Sayings of the Desert Fathers (Alphabetical Collection)

^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..."

say: 'Behold, these wanderers have moved again.'" Perceiving them dejected by pusillanimity, he spoke to them thus: "Although we are for some a scandal, for others we will be an edification, for they will say: 'Blessed are these men, because for the sake of God they have migrated, neglecting all things.' Nevertheless, whoever wishes ^A to come, let him come; I am already departing." Therefore, they prostrated themselves on the ground, entreating him, until they were permitted to journey with him.

7. It was said again regarding him, that he often moved, having only his scalpel in his chest.

8. (17) Abbot Agathon was asked what was greater: the labor of the body, or the keeping of the inner man? The old man pronounced: "Man is similar ^B to a tree; therefore, the bodily labor brings forth leaves, but the keeping of the inner man, fruit. Since, however, according to Scripture, *Every tree that does not bear good fruit will be cut down and thrown into the fire* (Matt. iii, 10), it is evident that all our effort looks to the fruit—that is, to the keeping of the mind. Yet we have need also of the covering and adornment from the leaves; namely, the labor of the body."

9. (18) The brothers asked him again, saying: "What virtue, Father, among the others requires more labor?" He says to them: "Forgive me, I consider that no labor is equal to prayers to God. For as often as a man wishes to pray, the enemies, that is, the demons, strive to turn him away. They know indeed that they are not impeded otherwise than by prayer to God. Certainly, whatever other good work a man has undertaken, by persevering in it ^C he obtains rest; but prayer stands in need of conflict up until the very last breath."

10. (19) Now Abbot Agathon was wise in mind, and tireless in body, and sufficient in all things, whether in handiwork, in food, or in clothing.

11. (20) The same man was journeying with his disciples; and one of them, having found a small green chickpea on the road, says to the old man: "Father, do you order me to take it?" The old man, therefore, looked at him astonished, and says: "Did you place it there?" The brother says: "No." Then the old man: "How then do you wish to take what you did not place?"

12. (21) A brother came to Abbot Agathon, saying: "Permit me to live with you." As he was coming along the road, he found a little nitre, and brought it. To whom the old man said: "Whence did you receive this nitre?" The brother answered: "I found it while walking on the road, and took it." The old man says ^D

to him: "If you came to live with me, why did you take what you did not put down?" And he sent him to carry it back to the place where he had taken it.

13. (26) A brother asked the old man, saying: "I have received a commandment, and there is a struggle where the commandment is. I wish therefore to go away on account of it, but I fear the struggle." The old man says to him: "If it were Agatho, he would perform the commandment and overcome the struggle." ^B

14. (27) The same Agatho, when a council had been held about some matter at Scetis, and it had reached a conclusion, came later and said to them: "You did not judge the matter correctly." But they said to him: "Who are you, that you should speak at all?" He replied: "I am a son of man. For it is written: 'If you truly speak justice, judge rightly, O sons of men.'"

15. (28) They used to say of Abba Agatho that he spent three years having a pebble in his mouth, until he had achieved success in silence.

16. They used to say again of him and of Abba Amoun, that when they sold a vessel, they would state the price once, and take the money given to them in silence and with peace; and again when they wished to buy something, they would offer what was asked of them in silence, and take the vessel, without speaking at all.

17. The same Abba Agatho said: "I have never given an agape; but to give and to receive was agape to me; judging that the profit of my brother is a work of the oblation of fruit." ^C

18. The same man, when he saw a matter, and his mind wished to pass judgment on it, would say to himself: "Agatho, do not do this yourself." And thus his mind remained quiet.

19. (29) The same said: "If a wrathful man were to raise the dead, he is not acceptable to God."

20. Abba Agatho once had two disciples who were living an anchoritic life separately. One day, therefore, he asked the one: "How do you spend your time in your cell?" He said: "I fast until evening, and I eat two paxamatia." He says to him: "A good life, not very demanding." He says also to the other: "And you, how?" He replied: "I fast for two ^D and two, and I eat two paxamatia." And he says—

^A to him: "You labor with effort, waging two wars. For if someone eats daily and is not satisfied, he grows weary. But there is another who desires to fast for two days and be satisfied; but you, fasting doubly, are not satisfied."

21. A brother asked Abba Agathon about fornication; and he gave the answer: "Go, cast your weakness before God, and you shall have rest."

22. Abba Agathon and another of the elders were once sick. As they were lying in the cell, a certain brother was reading from the book of Genesis, and he arrived at the chapter where Jacob says: ^B "Joseph is not, Simeon is not, and you will take Benjamin; and you shall bring down my old age with sorrow to Hades" (Gen. XLII, 36, 38). And the elder began to say: "Do the other ten not suffice for you, Father Jacob?" Upon which Agathon said: "Desist, O elder. If God justifies, who is there to condemn?" (Rom. VIII, 33, 34).

23. Abba Agathon said: "If a certain loved one of mine were in the extreme, and I knew that he was leading me into a fault, I would cut him off from me."

24. He said again: "A man must be in every hour attentive to the judgment of God."

25. Abba Joseph said, as the brethren were speaking about charity: "Do we know what charity is?" And he related concerning Abba Agathon, that he had a knife, and a brother came to him and praised it, and he did not let him go ^C until he had taken the knife.

26. Abba Agathon said: "If it were possible for me to find a leper, and to give him my body, and to receive his, I would do it gladly. For that is perfect charity."

27. They said again concerning him, that once having come to the city to sell his vessels, he found a stranger lying in the street, sick, having no one to care for him. And the elder stayed with him, hired a room, and from the wages of his handiwork provided the rent, and spent the remainder on the needs of the sick man; and he remained for four months, until the sick man had recovered his health. And thus the elder went away to his cell ^D in peace.

28. Abba Daniel said that before Abba Arsenius came to my Fathers, they themselves stayed with Abba Agathon. Now Abba Agathon loved Abba Alexander, because he was a meek man and...

diligient in monastic exercise. It happened that all his disciples were washing their bundles of flax in the river; and Abba Alexander was washing them moderately. The other brothers said to the old man, "Brother Alexander does nothing." Wherefore, wishing to heal them, he said to him, "Brother Alexander, wash them well, for they are ^B flax." And as he heard this, he took it bitterly. And afterwards, the old man consoled him with these words: "Did I not know that you were doing it well? But I said this to you in their presence, in order that I might heal their disposition through your obedience, brother."

29. They told of Abba Agathon that he strove to keep every commandment. And if he was crossing on a ferry, he was the first to take up the oar; and when the brothers came to him, immediately after prayer, his hand would set the table; for he was full of the grace of God. But when the time of his death approached, he remained for three days with his eyes open and motionless. The brothers shook him and said, "Abba Agathon, where are you?" He answered them, "I am standing before the judgment seat of God." They said, "Are you afraid, Father?" He said to them, "Up to now, I have done my utmost to keep the commandments of God; but I am a man: how do I know if my work has pleased God?" The brothers said to him, "Do you not have confidence in your work, that it is according to God?" The old man answered, "I have no confidence until I meet God. For the judgment of God is one thing, and that of men is another." And when they wished to ask him another question, he said to them, "Do an act of charity and do not speak with me now, for I am occupied." And he departed from life with joy. For they saw him being led forth, exactly as one greets one's friends and beloved ones. He had great watchfulness in all things, and used to say, "Without great watchfulness, a man cannot advance even in one virtue."

30. Once, Abba Agathon entered the city to sell small vessels, and he found a leper ^C by the wayside. The leper said to him, "Where are you going?" Abba Agathon said to him, "To the city, to sell vessels." He said to him, "Do an act of charity, and take me there." And carrying him, he brought him into the city. He said to him, "Where you sell the vessels, set me there." He did so. And when he sold a vessel, the leper said to him, "For how much did you sell it?" And he said, "For so much." And he said to him, "Buy me a cake." And he bought it. And again he sold another vessel. And he said, "And for this one, how much?" He said, "For so much." And he said to him, "Buy me this." The abbas bought it. When, therefore, he had sold all the vessels and wished to depart, the leper said to him, "Are you going?" He said to him, "Yes." And he said, "Do one more act of charity, and take me where you found me." And carrying him, he brought him to his place. And he said to him, "Blessed are you, Agathon, by the Lord in heaven and on earth." ^D And raising his eyes, the abbas saw no one; for it was an angel of the Lord who had come to test him.

De abbate Ammona.

1. (36) A brother asked abbot Ammonas, saying: "Give me a word." The old man said: "Go, have a thought like those who are in prison. For they are always asking those who come by where the governor is and when he intends to come, and they weep in their expectation. In the same way, a monk ought always to be attentive and to rebuke his own soul, saying: 'Woe is me! How shall I be able to stand before the judgment seat of Christ? And what defense shall I have before Him?' If you meditate upon this constantly, you will be able to attain salvation." ^A

2. (37) They told of abbot Ammonas that he once killed a basilisk. For having gone out into the desert to draw water from a cistern, when he saw the basilisk, he prostrated himself on his face and said: "Lord, either I shall die or this one." And immediately the basilisk burst asunder by the power of Christ.

3. (38) Abbot Ammonas said: "I spent fourteen years in Scetis praying to God night and day that He might grant me to overcome anger." ^B

4. (39) A certain one of the Fathers recounted that there was a certain hardworking old man in the Cells (40), wearing a mat. Having gone away, he approached abbot Ammonas. The old man, seeing him wearing the mat, said to him: "This profits you nothing." The old man then asked him, saying: "Three thoughts trouble me: either to wander in the deserts, or to go away to a foreign land where no one knows me, or to shut myself up in a cell and meet no one, eating after two days." Abbot Ammonas says to him: "None of the three is profitable for you to do; but rather, sit in your cell and eat a little each day, and have the words of the publican always in your heart, and you will be able to be saved." ^C

5. A distress fell upon some brothers in their place, and wishing to leave it, they went off to abbot Ammonas. But behold, the old man was being carried on a boat. Seeing them walking along the river bank, he said to the sailors: "Put me ashore." And having called the brothers, he said to them: "I am Ammonas, whom you wish to meet." And having comforted their hearts, he sent them back to where they had come from. For what had happened did not harm the soul, but was a human vexation. ^D

6. Once abbot Ammonas came to cross the river, and he found the ferry boat ready and prepared, and he sat down by it. And behold, another vessel came to the place and was ferrying over the people who were there. And they say to him: "Come, you too, abba, cross with us." He replied: "I do not go aboard unless it is the public ferry." He had a bundle of palm leaves and was sitting plaiting

and again unplaiting it, as long as he stood on the ferry. And so he crossed. Therefore the brethren bowed down to him and asked: "Why did you do this?" The old man said to them: "So that I might not always walk with intentional focus. But this also serves as an example, that we may walk the way of God with composure."

7. Abba Ammonas went out at one time to visit ^A Abba Anthony, and he lost his way; and sitting down, he slept a little. And rising from his sleep, he prayed to God, saying: "I beseech You, Lord my God, do not let Your creature perish." Then it appeared to him as if a human hand were hanging from heaven, showing him the way, until he came and stood before the cave of Abba Anthony.

8. To this Abba Ammonas, Abba Anthony prophesied, saying: "You are destined to progress in the fear of God." And he led him out of the cell and showed him a stone, and said to him: "Insult this stone and beat it." He did so. And Abba Anthony said to him: "Did the stone speak?" And he said: "No." And Abba Anthony said to him: "So too you are destined to reach this measure." And it came to pass. For Abba Ammonas progressed so much ^B that, out of great goodness, he no longer recognized malice. And when he had been raised to the episcopacy, they brought him a pregnant maiden, and they said to him: "Such and such a man did this; impose upon them a penance for their sin." But Ammonas, having made the sign of the cross over the maiden's womb, ordered that six pairs of linen cloths be given to her, saying: "Lest, when it comes time for her to give birth, either she or the infant should die, and there be nothing from which to provide for her burial." They who had come to accuse the woman said to him: "Why have you done this? Impose a penalty of penance upon them." He said to them: "See, brothers, she is near to death; what ought I to do?" Then he let her go; and the old man did not dare to condemn anyone.

9. They told regarding him that certain people came to be judged by him. But the old man played the fool. And behold, a certain woman who was standing near him said: "This old man is a fool." ^C The old man heard her, and calling her, he said: "How many labors have I performed in the deserts so that I might acquire this folly, and because of you I am about to lose it today!"

10. Abba Ammonas once went to a place to eat, and there was one there who had a bad reputation; and it happened that the woman came and entered into the cell of the brother who was suffering under the bad reputation. When those who dwelt in that place learned of it, they were disturbed, and they gathered together so as to drive him out of the cell. And knowing that Bishop Ammonas was in that place, they came and begged him that he might come with them. But when the brother learned of the matter, taking the woman, he hid her in a large wine jar. When the crowd had arrived, Abba Ammonas saw ^D

^A what had happened, and for God’s sake he covered the matter. And entering, he sat upon the wine jar and ordered the cell to be searched. When therefore they had searched and did not find the woman, Abba Ammonas said: What is this? May God forgive you. And having prayed, he caused everyone to depart; and taking hold of the brother’s hand, he said to him: Attend to yourself, brother. And having said this, he departed.

11. Abba Ammonas was asked what the narrow and constricted way is, and he replied: The narrow and constricted way is this: to do violence to one’s own thoughts, and for the sake of God to cut off one’s own will. And this is also that which is written: *Behold, we have left all and followed you*.

Concerning Abba Achilas

1. ^B Once three elders visited Abba Achilas, and one of them had a bad reputation. One of the elders said to him: Abba, make me a fishnet. He said: I will not. Another asked: Do it out of charity, so that we may have a remembrance of you in the monastery. He replied: I am not free. The third, that man of bad repute, said to him: Abba, make me a fishnet, that I may have something from your hands. But he immediately gave him the answer: I will make it for you. The two other elders therefore said to Achilas in private: Why, when we asked you, did you not want to do it for us, and yet you said to this man: I will make it for you? The elder said to them: I said to you: I will not do it, and you were not saddened, as if I were busy. But if I do not do it for this man, he will say: Because he heard of my sin, the elder did not wish to do it; and we will immediately cut the cord. I therefore roused his soul, so that he might not be consumed by grief. ^C

2. Abba Betimes related that, once when I was going down to Scetis, some people gave me a few apples to give to the elders. And I knocked at the cell of Abba Achilas, to give them to him. But he said: Truly, brother, I would not want you to knock for me now, even if it were manna; nor should you go to any other cell. So I withdrew to my cell, and carried the apples to the church.

3. Abba Achilas once came to the cell of Abba Isaiah in Scetis, and found him eating; he had put salt and water into a bowl. The elder, seeing that he had hidden it behind the mat, said to him: Tell me, what were you eating? He said: Forgive me, Abba, for I was cutting palm leaves, and I went up in the heat, and I put a mouthful with salt into my mouth; but my throat had become parched from ^D the heat, and the mouthful could not go down; for that reason, I was compelled to put a little water into the salt, so that I might thus be able to eat. But forgive me. Then the elder said: Come, see Isaiah eating broth in Scetis. If you wish to eat broth, go to Egypt.

4 (48) One of the elders came to abba Achilas, and saw him spitting blood from his mouth; and he asked him, “What is this, Father?” The elder replied, “It is the word of a brother who had grieved me, and I struggled with myself not to tell it to him; and I prayed to God that this word might be taken away from me. It became therefore like blood in my mouth, and I spat it out, and I found rest, and I forgot the matter.”

5 Abba Ammoes related: I and abba Betimes accessed abba Achilas, and we heard him meditating this word: *Do not fear, Jacob, to descend into Egypt.* For a long time he remained meditating this word. But when we knocked, he opened to us, and asked, “Whence are you?” And being afraid to say, “From the Cells,” we said, “From the Mount of Nitria.” He said, “What shall I do for you who have come from afar?” And he brought us in. We found him having worked through the night on a long rope, and we asked him to speak a word to us. He answered, “From yesterday until now I have woven twenty cubits, and I have no need of them by nature; but lest perhaps God be indignant, and accuse me, saying: ‘Since you were able to work, why did you not do so?’ for this reason I toil, doing as much as I am able.” And having received benefit, we departed.

6 Another time a great elder came from the Thebaid to abba Achilas, and said to him, “Abba, I am being tempted regarding you.” He said to him, “Go also you, elder, are you tempted regarding me even now?” The elder, out of humility, replied, “Yes, abba.” There was sitting there at the door an elder who was blind and lame. And the elder said to him, “I would like to sit here for a few days, but because of this elder I cannot.” Abba Achilas hearing this, and admiring the humility of the elder, said, “This is not fornication, but it is the envy of the evil demons.”

Of abba Ammoe.

[α] It was said of abba Ammoe, that when he went to the church, he would not permit his disciple to walk near to him, but from afar; and if he came to ask about thoughts, as soon as he had answered him, he would immediately expel him, saying, “Lest perhaps, while we are speaking of something useful, foreign conversation should creep in; for this reason I do not allow you near me.”

[β] Abba Ammoes said to abba Isaiah in the beginning: “How do you see me now?” He said to him, “As an angel, Father.” And in later times he said to him: “How do you see me now?” And he said: “As Satan; even though you speak a good word to me, I have it like a sword.”

[γ] It was said of abba Ammoe, that he was sickly, lying in bed for many years, and he never let go the

to turn his thought to attend to his inner cell, to see what he had. For many things were brought to him on account of his infirmity. And when his disciple John came in and went out, he would close his eyes, so as not to see what he was doing. For indeed he knew that he was a faithful monk.

4. Abbot Poemen said that a brother visited Abbot Ammoes, asking a word of him. And although he remained with him for seven days, the old man answered him nothing. But as he was seeing him off, he said to him: "Go, attend to yourself; my own sins have surely become a dark wall between me and God." ^A

5. They used to say concerning Abbot Ammoes, that he once made fifty artabas of grain for his own use, and exposed them to the sun; but before they were properly dried, he saw a matter in that place that was not profitable for him, and said to his boys: "Let us go from here." And they were vehemently grieved. But seeing them sad, he said to them: "Are you grieved for the sake of the bread? Truly, I have seen some who fled, leaving behind plastered little doors with parchment books; they did not even close the doors, but went away, leaving them open." ^B

Concerning Abbot Ammun the Nitriote

1. (54) Abbot Ammun the Nitriote visited Abbot Antonius and said to him: "I have labored more than you; why then is your name magnified among men more than mine?" Abbot Antonius said to him: "Because I love God more than you do." ^C

2. (55) They used to tell of Abbot Ammun that he lived for two months on a small measure of barley. But he himself visited Abbot Poemen, and said to him: "If I go to the cell of a neighbor, or if he comes to me for some necessity, we are afraid to converse with one another, lest some worldly conversation should creep in." The old man said to him: "You do well; for youth requires custody." Then Abbot Ammun said: "What, then, did the old men use to do?" He answered him: "The old men, having progressed in virtue, had nothing else within them, nor anything external in their mouths, that they might speak of it. If, therefore, a necessity arises," said Ammun, "to speak with a neighbor, do you wish that I should speak of the Scriptures or of the sayings of the old men?" The old man replied: "If you cannot be silent, it is better to speak of the words of the old men than of holy Scripture. For the danger is not small." ^D

3. (56) A brother came from Scetis to Abbot Ammun and said to him: "My Father sends me for service, and I fear fornication." The old man said to him: "At the hour when the temptation arises, speak thus: 'God of hosts, by the prayers of my Father, deliver me.'" Then, on a certain day, a virgin closed the door upon him; and crying out with a loud voice, he said: "God of my Father, deliver me!" And immediately he was set upon the road that leads to Scetis.

APOPHTHEGMATA PATRUM. 129

On Abbot Anub.

^A 1. Abbas John related that abbas Anub and abbas Poemen and the rest of their brothers, who were born of one womb and had become monks in Scetis, when the Mazices came and laid it waste the first time, departed from there and came to a place called Terenuthis, until they could see where they ought to live. And they remained there in an ancient temple for a few days. Abbas Anub said to abbas Poemen: "Do a work of charity; let you and your brothers each dwell alone and in silence, and let us not meet one another this week." Abbas Poemen replied: "As you wish, we will do." And they did so. Now there was in that temple a stone statue; and the old man, abbas Anub, used to rise every morning and throw stones at the face of the statue, and in the evening he would say to it: "Forgive me." And he spent the whole week doing this. On the Sabbath day, they met one another, and abbas Poemen said to abbas Anub: "I saw you, abba, during this week throwing stones at the face of the statue ^B and kneeling to ask its forgiveness; does a faithful man act thus?" The old man answered: "I did this thing for your sakes. For you saw me throwing stones at the face of the statue; did it speak or grow angry?" Abbas Poemen said: "No." "And again," he continued, "when I knelt to ask its forgiveness, was it troubled and did it say, 'I do not forgive'?" Abbas Poemen said: "No." The old man said: "And so we are seven brothers; if you wish that we should live together, let us become like this statue, which neither grows troubled whether it is insulted ^C or honored. But if you do not wish to act thus, behold, there are four gates in the temple; let each depart wherever he wishes." They threw themselves to the ground, saying to abbas Anub: "As you wish, Father, we will do, and we will obey what you tell us." And abbas Poemen related that "we lived together for the whole of our life, acting according to the word of the old man which he spoke to us; and he appointed one of us to be the steward; and whatever he set before us we ate, and it was not possible for any one of us to say, 'Bring us something else,' or to say, 'We do not wish to eat this.' And we spent the whole of our life in ease and peace."

^D 2. Abbas Anub said: "From the time that the name of Christ was invoked upon me, no lie has gone out of my mouth."

On Abbot Abraham.

1. They used to say of a certain old man, that he spent fifty years without eating bread or drinking wine quickly. And he used to say: "I have slain fornication, and covetousness, and vainglory." And abbas Abraham came to him, having heard that he said this, and...

him: Did you utter such a saying? He replied: Yes. Abbot Abraham said to him: Behold, you enter your cell and find a woman on your mat; can you think that she is not a woman? He says: No; but I struggle against the thought so as not to touch her. Then abbot Abraham said: Behold, you have not killed it, but the passion lives, though it is bound. Again, while walking, you see stones and potsherds, and in the middle of them gold; can your mind consider this just like the others? He replies: By no means; but I resist the thought so as not to take it. The old man replied: Behold, it lives, but it is bound. Again abbot Abraham says: Behold, you hear about two brothers, that one loves you and the other hates you and speaks evil of you; if they both come to you, will you receive them both equally? He says: No; but I struggle with my thought to do good to the one who hates me just as I do to the one who loves me. Abbot Abraham says to him: So it is that passions live, only they are bound by the saints. ^B

2. A brother asked abbot Abraham, saying: If it happens that I eat often, what is this? And the old man replied and said: What are you saying, brother? Do you eat so much? Or do you think that you have come to a threshing floor?

3. (61) Abbot Abraham spoke about one of the Scetiotes, that he was a scribe and did not eat bread. So a brother came, asking him to copy a book for him. The old man, therefore, having his mind intent on contemplation, wrote line by line and did not punctuate. But the brother, having received the book and wishing to punctuate it, found that certain sentences had been omitted. And he says to the old man: Abba, it does not contain all the verses. The old man says: Go, first do what is written, and then come and I will write for you what remains. ^C

Concerning abbot Are

Abbot Abraham went to abbot Are, and while they were sitting there, a brother came to the old man and said to him: Tell me what I must do to be saved. He says to him: Go, for this whole year eat bread and salt in the evening, and come back again, and I will speak to you. He went away and did so. But when the year was completed, the brother went again to abbot Are; and abbot Abraham happened to be there at that time as well. And the old man said again to the brother: Go, fast this year also, eating once every two days. ^D And when the brother had departed, abbot Abraham said to abbot Are: Why do you speak to all the brothers with a light yoke, but to this brother you impose heavy burdens? The old man replied: The brothers leave just as they come seeking, but this one comes for the sake of God, that he may hear.

for he comes to hear the word for the sake of God. For he is a worker; and whatever I may say to him, he performs it diligently; for this reason I also speak the word of God to him.

Concerning Abba Alonius

1. Abba Alonius said: If a man does not say in his heart, "I alone and God are in the world," he will not find rest.

2. He said again: Unless I had destroyed the whole, I would not have been able to build up myself.

3. He said again: If a man desires, he can attain to the divine measure from morning until evening.

4. Abba Agatho once questioned ^B Abba Alonius, saying: "How can I hold my tongue, so that it does not speak falsehoods?" And Abba Alonius says to him: "Unless you lie, you are going to commit many sins." He said: "How?" And the old man says to him: "Behold, two men committed a murder in your presence, and one of them fled into your cell; and behold, the magistrate seeks him and questions you, saying: 'Was a murder committed in your presence?' Unless you lie, you deliver the man to death. It is better to leave him before God without chains; for He alone knows all things."

Concerning Abba Apphy

They told a story concerning a bishop of Oxyrhynchus named Abba Apphy, that when he was a monk, he practiced many severities; but when he became a bishop, ^C he wished to use the same severity even in the world, and he could not. And he cast himself down before God, saying: "Has the grace departed from me on account of the episcopacy?" And it was revealed to him that it had not; but that at that time he was in the desert, and when there was no human being, God helped him; but now there is a world, and human beings help you.

Concerning Abba Apollo

1. There was an old man in the Cells named Apollo; and if anyone came to ask him for any work whatsoever, he would go forth with joy, saying: "Today I have worked with Christ for the sake of my soul; for this is its reward."

2. They ^D spoke of a certain Abba Apollo in Scetis, that he was a rustic and fierce shepherd; and having seen a woman pregnant in the field, incited by the devil he said: "I want to see how the infant is situated in the mother's womb," and having torn her open, he saw the infant. And immediately his heart struck him; and being pricked with compunction, he came to Scetis, and announced to the Fathers what he had done. And he heard them chanting: "The days of our years are three-score and ten; and if by reason of strength, four-score; and their strength is labor and sorrow" (Ps. LXXXIX, 10). And he said...

more labor and toil than them. And he said to them: I am forty years old, and I have not prayed a single prayer; and now, if I live another forty years, I will not cease praying to God, that He may forgive me my sins. For he did not do manual labor, but prayed always, saying: "I have sinned as a man; as God, be merciful" (70). And this prayer became his meditation by night and by day. There was a brother living with him, and he heard him saying: "I have been troublesome to you, Lord; forgive me, that I may take a little rest." And he received full assurance that God had forgiven him all his sins, and that of the woman; but he was not assured regarding the child. Yet one of the old men said to him that God had also forgiven you [the sin concerning] the child; but He leaves you in your pain, because it is profitable for your soul.

^B 3. The same [man] said concerning the receiving of

Of the receiving of brethren.

Of Abbot Andrew.

Of Abbot Ao.

Of Abbot Ammonathas.

that the elder kept quiet in his own cell. When, therefore, fourteen days passed, the brothers were indignant against the old man because they had not seen him moving at all, and they said, "The old man has rendered our business void." ^B On the fifteenth day, the brothers gathered together as they had arranged, and the old man came to them holding the Sacra sealed by the emperor. Seeing this, the brothers were astonished, saying, "When did you bring this, Abba?" And the elder says, "Believe me, brothers, that this very night I went to the emperor, and he wrote this Sacra; then, going to Alexandria, I had it signed by the magistrates, and thus I have come to you." Upon hearing this, they were seized with fear, and they offered him a pros-kynesis, and their business was concluded, and the magistrate harassed them no more.

