And he said to me, “Do you see this shepherd?” “I see him, sir,” I said.

“This,” he answered, “is the angel of luxury and deceit: he wears out

the souls of the servants of God, and perverts them from the truth,

deceiving them with wicked desires, through which they will perish; for

they forget the commandments of the living God, and walk in deceits and

empty luxuries; and they are ruined by the angel, some being brought to

death, others to corruption.”[1718] I said to him, “Sir, I do not know

the meaning of these words, ‘to death, and to corruption.’” “Listen,” he

said. “The sheep which you saw merry and leaping about, are those which

have torn themselves away from God for ever, and have delivered

themselves over to luxuries and deceits [[1719]of this world. Among them

there is no return to life through repentance, because they have added

to their other sins, and blasphemed the name of the Lord. Such men,

therefore, are appointed unto death.[1720] And the sheep which you saw

not leaping, but feeding in one place, are they who have delivered

themselves over to luxury and deceit], but have committed no blasphemy

against the Lord. These have been perverted from the truth: among them

there is the hope of repentance, by which it is possible to live.

Corruption, then, has a hope of a kind of renewal,[1721] but death has

everlasting ruin.” Again I went forward a little way, and he showed me a

tall shepherd, somewhat savage in his appearance, clothed in a white

goatskin, and having a wallet on his shoulders, and a very hard staff

with branches, and a large whip. And he had a very sour look, so that I

was afraid of him, so forbidding was his aspect. This shepherd,

accordingly, was receiving the sheep from the young shepherd, those,

viz., that were rioting and luxuriating, but not leaping; and he cast

them into a precipitous place, full of thistles and thorns, so that it

was impossible to extricate the sheep from the thorns and thistles; but

they were completely entangled amongst them. These, accordingly, thus

entangled, pastured amongst the thorns and thistles, and were

exceedingly miserable, being beaten by him; and he drove them hither and

thither, and gave them no rest; and, altogether, these sheep were in a

wretched plight.

CHAP. III.

Seeing them, therefore, so beaten and so badly used, I was grieved for

them, because they were so tormented, and had no rest at all. And I said

to the Shepherd who talked with me, “Sir, who is this shepherd, who is

so pitiless and severe, and so completely devoid of compassion for these

sheep?” “This,” he replied, “is the angel of punishment; and he belongs

to the just angels, and is appointed to punish. He accordingly takes

those who wander away from God, and who have walked in the desires and

deceits of this world, and chastises them as they deserve with terrible

and diverse punishments.” “I would know, sir,” I said, “of what nature

are these diverse tortures and punishments?” “Hear,” he said, “the

various tortures and punishments. The tortures are such as occur during

life.[1722] For some are punished with losses, others with want, others

with sicknesses of various kinds, and others with all kinds of disorder

and confusion; others are insulted by unworthy persons, and exposed to

suffering in many other ways: for many, becoming unstable in their

plans, try many things, and none of them at all succeed, and they say

they are not prosperous in their undertakings; and it does not occur to

their minds that they have done evil deeds, but they blame the

Lord.[1723] When, therefore, they have been afflicted with all kinds of

affliction, then are they delivered unto me for good training, and they

are made strong in the faith of the Lord; and[1724] for the rest of the

days of their life they are subject to the Lord with pure hearts, and

are successful in all their undertakings, obtaining from the Lord

everything they ask; and then they glorify the Lord, that they were

delivered to me, and no longer suffer any evil.”

CHAP. IV.

I said to him, “Sir, explain this also to me.” “What is it you ask?” he

said. “Whether, sir,” I continued, “they who indulge in luxury, and who

are deceived, are tortured for the same period of time that they have

indulged in luxury and deceit?” He said to me, “They are tortured in the

same manner.”[1725] [“They are tormented much less, sir,” I

replied;[1726]] “for those who are so luxurious and who forget God ought

to be tortured seven-fold.” He said to me, “You are foolish, and do not

understand the power of torment.” “Why, sir,” I said, “if I had

understood it, I would not have asked you to show me.” “Hear,” he said,

“the power of both. The time of luxury and deceit is one hour; but the

hour of torment is equivalent to thirty days. If, accordingly, a man

indulge in luxury for one day, and be deceived and be tortured for one

day, the day of his torture is equivalent to a whole year. For all the

days of luxury, therefore, there are as many years of torture to be

undergone. You see, then,” he continued, “that the time of luxury and

deceit is very short,[1727] but that of punishment and torture long.”

CHAP. V.

“Still,” I said, “I do not quite understand about the time of deceit,

and luxury, and torture; explain it to me more clearly.” He answered,

and said to me, “Your folly is persistent; and you do not wish to purify

your heart, and serve God. Have a care,” he added, “lest the time be

fulfilled, and you be found foolish. Hear now,” he added, “as you

desire, that you may understand these things. He who indulges in luxury,

and is deceived for one day, and who does what he wishes, is clothed

with much foolishness, and does not understand the act which he does

until the morrow; for he forgets what he did the day before. For luxury

and deceit have no memories, on account of the folly with which they are

clothed; but when punishment and torture cleave to a man for one day, he

is punished and tortured for a year; for punishment and torture have

powerful memories. While tortured and punished, therefore, for a whole

year, he remembers at last[1728] his luxury and deceit, and knows that

on their account he suffers evil. Every man, therefore, who is luxurious

and deceived is thus tormented, because, although having life, they have

given themselves over to death.” “What kinds of luxury, sir,” I asked,

“are hurtful?” “Every act of a man which he performs with pleasure,” he

replied, “is an act of luxury; for the sharp-tempered man, when

gratifying his tendency, indulges in luxury; and the adulterer, and the

drunkard, and the backbiter, and the liar, and the covetous man, and the

thief, and he who does things like these, gratifies his peculiar

propensity, and in so doing indulges in luxury. All these acts of luxury

are hurtful to the servants of God. On account of these deceits,

therefore, do they suffer, who are punished and tortured. And there are

also acts of luxury which save men; for many who do good indulge in

luxury, being carried away by their own pleasure: this luxury, however,

is beneficial to the servants of God, and gains life for such a man; but

the injurious acts of luxury before enumerated bring tortures and

punishment upon them; and if they continue in them and do not repent,

they bring death upon themselves.”

SIMILITUDE SEVENTH.

_They who repent must bring forth fruits worthy of repentance._

After a few days I saw him in the same plain where I had also seen the

shepherds; and he said to me, “What do you wish with me?” I said to him,

“Sir, that you would order the shepherd who punishes to depart out of my

house, because he afflicts me exceedingly.” “It is necessary,” he

replied, “that you be afflicted; for thus,” he continued, “did the

glorious angel command concerning you, as he wishes you to be tried.”

“What have I done which is so bad, sir,” I replied, “that I should be

delivered over to this angel?” “Listen,” he said: “Your sins are many,

but not so great as to require that _you_ be delivered over to this

angel; but your household has committed great iniquities and sins, and

the glorious angel has been incensed at them on account of their deeds;

and for this reason he commanded you to be afflicted for a certain time,

that they also might repent, and purify themselves from every desire of

this world. When, therefore, they repent and are purified, then the

angel of punishment will depart.” I said to him, “Sir, if they have done

such things as to incense the glorious angel against them, yet what have

I done?” He replied, “They cannot be afflicted at all, unless you, the

head of the house, be afflicted: for when you are afflicted, of

necessity they also suffer affliction; but if you are in comfort, they

can feel no affliction.” “Well, sir,” I said, “they have repented with

their whole heart.” “I know, too,” he answered, “that they have repented

with their whole heart: do you think, however, that the sins of those

who repent are remitted?[1729] Not altogether, but he who repents must

torture his own soul, and be exceedingly humble in all his conduct, and

be afflicted with many kinds of affliction; and if he endure the

afflictions that come upon him, He who created all things, and endued

them with power, will assuredly have compassion, and will heal him; and

this will He do when He sees the heart of every penitent pure from every

evil thing:[1730] and it is profitable for you and for your house to

suffer affliction now. But why should I say much to you? You must be

afflicted, as that angel of the Lord commanded who delivered you to me.

And for this give thanks to the Lord, because He has deemed you worthy

of showing you beforehand this affliction, that, knowing it before it

comes, you may be able to bear it with courage.”[1731] I said to him,

“Sir, be thou with me, and I will be able to bear all affliction.” “I

will be with you,” he said, “and I will ask the angel of punishment to

afflict you more lightly; nevertheless, you will be afflicted for a

little time, and again you will be re-established in your house. Only

continue humble, and serve the Lord in all purity of heart, you and your

children, and your house, and walk in my commands which I enjoin upon

you, and your repentance will be deep and pure; and if you observe these

things with your household, every affliction will depart from you. And

affliction,” he added, “will depart from all who walk in these my

commandments.”

SIMILITUDE EIGHTH.

_The sins of the elect and of the penitent are of many kinds, but all

will be rewarded according to the measure of their repentance and good

works._

CHAP. I.

He showed me a large willow tree overshadowing plains and mountains, and

under the shade of this willow had assembled all those who were called

by the name of the Lord. And a glorious angel of the Lord, who was very

tall, was standing beside the willow, having a large pruning-knife, and

he was cutting little twigs from the willow and distributing them among

the people that were overshadowed by the willow; and the twigs which he

gave them were small, about a cubit, as it were, in length. And after

they had all received the twigs, the angel laid down the pruning-knife,

and that tree was sound, as I had seen it at first. And I marvelled

within myself, saying, “How is the tree sound, after so many branches

have been cut off?” And the Shepherd said to me, “Do not be surprised if

the tree remains sound after so many branches were lopped off; [but

wait,[1732]] and when you shall have seen everything, then it will be

explained to you what it means.” The angel who had distributed the

branches among the people again asked them from them, and in the order

in which they had received them were they summoned to him, and each one

of them returned his branch. And the angel of the Lord took and looked

at them. From some he received the branches withered and moth-eaten;

those who returned branches in that state the angel of the Lord ordered

to stand apart. Others, again, returned them withered, but not

moth-eaten; and these he ordered to stand apart. And others returned

them half-withered, and these stood apart; and others returned their

branches half-withered and having cracks in them, and these stood apart.

[And others returned their branches green and having cracks in them; and

these stood apart.[1733]] And others returned their branches, one-half

withered and the other green; and these stood apart. And others brought

their branches two-thirds green and the remaining third withered; and

these stood apart. And others returned them two-thirds withered and

one-third green; and these stood apart. And others returned their

branches nearly all green, the smallest part only, the top, being

withered, but they had cracks in them; and these stood apart. And of

others very little was green, but the remaining parts withered; and

these stood apart. And others came bringing their branches green, as

they had received them from the angel. And the majority of the crowd

returned branches of that kind, and with these the angel was exceedingly

pleased; and these stood apart. [And others returned their branches

green and having offshoots; and these stood apart, and with these the

angel was exceedingly delighted.[1734]] And others returned their

branches green and with offshoots, and the offshoots had some fruit, as

it were;[1735] and those men whose branches were found to be of that

kind were exceedingly joyful. And the angel was exultant because of

them; and the Shepherd also rejoiced greatly because of them.

CHAP. II.

And the angel of the Lord ordered crowns to be brought;[1736] and there

were brought crowns, formed, as it were, of palms; and he crowned the

men who had returned the branches which had offshoots and some fruit,

and sent them away into the tower. And the others also he sent into the

tower, those, namely, who had returned branches that were green and had

offshoots but no fruit, having given them seals. And all who went into

the tower had the same clothing—white as snow. And those who returned

their branches green, as they had received them, he set free, giving

them clothing and seals. Now after the angel had finished these things,

he said to the Shepherd, “I am going away, and you will send these away

within the walls, according as each one is worthy to have his dwelling.

And examine their branches carefully, and so dismiss them; but examine

them with _care_. See that no one escape you,” he added; “and if any

escape you, I will try them at the altar.” Having said these words to

the Shepherd, he departed. And after the angel had departed, the

Shepherd said to me, “Let us take the branches of all these and plant

them, and see if any of them will live.” I said to him, “Sir, how can

these withered branches live?” He answered, and said, “This tree is a

willow, and of a kind that is very tenacious of life. If, therefore, the

branches be planted, and receive a little moisture, many of them will

live. And now let us try, and pour water upon them; and if any of them

live I shall rejoice with them, and if they do not I at least will not

be found neglectful.” And the Shepherd bade me call them as each one was

placed. And they came, rank by rank, and gave their branches to the

Shepherd. And the Shepherd received the branches, and planted them in

rows; and after he had planted them he poured much water upon them, so

that the branches could not be seen for the water; and after the

branches had drunk it in, he said to me, “Let us go, and return after a

few days, and inspect all the branches; for He who created this tree

wishes all those to live who received branches from it. And I also hope

that the greater part of these branches which received moisture and

drank of the water will live.”

CHAP. III.

I said to him, “Sir, explain to me what this tree means, for I am

perplexed about it, because, after so many branches have been cut off,

it continues sound, and nothing appears to have been cut away from it.

By this, now, I am perplexed.” “Listen,” he said: “This great tree that

casts its shadow over plains, and mountains, and all the earth, is the

law of God that was given to the whole world; and this law is the Son of

God,[1737] proclaimed to the ends of the earth; and the people who are

under its shadow are they who have heard the proclamation, and have

believed upon Him. And the great and glorious angel Michael is he who

has authority over this people, and governs them; for this is he who

gave them the law into the hearts of believers: he accordingly

superintends them to whom he gave it, to see if they have kept the same.

And you see the branches of each one, for the branches are the law. You

see, accordingly, many branches that have been rendered useless, and you

will know them all—those who have not kept the law; and you will see the

dwelling of each one.” I said to him, “Sir, why did he dismiss some into

the tower, and leave others to you?” “All,” he answered, “who

transgressed the law which they received from him, he left under my

power for repentance; but all who have satisfied the law, and kept it,

he retains under his own authority.” “Who, then,” I continued, “are they

who were crowned, and who go to the tower?” “These are they who have

suffered on account of the law; but the others, and they who returned

their branches green, and with offshoots, but without fruit, are they

who have been afflicted on account of the law, but who have not suffered

nor denied their law; and they who returned their branches green as they

had received them, are the venerable, and the just, and they who have

walked carefully in a pure heart, and have kept the commandments of the

Lord. And the rest you will know when I have examined those branches

which have been planted and watered.”

CHAP. IV.

