Difference between revisions of "Simon Magus" - New World Encyclopedia

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===Patristic Writings===
 
===Patristic Writings===
 
====Justin Martyr's ''Apology'' and Irenaeus's ''Adversus Haereses''====
 
====Justin Martyr's ''Apology'' and Irenaeus's ''Adversus Haereses''====
[[Justin Martyr]] (in his ''Apologies'', and in a lost work against heresies, which Irenaeus used as his main source) and [[Irenaeus]] (''Adversus Haereses'' ("On the Detection and Overthrow of the So-Called Gnosis")) recount the myth of Simon and Helene. According to this myth, which was the center of Simonian religion, in the beginning God had his first thought, his ''Ennoia'' (see [[Sophia (gnosticism)|Sophia]]), which was female, and that thought was to create the angels. The First Thought then descended into the lower regions and created the angels. But the angels rebelled against her out of jealousy and created the world as her prison, imprisoning her in a female body. Thereafter, she was reincarnated many times, each time being shamed. Her many reincarnations included [[Helen of Troy]]; among others, and she finally was reincarnated as Helene, a slave and prostitute in the Phoenician city of Tyre. God then descended in the form of Simon Magus, to rescue his Ennoia. Having redeemed her from slavery, he traveled about with her, proclaiming himself to be God and her to be the Ennoia, promising that he would dissolve this world the angels had made, but that those who trusted in him and Helene could return with them to the higher regions.
+
[[Justin Martyr]] (in his ''Apologies'', and in a lost work against heresies, which Irenaeus used as his main source) and [[Irenaeus]] (''Adversus Haereses'' ("On the Detection and Overthrow of the So-Called Gnosis")) recount the myth of Simon and Helene, which (apparently) provided the metaphysical core of Simonian Gnosticism. According to this myth, God's first thought (his ''Ennoia'' (see [[Sophia (gnosticism)|Sophia]])) was a female force that was responsible for the creation of the angels. Unfortunately, the angels rebelled against her out of jealousy and created the world as her prison, unjustly imprisoning her in a female body. Thereafter, she was reincarnated many times, each time being shamed. Her many reincarnations included [[Helen of Troy]]; among others, and she finally was reincarnated as Helene, a slave and prostitute in the Phoenician city of Tyre. God then descended in the form of Simon Magus, to rescue his Ennoia. Having redeemed her from slavery, he traveled about with her, proclaiming himself to be God and her to be the Ennoia, promising that he would dissolve this world the angels had made, but that those who trusted in him and Helene could return with them to the higher regions.
  
 
Justin and Irenaeus record several other pieces of information, including: that Simon came from the Samaritan village of Gitta and that the Simonians worshipped Simon in the form of [[Zeus]] and Helene in the form of [[Athena]]. They also say that a statue to Simon was erected by Claudius Caesar on the island in the Tiber which the two bridges cross, with the inscription ''Simoni Deo Sancto'', "To Simon the Holy God". However, in the 1500s, a statue was unearthed on the island in question, inscribed to Semo Sancus, a [[Sabine]] deity, leading most scholars to believe that Justin Martyr confused ''Semoni Sancus'' with Simon.
 
Justin and Irenaeus record several other pieces of information, including: that Simon came from the Samaritan village of Gitta and that the Simonians worshipped Simon in the form of [[Zeus]] and Helene in the form of [[Athena]]. They also say that a statue to Simon was erected by Claudius Caesar on the island in the Tiber which the two bridges cross, with the inscription ''Simoni Deo Sancto'', "To Simon the Holy God". However, in the 1500s, a statue was unearthed on the island in question, inscribed to Semo Sancus, a [[Sabine]] deity, leading most scholars to believe that Justin Martyr confused ''Semoni Sancus'' with Simon.
Line 48: Line 48:
 
====Origen's ''Contra Celsum''====
 
====Origen's ''Contra Celsum''====
 
[[Origen]]'s account, emerging several decade after that of Irenaeus, has certain one key difference with its predecessors: namely, it does not view Simon or Simonianism as threats. As such, it is comfortable discussing the limited number of adherents to these beliefs.
 
