was also exiled. (Dio Cassius 60.7.386)
  
  
  
  

  Julia Livilla situation matches the timeframe for Peter's rescue of Mattidia's from the island
  In the Clementines, we find suspicious circumstances for Peter's visit to Aradus. Apparently it is for a "Pleasure Trip" (H.12.12) to see some impressive columns made of vine-wood." This is totally out of character for Peter who carefully follows a strict regime. He also had just previously divided his disciples into two bands before reaching Antaradus which is the mainland section of Aradus. The reason for this is said to be not to arouse suspicions with his "immense crowds of brethren" so that "the wicked one shall not stir up envy against us on account of any display." For his goal to convert and baptize new followers or to refute Simon Magus, crowds of the public are always useful Peter's visit is clearly covert. yet "how the whole island rejoiced at his recognition of her (his mother); and also concerning her sojourn with her most chaste hostess, and the cure that he (Peter) had wrought upon her (R.9.36)". Her real story is as follows: She was married in 33 AD to Marcus Vinicius (5 BC - 46 AD) who was killed by Claudius at his wife Messalina's instigation. Being described by Tacitus as "mild in character and an elaborate orator." (Tacitus, Annales 6, 15, 1), he might be the template for the father of the twins who turns up as Faustus in the Clementines. Julia Livilla, was a married woman when Caligula was Emperor when she and her sisters Julia Drusilla and Agrippina the Younger were accused of having incestuous relationships with Caligula. 'They were given the rights of the Vestal Virgins like the freedom to view public games from the upper seats in the stadium. Coins were issued depicting images of Caligula and his sisters. Roman coins like these were never issued beforehand. The coins depicted Caligula on one side and his sisters on the opposite. Caligula added his sister's names in to motions. In loyalty oaths, it was, "I will not value my life or that of my children less highly than I do the safety of the Emperor and his sisters," or, if in consular motions: "Good fortune attend to the Emperor and his sisters." Drusilla was his favorite and when she died on June 10, 38, Agrippina and Livilla were slighted and his insanity increased. When they were caught plotting against him by favoring Drusilla's widower Marcus Aemilius Lepidus, Caligula exiled them to the Pontine Islands Livilla to Ventotene Island and Agrippina to Santo Stefan island. Their rescue in 41 AD which would parallel Peter's rescue of Mattidia could be as follows: King Agrippa was in Rome in 40 AD having just persuaded Emperor Caligula not to place an image of himself in the Temple at Jerusalem (Josephus Antiquities of the Jews 18:8). He was a childhood friend of the Caligula who adored his three sisters Julia Drusilla, Julia Livilla, and Agrippina the Younger (and reputedly had incestuous relations with them). While Agrippa was in Rome, Caligula was assassinated on January 24, 41 AD and he was instrumental in arbitrating the conflict between the senate and the soldiers who were protecting Claudius thus gaining his favor having helped him become Emperor. (Josephus Antiquities of the Jews 19:4). Given that the sisters of Caligula Julia Livilla and Agrippina the Younger had been banished to the Pontine Islands (which includes Ventotene Island), it would be very likely that King Agrippa would be the one to rescue them with the permission of Claudius. It would be an easy match to make Peter the rescuer as he was Agrippa's associate at the time, even though later he assisted in the poisoning plot against him because Claudius had turned against the Christians.




• 62 AD Claudia Octavia, his first wife, banished by Nero and executed. The initial grounds for putting Octavia aside was the charge that she was barren because she had had no children. With the connivance of Poppaea whom he then married, charges of adultery were added. Her severed head was sent to Rome.



• 95 AD Flavia Domitilla exiled by Domitian. Her husband Titus Flavius Clemens was killed. Her family name is attached to the catacombs in Rome where many saints or recovered remains after being martyred were placed. She had not been deprived of her property. She was the granddaughter of Emperor Vespasian. She died there mourning the lost of her husband, her cousin, Titus Flavius Clemens, consul. She would also remember the death of her brother-in-law and the banishment of her sister-in-law Flavia who chose the purity of virginity over marriage. However, she would on the basis of this Inductive Reasoning take joy in her uncle's Clementine Story and the compassion of God that chose for her to be spared and to live on the same island of the story.
  