The beginning of the letter B.

Concerning the Great Basil

One of the elders related that Saint Basil, arriving at a coenobium, after suitable instruction, said to the hegumen, "Do you have a brother here endowed with the virtue of obedience?" The hegumen replied to him, "Master, all are your servants and aspire to attain salvation." He said to him again, "In truth, do you have someone endowed with obedience?" But he brought him one of the brothers. Saint Basil used him as a servant during the meal. ^C After he had eaten, the brother gave him water for washing; then Saint Basil said to him, "Come, I will also give you water for rinsing your hands." He allowed him to pour water on him. He said to him, "When I enter into the sanctuary, come, so that I may make you a deacon." Which being done, he even ordained him a presbyter; and he took him with him to the episcopium on account of his singular obedience.

Concerning Abba Besarion

1. Abba Dulas, the disciple of Abba Besarion, said that once, while we were traveling to the seashore, I became thirsty and said to Abba Besarion, "Abba, I am very thirsty." And having made a prayer to God, the elder said to me, "Drink from the sea." The water was made sweet, and I drank. I indeed drew some into a vessel, lest I should happen to be thirsty further ^D along the road. And the elder, seeing...

^A me, said: "Why have you drawn water?" I said to him: "Forgive me, lest I suffer thirst hereafter." And the elder said: "God is here, and God is everywhere."

2. At another time, when a need arose for him, he offered a prayer and crossed the river Chrysoroas on foot, and went to the other side. I, however, marveling, inquired of him, saying: "How did you feel your feet while walking on the water?" And the elder said: "I felt the water up to my ankles; the rest of it was solid."

3. At another time again, as we were going to a certain elder, the sun began to set. The elder prayed and said: "I beseech You, O Lord, let the sun stand still until I reach Your servant." And it came to pass.

4. At another time again, I came to his cell and found him standing in prayer, and his hands were stretched out toward heaven; and he remained ^B doing this for fourteen days. After this he called me and said: "Follow me." And we went out and traveled into the desert. And, being thirsty, I said: "Abba, I am thirsty." And the elder, taking my sheepskin, went away about a stone's throw; and having offered a prayer, he brought it to me full of water. As we were walking along, we came to a certain cave; and having entered, we found a brother sitting and working on a rope mat, and he did not turn his eyes toward us, nor did he greet us, nor did he at all wish to hold any conversation with us. The elder says to me: "Let us go from here; perhaps it is not pleasing to him nor has it been revealed to the elder to speak with us." And we journeyed toward Lyco, until we came to ^C Abba John. After we had greeted him, we offered a prayer. Then they sat down to speak about the vision he had seen. And Abba Bessarion said that a decree had gone forth that the temples were to be destroyed. And it happened so, and they were destroyed. But as we were returning, we came back to the cave where we had seen the brother. The elder says to me: "Let us enter to him, in case God has perhaps moved him to speak to us." And when we entered, we found him having reached his end. And ^D what follows—as the Latin translator Pelagius has rendered it: Abba Dulas, who was a disciple of Abba Bessarion, recounted, saying: "I came once to the cell of my abba and found him standing in prayer, and his hands were extended to heaven. He remained doing this continuously for fourteen days. And after this he called me and said: 'Follow me.' And we went out and traveled into the desert. And when I was thirsty, I said to him: 'Abba, I am thirsty.' And the elder, taking his sheepskin, departed from me about a stone's throw; and having offered a prayer, he brought it to me full of water. And we journeyed to the city of Lyco, until we reached Abba John. And having greeted him, we offered a prayer, and we sat down to talk about the vision which he had seen. And Abba Bessarion said that a decree had gone out from the Lord that the temples of the idols were to be destroyed. And it happened so, and they were destroyed."

^A The old man said to me, "Come, brother, let us prepare his body; for God sent us here for this very reason." But as we were composing it for burial, we discovered that it was a woman by nature. The old man was amazed and said, "Behold how even women overcome the demons, while we behave indecorously in the cities!" And having glorified God, who is the protector of those who love Him, we departed from there.

5. A man possessed by a demon once came to Scetis, and prayer was made for him in the church, but the demon would not leave, for it was fierce. The clergy said, "What shall we do with this demon? No one can cast him out except Abba Bessarion; but if we ask him, he will not even come to the church." Therefore, they said, "Let us do this: behold, he comes to the church early in the morning before everyone else; let us place this sufferer in his place, as if he were sleeping; and when he enters, let us stand for prayer and say to him, 'Awaken the brother, Abba.'" And they did so. When the old man arrived early in the morning, they stood for prayer and said to him, "Awaken the brother." The old man said to him, "Arise, go out." And immediately the demon departed from him, and he was healed from that hour. ^B

6. Abba Bessarion said that he had remained for forty days and nights among thorns, standing, and not sleeping.

7. A certain brother who had sinned was being expelled from the church by the presbyter. Abba Bessarion rose and went out with him, saying, "I, too, am a sinner."

8. The same Abba Bessarion said that for forty years he had not laid himself down on his side, but would sleep either sitting or standing. ^C

9. The same said, "When you are in peace and are not being warred against, then humble yourself all the more, lest, with some strange joy creeping in, we become boastful and be handed over to conflict. For God often, because of our weaknesses, does not allow us to be handed over to war and temptation, so that we may not perish."

10. A brother living among other brothers asked Abba Bessarion, "What shall I do?" The old man said to him, "Keep silent, and do not compare yourself with others."

11. Abba Bessarion, when dying, said that a monk ought to be like the cherubim and seraphim, all eyes. ^D

12. The disciples of Abba Bessarion recounted that his life had been like that of one of the birds of the air, or fish, or land animals, in that he passed his entire life without disturbance and without care. For no concern for a house troubled him.

^A Nor did any desire for places seem to take hold of his soul, nor satiety of delicacies, nor ownership of dwellings, nor the carrying about of books; but he appeared entirely and altogether free from the passions of the body, nourished by the hope of things to come, and standing firm in the bulwark of faith. He endured patiently, like a captive, here and there, remaining in cold and nakedness, and scorched by the heat of the sun, always in the open air; piercing himself, as it were, wandering in the precipices of the deserts, and often consenting to be carried in the broad, uninhabited region of sand as if on the sea. But if it happened that he came to more temperate places, where monks of a similar way of life dwell and share a common life, he would sit outside the gates and weep, and lament like someone cast ashore from a shipwreck.

Then, if one of the brothers went out and found him sitting there like a beggar, like one of the poor of this world, and drawing near, he would say to him with compassion: "Man, why are you weeping? If you are in need of any necessities, you shall receive what we can give; only come inside, share a meal with us, and find comfort." But he would reply that he could not remain under a roof until he had found the substance of his house; declaring that he had lost much wealth in various ways. "For," he would say, "I fell among pirates, I suffered shipwreck, and I fell from the splendor of my lineage, becoming ignoble, who was once counted among the noble." And the brother, having lamented at this speech, would enter and take a morsel of bread and offer it, saying, "Take this, father; and God, as you say, will restore to you the home, lineage, and wealth of which you spoke." But he, mourning even more, would cry out greatly, adding these words: ^B "I cannot say if I could ever find the goods I seek which were lost; but I shall be afflicted by still greater evils, undergoing daily perils even unto death, and having no respite from my immense calamities. For I must continually wander, until I finish the course of my life."

Concerning Abbot Benjamin.

1. Abbot Benjamin said, "As we came down from the summer heat to Scetis, they brought us an offering from Alexandria, a sextarius of oil to each one, in a plastered vessel. And when the season of harvest returned again, if anything remained, the brothers used to bring it to the church. But I had not opened my vessel; instead, I pierced it with a needle and drew out a little, and I had it in my mind that I had done something great. But after the brothers brought their vessels as they were, and mine was found pierced, I was seen as one who had committed fornication, out of shame."

2. Abbot Benjamin, the priest of the Cells, said, "We visited a certain old man in Scetis, and we wished to give him a little oil; then he says to us: 'Behold, there lies the little vessel which you brought me three years ago; just as you placed it, so it has remained.' Having heard this, we marveled at the virtue of the old man." ^C

3. The same man said, "We visited another old man"

[continued from previous page...] and he restrained us to eat; but he set radish oil before us. We say to him: "Father, rather pour us a little good oil." But he, hearing this, signed himself with the sign of the cross and said: "If there is any other oil besides this, I do not know it."

^A 4. Abba Benjamin, when he was dying, said to his sons: "Do these things, and you can be saved: Always rejoice, pray without ceasing, in everything give thanks."

5. The same said: "Walk the royal road, and measure your miles, and do not be negligent."

Of Abba Biare

Beginning of the letter G

Of Abba Gregory the Theologian

2. He said again: "The whole life of a man is one day, to those who labor with desire."

Of Abba Gelasius

you will not take it, I have no rest." The old man said to him: "If you have no rest, behold, I accept it." And that brother remained there until his death, having derived benefit from the labors of the old man. ^B

2. To this abbot Gelasius there was once bequeathed by a certain old man, who was himself also a monk and dwelt near Nicopolis, a cell and the field around it. A farmer of one Vacatus—who at that time held the primacy ^C of Nicopolis in Palestine—was a kinsman of the deceased old man; he approached Vacatus and asked him to take that property, since, as he alleged, it ought to come to him by law. That man, indeed (for he was a violent person), endeavored to take the field by his own hand from abbot Gelasius. But abbot Gelasius, being unwilling to hand over a monastic cell to a secular man, did not yield. Now Vacatus, having observed the pack-animals of abbot Gelasius carrying the olives from that bequeathed property, forcibly drove them away, and having taken the olives into his own house, he sent back the animals with their drivers only with difficulty and abuse. The blessed old man, however, did not at all lay claim to the crops for himself, but he was unwilling to yield the ownership of the land for the reason mentioned above. Therefore, inflamed against him, and drawn also by other business (for he was litigious), Vacatus set out in haste for Constantinople, traveling by land. ^D When he had come near Antioch, the holy Symeon was shining there like a great luminary, and having heard what was reported about him (for they surpassed human strength), he desired, as a Christian, to see the holy man. But the holy Symeon, having seen him from the column as he entered the monastery, asked: "Of what country are you, and where are you going?" He answered: "I am a Palestinian, and I am going to Constantinople." Symeon: "For what cause?" Vacatus: "On account of many matters of business; and I hope, through the prayers of your holiness, to return, and to adore your holy footsteps." The holy Symeon said to him: "You are unwilling to confess, O man most wretched among men, that you are going against a man of God. But you shall not have a prosperous journey, nor shall you ever see your house again. If, therefore, you will heed my counsel, returning hence now, you shall hasten to him, and with bended knee you shall seek pardon, if indeed you should reach the place still alive." Immediately, therefore, he was seized by a fever, and having been placed in a litter by his companions, he hastened according to the word of the holy Symeon to reach the region and to show his repentance to abbot Gelasius through a profound prostration. But when he reached Berytus, he died, nor did he see his house, according to the prediction of the saint. His son, Vacatus also by name, recounted this to many men worthy of belief after the death of his father.

3. Many of his disciples also recounted this: Once, when a fish had been brought to the brethren, the cook had fried it and brought it to the cellarer; but as necessity pressed the cellarer, he went out of the cellar, leaving the fish in a vessel on the ground, and commanding a little fosterling of the blessed Gelasius to guard it for a time, until he himself

^A should return. The boy, however, tempted by the desire of his appetite, began to eat the fish greedily. When the cellarer entered and found him eating, he was stirred to anger against the boy sitting on the ground, and thoughtlessly kicked him with his foot; and he, through the agency of a demon, being struck a mortal blow, lost his breath and died. The cellarer, seized with fear, laid him out on his own bed and covered him; then, going away, he fell at the feet of the abbot Gelasius, reporting to him what had happened. He, having warned him to tell no one else, ordered him, when in the evening all were resting, to bring the boy into the diaconicum, place him before the altar, and depart. Then the elder went to the diaconicum and stood in prayer; and at the hour of the nightly psalmody, when the brothers were assembled, the elder came out, having the lad following him; and no one ever knew what had happened, except for him and the cellarer, as long as he lived.

^B 4. Concerning the abbot Gelasius, not only his own disciples, but many of those who often visited him testified and related that, at the time of the ecumenical synod gathered at Chalcedon, Theodosius—who had initiated the schism of Dioscorus in Palestine—anticipating the bishops who were about to return to their own Churches (for he himself was also present in Constantinople, having been driven from his own fatherland because he always delighted in disturbances), rushed upon the abbot Gelasius in his monastery, speaking against the synod as if it had confirmed the dogma of Nestorius, and thinking that by means of such a statement the elder might be drawn away into the partnership of his own fallacy and schism. ^C But he, from the man's demeanor and from the prudence he possessed by divine grace, perceiving the depravity of his mind and intent, was not led away into his defection or apostasy, as almost all others were at that time, but dismissed him with the dishonor he deserved. For, bringing forward his fosterling whom he had raised from the dead, he spoke to him in a grave manner thus: "If you wish to discourse about the faith, you have this one here to listen to you and discuss it with you; for I have no leisure to listen to your words." Confounded by these things, he rushed off to the holy city; where, indeed, under the pretext of divine zeal, he swept away all the monks to his own party. He also swept away the Augusta who was present there at the time; and thus, using her assistance, he seized the throne of Jerusalem by force, having anticipated it with killings, ^D and committed other illegal and uncanonical acts, which many recount to this day. Then, therefore, as one who held power and had achieved his goal, having ordained many bishops and encroaching upon the thrones of the bishops who had not yet returned, he also sent for the abbot Gelasius; whom he invited to the sacrarium, enticing and threatening him at the same time. When, therefore, he had entered the sacrarium, Theodosius said: "Proclaim anathema against Juvenal." The abbot, however, undaunted, said: "I know no other bishop of Jerusalem, except for Juvenal."

^A But Theodosius, fearing that others might imitate his pious zeal, ordered that he be cast out of the church with derision. The schismatics took him and surrounded him with wood, threatening to burn him. But seeing that he did not yield on account of this, nor fear, and fearing an uprising of the people, because the man was of celebrated fame (though the whole matter came from divine providence above), they released the martyr unharmed, who, as far as it depended upon him, had offered himself as a burnt offering to Christ.

5. It was related concerning him that in his youth he professed the life of one who possesses nothing and is a solitary; but at that time there were many others in the same places who had embraced a similar way of life; among whom was a certain old man, of the utmost simplicity, and possessing nothing, who lived in a separate cell ^B until death, although in his old age he had disciples. He had exercised himself in such observance that he did not possess two tunics, nor with his companions did he take thought for the morrow, even until death. When, therefore, it happened that Abbot Gelasius, with God’s cooperation, established a monastery, many estates were offered to him; he possessed, moreover, beasts of burden for the needs of the monastery, along with oxen. For He who formerly gave the oracle to the divine Pachomius to build a monastery, gave aid to this one also for every necessity of the monastery. Gelasius, therefore, occupied with these things, being observed by the aforementioned old man, who maintained a genuine affection toward him, said to him: "I fear, Abba Gelasius, lest your mind become attached to the fields and the rest of the ^C monastery's property." Then he said to him: "Your thought is more attached to the awl with which you work, than the mind of Gelasius is to such goods."

6. They related concerning Abbot Gelasius that, often troubled by his thoughts to go off into the desert, he said one day to his disciple: "Practice charity, brother; whatever I do, bear with it, and speak no word to me this week." And taking a palm staff, he began to walk in his small courtyard; and when he had grown weary, he sat down for a while; and rising again, he walked. But when evening had come, he reasoned within himself: "He who walks through the desert eats not bread, but herbs; do you, however, on account of your infirmity, eat a little vegetable." And when he had done this, he said ^D again to his mind: "He who dwells in the desert does not sleep under a roof, but under the open air; do you therefore do likewise." And reclining, he slept in the small courtyard. Having done...

three days in the monastery, eating a little endive in the evening and sleeping under the open sky at night, he became exhausted; then, rebuking the thought that was molesting him, he corrected himself, saying: If you cannot perform the works of the desert, sit patiently in your cell, weeping for your sins, and do not wander; for the eye of God sees the works of men everywhere, and nothing escapes Him, but He knows those who work good.

On Abbot Gerontius.

^B Abbot Gerontius of the Petra said that many who are tempted by bodily pleasures, though not having approached a body, have fornicated in their mind; and while their bodies are kept in virginity, they fornicate in their soul. It is good, therefore, beloved, to do what is written, and for each one to keep his heart with all vigilance.

Beginning of the letter D. De abbate Daniele.

1. They said of Abbot Daniel that when the barbarians came to Scetis, the Fathers fled; but the old man said: If God does not care for me, why do I even live? And he passed through the midst of the barbarians, and they did not see him. Then he said to himself: Behold, God has cared for me, and I have not died; do you therefore also what is man’s to do, and flee as the Fathers did. ^DAnd rising, he fled.

2. A brother asked Abbot Daniel, saying: Give me one commandment, and I will keep it. And he said to him: Never put your hand into a dish with a woman, nor eat with her; and in this you will escape a little from the demon of fornication.

3. Abbot Daniel said that there was in Babylon the daughter of a prominent man who had a demon; now her father loved a certain monk, and he said to him: No one can heal your daughter, unless it be those whom I know to be anchorites; but if you ask them, they will not endure to do this because of humility. But let us do this: when they come to the market, make yourselves as if you wish to buy vessels and... ^D

but when they have come to receive their payment, we will tell them to offer a prayer; and I believe that she will be healed." ^A They therefore went out to the market and found one of the disciples of the elders sitting there to sell their vessels, and they brought him along with the baskets, as if to receive their payment. And when the monk had entered the house, the demoniac woman came and gave him a slap. But he turned the other cheek, according to the commandment of the Lord. Then the demon, being tormented, cried out and said: "O the force! The commandment of Jesus casts me out!" And the woman was immediately cleansed. And when the elders came, they reported to them what had happened. They glorified God and said: "It is characteristic of the devil’s pride to be laid low by the humility of Christ’s commandment."

4. Abba Daniel said again: "As much as the body flourishes, so much does the soul grow thin; and as much as the body is thinned, so much does the soul flourish."

5. Once, Abba Daniel and Abba Ammoes were traveling. And Abba Ammoes said: "When will we also sit in our cell, Father?" Abba Daniel replied: "For who is it that takes God away from us now? ^B God is in the cell, and furthermore, God exists outside the cell."

6. Abba Daniel related that when Abba Arsenius was dwelling in Scetis, there was a monk there who used to steal the vessels of the elders. Abba Arsenius took him into his own cell, wishing to gain him over and to provide rest for the elders, and he said to him: "Whatever you wish, I will provide for you; only do not steal." And he gave him gold, and coin, and clothing, and whatever else he needed. Yet, when he left, he went back to stealing. The elders, therefore, seeing that he did not stop, expelled him, ^C saying: "If a brother is found to have the infirmity of a failing, one must bear with him; but if he is a thief, cast him out, because he not only harms his own soul, but troubles all those who dwell in that place."

7. Abba Daniel the Pharanite related: Our father Abba Arsenius said of a certain Scetiote, that he was great in action ^D (praktikos), but simple in faith.

^A And he was led astray through lack of learning, and used to say: "The bread which we receive is not by nature the body of Christ, but an antitype." And two elders heard that he was saying this word, and knowing that he was a man great in his manner of life, they reasoned that he spoke out of innocence and simplicity. And they came to him and said to him: "Abba, we have heard a word regarding someone, [which is] unbelieving, that he says the bread which we receive is not by nature the body of Christ, but is an antitype." The old man said: "I am he who says this." They then persuaded him, saying: "Do not hold this [view], Abba, but [believe] as the Catholic Church has handed down. For we believe that this bread itself is the body of Christ, and the cup itself is the blood of Christ, according to truth, and not according to an antitype. But just as ^B at the beginning, God, taking dust from the earth, fashioned man after His own image, and no one can say that it is not the image of God, even if the image is incomprehensible—so also of the bread, which He said 'This is my body'—we so believe that according to truth it is the body of Christ." The old man said: "If I am not persuaded by the thing itself, I will not be satisfied." They said to him: "Let us pray to God this week concerning this mystery, and we believe that God will reveal it to us." The old man accepted the word with joy and began to pray to God, saying: "Lord, Thou knowest that I do not disbelieve out of malice; but so that I may not go astray through ignorance, reveal it to me, Lord Jesus Christ." The elders also returned to their own cells and they too besought God, saying: "Lord Jesus Christ, reveal this mystery to the old man, that he may believe, and not lose his labor." And God heard both parties. And when the week was completed, they came on Sunday to the church, and they three stood alone in one *embrimion* [a basket or matting enclosure], and the old man was in the middle. ^C Their eyes were opened; and when the bread was placed upon the holy table, it appeared to these three alone as a little child. And when the presbyter reached out his hand to break the bread, behold, an angel of the Lord descended from heaven having a knife, and he slaughtered the child, and poured his blood into the cup. And when the presbyter broke the bread into small pieces, the angel also cut small pieces from the child. And as they approached to receive of the holy [mysteries], to the old man alone was given flesh covered in blood. And seeing this, he was afraid, and cried out, saying: "I believe, Lord, that the bread is Thy body, and the cup is Thy blood." And immediately the flesh which was in his hands became bread according to the mystery; and he took communion ^D thankfully to God. And the elders say to him, "God knows the nature of man..."

diately the flesh which was in his hands became bread according to the mystery; and he took communion thankfully to God. And the elders say to him, "God knows the nature of man, that he cannot eat raw meat; and for this reason he transformed his body into bread, and his blood into wine, for those who receive it in faith." And they gave thanks to God concerning the elder, for he did not allow his labors to perish. Then those three went off to their cells with great joy. ^A

8. (6) Again, Abba Daniel told a story about another great elder, who dwelt in the lower parts of Egypt, saying that in his simplicity he affirmed that Melchizedek was the Son of God. When this was announced to blessed Cyril, the archbishop of Alexandria, he sent for him. But knowing that the elder was a miracle-worker, and that whatever he asked of God was revealed to him, and that he held this opinion out of simplicity, he used such artifice as this, saying: "Abba, I beseech you, since my mind sometimes suggests to me that Melchizedek is the Son of God, and other times a contrary thought comes to me, that he is not the Son of God but a man, the priest of God; because, therefore, I am in doubt about this, I have sent to you, that you might pray to God so that he might reveal the matter to you." ^B The elder, trusting in his own way of life, said with boldness: "Grant me three days, and I will ask God about this matter, and I will report to you who he is." Accordingly, he went away and prayed to God about this pronouncement. And coming after three days, he said to blessed Cyril that Melchizedek is a man. And the archbishop said to him: "How do you know, Abba?" He replied: "God revealed to me all the patriarchs, in such a way that each one passed before me, from Adam down to Melchizedek; hold it as certain that it is so." The elder therefore returned, and he himself preached that Melchizedek was a man. Whence blessed Cyril was filled with great joy. ^C

Concerning Abba Dioscorus.

1. (7) They told of Abba Dioscorus of Nachiastis, that his bread was of barley and lentils. And every year he would make a vow of some one good aim, saying: "I will not meet anyone this year, or I will not speak, or I will not eat anything cooked, or I will not eat fruit or vegetables." And in every work he acted in this way; and when he had finished one, he would take up another. And this he did yearly. ^D

2. (8) A brother asked Abba Poemen, saying: "My thoughts trouble me, that I might put away my sins, and they cause me to attend to the failings of...

of my brother. And the elder says to him regarding abbot Dioscorus, that he was in his cell weeping over himself; his disciple, however, was sitting in another cell. When ^A therefore he approached the elder, he found him weeping, and said to him: Father, why do you weep? The elder replied: I am weeping for my sins. His disciple then said to him: You have no sins, Father. The elder answered: In truth, child, if I were permitted to see my sins, three or four others would not suffice to weep for them.

3. Abbot Dioscorus said: If we wear our heavenly garment, we shall not be found naked; but if we be not found wearing that garment, what shall we do, brethren? For we too are to hear that voice which says: Cast him into the outer darkness; there will be weeping and gnashing of teeth. Now, however, brethren, it is a great disgrace to us, that after wearing the habit ^B for so many years, we should be found at the hour of need destitute of the wedding garment. O what repentance is about to befall us! O what darkness is about to come upon us before our Fathers and our brethren, when they see us being tormented by the angels who are the exactors of punishment!

Of Abbot Dula.

1. Abbot Dula said: If the enemy compels us to abandon quietude, let us not listen to him; for there is nothing like it, nor like abstinence. This combines with the other to help against him; for they sharpen the internal eyes.

2. He said again: Cut off the relations of the many, lest the war against your mind become troublesome, and disturb the manner of your quietude.

Beginning of the letter E.

Of Saint Epiphanius, Bishop of Cyprus.

1. Saint Epiphanius the bishop related ^C that, in the time of the blessed Athanasius the Great, crows flying around the temple of Serapis were crying out incessantly, and abbot Amoun of Nitria, and abbot Paul of Phoca, and abbot Amoun of Arabia in Egypt, and abbot Mios of the Thebaid, and Macarius of Scetis, and abbot Macarius the Alexandrian, and Paphnutius the Sındonita, and abbot Urser of Thegua, and abbot Ammonius the Cheneurite, and all the rest of the just, when they themselves shall have been taken up into the kingdom of heaven, while we are cast out into the outer darkness? That is: What sadness is about to seize abbot Antony, abbot Amoun of Nitria, abbot Paul of Phoca, abbot Amoun of Arabia in Egypt, abbot Mios of the Thebaid, Macarius of Scetis, abbot Macarius the Alexandrian, Paphnutius the Sındonita, abbot Urser of Thegua, abbot Ammonius the Cheneurite, and all the rest of the just; when they indeed shall have been taken up into the kingdom of heaven, but we shall have been cast into the outer darkness? ^D

^A and cried out, "Cras, cras!" And the Greeks, or Gentiles, standing before the blessed Athanasius, shouted: "Evil old man, tell us what the crows are croaking." And he replied: "The crows are croaking, 'Cras, cras'; and 'Cras' in the tongue of the Ausonians, or Latins, signifies the day that is shortly to come." And he added, "For on the next day you shall see the glory of God." And next, the death of the Emperor Julian was announced. When this had happened, the people ran together and shouted against Serapis, saying: "If he did not please you, why were you taking his gifts?"

2. The same man related that there was a certain charioteer in Alexandria, who was the son of a woman named Mary. He fell in an equestrian contest; but then rising, he passed beyond the one by whom he had been thrown, and carried off the crown. Then the crowd shouted: "The Son of Mary has fallen, and has risen, and has conquered." While this cry was ^B still resounding, a rumor spread among the people concerning the temple of Serapis, that the great Theophilus, having returned, had overthrown the idol of Serapis and had become master of the temple.

3. (13) It was made known to the blessed Epiphanius, Bishop of Cyprus, by the abbot of the monastery which he had in Palestine: "Through your prayers, we have not neglected our canon, or office and psalmody, but we zealously celebrate the third, the sixth, and the ninth [hours]." But he, reproving them, indicated to them through these words: "Clearly you neglect the other hours of the day, being idle from prayer. For it behooves a true monk to have prayer and psalmody in his heart without intermission."

