The Shepherd of Hermas

admits the spirit into the soul, hinders the effect of our prayers, begets fury, and produces innumerable evils. Shortly after, he says the same about sadness, and among other things, that it torments the Holy Spirit... and causes the spirit's anger. Finally, he says: The prayer of a sad man has no power to ascend to the altar of God. ^A Among the many things which the *Pastor* observes against impurity, these will be especially opportune for the edification of the faithful. In the first place, he calls every thought concerning another’s marriage, and concerning fornication, a great sin. Then he teaches that an impure thought can in no way dwell in a pure heart; this is indeed to be understood not of simple thoughts, but of those which moral theologians call "morose," whether we take delight in them or not. Furthermore, he assigns an extremely effective means by which we may avert these evil thoughts from ourselves, and never sin: the unremitting remembrance of God. Elsewhere ^B he subjoins another motive, by which we are incited to mercy, namely, the punishment for sin which we incur, which far exceeds the sweetness perceived in committing it. One hour of sweetness, he says, is limited to its own span; but one hour of punishment possesses the force of thirty days... see, therefore, he concludes, that the time of worldly sweetness and pleasure is fleeting; but that of punishment and torments is longer. Thus, if we thought the matter through well, if we truly loved ourselves, we would hold sensual pleasures in deadly hatred.

Regarding lying and detraction, the *Pastor* commands that we should not speak ill of anyone, and he no less rigorously prohibits listening to those who speak ill, especially if it is done deliberately and willingly. He adds, moreover, that detraction is a pernicious, inconstant demon that never stands in peace, but always remains in discords; and "Those who lie," he says, "deny the Lord, not returning to Him the deposit which they have received; for they received a spirit without falsehood."

THE SHEPHERD OF SAINT HERMAS

BOOK ONE

WHICH IS ENTITLED

VISIONS

VISION I. Against base and haughty thoughts, and the negligent chastisement of Hermas’s children.

CHAPTER ONE. He who had reared me sold a certain young woman at Rome. After many years, however, I recognized her when I saw her; and I began to love her as a sister. After some time had passed, I saw her bathing in the river Tiber; and I reached out my hand to her, and brought her up from the river. When I saw her, I thought in my heart, saying: "I would be happy if I had a wife such as she is in both beauty and character." This alone did I think, and nothing further. But after some time, as I was traveling with these thoughts, I began to honor the creature

of God, thinking how magnificent and beautiful she is. And as I walked, I fell asleep. And the Spirit caught me up and carried me through a certain place to the right, along which no man could travel. Now that place was among rocks, and precipitous, and impassable because of the water. And when I had crossed that place, I came upon a plain, and falling upon my knees, I began to pray to the Lord and to confess my sins. And as I prayed, the heaven was opened; and I saw the woman whom I had desired greeting me from heaven and saying: "Hail, Hermas." And I, looking up at her, said to her, "Lady, what are you doing here?" But she answered me, "I have been taken up here to accuse you of your sins before the Lord." "Lady," I said, "do you accuse me?" "No," she said. "But hear the words which I am about to speak to you. God who dwells in the heavens, and created from nothing the things which are, and multiplied them for the sake of His holy Church, is angry with you because you have sinned against me." Responding, I said to her, "Lady, if I have sinned against you, in what place, or at what time, or when did I speak any shameful word to you? Did I not always consider you as a lady? Did I not always respect you as a sister? Why do you imagine these such wicked things against me?" Then she, smiling at me, said: "In your heart, the desire of wickedness has arisen. Does it not seem to you, O upright man, to be an evil thing if an evil desire should arise in your heart? It is a sin for him, and indeed a great one. For the just man considers just things. Therefore, while he thinks on what is just, and walks uprightly, he will have the Lord as propitious in heaven in all his business. But those who ponder wicked things in their hearts bring upon themselves death and captivity; especially those who love this present age, and boast in their riches; and who do not await the future good things, their souls are emptied. But those who are doubtful do these things, who do not have hope in the Lord, and who despise and neglect their own life. But you, pray to the Lord; and He will heal your sins, and those of your whole house and of all the saints."

CHAPTER II

^A But after she had spoken these words, the heavens were closed. And I was all in sorrow and fear, and I said to myself: "If this sin is reckoned to me, how can I be saved? Or how shall I entreat the Lord for my most abundant sins? With what words shall I ask the Lord to be propitious to me?" While I was reflecting on these things and discerning them in my heart, I saw opposite me a chair of white wool, as white as snow, made large. And there came an aged woman ^B in a splendid garment, having a book in her hand; and she sat alone, and greeted me: "Hail, Hermas." And I, sorrowful and weeping, said: "Hail, Lady." And she said to me: "Why are you sorrowful, Hermas, who were patient, and modest, and always cheerful?" Responding, I said to her: "Lady, reproach has been brought against me by an excellent woman, who says that I have sinned against her." But she said to me: "Far be such a thing from the servant of God. But perhaps the desire for her has arisen in your heart. Indeed, there exists in the servants of God such a thought, bringing sin. For such a thought must not be in a servant of God; nor should a proven spirit desire an evil work; ^C and especially Hermas, who is continent from all wicked desire, and is full of all simplicity, and great innocence."

CHAPTER III

Nevertheless, the Lord is not angry with you because of yourself; but because of your house, which has committed an impiety against the Lord and against its own parents. And you, although you are a lover of your children, have not admonished your house, but have allowed them to conduct themselves violently; for this, indeed, the Lord is angry with you: but He will heal all.

the evils which were committed before in your house. ^A For because of their sins and iniquities, you have been consumed by secular affairs. Now, however, the mercy of God has had pity on you and your house, and has preserved you in glory. Only do not wander, but be of a steady mind, and strengthen your house. Just as coppersmiths producing their work display ^B it to whom they wish, so too you, by teaching daily the just word, shall cut away a great sin. Do not, therefore, cease to admonish your children; for the Lord knows that they will repent with their whole heart; and He will write you in the book of life. And when He had finished these words, He said to me: "Do you wish to hear me reading?" I say to her: "Lady, I do." "Be, then, a listener." And when the book was unrolled, she read gloriously, magnificently, and wondrously, things which I could not retain in my memory. For the words were terrifying, which a man could not endure. But I did commit the final words to memory; for they were few and useful to us. "Behold, the God of powers, who by His invisible power and His great wisdom created the world, and by His honorable counsel surrounded His creation with beauty, and by His most strong word fixed the heaven, and founded the earth upon the waters, and by His powerful virtue created His holy Church, which He has blessed; ^C behold, He shall transfer the heavens and the mountains, the hills and the seas; and all things shall become plain to His elect, so that He may render to them the promise which He promised with much honor and joy, if they shall have kept the commandments of God, which they received in great faith."

CHAPTER IV.

And when she had finished reading, she rose from the chair, ^D and four young men came and took the chair away to the east. And she called me to herself, and touched my breast, and said to me: "Did my reading please you?" I say to her: "Lady, these final things please me; but the former things are fierce and hard." But she said to me: "These final things are for the just; but the former are for the straying and for the Gentiles." And as she spoke with me, two certain men appeared; and they took her up by the shoulders, and went away, where the chair was, to the east. And she departed joyfully. And as she went, she said to me: "Be of good courage, Hermas."

VISION II.

Again concerning the punishment of a talkative wife and lustful children, and concerning his character.

CHAPTER I.

But as I was traveling with these at about the time when I was also traveling the previous year, I was reminded of the vision of the previous year. And again the Spirit carried me away, and led me into the same place where I was the first year. And when I had come to that place, having placed my knees, I began to pray to the Lord, and to honor His name, because He deemed me worthy and manifested to me my former sins. And when I had risen from prayer, I see sitting over against me that matron whom I had seen also the previous year, walking and reading a certain small book. And she says to me: "Can you announce these things to the elect of God?" I say to her: "Lady, I cannot retain so much in my memory; but give me the book, and I will transcribe it." "Receive it," she says, "and restore it to me." When, therefore, I had received it, withdrawing to a certain place in the field, I transcribed everything to the letter; for I could not find the syllables. And when I had finished the writing of the book, suddenly the book was snatched from my hand; but by whom, I did not see.

CAPUT II.

After fifteen days, when I had fasted and prayed much to the Lord, the knowledge of the scripture was revealed to me. And the writing was thus: Thy seed, Hermas, has sinned against the Lord, and they have betrayed their parents in great wickedness. And the betrayers of their parents have heard, and they who betrayed them have profited. But even now they have added to their sins wicked desires and the stains of iniquity, and thus they have filled up their transgressions. But do thou rebuke these words to all thy children, and to thy wife who shall be as thy sister. For she also shall restrain her tongue, in which she does evil; and when she has heard these words, she will control herself, and shall obtain mercy. For she shall be instructed, after thou hast rebuked her with these words which the Lord has commanded to be revealed to thee. Then shall be forgiven them the sins which they have committed heretofore, and to all the saints who have sinned even unto this day, if they repent with their whole heart and remove doubts from their hearts. For that Lord has sworn by His glory concerning His elect, that if even now any one shall sin, after that day has been fixed, he shall not have salvation. For the repentance of the righteous has limits: the days of repentance are fulfilled for all the saints; but for the Gentiles, repentance is possible until the last day. Thou shalt tell, therefore, those who preside over the Church, that they may direct their ways in righteousness, that they may receive the promise in full with much glory. Remain, therefore, ye who work righteousness, and so do, that your passage may be with the holy angels. Happy are ye, whoever shall endure the great tribulation that is coming, and whoever shall not deny his own life. For the Lord has sworn by His Son, that he who denies the Son and himself, being desperate for his life, shall also deny Him in the days that are to come. But to those who have never denied Him, out of His exceeding mercy, He has become propitious.

CHAPTER III.

But thou, Hermas, do not keep the memory of the wrongs of thy children, nor neglect thy sister, but take care that they may be amended of their former sins. For they shall be instructed by this teaching, if thou no longer be mindful of their wrongs. For the memory of wrongs works death; but forgetfulness of them works life. Thou, Hermas, hast endured great worldly tribulations, because thou hast neglected them as if they were of no concern to thee; and thou hast been entangled in thy wicked business. But that distinct restraint will make thee safe, if thou remainest in it. And this will make all safe as many as act in this way, and walk in innocence and simplicity. Those who are of this kind shall prevail against all wickedness, and shall remain unto life eternal. Happy are all they who work righteousness: they shall not be destroyed unto life eternal. But thou shalt say: Behold, a great tribulation is coming. If it pleases thee, deny it again. Near is the Lord to those who convert, as it is written in Heldam and Modal, who prophesied in the desert to the people.

CAPUT IV.

But it was revealed to me, brothers, while I was sleeping, by a young man of goodly appearance, who said to me: That old woman from whom thou didst receive the book, whom dost thou think she is? And I said: The Sibyl. He said: Thou art wrong, she is not. Who is she, then?

^A I say: It is the Church. And I said to him: Why then is she an old woman? Because, he says, she was created first of all, for this reason she is an old woman; and for her sake the world was made. After this vision, however, I saw in my house; and that old woman came and asked me if I had already given the book to the elders? ^B And I replied: Not yet. But she said: Thou hast done well; for I have certain words to say to thee. When, however, I shall have finished all the words, they shall be clearly known by the elect. Write then two small books, and thou shalt send one to Clement, and one to Grapte. But Clement shall send it to the cities abroad; for to him it is permitted: but Grapte shall admonish the widows and orphans. Thou, however, shalt read [it] in this city with the elders who preside over the Church.

These things are read thus in Origen, Philocalia, chap. 1, from book IV, chap. 2, *On First Principles*, translated by Rufinus.

And thou shalt write two small books, and thou shalt give one to Clement, ^C and one to Grapte. And let Grapte indeed admonish the widows and orphans. But let Clement send through all the cities that are abroad. Thou, however, shalt announce it to the elders of the Church. You shall write two books, and shall give one to Clement, and one to Grapte. And Grapte will admonish the widows and the orphans. Clement will send to the cities abroad. And you will announce to the elders of the Church.

VISION III.

On the structure of the triumphant Church, and on the various orders of reprobate men.

CHAPTER I.

The vision which I saw, brethren, was such a vision as this. When I had fasted frequently, and had prayed to the Lord that He would show me the revelation which He promised to show through that old woman; on the same night that old woman appeared to me, and said to me: Since thou art so sluggish, and art careful to know all things; come into the field, where thou wishest; ^D and about the sixth hour I will manifest myself to thee, and I will show thee what it behooves thee to see. I asked her, saying: Lady, into what place of the field? Where, she says, thou wishest, choose a good place, secret. Before, however, I had begun to speak, and to name the place to her, she said to me: I will come where thou wishest. I was therefore, brethren, in the field, and I observed the hours; and I came to the place where I had determined for her to come. And I see a bench placed. There was a linen cushion; and over the linen was spread a fine linen cloth. Seeing these things placed, and that no one was in the place; I began to be astonished, and my hair stood on end, and a kind of horror seized me, as I was alone. Having turned to myself, however, and remembered the glory of God, and having received boldness, with knees placed, I was confessing my sins to God again as before. Lo, she came thither with six young men, whom I had also seen before; and she stood behind me praying, and she was hearing me praying and confessing my sins to the Lord. And touching me, she said: Cease now to pray only for thy sins. Pray also for righteousness, that thou mightest receive a part of it into thy house. And she raised me from the place, and took my hand, and led me to the bench, and said to those young men: Go, and build. After, however, the young men had departed, and we were alone, she said to me: Sit here. I say to her: Lady, allow the elders to sit first. What I tell thee, she says, sit. And when I wished to sit at the right side, she did not allow it; but she was beckoning to me with her hand, that I should sit at the left side. As I was thinking, however, and being sorrowful, that she did not allow me to sit at the right side, she said to me: Why art thou sorrowful, Hermas? The place which is at the right is for those who have already conquered God, and have suffered for the sake of His name. To thee, however, much remains, that thou mayest sit with them. As thou remainest in thy simplicity, remain, and thou shalt sit with them, and whoever shall have performed their works, and shall have sustained what they sustained.

CHAPTER II.

I say to her: Lady, I would like to know what they sustained. Hear, she says: Wild beasts, scourges, prisons, crosses, for the sake of His name. On account of this, the right parts of holiness are theirs, and whoever suffers for the name of God; but the left parts are of the rest. But to both of them, both to those who sit at the right and to those who sit at the left, there are gifts and promises; only that those sitting at the right have a certain glory. Thou, however, art desirous to sit at the right with them; but thy smallnesses are many. But thou shalt be cleansed from thy smallnesses. But also all who have not been doubtful, shall be cleansed from all

sins until this day." And when she had said these things, she wished to depart. And falling at her feet, I begged her by the Lord that she would show me the vision she had promised. And she again took hold of my hand and raised me up, and made me sit upon the bench to the left; and having raised a certain shining rod, she said to me: "Dost thou see a great thing?" I say to her: "Lady, I see nothing." ^A "Behold, dost thou not see opposite thee a great tower, which is being built upon the waters with splendid square stones?" For the tower was being built in a square by those six young men who had come with her. But many other thousands of men were bringing stones. Some were dragging stones from the deep; others were transferring them from the land and handing them to those six young men. But they were receiving them and building. And those stones that were being dragged from the deep, all were being placed thus into the structure, for they were polished, and their joints fitted together ^B with those stones; and thus they were joined one to another, so that their joints did not appear. And in this way the structure of the tower appeared as if it were built from one stone. But as for the other stones that were being brought from the land, some they were rejecting, but others they were adapting into the structure. Some they were cutting and casting far from the tower. Many other stones, however, were placed around the tower; and they were not using them for the structure. For some of them were rough, others had cracks, and others were white and round, not fitting into the structure of the tower. I saw also other stones being cast far from the tower, and falling onto the road, ^C and not remaining on the road, but rolling from the road into a deserted place; and others falling into the fire and burning; and others falling near the water, and not being able to roll into the water, even though they desired to enter into the water.

Chapter III

And when she was showing me these things, she wished to depart [(84)]. I say to her: "Lady, what profit is it to me to have seen these things and not know what these things are?" Answering, she said to me: "Thou art a crafty man, wishing to know the things that are concerning the tower." "Yes," I said, "lady, that I may announce them to the brethren, and that they may be more joyful; and hearing these things, they may glorify ^D the Lord with great glory." And she said: "Many indeed shall hear; and when they have heard, some of them shall rejoice, but others shall weep. But even these, hearing, if they repent, they too shall rejoice. Hear now concerning the similitude of the tower—all these things—and do not be further troublesome to me concerning revelation. For these revelations have an end, for they are completed. But thou dost not cease in asking for revelations, thou impudent one. Therefore, whatsoever thou desirest, ask concerning the tower; and I will reveal it to thee, that thou mayest rejoice with the saints." I say to her: "Lady, since thou hast once thought me worthy that thou shouldst reveal all to me, reveal it." She said to me: "Whatsoever it shall behoove to be revealed to thee, shall be revealed; only let thy heart be with the Lord, and do not doubt, whatsoever thou shalt see." I asked her: "Why is the tower built upon the waters, lady?" She answered: "I told thee also before, that thou art crafty, diligently inquiring concerning the structures; therefore thou shalt find the truth. Why, therefore, is the tower built upon the waters, hear: Because your life through water has been saved, and shall be saved 67. For it is founded by the word of the omnipotent and honorable name, and is contained by the invisible power of God."

Chapter IV

Answering, I say to her: "These things are magnificent. But those six young men who are building—who are they, lady?" "These are the holy angels of God who were first created, to whom the Lord delivered his whole creation, to provide, to build, and to have dominion over that creation. For through these the structure of the tower shall be completed." "But the others who are bringing the stones—who are they?" "They also are the holy angels of the Lord; but those..."

who are placed within are those who are stronger than them." ^A When, therefore, the structure of the tower will have been completed, everyone will eat together beside the tower, and they will glorify the Lord, because the structure of the tower will have been completed. I asked her, saying: "I would like to know the outcome of the stones and what kind of power they have." But answering, she said to me: "Are you better than everyone else, that this should be revealed to you? For there are others before you and better than you, to whom these visions ought to have been revealed; but so that the name of God might be glorified, it has been revealed to you, ^B and it will be revealed on account of those who are doubtful, who think in their hearts whether these things are so, or are not. Tell them that all these things are true, and there is nothing outside of the truth; but all things are firm, and have been surely founded."

CHAPTER V

Hear now also about the stones that are in the structure. Those stones, indeed, which are square and white, and which fit together in their joints, they are the apostles, and bishops, and teachers, and ministers, who entered into the clemency of God, and fulfilled their bishopric, and taught and ministered holily and modestly to the elect of God, both those who have fallen asleep and those who still exist; and they always were in agreement with them, and possessed peace among themselves, and listened to one another. On account of this, their joints fit together into the structure of the tower. But those who are drawn from the deep and are placed into the structure, and whose joints fit with the rest of the stones that have already been built; these are they who have already fallen asleep and have suffered for the sake of the name of the Lord. "But the rest of the stones which were being brought ^C from the ground, I wish to know, lady, who they are." She said: "Those indeed who go onto the ground, and are not polished, God has tested them, because they have entered into the equity of the Lord, and have directed their ways in his commandments. But those who are brought and placed into the structure of the tower, they are the novices in the faith and the faithful. They are exhorted by the angels to do good, for the reason that no wickedness has been found in them. But those whom they rejected and placed beside the tower, who are they?" She said to me: "These are they who have sinned, and wanted to do penance; for this reason they have not been cast far from the tower, because they will be useful in the structure, if they shall do penance. Whoever, therefore, are about to do penance, if they shall do penance, they will be strong in the faith; if they now do penance, while the tower is being built. For if the structure shall have been completed, one who does not have a place where he may be put, he will be a reprobate; but he will have only this, he who has already ^D been placed at the tower."

CHAPTER VI

"But those who were being rejected, and cast far from the tower—do you wish to know who they are?" "I wish to, lady." "They are the children of iniquity, and they who believed in simulation, and all wickedness has not departed from them: for this reason they do not have salvation; because they are not useful in the structure, on account of their wickedness. Wherefore they have been cut off and cast far away on account of the anger of the Lord; because they have provoked him. But the rest of the stones which you saw placed in a multitude, not going into the structure; those, indeed, that were rough, they are they who knew the truth, and neither remained in it, nor were joined to the saints; for this reason they are useless. But those who had cracks, they are those who have discord in their hearts one against another, and do not have peace among themselves; having peace indeed in the presence of others, but when one departs from another, their wickedness remains in their hearts. These, therefore, are the cracks which the stones have. But those who are truncated, they are those who indeed believed, while having the greater part of iniquity; for this reason they are truncated, and not whole. But the bright and round ones, and which do not fit into the structure of the tower, who are they, lady?" Answering, she said to me: "How long will you be foolish and senseless; and you ask about all things, and understand nothing? These are those who indeed have the faith, but who also possess the riches of this world. When, therefore, will come...

they be useful to the Lord? When their riches, by which they are delighted, have been circumcised; ^A then they will be useful to the Lord for the building. For just as a round stone, unless it be cut and casts away something from itself, cannot become square, so also those who are rich in this world, unless their riches be circumcised, cannot be useful to the Lord. From yourself first, know this: When you were rich, you were useless; but now you are useful and fit for your life; for you yourself were also from among these stones.

CHAPTER VII

But the other stones which you saw cast far from the tower, and running in the way, and rolling from the way into desert places: these are they who indeed believed, but by their own hesitation abandoned their true way, thinking they could find a better way. They wander and are wretched, entering into desert ways. But those who fell into the fire and were burned, these are they who have departed forever from the living God, and the thought to do penance no longer ascends into their hearts, because of the desires of their lusts and the wicked deeds they perform. But the others, truly, who fell near the waters and could not roll into the waters, who are they? They are those who heard the word, wishing to be baptized in the name of the Lord; but when the holiness of the truth came into their memory, they drew back, and walked again after their wicked desires. ^B Thus she finished the explanation of the tower. But I, while I was still foolish, asked her: Is there penance for all those stones that were cast away and did not fit into the structure of the tower, and will they have a place in this tower? They have, she said, penance, but they cannot fit into this tower; however, they will be placed in a much lower place; and this, after they have been tormented and have fulfilled the days of their sins. And on account of this they will be moved, because they received the righteous word. And then it will be granted to them to be moved from their punishments if the evil deeds which they have committed ascend into their hearts. But if they do not ascend into their hearts, they will not be saved because of the hardness of their hearts.