And after a few days we came to the place, and the Shepherd sat down in

the angel’s place, and I stood beside him. And he said to me, “Gird

yourself with pure, undressed linen made of sackcloth;” and seeing me

girded, and ready to minister to him, “Summon,” he said, “the men to

whom belong the branches that were planted, according to the order in

which each one gave them in.” So I went away to the plain, and summoned

them all, and they all stood in their ranks. He said to them, “Let each

one pull out his own branch, and bring it to me.” The first to give in

were those who had them withered and cut; and[1738] because they were

found to be thus withered and cut, he commanded them to stand apart. And

next they gave them in who had them withered, but not cut. And some of

them gave in their branches green, and some withered and eaten as by a

moth. Those that gave them in green, accordingly, he ordered to stand

apart; and those who gave them in dry and cut, he ordered to stand along

with the first. Next they gave them in who had them half-withered and

cracked; and many of them gave them in green and without cracks; and

some green and with offshoots, and fruits upon the offshoots, such as

they had who went, after being crowned, into the tower. And some handed

them in withered and eaten, and some withered and uneaten; and some as

they were, half-withered and cracked. And he commanded them each one to

stand apart, some towards their own rows, and others apart from them.

CHAP. V.

Then they gave in their branches who had them green, but cracked: all

these gave them in green, and stood in their own row. And the Shepherd

was pleased with these, because they were all changed, and had lost

their cracks. And they also gave them in who had them half-green and

half-withered: of some, accordingly, the branches were found completely

green; of others, half-withered; of others, withered and eaten; of

others, green, and having offshoots. All these were sent away, each to

his own row. [Next they gave in who had them two parts green and

one-third withered. Many of them gave them half-withered; and others

withered and rotten; and others half-withered and cracked, and a few

green. These all stood in their own row.[1739]] And they gave them in

who had them green, but to a very slight extent withered and

cracked.[1740] Of these, some gave them in green, and others green and

with offshoots. And these also went away to their own row. Next they

gave them who had a very small part green and the other parts withered.

Of these the branches were found for the most part green and having

offshoots, and fruit upon the offshoots, and others altogether green.

With these branches the Shepherd was exceedingly pleased, because they

were found in this state. And these went away, each to his own row.

CHAP. VI.

After the Shepherd had examined the branches of them all, he said to me,

“I told you that this tree was tenacious of life. You see,” he

continued, “how many repented and were saved.” “I see, sir,” I replied.

“That you may behold,” he added, “the great mercy of the Lord, that it

is great and glorious, and that He has given His Spirit to those who are

worthy of repentance.” “Why, then, sir,” I said, “did not all these

repent?” He answered, “To them whose heart He saw would become pure, and

obedient to Him, He gave power to repent with the whole heart. But to

them whose deceit and wickedness He perceived, and saw that they

intended to repent hypocritically, He did not grant repentance, lest

they should again profane His name.” I said to him, “Sir, show me now,

with respect to those who gave in the branches, of what sort they are,

and their abode, in order that they hearing it who believed, and

received the seal, and broke it, and did not keep it whole, may, on

coming to a knowledge of their deeds, repent, and receive from you a

seal, and may glorify the Lord because He had compassion upon them, and

sent you to renew their spirits.” “Listen,” he said: “they whose

branches were found withered and moth-eaten are the apostates and

traitors of the church, who have blasphemed the Lord in their sins, and

have, moreover, been ashamed of the name of the Lord by which they were

called. These, therefore, at the end were lost unto God. And you see

that not a single one of them repented, although they heard the words

which I spake to them, which I enjoined upon you. From such life

departed. And they who gave them in withered and undecayed, these also

were near to them; for they were hypocrites, and introducers of strange

doctrines, and subverters of the servants of God, especially of those

who had sinned, not allowing them to repent, but persuading them by

foolish doctrines. These, accordingly, have a hope of repentance. And

you see that many of them also have repented since I spake to them, and

they will still repent. But all who will not repent have lost their

lives; and as many of them as repented became good, and their dwelling

was appointed within the first walls; and some of them ascended even

into the tower. You see, then,” he said, “that repentance involves life

to sinners, but non-repentance death.”

CHAP. VII.

“And as many as gave in the branches half-withered and cracked, hear

also about them. They whose branches were half-withered to the same

extent are the wavering; for they neither live, nor are they dead. And

they who have them half-withered and cracked are both waverers and

slanderers, [railing against the absent,] and never at peace with one

another, but always at variance. And yet to these also,” he continued,

“repentance is possible. You see,” he said, “that some of them have

repented, and there is still remaining in them,” he continued, “a hope

of repentance. And as many of them,” he added, “as have repented, shall

have their dwelling in the tower. And those of them who have been slower

in repenting shall dwell within the walls. And as many as do not repent

at all, but abide in their deeds, shall utterly perish. And they who

gave in their branches green and cracked were always faithful and good,

though emulous of each other about the foremost places, and about fame:

now all these are foolish, in indulging in such a rivalry. Yet they

also, being naturally good, on hearing my commandments, purified

themselves, and soon repented. Their dwelling, accordingly, was in the

tower. But if any one relapse into strife, he will be cast out of the

tower, and will lose his life. Life is the possession of all who keep

the commandments of the Lord; but in the commandments there is no

rivalry in regard to the first places, or glory of any kind, but in

regard to patience and personal humility. Among such persons, then, is

the life of the Lord, but amongst the quarrelsome and transgressors,

death.”

CHAP. VIII.

“And they who gave in their branches half green and half withered, are

those who are immersed in business, and do not cleave to the saints. For

this reason, the one half of them is living, and the other half dead.

Many, accordingly, who heard my commands repented, and those at least

who repented had their dwelling in the tower. But some of them at last

fell away: these, accordingly, have not repentance, for on account of

their business they blasphemed the Lord, and denied Him. They therefore

lost their lives through the wickedness which they committed. And many

of them doubted. These still have repentance in their power, if they

repent speedily; and their abode will be in the tower. But if they are

slower in repenting, they will dwell within the walls; and if they do

not repent, they too have lost their lives. And they who gave in their

branches two-thirds withered and one-third green, are those who have

denied [the Lord] in various ways. Many, however, repented, but some of

them hesitated and were in doubt. These, then, have repentance within

their reach, if they repent quickly, and do not remain in their

pleasures; but if they abide in their deeds, these, too, work to

themselves death.”

CHAP. IX.

“And they who returned their branches two-thirds withered and one-third

green, are those that were faithful indeed; but after acquiring wealth,

and becoming distinguished amongst the heathen, they clothed themselves

with great pride, and became lofty-minded, and deserted the truth, and

did not cleave to the righteous, but lived with the heathen, and this

way of life became more agreeable to them. They did not, however, depart

from God, but remained in the faith, although not working the works of

faith. Many of them accordingly repented, and their dwelling was in the

tower. And others continuing to live until the end with the heathen, and

being corrupted by their vain glories, [departed from God, serving the

works and deeds of the heathen.[1741]] These were reckoned with the

heathen. But others of them hesitated, not hoping to be saved on account

of the deeds which they had done; while others were in doubt, and caused

divisions among themselves. To those, therefore, who were in doubt on

account of their deeds, repentance is still open; but their repentance

ought to be speedy, that their dwelling may be in the tower. And to

those who do not repent, but abide in their pleasures, death is near.”

CHAP. X.

“And they who gave in their branches green, but having the tips withered

and cracked, these were always good, and faithful, and distinguished

before God; but they sinned a very little through indulging small

desires, and finding little faults with one another. But on hearing my

words the greater part of them quickly repented, and their dwelling was

upon the tower. Yet some of them were in doubt; and certain of them who

were in doubt wrought greater dissension. Among these, therefore, is

hope of repentance, because they were always good; and with difficulty

will any one of them perish. And they who gave up their branches

withered,[1742] but having a very small part green, are those who

believed only, yet continue working the works of iniquity. They never,

however, departed from God, but gladly bore His name, and joyfully

received His servants into their houses. Having accordingly heard of

this repentance, they unhesitatingly repented, and practise all virtue

and righteousness; and some of them even [suffered, being willingly put

to death[1743]], knowing their deeds which they had done. Of all these,

therefore, the dwelling shall be in the tower.”

CHAP. XI.

And after he had finished the explanations of all the branches, he said

to me, “Go and tell them to every one, that they may repent, and they

shall live unto God. Because the Lord, having had compassion on all men,

has sent me to give repentance, although some are not worthy of it on

account of their works; but the Lord, being long-suffering, desires

those who were called by His Son to be saved.”[1744] I said to him,

“Sir, I hope that all who have heard them will repent; for I am

persuaded that each one, on coming to a knowledge of his own works, and

fearing the Lord, will repent.” He answered me, and said, “All who with

their whole heart shall purify themselves from their wickedness before

enumerated, and shall add no more to their sins, will receive healing

from the Lord for their former transgressions, if they do not hesitate

at these commandments; and they will live unto God. But do you walk in

my commandments, and live.” Having shown me these things, and spoken all

these words, he said to me, “And the rest I will show you after a few

days.”

SIMILITUDE NINTH.

_The great mysteries in the building of the militant and triumphant

church._

CHAP. I.

After I had written down the commandments and similitudes of the

Shepherd, the angel of repentance, he came to me and said, “I wish to

explain to you what the Holy Spirit[1745] that spake with you in the

form of the church showed you, for that Spirit is the Son of God. For,

as you were somewhat weak in the flesh, it was not explained to you by

the angel. When, however, you were strengthened by the Spirit, and your

strength was increased, so that you were able to see the angel also,

then accordingly was the building of the tower shown you by the church.

In a noble and solemn manner did you see everything as if shown you by a

virgin; but now you see [them] through the same Spirit as if shown by an

angel. You must, however, learn everything from me with greater

accuracy. For I was sent for this purpose by the glorious angel to dwell

in your house, that you might see all things with power, entertaining no

fear, even as it was before.” And he led me away into Arcadia, to a

round hill;[1746] and he placed me on the top of the hill, and showed me

a large plain, and round about the plain twelve mountains, all having

different forms. The first was black as soot; and the second bare,

without grass; and the third full of thorns and thistles; and the fourth

with grass half-withered, the upper parts of the plants green, and the

parts about the roots withered; and some of the grasses, when the sun

scorched them, became withered. And the fifth mountain had green grass,

and was rugged. And the sixth mountain was quite full of clefts, some

small and others large; and the clefts were grassy, but the plants were

not very vigorous, but rather, as it were, decayed. The seventh

mountain, again, had cheerful pastures, and the whole mountain was

blooming, and every kind of cattle and birds were feeding upon that

mountain; and the more the cattle and the birds ate, the more the grass

of that mountain flourished. And the eighth mountain was full of

fountains, and every kind of the Lord’s creatures drank of the fountains

of that mountain. But the ninth mountain [had no water at all, and was

wholly a desert, and had within it deadly serpents, which destroy men.

And the tenth mountain[1747]] had very large trees, and was completely

shaded, and under the shadow of the trees sheep lay resting and

ruminating. And the eleventh mountain was very thickly wooded, and those

trees were productive, being adorned with various sorts of fruits, so

that any one seeing them would desire to eat of their fruits. The

twelfth mountain, again, was wholly white, and its aspect was cheerful,

and the mountain in itself was very beautiful.

CHAP. II.

And in the middle of the plain he showed me a large white rock that had

arisen out of the plain. And the rock was more lofty than the mountains,

rectangular in shape, so as to be capable of containing the whole world:

and that rock was old, having a gate cut out of it; and the cutting out

of the gate seemed to me as if recently done. And the gate glittered to

such a degree under the sunbeams, that I marvelled at the splendour of

the gate; and round about the gate were standing twelve virgins. The

four who stood at the corners seemed to me more distinguished than the

others—they were all, however, distinguished—and they were standing at

the four parts of the gate; two virgins between each part. And they were

clothed with linen tunics, and gracefully girded, having their right

shoulders exposed, as if about to bear some burden. Thus they stood

ready; for they were exceedingly cheerful and eager. After I had seen

these things, I marvelled in myself, because I was beholding great and

glorious sights. And again I was perplexed about the virgins, because,

although so delicate, they were standing courageously, as if about to

carry the whole heavens. And the Shepherd said to me, “Why are you

reasoning in yourself, and perplexing your mind, and distressing

yourself? for the things which you cannot understand, do not attempt to

comprehend, as if you were wise; but ask the Lord, that you may receive

understanding and know them. You cannot see what is behind you, but you

see what is before. Whatever, then, you cannot see, let alone, and do

not torment yourself about it: but what you see, make yourself master of

it, and do not waste your labour about other things; and I will explain

to you everything that I show you. Look, therefore, on the things that

remain.”

CHAP. III.

I saw six men come, tall, and distinguished, and similar in appearance,

and they summoned a multitude of men. And they who came were also tall

men, and handsome, and powerful; and the six men commanded them to build

a tower above the rock. And great was the noise of those men who came to

build the tower, as they ran hither and thither around the gate. And the

virgins who stood around the gate told the men to hasten to build the

tower. Now the virgins had spread out their hands, as if about to

receive something from the men. And the six men commanded stones to

ascend out of a certain pit, and to go to the building of the tower. And

there went up ten shining rectangular stones, not hewn in a quarry. And

the six men called the virgins, and bade them carry all the stones that

were intended for the building, and to pass through the gate, and give

them to the men who were about to build the tower. And the virgins put

upon one another the ten first stones which had ascended from the pit,

and carried them together, each stone by itself.

CHAP. IV.

And as they stood together around the gate, those who seemed to be

strong carried them, and they stooped down under the corners of the

stone; and the others stooped down under the sides of the stones. And in

this way they carried all the stones.[1748] And they carried them

through the gate as they were commanded, and gave them to the men for

the tower; and they took the stones and proceeded with the building. Now

the tower was built upon the great rock, and above the gate. Those ten

stones were prepared as the foundation for the building of the tower.

And the rock and gate were the support of the whole of the tower. And

after the ten stones other twenty [five] came up out of the pit, and

these were fitted into the building of the tower, being carried by the

virgins as before. And after these ascended thirty-five. And these in

like manner were fitted into the tower. And after these other forty

stones came up; and all these were cast into the building of the tower,

[and there were four rows in the foundation of the tower,[1749]] and

they ceased ascending from the pit. And the builders also ceased for a

little. And again the six men commanded the multitude of the crowd to

bear stones from the mountains for the building of the tower. They were

accordingly brought from all the mountains of various colours, and being

hewn by the men were given to the virgins; and the virgins carried them

through the gate, and gave them for the building of the tower. And when

the stones of various colours were placed in the building, they all

became white alike, and lost their different colours. And certain stones

were given by the men for the building, and these did not become

shining; but as they were placed, such also were they found to remain:

for they were not given by the virgins, nor carried through the gate.