[[Origen]]'s account, emerging several decade after that of Irenaeus, has certain one key difference with its predecessors: namely, it does not view Simon or Simonianism as threats. As such, it is comfortable discussing the limited number of adherents to these beliefs.
:And Simon also, the Samaritan magician, endeavoured to steal away certain by his magic. And at that time he succeeded in deceiving them, but in our own day I do not think it possible to find thirty Simonians altogether in the inhabited world. And probably I have said more than they really are. There are a very few of them round Palestine; but in the rest of the world his name is nowhere to be found in the sense of the doctrine he wished to spread broadcast concerning himself. And alongside of the reports about him, we have the account from the Acts. And they who say these things about him are Christians and their clear witness is that Simon was nothing divine.<ref>Origen, ''Contra Celsum'' (i.57), quoted in Mead, 22.</ref>
+
:There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned.  And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakable result having proved that Simon was in no respect divine.<ref>Origen, ''Contra Celsum'' (LVII), Schaff 421-422. Accessible online at: [http://www.ccel.org/ccel/schaff/anf04.vi.ix.i.lviii.html Christian Classics Ethereal Library].</ref>
  
 
====Hippolytus's ''Philosophumena''====
 
====Hippolytus's ''Philosophumena''====
[[Hippolytus]] (in his ''Philosophumena'') gives a much more doctrinally detailed account of Simonianism, including a system of divine emanations and interpretations of [[Old Testament|the Old Testament]]. Some believe that Hippolytus' account is of a later, more developed form of Simonianism, and that the original doctrines of the group were simpler, close to the account given by Justin Martyr and Irenaeus (this account however is also included in Hippolytus' work.)  Hippolytus also quotes extensively from the ''Apophasis Megale''.  
+
[[Hippolytus]] (in his ''Philosophumena'') gives a much more doctrinally detailed account of Simonianism, including a system of divine emanations and interpretations of [[Old Testament|the Old Testament]]. Some believe that Hippolytus' account is of a later, more developed form of Simonianism, and that the original doctrines of the group were simpler, close to the account given by Justin Martyr and Irenaeus (this account however is also included in Hippolytus' work.)  Hippolytus also quotes extensively from the ''Apophasis Megale''.
  
 
==Conflicting points of view==
 
==Conflicting points of view==

Revision as of 04:44, 26 August 2007


The death of Simon Magus, from the Nuremberg Chronicle

Simon Magus, also known as Simon the Sorcerer and Simon of Gitta, was a Samaritan proto-Gnostic who allegedly asserted that he is an incarnation of God, at least according to the ancient Christian Orthodoxy. In the various accounts of his life, he was credited with all manner of arcane powers, including (most typically) the gift of flight. Though various early Christian accounts mention him (including the Acts of the Apostles, and the writings of Irenaeus and Justin Martyr), there are no surviving writings from Simon Magus himself or from the members of his school. As such, it is difficult to judge the veracity of the charges laid against him.

Given its primarily derogatory meaning, "Simon Magus" and "Simonianism" also became generic terms used by ancient Christians as derogatory epithets for schismatics.

Christian Accounts

The figure of Simon appears prominently in the accounts of several early Christian authors, who regarded him as the first heretic. Indeed, these texts savagely denounced him, stating that he had the hubris to assert that his own divinity and to found a religious sect (Simonianism) based on that premise. As mentioned above, this means that virtually all of the surviving sources for the life and thought of Simon Magus are contained in the polemical treatises of the ancient Christian Orthodoxy, including the Acts of the Apostles, patristic works (such as the anti-heretical treatises written by Irenaeus, Justin Martyr, and Hippolytus), and the apocryphal Acts of Peter and Clementine literature.[1] This being said, small fragments of a work written by him (or by one of his later followers using his name), the Apophasis Megalé ("Great Pronouncement") are still extant, and seem to reveal a fairly well-developed Gnostic metaphysics.[2] The patristic sources describe other Simonian treatises, including the The Four Quarters of the World and The Sermons of the Refuter, but these (and all other textual traces) are lost to us.[3] In spite of these tantalizingly unattestable fragments, it must be emphasized that the Simon who has been transmitted through history is primarily a legendary caricature of a heretic, rather than an actual individual.