The Clementines show that Clement, the future Pope, was was 5 years old when his mother left him behind, thus born in 10AD. He must be found in the Clement gens rather than the Faustus gens,
but they are cousins.

(Chart and discussion modified slightly from
"The Church In Rome In The First Century" by Edmundson, George Publication date 1913)

• (0) Aulus Plautius, consul in 29, was the general commanding the Roman invasion of Britain in 43AD. He was married to Pomponia Graecina. In 57 AD Pomponia was accused of professing "foreign superstition" meaning Christianity. Aulus then headed the domestic court, which tried the accused and issued an acquittal. His sister Plautilla is traditionally believed to have been present for St.Paul's beheading, wrapping his head in her veil. The ‘Acts of Nereus and Achilles' represent these martyrs as at first servants of Plautilla, the sister of Clement the Consul, and afterwards of her daughter Domitilla the virgin. The ‘Acts of Petronilla,' which are incorporated with those of Nereus and Achilles, state that these three saints were all buried in the crypt of Domitilla.
• (1) M. Arrecinus Tertullus Clemens, Prefect of the Praetorian Guard in 41 AD (Josephus, ‘Ant.' xix. 1. 6, 7, and Tacitus ‘Hist.' iv. 68.) It is from Josephus that we learn that Clemens was privy to the conspiracy of Chaerea and others against Caligula and connived at his assassination. It appears from Josephus that Herod Agrippa came to the Praetorian camp, where troops had acknowledged Claudius as emperor, and successfully acted as mediator between them and that portion of the army that obeyed the Senate (Josephus, ‘Ant.' xix. 3. 1, 3; 4. 1, 2, ff.). This information exclusively reported by Josephus may be taken to imply that Clemens had some connection, possibly as a ‘God-fearer,' with the Jewish community at Rome, and that he was a friend of Herod Agrippa.
  From Tacitus 'Hist.' iv. 68 it appears that this Prefect was so much beloved by his troops that his son's appointment as Prefect in 70AD was hailed with joy in the camp, because the father's memory after so long an interval of time was still held in regard. Suetonius (‘Titus' 4) tells us that his name was Tertullus, that he belonged to the Equestrian order, and that his daughter Arrecina Tertulla was the first wife of the Emperor Titus. An inscription ‘CIL.' vi. 12355 gives his family name as Marcus.
• (2) Plautia (Plautilla)The name of the wife of (1) is actually unknown. The reasons for assigning to him, as his wife, a sister of Aulus Plautius, the conqueror of Britain, are stated in Lecture VIII. (Church in Rome 1st Century by George Edmundson) Plautia would be the sister-in-law of Julia Pomponia Graecina, and a relative of Plautia Urgulanilla, the second wife of Claudius.
• (3) M. Arrecinus Clemens, son of (1), described by Tacitus ‘Hist.' iv. 68 as .He was intimately connected with the house of Vespasian, and most grateful to Domitian, who presided over the Praetorian Guard, his father under Caius Caesar;" The relationship with the Imperial Flavian House may be traced back to (8) Tertulla, the grandmother of Vespasian, by whom from childhood he was brought up. Tertullus Clemens (1) the Prefect was probably Vespasian's cousin and the companion of his boyhood. Arrecina Tertulla (5), daughter of (1) and sister of (3), married Titus (19). She died while Titus was quite young.
  M. Arrecinus Clemens (3) was Consul Suffectus in 73 AD (‘CIL.' vi. 2016 and xiv. 2242) and a second time with L. Baebius Honoratus (‘CIL.' xii. 3637). This second consulship appears to have been most probably in 94 AD The "Fasti Consulares" are admittedly imperfect with regard to the names of the consuls suffect. So in 94 AD M. Arrecinus Clemens and L. Baebius Honoratus were suffecti to Asprenas and Lateranus. The suffect may have taken the place of Clemens in the last months of 94 AD. Flavius Clemens was consul only once and in 95 AD, Arrecinus Clemens for the second time in 94 AD. He was a member of the Imperial Council from 82 AD and also "Curator Aquarum". His name appears ‘CIL.' vi. 199 xi. 428 and xv. 7278. He was put to death by Domitian 94/95 AD (Suet. ‘Domitian,' 11.)
• (4) Arrecina Clementina was the sister of Arrecina Tertulla who married T. Flavius Sabinus lending creditability to the name of the "Clementines."
• (5) Arrecina Tertulla The first wife of the Emperor Titus. She died quite young. See ‘CIL.' vi. 12355, 12357.
• (6) Clement the Bishop In the ‘Clementine Homilies' and ‘Clementine Recognitions,' Clement is represented as a Roman by birth and of the kindred of Caesar. From the timeframe it is assumed he was born in 10 AD. In the Clementines his father is a relative and foster-brother of an emperor, and his mother likewise connected with Caesar's family. His father is Faustus (‘Homilies'), Faustinianus (‘Recognitions') and his elder brothers Faustinus and Faustinianus (‘Homilies'), Faustinus and Faustus (‘Recognitions'), of the mother Mattidia. It is here that the Clementines take the liberty of joining them to Faustus gens, but Clement is still related to them cousins. Clement's relationship is to the Flavius gens of the emperor Vespasian and his son Titus and Domitian; the Faustus gens is related to the emperor Tiberius, Caligula, Claudius and Nero.