These stones, therefore, were not in keeping with the others in the

building of the tower. And the six men, seeing these unsuitable stones

in the building, commanded them to be taken away, and to be carried away

down to their own place whence they had been taken; [and being removed

one by one, they were laid aside; and] they say to the men who brought

the stones, “Do not ye bring any stones at all for the building, but lay

them down beside the tower, that the virgins may carry them through the

gate, and may give them for the building. For unless,” they said, “they

be carried through the gate by the hands of the virgins, they cannot

change their colours: do not toil, therefore,” they said, “to no

purpose.”

CHAP. V.

And on that day the building was finished, but the tower was not

completed; for additional building was again about to be added, and

there was a cessation in the building. And the six men commanded the

builders all to withdraw a little distance, and to rest, but enjoined

the virgins not to withdraw from the tower; and it seemed to me that the

virgins had been left to guard the tower. Now after all had withdrawn,

and were resting themselves, I said to the Shepherd, “What is the reason

that the building of the tower was not finished?” “The tower,” he

answered, “cannot be finished just yet, until the Lord of it come and

examine the building, in order that, if any of the stones be found to be

decayed, he may change them: for the tower is built according to his

pleasure.” “I would like to know, sir,” I said, “what is the meaning of

the building of this tower, and what the rock and gate, and the

mountains, and the virgins mean, and the stones that ascended from the

pit, and were not hewn, but came as they were to the building. Why, in

the first place, were ten stones placed in the foundation, then

twenty-five, then thirty-five, then forty? and I wish also to know about

the stones that went to the building, and were again taken out and

returned to their own place? On all these points put my mind at rest,

sir, and explain them to me.” “If you are not found to be curious about

trifles,” he replied, “you shall know everything. For after a few days

[[1750]we shall come hither, and you will see the other things that

happen to this tower, and will know accurately all the similitudes.”

After a few days] we came to the place where we sat down. And he said to

me, “Let us go to the tower; for the master of the tower is coming to

examine it.” And we came to the tower, and there was no one at all near

it, save the virgins only. And the Shepherd asked the virgins if

perchance the master of the tower had come; and they replied that he was

about to come[1751] to examine the building.

CHAP. VI.

And, behold, after a little I see an array of many men coming, and in

the midst of them one man[1752] of so remarkable a size as to overtop

the tower. And the six men who had worked upon the building were with

him, and many other honourable men were around him. And the virgins who

kept the tower ran forward and kissed him, and began to walk near him

around the tower. And that man examined the building carefully, feeling

every stone separately; and holding a rod in his hand, he struck every

stone in the building three times. And when he struck them, some of them

became black as soot, and some appeared as if covered with scabs, and

some cracked, and some mutilated, and some neither white nor black, and

some rough and not in keeping with the other stones, and some having

[very many] stains: such were the varieties of decayed stones that were

found in the building. He ordered all these to be taken out of the

tower, and to be laid down beside it, and other stones to be brought and

put in their stead. [And the builders asked him from what mountain he

wished them to be brought and put in their place.[1753]] And he did not

command them to be brought from the mountains, [but he bade them be

brought from a certain plain which was near at hand.[1754]] And the

plain was dug up, and shining rectangular stones were found, and some

also of a round shape; and all the stones which were in that plain were

brought, and carried through the gate by the virgins. And the

rectangular stones were hewn, and put in place of those that were taken

away; but the rounded stones were not put into the building, because

they were hard to hew, and appeared to yield slowly to the chisel; they

were deposited, however, beside the tower, as if intended to be hewn and

used in the building, for they were exceedingly brilliant.

CHAP. VII.

The glorious man, the lord of the whole tower, having accordingly

finished these alterations, called to him the Shepherd, and delivered to

him all the stones that were lying beside the tower, that had been

rejected from the building, and said to him, “Carefully clean all these

stones, and put aside such for the building of the tower as may

harmonize with the others; and those that do not, throw far away from

the tower.” [Having given these orders to the Shepherd, he departed from

the tower[1755]], with all those with whom he had come. Now the virgins

were standing around the tower, keeping it. I said again to the

Shepherd, “Can these stones return to the building of the tower, after

being rejected?” He answered me, and said, “Do you see these stones?” “I

see them, sir,” I replied. “The greater part of these stones,” he said,

“I will hew, and put into the building, and they will harmonize with the

others.” “How, sir,” I said, “can they, after being cut all round about,

fill up the same space?” He answered, “Those that shall be found small

will be thrown into the middle of the building, and those that are

larger will be placed on the outside, and they will hold them together.”

Having spoken these words, he said to me, “Let us go, and after two days

let us come and clean these stones, and cast them into the building; for

all things around the tower must be cleaned, lest the Master come

suddenly, and find the places about the tower dirty, and be displeased,

and these stones be not returned for the building of the tower, and I

also shall seem to be neglectful towards the Master.” And after two days

we came to the tower, and he said to me, “Let us examine all the stones,

and ascertain those which may return to the building.” I said to him,

“Sir, let us examine them!”

CHAP. VIII.

And beginning, we first examined the black stones. And such as they had

been taken out of the building, were they found to remain; and the

Shepherd ordered them to be removed out of the tower, and to be placed

apart. Next he examined those that had scabs; and he took and hewed many

of these, and commanded the virgins to take them up and cast them into

the building. And the virgins lifted them up, and put them in the middle

of the building of the tower. And the rest he ordered to be laid down

beside the black ones; for these, too, were found to be black. He next

examined those that had cracks; and he hewed many of these, and

commanded them to be carried by the virgins to the building: and they

were placed on the outside, because they were found to be sounder than

the others; but the rest, on account of the multitude of the cracks,

could not be hewn, and for this reason, therefore, they were rejected

from the building of the tower. He next examined the chipped stones, and

many amongst these were found to be black, and some to have great

cracks. And these also he commanded to be laid down along with those

which had been rejected. But the remainder, after being cleaned and

hewn, he commanded to be placed in the building. And the virgins took

them up, and fitted them into the middle of the building of the tower,

for they were somewhat weak. He next examined those that were half white

and half black, and many of them were found to be black. And he

commanded these also to be taken away along with those which had been

rejected. And the rest were all taken away by the virgins; for, being

white, they were fitted by the virgins themselves into the building. And

they were placed upon the outside, because they were found to be sound,

so as to be able to support those which were placed in the middle, for

no part of them at all was chipped. He next examined those that were

rough and hard; and a few of them were rejected because they could not

be hewn, as they were found exceedingly hard. But the rest of them were

hewn, and carried by the virgins, and fitted into the middle of the

building of the tower; for they were somewhat weak. He next examined

those that had stains; and of these a very few were black, and were

thrown aside with the others; but the greater part were found to be

bright, and these were fitted by the virgins into the building, but on

account of their strength were placed on the outside.

CHAP. IX.

He next came to examine the white and rounded stones, and said to me,

“What are we to do with these stones?” “How do I know, sir?” I replied.

“Have you no intentions regarding them?” “Sir,” I answered, “I am not

acquainted with this art, neither am I a stone-cutter, nor can I tell.”

“Do you not see,” he said, “that they are exceedingly round? and if I

wish to make them rectangular, a large portion of them must be cut away;

for some of them must of necessity be put into the building.” “If

therefore,” I said, “they must, why do you torment yourself, and not at

once choose for the building those which you prefer, and fit them into

it?” He selected the larger ones among them, and the shining ones, and

hewed them; and the virgins carried and fitted them into the outside

parts of the building. And the rest which remained over were carried

away, and laid down on the plain from which they were brought. They were

not, however, rejected, “because,” he said, “there remains yet a little

addition to be built to the tower. And the lord of this tower wishes all

the stones to be fitted into the building, because they are exceedingly

bright.” And twelve women were called, very beautiful in form, clothed

in black, and with dishevelled hair. And these women seemed to me to be

fierce. But the Shepherd commanded them to lift the stones that were

rejected from the building, and to carry them away to the mountains from

which they had been brought. And they were merry, and carried away all

the stones, and put them in the place whence they had been taken. Now

after all the stones were removed, and there was no longer a single one

lying around the tower, he said, “Let us go round the tower and see,

lest there be any defect in it.” So I went round the tower along with

him. And the Shepherd, seeing that the tower was beautifully built,

rejoiced exceedingly; for the tower was built in such a way, that, on

seeing it, I coveted the building of it, for it was constructed as if

built of one stone, without a single joining. And the stone seemed as if

hewn out of the rock; having to me the appearance of a monolith.

CHAP. X.

And as I walked along with him, I was full of joy, beholding so many

excellent things. And the Shepherd said to me, “Go and bring unslacked

lime and fine-baked clay, that I may fill up the forms of the stones

that were taken and thrown into the building; for everything about the

tower must be smooth.” And I did as he commanded me, and brought it to

him. “Assist me,” he said, “and the work will soon be finished.” He

accordingly filled up the forms of the stones that were returned to the

building, and commanded the places around the tower to be swept and to

be cleaned; and the virgins took brooms and swept the place, and carried

all the dirt out of the tower, and brought water, and the ground around

the tower became cheerful and very beautiful. Says the Shepherd to me,

“Everything has been cleared away; if the lord of the tower come to

inspect it, he can have no fault to find with us.” Having spoken these

words, he wished to depart; but I laid hold of him by the wallet, and

began to adjure him by the Lord that he would explain what he had showed

me. He said to me, “I must rest a little, and then I shall explain to

you everything; wait for me here until I return.” I said to him, “Sir,

what can I do here alone?” “You are not alone,” he said, “for these

virgins are with you.” “Give me in charge to them, then,” I replied. The

Shepherd called them to him, and said to them, “I entrust him to you

until I come,” and went away. And I was alone with the virgins; and they

were rather merry, but were friendly to me, especially the four more

distinguished of them.

CHAP. XI.

The virgins said to me, “The Shepherd does not come here to-day.” “What,

then,” said I, “am I to do?” They replied, “Wait for him until he comes;

and if he comes he will converse with you, and if he does not come you

will remain here with us until he does come.” I said to them, “I will

wait for him until it is late; and if he does not arrive, I will go away

into the house, and come back early in the morning.” And they answered

and said to me, “You were entrusted to us; you cannot go away from us.”

“Where, then,” I said, “am I to remain?” “You will sleep with us,” they

replied, “as a brother, and not as a husband: for you are our brother,

and for the time to come we intend to abide with you, for we love you

exceedingly!” But I was ashamed to remain with them. And she who seemed

to be the first among them began to kiss me. [And the others seeing her

kissing me, began also to kiss me], and to lead me round the tower, and

to play with me. And I, too, became like a young man, and began to play

with them: for some of them formed a chorus, and others danced, and

others sang; and I, keeping silence, walked with them around the tower,

and was merry with them. And when it grew late I wished to go into the

house; and they would not let me, but detained me. So I remained with

them during the night, and slept beside the tower. Now the virgins

spread their linen tunics on the ground, and made me lie down in the

midst of them; and they did nothing at all but pray; and I without

ceasing prayed with them, and not less than they. And the virgins

rejoiced because I thus prayed. And I remained there with the virgins

until the next day at the second hour. Then the Shepherd returned, and

said to the virgins, “Did you offer him any insult?” “Ask him,” they

said. I said to him, “Sir, I was delighted that I remained with them.”

“On what,” he asked, “did you sup?” “I supped, sir,” I replied, “on the

words of the Lord the whole night.” “Did they receive you well?” he

inquired. “Yes, sir,” I answered. “Now,” he said, “what do you wish to

hear first?” “I wish to hear in the order,” I said, “in which you showed

me from the beginning. I beg of you, sir, that as I shall ask you, so

also you will give me the explanation.” “As you wish,” he replied, “so

also will I explain to you, and will conceal nothing at all from you.”

CHAP. XII.

“First of all, sir,” I said, “explain this to me: What is the meaning of

the rock and the gate?” “This rock,” he answered, “and this gate are the

Son of God.” “How, sir?” I said; “the rock is old, and the gate is new.”

“Listen,” he said, “and understand, O ignorant man. The Son of God is

older than all His creatures, so that He was a fellow-councillor with

the Father in His work of creation: for this reason is He old.” “And why

is the gate new, sir?” I said. “Because,” he answered, “He became

manifest in the last days of the dispensation: for this reason the gate

was made new, that they who are to be saved by it might enter into the

kingdom of God. You saw,” he said, “that those stones which came in

through the gate were used for the building of the tower, and that those

which did not come, were again thrown back to their own place?” “I saw,

sir,” I replied. “In like manner,” he continued, “no one shall enter

into the kingdom of God unless he receive His holy name. For if you

desire to enter into a city, and that city is surrounded by a wall, and

has but one gate, can you enter into that city save through the gate

which it has?” “Why, how can it be otherwise, sir?” I said. “If, then,

you cannot enter into the city except through its gate, so, in like

manner, a man cannot otherwise enter into the kingdom of God than by the

name of His beloved Son. You saw,” he added, “the multitude who were

building the tower?” “I saw them, sir,” I said. “Those,” he said, “are

all glorious angels, and by them accordingly is the Lord surrounded. And

the gate is the Son of God. This is the one entrance to the Lord. In no

other way, then, shall any one enter in to Him except through His Son.

You saw,” he continued, “the six men, and the tall and glorious man in

the midst of them, who walked round the tower, and rejected the stones

from the building?” “I saw him, sir,” I answered. “The glorious man,” he

said, “is the Son of God, and those six glorious angels are those who

support Him on the right hand and on the left. None of these glorious

angels,” he continued, “will enter in unto God apart from Him. Whosoever

does not receive His[1756] name, shall not enter into the kingdom of

God.”

CHAP. XIII.

“And the tower,” I asked, “what does it mean?” “This tower,” he replied,

“is the church.” “And these virgins, who are they?” “They are holy

spirits, and men cannot otherwise be found in the kingdom of God unless

these have put their clothing upon them: for if you receive the name

only, and do not receive from them the clothing, they are of no

advantage to you. For these virgins are the powers of the Son of God. If

you bear His name but possess not His power, it will be in vain that you

bear His name. Those stones,” he continued, “which you saw rejected bore

His name, but did not put on the clothing of the virgins.” “Of what

nature is their clothing, sir?” I asked. “Their very names,” he said,

“are their clothing. Every one who bears the name of the Son of God,

ought to bear the names also of these; for the Son Himself bears the

names of these virgins. As many stones,” he continued, “as you saw [come

into the building of the tower through the hands[1757]] of these

virgins, and remaining, have been clothed with their strength. For this

reason you see that the tower became of one stone with the rock. So also

they who have believed on the Lord[1758] through His Son, and are

clothed with these spirits, shall become one spirit, one body, and the

colour of their garments shall be one. And the dwelling of such as bear

the names of the virgins is in the tower.” “Those stones, sir, that were

rejected,” I inquired, “on what account were they rejected? for they

passed through the gate, and were placed by the hands of the virgins in

the building of the tower.” “Since you take an interest in everything,”

he replied, “and examine minutely, hear about the stones that were

rejected. These all,” he said, “received the name of God, and they

received also the strength of these virgins. Having received, then,

these spirits, they were made strong, and were with the servants of God;

and theirs was one spirit, and one body, and one clothing. For they were

of the same mind, and wrought righteousness. After a certain time,

however, they were persuaded by the women whom you saw clothed in black,

and having their shoulders exposed and their hair dishevelled, and

beautiful in appearance. Having seen these women, they desired to have

them, and clothed themselves with their strength, and put off the

strength of the virgins. These, accordingly, were rejected from the

house of God, and were given over to these women. But they who were not

deceived by the beauty of these women remained in the house of God. You

have,” he said, “the explanation of those who were rejected.”

