Palladius, Bishop of Helenopolis

APPENDIX TO PALLADIUS. APPENDICES. APOPHTHEGMATA PATRUM

Preface to the book on the Exercises or Monastic Discipline of the Blessed Fathers

In this book are inscribed a forceful and noble exercise and a wondrous way of life, and at the same time the sayings of the holy and blessed Fathers, for the emulation, education, and imitation of those who desire to live according to the heavenly discipline, and who wish to walk in the way which leads to the kingdom of heaven. It is necessary, therefore, to know that the holy Fathers, who were followers and teachers of this blessed life of monks, once ^A they were inflamed by divine and heavenly desire, and considered all things beautiful and precious among men as nothing, and in word or in deed became followers of the truth...

^B ...that which can be supplied in this or a similar way. For in the Colbertine manuscript codex, which was brought to Paris after the text was printed by the typographers, this preface is read in an interpolated form with this title: [The Preface to the book of the holy elders, which is called *The Paradise*]. By "exercise" however, is understood the exercise of Christian piety, in virtues whether relating to the body or to the soul, and in the evangelical precepts and counsels, to which monks peculiarly and more strictly dedicate themselves according to their institute. Hence that which is called the [Gangrenpian] canon 3, 15, 16, 17, and in the Dionysian titles is called *Christianity*; and this same name of *Christianity* can be seen taken everywhere for exact piety. To these things, St. Basil in his ascetical writings often, and elsewhere, understands monks by "Christians." Macarius says in his Homily... It is had in numberless places, notably in Epiphanius, *Heresy* 67, cap.; in Palladius, in the *Lausiac History*, where he speaks of Macarius the Egyptian, of Macarius the Alexandrian, and elsewhere often; in the same author in the ^C *Life of Chrysostom*, cap.; and in the author of the *Life of Dositheus*, which we owe to Corderius. It is also worthy to note that Canon 18 of Gangra is rendered thus by Dionysius Exiguus: "If anyone on account of continence, which is judged, or out of stubbornness, fasts on the Lord's Day, let him be anathema"; as if he were in doubt whether it should be read "exercise" or "boasting," and therefore converted both names, or found it written thus. Nor is the Isidorian interpretation otherwise: "If anyone judging that this pertains to continence, fasts on the Lord's Day, or out of contempt for the same day, let him be anathema." The edition in the *Bibliotheca juris canonici veteris* is more correctly barbarous: "If anyone, through dissimulation, fasts on the Lord's Day for that which he thinks is exercises, let him be anathema." But one should write "that which he thinks is exercises," or "that which he thinks to be exercises." And that I may say this in passing, in a similar way the same edition of Canon 13 is to be corrected: "If any woman ^D should seize a garment in the guise of [a monk], instead of the accustomed female [garment], and should take up a man's, let her be anathema"; by restoring, [should take up an ascetical garment], and instead... [It] contains the *Lives of the Fathers*. Concerning which, one must look at Rosweyd’s *Prolegomena to the Lives of the Fathers*: from which Raderus published many chapters in his *Viridarium sanctorum*; and the handwritten codices of various libraries contain very many other fragments. The sayings of Anthony and Maximus are frequently brought forth... The Typicon of St. Sabas, however, has [it] at August 27, the Metaphrastic *Life of Arsenius*, the *Books of the Fathers*, the Colbertine [codex], to which is given the title of excerpts from the *Spiritual Meadow* of John Moschus. In the last epistle of Fulbert... to which sentiment you can find many other things in the *Lives of the Fathers* that consent, and which will most excellently reveal your mind. I have adduced this one place out of many on account of the common error: *revelabunt* (they will reveal) instead of *relevabunt* (they will relieve). Thus in an epistle of the same Fulbert: "I pray to your goodness that you may deign to reveal to Raimon the damage he sustained in our service, nay rather to relieve it." In an epistle of Leidrad: "Lucius is present to my eyes, and there is no fruit of his work, because it is not revealed (revealed) when we lament." Who does not see that it should be read *relevatur* (is relieved)? And by a similar error that place is deformed in the *Passion of the XL Martyrs*, in Vossius and Bollandus: "It was revealed to the most blessed Peter, bishop of the same city, that he should go, and that he should most studiously reveal (reveal) those holy relics from there": *revelaret* (reveal) instead of *relevaret* (relieve): proemium. Infra, Item, Denique, [præcipua] [digital index: entries preserved]

^A inflamed by divine and heavenly love, and regarding all things beautiful and precious among men as nothing, and above all else striving to do nothing for the sake of display, while living in obscurity and covering over most of their attainments out of an excess of humility, they thus finished the path according to God. Whence no one has been able accurately to record this virtuous life for us; but those who have labored much in this matter have committed to writing a few of the things said or done by these men—not as if seeking favor from them, but as being eager to stir up later generations to emulation. Many, therefore, at different times have set forth these sayings and attainments of the holy elders ^B in the form of a narrative, in a simple and unadorned style; for they had only this one end in view: to benefit the many. But because the narrative of so many, being confused and unarranged, creates no small difficulty for the minds of readers, who are unable to retain in their memory a meaning scattered so diversely throughout the book, for this reason we have been moved to this arrangement by letters, able through its order [and] most clear summary to provide readiness to those desiring benefit. Since the things concerning Abba Antony, Arsenius, and Agathon, and those [beginning] from the letter Alpha ... [Basilius, Besarion] and Benjamin to the letter Beta, and so on in order to Omega. Since there are also ^C other sayings and deeds of holy elders that do not indicate the names of those who said or did them, we have set these forth in chapters after the completion of the alphabetic arrangement. Investigating and seeking out many books, as many as we were able to find, we have inserted them at the ends of the chapters, so that from all of them, gathering ^D for the benefit of the soul, and the...

tasting the sayings of the Fathers which are sweeter than honey and the honeycomb, and living in a manner worthy of the calling by which we were called by the Lord, we may attain His kingdom. Amen.