The story of Simon Magus is perhaps most instructive to modern readers for the light that it sheds on the early Christian world view. More specifically, it must be noted that all depictions of the conjurer, from the Acts onward, accept the existence of his magical powers without question. As such, their issue is a moral one, addressing Simon's alleged claims of divinity and his use of magic to lead Christians from the "righteous path," rather than a factual objection to the assertions that he could levitate, animate the dead, and transform his physical body.[4] In this, it fits a common patristic paradigm, whereby the difference between magic (which is demonic) and miracles (which are angelic) is determined by the intentions of their respective practitioners: "Simon Magus used his magical powers to enhance his own status. He wanted to be revered as a God himself... The apostles, on the other hand, used their powers only in recognition that they were simply vessels through which God's power flowed. It is in this latter form that magic acceptably enters Christian thought."[5] As a result, Simon must be comprehended as part of a historical context where all religious figures (including the apostles, martyrs, and saints) were understood to possess superhuman abilities, and that his sin was not the practicing of such arts but his hubris in practicing them for his own gain.

Acts of the Apostles

The earliest depiction of Simon Magus can be found in the canonical Book of Acts, where he is described as a convert of St. Philip. In contravention his supposed conversion, he then proceeds to offend the Apostles by attempting to exchange material wealth for the miraculous ability of transmitting the Holy Spirit through the laying on of hands:

Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, and all the people, both high and low, gave him their attention and exclaimed, "This man is the divine power known as the Great Power." They followed him because he had amazed them for a long time with his magic. But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit.
When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money and said, "Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit."
Peter answered: "May your money perish with you, because you thought you could buy the gift of God with money! You have no part or share in this ministry, because your heart is not right before God. Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin."
Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me" (Acts 8:9-24) (NIV).

The reviled sin of simony (paying for position and influence in the church, or, more broadly, "the buying or selling of sacred things") derives its name from that of the detested heretic.[6]

Acts of Peter

The apocryphal Acts of Peter (ca. 150-200 C.E.) provides a deeper and more nuanced portrait of alleged conflict between Simon and the early Church Fathers. Unlike the scanty mention of Simon in the Book of Acts, this text delves into his boastful claims of divinity, the founding of his schismatic sect, and the (obviously legendary) circumstances of his demise.

The first mention of the masterful wizard in the Acts of Peter concerns his appearance before an assembly of Christian converts, who he succeeds in luring away from the orthodox path through his magical abilities:

Now after a few days there was a great commotion in the midst of the church, for some said that they had seen wonderful works done by a certain man whose name was Simon, and that he was at Aricia, and they added further that he said he was a great power of God and without God he did nothing. Is not this the Christ? but we believe in him whom Paul preached unto us; for by him have we seen the dead raised, and men Delivered from divers infirmities: but this man seeketh contention, we know it (or, but what this contention is, we know not) for there is no small stir made among us. Perchance also he will now enter into Rome; for yesterday they besought him with great acclamations, saying unto him: Thou art God in Italy, thou art the saviour of the Romans: haste quickly unto Rome. But he spake to the people with a shrill voice, saying: Tomorrow about the seventh hour ye shall see me fly over the gate of the city in the form (habit) wherein ye now see me speaking unto you. Therefore, brethren, if it seem good unto you, let us go and await carefully the issue of the matter. They all therefore ran together and came unto the gate. And when it was the seventh hour, behold suddenly a dust was seen in the sky afar off, like a smoke shining with rays stretching far from it. And when he drew near to the gate, suddenly he was not seen: and thereafter he appeared, standing in the midst of the people; whom they all worshipped, and took knowledge that he was the same that was seen of them the day before.
And the brethren were not a little offended among themselves, seeing, moreover, that Paul was not at Rome, neither Timotheus nor Barnabas, for they had been sent into Macedonia by Paul, and that there was no man to comfort us, to speak nothing of them that had but just become catechumens. And as Simon exalted himself yet more by the works which he did, and many of them daily called Paul a sorcerer, and others a deceiver, of so great a multitude that had been stablished in the faith all fell away save Narcissus the presbyter and two women in the lodging of the Bithynians, and four that could no longer go out of their house, but were shut up (day and night): these gave themselves unto prayer (by day and night), beseeching the Lord that Paul might return quickly, or some other that should visit his servants, because the devil had made them fall by his wickedness (Acts of Peter IV, translated by M.R. James).

When evaluating the text from within its own historical context, its xenophobic fear of heretical sects becomes more intelligible. Indeed, it was an era of dogmatic and ideological flux, where theological positions were less important than charismatic leadership. As such, the author's prayer "that Paul might return quickly" is an understandable request, as the community of the faithful, lacking the saint's forceful influence, were quick to impute Christ-like powers to a contending philosophical school.

In the text's account, the magus's malevolent influence upon the faithful eventually goads Peter into responding with his own miracles—such as giving a dog a human voice, exorcising a demon, and imparting new life into a dried sardine. Unlike Simon, however, Peter's miracles are all executed in Christ's name:

And Peter turned and saw a herring [sardine] hung in a window, and took it and said to the people: If ye now see this swimming in the water like a fish, will ye be able to believe in him whom I preach? And they said with one voice: Verily we will believe thee. Then he said -now there was a bath for swimming at hand: In thy name, O Jesu Christ, forasmuch as hitherto it is not believed in, in the sight of all these live and swim like a fish. And he cast the herring into the bath, and it lived and began to swim. And all the people saw the fish swimming, and it did not so at that hour only, lest it should be said that it was a delusion (phantasm), but he made it to swim for a long time, so that they brought much people from all quarters and showed them the herring that was made a living fish, so that certain of the people even cast bread to it; and they saw that it was whole. And seeing this, many followed Peter and believed in the Lord (Acts of Peter XII, translated by M.R. James).

Following Peter's exceptional demonstration of miraculous ability, Simon found it necessary to indulge in even greater prodigious feats, in an attempt to win back Peter's converts (and to convince the disciple that his faith was ill-founded). This incremental, supernatural "arms race" proved to be the mage's undoing.

In the final chapters of the Acts, the disciple and the magus agree to engage in a mystical contest, whose prize would be the faith of the Roman citizens. Though Simon makes initial inroads, using his gift of flight to his advantage, he is then trumped by Peter, who prays for him to fall:

And already on the morrow a great multitude assembled at the Sacred Way to see him flying. And Peter came unto the place, having seen a vision (or, to see the sight), that he might convict him in this also; for when Simon entered into Rome, he amazed the multitudes by flying: but Peter that convicted him was then not yet living at Rome: which city he thus deceived by illusion, so that some were carried away by him (amazed at him).
So then this man standing on an high place beheld Peter and began to say: Peter, at this time when I am going up before all this people that behold me, I say unto thee: If thy God is able, whom the Jews put to death, and stoned you that were chosen of him, let him show that faith in him is faith in God, and let it appear at this time, if it be worthy of God. For I, ascending up, will show myself unto all this multitude, who I am. And behold when he was lifted up on high, and all beheld him raised up above all Rome and the temples thereof and the mountains, the faithful looked toward Peter. And Peter seeing the strangeness of the sight cried unto the Lord Jesus Christ: If thou suffer this man to accomplish that which he hath set about, now will all they that have believed on thee be offended, and the signs and wonders which thou hast given them through me will not be believed: hasten thy grace, O Lord, and let him fall from the height and be disabled; and let him not die but be brought to nought, and break his leg in three places. And he fell from the height and brake his leg in three places. Then every man cast stones at him and went away home, and thenceforth believed Peter.(Acts of Peter XXXII, translated by M.R. James).

