The Shepherd of Hermas

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ARTES SCIENTIA
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Religions
Trust Fund
trans, with introd . and notes, by Rev.
C. H.HOOLE , 12mo, 1s 9d 1870
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2900
寸工、
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1870
The Shepherd of Hermas

RIVINGTONS
London Waterloo
... ...
... ...
Oxford High Street

Cambridge Trinity Street
The Shepherd of Hermas
TRANSLATED INTO ENGLISH , WITH AN

INTRODUCTION AND NOTES
and
oll
BY CHARLES H. HOOLE, M.A.

SENIOR STUDENT OF CHRIST CHURCH, OXFORD
RIVINGTONS
London, Oxford, and Cambridge
1870
1-29-278
Religions
Nighlan
..
44.26
*2945
INTRODUCTION .
T occurred to the author of the present

translation , while collecting materials
SH illustrative of the earliest period of

Christian antiquity, that many English
readers might be interested to see a translation of
the oldest Christian allegory, a work which , though
never unanimously accepted as canonical in the
early Church, was generally considered to be in
spired, was publicly read in churches, and cited as
an authority in controversies. It has indeed been
already translated into English, but has only
appeared as part of a larger collection, and in
connexion with works not so likely to interest the
general reader. But the Shepherd of Hermas has
a distinctive interest of its own, not shared by any
other work of the period of the Apostolic Fathers,
as being the oldest example of those allegorical
1 The Latin version was translated into English by Arch
bishop Wake, and there is a translation of the Greek text in
the Ante-Nicene Christian Library, now in the course of pub
lication by Messrs. Clark of Edinburgh ,
vi INTRODUCTION
methods of treating Christian doctrine, which have

had so much influence on the spread of our
religion, aud which, in the hands of Dante and
Bunyan, have almost reached the dignity of a
religious epic. Though far inferior either to the
Divina Commedia or the Pilgrim's Progress, in
literary merit, the Shepherd of Hermas seems
scarcely to deserve the neglect that has succeeded
to its former popularity, and it is hoped that a sepa
rate edition of the book may not be unacceptable.
It will readily be understood that the few introduc
tory remarks, as well as the notes at the end of the
volume, do not profess to deal exhaustively with
the various questions connected with the criticism
of Hermas, but merely to supply such information
as is necessary to render the work intelligible to
English readers.
The relation which the Shepherd of Hermas
occupies to the rest of the works of the Apostolic
Fathers is rather a peculiar one. The works of
Clement, Barnabas, Polycarp, and Ignatius all took
the form of Epistles, and were evidently modelled on
the style of the Epistles of the New Testament.
They do not profess to be systematic treatises, but
merely letters of exhortation , or friendly reproof,
addressed by the chief pastor to those likely to
attend to his influence. Nor do they lay any claim
to inspiration, or to any other authority than that
supposed to attach to the personal character and
influence of the author. The Shepherd of Hermas
is something quite different to these : it is not an
INTRODUCTION vii
Epistle, but an allegory or religious romance .

There is a definite, though not very successful
attempt at a literary treatment of the subject. The
work is divided into three parts, it contains dia
logues and descriptions ; the general method of
treatment is very unlike either the New Testament,
or the works of the other Apostolic Fathers. It
speaks, too, with a tone of authority greater than
that of St. Clement or St. Polycarp. It would,
perhaps, be going too far to say that the book
absolutely claims inspiration. The language put
into the mouth of an angel or spiritual being on
religious subjects would naturally be definite and
authoritative. The book with which it would most
immediately challenge comparison is the Book of
Revelations, and yet it differs in a good deal from
this. It contains few prophecies, and its views are
of the earth, not of the heaven : the imagery and
descriptions employed are of the very quietest
character ; then, too, the predominance of the
ethical element in Hermas distinguishes it widely
from the Book of Revelations. These pecu
liarities create an interest in the book which un
fortunately there exist but few means for gratify
ing ; something, though not much, can be gathered
from the internal evidence offered by the book itself.
The author, one would conjecture, was not
a man of learning, and yet not destitute of educa
tion, as the work contains reference to Arcadia ’ and
1 For the prophecies in Hermas, cf. Vis. ii. 3, Vis. iv. 2, 3.
2 Sim . ix. I.
viii INTRODUCTION
the Sibyl.1 He would seem also not to have been

a Jew, as he represents himself as mistaking the
personification of the Church for the Sibyl, a
remark which a Jewish convert would hardly have
made. That he was an inhabitant of Rome there
can be little doubt; but, unfortunately, the few
introductory sentences , in which he professes to
describe his early life there, differ so widely in the
various versions that no reliance can be placed upon
them ; nor can we gather from the book what was
his position in the Church, though it would seem not
to have been one of authority, from the severity with
which he at times accuses the practices of the Church
leaders at Rome. He describes himself as being
married, and having children and a sister ; 33 as his
children are mentioned as having arrived at the
age of independent action, we may suppose the
author to have been of mature years. An in
habitant of Rome, not belonging to the highest
class, yet apparently in independent circumstances,
for he mentions his home, and makes no allusion
to any occupation or profession : fond of ex
cursions in the beautiful country that surrounds
the capital; fond also of religious meditation in his
house : all this we can assert with some certainty of
the author, as being gathered from the book itself.
But the external evidence respecting the age and
authorship of the Shepherd has been, from the
very earliest period, a matter of great controversy,
-controversy which cannot yet be regarded as
1 Vis. ii. 4. 2 Vis. iii. 9 ; Sim. ix. 26. 3 Vis . ii, 2, 3
INTRODUCTION ix
having received a satisfactory solution, and of which

only a sketch can be attempted here.
That the Shepherd was written , or is supposed
to be written, by a person of the name of Hermas,
is undoubtedly to be gathered from the book itself ;
but who this Hermas was does not seem to have
been satisfactorily ascertained. Some writers at
tributed the work to a Hermas, the brother of
1
Pope Pius I. ; ' and the Ethiopic version of the
work contains the curious assertion that it was
written by the Apostle Paul, under the title of
“ Hermes, ” given to him by the inhabitants of
Lystra ; but the general opinion in the early ages
of the Church undoubtedly was that it was written
by the Hermas to whom St. Paul sends his greet
ing in the Epistle of the Romans, chap. xvi. , v. 14.
1 The authorship of the Shepherd is ascribed to the Hermas
or Hermes, the brother of Pope Pius I. , in the Muratorian
fragment on the Canon . “ Pastorem vero nuperrime tem
poribus nostris in urbe Roma Hermas conscripsit sedente
in Cathedra urbis Romæ ecclesiæ Pio Episcopo fratre ejus,
et ideo legi eum quidem oportet, se puplicare vero in ecclesiâ
populo neque inter Prophetas completum numero neque inter
Apostolos in finem temporum potest. ”
In a poem by the Pseudo -Tertullian against Marcion :
Post hunc deinde Pius, Hermas cui germine frater,
Angelicus Pastor, qui tradita verba locutus.
And in a letter, falsely ascribed to Pius himself. The two
latter authorities can hardly be considered as of great weight.
The antiquity of the Muratorian fragment makes its state
ments of great importance, but they can hardly be considered
as decisive, or as supplying more than information as to the
views current at the period at which it was drawn up.
х INTRODUCTION
But Irenæus and Clement of Alexandria, the earliest

writers whose quotations from the Pastor have
come down to us, do not seem to have ascribed it
to the Hermas mentioned by St. Paul. So far as is
known, it was first attributed to him by Origen,
who states it as his own opinion, that the Hermas
mentioned in the Epistle was the author of the
Shepherd There seems, however, no real reason
for supposing that it proceeded from his pen, and
it is most probably not the work of aa contemporary
of the Apostles, for their deaths are referred to : 1 :
yet, as it is quoted as Scripture by Irenæus, it could

not well be of much later date than the close of the
first century of the Christian era, and thus could
hardly have been written during the Episcopate of
Pius I. , 139–155 A.D. , as asserted by the Mura
>
torian canon.2 The date of its authorship would

thus seem to fall between the period of the Apos
tolic Hermas and the Hermas, brother of Pius I. ,
i.e., from about go to 110 A.D.; but whether it was
really written by a person of the name of Hermas
seems open to question. It is possible that a name
well known in the Christian Church was employed
by an anonymous author to give vivacity and
reality to his work. At any rate, whoever the
author of the book may have been, it carries us
back into the very earliest period of Christian
i Sim . ix. 16.
2 The severity with which Hermas criticised the authorities
of the Church at Rome is an additional reason for concluding
that it was not written by a brother of the Pope. Cf. Hilgen
feld , Proleg. p. xv.
INTRODUCTION xi
antiquity, and dealing with religious subjects in a

more familiar way than is found in the works of
the other ecclesiastical writers of the Apostolic
period, it is most valuable as supplying a specimen
of the ordinary tone of thought and feeling in the
early Church .
The opinion of the fathers concerning its autho
rity seems to have passed through three stages.
At the very earliest period it was undoubtedly re
garded as on a level with the canonical books of
the New Testament, being distinctly quoted by
Irenæus as Scripture. Next, it was quoted with
hesitation, as a book about which doubts were en
tertained, but was still one to be treated with great
respect. Lastly, it was classed among the apocry
phal books, and regarded as of no weight. The
following quotations will serve to mark these
changes of opinion :
Irenæus, who lived between 120 and 200 A.D. ,
distinctly quotes it as scripture. “ Well, therefore,
spake the scripture which sayeth, First of all believe
that there is one God who created and appointed
all things," quoting the first of the Commandments
of Hermas.
Clement of Alexandria ( 193-217 A.D.), evidently
1 Irenæus, quoted by Eusebius, HE. V, 8, 7. ου μόνον
>
δε είδεν , αλλά και αποδέχεται την του Ποιμένος γραφήν, λέγων

Καλώς oύν είπεν ή γραφή ή λέγουσα Πρώτον πάντων , πίστευσον
ότι εις εστίν ο θεός και τα πάντα κτίσας και καταρτίσας και τα εξής.
2 Clem. Al., Strom. i. 29, 181. Oelws Toivuv ň dúvajes ń TQ
Ερμα κατά αποκάλυψιν λαλούσα . Τα οράματα, φησί, και τα
αποκαλύμματα διά τους διψύχους τους διαλογιζομένους εν ταις
καρδίαις αυτών, ει άρα έστι ταύτα ή ουκ έστιν . Cf. Vis. iii. 4.
xii INTRODUCTION
considered the book to have been inspired. “ By

inspiration , therefore, came the power of Hermas,
which spake by revelation . The visions," he says,
“ and the revelations are for the double-minded,
even for those who dispute in their hearts whether
these things are so or no.”
In Origen ( 186-253 A.D.) we mark a different
method of alluding to Hermas. His own opinion
seems to have been that it was inspired. In one
passage he quotes it as scripture.1 He acknowledges,
however, that its inspiration was not universally ac
2
cepted, and in one passage remarks that some
persons despised the book 3—an observation worth
noticing, considering the early period at which Ori
gen wrote. The following is the passage which
attributes the authorship to the Hermas mentioned
· by St. Paul. It occurs in Origen's commentary
.
on the Epistle to the Romans. “ Salute Asyn

critus, Phlegon , Hermes , Patrobas, Hermas , and the
brethren who are with him. A simple salutation is
given to these, nor is there any mark of praise added .
But I am of opinion that this Hermas is the author
1 Commentary on Hosea, Opp. iii. 439. και εν τώ Ποιμένι
δε την οικοδομής του πύργου διά πολλών μέν λίθων οικοδομου
μενην εξ ενός δε λιθου φαινομένων είναι την οικοδομήν , τι άλλο
ή την εκ πολλών συμφωνίας και ενότητα σημαίνει η γραφή.
2 Commentary on St. Μatt. xiv. 21 ; Οpp. iii. 644. ει δε
χρή τολμήσαντα και από τινος φερομένης μεν εν τη εκκλησία
(var. 1. εν ταις εκκλησίαις) γραφής, ού παρά πάσι δε ομολογου
μένης είναι θείας το πρώτον παραμυθήσασθαι , ληφθείη αν η του
Ποιμενος κτλ .
8 Οpp. i. 168 : διά τούτο ημείς και το εν τω υπό τινων κατα
φρονουμενο βιβλίο, το Ποιμενι ούτω διηγούμεθα.
INTRODUCTION xiii
of the book called The Shepherd, a writing which

appears to me to be very useful, and is in my own
opinion divinely inspired .” 1
In Eusebius? (264-340 A.D.) we find a consider
able difference in the allusions to Hermas. He dis
tinctly excludes it from the books acknowledged to
be canonical, classing it among the spurious, or, at
best, doubtful books. Some, he remarks, say that
the Shepherd was written by the Hermas to whom
St. Paul alludes in the Epistle to the Romans, but
others deny this, consequently the work could not
be reckoned among those universally acknow
1 Commentary on the Epistle to the Romans, xvi. 14
( Opp. iv. 683). “ Salutate Asyncritum , Phlegontem , Hermen ,
Patroban , Herman et qui cum eis sunt fratres. de istis simplex
est salutatio, nec aliquid eis insigne laudis adiungitur. puto
tamen quod Hermas iste sit scriptor libelli illius qui Pastor
appellatur. quae scriptura valde mihi utilis videtur et ut puto
divinitus inspirata. quod vero nihil eis laudis adscripsit, illa,
opinor, est causa, quia videtur, sicut scriptura illa declarat,
post multa peccata ad poenitentiam fuisse conversus. et ideo
nec opprobrium ei aliquod adscripsit. didicerat enim a scrip
tura non improperare homini convertenti se a peccato. neque
laudis aliquid tribuit, quia adhuc positus erat sub angelo
poenitentiae, a quo tempore oportuno Christo rursus deberet
offerri.
2 Euseb. HE. III, 5, 6. He acknowledged that it was read
in churches and quoted as an authority. έπει δε και αυτός
απόστολος ( Paulus) εν ταις επί τέλει προσρήσεσι της προς
“Ρωμαίους (XVI, 14) μνήμην πεποίηται μετά των άλλων και
Ερμά, ού φασίν υπάρχειν το του Ποιμένος βιβλίον, ιστέον ως και
τούτο πρός μέν τινων αντιλέλεκται, δι ούς ούκ άν εν ομολογουμέ
νοις τεθείη , υφ' ετέρων δε αναγκαιότατον, οίς μάλιστα δεί στοχειώ
σεως εισαγωγικής, κέκριται. όθεν ήδη και εν εκκλησίαις ισμεν
xiv INTRODUCTION
ledged. In another passagel he takes a still more

unfavourable view of the authority of the book.
“ Among the spurious books let there be reckoned,
the Acts of Paul, the book called The Shepherd,
and the Revelation of Peter, and, in addition to
these, the Epistle ascribed to Barnabas, and the so
called Doctrines of the Apostles. And, besides
these, the Revelation of John, which some, as
I said, set aside, but others reckon among the
acknowledged books. And ere this some have
reckoned among these the Gospel according to the
Hebrews, in which they, among the Hebrews, who
have accepted Christ, especially delight. All these
would fall under the class of disputed books.”
The view of Athanasius ? (296-373 A.D. ) on the
αυτό δεδημοσιευμένον, και των παλαιοτάτων δε συγγραφέων
κεχρημένους τινάς αυτή κατειληφα.
1 Euseb. , ΗΕ . ΙΙΙ, 25, 4, 5. εν τοις νόθοις κατατετάχθω
και των Παύλου πράξεων ή γραφή, και το λεγόμενος Ποιμήν και η
αποκάλυψις Πέτρου και προς τούτοις η φερομένη Βαρνάβα επι
στολή και των αποστόλων αι λεγόμεναι διδαχαι· έτι τε, ως έφην,
η Ιωάννου αποκάλυψις, ει φανείη, ήν τινες, ως έφην, αθετουσιν,
έτεροι δε εγκρίνουσι τοις ομολογουμένοις. ήδη δ' εν τούτοις τινές
και το καθ’ Εβραίους ευαγγέλιον κατέλεξαν, και μάλιστα Εβραίων
οι τον Χριστόν παραδεξάμενοι χαίρουσι. ταύτα μεν πάντα των
αντιλεγομένων αν είη.
2
Οpp. Ι. 2, 963. ένεκά γε πλείονος ακριβείας προστίθημι και
τούτο γράφων αναγκαίως , ώς ότι έστι και έτερα βιβλία τούτων
έξωθεν, ου κανονιζόμενα μέν, τετυπωμένα δε παρά των πατέρων
αναγινώσκεσθαι τοις άρτι προσερχομένους και βουλομένοις κατηχ
είσθαι τον της ευσεβείας λόγον. Σοφία Σολομώντος και Σοφία
Σιράχ και Εσθήρ και Ιουδίθ και Τοβίας και διδαχή καλουμένη των
αποστόλων και Ποιμήν, και όμως, αγαπητοί, κακείνων κανονιζο
INTRODUCTION XV
subject is more favourable, and may be recom

mended as supplying a judicious estimate of the
real merits of the work. He expressly excludes the
Shepherd from the canonical books of the Bible,
and classes it with the Apocryphal books of the
Old Testament. Still he pronounces it to be a
most useful book , and quotes1 as authoritative the
first commandment, as quoted before by Irenæus.
The authority of Hermas in the Western Church
does not seem to have been so great.2 St. Jerome,3
μένων και τούτων αναγινωσκομένων, ουδαμού των αποκρύφων
μνήμη. αλλά αιρετικών εστίν επίνοια , γραφόντων μέν, ότε θέλου
σιν, αυτά, χαριζομένων δε και προστιθέντων αυτούς χρόνους, ίν' ως
παλαιά προφέροντες πρόφασιν έχωσιν απατάν εκ τούτων τους
1
ακεραίους . Opp . I , 49.
2 Rufinus Aquitanus, whose period is between 345-410 A.D.
classed it among the libri ecclesiastici, as opposed to the libri
canonici : — “ Sciendum tamen est, quod et alii libri sunt, qui
non canonici, sed ecclesiastici a maioribus appellati sunt : ut
est Sapientia Salomonis et alia Sapientia quae dicitur filii
Syrach, qui liber apud Latinos hoc ipso generali vocabulo
Ecclesiasticus appellatur, quo vocabulo non auctor libelli, sed
scripturae qualitas cognominata est. eiusdem ordinis est libel
lus Tobiae et Judith et Maccabaeorum libri. in Novo vero
Testamento libellus, qui dicitur Pastoris sive Hermatis, [et]
qui appellatur Duae viae vel Judicium Petri.” Exposition of
the Apostles' Creed , c. 38.
C6
3
Opp. ii. 846, Herman, cuius Apostolus Paulus ad
Romanos (XVI, 14) scribens meminit : ' Salutate Asyncritum ,
Phlegonta, Herman, Patrobam, Hermen, et qui cum eis
fratres sunt, ' asserunt auctorem esse libri, qui appellatur
Pastor et apud quasdam Graeciae ecclesias iam publice
legitur. revera utilis liber, multique de eo scriptorum veterum
usurpavere testimonia, sed apud Latinos pene ignotus est. ”
xvi INTRODUCTION
whose period falls in the latter part of the fourth

century writes : - “ They say that the Hermas, of
8
whom the Apostle Paul makes mention in his

Epistle to the Romans, is the author of the book
which is called the Shepherd, and it is at the pre
sent day publicly read in certain of the churches of
Greece. It is undoubtedly a useful book, and
many ancient writers have quoted it as of autho
rity, but among the Latins it is almost unknown.”
In another passagel St. Jerome severely criticises
a passage in Vision iv. 2, in which an angel is said
to preside over reptiles.
Finally, the decree of Gelasius I. , 2 “ De libris
recipiendis et non recipiendis,” condemned the book
as apocryphal. Prosper Aquitanus 3 stigmatised it
openly as a work of no authority ; and even in the
Eastern Church, Nicephorus,4 who died A.D. 828,
classed it with the works of Ignatius and Polycarp,
as outside the canon of the New Testament. Since
? Opp. VI, 604. “ Ex quo liber ille apocryphus stultitiae
condemnandus est, in quo scriptum est, quemdam angelum
nomine Tyri praeesse reptilibus ( cf. Herm . Past. Vis. IV, 2
>
p. 32, 2 sq. ), et in hanc similitudinem piscibus quoque et ar

boribus et bestiis universis proprios in custodiam angelos
assignatos.”
2 The date of the decretum de libris recipiendis et non re
cipiendis is about A.D. 500 , c. vi. 18. “Liber qui vocatur
Pastoris apocryphus."
3
Prosper Aquitanus. Contra collatorem , c. XXX., “ Post
illud autem nullius auctoritatis testimonium, quod disputa
tioni suæ de libello Pastoris inseruit." about 432 A.D.
4 It is classed among the απόκρυφα της νέας διαθήκης, in his
Stichometria .
INTRODUCTION xvii
that time it shared the fate of the other apocryphal

books of the New Testament, and fell rapidly into
disrepute. The Greek original disappeared, and it
was long known only in a Latin version . But a
few years ago a Greek version of the greater part of
Hermas was discovered by Simonides in Mount
Athos. This is now called the Codex Lipsiensis.1
The character of the discoverer caused it at first to
be regarded with suspicion, and it was asserted by
Tischendorf that it was in reality not the Greek
original, but a translation from the Latin version
into Greek, executed in the middle ages. The
recently discovered Codex Sinaiticus, however, was
found to contain a considerable portion of a Greek
version of Hermas substantially the same as that of
the Codex Lipsiensis ; and as the Codex Sinaiticus
can hardly be put at a later date than 520 A.D., it
can scarcely be doubted that the Greek version
which it contains is the original of Hermas, as it
1 I have not seen either the Codex Lipsiensis or the Codex
Sinaiticus . The Codex Lipsiensis is said to consist of
three leaves of an original manuscript found in Mount Athos
by Simonides, and a copy of the remainder. It contains
the Greek of the whole of the Shepherd with the excep
tion of Sim. ix. 30-33, and Sim. X. The Codex Sinaiticus
contains the Visions and a portion of the Commandments
(Vis. i. 1 , Mand. ii. p. 38, 11 et Mand. iii. iv., frag
menta. Hilgenfeld ). Tischendorf has retracted his objections
to the Greek text of the Codex Lipsiensis since the dis
covery of the Codex Sinaiticus; Hilgenfeld and Canon West
cott accept the Greek as genuine. But it is attacked at
length by Mr. Donaldson in his History of Christian Literature
and Doctrine, vol. .i. p. 309.
6
xviii INTRODUCTION
cannot be supposed that the Greek version had

then disappeared. The style of the Greek too is,
on the whole, what might have been expected from
the supposed date and authorship : Hellenistic, not
entirely free from grammatical errors, by no means
equal in power and dignity to the books of the New
Testament, but simple and intelligible, and well
adapted for popular reading.
This short survey of the literary history of Hermas
suggests one or two reflections. It is difficult to avoid
a feeling of surprise at its extreme popularity during
the Ante-Nicene period . Much of this popularity
was due undoubtedly to the supposition that it had
proceeded from the pen of a friend and contempo
rary of St. Paul, but more to the fact that it was
the earliest and, for a time, the only specimen of
1 A curious contrast to the opinion of the early church.
on the merits of Hermas is found in Mosheim's Ecclesiastical
History, vol. i. chap. ii. “ The work which is called the
Shepherd of Hermas, because the angel who bears the prin
cipal part in it is represented in the form and habit of a shep
herd, was composed in the second century by Hermas, who
was brother to Pius, Bishop of Rome. This whimsical and
visionary writer has taken the liberty to invent several dia
logues or conversations between God and the angels, in order
to insinuate in a more easy and agreeable manner the precepts
which he thought useful and salutary into the minds of his
readers. But, indeed, the discourse which he puts into the
mouths of these celestial beings is more insipid and senseless
than what we commonly hear among the meanest of the mul
titude.” Mosheim could hardly have read the work that he
criticised so severely, as the Shepherd of Hermas contains no
dialogues between God and the angels.
INTRODUCTION xix
the Christian allegory. It is indeed the oldest reli

gious romance, the first extended attempt to make
the language and events of every -day life a vehicle
for religious teaching. This attraction it has long
lost, and any modern reader approaches the study
of it at a disadvantage. Next, we might remark on
the interesting circumstance that the Shepherd of
Hermas seems for a time to have been classed with
the Book of Revelations, as works whose accept
ance was open to controversy ; 1 and we cannot
but admire the wisdom of the early Church which
included the Book of Revelations in the canon, and
excluded Hermas. We do not seem to have exact
information as to what finally determined its ex
clusion and deprived it of its popularity. The use
made of it by the Arians, who imagined that it sup
ported their tenets, has been alleged as a reason ;
and it is certain that after the Arian controversy it
fell rapidly into disrepute. Still, the admiration
which St. Athanasius expresses for it would seem to
negative the notion that it was really considered as
tainted with Arianism . Most likely the growth of
a more robust and severe species of theological
literature caused a work like the Shepherd of Her
mas to seem unworthy of the place it had occupied.
Though doubtless many of the early fathers ac
cepted the story of Hermas as literally true, it is
evidently a romance, like Pilgrim's Progress or
the Divina Commedia ; nor is there any reason
for charging the author with dishonesty in adopting
1 Euseb . H. E. iii. 25, 4 , 5.
XX
INTRODUCTION
this form of composition. But there would have

been serious difficulties in including a work of this
kind, however unexceptionable its doctrines might
be (and Hermas may claim to be considered, with
one or two minor exceptions, perfectly ortho
dox) in the canon of scripture. The commence
ment too, which is that of an ordinary love-story,
is quite unlike the dignity and gravity of the New
Testament. On the whole, there seems little rea
son to differ from the estimate formed of the book
by St. Athanasius, who classes it with the wisdom
of Solomon and the other books of the Apocrypha,
as not canonical, but useful reading for those who
desire - katnxelobal Toy tñs eûoeßélas 1byok " to be in
structed in the word of righteousness.”
It does not fall within the scope of the present
introduction to offer any detailed account of the
theological tendencies of the book. The series of
quotations given from the early fathers is a suffi
cient guarantee for its doctrinal soundness. It
was bitterly, and with some justice, attacked by
Tertullian 1 and the Montanists on account of
the exhortation to lenity in cases of the viola
tion of the marriage tie ; and St. Jerome criti
cised with a good deal of severity one of the
characteristic doctrines of Hermas on the sub
ject of angels.2 Modern critics have considered
that it exhibits a Judaizing tendency, and repre
i Tertullian De Pudicitia, c . X. XX . The fourth command .
ment contains the doctrines to which he objected .
2
Opp. vi. 604. Cf. Vis. iv. c. 2.
INTRODUCTION xxi
sents the last struggle of opinion between the

Jewish and Gentile Christians at Rome, and the
union which finally ensued. As to its literary
merits, these to aa reader of our day may seem slight.
The attempt to use the machinery of an allegory to
inculcate a complete system of Christian faith and
duty — this appears to have been the object of
Hermas - is certainly not very happily carried
out ; the allegorical part is wanting in vivacity,
and its curious, and in some cases almost gro
tesque, character detracts from the dignity of the
ethical and religious teaching. Those who are ✓
acquainted with the earliest remains of Christian
art will not fail to trace a certain correspondence
between the literary character of Hermas and the
artistic tone of the paintings and inscriptions of the
Roman catacombs. The merit of both is rather in
feeling and intention than in actual execution, the
utmost religious fervour finding its efforts at ex
presssion defeated by a want of formative power,
and an ignorance of the rules of art. Those,
however, who can appreciate the relation which
the early works of Christian art bear to the finished
productions of aa later period, will find the Shepherd
of Hermas an interesting introduction to the study
of Dante or Bunyan. It is with this view, rather
than as a devotional manual, in which character it
has long been superseded , that this edition of
Hermas has been brought out. Yet the Shepherd
is more than a mere literary curiosity ; for though
1
Hilgenfeld Prolegomena, p. xix.
xxii INTRODUCTION
no one would now wish to dispute the decision of

