Simon argues that finding the God of the Law imperfect, he concludes this is not the supreme God. After a wordy harangue of Peter, Simon is said to have been worsted by Peter's threatening to go to Simon's bed-chamber and question the soul of the murdered boy. Simon flies to Tyre (H.) or Tripolis (R.), and Peter determines to pursue him among the Gentiles. The two accounts here become exceedingly contradictory and confused. According to the _Homilies_, Simon flees from Tyre to Tripolis, and thence further to Syria. The main dispute takes place at Laodicaea on the unity of God (XVI. i). Simon appeals to the _Old Testament_ to show that there are many gods (XVI. iv); shows that the scriptures contradict themselves (XVI. ix); accuses Peter of using magic and teaching doctrines different to those taught by Christ (XVII. ii-iv); asserts that Jesus is not consistent with himself (XVII. v); that the maker of the world is not the highest God (XVIII. i); and declares the Ineffable Deity (XVIII. iv).[70] Peter of course refutes him (XVIII. xii-xiv), and Simon retires. The last incident of interest takes place at Antioch. Simon stirs up the people against Peter by representing him as an impostor. Friends of Peter set the authorities on Simon's track, and he has to flee. At Laodicaea he meets Faustinianus (R.), or Faustus (H.), the father of Clement, who rebukes him (H. XIX. xxiv); and so he changes the face of Faustinianus into an exact likeness of his own that he may be taken in his place (H. XX. xii; R.X. liii). Peter sends the transformed Faustinianus to Antioch, who, in the guise of Simon, makes a confession of imposture and testifies to the divine mission of Peter. Peter accordingly enters Antioch in triumph. The story of Simon in the _Apostolic Constitutions_ is short and taken from the _Acts_, and to some extent from the Clementines, finishing up, however, with the mythical death of Simon at Rome, owing to the prayers of Peter. Simon is here said to be conducted by daemons and to have flown ([Greek: hiptato]) upwards. The details of this magical feat are given variously elsewhere.[71] The only point of real interest is a vague reference to Simonian literature (VI. xvi), in a passage which runs as follows: For we know that the followers of Simon and Cleobius having composed poisonous books in the name of Christ and his disciples, carry them about for the deception of you who have loved Christ and us his servants.[72] So end the most important of the legends. To these, however, must be added others of a like nature of which the scene of action is laid at Rome in the time of Nero.[73] I have not thought it worth while to refer to the original texts for these utterly apocryphal and unauthenticated stories, but simply append a very short digest from the excellent summary of Dr. Salmon, the Regius Professor of Divinity in Dublin University, as given in Smith and Wace's _Dictionary of Christian Biography_.[74]