APOPHTHEGMS OF THE HOLY OLD MEN

1. ^A The holy Abbot Anthony, when he was once in the desert, fell into despondency and a great cloud of thoughts; and he said to God: "Lord, I wish to be saved, but my thoughts do not permit me. What shall I do in this my affliction? How shall I be saved?" And a little while later, rising and going out, Anthony saw someone like himself sitting and working, then rising from his work and praying, and again sitting and plaiting a rope, and then again rising to pray; it was an angel of the Lord, sent for the correction and security of Anthony. And he heard the angel saying: "Do this, and you will be saved." Hearing this, he was filled with great joy and courage, and by doing so, he was being saved.

2. ^B The same Abbot Anthony, having gazed ^C into the depth of the judgments of God, asked, saying: "Lord, how is it that some die after a few years of life, while others reach decrepit old age? And why are some poor, while others are rich? And how is it that the unjust are enriched, while the just are in need?" There came then a voice to him, saying: "Anthony, pay attention to yourself; for these are the judgments of God, and it is not profitable for you to learn them."

3. ^D Someone asked Abbot Anthony, saying: "By observing what shall I please God?" And the old man answered and said: "Whatever I command you, keep; wherever you go, always have God before your eyes; and whatever you do, have the testimony of the holy Scriptures; and in whatever place you sit, do not move from it quickly. Keep these three things, and you shall be saved."

^D No one is becomingly engaged, during prayer, in another task—especially a contradictory one. For this was clearly taught by that angel to the great Anthony. Teachers of purity: Elias, and John the Forerunner, and the theologian John; of gentleness, Moses and David; of prayer, the Word of God Himself, and the angel who appeared to Anthony and Pachomius.

4. ^A Abba Anthony said to Abba Pœmen, "This is the great work of man: to lay his error upon himself before God, and to expect temptation even until his final breath."

5. The same said: "No one who is untempted will be able to enter the kingdom of heaven. For take away temptations, he says, and no one will be saved."

6. Abba Pambo asked Abba Anthony: "What shall I do?" The elder says to him: "Do not trust in your own righteousness, do not repent over a thing that has passed, and be master of your tongue and belly."

7. ^B Abba Anthony said: "I saw all the snares of the enemy spread out over the earth; and groaning, I said: 'Who then shall pass through these?' And I heard a voice saying to me: 'Humility.'"

8. He said again, that there are some who have worn out their own bodies in asceticism, and because they did not have discernment, they have become far from God.

9. He said again, that life and death are from one's neighbor. For if we have gained our brother, we have gained God; but if we have scandalized our brother, we have sinned against Christ.

10. He said again: "Just as fish, if they remain long on dry land, die, so also monks, if they linger outside their cell, or spend time with worldly people, fall away from the intensity of the quiet life ^C. It is necessary, therefore, as a fish to the sea, so for us to hasten to the cell, lest by lingering outside we forget the watch within."

11. He said again, that he who sits in the desert and is quiet, is delivered from three wars: that of hearing, and of speech, and of sight; he has to fight only against one, namely that of fornication.

12. Certain brothers came to Abba Anthony to report to him the visions they were seeing, and to learn from him if they were true or from demons. They had a donkey, and it died on the way. When, therefore, they came to the elder, he said to them before they spoke: "How did the little donkey die on the way?" They say to him: "Whence do you know, Father?" He said to them: ^D "The demons showed me." And they say to him: "For this reason we came to ask you, because we see visions, and many times they happen to be true, lest we be led astray." And the elder assured them by the example of the donkey that they were from demons.

13. There was someone in the desert hunting wild animals, and he saw Abba Anthony...

^A with the brethren. The elder, wishing to reassure him that it is necessary to be condescending to the brethren, said to him: "Put an arrow in your bow and stretch it." And he did so. He said to him: "Stretch it further." And he stretched it. And again he said: "Stretch it." The hunter replied to him: "If I stretch it beyond its measure, the bow will snap." The elder said to him: "So it is also in the work of God; if we stretch too far against the brethren, they soon break. It is necessary, therefore, to be condescending to the brethren from time to time." When the hunter heard this, he was pricked in his conscience, and, having received much benefit from the elder, he departed; and the brethren, having been strengthened, returned to their own place.

14. (29) Abba Anthony heard of a certain younger monk who had performed a miracle on the road; for he had seen some elders traveling and growing weary on the road, and he had commanded wild asses to come and carry the elders until they reached Anthony. So the elders reported these things to Abba Anthony. And he said to them: "This monk seems to ^B me like a ship full of good things, but I do not know if he will reach the harbor." And after some time, Abba Anthony suddenly began to weep, to tear his hair, and to lament. His disciples said to him: "Why do you weep, abba?" And the elder said: "A great pillar of the Church has just fallen" (he was speaking of the younger monk); "but go to him and see what has happened." The disciples went therefore and found the monk sitting on a mat and weeping for the sin he had committed. Having seen the disciples of the elder, he said: "Tell the elder to entreat God to grant me only ten days, and I hope to be able to make satisfaction." But within five days he died.

