In such matters the literary or myth-making faculty of the Gentiles, with their many Saviour-Gods, gave them the advantage over the Judaists; but the strife of the two interests was long and bitter. It flames out in the Judaic book of Revelation, in the allusion to those who "say they are apostles and are not"; and long after the time allotted to Paul we find him caricatured in certain Judaizing writings, the so-called Clementine Recognitions and Homilies, in the person of Simon Magus, an entirely unhistorical personage, who also appears in the Acts of the Apostles. Simon Magus is, in fact, a mythical figure evolved from Semo Megas or Great Sem (=Sem-on, as Samson is Samas-on), an old Semitic Sun-God worshipped by the polytheists of Samaria, and in connection with whose cultus there was evidently a Gentile Christist movement, of a Gnostic or mythical character, its Christ being conceived as non-human. Such a movement being competitive with that of the Jewish Jesus, "Simon," to whom was ascribed an impressive Gnostic treatise, became the type of anti-Jewish heresy; whence the late Christian story in the Acts, where Elymas again (=Great El) is a mythical duplication of Simon. There are many signs that Samaritan elements entered early into the Christist movement. The fourth gospel even represents the founder to have been accepted in Samaria as the Messiah; and in so far as the cult became Gentilised, even if the Ebionites did not stand for an ancient local and quasi-Samaritan foundation, Samaritans would be the more ready to join it, since they were thereby helping to discomfit the more exclusive Jews. But they too had their Christ-myth; and the conception of the Holy Spirit as a dove came from them to the Christians. Seeking to found finally on the Old Testament, the scripture-makers of the latter movement had to explain away their Samaritan antecedents by myths of heresy.