CHAPTER VIII

When, therefore, I ceased questioning her about all these things, she said to me: Do you wish to see something else? And because I was eager to see, I became joyful in countenance. Looking at me, she smiled and said to me: Do you see seven women around the tower? I see them, lady, I said. This tower, she said, is supported by them according to the command of the Lord. Hear now the effects of them: The first of them, who holds by the hand, is called Faith; through her the elect of God will be saved. ^C But the other, who is girded and acts manfully, is called Abstinence; she is the daughter of Faith. Therefore, whoever has followed her will become happy in his life, because he will abstain from all evil works; believing that, if he keeps himself from every desire, he will be heir of eternal life. But the others, I said, lady, who are the five? They are daughters, she said, of one another. One is called Simplicity; another Innocentia; another Modesty; another Discipline; and the other, Charity. When, therefore, you have kept the works of their mother, you will be able to keep all of them. I wished to know, lady, what virtue each of them possesses. Hear, she said: They have equal virtues; but their virtues are connected to one another, and they follow one another just as they were born. From Faith is born Abstinence, from Abstinence Simplicity, from Simplicity Innocentia, from Innocentia Modesty, from Modesty Discipline and Charity. Therefore, the works of these are holy, and modest, and upright. ^D Whoever, therefore, has served these and has prevailed to keep their works, will have a dwelling in the tower with the saints of God. I questioned her about the times, if the consummation is already here. But she cried out with a loud voice, saying: Foolish man! Do you not see that the tower is still being built? When, therefore, the tower has been completed and built, it has an end: but it will be completed quickly. Do not ask me anything more. Let this remembrance, and the renewal of your spirits, be sufficient for you and for all the saints. But these things have not been revealed to you alone.

^A but also to show them to everyone. For after three days, Hermas, it is necessary for you to understand these words which I begin to speak to you, that you may speak them in the ears of the saints, so that hearing them and doing them, they may be cleansed from their iniquities; and you with them.

CAPUT IX.

Hear me, therefore, children: I have nourished you in much simplicity, and innocence, and modesty, through the mercy of God which hath rained down upon you in righteousness; that you might be sanctified and justified from all iniquity and all perversity; but you do not wish to rest from your iniquities. Now, therefore, hear me and have peace one with another, and visit one another, and receive one another, and do not desire to consume alone the creatures of God; but impart of them more abundantly to those who are in need. For some, through an excess of food, contract weakness of their own flesh, and violate their own flesh. But the flesh of others who have no food withers away, because they do not have sufficient nourishment; and their body is consumed. This intemperance, therefore, is harmful to you who have a surplus and do not share with those who are in need. Heed the coming judgment. ^B You who are eminent, seek out the hungry while the tower is not yet finished. For after the tower has been finished, you will wish to do good, and you will have no place. See to it, therefore, you who glory in your riches, lest perhaps they who are in need may groan, and their groaning may ascend to the Lord, and you may be excluded with your goods outside the door of the tower.

Now, therefore, I say to you who preside over the Church and love the first seats: do not be like those who practice evil. For evildoers carry their poisons in boxes; but you carry your poison and medicine in your hearts, and you do not wish to cleanse your hearts and mingle your understanding with a pure heart, that you might have mercy from the great King. See to it, therefore, children, lest these dissensions of yours cheat you of your life. How do you wish to instruct the elect of God when you yourselves do not have instruction? Admonish, therefore, one another, and be at peace among yourselves, that I also, standing before your Father, may give an account for you to the Lord.

CAPUT X.

And when she had finished speaking with me, there came those six young men who were building, and they carried her to the tower; and the other four lifted up the bench and departed also again into the tower. ^C Their faces I did not see, because they were turned away. As she was going, I asked her to reveal to me concerning the three figures in which she had appeared to me. But she, answering me, said: concerning these things, you must ask another who may reveal them to you. And she had appeared to me, brothers, in the first vision during the previous year as a very old woman, and sitting on a chair. But in the other vision, she had indeed a youthful face, but her flesh and hair were those of an old woman; and standing she spoke to me, and she was more cheerful than before. In the third vision, she was altogether younger and beautiful in appearance, only that she had the hair of an old woman; yet she was cheerful in countenance and sitting on a bench. Concerning these very things, I was very sad until I should know this vision. I see that old woman in a vision of the night saying to me: Every petition needs humility. Fast, therefore, and you will receive from the Lord what you ask for. I fasted, therefore, for one day. The same night, a young man appeared to me and said: Why do you frequently ask for revelations in prayer? ^D See to it, lest by asking for many things you harm your flesh. Let these revelations be sufficient for you. Can you see more powerful revelations than those which you have seen? Answering him, I say: Lady, I only ask for this concerning the three figures of that old woman, that the revelation might be made complete. He answered me: You are not senseless; but your doubts make you senseless, because you do not have your heart directed toward the Lord. I answered him, and said: But we shall know these things more diligently from you.

CAPUT XI.

Hear, he says, concerning the figures which you seek. In the first vision, why the old woman appeared to you sitting on a chair; because your spirit is older, and is already withered, and having no strength because of your infirmities and the doubting of the heart. For just as old men who have no hope of being renewed, and expect nothing except their falling asleep: so also you, having been weakened by worldly affairs, have given yourselves into

^A sloth, and have not cast your anxieties upon the Lord; and your mind has been crushed, and you have grown old in your sorrows. Why, therefore, was she sitting upon a chair, I wished to know, Lady? She answered: Because every infirm person sits upon a chair on account of his infirmity, so that his infirmity may be supported. Behold, you have the figure of the first ^B vision.

CAPUT XII. In the second vision, however, you saw her standing, and having a youthful face, and one more cheerful than before; but her flesh and hair were like an old woman’s. Hear, she says, this parable also. When someone has now become an old man, he despairs of himself on account of his infirmity and poverty, and expects nothing else but the final day of his life. Then, suddenly, an inheritance is left to him; and hearing of it, he arises, and having become cheerful, he puts on strength; and he no longer lies down, but stands, and is delivered from his former sorrows; and he no longer sits, but acts manfully. So also you, having heard the revelation which God revealed to you; because the Lord has had mercy on you and has renewed your spirit, and you have laid aside your infirmities; strength has come to you, and you have become strong in faith; and God, seeing your strength, rejoiced. For this reason He showed you the structure ^C of the tower, and will show other things, if you will have peace among yourselves with your whole heart.

CAPUT XIII. In the third vision you saw her more youthful, honorable, and cheerful, and her countenance serene. For just as, if some good news comes to someone sad, he immediately forgets his sorrow, and expects nothing else but the announcement he has heard, and is comforted from then on, and his spirit is renewed on account of the joy he has received: so also you have received the renewal of your spirits, seeing these good things. And because you saw her sitting upon a bench; it is a firm position; because the bench has four feet, and stands firmly. For even the world is sustained by four elements. Those, therefore, who have repented completely will be younger; and those who have repented with their whole heart will be founded. You have the revelation in full: do not ask for anything more concerning what is to be revealed. If anything, however, should be necessary, it will be revealed to you.

VISIO IV.

Concerning the temptation and tribulation to come upon men.

^A destroy a man. But I, by the name of the Lord who had been invoked, drew near to it; and the beast, not moving at all, extended itself along the ground, and put forth nothing but its tongue, and did not move itself at all until I had passed it by. Now that beast had four colors upon its head: black, then red and blood-colored, then gold, and then white.

CHAPTER II.

After I had passed it by, I had proceeded about thirty feet; and behold, a certain virgin met me, adorned as if she were coming forth from a bridal chamber, all in white, and wearing white sandals, and veiled up to her forehead; but for her covering, she had braided hair. I recognized, therefore, from my former visions, that it is the Church; and I became more cheerful. She greeted me, saying: Hail, O man. And I returned her greeting, saying: Lady, hail. Responding, she said to me: Does nothing meet you, O man? I say to her: Lady, such a ^B beast meets me, which could consume a people; but by the power of the Lord and His signal mercy, I escaped it. You have escaped well, she said; since you have cast your solitude and your anxiety upon the Lord, and have opened your heart to Him, believing that you could not be saved by any other than by His great and honorable name. On account of this, the Lord has sent His angel, who is over the beasts, whose name is Hegrin, and has shut its mouth, so that it might not tear you. You have escaped a great tribulation on account of your faith, and because you did not doubt in the face of such a beast. Go, therefore, and declare to the elect of God His mighty works. And you shall say to them that this beast is a figure of the coming tribulation. If, therefore, you have prepared yourselves, you will be able to escape it; if your heart is pure and without stain, and you serve God for the remaining days of your life without complaint. Cast your anxieties upon the Lord, and He will direct them. Believe in God, you who are doubtful; for He is ^C able to do all things, and to turn His wrath away from you, and to send you aid. Woe to those who are doubtful, who have heard these words and have despised them: it would have been better for them not to have been born.

CHAPTER III.

I asked her about those four colors which the beast had upon its head. But she answered me, saying: Again you are curious, asking about things of this kind. And I said: Lady, show me what those are. Listen, she said: That black part is the world in which you dwell: the fiery and blood-colored, because this age must perish through blood and fire; the golden part, however, are you who have avoided this age. For just as gold is tried by fire, and becomes useful: so also are you tried, you who dwell among them. Those, therefore, who remain, and persevere, and are tried by them, will be purified. And just as gold is cleansed, and casts off its dross: so also shall you cast off all sadness and anguish, and you will be purified for the structure of the tower. But the white ^D part is the coming age, in which the elect of God will dwell; for the elect of God will be immaculate and pure unto eternal life. Therefore, do not cease to speak these things to the ears of the saints. You have also the figure of the great coming tribulation. For if you yourselves are willing, it will be nothing. Keep in mind these things which have been written down. When she had said these things, she departed. But I did not see into what place she had gone. A noise, however, was made, and I turned myself backward, fearing; and I thought that beast was coming. [alt-version omitted]

BOOK TWO WHICH IS ENTITLED MANDATES.

PROEM

When I had prayed at home and had sat down on my bed, a man of venerable appearance entered, in pastoral attire, clad in a white cloak, wearing a bag upon his shoulders and holding a staff in his hand, and he greeted me. And I returned his greeting. He sat down immediately beside me and said to me: “I have been sent by that most venerable messenger, that I may dwell with you for the remaining days of your life.” I thought, however, that he had come to tempt me, and I said to him: “Who are you? For I know to whom I have been entrusted.” He said to me: “Do you not recognize me?” “No,” I said. “I,” he said, “am that shepherd to whom you have been entrusted.” While he was still speaking, his form changed. And when I recognized that it was he to whom I had been entrusted, I was confounded, and immediately fear came upon me, and I was overcome with total grief because I had answered him so foolishly. He said to me: “Do not be confounded, but muster strength in your soul concerning my mandates, which I am about to give you. For I have been sent,” he said, “that I may show you again all things that you have seen before, especially those things which are useful to you. First of all, write down my mandates and the descriptions of the similitudes. For the rest, you shall write them as I shall show them to you. The reason, however, that I instruct you first to write my mandates and similitudes is that, by reading them subsequently, you may be able to keep them more easily.” I wrote down, therefore, the mandates and similitudes as he commanded me. If, having heard them, you keep them, and walk in them, and perform them with a pure mind, you will receive from the Lord what He has promised you. But if, having heard them, you do not repent, but rather continue to add to your sins, you will receive from the Lord things that are contrary. All these things that shepherd, the messenger of repentance, commanded me to write.

MANDATE I. Concerning faith in one God. THE ONLY CHAPTER.

Primum omnium, crede quod unus est Deus qui omnia creavit et consummavit, et ex nihilo omnia fecit. First of all, believe that there is one God who created and perfected all things, and made all things out of nothing. Believe, therefore, in Him, and fear Him, and while fearing Him, practice abstinence. Keep these things, and throw away from yourself every

concupiscence ^A and wickedness, and put on the virtue of righteousness; and you will live to God, if you keep this commandment.

MANDATE II.

Concerning the avoidance of detraction, and the giving of alms in simplicity.

Single Chapter.

He said to me: "Have simplicity, and be innocent; and you will be like an infant which knows not the malice that has destroyed the life of men. First, speak evil of no one, nor listen gladly to one who speaks evil. Otherwise you, also, by listening, will be guilty of the sin of the one speaking evil; and by believing it, you also will have sin, because you believed the slanderer about your brother. Pernicious is detraction; it is an inconstant demon, never remaining in peace, but always remaining in discord."

Hence also ANTIOCHUS, homily 29, has this:

"Good, therefore, it is to speak evil of no one, nor to listen gladly to one who speaks evil. If not, even he who hears will be guilty of the sin of the man who speaks evil, if he has believed the detraction. For he who believes will have ^B enmity against his brother. This man, therefore, is guilty of the sin of the man who speaks evil. For it is not proper to say anything against an absent brother with the intention of slandering him—which is detraction—even if what is said is true; but rather to turn away from the slanderer. How pernicious is detraction! It is an inconstant demon, never remaining in peace, but always remaining in discord!"

Refrain yourself from it, and always have peace with your brother. Put on the holy constancy, in which there are no sins, but all things are joyful.

And do good from your labors. Give to all the needy simply, doubting nothing as to whom you give. But give to all: for God wishes to be given from His own gifts to all. Therefore, those who receive will render an account to God, why they received and for what purpose. But those who receive under a feigned necessity will render an account; whereas he who gives will be innocent. For just as he received from the Lord a ministry ^C to fulfill, he performed it, doubting nothing to whom he should give and to whom he should not give; and he performed this ministry simply and gloriously toward God. Keep, therefore, this commandment, just as I have spoken to you; that your repentance may be found simple, and it may be well with your house; and have a clean heart.

ANTIOCHUS, homily 98.

"Good, therefore, it is to give simply to all the needy from your own labors which God has supplied; doubting nothing as to whom you give, or to whom you do not give. For God wishes to be given to all from His own gifts: but let no one doubt to whom he gives or to whom he does not give. For this ministry, performed simply, is glorious in the sight of God; and he who ministers thus simply will live to God."

Various Readings and Notes.

MANDATUM III. On fleeing from lying, and Hermas’ repentance concerning simulation.

CAPUT UNICUM.

(19) Love truth, and let all truth proceed from your mouth, that the spirit which God has established in your flesh may be found true among all men; and that the Lord may be glorified, who gave the spirit in you ^A; for God is true in every word, and there is no lying in Him. Those, therefore, who lie, reject the Lord, and become defrauders of the Lord, not returning to God the deposit which they received (22). For they received a spirit without lying. If they make this spirit lying, they defile the commandment of the Lord, and become defrauders.

ANTIOCHUS, homilia 66.

It is necessary, therefore, that all truth should proceed from the mouth of man, that the spirit, which God settled in this flesh, may be found true among all men, and that thus the Lord may be glorified, who dwells in man; for the Lord is true in every word, and there is no falsehood in Him. Those, therefore, who lie, reject the Lord and become defrauders of the Lord, not returning to Him the deposit which they received. For they received a spirit without falsehood; if they return this as false, they have defiled the deposit of God, and have become defrauders.

Having heard these things, I wept vehemently (23). And when he saw me weeping, he said to me: Why do you weep? And I said: Because, lord, I do not know if I can be saved. Why? he said. And I said: Because, lord, I have never spoken a true word in my life, ^B but have always lived in simulation, and I have affirmed a lie for truth to all; and no one contradicted me, but faith was placed in my word. How then shall I be able to live, having acted thus? And he said to me: You think well and truly. For it was necessary for you, as a servant of God, to walk in truth, and not to join an evil conscience with the spirit of truth, nor to cause sadness to the holy and true Spirit of God 18. And I said to him: Never, lord, have I heard these words so diligently. And he said to me: Now you hear them. Take care from now on (26), that even those things which you previously spoke falsely for your business, by these words they also may receive faith (27). For those things can also receive faith, if you speak the truth from now on: and if you keep ^C the truth, you will be able to obtain life for yourself. And whoever shall hear this commandment, and shall do it, and shall depart from lying, will live to God.

MANDATUM IV. On putting away an adulteress.

CAPUT I.

(28) Keep your chastity, and do not let a thought of another woman, or of any fornication, or of such names, ascend into your heart; for he who does this commits a great sin. See then; abstain from this thought. ^D I command, he says, to you, that you keep chastity, and that no thought of the heart concerning another's marriage, or concerning fornication, should ascend to you; for this brings forth (29) a great sin. But you, be always mindful of the Lord at all hours; and you will never sin. For if such a wicked thought should ascend into your heart, you commit a great sin; and those who do these things follow the way of death. See, therefore, you; abstain from this thought. For where chastity remains in the heart of a righteous man, a wicked thought ought never (30) to ascend there. And I said to him: Lord, permit me a few words with you.

Speak, he said. And I said to him: Lord, if someone has a wife faithful in the Lord, and he finds her in adultery, does the husband sin if he continues to live with her? And he said to me: As long as he does not know of her sin, the husband is without guilt while living with her. But if the husband ^A knows that his wife has transgressed, and the woman does not repent, but persists in her fornication, and the husband continues to live with her, he will be guilty of her sin and a partner in her adultery. And I said to him: What then, if the woman persists in her vice? And he said: Let the husband dismiss her, and let him remain alone. But if he dismisses his wife and marries another, he himself also commits adultery. And I said to him: What if the woman who is dismissed repents and wishes to return to her husband; will she not be received by her husband? And he said to me: Yes, if the husband does not receive her, he sins and brings a great sin upon himself; but he ought to receive the sinner who has repented; yet not often. For there is but one repentance for the servants of God. Because of repentance, therefore, the husband ought not to marry another ^B after dismissing his wife. This act is the same, both in the husband and in the wife. Not only is it adultery for them to defile their own flesh; but he who makes an idol also commits adultery. If, therefore, she persists in these deeds and does not repent, depart from her, and do not live with her; otherwise, you too will be a partaker of her sin. For this reason, it is commanded you to remain celibate, both husband and wife; for in such a case there can be repentance. But I do not give opportunity that these things should be done in this way, but rather that he who has sinned may sin no more. As for her previous sins, God, who has the power to grant healing, will provide the remedy; for He is the one who has authority over all.

CHAPTER II

Again I asked, and said: Since the Lord has deemed me worthy that you should always dwell with me, explain a few words to me, because I do not understand anything, and my heart is hardened (37) because of my past conversation (38); and open my understanding to me, because I am exceedingly dull (39), and I do not understand anything at all (40). And answering, he said to me: I am set over repentance, and I give understanding to all who repent. Does it not seem to you that to repent is a great ^C wisdom; since he who repents gains great understanding? For he perceives that he has sinned, and that he has acted wickedly in the sight of the Lord; and he remembers in his mind what he has transgressed, and repents, and (43) does not perform wickedly anymore; but he does good, and humbles his soul, and punishes it, because he has sinned. You see, then, that repentance is a great understanding. And I said to him: For this reason, Lord, I diligently inquire into all things, because I am a sinner; so that I may know what I must do, and live: because my sins are many. And he said to me: You shall live, if you keep these commandments of mine: and whoever hears and does these commandments, shall live to God.

CHAPTER III

And I said to him: Even now, Lord, I have heard from some teachers that there is no other repentance, except that when we descend into the water and (45) receive the remission of our sins: that we sin no more, but remain in chastity. And he said to me: You have heard rightly. But now, because you inquire diligently into all things, I shall demonstrate this also to you; not giving an opportunity to those who are about to believe, or who (47) have believed in the Lord. For those who have already believed or who are about to believe, (48) have no repentance of sins, but remission. For for those who were called before these days, the Lord ^D established repentance; because God knows the thoughts of all hearts, and knows the weakness of men, and the manifold wickedness of the devil, by which he plots (50) something evil against the servants of God, and malignantly lays snares for them. Therefore, the merciful Lord had compassion on His own creation, and established this repentance, and gave me the authority of this repentance. And therefore I say to you, that after that great and holy calling, if anyone is tempted by the devil, and sins, he has one repentance. But if he sins repeatedly and repents,

it will not profit such a man, for he shall live with difficulty unto God. And I said: Lord, I am revived, since I have heard these commandments so diligently. For I know that if I add nothing further to my sins, I shall be saved. And He said: You shall be saved, I say; and all who shall have performed these commandments shall be saved.

CAPUT IV. And again I said to Him: Lord, since you listen to me patiently, show me even this. Say it, He said. And I said: If a husband or a wife of someone dies, and one of them marries, does he sin? He who marries does not sin, He said; but if he remains by himself, he acquires great honor for himself before the Lord. Keep therefore chastity and purity; and you shall live unto God. These things which I speak with you and command you, keep from this time forth, from the time that I was delivered to you, and dwell in your house; and there shall be remission for your former sins, if you keep these my commandments. And indeed there shall be remission for all who shall have kept my commandments. ^B

MANDATUM V.

Of sadness of heart, and patience.

CAPUT I. Be of an even mind, He said, and patient; and you shall master all most wicked works, and perform every righteousness. For if you are patient, the Holy Spirit dwelling in you shall be pure, not being darkened by any wicked spirit, but being enlarged with joy ^C and feasting in the vessel in which He dwells, and shall appear to the Lord cheerful in great peace. But if any anger supervenes, immediately the Holy Spirit which is in you shall be straitened, and will seek to depart. For it is stifled by the wicked spirit, and has no place to appear as it wishes: for it is troubled by anger. Therefore, that both spirits dwell together is pernicious to man. For if one takes a little wormwood and pours it into a jar of honey, is not the whole honey destroyed? ^D and so much honey perishes from a tiny bit of wormwood, and it loses the sweetness of the honey; and it no longer has grace with its master, because the whole honey has become bitter and has lost its use. But if wormwood is not put into the honey, it is sweet, and is useful in use to its master. See therefore, how even-mindedness is sweeter than honey; and he who dwells in it shall be useful to the Lord; for anger is useless. If therefore anger is mixed with even-mindedness, the soul is troubled, and its prayer is not useful to God.

And I said to him, "I would like to know, sir, the wickedness of anger, that I may keep myself from it." And he said to me: "You shall know it; and if you do not keep yourself from it, you will lose your hope with your whole house. But depart from it. For I am with you, the messenger of righteousness; and all who turn away from it, whoever shall have repented with their whole heart, shall live to God; but I will be with them, and will preserve all: for all those who have repented have been justified by the most holy messenger."

CHAPTER II.

Hear now, he says, the wickedness of anger, how perverse and harmful it is, and in what way it overturns the servants of God. For it cannot harm those who are full of faith, because the power of God is with them; for it overturns the doubtful and empty. But as often as it sees such people, it casts itself into their hearts, and for nothing a man or woman takes on bitterness, on account of things that are in use, or for companionship, or for some word, if some trivial thing happens by chance; or on account of some friend, or debt, or for these similar useless things. For these things are foolish and useless and vain for the servants of God. ^C But even-mindedness is valid and strong, and has great power, and sits in great breadth: cheerful, rejoicing in peace, and honoring the Lord in total meekness. For this even-mindedness dwells with those who trust well. For anger is foolish, and light, and fatuous. ^D

^A And from foolishness comes bitterness, and from bitterness comes resentment, and from resentment comes anger, and from anger comes fury. Then this fury, composed of so many evils, becomes a great and incurable sin. For when all these human passions dwell in one vessel, where the Holy Spirit also dwells, that vessel cannot contain them, but overflows; because the tender Spirit cannot dwell with a wicked spirit, and departs to dwell with the meek person. Then, when He departs from the man in whom He dwelt, that man becomes empty of the Holy Spirit, and is thereafter filled with evil spirits, and is completely blinded in his good understanding. Thus it happens to all those who are quick-tempered. Keep yourself, therefore, from the anger of the wicked demon. But clothe yourself in even-mindedness, and resist anger, and you shall be found with modesty and chastity by God. See, therefore, that you do not neglect this commandment: for if you obey this commandment, you will be able to keep the other commandments which I am about to command you. Strengthen yourself, therefore, now in these commandments, that you may live to God: and whoever shall keep these commandments shall live to God.