4. (16) Saint Epiphanius once sent to the abbot Hilarion, entreating him and saying: "Come, let us see one another ^C before we depart from the body." And when he had arrived, they were affected with mutual joy. While they were eating, a bird was brought in. The bishop took it and gave it to the abbot Hilarion. The old man said: "Forgive me, for from the time I assumed this habit, I have not eaten anything slaughtered." Then the bishop said: "But I, for my part, from the time I assumed the habit, have not allowed anyone to sleep while holding a grievance against me, nor have I myself slept while holding a grievance against anyone." The old man said to him: "Grant me pardon, for your way of life is greater than mine."

5. The same man said that the image and figure of Christ, Melchizedek, blessed Abraham, the root of the Jews; how much more does the Truth itself, Christ, bless and sanctify all who believe in Him? ^D

^A and the woman with the issue of blood is silent and is called blessed; but the Pharisee cries out and is condemned; the publican does not even open his mouth and is heard.

7. The same said: The prophet David prayed in the night-watches, at midnight he would wake, before the dawn he would entreat, at dawn he would stand ready, in the morning he would beseech, in the evening and at mid-day he would supplicate; and for this reason he said: "Seven times a day I have praised thee" (Ps. CXVII, 164).

8. He said again: The possession of books is necessary for those Christians who are able to acquire them. For the very sight of the books by itself makes us more listless toward sin, and urges us rather to be stirred up toward righteousness.

9. He said again: There is great security against sinning in the reading of the Scriptures.

10. He said again: A great precipice and deep abyss is the ignorance of the Scriptures.

11. He said again: It is a great betrayal of salvation to know none of the divine laws.

12. The same said: The sins of the righteous are about the lips, but those of the ungodly flow from the whole body. Whence David sings: "Set, O Lord, a watch before my mouth, and a door for the enclosure about my lips" (Ps. CXL, 3). And: "I said, I will take heed to my ways, that I sin not with my tongue" (Ps. XXXVII, 2).

13. The same was asked: Why are there ten legal commandments, but nine beatitudes? And he said: The Decalogue is equal in number to the Egyptian plagues; but the enumeration of the beatitudes is an image of the threefold Trinity.

14. The same was asked if one righteous man ^B suffices to appease God, and he said: Yes, for He Himself said: "Search for one who does judgment and justice, and I will be merciful to all the people" (Jerem. V, 1).

15. The same said: God grants even the principal portion to sinners who repent, ^C as to the harlot and the publican; but the righteous He asks— ^D

and from the just, he even demands interest. ^A And this is what he said to the apostles: "Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter into the kingdom of heaven."

16. He also said this: that God sells righteousness ^B to those who are eager to buy it for very little—for a small morsel of bread, a cheap garment, a cup of cold water, or a single obol.

17. He also used to add this: that when a person borrows from a man because of poverty or the need for wealth, he manifests gratitude while paying it back, but does so secretly out of shame. But the Lord God does the opposite: receiving a loan in secret, he repays it before the angels, archangels, and the just.

Of Saint Ephrem

1. (21) When the abbot Ephrem was still a child, he saw a dream or vision, that a vine grew upon his tongue, and it increased and filled everything under heaven, and it was exceedingly fruitful. And all the birds of heaven came and ate of the fruit of the vine; and as much as they ate, the fruit of it grew even more.

2. (22) On another occasion, one of the holy men was granted this vision: he saw an angelic order descending from heaven according to the command of God, having a roll in its hands, that is, a volume written within and without. And they said to one another, "To whom must we deliver this?" Some were saying, "To this one," while others named another. But they answered and said, "Truly they are holy and just, yet no one can receive this except Ephrem." Then the elder saw that they handed the roll to Ephrem. Rising in the morning, he heard Ephrem commenting, and like a fountain it flowed from his mouth; and he knew that the things proceeding from the lips of Ephrem were from the Holy Spirit.

3. (25) At another time when Ephrem was passing by, at the instigation of someone, a harlot came to entice him with blandishments to shameful intercourse, or at least to provoke him to anger; for no one ever saw him getting angry. He said to her, "Follow me." And when he had approached a place crowded with people, he said to the woman, "Come, do what you desire in this place." But she, having looked at the crowd, said to him, "How can we do this, ^D with such a great crowd standing by, and not be ashamed?" But he said to her, "If we are ashamed before men, we ought to be much more ashamed before God, who exposes the hidden things of darkness." Whereupon she, suffused with shame, departed having accomplished nothing.

Of Eucharistos the man of the world

Two of the Fathers besought God that

to convince them of the measure to which they had attained. Then a voice came to them saying: "In such-and-such a village in Egypt there is a layman named Eucharistus, and his wife is called Maria; you have not yet reached the measure of their virtue." The two elders arose, went to the village, and after inquiring, found his cell and his wife. They said to her, "Where is your husband?" She answered, "He is a shepherd, and he is tending the sheep." She led them into his cell. When it grew dark, Eucharistus returned with the sheep; seeing the elders, he prepared a table for them and brought water to wash their feet. The elders said to him, "We will not taste anything unless you tell us what your work is." Eucharistus said with humility, "I am a shepherd, and this is my wife." But the elders persisted in pleading with him, and he did not want to speak. Then they said to him, "God sent us to you." When he heard this word, he was afraid and said to them: "Behold, we have these sheep from our parents; and if by the Lord’s will any profit comes from them, we divide it into three parts: one part for the poor, one part for hospitality, and the third part for our own needs. From the time I took my wife, I have not been defiled, nor has she, but she is a virgin; and we sleep separately. By night we wear hairshirts, and by day our own garments. Until now, no human being has known these things." When the elders heard this, they marveled and departed, giving glory to God. ^C

Concerning Eulogius the Presbyter

(26-27) A certain Eulogius, who had been a disciple of the blessed bishop John, was a presbyter and a great ascetic; he would fast for two days at a time, and often extended his fast to a full week, eating only bread and salt, and was glorified by men. He visited Abba Joseph in Panepho, hoping to see even greater austerity in him. The old man received him with joy, and whatever he had, he spent for his comfort. The disciples of Eulogius said, "The presbyter eats nothing but bread and salt." Abba Joseph, however, ate in silence. When they had remained for three days, they did not hear them chanting or praying; for their work was hidden. Therefore, they departed having gained no benefit for their souls. Through the dispensation of God, a mist arose, and having wandered about, they returned to the old man. Before they knocked, they heard them chanting; and after waiting a long time, they knocked later. They, having finished the psalmody in silence, received them joyfully. Because of the heat, the disciples of Eulogius poured water into a vessel and gave it to him; but it was water mixed from the sea and the river, and he could not drink it. Then Eulogius, reflecting within himself, fell at the feet of the old man, desiring to learn his ^D way of life, and said, "Abba, what is this?"

their way of life, and said, "Abba, what is this? Before, you did not chant, but now, after we have gone out, and I have just taken the bucket, I have found the water salty." The elder said, "The brother is a fool, and by mistake he mixed sea water with it." Eulogius, however, kept imploring the elder, wishing to learn the truth of the matter. The elder said to him, "That little cup of wine was for the sake of charity, but this water is the constant drink of the brothers." And he taught him the discernment of thoughts; and he cut off from him all human attachments. Then he became skilled in economy, and henceforth he ate whatever was set before him. He also learned, himself, to work in secret. Finally, he assured the old man that their way of working was true and not at all deceitful.

Concerning Abba Euprepius

^A 1. Abba Euprepius said, "Believing that God is faithful and powerful, believe in Him, and you shall share in what is His. But if you are negligent, you do not believe. And as for the fact that we all believe He is powerful, and we all believe that all things are possible for Him, believe in Him also regarding your own affairs, because He works signs even in you."

2. When the same man was being robbed, he surrendered with them. And after they had carried away what was stored inside and left behind his staff, when Abba Euprepius saw it, he was distressed; and taking it, he ran after them, wishing to return it. As they did not want to take it, but were afraid that something might have happened, he encountered some others and asked them to have the staff returned, as they were traveling the same road.

3. Abba Euprepius said that physical things are "matter." He who loves the world loves stumbling blocks. If, therefore, it happens that one loses something, one ought to accept this with joy and confession of praise, as having been freed from cares.

^B 4. A brother asked Abba Euprepius about life. And the elder said, "Eat hay, put on hay, sleep on hay; that is, despise all things, but possess a heart of iron."

5. A brother asked the same elder, saying, "How does the fear of God come into the soul?" And the elder said, "If a man has humility, and dispossession, and the habit of not judging, the fear of God comes to him."

6. The same man said, "Let fear, and humility, and lack of food, and mourning remain with you."

7. At the beginning of his life, Abba Euprepius visited an elder, and said to him, "Abba, tell me a word: how may I be saved?" And he said to him, "If you wish to be saved, when you visit someone, do not be the first to speak until he has questioned you." ^C The brother, having been pierced by this word, performed a prostration, saying, "Truly I have read many books, but I have not yet known such a discipline." And having received much profit, he went away.

Concerning Abba Eladius.

^A1. (50) They said of Abba Eladius that he spent twenty years in the Cells, and never once raised his eyes to look up at the roof of the church.

2. They also said of the same Abba Eladius that he ate bread and salt. When, therefore, Pascha arrived, he said: "The brethren eat bread and salt; I, however, ought to undertake some little bit of labor for the sake of Pascha. Since I sit to eat on other days, now that it is Pascha, I shall perform the labor of eating while standing."

Concerning Abba Evagrius.

^A1. (51) Abba Evagrius said: When you are sitting in your cell, gather your thoughts; remember the day of death; look then at the mortification of the body; contemplate the calamity; take up the toil; condemn the vanity of the world; so that you may be able to remain always in the purpose of quietude and not fall into infirmity. Be mindful also of the state of things present in hell: consider how the souls dwell there, in what most grave silence, in what most bitter groaning, in what fear, struggle, and expectation; consider the ceaseless pain, the soul’s weeping, and its endlessness. But also remember the day of resurrection and the appearing before God; imagine that horrible and ^B dreadful judgment. Bring into the middle what is reserved for those who sin: the shame before God, and the angels, and archangels, and all men—that is to say, the punishments, the eternal fire, the worm that does not sleep, Tartarus, the darkness, the gnashing of teeth, the fears and the tortures. Bring forth likewise the good things reserved for the just: the confidence with God the Father and his Christ, the angels, the archangels, and the whole assembly of the saints, the kingdom of heaven, and its gifts, the joy and its enjoyment. Bring the memory of both of these into your mind; and regarding the judgment ^C of sinners, weep, mourn, fearing that you yourself might end up among them; but regarding those things that are reserved for the just, rejoice and be glad. And strive then to become one who enjoys these, and to be a stranger to those others. Take care never, whether you are residing inside your cell or are outside somewhere, to let these memories slip away, so that even through these, you may escape the sordid and harmful thoughts.

2. (32) He said again: Cut off the ties of many things; let not your mind become distracted, and disturb the manner of your quietude.

3. (33) Another of his sayings: It is a great thing to pray without distraction; but it is greater to chant ^D without distraction.

4. (34) He said again: Remember always your departure from out of this life, and do not forget the eternal judgment; and there shall be no sin in your soul.

5. (35) Item: Take away temptations, and no one is saved.

6. This also: A certain one of the Fathers said: A drier and not unequal diet, joined with charity, quickly leads the monk into the harbor of impassibility.

7. (36) An assembly was once held in the Cells regarding a certain matter, and the abbot Evagrius spoke. The presbyter said to him: We know, abba, that if you were in your own region, you would often be established as a bishop and head of many; but now you sit here like a stranger. ^B Struck with compunction, he was not troubled, but nodding his head, he said to him: It is truly so, Father. Yet I have spoken once; and I will not add to it again.

Concerning abbot Eudæmon.

Abbot Eudæmon said concerning Paphnutius, the Father of Scetis: I went down there as a young man, and he did not permit me to remain, saying concerning me: I do not allow a face of a woman to remain in Scetis, on account of the enemy’s assault.

Beginning of the letter Z. Concerning abbot Zeno.

1. (37) Abbot Zeno, the disciple of the blessed Silvanus, said: Do not dwell in a famous place, nor sit with a man of great name, nor lay a foundation to build a cell for yourself at any time.

2. They related concerning abbot Zeno, that from the beginning he did not wish to receive anything from anyone at any time. And hence those bringing gifts would depart sad because he would not accept them. And others would come to him, wishing to receive as from a great elder, and ^C he did not have what to give them, and they too would depart sad. The elder said: What shall I do? For both those who bring are saddened, and those who desire to receive. This is better: if anyone brings, I receive; and if anyone asks, I provide for him. And thus doing, he had quiet, and satisfied everyone.

3. (38) A brother from Egypt visited abbot Zeno in Syria, and was accusing his own thoughts before the elder. He, wondering, said: The Egyptians, those virtues which they possess, they hide; but those faults which they do not have, they accuse themselves of continually; but the Syrians and the Greeks, those virtues which they do not have, they claim to possess; but those faults which they possess, they hide.

4. (39) Brothers came to him, and asked him, saying: What is that written in the book of Job: "And the heaven is not clean in his sight" (Job xv, 15)? The elder having answered said to them: The brothers have let go of their own sins, and they search about the heavens. ^D This, however, is the interpretation of the word: Since he alone is clean, for this reason he said: "And the heaven is not clean."

(5) They said of Abba Zeno, that when he was dwelling in Scetis, he went out at night from his cell as if to go to the marsh; but straying from the way, he walked for three days and nights. Being exhausted and failing, he fell down as if to die. And behold, a young boy stood before him, holding bread and a vessel of water; and he said to him, "Rise, eat." The brother, having risen, prayed, thinking it was a phantom. The boy said to him, "You did well." And again he prayed a second and a third time. Then the boy said to him, "You have done well." The old man then rose, took, and ate. And after these things the boy says to him, "As much as you have walked, so far are you from your cell; but rise, follow me." And immediately he was found in his cell. The old man said to him, "Enter, perform a prayer for us." And when the old man entered, he became invisible. ^B

6. (44) At another time, the same Abba Zeno was traveling in Palestine, and being tired, he sat near a cucumber field to eat, and his thought said to him, "Take for yourself a cucumber, and eat. What is it, after all?" But he, answering his thought, said, "Thieves are led away to punishment. Test yourself then, from this, if you are able to endure the punishment." And having risen, he stood in the heat for five days, and having scorched himself, he said, "You are not able to endure the punishment." And he says to his thought, "If you are not able, do not steal and do not eat."

7. Abba Zeno said: He who wishes that God may quickly hear his prayer, when he rises and stretches out his hands toward God, before all things and even before his own soul, let him pray from his heart for his enemies; and by this excellent deed, whatever he may ask of God, He will grant it to him. ^C

8. They said that there was someone in a village who fasted much, so that he was called by the name "the Faster." Abba Zeno having heard about him, summoned him. He went away with joy. And having prayed, they sat down. The old man then began to work silently. But the Faster, not finding an opportunity to speak with him, began to be troubled by the vice of acedia. And he says to the old man, "Pray for me, abba, for I wish to leave." The old man says to him, "Why?" He, answering, said, "Because my heart is as if on fire, and I do not know what is the matter with it. For when I was in the village, I used to fast until evening, and never did such a thing happen to me." The old man says to him, "In the village, you were being nourished by your own ears; but depart from now on, and eat at the ninth hour; and if you do anything, do it in secret." And as he began to do so, he awaited the ninth hour with affliction of spirit. And those who knew him kept saying, "the Faster has become demon-possessed." Having come, he reported everything to the old man. And he said to him, "This is the way according to God." ^D

Of Abba Zacharias

1. Abba Macarius said to Abba Zacharias:

“Tell me what is the work of a monk.” He says to him: “Do you ask me, Father?” Then abbot Macarius: “I am persuaded concerning you, child Zacharias. For there is One who spurs me to ask you.” Zacharias brought forth this opinion: “As far as I consider, Father, he who does violence to himself in all things, this is the monk.”

2. (43) Abbot Moses came one time to draw water, and he found abbot Zacharias praying at the cistern, and the Spirit of God resting upon him.

3. (44) Abbot Moses said one time to brother Zacharias: “Tell me what I ought to do?” Hearing this, he cast himself upon the ground at his feet, saying: “Do you ask me, Father?” The old man said to him: “Believe me, my child Zacharias; I saw the Holy Spirit descend upon you, and for this reason I am compelled to ask you.” Then Zacharias, having taken the cowl from his head, placed it under his feet, and having trampled it, said: “If a man is not crushed and trodden upon in the same way, he cannot be a monk.” ^B

4. To abbot Zacharias, while he was residing in Scetis, a vision was sent; and rising, he indicated it to his abbot, Carion. The old man, however, being one of the active life, was not experienced in such things. Rising therefore, he struck him, asserting that the vision proceeded from demons. But the thought remained in Zacharias’s mind. He arose, therefore, and went by night to abbot Pœmen, and narrated the matter to him, and how his inner parts were burning. And the old man, seeing that it was from God, says to him: “Go to such-and-such an elder, and whatever he may say to you, do it.” And having gone to the elder, before he inquired anything of him, the elder anticipated him and told him everything, and that the vision was from God. “But go,” he said, “be subject to your Father.” ^C

5. (45) Abbot Pœmen said this: Abbot Moses asked abbot Zacharias, as he was near to death: “What do you see?” He says to him: “Is it not better to be silent, Father?” Then he: “Yes, child, be silent.” And at the hour of his death, abbot Isidore, sitting, looked up to heaven and said: “Rejoice, my child Zacharias, because the gates of the kingdom of heaven have been opened to you.”

Beginning of the letter II.

Concerning abbot Isaiah (47).

1. Abbot Isaiah said that nothing is so useful ^D

^A to a novice as contumely. For just as a tree, being watered every day, 49 so is a novice who is insulted and endures it.

2. He said again to those who are beginning well and are submissive to the holy Fathers, that the first tint is never lost, as in the case of purple. And that, just as tender branches are easily turned and bent, so too are novices who are under obedience.

3. He said again, that a novice moving from monastery to monastery is like an animal driven here and there under a halter.

4. 50 He likewise related that, when a love-feast was being held and the brothers were eating in the church and talking to one another, he rebuked them, saying: “Be silent, brothers; for I saw a brother eating with you and drinking as many cups as you do, and his prayer is ascending before God like fire.”

5. They told of abbot Isaiah, that he once took a branch and went to the threshing floor, and said to the owner: “Give me grain.” And he said to him: “Did you reap, abba?” He said: “No.” And the owner said to him: “How then do you want to receive grain, not having reaped?” And the old man said to him: “Does one not receive a reward if he has not reaped?” The farmer said: “By no means.” And thus the old man withdrew. But the brothers, having seen what he did, bowed before him, begging to learn why he did this. The old man said to them: “I did this as an example, ^C that if someone does not work, he does not receive a reward from God.”

6. The same abbot Isaiah called one of the brothers, and washed his feet, and put a handful of lentils into a pot, and as soon as it boiled, he brought it. And the brother said to him: “It is not yet cooked, abba.” And he said to him: “Does it not suffice you that you have even seen the fire? And this is a great consolation.”

7. He said again, that if God wishes to have mercy on a soul, but it is recalcitrant and does not endure, but does its own will, He allows it to suffer what it does not wish, so that in this way it may seek Him.

8. He said again, that when someone wishes to return evil for evil, he can even by a mere gesture harm the conscience of a brother.

9. The same abbot Isaiah was asked what covetousness is, and he replied: “Not to trust in God, that He takes care of you.” ^D

even by a mere gesture harm the conscience of a brother. 9. The same abbot Isaiah was asked what covetousness is, and he replied: “Not to trust in God, that He takes care of you.” ^B 10. Once again he was asked what backbiting is, and he replied: “Not to know the glory of God, and envy toward one's neighbor.” 11. He was asked again what anger is, and he replied: “Strife, and falsehood, and lack of knowledge.”

Concerning Abbot Elias

1. Abbot Elias said: “I fear three things: when my soul is about to depart from the body, and when I am about to encounter God, and when the sentence is about to go forth against me.”

2. The elders said to Abbot Elias in Egypt concerning Abbot Agathon, that he is a good abbot. The old man said to them: “According to the generation in which he lives, he is good.” They said to him: “But what about according to the ancients?” He answered and said: “I told you that according to his generation he is good; but according to the ancients, I have seen a man in Scetis who could stop the sun in the heavens, just as Joshua the son of Nun did.” Upon hearing this, they were astonished and gave glory to God.

3. Abbot Elias of the diaconia said: “What avail is sin, where there is repentance? And what use is charity, where pride resides?” ^C

4. Abbot Elias related: “I saw a man who took a small gourd of wine under his arm; and in order to shame the demons, that it was a phantom, I said to the brother: ‘Do a kindness, and take this from me.’ Then, having lifted his cloak, he was found to have nothing. Now I said this, so that even if you see or hear something, you should not believe it. On the contrary, observe your reasonings, the conceptions of your mind, and your thoughts, knowing that such things are sent by demons to pollute the soul, by inducing it to ponder incongruous things, and to distract the mind from its own sins and from God.”

5. He said again: “Men have their mind intent either upon sins, or upon Jesus, or upon men.”

6. He said again: “If the mind does not chant with the body, the labor is in vain.” And: “If anyone has loved tribulation, later it will be for him a source of joy and rest.”

7. He also said: “A certain old man remained in a temple; and demons came, saying to him: ‘Depart from our place.’ The old man said: ‘You have no place.’ They began to scatter his palm leaves here and there. But the old man persisted in gathering them. Later, a demon seized his hand and dragged him outside. But when the old man reached the door, with the other hand he ^D

held the door, crying: "Jesu, succour me." And immediately the demon fled. And the old man began to weep. The Lord said to him: "Why do you weep?" And the old man says: "Because they dare to seize a human being, and to do this." And the Lord said to him: "You have been neglectful. For when you sought me, you saw how I was found by you. I say these things because there is need of much labor, and unless one labors, no one can have his God. For He Himself was crucified for our sake."

A brother came to Abba Elias the hesychast ^A, in the coenobium of the cave of Abba Sabas, and says to him: "Abba, give me a word." And the old man says to the brother: "In the days of our fathers, these three virtues were loved: poverty, and meekness, and abstinence; but now, covetousness, and gluttony, and impudence prevail among the monks. ^B If you wish—"

Concerning Abba Heraclius

A brother, being tempted, reported it to Abba Heraclius. He, in order to confirm him, told this story: A certain old man had a disciple who excelled in the virtue of obedience for many years. Once, being tempted and assaulted, he left the old man, and having greeted him, said: "Make me a monk." The old man says to him: "Consider a place, and we will make a cell for you." Having gone away, he found one ^C at a distance of one lap. And they went off and constructed a cell. And he says to the brother: "Whatever I tell you, do that. When you are hungry, eat; in the same way, drink and sleep: only do not go out of your cell until the Sabbath; then come to me." The brother passed the two days according to the command; but on the third day, affected by tedium, he said: "Why has the old man acted thus with me?" Wherefore, rising up, he began to chant many psalms; and after the setting of the sun, he ate food; and rising up, he went away to sleep upon his mat. And he sees an Ethiopian lying there, gnashing his teeth at him. And with great fear he ran in haste ^D to the old man; and having knocked on the door, he said: "Abba, have mercy on me, and open." The old man, knowing that he had not kept his word, did not open to him until morning; and opening at dawn, he found him outside imploring; and moved with compassion, he brought him in. Then he says: "I pray you, Father, I saw a black Ethiopian upon my mat, as I went to sleep." And he said: "This is what you suffered, because you did not keep my word." Then, having instructed him according to his strength in the discipline of the monastic life, little by little he became a good monk.

APPENDIX TO PALLADIUS Concerning Abbot Theodore of Pherme

^A 1. (57) Abbot Theodore of Pherme possessed three good books; and he went to Abbot Macarius and said to him: "I have three excellent codices, from the reading of which I make progress; the brothers also take them for their use, and they make progress as well. Tell me, therefore, what I ought to do. Should I keep them for my own benefit and that of the brothers, or sell them so that I may give to the poor?" The old man answered: "These are good actions, indeed; but greater than all is to possess nothing." Having heard this, he went away and sold them, and distributed the money to the poor.

2. (58) A certain brother residing in the Cells was troubled; and departing to Abbot Theodore of Pherme, he reported it to him. The old man said: "Go, humble your thought, and submit yourself, and stay with others." Afterward, he returned to the old man and said: "I have no rest even with men." Then the old man said to him: "If you obtain rest neither alone nor with others, why did you depart to the monastic life? Is it not so that you might endure tribulations? But tell me: For how many years have you worn the habit?" "Eight," he said. The old man then said to him: "I have assuredly spent seventy years in this habit, and I have not found rest for even one day; yet you, after eight years, wish to possess rest?" Having heard this, he went away strengthened.

^C 3. (59) A brother once approached Abbot Theodore, and remained for three days, praying that he might hear some word. But he gave him no answer. Whence the brother went away sad. Therefore his disciple said to him: "Abba, why did you say nothing to him? And he went away sorrowful." Then the old man said: "I certainly did not speak to him; for he is a negotiator, and wishes to report glory from the words of others."

4. (60) He said again: "If you be joined in friendship with someone, and it happens that he falls into the temptation of fornication, if you are able, reach out a hand and draw him upward. But if he falls into heresy, and is not persuaded by you to turn back, quickly cut him off from yourself; lest you delay and be dragged down with him into the pit."

^D 5. (61) They said concerning Abbot Theodore of Pherme, that he excelled many in these three chapters: in poverty, in austerity, and in the fleeing of men.

6. (62) Abbot Theodore once happened to be with them; and as they were eating, they would take up their cups in reverence, in silence, and they would not say that word: "Forgive." And Abbot Theodore said: "The monks have lost their nobility, [which is] to say, 'Forgive.'"

'" 7. A brother asked him: "Do you wish, Abba, that I go a few days without eating bread?" The old man said to him: "You do well; for I also have done so." The brother said to him: "I wish, therefore, to take my chickpeas to the mill, that they might become flour." The old man said to him: "If you are going to the mill again, make your bread; but what is the need for this exportation?" ^B

8. One of the old men came to Abba Theodore, and said to him: "Behold, such and such a brother has returned to the world." And the old man said to him: "Are you amazed at this? Do not be amazed; rather, be more amazed if you hear that anyone has been able to escape from the mouth of the enemy."

9. A certain brother came to Abba Theodore and began to speak and inquire about matters the practice of which he did not yet have. The old man said to him: "You have not yet found the ship, nor have you placed your baggage in it, and before you have sailed, you have already arrived at that city. First, when you have performed the work, come to the discourse which you are now speaking." ^C

10. The same [man] once had occasion to visit Abba John, the eunuch from birth; and as they were talking, he said: "When I was in Scetis, the works of the soul were our work, and we had manual labor as an accessory; but now the work of the soul has become as an accessory, and the accessory has become the work."

11. A brother asked him, saying: "What is the work of the soul, which we now treat as an accessory, and what is the accessory which we now treat as work?" The old man said: "Everything that is done for the sake of the commandment of God is the work of the soul; but working and gathering for one’s own account, this we ought to hold as an accessory." The brother said: "Explain this matter to me." The old man said: "Behold, you hear that I am ill, and you ought to visit me; and you say to yourself, 'Am I to leave my work ^D and go immediately? But I will finish first, and thus I will go.' But another occupation occurs to you, and perhaps you do not go at all. Again, another brother says to you: 'Lend me a hand, brother.' And you say: 'Must I leave my work and go to work with him?' If, therefore, you do not go, you abandon the commandment of God, which is the work of the soul, and you perform the accessory, which is the work of the hands."

