Chapter XI: Part 11

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand, by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,—these, by[1473] supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

CHAP. IV.—_The other observances of the Jews._

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,—I do not[1474] think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision[1475] of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days,[1476] as if waiting upon[1477] the stars and the moon, and their distributing,[1478] according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities,[1479] and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

CHAP. V.—_The manners of the Christians._

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking[1480] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring.[1481] They have a common table, but not a common bed.[1482] They are in the flesh, but they do not live after the flesh.[1483] They pass their days on earth, but they are citizens of heaven.[1484] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.[1485] They are poor, yet make many rich;[1486] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;[1487] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

CHAP. VI.—_The relation of Christians to the world._

To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.[1488] The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it,[1489] though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in no-wise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves[1490] that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling[1491] in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number.[1492] God has assigned them this illustrious position, which it were unlawful for them to forsake.

CHAP. VII.—_The manifestation of Christ._

For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things—by whom He made the heavens—by whom he enclosed the sea within its proper bounds—whose ordinances[1493] all the stars[1494] faithfully observe—from whom the sun[1495] has received the measure of his daily course to be observed[1496]—whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject—the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein—fire, air, and the abyss—the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one[1497] might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God[1498] He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing?[1499] ... Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them that are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.

CHAP. VIII.—_The miserable state of men before the coming of the Word._

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers;[1500] and no man has either seen Him, or made Him known,[1501] but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them]. Yea, he was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good;[1502] and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment,[1503] he appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing[1504] all at once upon us, so that we should both share in His benefits, and see and be active[1505] [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation[1506] subsisting between them.

CHAP. IX.—_Why the Son was sent so late._

As long then as the former time[1507] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,[1508] so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,[1509] punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how[1510] the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,[1511] He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time[1512] that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious[1513] concerning clothing and food.

CHAP. X.—_The blessings that will flow from faith._

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father.[1514] For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it,[1515] to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shalt begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shalt thou condemn the deceit and error of the world when thou shalt know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness’ sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

CHAP. XI.—_These things are worthy to be known and believed._

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason;[1516] but having been a disciple of the apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving[1517] Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which[1518] reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called[1519] the Son; through whom the church is enriched, and grace, widely spread, increases in the saints, furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving[1520] to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the apostles is preserved, and the grace of the church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.

CHAP. XII.—_The importance of knowledge to true spiritual life._

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting[1521] in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place[1522] the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys—it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life,[1523] and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the serpent, stripped naked.[1524] For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life,[1525] declares, “Knowledge puffeth up, but love edifieth.” For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the serpent, as not[1526] loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge[1527] inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather[1528] in those things which are desired by God, which the serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted,[1529] but is trusted as a virgin; and salvation is manifested, and the apostles are filled with understanding, and the passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,—by whom the Father is glorified: to whom be glory for ever. Amen.

Footnote 1463:

Literally, “trusting in what God, etc., they look down.”

Footnote 1464:

Or, “life.”

Footnote 1465:

Some read, “that you by hearing may be edified.”

Footnote 1466:

Or, “purified.”

Footnote 1467:

Literally, “which is deceiving.”

Footnote 1468:

Literally, “of what substance, or of what form.”

Footnote 1469:

Some make this and the following clauses affirmative instead of
interrogative.

Footnote 1470:

The text is here corrupt. Several attempts at emendation have been
made, but without any marked success.

Footnote 1471:

Some read, “Who of you would tolerate these things?” etc.

Footnote 1472:

The text is here uncertain, and the sense obscure. The meaning seems
to be, that by sprinkling their gods with blood, etc., they tended to
prove that these were not possessed of sense.

Footnote 1473:

The text is here very doubtful. We have followed that adopted by most
critics.

Footnote 1474:

Otto, resting on MS. authority, omits the negative, but the sense
seems to require its insertion.

Footnote 1475:

Literally, “lessening.”

Footnote 1476:

Comp. Gal. iv. 10.