Gelasius, which finally excluded it from the canon ;
and though the spirit which pervades it is evi
dently one of imitation rather than of inspiration ;
no one can fail to remark how its closeness, in
point of time, to the later books of the New Testa
ment, has given a kind of scriptural tone to the
work . The Epistles of St. Peter and St. James are
the books which it most closely resembles, particu
larly in the clear and unhesitating character of its
statements, the fervent denunciations of wealth and
luxury, and the censures levelled at the abuses which
were beginning to spring up in the Church . And
yet every one will see how far it falls short of the
New Testament ; there is a want of depth and com
prehensiveness in its doctrinal portion, a poverty of
ideas which leads to a perpetual recurrence to the
same notions, and a tone of mysticism from which
the canonical books are free.
The book derives its title of the Shepherd or
Pastor from one of the characters, an angel who
appears to Hermas in the form of a shepherd,
and is introduced at the end of the First Part.
The work falls into three divisions, alluded to in
the book itself, called The Visions, The Com
mandments, The Similitudes.
The First Part consists of five visions. The few in
troductory sentences are a little confused, and differ
a good deal in the various versions, but the leading
notion is sufficiently clear, and will remind the reader
both of the opening of the Divina Commedia and of
INTRODUCTION xxiii
Pilgrim's Progress. The writer, who describes

himself by the name of Hermas (but who does not,
as Gieseler 1 erroneously assumes, profess to be the
Hermas mentioned in the Epistle to the Romans),
is supposed to have wandered out into the country,
in the neighbourhood of Rome, apparently into the
district between Rome and Ostia, where a series of
visions are presented to him, partly with regard to
his own sins and those of his family, partly respect
ing the condition of the Church. In the third
vision there is a fine comparison of the Church to
a tower, which is worked out with a good deal of
vivacity and power, and forms the leading idea of
the book. In the fourth vision there is a curious
passage about a monstrous animal which Hermas
supposed to have met him, and one of his peculiar
fanciful notions about the power of angels, strongly
condemned by St. Jerome. The visions conclude
with the introduction of the Shepherd, who gives
his name to the work. He visits Hermas at his
house, and informs him that an angel had sent
him, as a companion for Hermas during the rest of
his life. “ I," he says, am the shepherd to whom
you have been entrusted.” Hermas is now ordered
by the shepherd to write down certain command
ments, twelve in number. These form the second
part of the work. They are chiefly on religious and
moral subjects , such as faith in God, the avoidance
of anger, fear, and grief. The first commandment
contains the well-known passage on the unity of God,
1 Eccles. Hist. , vol. i. cap. iii. , note.
xxiy INTRODUCTION
quoted by Irenæus as Scripture. The sixth com

mandment contains a curious account of the
angels of good and evil supposed to attend upon
men.
Amid a a great deal that is fanciful in the com

commandments, especially about the influence of
angels on the sins of men, and some laxity as to
the method of dealing with offences against the
marriage tie, there are passages of great beauty and
ethical power. The eighth commandment may
especially be quoted as a favourable specimen of
the moral teaching of the early Church. The
commandments afford some ground for the sup
position that the Author of the Shepherd be
longed to the Judaizing section of the Church, and
it is certainly surprising to find no reference in
them to the mediation of our Lord. This omission,
however, must have arisen from the plan of this
part of the work, for nothing can be more distinct
than the language of Hermas on the subject in the
Similitudes.1 These form the Third Part of the
book. They are ten in number, and are chiefly
devoted to the drawing of religious and moral
lessons from natural objects. The elm and the
vine, trees in winter and summer, the shepherd and
his sheep, are made, after a fashion not unlike that
of the New Testament, to supply religious instruc
tion. The ninth similitude contains a recurrence
to the building of the tower, which is described at
considerable length ; and the book, though brought
to a definite conclusion, ends rather abruptly with
1 See particularly Sim. ix. 12.
INTRODUCTION XXV
the tenth similitude, which, with the conclusion of

the ninth (chap. 30–33), only exists in Latin .
The scene, with the exception of a part which is
said to have taken place in Arcadia, is laid at
Rome and the neighbouring country; and at Rome
there can be little doubt that the work, though
written in Greek, was composed .
A few peculiarities of the work may be men
tioned, though it is difficult, in the absence of any
information about the author, to draw any conclu
sion from them. There is no mention of the name
of our Saviour, who is called the Son of God, nor
is the word Christian found in the book. The
Church, though repeatedly mentioned, has no
qualifying adjective annexed to it ; nor is there any
mention of persons by name except the author
Hermas, Maximus,1 Clement, and Grapte, who
cannot be identified with certainty, though Cle
ment is generally supposed to have been the
Bishop of Rome. There are no direct quotations
from Scripture in the book ; nor does the author
allude to any book of the Old and New Testa
ment, though he had evidently read the Gospels of
St. Matthew and St. Luke, and the Epistle of St.
James. But there is a quotation by name from
the lost Apocryphal book of Eldad and Modad.
4
There are allusions to baptism, but none to the
Eucharist. Bishops, presbyters, and deacons are
mentioned , and certain persons in the Church,
1 Vis ii. 3. 2 Vis. ii. 4 . 3 Vis. ii. 3.
4 Vis. iii. 3 ; Mand . iv. 3 ; Sim. ix. 16.
5 Vis. iii. 5 ; Vis. ii. 4 .
xxvi INTRODUCTION
called προηγουμένοι and πρωτοκαθεδρίται, perhaps only

general terms for the leading members. The whole
work , however, has evidently the character of a book
intended for those who were already Christians, who
had the Scriptures in their hands, and were in the
daily use of the ordinances of the Church, as there
is no attempt to supply explanation, either as to
the things mentioned or omitted ; but the absence
of any definite allusion either to persons or things
certainly gives a peculiar tone to the work.
A few words may perhaps be added as to the
literary merits of The Shepherd, and especially on its
relation to Dante, Milton, and Bunyan. There are
no direct imitations of Hermas in any of these
writers, for though the commencement, both of the
Inferno and the Pilgrim's Progress, is not unlike
the early part of the Shepherd, the resemblance is
most likely an accidental one. The weakness of
the poetical and imaginative element in Hermas is
that which chiefly distinguishes him from the later
Christian poets. Dante and Milton wrote in verse,
and Pilgrim's Progress might, with little difficulty,
be turned into a poem, but it would be difficult to
versify the Shepherd of Hermas. Though the
work contains many descriptions of natural objects,
they are described in the language of prose rather
than of poetry, often catalogued rather than de
scribed . The character of Hermas, which was at
first invested with a certain amount of personal
interest, soon loses it, and he becomes the mere
1 Vis. iii. 9.
INTRODUCTION xxvii
asker of questions from his heavenly guide. The

pathos and condensed power of Dante are entirely
wanting, so, too, is the vivacity, and, it may be
added , the vulgarity of Bunyan . The great merit
of Hermas is, after all, the earnestness and the
desire to do good , which are evident in every part of
his book ; hence he is quite above the weakness of
literary ambition ; there are no fine passages , no
attempts at display, either of learning or language ;
and when the story occasionally assumes a rhetori
cal form , it is evidently owing rather to the flow of
the ideas than to any desire to produce an effect of
eloquence. The various objects of nature to be
seen then , as now, in the neighbourhood of Rome
furnished the materials for his teaching . The sheep
pasturing, the shepherds in their wild and picturesque
dress , the vines and the elms, the Alban lake , with
the towers and villas built around it, the hills , which
bound the plain in which the great city lies,—these
were all objects which , to the eye of Hermas,
were full of religious instruction , just as the exploits
of the popes and warriors of the mediæval period
were to Dante, and the pilgrimage of human life to
Bunyan.
These materials he dealt with in a way which
excited the utmost interest among his contempo
raries, men in all probability of but little education,
accustomed to view their religion through the
medium of oriental imagery, and to whom it must
have been like the opening of a new world of re
flection and feeling, to find the familiar objects of
xxviii INTRODUCTION
their own every-day life invested with religious as

sociations. The vineyards and fields of central
Italy, consecrated hitherto to Ceres and Bacchus,
and full of associations which, however interesting
to us, must, to a Christian of the early ages of the
Church , have been replete with horror, became, as
it were, impressed into the service of Christianity,
and could be made the scene of religious medita
tion, not less than the Lake of Gennesareth or the
Mount of Olives. No such influence was ever
exerted either by Dante or Bunyan as fell to the
lot of Hermas during the Ante-Nicene period. The
influence of “Paradise Lost” upon the religious
feeling of our own country during the last two cen
turies alone admits of comparison with it. All
allegorical treatment of religious subjects are open
to objection on account of the inevitable indefinite
ness of their teaching, and have consequently al
ways been regarded with suspicion by exact theo
logians. Hermas has by no means escaped this
fate, and every possible variety of doctrinal error
has at different times been imputed to his work .
The opinion , however, of those best qualified to
judge in our own day seems to be gradually return
ing to the views of the more sober admirers of
Hermas during the Ante-Nicene period. The book
is again read and quoted with respect. At a time
when so many of our own countrymen are enabled
to familiarise themselves with the scenes in which
the visions of Hermas were supposed to have been
witnessed, some it is hoped may be interested to
INTRODUCTION xxix
learn how they presented themselves to the Chris

tians of the first two centuries after the birth of our
Lord. And it will be remarked that it is chiefly
with the permanent features of Roman scenery that
the book is concerned. Of the buildings of Rome,
then in the height of their splendour, Hermas makes
no mention, though the Tiber is named ; 1 nor is
there any allusion to the emperor or his court, or to
any classical book or work of art, or to the wicked
ness of the Roman populace, though the persecu
tions of the Church are mentioned.2 A sincere
though somewhat mystical piety, and a simple love
of nature, are the chief characteristics of his book,
and it is to these that its great popularity in the
Ante-Nicene period is to be attributed. Any ex
tensive revival of this popularity can hardly be
expected ; but it may not be uninteresting, even to
those who reserve their special admiration for the
classical literature of the first two centuries, to see
how a form of life and thought quite different to
that best known to us was going on within the walls
of Rome, and how a new literature was springing up
with which Tacitus and Juvenal were unacquainted.
A slight sketch of the literature on the subject is
subjoined for the advantage of those who may wish
to turn to the study of the original. The only cri
tical edition of the Greek text is that in the Novum
Testamentum extra Canonem Receptum of Hilgen
3
feld . It is from this that the following translation
has been made.
1 Vis. i. 1 . 2 Vis. iii. 2 ; Sim. ix . 28. 3 Lipsiæ . 1866.
XXX INTRODUCTION
The Prolegomena of Hilgenfeld may be referred

to as containing a considerable amount of informa
tion about the book, and the reader will find in
Pearson's Vindiciæ Ignatianæ the chief ancient
authorities on the subject. The Greek text can
hardly yet be considered to be in a satisfactory
state, a thorough collation of the Codex Lipsiensis
and the Codex Sinaiticus, and a comparison of
these with the versions and the various quotations,
being much to be desired.
The chief manuscript authorities are, the Codex
Sinaiticus and the Codex Lipsiensis for the Greek
text; and two Latin manuscripts called the Codex
Vaticanus and the Codex Palatinus, which contain
two distinct versions of Hermas into somewhat bar
barous Latin.
The Codex Vaticanus stands at the head of a
class of manuscripts of which representatives are to
be found at Paris, and in the Lambeth and Bodleian
Libraries. Previous to the discovery of the Greek
text, it supplied the textus receptus of Hermas.
The Codex Palatinus, recently published by
Dressel in his edition of the Patres Apostolici, con
tains a different and hitherto unknown version, not
supported by any other manuscript. The Vaticanus
and Palatinus are both in the Vatican Library at
Rome, and are ascribed to the fourteenth century.
A considerable number of quotations occur in vari
ous ecclesiastical writers. And there is an Ethiopic
translation of the whole work, which was edited by
1 Part i. cap. iv .
INTRODUCTION xxxi
Antonius d'Abbadie, and published at Leipsig,

1860.
There are good editions of the Latin version in
the Patres Apostolici of Hefele and Dressel; and a
good deal of information on the literature and theo
logy of the book is to be found in Mr. Westcott's
History of the Canon of the New Testament, and
in the first volume of Mr. Donaldson's History of
Christian Literature and Doctrine. References to
the chief German works on the subject are to be
found in the Prolegomena of Hilgenfeld.
It may be added that though the Greek text has
been pretty closely followed, the translation here
given does not profess to be in every respect a
literal one, the construction of the sentences being
occasionally altered to render the book more accept
able tɔ English readers. Nor has it been deemed
necessary in so small аa. book to give the authority
for every statement in the introduction and notes,
the general acknowledgment given above being
deemed sufficient.
CHRIST-CHURCH,
July 28, 1870.
Book first.
THE VISIONS .
A
1
The First Wision .
Concerning Evil Thoughts.

I.
E who had brought me up, sold me to a

certain woman at Rome named Rhoda.
Many years after, I met her again and
began to love her as a sister. Some
time after this, I saw her bathing in the river Tiber,
and I gave her my hand and led her up out of the
river. And when I beheld her beauty, I communed
in my heart, and said , “ Happy should I be, if I had
a wife of such beauty and such a disposition as this. "
I merely reflected on this, and nothing more.
Now it came to pass, some time after, as I went
into the villages, and glorified the creatures of God,
because of their greatness, and excellence, and
power, as I walked, I fell asleep. And the Spirit took
me and carried me through a certain wilderness
through which no man could travel, for the ground
4 THE SHEPHERD OF HERMAS
was rocky and inaccessible, on account of the

water.
And it came to pass, when I had crossed the
river, and had come unto the plain ground, that I
fell upon my knees, and began to pray unto the
Lord and to confess my sins; and while I was praying
the heaven opened, and I beheld the woman that I
loved saluting me from heaven, and saying, “ Hail,
Hermas. " And when I beheld her, I said unto her,
“ Lady, why doest thou thus ? " But she answered
and said, “ I was taken up, in order that I might
bring to light thy sins before the Lord .” And I
said unto her, “ Hast thou become my accuser ? "
“ No, " said she ; “ but do thou hearken unto the
words that I shall say unto thee. God, who dwelleth
in heaven , and who hath made the things that are
out of that which is not, is angry with thee because
thou hast sinned against me." And I answered and
said unto her, “ I sinned against thee? In what way ?
Did I ever say unto thee a disgraceful word ? Have
I not always considered thee as my mistress ? Did
I not always respect thee as a sister ? Why dost
thou utter against me, Lady, these wicked and foul
lies ? ” But she smiled and said unto me, 66 The
desire for wickedness hath entered into thy heart.
Seemeth it not unto thee to be an evil thing for a
just man, that an evil desire should enter into his
heart ? Yea, it is аa sin and a great one. For the
just man deviseth just things, and by devising just
things is his glory established in the heavens, and
he findeth the Lord merciful unto him in all his ways ;
THE VISIONS 5
but they who desire evil things in their hearts, bring

upon themselves death and captivity, especially
they who compass this world, and who glory in their
wealth, and lay not hold of the good things to
come. The souls of those that have no hope, but
have cast themselves and their lives away, shall
greatly rue it ; but do thou pray unto God, and thy
sins shall be healed , and those of thy whole house,
and of all the saints . "
II.
And after that she had spoken these words, the
heavens were closed, and I remained trembling all
over and sorely troubled. And I said within my
self, “ If this sin be set down against me, how can
I be saved? or how can I obtain forgiveness from
God for the multitude of my sins ? or with what
words shall I ask the Lord to have mercy upon
me ?"
Now , while I was meditating on these things,
and was musing on them in my heart, I beheld in
front of me a great white chair made out of white
fleeces of wool ; and there came an aged woman ,
clad in very shining raiment, and having a book in
her hand, and she sat down by herself on the chair
and saluted me, saying, “ Hail, Hermas !" And I,
sorrowing and weeping, said unto her, “ Hail,
Lady !" And she said unto me, “ Why art thou
sorrowful, O Hermas, thou who wert wont to be
patient, and good tempered, and ever smiling? why
is thy countenance cast down ? and why art thou
not joyful?" And I said unto her, “ O Lady, I

have been reproached by a most excellent woman,
who said unto me that I had sinned against her.”
And she said unto me, “ Far be it from the servant
of God to do this thing. But of аa surety a lust for
her must have come into thine heart. Such an
intent as this bringeth a charge of sin against the
servant of God, for it is an evil and horrible intent
that a devout and tried spirit should lust after an
evil deed ; and especially that the chaste Hermas
should do so,-He who abstained from every evil
desire, and was full of all simplicity, and of great
innocence ! "
III.
“ But it is not on account of this that
God is angry with thee, but in order that thou
mayest convert thy house, that hath done iniquity
against the Lord, and against you who are their
parents. But thou, because thou wert indulgent, didst
not rebuke thy house, but didst allow it to become
dreadfully wicked. On this account is the Lord angry
with thee ; but He shall heal all the evils that hap
pened aforetime in thy house, for through the sins
and iniquities of thy household, thou hast been
corrupted by the affairs of this life. But the mercy
of the Lord had compassion upon thee, and upon
thy house, and shall make thee strong and establish
thee in His glory ; only be not slothful, but be of
good courage and make thy house strong. For even
as the smith, by smiting his work with the hammer,
THE VISIONS 7
is master over the thing that he willeth, so the daily

word of righteousness is master over all iniquity.
Fail not, therefore, to rebuke thy children , for I
know that if they shall repent with all their heart,
they shall be written in the book of life, together
with the saints." And after these words of hers
were ended, she saith unto me, “ Dost thou wish to
hear me read ? " I say unto her, “ Yea, Lady, I do
wish it. " She saith unto me, “ Be thou a hearer,
and hearken unto the glory of God.” Then
heard I, after a great and wonderful fashion,
that which I was not able to remember, for all
the words were terrible, and such as no man
is able to bear. But the last words I remem
bered ; for they were profitable for us, and mild.
“ Behold the God of power, who by His invisible
mighty strength, and by His great wisdom , hath
created the world, and by His magnificent counsel
hath crowned His creation with glory, and by His
mighty word hath fixed the heaven, and founded
the earth upon the waters, and by His own wisdom
and foresight hath formed His holy Church , which
He hath also blessed ! Behold, He changeth the hea
vens from their places, and the mountains, and the
hills, and the stars, and everything becometh smooth
before His elect, that He may give unto them the
blessing that He hath promised with great glory
and joy, if they shall keep with firm faith the laws
of God which they have received."
8
THE SHEPHERD OF HERMAS
IV.
When , therefore, she had finished reading, and

had risen up from the chair, there came four young
men, and took up the chair, and departed towards
the east. Then she called me, and touched my
breast, and said unto me, “ Hath my reading pleased
thee?" And I say unto her, “ These last things
pleased me, but the former things were hard and
harsh .” But she spake unto me, saying, “These
last are for the righteous, but the former are for the
"
Gentiles and Apostates." And while she was yet
speaking with me, lo ! there appeared two men, and
they took her up in their arms and departed unto
the east, whither also the chair had gone. And she
departed joyfully ; and as she departed , she said,
“ Be of good courage, O Hermas !"
The Second Vision .
Concerning the Sins of the Family ofHermas.
I.
OW I went into the villages, about the same

NOWseason as last year, and as I walked about,
I called to mind the vision of last year ; and lo !
the Spirit again taketh me, and beareth me away unto
the same place as last year. When , therefore, I came
unto the place, I bent my knees and began to pray
unto the Lord and to glorify His name, because
He had deemed me worthy, and had made known
unto me my sins of former time. And after that I
had arisen from my prayer, I beheld opposite to me
the old woman whom I had seen last year, walking
about and reading the little book. And she said
unto me , “ Art thou able to declare these things
unto the elect of God ?" I say unto her, “Lady, I
am not able to remember so many things. Give
me the little book , that I may copy it.” “ Take it,”
she said, “ and return it unto me.”I took it, there
fore, and when I had retired unto a certain part of
the field, I copied it letter for letter. For the words

I could not comprehend. When, therefore, I had
finished the letters of the book, it was suddenly
caught out of my hand, but by whom I saw not.
II.
Then after that I had fasted for fifteen days, and

had greatly besought the Lord, the meaning of the
writing was revealed unto me. And these were the
things that were written therein :- " Thy seed, O
Hermas, have sinned against God, and have blas
phemed the Lord, and have with great wickedness
abandoned their parents : for they have been called
betrayers of parents, and have not profited by betray
ing them. And they have, moreover, added unto
their sins lasciviousness and abominable pollutions,
and thus hath the measure of their iniquities been
filled up. But make known these things unto all
thy children, and unto thy wife, who shall be unto
thee as a sister ; for even she refraineth not from
over much speech, but sinneth therein . But after
that she hath heard these words, she shall refrain ,
and shall find mercy. But after thou hast made
known unto them the words that the Lord hath
commanded me to reveal unto thee, then shall all
their sins, which they in former time have com
mitted, be forgiven them ; and forgiveness will be
vouchsafed to all the saints who have sinned, for
the sins that they have committed up to this day,
if they repent with all their hearts and remove doubt
THE VISIONS IL
from their souls. The Lord hath sworn by His

glory touching His elect, that there shall be no salva
tion for them if they sin any more after the ap
pointed day, for there is aa limit unto the repentance
of the righteous. The days of repentance for all
saints are fulfilled. Charge, therefore, the rulers of
the Church, that they make straight their paths in
righteousness, in order that they may with much
glory fully receive the promises. Stand fast, there
fore, oh ye who work righteousness, and doubt not,
that your departure may be with the holy angels !
Blessed are ye who abide the great tribulation that
is coming ! And blessed are they who shall not
deny Him who is their life. For the Lord hath
sworn by His Son, that they who deny their Lord
shall be cut off from Him who is their life, even
those who shall in time to come deny Him. But
as for those who have denied Him in former times,
through His great compassion He hath had mercy
on them . ”
III.
“ But do thou, O Hermas, no longer bear malice

against thy children, neither neglect thy sister, so
shall they be cleansed from their former sins ; for
they shall be taught with the instruction of right
eousness, if thou bear no malice against them ; for
malice worketh death. But thou, Hermas, hast
had great afflictions in thy family because of the
transgressions of thy house ; for thou tookest no
care for them , but wert careless, and wert mixed
12
up in evil deeds. But that which saveth thee is thy

simplicity and thy great continence, and that thou
didst not depart from the living God. These
things shall save thee if thou continue steadfast,
and they shall save all who do such things, even
they who walk in innocence and simplicity. These
shall prevail over all wickedness, and shall abide
unto everlasting life. Blessed are all they who
work righteousness, for they shall never be de
stroyed. Say unto Maximus, Behold affliction
cometh ; if it seem good unto thee, deny me again .
The Lord is nigh unto all them that turn unto Him ;
even as it is written in the book of Eldad and
Modad , who prophesied unto the people in the
wilderness.' ”
IV .
Moreover, brethren , a revelation was made unto

me while I slumbered, by a certain goodly young
man, who said unto me, “ Whom thinkest thou that
the woman was, from whom thou receivedst the
little book ? " I say unto him, “ The Sibyl.” “Thou
art at fault," said he ; “ it was not she. “Who,
then, is she ? ” said I. “ The Church ,” he replied.
“ But why is she represented as an old woman ?”
“ Because," he replied, “ she was made the first of
all things. On this account is she old, and for her
>
sake was the world created.” And after that, I saw

a vision in my house. The old woman came and
asked me if I had already given the book to the
elders. I said that I had not given it. 66 Thou
13
THE VISIONS
hast done well,” she said, “for I have words to add

thereto. When, therefore, I shall have finished
these sayings, they shall be made known through
thee unto all the elect. Thou shalt therefore write
two little books, and shalt send one to Clement
and one to Grapte. But Clement shall send his
copy unto the foreign cities, for unto him has this
task been committed, and Grapte shall admonish
the widows and the orphans. But thou shalt read
the book unto this city, together with the elders,
who preside over the Church .”
The Third Vision .
Concerning the Building ofthe Tower .
I.
NOWfashion
I beheld a vision, brethren , after this
: After that I had fasted much, and
had prayed unto the Lord to show me the revela
tion which He promised to show me by means of
that old woman, on that very night did the old
woman appear, and say unto me, “ Since thou art
so desirous and eager to know all things, go now
into the country where thou art tarrying, and about
the fifth hour I will appear unto thee, and show
thee things that thou must behold .” I asked her,
saying, “ Lady, unto what part of the country ?"
She saith unto me, “ Unto whatever part thou
wishest." I chose, therefore, a fair and retired
spot. But before I spake unto her, and told her
of the spot, she saith unto me, “ I will come whither
thou wishest. I went, therefore, brethren, into the
country, and reckoned up the hours, and came unto
the spot to which I had appointed to her to come,
THE VISIONS 15
and I beheld an ivory chair placed there, and on the

chair there was a linen cushion, and on the cushion
there was spread a covering of fine linen of flax.
And when I saw these things lying, and no one at
the place, I was astonished, and, as it were, a
trembling seized upon me, and my hair stood on
end, and a shuddering came over me, because I was
alone. But when I came to myself, I remembered
the glory of God, and, taking courage, I bent my
knees, and again confessed my sins unto the Lord
as before. But she came with the six young men
whom I had seen before, and stood beside me, and
listened unto me as I prayed and confessed my
sins unto the Lord. And she touched me and
said, “ Cease, O Hermas, from continually making
supplications about thy sins. Supplicate also for
righteousness, that thou mayest receive a portion
thereof in thine house."But she raised me by the
hand, and led me to the chair, and said unto the
young men, * Go and build.” And after the young
men had departed, and we were alone, she said
66
unto me , Sit down here. " I said unto her,
“ Let the elders first sit down ." She saith unto
me, “ Sit down, as I tell thee. ” And when I would
have seated myself on the right side, she would not
suffer it, but beckoned with her hand that I should
sit on her left side. And as I pondered on this,
and grieved that she would not allow me to sit on
her right side, she saith unto me, “ Art thou grieved,
O Hermas ? The place on the right side belongeth
to others, even to those who have already pleased
God and suffered for His name. But many things

are yet needful to enable thee to sit with them .
But abide in thy simplicity, even as thou now
abidest, and thou shalt sit down with them, and
with as many as have done the works which these
have done, and have endured what these also have
endured . ”
II.
“What is it,” said I, " that they have endured ? "

“ Listen ,” said she. “ For the name ofGod they have
endured scourgings, imprisonment, great tribulation ,
crucifixions, wild beasts. On this account is the
right side assigned to them in the holy place, and
to as many as have suffered for the name of the Lord,
but to the rest the left side is assigned. But the
same gifts, the same promises are given to both,
even to those who are seated on the right, and
those who are seated on the left side. Only the
former sit on the right hand, and have a certain
glory beyond the others. Now thou art desirous
to sit on the right hand together with them, but thy
failings are inany. Yet thou shalt be purified from
thy failings, and all they who doubt not, shall be
purified from all the sins they have committed
even unto this day.” When she had said these
things she would have departed, but falling at her
feet I besought her, by the Lord, to show me the
vision that she had promised. But she again took
me by the hand, and raised me up, and seated me
on the seat at her left side, but she herself sat down
THE VISIONS 17
on the right side. And having lifted up a certain

shining rod, she said unto me, “ Seest thou a
great thing ? " I say unto her, " Lady, I see
nothing ." She said unto me, “ Lo, dost thou not
see in front of thee a great tower being built upon
the waters, built of square shining stones ? " Now
this tower was being builded in a square by the
six young men who came with her. And thou
sands of men were bringing in stones, some from
the abyss, others from the earth , and giving them
to the six young men, but these were taking them
and building with them. But all the stones that
were dragged out of the abyss they placed in the
building just as they were, for they fitted together,
and corresponded in their joining with the other
stones. And they were so closely united with each
other that they had no visible joint, so that the
tower appeared as though it were built out of a
single stone. But as for the other stones that were
brought from the dry land, some of them they
were throwing away, and some they were using in
building, and others they were heaving and throw
ing far from the tower. And a multitude of other
stones lay in a circle round the tower, which they
did not use for the building. For some of them
were scurfy, and some were split, and some were
broken short, and some were white and round, and
did not fit into the building. And I saw other
stones cast far from the tower, and coming into
the road, and not remaining in the road, but
rolling out of the road into the place where there
B
ERD S
18 THE SHEPH OF HERMA
was no road ; and others falling into the fire

and burning, and others rolling near the water, and
yet not able to roll into the water, although they
would, if they could, have rolled and come unto the
water
III.
And when she had shown me these things she

would have departed. But I said unto her, " Lady,
of what use is it for me to have seen these things
if I do not know what they mean ? ” And she
answered, and said unto me, “ Thou art crafty, O
man, in wishing to know the things concerning the
tower." " Nay," I say unto her ,“ O Lady, it is that
I may announce them unto my brethren, and that
they, by hearing, may know the Lord and glorify
Him greatly .” And she said unto me, “ Many
shall hear, and when they have heard, some shall
rejoice, and others shall weep ; but even these latter,
if they repent when they hear, shall themselves re
joice. Hearken now unto the parable of the tower.
For I will reveal all things unto thee, and do thou
no longer trouble me concerning the revelation, for
these revelations have an end, for they have been
fulfilled. But thou, for thou art shameless, wilt not
cease from asking for revelations. The tower that
thou seest being built is myself, even the Church ,
who appeared unto thee, both now and aforetime.
Ask, therefore, what thou wilt concerning the tower ,
and I will reveal it unto thee, that thou mayest
rejoice together with the saints? " I say unto her,
THE VISIONS 19
“ Lady, since thou hast once thought me worthy of

having all these things revealed unto me, reveal
them .” But she saith unto me, “ Whatever it is
possible should be revealed unto thee, shall be
revealed. Only let thy heart be set towards God,
and doubt not what thou seest." Then I asked
her, “ Why, O Lady, is this tower built upon the
waters?” “ I told thee before that thou art crafty,”
she said, “ and thou inquirest diligently. Ву
inquiring, therefore, shalt thou find the truth .
Hearken , therefore, why the tower has been built
upon the waters. It is because your life hath been
saved, and shall be saved, by water. But the
tower hath been founded by the word of the all
powerful and glorious name. And it is made fast
by the invisible power of the Master.”
IV.
And I answered, and said unto her, “ Lady, this

matter is great and wonderful ; but who are the six
young men who are building ? "” And she said ,
" These are the holy angels of God who were first
created, to whom the Lord hath given over the
whole of His creation, to the end that they should
increase and build up, and rule over all His
creation. By these, therefore, will the building of
the tower be finished .” “ But who are the others
who are bringing up the stones? ” “They, too,
are the holy angels of God, and these six are
superior over them . When, therefore, the building
1
of the tower shall be accomplished, they shall all

rejoice together around the tower, and glorify God
because the building of the tower hath been
2
finished .” Then I asked her, saying, “ Lady, I
wished to know what became of the stones, and
also their meaning, what it is .” And she answered,
and said unto me, “ It is not that thou art worthy
above all others that these things should be
revealed unto thee, for there are others who are
before thee, and better than thou, to whom these
visions ought to have been revealed, but in order
that the name of God should be glorified they have
been revealed unto thee, and shall yet be revealed
for the sake of the double-minded, even those who
doubt in their hearts whether these things shall be
or no. Tell them that all these things are true,
and that none of them is apart from the truth ,
but that they are all strong and sure, and well
founded ."
V.
“Hearken now concerning the stones that go to

make the building ; the stones that are square and
white, and whose joinings fit one to another, are the
apostles, and bishops, and teachers, and deacons who
have walked in godliness and gravity, and who have,
with purity and gravity, acted as bishops, teachers,
and deacons to the elect of God, some of whom have
fallen asleep , but some are still alive, and they
have always agreed, and had peace among them
selves, and have hearkened to each other ; on this
THE VISIONS 21
account, do their joinings fit in the building." " But