ANTIOCHUS homily 110. For anger, being wicked, destroys the servants of God by its own operation. ^B For whenever it sees men who are steadfast, it casts itself into the heart of man, and he becomes bitter over nothing, on account of the business of life or of food, or because some vain pettiness has occurred, or due to a matter of giving. For these things are all foolish and empty for the servants of God. But even-mindedness is great and strong, having robust power, and it directs, and being joyful and free from care, it glorifies the Lord, having nothing bitter in itself, because it is meek and quiet. This even-mindedness, therefore, dwells with those who have a complete faith. But anger is foolish; then, from foolishness comes bitterness, and from bitterness anger, and from anger fury. The Holy Spirit, therefore, as being tender, and not having the habit of dwelling with a hard and wicked spirit, departs from such a man, and seeks to dwell with the even-minded, and that man becomes empty of the Spirit of the righteous, ^C and is altogether blinded in his good understanding.

MANDATUM VI. On recognizing the two spirits of every man, and the promptings of each. CAPUT I. I commanded you, he said, in the first commandment, that...

you should keep the faith, and the fear, and repentance. Yes, I said, master. And he said: But now I wish to show you the powers of these, so that you may know what kind of power and energy they have; for they are twofold; ^A for they are set before the righteous and the unrighteous. You, therefore, believe the righteous one, but put no trust in the unrighteous one. For the righteous path is straight, while the unrighteous one is crooked. But do you keep the straight path, and leave the crooked one. For the crooked path has no good outcome, but many stumbling blocks; it is rough and thorny, and leads to destruction, and is harmful to those who walk in it. But those who seek the straight path walk evenly without stumbling; for it is not rough, nor thorny. You see, therefore, that it is better to walk in this path. For everyone, he said, whoever believes in God with their whole heart, will walk in it.

CAPUT II. ^B Hear now, he said, first about faith. There are two angels with man: one of righteousness, and one of wickedness. And I said to him: How, master, shall I be able to know that there are two angels with man? Hear, he said, and understand. The angel of righteousness is gentle and modest, meek and quiet. When, therefore, he rises into your heart, immediately he speaks with you about righteousness, about purity, about holiness, and about self-sufficiency, and about every righteous work, and about every glorious virtue. When all these things arise in your heart, know that the angel of righteousness is with you. Therefore, believe in him and his works, and be subject to him. See, therefore, also the works of the angel of wickedness. First of all, he is irritable ^C and bitter and foolish, and his works are wicked, overturning the servants of God. When he rises into your heart, know him by his works. What, master? How shall I recognize him? He said: Hear specifically and understand. When any irritability comes upon you, or bitterness, know that he is in you; then also, subsequently, desires of many actions and luxury of meals and many drunken bouts, and varied foods, and things not proper, and desires for women, and greed, and pride and arrogance, and whatever things are like to these. When these things, therefore, arise in your heart, know that the angel of wickedness is in you. Do you, therefore, recognizing his works, depart from him, and put no trust in him; for his works are evil, and do not befit the servant of God. You have, therefore, the working of both these angels. Understand now, and believe the angel of righteousness.

^A For there are two angels with man: one of righteousness, and one of wickedness. And the angel of righteousness is bashful, and meek, and quiet. When, therefore, this one rises into the heart of man, he immediately speaks with him concerning righteousness, concerning purity, concerning modesty, concerning self-sufficiency, concerning every righteous work, and concerning every glorious virtue. When, therefore, all these things rise into the heart of man, it is evident that the angel of righteousness is with him. But the works of the angel of wickedness are these: First of all, he is irascible, and bitter, and foolish; and his works are wicked, overthrowing the servants of God. When, therefore, this one rises into the heart of man, you must recognize him from his works. For when irascibility or bitterness comes to anyone, it is manifest that this one is in the man; then follows a desire for many actions, and an excessive consumption of many and choice foods, and various delicacies, and the desire for women, and covetousness, and pride, and arrogance, and whatever is similar and akin to these. But all his thoughts also are wicked. Let us, therefore, attend carefully to ourselves, and let us renounce the wicked angel; and let us follow the angel of righteousness. ^B

COMMANDMENT VII.

De timendo Deo, et daemone non metuendo.

Single Chapter.

Fear, he says, the Lord, and keep his commandments; and you shall be powerful in action, and your action shall be incomparable. If you fear the Lord, you shall do all things well. This is the fear with which you ought to fear. Do not fear the devil, for there is no power in him, nor any fear. And in that in which there is power, there is greatness*, and fear in it. For everyone who has power also has fear; but he who has no power is despised by all. The servant of the Lord, therefore, is strong and [glorious]. ^C Fear, therefore, the Lord, and you shall live unto him, keeping his commandments, unto the ages.

*Translator's note: Migne's Latin interprets the corrupt Greek text "δύναμις ᾗ ἔνδοξος, καὶ φόβος ἐν αὐτῷ" (virtue [is] glorious, and fear [is] in it) here as a contrast between the powerful and the impotent.

For indeed, if you wish to do what is evil, fearing the Lord, you will not do even that. But if you wish to do what is good, the fear of the Lord is certainly powerful, and great, and glorious. Fear, therefore, God, and you shall live. And [you shall live to] those who keep his commandments, unto the ages.

Mandate VIII.

He said to me, "I told you that the creatures of the Lord are twofold, and that abstinence is also twofold. Therefore, from some things one must abstain, but from others one must not."

I said to him, "Make it clear to me, Lord, from what things one ought to abstain, and from what things one should not."

He answered, "Listen. Abstain from evil, and do not do it. But do not abstain from good; rather, do it. For if you abstain from good and do not do it, you will sin. Therefore, abstain from every evil, and you will know all righteousness."

I said, "Lord, what are these evils from which we ought to abstain?"

He answered, "Listen: from adulteries, from malicious drunkenness and gluttony, from excessive eating and luxury and immorality, from denial [of the faith], from lying, from slander, from feigned iniquity, from the remembrance of injury, and from the worst reputation. These are the works of iniquity, from which the servant of God must abstain. For anyone who cannot abstain from these cannot live to God. Now, listen," he said, "to the things that follow these. For there are still many other things from which the servant of God must abstain: from theft, from denial, from false witness, from greed, from arrogance, and whatever is like these."

^A If, then, these seem to you to be evil? Indeed, they are very evil to the servants of God. From all these, therefore, the servant of God must abstain. Abstain, therefore, from all these, that you may live to God, and be enrolled with those who abstain. These are the things from which you must abstain. But hear now the things from which you must not abstain, but must perform them. First of all, faith, fear of the Lord, concord, love, words of righteousness, truth, patience. Nothing is better than these in the life of men; if anyone keeps these and does not abstain from them, he is blessed in his life. Then hear the following ones: to serve widows, to look after orphans who are in need, to ransom the servants of God from necessity, to be hospitable—for in hospitality there is found ^B beneficence—to be quiet, to be poor of spirit towards all men, to respect the aged, to practice righteousness, to preserve brotherhood, to endure insults, to be long-suffering, to be unmindful of evil, to encourage those who are suffering in their soul, not to cast away those who have been scandalized from the faith, but to turn them back and make them encouraged, to admonish those who sin, not to oppress debtors, not to grieve the needy, and whatever is like these. Do these seem to you to be good? For what can be better than these? Exercise yourself in these, and do not abstain from all of them, and you shall live to God.

^C The abstinence, therefore, is twofold; for in some things one must abstain, but in some others one must not. For one must abstain from what is evil, and not do it; but from what is good one must not abstain, but do it. Abstain, therefore, from all evil, while performing what is good: abstain from adultery, fornication, drunkenness, lawlessness, from luxurious living, from evil, and from too many dishes and excessive consumption, from wealth, and from boasting, from high-mindedness, and from pride, and from lying, and from slander, and from hypocrisy, and from holding a grudge, and from all blasphemy, theft, extortion, false witness, greed, evil desire, deceit, vainglory, arrogance, and whatever is like these. From these works, indeed, it behooves the athlete and servant of God to abstain. There are also good works, which

^A one ought to practice and not abstain from. Now, before all else, faith, the fear of the Lord, love, concord, words of equity, truth, patience, to minister to widows, to visit orphans and those destitute by necessity, to redeem the servants of God from their distress, to be hospitable, quiet, to become the humblest of all men, to respect the elders, to pursue justice, to preserve the brotherhood, to be equanimous, to suffer insults (or, to have no memory of injuries), to console those who labor in their soul; not to cast away those who have lapsed from the faith, but to convert and make them cheerful; to admonish sinners, not to oppress the needy who are in debt; and if there are any things like these. For if anyone keeps these things, and does not refrain or abstain from them, he shall live to God.

MANDATE IX

That one must ask of God assiduously, and without hesitation.

CHAPTER UNICUM

^A be ignorant of, that you did not receive it. Do not, therefore, cease to pray for the petition of your soul, until you obtain it. But if you grow weary and doubt while asking, blame yourself and not him who gives to you.

See, therefore, this doubting; for it is wicked and foolish, and it uproots many from the faith, even those who are very faithful and strong. Therefore, despise it in every matter, having put on the strong and powerful faith. For faith promises all things and accomplishes all things; but doubting, not trusting in itself, fails in all its works which it performs. Do you, therefore, serve your prayer with the power of faith, and you shall live to God; and all those who have despised it.

Antiochus, Homily 85

Let us, therefore, remove from us doubting and faintheartedness, and let us not doubt at all to ask anything from God, saying within ourselves: "How can I ask from the Lord and receive, having sinned so much against Him?" But turn to the Lord with all your heart, and ask of Him without doubting, and you will know His great mercy, ^C that He will not abandon you, but will fulfill the petition of your soul. For God is not as men, remembering injuries, but He is unmindful of injuries and has compassion on His creation. Therefore, purify your heart from doubting, and ask of Him, and you will receive your petition. But when you doubt, you will not receive. For those who doubt concerning God, these are the double-minded, and they obtain nothing at all of their petitions. But those who are complete in the faith ask for all things, trusting in the Lord, and they receive, because they ask without doubting. But if you receive more slowly, do not doubt because you did not quickly receive the petition of your soul. For it is entirely because of some temptation or some sin, which you are ignorant of, that ^D you receive more slowly. Do you, therefore, not cease to ask for the petition of your soul, and you will receive it. But if you grow weary while asking, blame yourself and not Him who gives to you. For doubting is the daughter of the devil, and she acts very wickedly toward the servants of God. Do you, therefore, put on the strong faith.

MANDATE X. On sadness of soul, and on not grieving the Spirit of God that is in us.

CHAPTER I.

Far from you be all sadness; for this is the sister of doubting and anger. "How, lord," I say, "is she the sister of these? For sadness seems to me one thing, doubting another, and anger another." He says: "You do not understand, for you are without discernment. ^A For sadness is the most wicked of all the spirits, and the most grievous to the servants of God. It destroys a person even more than all the spirits, and it racks the Holy Spirit, yet it again makes him whole." I say, "Lord, I am a fool, and I do not understand these questions: how it can rack, and again make whole, I do not understand."

"Listen," he says, "and understand. Those who have never sought the truth, and have never inquired concerning the majesty, but have only believed, are involved in the affairs of the heathens. And there is another lying prophet, who destroys the wits of the servants of God—not of those who trust in the Lord fully, but of those who are doubting. Those doubtful ones, therefore, come to him as if to a divine Spirit, and inquire of him what will befall them. And that lying prophet, having in himself no power of the divine Spirit ^B, speaks to them according to their inquiry, and fills their souls with promises, just as they wish. But that prophet is empty, and answers empty people with empty things. For whatever is inquired of by empty people, he answers them with empty things. But he speaks some words that are true. For the devil fills him with his own spirit, that he may cast down some of the just ^C."

CHAPTER II.

Whoever, therefore, are strong in the faith of the Lord, and have put on the truth, are not joined to such spirits, but depart from them. But however many are doubtful, and from time to time do penance, they consult as heathens, and heap upon themselves a great sin, serving idols. Whoever, therefore, are such, inquire for any matter whatsoever, worship idols, and are foolish, and empty of the truth. For every spirit given from God is not inquired of; but, having the power of divinity, it speaks all things of itself, because it is from above, from the power of the divine Spirit. But he who is inquired of speaks according to desire, and [concerning] many other things of this age. Those of this kind do not understand the questions regarding divinity; they are obscured, for they are corrupted and shattered by business. As good vines that are neglected are pressed and choked by weeds and thorns, so also are men who have believed such things; they have fallen into many businesses and actions, and are emptied of their own wits, and understand nothing at all, thinking of riches. ^D But if at any time they hear of the Lord, their wits are on their own business.

But those who have the fear of the Lord, and investigate the truth concerning God, have their every thought set toward the Lord. They perceive all things that are told to them, and immediately understand, because they have the fear of the Lord in themselves. For where the Spirit of the Lord dwells...

and sense is much joined. Join yourself therefore to the Lord, ^A and you shall understand and perceive all things.

CHAPTER III.

Hear now, you foolish one, how sadness wears out the Spirit, and yet saves again. When a double-minded man sets himself to do something, and fails because of his double-mindedness, this sadness enters into the man, and grieves the Holy Spirit, and constrains it. Then again, when anger attaches itself to a man regarding some matter, and he becomes very bitter and does something evil, sadness enters the heart of the man who became angry, and he is grieved at the act he performed, and repents that he did an evil thing. This sadness, therefore, seems to have salvation, because for having done the evil he repented. Both of these acts grieve the man: the one, sadness, because he failed in his purpose, and anger, because he did the evil. Both, therefore, are grievous to the Holy Spirit. Remove, therefore, sadness from yourself and do not afflict the Holy Spirit that dwells ^B in you, lest he make intercession to God, and depart from you. For the Spirit of God, which was given to this flesh, does not endure sadness, nor constraint. Therefore, clothe yourself in cheerfulness, which always has favor before God, and is acceptable to Him, and delight yourself in it. For every cheerful man works good, and thinks good, and despises vain sadness. But the sad man always becomes angry and works lawlessness, neither interceding nor confessing to God. For the intercession of a sad man always lacks the power to ascend to the altar of God. Because sadness sits in his heart. When, therefore, worldly sadness is mixed with intercession, it does not allow the intercession to ascend pure to the altar. For just as vinegar mixed with wine does not have the same sweetness, so also sadness mixed with the Holy Spirit does not have the same intercession. Purify, therefore, yourself from this evil sadness, and you shall live to God. ^C

Remove, therefore, this sadness from yourself and do not grieve the Holy Spirit that dwells in you, lest he make intercession to God and depart from you. For the Spirit of God, which was given to this flesh, does not endure sadness, nor constraint. Therefore, clothe yourself in cheerfulness, which always has grace before God, and delight in it. For the cheerful man works good, and despises sadness. But the sad man always works evil.

ANTIOCHUS, homily 25.

Remove, therefore, this sadness from yourself, and do not offend the Holy Spirit who dwells in you, lest he entreat the Lord and depart ^D from you. For the Spirit of God which was given to this flesh, does not sustain sadness, nor anxiety. Clothe yourself, therefore, in cheerfulness, which always has grace before God; and rejoice in it. For the cheerful man works well and despises sadness; but the sad man always does evil. First of all, he does evil...

because he grieves the Holy Spirit, which was given to man in cheerfulness; and secondly, he does evil because he does not offer confession to the Lord. For the intercession of a sad man has no power to ascend to the altar of God; for sadness sits in his heart. When, therefore, prayer is mixed with sadness, it does not allow the prayer to ascend pure to the altar. For just as wine mixed with vinegar does not have the same sweetness, so also sadness mixed with the Holy Spirit does not have the same prayer. It is good, therefore, to cast sadness away from oneself, and to put on all cheerfulness.

MANDATUM XI

CHAPTER UNICUM

MANDATE XII

CHAPTER ONE

^A Put on the good and holy desire. For having put on this desire, you will hate the evil desire. For evil desire is wild; if one falls into it—that is, into grief—^A if he is not wise, he is dreadfully consumed by it. But it consumes those who do not have the garment of good desire, but are enmeshed in this world; these, therefore, it delivers unto death. . . . "What, sir, are the works of evil desire that deliver men unto death? Make them known to me, that I may flee from them." Hear: First of all, desire of another's wife, ^B and the extravagance of wealth—which is avarice—and many and vain meats, and much drunkenness, and various tastes, and other many and foolish luxuries, and human and vain glory. Every luxury is foolish and empty for the servants of God. If the servant of God should fall into it—and if he is not wise, etc.

Hear, he says, in what works evil desire delivers the servants of God unto death. Spirit of all men is earthly and light, and has no power at all, and speaks much. And he said: How then can anyone know them? Hear, he says, about both vessels: and as I tell you, so shall you test the prophet of God and the false prophet. First, therefore, test the man who has the Spirit of God: because the Spirit that is from above is quiet and humble, and withdraws from all wickedness and vain desire of this world; and makes himself more humble than every man; and answers no one when questioned; nor does he answer individuals; nor does the Spirit of God speak to a man when he wishes, but speaks then when God wishes. When, therefore, the man who has the Spirit of God comes into the Church of the righteous who have the faith of God, and prayer is made to the Lord, then the holy messenger of the divinity fills that man with the Holy Spirit; and he speaks in the assembly as God wishes. Thus, therefore, is the Spirit of the divinity recognized, in whomever the Spirit of the divinity speaks.

CAPUT II

Hear now also about the earthly spirit, empty and foolish, having no power at all. But first, this man is thought to have the spirit; for he exalts himself, and wishes to have the first seat; and he is wicked, and talkative, and dwells in delicacies, and in many pleasures; and he receives the wage of his divination. But if he does not receive it, he does not divine. Can it be that the Spirit of God receives wages and divines? It is not fitting for the prophet of God to do these things. ^B But evil desire is to covet another's wife, or a woman to covet another's husband; and to covet the luxuries of riches, and the multitude of excessive foods, and much drunkenness, and many delicacies. For many delicacies are foolish; and many pleasures are superfluous for the servants of God.

This, therefore, is evil and pernicious desire, which puts to death the servants of God. For this desire is from the devil. Whoever, therefore, draws back from evil desire shall live for God. But whoever shall be subject to evil desire shall perish forever. For this evil desire is death-bearing. Do you, therefore, put on the desire of righteousness; and armed with the fear of the Lord, resist evil desire. For fear dwells in good desire. And evil desire, when it sees you armed with the fear of the Lord resisting it, will flee far from you, and will not appear

before you, fearing your arms; and you shall obtain ^A victory, and shall be crowned for it, and shall arrive at good desire, and shall hand over to God the victory which you have received, and you shall serve Him by acting as you yourself have willed. If, however, you serve good desire, and are subject to it, you shall be able to have dominion over evil desire, and it will be subject to you, as you wish.

CHAPTER III

CHAPTER IV

these mandates are hard and difficult to carry out. Therefore, you who are faint-hearted and weak in faith, place the Lord unceasingly in your hearts, and you will know that nothing is easier than these mandates, nor sweeter, nor milder. ^A Look steadfastly, and with your whole heart turn to the Lord, and do not fear the devil; for there is no power in him against the servants of God, since God is the one who provides the victory. The devil has only fear; but his fear has no strength. Do not fear him, therefore, and he will flee from you.

CAPUT V.

And I said to him: "Lord, listen to me saying a few words to you." "Speak," he said. I said, "Man, indeed, desires to keep the mandates of God; and there is no one who does not ask from the Lord that he may be able to keep his mandates. But the devil is hard, and he acts with power over the servants of God."

^B And he said: "He cannot act with power over the servants of God, who trust in the Lord with all their heart. The devil can wrestle, but he cannot win. If, therefore, you resist him, he will flee from you defeated and ashamed. For whoever is not full of faith fears the devil as though he had power. For the devil tests the servants of God, and if he finds them empty, he destroys them. Just as a man, when he has filled jars with good wine, and has placed between those jars a few that are half-full, and comes to test and taste the jars; he does not test the full ones, for he knows that they are good; but he tastes the half-full ones, lest they have become sour, for half-full jars quickly turn sour and lose the flavor of the wine. So also the devil comes to men who are servants of God, to test them. But whoever is full of faith resists him strongly; and he withdraws from them, because he has no place to enter. Then he goes to those who are not full of faith, and because he has a place, he enters into them; and whatsoever he wills, he does to them, and they become his servants." ^C

CAPUT VI.

"But I say to you, I, the messenger of repentance: Do not fear the devil. For I have been sent to be with you, whoever of you shall do repentance with all your heart, that I may confirm you in the faith. Therefore, believe, you who on account of your transgressions have forgotten God, and who, by casting your salvation aside for your sins, have burdened your life, that if you have turned to the Lord with all your heart, and have served him according to his will, he will give a remedy to your souls, your former sins being set aside; and you will have the power to act with authority over all the works of the devil. But do not fear his threats at all: for they are without strength, like the nerves of a dead man. Hear me, therefore; and fear the Lord Almighty, who can save and destroy; and keep his mandates, that you may live to God." And I said to him: "Lord, I am now confirmed in all the mandates of the Lord, as long as you are with me; and I know that you will shatter all the power of the devil. But we also shall overcome him, if we are able, with the Lord confirming us, to keep these mandates which you have commanded." "You will keep them," he said, "if you have purified your heart to the Lord. And all will keep them, who have purified their hearts from the vain desires of this world, and they shall live to God."

ANTIOCHUS, Homily 74, from cap. 1, of this Mandate XII. He says: “Take from yourself every evil desire, ^A and clothe yourself with good and holy desire.” For when you are clothed with this desire, you will hate evil desire and rein it in, just as you wish. For evil desire is a wild beast, and it is difficult to tame. It is, in fact, horrible, and in its wildness it consumes men greatly. Now when he says, “Evil desire is a wild beast,” he signifies that, etc. What exactly and of what nature not only the evil, but also the good desire is, is accurately set forth in the following dialogue.

Idem ANTIOCHUS, Homily 77, from cap. 6 of this Mandate. Let us therefore believe in God, we who despair of our life because of our sins; and let us turn to the Lord our God with all our heart; and let us work righteousness for the remaining days of our life; and let us serve Him rightly, according to His will. ^B And He will grant healing to our former transgressions, and we shall have power to overcome the works of the devil. Yet let us not fear his threats at all; for they are without strength, like the nerves of a dead man. But let us fear the almighty Lord, and keep His commandments; and we shall live in Him.

