We do not think the oft-repeated diagnosis of the conflict between Islam and the West as “a clash of civilizations” is true, because it is actually a clash of a dark age force with modernity; of the primitively superstitious with the enlightened; of barbarism with civilization. 

Barbarians know nothing of what we understand by the word “culture”. Their ways are called a “culture” by anthropologists and sociologists and Prince Charles, but that’s jargon.

In his book Monrovia Mon Amour, Anthony Daniels describes the library of the (only) university in Liberia, wrecked in the course of civil strife:

I walked through the three or four floors of the library. Books had been pulled from the shelves and hurled across the floor, and even the books that remained on the shelves were at strange angles, as though the destroyers had been interrupted in the work and obliged to flee in mid-vandalism. There were rooms piled five feet high in books, their subject matter promiscuously intermixed, soil science with Herodotus. The covers were bent or torn off, the pages ripped out. … They were piled as if in preparation for a bonfire, round which the illiterate and the doubtfully literate might dance for joy.

There the meaning of “Boko Haram” was illustrated. “Book-learning is forbidden” (“haram” meaning “forbidden by sharia law”).

This is from The Japan Times:

When Islamic State group militants invaded the Central Library of Mosul earlier this month, they were on a mission to destroy a familiar enemy: other people’s ideas.

Residents say the extremists smashed the locks that had protected the biggest repository of learning in the northern Iraq town, and loaded around 2,000 books — including children’s stories, poetry, philosophy and tomes on sports, health, culture and science — into six pickup trucks. They left only Islamic texts. …

Since the Islamic State group seized a third of Iraq and neighboring Syria, it has … destroyed many archaeological relics, deeming them pagan, and even Islamic sites that it considers idolatrous. …

Mosul, the biggest city in the Islamic State group’s self-declared caliphate, boasts a relatively educated, diverse population that seeks to preserve its heritage sites and libraries. In the chaos that followed the U.S.-led invasion of 2003 that toppled dictator Saddam Hussein, residents near the Central Library hid some of its centuries-old manuscripts in their own homes to prevent their theft or destruction by looters.

But this time, the Islamic State group has made the penalty for such actions death. Presumed destroyed are the Central Library’s collection of Iraqi newspapers dating to the early 20th century, maps and books from the Ottoman Empire and book collections contributed by around 100 of Mosul’s establishment families.

Days after the Central Library’s ransacking, [IS]  broke into University of Mosul’s library. They made a bonfire out of hundreds of books on science and culture, destroying them in front of students.

A University of Mosul history professor … reported particularly heavy damage to the archives of a Sunni Muslim library, the library of the 265-year-old Latin Church and Monastery of the Dominican Fathers and the Mosul Museum Library with works dating back to 5000 B.C. …

The professor said Islamic State group militants appeared determined to “change the face of this city . . . by erasing its iconic buildings and history”.  Since routing government forces and seizing Mosul last summer, the Islamic State group has destroyed dozens of historic sites …

An Iraqi lawmaker, Hakim al-Zamili, said the Islamic State group “considers culture, civilization and science as their fierce enemies”.

Al-Zamili, who leads the parliament’s Security and Defense Committee, compared the Islamic State group to raiding medieval Mongols, who in 1258 ransacked Baghdad. Libraries’ ancient collections of works on history, medicine and astronomy were dumped into the Tigris River, purportedly turning the waters black from running ink.

“The only difference is that the Mongols threw the books in the Tigris River, while now Daesh is burning them,” he said, using an Arabic acronym for the Islamic State group. “Different method, but same mentality.”

And these extracts are from our post “Old civilizations put to the sword”, October 1, 2014:

Islam is one of the most ruinous forces in history. Giulio Meotti wrote this short account of its barbarous destruction of the world’s heritage of past civilizations.

(Note: Wherever Meotti uses the word “Islamists” we would use the word “Muslims” or “jihadis”. We do not believe there is a variety of Islam that needs a different name.)