who are they that are being dragged out of the
abyss and placed in the building, and whose join
ings fit with those of the other stones, that have
been already built in ?” “These are they who have
66
suffered for the name of the Lord . ” But wish to
know , lady, what the other stones that are being
brought from the dry land represent.” She replied,
“Those that go into the building, and that are not
smoothed in the quarry, are those whom the Lord
hath approved, because they walked in the straight
paths of the Lord, and kept His commandments
aright.” “ But who are they who are being brought
and placed in the building ?” “These are they who
are young in the faith , and faithful. They are
exhorted by the angels to do good, because no
wickedness hath been found in them .” “ But those
whom they have thrown away, and cast aside, who
are they ? ” “ These are they who have sinned, and
who wish to repent ; on this account, they have
not been cast far outside the tower, because they
will be useful for the building, if they shall repent.
They, therefore, who are about to repent, if they
shall repent, shall be strong in the faith, that is, if
they shall repent now, while the tower is being
built ; but when the tower is finished they will no
longer have place for repentance, but will be cast
away. But this alone will they have, that they lie
beside the tower."
22
VI.
“ But dost thou wish to know who those are that

are hewn in pieces, and cast afar from the tower ?
These are the sons of iniquity. They believed in
hypocrisy, and no wickedness was absent from
them ; on this account, they obtain not salvation ,
because, through their wickedness, they are not use
ful for building. On this account are they hewn in
pieces and cast afar off, through the anger of the
Lord, because they provoked Him ; but the others
whom thou seest, even the many who are lying on
the ground , and not going in to the building, these
are of two kinds- one, those that are rough, are they
who had known the truth, and who abide not in it,
nor cleave to the saints ; on this account are they use
less.” But who are they that have rents ? ” “ These
are such as are at variance in their hearts against
each other, and are not at peace among them
selves, who in their faces have peace, but when
they separate from one another, wickedness abides
in their hearts. These, therefore, are the rents in
the stones. But those that are broken short, are
they that have believed indeed, and for the most
part abide in righteousness, but they have aa certain
portion in iniquity ; on this account are they broken
short, and are not whole.” “ But who are they,
Lady, who are white and round, and fit not into the
building ?" And she answered and said unto me,
“ How long wilt thou be foolish and unwise, and
THE VISIONS 23
how long wilt thou ask all things and understand

nothing ? These are they who have faith, but who
have also the wealth of this world , and when afflic
tion ariseth through wealth and the cares of business,
they deny their Lord . ” And I answered and said
unto her, "Lady, when will they be useful for the
building ? ” “ When , ” she replied, “the wealth
that leadeth their souls astray be cut off from them,
then shall they be useful to God. For as the
round stone, unless it be hewn, and lose something
of itself, cannot become square ; so they who are
rich in this world, unless their wealth be cut off
from them, cannot be useful to the Lord. Know
this first from thyself ; when thou wert wealthy thou
wert useless, but now thou art useful and bene
ficial for purposes of life. Be ye therefore useful
unto God, for thou also shalt be used from among
the same stones."
VII.
“ But the other stones that thou sawest cast afar

from the tower, and falling into the road, and roll
ing from the road into the pathless place ; these
are they who have believed indeed, but from double
mindedness leave their true path. Thinking there
fore that they can find a better path they err, and,
wandering about in the desert, suffer misery. But
they who are falling into the fire and burning, are
they who, at the last, revolt from the living God,
and no longer doth repentance come into their
hearts, owing to the lust of lasciviousness, and the
evil deeds which they have wrought. But as for

the others who are falling near the waters, and who
are not able to roll to the water, dost thou desire to
know who they are ? These are they who hearken
unto the word, and are willing to be baptized in the
name of the Lord, but when they reflect on the
purity which the truth requireth , they change
their minds, and follow again after their evil
desires." Thus she finished her explanation of the
tower. But I still shamelessly asked her, “ Tell
me concerning all the stones that are cast away,
and that fit not into the building of the tower ; will
there be repentance for them , and will they have a
place in this tower ?” “ They have,” she replied,
opportunity of repentance, but into this tower
they cannot be fitted, but they shall fit into another
place that is much smaller, when they have been
tormented, and have fulfilled the days of their sins ;
and, on this account, shall they be changed , even
because they partook of the word of righteousness,
and then shall they be removed out of these tor
tures, when it hath come into their heart to repent of
the evil deeds that they have done ; but if it enter
not into their hearts to repent of them , owing to
their hardness of heart, they are not saved. ”
VIII.
When , therefore, I had made an end of asking her

concerning all these things, she saith unto me,
“ Dost thou wish to see something else ? " And I,
THE VISIONS 25
being eager to behold, was greatly delighted at the

notion of seeing, and she looked at me ; and smiled
slightly, and said unto me, “ Dost thou see seven
women round the tower .” “ I see them,” I replied,
“ O Lady !" “ This tower is supported by them ,
according to the commandment of the Lord.
Hearken now to an account of their powers. The
first of them that is clasping her hands is called
Faith ; by means of her are the élect of God saved .
But she who hath her clothes girt round, and is of
manly appearance, is called Temperance ; whoever
shall follow her is blessed in his life, because he
shall abstain from all evil deeds, believing that, if
he shall abstain from all evil desire, he shall inherit
eternal life." "But
“ who are the others," I said ,
“ O Lady ?” She replied, “ They are the daugh
ters of each other, and they are called, the one
Simplicity, one Innocence, one Gravity, one Know
ledge, one Love. When therefore thou shalt do
all the works of their Master, thou shalt be able to
live . ” “ I should be glad to know ," said I, “ O
Lady, what power each of them hath .” “Listen,”
said she, “ to the powers each of them hath. Their
powers are governed by each other, and follow
each other in the order of birth . For from
Faith is born Temperance ; and from Temper
ance, Simplicity ; and from Simplicity, Inno
cence ; and from Innocence, Gravity ; and from
Gravity, Knowledge; and from Knowledge, Love.
The works of these, therefore, are pure, and
grave, and divine. Whoever therefore shall serve
these, and shall prevail to lay hold of their deeds,

shall have his habitation in the tower together with
the saints of God . " And I asked her concerning
the times ; if the end be already come. But she
cried with aa loud voice, “ O foolish man, dost thou
not see that the tower is still being built ? When
the building of the tower is finished, then cometh
the end ; but the building will quickly be finished.
Let this reminder, and the refreshing of your spirits,
be sufficient for thee and for the saints. But these
things have not been revealed unto thee for thyself
alone, but that thou shouldst make them known
unto all ; but after three days, for to this thou must
give heed, I command thee to say into the ears
of the saints these words which I am about to say
unto thee, that by hearing and doing them, they, and
thou together with them, may be cleansed from
your sins.”
IX .
“Hearken unto me, ye children. I have brought

you up in great simplicity, and innocence, and
gravity, through the mercy of the Lord, who hath
shed righteousness upon you, that ye might be
justified and sanctified from all wickedness and
iniquity, but ye are not willing to cease from your
wickedness. Hearken, therefore, unto me, and be
at peace among yourselves, and consider each
other, and help each other, and do not partake of
the creatures of God for your own enjoyment only,
but give a share also to those who are in want.
THE VISIONS 27
For the rich, from the abundance of food, bring

weakness upon their flesh and injure their flesh ;
but the flesh of those who have not food is injured
through their not having sufficiency of nourishment,
and their bodily strength perisheth. This intemper
ance is harmful unto those who have, but impart
not unto those in want. Beware, then, of the
judgment that is coming upon you. ye who
are of high degree seek out the hungry while the
tower is as yet unfinished. For after that the tower
hath been finished, ye shall seek to do good and
shall find no place. Take heed, therefore, all ye
who glory in your wealth, lest the needy should
groan , and their groaning should come up to the
Lord, and ye be shut out together with your goods
from the gate of the tower. I speak, therefore,
unto you, the leaders and presidents of the Church,
be ye not like unto sorcerers ; for the sorcerers carry
their drugs in boxes, but ye carry your drug and your
poison in your hearts ; ye are hardened and will
not cleanse your hearts, nor unite your minds in
purity of Spirit, so that ye might obtain mercy from
the Great King. Beware, therefore, my children,
lest these your divisions rob you of your life. How
can ye teach the elect of God if ye have no education
yourselves ? Teach ye, therefore, one another, and
be at peace among yourselves, so that when I stand
before the Father, I may give an account of you all
with joy unto your Lord."
X.
When , therefore, she had finished speaking with

me, the seven young men who had been building
came, and bore her away into the tower, and four of
them took up the seat, and bore it also away to the
tower. The faces of them I did not see, because
they were turned away, and as she departed, I asked
her concerning the three forms, under which she
had appeared unto me. She answered and said
unto me, “ Concerning these things it behoveth
thee to ask another, that they may be revealed
unto thee." Now, she had appeared unto me in
the first vision, in the previous year, as an exceed
ingly old woman seated on a chair; in the second
vision her appearance was more youthful, but her
flesh and her hair were those of an old woman , and
she spake unto me standing, and she was more
joyous than before ; but in the third vision she was
quite younger, and radiant with beauty, only her
hair was that of an aged woman ; and she was
joyous at the last, and seated upon a chair. I was,
therefore, anxious above measure to know the
meaning of this revelation. Then I beheld the old
woman in a vision of the night, saying unto me,
66
"All asking requireth humility ; fast, therefore, and
thou shalt receive from the Lord that which thou
askest ."
I fasted, therefore, during one day, and on that
very night there appeared unto me a young man,
THE VISIONS 29
who said unto me, “ Why dost thou continually ask

in thy prayer for visions ? Beware, lest by asking
for many things, thou shouldst injure thy flesh.
Sufficient for thee are these visions. Thinkest thou
that thou canst bear to see stranger visions than
those that thou hast seen ? " I answered and said
unto him, “ I ask this alone, to be instructed con
cerning the three forms of the old woman, that the
vision may be complete." And he answered and
said unto me, “ How long will ye be foolish ? But
it is your double-mindedness that maketh you foolish,
and it is because your heart is not set towards the
Lord .” And I answered and said unto him again ,
“ But from thee, my master, shall I learn these
things more accurately."
XI.
"
“ Listen,” he said, " about the three forms con
cerning which thou art asking. Why, in the first
vision, did she appear unto thee an old woman
seated upon a chair ? Because your spirit is already
old and worn out, and hath no power, owing to your
infirmities and doubts. For just as the old, who
have no longer any hope of growing young again,
expect nothing except their rest ; so ye, having been
rendered weak by the affairs of this world, have
given yourselves over unto torpor, and have not
cast your cares upon the Lord ; but your spirit hath
been broken, and ye have grown old with grief.”
“ I wish to know , O master ! " I said, " why she is
seated on the chair ? ” “ It is because every sick

man is seated on a chair, owing to his infirmity, to
the end that the weakness of his body may be
sustained. Thou hast now an explanation of the
form of the first vision .”
XII.
“ But in the second vision thou sawest her

standing, and younger in form and more joyous
than before, but her flesh and hair were those of an
old woman . Listen ," he said, " to this parable also.
Suppose the case of an old man who has already
lost all hope concerning himself, owing to his weak
ness and poverty, and is expecting nothing but the
last day of his life. Suddenly an inheritance is left
to him. He heareth the news, riseth up, and being
overjoyed,putteth on strength ; and no longer is pros
trate, but standeth on his feet ; his spirit, which was
already worn out by his former deeds, is renewed,
and he sitteth still no longer, but playeth the man. So
ye also fared, when ye heard the revelation which
the Lord hath given you, because He hath had
compassion on you, and hath renewed your spirit.
Ye laid aside your infirmities, and there came unto
you strength ; and ye became strong in the faith,
and the Lord rejoiced when he beheld your revival,
and hath showed you the building of the tower.
And other things than these will He show you, if
ye with your whole heart keep peace among your
selves."
THE VISIONS 31
XIII.
“ But in the third vision thou sawest her young,

and fair, and joyous, and lovely of form ; for as when
good news have come to any one in grief, straightway
he forgetteth his former griefs, and no longer attend
eth to anything except the good news which he hath
heard, and his spirit is renewed through the joy that
he hath received. Thus ye also have received a re
newal of your spirit through beholding these good
things. And thou sawest her seated on a chair,
because her position is a strong one, for a chair
hath four legs, and standeth firmly. The world
too is held together by four elements. They, there
fore, who have repented thoroughly shall renew their
youth, and shall be firmly established, even they
who have repented with all their heart. Thou hast
now completely the whole revelation. Ask me no
more concerning the revelation ; but if anything is
wanting, it shall be revealed unto thee. "
The fourth Vision .
Concerning the Coming Tribulation .
I.
HE vision that I saw , brethren, twenty days

THE a
type of the coming tribulation . I was going to a
villa by the Campanian road, and from the public
road to the villa is, as it were, ten stadia, and the
place is easily traversed ; and as I walked by my
self I besought the Lord to fulfil, by means of His
holy Church , the visions and revelations which He
had showed me ; that He might make me strong,
and give repentance to all His servants who have
gone astray, that His great and glorious name might
be glorified, because He had thought me worthy of
having shown unto me His wonders. And as I
glorified Him, and gave thanks unto Him, there
came, as it were, the sound of a voice, answering
me, and saying, "Doubt not, O Hermas ;" and I
began to reason within myself and to say, " What
reason have I to doubt, when I have been thus firmly
THE VISIONS 33
assured by the Lord, and have seen glorious things?”

And I went a little further, and behold ! I saw dust
rising, as it were, to heaven, and I began to say
within myself, “ Are cattle coming and raising a
dust ?" and it was distant from me about a stadium ;
and as the dust became greater and greater, I sus
pected that it was some Divine manifestation . Then
there shone out a glimpse of sun, and, lo, I beheld
a vast monster like to a whale, and from its mouth
issued fiery locusts, and it was in size, as it were, an
hundred feet long, and it had a head like an earthen
vessel. And I began to weep, and to ask the Lord to
deliver me from it. And I remembered the word
which I had heard spoken, “ Doubt not, O Hermas."
Having, therefore, brethren, clothed myself with
faith in the Lord, and having remembered the great
things that He had taught me, II boldly gave myself
up unto the beast. It came on with such a rushing
noise, that it could evidently have destroyed the
city. I came near to it, and the huge reptile
stretched itself on the ground, and did nothing but
put out its tongue, and did not move at all until I
had passed by it ; and the beast had upon its head
four colours — first, black ; next, the colour of blood
and fire ; then the colour of gold ; lastly, white.
II.
But after that I had passed the beast, and had

advanced , as it were, about thirty feet, behold ! there
met me a virgin, adorned as though for going from
the bridal chamber, being completely clad in white,

and having white sandals on her feet, and she was
veiled up to the forehead, and her head was covered
by a cap. I knew from my former visions that she
was the Church, and I became more joyous. She
saluted me, saying, “ Hail, O man !" and I saluted
her in return, saying, “ Lady, hail.” And she an
swered and said unto me, Has there nothing
met thee ? ” And I answered and said unto her,
“ Yea, Lady, a monster, large enough to destroy whole
nations, met me ; but by the power of the Lord,
and by His mercy, I escaped it.” “ Well hast thou
escaped it,” she said ; “ because thou hast cast thy
care upon God, and hast opened thine heart unto
the Lord, having believed that thou canst be saved
by nothing but His great and glorious name. On
this account the Lord hath sent His angel, whose
name is Thegri, who hath power over the reptiles,
and he hath stopped the mouth of the beast, so that
he should not hurt thee. Thou hast through thy faith
avoided great affliction, and because, when thou
sawedst so vast a monster, thou didst not doubt.
Depart, therefore, and tell to the elect of the Lord
His mighty deeds, and tell them that this beast is a
type of the great tribulation coming. If, therefore,
ye prepare beforehand, and repent with your whole
heart before the Lord, ye shall be able to escape it,
if your heart be pure and blameless ; and if, during
the rest of the days of your life, ye shall serve the
Lord without blame, casting all your cares upon
the Lord, for He shall guide them aright. Believe
THE VISIONS 35
in the Lord, ye doubters, for He hath power over

all things, even to turn away His wrath from you,
and to send plagues upon you who doubt. Woe
unto them who hear these words, and do not obey
them ; better had it been for them that they had
never been born ."
III.
And I asked her concerning the four colours

which the beast had upon its head, and she
answered, and said unto me, “ Thou art again
curious about these matters. I say unto her,
“ Yea, Lady, make known unto me what these
9
things mean. “ Hearken ," said she, “ the black
is this world in which we dwell ; but that part which
is fiery, and of the colour of blood, showeth that it is
necessary that this world should be destroyed by
blood and fire ; but the golden part representeth you
who have escaped this world ; for even as the gold
is tried in the fire and becometh useful, so ye
who dwell in it are tried. Ye, therefore, who
abide steadfast, and who are tried by it, as it
were, in the fire, shall be purified. For even as the
gold casteth away its dross, so ye shall cast aside
all grief and tribulation , and ye shall be purified
and be useful for the building of the tower. But
the white part is the world to come, in which shall
dwell the elect of God, because they who are
chosen by God for eternal life shall be spotless
and pure. But do thou not give over speaking
into the ears of the saints. Ye have also the type

of the great tribulation coming ; but if ye will act
aright, it shall be nothing. Remember, therefore,
the things that have been written beforehand.”
When she had said these things she departed, and
I saw not to what place she went; for there arose a
noise, and I turned back in fear, thinking that the
beast was coming
The Fifth Vision .
Concerning the Appearing of the Shepherd.
I.
ND as I prayed in my house, and sat upon

AN the couch, there entered a certain man ,
glorious in appearance, habited as a shepherd,
clad in a white goat skin, and having a scrip upon
his shoulders and a staff in his hand. And he
saluted me, and I saluted him in return, and
straightway he sate besideme, and said unto me, “ I
have been sent by the most holy angel that I might
dwell with thee during the rest of the days of thy
life.” Now , I thought that he had come to tempt
me, and said unto him, “ Who art thou ? for I know
to whom I have been entrusted . " He said unto
me, “ Dost thou not know ? ” I say unto him,
“ No.” “ I am the shepherd,” he said, “ to whom
»
thou hast been entrusted . While he was yet

speaking his form was altered, and I knew that it
was he to whom I had been entrusted. And
RD
PHE MAS
38 THE SHE OF HER
straightway I was confounded, and fear seized upon

me, and I was altogether overwhelmed with grief,
because I had answered him wickedly and foolishly.
66
But he answered, and said unto me, Be not con
founded, but make thyself strong in my command
ments which I am about to command thee. For
I was sent, he said, that I might show again
unto thee all the things that thou hadst seen
before, particularly those that are useful unto you.
First of all, write my commandments and simili
tudes ; and the other things thou shalt write as I
shall show them unto thee. On this account he
saith,I command thee first to write the command
ments and similitudes, that thou mayest read
them with ease, and mayest be able to keep
them .”" I wrote therefore the commandments and
similitudes as he commanded me. “If, therefore,
after that ye have heard them, ye shall keep them ,
and shall walk in them with a pure heart, ye shall
receive from the Lord the things that He hath
promised you. But if, when ye have heard, ye
shall not repent, but shall add unto your sins, ye
shall receive from the Lord the opposite." All
these things did the shepherd, who is the angel of
repentance, command me thus to write.
Book Second .
THE COMMANDMENTS .
1
The First Commandment.
On Believing in God.
IRST of all believe that there is one

God, even Hewho created and framed
F NE
all things, and made all things out of
that which is not, and comprehend
eth all things, being alone incomprehensible. Be
lieve, therefore, in Him, and fear Him, and fearing
Him be sober. Keep, therefore, these things, and
thou shalt cast away all wickedness from thyself,
and thou shalt put on the whole virtue of justice,
and shalt live unto God, if thou shalt keep this
commandment.”
The Second Commandment.
On Avoiding Evil-Speaking, and on Alms-Giving.
E saith unto me, “ Hold fast to simplicity and

H be innocent, and thou shalt be as the babes
that know not the wickedness that destroyeth the life
of men . In the first place speak evil of no man , nor
listen with pleasure to a slanderer ; otherwise thou

that hearest shall be guilty of the sin of the
slanderer, if thou believe the slander which
thou hearest, for if thou believe it, thou thyself
wilt have somewhat against thy brother. Thus
thou wilt be guilty of the sin of the slanderer.
Slander is evil, it is an unruly devil, never keep
ing at peace, but always having its habitation
in variance. Abstain , therefore, from it, and thou
shalt have prosperity with all men. But put
on the holiness in which there is no cause of
offence, but all its works are smooth and joyous.
Do good, and from thy toils which God giveth
thee, give with simplicity to all that are in need,
not doubting to whom thou shouldst give, and to
THE COMMANDMENTS 43
whom thou shouldst not give. Give unto all ; for

God willeth that things should be given to all men
from His own gifts.
“ They, therefore, who receive His gifts will have
to give an account unto God for what reason they
received them , and to what purpose they have put
them . They who receive in affliction shall not be
condemned ; but they who receive in hypocrisy
shall pay the penalty. He then who giveth is
guiltless. For as he received from the Lord the
ministry to fulfil, so he fulfilled it in simplicity, not
doubting to whom he should give or not give.
This ministry then, when fulfilled with simplicity,
is glorious before the Lord . He, therefore,
who thus ministereth with simplicity shall live to
God. Therefore keep the commandments as I
have spoken unto thee, that thou and thy house
may be found to repent with simplicity, and that
thy heart may be pure and undefiled.
The Third Commandment.
On the Love of Truth .
GAIN he said unto me, "Love truth , and let

A nothing but truth proceed out of thy mouth .
So that the spirit which God hath fixed in this flesh
may be found true among all men ; and thus the
Lord who dwelleth in thee shall be glorified. Be
cause the Lord is true in all His words, and in Him
there is no lie. They, therefore, who lie set at
nought the Lord, and are robbers of the Lord, not
delivering up to Him the deposit which they re
ceived, for they received from Him a spirit free from
lies. If they shall return that to Him made false, they
have polluted the commandment of the Lord, and
have become robbers. "
Now , when I heard these things I wept sore, and
when he saw me weeping, he said, “ Why weepest
"
thou ? " “ Because, Master," I replied, " I know not
whether I can be saved .” “ Wherefore ? " he said.
“ Never in my life, O Master," I replied, “ have I
spoken a true word, but I have always spoken
THE COMMANDMENTS 45
craftily with all men, and I have exhibited my lies

as truth among all men. And never did any one
contradict me, but my word was believed. How
then, Master, I said , can I live after having done
these things ? ” “ True and right is thine opinion ,"
he said, “ for it behoved thee as a servant of God
to walk in the truth ; nor should an evil conscience
dwell with the spirit of truth, or bring grief on the
spirit of truth and holiness." “ Never," I reply,
“ did I hear clearly words such as these.” “ Now
that you hear,” he said, “ keep them , in order
that even the former falsehoods which thou spakest
in thy business may become trustworthy, now that
these things have been found to be true. For
even thy former sayings may become trustworthy ;
if thou keep these things, and from this time forth
speak nothing but truth . Then shalt thou be able
to purchase life for thyself ; and whoever shall hear
this commandment, and abstain from the abomin
able wickedness of lying, shall live before God.
The Fourth Commandment.
On Chastity.
“ I CHARGE thee,” he said, “ to observe purity ;

and let no thought for another man's wife
enter into thine heart, nor concerning any impurity,
nor concerning any such like wickedness ; for,
by doing this, thou committest a great sin. Ву
ever remembering thine own wife thou wilt avoid
this sin. For if this desire come into thine heart
thou wilt sin, and if thou desire in like manner
other evil things thou workest sin. For this
desire is great sin for a servant of God. But if
any one do this evil deed, he worketh death for
himself. Beware, therefore, and abstain from
this desire. For where holiness dwelleth , there sin
ought not to ascend to the heart of a just
man ." “ I said unto him, Master, suffer me to ask
thee a few things.” He answered me, " Say on.”
“ I said unto him, Master, if a man have a wife that
believeth in the Lord, and he find her in adultery,
THE COMMANDMENTS 47
doth the man sin if he continue to live with her ?"

" So long as he is ignorant,” he replied, “ he doth
not sin. But if her husband know of her sin, and the
wife repent not, but abide in her iniquity, and
her husband live with her, he is guilty of the sin ,
and аa. sharer in her adultery.”” “What then,” said
I, “ O Master, shall the husband do if his wife abide
in this case ? ” “ Let him put her away,” he said,
“and let the husband remain by himself; but if,
after he hath put away his wife, he marry another,
he committeth adultery himself. ” “If, therefore,
after he hath put away his wife, she repent, and
wish to return to her husband, shall not she be
received ?” “ Yea, verily ;" he replied ; "if, there
fore, her husband receive her not, he sinneth and
bringeth great sin upon himself, but the sinner that
hath repented must be received, but not if she sin
frequently, for there is but one repentance for the
servants of God. But on account of her repent
ance her husband ought not to marry again. This
is the case both with the man and the woman.
Not only,” he says, “ is it adultery if any one
pollute his flesh, but whosoever doeth things like
unto the Gentiles committeth adultery ; so that if а
man abide in such actions as these, and repent not,
keep thyself from him, and live not with him, other
wise thou art also a partaker of his sin. On this
account, therefore, hath the commandment been
given, that whether the man or the woman have
sinned, ye should remain by yourselves, for in
such cases there may be repentance. I there
RD
PHE MAS
48 THE SHE OF HER
"
fore,” he said, “ offer no opportunity that this deed
should be committed, but merely that the sinner
should sin no more. But concerning his former
sin, there is One that is able to give a remedy,
"
it is He that hath authority over all things.”
II.
I asked him again, saying, “ Since the Lord

hath thought me worthy that thou shouldst always
dwell with me, bear with yet a few more words
from me, since I understand nothing ; but my heart
is hardened from my former deeds ; make me to
understand, for I am very foolish, and altogether
know nothing." He therefore answered and said
unto me, “ I am set to preside over repentance,
and give understanding to all who repent.
Seemeth it not unto thee,” he said, “ that the very
act of repentance is wisdom ; yea, repentance is
great wisdom . For he who hath sinned under
standeth that he hath wrought evil before the Lord ,
and the deed that he hath done cometh into his
heart, and he repenteth, and no longer worketh
evil, but he doeth good lavishly, and humbleth his
own soul, and tormenteth it, because he hath
sinned. Thou seest, therefore, that repentance is
great wisdom . ” “ It is on this account," I reply,
“ O Master, that I inquire all things accurately from
thee. In the first place, because I am a sinner,
that I may know what works I may do and live,
because my sins are many and various.” 6 Thou
shalt live,” he says, “if thou keep my command
THE COMMANDMENTS 49
ments and walkest in them , and whosoever heareth

and keepeth these commandments shall live before
God .”
III.
“ Still further, Master,” said I, “ I will go on to

"
inquire of thee.” “ Speak on ,” he replied. " I
"
have heard ," I said, “from certain teachers that
there is no repentance beside that which took place
when we went into the water of baptism , and
received remission of our former sins." He saith
unto me, “ Thou hast heard rightly ; for so it is, for
he who hath received remission of sins must sin no
longer, but abide in purity. But since thou seekest
to know all things exactly, I will show this unto
thee likewise, so as to give no opportunity of
offence to those who are about to believe, or who
have believed, in the Lord . For they who now have
believed, or are about to believe, are no longer in a
state of repentance, but have the remission of their
former sins. The Lord therefore hath granted re
pentance to those who have been called before these
latter days. For the Lord being an understander
of hearts, and knowing all things beforehand,
knew the weakness of man, and the craft of the
devil, that he would do some evil to the servants of
God, and would act wickedly towards them. The
Lord therefore, being full of compassion, hath had
mercy upon His work, and hath appointed this
opportunity of repentance, and the authority over
this repentance hath been given unto me. But I tell
D
thee," he said, “ after this great and holy calling,

if any one go astray, being tempted by the devil,
he hath one opportunity of repentance. But if he
sin frequently and repent, repentance is unprofit
able to this man , for with difficulty will he live.”
I say unto him, “ I have come to life again from
hearing these things accurately from thee, for I
know that I shall be saved if I no longer add unto
my sins. ” “Thou shalt be saved,” he said, “and
all, even as many as shall do these things.”
IV .
I answered again and said unto him, “ Master,

since thou hast once borne with me, tell me this
thing likewise. " “ Say on,"" he replied. “ If a
wife or a husband die,” I say, “and the survivor
<
marry again, doth he who marrieth sin ?” “ No, he
sinneth not,” he said. “ But if he remain by him
self he hath more exceeding honour, and gaineth
great glory before the Lord. But if he marry he
sinneth not. Observe, therefore, purity and holi
ness, and thou shalt live unto God, Observe from
this day forth , on which thou wast given unto me,
the things that I say unto thee, and the things that
I am about to say, and I will dwell in thine house.
But there shall be forgiveness for thy former sins if
thou shalt keep my commandments, and there
shall be forgiveness for all, if they shall keep these
commandments, and walk in this purity.”
The fifth Commandment.
On Anger.
I.
“ BEE thouandlong -suffering and prudent,” he said,

thou shalt have the mastery over all
evil deeds, and shalt work all righteousness. For if
thou shalt be long-suffering, the Holy Spirit that
dwelleth in thee shall be pure, not being darkened
by any other evil spirit ; but dwelling at large, shall
rejoice and be gladdened together with the vessel
in which it dwelleth. Then it shall serve God in
gladness, having happiness in itself.
“ But if any angry temper approacheth, straight
way the Holy Spirit, being delicate, is straitened ,
not having its dwelling-place clear, and seeketh to
depart out of the place. For it is choked by the
evil spirit, not being able to serve the Lord as it
wisheth, being polluted by evil temper. For the
Lord abideth in long -suffering, but the devil abideth
in wrath. That both these spirits should dwell to
gether is inexpedient, and evil for that man in whom
they dwell. For if thou take a small quantity of

wormwood and pour it into a jar of honey, doth
not all the honey become changed, and a very little
bitterness destroy the sweetness of the honey, and
it no longer hath the same favour with the master
when it hath been mixed and hath lost its use ? But
if the wormwood be not cast into the honey, the
honey is found sweet, and is useful to its master.
Thou seest, therefore, that patience is sweeter than
honey, and useful to God, and the Lord dwelleth
in it. But evil temper is bitter and useless. If,
therefore, evil temper be mixed with patience,
patience is defiled, and its intercession is not useful
before God. ” . “ I should be glad,” I said, “ Master,
to know the working of evil temper, that I may
guard myself against it. ” “And of a truth ," he said ,
“unless thou guardest thyself and thy house from
it, thou hast destroyed all thine hope. But guard
thyself from it, for I am with thee. And all men
shall abstain from it, even as many as repent with
all their heart. For I shall be with them , and shall
preserve them. For they have all been justified
by the most holy angel."
II.
“ Listen ," said he ,“ to the working of anger, how

evil it is, and how it subverteth the servants of God by
its working, and causeth them to wander from right
eousness. But it doth not turn out of the way those
who are fully established in the faith ; nor can it.
THE COMMANDMENTS 53
work on them , because the power of the Lord is

with them ; but such as are empty and double
minded it causeth to wander. For when it beholdeth
such persons in tranquillity, it insinuateth itself into
the heart of the man ; and the man or the woman
falleth into bitterness for a mere nothing on account
of worldly affairs, either about food, or about some
slight, or about some friend, or about giving or re
ceiving, or about some such folly, for all these things
are foolish and empty, and inexpedient for the ser
vants of God. But patience is great and hath a
strong power, and is mighty ; yea , it flourisheth in
great prosperity ; it is joyous, exulting, free from
care, glorifying the Lord on all occasions, having no
bitterness in itself, abiding for ever gentle and quiet.
This patience dwelleth with them that have perfect
faith . But anger is first foolish, light, and senseless.
Then from folly ariseth bitterness, and from bitter
ness anger, and from anger wrath, and from wrath
revenge ; then revenge, arising from a combination
of so many evils, becometh great and incurable sin.
For when these spirits dwell in one vessel, where also
the Holy Spirit dwelleth, the vessel cannot contain
them , but runneth over. The delicate spirit, there
fore, not being accustomed to dwell with the evil
spirit, nor with bitterness, departeth from that man,
and seeketh to dwell with meekness and quiet. Then
when it departeth from that man where it was dwell
ing, the man becometh emptied of the just spirit,
and for the future is disorderly in all his actions, and
is filled with evil spirits, being torn in this way and
that by evil spirits, and is altogether blinded to the

spirit of goodness. Thus it happeneth to all persons
of violent temper. Keep thyself, therefore, from
violent temper, which is the most evil spirit. Put
on patience, and resist violent temper and bitterness,
and thou shalt be found in possession of the holi
ness that is beloved by the Lord. Beware, there
fore, lest thou neglect this commandment. For if
thou shalt be careful of this commandment, thou
shalt be able to keep the rest of the commandments
which I am about to command thee. Be mighty,
therefore, in them, and be strong in them , and let
all grow strong in them, even as many as are willing
to walk in them ."
The Sirth Commandment.
On the two Angels attendant on Man .
I.
“I mandment to preserve faith , and fear, and

temperance." "Yea, master ," I reply. And now
I wish,” he proceeded, " to show thee their powers
also, that thou mayest know what power and energy
each of them hath, for their energies are twofold .
Now they are concerned with the just and the unjust.
Do thou, therefore, believe in the just, and not be
lieve in the unjust. For that which is just hath a
straight path , but that which is unjust a crooked
one. But do thou go on by the straight and smooth
path, and avoid the crooked , for the crooked way
hath no tracks, but it hath wildernesses and many
stumbling -blocks, and is rough and thorny. It is
therefore injurious to them that walk therein , but
they that walk in the smooth road walk smoothly and
without stumbling , for it is neither rough nor thorny.
Thou seest, therefore, that it is more expedient to
walk in this way.”” “ It pleaseth me," I said,

“Master, to walk in this way." Thou shalt walk
in it,” he said, “ and whosoever shall turn unto the
Lord with his whole heart, shall walk therein .”
II .
“ Listen, therefore,” he said, “ concerning faith.