  M. Arrecinus Tertullus Clemens was the kinsman of Vespasian, and as that emperor was brought up not in his paternal home but by his grandmother Tertulla, it is quite possible that they were actually foster-brothers. Tertullus was one of the Flavian cognomina. Q. Flavius Tertullus was consul suffect in 133 AD. (‘CIL.' vi. 858). Plautia was a relative of Plautia Urgulanilla, the second wife of Claudius, her daughter Arrecina Tertulla the wife of Titus.
  In the ‘Acts of Nereus and Achilles' Clement the Bishop is addressed as the nephew of Clement the Consul. In the Clementines he is represented as considerably the youngest of his family. It is for various reasons more probable that he was the younger brother than the nephew of M. Arrecinus Clemens.
• (7)T. Flavius Petro and (8) Tertulla. The name of the famous saint, Petronilla, who was buried in the Flavian cemetery of Domitilla, was probably derived from this Flavian "cognomen". A crop of legends grew up around her name, as being a daughter of St. Peter. Since Peter was married she certainly could have had a child (Matt.8:14) "And when Jesus entered Peter's house, he saw his mother-in-law"
• (9) Titus Flavius Sabinus and his wife (10) Vespasia Polla, according to Suetonius, left Italy to live among the Helvetii; their son Vespasian was educated by his grandmother Tertulla upon a family estate at Cosa in the Volscian territory. (Suet. ‘Vespasian,' 2, 3.)
• (11) T. Flavius Sabinus, the elder son of (9) and (10). After serving the State in thirty-five campaigns with distinction (Tacitus ‘Hist.' iii. 75) and having been Governor of Moesia for seven years, Sabinus was appointed in 57 AD Prefect of the City. He held this important office for twelve years continuously save for a brief interval in the short reign of Galba. As Prefect of the City he must have taken part (perhaps passively) in the persecution of the Christians in 65AD and been the witness of the courage with which so many martyrs faced torture and a horrible death. Some have supposed that in his latter years he may to a greater or less extent have fallen under the influence of the Christian Faith. His whole career proclaims him to have been during the greater part of his life a man of action. Tacitus speaks of his being "weak old man" and describes him at this stage as " meek man averse to blood and slaughter" (‘Hist.' iii. 65). When the Vitellius stormed the Capitol, Flavius Sabinus "as unarmed and not attempting to escape" (‘Hist.' iii. 73). And again after his murder, "At the end of his life some believed that he was a coward, many a moderate, and a avoiding bloodshed" (‘Hist.' iii. 75). All these traits do not prove much in themselves, but the fact that several of his descendants and relatives were undoubtedly Christians lends a certain probability to the supposition that this mildness, sluggishness, and unwillingness to resist arms in hand may have been due to the acceptance of Christian principles. Sabinus apparently did not marry till late in life, possibly not till after he settled at Rome in 57 AD, as his children were quite young at the time of his murder in December 69 AD. If Plautilla were his wife, she died four years before her husband, leaving two sons and a daughter, the younger son receiving his grandfather's "cognomen" Clemens.
• (12) The Emperor Vespasian appears to have been in considerable poverty at two periods of his life. His eldest son, Titus (19), was born December 30, 39 AD: "in a very small and dark room with dirty houses." (Suet. ‘Tit.' 1.) Yet a few years later we find him being educated in the palace with Britannicus. It is suggested that this change may have been partly brought about by the influence on behalf of his kinsman of the Praetorian Prefect Arrecinus Tertullus Clemens. At a later period, before he went as Proconsul to Africa in 61 or 62 AD, he was in such bad circumstances that he had to mortgage his entire property to his brother in order to raise money. (Tacitus ‘Hist.' iii. 73.)
• Vespasian's wife Flavia Domitilla(13) and his daughter (22) (husband unknown) (23), both named Flavia Domitilla, predeceased him. His younger son Domitian (25) seems when Vespasian was abroad in Africa and Judaea to have lived with his uncle Sabinus and to have been under his care. Titus (19) was, while still a youth, married to his relative Arrecina Tertulla (5). after her was Marcia Furnilla (20). Her daughter was Julia Augusta (21) married to T. Falvius Sabinus (14) Domitian (25), born October 25, 51 AD, was twelve years younger than his brother. From the end of December 69 AD to the following June as Praetor with full consular power he with Mucianus exercised in the absence of Vespasian in Egypt and Titus in Judaea the imperial authority at Rome.
• (15) Flavia Domitilla, was confused by Eusebius, must have been converted to Christianity as a virgin. Flavia Domitilla, daughter of Vespasian (23) the mother of Flavia Domitilla(24) who married (14) T. Flavius Sabinus i
• (24) Domitilla banished in 94 AD to the island of Pontia having taken place at the end of 94 AD, after (14) T. Flavius Sabinus was Consul and before (16) T. Flavius Clemens , Domitilla' husband,entered on his consulship. Both were executed by Domitian. The fact that Flavius Clemens had named his two sons (17) Vespasianus and (18) Domitianus might hae angered Domitian considering that they were Christians.