15. (30) A certain monk was praised by the brethren to Abba Anthony. But when he came to him, he tested him to see if he could endure injury; and finding that he could not bear it, he ^C said to him: "You are like a village whose front parts are adorned, but whose back parts have been plundered by robbers."

16. (31) A brother said to Abba Anthony: "Pray for me." The elder said to him: "Neither will I have mercy on you, nor will God, unless you yourself make an effort and entreat God."

17. (32) Some elders once visited Abba Anthony, and Abba Joseph was with them. And the elder, wishing to test them, proposed a scriptural sentence and began to ask them, starting from the youngest, what this sentence meant. And each one ^D spoke according to his own ability. But the elder said to each one: "You have not yet found it." After everyone had spoken, he said to Abba Joseph: "How do you explain this saying?" He answered: "I do not know." Abba Anthony then exclaimed: "Abba Joseph has truly found the way, because he professed that he did not know."

18 (18) Some brothers from Scetis journeyed to visit Abba Anthony; having boarded a ship to go to him, they found an old man who also wished to travel thither. The brothers did not know him. And as they sat in the boat, they spoke of the sayings of the Fathers, of the Scriptures, and then of the labor of their own hands. The old man, however, remained silent. When they arrived at the harbor, it was discovered that the old man was also traveling to Abba Anthony. And when they came to him, he [Anthony] said to them: "You have found good company in this old man." He said also to the old man: "You have found good brothers with you, Abba." The old man said: "They are indeed good, but their courtyard has no door, and anyone who wishes enters the stable and unties the donkey." He said this because they spoke whatever happened to come into their mouths. ^B

19 (19) Some brothers came to Abba Anthony and said to him: "Give us a word: how shall we be saved?" The old man said to them: "Have you heard the Scripture? It is well with you." But they said: "We wish to hear it from you, Father." The old man said to them: "The Gospel says: 'If anyone strikes you on the right cheek, turn to him the other also' (Matt. 5:39)." They said to him: "We cannot do this." The old man said to them: "If you cannot turn the other, at least endure the one that is struck." They said to him: "Neither can we do this." The old man said: "If you cannot even do this, then do not strike back for what you have endured." They said: "Neither can we do that." The old man said then to his disciple: "Prepare a little porridge for them, for they are sick. If you cannot do this, and do not wish to do that, what can I do for you? You have need of prayers." ^C

20 (20) A brother who had renounced the world and distributed his possessions to the poor, but had kept a few things for his own use, came to Abba Anthony. When the old man learned of this, he said to him: "If you wish to become a monk, go to that village, buy meat, tie it to your naked body, and thus come here." When the brother had done so, the dogs and the birds tore at his body. When he went to the old man, he asked him if he had done as he had advised. And when the man showed his mangled body, the holy Anthony said: "Those who have renounced the world, yet wish to keep money, are torn and attacked by demons in this manner." ^D

21 (21) A temptation once befell a brother in the monastery of Abba Elias, and having been driven out from there, he went to the mountain to Abba Anthony. When the brother had remained with him for some time, he sent him back to the monastery from which he had departed. But the monks, seeing him, drove him out again. He returned to Abba Anthony and said: "They did not wish to receive me, Father." The old man therefore sent word, saying: "A ship suffered shipwreck on the sea and lost its cargo; and with great labor...

they ^A were saved upon the land, yet you wish to submerge those things which were saved upon the land." And they, hearing that Abba Anthony had sent him, immediately received him.

22. (37) Abba Anthony said: "I suppose that the body has a natural motion, mixed with it but not operating if the mind does not will it; it only indicates a motion in the body without passion. But there is also another motion, from the nourishing and warming of the body by food and drink; whence the heat of the blood excites the body to action. Wherefore the Apostle also wrote: 'Do not be drunk with wine, in which is debauchery' (Eph. v, 18). And again the Lord, instructing the disciples in the Gospel, said: 'Take heed, lest perhaps your hearts be weighed down by dissipation and drunkenness' (Luc. xxi, 34). There is also another motion in those who struggle in the contest of this life, which comes from the plots and envy ^B of the demons. Therefore, one must know that there are three bodily motions: one is natural, another is from the indiscriminate use of foods, and the third is from the demons."

23. (38) He said again that God does not permit temptations in this generation as He did among the ancients: for He knows that they are weak and cannot bear them.

24. It was revealed to Abba Anthony in the desert that there was someone in the city similar to him, a physician by profession, who would give whatever he possessed as surplus to the needy, and daily chanted the Trisagion with the angels.

25. Abba Anthony said: "The time is coming when men will go mad, and when they see someone who is not mad, they will rise up against him, saying: 'You are mad,' because he is not like them."

26. Brothers visited Abba Anthony ^C and put to him a word from Leviticus. The old man therefore left for the desert, and Abba Ammonas followed him secretly, knowing his custom. And the old man, having gone far, stood for prayer and cried out with a loud voice: "God, send Moses, and he will teach me this word." And a voice came to him, speaking with him. Abba Ammonas then said that he had heard the voice speaking with him, but did not understand the power of the word.

27. Three of the Fathers were accustomed to go each year to the blessed Anthony; and truly, two of them would ask him about thoughts and the salvation of the soul; but the third was silent, asking nothing. And after a long time, Abba Anthony said to him: ^D "See, for so long a time you have been coming here, and you ask me nothing." And he, answering, said to him: "It suffices me only to look upon you, Father."