BOOK THREE

WHICH IS ENTITLED SIMILITUDES.

SIMILITUDE I.

That we, because we have no continuing city in this world, ought to seek the one to come.

CHAPTER UNICUM.

You, therefore, who serve God and have Him in your hearts, do the works of God, mindful of the commandments and of the promises which He has promised; and believe Him, that He will do this for you, if you keep His commandments. Instead of fields, therefore, that you might wish to buy, redeem souls from necessities, as each one is able; and set the widows free, give judgment for orphans, and consume your resources and riches in such works as these. For the Lord has enriched you in this, that you might fulfill ministries of this kind. It is much better to do these things than to buy fields or houses; for all these things will perish in this age: but what you have done for the sake of the name of God, you will find in your own city, and you will have joy without sadness and fear. Do not, therefore, desire the riches of the Gentiles, for they are pernicious to the servants of God; but use your own, which you have, to do those things by which you can attain to joy. And do not commit adultery, nor touch the wife of another, nor covet her. Covet your own work, and you will be saved.

From this similitude, ANTIOCHUS speaks these words in Homily 15: ^A If, therefore, we dwell in a foreign land, and our city is far from this city, and we know [the city] in which we are to dwell—why do we prepare in a strange land fields, and buildings, and vain dwellings, and luxurious arrays? He who prepares these things in a strange city is evidently not expecting to return to his own city, that is, to the Jerusalem above. For this reasoning is that of foolish, double-minded, and miserable men. He does not understand that these things are all alien, and are under the power of another, that is, of the prince of this world. We ought not, therefore, as those dwelling in a foreign land, to prepare anything more for ourselves than what is necessary and sufficient. For those who love their own Lord, and always have Him in their heart, will walk in His commandments, and believe His promises, and wait for them. It is good, therefore, instead of creations and money, which are ours today but tomorrow belonging to others, to purchase afflicted souls, as each is able; and to visit widows and orphans, and not overlook them; likewise [to do so] in monasteries, and thus to manage well the things that are one's own; and to spend in them the wealth that we have received from God in this life. For to this end did our good Lord provide them for us, that they might be spent in this ministry, and that in their stead we might receive a treasure that does not fail. It is therefore much better to buy such fields and possessions ^B that are stable, and lead us into our metropolis when we depart into it. Let us, therefore, dearly beloved, be untroubled by temporal things, that we may attain the eternal.

SIMILITUDE II

As the vine is supported by the elm, so is the rich man helped by the prayer of the poor.

CHAPTER I

Since the fruits of those are beautiful." And he said to me: "These two trees are set as an example for the servants of God." And I said to him: "I would like to know, sir, the example of these trees which you speak of." "Listen," he said. "Do you see this vine and this elm?" "I see them, sir," I said. "This vine," he said, "is fruitful, but the elm is a tree without fruit; yet this vine, unless it is attached to the elm and rests upon it, cannot bear much fruit. For lying on the ground, it bears bad fruit, because it does not hang upon the elm and bear fruit both for itself and for the elm. See, therefore, that the elm gives fruit no less than the vine, but rather more." "How, sir," I said, "more than the vine?" "Suspended upon the elm," he said, "it gives much and good fruit; but lying on the ground, it gives scanty and very bad fruit." ^A "This similitude, therefore, is set for the servants of God, for the poor man and the rich." I replied, saying: "Sir, show me." "Listen," he said. "The rich man has wealth, but before the Lord he is poor, for he is distracted concerning his riches, and he has very little prayer before the Lord; and the prayer he has is listless and lacks power. When, therefore, the rich man provides for the poor man what he needs, the poor man prays to the Lord for the rich man, and God grants the rich man all good things; because the poor man is rich in prayer, and his prayer has great power before the Lord. Then, therefore, the rich man provides all things for the poor man, because he perceives that he is heard by the Lord; and he provides for him all things more willingly and without hesitation, and he is careful that nothing be lacking to him. The poor man gives thanks to God for the rich man, because they work together from the Lord. Among men, therefore, the elm is not thought to give fruit; and they do not know, nor do they understand, that if there is a partnership with the vine, the vine gives double fruit, both for itself and for the elm. Thus also the poor, praying to the Lord for the wealthy, are heard; and their riches are increased, because they provide for the poor from their own riches. Both, therefore, are sharers in their good works. Whoever, therefore, does these things will not be deserted by the Lord, and will be written in the book of life. Happy, therefore, are those who possess, and feel that they are being enriched; for whoever has perceived this will be able to perform some service."

SIMILITUDE III.

CHAPTER UNIQUE.

SIMILITUDE IV.

CHAPTER UNIQUE.

restored in that age, will be made manifest. For the other nations—sinners, that is—just like the trees you saw withered, will be found withered and without fruit in that age; and like dried wood, they will be burned. And it will be made plain that they did evil in every time of their life; and they will be burned because they sinned and did not repent of their sins. But the other nations, too, will be burned because they did not acknowledge God their Creator. You, therefore, produce good fruit, so that in the summer your fruit may be known; and abstain from many matters of business, and you will commit no sin. For whoever conducts much business, commits many sins; because they are bound by their concerns and do not serve God. For how can a man who does not serve God ask for anything and receive it from God? For those who serve God, ask and receive their desires. But if a man manages one single business, he will be able to serve God; since his mind is not estranged from the Lord, but with a pure mind he serves God. If you do this, you will be able to have fruit in the coming age; and all those who shall have done these things will likewise bear fruit.

SIMILITUDE V.

Concerning true fasting, and its reward; and also concerning the purity of the body.

CHAPTER I.

CHAPTER II.

^B By this work, then, which he has done, I wish to make him a co-heir with my son; for since he perceived what was good, he did not omit it, but fulfilled it. This design of the master, both his son and his friends approved; that this servant should, in short, become a co-heir with the son. After not many days, the head of the house assembled his friends and sent from his supper many foods to that servant. When he had received them, he took from them what was sufficient for himself, but the rest he distributed to his fellow-servants. When they had received them, they rejoiced, and began to wish him greater grace from their master, for what he had done for them. Hearing all these things, his master again felt great joy; and having once more assembled his friends and his son, he explained the act of his servant concerning his food which he had sent to him. They therefore all the more agreed with the head of the house that the servant himself ought to become a co-heir with the son.

CHAPTER III.

I say to him: "Lord, I do not know these similitudes, nor am I able to understand them, unless you interpret them to me." "Everything," he said, "I will interpret to you, whatever I have spoken with you, or shown to you. Keep the commandments of the Lord, and you will be approved, and you will be written in the number of those who keep his commandments. But if, beyond those things which the Lord has commanded, you add something of good, you will acquire for yourself greater dignity, and you will be more honorable before the Lord than you were going to be. Therefore, if you keep the commandments of the Lord, and in addition to them observe these stations, you will rejoice; especially if you keep them according to my command." I say to him: "Whatever you command me, Lord, I will keep; for I know that you will be with me." "I will be with you," he said, "who have such a purpose. And I will also be with all, whoever shall have the same purpose." "This fasting," he said, "if the commandments of the Lord be kept, is very good. Thus, therefore, you will keep it."

First of all, beware of every reproach and evil word and of every harmful desire; and purify your mind from all the vanity of this world. If you keep these things, this fasting will be just. Thus, therefore, you will do. Having finished what is written above, on the day that you fast, you will taste nothing at all except bread and water; and having calculated the amount of the food which you were going to eat on other days, you will put aside the expense of that day which you were going to spend, and you will give it to a widow, an orphan, or someone in need; and thus you will complete the humility of your soul, so that he who receives from it may satisfy his soul, and his prayer may go to the Lord God on your behalf. If, therefore, you so fulfill your fasting, as I command you, your sacrifice will be acceptable to the Lord, and this fasting of yours will be recorded. This station, thus performed, is good, glad, and acceptable to the Lord.

Hence ANTIOCHUS, homily 7.

For true fasting is not only to make oneself weak, but also to give the amount of the expense that he was going to eat to the widow and the needy: so that he who has received, having been satisfied, may pray for him, and his sacrifice may become acceptable to God.

If you keep these things with your children and your whole household, you will be happy. And whoever shall keep these things when they have heard them, will be happy; and whatever they ask from the Lord, they will obtain.

CAPUT IV.

And I prayed to him that he would explain to me this similitude of the field and the master, and the vineyard and the servant who had staked the vineyard; and of the herbs which were extracted from the vineyard; and of the son and the friends, which in the counsel...

^A he had called. I understood, for it was a similitude. He says to me: "You are very bold in asking questions. For you ought to ask nothing; for if it needs to be demonstrated, it will be demonstrated to you." I say to him: "Lord, whatever you show me, and do not explain, I shall have seen in vain, if I do not understand what they are, and if the similitudes which you proposed, you do not expound, I shall have heard them in vain." He answered me again, saying: "Whoever is a servant of God, and has the Lord in his heart, asks of Him understanding, and obtains it; and he explains every similitude; and he understands the words of the Lord, which have need of investigation. Whoever, however, are slow and lazy to pray, they hesitate to ask of the Lord: whereas the Lord is of such profound goodness, that he grants all things to those who ask of him without ceasing. You, therefore, who have been confirmed by that venerable messenger, and have received so powerful a prayer, since you are not lazy, why do you not now ask of the Lord for understanding, and receive it?" I say to him: "Since I have you present, it is necessary that I ask you, and inquire; for you show me all things and speak to me when you are present. For if I were to see or hear these things without you, then I would ask the Lord that he might show them to me."

CHAPTER V.

And he answered: "I told you a little while ago that you are crafty and bold, in that you ask for the solutions of the similitudes. But since you are so stubborn, I will solve for you this similitude which you desire, so that you may make it known to all. Hear now," he says, "and perceive with your mind. That field signifies the world. But the Lord of the field is shown to be He who created all things and perfected them, and gave them power. The Son, however, is the Holy Spirit; but that servant is the Son of God; the vineyard is the people whom He Himself protects; but the stakes are the messengers who have been set by the Lord to hold up His people; but the herbs which were rooted out of the vineyard, are the transgressions of the servants of God; but the foods which He sent to him from the supper are the commandments which He gave to His people through the Son; but those friends whom He called into council are the holy angels whom He created first. But the absence of that householder is the time which remains until His coming." I say to him: "Lord, all these things are magnificent and wonderful, and upright; could I, therefore, Lord," I say, "have understood these things? Not even any other man, even if he were very prudent, would be able to understand them. But now, Lord, show me what I seek." "Seek what you wish," he says. "Why," I say, "is the Son of God in this similitude placed in the position of a servant?"

CHAPTER VI.

"Hear," he says, "the Son of God is not placed in a condition of servitude, but in great power and authority." I said to him: "How, Lord? I do not understand." "Because," he says, "to those whom He handed over to His Son, His Son set messengers over them, to preserve them one by one; He Himself, however, laboured much, and suffered much, that He might abolish their sins. For no vineyard can be dug without labour and pain. Having therefore deleted the sins of His people, He Himself showed them the ways of life, having given them the law which He had received from the Father. You see, therefore, that He is the Lord of the people, having received all power from His Father. But why did the Lord take the Son into council regarding the inheritance, and the good angels? Because He took the Holy Spirit as counsel, who was infused first of all into the body in which God might dwell. For the intellect placed Him in the body, as it seemed to Him. This body, therefore, into which the Holy Spirit was led, served that Spirit, walking rightly in modesty and chastely, and did not at all defile that Spirit. Since, therefore, that body had served the Holy Spirit at all times, and had laboured rightly and chastely with Him, and had not succumbed at any time: that fatigued body lived in a servile manner, but having been strongly approved with the Holy Spirit, it was received by God. The course of such a one, therefore, pleased God; because it...

was not defiled upon the earth, possessing within itself the Holy Spirit. He therefore called the Son and the good angels into counsel, ^A so that to this body—which served the Holy Spirit without complaint—some place of settlement might be given, lest it should appear to have lost the reward of its servitude. For every body found small and without spot, in which the Holy Spirit has been established for the sake of dwelling, shall receive its reward. You have also the exposition of this similitude.

CAPUT VII.

I perceive, I said, master, your will, having heard this exposition. Hear further, he said: Keep this body of yours clean and pure, so that that Spirit which will inhabit it may bear witness to it, and may be judged to have been with you. And see also that you are not persuaded at any time that this body perishes, and use it in some lust. For if you defile your body, you will at the same time also defile the Holy Spirit; and if you defile the Holy Spirit, you will not live. And I said: What if through some ignorance this has been admitted before these words were heard? In what way does he obtain salvation who has defiled his own body? To previous matters, he said, which were admitted through ignorance, God alone can grant a remedy: for all power belongs to Him. But now keep yourself: and since the Lord is omnipotent and merciful, He will grant a remedy for previous admissions, if in the future you do not defile your body and the Spirit. For both are partners, and one is not defiled without the other. Therefore, keep both clean and you will live to God.

SIMILITUDE VI

On the twofold kind of voluptuous men, and their death, defection, and the duration of their punishments.

CHAPTER ONE

When I was sitting at home, and glorifying the Lord for all that I had seen, and was thinking about the commandments, that they were very good and great and honest and joyful, and such as could bring salvation to men; I was saying these things within myself: I shall be blessed if I walk in these commandments; and whoever walks in them will live to God. While I was saying these things with myself, I see him whom I saw also before, sitting near me, and saying these things to me: Why do you doubt about my commandments, which I have commanded you? They are good: do not doubt at all; but put on the faith of the Lord, and you will walk in them. For I will give you strength in them. These commandments are useful to those who are about to repent of their previously admitted sins, if they walk in them in the future. Whoever, therefore, are doing penance, cast away from yourselves the wickedness of this age. Put on, however, every virtue of righteousness, and you will be able to keep these commandments; and from then on you shall not sin. For if you do not sin from then on, you will recover much from your previous deeds. Walk in my commandments, and you will live to God. These things have been spoken to you by me. After he had spoken these things with me, he said to me: Let us go into the field, and I will show you the shepherds of the flocks. Let us go, I said, master.

And we came into a certain field: and there he showed me a young shepherd, clothed in a garment of a crimson color. ^B He was pasturing many sheep, and those sheep were, as it were, voluptuous, and very indulgent and cheerful, leaping hither and thither. And the shepherd himself was very cheerful over his flock, and was running around the sheep. And other sheep were indulgent and voluptuous in one place, but not leaping. And we came into a certain field: and there he showed me a young shepherd, clothed in a garment of a crimson color. He was pasturing copious flocks: and those flocks were as if in pleasures and many delights; and they were exulting with hilarity, and exulting they were running here and there. And the shepherd himself was taking great pleasure from his flock; and the face of that shepherd was very joyful, as he went among the running flocks.

^A And he says to me, "Do you see this shepherd?" "I see him, sir," I said. And he said to me, "This is the angel of luxury and deceit. He corrupts the souls of the servants of God, and turns them away from the truth, deceiving them with wicked desires, in which they perish—forgetting the commandments of the living God, and walking in the vain luxuries and deceits of this life. For this reason, they are perishing by this angel unto death and corruption." I say to him, "I do not know, sir, what 'unto death and corruption' is." And he says to me, "Listen," he says. "Those sheep you saw, joyful and skipping, these are those who have separated themselves from God once and for all, and have surrendered themselves to the desires of this age. For them there is no repentance unto life; because they have added to their other sins, and the name of God is blasphemed by them. The life of such as these is death. But those whom you saw not skipping, but feeding in their place, these are they who have indeed surrendered themselves to luxury and deceit, but have not blasphemed against the Lord; these, therefore, have been corrupted away from the truth; yet in these there is hope of repentance, in which they can live. Therefore, corruption has a hope of restoration, but death keeps eternal perdition." ^B Again we went on a little, and he shows me another shepherd, great, savage in appearance, wearing a white goatskin, and he carried a certain pouch on his shoulder, and a rod very hard and having knots, and a whip in his hand; and his look was bitter, so that I was afraid of him. This shepherd, then, was taking the sheep from the first shepherd—the young man—those that were living in luxury and indulging themselves, but not skipping—and he was casting them into a certain place—steep, thorny, and full of briars—so that the sheep could not disentangle themselves from the thorns and briars, but were entangled in the thorns and briars and suffered great misery, being flayed by him; and here and there he was driving them about, and he gave them no rest at all, nor did they stand still. ^C Seeing them, then, thus being scourged and suffering, I was grieved for them, because they were being so tormented and had no rest at all. And I say to the angel who was speaking with me, "Sir, who is this ^D shepherd?"

^A And he says to me, "This is the angel of punishment; he is one of the righteous angels, but he is set in charge of the punishment." Therefore, he takes those who have wandered away from God and have gone astray in their desires and pleasures, and he punishes them, as they deserve, with terrible and various torments. I say to him, "I would like to know, sir, these various torments, what kind they are." "Hear," he says. "The various punishments and torments are everyday sufferings. For when they depart from God, thinking they are in rest and wealth, then they are punished, some suffering losses, others penury, others falling into various infirmities. Others are in instability, others are insulted by those inferior to them, and in other varied circumstances. For many, having turned back in their own councils, launch themselves into many affairs, and nothing at all goes well for them, and they are distressed, and they do not know that it is because of the evil things they have done that they do not succeed; and so they blame the Lord, and they do not endure the remaining days of their lives to turn and serve God with a pure heart. But if they repent and come to their senses, then they perceive that it was because of their evil deeds that they were not succeeding; and thus ^B they glorify the Lord, because He is a just judge, and they suffered justly, and were disciplined according to their deeds. Now hear the power of both, of the luxury and of the torment. The time of the luxury and of the deception is one hour; but the hours of the torment possess the power of thirty days. If, therefore, one lives in luxury for one day and is led astray, and is tormented for one day, that one day of torment has the strength of an entire year. Therefore, for as many days as one lives in luxury, for so many years will he be tormented. You see, therefore, that the time of worldly luxury and pleasure is nothing, while that of punishment and torment is great."

CHAPTER IV.

I say to him, "Even now, sir, demonstrate to me. What are you looking for?" he asks. I said to him, "Are those who depart from the fear of God tormented for the same length of time as they have enjoyed false sweetness and pleasures?" He says to me, "For the same length of time they are also tormented." And I said to him, "They are tormented a small amount: but it was proper that those who so perceive pleasures as to forget the Lord, should suffer seven times as much punishment." He says to me, "You are foolish, and you do not understand the virtue of this punishment." And I said, "If I understood, sir, I would not be asking you to demonstrate it to me."

"Hear," he says, "how great is the power of both, of sweetness and of punishment. The one hour of sweetness is limited to its own span; but one hour of punishment possesses the strength of thirty days. Whoever, therefore, has perceived ^C a fallacious sweetness and pleasure for one day, and has been tormented for one day, that day of his torment will be worth the span of a year. Thus, for as many days as each one has enjoyed pleasure, he is tormented for as many years. You see, therefore," he says, "that the time of worldly sweetness and pleasure is small; but that of punishment and torments is much greater."

^A

I said to him: "Lord, since I do not understand all these times of sweetness, pleasure, and punishment, explain them to me more clearly." He answered me, saying: "Your stupidity persists in you. Do you not wish rather to purify your mind and serve God? See that you are not found to be stupid when the time is finished. Hear now, as you wish, that you may understand more easily.

"He who gives himself up to pleasures for one day, and does whatever his mind desires, is filled with great stupidity, and does not understand what he is doing; and on the following day he forgets what he did the day before. For worldly sweetness and pleasure have no remembrance, because of the stupidity that is inherent in them. But when, on the other hand, a person suffers torture and punishment for one day, he is tormented for a whole year; for punishment possesses a great memory. Therefore, he suffers for the whole year and remembers; and then he recalls that vain sweetness and pleasure, and feels that he is being punished on their account. Whoever, therefore, gives themselves up to sweetness and pleasure are punished in this way; since they have life, yet render themselves liable to death."

^B And I said to the angel: "What are harmful pleasures? Tell me." "Every action," he says, "is a pleasure if a man does it willingly. For the irascible person, satisfying his own desire, perceives his pleasure; and the adulterer, and the drunkard, and the slanderer, and the liar, and the covetous person, and the defrauder, and whoever commits anything similar, in giving in to their own disease, perceive pleasure from that thing. All these sweetnesses and pleasures are harmful to the servants of God. Because of these, therefore, they are tormented and suffer punishments. There are also pleasures that bring salvation to men. For many, doing works of righteousness, perceive pleasure, drawn by their own sweetness. This pleasure, therefore, is useful to the servants of God, and prepares life for such men. But those harmful ones which were mentioned above produce torments and punishments. Whoever, then, persists in them, and does not do penance for the things they have committed, will acquire death for themselves."

^C SIMILITUDE VII.

That those who repent must bring forth fruits worthy of repentance. CAPUT UNICUM.

After a few days, I saw him in that field where I had seen those shepherds before. And he said to me, "What are you seeking?" "I came," said I, "to ask you, Lord, that you might order that shepherd presiding over the punishment to depart from my house, because he afflicts me severely." And answering, he said: "It is necessary, he said, that you suffer inconveniences and vexations; for so the good messenger commanded concerning you: because he wishes to test you." "What grave sin, Lord, have I committed," I said, "that I should be handed over to this messenger?" "Take heed," he said. "You have indeed many sins, but not so many that you should be handed over to this messenger; but your house has committed many transgressions and crimes, and for that reason, that good messenger, being provoked by their deeds, commanded you to experience the vexation for some time, so that they also might do penance for their misdeeds, and wash themselves clean from every desire of this world. When, therefore, they have done penance until they are purified, then that messenger who is set over the punishment will depart from you."

I say to him: "Lord, if they have behaved themselves in such a way as to provoke the good messenger, what have I done?" Answering, he said: "Otherwise, they cannot suffer the vexation unless you, who are the head of the whole house, undergo ^D the labors. For whatever you have suffered, it is necessary that they also feel it; but as long as you are well established, they can experience no vexation." And I said: "But behold even now, Lord, they are doing penance with all their heart." "And I know," he said, "that they are doing penance with all their heart. Do you think, then," he said, "that the transgressions of those who do penance are blotted out immediately? Not so at once; but it is necessary that he who repents...

^A should afflict his own soul, and show himself humble-minded in every matter, and endure many and various vexations; and when he has suffered all things that have been appointed for him, then perhaps the One who created him and who formed all things will be moved with compassion for him, and will grant some remedy; and this, if he sees the heart of him who performs penance to be pure from every wicked deed. But for you and for your house it is fitting to be vexed now, and it is necessary to suffer much vexation; just as the angel of the Lord who delivered me to you has commanded. Rather give thanks to the Lord, because, being foreknowing of the future ^B, He deemed you worthy, for whom He might predict the tribulation that is at hand, for those who are able to endure it." I say to him: "And you, my lord, be with me; and I shall easily endure every vexation." "I," he says, "shall be with you; but I shall also ask that angel who is set over punishment, that he may afflict you more lightly; but you shall suffer adversity for a short time, and again you shall be restored to your place; only persist in humility. Yield to the Lord with a pure mind, and your house, and your children, and walk in His commandments, which He has commanded ^C you; and your penance will be able to be firm and pure. And if you keep these with your house, the inconveniences will depart from you: but also from all those who have walked in these commandments all vexation will depart."

