Part 25
Those who believed the apostolic Hermas to be the author, necessarily esteemed the book very highly; and there was much discussion as to whether it was inspired or not. The early writers are of opinion that it was really inspired. Irenæus quotes it as scripture;[1533] Clemens Alexandrinus speaks of it as making its statements “divinely;”[1534] and Origen, though a few of his expressions are regarded by some as implying doubt, unquestionably gives it as his opinion that it is “divinely inspired.”[1535] Eusebius mentions that difference of opinion prevailed in his day as to the inspiration of the book, some opposing its claims, and others maintaining its divine origin, especially because it formed an admirable introduction to the Christian faith. For this latter reason it was read publicly, he tells us, in the churches.
The only voice of antiquity decidedly opposed to the claim is that of Tertullian. He designates it apocryphal,[1536] and rejects it with scorn, as favouring Anti-Montanistic opinions. Even _his_ words, however, show that it was regarded in many churches as scripture.
The second opinion as to the authorship is found in no writer of any name. It occurs only in two places: a poem falsely ascribed to Tertullian, and a fragment published by Muratori, on the Canon, the authorship of which is unknown, and the original language of which is still a matter of dispute. The fragment says, “The Pastor was written very lately in our times, in the city of Rome, by Hermas, while Bishop Pius, his brother, sat in the chair of the church of the city of Rome.”
A third opinion has had advocates in modern times. The Pastor of Hermas is regarded as a fiction, and the person Hermas, who is the principal character, is, according to this opinion, merely the invention of the fiction-writer.
Whatever opinion critics may have in regard to the authorship, there can be but one opinion as to the date. The Pastor of Hermas must have been written at an early period. The fact that it was recognised by Irenæus as scripture shows that it must have been in circulation long before his time. The most probable date assigned to its composition is the reign of Hadrian, or of Antoninus Pius.
The work is very important in many respects; but especially as reflecting the tone and style of books which interested and instructed the Christians of the second and third centuries.
The Pastor of Hermas was written in Greek. It was well known in the eastern churches: it seems to have been but little read in the Western. Yet the work bears traces of having been written in Italy.
For a long time the Pastor of Hermas was known to scholars only in a Latin version, occurring in several MSS. with but slight variations. But within recent times the difficulty of settling the text has been increased by the discovery of various MSS. A Latin translation has been edited, widely differing from the common version. Then a Greek MS. was said to have been found in Mount Athos, of which Simonides affirmed that he brought away a portion of the original and a copy of the rest. Then a MS. of the Pastor of Hermas was found at the end of the Sinaitic Codex of Tischendorf. And in addition to all these, there is an Æthiopic translation. The discussion of the value of these discoveries is one of the most difficult that can fall to the lot of critics; for it involves not merely an examination of peculiar forms of words and similar criteria, but an investigation into statements made by Simonides and Tischendorf respecting events in their own lives. But whatever may be the conclusions at which the critic arrives, the general reader does not gain or lose much. In all the Greek and Latin forms the Pastor of Hermas is substantially the same. There are many minute differences; but there are scarcely any of importance—perhaps we should say none.
In this translation the text of Hilgenfeld, which is based on the Sinaitic Codex, has been followed.
The letters _Vat._ mean the Vatican manuscript, the one from which the common or vulgate version was usually printed.
The letters _Pal._ mean the manuscript edited by Dressel, which contains the Latin version, differing considerably from the common version.
The letters _Lips._ refer to the manuscript, partly original and partly copied, furnished by Simonides from Athos. The text of Anger and Dindorf (Lips. 1856) has been used, though reference has also been made to the text of Tischendorf in Dressel.
The letters _Sin._ refer to the Sinaitic Codex, as given in Dressel and in Hilgenfeld’s notes.
The letters _Æth._ refer to the Æthiopic version, edited, with a Latin translation, by Antonius D’Abbadie. Leipzig 1860.
No attempt has been made to give even a tithe of the various readings. Only the most important have been noted.
Footnote 1530:
Comment. in Rom. [xvi. 14], lib. x. 31.
Footnote 1531:
_Hist. Eccl._ iii. 3.
Footnote 1532:
_De Viris Illustribus_, c. x.
Footnote 1533:
_Contra Hæres._ iv. 20, 2.
Footnote 1534:
_Strom._ i. xxix. p. 426.
Footnote 1535:
_Ut supra._
Footnote 1536:
_De Pudicitia_, c. xx., also c. x.; _De Oratione_, c. xvi.
BOOK FIRST.—VISIONS.
VISION FIRST. AGAINST FILTHY AND PROUD THOUGHTS, AND THE CARELESSNESS OF HERMAS IN CHASTISING HIS SONS.