28. (39) They said that one of the elders asked God that he might see the Fathers; and he saw them, except...

^A abbot Antony. He says then to the one pointing out to him: "Where is abbot Antony?" And he answered him, that in the place where God is, there is he.

29. (42) A brother was slandered in a monastery regarding fornication, and rising up he came to abbot Antony; and the brothers from the monastery came likewise to care for him and take him back; and they began to argue, [asking] why he had acted thus. But he was excusing himself, denying that anything of the sort had been done by him. It happened that abbot Paphnutius, called Cephalas, was present there, and he spoke such a parable as this: "I saw on the riverbank a man cast into the mire up to his knees, and some who came to give him a hand pushed him in up to his neck." And abbot Antony says to them regarding abbot Paphnutius: "Behold a true man, ^B who can cure souls and save them." Moved therefore by the words of the elders, they bowed in repentance to the brother. And being exhorted by the Fathers, they received the brother back into the monastery.

30. Certain ones asserted that Saint Antony was a Spirit-bearer, or inspired by the Holy Spirit, but that he did not wish to speak on account of [the curiosity of] men; for he indicated both the things happening in the world and the things soon to come.

31. One day abbot Antony received letters from the Emperor Constantine to come to Constantinople, and he was considering what he should do. He says then to abbot Paul, his disciple: "Ought I to go?" And he says to him: "If you go, you will be called Antony; but if you do not go, you will be called abbot Antony."

32. (43) Abbot Antony said: "I no longer fear ^C God, but I love Him." For love casts out fear.

33. The same said: "Keep the fear of God before your eyes at all times. Remember Him who mortifies and makes alive. Hate the world and everything that is in it. Hate all fleshly comfort. Renounce this life, that you may live to God. Remember what you promised to God; for He will require it of you on the day of judgment. Be hungry, be thirsty, be naked, keep vigil, mourn, weep, groan in your heart; test yourselves whether you are worthy of God; despise the flesh, that you may save your souls."

34. Abbot Antony came at one time to abbot Amun in the mountain of Nitria, and when they had met one another, ^D abbot Amun says to him: "Since by your prayers the brothers have been multiplied, and some of them desire to build cells far away so that they may live in quiet, what distance do you order that the cells to be built should be from this place?" And he said: "Let us eat at the ninth hour, and let us go out and traverse the desert, and observe the place." As they were traversing the desert...

until the sun had begun to set, spoke thus: Let us pray, and let us set up a cross here, ^A so that those who wish to build may build there; so that those who remain there, when they wish to come to those who are to stay here, having tasted their little morsel at the ninth hour, may come; and those going from here, doing the same, may persevere in mutual visitation without distraction of mind. Now, the interval is twelve miles.

35. Abbas Antonius said: He who strikes the mass of iron first considers in his mind what he is about to make: a sickle, a sword, or an axe. Thus we too ought to consider what kind of virtue we are embarking upon, so that we do not labor in vain.

36. He also put forward this maxim: Obedience with abstinence subjects wild beasts to men.

37. He said again: I know monks who, after many labors, have fallen and lapsed into a trance of mind, because they had hoped in their own works, and having been deceived, had not considered the command of Him who says: "Ask your father, and he will tell you" (Deut. xxxii, 7).

38. Abbot further said: If it is possible, a monk should confidently declare to the elders how many steps he takes, or how many drops of water he drinks in his cell, to see if he perhaps offends in them.

Concerning Abbot Arsenius

1. (45) Abbas Arsenius, while he was still in the palace, prayed to God, saying: Lord, lead me in the way that I may be saved. And there came to him this voice: Arseni, flee from men, and you shall be saved.

2. (46) The same man, having withdrawn to the solitary life, again prayed the same prayer. And he heard a voice of this kind: Arseni, flee, be silent, keep quiet; for these are the roots of sinlessness.

3. (47) Once, when Abbot Arsenius was sitting in his cell, demons stood by and were afflicting him. But his attendants, approaching and standing outside the cell, heard him crying out to God and saying: O God, do not forsake me; I have done nothing good before You, but grant me according to Your goodness ^C to make a beginning.

4. (48) They said about him that just as no one in the palace wore a garment more precious than his, so too, no one in the Church wore one cheaper than his.

5. (49) Someone said to the blessed Arsenius: How is it that we, who are so learned and wise, have nothing, whereas these ^D illiterate men and Egyptians possess such virtues? The abbot Arsenius said to him...

We have gained nothing from worldly education; but these illiterate men and Egyptians have acquired virtues through their own labors.

6. ^A When a certain person was questioning an old Egyptian man about his own thoughts, another who saw him said: Abba Arsenius, how is it that you, who are so skilled in Roman and Greek education, ask this illiterate man about your thoughts? He replied to him: I know Roman and Greek education, but I have not yet learned the alphabet of this illiterate man.

7. The blessed Theophilus, the archbishop, once came to pass by the abbot Arsenius, together with a certain magistrate; and he asked the old man to hear a word from him. After the old man had been silent for a little while, he answered him: And if I speak to you, will you keep it? They agreed to keep it. The old man said to them: Wherever you hear that Arsenius is, do not go near there.

8. At another time, when the archbishop wished again to visit him, he sent first to know if the old man would open. And he signaled to him, saying: If you come, I will open for you; and if I open for you, I will open to all; and then I will no longer stay here. Having heard these things, the archbishop said: If I am going to drive him away, I will go to him no more.