SIMILITUDE VIII.

There are many kinds of the elect and of penitent sinners: all, however, according to the manner of their penance and of their good works, will have a reward.

CHAPTER ONE.

He shows me a willow covering the fields and mountains, under whose shadow came all who had been called in the name of the Lord. And near the willow stood the angel of the Lord, very glorious and sublime; and he was cutting with a great sickle ^D branches from that willow; and to that people which was under the shadow of that willow, he was handing out small rods, about a cubit long. After everyone had received them, he put down the sickle; and that tree remained whole, just as I had seen it before: at which thing I was wondering, and discussing within myself. That shepherd said to me: "Cease wondering that that tree remains whole after so many branches have been cut off; but wait: now it shall be shown to you what that angel signifies who handed out the rods to the people." And again he was demanding them back from them; and in the order in which each had received them, in the same way he was also summoned to him, and the rods, as if touched by a moth, he was commanding those who had handed over such rods to be separated and set apart. Others were handing over rods that were indeed dry, but not touched by the moth: and these also he commanded to be set apart. Others were handing over semi-dry rods: and these also were set apart. But some were giving their rods semi-dry and having cracks: and these were set apart. Others were bringing their rods, of which half the part was dry, half indeed green: and these were set apart. Others were bringing their rods; of which two parts were green, the third indeed dry: and these were set apart. Others were bringing their rods, of which two parts were dry, the third indeed green: and these were set apart. Some were handing over their rods a little dry (for there was a very small amount of dry on their rods, that is, their very tip), but were having cracks: and these were set apart. But of others, a small part was green on the rods, the rest indeed dry: and these were set apart. Others were coming bringing their rods as they had received them, green, and the greatest part of the people were handing over such rods; and that angel took great joy from these: and these were set apart. Others were bringing their rods green and having shoots: and these were set apart and that angel was receiving these also with great cheerfulness. Others were bringing their rods green, from which their shoots had grown; which shoots were bringing forth some fruits. Those who were handing over rods of this kind were very cheerful in countenance; but the angel himself indeed, from these,

^A was receiving great joy; nor was that pastor with him any less joyful for the same reason.

CHAPTER II

Then the messenger of the Lord ordered crowns to be brought. And crowns were brought, fashioned as if from palm branches; and the messenger crowned those men in whose rods he had found shoots and fruit; ^B and he ordered them to go into the tower. But he also sent into the tower those men in whose rods he had found shoots without fruit, having given them a seal. For they had the same garment, that is, white as snow, with which he ordered them to go into the tower. Nor, likewise, did he fail to command those also who had returned their rods as green as they had received them, having given them a white garment, and thus he let them go into the tower. ^C When these things were finished, he said to that pastor: I am going; but you, send these men inside the walls, into that place where each one fears to dwell, having first considered their rods diligently: yet, see that no one deceives you. But if anyone escapes your notice, he said, I will test them upon the altar. Having said these things to the pastor, he departed. After he had departed, the pastor said to me: Let us take the rods from all, and let us plant them, to see if they can grow green again. I say to him: Lord, these dry rods, how can they grow green again? He says to me: ^D This tree is a willow, and it always loves life. If, therefore, these rods are planted, and receive a little moisture, many of them will grow green again. For I will test, and I will pour water upon them; and if any of them can live, I will rejoice for it; but if not, at least I will not be seen to have been negligent. He then ordered me to call them. And as each of them stood, they came in their order, and handed over their rods: these, having received one by one, he planted in their rows. And after he had planted them all, he poured much water over them, so that they were covered by the water, and did not appear above it. Then, when he had irrigated them, he said to me: Come; and after a few days let us return, and visit them. For He who created this tree wishes all those who received rods from it to live. I, however, hope, since these rods have been infused with water, that many will live by having taken in the moisture.

CHAPTER III

I say to him: Lord, demonstrate to me what this tree is: for I am greatly moved that, though so many branches have been cut off, it appears whole; nor does anything at all seem to be missing from it; at which I am mostly astonished. Hear, he says: This great tree, which covers the plains and mountains and the whole earth, is the law of God given to the whole world. And by this law the Son of God has been proclaimed in all the ends of the earth. But the people standing under the shadow are those who heard his preaching and believed. That glorious and good messenger is Michael, who has authority over this people and governs them. For he inserts the law into the hearts of those who have believed. He visits, therefore, those to whom he gave the law, to see if they have kept it. But he sees the rod of each one, and many of them withered. For those rods are the law of the Lord. He recognizes, then, all those who have not kept the law, knowing the seat of each one of them. I say to him: Why, Lord, did you send some into the tower, and leave others here with you? These, he says, whoever have transgressed the law which they received from him, have been left in my power, so that they may do penance for their faults; but those who satisfied the law and kept it, are under his power. Who, therefore, Lord, I say, are those going into the tower crowned? He says to me: Whoever have struggled with the devil and defeated him, they are crowned. Those others are they who, in order to keep the law, have suffered injuries. Those, indeed, who handed over the green rods having shoots but no fruit, have suffered vexation on account of the same law, but did not suffer death; but neither did they deny the holy law. These, indeed, who handed them over green, just as they had received them, are modest and just, and who have lived with a very pure mind and have kept the commandments of God. But you will know the rest when I have considered those rods which I have planted and watered.

CHAPTER IV

But after a few days we returned; and in the same place that glorious messenger sat; I, however, stood...

^A before him. He said to me: Gird yourself with a linen apron, and minister to me. I girded myself with a clean linen apron, which was made of sackcloth. But when he saw me girded, and prepared to minister to him, he said: Call those men whose rods have been planted, each in his own order, just as they handed them over. And he led me into the field; and I called ^B all of them; and they all stood in their ranks. Then he said to them: Let each one draw out his rod, and bring it to me. And they first handed over those who had rods that were dry and rotten. And those whose rods were found to be rotten and dry, he ordered to stand apart. Then those handed them over who had rods that were dry, but not rotten. Some of them handed over green rods; but others, rods that were dry and rotten, as if touched by a moth. He ordered those who handed over green rods to stand apart; but those who handed over dry and rotten ones, he ordered to stand with the first group. ^C Then those who had had semi-dry rods, and rods having cracks, handed them over: many of them handed over green ones, and having no cracks; but some handed over green ones, having shoots, and fruit on the shoots, just like those who went up to the tower crowned. Others handed over dry rods, and not rotten. But some, just as they had been, handed over semi-dry rods and ones having cracks. He ordered each one of them to stand apart; some in their own order, others apart.

CHAPTER V Then those who had had green rods, but having cracks, handed them over. All these men handed them over, and stood in their order. But this Shepherd took joy ^D from them, because they were all polished, and had put away their cracks. Then those who had had a rod half green and half dry handed them over: and for some, they were found to be entirely green; for others, semi-dry; for others, green and having shoots. All these were dismissed, each into his own order. Then those who had had two parts of their rods green, and the third part dry, handed them over: many of them handed over green ones; many semi-dry; but the others, dry and not rotten. All these were dismissed, each into his own order. Then those who had had in their rods two parts dry, and the third part green, were offering them: many also of these handed over semi-dry; but some, dry and rotten; others, however, semi-dry and having cracks; but a few were green. All these, therefore, stood each in his own order. Then those who had had a third part green, but the rest dry, handed them over: their rods were found to be for the most part green, having little branches, and fruit on those branches; and the rest were entirely green. From these rods that shepherd took vehemence joy, because he had found them so. They also went away into their orders.

CHAPTER VI But after he had examined the rods of all, he said to me: I had told you that this tree loves life. You see that many have performed repentance, and have attained salvation. I see, master, I said. That you may know, he said, the goodness and the great clemency of the Lord, and that he is to be honored, who gave the Spirit to those who were worthy to perform repentance. And I said: Why then, Master, have not all performed repentance? He said to me: Those whose minds the Lord saw would be pure, and would serve Him with all their heart; to them he granted repentance. But as for those whose deceit and wickedness he perceived, and observed that they would return to him deceitfully, he denied them repentance and the way back, lest they should again blaspheme his law with wicked words. I say to him: Now, master, demonstrate to me what is the place of each of those who returned their rods, and their seats: that by hearing these things and believing them, those who did not keep them whole, but dissipated the seal which they received, may acknowledge their deeds, and perform repentance; and, having received the seal from you, may give honor to the Lord, because His clemency was moved over them, and he sent you, that you might renew their spirit. Listen, he said: Those whose rods were found dry and rotten, and as if touched by a moth; these are the fugitives, and the [missing content end of page]

betrayers ^A of the Lord, who among their other transgressions have slandered the Lord with wicked words and have denied His name, which was invoked upon them. Therefore, all of these are dead to God, and you see that none of them has practiced repentance, even though they have heard the commands which you brought them; therefore, life is removed from such men.

Those too who returned their rods dry but not rotten were not far from them; for they were hypocrites and brought in false doctrines and perverted the servants of God, especially those who had sinned, not allowing them to return to repentance but detaining them with foolish doctrines. These, therefore, have a hope of return, and you see that many of them are practicing repentance, having heard the commands which you brought them, and will continue to practice repentance. But whoever shall not practice repentance, these have lost their patience and will lose their life. But for those who have practiced it, the wall at first began to be their seat; but some even ascended into the tower. You see, therefore, he said, that in repentance there is life for sinners, but for those who do not practice repentance, there is death prepared.

CHAPTER VII.

Hear also concerning those who delivered rods half-dry and having cracks. Those whose rods were only half-dry are doubtful; for they are neither alive nor dead. But those who returned them half-dry and having cracks are both doubtful and slanderous, speaking against those who are absent, and never having peace among themselves, and envying one another. And for these, indeed, repentance is also offered; for you see some of them repenting. Whoever of them, however, practiced repentance quickly ^B have their seat in the tower, but those who practiced it late dwell in the walls. But those who did not practice repentance, but remained in their deeds, will die the death.

But those who returned rods that were green, yet having cracks, have always been faithful and good, but have among themselves a certain envy and zeal concerning preeminence and dignity. But all of this kind are senseless and foolish, who have rivalry among themselves concerning preeminence. Nevertheless, since they are otherwise good, if, upon hearing these commands, they shall amend themselves and quickly, through my persuasion, practice repentance, they will then begin to dwell in the tower, just as those who have worthily practiced repentance. But if any of them shall return again to dissension, he will be cast out ^C from the tower and will lose his life. For the life of those who keep the commands of the Lord consists in the commands, not in preeminence or any dignity. For by patience and humility of soul men shall attain life, but by seditions and contempt of the law they will acquire death for themselves.

CHAPTER VIII.

Those who in their rods had half dry and half green, these are involved in business and are not joined to the saints; and for this reason their half is alive, but the other half is dead. Many, therefore, out of them, upon hearing the commands, practiced repentance and began to dwell in the tower; but some of them desisted entirely. For these there is no place of repentance, for because of their business they have spoken wickedly against the Lord and have denied Him. On account of this wickedness, therefore, they lost their life. But many of them adopted a doubtful mind. There is still a return for them; if they quickly practice repentance, they will have a seat in the tower; but if they practice it later, they will dwell in the walls; but if they do not practice it, they will acquire death for themselves.

And those who had two parts of their rods green, and the third part dry; they, having been depraved in many ways, denied the Lord. Many of these, therefore, practiced repentance and thus began to dwell in the tower; and many departed from God forever; these, therefore, lost their life entirely. But some, having conceived a doubtful mind, stirred up dissensions; for them there is still a return, if they quickly practice repentance and have not ^D lingered in their pleasures; but if they remain in their deeds, they will acquire death for themselves.

CAPUT IX.

But those who delivered their rods, of which two parts had been dry, and the third green; they had indeed been faithful, but having been enriched and satiated with goods, they desired to be more celebrated among foreign nations,

and fell into great pride, and began to breathe lofty things, and to desert the truth; nor were they joined to the just, but lived with foreign nations; and this life seemed sweeter to them: yet they did not depart from God, and they persevered in faith; but they did not exercise the works of faith. Therefore, many of them did penance, and their seats began to be in the tower. But others, living with foreign nations and puffed up by their vanities ^A, separated themselves forever from God, serving the crimes and works of the nations. Such men, therefore, were reckoned with the foreign nations. Others of them began to have a doubtful mind, not hoping that they could attain salvation on account of their deeds: others, being made doubtful, stirred up dissensions. Therefore, for these and for those who began to be doubtful on account of their deeds, there is still a return; but this penance must be speedy, that their seat may be in the tower. But for those who do not do penance, but persist in their pleasures, death is near.

CAPUT X. But those who offered green rods, except for the tops of them which alone were dry ^B and had fissures, were always good and faithful and upright towards God; but they transgressed a little on account of empty pleasures, and minute thoughts, which they harbored within themselves. Having heard my words, therefore, very many did penance quickly; and they began to dwell in the tower. Some, however, of these departed doubtful; some added to their doubtful mind, also stirring up dissensions. In these, therefore, there is still hope of return, because they were always good; but they will be moved with difficulty. But those who offered their rods dry, except for their tops which alone were green, believed indeed in God, but they lived in wickedness ^C; yet they never departed from God, but always gladly bore the name of the Lord, and gladly received the servants of God in their hospices. Having heard this, therefore, they returned, and without delay did penance, and practiced every equity of virtue. Some of them indeed died; and others gladly suffered adversities, mindful of their deeds.

CAPUT XI. After he had finished the explanations of all the rods, he says to me: Go, and tell all to do penance; and they shall live to God, because the Lord, moved by his great clemency, sent me to announce penance to all, even to those who do not deserve to attain salvation on account of their deeds. But the Lord is patient, and wishes to preserve the invitation made through his Son. I say to him: I hope, Lord, that when they have heard these things, all will do penance. For I believe that each one, having recognized his own deeds and received the fear of God, will return to penance ^D. He says to me: Whoever shall have done penance with their whole heart, so that they have purified themselves from all wickedness which has been said above, and have not added anything further to their sins, shall receive from the Lord a remedy for their former sins, if they have not doubted at all concerning these commandments; and they shall live to God. But whoever, he says, shall have added to their sins, and lived in the desires of this world, will condemn themselves to death. But you, walk in these commandments; and you shall live to God: and whoever shall have walked in them, and rightly practiced them, shall live to God. After he had shown me all these things, he says to me: I will show you the rest in a few days.

SIMILITUDE IX.

The greatest mysteries of the Church militant and triumphant to be built.

CAPUT PRIMUM. After I had written the commandments and similitudes of that shepherd, the messenger of penance came to me, and said to me: I wish to show you whatever the Spirit showed you, who spoke with you in the form of the Church. For that Spirit is the Son of God. And because you were weaker in body, it was not declared to you earlier by the messenger.

to see how you have been strengthened by the Spirit and increased in power, so that you might even be able to see the messenger; for this the building of the tower was well and magnificently shown to you by the Church, but you saw all things as shown by the virgin. But now you are enlightened by the messenger, by the same Spirit. But it is necessary for you to see all things diligently, for I have been sent into your house to dwell by that venerable messenger, so that when you have powerfully seen all things, you might fear nothing as before. ^B And he led me to the ascent of the mountain of Arcadia, and we sat on its summit. And he showed me a great field, and around it twelve mountains of different and various shapes. The first of these was black as soot. The second was bare, without herbs. The third was full of thorns and thistles. The fourth had semi-dry herbs; the upper part of which was green, but that nearest to the roots was dry; some herbs also became dry when the sun grew hot. The fifth mountain was very rugged, but it had green herbs. The sixth mountain was full of fissures, some smaller but others larger; but in those fissures were herbs, not very lush indeed, but they seemed as if they were withered. The seventh mountain, however, had delightful herbs and was entirely fertile, and every kind of cattle and birds of heaven grazed on its nourishment; and as much as they fed upon it, so much the more lushly did the herbs grow. The eighth mountain was filled with springs, and from those springs every kind of creature of God was watered. The ninth mountain had no water at all and was completely desolate; but it fed deadly serpents, and those pernicious to men. The tenth mountain contained tall trees and was entirely shady; and under their shade cattle lay down, resting and ruminating. The eleventh mountain was filled with very dense trees, and those trees appeared laden with various fruits, so that whoever saw them would desire to eat of their fruits. The twelfth mountain was entirely white and had a most delightful appearance, and it provided its own highest beauty. ^C

CHAPTER II

In the middle of the field, he showed me a white and huge rock that had risen from the field itself; and that rock was higher than those mountains, and it was square, such that it could sustain the whole world. It seemed to me to be ancient, but it had a new gate, which seemed recently carved. And that gate had a brilliance clearer than the sun, so that I marveled greatly at its light. Around that gate stood twelve virgins: of whom the four that occupied the corners of the gate seemed to me to be more worthy; but the others were also worthy; and they stood at the four parts of the gate. And it was also a part of the grace of those virgins that they were dressed two by two in linen tunics, and were fittingly girded with their right arms exposed, as if about to lift some burden; they were prepared in this way, for they were very cheerful and ready. When I had seen these things, I myself marveled within, that I should see such great and splendid things. And I marveled again at those virgins, that they were so graceful and delicate, and stood so constantly and firmly as if about to carry the whole heaven. And when I was thinking these things within myself, that Shepherd said to me: "Why do you dispute within yourself and are tormented, and why do you add anxiety to yourself? Whatever you cannot understand, do not attend to, as if you were wise; but ask the Lord, so that having received understanding, you may understand them. Whatever is behind you, you cannot see; but those things which are before you, you see. In those things, therefore, which you cannot see, do not be tormented; but grasp the understanding of those things which you do see. Cease

to be curious. But I will show you all things, as many as I ought ^A to show you; now, however, consider the rest.

CHAPTER III.

And when he had said these things to me, I looked up 57: and behold, I saw that six men had come, tall and venerable, and all of them alike 58 in appearance; and they had called a certain multitude of men; and those who had come, having been called by them, were themselves also tall and strong. But those six commanded them to build a certain tower 59 over that gate. Yet a great commotion began at that time among those who were running here and there 60 around the gate, of those men who had gathered to build the tower 61. But those virgins who stood around the gate were commanding them ^B to hasten the building of the tower 62. But they themselves stretched out their hands, as if they were about to receive something from them. Then those six commanded that 63 they should lift stones from a certain deep place, and prepare them for the building of the tower. And ten white, square stones 64, circumcised, were brought up. But after those six had called these virgins, they commanded them to carry all the stones, whatever were to be sent for the building of the tower 65; and, having been carried through the gate, to deliver 66 them to those who were to build that tower. Immediately these virgins, the same stones which had previously been brought up 67 from the deep, began to 68 lift them all together among themselves.

CHAPTER IV.

But those who stood around the gate carried them in this way: such as seemed to be stronger were placed at the angles; but the other stones were laid underneath the sides 69: and thus they carried all the stones, and, having been carried 70 through the gate, they delivered them to the builders, ^C as they had been commanded 71. But they, receiving them, built them up. And this building was done upon that great rock and gate; and by them the whole tower was upheld. But the structure of these ten stones filled that whole gate, which began to be at the foundation of that tower. But after those ten stones, another twenty-five were brought up 72 from the deep; and these were built into the building of the same tower, having been lifted by those virgins, like the former ones. After these, another thirty-five were lifted up, and these similarly were fitted into the same work. After these, forty stones came up; and all these were added into the structure of that tower. Therefore, four courses began to exist in the foundation of that tower 73; for the stones ceased to be extracted from 74 the deep: these who were building also rested for a little while. Again, those six men commanded that multitude to bring 75 stones from those twelve mountains for the building of the same tower. But they went on cutting ^D stones of various colors 76 from all the mountains; and, bringing them 77, they handed them to the virgins; whom those virgins receiving, carried through 78, and handed over for the building of the tower. And when those stones were built into it 79, they became white and various; and similarly all the former ones 80 changed their colors. But some were handed over by the men themselves; which, when they had come into that building, remained as they were placed. These did not become white, nor various; because they had not been carried through the gate by the virgins. These stones, therefore, were deformed in the building 81; and when those six men perceived this, they commanded them to be taken away and replaced in their own place from where they had been brought 82. And they say to those who were bringing those stones: "By no means offer us stones for this building; but place them beside the tower, so that these virgins may carry them through; for unless they are carried by these virgins through this gate, they cannot change their colors: do not, therefore, labor in vain."

CAPUT V

^A The structure was finished that day, but the tower was not yet completed; for it was destined to be built; therefore, even now, a certain delay has occurred. The six men commanded those who were building to depart and rest for a while; but they instructed those virgins not to depart from the tower. Thus, they seemed to me to have been left behind to guard that tower. When they had departed, I said to that shepherd: "Why, my lord, is the building of the tower not finished?" "It cannot," he said, "be finished before its lord comes and approves this structure, so that if he finds any stones in it that are not good, they may be changed; for this tower is being built according to his will." I said: "Lord, I would like to know what the building of this tower signifies, and to learn about this rock and this gate, about the mountains, the virgins, and the stones taken from the depths, which were not hewn, but were placed into the structure just as they came up; and why ten stones were first placed in the foundation, then twenty-five, then thirty-five, then forty; and also about those stones which were placed into the structure and then taken away and put back in their place." "If you are not impatient," he said, "you will know everything, and you will see the rest of what will happen to this tower and will diligently understand all the likenesses." After a few days, we came to the same place where we had sat, and he said to me: "Let us go to the tower; for its lord is coming to inspect it." We went there, therefore, and found no one except those virgins. ^B And he asked them whether the lord of that tower had been there. They answered that he would be there immediately to inspect that structure.

CAPUT VI

But after a little while, I see a great multitude of men coming, and in the midst of them a man so tall that he surpassed the tower itself in stature; and around him were those six whom I had seen commanding the building, and all those who had built that tower, and in addition many others, men splendid in dignity. Those virgins who guarded the tower ran up and kissed him, and began to walk near him. He, however, examined that structure so diligently that he touched every single stone; indeed, he even struck them each with the rod he held in his hand. When they were struck, some became black as soot; others became as if scabby; some seemed to have cracks; some were stunted; some were neither black nor white; some were rough, not matching the other stones; others had many spots. These are the varieties of those stones which were found to be unsuitable in that structure. The lord commanded them all to be removed from the tower and left beside it, and for other stones to be brought and placed in their stead. And those who were building asked him from which mountain he wished them to be brought and placed in the spot of those cast out. He forbade them to be brought from the mountains, but ordered them to be brought from a certain field that was nearby. ^C They dug up that field and found stones that were splendid and square, and some that were even round. All that were in that field were brought, and transported through the gate by those virgins. Those of them that were square were shaped and placed in the position of those cast out. But those which were round were not added to the structure, because they were hard, and it seemed that it would take a long time to hew them; so they were placed around the tower, as if they were to be hewed later and put into the structure; for they were very splendid.