CHAP. XIV.

“What, then, sir,” I said, “if these men, being such as they are, repent

and put away their desires after these women, and return again to the

virgins, and walk in their strength and in their works, shall they not

enter into the house of God?” “They shall enter in,” he said, “if they

put away the works of these women, and put on again the strength of the

virgins, and walk in their works. For on this account was there a

cessation in the building, in order that, if these repent, they may

depart into the building of the tower. But if they do not repent, then

others will come in their place, and these at the end will be cast out.

For all these things I gave thanks to the Lord, because He had pity on

all that call upon His name; and sent the angel of repentance to us who

sinned against Him, and renewed our spirit; and when we were already

destroyed, and had no hope of life, He restored us to newness of life.”

“Now, sir,” I continued, “show me why the tower was not built upon the

ground, but upon the rock and upon the gate.” “Are you still,” he said,

“without sense and understanding?” “I must, sir,” I said, “ask you of

all things, because I am wholly unable to understand them; for all these

things are great and glorious, and difficult for man to understand.”

“Listen,” he said: “the name of the Son of God is great, and cannot be

contained, and supports the whole world. If, then, the whole creation is

supported by the Son of God, what think ye of those who are called by

Him, and bear the name of the Son of God, and walk in His commandments?

do you see what kind of persons He supports? Those who bear His name

with their whole heart. He Himself, accordingly, became a foundation to

them, and supports them with joy, because they are not ashamed to bear

His name.”

CHAP. XV.[1759]

“Explain to me, sir,” I said, “the names of these virgins, and of those

women who were clothed in black raiment.” “Hear,” he said, “the names of

the stronger virgins who stood at the corners. The first is Faith, the

second Continence, the third Power, the fourth Patience. And the others

standing in the midst of these have the following names: Simplicity,

Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, Love. He

who bears these names and that of the Son of God will be able to enter

into the kingdom of God. Hear, also,” he continued, “the names of the

women who had the black garments; and of these four are stronger than

the rest. The first is Unbelief, the second Incontinence, the third

Disobedience, the fourth Deceit. And their followers are called Sorrow,

Wickedness, Wantonness, Anger, Falsehood, Folly, Backbiting, Hatred. The

servant of God who bears these names shall see, indeed, the kingdom of

God, but shall not enter into it.” “And the stones, sir,” I said, “which

were taken out of the pit and fitted into the building: what are they?”

“The first,” he said, “the ten, viz., that were placed as a foundation,

are the first generation, and the twenty-five the second generation, of

righteous men; and the thirty-five are the prophets of God and His

ministers; and the forty are the apostles and teachers of the preaching

of the Son of God.” “Why, then, sir,” I asked, “did the virgins carry

these stones also through the gate, and give them for the building of

the tower?” “Because,” he answered, “these were the first who bore these

spirits, and they never departed from each other, neither the spirits

from the men nor the men from the spirits, but the spirits remained with

them until their falling asleep. And unless they had had these spirits

with them, they would not have been of use for the building of this

tower.”

CHAP. XVI.

“Explain to me a little further, sir,” I said. “What is it that you

desire?” he asked. “Why, sir,” I said, “did these stones ascend out of

the pit, and be applied to the building of the tower, after having borne

these spirits?” “They were obliged,” he answered, “to ascend through

water in order that they might be made alive; for, unless they laid

aside the deadness of their life, they could not in any other way enter

into the kingdom of God. Accordingly, those also who fell asleep

received the seal of the Son of God. For,” he continued, “before a man

bears the name of the Son of God[1760] he is dead; but when he receives

the seal he lays aside his deadness, and obtains life. The seal, then,

is the water: they descend into the water dead, and they arise alive.

And to them, accordingly, was this seal preached, and they made use of

it that they might enter into the kingdom of God.” “Why, sir,” I asked,

“did the forty stones also ascend with them out of the pit, having

already received the seal?” “Because,” he said, “these apostles and

teachers who preached the name of the Son of God, after falling asleep

in the power and faith of the Son of God, preached it not only to those

who were asleep, but themselves also gave them the seal of the

preaching. Accordingly they descended with them into the water, and

again ascended. [But these descended alive and rose up again alive;

whereas they who had previously fallen asleep descended dead, but rose

up again alive.[1761]] By these, then, were they quickened and made to

know the name of the Son of God. For this reason also did they ascend

with them, and were fitted along with them into the building of the

tower, and, untouched by the chisel, were built in along with them. For

they slept in righteousness and in great purity, but only they had not

this seal. You have accordingly the explanation of these also.”

CHAP. XVII.

“I understand, sir,” I replied. “Now, sir,” I continued, “explain to me,

with respect to the mountains, why their forms are various and diverse.”

“Listen,” he said: “these mountains are the twelve tribes, which inhabit

the whole world. The Son of God, accordingly, was preached unto them by

the apostles.” “But why are the mountains of various kinds, some having

one form, and others another? Explain that to me, sir.” “Listen,” he

answered: “these twelve tribes that inhabit the whole world are twelve

nations. And they vary in prudence and understanding. As numerous, then,

as are the varieties of the mountains which you saw, are also the

diversities of mind and understanding among these nations. And I will

explain to you the actions of each one.” “First, sir,” I said, “explain

this: why, when the mountains are so diverse, their stones, when placed

in the building, became one colour, shining like those also that had

ascended out of the pit.” “Because,” he said, “all the nations that

dwell under heaven were called by hearing and believing upon the name of

the Son of God.[1762] Having, therefore, received the seal, they had one

understanding and one mind; and their faith became one, and their love

one, and with the name they bore also the spirits of the virgins. On

this account the building of the tower became of one colour, bright as

the sun. But after they had entered into the same place, and became one

body, certain of these defiled themselves, and were expelled from the

race of the righteous, and became again what they were before, or rather

worse.”

CHAP. XVIII.

“How, sir,” I said, “did they become worse, after having known

God?”[1763] “He that does not know God,” he answered, “and practises

evil, receives a certain chastisement for his wickedness; but he that

has known God, ought not any longer to do evil, but to do good. If,

accordingly, when he ought to do good, he do evil, does not he appear to

do greater evil than he who does not know God? For this reason, they who

have not known God and do evil are condemned to death; but they who have

known God, and have seen His mighty works, and still continue in evil,

shall be chastised doubly, and shall die for ever. In this way, then,

will the church of God be purified. For as you saw the stones rejected

from the tower, and delivered to the evil spirits, and cast out thence,

so [they also shall be cast out, and[1764]] there shall be one body of

the purified, as the tower also became, as it were, of one stone after

its purification. In like manner also shall it be with the church of

God, after it has been purified, and has rejected the wicked, and the

hypocrites, and the blasphemers, and the waverers, and those who commit

wickedness of different kinds. After these have been cast away, the

church of God shall be one body, of one mind, of one understanding, of

one faith, of one love. And then the Son of God will be exceeding glad,

and shall rejoice over them, because He has received His people pure.”

“All these things, sir,” I said, “are great and glorious.

“Moreover, sir,” I said, “explain to me the power and the actions of

each one of the mountains, that every soul, trusting in the Lord, and

hearing it, may glorify His great, and marvellous, and glorious name.”

“Hear,” he said, “the diversity of the mountains and of the twelve

nations.”

CHAP. XIX.

“From the first mountain, which was black, they that believed are the

following: apostates and blasphemers against the Lord, and betrayers of

the servants of God. To these repentance is not open; but death lies

before them, and on this account also are they black, for their race is

a lawless one. And from the second mountain, which was bare, they who

believed are the following: hypocrites, and teachers of wickedness. And

these, accordingly, are like the former, not having any fruits of

righteousness; for as their mountain was destitute of fruit, so also

such men have a name indeed, but are empty of faith, and there is no

fruit of truth in them. They indeed have repentance in their power, if

they repent quickly; but if they are slow in so doing, they shall die

along with the former.” “Why, sir,” I said, “have these repentance, but

the former not? for their actions are nearly the same.” “On this

account,” he said, “have these repentance, because they did not

blaspheme their Lord, nor become betrayers of the servants of God; but

on account of their desire of possessions they became hypocritical, and

each one taught according to the desires of men that were sinners. But

they will suffer a certain punishment; and repentance is before them,

because they were not blasphemers or traitors.”

CHAP. XX.

“And from the third mountain, which had thorns and thistles, they who

believed are the following. There are some of them rich, and others

immersed in much business. The thistles are the rich, and the thorns are

they who are immersed in much business. Those, [accordingly, who are

entangled in many various kinds of business, do not[1765]] cleave to the

servants of God, but wander away, being choked by their business

transactions; and the rich cleave with difficulty to the servants of

God, fearing lest these should ask something of them. Such persons,

accordingly, shall have difficulty in entering into the kingdom of God.

For as it is disagreeable to walk among thistles with naked feet, so

also it is hard for such to enter the kingdom of God.[1766] But to all

these repentance, and that speedy, is open, in order that what they did

not do in former times they may make up for in these days, and do some

good, and they shall live unto God. But if they abide in their deeds,

they shall be delivered to those women, who will put them to death.”

CHAP. XXI.

“And from the fourth mountain, which had much grass, the upper parts of

the plants green, and the parts about the roots withered, and some also

scorched by the sun, they who believed are the following: the doubtful,

and they who have the Lord upon their lips, but have Him not in their

heart. On this account their foundations are withered, and have no

strength; and their words alone live, while their works are dead. Such

persons are [neither alive nor[1767]] dead. They resemble, therefore,

the waverers: for the wavering are neither withered nor green, being

neither living nor dead. For as their blades, on seeing the sun, were

withered, so also the wavering, when they hear of affliction, on account

of their fear, worship idols, and are ashamed of the name of their Lord.

Such, then, are neither alive nor dead. But these also may yet live, if

they repent quickly; and if they do not repent, they are already

delivered to the women, who take away their life.”

CHAP. XXII.

“And from the fifth mountain, which had green grass, and was rugged,

they who believed are the following: believers, indeed, but slow to

learn, and obstinate, and pleasing themselves, wishing to know

everything, and knowing nothing at all. On account of this obstinacy of

theirs, understanding departed from them, and foolish senselessness

entered into them. And they praise themselves as having wisdom, and

desire to become teachers, although destitute of sense. On account,

therefore, of this loftiness of mind, many became vain, exalting

themselves: for self-will and empty confidence is a great demon. Of

these, accordingly, many were rejected, but some repented and believed,

and subjected themselves to those that had understanding, knowing their

own foolishness. And to the rest of this class repentance is open; for

they were not wicked, but rather foolish, and without understanding. If

these therefore repent, they will live unto God; but if they do not

repent, they shall have their dwelling with the women who wrought

wickedness among them.”

CHAP. XXIII.

“And those from the sixth mountain, which had clefts large and small,

and decayed grass in the clefts, who believed, were the following: they

who occupy the small clefts are those who bring charges against one

another, and by reason of their slanders have decayed in the faith. Many

of them, however, repented; and the rest also will repent when they hear

my commandments, for their slanders are small, and they will quickly

repent. But they who occupy the large clefts are persistent in their

slanders, and vindictive in their anger against each other. These,

therefore, were thrown away from the tower, and rejected from having a

part in its building. Such persons, accordingly, shall have difficulty

in living. If our God and Lord, who rules over all things, and has power

over all His creation, does not remember evil against those who confess

their sins, but is merciful, does man, who is corruptible and full of

sins, remember evil against a fellow-man, as if he were able to destroy

or to save him?[1768] I, the angel of repentance, say unto you, As many

of you as are of this way of thinking, lay it aside, and repent, and the

Lord will heal your former sins, if you purify yourselves from this

demon; but if not, you will be delivered over to him for death.”

CHAP. XXIV.

“And those who believed from the seventh mountain, on which the grass

was green and flourishing, and the whole of the mountain fertile, and

every kind of cattle and the fowls of heaven were feeding on the grass

on this mountain, and the grass on which they pastured became more

abundant, were the following: they were always simple, and harmless, and

blessed, bringing no charges against one another, but always rejoicing

greatly because of the servants of God, and being clothed with the holy

spirit of these virgins, and always having pity on every man, and giving

aid from their own labour to every man, without reproach and without

hesitation.[1769] The Lord, therefore, seeing their simplicity and all

their meekness, multiplied them amid the labours of their hands, and

gave them grace in all their doings. And I, the angel of repentance, say

to you who are such, Continue to be such as these, and your seed will

never be blotted out; for the Lord has made trial of you, and inscribed

you in the number of us, and the whole of your seed will dwell with the

Son of God; for ye have received of His Spirit.”

CHAP. XXV.

“And they who believed from the eighth mountain, where were the many

fountains, and where all the creatures of God drank of the fountains,

were the following: apostles, and teachers, who preached to the whole

world, and who taught solemnly and purely the word of the Lord, and did

not at all fall into evil desires, but walked always in righteousness

and truth, according as they had received the Holy Spirit. Such persons,

therefore, shall enter in with the angels.”[1770]

CHAP. XXVI.