1. God (Michael): Simon Magus
2. Son (Gabriel): Jonathan Annas
3. Holy Spirit (Sariel): Jesus

Its pesher refers to the Wicked Priest who pursued after the Teacher of Righteousness to his house of exile to swallow him up in his furious anger. At the period of a feast, at the rest time of the Day of Atonement, he appeared to them to swallow them up and to cause them to stumble on the day of fasting, the sabbath of their rest.

Woe to him who causes his neighbors to drink; who pours out his fury to make them drunk that he may gaze on their feasts (mo'dehem, feasts. MT me'orehem, nakedness)(Habakkuk 2:15) Its pesher refers to the Wicked Priest who pursued after the Teacher of Righteousness to his house of exile to swallow him up in his furious anger. At the period of a feast, at the rest time of the Day of Atonement, he appeared to them to swallow them up and to cause them to stumble on the day of fasting, the sabbath of their rest.

List of Sources from "Simon Magus, An Essay on the Founder of Simonianism".
Based on the Ancient Sources With a Re-Evaluation of His Philosophy and Teachings.By G.R.S. MEAD The Theosophical Society. London. 1892.)

1. Justinus Martyr (Apologia, I. 26, 56; Apologia, II. 15; Dialogus cum Tryphone, 120); probable date of First Apology AD 141; neither the date of the birth nor death of Justin is known; MS. fourteenth century.
2. Irenæus (Contra Hæreses, I. xxiii. 1-4); chief literary activity last decennium of the second century; MSS. probably sixth, seventh, and eighth centuries; date of birth and death unknown, for the former any time from AD 97-147 suggested, for latter 202-3.
3. Clemens Alexandrinus (Stromateis, ii. 11; vii. 17); greatest literary activity AD 190-203; born 150-160, date of death unknown; oldest MS. eleventh century.
4. Tertullianus (De Præscriptionibus adversus Hæreticos, 46, generally attributed to a Pseudo-Tertullian); c. AD 199; (De Anima, 34, 36); c. AD 208-9; born 150-160, died 220-240.
5. (Hippolytus of Rome (170 – 235 AD) Book VI Chapter 2-15
6. Ptolemaeus (late 2nd century), disciple of Valentinius (in Ptolemy's Letter to Flora) Ptolemy’s Commentary on The Gospel of John Prologue Translation by Bentley Layton
7. Origenes (Contra Celsum, i. 57; v. 62; vi. 11); born AD 185-6, died 254-5; MS. fourteenth century.
8. Philastrius (De Hæresibus); date of birth unknown, died probably AD 387.
9. Epiphanius (Contra Hæreses, ii. 1-6); born AD 310-20, died 404; MS. eleventh century.
10. Hieronymus (St. Jerome) (Commentarium in Evangelicum Matthæi, IV. xxiv. 5); written AD 387.
11. Theodoretus (Hereticarum Fabularum Compendium, i. 1); born towards the end of the fourth century, died AD 453-58; MS. eleventh century.

All these portions of the Fire, both visible and invisible, are possessed of perception and a share of intelligence? The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says, that the roots were made from the fire in pairs, which roots he terms " Mind" and " Intelligence," "Voice" and "Name," "Ratiocination" and "Reflection." And that in these six roots resides simultaneously the entire indefinite power potentially, [however] not actually. And this indefinite power, he who stood, stands, and will stand. Wherefore, whensoever he may be made into an image, inasmuch as he exists in the six powers, he will exist [there] substantially, potentially, qualitatively, [and] completely. [And he will be a power] one and the same with the unbegotten and indefinite power, and not laboring under any greater deficiency than that unbegotten and unalterable [and] indefinite power.