CAPUT VII.

When that man, preeminent in dignity and lord of the whole tower, had seen these things, he called this shepherd and delivered to him the stones which had been rejected and placed around the tower, and said to him: "Cleanse these stones diligently and fit them into the structure ^D of the tower, so that they may be able to harmonize with the others; but those that do not fit...

throw far away from the tower." When he had given this command to him, he departed with all those with whom he had come to the tower; but those virgins stood about the tower, guarding it. And I said to that shepherd: "How can these stones, since they have been rejected, return into the structure of this tower?" And he said to me: "I will cut away a large part of these stones, and add them to the structure, and they will harmonize with the rest." And I said: "How, master, can those that have been cut fill the same place?" He replied: "Whoever are found to be smaller will go into the middle of the structure [(12)]; but the larger ones are placed on the outside, and they will hold them in." When he had said this to me, he said: "Let us go, and let us return after three days; and I will add these cleansed stones to the structure. For all things that are about the tower must be cleansed; lest perhaps the master of the house should suddenly arrive, and find the things about the tower unclean, and thus be displeased [(13)]; and these stones be not cast [(14)] into the structure of this tower, and I appear to be a negligent master of the house [(15)]." But after three days [(16)] when we had come to the same tower, he said to me: "Let us examine all these stones, and see which of them can go into the structure [(17)]." I say to him: "Let us examine them, master."

CHAPTER VIII.

First of all, we began to examine those that had been black. For such as they had been when they were laid aside from the structure, such were they found to be. He ordered them to be moved from the tower, and placed separately [(18)]. Then he examined those that had been rough: and he ordered many of them to be cut, and by the virgins to be fitted into the structure of the tower: but they, having taken them up, fitted them into the middle of the structure. But the rest he ordered to be placed with those that were black: for these also turned out to be black. Next he examined those that had cracks: and of these he ordered many to be cut, and by those virgins to be added to the structure. These were placed on the outside, because [(19)] they were found to be sound; but the rest, because of the multitude of their cracks, could not be reshaped [(20)], and therefore they were cast away from the building of the tower. Then he examined those that had been made short: many of them had cracks, and had turned out black; but others had large cracks, which he ordered to be placed with those [(21)] that had been rejected: but the rest, having been cleansed and reshaped, he ordered to be added to the structure, which those virgins having taken up, fitted into the middle of the structure; for they were more infirm. Then he examined those that were found to be half white and half black: and many of them were found to be black: he ordered these also to be transferred to those who had been rejected. But the rest were found to be entirely white, and these were taken up by the virgins, and fitted into the same tower; but those were placed on the outside [(22)] that were found to be sound, so that they might be able to contain those that were constructed in the middle; for nothing [(23)] had been cut away from them. Then he examined those that had been hard and rough [(24)]; few of these were added [(25)], because they could not be cut; for they were found to be very hard: but the rest were shaped [(26)], and fitted by the virgins into the middle of the structure; for they were more infirm. Then he examined those that had spots; and of them few were found to be black, and these were added to the rest. But those that remained were found to be white and sound; and these were fitted by the virgins into the structure, and placed on the outside, because of their strength.

CHAPTER IX.

Next he came to examine [(27)] those stones that were white and round; and he said to me: "What shall we do with these stones?" And I said: "Master, I do not know." "Do you then," he said, "think of nothing concerning these?" "I, master," said I, "do not know this craft, nor am I a stonemason, nor can I understand anything." And he said: "Do you not see them to be very round? But if I wish to make them square, much must be cut away from them; but it is necessary that some of these pass into the structure of the tower [(28)]." And I said: "If it is necessary, why then do you perplex [(29)] yourself, and not choose, if you have any to choose, and fit them into that structure?" And he chose such as he saw were largest and most splendid, and he reshaped [(30)] them, which those virgins having taken up, placed in the outer parts of the structure. But the rest that remained were placed back into the same field [(31)] from which they had been taken; cast away

they were not. For, he says, there is still a little lacking to this tower, which will have to be built; and perhaps the Lord wishes these stones to be fitted into the structure, because they are very white. Then twelve women, most beautiful, clothed in black garments, girded, with shoulders exposed and hair loose, were called. But these women seemed to me to be rustic. And that shepherd commanded them to take up those stones which had been cast out from the structure, and to carry them back into the mountains from which they had been taken. And they, rejoicing, took all of them up and carried them back to where they had been extracted from. But after no stone lay around the tower, he said to me: Let us go around this tower, and see whether anything is lacking to it. We began, therefore, to go around it. And when he saw that it was built decently, he began to be very cheerful: for it had been so decently built, that anyone who saw it would desire its structure; because it seemed to be as if from one stone, and no joint appeared anywhere, but it seemed to be sculpted from one rock.

CAPUT X.

I, however, attentively considering such a tower, was greatly gladdened. And he said to me: Bring lime and small potsherds, that I may fill the forms of those stones which were taken from the structure and placed back again; for all things which are around the tower must be made level. And I did as he commanded me, and brought them to him. And he said to me: Be ready at hand for me; and quickly will this work be completed. He filled, therefore, the forms of those stones, and commanded the place to be cleaned around the tower. Then those virgins took up brooms, and cleaned the whole place, and took away the refuse, and sprinkled water: which being completed, the place became delightful, and the tower fair. He said then to me: All things have been cleaned: if the Lord should come to finish this tower, He will find nothing to complain of regarding us. When he had said these things, he wished to depart. But I caught hold of his satchel, and began to entreat him through the Lord, that he would explain to me all things which he had shown. He said to me: I have a small occupation; but I will explain all things to you; wait for me here, until I come. I say to him: Lord, what shall I do here alone? He answered: You are not alone; for all these virgins are with you. And I said: Hand me over, Lord, then to them. But he called them, and said to them: I entrust him to you, until I come. I remained, therefore, with those virgins. They, however, were cheerful and affable to me, especially, however, the four who preceded the others in dignity.

CAPUT XI.

Those virgins then say to me: Today that shepherd is not going to come here. And I said: What then shall I do? And they say to me: Wait until evening, if perhaps he might come and speak with you; if not, you shall remain with us until he comes. I said to them: I will wait for him until evening; but if he should not come, I will go home, and return in the morning. They answered me: You have been assigned to us: you cannot withdraw from us. And I said: Where shall I stay? They say to me: You shall sleep with us as a brother, not as a husband; for you are our brother, and from now on we are prepared to dwell with you; for we hold you very dear. I, however, was blushing to remain with them. But she who seemed to be the first among them embraced me, and began to kiss me. But the others, when they saw me being embraced by her, they too began to kiss me as a brother, and to lead me around the tower, and to play with me. Some of them were singing psalms; others were leading dances. I, however, was walking with them in silence, joyful around the tower, and I seemed to myself to have become younger. But after evening began to fall, I wished to go home suddenly; but they restrained me, and did not permit me to go. I remained, therefore, that night with them next to the same tower. They spread, however, their linen tunics on the ground, and placed me in the middle: and they did nothing else but pray. Indeed, I also prayed with them without intermission, and no less than they. When they saw me praying thus, they received great joy; and I was there with them until the following day.

And when we had worshipped the Lord, then that shepherd came and said to them: "Did you do him no injury?" And they said to him: "Ask him." I said to him: "Lord, great joy seized me in that I remained with them." And he said to me: "What did you dine on?" And I said: "I dined, Lord, all the night on the words of the Lord." "Did they receive you well?" he asked. And I said: "Well, Lord." "Do you wish to hear now?" "I wish it, Lord," I said. "And first, as I shall inquire of you, I ask that you so demonstrate to me." "As you wish," he said, "so will I explain the matter to you, and I will conceal nothing from you."

CHAPTER XII

"First of all, Lord," I said, "demonstrate this to me: What are this rock and this gate?" "Listen," he said. "This rock and this gate are the Son of God." "In what way, Lord," said I, "is the rock old, but the gate new?" "Listen, O foolish man," he said, "and understand. The Son of God is indeed more ancient than every creature, so that He was present in the council of His Father for the creation of the creature. But the gate is therefore new, because He will appear in the consummation in the last days, so that those who are to attain salvation may enter through Him into the kingdom of God. Did you see," he asked, "those stones that were carried through the gate, and placed into the structure of the tower; but those which were not carried through the gate were cast away into their own place?" And I said: "I saw, Lord." "Thus," he said, "no one will enter into the kingdom of God unless he has received the name of the Son of God. For if you wish to enter into some city, and that city is surrounded by a wall, and has only one gate; will you be able to enter that city from elsewhere, except through the gate which it has?" "And in what way, Lord," I said, "could it be otherwise?" "As therefore," he said, "it is not possible to enter into that city except through its gate, so also it is not possible to enter into the kingdom of God in any other way than through the name of His Son, who is most dear to Him." And he said to me: "Did you see the crowd of those who were building that tower?" "I saw, Lord," I said. And he said: "They are all messengers, venerable in dignity. By them, therefore, the Lord is surrounded as with a wall. But the gate is the Son of God, who is the only access to God. Therefore no one will enter to God in any other way than through His Son. Did you see," he asked, "those six men, and in their midst that man who was taller and great, who walked around the tower, and rejected the stones from the structure?" "I saw, Lord," I said. "He," he said, "who is taller is the Son of God; and those six are messengers, conspicuous in dignity, standing around Him on the right and on the left. Of these," he said, "excellent messengers, no one will enter to God without Him." And he said: "Whoever, therefore, has not received His name will not enter into the kingdom of God."

CHAPTER XIII

And I said: "What then is this tower?" "It is the Church," he said. "And these virgins, who are they, Lord?" And he said to me: "These, he said, are the Holy Spirit; for in no other way can a man enter into the kingdom of God, unless these robe him in their garment. For it will profit you nothing to receive the name of the Son of God, unless you also receive their garment from them. For these virgins are the powers of the Son of God. Thus one will carry His name in vain, unless he also carries His powers." And he said to me: "Did you see those stones which were cast away? They indeed carried the name, but they did not put on the garment of them." And I said: "What is their garment, Lord?" "They themselves," he said, "are the names; their garment is the names. Whoever, therefore, carries the name of the Son of God must also carry the names of these: for the Son also carries their names. All those whom

you saw, he said, were handed over through the hands of these virgins and remained in the structure, have been clothed in their power. And therefore you see the whole tower in harmony with the rock, and made as if from one stone. So also those who have believed in God through His Son have been clothed in this Spirit. Behold, there shall be one spirit, and one body, and one color of their garments; but those who have carried the names of these virgins will also attain these things. And I said: Why then, Lord, were the stones cast away which were rejected, although they had been brought through the gate, and had been handed over through the hands of these virgins into the structure of this tower? Because, he said, you are diligent to inquire into all things, hear concerning those stones which were rejected. All of them received the name of the Son of God, but also the power of these virgins. These spirits having been accepted, they were perfected, and were reduced into the number of the servants of God, and their body became one, and one garment; for they had, as you noticed, put on the white garment. But those other stones, which were cast away by the builders, had received the name of the Son of God, not the power of those virgins, but rather they were clothed in the power of those women whom you observed dressed in black garments, with bare shoulders and loose hair, whom they desired to solicit because of their beauty, and were clothed in their power; but they cast away the garment of the virgins. Therefore, these were cast away from the house of God and handed over to those women. But those who were not corrupted by their beauty remained in the house of God. You have, he said, the explanation of these stones which were cast away.

CHAPTER XIV.

And I said: If any, therefore, Lord, of the men who are of this sort repent, and cast away the desire of those women, and, being converted, return to the virgins, and put on their power; will they not enter the house of God? They will enter, he said, if they cast away all the works of those women, and have taken up the power of these virgins, and walked in their works. And for this reason there has been a delay in building, so that if these repent, they may be added to the structure of the tower: but if they do not repent, others will be built in their place, and they will then be cast away completely. For all these things I gave thanks to the Lord, because in all those in whom His name has been invoked, He, moved by mercy, sent the presiding messenger of repentance to us who have sinned against Him; and because He has renewed our spirits now certainly failing, and having no hope of salvation; but now they are recreated toward the restoration of life. And I said: Now, Lord, show me why this tower is not built on the ground, but upon the rock and the gate? Because, he said, you are foolish and without understanding, therefore you ask. And I said: I must, Lord, ask you about all things; because I understand nothing at all: for all the answers are great and glorious, and such as men can scarcely understand. Hear, he said: The name of the Son of God is great and immense, and the whole world is sustained by Him. If, therefore, I said, every creature of God is sustained by His Son; why does He not also sustain those who have been invited by Him, and who bear His name, and walk in His commandments? Do you not also see, he said, that He sustains those who with all their heart bear His name? He Himself, therefore, is their foundation, and He gladly carries those who do not deny His name, but gladly sustain Him.

CHAPTER XV.

And I said: Show me, Lord, the names of these virgins and of those women who are clothed in black garments. Hear, he said: The names of the virgins who are more powerful, who obtained the corners of the gate, are these: The first is called Faith, the second Abstinence, the third Power, the fourth Patience; but the others who stand below these are called by these names: Simplicity, Innocence, Chastity, Mirth, Truth, Intelligence, Concord, Charity. Whoever, therefore, carries these names and the name of the Son of God can enter into the kingdom of God. Hear now the names of the women who are clothed in black garments. Of these, four are more powerful: the first of whom is called Perfidiousness, the second Intemperance, the third Incredulity, the fourth Voluptuousness. But the others who follow these are named thus: Sadness, Malice, Lust, Anger, Lying, Stupidity, Pride, Hatred. Whoever carries these spirits, the servant of God shall indeed see the kingdom of God, but...

^A he shall not enter into it. But those stones, sir, which were brought from the deep and fitted into the structure, who are they? The ten, he said, which were placed in the foundations, are the first age: the twenty-five that follow are the second age of righteous men. Those thirty-five, however, are the prophets of the Lord and his ministers. But the forty are the apostles and teachers of the preaching of the Son of God. And I said, Why then, sir, did those virgins also reach these stones into the structure of the tower, having been carried through the gate? And he said, Because these first spirits carried them, and they did not depart from one another at all, neither the spirits from the men, nor the men from the spirits; but these spirits were joined to them ^B until the day of rest: and if they had not had these spirits with them, they would not have been useful for the structure of this tower.

CHAPTER XVI

And I said, Even now, sir, show me. What do you seek? he said. Why, I said, did these stones ascend from the deep and were placed in the structure of this tower, since they had already long ago carried the spirits of the righteous? It is necessary, he said, that they should ascend through the water, that they might have rest. For they could not otherwise enter into the kingdom of God than by putting off the mortality of their former life. Those, therefore, who were dead were sealed with the seal of the Son of God ^C and entered into the kingdom of God. For before a man receives the name of the Son of God, he is destined for death; but when he receives that seal, he is freed from death and is delivered to life. That seal, however, is water, into which men descend bound by death; but they ascend assigned to life. And therefore that seal was preached to them, and they used it that they might enter into the kingdom of God. And I said, Why then, sir, did those forty stones also ascend with them from the deep, already having that seal? And he said, Because ^D these apostles and teachers who preached the name of the Son of God, when they had died having his faith and power, preached to those who had died before them; and they themselves gave them that seal. Therefore they descended into the water with them, and again they ascended. But these ascended alive; but those who had died before, indeed descended dead, but ascended alive. By these, therefore, they received life and came to know the Son of God; and therefore they ascended with them, and came together into the structure of the tower; and they were built up not circumcised, but whole; because they had died full of righteousness and with great purity; but only this seal had been wanting to them.

[CLEMENT OF ALEXANDRIA, *Stromateis*, lib. II, ch. 9, p. 452, Oxon. ed.] And they themselves gave them the seal of the preaching. Therefore they descended into the water with them, and again they ascended. But these descended alive, and again ascended alive; but those who were dead before, descended dead, but ascended alive. By these, therefore, they received life and came to know the name of the Son of God: and therefore they ascended with them, and came together into the structure of the tower; and they were built up not circumcised: they died in righteousness and in great purity: but only this seal had been wanting to them.

[THE SAME, *Stromateis*, lib. VI, ch. 6, p. 764.] And it is rightly said by the Shepherd: They descended therefore into the water with them. But these indeed descended alive and ascended alive: but those who were dead before, descended dead, but ascended alive. You have the explanation of these.

CHAPTER XVII

And I said: "Now again, Lord, show me also concerning those mountains, why they are varied, and are of one shape and another." He answered: "These twelve mountains which you see are twelve nations that possess the whole world. The Son of God has therefore been preached to them, through those whom He Himself sent to them. But why, I said, are they varied, and of one shape and another?" Listen: "These twelve nations which possess the whole world are twelve tribes; and just as you saw those mountains to be varied, so also are these nations. I will also teach you the meaning and the nature of each mountain." "First, Lord, I said, show me this: since these mountains are so varied, how is it that they have come to the construction of this tower, and are brought to one color, and are no less splendid than those which came up from the deep?" "Because," He said, "all the nations that are under heaven heard and believed, and were called by the one name of the Son of God. Having therefore received His seal, they all accepted the same understanding and the same disposition; and there was one faith and charity among them, and they bore the spirits of these virgins along with His name. Therefore the structure of this tower appeared all of one color, and shone even to the brightness of the sun. But after they had so thought, their body began to be one for them all. Some, however, defiled themselves, and were cast out from the race of the just, and returned again to their former state, and indeed became even worse than they were before."

CHAPTER XVIII

"How, I said, Lord, can those who have known the Lord become worse?" And He said: "He indeed who does not know the Lord, if he lives wickedly, the punishment of his wickedness remains upon him. But he who has known the Lord ought to abstain altogether from all wickedness, and to serve goodness more and more. Does not he, therefore, who ought to follow goodness, if he prefers the parts of wickedness, seem to sin more than he who transgressed while ignorant of the power of God? Therefore, these indeed are destined for death; but those who have known the Lord and seen His marvelous works, if they live wickedly, will be punished twice as much, and they themselves will die forever. As therefore you saw, after the stones that had been rejected were cast out of the tower, they were delivered to spirits that were pernicious and cruel; and thus you saw the tower purified, so that it might be believed to be all from one stone: so also, when the Church of God shall have been purified, with the evil and the false, the wicked and the doubtful, and whoever behaved wickedly in it, cast out, and with its body made one, with one intellect, one disposition, one faith, and the same charity, owing to various kinds of sinful wickedness, then the Son of God will rejoice among them, and will receive His people with a pure will." And I said: "Lord, all things are magnificent and honorable. Now show me the effect and the power of each mountain; so that every soul trusting in the Lord, having heard these things, may honor His great and marvelous and holy name." "Listen," He said, "to the variety of these mountains, that is, of the twelve nations."

CHAPTER XIX

"Concerning the first, the black mountain: they who believed are turncoats, and those who speak impious things against the Lord and are traitors of the servants of God. For them, death is proposed; there is no repentance, and therefore they are black; because their race is wicked. Concerning the second, the smooth mountain: they who believed are the false, and they are teachers of wickedness; and these are next to the former, not having among them the fruit of righteousness. For as their mountain is sterile and without fruit, so also men of this kind have indeed a name, but in faith they are empty, nor is there in them any fruit of truth. To these, however, repentance is given, if they hasten to it: but if they delay, they also will be companions of the former in death." "Why, I said, Lord, is there an approach to repentance for them, but not for the former? For the transgressions of both are almost the same." "Therefore," He said, "there is for them a return to life through repentance, because they spoke nothing impious against their Lord, nor were they traitors of the servants of God: but through a certain desire they deceived men."

Chapter XX

Concerning the third mountain, which had thorns and weeds: such are they who have believed, some being rich, and others occupied with many affairs. For the thorns are riches, and the weeds are those who are occupied with many affairs. Those, therefore, who are occupied with many affairs and various matters do not join themselves to the servants of God, but wander away, being called back by those affairs by which they are choked. Even those who are rich show themselves difficult toward the conversation of the servants of God, fearing lest something should be asked of them. These, therefore, shall enter the kingdom of God with difficulty. For just as it is difficult to walk among thorns with unshod feet, so also for men of this kind it is difficult to enter the kingdom of God. But even to all these a return to repentance is given, provided they turn back to it quickly; so that, because they ceased from work in earlier days, they might in the remaining time be able to do something good. If, therefore, they perform repentance and do works of goodness, they shall live; but if they continue in their faults, they shall be delivered to those women who will take away their life.

Chapter XXI

Concerning the fourth mountain, having much grass, the upper part of which was green, but the roots themselves were dry, and some even withered by the heat of the sun: such are certain doubtful ones who have believed, and others who carry the Lord on their lips, but not in their heart. And therefore their grass is dry and holds no foundation; for they live in words alone, but their works are dead. These, therefore, are neither dead nor alive, and they are likewise doubtful. For they themselves, being doubtful, are neither green nor dry; that is, neither alive nor dead. For as their herbs withered when the sun appeared, so also the doubtful, as soon as they heard of persecution, fearing hardships, returned to their idols, and served them again, and were ashamed to bear the name of their Lord. Men of this kind, therefore, are neither alive nor dead; but even these can live, if they quickly perform repentance; otherwise, they are now delivered to those women who will take away their life.

Chapter XXII

Concerning the fifth mountain, which is rough and has green grass: such are those who have believed, being indeed faithful, but believing with difficulty, and who are bold and pleased with themselves; wanting to appear to know everything, while knowing absolutely nothing. Because of this boldness, therefore, understanding departed from them, and rash arrogance entered into them. They conduct themselves as if they were elevated and as if they were prudent; and although they are foolish, they wish to appear as teachers. Because of this folly, while they magnify themselves, many of them have been brought to nothing. For boldness and empty confidence constitute a great demon. From these, therefore, many have been rejected. But others, having acknowledged their error, have performed repentance and have submitted themselves to those who have understanding. But even to the rest who are similar to them, repentance is offered; for they were not wicked, but rather senseless and foolish. These, therefore, if they perform repentance, will live to God; if not, they will dwell with those women who will exercise their own wickedness upon them.

Chapter XXIII

Concerning the sixth mountain, having gaps both larger and smaller: such are they who have believed. And those in whom the gaps were smaller are they who have quarrels among themselves, and on account of their disputes they languish in the faith; but many of them have performed repentance, and the others will do the same when they have heard my commands; for their quarrels are slight, and they will easily recur to repentance. But those who have greater ones will be like stubborn stones, mindful of disputes and offenses, exercising anger among themselves. These, therefore, have been rejected from the tower and are reprobated from its structure; men of this kind, therefore, will live with difficulty. God and our Lord, who rules over all things and has power over all His creation, does not wish to remember offenses, but is easily placated by those who confess their sins. A man, however, since he is languid, mortal, infirm, and filled with sins, persistantly remains angry at a man, as if he could save or destroy him. I, however, warn you, being the messenger and overseer of repentance, that whoever wishes...

to follow such a path should lay it aside, and return to repentance, and the Lord will heal your previous transgressions, ^A if you purify yourselves from this demon; if not, you shall be handed over to him for death.