Some versions of the tale (which has been transmitted to the present in several versions) claim that Saint Paul was also present, and that a dented slab of marble in the courtyard bears the imprints of the knees of Peter and Paul. Likewise, there is a range of opinions concerning the wizard's final demise, though the three most common are that he fell to his death, that he survived the fall and was stoned to death by the enraged crowd, or that he survived the fall, but died having his shattered legs operated on.[7] As an aside, the church of Santa Francesca Romana in Rome claims to have been built on the spot where Simon fell (which implies belief in this apocryphal legend).

Patristic Writings

Justin Martyr's Apology and Irenaeus's Adversus Haereses

Justin Martyr (in his Apologies, and in a lost work against heresies, which Irenaeus used as his main source) and Irenaeus (Adversus Haereses ("On the Detection and Overthrow of the So-Called Gnosis")) recount the myth of Simon and Helene, which (apparently) provided the metaphysical core of Simonian Gnosticism. According to this myth, God's first thought (his Ennoia (see Sophia)) was a female force that was responsible for the creation of the angels. Unfortunately, the angels rebelled against her out of jealousy and created the world as her prison, unjustly imprisoning her in a female body. Thereafter, she was reincarnated many times, each time being shamed. Her many reincarnations included Helen of Troy; among others, and she finally was reincarnated as Helene, a slave and prostitute in the Phoenician city of Tyre. God then descended in the form of Simon Magus, to rescue his Ennoia. Having redeemed her from slavery, he traveled about with her, proclaiming himself to be God and her to be the Ennoia, promising that he would dissolve this world the angels had made, but that those who trusted in him and Helene could return with them to the higher regions.

Justin and Irenaeus record several other pieces of information, including: that Simon came from the Samaritan village of Gitta and that the Simonians worshipped Simon in the form of Zeus and Helene in the form of Athena. They also say that a statue to Simon was erected by Claudius Caesar on the island in the Tiber which the two bridges cross, with the inscription Simoni Deo Sancto, "To Simon the Holy God". However, in the 1500s, a statue was unearthed on the island in question, inscribed to Semo Sancus, a Sabine deity, leading most scholars to believe that Justin Martyr confused Semoni Sancus with Simon.

Origen's Contra Celsum

Origen's account, emerging several decade after that of Irenaeus, has certain one key difference with its predecessors: namely, it does not view Simon or Simonianism as threats. As such, it is comfortable discussing the limited number of adherents to these beliefs.

There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakable result having proved that Simon was in no respect divine.[8]

Hippolytus's Philosophumena

Hippolytus (in his Philosophumena) gives a much more doctrinally detailed account of Simonianism, including a system of divine emanations and interpretations of the Old Testament. Some believe that Hippolytus' account is of a later, more developed form of Simonianism, and that the original doctrines of the group were simpler, close to the account given by Justin Martyr and Irenaeus (this account however is also included in Hippolytus' work.) Hippolytus also quotes extensively from the Apophasis Megale.