Around the year 645 A.D., Omar Ibn Al Khattab, the second caliph and a successor of Muhammad, set fire to the library of Alexandria.  …

The world lost several centuries of knowledge and thought due to that Islamic fire.

Today another caliph, Abu Bakr al Baghdadi, has issued a fatwa against the World Heritage Sites of the Middle East. The much vaunted Middle Eastern richness is shrinking to a cultural desert …

For over five thousand years, many civilizations have left their mark in Mesopotamia: Assyrians, Akkadians, Babylonians, Arameans, Jews and Romans. Their ancient buried cities, palaces and temples are scattered throughout what is now northern Iraq and eastern Syria. Now most of the archaeological wealth is under the control of the Islamic State. Two days ago, Isis leveled the “green church” of Tikrit, the symbol of Assyrian Christianity in the seventh century.

Among the most important sites now under the control of Islam are four ancient cities – Nineveh, Kalhu, Dur Sharrukin and Ashur – which, at different times, were the capitals of the powerful Assyrian empire. The greatest damage has been wreaked by Islam on the Palace of Kalhu, from which the Assyrian king Ashurnasirpal II reigned in the ninth century B.C.

They have destroyed some of the “ziggurats”, the impressive temples that rise into the sky. The non-Islamic tradition of Mosul no longer exists. The Islamists have destroyed thirty historic sites, including the shrines of the biblical prophets [well, anyway, biblical characters – ed] Seth, Daniel and Jonah.

In Syria, the Islamic terrorists have demolished relics as part of their “purge of paganism”, destroying Assyrian statues. In a video, they unashamedly claim the duty of the mujahideen is to “remove the appearance of evil”.

Harta, the archeological site … is in IS hands and risks destruction. …

In Libya, the “treasures of Benghazi”, coins, jewelry, and small statues of antiquity have been lost since the revolution of May 2011. …

The great library of Al Saeh in Tripoli, Lebanon, was recently given over to the flames by the Islamists. …

Meotti lists many more examples of such destruction.

The people doing these things are savages. As savages always do, they itch to destroy what they do not understand.

They are burning books because they cannot understand them, and out of envy of those who do.

Much worse – atrociously – they are burning living people.

Today we hear that the Islamic State savages have burnt alive a captured Jordanian pilot, Muath al-Rasasbeh. They’ve issued a video of him standing in a cage as the flames consume him.

Here is another in our occasional series on obscure and lost religions.

*

Simon Magus was the founder of a 1st century religion, hugely popular in his own day and of considerable importance in the history of religions. The Catholic Church, though it has taken pains to diminish him personally, recognizes him as the innovating first in a long line of Gnostic teachers who established similar and diverse cults, some of which seriously rivaled Christianity throughout its early centuries.

Even according to the Acts of the Apostles (viii.10), a document which might be expected to and does belittle him and his teachings, Simon’s following consisted of the entire population of Samaria, ‘from the least to the greatest’. He persuaded them that he was ‘the power of God which was great’. But Philip, Peter, and John succeeded in converting the same Samarians to Christianity – and then Simon submitted himself for baptism. However, according to other sources, he soon reverted to his old claim that he himself was God.

The testimony we have to Simon’s life and teaching is for the most part from Christian sources. Irenaeus, the Church Father, called Simon ‘the father of all heresy’. For how much of what his Christian denouncers ascribe to Simon they simply dipped into the bran-tub labeled Abominable Gnostic Beliefs and Practices, it’s impossible to say. And despite the Church Father’s conviction that he was an originator of the creed he taught, it is also impossible to say to what extent he was really innovative. He was certainly eclectic, inspired by a variety of theological fragments wherever he found them. Some of his claims were obviously picked up from the Christians, but others that are Christian-like may have pre-dated Christianity. Elements of truth probably adhere to the Christians’ tales, and if stray fragments from other old barrels are added, and guesswork applied to them all with common sense and humdrum regard to known historical fact, a fairly coherent account of Simon and his doctrine can be stitched together.

