Later tales may have mixed elements belonging to various traditions, setting a precedent for the story of Simon the Sorcerer as reported in the apocryphal acts.īoth apocrypha report that Simon ended his days in Ariccia, as a plaque on the “ delle tre cannelle” fountain in Piazza di Corte indicates. The latter tries to imitate him and tumbles to the ground. This work concerns an apocryphal biography of Jesus in which Jesus shows his power of levitation to Judas. Several scholars believe the original source of this tale could be from an earlier Jewish work, Sepher toldos Jeshut, which dates back to the 2 nd Century. In the church of Santa Francesca Romana (aka the church of Santa Maria Nova) in the Roman Forum, there remain two paving stones - the silices apostolici - on which, according to the legend, Peter knelt to pray for the fall of the black magician. Iconography of this episode always represents Simon during the fall or immediately afterwards. This event angered Nero, and led him to order the imprisonment of both apostles inside the Mamertine Prison. Simon’s powers are instantly destroyed and he falls to the ground and dies, smashed into pieces. The most famous version of this tale has Peter praying to God in order to stop Simon’s heretical and diabolical flying. The episode, recorded in both apocryphal acts, took place at the Roman Forum, where Simon the Sorcerer levitated in order to prove himself a god. The circumstances that brought him to the eternal city are uncertain, but apparently his fame had reached the ears of emperor Nero, who called him to Rome to see a demonstration of his magic. He crops up as a legend of the ancient world too: apocryphal works such as the Acts of Peter and the Acts of Peter and Paul report Simon being in Rome around 64AD, during the reign of emperor Nero. The story of Simon does not end with the Bible, though.
Indeed, the sin of corruption in exchange for a position or influence in the Church is still called ‘simony’ in his dishonor. Simon immediately repented, but because of this episode, he became a convenient emblem of heresy. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee, or I perceive that thou art in the gall of bitterness, and in the bond of iniquity” (Acts, 8.9-24). Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Peter reacted in anger: “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. What this actually meant in practical terms is not clear from the text, but whatever it was so impressed Simon that he offered money in exchange for these miraculous powers. Once Simon met the apostles, he was astonished by their ability to dispense the Holy Spirit by the laying on of hands. The Bible tells that the apostles Peter and John were sent to Samaria from Jerusalem to enquire about this infamous magician. Though images of Simon Magus (Simon the Sorcerer) had been painted since the Church started commissioning artworks for its churches in the 14 th Century, it was in the feverish atmosphere of the Counter-Reformation that Simon’s trials became one of the most popular symbols of orthodoxy. Away from their inquisitorial activities, though, the Church also sent out not-so-subtle reminders to its adherents not to deviate from the path of the One True Church.įor this reason one particular figure began to gain popularity in the mosaics and frescos of 17 th Century Italian basilicas: that of a real witch, at least in the biblical sense. The atmosphere of the Counter-Reformation verged on paranoia and witch hunt - both figurative and literal - with the Roman Catholic Church spending large amounts of time and energy rooting out heretics. Simon (in black) offers Peter money in exchange for the power of God - never a wise move. Peter’s conflict with Simon Magus, Avanzino Nucci, 1620. “…there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria…”
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