“And they who believed from the ninth mountain, which was deserted, and

had in it creeping things and wild beasts which destroy men, were the

following: they who had the stains are servants,[1771] who discharged

their duty ill, and who plundered widows and orphans of their

livelihood, and gained possessions for themselves from the ministry,

which they had received. If, therefore, they remain under the dominion

of the same desire, they are dead, and there is no hope of life for

them; but if they repent, and finish their ministry in a holy manner,

they shall be able to live. And they who were covered with scabs are

those who have denied their Lord, and have not returned to Him again;

but becoming withered and desert-like, and not cleaving to the servants

of God, but living in solitude, they destroy their own souls. For as a

vine, when left within an enclosure, and meeting with neglect, is

destroyed, and is made desolate by the weeds, and in time grows wild,

and is no longer of any use to its master, so also are such men as have

given themselves up, and become useless to their Lord, from having

contracted savage habits. These men, therefore, have repentance in their

power, unless they are found to have denied from the heart; but if any

one is found to have denied from the heart, I do not know if he may

live. And I say this not for these present days, in order that any one

who has denied may obtain repentance, for it is impossible for him to be

saved who now intends to deny his Lord; but to those who denied Him long

ago, repentance seems to be possible. If, therefore, any one intends to

repent, let him do so quickly, before the tower is completed; for if

not, he will be utterly destroyed by the women. And the chipped stones

are the deceitful and the slanderers; and the wild beasts, which you saw

on the ninth mountain, are the same. For as wild beasts destroy and kill

a man by their poison, so also do the words of such men destroy and ruin

a man. These, accordingly, are mutilated in their faith, on account of

the deeds which they have done in themselves; yet some repented, and

were saved. And the rest, who are of such a character, can be saved if

they repent; but if they do not repent, they will perish with those

women, whose strength they have assumed.”

CHAP. XXVII.

“And from the tenth mountain, where were trees which overshadowed

certain sheep, they who believed were the following: bishops[1772] given

to hospitality, who always gladly received into their houses the

servants of God, without dissimulation. And the bishops never failed to

protect, by their service, the widows, and those who were in want, and

always maintained a holy conversation. All these, accordingly, shall be

protected by the Lord for ever. They who do these things are honourable

before God, and their place is already with the angels, if they remain

to the end serving God.”

CHAP. XXVIII.

“And from the eleventh mountain, where were trees full of fruits,

adorned with fruits of various kinds, they who believed were the

following: they who suffered for the name of the Son of God, and who

also suffered cheerfully with their whole heart, and laid down their

lives.” “Why, then, sir,” I said, “do all these trees bear fruit, and

some of them fairer than the rest?” “Listen,” he said; “all who once

suffered for the name of the Lord are honourable before God; and of all

these the sins were remitted, because they suffered for the name of the

Son of God. And why their fruits are of various kinds, and some of them

superior, listen. All,” he continued, “who were brought before the

authorities and were examined, and did not deny, but suffered

cheerfully—these are held in greater honour with God, and of these the

fruit is superior; but all who were cowards, and in doubt, and who

reasoned in their hearts whether they would deny or confess, and yet

suffered, of these the fruit is less, because that suggestion came into

their hearts; for that suggestion—that a servant should deny his Lord—is

evil. Have a care, therefore, ye who are planning such things, lest that

suggestion remain in your hearts, and ye perish unto God. And ye who

suffer for His name ought to glorify God, because He deemed you worthy

to bear His name, that all your sins might be healed. [Therefore, rather

deem yourselves happy], and think that ye have done a great thing, if

any of you suffer on account of God. The Lord bestows upon you life, and

ye do not understand, for your sins were heavy; but if you had not

suffered for the name of the Lord, ye would have died to God on account

of your sins. These things I say to you who are hesitating about denying

or confessing: acknowledge that ye have the Lord, lest, denying Him, ye

be delivered up to prison. If the heathen chastise their slaves, when

one of them denies his master, what, think ye, will your Lord do, who

has authority over all men? Put away these counsels out of your hearts,

that you may live continually unto God.”

CHAP. XXIX.

“And they who believed from the twelfth mountain, which was white, are

the following: they are as infant children, in whose hearts no evil

originates; nor did they know what wickedness is, but always remained as

children. Such accordingly, without doubt, dwell in the kingdom of God,

because they defiled in nothing the commandments of God; but they

remained like children all the days of their life in the same mind. All

of you, then, who shall remain stedfast, and be as children,[1773]

without doing evil, will be more honoured than all who have been

previously mentioned; for all infants are honourable before God, and are

the first persons with Him. Blessed, then, are ye who put away

wickedness from yourselves, and put on innocence. As the first of all

will you live unto God.”

After he had finished the similitudes of the mountains, I said to him,

“Sir, explain to me now about the stones that were taken out of the

plain, and put into the building instead of the stones that were taken

out of the tower; and about the round stones that were put into the

building; and those that still remain round.”

CHAP. XXX.

“Hear,” he answered, “about all these also. The stones taken out of the

plain and put into the building of the tower instead of those that were

rejected, are the roots of this white mountain. When, therefore, they

who believed from the white mountain were all found guileless, the Lord

of the tower commanded those from the roots of this mountain to be cast

into the building of the tower; for he knew that if these stones were to

go to the building of the tower, they would remain bright, and not one

of them become black.[1774] But if he had so resolved with respect to

the other mountains, it would have been necessary for him to visit that

tower again, and to cleanse it. Now all these persons were found white

who believed, and who will yet believe, for they are of the same race.

This is a happy race, because it is innocent. Hear now, further, about

these round and shining stones. All these also are from the white

mountain. Hear, moreover, why they were found round: because their

riches had obscured and darkened them a little from the truth, although

they never departed from God; nor did any evil word proceed out of their

mouth, but all justice, virtue, and truth. When the Lord, therefore, saw

the mind of these persons, that they were born good, and could be good,

He ordered their riches to be cut down, not to be taken away for ever,

that they might be able to do some good with what was left them; and

they will live unto God, because they are of a good race. Therefore were

they rounded a little by the chisel, and put in the building of the

tower.”

CHAP. XXXI.

“But the other round stones, which had not yet been adapted to the

building of the tower, and had not yet received the seal, were for this

reason put back into their place, because they are exceedingly round.

Now this age must be cut down in these things, and in the vanities of

their riches, and then they will meet in the kingdom of God; for they

must of necessity enter into the kingdom of God, because the Lord has

blessed this innocent race. Of this race, therefore, no one will perish;

for although any of them be tempted by the most wicked devil, and commit

sin, he will quickly return to his Lord. I deem you happy, I, who am the

messenger of repentance, whoever of you are innocent as children,[1775]

because your part is good, and honourable before God. Moreover, I say to

you all, who have received the seal of the Son of God, be clothed with

simplicity, and be not mindful of offences, nor remain in wickedness.

Lay aside, therefore, the recollection of your offences and

bitternesses, and you will be formed in one spirit. And heal and take

away from you those wicked schisms, that if the Lord of the flocks come,

He may rejoice concerning you. And He will rejoice, if He find all

things sound, and none of you shall perish. But if He find any one of

these sheep strayed, woe to the shepherds! And if the shepherds

themselves have strayed, what answer will they give Him for their

flocks? Will they perchance say that they were harassed by their flocks?

They will not be believed, for the thing is incredible that a shepherd

could suffer from his flock; rather will he be punished on account of

his falsehood. And I myself am a shepherd, and I am under a most

stringent necessity of rendering an account of you.”

CHAP. XXXII.

“Heal yourselves, therefore, while the tower is still building. The Lord

dwells in men that love peace, because He loved peace; but from the

contentious and the utterly wicked He is far distant. Restore to Him,

therefore, a spirit sound as ye received it. For when you have given to

a fuller a new garment, and desire to receive it back entire at the end,

if, then, the fuller return you a torn garment, will you take it from

him, and not rather be angry, and abuse him, saying, ‘I gave you a

garment that was entire: why have you rent it, and made it useless, so

that it can be of no use on account of the rent which you have made in

it?’ Would you not say all this to the fuller about the rent which you

found in your garment? If, therefore, you grieve about your garment, and

complain because you have not received it entire, what do you think the

Lord will do to you, who gave you a sound spirit, which you have

rendered altogether useless, so that it can be of no service to its

possessor? for its use began to be unprofitable, seeing it was corrupted

by you. Will not the Lord, therefore, because of this conduct of yours

regarding His Spirit, act in the same way, and deliver you over to

death? Assuredly, I say, he will do the same to all those whom He shall

find retaining a recollection of offences. Do not trample His mercy

under foot, He says, but rather honour Him, because He is so patient

with your sins, and is not as ye are. Repent, for it is useful to you.”

CHAP. XXXIII.

“All these things which are written above, I, the Shepherd, the

messenger of repentance, have showed and spoken to the servants of

God.[1776] If therefore ye believe, and listen to my words, and walk in

them, and amend your ways, you shall have it in your power to live: but

if you remain in wickedness, and in the recollection of offences, no

sinner of that class will live unto God. All these words which I had to

say have been spoken unto you.”

The Shepherd said to me, “Have you asked me everything?” And I replied,

“Yes, sir.” “Why did you not ask me about the shape of the stones that

were put into the building, that I might explain to you why we filled up

the shapes?” And I said, “I forgot, sir.” “Hear now, then,” he said,

“about this also. These are they who have now heard my commandments, and

repented with their whole hearts. And when the Lord saw that their

repentance was good and pure, and that they were able to remain in it,

He ordered their former sins to be blotted out. For these shapes were

their sins, and they were levelled down, that they might not appear.”

SIMILITUDE TENTH.

_Concerning Repentance and Alms-giving._

CHAP. I.

After I had fully written down this book, that messenger who had

delivered me to the Shepherd came into the house in which I was, and sat

down upon a couch, and the Shepherd stood on his right hand. He then

called me, and spoke to me as follows: “I have delivered you and your

house to the Shepherd, that you may be protected by him.” “Yes, sir,” I

said. “If you wish, therefore, to be protected,” he said, “from all

annoyance, and from all harsh treatment, and to have success in every

good work and word, and to possess all the virtues of righteousness,

walk in these commandments which he has given you, and you will be able

to subdue all wickedness. For if you keep those commandments, every

desire and pleasure of the world will be subject to you, and success

will attend you in every good work. Take unto yourself his experience

and moderation, and say to all that he is in great honour and dignity

with God, and that he is a president with great power, and mighty in his

office. To him alone throughout the whole world is the power of

repentance assigned. Does he seem to you to be powerful? But you despise

his experience, and the moderation which he exercises towards you.”

CHAP. II.

I said to him, “Ask himself, sir, whether from the time that he has

entered my house I have done anything improper, or have offended him in

any respect.” He answered, “I also know that you neither have done nor

will do anything improper, and therefore I speak these words to you,

that you may persevere. For he had a good report of you to me, and you

will say these words to others, that they also who have either repented

or will still repent may entertain the same feelings with you, and he

may report well of these to me, and I to the Lord.” And I said, “Sir, I

make known to every man the great works of God: and I hope that all

those who love them, and have sinned before, on hearing these words, may

repent, and receive life again.” “Continue, therefore, in this ministry,

and finish it. And all who follow out his commands shall have life, and

great honour with the Lord.[1777] But those who do not keep his

commandments, flee from his life, and despise him. But he has his own

honour with the Lord. All, therefore, who shall despise him,[1778] and

not follow his commands, deliver themselves to death, and every one of

them will be guilty of his own blood. But I enjoin you, that you obey

his commands, and you will have a cure for your former sins.”

CHAP. III.

“Moreover, I sent you these virgins, that they may dwell with you. For I

saw that they were courteous to you. You will therefore have them as

assistants, that you may be the better able to keep his commands: for it

is impossible that these commandments can be observed without these

virgins. I see, moreover, that they abide with you willingly; but I will

also instruct them not to depart at all from your house: do you only

keep your house pure, as they will delight to dwell in a pure abode. For

they are pure, and chaste, and industrious, and have all influence with

the Lord. Therefore, if they find your house to be pure, they will

remain with you; but if any defilement, even a little, befall it, they

will immediately withdraw from your house. For these virgins do not at

all like any defilement.” I said to him, “I hope, sir, that I will

please them, so that they may always be willing to inhabit my house. And

as he to whom you entrusted me has no complaint against me, so neither

will they have.” He said to the Shepherd, “I see that the servant of God

wishes to live, and to keep these commandments, and will place these

virgins in a pure habitation.” When he had spoken these words he again

delivered me to the Shepherd, and called those virgins, and said to

them, “Since I see that you are willing to dwell in his house, I commend

him and his house to you, asking that you withdraw not at all from it.”

And the virgins heard these words with pleasure.

CHAP. IV.

The angel[1779] then said to me, “Conduct yourself manfully in this

service, and make known to every one the great things of God,[1780] and

you will have favour in this ministry. Whoever, therefore, shall walk in

these commandments, shall have life, and will be happy in his life; but

whosoever shall neglect them shall not have life, and will be unhappy in

this life. Enjoin all, who are able to act rightly, not to cease

well-doing; for, to practise good works is useful to them. And I say

that every man ought to be saved from inconveniences. For both he who is

in want, and he who suffers inconveniences in his daily life, is in

great torture and necessity. Whoever, therefore, rescues a soul of this

kind from necessity, will gain for himself great joy. For he who is

harassed by inconveniences of this kind, suffers equal torture with him

who is in chains. Moreover many, on account of calamities of this sort,

when they could not endure them, hasten their own deaths. Whoever, then,

knows a calamity of this kind afflicting a man, and does not save him,

commits a great sin, and becomes guilty of his blood. Do good works,

therefore, ye who have received good from the Lord; lest, while ye delay

to do them, the building of the tower be finished, and you be rejected

from the edifice: there is now no other tower a-building. For on your

account was the work of building suspended. Unless, then, you make haste

to do rightly, the tower will be completed, and you will be excluded.”

After he had spoken with me he rose up from the couch, and taking the

Shepherd and the virgins, he departed. But he said to me that he would

send back the Shepherd and the virgins to my dwelling. Amen.[1781]

Footnote 1692:

This sentence may be also rendered thus, giving ἕνεκεν the meaning of

“as regards,” “respecting”—a usual enough signification: “What then do

you intend to do, as you have a law in your own city regarding your

lands and the rest of your possessions?” The Vatican punctuates the

passage so that it runs as follows: “What then will you do, who have a

law in your own city? Will you, on account of your land, or any other

of your preparations, be able to deny your law?” The Vatican also

omits several clauses that are in the Greek, down to “for if thou

shalt deny, and shalt desire to return,” etc.

Footnote 1693:

_See ... law_, omitted in Lips.

Footnote 1694:

The Vatican has: “Acquit widows, and do justice to orphans.”

Footnote 1695:

The Vatican renders, “Do not covet, therefore, the riches of the

heathen.”

Footnote 1696:

The Vatican, rendering παραχαράσσετε, _adulterare_, proceeds as if the

reference were to adultery. “Neither touch another man’s wife, nor

lust after her, but desire your own work, and you will be saved.”

Footnote 1697:

The Vatican reads: “Unless this vine be attached to the elm, and rest

upon it, it cannot bear much fruit. For, lying upon the ground, it

produces bad fruit, because it is not suspended upon the elm.”