Conflicting points of view

The different sources for information on Simon contain quite different pictures of him, so much so that it has been questioned whether they all refer to the same person. This issue is exemplified by the fact that the various accounts characterize and evaluate Simon quite differently, a fact that is cogently summarized by Mead:

The student will at once perceive that though the Simon of the Acts and the Simon of the fathers both retain the two features of the possession of magical power and of collision with Peter, the tone of the narratives is entirely different. Though the apostles are naturally shown as rejecting with indignation the pecuniary offer of the thaumaturge, they display no hate for his personality, whereas the fathers depict him as the vilest of impostors and charlatans and hold him up to universal execration.[9]

Modern interpretation

According to some academics (Detering being the most significant to have recently argued this), Simon Magus may be a cypher for Paul of Tarsus, Paul having originally been detested by the church, and his name changed when Paul was rehabilitated by virtue of forged Epistles correcting the genuine ones. Though at first glance this suggestion appears radical, Simon Magus is sometimes described in apocryphal legends in terms that could fit Paul. Furthermore while the Christian Orthodoxy frequently portrayed the major leader Marcion as having been a follower of Simon Magus, Marcion nowhere mentions even the existence of Simon, and instead identifies himself as a follower of Paul. In addition, the apocryphal Apocalypse of Stephen presents Paul in extremely negative tones, portraying him as arch villain and enemy of Christianity, only portraying him as having converted right at the end. However, the current canon bible text records Stephen's martyrdom as having occurred before Paul's conversion and work as an Apostle, as in the referenced article, so is not by itself in conflict with the orthodox view.

Notes

  1. Hultgren and Haggmark, 15-27. Salisbury, 56-58. Mead, passim.
  2. Mead, 49-91. Also online as Part III: The Theosophy of Simon.
  3. Mead, 46-47.
  4. Salisbury, 57.
  5. Salisbury, 57-58.
  6. "Simony" in the Online Etymology Dictionary. Retrieved August 24, 2007.
  7. See Salisbury, 57 and compare with the conclusion of M. R. James's translation (XXXII), which exposits the botched surgery variant: "But Simon in his affliction found some to carry him by night on a bed from Rome unto Aricia; and he abode there a space, and was brought thence unto Terracina to one Castor that was banished from Rome upon an accusation of sorcery. And there he was sorely cut (Lat. by two physicians), and so Simon the angel of Satan came to his end."
  8. Origen, Contra Celsum (LVII), Schaff 421-422. Accessible online at: Christian Classics Ethereal Library.
  9. Mead, 38.

References
ISBN links support NWE through referral fees

  • Cartlidge, David R. "The Fall and Rise of Simon Magus." Bible Review Vol 21, No. 4, Fall 2005. 24-36.
  • Detering, Hermann. "The Falsified Paul: Early Christianity in the Twilight." Journal of Higher Criticism, 2003.
  • Ferreiro, Alberto. "Simon Magus and Priscillian in the Commonitorium of Vincent of Lérins." Vigiliae Christianae Vol. 49, No. 2. May 1995. 180-188.
  • Hultgren, Arland J. and Haggmark, Steven A. (eds). The Earliest Christian Heretics: Readings from their Opponents. Minneapolis, MN: Fortress Press, 1996. ISBN 0800629639.
  • Laursen, John Christian (ed). Histories of Heresy in Early Modern Europe: For, Against, and Beyond Persecution and Toleration. New York: Palgrave Macmillan, 2002. ISBN 0312294042.
  • Legge, Francis. Forerunners and Rivals of Christianity, From 330 B.C.E. to 330 C.E. (1914), reprinted in two volumes bound as one, University Books New York, 1964. LC Catalog 64-24125.
  • Mead, G. R. S. Simon Magus: An Essay on the Founder of Simonianism Based on the Ancient Sources with a Re-evaluation of his Philosophy and Teachings. Chicago: Ares, 1985. ISBN 0890052581. Also accessible online at The Gnosis Society Library.
  • Porter, J. R. The Lost Bible: Forgotten Scriptures Revealed. Chicago, Ill.: University of Chicago Press, 2001. ISBN 0226675793.
  • Salisbury, Joyce E. The Blood of Martyrs: Unintended Consequences of Ancient Violence. New York: Routledge, 2004. ISBN 0415941296.

External links

All links retrieved August 24, 2007

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