12. Abba Theodore of Pherme said that a man who stands in repentance is not bound by command.

13. The same said: "There is no other virtue like not despising."

14. He said again: "A man who has learned the sweetness..."

of the cell avoids his neighbor, yet not ^A in a spirit of scorn."

15. He said again: "Unless I cut myself off from these mercies, they will not allow me to be a monk."

16. It was also Isaid by him: "Many in this time have desired rest before God granted it to them."

17. He said again: "Do not sleep in a place where there is a woman."

18. A brother asked Abba Theodore, saying: "I wish to fulfill the commandments." The elder told him concerning Abba Theonas, that he too once said: "I wish to fulfill my meditation with God." And having taken flour kneaded in the oven, he made loaves; and when the poor asked him, he gave the loaves away. And when others asked again, he gave them the baskets and the cloak he was wearing, and he entered into his cell, having girded himself with his hood. And thus again he complained of himself, saying that he had not fulfilled God's commandment. ^B

19. Abba Joseph was once ill, and he sent to Abba Theodore, saying: "Come, that I may see you before I depart from the body"; and it was the middle of the week. But he did not go; instead he sent word, saying: "If you live until the Sabbath, I will come; but if you depart, we shall see one another in that world."

20. A brother said to Abba Theodore: "Speak a word to me, for I am perishing." And with difficulty he replied to him: "I myself am in danger, and what do I have to say to you?" ^C

21. A brother came to Abba Theodore so that he might teach him to weave, having also brought a mat to him. But the elder says to him: "Go, and come here in the morning." The elder then, rising, wetted the mat for him and prepared the outline for him, saying: "Do it thus and thus"; and he left him. And the elder entered his cell and sat down; and when the hour came, he gave him food to eat and sent him away. He came again the next morning; and the elder says to him: "Take your mat from here and depart; for you came to cast me into temptation and anxiety." And he did not allow him to remain inside anymore. ^D

22. The disciple of Abba Theodore said that someone once came selling onions and filled a jug for me. And the elder says: "Fill it with grain and give it to him." There were two heaps of grain, one clean and one unpurged; and I filled it for him from the unpurged. But the elder watched me with intensity and sadness; and from fear I fell and broke the jug. Then, falling down, I sought forgiveness. The elder said: "Rise, the fault is not yours, but I sinned because I gave you the order." And the elder having entered, filled his own bosom with clean grain and gave it to him along with the onions.

23. Abba Theodore once went with a brother to draw water; and the brother, arriving first at the cistern, saw a dragon. And the elder says to him: "Go,..."

tread upon his head." And being afraid, he did not proceed. But the elder came, and when he saw the beast, it, as if overcome with shame, fled into the desert. ^A

24. Someone asked Abba Theodore: "If a sudden collapse should happen, would you be afraid, Abba?" The elder says to him: "Even if heaven were to mingle with the earth, Theodore would not be afraid." For he had besought God that timidity might be taken from him. For this reason, he had asked him.

25. It was said of him that, having become a deacon in Scetis, he did not want to agree to exercise the duties of a deacon, and he fled to many places. And again, the elders would bring him back, saying: "Do not abandon your ministry." Abba Theodore says to them: "Let me be, and I will pray to God, and if he confirms me, I will stand in the place of my ministry." And praying to God, he said: "If it is thy will that I stand in my place, confirm me." And a pillar of fire was shown to him reaching from the earth to the heaven, and a voice saying: "If you can become like this pillar, go, exercise the deaconship." Having heard this, he decided never to agree. When, therefore, he came to the church, the brothers bowed down before him, ^B saying: "If you do not wish to deacon, at least hold the chalice." But he did not even bear this, saying: "Unless you let me go, I shall withdraw from this place." And so they let him go.

26. They told also about him that, as Scetis was laid waste, he came to stay in Pherme; and when he had grown old, he fell ill. The brothers, therefore, used to bring him some food. But that which the first brought, he would give to the second; and so in order, that which he received from the first, he would provide to another; and at the hour of eating, he would eat that which the person arriving brought. ^C

27. They said about Abba Theodore that when he was residing in Scetis, a demon came to him, wanting to enter; and he bound him outside the cell. Again another demon came to enter; and he bound this one also. And a third demon arriving, he came and found the two first bound; and he says to them: "Why are you standing here outside?" And they say to him: "There is one sitting inside, and he does not permit us to enter." And he, using force, attempted to enter. But the elder bound even this one. Fearing the prayers of the elder, they besought him, saying: "Release us." And the elder says to them: "Go." And then, affected by disgrace, they departed. ^D

28. One of the Fathers told of Abba Theodore of Pherme that: "I once came to him at eventide, and I found him wearing a tattered tunic, and his chest was bare, and his cowl was in front. And behold, a certain Count came to see him. And when he had knocked, the elder went out to open, and meeting him, he sat at the door to speak with him. And I took a piece of a veil and covered his shoulders."

covered his shoulders with his mantle. The elder stretched out ^A his hand and threw it away. And when the Count had left, I said to him, "Abba, why did you do this? The man came to be helped; was it not so that he might be scandalized?" The elder said to me, "What are you saying to me, Abba? Are we still serving men? We have done what was necessary; it is past now. He who wishes to be helped, let him be helped; he who wishes to be scandalized, let him be scandalized. As for me, in whatever state I am found, I so conduct myself." He instructed his disciple, saying, "If anyone comes wishing to see me, do not say to him anything human; but if I am eating, say, 'He is eating'; if I am sleeping, say, 'He is sleeping.'"

29. Three robbers once came upon him; two of them were holding him, and one was carrying off his things. When he had brought out the books and wanted to take the lebiton, he said to them, "Leave this." But they would not. So, moving his hands, he threw the two of them off. When they saw this, they were afraid. The elder said to them, "Do not be afraid; make the belongings into four parts, and take three, and leave one." And they did so; because he took his part, the lebiton, for the synaxis.

Concerning Abba Theodore of the Ennaton

1. Abba Theodore of the Ennaton said, "When I was younger, I lived in the desert. I went therefore to the bakery to make two batches of bread, and I found there a brother desiring to make bread, but he had no one to give him a hand. I left my own things and gave him a hand. When I was free from that task, another brother came, and again I gave him a hand, and I made the loaves. A third came afterward, and I did likewise; and thus I did for each of those who came, and I made six batches. Afterward, I made my two batches, when the others had departed."

2. It was said concerning Abba Theodore and Abba Lucius of the Ennaton, that they performed fifty...

Severus, being afraid, fled to Alexandria, having with him a certain Julian, bishop of Halicarnassus; these, having come, settled at the Ennaton. Severus and Gaianus were previously of one mind, and they dwelt at the eighteenth milestone of Alexandria.

mocking their own thoughts and saying: "After this winter, we shall depart from here." And when summer came again, they would say: "After this summer, we shall depart from here." And thus did the ever-memorable Fathers all their life long.

3. Abba Theodore of the Ninth [district] said: "If God were to hold us accountable for our negligences in prayer and our distractions in the chanting of psalms, we could not be saved."

Concerning Abba Theodore of Scetis

Abba Theodore of Scetis said: "A thought comes and troubles me and occupies me, yet it is not able to reach the point of action, but only hinders me from virtue; but the wakeful man shakes it off and rises to pray."

Concerning Abba Theodore the Eleutheropolitan

1. Abba Abraham the Ither asked Abba Theodore the Eleutheropolitan, saying: "How is it well, Father? Shall I procure for myself glory or ignominy?" The old man said: "For the present, I wish to procure glory rather than ignominy. For if I do a good work and am glorified, I can judge my own thought, saying that I am not worthy of this glory; but ignominy arises from evil deeds. How, then, can I comfort my heart when men have taken scandal and offense at me? It is better, therefore, to do what is good and be glorified." Abba Abraham said: "You have spoken well, Father."

2. Abba Theodotus said: "The lack of bread wastes the body of a monk." Another old man said that vigil wastes the body more.

Concerning Abba Theonas

Abba Theonas said: "Because the mind is distracted from the contemplation of God, we are taken captive by carnal passions."

Concerning Theophilus the Archbishop

1. The blessed Theophilus the archbishop once visited the mountain of Nitria; and the abbas of the mountain came to him. And the archbishop said to him: "What have you found that is greater and more excellent on this path, Father?" The old man replied to him: "To blame and accuse oneself always." Abba Theophilus said to him: "There is no other path than this."

2. The same Abba Theophilus the archbishop once visited Scetis. The brothers, having gathered, said to Abba Pambo: "Speak a word to the Pope, that he may be edified." The old man said to them: "If he is not edified by my silence, neither will he be edified by my speech."

5. ^A Once, the Fathers came to Alexandria, summoned by Archbishop Theophilus, that he might offer prayer and pull down the temples. As they sat eating with him, calf’s meat was set before them, and they ate without making any distinction. The bishop, taking one *copadium*, or piece of meat, gave it to the old man reclining next to him, saying: "Behold, this is a good piece of meat, eat, Abba." But they replied: "Until now we have eaten greens; if it is meat, we do not eat it." And not one of them tasted it any further.

4. The same Abba Theophilus said: What fear, trembling, and necessity we are destined to witness when the soul is separated from the body! For a host and army of opposing powers arrive to meet us—the princes of darkness, the world-rulers of wickedness, the principalities and authorities, the spirits of evil—and in a way they take hold of the soul ^B by right of judgment, bringing forward all the sins it has committed, whether in knowledge or in ignorance, from its youth up to the age at which it was seized. They stand there, therefore, accusing [it of] all things done by it. What trembling, then, do you imagine the soul has at that hour, until the sentence goes forth and its freedom is secured? This is the hour of its necessity, until it sees what is to become of it. Again, the divine powers stand in opposition to the opposing ones, and they, in turn, bring forward the soul’s good deeds. Consider, then, the soul standing in the middle, in what fear and trembling it waits until its judgment receives a sentence from the ^C just Judge. And if it is worthy, the demons are rebuked and punished; but the soul itself is snatched away by the angels, and then you are free from all care; nay, rather, you dwell according to that which is written: *As of all those who are joyful, the dwelling is in Thee* (Ps. LXXXVI, 7). Then that which is in the Scripture is fulfilled: *Pain, and sorrow, and sighing have fled away* (Isa. XXXV, 10). Then the liberated soul departs to that ineffable joy and glory wherein it shall be established. But if it is found to have lived in negligence, it hears that most terrible voice: *Let the ungodly be taken away, that he may not see the glory of the Lord* (Isa. XXVI, 10). Then ^D the day of wrath, the day of affliction, the day of darkness and gloom (*gnophos*) seizes it. Being delivered into outer darkness and condemned to eternal fire, it shall be punished for infinite ages. Then where is the boasting of the world? Where is vanity? Where is luxury? Where is pleasure? Where is fancy? Where is rest? Where is arrogance? Where is money? Where is nobility? Where is father? Where is mother? Where is brother? Who shall be able to rescue from these things the one burning in fire and held in bitter torments? Since these things are so, what ought we to be in holy conduct and pious works? How much charity ought we to obtain? What manner of conversation? What course? What kind of diligence, prayer, and caution? For these indeed,

...in peace. That we may be deemed worthy to hear the Lord saying: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, in the ages of ages. Amen.

5. ^B The same Abba Theophilus the archbishop, when he was about to die, said: "Blessed are you, Abba Arsenius, because you always held this hour in memory."

Concerning Mother Theodora

1. Amma Theodora asked Pope Theophilus about the saying of the Apostle, "What is it to redeem the time?" He replied to her: "The expression signifies profit. For instance, is a time of insult present to you? Purchase the time of the insult with humility and patience, and draw profit to yourself. Is a time of ignominy present? Purchase that through tolerance, and make a profit. And thus all contrary things, if we will it, yield profit to us."

2. Amma Theodora said: "Strive to enter through the narrow gate. For just as trees, if they are not exposed to winters and rains, cannot bear fruit; so also for us, this age plays the role of winter, and we cannot be made heirs of the kingdom of heaven except through many tribulations and temptations."

3. She said again: "It is good to keep silence, for a prudent man keeps quiet. ^C And in truth, it is a great thing for a virgin or a monk to keep quiet, especially for the young. But know that whenever a quiet state is proposed, the evil one immediately approaches and weighs down the soul with sloth, with faint-heartedness, and with thoughts. He weighs down the body as well, with infirmities, with languor, and with the loosening of the knees and of all the limbs, and he dissolves the strength both of the soul and of the body; and [he suggests]: 'I am ill and am not able to recite the Office.' Yet if we keep watch, all these things are dispelled. For there was a certain monk who, whenever he came to recite the Office, would be seized by a chill and a fever, and would suffer from heaviness; then he spoke to himself thus: 'Behold, I am using poor health, and I am already dying; I will rise, therefore, before death, and finish my prayers.' And by that thought, he used force upon himself and recited the Office. And when the office ended, the fever also ceased. And a brother once resisted this thought, and he recited the Office, and overcame the thought. ^D

4. The same Mother Theodora furthermore related: "A certain religious man was being assailed with insults by someone, and he said to him: 'I could also say similar things to you, but the law of God shuts my mouth.'" He was also saying...

[APPENDIX AD PALLADIUM]

also related this: A certain Christian, debating with a Manichaean concerning the body, spoke as follows: "Give law to the body, and you will see the body belong to the Creator."

5. The same (woman) said again: A teacher ought to be a stranger to the love of domination, and alien to vainglory, far from pride, not mocked by flattery, not blinded by gifts, not overcome by the belly, not held by anger; but patient, gentle, and as humble as possible; he ought to be upright and tolerant, diligent, and a lover of souls. ^A

6. She spoke again in this way: Neither monastic rigor, nor vigils, nor any labor brings salvation; but only sincere humility. For there was a certain anchorite who used to cast out demons; and he questioned them, saying: "By what do you depart? By fasting?" They replied: "We neither eat nor drink." "By vigils?" They said: "We do not know sleep." "By withdrawal?" "We live in the deserts." "By what means, then, do you depart?" They answered: "Nothing overcomes us except humility." Do you see that humility is a victory over the demons? ^B

7. The mother Theodora also narrated this: There was a certain monk who, oppressed by a multitude of temptations, said: "I will depart from here." And as he was picking up his sandals, he saw another man picking up his own sandals, who said to him: "Is it because of me that you are leaving? Behold, wherever you go, I will go before you."

The beginning of the letter I. Concerning the Abbot John the Short (Colobos) or the Curt.

1. Some narrated concerning the Abbot John the Short (Colobos), that having withdrawn to a Theban elder in Scetis, he sat in the desert. His abbot, taking a dry stick, planted it and commanded him: "Every day, water this with a small jar of water until it produces fruit." Now the water was far from them, so that he would depart in the evening and return in the morning. And so, after three years, it lived, grew green, and brought forth fruit. The elder, taking this fruit, brought it to the church, and said to the brethren: "Take, eat the fruit of obedience." ^C

2. They were reporting concerning Abbot John the Short, that he once said to his elder brother: "I wish to be free of cares, just as the angels are, working at nothing, but serving God without ceasing." And, having cast off his cloak, he went out into the desert; and having spent one week there, he returned to his brother. And when he knocked at the door, the brother recognized him before opening, and said: "Who are you?" He replied: "I am John, your brother." But the brother said to him: "John ^D

has become an angel, and is no longer among men." ^A Yet he kept beseeching him, saying: "It is I." And he did not open to him, but left him in distress until the next morning. Afterwards, opening to him, he said: "You are a man, it is necessary that you should work again that you may be fed." And he bowed low, saying: "Forgive me."

3. ^B Abbot John the Dwarf said: If an emperor wishes to capture the city of his enemies, he first secures their water and provisions; then, the enemies, perishing from hunger, submit to him. So also with the passions of the flesh: if a man lives in fasting and hunger, his enemies become weak against his soul.

4. ^B He said again: Whoever is full and speaks with a boy has already committed adultery with him in his thought.

5. ^B He said again: Ascending once along the road of Scetis with a rope, I saw a camel driver who was speaking and moving me to anger; so, leaving my belongings, I fled.

6. ^B Another time, when it was harvest, he heard a brother speaking to his neighbor in anger and saying: "Hey, you too?" And leaving the harvest, he fled.

7. ^B Some elders in Scetis were reclining and eating together; Abbot John was also with them. A certain great and virtuous presbyter stood up to offer the vessel of water, but no one was willing to receive it from him, except for John the Dwarf alone. ^C The others therefore were amazed and said to him: "How, being the least of all, did you dare to accept the ministry of the presbyter?" He says to them: "When I rise to give the vessel, I rejoice if all receive it, that I may have a reward. Therefore, I also accepted it, that I might be a cause of reward for him, lest he be saddened because no one would receive it from him." When he had said these things, they were amazed and profited by his discernment.

8. ^C Once, while he was sitting before the church, the brothers surrounded him and were questioning him about their thoughts. Seeing this, one of the elders, moved by envy, said to him: "Your vessel, John, is full of poison." ^D Abbot John answered him: "It is so, Abba; and you have spoken this, because you look only at exterior things. But if you were to see the interior, what would you have to say?"

9. ^D The Fathers used to say that once, when the brothers were eating in love, one brother laughed at the table. Seeing him, Abbot John wept, saying: "What then does this brother carry in his heart, that ri-

^Aghtly he should have wept, for he is eating in love?"

10. Some of the brothers once came to test him, for he did not allow his mind to wander, nor did he speak of any matter belonging to this age. They said to him: "We thank God that it has rained much this year, and the palms have been watered, and they are putting forth buds, and the brothers will find work for their hands as is their custom." Abbot John replied to them: "So it is with the Holy Spirit: when He descends into the hearts of men, they are renewed and put forth buds in the fear of God." ^B

11. They said of him that he once wove a string of two baskets, and used it all up in making one basket, and did not realize it until he approached the wall. For his mind was given over to contemplation.

12. Abbot John said: "I am like a man sitting under a great tree, watching many wild beasts and serpents coming toward him; and when he is unable to stand against them, he quickly climbs the tree and is saved. So I too; I sit in my cell, and I see evil thoughts rising up against me; and when I am not strong enough against them, I flee to God through prayer, and I am saved from the enemy." ^C

13. Abbot Poemen related of Abbot John the Dwarf, that he prayed to God, and the passions were taken away from him, and he became free from care. Then he went to a certain elder, to whom he said: "I see myself at peace, and free from every conflict." But the elder said to him: "Go, pray to God that conflict may come to you, and the tribulation and humiliation that you felt before. For it is through struggles that the soul makes progress." He prayed, therefore; and when the conflict came, he no longer asked for it to be taken away from him, but said: "Lord, grant me endurance in the wars." ^D

14. Abbot John said that one of the elders had a vision in an ecstasy or trance: "Behold, three monks were standing on the far side of the sea; and a voice came to them from the other side, saying: 'Take wings of fire, and come to me.' And two of them indeed took them, and flew across to the other shore; but the third remained, and wept bitterly and cried out. Later, wings were given to him as well, not of fire, however, but weak and feeble; and with labor, sinking and rising, he crossed with great difficulty. In the same way is this generation; even if it receives wings, they are not wings of fire, but it receives them with difficulty, weak and feeble."

15. A brother asked Abbot John, saying: "How is it that my soul, being affected with wounds, is not ashamed to speak evil of its neighbor?" The elder tells him a parable, concerning...

the sin of slander: ^A There was a certain poor man who had a wife; he saw another woman who was beautiful, and he took her also in marriage. Both were naked. When a fair was being held somewhere, they asked the man, saying: "Take us with you." He took both of them, placed them in a barrel, embarked on a ship, and arrived at the place of the market. When the heat of the day came and the people had rested, one of them, looking about and seeing no one, leaped out onto the dungheap, gathered some old rags, and made herself a loincloth, and thenceforth walked about with confidence. The other, however, sitting inside and remaining naked, said: "Look at that harlot; she is not ashamed to walk about naked." The husband of this one, being vexed, said: "O miracle! She at least covers the indecency of her body; but you are completely naked, and yet you are not ashamed to speak this?" So it is also with the sin of slander.

16. ^B The elder said again to the brother concerning the soul that wishes to repent: "There was, he says, a beautiful harlot in a city, who had many lovers. One of the rulers of the province came to her and said: 'Promise me that you will live chastely, and I will take you as my wife.' She agreed with him. So he took her and brought her into his house. Now her lovers, seeking her, said: 'Such-and-such a ruler has taken her into his house; if we go to his house and he finds out, he will punish us. But come, let us go behind the house and whistle to her; because when she recognizes the sound of the whistling, she will come down to us, and we shall be free of blame.' When she heard the whistling, she closed her ears, ^C and leaped into the inner chamber, and shut the doors." The elder said that the harlot is the soul; the lovers are the passions and men; the ruler is Christ; the inner house is the eternal dwelling; the ones whistling to her are the evil demons; but she always flees to the Lord.

17. When Abbot John was once departing from Scetis with other brothers, the one who was leading them lost his way, for it was night. The brothers said to Abbot John: "What shall we do, abba, because the brother has lost the way, lest we die while wandering?" The elder says to them: "If we tell him, he will be saddened and ashamed. But behold, I will pretend that I am unwell and say: 'I cannot travel, but I will stay here until the morning.'" And he did so. The others said: "Neither will we go on, but we will sit with you." They sat until morning, and they were no occasion of scandal to the brother.

18. ^D There was a certain elder in Scetis who was diligent in his physical labors, but unskilled in his thoughts. He went therefore to Abbot John to ask him about forgetfulness; and having heard a word from him, he returned to his cell, and he forgot what

he had heard. When he arrived at his own cell, he forgot it again, and in this way, going and returning many times, he was overcome, upon returning, by forgetfulness. After these things, meeting the elder, he said, "Do you know, abba, that I forgot what you said to me again? But so as not to be a nuisance to you, I did not come." ^B Abbot John said to him, "Go, light a lamp." And he lit one. He said to him again, "Bring other lamps, and light them from it." He did the same. And Abbot John said to the elder, "Was the lamp harmed at all because you lit the other lamps from it?" He said, "Not at all." The elder said, "So it is with John; if all of Scetis came to me, it would not hinder me from the grace of Christ. Therefore, whenever you wish, come, without hesitating at all." And thus, through the patience of both, God took away forgetfulness from the elder. But this was the practice of the Scetiotes: to instill zeal in those who were being attacked, and for this they did violence to themselves, so as to win one another for the good.

19. A brother asked Abbot John, saying, "What shall I do? For a brother often comes to take me to work, and I am a miserable and weak man, and I labor at the task; what therefore shall I do regarding the commandment?" And the elder answered and said, "Caleb said to Joshua the son of Nun: 'I was forty years old when Moses the servant of the Lord sent me out of the desert to this land, ^C and now I am eighty-five years old. As I was then, so I am still able to go out and come in to the war.' So therefore you also, if you are strong, that as you go out, so also you may come in, go; but if you are not able to do so, sit in your cell weeping for your sins; and if they find you mourning, they will not force you to go out."

20. Abbot John asked, "Who sold Joseph?" And one of the brothers answered, saying, "His brothers." The elder said to him, "No; rather his humility sold him. For he could have claimed to be their brother, and he could have contradicted; but being silent, through humility he sold himself; and humility established him as ruler in Egypt."

21. Abbot John said, "Having left behind the light burden, that is, accusing ourselves, we have taken up the heavy one, that is, justifying ourselves."

22. The same said, "Humility and the fear of God are above all virtues."

23. The same was sitting once in the church, ^D and he sighed, not knowing that there was someone behind him.

^A Knowing this, he bowed down before him and said, "Forgive me, abba; for I have not yet been initiated."

24. The same said to his disciple, "I will honor the One, and all will honor us; but if we despise the One, who is God, all will despise us, and we will go to perdition."

25. They said concerning Abba John, that he went to the church in Scetis; and having heard the altercations of some of the brothers, he returned to his cell; and having walked around it three times, he thus entered in. Certain brothers, seeing him, wondered why he had done this, and coming, they asked him. He said to them, "My ears were full of the altercation; I walked around, therefore, so that I might cleanse them, ^B and thus enter into my cell in the rest of my mind."

26. A brother once came to the cell of Abba John late, hastening to leave; and as they were speaking about virtues, the day dawned, and they did not know it. He went out to send him on his way; and they remained speaking until the sixth hour. Then he brought him in; and having tasted food, he thus departed.

27. Abba John said, "It is a safeguard to sit in the cell, and to remember God always. And thus is that to be understood: I was in prison, and you came to me."

28. He said again, "Who is as strong as the lion? And yet, because of his belly, he falls into a trap, and all his strength is brought low."

29. He said again, that the Fathers of Scetis, eating bread and salt, said, "Let us not impose upon ourselves the necessity of eating salt and bread." ^C And thus they were strong for the work of God.

30. A brother came to receive baskets from Abba John. And [John] went out and said to him, "What do you want, brother?" And he said, "Baskets, abba." Going in to bring them, he forgot; and he sat down to sew. The brother knocked again; and when John went out, he said to him, "Bring the baskets, abba." And going in, he again sat down to sew. The brother knocked again. And going out, he says to him, "What do you want, brother?" And he said, "The basket, abba." And having taken his hand, he brought him inside, saying, "If you want baskets, take them and be on your way; for I have no leisure."

31. A camel-driver came once, so that he might take his gear and go away to another place. ^D [John], having gone in to bring him the rope, forgot, having his mind intent upon God. The camel-driver therefore disturbed him again, beating on the door, and again Abba John, entering, forgot. At the third knocking of the camel-driver, he went in saying, "Rope, camel; rope, camel." And he was repeating this, so that the matter might not again slip from his memory.

32. The same became fervent in spirit. And someone coming to him praised his work; but he kept silent.

Again he addressed a word to him, and again he kept silent. The third time, he said to the one who had approached him: "From the moment you entered here, you cast God away from me."

33. ^B A certain old man came to the cell of abbot John, and found him sleeping, and an angel standing by and fanning him. And seeing this, he withdrew. When he had awakened, he said to his disciple: "Did anyone come here while I was asleep?" He replied: "Yes, such-and-such an old man." And abbot John knew that the old man was of his own measure, and had seen the angel.

34. Abbot John said: "I wish a man to possess a little of all the virtues. Therefore, every day, rising in the morning, take a beginning toward every virtue, and the commandment of God, in greatest patience, with fear and equanimity, in the love of God, with all alacrity of soul and body, and with much humility; in the endurance of the affliction of the heart and of custody; in much prayer and supplications, with groaning, purity of tongue, and custody of the eyes; being dishonored and not becoming angry; being peaceful, and not rendering evil for evil; not attending to the failings of others; not measuring yourself, but existing beneath every creature; through the renunciation of matter and of carnal things; in the cross, in the contest, in poverty of spirit, in the will and in spiritual exercise; in fasting, in penitence, in weeping, in the agony of the battle, in discernment, in the sanctimony of the soul, in good perception; while practicing the work of the hands with quiet; in nocturnal vigils, in hunger, in thirst, in cold, in nakedness, in labors; and close off your tomb, as if you were already dead, so that you may think your death to be near at every hour."

35. They said about the same abbot John, that when he returned from the harvest, or from a meeting with the old men, ^C he would give himself to prayer, meditation, and psalmody, until his mind had been restored to its former order.

36. One of the Fathers declared concerning him: "Who is John, that by his humility he suspends the whole of Scetis upon his little finger?"