Footnote 1698:

The Vatican here makes Hermas interrupt the Shepherd, and ask, “How

greater than the vine?”

Footnote 1699:

The translation of the text is based on the Palatine. Lips. reads:

“When the rich man fills out upon the poor.” Hilgenfeld amends this:

“When the rich man recovers breath upon the poor.” Neither gives

sense. The Æthiopic has: “But if the rich man lean on the poor;” and

the Greek of Hilgenfeld might mean: “When the rich man recovers his

breath by leaning on the poor.” The Vatican is quite different: “When,

therefore, the rich man helps the poor in those things which he needs,

the poor man prays to the Lord for the rich man, and God bestows all

blessings upon the rich man, because the poor man is rich in prayer,

and his prayer has great merit with God. Then the rich man accordingly

assists the poor man’s things, because he feels that he is fully heard

(_exaudiri_) by the Lord; and the more willingly and unhesitatingly

does he give him every help, and takes care that he wants for nothing.

The poor man gives thanks to God for the rich man, because they do

their duty in respect to the Lord (_a Domino_).”

Footnote 1700:

The sentence in brackets is not in Lips. It is taken from Pal.

Footnote 1701:

The Vatican renders this thus: “Why do they resemble those that are,

as it were, withered?”

Footnote 1702:

_Summer._ Throne.—_Lips._

Footnote 1703:

The Vatican has, “And all the merry and joyful shall be restored in

that age.”

Footnote 1704:

The Vatican adds, “for his successors.”

Footnote 1705:

_i.e._ attach the vines to stakes.

Footnote 1706:

The Vatican adds, “Having called together his friends.”

Footnote 1707:

Pseudo-Athanasius gives this paragraph as follows: “First of all be on

your guard to fast from every evil word and evil report, and purify

your heart from every defilement and revenge, and base covetousness.

And on the day on which you fast, be content with bread, and herbs,

and water, giving thanks to God. And having calculated the amount of

the cost of the meal which you intended to have eaten on that day,

give it to a widow, or an orphan, or to some one in want, so that,

having clearly filled his own soul, he shall pray to the Lord on your

behalf. If you therefore perform your fasting as I enjoined you, your

sacrifice will be acceptable before the Lord, and inscribed in the

heavens in the day of the requital of the good things that have been

prepared for the righteous.”

Footnote 1708:

Literally, “self-willed” (αὐθάδης).

Footnote 1709:

This clause occurs only in the Vatican. It does not occur in Lips.,

Pal., or in the Æth.

Footnote 1710:

The sentence in brackets is omitted in Lips. and Æth., occurs in Vat.

and Pal.

Footnote 1711:

This passage varies in each of the forms in which it has come down,

and is corrupt in most, if not in all. The Vatican (Lat.) has,

“Because the messenger hears the Holy Spirit, which was the first of

all that was poured (_infusus_) into a body in which God might dwell.

For understanding (_intellectus_) placed it in a body as seemed proper

to Him.” The Pal. reads: “For that Holy Spirit which was created pure

[first] of all in a body in which it might dwell, God made and

appointed a chosen body which pleased Him.” The Æth. reads: “The Holy

Spirit, who created all things, dwelt in a body in which He wished to

dwell.”

Footnote 1712:

The Vatican renders this sentence: “This body, therefore, into which

the Holy Spirit was led, was subject to that Spirit, walking rightly,

modestly, and chastely, and did not at all defile that Spirit. Since,

then, that body had always obeyed the Holy Spirit, and had laboured

rightly and chastely with it, and had not at any time given way, that

wearied body passed its time as a slave; but having strongly approved

itself along with the Holy Spirit, it was received unto God.” The

Palatine is similar. The Æth. reads: “That body served well in

righteousness and purity, nor did it ever defile that Spirit, and it

became His partner, since that body pleased God.”

Footnote 1713:

πορεία. Vatican, _potens cursus_.

Footnote 1714:

The passages within brackets are omitted by Lips. and Æth.

Footnote 1715:

Omitted in Lips. Æth. has simply, “But be on your guard now.”

Footnote 1716:

The Vatican has a sentence before this: “For if you sin not

afterwards, you will greatly fall away from your former

[transgressions].”

Footnote 1717:

Found only in Pseudo-Athanasius. It occurs in none of the

translations.

Footnote 1718:

καταφθοράν, translated in Pal. and Vat. by _defectio_, apostasy, as

departure from goodness and truth. The Æthiopic has “ruin.”

Footnote 1719:

_Of ... deceit_, omitted in Lips. Our translation is made from the

Vat.

Footnote 1720:

Pseudo-Athanasius has, “of such men the life is death.”

Footnote 1721:

Pseudo-Athanasius has, “Corruption, therefore, has a hope of

resurrection up to a certain point.”

Footnote 1722:

βιωτικαί. The Vatican and Pal. render this, “the various punishments

and tortures which men suffer daily in their lives.” Pseudo-Athanasius

has: “For when they revolt from God, thinking to be in rest and in

wealth, then they are punished, some meeting with losses,” etc.

Footnote 1723:

Pseudo-Athanasius has: “And they cannot bear for the rest of their

days to turn and serve the Lord with a pure heart. But if they repent

and become sober again, then they understand that they were not

prosperous on account of their evil deeds; and so they glorify the

Lord, because He is a just Judge, and because they suffered justly,

and were punished (ἐπαιδεύθησαν) according to their deeds.”

Footnote 1724:

The Vatican inserts the following sentence before this: “And when they

begin to repent of their sins, then the works in which they have

wickedly exercised themselves arise in their hearts; and then they

give honour to God, saying that He is a just Judge, and that they have

deservedly suffered everything according to their deeds.” So does Pal.

The Æthiopic becomes very condensed in this portion.

Footnote 1725:

τρόπον. The Vat. and Pal. have, “for the same time” (_per idem

tempus_).

Footnote 1726:

Omitted in Lips.

Footnote 1727:

Pseudo-Athanasius has “nothing” (οὐδέν) instead of ἐλάχιστος.

Footnote 1728:

ποτὲ.

Footnote 1729:

The Vat. and Pal. have _protenus_, “immediately.”

Footnote 1730:

The Lips. has lost here a few words, which are supplied from the Latin

translations.

Footnote 1731:

The Vatican has: “But rather give thanks to the Lord, that He, knowing

what is to come to pass, has deemed you worthy to tell you beforehand

that affliction is coming upon those who are able to bear it.”

Footnote 1732:

Omitted by Lips.

Footnote 1733:

Omitted in Lips. and Vat.

Footnote 1734:

Omitted in Lips.

Footnote 1735:

Num. xviii. 8.

Footnote 1736:

4 Esdras ii. 43.

Footnote 1737:

“And by this law the Son of God was preached to all the ends of the

earth.”—_Vat._

Footnote 1738:

_And ... cut_, omitted in Pal.

Footnote 1739:

Omitted in Lips. Translation is made from Vat.

Footnote 1740:

The versions vary in some of the minute particulars.

Footnote 1741:

Omitted in Lips.; supplied from Vat.

Footnote 1742:

“Withered, all but their tops, which alone were green.”—_Vat._ and

_Pal._

Footnote 1743:

Omitted in Lips., which has instead, “are afraid.”

Footnote 1744:

Literally, “the calling that was made by His Son to be saved.” The

Vatican renders this, “He wishes to preserve the invitation made by

His Son.” The Pal. has, “wishes to save His church, which belongs to

His Son.” In the text, κλῆσις is taken as = κλητοί.

Footnote 1745:

The Spirit.—_Vat._

Footnote 1746:

To a fruitful hill.—_Pal._ Omitted in Vat.

Footnote 1747:

Omitted in Lips.

Footnote 1748:

All carried the gate.—_Pal._

Footnote 1749:

Omitted in Lips.

Footnote 1750:

Omitted in Lips.

Footnote 1751:

And they replied that he would forthwith come.—_Vat._

Footnote 1752:

4 Esdras ii. 43.

Footnote 1753:

Omitted in Lips. The text is from Vat.; slight variations in Pal. and

Æth.

Footnote 1754:

Also omitted from Lips. The text is in all the translations.

Footnote 1755:

Omitted in Lips. The text in all the translations.

Footnote 1756:

_His._ God’s.—_Lips._

Footnote 1757:

Omitted in Lips. The text in Vat. and Pal. The Æth. different in form,

but in meaning the same.

Footnote 1758:

_Lord._ God.—_Vat._

Footnote 1759:

This portion of the Leipzic Codex is much eaten away, and therefore

the text is derived to a considerable extent from the translations.

Footnote 1760:

_The name of the Son of God._ The name of God.—_Lips._

Footnote 1761:

All the translations and Clemens Alexandrinus (_Strom._ vi. 6, 46, p.

764) have this passage. It is omitted in Lips.

Footnote 1762:

_Name of the Son of God._ Name of God.—_Lips._

Footnote 1763:

_God_ in Pal.; _Lord_ in Vat. and Æth.; _Christ_ in Lips.

Footnote 1764:

Omitted in Vat., Æth., Lips.

Footnote 1765:

Omitted in Lips. The text from Vat. Substantially the same in the

other two.

Footnote 1766:

Matt. xix. 23, 24.

Footnote 1767:

Omitted in Lips.

Footnote 1768:

Jas. iv. 12.

Footnote 1769:

Sir. xx. 15, xli. 22; Jas. i. 5.

Footnote 1770:

Cf. Donaldson’s _Hist. of Christ. Lit._ vol. i. p. 291.

Footnote 1771:

διάκονοι.

Footnote 1772:

_Bishops._ Bishops, that is, presidents of the churches.—_Vat._

Footnote 1773:

Matt. xviii. 3.

Footnote 1774:

Here ends Codex Lipsiensis. The rest of the text is from the common

translation corrected by the Palatine and Æthiopic.

Footnote 1775:

Matt. xviii. 3, xix. 14.

Footnote 1776:

_Servants of God._ Servant of the Lord.—_Æth._

Footnote 1777:

_Lord._ God.—_Pal._

Footnote 1778:

_But he has his own honour ... despise him_, omitted in Vat.

Footnote 1779:

Angel, _Æth._; Pastor, _Pal._; omitted in Vat.

Footnote 1780:

_God_, common version; Lord, _Æth._, _Pal._; Lord God, _Vat._

Footnote 1781:

The Vatican has: “Here ends the Book of the Shepherd, the disciple of

the blessed apostle Paul. Thanks be to God.” The Æthiopic has: “May

the name of him who wrote this book be written on a pillar of gold.

With thanksgiving to Father, Son, and Holy Spirit, this book of the

prophet Hermas has been finished. Amen. Finished are the visions, and

commandments, and similitudes of the prophet Hermas, who is Paul, in

the year 191 of mercy, 23d night and 22d day of the month,” etc. The

writer goes on to show that Hermas is Paul, appealing to Acts xiii.

12.

FRAGMENTS OF PAPIAS.

INTRODUCTORY NOTICE.

The principal information in regard to Papias is given in the extracts

made among the fragments from the works of Irenæus and Eusebius. He was

bishop of the church in Hierapolis, a city of Phrygia, in the first half

of the second century. Later writers affirm that he suffered martyrdom

about A.D. 163; some saying that Rome, others that Pergamus, was the

scene of his death.

He was a hearer of the Apostle John, and was on terms of intimate

intercourse with many who had known the Lord and His apostles. From

these he gathered the floating traditions in regard to the sayings of

our Lord, and wove them into a production divided into five books. This

work does not seem to have been confined to an exposition of the sayings

of Christ, but to have contained much historical information.

Eusebius[1782] speaks of Papias as a man most learned in all things, and

well acquainted with the Scriptures. In another passage[1783] he

describes him as of small capacity. The fragments of Papias are

translated from the text given in Routh’s _Reliquiæ Sacræ_, vol. i.

I.

_From the Exposition of the Oracles of the Lord._[1784]

[The writings of Papias in common circulation are five in number, and

these are called an Exposition of the Oracles of the Lord. Irenæus makes

mention of these as the only works written by him, in the following

words: “Now testimony is borne to these things in writing by Papias, an

ancient man, who was a hearer of John, and a friend of Polycarp, in the

fourth of his books; for five books were composed by him.” Thus wrote

Irenæus. Moreover, Papias himself, in the introduction to his books,

makes it manifest that he was not himself a hearer and eye-witness of

the holy apostles; but he tells us that he received the truths of our

religion[1785] from those who were acquainted with them [the apostles]

in the following words:]

But I shall not be unwilling to put down, along with my

interpretations,[1786] whatsoever instructions I received with care at

any time from the elders, and stored up with care in my memory, assuring

you at the same time of their truth. For I did not, like the multitude,

take pleasure in those who spoke much, but in those who taught the

truth; nor in those who related strange commandments,[1787] but in those

who rehearsed the commandments given by the Lord to faith,[1788] and

proceeding from truth itself. If, then, any one who had attended on the

elders came, I asked minutely after their sayings,—what Andrew or Peter

said, or what was said by Philip, or by Thomas, or by James, or by John,

or by Matthew, or by any other of the Lord’s disciples: which

things[1789] Aristion and the presbyter John, the disciples of the Lord,

say. For I imagined that what was to be got from books was not so

profitable to me as what came from the living and abiding voice.

II.[1790]

[The early Christians] _called those who practised a godly

guilelessness_,[1791] _children_, [as is stated by Papias in the first

book of the Lord’s Expositions, and by Clemens Alexandrinus in his

_Pædagogue_.]

III.[1792]

Judas walked about in this world a sad[1793] example of impiety; for his

body having swollen to such an extent that he could not pass where a

chariot could pass easily, he was crushed by the chariot, so that his

bowels gushed out.[1794]

IV.[1795]

[As the elders who saw John the disciple of the Lord remembered that

they had heard from him how the Lord taught in regard to those times,

and said]: “The days will come in which vines shall grow, having each

ten thousand branches, and in each branch ten thousand twigs, and in

each true twig ten thousand shoots, and in every one of the shoots ten

thousand clusters, and on every one of the clusters ten thousand grapes,

and every grape when pressed will give five-and-twenty metretes of wine.

And when any one of the saints shall lay hold of a cluster, another

shall cry out, ‘I am a better cluster, take me; bless the Lord through

me.’ In like manner, [He said] that a grain of wheat would produce ten

thousand ears, and that every ear would have ten thousand grains, and

every grain would yield ten pounds of clear, pure, fine flour; and that

apples, and seeds, and grass would produce in similar proportions; and

that all animals, feeding then only on the productions of the earth,

would become peaceable and harmonious, and be in perfect subjection to

man.” [Testimony is borne to these things in writing by Papias, an

ancient man, who was a hearer of John and a friend of Polycarp, in the

fourth of his books; for five books were composed by him. And he added,

saying, “Now these things are credible to believers. And Judas the

traitor,” says he, “not believing, and asking, ‘How shall such growths

be accomplished by the Lord?’ the Lord said, ‘They shall see who shall

come to them.’ These, then, are the times mentioned by the prophet

Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6

ff.).”]