CHAPTER XXIV

Regarding the seventh mountain where the herbs were green and joyful, and the whole mountain was fertile, and every kind of cattle grazed fodder from the herbs of that same mountain; and the more those herbs were grazed, the more joyfully they grew back: such are those who have believed, always simple and good, having no dissensions among themselves; but always rejoicing in the servants of God, clothed with the spirit of these virgins; and always prompt toward all men ^B in showing mercy, and easily bestowing from their own labors to all men without reproach or deliberation. Therefore, the Lord, seeing their simplicity and all their innocence, increased them in the labors of their hands, and gave them grace in every work. But I exhort you, as the messenger set over repentance, to remain in this same resolve, whoever of you is of this kind, lest your seed be rooted out forever. For the Lord has tested you, and enrolled you into our number; and He has enriched all your seed together with the Son of God; for you are all of His Spirit.

CHAPTER XXV

Regarding the eighth mountain, in which there were many fountains, by which every kind of God's creature was watered: such are those who have believed the apostles whom the Lord sent into the whole world to preach; and certain teachers, who ^C chastely and sincerely preached and taught, and subscribed nothing at all to evil desire, but walked assiduously in equity and truth. These, therefore, have their conversation among the angels.

CHAPTER XXVI

However, regarding the ninth mountain, which is desolate and has serpents: such are those who have believed; but they also had stains. These are ministers who perform their ministry badly, plundering the goods of widows and orphans; serving themselves, and not others, from what they have received. If they persist in this same desire, they have delivered themselves to death, and there will be no hope of life in them; but if they have converted, and have chastely finished their ministry, they will be able to live. But those who were found rugged are those who have denied the name of the Lord, and did not return to the Lord again, but became wild and desolate, not attaching themselves to the servants of God; ^D but separated from them, they lost their own life for a small anxiety. For just as some vine left in a hedge, to which no cultivation comes, perishes and is choked by herbs, and in time becomes wild (for it ceases to be useful to its master): so also men of this kind, despairing of themselves, becoming embittered, began to be useless to their Lord. To these, therefore, finally, repentance is given, if they are not found to have denied from the depths of their hearts; but if anyone is found to have denied from the depths of his heart, whether he can obtain life, I do not know. And therefore I say, that in these days, if anyone has denied, let him return to repentance; for it cannot be that one who now denies his Lord can later obtain salvation; but repentance is considered for those who denied long ago. For he who is about to perform repentance must hasten, before the building of this tower is finished; if not, he will be dragged to death by those women. For, as the poison of serpents is deadly to men, so also the words of such people infect and destroy men. They are, therefore, maimed in their faith, because of this kind of life in which they dwell. Some of them, however, having accepted repentance, have obtained salvation; but the rest of men of this kind will equally obtain it, if they perform repentance: if not, they will die with those women, whose power and authority they possess.

CHAPTER XXVII.

Concerning the tenth mountain, moreover, in which were trees covering the flocks: these are such as have believed, some being bishops, that is, presidents of the churches ^A. Others, indeed, are those stones which, with no feigned, but with a ready mind, have always received the servants of God into their houses; and then those who are presidents of ministries, who have both protected the needy and widows, and have maintained a chaste conduct at all times. Therefore, these men are protected by the Lord. Whoever shall have performed these things; they are held in honor before the Lord: and their place is among the angels, if they shall have persevered in serving the Lord unto the end.

CHAPTER XXVIII.

Concerning the eleventh mountain, in which were trees laden with various fruits: these are they who have believed and have suffered death for the name of the Lord, and have suffered with a ready mind, and with all their heart have surrendered their souls. And I said: Why then, Lord, do all these trees indeed have fruits, but some of them appear more beautiful? Hear, he said: Whoever have suffered for the name of the Lord are held in honor before the Lord: and the sins of all of them are blotted out, because they have suffered death for the name of the Son of God. But hear why their fruits are dissimilar, and some excel among them: For when they were brought before authorities and interrogated, they did not deny the Lord, but with a ready mind suffered: they are more honorable before God; these, therefore, whose fruits excel, are they. But those who were timid and doubtful, and deliberated in their heart whether they should confess or deny, and suffered; the fruits of these are more meager, because this thought ascended into their hearts: for evil and wicked is a thought of this kind, just as if a servant were to deny his master. Beware, therefore, you who have thoughts of this kind, lest this frame of mind remain in you, and you die to God. You, therefore, whoever you are that suffer death on account of this Name, ought to honor the Lord; because the Lord deems you worthy, that you should bear His name and all your sins be redeemed. Do you not therefore count yourselves rather happy? Deem it rather a great work, if any of you suffer. For the Lord grants you life, and you do not understand. For your faults were burdening you; and if you had not suffered on account of this Name, for your sins you certainly had been dead to God. Therefore, I say these things to you, whoever of you are deliberating concerning confession or denial. Confess, therefore, that you have the Lord God, lest perhaps by denying, you may be delivered into bonds. For if all nations punish their servants, whoever have denied their own master; what do you think the Lord will do to you, who has power over all things? Remove, therefore, from your hearts these disputations, that you may live forever unto God.

CHAPTER XXIX.

Concerning the twelfth mountain, white: these are they who have believed as sincere infants, to whom no malice ascends into their understanding, nor have they known what malice is, but have always remained in sincerity. Men of this kind, therefore, shall without any doubt inhabit the kingdom of God: because they have not polluted the commandments of God in any matter, but have remained in sincerity all the days of their life, with the same tenor of mind. Whoever, therefore, shall have remained, he says, as infants, not having malice, shall be more honorable than all those whom I have already mentioned. For all infants are held in honor before the Lord, and are esteemed first. Happy, therefore, are you, whoever shall have removed malice from yourselves, and shall have put on innocence; because you shall be the first to see God. After he finished the explanation of all the mountains, I say to him: Lord, now explain to me concerning those stones which were brought from the field into the place of the rejected, and were sent for the structure of the tower; and also concerning those round stones which were added into the structure of the tower, and concerning those that still have remained round.

CHAPTER XXX

Hear now, he says, concerning the stones. Those which were brought from the field and placed into the structure of the tower in the place of those that were rejected, are the roots of that white mountain. When, therefore, those who believed from that mountain had become innocent, the Lord of that tower commanded those who were from the roots of the mountain to be placed into the structure. For He understood that, if they should go into the building, they would remain splendid, and not one of them would be blackened further. But if He had added them thus from the other mountains, He would not have had need to visit that tower again and cleanse it. Now all these white ones are young men who have believed, and who are to believe; for they are of the same kind. Blessed is this kind, because it is harmless. Hear now also concerning those round and splendid stones. All these are from this white mountain. The reason, however, why they were found round is because their riches have for a little while obscured and darkened them from the truth; but they have never departed from God, nor has any evil word proceeded from their mouth; but all is equity, virtue, and truth. When, therefore, the Lord saw their mind, and that they could favor the truth, He commanded the good ones also to remain, and their riches to be pruned; for He did not want them to be entirely taken away, so that they might be able to do some good with what has been left to them; and they will live to God, since they also are of a good kind. Therefore, for this reason, they were pruned a little and placed into the structure of this tower.

CHAPTER XXXI

But the others who still remained round, and were not found fit for that structure because they have not yet received the seal, were returned to their place; for they were found to be very round. But this age must be pruned from them, and the vanities of their riches; and then they will be fit for the kingdom of God. For it is necessary that they enter into the kingdom of God; for the Lord has blessed this harmless kind. Therefore, from this kind, not one shall perish; for even if one of them, when tempted by the most wicked devil, has committed some offense, he will quickly run back to the Lord his God. I, the messenger of repentance, judge you blessed, whoever you are innocent as infants, because your portion is good and honored before the Lord. But I say to you all, whoever have received this seal: have simplicity, and be not mindful of offenses, nor remain in malice; nor let the bitterness of offenses exist in the spirit of any one of you; but provide remedies for these evil breaches, and take them away from yourselves: so that the lord of the sheep may rejoice over you; but he will rejoice if he finds all things healthy. If, however, he finds any sheep among such as have been dissipated; woe will be to the shepherds. But if the shepherds themselves have been dissipated, what will they answer even to Him for the sheep? Will they say that they were harassed by the sheep? It will not be believed. For a thing is incredible, that a shepherd could be harmed by a sheep; and he is the more punished on account of his lying. And I am a shepherd; and it is most strongly required of me to give an account for you.

ANTIOCHUS, homily 94

It is good to have simplicity and innocence, and to be as infants who know not the malice which destroys the life of men; and not to be mindful of offenses, nor to remain in malice; but to remove malice and malignities, and the bitterness that dwells within; and to become one spirit; and to take away and overturn evil breaches.

ANTIOCHUS, homily 122

That when the lord of the sheep shall come, he may rejoice.

^A He will rejoice if they are found sound, and if none of them have fallen away. But if any of them are found to have fallen away, woe to the shepherds! But if they, too, the shepherds, are found to have fallen away, what shall they say to the lord of the flock? That they perished because of the sheep? They will not be believed. For it is a thing incredible that a shepherd should suffer anything by reason of his sheep. Rather, they shall be punished for their lying. Knowing, therefore, that they must render a strict account for them, etc.

CHAPTER XXXII

Consult, therefore, for yourselves while the tower is yet being built. The Lord dwells in men who love peace, for true peace is dear; but from those who are contentious and wicked, malice dwells far away. Restore, therefore, to Him the spirit undefiled, just as you received it. For if you give a garment to a fuller, undefiled, and wish to receive it back undefiled, but the fuller returns it to you torn—will you receive it? Will you not immediately become enraged and pursue him with railing, saying: "I gave you my garment undefiled; why have you torn it and made it useless? Now, because of the tear you have made in it, it cannot be used for anything." Will you not say all these things to the fuller about the tear he made in your garment? If, therefore, you grieve over your garment and complain because you do not receive it back undefiled, what do you think the Lord will do to you, who gave you an undefiled spirit, and you have rendered it altogether useless, so that it can be of no use to its Lord? For it has begun to be useless for its purpose, since it has been corrupted by you. Will not the Lord, therefore, do the same concerning His spirit because of this deed of yours? "Clearly," I say. "To all those whom He finds persisting in the memory of offenses, He will do the same." Do not, He says, trample upon His clemency; but rather honor Him because He is so patient regarding your offenses, and is not like you. Repent, for that is useful to you.

ANTIOCHUS, homily 94

^B That the Lord of peace may dwell in all, so that the spirit also may be sound, just as man received it. For if anyone gives a fuller a garment new and sound, and wishes to receive it back, but the fuller, having torn the garment, returns it—will he receive it back? Will he not immediately become fired with anger and pursue him with railing, saying: "I gave you a sound garment, why have you torn it and made it useless?" If, therefore, one is thus grieved about a garment and fights because he has not received the garment back sound, what do we think we shall suffer from the Lord, having received a sound spirit, and having grieved it and rendered it useless by not having conducted ourselves in holiness; so that it can be of no use to its Lord? For the usefulness of the spirit has been corrupted by us.

Chapter XXXIII

All these things which are written above, I, the pastor, the messenger of repentance, have shown and have spoken to the servants of God. If, therefore, you believe and listen to my words and walk in them, and amend your ways, you shall be able to live. But if you persist in malice and in the memory of offenses, none of such sinners will live to God. All these things, to be learned from me, have been said to you. He says to me,

"Have you asked me about everything?" And I said, "Yes, Lord." "Why, then," he said, "did you not ask me about the form of the stones placed in the structure, so that I might explain the forms to you?" And I said, "I forgot, Lord." "Hear now, therefore," he said, "about these also. These are they who have now heard these commandments, and have repented with all their heart. And when the Lord saw that their repentance was good and pure, and that they could remain in it, He commanded their former sins to be blotted out. For these forms were their sins; and they have been leveled out, so that they might not appear."

SIMILITUDE X.

CHAPTER I.

After I had finished writing this book, that messenger who had delivered me to that pastor came to the house where I was, and sat down upon the couch; and that pastor stood at his right hand. Then he called me, and said these things to me: "I delivered you," he said, "and your house to this pastor, so that you might be protected by him." "It is so, Lord," I said. "If you wish, therefore, to be protected," he said, "from all vexation and from all cruelty; to have success in every good work and word, and every virtue of righteousness; walk in those commandments which he gave to you, and you will be able to master all wickedness. For to you who keep those commandments, every desire and the sweetness of this world shall be subject; but success shall follow you in every good undertaking. Accept his maturity and modesty into yourself; and tell everyone that he is in great honor and dignity before God, and that he is a president of great power and mighty in his office. To him alone throughout the whole world has been given the power of repentance. Does he seem powerful to you? But you despise his maturity and the modesty which he has among you."

CHAPTER II.

I say to him: "Ask him, Lord, from the time he has been in my house, whether I have done anything untoward, or have offended him in anything." "I know," he said, "that you have done nothing untoward and will not do so, and therefore I speak these things with you, that you may persevere; for he has thought well of you before me. But you shall speak these words to the rest, so that they also who have repented or are about to repent, may feel the same as you do; and he may interpret them before me, and I before the Lord." And I said, "Lord, I declare to every man the mighty works of God; but I hope that all those who love these things, and have sinned before, will upon hearing this perform repentance and recover their life." "Continue therefore," he said, "in this ministry, and finish it. But whoever performs the commandments of this man, shall have life, and here and with the Lord great honor. But whoever does not keep his commandments, flees from his own life and is an adversary to him: and they who do not follow his commandments, deliver themselves to death; and each one of them shall be guilty of his own blood. But I say to you, to keep these commandments, and you shall have a remedy for all your sins."

CHAPTER III.

"I have sent these virgins to you, that they may dwell with you; for I saw that they are very amiable to you. You shall have them, therefore, as assistants, that you may be able the better to keep these commandments; for it is not possible that these commandments should be kept without these virgins. But you see that they are gladly with you; yet I will also command them that they do not depart from your house at all. Only you cleanse your house: for they will gladly dwell in a clean house; for they are clean, and chaste, and industrious, and all possess grace before the Lord. Therefore, if you keep your house pure, they will remain with you. But if the slightest defilement occurs, they will immediately depart from your house; for these virgins love no defilement at all." I say to him: "I hope, Lord, that I shall please them, so that they may gladly dwell in my house always. And as he to whom you delivered me makes no complaint of me, so neither will they complain." He says to

that shepherd: "I see that the servant of God wishes to see and to keep these commandments; and that he intends to place these virgins in a clean dwelling." When he had said this, he again placed me in the custody of that shepherd, and called the virgins and said to them: "Since I see that you gladly dwell in the house of this man, I entrust him and his house to you, that you may not depart from his house at all." And they gladly heard these words.

CAPUT IV.

Then he said to me: "Behave manfully in this ministry; declare to every man the wonderful works of God, and you shall have grace in this ministry. Whoever, therefore, shall walk in these commandments shall live and be happy in his life; but whoever shall neglect them shall not live and shall be unhappy in his life. Tell all that they should not cease to perform good works, whoever can do so rightly: it is profitable for them. I say, moreover, that every man ought to be delivered from hardships. For he who is in need, and suffers hardships in his daily life, is in great torment and necessity. Whoever, therefore, delivers a soul of this kind from necessity acquires great joy for himself. For he who is vexed by such a hardship is tortured with a torment equal to that of one who is in chains. For many, because they cannot endure calamities of this kind, inflict death upon themselves. He who knows, therefore, the calamity of such a man, and does not deliver him, commits a great sin and becomes guilty of his blood. Do good works, therefore, all you who have received from the Lord, lest, while you delay to do them, the structure of the tower be completed; for on your account the work of its building has been interrupted. Therefore, if you do not hasten to do right, the tower will be completed, and you will be excluded." But after he had spoken with me, he arose from the bed; and taking the shepherd and the virgins, he departed. He said, however, to me that he would send back that shepherd and those virgins to my house.

APPENDIX TO ST. HERMAS

ACTS OF THE HOLY VIRGINS PUDENTIANA OR POTENTIANA AND PRAXEDIS, BY THE AUTHOR ST. PASTOR, PRESBYTER

NOTICE REGARDING ST. PASTOR

(Acta Sanctorum Bolland., July, Vol. VI, day 27, p. 299.)

1. The Roman Martyrology presents this holy man to us today in these words: "Item at Rome, [the feast of] the holy presbyter Pastor, in whose name a title exists on the Viminal Hill at St. Pudentiana." Baronius, in his annotations to the text of the cited Martyrology, adds among other things: "It is dealt with on this day not only in the old Roman Martyrology but also in ancient manuscripts." But what is he calling the "old Roman Martyrology" here? Is it the Belinian one of the year 1498? This is certain: it is not a matter in this place of the little or old Roman [martyrology] which Rosweyde published; for that [text] was neither seen by Baronius, nor does it mention St. Pastor anywhere. Indeed, it is not possible to infer that the Roman [martyrology] which is cited in the Baronius observation is particularly old, from the fact that the announcement of St. Pastor for today, as it is expressed there, [is missing from] the old mar-

martyrologies of none of them. Certainly, until this day in the Hieronymian exemplars, even those augmented quite often, there is silence concerning Pastor; Bede, Florus, Wandelbert, Rabanus, Ado, Usuard, and Notker are silent about him, so that it does not appear that the name of St. Pastor began to be ascribed to the ecclesiastical Fasti before the 10th century—if indeed it even began then. For we do not have sufficient knowledge of the age of either the Vatican codex, which we cited in the supplements of Bede and Florus today before the second volume of March, or the appendices of Usuard edited by us, in which the memory of St. Pastor, priest and confessor, is celebrated on this day. Indeed, the manuscript Florarium of the saints, which announces him today thus: "At Rome, of Pastor, priest and confessor," was written about the middle of the 15th century.

2. But we know those old manuscripts in which it is said that it concerns St. Pastor on this day; unless the already-praised supplements are understood, or that one manuscript, concerning which Baronius asserts in the same annotations: "We have in our library the acts of St. Pastor, or rather a panegyric, accustomed to be read somewhere in church on his birthday. Its beginning is: The footsteps of the saints, etc." For we requested that this be transcribed for us in Rome from the Vallicellian library, because it had been praised by so great a man: but we received it so miserably transcribed that, by sometimes changing or adding things, one must complete the sentences by conjecture. Truly, then, the style, if I am not mistaken, savors of long antiquity. The very material of this panegyric discourse touches only slightly and rarely upon the history of the saint; and not even that very successfully. It is divided for ecclesiastical use into nine lessons, of which the first two contain a prologue, appropriate to all, as it is said, and to none; the third exhorts to imitate the examples of the blessed Pastor, and teaches that he was born of noble Roman stock; then that he was a disciple of the apostle Paul together with Timothy; then that he was consecrated a priest by the same Apostle; that he suffered much under the emperor Antoninus, and was a diligent shepherd of souls: which last point is amplified by an enumeration of the virtues pertaining to the office of a true shepherd, all of which are attributed to our Pastor at once, without a single singular or historical fact being mentioned, up to the ninth lesson: concerning which, therefore, it may suffice to have noted these things, since they contribute nothing to the illustration of the Acts. The ninth lesson, however, is as follows:

"To celebrate with the highest reverence the glorious feast of the confessor and priest of the Most High, dearest brothers; through whom God performed many miracles, so that he might stand as a pious intercessor for us: whom pious devotion rendered so dear and unique to the apostle Paul, that in the quarter which is called the Latericius, he consecrated a church in his own name. This most blessed man secretly took and buried many bodies of the saints, relying on the counsel and assistance of the holy virgins Pudentiana and Praxedis, whose bodies he consigned to honored burial, and their lives he composed worthily," ^A scripsit. "Therefore, all the time while he lived in this world, blessed Pastor devoted himself to God, and persevering incessantly in His service, offered himself as a mirror to all Christians at Rome, fulfilling what the Lord says: Let your light so shine before men, that they may see your good works, and glorify your Father, who is in heaven (Matt. v, 16). Therefore, the eminent Shepherd of Christ migrated to the joys of the heavens on the seventh day before the Kalends of August, with the reward of all the saints calling him thus: Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your Lord (Matt. xxv, 21). Whose body is interred in the aforementioned title with spices: where unto this day God imparts many benefits on account of his merits and prayers; reigning our Lord Jesus Christ, to whom be praise, and honor, and virtue, and power with the Father and the Holy Spirit through infinite ages of ages. Amen."

4. That it is said that St. Paul the Apostle consecrated the title of Pastor, that—Pastor himself being the witness—is false: for this is ascribed in the Acts of SS. Pudentiana and Praxedis to Pope St. Pius, not to the Apostle Paul. ^B That St. Pastor was buried in the church of his title is affirmed, perhaps from this history, also by Aringhus in *Roma subterranea*, vol. II, book IV, cap. 43, no. 1, as well as by Piazza in the *Sanctuarium Romanum* on this day, July 26. It seems, therefore, that the body of some other saint named Pastor, and indeed a martyr, is another matter, which was recently found with others, and with an inscription of the name, was transferred to us from Rome to Bologna in the year 1614, on the 20th of April. ^C But concerning our Pastor, I do not know what relics exist in the monastery, or church, of S. Silvestri de Capite in Rome, as Giacchettus asserts in his *Historia Italica ecclesiae ac monasterii ejusdem*, cap. 13 for the day July 26. Furthermore, for asserting the public veneration of our St. Pastor, though not for his contemporary celebration, that seal also serves, expressed in the Commentary on the Acts of SS. Pudentiana and Praxedis with these verses placed below:

*Holy Pastor, I pray, be an intercessor for us.* *Here the Pastor gives sacred dogmas of life to all.*

Our Papebroch thought these should be referred to the 12th century. ^D The most ancient inscription, which Aringhus exhibits in the cited place, no. 3, serves the same purpose, in which mention is made of a chapel of this our saint, Pastor. What is more, that Ado also acknowledged him as blessed by this name? Indeed, he treats of our man in the encomium of SS. Praxedis and her sister on July 21, thus noting: "In the title, however, which their father Pudens dedicated in the name of BLESSED PASTOR," etc. Yet he does not commemorate his birthday under that name, neither in this place, nor on the 26th of the same month, as we have already said, nor on any other day.

5. But it should seem strange to no one that Ado, who has adhered to their opinion, confused St. Pastor with that St. Hermas whom the apostle Paul mentions while writing to the Romans, and who is believed to be the author of the book which is inscribed *The Shepherd*,

^A a confusion which he openly reveals in the booklet *De festi- vitatibus apostolorum*, which he has prefixed to his Martyrology, page 36; where, for the ninth day of May, which he establishes as the natal day of St. Hermas, he says: "The title, he says, by his own name, near the baptistery which was built from the resources of St. Praxedis, and consecrated through the diligent efforts of the blessed Pius, disciple of the apostles, was venerably established for him." This is the same church or title which he spoke of a little earlier as Blessed Pastor: he therefore makes the blessed Pastor the same person as St. Hermas, and accordingly the same day for the natal feast of both; although in the natal list he expressly states only the name of Hermas, not Pastor. Following the example of Ado, Baronius in his *Annales* for the year of Christ 159 confused these same saints; but not likewise the natal day of both in the Martyrology or in the notes to it: although one ought to follow from the other; so that the day of death should be the same, if the saint is the same: or the saints different, if the natal days are different.