37. One of the Fathers asked abbot John the Dwarf, "What is a monk?" He said: "Labor. Because a monk labors in every work. Thus is a monk."

38. Abbot John the Dwarf said that a certain spiritual old man enclosed himself; and he was distinguished in the city, and having much glory and praise. It was made known to him that some one of the saints was about to be dissolved, that is, to die; "Come, greet him before he passes away." ^D Therefore he reflected within himself: "If I go out by day, men will run to me, and there will be much glory for me, and I do not find rest in these things. Therefore, I will go out late in the darkness, secretly from all."

^A And so, going out late from his cell as one wishing to hide, behold, two angels are sent from God to provide him with light; then, all the city runs together to see the glory. And by as much as he wished to flee from the glory, by so much the more did he attain it. In these things is fulfilled what is written: *Everyone who humbles himself will be exalted* (Luke XIV, 11). ^B

39. Abba John the Short said: "It is not possible to build a house from the top down, but from the foundation to the roof." They asked him: "What does this saying mean?" He replied: "The foundation is your neighbor, that you might gain him; and from this one must begin. For upon this all the commandments of Christ depend." ^B

40. They related concerning Abba John, that the parents of a certain young woman had passed away, and she had been left an orphan; her name was Paesia. She determined to make her house into a hostel for the service of the Fathers of Scetis. She remained thus for a long time, receiving the Fathers and refreshing them. But after time had passed, her means being consumed, she began to be in need. Certain perverse men then attached themselves to her and turned her away from her good purpose; and from then on she began to act wickedly, to the point that she fell into fornication. When the Fathers heard, they were overcome with great sadness. And calling for Abba John the Short, they said to him: "We have heard about this sister, that she is living wickedly, yet when she was able, she exercised her charity toward us; now let us in turn show charity toward her, by coming to her aid. Therefore, undertake this labor, that you may go to her; and according to the wisdom which God has given you, arrange matters for her." ^C

Abba John went to her and said to the old woman who was the porteress: "Tell your mistress that I am here." She sent him away, saying: "You people consumed her goods from the beginning, and now she is destitute." Abba John said: "Tell her. For I bring her a great benefit." Then her servants, smiling, asked: "What indeed do you have to give her, that you wish to speak with her?" He replied: "How do you know what I am going to provide?" The old woman went up and announced the matter to her mistress concerning John. The girl said to her: "Those monks who are always going to the Red Sea find pearls." Thus having adorned herself, she said: "See that you bring the man to me." And as he went up, she, anticipating him, sat upon the bed. And Abba John came near and sat down beside her; and looking into her face, he spoke thus: "What have you found to blame in Jesus, that you have proceeded to this state?" ^D Upon hearing this, she was utterly stunned. But Abba John, bowing his head, began to weep vehemently. She said to him: "Abba, why do you weep?" But as he looked up and again bowed himself, weeping, he said to her: "I see Satan playing upon your face, and should I not weep?" Hearing this, she said to him: "Is there, abba, a place for repentance?" He replied: "Yes." She said to him: "Lead me wherever you please." The abba said: "Let us go." And she arose to follow him. Furthermore, John noticed that she had given no orders for her house or affairs.

where you wish. She says to him: Let us go. And she arose to follow him. Abbot John noticed that she neither ordered nor spoke about her ^A house, and he marveled. When they reached the desert, it grew late. And having made a small pillow out of the sand, and having made the sign of the cross over it, he said to her: Sleep here. And having made one for himself at a small distance, and having fulfilled his prayers, he lay down. Waking up around midnight, he saw a certain path of light extending to her from heaven; and he saw the angels of God carrying away her soul. Rising, therefore, and going over, he nudged her with his foot. But when he saw that she had died, he threw himself on his face, praying to God. And he heard that her one hour of repentance was accepted over the repentance of many who persevere for a long time, but do not show the fervor of such repentance.

Concerning Abbot John the coenobite.

(15) There was a brother living in a coenobium ^B and greatly practicing monastic exercises. When the Scete monks heard about him, they came to see him. And they entered the place where he was working. And having greeted them, he turned and began to work. But the brothers, observing what he had done, said to him: John, who gave you the habit? Or who made you a monk? And did he not teach you to receive the melotarium [sheepskin] from the brothers and to say to them: Pray, or Sit down? John says to them: John the sinner does not attend to these things.

Concerning Abbot Isidore.

1. (16) They used to say of Abbot Isidore, the presbyter of Scetis, that if anyone had a brother who was weak, or negligent, or small-minded, or insolent, and wished to cast him out, he would say: Bring him to me here. And taking him, through his patience he would bring him to salvation.

2. A brother questioned him, saying: Why do the demons fear you so intensely? The elder says to him: Because from the time I became a monk, I practice not allowing anger to rise up to my throat.

3. (17) He used to say again that he had spent forty years since he had felt a sinful thought, yet he never consented to either desire or anger.

4. (18) He said again: When I was younger and would sit in my cell, I had no measure for my office of prayer; night and day was for me a time of prayer.

5. Abbot Poemen reported concerning Abbot Isidore that he would plait a bundle of palm leaves throughout the night; and the brothers would entreat him, saying: Rest ^D

yourself a little rest, for you are now an old man." And he said to them: "Even if they were to burn Isidore and scatter his ashes to the wind, I would have no grace or indulgence even now, for the Son of God came here for our sake."

^B 6. (19) The same [elder] narrated concerning abbas Isidore that such thoughts as these would assail him: "You are a great man." But he would reply to them: "Am I like abbas Antony? I wish I were entirely like abbas Pambo, or like the rest of the Fathers who pleased God!" When he brought these things forward, he would find peace. But when the enemies of the human race, the demons, tried to make him faint-hearted, as if after all these things punishment awaited him, he would reply to them: "Even if I am sent to punishment, I shall find you underneath."

7. (20) Abbas Isidore said: "I went down once to the market to sell some small vessels; and when I saw anger approaching me, I left the vessels and fled."

8. Abbas Isidore went once to abbas Theophilus, the archbishop of Alexandria; and when he returned to Scetis, the brothers asked him: "How is the city?" And he said: "In truth, brothers, I saw no man's face, except only that of the archbishop." Hearing this, they were troubled, saying: "Have they all perished to chaos, abbas?" ^C He said: "Not so; but the thought did not overcome me to look at anyone." When they heard this, they were amazed, and they were strengthened to guard their eyes from distraction.

9. The same abbas Isidore said: "The prudence of the saints is this: to recognize the will of God. For a man overcomes everything in the obedience of truth, because he is the image and likeness of God. But of all spirits, the most grievous is to follow one's own heart—that is, one’s own thought—and not the law of God; and afterwards it turns into mourning for him, because he did not know the mystery, nor did he find the way of the saints to walk in it. Now, therefore, is the time to work for the Lord, for salvation is in a time of affliction; for it is written: In your patience you shall possess your souls."

Concerning abbas Isidore of Pelusium.

^D 1. (21) Abbas Isidore of Pelusium said: "Life without speech is more profitable than speech without life. For he who lives rightly helps even when silent; but he who only speaks, even disturbs. But if speech and life are in agreement, they complete the image of all philosophy."

2. (22) The same said: "Honor the virtues; do not worship worldly prosperities. For those are immortal things, but these are easily extinguished."

3. (23) He said again: "Many of men strive..."

virtuous, but they hesitate to enter upon the way that leads to it; while others do not even believe that virtue exists. It is necessary, therefore, to persuade the former to cast aside their sloth, and to teach the latter that virtue is truly virtue.

4. (24) This also was a saying of his: Vice has separated men from God, and has disjoined them from one another. It is necessary, therefore, to flee from this with great speed, and to pursue virtue, which leads us to God and joins us to one another. The rule and definition of virtue and philosophy is: simplicity with prudence. ^B

5. (25) He said again: Since the height of humility is great, and the precipice of arrogance is steep, I advise you to embrace the former, and in the latter not to fall.

6. (26) He also uttered this sentiment: The terrible and all-daring love of money, knowing no satiety, drives the soul which it has seized to the extreme of evils. Let us, therefore, drive it away especially in its beginnings. For once it has gained the upper hand, it will be unconquerable. ^C

Concerning Abba Isaac, the Presbyter of the Cells

1. (27) Once, men came to make Abba Isaac a presbyter. Hearing this, he fled into Egypt; he went away to a field and hid himself among the hay. The Fathers followed after him, and arriving at that same field, they stopped for a little while to rest, for it was night. They also released their donkey to graze. It went off and stood before the elder. In the morning, when they were looking for the donkey, they found Abba Isaac as well, and they were struck with wonder. ^D When they wanted to bind him, he did not allow it, saying: "I no longer flee. For it is the will of God, and wherever I might flee, I would come to this."

2. (28) Abba Isaac said: When I was a young man, I stayed with Abba Cronius; and he never told me to do any work, even though he was old and trembling; rather, he would rise of his own accord and provide the water-jar for me and for everyone alike. Later, I resided with Abba Theodore of Pherme; and he, too, never told me to do anything; but he would set the table himself and say: "Brother, if you wish, come and eat." I said to him: "Abba, I came to you that I might derive some benefit; why do you not command me to do some work?" But the elder remained entirely silent. I went away, therefore, and reported this to the elders. Those who came to him said: "Abba, a brother has come to your holiness to profit; why do you not tell him to do something?" The elder answered: "Am I a cenobiarch, that I should give him orders? I, for the present, say nothing to him; but if he wishes, seeing what I do, he will do the same himself." From that time on, I would anticipate and begin whatever I saw the elder was about to do. But whatever he did, he did it in silence; and this he taught me: to work in silence.

3. Abba Isaac and Abba Abraham were

living together; and Abba Abraham entering, found Abba Isaac weeping. And he said to him, "Why are you weeping?" And the elder said, "And why should we not weep? For where have we to go? Our Fathers have fallen asleep. For our handicraft did not suffice for us for the passage money of ships, which we used to provide when departing to visit the elders. Now, therefore, we have become orphans. For this reason I also weep."

4. Abba Isaac said, "I know a brother reaping in a field, and he wished to eat a head of wheat, and he said to the lord of the field, 'Will you allow me to eat one head of wheat?' And he, on hearing it, was amazed, and said to him, 'The field is yours, Father, and do you ask me?' To such a degree was the brother exact."

5. (28) Again he said to the brothers, "Do not bring children here. For four churches in Scetis have become deserts because of children."

6. ^B They said concerning Abba Isaac, that he used to eat the ashes of the censer of the oblation with his bread.

7. (29) Abba Isaac used to say to the brothers, "Our Fathers, and Abba Pambo, wore old rags and palm-leaf garments: but now you wear precious clothing. Depart hence; you have made these places desert." And when he was about to depart for the harvest, he said to them, "I no longer give you commandments; for you do not keep them."

8. (30) One of the Fathers related that there once came one of the brothers wearing a small cowl, to the church of the Cells under Abba Isaac; and the elder drove him away, saying, "These places are for monks; but you, ^C since you are a secular, cannot stay here."

9. Abba Isaac said, "Never have I brought into my cell a thought against a brother who has vexed me. And I have contended not to let a brother go to his cell, who had a thought against me."

10. Abba Isaac fell into a great sickness, and he lingered in it; and the brother made for him some little pottage, and put plums into it; and the elder would not taste it. And the brother entreated him, saying, "Take, Abba, a little, for the sake of the sickness." And the elder says to him, "By nature, brother, I would have wished to remain in this sickness for thirty ^D years."

11. They said concerning Abba Isaac, that when he was about to die, the elders gathered to him, and said, "What shall we do after you, Father?" And he said, "See how I have walked before you; if you also wish to follow, and to keep the commandments of God, He will send His grace, and will preserve this place. But if you do not keep them, you shall not remain in this place. For we also, when we were about

were near to death, we were saddened; but by keeping the commandments of the Lord and the instructions of those same Fathers, we have stood fast, as if they themselves were with us. Do you likewise, and you shall be saved.

12. (32) Saying of Abbot Isaac: Abbot Pambo used to say that a monk ought to wear such a garment that, should he throw it outside his cell for three days, no one would take it.

Of Abbot Joseph in Panepho

1. (33) Certain of the Fathers went to Abbot Joseph in Panepho to ask him about the reception of brethren who are guests among them, and whether it is proper to condescend and act more freely with them. And before he was asked, the elder said to his disciple: "Observe what I am about to do today, and endure it." The elder then placed two ^A baskets, one on the right and one on the left, and said, "Sit down." He then went into his cell, clothed himself in garments such as beggars wear, and, entering ^B, he passed through the midst of them. Again, afterwards, he went in, took his own garments, and coming out again, he sat in their midst. But they were astonished at the act of the elder. He said to them: "Did you observe what I did?" They replied: "We observed it." "Did I change because of the vile clothing?" They said: "No." He then said to them: "If, therefore, I am the same in both ^C garments; and just as the first did not change me, so the second did not harm me; so then we ought to conduct ourselves in the reception of stranger brethren, according to the holy Gospel. For it commands: 'Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's' (Matt. XXII, 21). When, therefore, brethren arrive, let us receive them with liberty and confidence. But when we are alone, we need mourning, that it may remain ^D with us." Hearing these things, they were amazed that he had revealed to them what they carried in their hearts before they had asked him, and they gave glory to God.

2. (36) Abbot Poemen said to Abbot Joseph: "Tell me, how may I become a monk?" And he said: "If you desire to find rest both here and in the hereafter, say in every matter: 'Who am I?' and do not judge anyone."

3. (37) The same man again asked Abbot Joseph, saying: "What should I do when passions approach? Should I resist them, or should I allow them to enter?" The elder replied: "Allow them to enter, and contend with them." He returned, therefore, to Scetis and was sitting there. When someone of the Thebans came there, he said to the brethren: "I inquired of Abbot Joseph with these words: 'If a passion approaches me, should I resist it, or allow it to enter?' And he said to me: 'Do not allow the passions to enter at all...'"

but cut them off immediately.' When Abbot Pœmen heard that Abbot Joseph ^A had spoken thus to the Theban, he arose and went to him at Panepho, and said to him: 'Abba, I entrusted my thoughts to you, and behold, you spoke one thing to me and another to the Theban.' The old man said to him: 'Do you not know that I love you?' He replied: 'Yes.' 'Are these not your words: "Speak to me as you would to yourself"?' Pœmen said: 'It is so.' Then the old man said: 'For if the passions enter, and you struggle with them, giving and receiving, they make you more proven. I, however, spoke to you as to myself. But there are others for whom it is beneficial that the passions do not even come near; but they need to cut them off immediately.'

4. (38) A certain brother asked Abbot Joseph in this way: 'What am I to do, since I can neither endure afflictions nor work and give alms?' The old man said to him: 'If you cannot do even one of these, at least keep your conscience clear toward your neighbor from all evil, and you will be saved.'

5. (39) A certain one of the brethren said: 'I once went down to Heraclea to Abbot Joseph, and he had a very beautiful mulberry tree in his monastery. And he said to me in the morning: "Go, eat." But it was Friday, and I did not go because of the fast. And imploring him, I said: "For God's sake, explain this reasoning to me; behold, you told me, 'Go, eat,' but I did not go because of the fast, and I was ashamed, considering your command, 'By what reasoning did the old man speak to me? What then was I to do?'" But he said: "The Fathers from the beginning do not tell the brethren what is right, but rather what is perverse; and when they see that they are doing the perverse things, they no longer speak the perverse things to them, but the truth, knowing that they are obedient in all things."'

6. Abbot Joseph said to Abbot Lot: 'You cannot become a monk, unless you become as fire, burning entirely.'

7. (40) Abbot Lot went to Abbot Joseph and said to him: 'Abba, according to my strength I perform my little office, my little fast, my prayer, my meditation, and my quiet; and as far as I am able, I keep ^C my thoughts pure. What then do I still have to do?' The old man stood up, and stretched his hands to heaven, and his fingers became like ten lamps of fire, and he said to him: 'If you wish, become entirely like fire.'

8. A brother asked Abbot Joseph, saying that, 'I wish to leave the coenobium, and sit alone.' The old man said to him: 'Wherever you see your soul at rest and not being harmed, sit there.' The brother said to him: 'I am at rest both in the coenobium ^D and when I am alone; what advice then do you give me?'

The old man replied: If you are resting, whether in the monastery or in solitude, position your thoughts as if on a scale: and wherever you see your soul more inclined and tending, do that.

9. Someone among the elders approached his companion, so that they might go together to visit Abbot Joseph; and he said: Command your disciple to saddle the donkey for us. He said: Call him, and he will do whatever you wish. He says: What is his name? He replied: I do not know. Then the other: For how long, he said, has he been living with you, that you do not know his name? For two years, he said. Then the other added: If you have not known your disciple’s name for two years, why do I have any need to learn it in a single day? ^B

10. Brothers were once gathered to Abbot Joseph; and as they were sitting and questioning him, he rejoiced, and cheerfully said to them: I am a king today; for I have reigned over the passions.

11. They said concerning Abbot Joseph of Panephysis, that when he was about to die, as the elders were sitting there, he looked toward the window and saw the devil sitting by the window; and having called his disciple, he said: Bring the staff; for this one thinks that I have grown old and that I am no longer able to resist him. And as he held the staff in his hand, the elders saw that the devil slipped away like a dog through the window and appeared no more.

Concerning Abbot Jacob

1. Abbot Jacob said that it is a greater thing to live in a foreign land than to receive a guest. ^C

2. He said again that when one is being praised, he ought to reflect upon his own sins, and consider that he is not worthy of such praises.

3. He said again that just as a lamp illuminates in a dark room, so also the fear of God, when it comes into the heart of man, illuminates him and teaches him all virtues and the commandments of God.

4. He said again: There is no need for words only; for there are many words among men in this time. But there is need of action; for that is what is sought, and not words, which bear no fruit.

Concerning Abbot Hierax

1. A brother asked Abbot Hierax, saying: Speak a word to me, how may I be saved? The old man said to him: Sit in your cell; if you are hungry, eat; ^D if you are thirsty, drink; and do not speak evil of anyone; and you will be saved.

2. The same said that I never spoke a worldly word, nor did I wish to hear one.

Concerning Abbot John the Eunuch

1. Abbot John the Eunuch, while he was still young, asked an elder, saying: How were you able to perform the work of God in ease, whereas we are not able to do it even with labor? And the old man says: We were able,

We were able to do this, because we hold the work of God to be the primary concern, and bodily need the least; but you hold bodily need to be the primary concern, while you hold the work of God to be a less necessary matter. Therefore you labor, and for this reason the Savior said to His disciples: "O ye of little faith, seek first the kingdom of God, and all these things shall be added unto you" (Matt. vi, 30, 33).

^A B. Abbas John said that our Father, abbot Anthony, once said: "I never preferred my own convenience to the profit of my brother."

γ'. Abbot John the Cilician, the abbot of Raithu, used to say to the brethren: "Children, just as we have fled from the world, let us likewise flee from the desires of the flesh."

δ'. He said again: "Let us imitate our Fathers, with what austerity and stillness they sat down here."

ε'. He said again: "Let us not defile this place, children, which our Fathers cleansed of demons."

^B ϛ'. He said again: "This place belongs to ascetics, not to those who trade."

Concerning Abbot John of the Cells

α'. Abbot John of the Cells related that there was a harlot in Egypt, very beautiful and extremely wealthy, and the officials (42) used to come to her. One day, however, she happened to go to the church and wished to enter inside. But the subdeacon who was standing at the doors did not allow her, saying: "You are not worthy to enter into the house of God, because you are unclean." As they were arguing, the bishop heard the noise and came out. Then the harlot said to him: "He does not permit me to enter the church." And the bishop said to her: "It is not permitted for you to enter, because you are unclean." But she, being pricked in her heart, said to him: "I will no longer fornicate." ^C The bishop said to her: "If you bring your money here, I shall know that you will no longer fornicate." When she brought it, he took it and burned it in the fire. She entered the church, weeping and saying: "If it has happened to me thus here, what must I suffer there?" And she repented, and became a vessel of election.

β'. Abbot John of Thebes said: "A monk must acquire the virtue of humility before all things. For this is the first commandment of the Savior, saying: Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matt. v, 3).

Concerning Abbot Isidore the Presbyter

α'. They were saying concerning Abbot Isidore the Presbyter, ^D that once a brother came to call him...

APPENDIX AD PALLADIUM.

some brother, so that he might invite him to a meal. But the elder would not depart; for, said he, Adam, having been deceived by food, received his dwelling outside of paradise. The brother said to him: Do you fear at all to go out of your cell? He said again: My son, I fear, because the devil, as a roaring lion, goeth about ^A seeking whom he may devour. And he often brought forth this saying: If anyone gives himself to the drinking of wine, he will likely not escape the snares of his thoughts. For Lot, compelled by his daughters, was made drunk with wine, and through that drunkenness the devil easily led him to wicked fornication.

2. Abba Isidore said: If you desire the kingdom of heaven, despise money and lay claim to the divine reward for yourself.

3. He said again: It is impossible for you to live according to God if you are a lover of pleasure and a lover of money.

4. He also said: If you practice fasting lawfully, do not be puffed up with pride; but if you boast in this, you should rather eat meat. For it is better for a man to eat meat than to be puffed up with pride and to exalt himself in glory. ^B

5. He said again: It is necessary for those being taught to love their true teachers as fathers and to fear them as rulers; and neither to dissolve fear on account of love, nor to obscure love on account of fear.

6. He said again: If you desire salvation, do all things that lead you toward it.

7. (48) They said about Abba Isidore that when a brother came to him, he would flee to the inner part of his cell. And the brothers said to him: Abba, why do you do this? And he said: For even the wild beasts, by fleeing to their dens, are preserved. These things he said ^C for the benefit of the brothers.

Concerning Abba John the Persian.

1. (49) Once a boy came to be healed of a demon; and brothers from a monastery of Egypt brought him. The elder went out and saw the brother sinning with the boy, and he did not rebuke him, saying: If God, who formed them, looks upon them and does not consume them with fire, who am I to rebuke them? ^D

2. (50) One of the Fathers recounted concerning Abba John the Persian, that because of his great grace, he attained to the deepest innocence and simplicity. He remained in the Arabia of Egypt. Once he borrowed a gold coin from a brother, from which he bought linen,

that he might work. Then a brother came begging him, saying: “Abba, give me a little linen, so that I may make myself a tunic.” He gave it to him with joy. Similarly, another came begging him: “Give me a little linen, so that I may make myself a towel.” He gave to him also in the same way. And when others asked, he gave simply and with joy. Later, the owner of the gold coin came, wanting it back. The elder said to him: “I am going and will bring it to you.” And not having the means to repay it, he arose to go to Abba James, ^A who was in charge of the ministry, to ask him to give him the coin, so that he might pay it back to the brother. And as he was going, he found the gold coin lying on the ground, but he did not touch it. Having prayed, he returned to his cell. Then the brother came again, troubling him about the coin. The elder said to him: “I am certainly taking care of it.” And going off again, he found the coin on the ground where it had been before; and having prayed again, he returned to his cell. Then, behold, the brother who was troubling him came in the same way. The elder said to him: “I am certainly bringing it this time.” And rising again, he went to that same place, and found it lying there. Having prayed, he took it. And he went to Abba James and said to him: ^B “Abba, on my way to you I found this coin on the road; show charity, therefore, and announce it in the parish (52), to see if anyone has lost it; and if the owner is found, give it to him.” The elder went off and announced it for three days, and no one was found who had lost the coin. Then the elder said to Abba James: “If, therefore, no one has lost it, give it to that brother; for I am in debt to him; and in going to receive charity from you to pay my debt, I found it.” And the elder marveled how, though he was in debt and had found it, he had not immediately taken it and given it. This was also a wonderful thing in him: that if anyone came to borrow anything from him, he did not provide it himself, but said to the brother: “Go, take for yourself what you need.” And if he brought it back, he said to him: “Put it back again in its place.” ^C But if he who received it did not bring it back, he said nothing to him.

3. They said concerning Abba John the Persian, that when evildoers set upon him, he brought a basin and sought to wash their feet; and they, overcome by shame, began to repent.

4. Someone said to Abba John the Persian: “So much labor have we endured for the sake of the kingdom of heaven; shall we be deemed worthy to inherit it?” And the elder said: “I believe that I shall inherit the Jerusalem above, which is written in the heavens. For He is faithful who promised. Why then should I doubt? I have become hospitable as Abraham, ^D meek as Moses, holy as Aaron, patient as Job, humble as David, a hermit as...

Aaron, patient as Job, humble as David, a dweller in the desert as John, a mourner as Jeremiah, a teacher as Paul, faithful as Peter, wise as Solomon. I trust, like that thief, that He who has graciously granted me these things through His innate goodness, will also bestow upon me the kingdom.

Concerning Abba John the Theban

(53) They used to tell of the little John the Theban, the disciple of Abba Ammois, that he spent twelve years ^A serving the elder when he was sick; and he would sit with him on the mat. But the elder seemed to hold him in low regard; and although he had labored greatly for him, he never said to him, "May you be saved." But when the time of his death came, with the elders sitting by, he took his hand and said to him: "May you be saved, may you be saved, may you be saved"; and he delivered him to the elders, saying: "This is an angel, and not a man."

Concerning Abba John the disciple of Abba Paul

(54) They used to tell of John, the disciple of Abba Paul, that he was endowed with great obedience. Now there were ^B sepulchers in a certain place, and a hyena had made its lair there. The elder saw some cattle dung near that place, and he commanded John to go and bring it. The latter said to him: "What shall I do, abba, because of the hyena?" Then the elder, joking, said: "If it comes upon you, bind it, and bring it here." So the brother went there in the evening. And behold, the hyena rushed upon him. But he, in accordance with the word of the elder, sprang forward to grab it. And the hyena fled. But as he pursued it, he said: "My abba ordered me to bind you." And having grabbed it, he tied it up. The elder, meanwhile, was distressed, ^C and was sitting waiting for him. And behold, he arrived, leading the hyena bound. Seeing this, the elder was astonished. But wishing to humble him, he struck him, saying: "Stupid, tell me, have you brought me a mangy dog here?" Then the elder immediately untied the hyena, and let it go.

Concerning Abba Isaac the Theban

1. (55) Once Abba Isaac the Theban went to a monastery, and saw a brother who had fallen into sin, and he condemned him. But as he returned to the desert, an angel of the Lord came and stood before the door of his cell, saying: "I will not allow you to enter." But he begged, saying: "What is the matter?" The angel answered him, saying: "God sent me, giving this command: Tell him: Where do you ^D command me to put the brother who has fallen into sin, whom you have judged?" And immediately he repented, saying: "I have sinned, forgive me." And the angel said: "Arise, God has forgiven you. But beware for the future of judging anyone before God has passed judgment upon him."

^B It was said of Abba Apollo that he had a disciple named Isaac, highly instructed in every good work, who observed the silence of the holy oblation. When he went out to the church, he would not allow anyone to come up and converse with him. For this was his saying: "Everything is beautiful in its time; for there is a season for every matter." And when the [liturgical] gathering was dismissed, he would hasten as if fleeing from fire, seeking to reach his own cell. Often, after the synaxis, a paxamation and a cup of wine were given to the brothers; he, however, would never accept them—not because he rejected the blessing of the brothers, but because he wished to preserve the quiet of the gathering. It happened that he lay ill, and the brothers, hearing of this, came to visit him. As they sat with him, the brothers asked him, saying, "Abba Isaac, why do you flee from the brothers after the synaxis?" And he said to them, "I do not flee from the brothers, but from the evil machinations of the demons. For if a man holds a lit torch and stands for a long time in the air, it is extinguished by the wind. In the same way, we who are illumined by the holy oblation, if we linger outside the cell, our mind is darkened." Such was the manner of life of the holy Abba Isaac.

