Is Irenaeus’ Simon Magus Actually John’s Jesus?

Does Irenaeus in Against Heresies portray Simon Magus as the “father of all heretics” and the origin of “knowledge falsely so-called,” and does he trace Valentinian doctrines back to Simon? Why does Irenaeus claim Simon said he was “God over all,” appeared among Jews as the Son, in Samaria as the Father, and to other nations as the Holy Spirit? Do Irenaeus’ descriptions in 1.23 map more closely to the Gospel of John’s Jesus—glory, unity with the Father, the Spirit of truth, being unknown to the world, creation “in the beginning,” becoming flesh, coming “for this purpose,” conferring salvation by being made known, grace over law, overcoming the world, mystical oneness, and resurrection through baptism? Is Irenaeus appropriating Johannine/Valentinian literature while condemning its users, rewriting history to give proto-orthodoxy priority? Do Acts 8 and Justin Martyr’s statue story function as setup for this broader characterization? Are the Valentinians preserving the original Johannine perspective, and will the Gospel of Truth from Nag Hammadi clarify whether they sound Johannine or heretical?