Simon was born in Gitta, Samaria, about the time of Jesus of Nazareth. He must have left Samaria early in his life or he could hardly have made his fellow-countrymen swallow the story of his celestial origin that he was to bring back with him from abroad. He first became known as a Magus in the large, rich and sophisticated port-city of Alexandria in Egypt, the next most important Greek city after Athens, then under the imperial rule of Rome. To make a reputation there was an achievement to be proud of. Whatever Simon did to entertain his public, he must have done it well. A common repertoire of magical performances was attributed to him: the concoction of philtres and potions; the weaving of spells by incantations; the exhorting of idols and images; levitation; changing water into wine; opening locked doors from a distance; the inducement of demon-borne dreams.

The self-governing city of Alexandria was named after its founder, Alexander the Great, who was buried there. Under the (Greek) Ptolomies who succeeded Alexander as rulers of Egypt, a museum was established which evolved under their patronage into a kind of university; and a library was built which became the greatest in the ancient world, a proof and continuing cause of Alexandria’s intellectual supremacy. The library remained as a pool and fountain of learning for hundreds of years. However, much of its treasure consisted of pagan and Jewish works that were not to the taste of the strengthening Church. Several times Christians partially destroyed it. Eventually Muslims succeeded in burning it to the ground with all that it contained in or around 640 C.E. It was one of the most deplorable acts of vandalism in history. It is because so much was lost in Alexandria that we have huge gaps in our knowledge of the history of ideas, including perhaps the pre-history of Gnosticism. We attribute originality to this or that philosopher because his work survived and so is known to us, but we cannot know everything about his sources, or who his influences and modifiers may have been.

It is likely that wisdom rubbed off on almost everyone who lingered in Alexandria for any length of time. Simon of Gitta apparently acquired some Greek philosophy, perhaps from reading it in the library, or from listening to other people who read it, for he seems to have put it to work when he reinvented himself as a divine incarnation.

His magic art may have been acquired at home. According to some researchers he did not need to travel abroad to acquire it, but was trained by indigenous Samarian magicians and mystics.

The established religion of the Samarians – or ‘Samaritans’ as they are called in the New Testament – was a form of Judaism. Their bible was the five books of Moses. They had their own temple at Gezarim (despised by the Jews for whom the only Temple was the one that stood in Jerusalem until it was destroyed in 70 C.E.); and they worshipped in their own way one God, the God of the Jews, Jehovah.

At some unknown date, Simon, returning from Egypt, erupted into their midst with his art to entertain them and a strange new doctrine to excite them. They would throng about him to watch his performances, and he would preach astonishing things to them.

Jehovah, he proclaimed, was not the supreme God of the universe. He was only a lesser god, though indeed the Creator of this world. But what sort of world was this that he had made? A place of suffering, sin and despair. Now he, Simon, had come down to this earth, appearing as a man, from a realm far above the lowly heaven where Jehovah dwelt. Jehovah was not even aware that anything existed above himself, blindly believing he was the only god, but the truth was that way beyond all imagining, up at an inconceivable height, there was an unknown Primal Father, and He was all good.

Simon warned that he had come to disclose this because the end of the world was near at hand when all would be consumed by fire. The Samarians were doomed unless they followed him, Simon, who alone could save them. The Samarians were impressed. Wanting to be saved, uncountable thousands embraced the new faith.

An inner circle of (reputedly 30) disciples, both men and women, gathered about Simon. To them he revealed the origin of the universe. He taught that the Godhead was a Trinity. There was the Father, the Son, and the Holy Spirit. They were not three different persons, but three equal aspects of the same Being.

He, Simon, who had come among them as a man to teach them these things had made himself known as the Father to the Jews, as the Son to the Christians, and as the Holy Spirit to the Gentiles. As the Son, he had seemed to suffer death and affliction. He prophesied that in his present incarnation as an apparent man named Simon, he would again seem to die in his mortal form, but after three days would rise living in the flesh, and be taken up to the highest heaven.

