The legends of magic are the same in all countries, fantastic enough to us in the nineteenth century, in all conscience, and most probably exaggerated out of all correct resemblance to facts by the excited imagination of the legend-tellers, but still it is not all imagination, and after sifting out even ninety-nine per cent of rubbish, the residue that remains is such vast evidence to the main facts that it is fairly overwhelming, and deserves the investigation of every honest student.

But the study is beset with great difficulty, and if left in the hands of untrained thinkers, as are the majority of those who are interested in such matters in the present day, will only result in a new phase of credulity and superstition.  And such a disastrous state of affairs will be the distinct fault of the leaders of thought in the religious, philosophical, and scientific world, if they refuse the task which is naturally theirs, and if they are untrue to the responsibility of their position as the directors, guardians, and adjusters of the popular mind.  Denial is useless, mere condemnation is of small value, explanation alone will meet the difficulty.

Thus when we are brought face to face with the recital of magical wonders as attributed to Simon in the patristic legends, it is not sufficient to sweep them on one side and ticket them with the contemptuous label of “superstition.”  We must recognize that whether or not these things were actually done by Simon, the ancient world both Pagan and Christian firmly believed in their reality, and that if our only attitude towards them is one of blank denial, we include in that denial the possibility of the so-called “miracles” of Christianity and other great religions, and therewith invalidate one of the most important factors of religious thought and history.  That the present attitude of denial is owing to the absurd explanation of the phenomena given by the majority of the ancient worthies, is easily admissible, but this is no reason why the denial of the possibilities of the existence of such things should be logical or scientific.

As to the wonders ascribed to Simon, though extraordinary, they are puerile compared to the ideals of the truly religious mind, and if Simon used such marvels as proofs of the truth of his doctrine, he unduly took advantage of the ignorance of the populace and was untrue to his better nature.

Again, setting aside all historical criticism, if Simon, as the Acts report, thought to purchase spiritual powers with money, or that those who were really in possession of such powers would ever sell them, we can understand the righteous indignation of the apostles, though we cannot understand their cursing a brother-man.  The view of the Christian writer on this point is a true one, but the dogma that every operation which is not done in the name of the particular Master of Christendom is of the Devil—­or, to avoid personifications, is evil—­can hardly find favour with those who believe in the brotherhood of the whole race and that Deity is one, no matter under what form worshipped.