CHAP. I.
He who had brought me up, sold me to one Rhode in Rome.[1537] Many years after this I recognised her, and I began to love her as a sister. Some time after, I saw her bathe in the river Tiber; and I gave her my hand, and drew her out of the river. The sight of her beauty made me think with myself, “I should be a happy man if I could but get a wife as handsome and good as she is.” This was the only thought that passed through me: this and nothing more. A short time after this, as I was walking on my road to the villages,[1538] and magnifying the creatures of God, and thinking how magnificent, and beautiful, and powerful they are,[1539] I fell asleep. And the Spirit carried me away, and took me through a pathless place,[1540] through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassable on account of water. Having passed over this river, I came to a plain. I then bent down on my knees, and began to pray to the Lord,[1541] and to confess my sins. And as I prayed, the heavens were opened, and I see the woman whom I had desired saluting me from the sky, and saying, “Hail, Hermas!” And looking up to her, I said, “Lady, what doest thou here?” And she answered me, “I have been taken up here to accuse you of your sins before the Lord.” “Lady,” said I, “are you to be the subject of my accusation?”[1542] “No,” said she; “but hear the words which I am going to speak to you. God, who dwells in the heavens, and made out of nothing the things that exist, and multiplied and increased them on account of His holy church, is angry with you for having sinned against me.” I answered her, “Lady, have I sinned against you? How?[1543] or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity?” With a smile she replied to me, “The desire of wickedness[1544] arose within your heart. Is it not your opinion that a righteous man commits sin when an evil desire arises in his heart? There is sin in such a case, and the sin is great,” said she; “for the thoughts of a righteous man should be righteous. For by thinking righteously his character is established in the heavens,[1545] and he has the Lord merciful to him in every business. But such as entertain wicked thoughts in their minds are bringing upon themselves death and captivity; and especially is this the case with those who set their affections on this world, and glory in their riches, and look not forward to the blessings of the life to come. For many will their regrets be; for they have no hope, but have despaired of themselves and their life.[1546] But do thou pray to God, and He will heal thy sins, and the sins of thy whole house, and of all the saints.”
CHAP. II.
After she had spoken these words, the heavens were shut. I was overwhelmed with sorrow and fear, and said to myself, “If this sin is assigned to me, how can I be saved, or how shall I propitiate God in regard to my sins,[1547] which are of the grossest character? With what words shall I ask the Lord to be merciful to me?” While I was thinking over these things, and discussing them in my mind, I saw opposite to me a chair, white, made of white wool,[1548] of great size. And there came up an old woman, arrayed in a splendid robe, and with a book in her hand; and she sat down alone, and saluted me, “Hail, Hermas!” And in sadness and tears[1549] I said to her, “Lady, hail!” And she said to me, “Why are you downcast, Hermas? for you were wont to be patient and temperate, and always smiling. Why are you so gloomy, and not cheerful?” I answered her and said, “O Lady, I have been reproached by a very good woman, who says that I sinned against her.” And she said, “Far be such a deed from a servant of God. But perhaps a desire after her has arisen within your heart. Such a wish, in the case of the servants of God, produces sin. For it is a wicked and horrible wish in an all-chaste and already well-tried spirit[1550] to desire an evil deed; and especially for Hermas so to do, who keeps himself from all wicked desire, and is full of all simplicity, and of great guilelessness.”
CHAP. III.
“But God is not angry with you on account of this, but that you may convert your house,[1551] which have committed iniquity against the Lord, and against you, their parents. And although you love your sons, yet did you not warn your house, but permitted them to be terribly corrupted.[1552] On this account is the Lord angry with you, but He will heal all the evils which have been done in your house. For, on account of their sins and iniquities, you have been destroyed by the affairs of this world. But now the mercy of the Lord[1553] has taken pity on you and your house, and will strengthen you, and establish you in His glory.[1554] Only be not easy-minded,[1555] but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes,[1556] so shall righteous daily speech overcome all iniquity.[1557] Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.”[1558] Having ended these words, she said to me, “Do you wish to hear me read?” I say to her, “Lady, I do.” “Listen then, and give ear to the glories of God.”[1559] And then I heard from her,[1560] magnificently and admirably, things which my memory could not retain. For all the words were terrible, such as man could not endure. The last words, however, I did remember; for they were useful to us, and gentle.[1561] “Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence[1562] has created His holy[1563] church, which He has blessed, lo! He removes[1564] the heavens and the mountains,[1565] the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith.”
CHAP. IV.