9. A brother asked the abbot Arsenius to hear a word from him. And the old man said to him: As far as you have strength, struggle so that your interior work may be according to God, and you will overcome outward passions.

10. He said again: If we seek God, He will appear to us; and if we hold onto Him, He will remain with us.

11. Someone said to the abbot Arsenius: My thoughts afflict me, saying: You are not able to fast nor to work, at least visit the sick; for this also is charity. The old man, knowing the sowing of the demons, says to him: Go, eat, drink, sleep, do not work; only do not depart from your cell. For he knew that perseverance in the cell brings the monk to his own proper order [(54)].

12. The abbot Arsenius said that a stranger monk in a foreign land should not meddle in any business, and thus he will be at rest. ^D

Regarding the order of him.

^A

13. (62) Abbot Marcus said to Abbot Arsenius: Why do you flee from us? The old man said to him: God knows that I love you; but I cannot be with God and with men. The thousands and myriads above have one will, but men have many wills. I cannot, therefore, leave God and come to consort with men.

14. (63) Abbot Daniel said concerning Abbot Arsenius, that he would pass the whole night without sleep; and when, toward morning, nature compelled him to sleep, he would say to sleep: Come, wicked servant; and sitting down, he would take a little sleep, and immediately rise up.

15. (64) Abbot Arsenius said that it is enough for a monk to sleep one hour, if he is a struggler.

16. (65) The elders said that some dried figs were once given to Scetis, and since they were of no value, they did not send them to Abbot Arsenius, lest he should suffer an insult. But the old man, having discovered the matter, did not come to the gathering, saying: You have excommunicated me by not giving me the blessing which God sent to the brothers, as one who is not worthy to receive it. And all heard this and were edified by the humility of the old man. And the priest went and brought him the figs, and led him to the gathering with joy. ^B

17. (66) Abbot Daniel used to say: He stayed with us for so many years, and we gave him only one small woven basket of grain for the year; and when we would visit him, we would eat from it.

18. (67) He said again concerning the same Abbot Arsenius, that except for once a year he would not change the water for the palm leaves, but would only add to it; for he used to weave rope and sew until the sixth hour. The elders then warned him, saying: Why do you not change the foul-smelling water of the palm leaves? And he said to them: Because in place of the incenses and aromatics ^C which I enjoyed in the world, I must accept this odor.

19. (68) He said again that whenever he heard that every kind of fruit had reached maturity, he would say to himself: Bring some to me. And he would taste a little from all of them only once, giving thanks to God.

20. (69) Once when Abbot Arsenius was ill at Scetis, he was in such poverty that he had need of a linen undergarment; and not having the means to buy one, he received it as a gift from someone, and ^D

^A said: "I thank thee, O Lord, that thou hast deemed me worthy to receive alms for thy name's sake."

21. They used to say concerning him that his cell was at a distance of thirty-two miles; he did not go out quickly, for others did his ministry for him. But when Scetis was laid waste, he went out weeping, and said: "The world has lost Rome, and the monks have lost Scetis."

22. ^B Abbot Marcus asked Abbot Arsenius, saying: "Is it good to have no comfort in one's cell? For I saw a brother who had small herbs and was pulling them up." Abbot Arsenius said: "It is indeed good, but it depends on the condition of the man; for if he does not have strength for such a way of life, he will plant others again."

23. Abbot Daniel, the disciple of Abbot Arsenius, related that he was once near Abbot Alexander; and he was seized with pain, and he lay stretched out, looking upward. It happened that the blessed Arsenius came to speak to him, and he saw him lying there. When he had finished speaking, he said to him: "And who was the secular person whom I saw here?" Abbot Alexander replied: "Where did you see him?" He said: "As I was coming down from the mountain, I looked toward the cave here, and I saw someone lying outstretched, looking upward." Then he bowed his body and asked pardon of him, saying: "Forgive me; it was I, for pain had overtaken me." The old man said to him: ^C "So it was you? That is well. I thought it was a man of the world, and that is why I asked."

24. At another time, Abbot Arsenius said to Abbot Alexander: "When you have finished your palm branches, come and eat with me; but if guests arrive, eat with them." So Abbot Alexander worked steadily and moderately. And when the hour came, he still had palm branches; and wishing to keep the old man's word, he waited until he had finished the work. Abbot Arsenius, seeing that he was late, ate, concluding that perhaps guests had arrived. But as soon as Abbot Alexander finished toward evening, he went [to the old man]. The old man said to him: "Did you have guests?" He said: "No." He then said to him: "Why then did you not come?"

^A He replied: "Because you said to me: 'When you have finished your palm leaves, come'; being obedient to your word, I did not come, because I have only now finished." Then the old man admired his careful obedience and said to him: "Break your fast quickly, so that you may chant your office and take your water: otherwise your body will soon fall into sickness."

25. (80) Abbot Arsenius once arrived at a place where there were reeds, and they were shaken by the wind. And the old man said to the brethren: "What is this shaking?" They replied: "It is the reeds." The old man then said to them: "Verily, if a man sits in quiet, and hears the voice of a little bird, his heart does not have that same stillness: how much more so for you, who feel the shaking of these reeds."

26. (81) Abbot Daniel related that some brothers who were about to travel to the Thebaid on account of linen, said: "By the way, let us see Abbot Arsenius." So Abbot Alexander went in and said to the old man: "Brothers who have come from Alexandria wish to see you." The old man said: "Learn from them for what reason they have come." When he found out that they were traveling to the Thebaid for linen, he reported it to the old man. And he himself said: ^B "In truth, they shall not see the face of Arsenius, because they did not come for my sake, but for their own work. Receive them and send them away in peace, saying to them: 'The old man cannot meet you.'"