Footnote 1477:

This seems to refer to the practice of the Jews in fixing the
beginning of the day, and consequently of the Sabbath, from the rising
of the stars. They used to say, that when three stars of moderate
magnitude appeared, it was night; when two, it was twilight; and when
only one, that day had not yet departed. It thus came to pass
(according to their _night-day_ (νυχθήμερον) reckoning), that
whosoever engaged in work on the evening of Friday, the beginning of
the Sabbath, after three stars of moderate size were visible, was held
to have sinned, and had to present a trespass-offering; and so on,
according to the fanciful rule described.

Footnote 1478:

Otto thus supplies the _lacuna_ which here occurs in the MSS.,
καταδ[ιαιρεῖν].

Footnote 1479:

The great festivals of the Jews are here referred to on the one hand,
and the day of atonement on the other.

Footnote 1480:

Literally, “paradoxical.”

Footnote 1481:

Literally, “cast away fœtuses.”

Footnote 1482:

Otto omits “bed,” which is an emendation, and gives the second
_common_ the sense of _unclean_.

Footnote 1483:

Comp. 2 Cor. x. 3.

Footnote 1484:

Comp. Phil. iii. 20.

Footnote 1485:

Comp. 2 Cor. vi. 9.

Footnote 1486:

Comp. 2 Cor. vi. 10.

Footnote 1487:

Comp. 2 Cor. iv. 12.

Footnote 1488:

John xvii. 11, 14, 16.

Footnote 1489:

Comp. 1 Pet. ii. 11.

Footnote 1490:

Literally, “keeps together.”

Footnote 1491:

Literally, “incorruption.”

Footnote 1492:

Or, “though punished, increase in number daily.”

Footnote 1493:

Literally, “mysteries.”

Footnote 1494:

Literally, “elements.”

Footnote 1495:

The word “sun,” though omitted in the MSS., should manifestly be
inserted.

Footnote 1496:

Literally, “has received to observe.”

Footnote 1497:

Literally, “one of men.”

Footnote 1498:

_God_ here refers to the person sent.

Footnote 1499:

A considerable gap here occurs in the MSS.

Footnote 1500:

Literally, “these things are the marvels and error.”

Footnote 1501:

Or, “known Him.”

Footnote 1502:

Comp. Matt. xix. 17.

Footnote 1503:

Literally, “in a mystery.”

Footnote 1504:

Literally, “all things.”

Footnote 1505:

The sense is here very obscure. We have followed the text of Otto, who
fills up the _lacuna_ in the MS. as above. Others have, “to see, and
to handle Him.”

Footnote 1506:

Literally, “economically.”

Footnote 1507:

Otto refers for a like contrast between these two times to Rom. iii.
21-26, v. 20, and Gal. iv. 4.

Footnote 1508:

The reading and sense are doubtful.

Footnote 1509:

Both the text and rendering are here somewhat doubtful, but the sense
will in any case be much the same.

Footnote 1510:

Many variations here occur in the way in which the _lacuna_ of the
MSS. is to be supplied. They do not, however, greatly affect the
meaning.

Footnote 1511:

In the MS. “saying” is here inserted, as if the words had been
regarded as a quotation from Isa. liii. 11.

Footnote 1512:

That is, before Christ appeared.

Footnote 1513:

Comp. Matt. vi. 25, etc.

Footnote 1514:

Thus Otto supplies the _lacuna_; others conjecture somewhat different
supplements.

Footnote 1515:

So Böhl. Sylburgius and Otto read, “in the earth.”

Footnote 1516:

Some render, “nor do I rashly seek to persuade others.”

Footnote 1517:

Some propose to read, “and becoming a friend to the Word.”

Footnote 1518:

It has been proposed to connect this with the preceding sentence, and
read, “have known the mysteries of the Father, viz. for what purpose
He sent the Word.”

Footnote 1519:

Or, “esteemed.”

Footnote 1520:

Or, “given.”

Footnote 1521:

Literally, “bringing forth.”

Footnote 1522:

That is, in Paradise.

Footnote 1523:

Literally, “revealing life.”