If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geo- metrical capacity in man’s soul. For when the capacity takes unto itself an art, a light of existent things is produced ; but when [the capacity] does not take unto itself [an art], unskillfulness and ignorance are the results; and just as when [the power] was non-existent, it perishes along with the expiring man.

Further Progression of this Threefold Emanation - Co-existence with the Double Triad of a Seventh Existence
And of those six powers,’ and of the seventh which co-exists with them, the first pair,

• Mind and Intelligence - Heaven and Earth
• Voice and Name - Sun and Moon
• Ratiocination and Reflection - Air and Water

Simon’s Interpretation of the Mosaic Hexaémeron—his allegorical Representation of Paradise.
When, therefore, Moses has spoken of the six days in which God made heaven and earth, and rested on the seventh from all His works, Simon affirms that there are three days begotten before sun and moon, they speak enigmatically of Mind and Intelligence, that is, Heaven and Earth, and of the seventh power
And of those six powers,’ and of the seventh which co-exists with them, the first pair, Mind and Intelligence, he calls Heaven and Earth. And that one of these, being of male sex, beholds from above and takes care of his partner, but that the earth receives below the rational fruits, akin to the earth, which are borne down from the heaven. On this account, he says, the Logos, frequently looking towards the things that are being generated from Mind and Intelligence, that is, from Heaven and Earth, exclaims, “ Hear, O heaven, and give ear, O earth, because the Lord has spoken. I have brought forth children, and exalted them; and these have rejected me.” Now, he who utters these words, he says, is the seventh power: he who stood, stands, and will stand; for he himself is cause of those beauteous objects of creation which Moses commended, and said that they were very good. But Voice and Name [the second of the three pairs] are Sun and Moon ; and Ratiocination and Reflection [the third of the three pairs] are Air and Water. And in all these is intermingled and blended, as I have declared, the great, the indefinite, the [self- existing power.

• Genesis - sight
• Exodus - taste
• Leviticus - smelling or respiration
• Numbers - hearing (substituted here)
• Deuteronomy - touch

Of the universal Aeons there are two shoots, without beginning or end, springing from one Root, which is the Power invisible, inapprehensible Silence. Of these shoots one is manifested from above, which is the Great Power, the Universal Mind ordering all things, male, and the other, (is manifested) from below, the Great Thought, female, producing all things. Hence pairing with each other, they unite and manifest the Middle Distance, incomprehensible Air, without beginning or end. In this is the Father who sustains all things, and nourishes those things which have a beginning and end
This is He who has stood, stands and will stand, a male-female power like the preexisting Boundless Power, which has neither beginning nor end, existing in oneness.
For it is from this that the Thought in the oneness proceeded and became two.