There are two angels," said he, “ among men, one
of justice and the other of wickedness.” “ How
then, said I, “shall I know their powers, for both
"
of them dwell with me." Listen," said he, "and
understand their powers. The angel of righteous
ness is delicate; and modest, and meek, and quiet:
When, therefore, he cometh into thy heart, he
speaketh with thee straightway concerning justice,
concerning purity, concerning holiness, concerning
contentment, concerning every good deed and every
glorious virtue. When all these things have come
into thine heart, know that the angel of righteous
ness is with thee. These, therefore, are the works
of the angel of righteousness. Believe thou in him
and in his works. Behold, therefore, also the works
of the angel of wickedness. First of all, he is evil
tempered, and bitter, and senseless, and his works
are evil and overthrow the servants of God. When,
they come up into thy heart, know him from his
deeds.” “ How ," I reply, “ shall I know him ? I
understand not." " Listen ," said he, “and be of
understanding. When any evil temper or bitterness
cometh upon thee, know that the angel ofwickedness
THE COMMANDMENTS 57
is in thee. Then the desire for much doing cometh

upon thee : for much expensive food, and intoxicat
ing drink, and much revelling, and for various
luxuries, and for things unnecessary, and the desire
for women, and covetousness, and much pride and
boasting, and as many things as are like and similar
to these. When, therefore, these things come into
thy heart, know that the angel of wickedness is in
thee. Do thou, therefore, since thou hast known
his works, depart from him, and put not thy trust
in him, because his works are evil and inexpedient
for the servants of God. Thou seest, therefore, the
works of both the angels. Understand them, and
put thy trust in the angel of righteousness. But
depart from the angel of wickedness, because his
teaching is evil in every way. For even though a
man be most faithful, yet if the imagination of this
angel come into his heart, that man or woman must
needs commit some sin. And if, on the other hand,
a man or woman be most wicked, and the works
of the angel of righteousness ascend into his heart,
he must of necessity do something good. Thou
seest, therefore,” he said, “ that it is well to follow
the angel of righteousness, and to depart from the
angel of iniquity. This commandment showeth the
things concerning faith, that thou mayest believe
the works of the angel of righteousness, and by
doing them mayest live unto God ; but believe that
the works of the angel of wickedness are evil, and
by not doing them shalt thou live unto God.
The Seventh Commandment.
On the Fear of God.
EAR the Lord,” he saith, " and keep His com

" FEAR
mandments. By keeping the commandments
of the Lord thou shalt be powerful in all thy deeds,
and thy deeds will be beyond comparison. For by
fearing the Lord thou wilt do all things well, and
this is the fear with which thou must fear him and
be saved. But fear not the devil ; for by fearing the
Lord thou shalt overcome the devil, because there
is no power in him. But he who hath no power
needeth not to be feared ; but He whose power is
glorious, there is fear of Him . For every one who
hath power causeth fear; but he who hath no power
is despised of all men. But fear the works of the
devil, because they are evil ; but if thou fearest the
Lord thou shalt not do them >, but shalt refrain from
them . There are, therefore, two kinds of fear. If
thou desirest not to do evil, fear the Lord and thou
shalt not do it. If, again , thou desirest to do good,
fear the Lord and thou shalt do good. So the fear
of the Lord is strong, and great, and glorious,
THE COMMANDMENTS 59
therefore fear the Lord and thou shalt live unto

Him. And as many as fear Him, and keep His
commandments shall live unto God ." " Where
fore," said I, “ didst thou say concerning those that
keep His commandments, that they shall live unto
God .” “ Because," he replied , " the whole creation
feareth the Lord, but keepeth not His command
ments. But the life of them that fear Him and
keep his commandments is with God ; but as for
those that keep not His commandments there is no
life in them .”
The Eighth Commandment.
On the Avoidance of Evil and the Following of Good .

SAID unto thee that the creatures of God are
"I twofold, for temperance is also twofold. For
with regard to some things it is right to be tempe
rate, with regard to others not.” “ Explain to me, ”
I said, " Master, as to what things it is right to be
temperate, and as to what it is not right." " Listen ,"
said he, “ be temperate with regard to evil, and do
it not ; but be not temperate with regard to good,
but do it. For if thou refrain from doing good
thou committest a great sin ; but if thou refrain
from doing evil, thou workest great righteousness ;
refrain, therefore, from doing evil, and do that which
is good.” “ How many, O Master," I say unto him,
are the sins from which it behoveth that we should
refrain ourselves." “ Listen," he said ; “ from
adultery and fornication , from the lawlessness of
drunkenness, from evil pride, from many meats, from
the extravagance of wealth, from vanity, from pride, !
from vain -glory, from lies, from evil speaking and

hypocrisy, from malice and all other blasphemy.
THE COMMANDMENTS 61
These deeds are the most evil of all in the life of

man ; from these deeds, therefore, the servant of
God must refrain himself. For he who refraineth
not himself from these things is not able to live
unto God. “Listen now ," he said, “ to the things
that resemble and follow these ." What,” II said,
»
“ Master, are there still further evil deeds ? "
" Yea,” he said, “ there are many from which the
servant of God must refrain himself : theft, lying,
fraud, false -witness, coveteousness, evil concupi
scence, deceit, vain -glory, boasting, and as many
things as are like unto these. Thinkest thou not
that these things are evil ? Yea, they are very evil
for the servants of God. From all these things he
who serveth God must refrain himself. Refrain
thou therefore from all these things, that thou
mayest live unto God, and mayest be enrolled among
those who refrain from them. Now , the things
from which it behoveth thee to refrain are these.
Hearken now unto the things that thou must not re
frain from , but do. Refrain not from good, but do it.”
“ But tell me," said I, “ Master, the power of the
things that are good, that I may walk in them and
serve them, to the end that by doing them I may
66
be able to be saved .” Listen ," said he, " to those
good works which thou must do and not refrain
from . First of all faith, fear of the Lord, love,
concord, the words of righteousness, truth , patience.
>
There is nothing better than these in the life of

man. If any one keep these, and refrain not from
them, he is happy in his life. Then hearken to
the things that follow upon these. To assist the

widows, to visit the orphans and the poor, to re
deem the servants of God from their necessities, to
be hospitable, for in hospitality is the doing of
good, never to resist any one, to be quiet, to be
poorer than all other men, to respect the aged, to
practise justice, to guard the brotherhood, to en
dure insolence, to be long-suffering, to comfort
those that are weary in spirit, not to cast away from
the faith those that have stumbled, but to convert
them and make them of good cheer, to rebuke those
that sin , not to trouble debtors or the needy, and if
there be any other things like unto these. Seemeth
it unto thee, " he saith , “that these things are good?”
“What, Master,”" I said, “can be better than these?"
"Walk thou in them ,” He said ; “ refrain not from
them, and thou shalt live unto God. Keep, there
fore, this commandment ; if thou do what is good
and refrain not from it thou shalt live unto God.
Yea, all who act thus shall live unto God ; and
again, if thou do not evil, but refrain from it, thou
shall live unto God ; and all shall live unto God if
they keep these commandments and walk in
them ."
The Ninth Commandment.
On Prayer.
HEE self,
saith unto me, “ Remove doubt from thy
and doubt not to ask anything from
God. Neither say within thyself, How can I ask and
receive from the Lord after that I have committed
so many sins against Him ? Reason not thus with
thyself, but turn unto the Lord with thy whole heart,
and ask from Him, nothing doubting, and thou
shalt know His great compassion, that He will not
abandon thee, but will fulfil the request of thy
soul. For He is not as men who bear malice, but
He himself is without malice and hath compassion
on his work. Do thou, therefore, purify thy heart
from all the vanities of this world , and from the
words that have been before spoken unto thee, and
thou shalt receive all things and shalt not miss any
of thy requests, even whatsoever thou shalt ask of
the Lord without doubting. But if thou doubt
in thy heart thou shalt receive none of thy requests,
for they who doubt with regard to God are double
minded, and obtain none of their requests at all. But
they who are perfect in the faith ask for everything,
trusting in the Lord, and receive, because they ask.
in confidence, nothing doubting. For every double

minded man, if he repent not, shall hardly be saved.
Cleanse, therefore, thy heart from doubt ; put on
faith , because it is strong, and trust in God, that
thou shalt receive all the requests that thou makest.
And if after thou hast asked any request of the
Lord thou receive it more slowly, doubt not, because
thou hast not quickly received the desire of thy soul.
For it is altogether owing to some temptation or
transgression, of which thou art ignorant, that thou
receivest thy request more slowly. Cease not ,
therefore, to make the request of thy soul, and thou
shalt receive it. But if thou grow weary and doubt
in asking , accuse thyself and not him that giveth not
unto thee. See now what doubt is. It is evil, and
unwise, and uprooteth many from the faith ; yea,
though they be very strong. For doubt is the
daughter of the devil , and worketh great wickedness
towards the servants of God . Despise , therefore,
doubt , and gain the mastery over it in everything ;
put on strong and powerful faith . For faith pro
miseth everything and performeth everything ; but
doubt, having no confidence in itself, faileth in all
the works that it doeth. Thou seest, therefore,"
he saith, “ that faith is from above, even from the
Lord , and that it hath great power . But doubt is
an earthly spirit from the devil, having no power.
Do thou, therefore, serve faith that hath power ;
keep thyself from doubt that hath no power, and
thou shalt live unto God ; and all who are thus
minded shall live unto God.
The Tenth Commandment.
On Grief.
I.
'AKE from thyself,” He said, “ grief, for it is

“ TAK the sister of doubt and ill-temper."
“ How ," I reply, “Master, is it the sister of these ?
Ill-temper seemeth unto me to be one thing, and
doubt another, and grief another . " “Thou art
foolish, Oman ; perceivest thou not that grief is
more evil than all the spirits, and is most dreadful
to the servants of God ; and, beyond all spirits,
destroyeth man, and weareth out the Holy Spirit, and
yet again saveth ? ” “ I, O Master," I reply, “ am
unlearned, and understand not these parables. For
how it can wear out, and yet again save man, I
know not.” “ Listen ,” said he. “ They who
have never inquired concerning the truth , nor
sought out about godliness, but who have merely
believed, being mixed up in business, and wealth,
and worldly, friendships, and in many other affairs
of this world, as many as are occupied with these
E
things, understand not the parables of godliness.

For they are darkened by these deeds, and are
corrupted and become barren ; even as good vine
yards, when they meet with neglect, are made
barren by thorns and weeds of all kinds: ; so
these men, who, after they have believed, fall into
these various actions before mentioned, lose their
understanding, and altogether comprehend nothing.
But they who have the fear of God, and inquire
concerning godliness and truth , and have their
hearts towards the Lord, more quickly understand
and perceive all the things that are said unto them,
because they have the fear of the Lord in them
selves ; for where the Lord dwelleth, there is also
great understanding. Cleave therefore unto the
Lord, and thou shalt understand and know all
things.”
II.
“ Listen, therefore," he said unto me, “ O

foolish man, how grief weareth out the Holy Spirit,
and yet again saveth . When the doubter under
taketh any action and faileth, owing to his doubt
ing, this grief entereth into a man, and he grieveth
the Holy Spirit, and weareth it out. Then again ,
when bitterness of temper cleaveth unto a man
concerning anything, and he becometh embittered ,
again grief entereth into the heart of the man who
hath become embittered , and he grieveth at the
deed that he hath done, and repenteth . His grief
then seemeth to bring salvation , because he hath
THE COMMANDMENTS 67
repented after doing what was evil. Both these

actions, therefore, grieve the Spirit. Doubt, on the
one hand, because it hath not attained its object,
but ill-temper grieveth the Spirit, because it hath
wrought evil. Both these things, therefore, are
grievous to the Holy Spirit, even doubt and ill
temper. Put away therefore grief from thyself, and
harass not the Holy Spirit that dwelleth in thee,
lest he pray unto God against thee, and depart
from thee, for the Spirit of God that was given
unto this flesh endureth neither grief nor oppres
sion. Put on, therefore, gladness that hath always
favour before God, and is acceptable unto Him,
and delight thyself in it, for every man that is glad
doeth the things that are good, and thinketh good
thoughts, and despiseth grief. But the man of
grief is always committing sin ; in the first place,
he committeth sin because he grieveth the Holy
Spirit which was given unto man in gladness ; in
the second place, while grieving the Holy Spirit
he worketh iniquity, because he neither prayeth
nor giveth thanks unto the Lord ; for the prayer of
a man of grief never hath the power of ascending
to the altar of God.” “ Wherefore," said I, “ doth
not the prayer of one who is grieved ascend to
the altar ? ” “ Because,” he said, “ grief hath
settled upon his heart. Grief, therefore, being
mingled with his prayer, doth not allow it to
ascend pure unto the altar of God ; for as
wine and vinegar, when mixed together, give
not the same pleasure, so grief, mixed with the
1
Holy Spirit, hath not the same power of prayer.

Cleanse therefore thyself from this evil grief,
and thou shalt live unto God ; and all shall live
unto God, even as many as cast away grief from
themselves, and put on all gladness."
The Eleventh Commandment .
On True and False Prophets.
E showed unto me men sitting on a seat,

HE and another man sitting upon a chair,
and said unto me, “ Seest thou these men sitting
upon a seat ? " " I see them ,” I reply , “ O Master.”
“These men,"" he said, "are faithful, but he who
sitteth on a chair is a false prophet who destroyeth
the understanding of the servants of God. But he
destroyeth the understanding of the doubters, not
of the faithful. These doubters come unto him
as to a prophet, and ask him what will happen to
them ;‫ ز‬and the false prophet, though he hath in
himself no power of the divine spirit, speaketh to
them in answer to their questions, and, according
to their evil lusts, and he satisfieth their souls even as
they wish. For he, being empty himself, returneth
empty answers to empty questions. For whatever
he be asked, he answereth according to the empti
ness ofthe man ; but certain of his sayings are true ;
for the devil filleth him with his spirit, if perchance
he can break any of the just. As many therefore
as are strong in the faith of the Lord, having put

on truth, cleave not unto such spirits, but refrain
from them ; but as many as are doubters, and fre
quently change their minds, use divination, even as
the Gentiles do, and bring upon themselves greater
sin by their idolatry. For he who consulteth a
false prophet about any matter is an idolater, and
empty of truth , and senseless. For every spirit
that is given of God requireth not to be asked,
but, having the power of godliness, speaketh all
things of itself, because it is from above, even from
the power of the Spirit of God ; but the spirit that
is asked, and that speaketh according to the lusts
of men, is earthly and light, and hath no power,
and speaketh not at all, unless it hath been asked.”
“How, then ,” said I, “ O Master, shall a man know
which of them is a prophet, and which is a false
" 9
prophet." " Listen ," said he, " concerning both the
prophets ; and even as I am about to tell unto thee,
so shalt thou test the prophet and the false prophet.
By his life do thou test the man who hath the Spirit of
God. In the first place, he who hath the Spirit of
God that cometh from above, is gentle and quiet and
humble, and abstaineth from all wickedness, and
from the vain desire of this world, and maketh him
self the poorest of all men, and returneth no answer
to any one when he is asked, nor speaketh alone ;
nor doth the Holy Spirit speak when man wisheth
him to speak ; but when God wisheth him to speak,
then it speaketh. When, therefore, the man who
hath the Spirit of God hath come into a synagogue
of men who have faith in the Spirit of God, and
THE COMMANDMENTS 71
prayer be made unto God by them, then the angel

of the prophetic Spirit who is with him filleth the
man, and the man, being filled with the Holy Spirit,
speaketh unto the multitude even as the Lord
willeth . Thus shall the Spirit of the Divinity be
made manifest ; and such power as is of the Spirit
of the Divinity is of the Lord. Listen, then ,” said
he, "concerning the spirit that is earthly and empty,
and hath no power, but is foolish . In the first
place, the man who seemeth to have the spirit
exalteth himself, and wisheth to have the pre-emi
nence, and straightway is hasty and shameless and
talkative, and conversant with much luxury and
with many other deceits, and taketh hire for his
prophecy ; but if he receive it not, he doth not
prophecy. Can then the Spirit of God take hire
and prophecy ? It is not possible for the prophet
of God to do this, but the spirit of such prophets is
earthly. Next, it never approacheth to a synagogue
of just men, but flieth from them. It cleaveth unto
the doubters and to the empty, and prophesieth
unto them in corners, and deceiveth them, speaking
everything emptily according to their lusts ; for they
are empty whom it answereth. For the empty
vessel placed along with the empty is not broken ,
but they harmonise with each other. But when he
cometh unto a synagogue full of just men, who have
the Spirit of the Divine nature, and prayer is made
by them , that man is emptied, and the earthly
spirit flies from him through fear, and the man
is struck dumb and is altogether broken in pieces,
not being able to speak. For if thou shalt fill a
cellar with vessels of wine or oil, and shalt place in

it an empty jar, and again shalt empty the cellar,
thou wilt find the vessel empty which thou hast
placed there empty. Thus also the empty prophets
when they come unto the spirits of the just, are
found to be such as they were when they came.
Thou hast thus the life of both kinds of prophets.
Prove, therefore, by his works and his life the
man who saith that he possesseth the Spirit. But
do thou believe the Spirit that cometh from God,
and that hath power. But in the spirit that is
earthly and empty put no trust, because there is no
power in it, for it cometh forth from the devil.
Listen unto the parable which I am about to say
unto thee. Take a stone and cast it unto heaven,
and see if thou art able to touch it ; or, again, take
a water-pipe and insert it into the heaven, see if
>
thou art able to bore the heaven.” “ How ," said I,
“Master, can these things be, for both these things
of which thou hast spoken are impossible?” “ As,
therefore, both these things are impossible, so the
earthly spirits are powerless and weak . Take,
therefore, the power that cometh from above ; for
the hail-stone is the smallest grain, yet when it
falleth on the head of a man, how much pain doth
it cause . Or, again, take, for example, the drop
that falleth from aa reed on the ground, and boreth
the stone. Thou seest, therefore, how the smallest
things from above falling upon the ground have
great power ; so the Divine Spirit coming from
above is powerful. Believe, therefore, this Spirit,
but abstain from the other .”'
The Twelfth Commandment.
On Good and Evil Desire.
I.
HEE desire,
saith unto me, “ Take from thee all evil
but put on good and holy desire ;
for by putting on this desire thou shalt hate the evil
desire, and shalt guide thyself as thou wilt. For evil
desire is fierce and is hard to tame ; for it is dread
ful, and by its fierceness it impoverisheth men ;
especially if a servant of God fall into it, and be not
wise, he is dreadfully impoverished by it, and it im
poverisheth such as are not clothed with good de
sire, but are entangled with this world . These,
therefore, doth it deliver over unto death . ” “ What,
I say, Master, are the works of evil desire that deliver
men over unto death ? Make them known unto me,
and I will refrain from them . ” “ Hearken ,"" said
he, “ by what sort of deeds evil desire slayeth the
servants of God. "
II.
First of all, the desire for the wife or hus

band of another, the desire for excessive wealth,
and for many needless dainties, the desire for
drunkenness, and for many other foolish luxuries ;

for all luxury is foolish and useless to the ser
vants of God. These desires, therefore, are evil,
destroying the servants of God ; for this evil desire
is the daughter of the devil. It, therefore, behoveth
to abstain from evil desires, in order that, by ab
staining, ye may live unto God. For as many as
are ruled by them, and do not resist them , these
are utterly destroyed ; for these desires are deadly.
Do thou, therefore, put on the desire of righteous
ness, and, having armed thyself with the fear of
the Lord, resist them. For the fear of the Lord
-
dwelleth in good desire. Evil desire, if it see

thee armed with the fear of the Lord, and resisting
it, shall fly far from thee, and shall no longer appear
unto thee, since it feareth thine arms. Do thou ,
therefore, being crowned with the garland of vic
tory over it, go to the desire for righteousness, and
having given unto it the prize that thou hast re
ceived, serve it even as it wisheth. If thou serve
good desire, and submit thyself unto it, thou wilt
be able to rule over the evil desire, and to bring it
"
into subjection as thou wilt. "
1
III.
"
“ I could wish to know ," I said, “ in what way
"
I ought to serve the good desire." “ Listen ," he
6
said, (“thou shalt work justice and virtue, truth and
the fear of the Lord, faith and meekness, and as
many good things as are like these. By doing
these things thou shalt be a servant well pleasing
THE COMMANDMENTS 75
unto God, and shalt live unto Him ; and whoever

shall obey the good desire shall live unto God . ”
He finished, therefore, the twelve command
ments, and said unto me, “ Thou hast these com
mandments ; walk in them, and exhort those that
hear, that their repentance may be pure for the rest
of the days of their life. Fulfil carefully this ministry
which I give unto thee, and thou shall do much.
For thou shalt find favour among those who are
about to repent, and they shall be persuaded by
thy words. For I will be with thee, and will
compel them to obey thee." But I replied unto
him, “Master, these commandments are great and
fair, and glorious, and able to gladden the heart of
the man who is able to do them ; but I know not
whether these commandments can be kept by
man , for they are exceeding hard . " He answered ,
and said unto me, “ If thou affirm to thyself that
they can be kept, thou wilt keep them easily, and
they shall not be hard, but if it come into thy heart
that they cannot be kept by man, thou wilt not
keep them. But now , I say unto thee, if thou
keep them not, but neglect them, thou shalt not
have salvation, neither thou, nor thy children , nor
thy house, since thou hast already judged in thine
heart that these commandments cannot be kept
by man.
IV.
He said these things unto me very angrily, so

that I was confused, and feared him exceedingly.
For his form was changed, so that no man could

bear his wrath . But, seeing me disturbed and
altogether confused , he began to speak more
mildly, and said unto me, “ O foolish, unwise, and
doubting man, perceivest thou not the glory of
God, how great and strong, and wonderful is,
that he hath made the world for man, and hath
placed the whole creation under man, and hath
given full authority unto him to rule all things that
are under heaven. If, therefore, he said, man is
master of the creatures of God, and ruleth over all
things, can he not rule over these commandments ?
The man who hath the Lord in his heart,” he saith
unto me, “ is able to rule over all things, and over
all these commandments. But such as have the
Lord on their lips, but have their heart hardened,
and are far from the Lord, to them these com
mandments are hard and difficult. Put, therefore,
the Lord into your heart, O ye who are empty and
light in the faith , and ye shall know that there is
nothing easier or sweeter, or more gentle than 1
these commandments. Be ye converted , all ye

who walk in the commandments of the devil, even
in uncomfortable, and bitter, and fierce impurities,
and fear not the devil, because there is no strength
in him against you. For I shall be with you, I,
the angel of repentance, who am master over him .
The devil hath fear alone, but his fear hath no
force ; therefore fear him not, and he will fly from
>
you.”
77
THE COMMANDMENTS
V.
I say unto him, “ Master, hearken to a few words
of mine.” “Say on ," said he, “ what thou willest.”
“ Man ," said I, “ O Master, is eager to keep the
commandments of God, and there is no man who
doth not ask of the Lord that he may be made
strong in His commandments , and may be subject
unto them , but the devil is hard , and ruleth over
them . He cannot,” he said, “ rule over the servants
of God, who hope in Him with all their hearts.
The devil can wrestle against them , but he cannot
overthrow them. If, therefore, ye resist him, he shall
be conquered and flee from you, being ashamed.
“ But as many,” he said, as are vain persons fear
the devil, as if he had power. For as, when a man
filleth many vessels with excellent wine, and among
those vessels there are a few that are quite empty,
he cometh unto the vessel, and taketh no notice
of the full ones, for he knoweth that they are full,
but noticeth the empty ones, fearing lest they should
turn sour ; for empty jars soon turn sour, and the .
pleasure of the wine is lost, so doth the devil
come unto all the servants of God tempting them.
As many as are full of faith resist him valiantly,
and he departeth from them , not having a place
where he can enter in. He cometh, therefore, unto
the empty, and finding an opportunity, entereth
into them, and what he wisheth he worketh in
them , and they become his servants.
VI.
But I, the angel of repentance, say unto you, Fear

not the devil ; for Ihave been sent to be with you who
repent with all your heart, and to make you strong
in the faith. Do ye, therefore, who through your
sins have lost your life, and have added sin unto
sin, and have weighed down your life, believe in
God, because if ye turn unto the Lord with all
your heart, and work righteousness for the rest of |
the days of your life, and serve Him according to
His will, He shall heal your former sins, and ye
shall have power to overcome the works of the
devil. But fear not at all the threatening of the
devil, for he is powerless, even as the sinews ofa dead 1
man, Listen, therefore, unto me, and fear Him
who is all-powerful, even to save and to destroy,
and keep these commandments, and ye shall live
unto God . ” I say unto him, 66Master, now have I
been made strong in all the ordinances of the Lord,
because thou art with me. And I know that thou wilt
cut short all the power of the devil, and we shall
rule over him, and prevail against all his works.
And I hope, Master, that I shall be able to keep
these commandments which thou hast commanded,
if the Lord strengthen me to keep them .” “ Thou
shalt keep them ," he said, " if thy heart be pure
towards the Lord ; and all shall keep them, even as
many as shall purify their hearts from the vain
desires of this world, and shall live unto God .”
Book Third.
THE SIMILITUDES.
1
The first Similitude.
That we have here no continuing City.
E said unto me, “ Ye know that ye,

who are the servants of God, dwell
in a strange land, for your city is
far off from this city. If, therefore, "
he said, "ye know the city in which ye are
about to dwell, why do ye thus prepare lands
and costly array, and edifices and vain build
ings ? He, therefore, who prepareth these things
for this city is not able to return to his own
city. O foolish, doubting, and miserable man,
perceivest thou not that all these things are foreign ,
and under the authority of another. For the
lord of this city will say, ' I do not wish thee to
dwell in my city ; come out from this city, for thou
dost not use my laws.' Thou, therefore, who hast
fields, and houses, and many other possessions,
what wilt thou do with thy fields, and thy houses,
and thy other possessions which are many, when
thou art cast out by him ? For the lord of this
F
6
country saith unto thee justly, ' Either use my
laws, or depart out of my country. What then
must thou do, who art under the law in thine own
city, on account of thy lands, and the rest of thy
possessions ? Thou must altogether renounce the law
of thine own city, and must walk by the law of this
city. Take heed whether it be not inexpedient for
thee to renounce thine own law ; for if thou shalt wish
to return to thy city thou wilt not be received,because
thou hast renounced the law of thy city, and shalt
be excluded from it. Take heed therefore, and,
as though thou wert dwelling in a foreign land,
prepare no more for thyself than a sufficient com
petence, and be thou ready, so that when the lord
of the city cometh to cast thee out as resisting his
law, thou mayest go out from his city, and come
unto thine own city, and use thine own law
modestly and joyously. Take heed therefore, o
ye who serve the Lord, and who have Him in
your heart, work the works of God, remembering
His commandments, and the promises which He
promised, and put your trust in Him, for He will
perform them if His commandments are kept.
Let each man therefore, according as he is able,
purchase not lands, but souls that are afflicted,
visit the widows and orphans, and neglect them
not ; and expend your wealth and your preparations
on such lands and houses as ye have received from
the Lord ; for to this end did your Master make
you rich that ye should fulfil these services for
Him. Far better is it to purchase such fields and
THE SIMILITUDES 83
possessions and houses as thou shalt find in thy

city, when thou shalt remove unto it. This lavish
expenditure is honourable and sacred, bringing
neither grief nor fear, but bringing joy. But the
luxury of the Gentiles follow not, for it is inex
pedient for you who are the servants of God, but
follow after your own luxury, an expenditure which
is your own, in which you can rejoice, and corrupt
not one another ; neither touch another man's pro

perty , nor lust after it, for it is an evil thing to
desire the goods of another man ; but do thine own
work, and thou shalt be saved."
The Second Similitude.
Concerning the Elm and the Vine.
ND as I walked into the fields, and per