Footnote 1524:

Or, “deprived of it.”

Footnote 1525:

Literally, “knowledge without the truth of a command exercised to
life.” See 1 Cor. viii. 1.

Footnote 1526:

The MS. is here defective. Some read, “on account of the love of
life.”

Footnote 1527:

Or, “true word,” or, “reason.”

Footnote 1528:

Or, “reap.”

Footnote 1529:

The meaning seems to be, that if the tree of true knowledge and life
be planted within you, you shall continue free from blemishes and
sins.

THE PASTOR OF HERMAS.

Introductory Notice.

The Pastor of Hermas was one of the most popular books, if not the most popular book, in the Christian church during the second, third, and fourth centuries. It occupied a position analogous in some respects to that of Bunyan’s _Pilgrim’s Progress_ in modern times; and critics have frequently compared the two works.

In ancient times two opinions prevailed in regard to the authorship. The most widely spread was, that the Pastor of Hermas was the production of the Hermas mentioned in the Epistle to the Romans. Origen[1530] states this opinion distinctly, and it is repeated by Eusebius[1531] and Jerome.[1532]

Those who believed the apostolic Hermas to be the author, necessarily esteemed the book very highly; and there was much discussion as to whether it was inspired or not. The early writers are of opinion that it was really inspired. Irenæus quotes it as scripture;[1533] Clemens Alexandrinus speaks of it as making its statements “divinely;”[1534] and Origen, though a few of his expressions are regarded by some as implying doubt, unquestionably gives it as his opinion that it is “divinely inspired.”[1535] Eusebius mentions that difference of opinion prevailed in his day as to the inspiration of the book, some opposing its claims, and others maintaining its divine origin, especially because it formed an admirable introduction to the Christian faith. For this latter reason it was read publicly, he tells us, in the churches.

The only voice of antiquity decidedly opposed to the claim is that of Tertullian. He designates it apocryphal,[1536] and rejects it with scorn, as favouring Anti-Montanistic opinions. Even _his_ words, however, show that it was regarded in many churches as scripture.

The second opinion as to the authorship is found in no writer of any name. It occurs only in two places: a poem falsely ascribed to Tertullian, and a fragment published by Muratori, on the Canon, the authorship of which is unknown, and the original language of which is still a matter of dispute. The fragment says, “The Pastor was written very lately in our times, in the city of Rome, by Hermas, while Bishop Pius, his brother, sat in the chair of the church of the city of Rome.”

A third opinion has had advocates in modern times. The Pastor of Hermas is regarded as a fiction, and the person Hermas, who is the principal character, is, according to this opinion, merely the invention of the fiction-writer.

Whatever opinion critics may have in regard to the authorship, there can be but one opinion as to the date. The Pastor of Hermas must have been written at an early period. The fact that it was recognised by Irenæus as scripture shows that it must have been in circulation long before his time. The most probable date assigned to its composition is the reign of Hadrian, or of Antoninus Pius.

The work is very important in many respects; but especially as reflecting the tone and style of books which interested and instructed the Christians of the second and third centuries.

The Pastor of Hermas was written in Greek. It was well known in the eastern churches: it seems to have been but little read in the Western. Yet the work bears traces of having been written in Italy.

For a long time the Pastor of Hermas was known to scholars only in a Latin version, occurring in several MSS. with but slight variations. But within recent times the difficulty of settling the text has been increased by the discovery of various MSS. A Latin translation has been edited, widely differing from the common version. Then a Greek MS. was said to have been found in Mount Athos, of which Simonides affirmed that he brought away a portion of the original and a copy of the rest. Then a MS. of the Pastor of Hermas was found at the end of the Sinaitic Codex of Tischendorf. And in addition to all these, there is an Æthiopic translation. The discussion of the value of these discoveries is one of the most difficult that can fall to the lot of critics; for it involves not merely an examination of peculiar forms of words and similar criteria, but an investigation into statements made by Simonides and Tischendorf respecting events in their own lives. But whatever may be the conclusions at which the critic arrives, the general reader does not gain or lose much. In all the Greek and Latin forms the Pastor of Hermas is substantially the same. There are many minute differences; but there are scarcely any of importance—perhaps we should say none.

In this translation the text of Hilgenfeld, which is based on the Sinaitic Codex, has been followed.

The letters _Vat._ mean the Vatican manuscript, the one from which the common or vulgate version was usually printed.

The letters _Pal._ mean the manuscript edited by Dressel, which contains the Latin version, differing considerably from the common version.

The letters _Lips._ refer to the manuscript, partly original and partly copied, furnished by Simonides from Athos. The text of Anger and Dindorf (Lips. 1856) has been used, though reference has also been made to the text of Tischendorf in Dressel.

The letters _Sin._ refer to the Sinaitic Codex, as given in Dressel and in Hilgenfeld’s notes.

The letters _Æth._ refer to the Æthiopic version, edited, with a Latin translation, by Antonius D’Abbadie. Leipzig 1860.

No attempt has been made to give even a tithe of the various readings. Only the most important have been noted.

Footnote 1530:

Comment. in Rom. [xvi. 14], lib. x. 31.

Footnote 1531:

_Hist. Eccl._ iii. 3.

Footnote 1532:

_De Viris Illustribus_, c. x.

Footnote 1533:

_Contra Hæres._ iv. 20, 2.

Footnote 1534:

_Strom._ i. xxix. p. 426.

Footnote 1535:

_Ut supra._

Footnote 1536:

_De Pudicitia_, c. xx., also c. x.; _De Oratione_, c. xvi.

BOOK FIRST.—VISIONS.

VISION FIRST.
AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN
CHASTISING HIS SONS.

CHAP. I.

He who had brought me up, sold me to one Rhode in Rome.[1537] Many years after this I recognised her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, “I should be a happy man if I could but get a wife as handsome and good as she is.” This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages,[1538] and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are,[1539] I fell asleep. And the Spirit carried me away, and took me through a pathless place,[1540] through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassable on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord,[1541] and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, “Hail, Hermas!” And looking up to her, I said, “Lady, what doest thou here?” And she answered me, “I have been taken up here to accuse you of your sins before the Lord.” “Lady,” said I, “are you to be the subject of my accusation?”[1542] “No,” said she; “but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy church, is angry with you for having sinned against me.” I answered her, “Lady, have I sinned against you? How?[1543] or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?” With a smile she replied to me, “The desire of wickedness[1544] arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great,” said she; “for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens,[1545] and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life.[1546] But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints.”

CHAP. II.

After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, “If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins,[1547] which are of the grossest character? With what words shall I ask the Lord to be merciful to me?” While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool,[1548] of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, “Hail, Hermas!” And in sadness and tears[1549] I said to her, “Lady, hail!” And she said to me, “Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?” I answered her and said, “O Lady, I have been reproached by a very good woman, who says that I sinned against her.” And she said, “Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit[1550] to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.”

CHAP. III.

“But God is not angry with you on account of this, but that you may convert your house,[1551] which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted.[1552] On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord[1553] has taken pity on you and your house, and will strengthen you, and establish you in His glory.[1554] Only be not easy-minded,[1555] but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes,[1556] so shall righteous daily speech overcome all iniquity.[1557] Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.”[1558] Having ended these words, she said to me, “Do you wish to hear me read?” I say to her, “Lady, I do.” “Listen then, and give ear to the glories of God.”[1559] And then I heard from her,[1560] magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. The last words, however, I did remember; for they were useful to us, and gentle.[1561] “Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence[1562] has created His holy[1563] church, which He has blessed, lo! He removes[1564] the heavens and the mountains,[1565] the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith.”

CHAP. IV.

When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh.” Then she said to me, “The last are for the righteous: the first are for heathens and apostates.” And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man,[1566] Hermas.”

Footnote 1537:

The commencement varies. In the Vatican: “He who had brought me up,
sold a certain young woman at Rome. Many years after this I saw her
and recognised her.” So Lips.; Pal. has the name of the woman, Rada.
The name Rhode occurs in Acts xii. 13.

Footnote 1538:

“On my road to the villages.” This seems to mean: as I was taking a
walk into the country, or spending my time in travelling amid rural
scenes. So the Æthiopic version. “Proceeding with these thoughts in my
mind.”—_Vat._ “After I had come to the city of Ostia.”—_Pal._
“Proceeding to some village.”—_Lips._

Footnote 1539:

_Creatures._ Creature or creation.—_Lips._, _Vat._, _Æth._

Footnote 1540:

_Pathless place._ Place on the right hand.—_Vat._

Footnote 1541:

_Lord._ God.—_Sin._ alone.

Footnote 1542:

_Are you to be the subject of my accusation?_ Are you to accuse
me?—_Vat._, _Lips._, _Æth._

Footnote 1543:

_How?_ In what place?—_Vat._, _Sin._

Footnote 1544:

_Wickedness._ The desire of fornication.—_Lips._

Footnote 1545:

Literally, His glory is made straight in the heavens. As long as his
thoughts are righteous and his way of life correct, he will have the
Lord in heaven merciful to him.—_Vat._ When he thinks righteously, he
corrects himself, and his grace will be in heaven, and he will have
the Lord merciful in every business.—_Pal._ His dignity will be
straight in the skies.—_Æth._

Footnote 1546:

_For many ... life._ For the minds of such become empty. Now this is
what the doubters do who have no hope in the Lord, and despise and
neglect their life—_Vat._ Their souls not having the hope of life, do
not resist these luxuries; for they despair of themselves and their
life.—_Pal._

Footnote 1547:

Literally, perfect. _How ... sins._ How shall I entreat the Lord in
regard to my very numerous sins?—_Vat._ How can I propitiate the Lord
God in these my sins?—_Pal._ How then shall I be saved, and beg pardon
of the Lord for these my many sins?—_Æth._

Footnote 1548:

A chair made of white wool, like snow.—_Vat._ A chair for reclining,
and on it a covering of wool, white as hail.—_Æth._

Footnote 1549:

_And ... sorrow._ I leaping in spirit with joy at her
salutation.—_Lips._

Footnote 1550:

_For ... spirit._ For this hateful thought ought not to be in a
servant of God, nor ought a well-tried spirit to desire an evil
deed.—_Vat._

Footnote 1551:

_But that._ But God is not angry with you on your own account, but on
account of your house, which has.—_Vat._

Footnote 1552:

_Corrupted._ To live riotously.—_Vat._

Footnote 1553:

_Lord._ God.—_Vat._

Footnote 1554:

_Will strengthen._ Has preserved you in glory.—_Vat._ Strengthened and
established.—_Lips._ Has saved your house.—_Pal._

Footnote 1555:

_Easy-minded._ Only wander not, but be calm.—_Vat._ Omitted in Pal.

Footnote 1556:

_Accomplishes ... wishes._ And exhibits it to any one to whom he
wishes.—_Vat._

Footnote 1557:

So shall you also, teaching the truth daily, cut off great sin.—_Vat._

Footnote 1558:

_I know ... saints._ For the Lord knows that they will repent with all
their heart, and He will write you in the Book of Life—_Vat._ See
Phil. iv. 3; Rev. xx. 15.

Footnote 1559:

_And give ear to the glories of God_, om. in Vat.

Footnote 1560:

_And then ... her._ And unfolding a book, she read gloriously,
magnificently, and admirably.—_Vat._

Footnote 1561:

_Gentle._ For they were few and useful to us.—_Vat._

Footnote 1562:

_By His own wisdom and providence._ By His mighty power.—_Vat._,
_Pal._

Footnote 1563:

_Holy_ omitted by Lips.

Footnote 1564:

_Removes._ He will remove.—_Vat._

Footnote 1565:

See 2 Pet. iii. 5.

Footnote 1566:

Be strong, or be made strong.—_Vat._

VISION SECOND.
AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL
SONS, AND OF HIS CHARACTER.

CHAP. I.