6. Certainly, the greatest of men nowhere read the name of St. Pastor recorded on the ninth of May; but consistently Hermas; just as neither on the twenty-sixth of July had the name of Hermas ever appeared among the martyrologies, but only that of Pastor; he did not dare, therefore, in compiling the modern Martyrology, to depart from the consent and faith of previous exemplars, confirmed by the very usage of the Roman Church, which is undoubtedly ancient: and thus he distinguished the natal feast of St. Hermas from the natal feast of St. Pastor, not only in the Martyrology itself, but also in the annotations added to each natal day; in which he mentions neither Pastor on the ninth of May, nor Hermas on the twenty-sixth of July. Why therefore did he not use the same argument in the *Annales*? Especially when there was also another consideration added to that, surely by no means lighter, which is taken from the age of St. Pastor, who at least, according to the eminent founder of the *Annales*, lived past the year of Christ 164. But who, without evident demonstration, would believe that St. Hermas—who must surely be considered to have been a man of mature age when the Apostle ordered him to be greeted by the Epistle to the Romans—survived a full century after the death of Paul? This is certainly one of the reasons why Cardinal Bellarmine, followed by subsequent scholars, thought that Hermas—the brother of Pope St. Pius I, as he is in the Bucherian Catalogue of Pontiffs, and a contemporary of St. Pastor—should be distinguished from St. Hermas, the disciple of the Apostle and the author of the little book which is called *The Shepherd*. Finally, the name of Pastor does not seem to have been proper to Hermas himself, but to his book, as we shall say shortly: grant, however, that the surname of Pastor adhered to the writer from the book; can it be believed that the same author was then so delighted with the surname of Pastor that he would discard his own name of Hermas, which had been consecrated by the Apostle? This reasoning ought to have weight with Baronius, indeed, who approves the epistle and presents it for the year 162, inscribed with the name of Pastor alone. ^B and hence that confusion of both, derived from Ado; which he perhaps snatched from the ambiguous words of Eusebius, who, speaking of St. Hermas in *Hist. eccl.*, lib. iii, cap. 3, says: *Οὗ φασιν ὑπάρχειν, τὸ τοῦ Ποιμένος βιβλίον*, of which they say the book of the Shepherd is; whence it is easy to conclude that the name is of the author, not the book: thus Ado may easily have taken Hermas and Pastor as the same. But this ambiguity should have been removed both by the inscription of the book itself, which is still extant, and by the testimony of St. Jerome, inscribing it in the exact same manner in his book *De scriptoribus eccles.*, cap. 10: "They assert that Hermas is the author of the book which is called *The Shepherd*"; which therefore may be considered the genuine interpretation of the Eusebian text, which Valesius correctly followed, when he translated the cited words of Eusebius as follows: "Of whom it is said to be that book which is inscribed *The Shepherd*." Therefore, not Hermas is called *Pastor*, but the book of Hermas, because it contains the revelations of an angel appearing in the habit of a shepherd. What, then, has St. Pastor in common with St. Hermas? Not even the name: although this too could be the same for many; who for this reason alone can in no way be confused: as it has occurred to no one thus far to establish our blessed presbyter Pastor as the same person as he of whom mention is made in the *Acta SS. Marii, Marthæ et filiorum* for the nineteenth day of January, page 216; although he was from Rome, and the blessed presbyter Pastor is so called, he is nevertheless about a hundred years younger than ours.

8. Furthermore, the same most learned author of the *Annales* for the year of Christ 159, in order to believe him also to be the same person as St. Hermas and Pastor, [included] Hermes, the brother of the Roman pontiff St. Pius: although he confesses he is in doubt about him. He thought there was a twofold foundation for this opinion; one, that the names *Hermas* and *Hermes* seemed to differ so little that they were sometimes read as attributed to the same man; the other, indeed, because in Anastasius the Librarian, under Pope St. Pius I, it is reported concerning Hermes: "Hermes wrote a book, in which is contained a command which an angel of the Lord enjoined upon him, when he came to him in the habit of a shepherd, and commanded him that the holy Pascha should be celebrated on a Sunday." The similarity of the name, and the apparition of the angel dictating the book in the habit of a shepherd, seemed to Baronius to argue that Hermas and Hermes were the same writer, and therefore also the same as Pastor, whom he confuses with Hermas. He hesitated only in this, that in the *Shepherd* of Hermas there is no discussion of celebrating Pascha on a Sunday; and, that it was written long before the times of Pope Pius. And so he finally arrives at this: "that it is necessary to say (if we wish the author to be one and the same) that these were different commentaries among themselves, written at different times." But since our St. Pastor is confused with Hermes only in so far as Hermes himself is [confused] with St. Hermas: there is no need to stir up the controversy here again which has long since been settled. That St. Hermas and this Hermes are not the same person, Bellarmine shows, as I have noted, ^D we believe it to be so, and this one to be older than that one; ^C

and others after him, among whom may be consulted Tillemont, *Mémoires pour servir à l'histoire ecclésiastique*, tom. II, p. 521; Nicolaus le Noury, in his *Apparatus ad Bibliothecam maximam veterum Patrum*, dissert. 4, art. 2; and Ambrosius Gardebosc, in his *Historia ecclesiastica Synopsi*, tom. I, part. v, lib. II, dissert. 1, quaest. 1.

9. As far as the Acts of St. Pastor are concerned, there remains nothing of complete certainty. They are contained principally in the Acts of SS. Pudentiana and Praxedis, below. They are written in the name of Pastor himself (of Pastor, I say, not Hermas the Pastor, as Baronius has it, an. 159, n. 8); nor, indeed, are they recent, since they are read in very ancient and quite numerous manuscript codices; furthermore, they were read long ago in the ninth century by Ado, as can be seen in his *Martyrologium* on the days of May 19, June 20, and July 21, in the entries for St. Pudentiana, St. Novatus, and St. Praxedis. However, that they are not entirely sincere, but interpolated here and there, we ourselves have admitted quite clearly in our *Commentary* beforehand and in our notes; but that they ought to be considered as devoid of all credibility, Tillemont, in tom. II, note 5 on Pope St. Pius, has not yet persuaded us: for even if I pass over the minutiae which he collects there—criticizing certain words and phrases in the Acts as not being in use in the second century, or as not being in the least accommodated to the time to which the Acts are attributed (for what do those, even if they were all spurious, detract from the substance of the Acts, which Tillemont does not do?)—even if I omit those, I say, his principal arguments, directed at the entire construction and credibility of those Acts, do not in any way prove what he boasts. So that you may see this, consult the Acts themselves: you will find that they consist essentially of two letters, of which the former is from Pastor to Timothy, and the latter from Timothy to Pastor. Our adversary contends that both are ^C supposititious to the authors named, or rather, that they are inept.

10. He thinks this is thwarted, first of all, by the purpose and objective of Pastor, which he claims is completely off the mark. For he says: A certain Christian had died, named Novatus, who a short time before had entrusted his estate to our Pastor and to the virgin Praxedis to be dispensed after his death. Pastor writes this to Timothy, the brother of the deceased Novatus, and consults him on what he judges should be done regarding the property left behind. Be that as it may. What then? But he says, Pastor requests this in only one word, and that in the very last verses of a long enough letter; all the other things tend not only to explain the sickness and death of Novatus (which could be seen as reasonable), but also to bring into the open everything that Praxedis had accomplished in the two years following the death of SS. Pudentiana and Pudentis. What did these matters have to do with Timothy; what did they have to do with letters by which a brother was meant to be informed of a brother's death? Thus he argues. I answer that all the things which Pastor narrates to Timothy concerning St. Praxedis seem to me most appropriate to the present matter; and, conversely, Tillemont’s critique, which is leveled against them, appears inept. For why? Novatus had written that the heirs should [entrust the estate to] Pastor ^A and Praxedis—outsiders, as we suppose, to avoid the difficulties to which the inheritance might be vulnerable unless it could be seen that it was being handled with the brother’s good grace; therefore, the consent of the heirs was necessary. I concede, therefore, how could he have been induced to consent from Timothy, who was a priest and a most holy man, more effectively than if the heirs were depicted in their birth, life, virtues, and deeds in such a way that he might fully understand that whatever had been left to them ought to be seen as placed in someone’s hands—much as if it had been consigned to the hands of God Himself, if I may so speak, or of the Church? This, therefore, is what Pastor is about when he explains the deeds of St. Praxedis to St. Timothy, and he does so the more appropriately to his purpose, the more copiously he does it. For he did not need to speak of himself—he who for a long time had been very well known to Timothy; although, as far as modesty permitted, he did not remain silent about himself either.

11. Tillemont turns to the same letter, criticizing it: Nor do I see, he says, why Pastor should relate to Timothy matters from a year ago, not only concerning St. Pudentis and both his daughters (on which matter, I believe, we have already said enough), but also concerning his brother, Novatus: for if Timothy had been residing even in the furthest ends of the empire, would he not have learned nothing about the family for a whole year? I answer that it is not rare for brothers, even those who do not live far from one another, to be strangers to a frequent exchange of letters. Let us, however, grant Tillemont something: that Timothy might have known from the letters of Novatus or others almost everything that his brother had done. Cannot simple things often be reported by different people? Was there not here a most just cause for Pastor at least to refresh the memory of those things which had passed between Novatus and Praxedis, from which Timothy might learn that his brother’s munificent spirit toward her had originated from nothing other than the most holy duties and divine reasons? What the adversary adds—that it seems strange that no sign of a polite and liberal courtesy precedes this letter, no prologue, but that the discourse starts immediately from the matters themselves—that, indeed, does not even seem worthy of refutation. He complains that things are missing which would have been entirely inessential (*parerga*); yet he contends that those things are redundant which are solely relevant to the matter Pastor was dealing with. This is a polite and sufficient preface in a serious letter: "Pastor the priest to Timothy the priest, greetings." And these ^D are the things by which this sharp censor attacks the letter of Pastor. He approaches the latter part with these words: "The letters in which Timothy replied to Pastor do not contain any of those things which one would expect them to have, given that he had been notified of his brother's death." He misses, I suppose, the lamentations of a brother, or certainly something of that kind. But I ask, how is it certain that these things were not written by Timothy in that same letter, even if they were omitted here by Pastor and deliberately cut out, because they contributed nothing at all to the history of SS. Pudentiana and Praxedis? This is something that could even have been done intentionally in the former letter.

This is suggested to me most of all by the fact that neither of these letters is found written separately, but only joined with the Acts of the holy women I mentioned; so that they form the vast majority of them, and only a few words are added by the Shepherd himself to complete the narrative of the Acts. For it is truly the duty of an historian not to present the documents in their entirety everywhere, but after trimming away the digressions, to exhibit faithfully only those texts from them that are relevant to his purpose. But, you ask, if the letter is mutilated, why is the inscription of the whole letter, "Timothy the Presbyter, etc.," placed before it? I answer, so that it may be evident to the reader from what monument the narrative was taken. And so in our various parchment codices, in which the Acts of St. Praxedis (but not those of Pudentiana) are recorded, only the latter and smaller part of the Shepherd's letter is presented along with the others that follow in the Acts published by us from number 5. Yet because the inscription of the whole letter is placed before these fragments, a fact also observable in Eminence Baronius under the year of Christ 162—although, as he himself presented it, the letter might seem absolute and complete; yet since it appears in all our manuscript codices that it is only a part torn from the preceding text and should be referred to it—others begin thus: "The virgin of Christ, Praxedes, lived in the same title, sorely afflicting herself," etc. Others thus: "The venerable virgin Praxedes lived in the aforementioned title, afflicted on account of the passing of her sister," etc. But why do I say more here? It is sufficiently clear from this, I think, how weak Tillemont's ^A attacks are, as they show that the said Acts were not only interpolated—which we had already conceded—but were also altogether unworthy of any faith.

13. I do not know if the sources for the few things that can be said about St. Pastor are any purer. That he was the brother of Pope St. Pius is taught by Anastasius the Librarian in the already cited Acts, from which the contrary rather seems to be deducible, for he is more recent; one or two other codices of the Martyrology follow him here in the meantime, related among the additions to our Usuard. I fear this may be a hallucination of Anastasius, born from the fact that he confused Pastor with Hermes, who in the most ancient catalogue of the Popes is called the brother of Pius. Regarding the age of our saint, we find nothing. In the second letter of Pope St. Pius I to Justus, bishop of Vienne, it is read: "The presbyter Pastor founded a title, and died worthily in the Lord." He would therefore have to be said to have died under the pontificate of St. Pius, and thus towards the middle of the second century, if one could stand by the authority of this letter. I add this because, however much Baronius judges it to be sincere in his Annals under the year 166, certain others do not approve of it, as witnessed by our Labbe in volume I of the Councils, column 576. Tillemont strives to show that it is supposititious for many reasons in *Monum. eccl.*, volume II, note 4 on St. Pius. And, to pass over many others, Petrus Coustant recently included it among the adulterine letters of the Roman Pontiffs in the appendix to volume I of the *Epistolæ Romanorum Pontificum*, column 18 and following.

ACTS OF THE HOLY VIRGINS PUDENTIANA AND PRAXEDIS

BY THE AUTHOR ST. PASTOR, AN EYEWITNESS

1. Pastor the presbyter to Timothy the presbyter, greeting. ^C(90) In other ancient manuscripts, and in Mombritius, this exordium is placed: "Everything that has been done or is being done by the saints, if anyone wishes to inquire into it diligently, provides a fruit of edification both for himself and for many, and like a fruit-bearing tree is proved not without reason to occupy the ground while it lives, since it is itself adorned with its own apples, and everyone who has taken fruit from it is nourished. We write, as we have found in the acts, what the saints have done, what they have said, what they have suffered. Show yourselves to be Catholics, you who always gladly hear the victories of Christ, and I ask you, which [but why indeed?] do you consider these to be by calling them apocryphal letters, through which [is praised] Pudens, our brother and friend of the apostles, because he was a worshiper and protector of holy pilgrims with the greatest ambition? Who having despised the world and the estate of his parents, always ready for Christ, in all the precepts of the Lord," etc., as above. This exordium, however, could seem to have been composed in the age of Pope Gelasius, ^D when there was much discourse in Rome about discerning apocrypha; certainly there was cause enough for one doubting these acts because of the inserted mention of the apostles and Blessed Paul, and the resulting anachronism. Aringhus, in *Roma Subterranea*, bk. IV, ch. 27, alleges other Vatican manuscripts under numbers 4 and 9, the beginning of which treats of the Emperor Antoninus; and it is added: "In his times there was a man in the city of Rome, by the name of Pudens, noble by birth, whose father was called Punicus, but whose mother was Priscilla; by whose judgment indeed he had taken a wife, named Sabinella, born of equally illustrious lineage, from whom he begot two daughters, beautiful in appearance, but more beautiful in their morals." These, however, do not taste of the simplicity of the genuine style and are wrongly attributed to the Shepherd. The text is less altered—though still altered—in codex 1188 of the same Vatican library, an apograph of which the Reverend Father Joannes Franciscus Vannius transcribed for us with his own hand with this opening: "To the most holy and venerable presbyter Timothy, his brother, Pastor the presbyter. Let your fraternity know that Pudens, our brother and friend, a worshiper of the apostles and a protector of pilgrims and a despiser of the world, was instructed in all the precepts of the Lord."

(91) I think this must be joined entirely: "Brother..."

^A a manumission of slaves was celebrated. But on the day of the Holy Pasch, ninety-six persons of both sexes were baptized; and when all things had been completed, an assembly began to be held in the same titular church, so that day and night the voice of hymns did not cease, and a multitude of pagans hastened to the faith and were baptized with all joy.

3. Regarding which, a report was made to the Emperor Antoninus. That most pious Augustus commanded by his authority that whosoever worshipped Christ should know it was sufficient for them to live in their own dwellings; and that they should not be joined in any association with the rest of the people, nor should they buy in public, nor dwell in the public baths, but should remain only in their own houses. When this precept was observed by all Christians, he confirmed our daughters, dedicated to God and in virginity by a good testimony, in his house in the titular church mentioned above, ^B occupied in prayers, vigils, and fastings, with the people of God who had believed through them, and persisting day and night in the praises of Christ, having the necessary things in sufficient measure; on very many days we guarded them. But the most blessed Bishop Pius himself, rejoicing, visited us frequently and offered sacrifices to the Lord for us.

4. Moreover, in the seventeenth year (94), the virgin of the Lord, Potentiana, departed to the Lord. Her body we, together with her sister, wrapped with all diligence in spices, and we kept it hidden in the titular church aforementioned. But after twenty-eight days, we brought the body by night, and placed it next to her father Pudens, in the cemetery of Priscilla on the Via Salaria, on the 14th of the Kalends of June (95).

5. After whose death, the virgin of Christ, Praxedes, lived ^C in the same titular church (96), afflicting herself vehemently because of the passing of her sister. To whom, when many noble Christians came for the sake of consolation, together with holy Bishop Pius; there had also come to her your brother Novatus (97), who is our brother in the Lord, comforting her, and he was refreshing many poor Christians with his wealth, and was distributing to all from his wealth in honor of the same.

(91) For "cultor" [worshipper/cultivator] we must substitute "apostolorum cultor" [worshipper of the apostles], and I think the word "apostolorum" should either be struck out, or the word "cultor" should be added to it from Aringhi and the Vatican manuscript, with corrected punctuation.

(92) We change the name of Paul to Pius, for the reasons already stated: for I do not think that his epistles can be understood here, the reading of which would have been for Pudens and Timothy in place of a master; and Pius, even long before he was consecrated bishop in the year 146, could still have been ^D a priest and instituted both, and have been the spiritual father of the whole family. Unless we wish to think that some Paul, in truth, not the apostle but a priest, flourished one century after him, who might have catechized and baptized the family. The matter would be clear if any evidence of such a priest could be found elsewhere.

(93) Where "those pagans associated in faith"; but the word "pagan" in this meaning is much later than the age of the Shepherd.

(94) The same, "concluding 12 years," but the number is always elsewhere expressed at length, but here alone literally: the number is also suspect.

(95) Ms. Bodleian: "His obituary is celebrated on the 24th of the Kalends of June." But the deposition should rather be said.

(96) Here begin the Acts of S. Praxedes in various mss. In this way: "The venerable virgin Praxedes lived in the titular church aforementioned," in others: "In the titular church of her father Pudens;" or: "in the Lateran titular church."

(97) He is honored on June 20, and is also ascribed in the Roman Martyrology, and is called "son of S. Pudens the senator and brother of S. Timothy the priest, and of the holy virgins of Christ, Praxedes and Potentiana, who were instructed by the apostles in the faith," none of which we approve, except the brotherhood of Timothy. But I have changed the 28 days, which were above, one year after the burial of Potentiana, from the Acts announced that Novatus was ill, to 23, so that the 8 days might be held, during which, before he died, Pius, and Praxedes attended the sick man.

^A of the virgin Praxedes, seeking that he might merit an indulgence through her prayers; and who, moreover, frequently recommended you to the most blessed Bishop Pius, when he was about to approach the altar of the Lord. After this, it happened after a year and twenty-three days, that Novatus, held by illness, was absent from the sight of the blessed virgin Praxedes. Therefore, when Bishop Pius was thinking about all the Christians together with the virgin Praxedes, Novatus was asked for among them: and when it had been heard that he was detained by illness, we were all saddened.

6. Then blessed Praxedes said to our holy father, Bishop Pius: "May your holiness order that we might go to him, if perhaps by our visitation and your prayers the Lord might save him." When this saying pleased us all, we rose in the night and proceeded to him; and Novatus, the man of God, seeing that we had all gathered and come to him, began to give thanks to God because he had merited being visited by the holy Bishop Pius and the virgin of the Lord, together with our devotion. And we were in his house for eight days and eight nights. During these days, it pleased him that he should leave all his substance to us and to the blessed virgin. This being thus ordained, on the thirteenth day he migrated to the Lord. Regarding this deed, we have sent the letters of this text to you, together with the authority of the blessed Pius, bishop of the apostolic see, and of the virgin of Christ, Praxedes; so that you might let us know what pleases you regarding the substance of your brother: so that your order may be guarded in all things. Sent by Eusebius, subdeacon of the Roman Church.

Rescripts of Timothy the Presbyter.

7. "Timothy the presbyter, to Pastor the presbyter, and the most holy sister Praxedes, greeting in the Lord. Offering our service to you most willingly wherever you have need of us, we pray your holiness that you might deign to commend us, humble as we are, to the memory of the holy apostles, to the holy prelate of the apostolic see, and to all the saints. I, humble as I am, filled with great joy, hearing what you have deigned to write to me. Whence let your holiness know that my conscience is desirous regarding this matter for which you have written: and that which pleased my brother, pleases us also, your servants; that is, that it be in your discretion and that of the holy virgin whatever he left; and that you might have the power to dispense it according to what pleases you."

Having been filled with joy by this letter, we gave it to the holy Bishop Pius to be read. When he had read it, he gave thanks to God.

8. At the same time, the virgin of the Lord, Praxedes, having received the power, asked the blessed Bishop Pius that he might consecrate as a church the baths of Novatus, which even then were not in use; because it seemed to be a large and spacious building in those same places. And this too pleased the holy Bishop Pius, and he dedicated the baths of Novatus as a church, under the name of the blessed virgin Potentiana in the Patricius district. Moreover, he dedicated another under the name of the holy virgin Praxedes within the city of Rome, in the district which is called the Lateran, where he also established a Roman titular church; in which place he consecrated a baptistery on the fourth day before the Ides of May. Two years later, a great persecution of Christians occurred; and many were crowned with martyrdom. At this time, the virgin of the Lord, Praxedes, kept many Christians hidden in the aforesaid titular church, whom she fed with both food and the word of God. Then it was divulged to the Emperor Antoninus that meetings of Christians were being held in the titular church of Praxedes. He sent immediately and seized many of them; among whom he seized the presbyter Simetrius with twenty-two others; and he commanded them to be punished by the sword without a trial. Blessed Praxedes collected their bodies at night, and buried them in the cemetery of Priscilla on the sixth day before the Kalends of June. Then the virgin of the Lord, constricted by excessive bodily affliction, groaned in her heart to the Lord, and prayed that she might merit being taken from this world more safely. Her prayers and tears reached heaven. For after fifty-five days from the passion of the aforementioned saints, namely on the day of the twelfth day before the Kalends of August, she migrated to the Lord. Her body I, Pastor the presbyter, buried next to her father Pudens, on the Via Salaria, in the cemetery of Priscilla, *Where their prayers flourish (usque hodie) our Lord Jesus Christ presiding, to whom is honor and power for ever and ever. Amen.