27. (82) A certain brother went to the cell of Abbot Arsenius in Scetis and looked through the window, and he saw the old man entirely like fire; for the brother was worthy to see this. And when he knocked, the old man came out and saw the brother as if spellbound. And he said to him: "Have you been knocking for a long time? Did you happen to see anything here?" He said: "No." And after speaking to him, he sent him away.

28. (85) At one time when Abbot Arsenius was staying at Canopus, a senator’s daughter—a very wealthy virgin who feared God—came from Rome to see him. She was received by Theophilus the Archbishop, whom she asked to persuade the old man to admit her. And he came and urged him with these words: ^C "'Such-and-such' noble lady has arrived from Rome, and she wishes to see you." But the old man refused to meet her. When this was reported to the virgin, she ordered her beasts to be saddled, saying: "I trust in God that I shall see him; for I have not come to see a man—since there are many men in our own city—but I have set out to see a prophet." And when she reached the cell of the old man, by the providence of God the old man happened to be outside the cell; and seeing him, she fell at his feet. ^D He raised her up in anger, and looked upon her, saying: "If you wish to see my face,

^A know that this is it." But she, out of shame, did not look at his face. The old man said to her: "Have you not heard of my deeds? You ought to have considered these things. But how did you dare to undertake such a voyage? Do you not know that you are a woman, and you ought not to go out anywhere at all? Or was it so that, having returned to Rome, you might say to other women: 'I have seen Arsenius,' and thus make the sea a road for women coming to me?" She replied: "If the Lord wills, I will not allow anyone to come here; but pray for me, and remember me always." The old man replied to her: "I beseech God that he may erase the remembrance of you from my heart." Having heard this, the virgin departed deeply troubled. And when she arrived in the city, she fell into a fever from her grief; and it was announced to the blessed Archbishop Theophilus ^B that she was ill. Having gone to her, he sought to learn through questioning what it was that she had. She said to him: "Would that I had not come here! For I said to the old man, 'Remember me,' and he replied to me: 'I beseech God that he may erase the remembrance of you from my heart.' And behold, I am dying of grief." The archbishop said to her: "Do you not know that you are a woman, and that the enemy makes war against the saints through women? Because of this the old man spoke as he did; for he prays for your soul always." And in this way her mind was healed, and she departed with joy to her own home.

29. Abba Daniel narrated concerning Abba Arsenius, that a certain magistrianus came once, bringing to him a testament of a certain senator, a relative of his, who had left him a very great inheritance; and having taken it, he wished to tear it up. But the magistrianus ^C fell at his feet, saying: "I beseech you, do not tear it up, for otherwise my head will be cut off." Abba Arsenius said to him: "I died before him; he, however, has only just died." And he sent it back, receiving nothing.

30. They said again concerning him, that on the evening of the Sabbath, as the Lord’s Day dawned, he would leave the sun behind him and stretch out his hands to heaven, praying until the sun shone once more upon his face; and thus he would sit down.

31. They said concerning Abba Arsenius and Abba Theodore of Pherme, that they hated the glory of men more than all others. Abba Arsenius, for his part, did not easily meet ^D with anyone; but Abba Theodore did meet with people, yet he was like a sword.

32. As he was sitting one time in the lower regions, and was being troubled there, it seemed to him...

^A accustomed as he was, that he should leave his cell. Taking nothing from it, he went off to his disciples at Pharan, Alexander and Zoilus. He said therefore to Alexander, "Arise, board a ship." And he did so. And he said to Zoilus, "Come with me as far as the river, and seek a ship for me that sails to Alexandria, and thus sail away to your brother." Zoilus, however, was troubled by this word and remained silent. And in this way they were separated from one another. The old man then went down to the regions of Alexandria, and there he fell into a severe illness. His attendants or disciples asked one another, "Has one of us perhaps grieved the old man, and for this reason has he separated from us?" But they found no fault in themselves, nor did they find that they had ever disobeyed him. When the old man regained his health, he said, "I will go to my Fathers." Sailing back in this manner, he came to the place called Petra, where his attendants were staying. While he was near the river, a certain Ethiopian maid approached and touched his sheepskin. The old man rebuked her. The maid then said to him, "If you are a monk, go to the mountain." The old man, pricked by this word, said to himself, "Arsenius, if you are a monk, go to the mountain." ^B Meanwhile, Alexander and Zoilus met him; and as they fell at his feet, the old man also threw himself down, and they both wept. The old man said, "Did you not hear that I had fallen ill?" They answered, "Yes." The old man then said, "And why did you not come to see me?" Abba Alexander said, "Your separation from us was by no means accepted, and indeed it harmed many who reasoned thus: 'Unless they had been disobedient to the old man, he would not have withdrawn from them.'" He said to them, "Once again, therefore, people are going to say: 'The dove found no rest for the soles of her feet, and returned to Noah into the ark' (Gen. VIII, 9)." And in this manner they were reconciled; and he remained with them until his death.