Concerning Abba Joseph the Theban

Concerning Abba Hilarion

Concerning Abba Ischyrion

found at that time, will be discovered to be greater both than us and than our Fathers.

Beginning of the letter K.

Concerning Abba Cassian.

2. The same related: There was a certain elder, and a holy virgin was attending to him; but men said: "They are impure." The elder heard [this]. And when he was near to death, he said to the Fathers: "After I depart from life, plant my staff in my sepulcher; and if it sprouts and produces fruit, know that I am pure of her; but if it does not sprout, know that I have fallen with her." The staff ^C was therefore planted, and on the third day it sprouted and produced fruit. Then all glorified God.

3. He said again: We visited another elder, and he made us eat. But when we were already full, he urged us to take more food. When I said that I could no longer [eat], he answered: "I six times have laid out a table for arriving brethren, and inviting each one, I ate with them, and I am still hungry. But you, having eaten this one meal, are so full that you cannot eat anymore."

4. (61) The same recounted again that Abba John, a man ^D who was the superior of a great monastery, visited Abba Paesius, who had lived for forty years in the deepest desert; and because he had much charity towards him, and from that [had] freedom of speech, he said to him: "What good works have you achieved in such a long time, withdrawing thus, and being easily disturbed by no man?" And he says: "Since I have become a solitary, I have never..."

seen the sun finding me eating." And Abba John replied: "Nor me angry."

^A 5. (66) When this Abba John was near his end, and was departing eagerly and joyfully to God, the brothers surrounded him, asking that he might leave them some brief and saving word of inheritance, through which they might be able to attain to perfection in Christ. But he, groaning, said: "I have never done my own will, nor have I taught anyone what I had not first done myself."

6. (67) He narrated again concernng another elder sitting in the desert, that he besought God to grant him this grace: that he might never doze during a spiritual conversation; but if anyone brought forward words of detraction or idle talk, he would immediately fall into a sleep, so that his ears might not receive such poison. The same elder said that the devil is studious of idle talk, but an enemy to all spiritual teaching, using this example: "When I," he says, "was speaking to some of the brothers about things useful for the soul, they were overcome by such deep sleep that they could not even move their eyelids. Wishing, therefore, to show the working of the demon, I introduced a word of idle conversation; at which they rejoiced and immediately awoke. Groaning, I said: 'As long as we were discussing heavenly things, the eyes of all of you were held by sleep; but after an idle word escaped, all of you were aroused with alacrity. Therefore, brothers, I beseech you, recognize the instigation of the evil demon, and pay attention to yourselves, avoiding drowsiness when you are either doing or hearing some spiritual thing.'"

^C 7. (68) He said again, that a certain senator who had renounced the world, and had distributed his own goods to the poor, yet retained some for his own use, not wishing to accept the humility that proceeds from perfect renunciation, nor the sincere subjection of the cenobitic rule. Concerning whom the saintly Basil uttered such a sentence: "You have both lost the senator, and have not made a monk."

8. (68) He further related: There was a certain monk living in a cave in the desert; and it was signified to him by his kinsmen according to the flesh that: "Your father is laboring under a grave illness and is about to die; come that you may inherit from him." But he answered them: "I died to the world before him; a dead man cannot be an heir to a living one." ^D

* Beloved. That pure detachment is [required] in monks. A man having renounced the world came to Scetis; And having given away much wealth, he left behind a portion for himself. And someone said: "O friend, you have lost your former glory, Which was delightful, and you have not entered the paths of those Who profess poverty."

APPENDIX TO PALLADIUS: ON ABBOT CRONIUS

^A 1. A brother asked Abbot Cronius to offer him a word. He said to him: "When the prophet Elisha came to the Shunammite, he found that she was not occupied with anyone; she conceived, therefore, and gave birth through the presence of Elisha." The brother said to him: "What does this saying mean?" The elder said: "If the soul is vigilant and restrains itself from distraction and abandons its own wills, then the Spirit of God visits it; and thereafter it is able to bring forth, since it was barren."

2. A brother asked Abbot Cronius: "What shall I do about the forgetfulness that takes my mind captive and does not allow me to perceive, until it has brought me into sin?" And the elder said: "When the foreigners took the Ark because of the evil deeds of the sons of Israel, they dragged it until they had brought it into the house of Dagon their god; and then it fell upon its face." The brother said: "What is this?" The elder said: "If they manage to take captive the mind of a person through his own impulses, they drag it in this manner, until they have brought it before some invisible passion; and if, while the mind is stationed in that place, it turns and seeks God and remembers the eternal judgment, the passion immediately falls and becomes invisible. For it is written: 'When you turn and groan, then you shall be saved, and you shall know where you were.'"

3. A brother asked Abbot Cronius in what manner a man comes to humility. The elder said to him: "Through the fear of God." The brother said to him: "And through what activity does one come to the fear of God?" The elder said to him: "In my opinion, by restraining oneself from all business and giving oneself to bodily labor, and by remembering—as much as one has the strength—the departure from the body and the judgment of God."

4. Abbot Cronius said: "If Moses had not led the sheep under Mount Sinai, he would not have seen the fire in the bush." The brother asked the elder: "For what is the bush taken?" And he said to him: "The bush is taken to mean bodily action."

for it is written, "The kingdom of heaven is like unto a treasure hid in a field." The brother said to the old man, "Does a man then not attain to any honor without bodily labor?" The old man said to him, "Certainly; it is written: 'Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross.' And again David says: 'If I shall give sleep to mine eyes, or slumber to mine eyelids,' and what follows."

5. The words of abbot Cronius. Abbot Joseph of Pelusium related to us: When I was residing in Sinai, there was there a brother who was distinguished and excellent in the ascetic life, and furthermore handsome in body. When he came to the church for the synaxis, he wore a small and old ^B maphorion full of patches. Once, seeing him going to the gathering in such attire, I said to him, "Brother, do you not see the brethren, how they stand in the church for the synaxis like angels? For what reason do you come here in such a way?" But he replied, "Forgive me, abba; I have no other garments." I therefore took him into my cell and gave him a tunic and whatever else he needed; from then on he was clothed like the rest of the brethren, and it was possible to see him like an angel. It happened, however, at some point that it became necessary for the Fathers to send ten brethren to the emperor for some matter, and they decided that he should also go with the others. When he heard this, he threw himself before the Fathers, saying, "For the Lord's sake, forgive me; for I am a servant ^C of one of the nobles there; and if he recognizes me, he will strip me of my monastic habit and force me to serve him again." After the Fathers were thus persuaded and released him, they learned later from someone who knew him well that when he was in the world, he had been a praetorian prefect; but in order not to be recognized and to avoid distress from men, he had taken this pretext. Such was the zeal of the Fathers to flee both the glory and the repose of this world.

Concerning abbot Carion.

1. Abbot Carion said: "I have undertaken many more labors than my son, Zacharias, and I have not attained to the measure of his merits, in his humility and silence."

2. There was a certain monk in Scetis, abbot Carion by name. Having had two children, he left them with his wife and withdrew. But after some time, a famine ^D occurring in Egypt, his wife, reduced to straits, came to Scetis with the two children (one was a male named Zacharias, and the other a female), and sat down far from the old man in the marsh; for a marsh lies adjacent to Scetis, where the churches have been built and the springs of

in Scete, there was a custom that if a woman came to speak to a brother or another of her relatives, they would sit at a distance from one another and converse. Then the woman said to Abba Carion: "Behold, you have become a monk, and famine has occurred. Who then will feed your children?" Abba Carion said to her: "Send them to me here." The woman said to the children: "Go to your father." So they came to their father; but the female returned to her mother, while the male remained with his father. Then he said to his wife: "Behold, it is well done; take the girl and feed her, and I will keep the boy." He therefore raised him in Scete, with everyone knowing that he was his son. But as he advanced in age, a murmur arose in the brotherhood regarding him. Upon hearing this, Abba Carion spoke to his son thus: "Zacharias, rise, let us go from here, for the Fathers are murmuring." The boy said to him: "Abba, everyone here knows that I am your son; if we go to another place, they will not have it to say that I am your son." Then the old man said: "Rise, let us depart." And they traveled into the Thebaid. But when they had taken a cell and remained for a few days, the same murmur regarding the boy arose there too. Then his father said to him: "Zacharias, rise, let us return to Scete." And upon their arrival at Scete, after a few days had passed, a murmur arose again regarding him. Then the boy Zacharias, having gone to the salt lake, took off his clothes and climbed down into it, submerging himself up to his nose. And having lasted for a long time, as long as he could, he destroyed and effaced his body; for he became as one who is leprous. Therefore, returning, he donned his garments and went to his father, by whom he could scarcely be recognized. Now when he proceeded to holy communion according to custom, it was revealed to the holy Isidore, the presbyter of Scete, what he had done; wherefore, having looked at him and marveled, he said: "The boy Zacharias came last Lord's day and received communion as a man; but now he has become as an angel." ^C

Concerning Abba Copres.

1. Abba Poemen said about Abba Copres that he arrived at such a measure of virtue that, even when he was sick and bedridden, he nevertheless offered thanks and bridled his own will. 2. Abba Copres said: Blessed is he who endures labor with thanksgiving. 3. Once, those who were living in Scete were gathered together on account of a question about Melchizedek, and they forgot to call Abba Copres; but afterward, having called him, they questioned him about this matter. He, however, striking his mouth three times, said: "Woe to you, Copres! Woe to you, Copres! Woe to you, Copres! That you have abandoned the things which God commanded you to do, and you search out those things which He does not require of you." Upon hearing these things, the brothers fled to their cells. ^D

APOPHTHEGMATA PATRUM.

On Abbot Cyrus.

^A (74) Interrogated regarding the thought of fornication, Abba Cyrus the Alexandrian ^A answered in this way: "If you have no thought, you are without hope; if you are destitute of thoughts, you possess the action." This means that he who does not fight in his mind against sin, nor resist it, performs it with his body. For he who carries out the deeds is not harassed by the thoughts. The old man asked the brother, saying, "Have you formed a habit of association with a woman?" The brother answered, "No; my thoughts are as old and new painters; they are recollections that cause me trouble, as well as images of women." Then the old man said to him, "Do not fear the dead, but flee the living, and instead, extend your prayers."

Beginning of letter L.

On Abbot Lucius.

(75) Some men, who were called the Euctitae, monks, once visited Abba Lucius at Enaton, ^B and the old man asked them, "What is your manual labor?" They replied, "We do not touch manual labor; but as the Apostle commands, we pray without ceasing." The old man said, "Do you not eat?" They said, "Yes." And he said to them, "When, therefore, you eat, who prays for you?" Again he said to them, "Do you not sleep?" They replied, "Yes, we do." Then the old man said, "When, therefore, you sleep, who prays for you?" And they could not find any answer to give him to these questions. He said to them, "Forgive me, but you do not act according to your word. ^C I, however, will show you that while I perform the work of my hands, I pray without ceasing. I sit with God, soaking my little palm leaves; and as I weave them into a rope, I say, 'Have mercy on me, O God, according to Your great mercy, and according to the multitude of Your tender mercies blot out my transgression.' Is this a prayer?" They answered, "Yes." Again he asked, "When, therefore, I have remained the whole day working and praying, I earn more or less sixteen nummi; and of these I give two at the gate, and the rest I spend on food: and he who receives the two nummi prays for me when I am eating or sleeping; ^D and thus, by the grace of God, that command to pray without ceasing is fulfilled for me."

On Abbot Lot.

1. A certain one of the elders came to Abba Lot, to the small marsh of the Arsenoïte, and begged him for a cell, and he gave it to him. Now the elder was sickly; and Abba Lot refreshed him. And if any came to visit Abba Lot, he made them also visit the sick elder. He began, therefore, to speak to them the words of Origen, for which reason Abba Lot was distressed, saying, "Lest the Fathers think that we also think in this way—"

"—but he dared not send the man away from the place on account of the commandment of God. Abba Lot therefore arose and went to Abba Arsenius, and told him about the elder. Abba Arsenius said to him, "Do not drive him away, but say to him: 'Behold, eat and drink of the goods of God as you wish; only do not speak these words.' And if he wishes, he will be corrected; but if he does not wish to be corrected, he will of his own accord ask to depart from the place, and the cause will not come from you." Abba Lot ^A returned and did so. And the elder, when he heard these things, would not be corrected, but began to ask, saying, "For the Lord's sake, send me away from here, for I am no longer able to endure the solitude." And thus he arose and departed, being sent on his way with charity.

2. Someone related concerning a certain brother who fell into sin, that when he visited Abba Lot, he was troubled upon entering and leaving, and was not able to sit down. Abba Lot said to him, "What is the matter, brother?" And he said, "I have committed a great sin, and I cannot speak of it to the Fathers." The elder said, "Confess it to me, and I will bear it." Then he said to him, "I have fallen into fornication, and I have sacrificed in order to obtain the object." The elder said to him, "Take heart, for there is repentance; go, sit in the cave, and fast for two days at a time, and I will bear half of the sin with you." When three weeks had been completed, the elder was assured that God had accepted the repentance of the brother. And he remained in submission to the elder until his death.

Concerning Abba Longinus

1. Abba Longinus once asked Abba Lucius about three thoughts, saying, "I wish to go abroad." The elder said to him, "Unless you control your tongue, you will not be a stranger, wherever you may go. Therefore, control your tongue here, and you are a stranger." He said to him again, "I wish to fast." The elder replied, "Isaiah the prophet said: 'If you bow your neck like a yoke and a ring,' not even then will it be called an acceptable fast; but rather restrain your wicked thoughts." He said to him the third thing: "I wish to flee from men." The elder replied, "Unless you first attain perfection among men, you cannot attain it even in solitude."

2. Abba Longinus said: "Once you have been afflicted, say, 'I have been afflicted and I am dying'; but if you demand food from me outside of the time, I will not even offer you your daily sustenance."

3. A certain woman who had an ailment in her breast, what is called a cancer, having heard about Abba Longinus, sought to meet him. He was staying at the ninth milestone of Alexandria ^C. While the woman was searching for him, it happened that the blessed man was gathering wood by the sea. Having found him, she thus...

and asked him, "Abba, where does Abba Longinus, the servant of God, dwell?" not knowing that it was he himself. And he said to her, "What do you want with that impostor? Do not go to him; he is a deceiver." "But what is it that you have?" The woman showed him the affliction. He, having made the sign of the cross over the spot of the affliction, dismissed her with these words: "Go, and God will heal you; for Longinus can be of no help to you." The woman went away, believing the word, and was instantly healed. Afterward, when she had related the matter to some people, and had described the signs of the old man, she learned that it had been Abba Longinus himself.

4. At another time, some people brought a demoniac to him. But he said to them, "I cannot do anything for you; but go rather to Abba Zeno." Afterward, Abba Zeno began to press the demon to cast him out. But the demon began to shout: "Do you think, Abba Zeno, that I am coming out on account of you? Look, Abba Longinus is there praying, and interceding against me; and being afraid of his prayers, I am coming out; otherwise, I would not have given you an answer."

5. Abba Longinus said to Abba Acacius: "A woman knows that she has conceived when her blood has stopped. So, therefore, the soul also knows that it has conceived the Holy Spirit when the passions that flow from it from below have ceased. But as long as one is subject to them, by what reasoning can one be led by vain glory as if one were free from passion? Give blood, and receive spirit."

The Beginning of the Letter M. Concerning Abba Macarius the Egyptian

1. Abba Macarius told a story about himself, saying: "When I was a young man and was living in a cell in Egypt, they laid hold of me and made me a cleric in the village. Since I did not wish to accept this, I fled to another place. A pious layman came to me, who would take the manual work I made and ministered to me. It happened, however, by a temptation, that a certain virgin of the village fell into unchastity. When she was pregnant, she was asked who the author of the crime was. She replied, therefore, that it was the anchorite. Upon which, they went out and apprehended me and brought me to the village; and they hung soot-stained pots and the handles of vessels around my neck, and led me in a procession through the village through the neighborhoods, beating me and saying: 'This monk has corrupted our virgin; seize him, seize him.' And they beat me almost to death. But one of the old men approached and said: 'How long will you beat this foreign monk?' But he who was ministering to me followed behind me, covered in shame. For they were insulting him many times, and saying: 'Behold the anchorite for whom you were testifying; what has he done?' And he said—

the girl’s parents replied: 'We will not let him go until he gives a surety that he will support her.' So I notified that deacon of mine, and he stood surety for me. Afterward, going off to my cell, I gave him the baskets I had, saying: 'Sell these and bring food to my wife.' Then I said to my own conscience: 'Macarius, behold, you have found yourself a wife; you must labor a little more so that you may support her.' And I was working night and day, and sending it to her. Moreover, when the time came for the poor woman to give birth, she remained in agony for many days and did not give birth. They inquired what this was. She replied: 'I know, because I slandered the anchorite and accused him by bringing forward a lie; for he is not in fault, but that young man.' Then my minister came to me, joyful, and announced: 'That virgin could not give birth until she confessed in this way: "The anchorite is without fault, but I lied against him"; and behold, the whole village wishes to come here with honor, so that I may come to you as a suppliant.' Hearing these things, so that the people would not cause me trouble, I arose and fled here to Scetis. This is the origin of the reason for which I came here. ^B

2. (81) Macarius the Egyptian once came from Scetis to the Mount of Nitria for the offering of Abba Pambo; and the elders say to him: 'Speak a word to the brothers, Father.' And he said: 'I have not yet become a monk, but I have seen monks. For when I was sitting one time in my cell at Scetis, thoughts were troubling me, suggesting: "Go into the desert, and see what you perceive there." I remained fighting against this thought for five years, saying, "Perchance it is from the demons." And as the thought persisted, I went off into the desert; and there I found a pool of water, and an island in the midst of it; and the beasts of the desert were coming to it to drink. Among them I caught sight of two men, naked; and my body trembled; for I thought they were spirits. But they, when they saw me trembling, spoke to me: "Do not fear; we too are men." And I said to them: "Whence are you, and how did you come into this desert?" And they said: "We are from a coenobium; and an agreement was made between us, and we came forth here; behold, forty years have passed." One of us is an Egyptian, the other is a Libyan. They also questioned me, saying: "How is the world? And does the water come in its season, and does the world possess its usual abundance?" I answered them: "Yes." In my turn, I questioned them: "By what means shall I be able to become a monk?" They say to me: "Unless a man renounce all things of the world, he cannot become a monk." I replied: "I am weak, and I cannot [live] as you do." They also replied: "And if you cannot [live] as we do, sit in your cell and weep for your sins." And I asked them: "When it is winter, do you not freeze? And when it is summer, do the bodies not burn?"

They replied: "God has used this dispensation for us; neither do we freeze in winter, nor does the heat harm us in summer. Therefore I said to you, not that I have yet become a monk, but that I have seen monks. Forgive me, brethren. [3.] ^A Abbas Macarius, while he was dwelling in the Paneremos, that is, in a wilderness of every kind, was living the anchoritic life alone in that place; below, however, there was another desert in which many brethren lived. Going out at times to the road to look around the region, the old man saw Satan coming in the guise of a man, so as to pass through the place where he was. He appeared, however, as if wearing a linen tunic full of holes, and from its perforations hung small lecythi. The great old man says to him: "Where are you going?" He answered him: "I am going to stir up the brethren." Then the old man said: "And why these small flasks?" He [replied]: "I am bringing seasonings for the brethren." The old man said: "And all these?" ^B He answered: "Even so; if one thing does not please someone, I offer another; if neither this, I give something else; in any case, at least one of them will please him." Having said this, he went away. But the old man remained, keeping watch on the roads, until he came back again. And when the old man saw him, he says to him: "May you be saved." He answered: "How could it befall me to be saved?" The old man: "Why?" He: "Because all have become wild towards me, and no one sustains me." To him the old man: "No one there, then, is a friend to you?" To the old man Satan: "Yes, I have one friend there, who even obeys me; and when he sees me, he turns like the wind." The old man says to him: "And what is that brother called?" The other says: "Theopemptus." Having said this, he went away. And rising, ^C abbas Macarius goes off to the lower desert. And when the brethren heard of it, taking palm branches, they went out to meet him. And then each one prepared himself, thinking that the old man was going to stay with him. But he was looking for who that man called Theopemptus in the mountain might be. And having found him, he entered into the cell.

^A Theopemptus received him joyfully. And when the old man began to be alone with him, he said, "How are your affairs, brother?" He replied, "Well, by your prayers." And the old man said, "Do thoughts not war against you?" He said, "For the present I am well"; for he was ashamed to tell him. The old man says to him, "Behold, how many years I have led the ascetic life and am held in honor by all, and yet the spirit of fornication disturbs me, old as I am." Theopemptus replied, "Believe me also, Abba." But the old man pretended that he was also being warred against by other thoughts, until he brought him to confession. Afterwards he says to him, "How do you fast?" He answered, "Until the ninth hour." Then the old man said, "Fast until evening; exercise yourself; meditate and recite from memory from the Gospel and other Scriptures; and when a thought comes upon you, never look down, but always up, and immediately the Lord will provide you with help." And after the old man had instructed the brother, he returned to his own desert. And watching, he again sees that demon and says to him, "Where are you going again?" He says, "To instigate the brothers." And he went away. But when he came back again, the holy one says to him, "How are the brothers?" And he says, "Badly." And the old man says, "Why?" And he said, "They are all wild; and the greater evil is that the one whom I had as a friend and who was obedient to me—I do not know whence he was turned—is not persuaded by me any longer, but has become wilder than all; and I swore never to set foot there again, unless it be after some time." And having said this, he went away, having left the old man. And the holy one entered his cell. ^B

4. Concerning Abba Macarius the Great

4. Abba Macarius the Great visited Abba Anthony at the mountain; and when he had knocked at the door, he came out to him and said, "Who are you?" But he said, "I am Macarius." And having shut the door, he went in, leaving him outside. But after he acknowledged his patience, he opened to him, and treating him with courtesy, said, "I have long desired to see you, having heard of your reputation." And having received him hospitably, he refreshed him; for he was weary from much labor. But when evening came, Abba Anthony soaked palm branches for himself. And Abba Macarius said to him, "Command that I also may soak some for myself." He said, "Soak them." And having made a large bundle, he soaked them. So they sat from evening, talking about the profit of souls, and weaving; ^C and as they wove, the rope went down through the window into the cave. And entering in the morning, blessed Anthony saw the plenitude of the rope of Abba Macarius, and said: "Great power comes out of these hands."

5. Abba Macarius spoke to the brothers concerning the devastation of Scetis: "When you see a cell being built near the marsh, know that the devastation of Scetis is near; when you see trees, it is at the doors; ^D but when you see children, take up your sheepskins and depart."

6. He spoke again, wishing to console the brothers:

A boy who was troubled by a demon came here with his mother, and he said to his mother, "Get up, old woman, let us go from here." But she said, "I cannot walk." Then the boy said to her, "I will carry you." And I marveled at the wickedness of the demon, how he wished to drive them away from there. ^A

7. Abba Sisoes used to say: When I was in Scetis with Macarius, we went up with him to harvest, [along with] seven names—that is, men—so that we might harvest with him. ^B And behold, a certain widow was gathering ears of corn behind us, and she did not cease weeping. Therefore, the elder called the lord of the field and said to him, "What is the matter with this old woman, that she is always weeping?" He replied to him, "Because her husband had a certain deposit [in his keeping], and he died suddenly, and he did not say where he had placed it; and the owner of the deposit wishes to claim her and her children as slaves for himself." The elder said to him, "Tell her to come to us, where we are resting from the heat." And when the woman had come, the elder said to her, "Why are you weeping so much?" And she said, "My husband died having taken the deposit of someone, and as he was dying he did not say where he had placed it." Then the elder said to her, "Come, show me where you buried him." And taking the brothers with him, he went out with her. ^C When they had arrived at the place, the elder said to the woman, "Return to your house." And after they had prayed, the elder called to the dead man, saying, "You there, where have you placed the stranger's deposit?" And the man answered and said, "It is hidden in my house, under the leg of the bed." Then the elder said to him, "Sleep again until the day of the resurrection." Seeing this, the brothers fell at his feet in fear. But the elder said to them, "This did not happen because of me; for I am nothing. But God did this for the sake of the widow and the orphans; and this is the great thing, that God wishes the soul to be without sin; and whatever it asks, it receives." ^D Having gone, he announced to the widow where the deposit was lying. And she, having received it, gave it to its owner and freed her children. And all who heard it glorified God.

8. Abba Peter used to tell about holy Macarius…

^A that once when he arrived at the dwelling of a certain anchorite and found him ailing, he inquired what food he wished to take, since there was nothing in his cell. When the man said, "A loaf," the brave man did not hesitate to travel to the city of Alexandria in order to provide it for the sick man; and, a marvelous thing, it remained known to no one.

9. He also related that while Abba Macarius was living in simplicity with all the brethren, some said to him, "Why do you show yourself in such a way?" He replied, "I served my Lord for twelve years so that He might grant me this grace; and are you all advising me to lay it aside?"

10. (95) ^B They used to say of Abba Macarius that if he spent any free time with the brethren, he would set a rule for himself: "If wine is found, drink it for the sake of the brethren; but in place of one cup of wine, do not drink water for one day." The brethren, therefore, wishing to refresh him, would give it to him. And the old man would receive it with joy, so that he might torment himself. But his disciple, who knew the matter, would say to the brethren, "For the Lord's sake, do not offer it to him; otherwise, he will finish himself off in his cell." Once they learned this, the brethren would no longer provide it to him.

11. (94) Once, as Abba Macarius was coming from the marsh to his cell, he was carrying palm leaves, and behold, the devil met him on the road, carrying a sickle. And as he wanted to strike him, he could not, and he said to him, "I suffer much from you, Macarius, because I cannot prevail against you. ^C For behold, whatever you do, I also do: you abstain from food, and I do likewise; you keep watch, and I do not sleep at all. There is only one thing in which you overcome me." Abba Macarius said to him, "What is that?" And he answered, "Your humility; and for that reason I cannot prevail against you."

12. (95) Some of the Fathers asked Abba Macarius the Egyptian, saying, "How is it that whether you eat or whether you fast, your body is equally lean?" The old man said to them, "The wood that turns the burning brushwood is entirely consumed by the fire. Likewise, if a man cleanses his mind in the fear of God, that very fear of God consumes his body."

13. (96) Abba Macarius once went up from Scetis to Terenuthis, and entered into a temple to sleep. ^D There were there ancient corpses of pagans; and taking one, he placed it under his head as a pillow. The demons, therefore, seeing his boldness, were filled with envy; and wishing to frighten him, they called out a woman's name, saying, "So-and-so, come with us to the bath." Another demon from underneath him answered as if from the dead, saying, "I have a foreigner upon me, and I cannot come." But the old man was not frightened; rather, he boldly struck the corpse, saying, "Arise, go into the darkness, if you can." And having heard this, the demons cried out with a loud voice, saying, "You have conquered us." And they fled in shame.