V.[1796]

As the presbyters say, then[1797] those who are deemed worthy of an

abode in heaven shall go there, others shall enjoy the delights of

Paradise, and others shall possess the splendour of the city;[1798] for

everywhere the Saviour will be seen, according as they shall be worthy

who see Him. But that there is this distinction between the habitation

of those who produce an hundred-fold, and that of those who produce

sixty-fold, and that of those who produce thirty-fold; for the first

will be taken up into the heavens, the second class will dwell in

Paradise, and the last will inhabit the city; and that on this account

the Lord said, “In my Father’s house are many mansions:”[1799] for all

things belong to God, who supplies all with a suitable dwelling-place,

even as His word says, that a share is given to all by the Father,[1800]

according as each one is or shall be worthy. And this is the couch[1801]

in which they shall recline who feast, being invited to the wedding. The

presbyters, the disciples of the apostles, say that this is the

gradation and arrangement of those who are saved, and that they advance

through steps of this nature; and that, moreover, they ascend through

the Spirit to the Son, and through the Son to the Father; and that in

due time the Son will yield up His work to the Father, even as it is

said by the apostle, “For He must reign till He hath put all enemies

under His feet. The last enemy that shall be destroyed is death.”[1802]

For in the times of the kingdom the just man who is on the earth shall

forget to die. “But when He saith all things are put under Him, it is

manifest that He is excepted which did put all things under Him. And

when all things shall be subdued unto Him, then shall the Son also

Himself be subject unto Him that put all things under Him, that God may

be all in all.”[1803]

VI.[1804]

[Papias, who is now mentioned by us, affirms that he received the

sayings of the apostles from those who accompanied them, and he moreover

asserts that he heard in person Aristion and the presbyter John.

Accordingly he mentions them frequently by name, and in his writings

gives their traditions. Our notice of these circumstances may not be

without its use. It may also be worth while to add to the statements of

Papias already given, other passages of his in which he relates some

miraculous deeds, stating that he acquired the knowledge of them from

tradition. The residence of the Apostle Philip with his daughters in

Hierapolis has been mentioned above. We must now point out how Papias,

who lived at the same time, relates that he had received a wonderful

narrative from the daughters of Philip. For he relates that a dead man

was raised to life in his day.[1805] He also mentions another miracle

relating to Justus, surnamed Barsabas, how he swallowed a deadly poison,

and received no harm, on account of the grace of the Lord. The same

person, moreover, has set down other things as coming to him from

unwritten tradition, amongst these some strange parables and

instructions of the Saviour, and some other things of a more fabulous

nature. Amongst these he says that there will be a millennium after the

resurrection from the dead, when the personal reign of Christ will be

established on this earth. He moreover hands down, in his own writing,

other narratives given by the previously mentioned Aristion of the

Lord’s sayings, and the traditions of the presbyter John. For

information on these points, we can merely refer our readers to the

books themselves; but now, to the extracts already made, we shall add,

as being a matter of primary importance, a tradition regarding Mark who

wrote the Gospel, which he [Papias] has given in the following words]:

And the presbyter said this. Mark having become the interpreter of

Peter, wrote down accurately whatsoever he remembered. It was not,

however, in exact order that he related the sayings or deeds of Christ.

For he neither heard the Lord nor accompanied Him. But afterwards, as I

said, he accompanied Peter, who accommodated his instructions to the

necessities [of his hearers], but with no intention of giving a regular

narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus

writing some things as he remembered them. For of one thing he took

especial care, not to omit anything he had heard, and not to put

anything fictitious into the statements. [This is what is related by

Papias regarding Mark; but with regard to Matthew he has made the

following statements]: Matthew put together the oracles [of the Lord] in

the Hebrew language, and each one interpreted them as best he could.

[The same person uses proofs from the First Epistle of John, and from

the Epistle of Peter in like manner. And he also gives another story of

a woman[1806] who was accused of many sins before the Lord, which is to

be found in the Gospel according to the Hebrews.]

VII.[1807]

_Papias thus speaks, word for word_: To some of them [angels] He gave

dominion over the arrangement of the world, and He commissioned them to

exercise their dominion well. _And he says, immediately after this_: but

it happened that their arrangement came to nothing.[1808]

VIII.[1809]

With regard to the inspiration of the book (Revelation), we deem it

superfluous to add another word; for the blessed Gregory Theologus and

Cyril, and even men of still older date, Papias, Irenæus, Methodius, and

Hippolytus, bore entirely satisfactory testimony to it.

IX.[1810]

Taking occasion from Papias of Hierapolis, the illustrious, a disciple

of the apostle who leaned on the bosom of Christ, and Clemens, and

Pantænus the priest of [the church] of the Alexandrians, and the wise

Ammonius, the ancient and first expositors, who agreed with each other,

who understood the work of the six days as referring to Christ and the

whole church.

X.[1811]

(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or

Alpheus, who was the mother of James the bishop and apostle, and of

Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of

Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene.

These four are found in the Gospel. James and Judas and Joseph were sons

of an aunt (2) of the Lord’s. James also and John were sons of another

aunt (3) of the Lord’s. Mary (2), mother of James the less and Joseph,

wife of Alpheus, was the sister of Mary the mother of the Lord, whom

John names of Cleophas, either from her father or from the family of the

clan, or for some other reason. Mary Salome (3) is called Salome either

from her husband or her village. Some affirm that she is the same as

Mary of Cleophas, because she had two husbands.

Footnote 1782:

_Hist. Eccl._ iii. 39.

Footnote 1783:

_Ibid._

Footnote 1784:

This fragment is found in Eusebius, _Hist. Eccl._ iii. 39.

Footnote 1785:

Literally, “the things of faith.”

Footnote 1786:

Papias states that he will give an exact account of what the elders

said; and that, in addition to this, he will accompany this account

with an explanation of the meaning and import of the statements.

Footnote 1787:

Literally, “commandments belonging to others,” and therefore strange

and novel to the followers of Christ.

Footnote 1788:

_Given to faith_ has been variously understood. Either not stated in

direct language, but like parables given in figures, so that only the

faithful could understand; or entrusted to faith, that is, to those

who were possessed of faith, the faithful.

Footnote 1789:

_Which things_: this is usually translated, “what Aristion and John

say;” and the translation is admissible. But the words more naturally

mean, that John and Aristion, even at the time of his writing, were

telling him some of the sayings of the Lord.

Footnote 1790:

This fragment is found in the _Scholia_ of Maximus on the works of

Dionysius the Areopagite.

Footnote 1791:

Literally, “a guilelessness according to God.”

Footnote 1792:

This fragment is found in Œcumenius.

Footnote 1793:

Literally, “great.”

Footnote 1794:

Literally, “were emptied out.” Theophylact, after quoting this

passage, adds other particulars, as if they were derived from Papias.

He says that Judas’s eyes were so swollen that they could not see the

light; that they were so sunk that they could not be seen, even by the

optical instruments of physicians; and that the rest of his body was

covered with runnings and worms. He further states, that he died in a

solitary spot, which was left desolate until his time; and no one

could pass the place without stopping up his nose with his hands.

Footnote 1795:

From Irenæus, _Hær._ v. 32.

Footnote 1796:

This fragment is found in Irenæus, _Hær._ v. 36; but it is a mere

guess that the saying of the presbyters is taken from the work of

Papias.

Footnote 1797:

In the future state.

Footnote 1798:

The new Jerusalem on earth.

Footnote 1799:

John xiv. 2.

Footnote 1800:

Commentators suppose that the reference here is to Matt. xx. 23.

Footnote 1801:

Matt. xxii. 10.

Footnote 1802:

1 Cor. xv. 25, 26.

Footnote 1803:

1 Cor. xv. 27, 28.

Footnote 1804:

From Eusebius, _Hist. Eccl._ iii. 39.

Footnote 1805:

“In his day” may mean “in the days of Papias,” or “in the days of

Philip.” As the narrative came from the daughters of Philip, it is

more likely that Philip’s days are meant.

Footnote 1806:

Rufinus supposes this story to be the same as that now found in the

_textus receptus_ of John’s Gospel, viii. 1-11—the woman taken in

adultery.

Footnote 1807:

This extract is made from Andreas Cæsariensis.

Footnote 1808:

That is, that government of the world’s affairs was a failure. An

ancient writer takes τάξις to mean the arraying of the evil angels in

battle against God.

Footnote 1809:

This also is taken from Andreas Cæsariensis.

Footnote 1810:

This fragment, or rather reference, is taken from Anastasius Sinaita.

Routh gives, as another fragment, the repetition of the same statement

by Anastasius.

Footnote 1811:

This fragment was found by Grabe in a MS. of the Bodleian Library,

with the inscription on the margin, “Papia.” Westcott states that it

forms part of a dictionary written by “a mediæval Papias. The

dictionary exists in MS. both at Oxford and Cambridge.”

APPENDIX.

THE SPURIOUS EPISTLES OF IGNATIUS.

INTRODUCTORY NOTICE.

We formerly stated[1812] that eight out of the fifteen epistles bearing

the name of Ignatius are now universally admitted to be spurious. None

of them are quoted or referred to by any ancient writer previous to the

sixth century. The style, moreover, in which they are written, so

different from that of the other Ignatian letters, and allusions which

they contain to heresies and ecclesiastical arrangements of a much later

date than that of their professed author, render it perfectly certain

that they are not the authentic production of the illustrious bishop of

Antioch.

We cannot tell when or by whom these epistles were fabricated. They have

been thought to betray the same hand as the longer and interpolated form

of the seven epistles which are generally regarded as genuine. And some

have conceived that the writer who gave forth to the world the

“Apostolic Constitutions” under the name of Clement, was probably the

author of these letters falsely ascribed to Ignatius, as well as of the

longer recension of the seven epistles which are mentioned by Eusebius.

It was a considerable time before editors in modern times began to

discriminate between the true and the false in the writings attributed

to Ignatius. The letters first published under his name were those three

which exist only in Latin. These came forth in 1495 at Paris, being

appended to a life of Becket, Archbishop of Canterbury. Some three years

later, eleven epistles, comprising those mentioned by Eusebius, and four

others, were published in Latin, and passed through four or five

editions. In 1536, the whole of the professedly Ignatian letters were

published at Cologne in a Latin version; and this collection also passed

through several editions. It was not till 1557 that the Ignatian

epistles appeared for the first time in Greek at Dillingen. After this

date many editions came forth, in which the probably genuine were still

mixed up with the certainly spurious, the three Latin letters only being

rejected as destitute of authority. Vedelius of Geneva first made the

distinction which is now universally accepted, in an edition of these

epistles which he published in 1623; and he was followed by Archbishop

Usher and others, who entered more fully into that critical examination

of these writings which has been continued down even to our own day.

The reader will have no difficulty in detecting the internal grounds on

which these eight letters are set aside as spurious. The difference of

style from the other Ignatian writings will strike him even in perusing

the English version which we have given, while it is of course much more

marked in the original. And other decisive proofs present themselves in

every one of the epistles. In that to the Tarsians there is found a

plain allusion to the Sabellian heresy, which did not arise till after

the middle of the third century. In the Epistle to the Antiochians there

is an enumeration of various church officers, who were certainly unknown

at the period when Ignatius lived. The Epistle to Hero plainly alludes

to Manichæan errors, and could not therefore have been written before

the third century. There are equally decisive proofs of spuriousness to

be found in the Epistle to the Philippians, such as the references it

contains to the Patripassian heresy originated by Praxeas in the latter

part of the second century, and the ecclesiastical feasts, etc., of

which it makes mention. The letter to Maria Cassobolita is of a very

peculiar style, utterly alien from that of the other epistles ascribed

to Ignatius. And it is sufficient simply to glance at the short Epistles

to St John and the Virgin Mary, in order to see that they carry the

stamp of imposture on their front; and, indeed, no sooner were they

published than by almost universal consent they were rejected.

But though the additional Ignatian letters here given are confessedly

spurious, we have thought it not improper to present them to the English

reader in an appendix to our first volume. We have done so, because they

have been so closely connected with the name of the bishop of Antioch,

and also because they are in themselves not destitute of interest. We

have, moreover, the satisfaction of thus placing for the first time

within the reach of one acquainted only with our language, all the

materials that have entered into the protracted agitation of the famous

Ignatian controversy.

Footnote 1812:

P. 139.

THE EPISTLE OF IGNATIUS TO THE TARSIANS.

_Ignatius, who is also called Theophorus, to the church which is at

Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and

worthy of love: Mercy and peace from God the Father, and the Lord Jesus

Christ, be ever multiplied._

CHAP. I.—_His own sufferings: exhortation to stedfastness._

From Syria even unto Rome I fight with beasts: not that I am devoured by

brute beasts, for these, as ye know, by the will of God, spared Daniel,

but by beasts in the shape of men, in whom the merciless wild beast

himself lies hid, and pricks and wounds me day by day. But none of these

hardships “move me, neither count I my life dear unto myself,”[1813] in

such a way as to love it better than the Lord. Wherefore I am prepared

for [encountering] fire, wild beasts, the sword, or the cross, so that

only I may see Christ my Saviour and God, who died for me. I therefore,

the prisoner of Christ, who am driven along by land and sea, exhort you:

“stand fast in the faith,”[1814] and be ye stedfast, “for the just shall

live by faith;”[1815] be ye unwavering, for “the Lord causes those to

dwell in a house who are of one and the same character.”[1816]

CHAP. II.—_Cautions against false doctrine._

I have learned that certain of the ministers of Satan have wished to

disturb you, some of them asserting that Jesus was born [only[1817]] in

appearance, was crucified in appearance, and died in appearance; others

that He is not the Son of the Creator, and others that He is Himself God

over all.[1818] Others, again, hold that He is a mere man, and others

that this flesh is not to rise again, so that our proper course is to

live and partake of a life of pleasure, for that this is the chief good

to beings who are in a little while to perish. A swarm of such evils has

burst in upon us.[1819] But ye have not “given place by subjection to

them, no, not for one hour.”[1820] For ye are the fellow-citizens as

well as the disciples of Paul, who “fully preached the gospel from

Jerusalem, and round about unto Illyricum,”[1821] and bare about “the

marks of Christ” in his flesh.[1822]

CHAP. III.—_The true doctrine respecting Christ._

Mindful of him, do ye by all means know that Jesus the Lord was truly

born of Mary, being made of a woman; and was as truly crucified. For,

says he, “God forbid that I should glory, save in the cross of the Lord

Jesus.”[1823] And He really suffered, and died, and rose again. For says

[Paul], “If Christ should become passible, and should be the first to

rise again from the dead.”[1824] And again, “In that He died, He died

unto sin once: but in that He liveth, He liveth unto God.”[1825]

Otherwise, what advantage would there be in [becoming subject to] bonds,

if Christ has not died? what advantage in patience? what advantage in

[enduring] stripes? And why such facts as the following: Peter was

crucified; Paul and James were slain with the sword; John was banished

to Patmos; Stephen was stoned to death by the Jews who killed the Lord?

