And he also dared to say that the world had been made by Angels, and the Angels again had been made by certain endowed with perception from heaven, and that they (the Angels) had deceived the human race. He asserted, moreover, that there was a certain other Thought, who descended into the world for the salvation of men; he says she was that Helen whose story is celebrated in the Trojan War by the vain-glorious poets. And the Powers, he says, led on by desire of this Helen, stirred up sedition. "For she," he says, "arousing desire in those Powers, and appearing in the form of a woman, could not reäscend into heaven, because the Powers which were in heaven did not permit her to reascend." Moreover, she looked for another Power, that is to say, the presence of Simon himself, which would come and free her. The wooden horse also, which the vain-glorious poets say was in the Trojan War, he asserted was allegorical, namely, that that mechanical invention typified the ignorance of all the impious nations, although it is well known that that Helen, who was with the magician, was a prostitute from Tyre, and that this same Simon, the magician, had followed her, and together with her had practised various magic arts and committed divers crimes. But after he had fled from the blessed Peter from the city of Jerusalem, and came to Rome, and contended there with the blessed apostle before the Emperor Nero, he was routed on every point by the speech of the blessed apostle, and being smitten by an angel came by a righteous end in order that the glaring falsity of his magic might be made known unto all men. viii. Epiphanius (_Contra Haereses_, ii. 1-6). Text: _Opera_ (edidit G. Dindorfius); Lipsiae, 1859.