33. On the vision of the wood being carried

^C 33. Abba Daniel said that Abba Arsenius recounted to us as if it were about someone else—though perhaps it was he himself—that while a certain old man was sitting in his cell, a voice came to him saying, "Come, and I will show you the works of men." And rising up, he went out; and it led him to a certain place and showed him an Ethiopian cutting wood and making a great burden; but he was trying to carry it and could not. Instead of taking something off it, he would cut more wood again and add it to the burden. He did this for a long time. Going on a little further, it showed him again a man standing by a pit, drawing water from it and pouring it into a leaky cistern, which was pouring the same water back into the pit. Then it said to him again, "Come, I will show you something else." He then saw a temple ^D and two men sitting on horses, and carrying a piece of wood sideways, one opposite the other; they wanted to enter through the door, but they could not, because the wood was sideways. And neither of them lowered himself behind the other

^A so that the wood might be carried straight; and for this reason they remained outside the gate. These, he says, are the men who carry the yoke of justice, as it were, with pride, and did not humble themselves to correct themselves and walk in the humble way of Christ; wherefore they remain outside the kingdom of God. But the man who was cutting the wood is a man burdened with many sins; and instead of repenting, he adds other iniquities on top of his sins. And the man who was drawing water is a man who indeed does good works, but because he had a wicked mixture in them, he lost his good works in that very thing. Every man must therefore be vigilant regarding his works, so that he may not labor in vain.

34. The same man related that at one time some of the Fathers came from Alexandria ^B to see Abba Arsenius; and among them was one who was the uncle of the old Timotheus, the archbishop of Alexandria, known as "the destitute," and he had with him one of his brother's children. The old man was ill at that time, and he did not want to meet them, lest others also might come and disturb him. He was then at Petra of Troas. And they returned in sorrow. But it happened that a barbarian invasion took place, and desiring safety ^C he remained in the lower regions. Upon hearing this, they came again to see him. And with joy he received them. And the brother who was with them says to him: "Do you not know, abba, that we came to visit you at Troas, and you did not receive us?" And the old man says to him: "You ate bread and drank water; but I, my son, naturally neither tasted bread nor water, nor did I sit, punishing myself, until I had verified that you had arrived at your own place, because on my account you had toiled; but forgive me, brothers." And being comforted, they departed.

35. The same man used to say that one day Abba Arsenius called me and said to me: "Be a comfort to your father, so that when he departs to the Lord, he may pray for you, and it may be well with you."

36. They related concerning Abba Arsenius that, when he was once ill at Scetis, ^D the presbyter went and brought him to the church, and placed him on a *chaladrion*—a small cushion for his head. And behold, one of the old men came to visit him, and seeing him in the *chaladrion*, with the cushion beneath him, he was scandalized, saying: "Is this Abba Arsenius? And does he lie down in such a way?" But the presbyter, taking him aside, says to him: "What was your work in your village?" And he said: "I was a shepherd." "How then," he says, "did you spend your life?" And he said: "I spent it in much labor." And he says to him: "Now, then, how do you spend your time in the cell?" And he said: "I have more rest." And he says to him: "Do you see this Abba Arsenius? When he was in the world, he was a father of emperors; a thousand servants

bound with golden girdles, and all adorned with necklaces and holoserica, stood by him; precious carpets were spread beneath him. But you, while you were a shepherd, had not in the world the rest that you now possess; whereas he, having enjoyed such delights in the world, is now deprived of them here. Behold, therefore, you are at rest, while he is afflicted." Hearing these things, the old man was moved to compunction, and having made a prostration, he said: "Pardon me, Father; I have sinned. For truly this is the ^B true way, since he has come to humility, while I have come to rest." And having received profit, the old man departed.

37. A certain one of the Fathers came to Abba Arsenius, and when he knocked at the doors, the old man opened, thinking it was his servant. But when he saw that it was someone else, he fell upon his face. The other says to him: "Rise, Abba, so that I may greet you." But the old man said to him: "I will not rise unless you depart." And being urged for a long time, he did not rise until he had departed.

38. They used to say regarding a certain brother who had come to Scetis to see Abba Arsenius, that when he had come to the church, he requested the clerics to deal with Abba Arsenius. Therefore they said to him: "Wait a little while, brother: you shall see him." And he said: "I will taste nothing unless I meet him." They therefore sent a brother

^A to establish him, because his cell was far away. And having knocked on the door, they entered, and after greeting the elder, they sat down in silence. The brother from the Church then said: “I am going; pray for me.” The foreign brother, not having confidence to speak before the elder, said to the brother: “I will also go with you.” And they went out together. He then entreated him, saying: “Take me also to Abba Moses, the one who was formerly a robber.” And when they had come to him, he received them with joy, and having treated them kindly, he sent them away. The brother who had brought him then said to him: “Behold, I have brought you to the foreigner and to the Egyptian. Which of the two pleased you?” He answered and said: “To me, for the time being, the Egyptian pleased me.” One of the Fathers, hearing this, prayed to God, saying: “Lord, show me this matter: why does the one flee for the sake of your name, while the other receives [people] with open arms for the sake of your name?” And lo, there were shown to him two large ships on the river, and he beheld Abba Arsenius and the Spirit of God sailing in one in silence; and with Abba Moses, the angels of God were sailing in the other, and they were feeding him with honey from the comb.

^B 39. Abba Daniel said that when Abba Arsenius was about to die, he commanded us, saying: “Do not trouble yourselves to make agapai for me; for if I have made an agape for myself, I shall find it.”