14. ^A They used to say regarding abba Macarius the Egyptian, that while he was going up from Scetis, bearing baskets, he became fatigued and sat down. He prayed in this manner: "God, you know that I have no strength left." And immediately he was transported to the river.

15. There was a man in Egypt who had a paralyzed son, and he brought him to the cell of abba Macarius. Leaving him at the door weeping, he went away to a distance. The old man, looking down, saw the child and said to him, "Who brought you here?" He replied, "My father cast me here and went away." The old man said to him, "Arise, follow him." And immediately, having been healed, he arose and followed his father; and thus they went away to their house.

16. ^B Abba Macarius the Great used to say to the brothers in Scetis, after he dismissed the assembly, "Flee, brothers." And one of the elders said to him, "Where can we flee to, further than this desert?" He placed his finger on his mouth, saying, "Flee from this." Then he would enter his cell, close the door, and sit.

17. The same abba Macarius said: "If, when rebuking someone, you are stirred to anger, you are satisfying your own passion. For you will not save others while destroying yourself."

18. ^C The same abba Macarius, while in Egypt, found a man with a beast of burden, stealing things that were for his own use. And he, like a stranger, standing by the thief, helped him load the beast and, with great quiet, sent him on his way, saying, "We brought nothing into this world, and it is certain we can carry nothing out." (1 Tim. vi, 7). "The Lord gave, as he wished, so it has come to pass. Blessed is the Lord in all things." (Job i, 21).

19. Some people asked abba Macarius, saying, "How ought we to pray?" The old man said to them: "There is no need to use many words, but to extend your hands and say, 'Lord, as you will and as you know, have mercy.' And if the battle of temptation presses hard, one must say, 'Lord, help.' And he himself knows what is expedient and shows us mercy."

20. ^D Abba Macarius said: "If shame becomes to you like praise, poverty like wealth, and want like abundance, you will not die. For it is impossible for the one who believes rightly and works in piety to fall into the filth of passions and the deception of demons."

21. They used to say that two brothers took a false step at Scetis, and abba Macarius the Politikos separated them.

And there came some, and said to abba Macarius the Great, the Egyptian. But he said: "The brothers are not separated, but Macarius is separated"; for he was loving him. Abba Macarius heard that he had been separated by the elder, and he fled to the marsh. Abba Macarius the Great went forth, therefore, and finds him being perforated by mosquitoes, and says to him: "You separated the brothers, and behold, they had to withdraw to the village. I, however, separated you, and you, like a beautiful virgin, fled here into an inner room. But I, having called the brothers, learned from them, and said: 'None of these things has happened.' See to it, therefore, you also, brother, lest you have been mocked by demons (for you saw nothing), but offer penance for your fault." And he said: "If you wish, give me penance." The elder, then, seeing his humility, said: "Go, and fast for three weeks, eating once in each week." For this was his continuous way of life, to fast by the week.

22. Abba Moses said to abba Macarius at Scetis: "I wish to live in quiet and silence, but the brothers do not let me." Abba Macarius says to him: "I see that your nature is soft, and you cannot turn a brother away; but if you desire a quiet life, go away into the desert, inside to the Petra, and there you shall live quietly." And he did this, and found rest.

23. A brother happened upon abba Macarius the Egyptian, and said to him: "Abba, speak to me a word, how I may be saved." The elder says: "Go to the tomb, and revile the dead." The brother went, therefore, and reviled them and threw stones; and having come, he reported it to the elder. And he says to him: "Did they say nothing to you?" And he said: "No." The elder says to him: "Go again tomorrow, and praise them." The brother went, therefore, and praised them, saying: "Apostles, holy ones, and just ones." And he came to the elder, and said to him: "I praised them." And he says to him: "Did they answer you nothing?" The brother said: "No." The elder says to him: "You know how many insults you heaped upon them, and they answered you nothing; and how many times you praised them, and they said nothing to you. So also you, if you wish to be saved, become dead; account neither the injustice of men, nor their praise, just as the dead do; and you shall be able to be saved."

24. Abba Macarius, passing through with the brothers through Egypt, once heard a boy saying to his mother: "Mother, a certain rich man loves me, and I hate him; and a poor man hates me, and I love him." And having heard the utterance, abba Macarius marveled. And the brothers say to him: "What is this word, Father, that you were struck with admiration?" The elder says to them: "Truly our Lord is rich and loves us, and we do not wish to listen to Him; but our enemy the devil is poor and pursues us with hatred, and we love his impurity."

25. Abba Poemen besought him with many tears, saying: "Speak to me a word, how I may be saved." The elder, answering, said to him: "The matter you seek has now departed from the monks."

^A 26. Abbas Macarius once visited abbas Anthony; and having spoken with him, he returned to Scetis. The Fathers came out to meet him. And as they were talking, the elder said to them: "I said to abbas Anthony that we lack an oblation in our place." The Fathers began to discuss other matters, and did not ask to learn the response from the elder, nor did the elder speak it to them. Therefore, one of the Fathers declared this: that if the Fathers see that it escapes the brothers to ask about a matter profitable to them, they impose upon themselves the necessity of beginning the discourse; but if they are not compelled by the brothers, they do not speak the word, lest they be found as if not being asked yet speaking, and it be discovered as idle talk.

27. Abbas Isaiah asked abbas Macarius, saying: "Tell me a word." And the elder says to him: "Flee from men." Abbas Isaiah says to him: "What is it to flee from men?" And the elder said to him: "To sit in your cell, and to weep for your sins."

28. Abbas Paphnutius, the disciple of abbas Macarius, said that I implored my Father, saying: "Tell me a word." And he said: "Do not harm anyone, and do not judge anyone. Observe these, and you shall be saved."

29. Abbas Macarius said: Do not sleep in the cell of a brother who has a bad reputation.

30. Brothers once visited abbas Macarius at Scetis, and they found nothing in his cell except putrid water. And they say to him: "Abba, come up to the village, and we will refresh you." The elder took him up ^B or rather, the elder replied: "Do you know, brothers, the bakery of so-and-so in the village?" And they say to him: "Yes." The elder said to them: "And I know it. Do you know also the field of so-and-so where the river splashes?" They say to him: "Yes." The elder says to them: "And I know it. When therefore I want, I have no need of you, but I fetch it for myself."

31. They used to say regarding abbas Macarius that if a brother approached him as a holy and great elder with fear, he would say nothing to him. But if one of the brothers spoke to him as if despising him, saying: "Abba, when you were a camel-driver and stealing nitre and selling it, did not the guards beat you?" If anyone spoke these things to him, he would give him an answer with joy if he asked him anything.

^C 32. They used to say regarding the great abbas Macarius that he became as it is written, a terrestrial god; for just as God covers the world, so abbas Macarius would cover the faults; what he saw as if not seeing, and what he heard as if not hearing.

33. Abbas Vitimius related that abbas Macarius said: "Once when I was sitting at Scetis, two young foreigners came down there; and one of the men... ^D

^A bore a beard, while the other was just beginning to grow fuzz. They came to me saying: Where is the cell of abbas Macarius? And I said: What do you want with him? They say: Having heard of him and of Scetis, we have come to see him. I say to them: I am he. Then, having bowed, they say: We wish to stay in this place. Seeing them to be delicate and as if raised in wealth, I say to them: You cannot stay here. But the elder says: If we cannot stay here, we shall go to another place. I said within my mind: Why do I drive them away, and let them be scandalized? The labor will cause them to flee of their own accord. And I say to them: Come, build yourselves a cell, if you can. They said: Show us a place, and we will build. The elder gave them an axe, ^B and a satchel full of bread and salt; and the elder showed them a hard rock, saying: Hew here, and bring yourselves wood from the marsh, and having placed a roof, stay there. I thought, he says, that they would depart because of the labor. Moreover, they asked me what they should do for work in that place. I answered: Make rope; and having taken palm leaves from the marsh, I showed them the beginning of the plait, and how it must be braided; and I said: Make baskets, which you will hand over to the guards, and they will bring you bread. Then I departed. But they patiently carried out everything I had commanded: nor did they come to me for three years. I, however, was assiduously struggling with my own mind, reflecting: What is their work, that they have not come to ask about a thought? Those who dwell far away ^C come to me: and these, though close by, have not come, nor have they gone to others; except only that they proceed to the church, in silence, to receive the oblation. Therefore I prayed to the Lord, fasting for a week, that He might make manifest to me what they were doing. But rising after the week, I went to them to see how they were faring. And when I had knocked, they opened, and greeted me in silence. I said a prayer, and sat down. The elder gestured to the younger to go out; and he himself sat down to finish the plait, and was saying nothing. At the ninth hour, he made a sound. The junior came, made a little porridge, and with the elder gesturing, he set the table; and when he had put three pieces of hard bread upon it, he stood in silence. I said: Arise, let us eat. Then rising, we took food. He brought a vessel, and we drank. But when evening came, they ask me: Are you leaving? I replied: No, but I shall sleep here. Whereupon they placed a mat for me to one side, and for themselves to another corner; and they took off their belts and their scapulars, and placed themselves together ^D on the mat before me. But after they had composed themselves, I prayed to God that He might reveal their work to me. Then the roof was opened, and a light arose, as if it were day, although they did not see the light. But when they thought that I was sleeping, the elder pokes the younger in the side, and they rise, and they gird themselves, and extend their hands to the he-

heaven. But I was watching them; they, however, did not see me. And I saw the demons coming like flies upon the younger; and some came to sit upon his mouth, others upon his eyes. I saw an angel of the Lord holding a sword of fire, and encircling him, and driving the demons away from him. But they could not approach the elder. And as it was about morning, they laid themselves down ^A and I made myself appear as if I had just awoken, and they did likewise. The elder said to me this word alone: "Do you wish for us to recite twelve psalms?" I answer: "Yes." Then the younger chants five psalms of six verses each, and one Alleluia. And at each verse, a lamp of fire went out from his mouth, and was ascending into the sky. In the same way, the elder also, when he opened his mouth chanting, as it were a cord of fire went forth, and was reaching as far as the sky. And I recited a few from memory. And going out, I say: "Pray for me." They bowed, silent. I understood then that the elder was perfect, while the enemy was still attacking the younger. ^B But after a few days, the elder brother fell asleep in the sleep of death, and on the third day, the younger. And when some of the Fathers came to visit Abba Macarius, he led them into their cell, saying: "Come, see the martyrdom of the little strangers."

54. The elders of the mountain once sent to Abba Macarius in Scetis, entreating him, and they say to him: "So that the whole multitude may not be wearied by coming to you, we ask you to come to us, that we may see you before you depart to the Lord." ^C When he reached the mountain, all the people were gathered to him. And the elders begged him to say a word to the brothers. Having heard the request, he said: "Let us weep, brothers, and let our eyes pour forth tears, before we depart to where our tears will burn up our bodies." And all wept and fell upon their faces, and said: "Father, pray for us."

55. At another time again, a demon stood over Abba Macarius with a little sword, wishing to cut off his foot, ^D but because of his humility he was unable, and says to him: "Whatever you have, we also have; by humility alone you differ from us, and you prevail."

56. Abba Macarius said: "If we remember the evils brought upon us by men, we destroy the power of the remembrance of God. But if we remember the evils which come through demons, we shall be invulnerable."

57. Abba Paphnutius, the disciple of Abba Macarius, related that the elder used to say: "When I was a boy, with other

boys I was tending the heifers; and they went off to steal some little figs. And as they were running, one of them fell; and taking it, I ate it. And whenever I remember this, I sit and weep.

38. (11) Abba Macarius related: "Walking one time into the desert, I found a ^A skull lying on the ground. And having stirred it with a palm-branch, the skull spoke to me. I said to it, 'Who are you?' The skull answered me, 'I was a high priest of the idols and of the ^B Gentiles who remained in this place; but you are Macarius, who carries the Spirit of God. At whatever hour you are moved with pity for those who are in torment, and pray for them, they feel a slight solace.' The elder asked it, 'What is the solace, and what is the torment?' It said to him, 'As much as the heaven is removed from the earth, so much is the fire beneath us, from our feet to our heads, as we stand in the midst of the fire; nor is it granted for anyone to see face to face, but the face of each one is stuck fast to the back of another. When, therefore, you pray for us, one from a certain side beholds the face of another. This is the solace.' And weeping, the elder said, 'Woe to the day in which man was born!' He added, 'Is there another, heavier punishment?' The skull replied, 'There is a greater punishment beneath us.' Then the elder said, 'And who are those who dwell there?' It answered, 'We, inasmuch as we did not know God, obtain a little mercy; but those who knew God and denied Him, are beneath us.' Then the elder, taking the skull, buried it in the earth."

39. (12) It was stated concerning Abba Macarius of Egypt that he was one day ascending from Scetis to the Mountain of Nitria; and as he drew near to the place, he said to his disciple, "Go on a little ahead." And as he was going on, he met a certain priest of the Greeks, or Gentiles. And the brother, crying out to him, called out saying, "O you demon, where are you running?" But the other, turning, inflicted wounds ^C upon him and left him half-dead. And picking up the wood he was carrying, he ran off. Having gone on a little further, Abba Macarius encounters him as he is running, and says to him, "Be saved, be saved, you weary man." And marveling, he came to him and said, "What good did you see in me, that you saluted me?" The elder said to him, "Because I saw you weary, and you do not know that you are tiring yourself in vain." The priest also said, "I was pricked by your greeting, and I recognized that you are of the part of God. But another bad monk, having met me, insulted me; and I, in return, gave him wounds unto death." And the elder knew that he was speaking of his disciple. Then, taking hold of the elder's feet, the priest said, "I will not release you unless you make me a monk." And they came up to where the monk was, and they carried him, and brought him to the church of the mountain. Moreover, those who saw the priest with him were astonished; and they made him a monk. And many of the Greeks became Christians because of him. The Abba Macarius therefore said that this is the solace of the punishment.

[APOPHTHEGMATA PATRUM.]

good; it makes the man a monk. And many among the Gentiles became Christians because of him. Abbot Macarius therefore asserted that a bad word makes even good men bad, and a good word makes even bad men good.

^B 40. They related concerning Abbot Macarius that while he was away, a thief entered his cell. When he returned to the cell, he found the thief loading his camel with his belongings. He himself, entering the cell, took from the vessels and helped him load the camel. When they had loaded it, the thief began to beat the camel so it would rise, but it would not rise. Abbot Macarius, seeing that it would not rise, went into the cell and found a small sickle; he brought it out and placed it on the camel, saying, "Brother, this is what the camel was looking for." Then the old man struck it with his foot and said, "Rise." And immediately it rose and went a little way because of his word. Then it sat down again and would not rise until they had unloaded all ^C the goods; and thus it went away.

41. Abbot Aio asked Abbot Macarius, saying, "Speak a word to me." Abbot Macarius says to him, "Flee from men; sit in your cell, and weep for your sins, and do not love the speech of men; and you shall be saved."

Concerning Abbot Moses.

1. At one time Abbot Moses was vehemently oppressed and tempted by fornication; and no longer able to sit in his cell, he went and reported this to Abbot Isidore. The old man exhorted him to return to his cell. But he did not agree, saying, "I cannot, abba." Then [Isidore], taking him with him, led him onto the roof and said to him, "Look toward the west." And looking, he saw a multitude of demons—innumerable—and they were disturbed and tumultuous, preparing to battle. Abbot Isidore said to him again, "Look also ^D toward the east." He looked and saw innumerable multitudes of holy angels clothed in glory. And Abbot Isidore said, "Behold, these are they who are sent by the Lord to the saints for their aid. Those, however, in the west are they who fight against those same saints. Those who are with us are more numerous." And thus, Abbot Moses, having given thanks to God, took courage and returned to his cell.

2. A brother once sinned in Scetis, and when a meeting was held, they sent for Abbot Moses. He, however, did not wish to come. Therefore, the presbyter sent to him, saying, "Come, for the congregation is waiting for you." He rose and came. And taking a perforated basket and filling it with sand, he carried it. Those who went out to meet him asked him, "What is this, Father?" The old man answered them, "My sins are flowing out behind me,

and I do not see them; and I have come today to judge the sins of others." The brothers, having heard this, said nothing to the brother, but forgave him.

3. (16) Another time, when a council was held in Scetis, the Fathers—wishing to test him—treated him with contempt, saying, "Why does this Ethiopian come into our midst?" He, hearing this, kept silent. After they were dismissed, they said to him, "Abba, were you not troubled just now?" He replied to them, "I was troubled, but I did not speak."

4. (17) They say concerning Abba Moses that he became a cleric, and they placed the superhumerale upon him. And the archbishop said to him, "Behold, you have become entirely white, Abba Moses." The old man said to him, "As to outward things, ^A Lord Pope; would that it were so inwardly, too!" Furthermore, the archbishop—wishing to test him—instructed the clerics: "When Abba Moses enters into the sanctuary, cast him out, and follow him so that you may hear what he says." The old man therefore entered; and they rebuked him and drove him out, saying, "Go outside, Ethiopian!" And he, going out, said to himself, "They have done well to you, cinder-skinned, black one. Since you are not a man, why do you come among men?"

5. (19) In Scetis, a commandment was once given: "Fast this week." It happened at that time that brothers from Egypt came to Abba Moses. He made a little pottage for them. The neighbors, however, having seen the smoke, said to the clerics, "Behold, Moses has broken the commandment, and has made pottage at his place." They said, "When he comes, we will speak to him." When Saturday came, the clerics—recognizing the excellent way of life of Abba Moses—said to him before all the multitude, "O Moses, you have broken the commandment of men, ^B but you have kept that of God."

6. (20) A brother came to Scetis to Abba Moses, asking for a word from him. The old man said to him, "Go, sit in your cell, and your cell will teach you everything."

7. (21) Saying of Abba Moses: "A man who flees ^C

^A is like a ripe grape; but he who lives among men is like an unripe grape."

8. (25) The governor once heard about Abba Moses and went to Scetis to see him. Some people reported the matter to the old man, who rose to flee into the marsh. And they met him and said, "Tell us, old man, where is the cell of Abba Moses?" And he said to them, "What do you want with him? He is a foolish man." Then the governor went to the church and said to the clergy, "Having heard about the virtues of Abba Moses, I came down to see him. And behold, an old man met us going toward Egypt, and we asked him, 'Where is the cell of Abba Moses?' and he said to us, 'What do you want with him? He is foolish.'" Hearing this, the clergy were saddened, saying, "What kind of old man was he who spoke these things against the saint?" They said, "An old man, wearing outdated clothes, tall and dark." They replied, "That is Abba Moses himself; and because he did not wish to meet you, he said these things to you." And the governor, having received much benefit, departed. ^B

9. (26) Abba Moses said in Scetis: "If we keep the commandments of our Fathers, I stand surety for you before God that the barbarians will not come here. But if we do not keep them, this place is doomed to be laid waste." 10. (27) As the brethren were once sitting with him, he signified to them, "Behold, the barbarians are coming to Scetis today; so get up and flee." They said to him, "Do you not flee, then, Abba?" He replied to them, "I have been expecting this day for many years, so that the word of our Master Christ might be fulfilled, who says, *All who take the sword will perish by the sword* (Matt. XXVI, 52)." They said to him, "Neither will we flee, but we will die with you." He replied, "I am without guilt; let each one see how he sits." There were seven brethren, and he said to them, "Behold, the barbarians are approaching the door." And entering, they killed them. One of them, however, fled behind the matting; and he saw seven crowns descending and crowning them. ^C

11. A brother asked Abba Moses, "I see something before me, and I cannot grasp it." The old man said to him, "Unless you become dead like those who are buried, you cannot grasp it."

12. (28) Abba Poemen referred to the fact that a brother asked Abba Moses in what way a man makes himself dead to his neighbor. And the old man answered him, saying, "Unless a man puts it into his heart that he has already been three days in the tomb, he does not reach this state."

13. They said concerning Abba Moses in Scetis that as he was about to go to Petra, he grew weary on the journey; and he said to himself, "How can I ^D

gather my water here?" And a voice came to him saying, "Enter, and do not be anxious." So he entered. And some of the Fathers came to visit him; and he had nothing but a single flask of water; and when he had cooked a few lentils for them, it was consumed. The old man was distressed. Therefore, going in and out, he prayed to God. And behold, a cloud with rain came over the very Rock; and it filled all his vessels. After this, they said to the old man, "Tell us why you were going in and out." The old man said to them, "I was debating the matter with God, saying, 'You brought me here, and behold, I have no water for your servants to drink.' For this reason I was going in and out, beseeching God, until He sent it to us."

14. (29) Abba Moses said: A man ought to die to his neighbor, so as not to judge him in anything. ^B

15. (30) He said again: A man ought to deaden himself from every evil thing, before he departs from the body, so as not to do harm to any man.

16. (31) He said again: Unless a man has it in his heart that he is a sinner, God will not hear him. The brother asked: "What does it mean to have it in one's heart that one is a sinner?" The old man said: "If anyone carries his own sins, he does not see the sins of his neighbor."

17. (32) He said again: Unless action agrees with prayer, a man labors in vain. The brother asked: "What is the agreement of work with prayer?" The old man said: "That we no longer do the things for which we pray." For when a man abandons his own desires, then God is reconciled to him, and accepts his prayer.

18. (33) The brother asked him: "In all the labor of a man, what is it that helps him?" The old man replied: "It is God who helps. For it is written: 'God is our refuge and strength, a helper in the tribulations that have found us exceedingly' (Ps. XLVI, 1). The brother asked: "Fasts and vigils, which a man performs, what do they accomplish?" The old man said to him: "These cause the soul to become humbled. For it is written: 'Look upon my humility and my labor, and forgive all my sins' (Ps. XXIV, 18). If the soul brings forth these fruits, God is moved with compassion towards it through them." ^D The brother said to the old man: "What shall a man do in every temptation that comes upon him, or in every suggestion of the enemy?" The old man gave this answer: "He ought to weep before the goodness of God, so that He may help him; and he will soon find rest, provided he has prayed with knowledge."

Seven chapters which Abba Moses sent to Abba Poemen.

if he encourages them with knowledge, for it is written: “The Lord is my helper, and I will not fear what man shall do to me.” The brother asked: “Behold, a man strikes his servant for a sin he committed. What will the servant say?” The old man says: “If he is a good servant, he will say: ‘Have mercy on me; I have sinned.’” The brother says to him: “Does he say nothing else?” The old man says: “No. For from the moment he places the blame upon himself and has confessed that he has sinned, the master is immediately moved to compassion for him.” ^B But the sum of all these things is not to judge one’s neighbor. For when the hand of the Lord struck every firstborn in the land of Egypt, there was no house in which there was not one dead. The brother says to him: “What is the meaning of this word?” The old man says to him: “If we were permitted to see our own sins, we would not see the sins of our neighbor. For it is folly for a man, having his own dead, to leave him and go off to weep for the dead of his neighbor. But to die towards your neighbor, this is to bear your own sins, and to be unconcerned about any man, whether this one is good or that one is bad. Do no evil to any man, nor think evil in your heart against anyone; nor despise anyone doing evil; nor同意 to him who harasses his neighbor, nor rejoice with him who does evil to his neighbor; do not speak ill of anyone, but say: ‘God knows each one.’ Do not agree with the slanderer, nor rejoice in his detraction, nor hold hatred for the one who speaks ill of his neighbor. And this is not to judge. ^C Do not harbor enmity with any man, and do not hold hostility in your heart; do not hate the one who is hostile toward his neighbor. And this is peace. Console yourself in these things; the labor is for a short time, but the rest is for eternity, by the grace of God the Word. Amen.

Of Abba Matoe

1. Abba Matoe said: “I desire a labor that is light and permanent, rather than one that is laborious from the beginning but quickly cut off and ending.”

2. He said again: “By as much as a man approaches God, by so much does he see himself as a sinner. For the prophet Isaiah, seeing God, declared himself miserable and unclean.” ^D

3. He said again: “When I was younger, I used to say within myself: ‘Perhaps I might do something good’; but now that I have grown old, I see that I do not have even one good work in myself.”

4. He said again: “Satan does not know by what passion the soul is defeated. He sows, but he does not know if he will reap; he sows thoughts of fornication, or of detraction, and likewise the other passions. And to whatever evil passion he sees the soul inclining, he supplies it to that same soul.”

^A

5. A brother called upon Abba Matoes and said to him, "How did the Scetiotes do more than Scripture commands, by loving their enemies more than themselves?" Abba Matoes said to him, "As for me, I do not even love him who loves me as myself."

6. A brother asked Abba Matoes, "What shall I do if a brother comes to me, and it is a fast day or early morning? For I am in distress." And the old man said to him, "If you are in distress and eat with the brother, you do well. But if you are not expecting anyone, and you eat, then that is your own will."

7. Abba Jacob said, "I called upon Abba Matoes, and when I was about to return, I said to him, 'I wish to go to the Cells.' And he said to me, 'Greet Abba John for me.' And when I reached Abba John, I said to him, 'Abba Matoes greets you.' Then the old man said to me, 'Behold, Abba Matoes is truly an Israelite in whom there is no guile' (John 1:47). When a year had passed, I called upon Abba Matoes again, and I reported to him the greeting of Abba John. And the old man said, 'I, indeed, am not worthy of the old man’s praise; but know this, that when you hear of an old man who praises his neighbor above himself, he has reached a great measure of piety; for this is perfection, to prefer one's neighbor to oneself.'" ^B

8. Abba Matoes said, "A brother came to me and said that detraction is worse than fornication. And I said, 'That is a hard saying.' Then he said to me, 'And how do you want the matter to be?' I replied, 'While detraction is evil, it has a speedy cure; for the one who has detracted frequently repents, saying: I have spoken ill. But fornication is by nature death.'" ^C

9. Abba Matoes once went from Rhaithu to the region of Magdolon, and his brother was with him. The bishop seized the old man and made him a presbyter. When they were alone together, the bishop said, "Forgive me, Abba; I know you did not want this, but that I might be blessed by you, I dared to do it." The old man replied with humility, "My own mind also wanted it little, but I am grieved for this reason: because I am to be separated from the brother who is with me. For I cannot bear to perform all the prayers alone." The bishop said, "If you know him to be worthy, I will ordain him." Abba Matoes replied, "Whether he is worthy, I do not know; but one thing I do know, that he is better than I am." And he ordained him as well. And they both died without ^D ever having approached the altar to celebrate the offering.

both, not having approached the altar in order to make an oblation. The old man said: "I trust in God that I am not liable to great judgment on account of my ordination, because I do not fulfill the Eucharist. For ordination belongs to those who are blameless."

10. ^B Abbot Matoes reported that three elders went to the abbot Paphnutius, who was called Cephalas, so that they might ask him for a word. And the old man said to them: "What do you wish that I should offer you? Something spiritual, or something corporeal?" "Something spiritual," they said. The old man replied: "Go, love affliction more than rest, and dishonor more than glory, and giving rather than receiving."

11. A brother asked abbot Matoes, saying: "Give me a word." He said to him: "Go, beseech God that He may give sorrow into your heart, and humility; and attend always to your sins; and do not judge others, but place yourself under all people; and do not have friendship with a youth, nor acquaintance with a woman, nor a heretical friend; and cut off frankness/boldness [of speech] from yourself; and control your tongue and your belly, and use only a little wine; and if anyone speaks about any matter whatsoever, do not contend with him; but if he speaks rightly, say: 'Yes'; but if wrongly, say: 'You know how you are speaking'; and do not argue with him about the things he has uttered. And this is humility."