As I was going to the country[1567] about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, “Can you carry a report of these things to the elect of God?” I say to her, “Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it.” “Take it,” says she, “and you will give it back to me.” Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter;[1568] but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.

CHAP. II.

Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: “Your seed, O Hermas, has sinned against God, and they have blasphemed against[1569] the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not[1570] reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have been filled up. But make known[1571] these words to all your children, and to your wife, who is to be your sister. For she does not[1572] restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you,[1573] then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteousness, and doubt not,[1574] that your passage[1575] may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life.[1576] For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming.[1577] To those who denied in earlier times, God became[1578] gracious, on account of His exceeding tender mercy.”

CHAP. III.

“But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death.[1579] And you, Hermas, have endured great personal[1580] tribulations on account of the transgressions of your house, because you did not attend to them, but were careless,[1581] and engaged in your wicked transactions. But[1582] you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo![1583] tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat,[1584] who prophesied to the people in the wilderness.”

CHAP. IV.

Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, “Who do you think that old woman is from whom you received the book?” And I said, “The Sibyl.” “You are in a mistake,” says he; “it is not the Sibyl.” “Who is it then?” say I. And he said, “It is the church.”[1585] And I said to him, “Why then is she an old woman?” “Because,” said he, “she was created first of all. On this account is she old. And for her sake was the world made.” After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, You have done well, for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte.[1586] And Clemens will send his to foreign countries, for permission has been granted to him to do so. And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the church.

Footnote 1567:

_Country_; lit. _to the villages_. From Cumæ.—_Vat._ While I was
journeying in the district of the Cumans.—_Pal._

Footnote 1568:

_Going ... letter._ Now taking the book, I sat down in one place and
wrote the whole of it in order.—_Pal._ In the ancient MSS. there was
nothing to mark out where one word ended and another commenced.

Footnote 1569:

_God ... against_, omitted in Vat.

Footnote 1570:

_Not_, omitted in Vat.

Footnote 1571:

_Make known._ Rebuke with these words.—_Vat._

Footnote 1572:

Let her restrain her tongue.—_Vat._

Footnote 1573:

_For ... you._ For she will be instructed, after you have rebuked her
with those words which the Lord has commanded to be revealed to
you.—_Vat._

Footnote 1574:

_Doubt not._ And so act.—_Vat._

Footnote 1575:

_Passage._ Your journey.—_Pal._

Footnote 1576:

And whosoever shall not deny his own life.—_Vat._

Footnote 1577:

_Those ... coming._ The meaning of this sentence is obscure. The Vat.
is evidently corrupt, but seems to mean: “The Lord has sworn by His
Son, that whoever will deny Him and His Son, promising themselves life
thereby, they [God and His Son] will deny them in the days that are to
come.” The days that are to come would mean the day of judgment and
the future state. See Matt. x. 33.

Footnote 1578:

_Became gracious._ Will be gracious.—_Pal._

Footnote 1579:

The Vat. adds: but forgetfulness of them, eternal life.

Footnote 1580:

_Personal._ Worldly.—_Vat._

Footnote 1581:

_You ... careless._ You neglected them as if they did not belong to
you.—_Vat._

Footnote 1582:

But you will be saved for not having departed from the living God. And
your simplicity and singular self-control will save you, if you remain
stedfast.—_Vat._

Footnote 1583:

Now you will say: Lo! great tribulation cometh on.—_Vat._ Lo!
exceedingly great tribulation cometh on.—_Lips._

Footnote 1584:

Eldad (or Eldat or Heldat or Heldam) and Modat (Mudat or Modal) are
mentioned in Num. xi. 26, 27. The apocryphal book inscribed with their
name is now lost. Cotelerius compares for the passage Ps. xxxiv. 9.

Footnote 1585:

_The church._ The church of God.—_Vat._

Footnote 1586:

Grapte is supposed to have been a deaconess.

VISION THIRD.
CONCERNING THE BUILDING OF THE TRIUMPHANT CHURCH, AND THE VARIOUS
CLASSES OF REPROBATE MEN.

CHAP. I.