He taught them how evil had come into existence from the Primary Source, which was entirely good so that nothing evil could come directly from Him. All things began with a Thought of the Godhead. This First Thought of God was named Ennoia, a female principle who was the Mother of all creation, for she brought forth the angels who carried out the work. They were jealous of her powers, and held her captive in the world they made. For thousands of years she was reincarnated to suffer again and again the pains of earthly existence. In one of her lives she had been Helen of Troy. Her latest incarnation was as a Phoenician woman whom he introduced to his followers by the name of Helen, because, he explained, that had been her most famous name in the past. He had come to seek and find her, and would now rescue her from the clutches of the demon-angels who held her captive, free her from the cycle of birth and death, and restore her to her rightful place in the highest heaven.

It is not known what became of Simon. Some said that he died in or near Rome. Two different stories of his end were rumored in mockery. One was that he was giving a performance of one of his magic arts, flying from a tower, when Peter, who was present, prayed that he should drop to the ground, which he did, to his death. In the other he let himself be buried alive for three days, after which, he predicted, he would emerge alive; but when the grave was opened he was found dead.

Christian accounts depict Simon as an immoral poseur who tried to buy the secret of miraculous healing from Peter and John. (Hence the ecclesiastical crime of ‘simony’.) They say that Helen, his consort, was a prostitute from Tyre, and the Samarians, to a man and woman, including the most learned and perceptive, had been taken in by a cheap trickster. He presided, they said, over ritual acts of sexual intercourse in holy orgies. St Epiphanius wrote of him that he made use of semen and menstrual blood in his magic.

Simon predicted that he would be ‘execrated’ because what he preached was strange and hard to believe. His doctrines contradicted the conventional beliefs of the classical world, denounced the God and the Law and the morality of the Jews, and constituted a threatening challenge to Christianity. In other words, he urged total revolt. His was not merely a rival faith, it was a protest against all order, all authority, of men and their gods. It was a revolt against the world. He would open the minds of men, wrest their souls from the chains of guilt and set them free. In his antinomianism, in his spiritual aspirations, in his revolutionary fire, in certain of his beliefs, he seems to some historians of religion to resemble St Paul, a notion that appalls others and has elicited scholarly works stressing the differences between the two men and their teachings, some demonstrating so profound a chasm between them as to render such comparison absurd.

Yet Simon of Gitta must have been an extraordinary man, eloquent and persuasive, whose claim to divinity was not unique in that era. And his doctrine did not die with him. It flowed into a swelling river of Gnosticism. His ideas – original to him or not – were developed by a series of Gnostic teachers, some of them founding sects that lasted for centuries and flourished side by side with the Pauline Church, until Christianity became an orthodoxy with the power to suppress and punish heterodox faiths. Then, along with other heretical cults, the sects that had evolved from the vision of Simon Magus were silenced, their scriptures burnt, and their obstinate believers put to death. We might wonder whether, dangerous nonsense though the beliefs might have been, they were much more dangerous, or much more nonsensical, than others that have been held in the highest esteem and continue to have currency in our time.

Jillian Becker  February 21, 2010

*

When Simon disappointed the expectations of his Samarian followers by failing to rise from the grave, they became Christians in large numbers, according to Church accounts. No help to keep the sect alive came from Simon’s disciple and successor, Menander, who – although he endorsed much of what his master had taught – made some significant changes of detail.

Menander revealed that Simon was not really the divine saviour; he, Menander himself, was.

Rather than try to persuade the once-bitten Samarians to believe in him as they had believed in Simon, he repaired to Antioch and there gathered a following of his own.

His theogony was a variation of Simon’s. Certainly a First Power emanated a First Thought who in turn emanated the Archons, and those lesser powers created the world.  But contrary to Simon’s assertions, they did have knowledge of the First Power, and rebelled against Him. As a result, death came into the world. However, after many ages, here was Menander descended in human form to save humanity. He offered a baptism ‘into him’ which he guaranteed would provide immediate immunity from decrepitude and death.

These promises were not fulfilled. His baptized flock aged and died, and so his cult disappeared.

Jillian Becker   March 8, 2013