When she had ended her reading, she rose from the chair, and four young men came and carried off the chair and went away to the east. And she called me to herself and touched my breast, and said to me, “Have you been pleased with my reading?” And I say to her, “Lady, the last words please me, but the first are cruel and harsh.” Then she said to me, “The last are for the righteous: the first are for heathens and apostates.” And while she spoke to me, two men appeared and raised her on their shoulders, and they went to where the chair was in the east. With joyful countenance did she depart; and as she went, she said to me, “Behave like a man,[1566] Hermas.”
Footnote 1537:
The commencement varies. In the Vatican: “He who had brought me up, sold a certain young woman at Rome. Many years after this I saw her and recognised her.” So Lips.; Pal. has the name of the woman, Rada. The name Rhode occurs in Acts xii. 13.
Footnote 1538:
“On my road to the villages.” This seems to mean: as I was taking a walk into the country, or spending my time in travelling amid rural scenes. So the Æthiopic version. “Proceeding with these thoughts in my mind.”—_Vat._ “After I had come to the city of Ostia.”—_Pal._ “Proceeding to some village.”—_Lips._
Footnote 1539:
_Creatures._ Creature or creation.—_Lips._, _Vat._, _Æth._
Footnote 1540:
_Pathless place._ Place on the right hand.—_Vat._
Footnote 1541:
_Lord._ God.—_Sin._ alone.
Footnote 1542:
_Are you to be the subject of my accusation?_ Are you to accuse me?—_Vat._, _Lips._, _Æth._
Footnote 1543:
_How?_ In what place?—_Vat._, _Sin._
Footnote 1544:
_Wickedness._ The desire of fornication.—_Lips._
Footnote 1545:
Literally, His glory is made straight in the heavens. As long as his thoughts are righteous and his way of life correct, he will have the Lord in heaven merciful to him.—_Vat._ When he thinks righteously, he corrects himself, and his grace will be in heaven, and he will have the Lord merciful in every business.—_Pal._ His dignity will be straight in the skies.—_Æth._
Footnote 1546:
_For many ... life._ For the minds of such become empty. Now this is what the doubters do who have no hope in the Lord, and despise and neglect their life—_Vat._ Their souls not having the hope of life, do not resist these luxuries; for they despair of themselves and their life.—_Pal._
Footnote 1547:
Literally, perfect. _How ... sins._ How shall I entreat the Lord in regard to my very numerous sins?—_Vat._ How can I propitiate the Lord God in these my sins?—_Pal._ How then shall I be saved, and beg pardon of the Lord for these my many sins?—_Æth._
Footnote 1548:
A chair made of white wool, like snow.—_Vat._ A chair for reclining, and on it a covering of wool, white as hail.—_Æth._
Footnote 1549:
_And ... sorrow._ I leaping in spirit with joy at her salutation.—_Lips._
Footnote 1550:
_For ... spirit._ For this hateful thought ought not to be in a servant of God, nor ought a well-tried spirit to desire an evil deed.—_Vat._
Footnote 1551:
_But that._ But God is not angry with you on your own account, but on account of your house, which has.—_Vat._
Footnote 1552:
_Corrupted._ To live riotously.—_Vat._
Footnote 1553:
_Lord._ God.—_Vat._
Footnote 1554:
_Will strengthen._ Has preserved you in glory.—_Vat._ Strengthened and established.—_Lips._ Has saved your house.—_Pal._
Footnote 1555:
_Easy-minded._ Only wander not, but be calm.—_Vat._ Omitted in Pal.
Footnote 1556:
_Accomplishes ... wishes._ And exhibits it to any one to whom he wishes.—_Vat._
Footnote 1557:
So shall you also, teaching the truth daily, cut off great sin.—_Vat._
Footnote 1558:
_I know ... saints._ For the Lord knows that they will repent with all their heart, and He will write you in the Book of Life—_Vat._ See Phil. iv. 3; Rev. xx. 15.
Footnote 1559:
_And give ear to the glories of God_, om. in Vat.
Footnote 1560:
_And then ... her._ And unfolding a book, she read gloriously, magnificently, and admirably.—_Vat._
Footnote 1561:
_Gentle._ For they were few and useful to us.—_Vat._
Footnote 1562:
_By His own wisdom and providence._ By His mighty power.—_Vat._, _Pal._
Footnote 1563:
_Holy_ omitted by Lips.
Footnote 1564:
_Removes._ He will remove.—_Vat._
Footnote 1565:
See 2 Pet. iii. 5.
Footnote 1566:
Be strong, or be made strong.—_Vat._
VISION SECOND. AGAIN, OF HIS NEGLECT IN CHASTISING HIS TALKATIVE WIFE AND HIS LUSTFUL SONS, AND OF HIS CHARACTER.
CHAP. I.