A ceived the elm and the vine, and considered
concerning them and their fruit, the shepherd
appeared unto me and said, “ What art thou me
ditating within thyself concerning the elm and the
vine ? " " I am considering," I said, " that they
are most ornamental to each other.” “ These two
trees ," he said , "are appointed for a sign unto the
6
servants of God .” “ I should be glad ,” I said , “ to
know the meaning of the sign ofwhich thou speakest,
which is given by these trees. " “ Thou seest,” he
said , “ the elm and the vine.” “ I see them ,” I
said. “Now the vine," he saith , “ beareth fruit,
but the elm is a tree without fruit. But the vine,
if it ascend not the elm, cannot bear much fruit,
being cast on the ground, and the fruit which it
doth bear, it beareth rotten if it hang not on the
elm . If, therefore, the vine hang upon the elm
it beareth fruit, both from itself and from the elm.
THE SIMILITUDES 85
Thou seest therefore that the elm produceth much

fruit, not less than the vine, but rather more.
Because,” he saith, “ the vine, when ithangeth upon
the elm , produceth much and good fruit, but when
cast upon the ground it produceth little and bad.
This similitude, therefore, is applicable to the ser
vants of God, even to the poor and to the rich .”
66
How ?” said I ; “ Master, make it known unto me.”
““ Listen ," he said. “The rich hath much wealth,
but in the things relating to the Lord he is poor,
being distracted by his wealth, and giveth but
little thanks and intercession unto the Lord, and
that which he giveth is small and weak, and hath
no power above. When, therefore, the rich man
hath regard unto the poor, he ministereth unto him
the things that are needful, trusting that for what
he shall do unto the poor he will be able to find
payment with God ; ( for the poor man is rich in
intercession and thanksgiving, and his intercession
hath great power before God ;) therefore the rich
man ministereth all things to the poor, nothing
doubting, but the poor man , being supplied by the
rich, maketh intercession for him with God, giving
thanks for him that gave unto him. And the rich
man bestoweth yet more care on the poor in order
that he may continue in life, for he knoweth that the
intercession of the poor is accepted and rich before
God . Both therefore perform their proper work.
The poor man worketh the intercession in which he
is rich, and which he hath received from the Lord ;
this he giveth unto the master who ministereth
unto his wants ; and the rich man, in like manner ,

furnisheth unto the poor, nothing doubting, the
wealth that he hath received from the Lord. And
this work is great and acceptable unto God,
because the rich man hath understanding with
respect to his wealth , and hath wrought good unto
the poor from the gifts which the Lord hath given
him, and hath finished rightly the ministry of the
Lord. Among men, therefore, the elm seemeth
not to bear fruit, and they know not, neither per
ceive that, if there cometh a drought, the elm hav
ing water nourisheth the vine, and the vine having
water without intermission , giveth double fruit both
for itself and for the elm. Thus, in like manner,
the poor, by making intercession with the Lord on
behalf of the rich, fulfil the object of their wealth,
and again the rich, ministering unto the poor such
things as be needful, fulfil the desire of their souls.
Both therefore become partners in the work of
righteousness, and the man who doth these things
will not be abandoned by God, but his name will
be written in the book of life. Blessed are the rich
who understand that their wealth is from the Lord.
For they who are thus minded will be able to do
some good .”
The Third Similitude.
Concerning Trees in Winter, and the Just and the Unjust.
HEE leaves,
showed me many trees which had no
but which appeared to be, as it
were, withered, for they were all alike, and he said
unto me, “ Seest thou these trees ?” “ I see them ,"
I said . “ O Master, they are all alike, and are
withered .” He answered and said unto me, “ These
trees that thou seest are they that dwell in this
world .” “ Wherefore," I said unto him, “ Master,
are they withered, as it were, and all alike ?” “ Be
cause ,” he said, “ neither the just are made mani
fest in this world nor the sinners, but they are all
alike ; for this world is winter to the just, and when
they dwell with sinners they are not made manifest.
For, as in the winter, the trees when they have
shed their leaves are alike, and it doth not appear
which are withered and which alive, so in this world
neither the just nor the sinners are made manifest,
but they are all alike.”
The Fourth Similitude.
Concerning Trees in Summer, and the Just and the Unjust.
GAIN he showed me many trees, some sprout

A ing, others withered, and he said unto me,
“ Seest thou these trees ?” “ I see them ," I said.
O Master, some of them are sprouting, and some
“ These trees," he said , “ that are
are withered . ”
sprouting are the just, who will abide unto the
world to come. For the world to come is summer
unto the just, but unto sinners it is winter. When ,
therefore, the mercy of the Lord shall shine forth,
then shall they who serve the Lord be made mani
fest. Yea, they shall all be made manifest; for, as
in summer, the fruits of each single tree are made
manifest, and are known of what kind they are, so
the fruits of the just shall be manifest, and they will
be known which are flourishing in that world ; but
the Gentiles and sinners, who are like the withered
trees that thou sawedst, such shall theybe found, even
withered and without fruit, in the world to come.
And they shall be burned like wood, and shall be
THE SIMILITUDES 89
made manifest what they are, because their deeds in

their life were evil. For the sinners shall be burned,
because they sinned and repented not ; but the
Gentiles shall be burned, because they knew not
Him that created them. Do thou, therefore, bear
fruit, that in that summer thy fruit may be known ;
but abstain from overmuch business, and thou shalt
never sin ; for they who do much , sin much, being
distracted about their deeds, and in no respect
serving their Lord. How , then," said he, “ can such
an one ask and receive anything from the Lord,
since he serveth not the Lord ? for they who serve
Him shall receive their requests, but they who serve
not the Lord shall receive nothing. For if a man
do but a single deed, he is able in doing it to serve
the Lord. For his mind will not be corrupted, so
that he should depart from the Lord ; but he shall
serve him , being pure of heart. If, therefore, thou
shalt do these things, thou wilt be able to bear fruit
unto the world to come ; and whosoever shall do
these things shall bear fruit.
The Fifth Similitude.
Concerning the Vineyard and the Faithful Servant.
I.
ND as I fasted and sat by a certain mountain ,

A and gave thanks unto the Lord for all the
things that He had done unto me, I beheld the
shepherd seated beside me, and saying, “ Why hast
thou come thus early ? " “ Because, " I said, “ I
have a Station . ” “And what,” he said, “ is a Sta
tion ? ” “ I am fasting,” I said, “ O Master.” “ And
what,” he said, “ is this fast which ye are fasting ? ”
“ I am fasting,” I said , “ O Master, even as I have
been accustomed.” “ Ye know not,” he said, “ how
to fast unto the Lord ; for this useless fast which
ye keep unto Him is a thing of nought.” “ Where
fore,” said I, “ O Master, sayest thou this ? ” “ I
declare unto thee,” he said , “ that this is not a fast
which ye thus think to keep. But I will teach you
what is an acceptable and full fast unto the Lord.
Listen,” he said : “ God desireth not such a vain fast
as this.. For, by fasting in this way, thou shalt do
THE SIMILITUDES 91
nothing in righteousness ; but fast unto the Lord in

such a manner as this :-Do no evil in thy life, and
serve the Lord with a pure heart. Keep His com
mandments and walk in His ordinances, and let no
evil desire come up into thine heart. If thou shalt
do these things, thou shalt keep a great fast, and
one acceptable unto God.”
II.
“ Listen to the similitude which I am about to

tell unto thee relating to fasting. A certain man
had a field and many slaves ; and in a certain por
tion of his field he planted a vineyard, and, having
chosen a certain servant, faithful and well-pleasing
and honoured, he called him unto himself and
6
said unto him, " Take the vineyard that I have
planted, and hedge it about until I come, and thou
shalt do nothing else unto the vineyard ; and keep
thou this commandment of mine, and I will free
thee.' Then the master of that servant departed
to travel, and when he had departed, the servant
took the vineyard and hedged it about; and when
he had finished the hedging of the vineyard , he saw
that it was full of weeds. He reasoned, therefore,
thus within himself, saying, ' I have kept this
commandment of my lord. I will now dig up
this vineyard , and it will be fairer when it hath
been digged ; and when it hath no weeds it will
bring forth more fruit, not being choked by the
weeds. He, therefore, took the vineyard and
digged it ; and all the weeds that were in the vine

yard he plucked out, and that vineyard became
very fair and flourishing when it had not weeds to
choke it. And after some time the master of the
servant and of the field came and entered into his
vineyard ; and when he saw the vineyard fairly
hedged about, and, beside that, digged up, and all
the weeds plucked up , and the vines flourishing,
he rejoiced exceedingly at the works of his servant.
Having, therefore, called unto him his beloved
son, who was his heir, and his friends, who were
his counsellors, he told them what things he had
commanded his servant, and what things he found
done, and they rejoiced with his servant at the tes
timony which his lord had borne unto him. And
6
he said unto them, “ I promised liberty unto this
servant if he should keep my commandment which I
commanded him, and he hath kept my commandment,
and hath added to this vineyard a fair work , and hath
pleased me exceedingly. On account, therefore, of
this work which he hath wrought, I wish to make
him joint-heir with my son, because when he had
formed a good plan, he did not neglect it, but ac
complished it.' With this decision, therefore, of
the master, the son and his friends were well
pleased , that the servant should become joint-heir
with the son. And, after a few days, the master
of the house made a supper, and sent unto his ser
vant much food from the supper. And when the
servant had received the food that had been sent
to him from the master, he took what was sufficient
THE SIMILITUDES 93
for himself, and divided the rest among his fellow

servants ; but his fellow -servants, when they had
received the food , rejoiced, and began to pray for
him that he might find greater favour with his
master, because he thus used them. All these
things that had happened the master heard, and
again rejoiced greatly at his deed. When , there
fore, the master had called together again all his
friends and his son, he announced unto them the
deed which he had done, with regard to the food
which he had received ; but they rejoiced still more
that the servant should have become joint-heir with
the son ."
III .
I said unto him, “ O Master, I know not these

parables, nor can I understand them unless thou
"
explainest them unto me.” “ I will explain all things
"
unto thee,” he said, “ and whatever things I shall
say unto thee, I will explain unto thee. Keep the
commandments of the Lord , and thou shalt be
esteemed, and shalt be enrolled in the number of
those who keep His commandments. But if thou
do any good thing beyond the commandment of
God thou wilt purchase unto thyself still greater
glory, and wilt be held in higher esteem before God
than thou wouldest otherwise have been. If, there
fore, while keeping the commandment of God, thou
add also these services, thou shalt rejoice, if thou
keep them according to my commandment. " I
say unto him, “ Master, whatever thou commandest
me I will keep it, for I know that thou art with me."
“ I will be with thee," he said, “ because thou hast
such zeal in well-doing ; and I will be with all of
them ,” he saith, even as many as have this zeal.
This fast, ” he saith, " is exceeding honourable, if the
commandments of our Lord are observed . In this
way shalt thou guard this fast which thou art about
to keep. First of all, guard thyself from every evil
word and every evil desire, and purify thy heart
from all the vanities of this world . If thou shalt
keep these things, this thy fast shall be perfect. And
in this wayshalt thou fast : When thou hast finished
the things that are written, on the day on which
thou fastest, thou shalt taste nothing but bread and
water. And when thou hast reckoned up the cost
that thou wouldest have made on that day for the
food that thou wouldest have eaten, thou shalt
give it to the widow or to the orphan or unto him
that is in want ; and thou shalt thus humble thy
self, so that he who receiveth of thy humility may
satisfy his soul and pray for thee unto the Lord.
If thou shalt thus accomplish the fast as I com
manded thee, thy sacrifice shall be acceptable before
God, and this fast shall be set down in thy favour ;
and this service being thus performed is fair, and
sacred, and acceptable unto God. These things
thou shalt thus keep with thy children and thy whole
house ; and if thou keep them happy shalt thou be ;
and as many as shall hear these things and keep
them shall be happy, and as many things as they
shall ask of the Lord they shall receive."
THE SIMILITUDES 95
IV .
I besought him much that he would explain unto

me the parable of the field, and of the master, and
of the vineyard, and of the servant who hedged
the vineyard, and of the stakes, and of the weeds
that were plucked out of the vineyard, and of the
son, and of the friends who were counsellors of the
master, for I understood that all these things were
a parable. But he answered me and said, “ Thou
art extremely obstinate in asking ; thou oughtest
not to ask anything at all, for if it be right that it
should be explained unto thee, it will be explained . "
I said unto him, “ Master, whatever things thou
showest unto me and dost not explain, I shall
behold in vain, since I know not what that they are ;
in like manner, if thou speak unto me in parables
and do not explain them , in vain shall I have
heard anything from thee.” But he again answered
me, saying : “ Whoever is a servant of God and hath
his Lord in his heart, he asketh from Him wisdom
and receiveth it, and he knoweth the interpretation
of every parable, and the sayings of the Lord that are
spoken in parables become known unto him. But
as many as are slothful and slow to prayer they
hesitate to ask of the Lord, but the Lord is abound
ing in mercy and giveth continually to all who
ask of Him. But thou who hast been strengthened
by the Holy Angel, and hast received from Him
such powers of intercession, and who art not sloth
ERD S
ful, why dost thou not ask wisdom of the Lord and
receive it of Him ? " I say unto him, Master,
since I have thee with me I am able to ask and to
question thee, for thou showest me all things and
speakest with me ; but if I saw or heard these things
apart from thee, I should have asked the Lord that
they might be explained unto me."
V.
“ I said unto thee," he replied, “ but just now, that

thou art a rogue and obstinate in inquiring for
the interpretation of parables ; but since thou
art so obstinate, I will explain unto thee the
parable of the field , and of all the accompani
ments thereof, that thou may mayest make
them known unto all. Listen now," he said ,
" and understand them. The field is this world .
The Lord of the field is He who created all
things, and made them ready and strengthened
them. The servant is the Son of God. But the
vines are this people which He planted Himself.
The stakes are the holy angels of the Lord who
keep together His people. The weeds that are
plucked out of the vineyard, are the iniquities of the
servants of God. The food which He sent him
from His table are the commandments which He
gave unto His people through His Son. His
friends and counsellors are the holy angels who
were first created. The absence of the Master is
the time that remaineth until his coming." I
THE SIMILITUDES 97
F
say unto him, “ O Master, all these things are great
and wonderful and glorious. Was I not, " I said,
“ able to understand these things ?" “ No, nor
could any other of men even though he were ex
tremely clever, understand them. Still," I said,
xplain unto me further what I am about to
ask . ” Speak ,” said he, “whatever thou desirest.”
“ Wherefore,” said I, “ O Master, is the Son ofGod
represented as a slave in the parable ? "
VI.
"
“ Listen ,” he said, “ the Son of God is not found
in the form of aa slave, but He is appointed to great
authority and dominion.” “ How ? ” said I ; “ O
Master, I understand not." “ Because," he said,
“ the Lord hath planted the vineyard, that is, He
hath created the people and given them over to
His Son. And His Son hath appointed the angels
over them to keep guard on them , and He hath
purified their sins by labouring much and bearing
many toils, for no one is able to cultivate aa vine
yard without toil and labour. He therefore, having
purified the sins of the people, hath showed unto
them the paths of life, having given unto them the
law that He received from His Father. Thou
seest,” he said, “ that He is the Lord of the people,
since He hath received all authority from His
Father. But why the Lord took His Son and the
glorious angels to be counsellors concerning the in
heritance of the slave-hearken. The holy pre
G
ERD S
existent spirit, which created the whole creation, God

hath made to dwell in the flesh which He chose.
This flesh, in which He made the spirit to dwell, was
subject unto the spirit, walking honourably in holi
ness and purity, having in no respect at all
polluted the spirit. After therefore it had behaved
nobly and purely, and had laboured with the spirit,
and had co -operated with it, and had, together with
the Holy Spirit, conducted itself boldly and bravely
in everything, He made it a partner with the Spirit.
For this sojourning of the flesh hath pleased the Lord,
because while, having the Holy Spirit, it hath not
been polluted upon the earth . He took therefore
as His counsellors His Son and the glorious angels,
that this flesh, after it had served the spirit blame
lessly, might have a certain place to dwell in, and
that it might not seem to have lost the reward of
its service ; for it, in which the Holy Spirit hath
dwelt, having been found without pollution or ble
mish, shall receive its reward. Thou hast thus
the explanation of this parable also . "
VII.
“ I rejoiced," I say, “ Master, that I have heard

this solution. “ Listen, now ," he said, “"keep this thy
flesh pure and undefiled, that the Spirit that dwell
eth in it may bear witness to it, and that thy flesh
may be justified. Beware, therefore, lest it come
into thy heart, that this thy flesh is perishable, and
thou abuse it by any pollution. If thou pollute
THE SIMILITUDES 99
thy flesh thou pollutest the Holy Spirit; and if thou

pollute thy flesh , thou shalt not live. If there
hath been any former ignorance, I say, O Master,
before these words have been heard, how can the
man be saved who hath polluted his flesh ? " Con
cerning the former ignorance, he says, ““ God
alone is able to give a remedy, for His is all autho
rity, but if for the future thou pollute not thy
flesh nor thy spirit, ( for both of these are united,
and cannot be polluted without each other,) thou
wilt do well ; keep, therefore, both pure, and thou
shalt live unto God.”
1
The Sirth Similitude.
Concerning the two kinds of men who are luxurious, and their
death and punishment.
I.
ASS Iconcerning
sate in my house, and glorified the Lord,
all the things that I had seen ;
and considered concerning the commandments,
how that they were excellent and powerful, and
glorious, and able to save the soul of man, I said
within myself, Happy shall I be if I walk in the
commandments, and whosoever shall walk in them
shall be happy. And while I said these things within
myself, I beheld him of a sudden sitting beside me,
and speaking thus, “ Why doubtest thou concern
ing the commandments that I have commanded
thee ? they are excellent. Doubt not at all, but put
on faith in the Lord, and walk in them ; for I will
make thee strong in them . These commandments
are expedient for such as are about to repent, for
if they walk not in them their repentance is in
vain. Do ye, therefore, who repent, cast away the
THE SIMILITUDES IOI
wickedness of this world that weareth you out ;

and, having put on the whole virtue of righteousness,
ye shall be able to keep these commandments,
and no longer to add unto your sins. Walk ,
therefore, in these my commandments , and ye
shall live unto God — all these things have been
spoken unto you from me. And after he had
spoken these things with me he said unto me,
“ Let us go into the fields, and I will show thee the
shepherd of the sheep . “ Let us.go , O Master ," I
said. And we came unto a plain ; and he showeth
me a shepherd, even a young man , clothed in
garments of a saffron colour ; and he pastured very
many sheep , and these sheep were , as it were, well
fed, and very wanton and joyous, leaping here and
there, and the shepherd himself was glad over his
flock ‫ ;زن‬and the form of the shepherd himself was
very joyous, and he ran about among the sheep .
II.
And he said unto me, “ Seest thou this shep

herd ? ” “ I see him ," I said, “ O Master.” - This
one, ” he saith, “ is the messenger of luxury and
deceit. He weareth out the souls of the servants of
God, and subverteth them from the truth by deceiv
ing them with evil desires, in which they perish.
For they forget the commandments of the living
God, and walk in deceit and vain luxuries, and are
destroyed by this angel, some unto death and
some unto corruption .” I said unto him, “ O
102 THE SHÈPHERD OF HERMAS
Master, I understand not what mean the words,

Unto death and unto corruption.” “ Listen ," He
replied. “ The sheep whom thou seest joyous and
leaping, these are they who have been plucked
away from God completely, and have given them
selves up to luxuries and deceit, but they have
uttered no blasphemy against the Lord . These,
therefore, are they who have been perverted from
the truth . In these there is hope of repentance, by
which they are able to live. Corruption, therefore,
hath hope of a certain renewal, but death bringeth
eternal perdition.” Again, I went on a little further,
and He showed me a great shepherd, as it were
wild in form , having a white goatskin put around
him, and he had a certain wallet upon his
shoulders, and a very strong staff with branches on
it, and a great scourge. And his look was very
stern, so that I feared him for the looks that he
had. This shepherd, therefore, received the sheep
from the young shepherd, even those that were
wanton and luxurious, but leaped not about, and he
cast them into aa certain craggy and thorny place full
of briars, so that the sheep could not disentangle
themselves from the thorns and the briars, but they
became entangled among the briars and thorns.
These, therefore, becoming entangled, pastured
among the briars and thorns, and they were in ex
treme misery, being beaten by him. And he drove
them hither and thither, and gave them no rest,
and altogether these sheep were in no good con
dition .
THE SIMILITUDES 103
III.
Beholding them , therefore, thus beaten and

vexed, I was grieved over them, because they were
thus troubled and had no rest. I said, therefore, unto
the shepherd who was speaking with me, “ Master,
who is this shepherd who is so cruel and bitter,
and hath no compassion on these sheep ?” “ This,”
he said, “ is the angel of vengeance, and he is one of
the just angels, and is set over the performance of ven
geance. He receiveth, therefore, those that wander
from God and walk in the desires and lusts of this
world, and taketh vengeance on them, even as they
deserve, by dreadful and varied punishments.” “ I
wished," I said, “ O Master, to know these varied
punishments and tortures, of what sort they are.”
“ Listen ,” he said , “ to these various tortures and
punishments. The tortures come during life ; for
some are punished by losses, some by defeats,
some by varied infirmities, others by all kinds of
disorder, others by being insulted by the unworthy,
and suffering in many other ways. For many,
becoming unsettled in their plans, attempt many
things, and nothing at all succeedeth to them, and
they say that they are not prosperous in their
deeds, and it entereth not into their hearts that
they have done evil deeds, but they accuse the
Lord. When, therefore, they are troubled with
every kind of affliction, then are they handed over to
me for good instruction, and are made strong in
the faith of the Lord ; and for the remaining days

of their life they serve the Lord in a pure heart, and
are prosperous in their deeds, receiving from the
Lord all things whatsoever they ask ; and then
they glorify the Lord, because they have been
delivered over to me, and no longer suffer any of
the evil things."
IV.
I said unto him, “ Master, show me yet further

this ." “ What further seekest thou ? ” he said.
Whether," I said, “ Master, those who are luxuri
ous and who are deceived are tormented during the
same length of time as they have been luxurious
and deceived ?” “ They are tortured,” he replied,
“ in the same manner ; for those who are so luxu
rious and forget God ought to be tortured seven
fold .” He said unto me, “ Thou art foolish , and
knowest not the power of the torture.” “ If I had
known,” I reply, “ O Master, I should not have asked
thee to tell me." Hearken ,”," he said , “ to the
power of both. The time of luxury and deceit is
one hour, but the hour of torment is equal to thirty
days. If, therefore, a man be luxurious and deceived
for one day, and be tortured for one day, the day
of torture is equivalent to a whole year ; for as
many days as a man is luxurious, so many years is
he tortured. Thou seest, therefore, that the time
of luxury and deceit is very short, the time of
punishment and torment long ."
THE SIMILITUDES 105
V.
“ Yet further,” I say, “ O Master, I understand

not entirely concerning the time of deceit, and
luxury and of torture. Explain it to me more dis
tinctly .” He answered and said unto me, “Thy folly
abideth with thee, and thou art not willing to purify
thine heart, and to serve God. Beware,” he said ,
“ lest the time be fulfilled, and thou be found foolish .
Hear, therefore," he says, “ even as thou wishest,
that thou mayest understand them. He who is
luxurious and is deceived for one day, and who
doeth the things that he wisheth, is clothed with
much foolishness, and understandeth not the action
that he doeth until the morrow , for he forgetteth
what he did the day before. For luxury and deceit
have no memories, on account of the folly with
which each is clothed. But when vengeance and
torture have cleaved unto a man for one day, he is
punished and tormented for a year ; for punish
ment and torture have long memories. Being,
therefore, tortured and punished the whole year,, he
remembereth perchance his luxury and deceit, and
knoweth that it is on their account he suffereth evil
things ; therefore, every man who is luxurious and
is deceived is tortured in this way, because, though
they have life, they have delivered themselves over
unto death .” “What kinds of luxury," I say, “ O
?
Master, are injurious?” “ Every kind of action ,””
he replied, “ is luxury to a man, whatsoever he doth
with pleasure ; for the ill-tempered man, if he gratify

his own favourite action, acteth luxuriously ; and
the adulterer, and the drunkard, and the talkative,
and the liar, and the covetous, and the fraudulent,
and he who doeth things similar to these, gratifieth
his own disease ; he is, therefore, luxurious in his
action. All these methods of luxury are injurious
to the servants of God. Owing, therefore, to these
deceits do they so suffer who are punished and tor
tured. There are also methods of luxury that save
men. For many who do what is right are luxurious,
borne along by their own pleasure in doing right.
This luxury, therefore, is expedient for the servants
of God, and gaineth life for a man of this disposi
tion . But the injurious luxuries mentioned before
procure tortures and punishments for them ; and
if they remain in them and do not repent, they
purchase unto themselves death."
The Seventh Similitude.
Concerning the bringingforth Fruits meet for Repentance.
I.
FTER a few days I beheld him on the same

А plain where I also had seen the shepherds, and
he said unto me, What seekest thou with me ?" I
say unto him, “ Master, that thou mayest command
the avenging shepherd to come out from my house,
for he troubleth me much .”" “ It behoveth thee,”
he said, “ to be troubled, for thus,” he said, “ did
the glorious angel order the things that concern »
thee, for he wisheth thee to be tempted .” “ What,”

said I , “ O Master, have I done so evil that I should
"
be delivered over to this angel? ” “ Listen," he
said : “ Thy sins are many, yet they are not so
many as to cause thee to be delivered over to this
angel; but thy house hath committed great iniqui
ties and sins, and the glorious angel hath become
enraged at thy deeds, and on this account hath he
commanded thee to be troubled for aa certain time,
in order that they too may repent, and may purify

themselves from every lust of this world . When,
therefore, they shall repent and be purified, then
shall the angel of vengeance depart from them . ” I
say unto him, “ Master, if they have done such things
that the glorious angel is enraged against them ,
what have I done ? ” “ They cannot,” he said, “ be
tormented unless thou, the head of the house, art
tormented ; for if thou art tormented, they also of
necessity will be tormented ; but while thou art in
prosperity they cannot have any affliction ." “ But
behold , " say I, “ O Master, they have repented
with all their heart.” “ I know , ” said he, “ that
they have repented with all their heart. Thinkest
thou that the sins of those who repent are forgiven ?
Not entirely. But it is necessary that he who re
penteth should torment his own soul, and should be
thoroughly humble in all his deeds, and should be
afflicted with all the various kinds of affliction ; and
if he endure the afflictions that come upon him, He
who made and strengthened all things will alto
gether have compassion upon him, and will give
him some remedy ; and this He will do when He be
holdeth the heart ofany one who repenteth to be free
from every evil deed. But it is expedient for thee
and thy house now to be afflicted. But why should
I say many things to thee ? It is necessary that
thou shouldst be afflicted, even as that angel of the
Lord, who hath delivered thee unto me, hath com
manded ; and for this do thou give thanks unto the
Lord, that He hath thought thee worthy to have thy
THE SIMILITUDES 109
affliction showed unto thee beforehand, that having

known it beforehand thou mayest bear it with forti
tude." I say unto him, “ Master, be thou with me,
and I shall be able to endure all affliction . ” 66' I
will be with thee, ” he said. “ I will ask also the
avenging angel to afflict thee more lightly ; but
thou shalt be afflicted for a short time, and shalt
again be restored unto thine house. Only abide in
humility, and in serving the Lord with a heart
entirely pure ; and let thy children and thine
house do likewise ; and walk in my commandments
which I command thee, and thy repentance will be
powerful and pure. And if thou keep these com
mandments, together with thy house, all affliction
shall depart from thee ; and affliction ," he said,
“ shall depart from all, even from as many as walk
in these commandments of mine."
The Eighth Similitude.
Concerning the Willow and its Branches.
I.
showed me a great willow overshadowing