But, [in truth,] none of these sufferings were in vain; for the Lord was

really crucified by the ungodly.

CHAP. IV.—_Continuation._

And [know ye, moreover], that He who was born of a woman was the Son of

God, and He that was crucified was “the first-born of every

creature,”[1826] and God the Word, who also created all things. For says

the apostle, “There is one God, the Father, of whom are all things; and

one Lord Jesus Christ, by whom are all things.”[1827] And again, “For

there is one God, and one Mediator between God and men, the man Christ

Jesus;”[1828] and, “By Him were all things created that are in heaven,

and on earth, visible and invisible; and He is before all things, and by

Him all things consist.”[1829]

CHAP. V.—_Refutation of the previously mentioned errors._

And that He Himself is not God over all, and the Father, but His Son, He

[shows when He] says, “I ascend unto my Father and your Father, and to

my God and your God.”[1830] And again, “When all things shall be subdued

unto Him, then shall He also Himself be subject unto Him that put all

things under Him, that God may be all in all.”[1831] Wherefore it is one

[Person] who put all things under, and who is all in all, and another

[Person] to whom they were subdued, who also Himself, along with all

other things, becomes subject [to the former].

CHAP. VI.—_Continuation._

Nor is He a mere man, by whom and in whom all things were made; for “all

things were made by Him.”[1832] “When He made the heaven, I was present

with Him; and I was there with Him, forming [the world along with Him],

and He rejoiced in me daily.”[1833] And how could a mere man be

addressed in such words as these: “Sit Thou at my right hand?”[1834] And

how, again, could such an one declare: “Before Abraham was, I am?”[1835]

And, “Glorify me with Thy glory which I had before the world was?”[1836]

What man could ever say, “I came down from heaven, not to do mine own

will, but the will of Him that sent me?”[1837] And of what man could it

be said, “He was the true Light, which lighteth every man that cometh

into the world: He was in the world, and the world was made by Him, and

the world knew Him not. He came unto His own, and His own received Him

not?”[1838] How could such a one be a mere man, receiving the beginning

of His existence from Mary, and not rather God the Word, and the

only-begotten Son? For “in the beginning was the Word, and the Word was

with God,[1839] and the Word was God.”[1840] And in another place, “The

Lord created me, the beginning of His ways, for His works. Before the

world did He found me, and before all the hills did He beget me.”[1841]

CHAP. VII.—_Continuation._

And that our bodies are to rise again, He shows when He says, “Verily I

say unto you, that the hour cometh, in the which all that are in the

graves shall hear the voice of the Son of God; and they that hear shall

live.”[1842] And [says] the apostle, “For this corruptible must put on

incorruption, and this mortal must put on immortality.”[1843] And that

we must live soberly and righteously, he [shows when he] says again, “Be

not deceived: neither adulterers, nor effeminate persons, nor abusers of

themselves with mankind, nor fornicators, nor revilers, nor drunkards,

nor thieves, can inherit the kingdom of God.”[1844] And again, “If the

dead rise not, then is not Christ raised; our preaching therefore is

vain, and your faith is also vain: ye are yet in your sins. Then they

also that are fallen asleep in Christ have perished. If in this life

only we have hope in Christ, we are of all men most miserable. If the

dead-rise not, let us eat and drink, for to-morrow we die.”[1845] But if

such be our condition and feelings, wherein shall we differ from asses

and dogs, who have no care about the future, but think only of eating,

and of indulging[1846] such appetites as follow after eating? For they

are unacquainted with any intelligence moving within them.

CHAP. VIII.—_Exhortations to holiness and good order._

May I have joy of you in the Lord! Be ye sober. Lay aside, every one of

you, all malice and beast-like fury, evil-speaking, calumny, filthy

speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice,

vainglory, envy, and everything akin to these. “But put ye on the Lord

Jesus Christ, and make no provision for the flesh, to fulfil the lusts

thereof.”[1847] Ye presbyters, be subject to the bishop; ye deacons, to

the presbyters; and ye, the people, to the presbyters and the deacons.

Let my soul be for theirs who preserve this good order; and may the Lord

be with them continually!

CHAP. IX.—_Exhortations to the discharge of relative duties._

Ye husbands, love your wives; and ye wives, your husbands. Ye children,

reverence your parents. Ye parents, “bring up your children in the

nurture and admonition of the Lord.”[1848] Honour those [who continue]

in virginity, as the priestesses of Christ; and the widows [that

persevere] in gravity of behaviour, as the altar of God. Ye servants,

wait upon your masters with [respectful] fear. Ye masters, issue orders

to your servants with tenderness. Let no one among you be idle; for

idleness is the mother of want. I do not enjoin these things as being a

person of any consequence, although I am in bonds [for Christ]; but as a

brother, I put you in mind of them. The Lord be with you!

CHAP. X.—_Salutations._

May I enjoy your prayers! Pray ye that I may attain to Jesus. I commend

unto you the church which is at Antioch. The churches of Philippi,[1849]

whence also I write to you, salute you. Philo, your deacon, to whom also

I give thanks as one who has zealously ministered to me in all things,

salutes you. Agathopus, the deacon from Syria, who follows me in Christ,

salutes you. “Salute ye one another with a holy kiss.”[1850] I salute

you all, both male and female, who are in Christ. Fare ye well in body,

and soul, and in one Spirit; and do not ye forget me. The Lord be with

you!

Footnote 1813:

Acts xx. 24.

Footnote 1814:

1 Cor. xvi. 13.

Footnote 1815:

Hab. ii. 4; Gal. iii. 11.

Footnote 1816:

Ps. lxviii. 7 (after the LXX.).

Footnote 1817:

Some omit this.

Footnote 1818:

That is, as appears afterwards from chap. v., so as to have no

personality distinct from the Father.

Footnote 1819:

The translation is here somewhat doubtful.

Footnote 1820:

Gal. ii. 5.

Footnote 1821:

Rom. xv. 19.

Footnote 1822:

Gal. vi. 17.

Footnote 1823:

Gal. vi. 14.

Footnote 1824:

Acts xxvi. 23 (somewhat inaccurately rendered in English version).

Footnote 1825:

Rom. vi. 10.

Footnote 1826:

Col. i. 15.

Footnote 1827:

1 Cor. viii. 6.

Footnote 1828:

1 Tim. ii. 5.

Footnote 1829:

Col. i. 16, 17.

Footnote 1830:

John xx. 17.

Footnote 1831:

1 Cor. xv. 28.

Footnote 1832:

John i. 3.

Footnote 1833:

Prov. viii. 27, 30.

Footnote 1834:

Ps. cx. 1.

Footnote 1835:

John viii. 58.

Footnote 1836:

John xvii. 5.

Footnote 1837:

John vi. 38.

Footnote 1838:

John i. 9, 10, 11.

Footnote 1839:

John i. 1.

Footnote 1840:

Some insert here John i. 3.

Footnote 1841:

Prov. viii. 22, 23, 25.

Footnote 1842:

John v. 25, 28.

Footnote 1843:

1 Cor. xv. 53.

Footnote 1844:

1 Cor. vi. 9.

Footnote 1845:

1 Cor. xv. 13, 14, 17, 18, 19, 32.

Footnote 1846:

Literally, “coming also to the appetite of those things after eating.”

The text is doubtful.

Footnote 1847:

Rom. xiii. 14.

Footnote 1848:

Eph. vi. 4.

Footnote 1849:

Literally, “of the Philippians.”

Footnote 1850:

1 Pet. v. 14.

THE EPISTLE OF IGNATIUS TO THE ANTIOCHIANS.

_Ignatius, who is also called Theophorus, to the church sojourning in

Syria, which has obtained mercy from God, and been elected by Christ,

and which first[1851] received the name of Christ, [wishes] happiness in

God the Father, and the Lord Jesus Christ._

CHAP. I.—_Cautions against error._

The Lord has rendered my bonds light and easy since I learnt that you

are in peace, and that you live in all harmony both of the flesh and

spirit. “I therefore, the prisoner of the Lord,[1852] beseech you, that

ye walk worthy of the vocation wherewith ye are called,”[1853] guarding

against those heresies of the wicked one which have broken in upon us,

to the deceiving and destruction of those that accept of them; but that

ye give heed to the doctrine of the apostles, and believe both the law

and the prophets: that ye reject every Jewish and Gentile error, and

neither introduce a multiplicity of gods, nor yet deny Christ under the

pretence of [maintaining] the unity of God.

CHAP. II.—_The true doctrine respecting God and Christ._

For Moses, the faithful servant of God, when he said, “The Lord thy God

is one Lord,”[1854] and thus proclaimed that there was only one God, did

yet forthwith confess also our Lord when he said, “The Lord rained upon

Sodom and Gomorrah fire and brimstone from the Lord.”[1855] And again,

“And God[1856] said, Let us make man after our image: and so God made

man, after the image of God made He him.”[1857] And further, “In the

image of God made He man.”[1858] And that [the Son of God] was to be

made man, [Moses shows when] he says, “A prophet shall the Lord raise up

unto you of your brethren, like unto me.”[1859]

CHAP. III.—_The same continued._

The prophets also, when they speak as in the person of God, [saying,] “I

am God, the first [of beings], and I am also the last,[1860] and besides

me there is no God,”[1861] concerning the Father of the universe, do

also speak of our Lord Jesus Christ. “A Son,” they say, “has been given

to us, on whose shoulder the government is from above; and His name is

called the Angel of great counsel, Wonderful, Counsellor, the strong and

mighty God.”[1862] And concerning His incarnation, “Behold, a virgin

shall be with child, and shall bring forth a son; and they shall call

his name Immanuel.”[1863] And concerning the passion, “He was led as a

sheep to the slaughter; and as a lamb before her shearers is dumb, I

also was as an innocent lamb led to be sacrificed.”[1864]

CHAP. IV.—_Continuation._

The Evangelists, too, when they declared that the one Father was “the

only true God,”[1865] did not omit what concerned our Lord, but wrote:

“In the beginning was the Word, and the Word was with God, and the Word

was God. The same was in the beginning with God. All things were made by

Him, and without Him was not anything made that was made.”[1866] And

concerning the incarnation: “The Word,” says [the Scripture], “became

flesh, and dwelt among us.”[1867] And again: “The book of the generation

of Jesus Christ, the son of David, the son of Abraham.”[1868] And those

very apostles, who said “that there is one God,”[1869] said also that

“there is one Mediator between God and men.”[1870] Nor were they ashamed

of the incarnation and the passion. For what says [one]? “The man Christ

Jesus, who gave Himself”[1871] for the life and salvation of the world.

CHAP. V.—_Denunciation of false teachers._

Whosoever, therefore, declares that there is but one God, only so as to

take away the divinity of Christ, is a devil,[1872] and an enemy of all

righteousness. He also that confesseth Christ, yet not as the Son of the

Maker of the world, but of some other unknown[1873] being, different

from Him whom the law and the prophets have proclaimed, this man is an

instrument of the devil. And he that rejects the incarnation, and is

ashamed of the cross for which I am in bonds, this man is

antichrist.[1874] Moreover, he who affirms Christ to be a mere man is

accursed, according to the [declaration of the] prophet,[1875] since he

puts not his trust in God, but in man. Wherefore also he is unfruitful,

like the wild myrtle-tree.

CHAP. VI.—_Renewed cautions._

These things I write to you, thou new olive-tree of Christ, not that I

am aware you hold any such opinions, but that I may put you on your

guard, as a father does his children. Beware, therefore, of those that

hasten to work mischief, those “enemies of the cross of Christ, whose

end is destruction, whose glory is in their shame.”[1876] Beware of

those “dumb dogs,” those trailing serpents, those scaly[1877] dragons,

those asps, and basilisks, and scorpions. For these are subtle

wolves,[1878] and apes that mimic the appearance of men.

CHAP. VII.—_Exhortation to consistency of conduct._

Ye have been the disciples of Paul and Peter; do not lose what was

committed to your trust. Keep in remembrance Euodias,[1879] your

deservedly-blessed pastor, into whose hands the government over you was

first entrusted by the apostles. Let us not bring disgrace upon our

Father. Let us prove ourselves His true-born children, and not bastards.

Ye know after what manner I have acted among you. The things which, when

present, I spoke to you, these same, when absent, I now write to you.

“If any man love not the Lord Jesus Christ, let him be Anathema.”[1880]

Be ye followers of me.[1881] My soul be for yours, when I attain to

Jesus. Remember my bonds.[1882]

CHAP. VIII.—_Exhortations to the presbyters and others._

Ye presbyters, “feed the flock which is among you,”[1883] till God shall

show who is to hold the rule over you. For “I am now ready to be

offered,”[1884] that I “may win Christ.”[1885] Let the deacons know of

what dignity they are, and let them study to be blameless, that they may

be the followers of Christ. Let the people be subject to the presbyters

and the deacons. Let the virgins know to whom they have consecrated

themselves.

CHAP. IX.—_Duties of husbands, wives, parents, and children._

Let the husbands love their wives, remembering that, at the creation,

one woman, and not many, was given to one man. Let the wives honour

their husbands, as their own flesh; and let them not presume to address

them by their names.[1886] Let them also be chaste, reckoning their

husbands as their only partners, to whom indeed they have been united

according to the will of God. Ye parents, impart a holy training to your

children. Ye children, “honour your parents, that it may be well with

you.”[1887]

CHAP. X.—_Duties of masters and servants._

Ye masters, do not treat your servants with haughtiness, but imitate

patient Job, who declares, “I did not despise[1888] the cause[1889] of

my man-servant or of my maid-servant, when they contended with me. For

what in that case shall I do when the Lord makes an inquisition

regarding me?”[1890] And you know what follows. Ye servants, do not

provoke your masters to anger in anything, lest ye become the authors of

incurable mischiefs to yourselves.

CHAP. XI.—_Inculcation of various moral duties._