40. When Abba Arsenius was about to die, his disciples were troubled. And he said to them: “The hour has not yet come; but when the hour comes, I will tell you. But I am to be judged together with you before the fearful tribunal, if you give my remains to anyone.” They said: “What then shall we do, since we do not know how to bury [anyone]?” And the elder said to them: “Do you not know how to cast a rope on my foot and drag me to the mountain?” This was the saying of the elder: “Arsenius, why did you come forth from the world?” I have often repented of having spoken, but never of having been silent. When he was near death, the brethren saw him weeping, and they said to him: “In truth, are you also afraid, Father?” And he said to them: ^C “In truth, the fear that is with me at this very hour has been with me ever since I became a monk.” And thus he fell asleep.

41. They also said that during all the time of his life, while sitting at his manual labor, he kept a rag in his bosom for the sake of the tears that fell from his eyes. When Abba Poemen heard that he had fallen asleep, he wept and said: “Blessed are you, Abba Arsenius, because you wept for yourself in this world. For the one who does not weep for himself here will weep eternally there. Since, therefore, it is impossible not to weep, one must weep either here of one's own will, or there through torments.”

42. Abba Daniel also recounted about him that he never wished to speak on any question of Scripture, even though he could have spoken if he had wanted to; nor did he write letters easily. But when he came to the church from time to time, he would sit behind the column, ^D so that no one

that he might see his face, nor might he himself look at others. ^A Furthermore, his appearance was angelic, like Jacob; he was entirely white-haired and of elegant body, yet he was emaciated. He wore a long beard that reached down to his belly; the hairs of his eyes had fallen out from the vehemence of his weeping. He was tall in stature, but stooped from old age. He was ninety-five years old. He remained in the palace of Theodosius the Great, of divine memory, for forty years, having become the father to the most divine Arcadius and Honorius; in Scetis for another forty years; in Troe of upper Babylon, towards Memphis, for ten years; for three years in Canopus of Alexandria; and for the remaining two years he returned to Troe, where he died, after he had finished his course in peace and in the fear of God: for he was a good man and full of the Holy Spirit and faith. He left me his leather tunic, a white hair-shirt, and palm-leaf sandals. I, unworthy as I am, wore them, that I might be blessed by them.

^B 43. Abba Daniel told another story about Abba Arsenius: Once, he called my Fathers, Abba Alexander and Zoilus, and out of humility, humbling himself, he said to them: "Since demons fight against me, and I do not know if they steal upon me while I am asleep, watch with me this night and observe whether I doze off during the vigil." So from eventide they sat in silence, one at his right hand and the other at his left. And my Fathers said: "We slept and woke, and did not perceive him nodding." But in the morning, (God knows whether he himself feigned it, so that we might think that he had slept, or whether the nature of sleep truly came upon him) he breathed three breaths and immediately arose, saying: "I did indeed doze." And we answered: "We do not know."

^C 44. Once, some elders came to Abba Arsenius and asked him a great deal to converse with them. He opened the door to them. Then they exhorted him to speak a word to them about the solitaries who admit no one. The old man said to them: "As long as a virgin dwells in the house of her father, many desire to become her spouse; but when she has taken a husband, she does not please everyone at all, but some indeed despise her, while others praise her; nor does she have honor such as she enjoyed before, when she remained hidden. ^D In the same way, the things of the soul: from the time they are made public, they cannot satisfy everyone."

Concerning Abba Agatho

1. Abba Peter, the disciple of Lot, said that he was once in the cell of Abba Agatho, and there came

^A a brother to him, saying: "I wish to dwell with brethren; tell me how I should dwell with them." The elder said to him: "Just as on the first day when you enter in to them, so guard your state as a stranger all the days of your life, so that you may not use familiarity with them." Abba Macarius said to him: "For what does familiarity produce?" The elder said to him: "Familiarity is like a great heat; when it occurs, all flee from its face, and it destroys the fruit of the trees." Abba Macarius said to him: "Is familiarity truly so harsh?" And Abba Agatho said: "There is no other passion more harsh than familiarity; for it is the mother of all the passions. It behooves a worker not to be familiar, even if he is alone in his cell. For I know of a brother who had persevered for a long time in his cell, possessing a small bed, who said: 'I departed from the cell, not having known that bed, unless another had told me.' Such a worker is both a laborer and a combatant."

2. Abba Agatho said: "It is necessary for the monk not to allow his conscience to accuse him in any matter whatsoever."

3. He said again, that without the keeping of the divine commandments, a man does not advance even to a single virtue.

4. He said again: "I have never slept while having something against someone; nor have I allowed anyone to sleep having something against me, as far as I was able."

5. They spoke concerning Abba Agatho ^C that some came to him, having heard that he possessed great discernment; and wishing to test whether he would get angry, they said to him: "Are you Agatho? We hear about you that you are a fornicator and proud." He said: "Yes, so it is." And they said to him: "Are you Agatho the babbler and slanderer?" He agreed that he was. Still further, they said: "Are you Agatho the heretic?" And he replied: "I am not a heretic." And they entreated him, saying: "Tell us why, when we laid so many things upon you, you admitted them, but you did not endure this last word?" He said to them: "The former things I ascribe to myself, because it is profitable for my soul; but 'heretic' is a separation from God, and I do not wish to be separated from God." Having heard this, they marveled at his discernment, and departed edified. ^D

6. They told a story concerning Abba Agatho, that he remained for a considerable time building a cell with his disciples; and when they had finished the cell, they came then to dwell there. However, in the first week, he saw something which was harmful to him, and he said to his disciples: "Arise, let us depart from here." They were greatly troubled, saying: "If it was at all in your mind to move, why did we endure such great labor in building the cell? And men are likely to be scandalized because of us, and..."