According to Simon, therefore, there exists that which is blessed and incorruptible in a latent condition in every one, [that is,] potentially, not actually; and that this is He who stood; stands, and is to stand.. He has stood above in unbegotten power. He stands below, when in the stream of waters He was begotten in a likeness.

Irenaeus, in his work The Detection and Overthrow of Falsely So-Called Gnosis (written c. 180, also called Adversus Heraeses or "Against Heresies"), recorded a commentary written by the Valentinian teacher Ptolemy (second century) on the Prologue to the Gospel of John (Irenaeus, Adversus Heraeses 1.8.5). In this commentary, Ptolemy interpreted the prologue of John’s gospel (John 1:1-14) as it related to the first octet of Aeons, the initial "outflow" of divine emanation from the First Source. This emanational structure can be shown graphically as follows:

Parent – Loveliness
/ \
Only-Begotten – Truth
/ \
Word – Life
/ \
Human Being – Church

John, the disciple of the Lord, intentionally spoke of the origination of the entirety, by which the Father emitted all things. And he assumes that the First Being engendered by God is a kind of beginning; he has called it "Son" and "Only-Begotten God." In this (the Only-Begotten) the Father emitted all things in a process involving posterity. By this (Son), he says, was emitted the Word, in which was the entire essence of the aions that the Word later personally formed.

Now since he is speaking of the first origination, he does well to begin the teaching at the beginning, i.e with the Son and the Word. He speaks as follows: "The Word was in the beginning, and the Word was with God, and the Word was God. It was in the beginning, with God." [Jn 1:1] First, he distinguishes three things: God; beginning; Word. Then he unites them: this is to show forth both the emanation of the latter two, i.e. the Son and the Word, and their union with one another, and simultaneously with the Father. For the beginning was in the Father and from the Father; and the Word was in the beginning and from the beginning. Well did he say, "The Word was in the beginning", for it was in the Son. "And the Word was with God." So was the beginning. "And the word was God"; reasonably so, for what is engendered from God is God. This shows the order of emanation. "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it.

But furthermore (he says), "That which came into being in it was Life."[Jn 1:4] Here he discloses a pair. For he says that the entirety came into being through it, but Life is in it. Now, that which came into being in it more intimately belongs to it than what came into being through it: it is joined with it and through it it bears fruit. Indeed, inasmuch as he adds, "and Life was the light of human beings", [Jn 1:4] in speaking of human beings he has now disclosed also the Church by means of a synonym, so that with a single word he might disclose the partnership of the pair. For from the Word and Life, the Human Being and the Church came into being. And he called Life the light of human beings because they are enlightened by her, i.e. formed and made visible. Paul, too, says this: "For anything that becomes visible is light." [Eph 5:13] So since Life made the Human Being and the Church visible and engendered them, she is said to be their light.

Now among other things, John plainly made clear the second quartet, i.e. the Word; Life; the Human Being; the Church.

But what is more, he also disclosed the first quartet. describing the Savior, now, and saying that all things outside the Fullness were formed by him, he says that he is the fruit of the entire fullness. For he calls him a light that "shines in the darkness" [Jn 1:5] and was not overcome by it, inasmuch as after he had fitted together all things that had derived from the passion they did not become acquainted with him. And he calls him Son, Truth, Life, and Word become flesh. We have beheld the latter’s glory, he says. And its glory was like that of the Only- Begotten, which was bestowed on him by the Father, "full of grace and truth". [Jn 1:14] And he speaks as follows: "And the Word became flesh and dwelt among us; we have beheld its glory, glory as of the Only-Begotten from the Father." [Jn 1:14] So he precisely discloses also the first quartet when he speaks of the Father; Grace; the Only-Begotten; Truth. Thus did John speak of the first octet, the mother of the entirety of aions. For he referred to the Father; Grace; the Only-Begotten; Truth; the Word; Life; the Human Being; the Church.

• First Level: (Mind-Intelligence)
  Mind (Hestos-Nous-Heaven) and
  Intelligence (Sophia-Aletheia-Earth)