HEE plains and mountains, and beneath the
shadow of the willow came all who were called by
the name of the Lord ; and a glorious angel of the
Lord, exceeding tall, stood beside the willow , hav
ing a great sickle, and he lopped branches from
the willow, and gave them to the people who
sheltered beneath it ; and he gave unto them small
rods as it were a cubit in length ; but, after all had
received the rods, the angel laid aside the sickle,
and the tree was whole, even as I at first beheld it.
And I wondered in myself, saying, “ How is it that
the tree is whole, when so many branches have
been cut off?" And the shepherd said unto me,
“ Wonder not if the tree hath remained whole
after that so many branches have been cut off ;
but stay awhile. But when thou hast seen all
THE SIMILITUDES III
things,” he said, "then shall there be explained unto

thee what they mean .” Then the angel who had
given the rods unto the people demanded them
back from them ; and in the same order as they
received them they were called unto him, and each
of them gave back the rods, and the angel of
the Lord received and considered them. From
some he received the rods withered, and eaten as it
were by the moth. The angel commanded those who
had given back such rods as these to stand apart ;
and others gave them back withered, but not moth
eaten, and those he commanded to stand apart ;
and others gave them back half withered, these also
stood apart ; and others gave up their rods half
withered, and having clefts, and these stood apart ;
and others gave up their rods green, and having
clefts, and these stood apart; and others gave up their
rods half withered and half green , and these stood
apart ; and others gave up their rods two-thirds
green and one-third withered, and these also stood
apart ; and others gave up their rods two-thirds
withered and one-third green , and these stood apart ;
and others gave up their rods all but entirely
green, but a very small part of them, even the
extremity, was withered, and they had clefts in them ,
and these stood apart ; and of others a very small
part was green, and the end of the rod was withered,
and these stood apart ; and others came bringing
their rods green as they received them from the
angel; and the greater part of the crowd gave back
the rods in this condition, but the angel rejoiced
II2 THE SHEPHERD OF HERMAS
exceedingly over them, and they stood apart ;

and others gave up their rods green , and having
shoots upon them, and these stood apart, and over
them the angel rejoiced exceedingly ; and others
gave back their rods green , and having shoots upon
them, and their shoots had, as it were, a certain
fruit; and those men whose rods were found of
such a kind were exceeding glad, and the angel
rejoiced over them, and the shepherd was exceed
ing glad over them.
II.
And the angel of the Lord commanded crowns

to be brought ; and there were brought crowns
made, as it were, out of palm, and he crowned the
men who had given back the rods which had the
shoots and fruit, and sent them away into the
tower ; and the others he sent into the tower
after that he had set a seal on them ; even those
who had given up their rods green, and having
shoots, but the shoots having no fruit ; and they
who walked into the tower all had the same
clothing, even white as snow ; and they who gave
back their rods green as they received them, he
sent away, having given them a garment and seals.
And after the angel had finished these things, he
said unto the shepherd, “ I go away ; but thou
shalt send them within the walls, according as each
is worthy to have his habitation. But observe
their rods carefully, and so dismiss them. But
THE SIMILITUDES 113
observe them carefully. Beware lest any one

escape thy notice. But if any one do so, I will
test them at the altar. ” When he had thus spoken
to the shepherd he departed ; and after that the
angel had departed, the shepherd saith unto me,
“ Let us take the rods of all and plant them, to see
if any of them will be able to live." I say unto
him, “Master, how can these dry things live ? " He
answered and said unto me, 6. This tree is the
willow, a kind of tree very tenacious of life ; if the
shoots are planted, and have but a little moisture,
many of them will live. So let us endeavour to
supply them with water. If any of them is able to
live, I will rejoice together with them ; if any live
not, I shall not be found careless.” The shepherd
commanded me to call them just as each of them
was stationed. They came therefore in ranks and
gave up their rods to the shepherd, and the shep
herd received the rods, and planted them in ranks.
And after that he had planted them, he poured
much water on them, so that the rods could not
appear by reason of the water. And after that he
had watered the rods, he said unto me, " Let us
go, and after a few days let us return and consider
all the rods ; for He who made this tree wisheth that
all should live who have received branches from
this tree ; and I too hope, concerning these rods,
that, after that they have received moisture, and
have been watered with water, the greater part of
them will live. ""
H
( 114 THE SHEPH OF HERMA
ERD S
III.
I say unto him, Master, make known unto me
what this tree is, for I am perplexed concerning it,
that after so many of its branches have been cut off,
the tree should be whole, and nothing should appear
to have been cut off from it. About this there
fore I am perplexed.” “ Listen ," said he. “This
great tree that overshadoweth plains and mountains,
and the whole earth , is the law of God that was
given to the whole world . But this law is the Son
of God who hath been preached unto the ends of the
earth . But they who are under the shelter, are the
people who have heard the preaching, and have
believed upon Him. But the great and glorious
angel is Michael, who hath the authority over
this people, and ruleth them ; for this is he who
giveth the law into the hearts of them that believe.
He observeth , therefore, those to whom he hath
given it, to see whether they have kept it. Now
thou seest the rods of each separately, for the rods
are the law . Thou seest then that many of the
rods are useless. Now thou shalt understand con
cerning them all,—even those who have not kept
the law ,—and shalt behold the habitation of each of
them .” I say unto him, “ Master, why hath he
sent some into the tower, and left some unto
thee ? " “ As many,” he replied, as have trans
gressed the law which they received from him,
he hath left unto my authority that they may
repent ; but as many as have been obedient unto
THE SIMILITUDES 115
the law , and kept it, he hath them under his own
authority." “Who then ," say I, “Master, are
they who are crowned, and who have gone into
the tower.” “ These are they who have suffered
for the law. But the others, even they who have
given up their rods green , and having shoots upon
them, but not having fruit, are they who have been
afflicted for the sake of the law , but who did not
though suffering deny their law . But they who gave
them up green as they received them , are grave
men and just, who walked carefully in a pure
heart, and kept the commandments of the Lord.
But the remainder thou shalt understand when
I shall have surveyed these rods that have been
planted and watered. ”
IV .
And after a few days we came unto the place,

and the shepherd sat in the place of the angel, and
I stood beside him ‫ ;ز‬and he saith unto me, “ Gird
thyself with aa clean coarse garment of raw flax.”
And seeing me girded and ready to minister to
him, “ Call," he said, “the men whose rods are
planted, in the order in which each of them gave them
back .” And I departed into the plain and called
them all, and they arranged all the ranks. And he
said, “ Let each pluck out his own rod and bring
it unto me. And first they gave them back who had
them withered and broken , and because they were
found thus withered and broken he commanded
them to stand apart. Then they gave them back

who had them withered and not broken ; and some
of them gave back their rods green, and some of
them withered and eaten , as it were, by moths ;
those, therefore, who had given them up green he
commanded to stand apart by themselves; and those
who had given them up withered and broken he
commanded to stand with the first. Then they
gave them back whose rods were half withered and
had clefts; and many of them gave them back green
and not having clefts ; and some of them gave them
back green , and having shoots, and on the shoots
fruit, such as those had who went crowned into the
tower ; and some gave them up withered and eaten
away ; and some gave them up withered and not
eaten away, and some as they were before, withered
and having clefts. And he commanded each to
stand apart, some in their own ranks, and some
by themselves.
V.
Then they who had their rods green and having

clefts gave them back ; these all gave them back
green , and stood in their own ranks, and the shep
herd rejoiced over them, because they were all
changed and had lost their clefts. And some gave
them up half greenand half dry, and the rods of some
were found entirely green , and of some half-withered,
and of some dry and eaten away, and some green
and having shoots ; then all departed, each to his
THE SIMILITUDES 117
rank . Then they who had the two parts green,

and the third part withered, gave them up. And
many of them gave them up green, and many
half withered, and others gave them up withered
and eaten away. These all stood in their own rank.
Also they whose rods were green, but were in a
very small part withered and had clefts in them,
gave them up ; and some of this number gave
up their rods green, and some gave them up
green and having shoots, and then all departed
into their own ranks. Then they gave them up
whose rods were to a very small extent green, but
for the main part withered. The rods of these
were, for the most part, found green, and having
shoots and fruit on the shoots, and others were
entirely green . Over these rods the shepherd re
joiced exceedingly because they were thus found,
and each of them departed to his own station.
VI.
And after that he had considered all the rods.

the shepherd said unto me, “ I said unto thee
that this tree is tenacious of life. Thou seest," he
says, “ how many have repented and are saved. "
Master,” said I, “ I see it. “ It is in order thatthou
mightest see the compassion of the Lord, that it is
great and glorious, and that He hath given His Spirit
to those worthy of repentance.” “ Why, then, I
say, Master, have not all these repented ? ” • Το
those," he replied, “ whose hearts about to
become pure, and to serve Him with their whole

heart, to them He hath given repentance. But
those in whom He hath seen craftiness and
wickedness, who are about to repent in hypocrisy,
to them he hath not given repentance, lest they
should again pollute His name.” I say unto him,
“Master, now, I pray, explain to me, concerning
those who have given back their rods, of what sort
each of them is, and what is their habitation ;
that they who have believed, and have received
the seal and have broken it, and have not kept it
whole, may hear, and having come to a sense of
their deeds, may repent, receiving from thee a seal,
and may glorify the Lord because He hath had
compassion on them , and hath sent thee to renew
their spirits." “Hearken," he said , “they whose
rods have been found withered and eaten by moths,
these are the apostates and betrayers of the
Church, they who have blasphemed the Lord by
their sins, and who were ashamed of the name of the
Lord by which they were called — these, therefore,
at the last were dead unto God. But thou seest that
not even one of them repented, though they heard
the words that I spoke unto them, even the words
that I charged thee ; from such as these life hath
departed ; but they who gave them back withered
and not eaten by moths, they are like unto them,
for they were hypocrites and bringers in of strange
doctrines and perverters of the servants of God,
especially of those who had sinned, not allowing
them to repent, but persuading them by foolish
THE SIMILITUDES 119
teaching. These, then, have the hope of repent

ance ; but thou seest that many of them have
repented from the time that I spoke unto them ,
and still more of them shall repent ; but as many as:
shall not repent have lost their lives, but as many
as have repented have become good, and their.
dwelling hath been placed within the first walls,
and some of them have even ascended into the
tower. Thou seest then," he said, “ that the
repentance of sinners bringeth life, but the absence
of repentance bringeth death."
VII.
“ And as many as have given them up half

withered and having clefts in them , listen, concern
ing them. They whose rods are half-withered in the
same way are double-minded ; for they neither live
nor are dead. But they who have them half withered
and with clefts in them, these are double-minded
and slanderers, and no longer at peace among them
selves, but ever at variance. But even for them,”
"
he said, “ is repentance possible. Thou seest," he
said , " which of them have repented, and still," he
said, “there is in them the hope of repentance,
and as many of them as have repented shall have
their habitation in the tower ; but as many as have
repented more slowly shall dwell within the walls ;
but as many as do not repent, yet abide in their
deeds, shall die the death. But those who gave
back their rods green , and having clefts, these
I 20 THE SHEPHERD OF HERMAS
have always been faithful and good, but having a

certain emulation, one with another, for the first
place, and for glory of some kind or other. But
all these are foolish , having emulation with each
other for the first place ; but even these, since they
are good, when they have heard my command
ments, have purified themselves and have quickly
repented, therefore their habitation hath been given
them in the tower. But if any one return to
striving he shall be cast out of the tower, and shall
lose his life. But life belongeth unto all those who
keep the commandments of the Lord. But in His
commandments there is nothing concerning superi
ority or concerning glory of any kind, but concern
ing patience and humility among men. Among
such, therefore, is the life of the Lord, but among
those who cause divisions, and among the lawless
is there death ."
VIII.
“ But they who gave up their rods half green and

half-withered, these are they who were entangled in
business and did not cleave unto the saints ; on
this account the half of each is alive, and the half
dead. Many, therefore, when they had heard my
commandments repented, and as many as repented
have their habitation in the tower. But some of
them revolted entirely ; these therefore have no
repentance. For from regard to their worldly
business they blasphemed the Lord and hence
forth denied Him ; they therefore lost their life
THE SIMILITUDES 121
through the wickedness which they practised. And

many of them were double-minded ; for these there is
still place for repentance if they quickly repent, and
their habitation shall be in the tower ; but if they re
pent more slowly they will dwell within the walls ; but
if they do not repent, they too have lost their life.
But they who have given back their rods two thirds
withered and one third green , these are they who
have denied their Lord with various denials. Many,
therefore, have repented, but some have doubted
and been at variance ; for these therefore there is
repentance if they repent soon and do not abide in
their pleasures, but if they abide in their deeds,
»
these too procure for themselves death . "
IX .
“ But they who gave up their rods two thirds

withered, and one third green, these are they who
were once faithful, but after that they had grown rich
and had become of renown among the Gentiles, they
put on great pride, and became high -minded , and
abandoned the truth, and did not cleave unto the
just, but lived with the Gentiles, and this way was
sweeter unto them ; but they did not revolt from God,
but remained in the faith, though they performed
not the deeds of faith. Many, therefore, of them
repented, and have their habitation in the tower ;
and others living with the Gentiles unto the end,
and being corrupted by the vain opinions of the
Gentiles, revolted from God in their deeds, and
I22 THE SHEPHERD OF HERMAS
served the works of the Gentiles ; these were

counted among the Gentiles ; and others of them
were double-minded, not hoping to be saved owing
to the deeds which they had done ; and others were
double-minded and made schism among themselves.
There is, therefore, still repentance for those who
were double -minded owing to their deeds ; but their
repentance must be speedy in order that their
habitation may be in the tower. But for those who
do not repent, but abide in their pleasures, death is
near.”
X.
“ But they who gave up their rods green, but with

the extremities withered and having clefts, these
have been all along good and faithful and of good
repute before God, but they have erred a very little,
owing to small desires, and from having small
things against each other ; but when they had heard
my words the greater part of them quickly repented,
and their habitation was in the tower. But some
of them doubted, and some by doubting caused
a greater division ; among these therefore there
is hope of repentance, because they were always
good, and hardly will any of them perish. But they
who gave up their rods withered, but with a very
small portion of them green , these are they who
merely believed, but wrought the works of iniquity.
But they never departed from God, and bore His
name gladly, and gladly received into their houses
the servants of God ; and when they had heard of
THE SIMILITUDES 123
this repentance they repented without doubting, and

work all virtue and righteousness, and some of
them willingly endured even to be slain, knowing
the deeds which they had done. The habitation
therefore of all these will be in the tower ."
XI.
And after that he had finished the explanation of

all the rods, he said unto me, “ Go and tell all men
to repent, and they shall live unto God. Because
the Lord, having had compassion, hath sent me to
give repentance unto all men, though some are not
worthy owing to their works ; but the Lord being
compassionate wisheth that the invitation which
"
was given through His Son should be continued."
I say unto him , “Master, I hope that all men, when
they have heard these things, will repent, for I am
persuaded that each of them when he knoweth his
own deeds and feareth God will repent." And
he answered and said unto me, “ As many as shall
purify themselves with their whole heart from their
evil deeds which have been afore-mentioned, and
shall no longer add anything to their sins,
shall receive from the Lord a healing of their
former sins, if they doubt not at these command
ments, and they shall live unto God. But do thou
walk in these commandments of mine and live."
When he had showed me these things, and had
spoken all that I have recounted, he said unto me,
“ The rest will I show thee after a few days.”
The Ninth Similitude.
(
Concerning the building of the Tower.
I.
ND after that I had written the commandments

А and similitudes of the shepherd, who is the
angel of repentance, he came unto me and said unto
me, “ I wish to show thee as many things as the Holy
Spirit showed thee, which spake unto thee in the
form oftheChurch ; for that Spirit is the Son of God.
But because thou wert weaker in the flesh it was
not showed unto thee by the angel ; but when thou
becamest strong through the Spirit, and grewest
mighty in thy strength, so that thou wert able even
to see the angel, then was the building of the tower
revealed unto thee by the Church ; and thou be
heldest all things with virtue and gravity, as though
shown unto thee by a virgin. But now thou seest
them by means of an angel through the same Spirit ;
but it behoveth thee to hear everything more
accurately from me. For this cause I was ap
THE SIMILITUDES 125
pointed by the glorious angel to dwell in thy house,

that thou mightest see all things clearly, in nothing
being afraid , even as before." And he led me away
into Arcadia to a certain round mountain ; and
seated me on the top of the mountain, and showed
me a great plain ; and around the plain twelve
mountains, having forms different one from another.
The first was black as soot ; the second was
bare, not having grass on it ; the third was full
of thorns and thistles ; the fourth had grass on it
half withered , the upper part of the grass being
green, but the part by the roots withered ; and
some of the grass when the sun burnt it became
withered ; but the fifth mountain was rough and
had green grass on it ; and the sixth mountain was
entirely full of clefts, some small and some great,
and the grass was not very flourishing but was some
what withered ; but the seventh mountain had grass
flourishing on it, and the whole mountain was fer
tile, and every kind of animals and of birds fed on
that mountain, and the more the cattle and birds
fed there, so much the more did the grass on that
mountain thrive ; but the eighth mountain was full
of springs, and every kind of creature of the Lord
drank from the springs of that mountain ; and the
ninth mountain had no water at all and was entirely
desolate, and had in it deadly serpents destroying
mankind ; but the tenth mountain had very great
trees and was entirely shadowed over, and under
the shadow of the trees lay sheep resting and chewing
the cud ; but the eleventh mountain was entirely
covered with trees, and those trees were fruitful,

ornamented with different kinds of fruit, so that any
one seeing them would desire to eat of the fruit ;
but the twelfth mountain was entirely white, and its
appearance was gladsome, and this mountain was
the most beauteous to look upon.
II.
And in the midst of the plain he showed me a

great white rock ascending out of the plain, and
the rock was higher than the mountains ; it was
square, so that it could contain the whole world .
And the rock was old, and it had a gate cut out of
it ; but the excavation of the gate seemed unto me
to be new, and the gate sparkled in the sun, so that
I wondered at the brightness of the gate. And
around the gate there stood twelve virgins, the four
who stood at the corners seemed unto me to be more
glorious than the others, (yet the others were glori.
ous,) and they stood at the four quarters of the gate,
standing there by twos, two virgins between each
quarter; and they were clothed in linen tunics, and
were girded in a seemly fashion, having their right
shoulder bare as though about to carry some bur
den. Thus they were prepared, for they were ex
ceedingly joyous and eager. And after I had seen
these things I wondered within myself because I
had seen great and glorious things, and again I was
perplexed about the virgins, because, though so
delicate, they stood up like men, as though they
THE SIMILITUDES 127
were about to bear the whole heavens. And the

shepherd said unto me, “ Why reasonest thou
within thyself, and doubtest, and bringest grief upon
thyself ? But do not thou as though thou wert wise,
endeavour to understand the things that thou canst
not, but ask the Lord to the end that thou mayest
receive wisdom and understand them. Thou art
not able to see the things behind thee, but thou
seest the things before thee. Leave alone, there
fore, the things that thou art not able to see, and
trouble not thyself about them ; but be master of the
things that thou seest, and trouble not concerning the
remainder. But I will explain unto thee everything
that I shall show unto thee ; look, therefore, at the
remainder . ”
III.
Then I saw that six men had come, tall and glori
ous, and like each other in form ; and they called a
certain multitude of men, and they who came were
tall, and handsome, and powerful ; and the six men
commanded them to build a certain tower on the
top of the rock. And there arose a great noise from
those men who came to build the tower, who ran
hither and thither in aa circle around the gate ; but
the virgins who stood around the gate spake unto
the men to hasten the building of the tower, and
the virgins spread out their hands as though about
to receive something from the men ; but the six
men commanded the stones to come up from a
certain gulf, and to go into the building of the
tower ; then there went up ten stones square and

bright, not hewn in the quarry. But the six men
called the virgins and commanded them to carry
all the stones that were about to go into the build
ing of the tower, and to go through the gate and
to give them to the men who were about to build
the tower ; but the virgins distributed among them
selves the first ten stones which went up from the
abyss, and bore them together, stone by stone.
IV.
And just as they stood together around the gate,

in that order, they who seemed to be able, bore the
stone, and bent themselves beneath the corners of the
stone ; and others bent themselves beneath the sides
of the stone, and so they bore all the stones ; and
they carried them through the gates even as they
were commanded, and they gave them to the men
for the building of the tower, and they, having the
stones, began to build . Now , the tower was being
built on the great rock, and above the gate, and
those ten stones were fitted together as a foundation
for the building of the tower, but the rock and the
gate supported the whole tower ; and after the ten
stones other twenty -five went up from the abyss,
and these were fitted into the building of the tower,
being carried by the virgins even as the former
ones ; and after these there came up thirty- five, and
these likewise were fitted into the tower ; and after
these there went up other forty stones, and these all
THE SIMILITUDES . 129
were cast into the building of the tower. And the

stones ceased coming up from the abyss, and they
who were building ceased for a little.
And, again, the six men commanded the multi
tude of the people to bring stones from the moun.
tains for the building of the tower. There were
brought, therefore, from all the mountains stones of
different colours, and after that they had been
shaped by the men they were given unto the
virgins ; but the virgins carried them through the
gate, and gave them for the building of the tower.
But when the variegated stones were placed in the
tower, they became all white alike, and lost their
variegated colours. And some of the stones were
given by the men for the building, and did not
become bright, but were found to remain such
as they were placed ; for they were not given
by the virgins, neither were they brought through
the gate. These stones, therefore, were unseemly in
the building of the tower. And the six men when
they saw the unseemly stones in the building com
manded them to be removed, and to be taken away
to their former places from which they had been
brought. And they were removed one by one and
laid aside. Then they said unto the men who were
bringing the stones out, “ Do not ye at all bring
the stones for the building ; but place them beside
the tower, that the virgins may bring them through
the gate and give them for the building ; for if
they said, they are not brought through the gate by
the hands of these virgins, they are not able to
I
change their colour. Labour ye not, therefore,"

they said , “in vain ."
V.
And the building ended on that day, but the

tower was not finished ; for it was to be carried up
still further hereafter. And there was a cessation
of the building, and the six men commanded those
who were building all to retire аa. little and rest ; but
they commanded the virgins not to retire from the
tower. And it seemed unto me that the virgins
were left for the purpose of guarding the tower.
And after they had all departed and were resting,
I said unto the shepherd, " Master, wherefore was the
building of the tower not finished ?” “ The tower,"
he saith, “ cannot yet be finished, unless its master
first come and try the building, in order that if
any stones be found unsound he may change them ,
for the tower is built in accordance with his will.”
“ I should like, Master,” I said, “ to know concern
ing this tower ? What meaneth the building of it ?
and concerning the rock, and gate, and the moun
tains, and the virgins, and the stones which went up
from the abyss, and were not hewn in the quarry,
but went, just as they were, into the building ? Why
were there first ten stones laid for the foundation,
then twenty -five, then thirty -five, then forty ? and
concerning the stones that went unto the building
and were taken away again and removed to their
own place ? Concerning all these things, Master, re
fresh my soul and make them known unto me. "
THE SIMILITUDES 131
"
“ Thou shalt know all these things,” he said unto me,
“ unless thou be found eager to no purpose. For
after a few days we will come hither, and thou shalt
see the rest of the things that are coming upon this
tower, and shalt understand accurately all the
similitudes." After aa few days, therefore, we came
unto the place where we had been seated , and he
said unto me , “ Let us go unto the tower, for the
owner of the tower is coming to survey it. ” And
we came unto the tower, and there was no one at all
by it, except the virgins alone. And the shepherd
asked the virgins if the master of the tower had
come ; and they said that he was about to come
to survey the building.
VI.
And, lo, after a little time I beheld an array of

many men coming, and in the midst was a certain
man of lofty stature, so that he overtopped the tower,
and the six men who worked at the building were
with him, and many others of a glorious appearance
were around him ; and the virgins who watched the
tower ran up and kissed him , and began to walk
near him around the tower. And the man surveyed
the building with such accuracy that he felt every
stone separately, and, holding a certain rod in his
hand, he struck each of the stones of the building
And when he struck them, some of
thrice with it.
them became as black as soot, and some became
scurfy, and some split, and some became chipped,
and some turned neither white nor black, and some

became rough , and did not coincide with the other
2
stones, and some became covered with spots.

These were the varied aspects of the stones that
were found unsound for the building. He com
manded, therefore, all these to be removed from
the tower, and to be placed beside the tower, and
other stones to be brought and to be put into their
place. And the builders asked him from what moun
tain he would command them to be brought and put
into their place ; and he commanded them not to be
brought from the mountains, but he commanded
them to be brought from a certain plain that was near.
And the plain was digged, and there were found
bright square stones, and some also were round ; and
as many stones as there were anywhere in that plain,
they were all brought and carried through the gate
by the virgins. And the square stones were hewed
and put into the place of those that were taken
away ; but the round ones were not put into the
building, because they were hard to be shaped, and
seemed to be slow in being hewed . But they were
placed beside the tower, as though about at some
future time to be shaped and placed in the building,
for they were very splendid.
VII.
When the man , who was glorious in appearance ,

and lord of the whole tower, had finished these
things, he called the shepherd, and gave unto him
THE SIMILITUDES 133
all the stones that were lying beside the tower

which had been cast away from the building, and
said unto him, “ Purify these stones diligently, and
use for the building of the tower those that are able
to fit with the others ; but cast afar from the tower
those that do not fit.” And when he had com
manded these things to the shepherd, he departed
from the tower with all those with whom he had
come ; but the virgins stood around the tower
watching him. I said unto the shepherd, “ Can
these stones that have been rejected go into the
building of the tower ?” And he answered and said
unto me , - Thou seest these stones ? " “ Master,"
I replied, “ I see them.” “ I," he said, “ will shape
the greater part of these stones, and put them into
the building, and they will fit with the rest of the
stones.” “Master," I say unto him , “ how can they,
after that theyhave been cut about with the chisel, oc
cupy the same space ?” He answered and said unto
me, “ As many as shall be found small shall be placed
in the midst of the building ; and as many as shall
be greater shall be placed outside, and shall hold
them together." And when he had thus spoken he
said, “ Let us go, and after two days let us come
and purify these stones, and place them in the
building ; for it is necessary that all things that are
around the tower should be purified, lest the master
should come suddenly and should find the things
about the tower filthy, and should be angry, and
these stones should not go into the building of the
tower; and I should seem to the master to be care
less." And after two days we came unto the tower,

and he said unto me, “ Let us survey all the stones,
and see which are able to go into the building.”
I said unto him , “ Yea, Master, let us survey
them .”
VIII.
And after we had begun, we first surveyed the

black stones, and they were found to be just as
they were when they were put out of the building.
And the shepherd commanded them to be removed
from the tower and put on one side, and he sur
veyed those that were scurfy, and he took many of
them and shaped them , and commanded the virgins
to take them away and place them in the building.
And the virgins took them away and placed them
in the midst of the building of the tower ; but he
commanded the remainder to be placed with the
black ones. Then he surveyed those that were
split; and many of them he shaped, and commanded
them to be carried away by the virgins to the build
ing. And they were placed outside, because they
were found to be sounder than the others. But the re
mainder could not be hewed into shape because of
the multitude of the clefts in them ; for this cause
they were cast out of the building of the tower. Next
he surveyed those that were chipped ; and many
black ones were found among them, and some had
great clefts ; and he commanded these also to be
placed among the rejected ones. But when he had
purified and shaped those that remained, he com
THE SIMILITUDES 135
manded them to be placed in the building. But

the virgins, when they had raised them to the midst
of the building, fitted them in ; for these stones
were weaker than the others. Then he surveyed
those that were half white and half-black , and many
of these were found to be black, and he com
manded them to be removed, together with those
that had been cast aside. But all the remainder
were taken away by the virgins; for, being white,
they were fitted into the building by the virgins
themselves; and they were placed outside, because
they were found sound, so that they were able to
bind together those that were placed in the middle ;
for none of them at all had been chipped. Then
he surveyed the rough and the rugged, and a few of
them were cast aside, because they could not be
hewed into shape, for they were found exceed
ingly rugged ; but the remainder of them were
hewed into shape, and were removed by the
virgins, and were fitted into the middle of the build
ing of the tower, for they were weaker than the
others. Then he surveyed those that had spots,
and of them a very few had grown black, and were
thrown aside to the remainder ; but those that
were left, even these were found bright ; and they
were fitted by the virgins into the building, and they
were placed outside, owing to their strength.
IX.
Then he proceeded to survey the white and the

136 THE SHEPHERD OF HÉRMAS
round stones, and said unto me, “ What shall we

do with these stones ? “ How , Master, should I
know ," I reply. “ Perceivest thou, therefore,
nothing concerning them ?” “ I, Master," I reply,
“ have not this art, nor am I a mason , nor can I
understand.” “ Perceivest thou not,” said he,
“that they are very round ? but if I wish to make
them square, a great deal must be cut off from
them , for some of them must of necessity be placed
in the building." “ If therefore, Master," I say,
“ it is necessary , why troublest thou thyself, and
dost not select for the building such as thou
wishest, and fit them into it ?" And he chose
from them the black and shining ones, and hewed
them into shape ; but the virgins took them
away, and fitted them to the outer part of the
building But those stones that remained, and
were over, were taken away and laid aside in the
places from whence they were brought. But they
were not cast aside, because, he said, “ there re
maineth still a little of the tower to be built, but
the Lord of the tower wisheth all the stones to be
fitted into the building, because they are exceeding
beautiful.” Then twelve women were called, most
beauteous in form , clad in black, and having their
hair loosened ; and they appeared unto me to be
fierce. And the shepherd commanded them to
raise the stones that had been cast out of the
building, and to take them away to the mountains
from whence also they had been brought. Then
they were glad, and carried away all the stones,
THE SIMILITUDES 137
and placed them in the places from which they

had been taken . And after that all the stones
had been taken away, and no stone lay any longer
around the tower, he saith, “ Let us go round the
tower and see that there be no fault in it." And I
went round it with him. And when the shepherd
saw that the tower was beautifully built, he was
exceeding glad ; for the tower was so well built that
I loved the building of it. For it was so built that
it seemed to have no joinings, but to have been
made out of a single stone ; and the stone work
seemed to have been cut out of the rock, for it
seemed to me to be all a single stone.
X.
And I, as I walked with him, rejoiced at

seeing such good things ; and the shepherd saith
unto me , “ Go and bring unslaked lime and light
clay, that I may fill up the shapes of the stones that
have been brought and placed in the building ; for
everything round the tower must be made smooth .”
And I did as he commanded, and brought them
unto him.. “ Help me,” he said,, " and the work
will soon be completed. ” We filled up therefore
the shapes of the stones that had gone into the
building, and he commanded the parts around the
tower to be swept, and be made clean. And the
virgins took brooms and swept, and removed all
the rubbish -heaps from the tower, and sprinkled
water, and the spot became cheerful, and set
off the tower well. The shepherd saith unto
me, “All things have been purified. If the

Master come to survey the tower, He hath nothing
for which to blame us . " When he had said these
things he would have departed ; but I caught hold
of his wallet and began to adjure him by the Lord,
that he would explain the things that he had
showed me. He said unto me, “ I have to rest a
little, and then I will explain everything to thee.
Wait for me here until I come.” I said unto him,
Master, what shall I do since I am alone here ?”
“ Thou art not alone,” he saith , “ for these virgins
are with thee." “ Give me therefore into their
charge," I said. Then the shepherd called them
and said unto them, “ I give this man into your
charge until I come," and so departed. And I
was alone with the virgins; and they were somewhat
joyous, and were friendly towards me, especially
the four of them who were most glorious in appear
ance.
XI.
The virgins say unto me, “ The shepherd cometh

not here to-day.” “What, therefore," I say, “shall
I do ? ” “ Wait for him until he come,” they
reply ; “ and if he come he will speak with thee,
and if he do not come thou shalt abide with us
here until he come.” I say unto them, “ I will
await him here until evening. But if he come not,
I will depart unto my home, and return early in
the morning." But they answered and said unto
me, “ Thou hast been committed to our care ; thou
THE SIMILITUDES 139
canst not depart from us.” . “ How shall I remain ? "

I say. “ Thou shalt pass the night with us,” they
reply, 66 as a brother, and not as a husband ; for
thou art our brother, and for the future thou art
about to dwell with us, for we love thee much.”
But I was ashamed to remain with them ; then she
who seemed to be the first among them began to
kiss me, (and the others, when they saw her kissing
me, also began to kiss me), and to lead me round
the tower, and to sport with me ; and I, as though
I had grown young , began to sport with them .
Some began to dance, others to leap, others to
sing ; and I, keeping silence, walked with them
round the tower, and was joyous with them, and
when evening was come I wished to go unto my
home. But they would not let me go, but detained
me, and I remained with them during the night;
and slept beside the tower. And the virgins spread
their linen tunics on the ground, and made me
recline in the midst of them, and they did nothing
at all without prayer. And I prayed without
ceasing with them , and no less than they did.
And the virgins rejoiced while I thus prayed, and I
remained there until the morrow , even until the
second hour, with the virgins. Then came the
shepherd, and said unto the virgins, “Have ye
done him any injury ? ” “ Ask him ," they say. I
say unto him, “Master, I rejoiced at remaining
with them .” “ What hadst thou for supper ?” he
said . “ Master, " I reply, " I supped on the words
"
of the Lord through the whole night ." " Did they
treat thee well,” he said. “ Yea , Master," I reply.

“ Now ," said he, “what wishest thou to hear
first ? ” I say, “ Master, even in the same order as
thou showedst me from the beginning. I ask thee,
Master, that, in the order that I shall enquire of
thee, in that order thou wilt explain it.” “ As thou
wishest,"” he said, “ so also will I explain things unto
thee, and will conceal nothing at all from thee ."
XII.
“ First of all, Master," I say, " explain this unto

me, what mean the rock and gate ? ” “ This rock ,"
he said, “ and the gate are the Son of God . "
“ Why," said I, " is the rock old, but the gate
new ? " Listen ," said he, “ O foolish one, and
understand. The Son of God is older than the
whole of His creation ; so that He was assessor to
His Father in the creation of the world ; on this
account is he old.” “ But why, Master, is the gate
new ? ” I say. “ Because,” he said, “ He was
made manifest at the consummation ofthelast days ;
on this account is the gate new , because they who
are to be saved enter by it into the kingdom of
"
God. Thou hast seen , ” he says, “ the stones that
enter through the gates to the building of the tower,
and those that do not enter but are cast aside into a
separate place.” “ Master," I reply, “ I have seen
them .” “ Just so ,” he says, “ no one will enter
into the kingdom of heaven unless he receive His
holy name, for if thou wishedst to enter into a certain
THE SIMILITUDES 141
city, and that city was walled round, and had but one
gate, wouldest thou be able to enter into that city
except by the gate which it hath ? For how, Master,"
I said, “ can it be otherwise ? ” “If, therefore, thou
canst not enter into the city except by that gate,
just so ," he said, “ a man cannot enter into the
kingdom of God except by the name of the Son of
God, who was loved by him. Thou sawest,” he
said, " the multitude who are building the tower.”
“ I saw them ,Master," I reply. “ They,” he said, " are
all glorious angels. By them the Lord is surrounded,
but the gate is the Son of God. This is the one
approach unto the Lord ; otherwise, therefore, shall
no one come unto him except through His Son.
Thou hast seen ,” he said, “the six men, and the
glorious and great man in the midst of them,
who walked around the tower and rejected the
stones out of the building." “ I have seen
them , Master," I reply. “ The glorious man ," he
said, “ is the Son of God ; and the six are the
glorious angels who support Him on the right and
on the left. None of these glorious angels will
come into God without Him ; and whoever will
not receive His name shall not enter into the
kingdom of God . ”
XIII.
“ But what," I said, “ is the tower ? ” 66 This
"
tower,” he said, “ is the Church . " 66 And who are
"
these virgins ? ” “ They are holy spirits ; and men
cannot otherwise be found in the kingdom of God

unless they put on their garment ; for if thou take
the name alone but do not receive the garment
from them thou profitest nothing, for these virgins
are the powers of the Son of God. If thou bear
the name but do not bear the power, thy bearing
the name will be in vain. But the stones which
thou sawest cast aside, these bore the name, but
put not on the garment of the virgins." " Of what
kind is their garment, Master ? ” say I. “ The names
"
themselves ,” he replied, "are their garment. Who
soever beareth the name of the Son of God, ought
to bear also the names of these ; for the Son Him
self beareth the names of these virgins. As many
stones,” he said, as thou sawest come unto the
building of the tower by the hands of these virgins,
and abiding there, have put on their power. On
this account thou seest the tower is made out of one
stone with the rock. Thus, they who believe in
the Lord through His Son, and have clothed them
selves with these Spirits shall be one body, and the
colour of their garments shall be one. And they
who thus bear the names of the virgins have their
habitation in the tower.” . 6 But for what reason ,"
said I, “Master, were the stones cast away that were
cast away, for they went through the gate, and by the
hands of the virgins were placed in the building of the
tower ? ” “Since thou troublest thyself about every
thing,” he said, “ and seekest out accurately, listen,
concerning the stones that have been thrown aside.
These all received the name of God, they received
THE SIMILITUDES 143
also the power of these virgins ; when, therefore, they

had received these spirits they became strong, and
were with the servants of God ; and their spirit, and
their body, and their garment were one, for they
were of one mind and did the same things ; but after
a certain time they were persuaded by the women
whom thou sawest clothed in black garments,
beauteous in appearance, and having their shoulders
exposed and their hair loose ; and when they saw
them they lusted after them and clothed them
selves with their power, but they stripped themselves
of the power of the virgins. These, therefore,
were cast out from the house of God, and were
handed over to those other women ; but they who
were not deceived by the beauty of the women
remained in the house of God. Thou hast," he
said, “ the explanation of those that were rejected.”
XIV.
"
“ Butwhat,”said I, “Master, ifthese men, being such
as they are, shall repent and lay aside their desire
for these women, and shall return unto the virgins and
walk in their power and in their deeds ? Shall they
not enter into the house of God ? " “ They shall
enter," he said, “ if they lay aside the deeds of
these women and take again the power of the
virgins, and walk in their deeds ; for on this account
was there also a cessation of the building, to the
end, that if these repent they should go into the
building of the tower, but if they repent not others
shall come,and these shall be utterly cast out. For

all these things I gave thanks unto the Lord, be
cause he had had compassion upon all those that
called upon His name, and had sent the angel
ofrepentance to us who had sinned against Him, and
had refreshed our spirit, and when we were already
ruined and had no hope of life, had renewed our
life.” “ Now , " said I, “Master, show me why is the
tower not builded upon the ground, but upon the
rocks and upon the gate ? ” “Art thou still," he
said, “ foolish and unwise ? ” “ It is necessary ," I
said, “ that I should ask thee all things, because I
can understand nothing at all, for all these things
>
are great and glorious, and difficult for men to

"
understand.” “ Listen ," he said, “the name of the
Son of God is great and incomprehensible, and
sustaineth the whole world . If, therefore, the
whole creation is supported by the Son of God,
what thinkest thou happeneth to them that are
called by Him, and bear the name of the Son of
God, and walk in His commandments ? Seest
thou what kind of men He supporteth ? those who
from their whole hearts bear His name. Не,
therefore, hath become their foundation , and sup
porteth them gladly, because they are not ashamed
to bear His name."
XV .
“ Show unto me, Master," I said, “ the names of

the virgins and of those women who are clad in
THE SIMILITUDES 145
"
black garments." “ Listen ," he said, “ to the
names of the stronger virgins who stand in the
corners. The first is Faith ; the second , Temper
ance ; the third, Power ; the fourth , Long-suffering.
But the others who stand in the midst of these have
for their names - Simplicity, Harmlessness, Purity,
Cheerfulness, Truth , Wisdom, Concord, Love. He
who beareth these names and the name of the Son of
God, will be able to enter into the kingdom of God.
Listen ,” he said, “ to the names of the women whº
have black garments. Of these the more powerful
are four. The first is Unbelief ; the second is In
temperance ; the third is Disobedience ; the fourth ,
Deceit. But their followers are called Grief,
Wickedness, Wantonness, Anger, Falsehood, Folly,
Evil-Speaking, Hatred. The servant of God who
beareth these names shall see the kingdom of
God, but shall not enter into it.” “But what,” I
said, “ are the stones out of the abyss that were
fitted into the building? " “ The first ten that are
placed as the foundation are the first generation ;
but the twenty-five are the second generation of
just men. The thirty-five are the prophets and
ministers of God. The forty are the apostles and
teachers of the preaching of the Son of God. "
“Wherefore, then, Master," said I, “ did the virgins
bestow these stones also on the building of the
tower, after that they had carried them through the
gates ?" " For they,” he said, “ first bore these spirits ;
and they did not depart at all from each other,
neither the spirits from the men, or the men from
K
the spirits ; but the spirits remained with them until

their death ; and unless they had these spirits with
them they would not have been useful for the build
ing of the tower .”
XVI.
66
“ Still further," said I, ” explain untome.” “ What
seekest thou more? " he said. “ Wherefore, Master,"
said I, “ did the stones though they had borne these
spirits, go up from the abyss, and be placed in the
building of the tower ?” “They were obliged,” he
said, “ to go up through water to the end that they
might be made alive; for they could not otherwise
enter into the kingdom of God, except they laid aside
the deadness of their life. These too, therefore, who
had fallen asleep received the seal of the Son of God,
for man is dead before he beareth the name of the
Son of God ; but when he hath received the seal, he
layeth aside his deadness and taketh up life. The
seal, therefore, is the water. They go, therefore, down
into the water dead and go up alive. To them also,
therefore, this seal hath been preached, and they
used it, that they might enter into the kingdom of
God .” “ Wherefore, Master," said I, “ did the forty
stones which were with them ascend out of the abyss,
since they already had the seal?” “Because," he said,
“these apostles and teachers who preached the name
of the Son of God, after that they had fallen asleep
in the power and faith of the Son of God, preached
also to them that were asleep, and gave them the seal
of the preaching. Therefore they descended with
THE SIMILITUDES 147
them into the water and again ascended out of it.

But these descended alive and again ascended alive ;
but they who had fallen asleep before, descended
dead but ascended living ; by means of these, there
fore, they were made alive, and came to the know
ledge of the name of the Son of God. On this account
they ascended together with them , and were fitted
with them into the building of the tower, and were
built up together with them , without being shaped in
the quarry, for they died in righteousness and in
great purity, only they had not this seal. Thou hast,
therefore, the explanation of these things also ."
XVII.
“ I have it, Master," I said , “ Now , there
fore, explain to me concerning the mountains.
Why are their powers different and varied ? "
“ Listen ," he said. “ These twelve mountains are
the tribes that inhabit the whole world ; now
the Son of God hath been preached unto them by
means of the apostles.” “ But explain to me,
Master, why they are varied and why their powers
are different.” “ Listen ," he said. These twelve
tribes that inhabit the wholeworld, are twelve nations,
and they are varied in understanding and mind.
Now, just as thou seest these mountains are varied,
such are the varieties in mind and understanding
of these nations ; and I will explain unto thee the
action of each of them . "" “ First," said I, "Master,
explain unto me this, Why, though the mountains
were thus varied, did their stones, when placed
in the building, became of one colour, namely

bright, even as the stones that ascended out of the
abyss ? " "Because," he said, " all the nations that
dwell under heaven, after that they have heard and
believed , were called by the name of the Son of
God. When, therefore, men had received the seal
they had one disposition and one mind, and their
faith was one and their love one, and they bore the
spirits of the virgins together with the name. On
this account was the building of the tower of one
colour, even bright as the sun ; but after that they
came in together, and became one body, certain
of them polluted themselves and were cast out of
the race of the just, and became again even as
they were before, or rather worse. "
XVIII.
66 "
How, Master," said I, “ did they become worse,
after that they had known God.” “ He who knoweth
not God," he said, “and doeth evil, hath a certain
punishment for his wickedness ; but he who hath
known God no longer ought to be evil, but to do
good. If, therefore, he who ought to do good do evil,
seemeth he not to do greater evil than hewhoknoweth
not God ? On this account they who knew not God
and did evil have been condemned to death ; but
they who, after they knew God and beheld His
mighty works, did evil, shall be doubly punished
and shall perish everlastingly. Thus, therefore,
shall the Church of God be cleansed. But as thou
THE SIMILITUDES 149
sawest the stones beingcast from the tower, andgiven

up to the evil spirits, and cast out from that place, so
shall they also be cast out, and the body of those that
have been purified shall be one, even as the tower
after it had been purified was, as it were, made out
of a single stone. So shall the Church of God be
after it has been purified, and after that the wicked ,
and the hypocrites, and the blasphemers, and the
double-minded, and they who work various kinds
of iniquity have been cast out. After that these
have been cast out, the Church of God shall be one
body, one understanding, one mind, one faith , one
love, and then shall the Son of God rejoice and be
glad in then, when He hath received back His people
"
pure. " “ Everything, Master, " said I, “ is mightily
and gloriously arranged.. Further," said I ; " ex
plain to me, Master, the power and the actions of
each of the mountains, to the end that every soul
that trusteth in the Lord, after that it hath heard,
may glorify His great, and wonderful, and glorious
"
name.” “Hearken,” he said, “to the variety of
the mountains and of the twelve nations. "
XIX .
“ From the first mountain, which is black , they who
have believed are of such a kind as this ; apostates
and blasphemers against the Lord and betrayers of
the servants of God. For these there is no repen
tance, but there is death ; and on this account also
are they black, for verily their kind is a lawless one.
But from the second mountain, which is bare, they
who have believed are of such a kind as this ;

hypocrites and teachers of wickedness. And these
are like unto the former, not having the fruit of
righteousness, for even as this mountain is unfruitful
so these men have indeed the name but are empty
of faith, and there is no fruit of truth in them .
Repentance, therefore, is appointed for them if they
repent speedily, but if they delay, their death will
bewith the former.” “ Wherefore," said I , “ Master, is
there repentance for them but not for the former ?
for their actions are almost the same. ” “ On this
account,” said he, “ is repentance appointed for
these, because they have not blasphemed their
Lord, neither have they become betrayers of the
servants of God, but through the lust of gain they
have become hypocrites, and each hath taught
according to the desires of sinful men. But they
will pay a certain penalty; yet repentance is allowed
them because they were not blasphemers or traitors. ”
XX .
“ But from the third mountain that hath thorns

and briars, they who have believed are of such a
kind as this ; certain from among them arerich, and
others are entangled in much business. These, there
fore, who are entangled in many and various affairs
do not cleave unto the servants of God, but wander
away, being choked by their business. But unwil
lingly do the rich cleave unto the servants of God,
fearing lest they should be asked something by them.
THE SIMILITUDES 151
Such as these, therefore, shall hardly enter into the

kingdom of God. But for all these there is a re
pentance and a speedy one, in order that now in
these days they may make amends for the things
that they did not in the former times, and do some
good ; then shall they live unto God ; but if they
abide in their deeds they shall be delivered up unto
those women, who shall put them to death.”
XXI.
“But from the fourth mountain, which hath much

grass, the upper part of the grass being green and
the part by the roots withered , some grass also being
dried up by the sun, they who have believed are
of such a kind as this. The double -minded, and
they who have the Lord upon their lips but have
Him not in their hearts ; on this account their
foundations are dry and have no power, and their
words alone live, but their deeds are dead. Such
as these neither live nor are dead. They are,
therefore, like the double-minded ; for the double
minded also are neither dry nor green, for they are
neither alive nor dead. For as this grass, when it
hath seen the sun, hath withered away, so the double
minded, when they hear of affliction , owing to their
cowardice, serve idols and are ashamed of the name
of their Lord. Such, therefore, are neither alive nor
dead. But these too may live if they shall repent
quickly ; but if they shall not repent, they are
already delivered over to the women who deprive

them of their life.”
XXII.
“But from the fifth mountain that hath green

grass and is rough, theywho have believed are of such
1
a kind as this : they are faithful but slow to learn ,
self-willed , and pleasers of themselves, wishing to
know everything, they know nothing at all. Owing
to this self-will of theirs, knowledge is far from them,
and senseless folly hath entered into their hearts.
They praise themselves as if they had knowledge, and
though foolish themselves wish to be teachers of
others. Owing to this their self-will many through ex
alting themselves have been made empty, for self-will
and vain -confidence is a powerful demon. Of these,
many have been rejected, but some have repented ,
and believed, and submitted themselves to those
that have knowledge, knowing their own folly ; and
to the remainder who are of such a character
repentance is open, for they did not become wicked,
but rather foolish and senseless ; these, therefore, if
they repent shall live unto God, but if they repent
not, they shall dwell with the women who work
evil against them."
XXIII.
" But from the sixth mountain that hath clefts great
and small, and in the clefts withered grass, they who
THE SIMILITUDES 153
have believed are of such aa kind as this. They that

have the small clefts are theywho are at variance with
each other, and by reason of their evil-speaking they
have withered in the faith ; but many of them have
repented, and the remainder shall repent when
they shall hear my commandments, for their evil
speaking is but small, and they shall quickly repent.
But they who have great clefts, are they who abide
in their evil-speaking and are malicious, having
wrath against each other ; these therefore have been
cast away from the tower and rejected from its
building. Such, therefore, hardly shall live. But
if our God and Lord, who ruleth over all things
>
and hath authority over the whole of His creation ,

bear not malice against those who confess their
sins, but is merciful to them, shall man, who is cor
ruptible and full of sin, bear malice against man, as
though he were able to destroy or save him ? I, the
angel of repentance, say unto you, even to as many
as hold this heresy, lay it aside and repent, and the
Lord shall heal your former sins if ye purify your
selves from this demon ; but if not ye shall be
delivered over to him to be put to death."
XXIV .
“ But from the seventh mountain on which the

grass is green and flourishing, and the whole moun
tain fertile, where every kind of beast and the birds
of heaven feed on the grass of the mountain, and
the grass on which they feed becomes even more
luxuriant than before, they who have believed are of

such akind as this. Theyare always simple and harm
less and happy, having nothing against each other,
but always rejoicing over the servants of God, and
clothed in the holy spirit of these virgins, and always
having compassion on every man ; and out of their
labours they have ministered unto every man with
out reproach and without doubting ; the Lord,
therefore, beholding their simplicity and all their
gentleness, hath enriched them in the toils of their
hands, and hath made them prosperous in all their
deeds. Now I, the angel of repentance, say unto
you that are of such a character as this, Abide as
ye are and your seed shall not be obliterated for
ever.
For the Lord hath proved you and hath
enrolled you among our number, and your whole
seed shall dwell with the Son of God ; for of His
spirit have ye received .”
XXV .
“ But from the eighth mountain where were the
many fountains, and where every creature of the Lord
drank of the fountains, they who have believed are
of such a kind as this. Apostles and teachers, who
preached unto the whole world, and who taught
gravely and purely the word of the Lord , and turned
not aside at all unto evil desire, but walked al
ways in righteousness and truth, even as they had
received the Holy Spirit. The departure, therefore,
of such as these is with the angels."
THE SIMILITUDES 155
XXVI.
“But from the ninth mountain , which is desolate,

and hath in it reptiles and creeping things that destroy
men, they who have believed are of such a kind as
this. Those that have spots, are servants that have
served badly, and have deprived widows and orphans
of their living, and have made gain for themselves
from the servicewhich theyhave received to perform .
If, therefore, they abide in the same lust, they are
dead, and there is no hope of life in them ; but if
they turn and fulfil their ministrations with purity,
they will be able to live. But they who are
afflicted with scabs, these are they who have denied
their Lord and have not returned unto Him, but
have become barren and desert, not cleaving unto
the servants of God, but being left alone, they
lose their own souls ; for as the vine, when left
in a vineyard, if it meet with neglect, is destroyed,
and is wasted by the weeds, and in time becometh
wild, and is no longer useful to its master, so
such men as this have destroyed themselves, and,
having become wild, are no longer useful to their
master ;; for these, therefore, there is repentance,
unless they be found to have denied from their
heart. But if any one be found to have denied
from his heart, I know not if such an one be able
any longer to live ; and I say not this with regard
to these present days, so that any one who hath
denied may receive repentance ; for it is impossible
that he who shall in the future deny his Lord should

be saved. But for those who long ago denied Him
there seemeth to be appointed repentance. If, there
fore, any one is about to repent, let him be speedy,
before the tower is finished ; but if he do not, he
will be destroyed altogether by thewomen . And they
who are chipped are the crafty and evil-speakers. 0
And the reptiles whom thou sawedst on the ninth
mountain are these. For, as the reptiles ruin and
destroy many by their poison, so the words of such
men as these corrupt and destroy man. These,
therefore, are broken short from their faith through
the conduct which they have in themselves ; but
some have repented and have been saved, and the
remainder, who are of such a sort, are able to be
saved if they shall repent ; but if they shall not re
pent they shall die, together with the women whose
power they have."
XXVII.
“But from the tenth mountain , where there were
trees overshadowing certain sheep, they who have
believed are of such a kind as this. Hospitable
bishops who have gladly at all times received into
their houses the servants of God without hypocrisy.
But the bishops have always by their ministry
protected those who were in want and the
widows ; and their conduct was always pure.
All these, therefore, shall be sheltered by the
Lord for ever. Those, therefore, who have
THE SIMILITUDES 157
done these things are glorified before God , and

their place is already with the holy angels, if they
abide until the end, serving the Lord."
XXVIII.
“ But from the eleventh mountain, where there

were trees full of fruit, adorned with different kinds
of fruit, they who have believed are of such a kind
as this. They who suffered for the name of the
Son of God, who both suffered readily with all their
heart and gave up their lives.”” “ Wherefore,” said
I, “ Master, have all the trees fruit, but some of the
fruit is fairer to look upon than the others ? ”
“ Listen," he said. “ As many as have ever suf
fered for the name of the Lord are glorified before
God , and all their sins have been taken away, be
cause they suffered for the name of the Son of
God. But why their fruits are varied, and which
of them are superior, hearken. As many, " he
said , “ as when brought before authority, and
questioned, have not denied, but suffered readily,
these are the more glorified before the Lord,
and the fruit of these is more excellent ; but
as many as were cowardly and doubted, and rea
soned in their hearts whether they should deny or
confess, and afterwards suffered, the fruits of these
were less, because this design entered into their
hearts ; for that they should deny their own Lord is
an evil design. Do ye, therefore, who counsel
such things, beware lest this design abide in your
hearts, and ye die unto God. But ye who have suf

fered for His name ought to glorify God, because
God hath thought you worthy to bear His name,
and that all your sins should be healed. Rather,
therefore, deem yourselves happy, and think ye that
ye have done a great deed, if any of you suffer for
the sake of God. For your life is the gift of God,
and yet ye know it not ; for your sins had become
heavy, and unless ye had suffered for the sake of
the name of the Lord, ye would have died to God,
owing to your sins. These things I say unto you
who doubt concerning denial or confession. Con
fess that ye have the Lord, lest by denying ye be
given over unto prison. For if the Gentiles chas
tise their slaves, if any one deny his lord , what
think ye that your Lord will do who hath authority
over all ? Remove such designs from your heart,
that ye may ever live unto God . ”
XXIX.
“But from the twelfth inountain, which is white,

they who have believed are of such a kind as this.
They are as young children into whose hearts no evil
cometh, nor did they know what evil was, but al
ways continued in innocency. Such as these, there
fore, abide without doubt in the kingdom of God,
because they have in nothing polluted the command
ments of God, but have like infants continued all
the days of their life in the same mind. As many,
therefore, of you as shall abide and shall be as
THE SIMILITUDES 159
children, having no vice, shall be more glorious

than all who were mentioned before ; for all chil
dren are glorious before God, and first in His sight.
Blessed, therefore, are ye, even as many as remove
from yourselves wickedness, and put on innocence.
First of all, ye shall live unto God.” And after he
had finished the similitudes of the mountains, I say
unto him, “ Master, now explain to me concerning
the stones that were taken from the plain and
placed in the building, instead of the stones that
were removed from the tower ; and concerning the
round ones that were placed in the building, and
those that are still round.”
XXX .
“ Listen,” said he, "concerning all these. The

stones that were taken from the plain and placed in
the building of the tower, instead of those that were
thrown aside, are the roots of this white mountain.
Since, therefore, the believers from the white moun
tain have all been found innocent, the Lord of the
tower hath commanded these to be removed from
the roots of the mountain to the building of the
tower ; for He knew that if these stones went into
the building of the tower they would remain bright,
and none of them would become black . But if he had
thus determined besides concerning the other moun
tains, he would have found it necessary to visit the
tower again and purify it. For all those have been
found white whº have believed, and who are about
to believe ; for they are of the same kind. Happy

is this race, because it is innocent. Hearken, now ,
concerning those round and splendid stones ; all
these are from the white mountain . Hearken now
why they have been found round ; it is because
their riches have darkened and obscured them a
little from the truth , but they have never departed
from God, nor has any evil word gone out of their
mouth, but all equity, virtue, and truth . When,
therefore, the Lord had seen the mind of these
men, that they had been born good, and could be
good, he commanded their wealth to be diminished,
but not to be taken away altogether ; to the end
that they might be able to do something good with
that which was left to them, and they shall live unto
God, because they come of aa good kind. Therefore
are they hewn round a little, and placed in the
building of this tower . "
XXXI.
“ But the other round stones, which have not yet

been fitted into the building of the tower, and have
not yet received the seal, have on this account
been replaced in this position, because they are
very round ; for the world and the vanity of their
riches must be cut away from them, and thus will
they fit in the kingdom of God. It is necessary
that they should enter into the kingdom of God,
for the Lord hath blessed this innocent race. No
one of this race shall be missing ; even though any
THE SIMILITUDES 161
of them , being tempted by the most wicked devil,

shall have committed any sin, yet shall he quickly
2
return unto his Master. Therefore I, the mes

senger of repentance, pronounce you to be happy,
whoever of you are innocent as children , since
your sort is good and honoured before God. I
say unto all of you, whosoever have received this seal
of the Son of God, keep simplicity, nor be mindful
of offences, nor abide in malice. Lay aside,
therefore, the memory of your offences and bitter
nesses, and ye shall be made to abide in one spirit;
but heal your evil divisions, and remove them
from yourselves, so that if the Lord of the flock
come He may rejoice concerning you ; but He will
rejoice if He find everything whole, and if none
of you shall be missing ; but if He shall find any
flock of them dispersed, woe unto the shepherds.
But if the shepherds themselves shall have been dis
persed, how will they answer Him for the flock ? Will
they say that they were harassed by the flock ? they
will not be believed. For indeed it is incredible
that a shepherd should be injured by his flock ; but
he will be punished the more on account of his false
hood. And I am the shepherd, and it especially
behoveth me to give an account for you .”
XXXII.
“Therefore amend yourselves while the tower is

being built. The Lord dwelleth among men who
love peace, because He loveth peace, but from
L
them that are contentious and abandoned he

standeth afar off. Restore, therefore, to him your
spirit whole, even as ye have received it ; for when
thou hast given a new garment to a fuller, and
desirest to receive it back whole, if the fuller restore
it unto thee rent, wilt thou receive it ? Wilt thou
not rather be angry and attack him with reproaches,
saying unto him, ' I have given unto thee a gar
ment whole ; why hast thou rent it, and made it
useless, so that it cannot be used on account of
the rent which thou hast made in it ? ' Wilt thou
not say all these things to the fuller, concerning
the rent that thou foundest in thy garment ? If
therefore thou art angry concerning thy garment,
and complainest because thou hast not received it
back whole, what thinkest thou that the Lord
will do unto thee ? for He gave thee a perfect
spirit, and thou hast restored it unto Him utterly
useless, so that it can be of no use to its Master.
For its use began to be of no use, when it was
corrupted by thee. Will not the Lord, therefore,
on account of this thy deed to His Spirit, do the
same unto thee, and deliver thee unto death ?
Evidently, I say, He will do the same unto all
whom He shall find to continue to remember
offences. Despise not, therefore, His mercy, but
rather honour Him , because He is so long-suffering
with your sins, and is not like unto you. Repent,
for it is useful for you so to do."
THE SIMILITUDES 163
XXXIII.
All these things that are writtten above, I, the
shepherd, the messenger of repentance, have shown
and spoken to the servants of God. If, therefore,
ye shall believe and hear my words, and walk in
them, and mend your ways, ye will be able to
live ; but if ye abide in malice, and the memory of
offences, no sinner of this kind shall live unto God.
All these things which have to be said by me have
been said unto you. The shepherd said unto me,
“ Hast thou asked me all the things ? ” and I said,
“ Yea, Master .” “ Wherefore hast thou not inquired
of me," he said, “ concerning the shape of the stones
placed in the building, that I might explain unto
thee why we have filled up the shapes ? " And, I
" 3
replied, " Master, I had forgotten .” “Listen now,"”

he said, “ concerning these as well. These are
they,"
, he said, “who have heard my commandments,
and have repented with all their hearts. But when
the Lord saw that their repentance was good and
pure, and that they could remain in it, He com
manded their former sins to be obliterated ; these
shapes were their sins, and they have been levelled ,
that they might not appear."
The Tenth Similitude.
Concerning Penitence and Alms-giving.
I.
ANFTER that I had completely written this book,

the messenger who had given me over to the
shepherd came to the house in which I was, and
sat upon a couch, and on his right hand stood the
shepherd. Then he called me and said these things
unto me. “ I gave over thee and thy house to this
shepherd, that thou mightest be able to be protected
by him .” “ True, Master," I said. “If, therefore,
thou desire to be protected from all vexation, and
from all cruelty, and to have success in every good
work and word, and the whole riches of equity,
walk in those commands which he gave unto thee,
and thou wilt be able to be master over all wicked
ness , For if thou keep these commandments,
all the desires and the sweetness of this world shall
be in subjection unto thee, and success shall follow
THE SIMILITUDES 165
thee in every lawful undertaking. Take unto thy

self the gravity and modesty of this man , and tell
unto all that he is in great honour with God, and is
a ruler of great power, and powerful in his office.
To him alone in the whole world has authority over
repentance been given. Doth he seem to thee to
be powerful ? But ye despise the gravity and
moderation which he useth towards you ."
II.
I say unto him , “ Ask him, Master whether from

the time that he came into my house I have done
anything out of order, or have offended him in any
thing." " I," he said, “ know that thou hast done
nothing out of order, and that thou art not about to
do so. Now , therefore, I say these things unto
thee, to the end that thou shouldest persevere. For
he hath given a good opinion of thee unto me ; but
thou shalt saythese words unto the rest, in order that
they who either have repented or will repent may
think the same things as thou dost ; and that he may
give a good report of them unto me, and I unto the
Lord . ” And I say, “ Master, I declare unto all men
the mighty works of God. But I hope that all
they,who love these things, and have sinned in
time past, will repent when they have heard these
things, and recover their life.” “ Remain steadfast ,"
he said, " in this ministry and accomplish it. Who
ever fulfil the commands of this man shall have life ;
and this man will have great honour before the
Lord. But whoever do not keep the commands

of this man, fly from their life and despise this man .
But he hath his honour before God. Whoever,
therefore, shall despise him, and not follow his com
mands, deliver themselves to death, and each of
them shall be guilty of his own blood. But I charge
thee to obey his commandments and thou shalt
have a remedy for thy former sins.”
III .
“ But I have sent these virgins unto thee that

they may dwell with thee, for I have seen that they
are friendly toward thee ; therefore thou shalt have
them as thine assistants, so that thou mayest be
the better able to keep the commands of this man ;
for it is impossible that these commands should be
kept without these virgins; and I see that they are
glad to be with thee. But I also will give com
mands unto them that they do not at all depart
from thy house. But do thou purify thy house, for in
a chaste house they dwell gladly, for they are pure
and chaste and industrious, and have every grace
before the Lord. If, therefore, they shall find thy
house pure, they will remain with thee ; but if the
slightest impurity shall happen to be there, they will
forthwith depart from thy house ; for these virgins
love no pollution .” I say unto him, “ I hope, Master,
that I shall please them , so that they may always
dwell willingly in my house ; and even as he to whom
thou hast given me over maketh no complaint about
THE SIMILITUDES 167
me, so neither shall they complain about me. " He

said unto the shepherd, “ I see the servant of
God is willing to live and to keep these command
ments, and that he will place the virgins in a pure
habitation.” When he had said these things he
delivered me over again to the shepherd, and
called the virgins and said unto them, “Because
I see that ye dwell willingly in the house of this
man, I commend him and his house unto you, that
ye should not at all depart from his house." But
the virgins heard these words gladly.
IV.
The angel then said unto me, “ Act vigorously in

this service, and proclaim to every man the mighty
works of God, and thou shalt have favour in this
service. Whosoever, therefore, shall walk in
these commandments shall live and be happy in
his life ; but whosoever shall neglect them shall
not live, and shall be unhappy in his life. Charge
all men who are able to do good that they cease not
from so doing : for it is useful for them to practise
good works. Now I say that every man ought to
be rescued from troubles; for he who is in need
and suffereth troubles in his daily life, is in great
torment and want. Whosoever, therefore releaseth
a soul of this kind from want, shall acquire great joy
for himself ; for he who is vexed by trouble of this
kind, is afflicted with the same trouble as he who is
in chains. For many cause death to themselves on
account of calamities of this kind, because they are

not able to bear them . He who is aware of the
trouble of a man of this sort, and doth not rescue him,
committeth a great crime, and is guilty of his blood.
Do ye, therefore, even so many as have received
good from God, perform good works ; lestwhile ye
are delaying to do them the building of the tower be
finished, and ye be cast out of the building ; for no
other tower is now built. For your sake the work of
building hath been interrupted. Unless, therefore,
ye make hastę to act rightly, the tower will be
finished , and ye will be shut out. ” Then, after he
had thus spoken with me, he rose from the couch, and
when he had taken hold of the shepherd and the
virgins he departed. But he said unto me that he
would send the shepherd and the virgins back to
my house. - AMEN .
NOTES.
THE VISIONS.
Vision 1.-CHAP. I.
He who had brought me up.
HE introductory sentence varies a good deal in
"
the different versions. " The Vatican Latin
Version and the Codex Lipsiensis'commence
thus : - “ He who had brought me up sold a
certain damsel at Rome. After many years
I met her again, and began to love her as a sister.” The
Palatine Latin version gives _ “ He who had brought me up
sold me in the city of Rome to a certain woman named Rada.
A long time after I recognised her, and began to love her as a
sister.” With this the Codex Sinaiticus and the Æthiopic
version agree, giving the name as Rhoda. It has not been con
sidered necessary in this edition to give the various readings.
They are extremely numerous, but do not, except in one or
two instances where they have been noticed, affect the sense
to any appreciable extent. The meaning is almost always the
same, but the form of expression varies in the Greek, Latin,
and Æthiopic versions, to an extraordinary extent.
As I went into the Villages.

The country here alluded to is apparently the district
between Rome and Ostia. The Palatine manuscript has :
“ And while I was considering these things alone, and had
170 NOTES
come to the city of Ostia, and was rejoicing in all the crea
tures of God, because they are great and beautiful and
powerful, as I walked I fell asleep.” The Via Ostiensis still
extends from Rome to Ostia, a distance of about sixeen miles.
It skirts the course of the Tiber, and passes through a pretty
pastoral district, at present almost uninhabited, but doubt
less, in the first and second centuries A.D., full of villages.
What the wilderness was, through which Hermas imagines
himself to have been carried, of course we cannot say, but
there is a wild district at the mouth of the Tiber, full of
marshes and watercourses, which might have suggested the
district of the vision . Ostia, which the writer of this note
visited in the course of last year, would be unapproachable
after rain, were it not for a causeway that conducts over the
marshes. On the right hand lies the wild district of the
Isola Sacra, and on the left commence the Pontine Marshes,
stretching for miles along the coast. The whole scene is
picturesque to a very high degree, and well calculated to
inspire a man of visionary or mystical temperament. Ostia,
which is now in ruins, was undoubtedly, at the period when
the Shepherd was written, a populous and flourishing town.
But there is no reason to suppose that the Isola Sacra was
ever inhabited, and the marsh district along the coast must
have been in much the same condition as at present. It is
in this singular region at the mouth of the Tiber that we must
place the opening scenes of the Shepherd. The Vatican
manuscript states :-- “ The spirit seized me and bore me
through a certain district to the right hand, through which no
man could travel.” The Palatine “ bore me along a certain
steep way .”
VISION II. - CHAP. I.
Now I went into the Villages.
The Vatican and the Palatine versions place the second

vision at Cumæ. “ As I was journeying from Cumæ,” Vat.
NOTES 171
“ As I was travelling in the country of the Cumæans, ” Pal. It

is possible, however, that this is aa mistaken translation of the
Greek κώμας. εις κώμας is the reading of the Codex Sinai
ticus, with which the Æthiopic version agrees, eis kouny of the
Codex Lipsiensis. Cumæ would have been Koûmal, which is
not found in either of the Greek texts. The reading of Cumæ
seems to be supported by the circumstance that Hermas
mistakes the old woman, the personification of the Church,
for the Sibyl, who had her habitation in the neighbourhood.
The words I could not comprehend.

This is apparently an allusion to the ancient method of
writing, in which word followed word continuously without
any interval ; consequently in copying an unknown language
the transcriber would not be aware where one word ended
and another began .
CHAP. III.
Maximus.
Maximus is an unknown person. The name had disap
peared from the Latin versions. “ But thou shalt say, Behold
à great tribulation cometh , ” Vat. “ But thou sayest, Behold
a great tribulation cometh,” Pal. The name Maximus is
found in the Codex Sinaiticus, in the Codex Lipsiensis, and in
the Æthiopic version.
Eldad and Modad .
This is the only quotation by name from any book in the

Shepherd. The Apocryphal book of Eldad and Modad has
long perished. It is mentioned in the Stichometria of Nice.
phorus about 820 A.D., and this is apparently the latest
mention of it. Eldad and Modad are names that occur in
Numbers xi. 26, 27, “ But there remained two of the men in
172 NOTES
the camp, the name of the one was Eldad, the name of the
other Medad : and the spirit rested upon them ; and they were
of them that- were written , but went not out unto the taber
nacle ; and they prophesied in the camp. And there ran a
young man , and told Moses, and said , Eldad and Medad do
prophesy in the camp. And Joshua, the son of Nun, the
servant of Moses, one of his young men, answered nd said ,
My lord Moses, forbid them. And Moses said unto him,
Enviest thou for my sake ? would God that all the Lord's
people were prophets, and that the Lord would put his spirit
upon them ! ” The passage quoted much resembles Psalm
xxxiv. 18, “ The Lord is nigh unto them that are "
of aa broken
heart, and saveth such as be of a contrite spirit.”
CHAP. IV.
One to Clement and one to Grapte.
This passage concerning Clement and Grapte completes

the list of persons mentioned by name in the Shepherd.
The others are Maximus, Eldad, and Modad, and the name
of the author, or supposed author, Hermas.
Grapte is an unknown person. She is supposed to have
been a deaconess, and even the wife of Hermas, but these are
mere conjectures. The name is omitted in the Palatine, but
is found in the Vatican Latin version. The version of the
Palatine is as follows : — “ And write thou the books ; one
thou shalt send to Clement, which, when it has been written,
he shall send to the other countries. But they, as has been
stated above, shall admonish the widows and orphans.”
Clement is generally supposed to have been the Bishop of
Rome, and the passage has been considered to convey an
allusion to his Epistles to the Corinthians, as though it were
known to be part of his office to communicate with the
foreign churches.
“His contemporary, Hermas, the author of the Shepherd,
NOTES 173
represents himself as directed by the angelic messenger to

deliver a copy of the book with which he is charged to
Clement, that he may communicate it to foreign churches, for
this function belongs to him . ” — Professor Lightfoot, S. Clement
of Rome, p. 3.
This is possibly correct. But as the date and authorship of
Hermas is a etter of controversy, and as the Clement men
tioned here is not stated to be the Bishop of Rome, it would
have been as well 'not to have made the statement as an
ascertained fact. The majority of modern critics would not
allow that Hermas and Clement of Rome were contempo
raries. Clement died in the third year of Trojan, about 100
A.D., and though it is possible that the Shepherd was written
during his life -time, it seems most probable that it was
not .
The passage derives an additional interest from the fact

that it is commented on at some length by Origen . De
Principiis, iv. II ; Opp. i. 168. “ For just as man is com
posed of body, soul, and spirit, so in like manner is the
Scripture, which hath been by the dispensation of God given
unto men for salvation. On this account we thus expound
what is written in the book of the Shepherd, which is by
some despised, concerning the command given to Hermas to
write the book, and afterwards to announce to the elders of
the Church the things that he had learned from the Spirit.
And these are his words : “ Thou shalt write the books, and
shall give one unto Clement and one to Grapte ; and Grapte
shall exhort the widows and the orphans, and Clement shall
send unto the cities that are without; but thou shalt announce
it unto the elders of the Church .'
“ For Grapte who exhorteth the widows and orphans, is the
bare letter ( of Scripture) which exhorteth those that are
children in spirit, and are not yet able to claim God as their
Father ; and on this account are they called orphans; to ex
hort those too, who are no longer bound to alawless husband ,
but are widows, because they are not yet worthy of the bride
groom. But Clement is he who hath already departed from
174 NOTES
the letter, and he is said to send what has been spoken to the
cities without, that is to say, to souls that are outside carnal
things, and thoughts concerning what is below . But the
actual disciple of the Spirit is ordered to announce, not by
means of letters, but by living words, to the elders of the
whole Church who have grown grey with thought.”
Origen, it will be remarked , quotes the passage as Scripture,
though he acknowledges that its authority was not universally
accepted.
VISION III . -CHAP. II.

A great tower .
The passage concerning the building of the tower is referred
to by Origen in his Commentary on Hosea. " And in the
Shepherd , with regard to the building of the tower, which is
made of many stones, but the building appeareth to be one
stone, what else signifieth the Scripture, but the concord and
unity made up of many things ? ” — Origen , Opp. iii. 439.
Being built upon the waters.

The tower built upon the waters was probably suggested
by the structures on the Alban Lake. The scene described is
just what might have been witnessed from the ridge which
separates the lake from the Campagna, in the early period of
the empire. Numerous villas were then erected along the
shore, especially in the immediate neighbourhood of the
emissarium ; some of these projected into the lake itself, where
their substructures may still be traced. The stone has evi
dently been brought from some distance, and the building
must have involved great labour and expense. A busy scene of
this kind, the building being pressed forward with great haste,
as was usual with the impatient Roman nobility, doubtless
supplied the ground-work for the simile which forms the lead.
ing idea of the Shepherd .
NOTES 175
CHAP . III.
By enquiring therefore shalt thoufind.

Compare St. Matt. vii. 7 ; St. Luke xi. 9.
CHAP. VIII.
They are called, the one simplicity, & c.

This description of the virtues is referred to by Clement of
Alexandria . — Strom . ii. 12, 55, p. 458. It may be compared
with 2 Peter i. 5-7.
CHAP. IX .
Hearken unto me, ye children .

Addressed apparently, not to the children of Hermas, but
to Christians generally, the sons of the Church.
CHAP. X.
The description of the different forms of the old woman is

quoted by St. Jerome. — Commentary in Hosea vii. 9 ; Opp.
vi . 75 .
VISION IV.-CHAP. I.
The Campanian Road .
Apparently the Via Appia, which led from Rome to Aricia,
and through it to the south of Italy. I should be disposed
to place the scene of this vision in the neighbourhood of
Aricia , about twelve miles from Rome. The Latin versions
66
here give a different sense . “ The place is seldom traversed . ”
But both the Sinaiticus and Lipsiensis read “ padiws, easily, "
which is certainly more in accordance with what we know to
have been the condition of the Via Appia during the empire.
The villa would thus be one of those in the neighbourhood of
Rome. The fifth vision takes place in Rome itself.
176 NOTES
I beheld a vast monster ,

Compare Revelations xii. 3.
Adorned as though going from the bridal chamber.
Compare Revelations xxi. 2.
CHAP. II.
Thou shalt cast thy care upon God .
Compare i Peter v. 7 .
Whose name is Thegri.
This passage about the angel Thegri is generally considered
to be the one referred to by St. Jerome, Comment. in Habac.
i. 14 : “ Ex quo liber ille Apocryphus stultitiæ condemnandus
est, in quo scriptum est quendam Angelum nomine Tyri
præesse reptilibus." It should be remarked, however, that
St. Jerome does not here mention Hermas, and that the name
of the angel is not the same. The angel is called Hegrin in
the Vatican and Tegri in the Palatine version. Cf. the notes
of Dressel and Hefele on the passage .
Better had it been for them .

Compare St. Matthew xxvi. 24.
CHAP. III.
As it were in the fire .
Compare i Peter i. 7.
THE COMMANDMENTS.
COMMANDMENT I.
First of all believe, & c.

This is the most famous passage in the Shepherd , and is
quoted repeatedly in the works of the Fathers from the time
of Irenæus. Cf. Euseb. Eccles. Hist. y. 8, 7. Origen de
NOTES 177
Princip. I, 3, 3 ; II, 1, 5. Athanasius de Incarnatione tribi,

cap . 3. De Decretis Nicænæ. Synodi, cap. 18, Nicetas ad
Gregor. Naz. Orat. xl.
It was made use of by the Arians in support of their tenets,
but was accepted by the orthodox as supplying a sound ex
pression of the doctrine of the unity of God.
The Latin versions differ slightly from the Greek. The
Vatican version gives—“ Primum omnium crede, quod unus est
Deus, qui omnia creavit et consummavit, et ex nihilo omnia
fecit. Ipse capax universorum solus immensus est, qui nec verbo
definiri, nec mente concipi potest. Crede igitur in eum, et
time eum, et timens habe abstinentian . Hæc custodi, et
abiice abs te omnem concupiscentiam et nequitiam et indue
virtutem justitiæ et vives Deo, si custodieris mandatum hoc.”
6
The Palatine Latin version gives—“ Primo omnium crede,
esse unum Deum, qui omnia creavit et consummavit, et ex
nihilo cuncta fecit. Ipse caput universorum , solus immensus,
qui nec verbis definiri, nec mente concipi potest. Huic ergo
crede, et metue eum, metuque accepto tene abstinentiam . Hæc
custodi, et abicis a te omnem nequitiam , omnemque indues
virtutem æquitatis, et vives Deo, si custodieris hocmandatum .”
This commandment, together with a very considerable por
tion of the later part of the Shepherd, is found in the author
known as Pseudo-Athanasius ad Antiochum . A considerable
portion also occurs in the Homilies of Antiochus. It has
not been found practicable in a work of this kind to give any
representation of these quotations, or of the relation which
they bear to the ordinary text of Hermas. The reader will
find the passages given at length in third part of the Novum
Testamentum extra Canonem Receptum of Hilgenfeld, where
they are printed on the same page with the Greek text.
COMMANDMENT IV.
This is perhaps the part of the Shepherd most open to

animadversion, and in the earliest times ( cf. Tertullian de
Pudicitia, c. x. and xx.) exposed the work to considerable
M
178 NOTES
obloquy. It may be perhaps regarded as supplying the reason

why it eventually fell into disrepute. Most probably, how
ever, this lax method of regarding violations of the marriage
tie arose from an excessive desire to preach the efficacy of re
pentance ; though the command imposed upon the husband
to receive back the guilty wife, if she repent, is one that
would find few defenders in any state of society.
CHAP. I.
Let him put her away.

Compare St. Matt. v. 32 ; xix. 9.
CHAP. II .
Repentance is wisdom .
This passage concerning repentance is quoted by Clem .
Alexand ., strom . ii. 12, 55. .
COMMANDMENT VI.
This description of the good and bad angels attendant upon

man seems to have been a favourite with Origen, who alludes
to it, De Princip. iii. 2, 4. Homil. xii. in Luc. Homil.
xxv. in Luc. Compare also Cassianus Collat. viii. 17, xii. 12.
COMMANDMENT VII. -CHAP. I.
The commencement of this commandment is alluded to by

Clement of Alexandria, strom . ii. 12, 55.
COMMANDMENT XI.- CHAP. I.

He saith certain true words.
Quoted by Clement of Alexandria, strom. i. 17, 85 .

NOTES 179
COMMANDMENT XII . - CHAP. IV.

Such as have the Lord on their lips.
Compare Isa. xxix. 13 ; Matt. xv. 8 ; John xii. 40 ; 2 Cor.
iii. 14 .
CHAP. V.
If therefore ye resist him .

Compare the Epistle of St. James iv. 7 .
CHAP. VI .
From him who is all -powerful.

Compare Epistle of St. James iv. 1 .
THE SIMILITUDES.
This, in some respects, the most pleasing part of the Shep
herd, is evidently an attempt to draw religious instruction
from the ordinary scenes of Italian country life. Just as the
familiar incidents of eastern life supplied the writers of the
New Testament with a vehicle for religious instruction, so
the writer of the Shepherd found in the vineyards, fields, and
mountains of central Italy, a means of emblematical teaching
which he has used with great simplicity, and yet not without
considerable power. It will be remarked that Hermas resorts
more to the simple objects of the country, and less to the in
cidents of domestic life, than our Lord and His apostles, and
there is little pathos or personal interest in his descriptions.
With the exception of the fifth Similitude, there is not much
in this portion of the work that requires explanation . The
subjects and the method of treatment are tolerably familiar to
most of us. The Similitudes are frequently quoted by Ori.
180 NOTES
1
gen , and occasionally by Clement of Alexandria, 2 but they
do not seem to have attracted much attention from the other
ecclesiastical writers.
“ The Similitudes generally deserve to be accurately com
pared with the Gospel parables, cf.
Matt. xiii. 5-8, with Sim. ix. 19, 20 , 21 .
Matt. xiii. 31 , 32, with Sim. viii. 3.
Matt, xviii. 3, with Sim. ix. 29."
Westcott's History of the Canon of the New Testament,
p. 176. Ed. 2.
SIMILITUDE V.
It does not enter into the plan of this edition to discuss the
theological character of the Shepherd , but it may be re
marked that this Similitude is regarded by Hilgenfeld, as
containing a compendium of the religious doctrines of Hermas.
1 By Origen
Sim. ii. Homil. in Josh . x. I. Opp. ii. 423.
Sim. iii. In Matt. xxiv. 32. Opp. iii. 872 .
Sim. vi. Hom. i. 1 in Ps. xxxvii. Opp. ii. 681.
Hom. viii. in Num. Opp. ii. 294.
Sim. viii. Hom. i. 5 in Ezek. Opp. iii. 358 .
In Matt. xiv. 21. Opp. iii. 644.
Sim . ix. Hom. xiii. 3 in Ezek. Opp. iii . 404.
The admiration expressed by Origen for the Shepherd is worthy of
notice. The passages quoted at length will give the reader a sufficient
idea of the way in which he regarded it, evidently considering it to have
been written by the friend of St. Paul, and to form a portion of the Scrip
ture, yet aware that his view as to its authority was not universal.
2 Clement of Alexandria
Sim. ix. Strom . ii . 9, 43 ; vii. 6, 46.
3 There are some excellent remarks on the theological character of
Hermas in Mr. Westcott's work on the Canon of the New Testament,
p . 168-179, 2d ed. , though he perhaps takes too favourable a view of the
subject, not alluding to the fanciful character and mysticism which form
so great a defect in the work . The Prologomena to the Novum Testa
mentum extra Canonem Receptum of Hilgenfeld may be compared as
giving an entirely different view .
NOTES 181
In cap. v. occurs the supposed heretical passage ( dè vids TÒ

άγιον πνεύμα εστιν) confounding the second and third persons of
the Trinity. This has been omitted in the translation , as it does
not occur in the Codex Lipsiensis, the Palatine, or the Æthio
pic versions, and is not referred to in any of the early quota
tions from Hermas. Its heretical tendency is, however, a
matter of controversy, as some writers would make the
passage merely contain a reference to the Divine nature in
Christ. Cf. Dressel's note on the passage. A somewhat ·
similar passage is found in Sim. ix. cap. I, and occurs both
in the Greek and Latin versions.
CHAP. I.
A station .
The term was drawn from the language of military life

among the Romans. “Statio de militari exemplo nomen acci
pit, nam et militia Dei sumus. ”—Tertul. de Orat. c. xiv. The
original meaning was a post or station-in statione esse-to
be on guard ; in statione manere, —to keep at one's post.
Hence the term was used to mean watches of the soldiers of
Christ, voluntary fasting and prayer, generally continued till
three in the afternoon, and for which Wednesday and Friday
were chosen . Die stationis, nocte vigiliæ meminerimus.
Tertul. de Orat. 29. Cf. Tertul. de jejun , c. 2. Gieseler,
Eccles. Hist. i. 177. (English translation, Edinburgh, 1854).
The allusion to stations is one of the proofs that the Shep
herd of Hermas belongs to a date later than that of the
apostles. How late it would throw the work it seems diffi
cult to decide. Mr Westcott (on the Canon of the New Tes
tament, p. 173, 2d. ed. ), following Hefele, has argued with
a good deal of ingenuity in favour of the theory which makes
the brother of Pius I. the author of the Shepherd, and would
consequently fix the date between 139-150 A.D. It seems to me,
182 NOTES
1
however, that the objection of Neander, that it was scarcely
possible that Irenæus and Clement of Alexandria would have
quoted as Scripture the work of one so near to their own date,
is fatal to this theory. Neander is followed by Canon Robert
son. Hilgenfeld , the latest editor, accepts the date of the
Muratorian Canon, but doubts whether the work was really
written by a brother of Pius I. , on account of the severity
with which the authorities of the Church are treated in it.
The actual means for fixing the date are extremely slight.
The deaths of the apostles are mentioned, and the allusions to
stationes (and sub introductæ ?- Sim. ix. II ) belong to the
post-apostolic period ; but there seems nothing in the book
that might not have been written between 90 and 120 A.D.
Hilgenfeld, though advocating a later date, would make
139-147 A.D. the latest period at which the Shepherd could
have appeared. Cf. Hilgenfeld, Prologomena to Hermas,
p . xx.
SIMILITUDE IX.
With the thirtieth chapter of the ninth Similitude we lose

the guidance of the Greek version of the Codex Lipsiensis.
The translation has consequently been completed from the
Latin .
1 “ It may be very much doubted whether the Hermas of the Apostle

Paul was really its author, although the other tradition also (cited in the
poem against Marcion, ascribed to Tertullian, and in the fragment on
the Canon of the New Testament, published by Muratori), which ascribes
it to the brother of Pius, Bishop of Rome, about the year 156, is no less
doubtful, since it is impossible to determine how much credit is due to
these two documents ; and the high reputation of the book in the times
of Irenæus and Clement of Alexandria, can hardly be reconciled with the
hypothesis of so late an origin .” — Neander's Church History, vol. ii.
p. 443. English translation, T. & T. Clark . Edinburgh, 1851 .
2 •History of the Christian Church, vol. i. p. 7, note.
NOTES 183
CHAP. XI.
As a brother.
Mr. Donaldson (History of Christian Literature, vol. i. p.

265 ) argues, in my opinion correctly, that there is no valid
reason for concluding that this passage contains an allusion to
the practice of living with “ subintroductæ , ” or nominal wives,
though the custom is as old as the time of Irenæus, who, how
ever, alludes to it as an error of the Valentinians ( Irenæus, i.
1, 12). It afterwards became common among the unmarried
clergy, and was denounced by Cyprian, and after him by
several Synods (Cyprian, Epist., 5, 6 ; Can. Illib. , 27 ;
Ancyr ., 19 ; Nicæn ., 3). The resemblance in the passage of
Hermas is most probably accidental, for there is no mention
of the practice in the Orthodox Church before Tertullian
( 150-220 A.D. ) (De Jejuniis, c. 17), though the relation itself
might have existed, in isolated cases, at any period.
CHAP. XX .
For as it is.
Compare St. Matt. xix. 23, 24.
CHAP, XXIII .
But if our God and Lord.

Compare Epistle of St. James iv. 12.
CHAP. XXIV.
They have ministered unto every man.

Compare Epistle of 1 James i. 5 .
184 NOTES
CHAP. XXIX .
And shall be as children .
Compare St. Matt. xviii. 3.
CHAP. XXXI.
Innocent as children .
Compare St. Matt. xviii. 3, xix. 14.
THE END .
Sanson and Co., Printers, Edinburgh.

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The Shepherd of Hermas

Oxford High Street

TRANSLATED INTO ENGLISH , WITH AN

BY CHARLES H. HOOLE, M.A.

T occurred to the author of the present

SH illustrative of the earliest period of

methods of treating Christian doctrine, which have

Epistle, but an allegory or religious romance .

the Sibyl.1 He would seem also not to have been

having received a satisfactory solution, and of which

But Irenæus and Clement of Alexandria, the earliest

yet, as it is quoted as Scripture by Irenæus, it could

torian canon.2 The date of its authorship would

antiquity, and dealing with religious subjects in a

δε είδεν , αλλά και αποδέχεται την του Ποιμένος γραφήν, λέγων

considered the book to have been inspired. “ By

on the Epistle to the Romans. “ Salute Asyn

of the book called The Shepherd, a writing which

ledged. In another passagel he takes a still more

subject is more favourable, and may be recom

whose period falls in the latter part of the fourth

whom the Apostle Paul makes mention in his

p. 32, 2 sq. ), et in hanc similitudinem piscibus quoque et ar

that time it shared the fate of the other apocryphal

cannot be supposed that the Greek version had

the Christian allegory. It is indeed the oldest reli

this form of composition. But there would have

sents the last struggle of opinion between the

no one would now wish to dispute the decision of

Pilgrim's Progress. The writer, who describes

quoted by Irenæus as Scripture. The sixth com

Amid a a great deal that is fanciful in the com

the tenth similitude, which, with the conclusion of

called προηγουμένοι and πρωτοκαθεδρίται, perhaps only

asker of questions from his heavenly guide. The

their own every-day life invested with religious as

learn how they presented themselves to the Chris

The Prolegomena of Hilgenfeld may be referred

Antonius d'Abbadie, and published at Leipsig,

Concerning Evil Thoughts.

E who had brought me up, sold me to a

was rocky and inaccessible, on account of the

but they who desire evil things in their hearts, bring

not joyful?" And I said unto her, “ O Lady, I

is master over the thing that he willeth, so the daily

When , therefore, she had finished reading, and

Concerning the Sins of the Family ofHermas.

OW I went into the villages, about the same

the field, I copied it letter for letter. For the words

Then after that I had fasted for fifteen days, and

from their souls. The Lord hath sworn by His

“ But do thou, O Hermas, no longer bear malice

up in evil deeds. But that which saveth thee is thy

Moreover, brethren , a revelation was made unto