As I was going to the country[1567] about the same time as on the previous year, in my walk I recalled to memory the vision of that year. And again the Spirit carried me away, and took me to the same place where I had been the year before. On coming to that place, I bowed my knees and began to pray to the Lord, and to glorify His name, because He had deemed me worthy, and had made known to me my former sins. On rising from prayer, I see opposite me that old woman, whom I had seen the year before, walking and reading some book. And she says to me, “Can you carry a report of these things to the elect of God?” I say to her, “Lady, so much I cannot retain in my memory, but give me the book and I shall transcribe it.” “Take it,” says she, “and you will give it back to me.” Thereupon I took it, and going away into a certain part of the country, I transcribed the whole of it letter by letter;[1568] but the syllables of it I did not catch. No sooner, however, had I finished the writing of the book, than all of a sudden it was snatched from my hands; but who the person was that snatched it, I saw not.
CHAP. II.
Fifteen days after, when I had fasted and prayed much to the Lord, the knowledge of the writing was revealed to me. Now the writing was to this effect: “Your seed, O Hermas, has sinned against God, and they have blasphemed against[1569] the Lord, and in their great wickedness they have betrayed their parents. And they passed as traitors of their parents, and by their treachery did they not[1570] reap profit. And even now they have added to their sins lusts and iniquitous pollutions, and thus their iniquities have been filled up. But make known[1571] these words to all your children, and to your wife, who is to be your sister. For she does not[1572] restrain her tongue, with which she commits iniquity; but, on hearing these words, she will control herself, and will obtain mercy. For after you have made known to them these words which my Lord has commanded me to reveal to you,[1573] then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds. For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteousness, and doubt not,[1574] that your passage[1575] may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life.[1576] For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming.[1577] To those who denied in earlier times, God became[1578] gracious, on account of His exceeding tender mercy.”
CHAP. III.
“But as for you, Hermas, remember not the wrongs done to you by your children, nor neglect your sister, that they may be cleansed from their former sins. For they will be instructed with righteous instruction, if you remember not the wrongs they have done you. For the remembrance of wrongs worketh death.[1579] And you, Hermas, have endured great personal[1580] tribulations on account of the transgressions of your house, because you did not attend to them, but were careless,[1581] and engaged in your wicked transactions. But[1582] you are saved, because you did not depart from the living God, and on account of your simplicity and great self-control. These have saved you, if you remain stedfast. And they will save all who act in the same manner, and walk in guilelessness and simplicity. Those who possess such virtues will wax strong against every form of wickedness, and will abide unto eternal life. Blessed are all they who practise righteousness, for they shall never be destroyed. Now you will tell Maximus: Lo![1583] tribulation cometh on. If it seemeth good to thee, deny again. The Lord is near to them who return unto Him, as it is written in Eldad and Modat,[1584] who prophesied to the people in the wilderness.”
CHAP. IV.
Now a revelation was given to me, my brethren, while I slept, by a young man of comely appearance, who said to me, “Who do you think that old woman is from whom you received the book?” And I said, “The Sibyl.” “You are in a mistake,” says he; “it is not the Sibyl.” “Who is it then?” say I. And he said, “It is the church.”[1585] And I said to him, “Why then is she an old woman?” “Because,” said he, “she was created first of all. On this account is she old. And for her sake was the world made.” After that I saw a vision in my house, and that old woman came and asked me, if I had yet given the book to the presbyters. And I said that I had not. And then she said, You have done well, for I have some words to add. But when I finish all the words, all the elect will then become acquainted with them through you. You will write therefore two books, and you will send the one to Clemens and the other to Grapte.[1586] And Clemens will send his to foreign countries, for permission has been granted to him to do so. And Grapte will admonish the widows and the orphans. But you will read the words in this city, along with the presbyters who preside over the church.
Footnote 1567:
_Country_; lit. _to the villages_. From Cumæ.—_Vat._ While I was journeying in the district of the Cumans.—_Pal._
Footnote 1568:
_Going ... letter._ Now taking the book, I sat down in one place and wrote the whole of it in order.—_Pal._ In the ancient MSS. there was nothing to mark out where one word ended and another commenced.
Footnote 1569:
_God ... against_, omitted in Vat.
Footnote 1570:
_Not_, omitted in Vat.
Footnote 1571:
_Make known._ Rebuke with these words.—_Vat._
Footnote 1572:
Let her restrain her tongue.—_Vat._
Footnote 1573:
_For ... you._ For she will be instructed, after you have rebuked her with those words which the Lord has commanded to be revealed to you.—_Vat._
Footnote 1574:
_Doubt not._ And so act.—_Vat._
Footnote 1575: