Chapter XII.—Fire a Primal Principle, According to Simon.

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,617    In the Recognitions of Clement we have this passage:  “He (Simon) 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” (Ante-Nicene Library, ed. Edinburgh, vol. iii. p. 196). and is to stand.618    The expression stans (standing) was used by the scholastics as applicable to the divine nature. Interpreted in this manner, the words in the text would be equivalent with “which was, and is, and is to come” (Rev. i. 8). The Recognitions of Clement explain the term thus: “He (Simon) uses this name as implying that he can never be dissolved, asserting that his flesh is so compacted by the power of his divinity, that it can endure to eternity. Hence, therefore, he is called the standing one, as though he cannot fall by any corruption” (Ante-Nicene Library, vol. iii. p. 196). [To be found in vol. viii. of this series, with the other apocryphal Clementines.] He has stood above in unbegotten power. He stands below, when in the stream of waters He was begotten in a likeness. He is to stand above, beside the blessed indefinite power, if He be fashioned into an image. For, he says, there are three who have stood; and except there were three Æons who have stood, the unbegotten one is not adorned. (Now the unbegotten one) is, according to them, wafted over the water, and is re-made, according to the similitude (of an eternal nature), a perfect celestial (being), in no (quality of) intelligence formed inferior to the unbegotten power: that is what they say—I and you, one; you, before me; I, that which is after you. This, he says, is one power divided above (and) below, generating itself, making itself grow, seeking itself, finding itself, being mother of itself, father of itself, sister of itself, spouse of itself, daughter of itself, son of itself, mother, father, a unit, being a root of the entire circle of existence.

And that, he says, the originating principle of the generation of things begotten is from fire, he discerns after some such method as the following. Of all things, (i.e.) of whatsoever there is a generation, the beginning of the desire of the generation is from fire. Wherefore the desire after mutable generation is denominated “to be inflamed.” For when the fire is one, it admits of two conversions. For, he says, blood in the man being both warm and yellow, is converted as a figured flame into seed; but in the woman this same blood is converted into milk. And the conversion of the male becomes generation, but the conversion of the female nourishment for the fœtus. This, he says, is “the flaming sword, which turned to guard the way of the tree of life.”619    Gen. iii. 24. For the blood is converted into seed and milk, and this power becomes mother and father—father of those things that are in process of generation, and the augmentation of those things that are being nourished; (and this power is) without further want, (and) self-sufficient. And, he says, the tree of life is guarded, as we have stated, by the brandished flaming sword. And it is the seventh power, that which (is produced) from itself, (and) which contains all (powers, and) which reposes in the six powers. For if the flaming sword be not brandished, that good tree will be destroyed, and perish. If, however, these be converted into seed and milk, the principle that resides in these potentially, and is in possession of a proper position, in which is evolved a principle of souls, (such a principle,) beginning, as it were, from a very small spark, will be altogether magnified, and will increase and become a power indefinite (and) unalterable, (equal and similar) to an unalterable age, which no longer passes into the indefinite age.

[17] Ἔστιν οὖν κατὰ τὸν Σίμωνα τὸ μακάριον καὶ ἄφθαρτον ἐκεῖνο ἐν παντὶ [ἀνθρώπῳ] κεκρυμμένον δυνάμει, οὐκ ἐνεργείᾳ, ὅπερ ἐστὶν ὁ ἑστὼς στὰς στησόμενος: ἑστὼς ἄνω ἐν τῇ ἀγεννήτῳ δυνάμει, στὰς κάτω ἐν τῇ ῥοῇ τῶν ὑδάτων, ἐν εἰκόνι γεννηθείς, στησόμενος ἄνω παρὰ τὴν μακαρίαν ἀπέραντον δύναμιν, ἐὰν ἐξεικονισθῇ. τρεῖς γάρ, φησίν, εἰσὶν ἑστῶτες [αἰῶνες], καὶ ἄνευ τοῦ τρεῖς εἶναι ἑστῶτας αἰῶνας οὐ κοσμεῖ ὁ γεννητός, ὁ κατ' αὐτοὺς ἐπὶ τοῦ ὕδατος φερόμενος, ὁ καθ' ὁμοίωσιν ἀναπεπλασμένος τέλειος ἐπου(ράν)ιος, [ὁ] κατ' οὐδεμίαν ἐπίνοιαν ἐνδεέστερος τῆς ἀγεννήτου δυνάμεως (γε)ν[ν]ώμενος. τοῦτ' ἔστιν, [φησίν,] ὃ λέγουσιν: «ἐγὼ καὶ σὺ ἕν: [τὸ] πρὸ ἐμοῦ σύ, τὸ μετὰ σὲ ἐγώ». αὕτη, φησίν, ἐστὶ[ν ἡ] δύναμις μία, διῃρημένη [δ'] ἄνω κάτω, αὑτὴν γεννῶσα, αὑτὴν αὔξουσα, αὑτὴν ζητοῦσα, αὑτὴν εὑρίσκουσα, αὑτῆς μήτηρ οὖσα, αὑτῆς πατήρ, αὑτῆς ἀδελφή, αὑτῆς σύζυγος, αὑτῆς θυγάτηρ, αὑτῆς υἱός, [μήτηρ, πατήρ,] ἓν οὖσα: ῥίζα τῶν ὅλων. Καὶ ὅτι, φησίν, ἀπὸ πυρὸς ἡ ἀρχὴ τῆς γενέσεώς ἐστι τῶν γεννωμένων, τοιοῦτον κατανόει τινὰ τρόπον. πάντων ὅσων γένεσίς ἐστιν, ἀπὸ πυρὸς ἡ ἀρχὴ τῆς ἐπιθυμίας τῆς γενέσεως γίνεται: τοιγαροῦν πυροῦσθαι τὸ ἐπιθυμεῖν τῆς μεταβλητῆς γενέσεως ὀνομάζεται. ἓν δὲ ὂν τὸ πῦρ τροπὰ(ς [σ]τρέ)φεται δύο: στρέφεται γάρ, φησίν, ἐν τῷ ἀνδρὶ τὸ αἷμα_ καὶ θερμὸν καὶ ξανθὸν ὡς πῦρ τυπούμενον_εἰς σπέρμα, ἐν δὲ τῇ γυναικὶ τὸ αὐτὸ τοῦτο αἷμα εἰς γάλα: καὶ γίνεται ἡ τοῦ ἄρρενος τροπὴ γένεσις, ἡ δὲ τῆς θηλείας τροπὴ τροφὴ τῷ γεννωμένῳ. αὕτη, φησίν, ἐστὶν «ἡ φλογίνη ῥομφαία ἡ στρεφομένη φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς». στρέφεται γὰρ τὸ αἷμα εἰς σπέρμα καὶ γάλα, καὶ γίνεται ἡ δύναμις αὕτη πατὴρ καὶ μήτηρ, σπορὰ τῶν γινομένων καὶ αὔξησις τῶν τρεφομένων, ἀπροσδεής, αὐτάρκης. φυλάσσεται δέ, φησί, τὸ ξύλον τῆς ζωῆς διὰ τῆς στρεφομένης φλογίν(ης) ῥομφαίας, ὡς εἰρήκαμεν, [ἥτις ἐστί, φησίν,] ἡ δύναμις ἡ ἑ(βδ)όμη, ἡ ἐξ αὑτῆς [πάντα γεννῶσα,] ἡ πάντα ἔχουσα, ἡ ἐν ταῖς ἓξ κατ(α)κειμένη δυνάμεσιν. ἐὰν γὰρ μὴ στρέφηται ἡ φλογίνη ῥομφαία, φθαρήσεται καὶ ἀπολεῖται τὸ καλὸν ἐκεῖνο ξύλον: ἐὰν δὲ στρέφηται εἰς σπέρμα καὶ γάλα, ὁ δυνάμει ἐν τούτοις κατακείμενος, λόγου τοῦ προσήκοντος καὶ τόπου κυρίου ἐν ᾧ γεννᾶται [ὁ] λόγος τυχών, ἀρξάμενος ὡς ἀπὸ σπινθῆρος ἐλαχίστου παντελῶς μεγαλυνθήσεται καὶ αὐξήσει, καὶ ἔσται δύναμις ἀπέραντος [καὶ] ἀπαράλ[λ]ακτος, [καὶ τὸ μέγα ἔσται] εἰς τὸν ἀπέραντον αἰῶνα [αἰῶνι] [καὶ] ἀπαράλ[λ]ακτον, [τὸν] μηκέτι γινόμενον.