12. A brother asked abbot Matoes: "Give me a word." And he said to him: "Cut off all contention from every matter from yourself; and weep and mourn, because the time is at hand."

13. A brother asked abbot Matoes, saying: "What shall I do? For my tongue vexes me; and when I come into the midst of men, I am unable to restrain it; but I condemn them in every good work, and I rebuke them. What, therefore, shall I do?" And the old man answering said: "If you are not able to restrain yourself, flee to live in solitude. For it is an infirmity. But he who sits with brothers ought not to be quadrangular, but round, so that he may be rolled towards all." And the old man said: "I do not sit in solitude according to virtue, but according to infirmity; for they are mighty and strong, those who go out into the midst of men."

Concerning abbot Mark, the disciple of abbot Silvanus

1. They used to tell about Silvanus, that he had a disciple in Scetis, named Mark; he had great obedience, and was a scribe. The old man loved him because of his obedience. But he had eleven other disciples, and they were aggrieved because he loved him more than them. And the elders, hearing this, were saddened. And the elders came to him on one day, and

^A they accused him. But the old man, taking them with him, went out; and knocking at each cell, he would say: "Brother so-and-so, come here, for I have need of you." Yet not one of them came out immediately to follow him. When, however, he reached the cell of Marcus and knocked at the door, calling: "Marcus," he, hearing the old man's voice, immediately leaped outside; and he sent him on an errand. And he said to the elders: "Where are the remaining brothers, Fathers?" And going into his cell, he examined his notebook; and he found that he had set his hand to write the letter omega, but hearing the old man, he had not turned the pen to complete it. The elders said therefore: "Truly, whom you love, abba, we also love him, and God also loves him."

2. ^B They used to tell about Abba Silvanus, that once, while he was walking in Scetis with the elders, and wishing to show them the obedience of his disciple Marcus, and why he loved him, he saw a small wild boar, and said to him: "Do you see that little buffalo, child?" He said to him: "Yes, abba." "And how elegant are its horns?" He said: "Yes, abba." The elders therefore marveled at his reply, and were edified and instructed by such great obedience.

3. ^C Once the mother of Abba Marcus came down to see him; and she had great yearning. And the old man went out to her. And she said to him: "Abba, tell my son to come out, that I may see him." The old man, going in, said to him: "Go out, that your mother may see you." He was wearing a cloak patched together from various pieces of cloth, and was blackened with soot from the kitchen. And going out for the sake of obedience, he closed his eyes, and said to them: "Be safe, be safe, be safe"; and he did not see them. But his mother did not recognize him. Again, therefore, she sent to the old man, asking: "Abba, send me my son, that I may see him." And he said to Marcus: "Did I not tell you: Go out, that your mother may see you?" And Marcus said to him: "I went out according to your word, abba. Nevertheless, I beg you, do not tell me to go out another time, lest I be disobedient to you." Then the old man went out and said to the woman: "He is the one who came to you and said: 'Be safe.'" ^D And having exhorted and consoled her, he sent her away.

4. Another time it happened that he went out from Scetis and went to Mount Sinai, and stayed there. And the mother of Marcus sent, adjuring him with tears that her son should come out, and she might see him. And the old man released him. And as he was preparing his sheepskin to go out, and was coming to greet the old man, he immediately began to weep, and did not go out.

5. They used to say about Silvanus, that when he wished to go out to Syria, his disciple Marcus said to him: "Father, I do not wish to go out from here; but neither will I allow you to go out, abba. But stay here for three days." And on the third day he fell asleep in death.

APOPHTHEGMATA PATRUM. Concerning abbot Milesius.

^A 1. Abbot Milesius, passing through a certain place, saw a monk being held by someone as if he were a murderer. The elder approached and questioned the brother. When he learned that a false accusation was being brought against him, he said to those who were holding him, "Where is the one who was killed?" They pointed him out to him. Drawing near to the slain man, he told everyone to pray. When he had stretched out his hands to God, the dead man arose. Then, in the presence of all, Milesius said to him, "Tell us who it was that killed you." The man replied, "I entered into the church and gave money to the priest; but he, arising, slaughtered me and, carrying me off, threw me into the monastery of the abbot. But I beseech you, let the money be recovered and given to my children." Then the elder said to him, "Go, and sleep until the Lord comes and awakens you."

^B 2. At another time, while he was dwelling with two disciples in the borders of Persia, two sons of the king, brothers by birth, went out for their customary hunt. They spread nets over a great distance, even for forty miles, so that whatever was enclosed might be hunted and killed with spears. The elder was found within them with his two disciples. When they saw him, hairy and looking like a wild man, they were astonished and said to him, "Are you a man or a spirit? Tell us." He answered, "I am a sinful man, and I have come out to bewail my sins; but I adore Jesus Christ, the Son of the living God." But they said to him, "There is no other God except the sun, and the fire, ^C and the water," which they indeed worshiped. "Therefore, come forward and sacrifice to them." Then he said to them, "These are creatures, and you are led astray; but I beseech you, return and know the true God who created all these things." They replied, "Do you say that the one who was condemned and crucified is the true God?" And the elder said, "I say that He who crucified sin and killed death is the true God." But they, inflicting torments upon him and the brothers, forced them to sacrifice. And after many torments, they beheaded the two brothers; but they subjected the elder to torments for many days. ^D Afterward, using their hunting skill, they placed him in the midst and shot arrows, one from the front and one from behind him. Then the elder said to them, "Since you have acted with one intent and are shedding innocent blood, in a single moment tomorrow, at this very hour, your mother shall be bereaved of you, her children, and shall be deprived of your affection, and with your own javelins you shall shed one another's blood." Neglecting his word, they went out on the following day to hunt. Behold, a deer leaped up before them. Mounting their horses, they raced to catch it; and having shot their arrows, they pierced one another through the heart, according to the word which the elder had spoken, having cursed them. And thus they died.

Concerning Abba Motius

1. (47) A brother asked Abba Motius, in this manner: If I go to stay somewhere, how do you wish for me to live there? The elder replied: If you dwell in some place, do not seek to gain a name for yourself among anyone by saying, "I do not go to the synaxis," or, "I do not eat at the agape." For these things create a vain name, and afterward you will encounter disturbance. For where people find such things, they run there. The brother said to him again: What then shall I do? The elder said: Wherever you may sit, walk perhaps on equal footing with all others; and whatever you see being done by men whose piety you are certain of, do that, and then you will attain rest. For this is indeed humility: that you be equaled with them. And when men observe that you do not transgress the limits of the others, they treat you just like them; and no one disturbs you. ^A

2. (48) The disciple of Abba Motius, Abba Isaac, recounted concerning him—both of them later became bishops—that the elder first built a monastery for himself at Heraclea; and when he had withdrawn from there and had come to another place, he built again. But by the instigation of the devil, a certain brother was found there who was hostile to him and vexing him. Therefore, the elder arising withdrew to his own village, and built a monastery for himself, and shut himself in. ^B Afterward, the elders of the place from whence he had come, taking also the brother who had had a grudge against him, went along, intending to ask that they might bring him back to the monastery. And when they had approached the place where Abba Motius was living, they left their sheepskins nearby, as well as the brother with whom there had been a disagreement. And when they knocked, the elder placed a small ladder, looked out, recognized them, and asked: Where are your sheepskins? They replied: Behold, here, with this brother. But when the elder heard the name of the brother who had been the cause of sadness to him, out of joy he brought out an axe, smashed the door, and went out running to the place where the brother was; and he was the first to bow down in prostration, and embraced him, and brought him into his ^C cell. Then for three days he refreshed them, and found delight with them, a thing he was not at all accustomed to do; finally, arising, he went with them. Moreover, he was later made a bishop. For he was a worker of miracles. And his disciple, Abba Isaac, the blessed Cyril made a bishop. ^D

Concerning Abba Megethius

1. It was reported concerning Abba Megethius, that upon going out of his cell, if a thought arose in his mind to depart from that place, he would not return to his cell. For he possessed nothing at all of material substance from this world, except for one needle with which he used to split his palm leaves. For he used to make three small baskets daily, from which he was fed.

2. They spoke concerning the second ^A abbot Megethius, that he was very humble, having been instructed by the Egyptians, and having met with many elders, and with Abba Sisoes and Abba Poemen. He also remained by the river in Sinai. Now it happened that one of the saints came to visit him (as he himself narrated), and said to him: "How do you live in this desert, brother?" He replied: "I fast for two days at a time, and I eat one loaf of bread." Then he said to me: "If you will listen to my counsel, eat half a loaf every day." And having done so, he found rest.

3. Some of the Fathers questioned Abba Megethius, saying: "If there remains any cooked food for the following day, do you wish for the brethren to eat it?" The elder said to them: "If it has gone bad, it is not right that the brethren should be forced to eat it, lest they become sick; but it should be thrown away. If, however, it is good, and it is thrown away out of pride, and other food is cooked, that is a bad thing."

4. He said again: "In the beginning, when we gathered together ^B to one another, and spoke about the profit of the soul, exhorting one another, we were choir upon choir, and we ascended into the heavens. But now we gather together, and as we come together, one with another, for detraction, we descend into hell."

Concerning Abba Mios.

1. Abba Mios of the Belei said that obedience is in exchange for obedience. If anyone obeys God, God obeys him.

2. He said again concerning a certain elder who was in Scetis. He had been a slave, and he became very discerning. And he used to come every year to Alexandria, bringing his wages to his masters. And they would meet him and pay him homage. But the elder would pour water into ^C a basin and bring it, that he might wash his masters. But they would say to him: "No, Father, do not burden us." He, however, said to them: "I confess that I am your slave, and I am grateful that you have allowed me to be free to serve God, but I also wash you: accept, I pray you, this wage of mine." They, however, would contend, not wishing to agree. Therefore he said to them: "Unless you are willing to accept it, I shall remain here serving you." And having respect for him, they allowed him to do what he wanted; and they would send him away ^D with great honor, and with many things necessary for life, that he might give alms on their behalf. For this reason he became famous in Scetis, and beloved.

3. Abba Mios was asked by a soldier whether God accepts repentance. And after having instructed him with a long discourse, he says to him: "Tell me,"

famous in Scetis, and beloved. 3. Abba Mios was asked by a soldier whether God accepts repentance. And after having instructed him with a long discourse, he says to him: "Tell me, ^A beloved, if your cloak were torn, would you throw it away?" He replied: "By no means, but I would mend it and use it." Then the old man said: "If you spare your garment, will God not spare His own creature?"

Concerning Abba Marcus the Egyptian.

Concerning Abba Macarius the Citizen.

2. Abba Macarius visited Abba Pachomius, the superior of the Tabennesiotes. And he asked him, saying: "When brethren do not keep the order of discipline, is it good to correct them?" Abba Macarius ^D answered him: "Correct [index: entries preserved]

abbot Macarius: Castigate and judge justly those who are subject to you; but judge no one outside. For it is written: Do you not judge those who are within? But those who are outside, God judges. ^B

3. The abbot Macarius spent four months visiting a certain brother daily, and he never found him even once unoccupied by prayer. And he marveled and said: Behold a terrestrial angel.

The beginning of the letter N. Concerning abbot Nilus.

1. Abbot Nilus said: Whatever you do in taking vengeance on a brother who has wronged you, all of it will arise in your heart at the time of prayer.

2. He said again: Prayer is the sprout of gentleness and freedom from wrath.

3. He said again: Prayer is the remedy for sorrow and dejection.

4. He said again: Go, sell what you possess, and give it to the poor; and taking up the cross, deny yourself, so that you may be able to pray without distraction.

5. He said again: Whatever you philosophize in enduring, the fruit of this you will find at the time of prayer.

6. He said again: Desiring to pray as you ought, do not cause your soul sadness; otherwise, you run in vain.

7. He said again: Do not desire that things concerning you should happen as seems good to you, but as pleases God; and you will be free from turmoil and acceptable in your prayers. ^C

8. He said again: Blessed is the monk who considers himself the offscouring of all.

9. He said again: The monk who loves stillness remains invulnerable to the arrows of the enemy; but he who mingles with multitudes receives constant blows.

10. He said again: Let the servant who neglects the works of his lord be prepared for stripes.

Concerning abbot Nistero.

1. Abbot Nistero the Great was walking in the desert with a certain brother; and seeing a dragon, ^D they fled. And the brother said to him: Do you also fear, Father? And the old man said to him: I do not fear, my child; but it profited me to flee, since otherwise I would not have escaped the spirit of vainglory.

2. A brother questioned the old man, saying: What good thing is there, that I might do it and live in it? And the old man said: God knows what is good. But...

I have heard that one of the Fathers asked the great Abba Nisteroos, a friend of Abba Anthony, what good work he should do; and he received this answer: "Are not all works equal? Scripture teaches that Abraham was hospitable, and God was with him; that Elias loved stillness, and God was with him; that David excelled in humility, and God was with him. Therefore, whatever you see your soul inclined toward according to God, do that, and guard your heart."

3. Abba Joseph said to Abba Nisteroos: "What shall I do with my tongue, which I cannot restrain?" The old man said to him: "When you have spoken, do you obtain rest?" He replied: "Not at all." Then the old man said: "If you do not have rest, why do you speak? Be silent instead; and when conversation occurs, listen more than you speak."

4. A brother saw Abba Nisteroos wearing two tunics and asked him, saying: "If a poor man comes and asks you for a garment, which one will you give him?" He replied: "The better one." The brother rejoined: "And if another asks you, what will you give him?" The old man answered: "Half of the other garment." The brother added: "If another asks you, what do you give him?" He said: "I cut what remains, and give him half, and gird myself with the rest." Again he said: "And if someone asks this also from you, what do you do?" The old man said: "I offer him the remainder and go and sit somewhere until God sends and covers me; for I do not seek from anyone else."

5. Abba Nisteroos said that a monk ought every day, morning and evening, to reflect: "What have we done of those things which God wills, and what have we not done of those things which do not please Him?" And thus should they review their entire life. For this is how Abba Arsenius lived. Strive each day to stand before God without sin. Pray to God in such a way as if you were present before Him; for He is truly present. Do not lay down laws ^A for yourself; and judge no one. Swearing, perjuring, lying, cursing, insulting, and laughing are foreign to a monk. But he who is honored or exalted beyond his merit is greatly harmed.

Concerning Abba Nisteroos the cenobite

1. We learned from Abba Poemen concerning Abba Nisteroos that, just as the bronze serpent which Moses fashioned ^B was for the healing of the people, so was the old man, who possessed every virtue and, by being silent, healed everyone.

2. Being asked ^C by Abba Poemen about Abba Nisteroos, whence he acquired this virtue, he told him of the things concerning Abba Nisteroos. While Abba Poemen was sitting in the cenobium, he desired to see him; and he informed his own Abba that he might send him to him. But he, not wishing to send him alone, did not send him. After a few days ^D, the steward of the cenobium, having a thought, besought his Abba to let him go to Abba Poemen, saying that he wished to tell him his thoughts. He let him go, saying: "Take the brother with you also, because the old man told me about him; and not trusting to send him alone, I did not let him go." When the steward arrived at the old man, he spoke to him...

of Abba Poemen, where he had acquired this virtue, so that whenever a disturbance occurred in the community, he would not speak nor interfere, he answered: "Forgive me, abba: when I first entered the community, I said to my own reasoning: 'You and the donkey are one.' Just as a donkey is beaten and does not speak, is insulted and answers nothing back, so too are you; according to what the Psalm says: 'I was as a beast before Thee, and I am always with Thee' (Ps. LXXII, 22-23)." ^A

Concerning Abba Nicon

A brother asked one of the Elders, saying: "How does the devil bring temptations upon the saints?" And the Elder told him: "There was one of the Fathers, by name Nicon, who lived on Mount Sinai. And it happened that someone went to the tent of a certain man from Pharan, and finding his daughter alone, he lay with her. And he said to her: 'Say that the anchorite Abba Nicon did this to me.' And when her father came and learned of it, he took a sword and went out against the Elder. And when he knocked, the Elder came out. And as he extended the sword to kill him, his hand withered. So the Pharanite departed and reported the matter to the presbyters; and they sent for him and the Elder came. And they inflicted many wounds upon him, and wished to cast him out. ^B But he begged, saying: 'Leave me here for the Lord's sake, that I may do penance.' And segregating him, or rather excommunicating him for a period of three years, they gave an order that no one should approach him. And he spent three years in penance, coming each Sunday to the church, and entreating everyone, saying: 'Pray for me.' Afterward, the one who had committed the sin and had brought this temptation upon the anchorite was possessed by a demon, and he confessed in the church that 'I committed the sin, and I told them to slander the servant of God.' And all the people went away and did penance to the Elder, saying: 'Forgive us, abba.' And he said to them: 'As for forgiving, it is forgiven to you; but as for remaining, I no longer remain here with you, because not one was found who had the discretion to sympathize with me.' And thus he departed from there." ^C And the Elder said: "You see how the devil brings temptations upon the saints."

...tell him his thoughts. But when the abbot was in the congregation, hearing of Abba Nesteros (ms. book of Parthenon Suessionensis, Nisterone) he desired to see him; and he commanded his abbot to send him to him. And since he was unwilling to send him alone, he did not send him. But after a few days, the steward of the monastery requested the abbot that he might allow him to go to Abba Pastor; and when he dismissed him, he said to him: "Take this brother with you, because the Elder commanded me concerning him; and not daring to send him alone, I have put it off until now." When therefore the steward had come to the Elder, he spoke to him concerning his thoughts, and he healed him with his answer. After this, however, the Elder asked that brother, saying: ^D "Abba Nesteros, how did you acquire this virtue, that when any tribulation arises in the monastery, you do not speak, nor do you make yourself an intermediary?" And when the brother was much urged by the Elder, he says to him: "Forgive me, abba; when I first entered the congregation, I said to my own reasoning: 'You and the donkey are one.' For just as a donkey is beaten and does not speak, suffers injury and does not answer: so also [do] you; as it is read in the Psalm: 'I was as a beast before Thee, and I am always with Thee' (Ps. LXXII, 23)."

APPENDIX TO PALLADIUS

^A (66) They recounted concerning Abba Netra, the disciple of Abba Silvanus, that when he used to sit in his cell on Mount Sinai, he governed himself moderately according to the needs of the body. But after he became bishop in Pharan, he restrained himself with a much more austere life. Therefore his disciple says to him: "Abba, when we were in the desert, you did not live so ascetically." The old man answered: "There, there was desert, and quiet, and silence, and poverty; and it was fitting to govern the body, so that I might not fall into sickness and be compelled to seek things which I lacked. But now the world is present, and occasions are at hand; and if I should fall sick here, there is someone to assist me, so that I might not lose the monastic purpose."

^B Concerning Abba Niceta. Abbas Niceta related concerning two brothers, that they came together wishing to live in community. One thought to himself: "If there is anything my brother desires, I will do it." In the same way the other also reasoned: "I will do the will of my brother." And they lived for many years with great charity. Seeing this, the enemy went off, wishing to divide them. Therefore, placing himself in the vestibule, he appeared to one in the form of a dove, and to the other like a crow. One says: "Do you see this dove?" The other says: "It is a crow." And they began to contend with one another in words. Indeed, rising up, they joined in a fight even to the point of bloodshed, to the supreme joy of the enemy, and they separated. But after three days they recovered and returned to themselves; and having made a humble salutation of forgiveness to each other, both confessed what kind of bird each had thought he saw. And recognizing the attack of the enemy, they remained until the end, never having separated.

^C Beginning of the letter Ξ. Concerning Abba Xoios. 1. A brother questioned Abba Xoios, saying: "If I am staying somewhere and I eat three loaves, is that too much?" The old man replied: "Did you come to the threshing floor, brother?" He asked again: "If I drink three cups of wine, is that too much?" He replied: "If the demon does not exist, it is not much; but if he does exist, it is much. For wine does not pertain to monks living according to God."

2. (67) One of the Fathers related concerning Abba Xoios the Theban, that he once entered Mount Sinai; ^D and when he was departing from there, a brother met him, and sighing, said: "We are afflicted, Abba, because of the lack of rain." The old man says to him: "And why do you not pray and beseech God?" The brother said to him: "We are indeed making prayer and litany, but it does not rain." The old man says: "Certainly you are not praying intensely. Do you wish to know that it is so? Let us stand to prayer." And stretching forth his hands to heaven, he prayed; and immediately the rain descended. Seeing this, the brother was struck with fear, and falling down, he worshipped him. And the old man immediately fled from there.

"Why do you not pour out prayers, and ask of God?" The brother said to him: "We do pray and we do supplicate; yet it does not rain." The old man replied: "You are not praying with intensity. Do you wish to know that this is so?" Then he stretched forth his hands to heaven in prayer, and immediately the rain poured down. When the brother saw this, he was terrified, and fell upon his face, venerating him. But the old man fled. The brother reported to all what had occurred, and those who heard it glorified God. ^A

Concerning Abba Xanthias

1. Abba Xanthias said: "The thief was on the cross, and by a single word he was justified; but Judas was numbered among the apostles, and in one night he lost all his labor, and descended from heaven to the underworld. Therefore, let no one who is prospering in good works boast; for all who trusted in themselves have fallen." ^B

2. Abba Xanthias once went up from Scetis to Terenuthis; and where he lodged, because of the labor of his asceticism, they brought him a little wine. Now some people, hearing that he was there, brought a demoniac to him. The demon began to reproach the old man: "You have brought me to this wine-drinker." But the old man did not wish to cast him out; yet because of the reproach, he said: "I believe in Christ that, before I have finished this cup, you will depart." And as the old man began to drink, the demon cried out in these words: "You are burning me, you are burning me." And before he had finished the drink, by the grace of Christ, he had departed. ^C

3. The same said: "The dog is better than I am; for it has love, and it does not come into judgment."

Beginning of the letter O. Concerning Abba Olympius.

1. Abba Olympius said that a priest of the pagans once came down into Scetis and arrived at my cell and spent the night there. Seeing the manner of life of the monks, he said to me: "Living in this way, do you see nothing from your God?" I said to him: "Nothing." The priest replied: "Certainly, we, when we sacrifice to our God, He hides nothing from us, but reveals His mysteries to us. You, on the other hand, after so many labors, vigils, withdrawals, and austerities, do you say, 'We see nothing'? Surely, therefore, if you see nothing, you are retaining evil thoughts in your hearts, which separate you from your God, and for this reason He does not reveal His mysteries to you." I went away and reported the words of the priest to the elders. They marvelled and affirmed that it is so, for impure thoughts separate God from man. ^D

2. Abba Olympius of the Cells was troubled by fornication. And the thought came to him: "Go, take a wife." And rising, he made mud and fashioned a woman, and said to himself: "Behold your wife; it is necessary, therefore, to work hard so that you may support her." And he worked, laboring greatly. And after a day,

once more fashioning mud, he fashioned a daughter for himself, and said to his own mind: Your wife has given birth; you need to work more, so that you may be able to feed and clothe your child. And doing so, he wore himself out. Then he said to his thought: I am no longer able to endure the labor. And he added: If you are not able to bear the labor, neither should you seek a wife. But God, seeing his harassment, took away from him the war of temptation; and thus he found rest. ^B

Concerning Abba Orsisius

1. Abba Orsisius said: Unbaked brick, placed into a foundation near a river, does not last even one day; but when baked, it remains like a stone. So too, a man who has a carnal mindset and who has not been tempered like Joseph by the fear of God, is dissolved when he advances to a position of authority. For the temptations of such men, dwelling in the midst of others, are many. It is good, however, for someone who knows his own measure to flee the burden of authority. But those who are steadfast in faith remain unmoved. For if anyone wishes to speak concerning the most holy Joseph himself, he would assert that he was not earthly. How many temptations he endured, and in what kind of region, where at that time there was no trace of the fear of God! But the God of his fathers was with him, and He rescued him from every tribulation; and now he dwells with his fathers in the kingdom of heaven. Therefore, let us too, recognizing our own measure, struggle; for only in this way shall we be able to escape the judgment of God.

2. He said again: I believe that if a man does not guard his own heart well, he forgets and neglects everything he has heard; and thus the enemy, finding a place in him, casts him down. For just as a lamp prepared and shining, if it is neglected so that it does not receive oil, is extinguished little by little, and thereafter the darkness prevails against it; and not only this, but it also happens that when a mouse approaches the lamp, seeking to eat the wick, it cannot do so before the oil is entirely extinguished and gets cold; but if it sees that it has not only no light, but also no warmth of fire, then, wishing to pull out the wick, it knocks down the lamp as well; and if it is made of clay, it is shattered; but if it is found to be of bronze, it is set right by the master of the house; in the same manner, when the soul is negligent, the Holy Spirit withdraws little by little, until its warmth is totally extinguished; and thereafter the enemy, having brought down the readiness of the soul, also consumes the body with wickedness. But if that man be good in his disposition toward God, but has simply been snatched away into negligence, God, as merciful, by casting into him His fear and the memory of future punishments, prepares him to be watchful, and to keep himself in the future with great caution, until His visitation.

Principle of the letter II.

Concerning Abba Poemen, or the Shepherd.

1. ^A Abba Poemen, when he was younger, once went to a certain elder to ask him about three thoughts. When he arrived at the elder’s, he forgot one of the three; he returned to his cell, and as he placed his hand to open the latch, he remembered the word he had forgotten. So he left the key and returned to the elder. The elder said to him: "You have made haste to come back, brother." He explained to him: "When I put my hand to take the key, I remembered the word I was seeking, and I did not open it; that is why I returned." Now the distance of the way was very great. The elder said to him: "Poemen, you are a shepherd, and your name shall be spoken of throughout all the land of Egypt." ^B

2. ^B Paesius, the brother of Abba Poemen, at one time had a friendship with someone outside of his cell. Abba Poemen did not like this, so he arose and fled to Abba Ammonas and said to him: "My brother Paesius has a certain relationship with someone, and I have no peace." Abba Ammonas said to him: "Poemen, are you still alive? Go, sit in your cell, and set it in your heart that you have already been lying in the grave for a year." ^C

3. ^C Once, presbyters of the region came to the monasteries where Abba Poemen was; Abba Anub entered and said to him: "Let us invite the presbyters here today." But although he stood there for a long time, he gave him no answer. So he left, saddened. Those who were sitting near him asked him: "Abba, why did you not give him an answer?" Abba Poemen replied: "I have no affairs; for I am dead, and a dead man does not speak." ^D

4. ^D There was a certain elder in Egypt before Abba Poemen and his company arrived, and he possessed great knowledge and was much honored. When, therefore, those of Abba Poemen's company came up from Scetis, the people abandoned the elder and kept coming to Abba Poemen. He was troubled, and said to his brothers: "What shall we do about this great elder, for men have put us in a difficult position by abandoning the elder and paying attention to us, who are nothing? How, therefore, can we comfort the elder?" He added: "Prepare a little food, and take a measure of wine; let us go to him, and let us eat together; perhaps by this means we may be able to soothe him." So they carried the food and went away. And when they knocked at the door, the elder’s disciple heard it and asked: "Who are you?" They replied: "Tell the Abba that Poemen is here, wishing to be blessed by you." And when the disciple had announced this, he signified to them [his response].

saying: "Go away, I am not at leisure." But they remained in the heat of the sun, saying: "We will not depart until we are deemed worthy of being admitted by the elder." The elder, seeing their humility and patience, was moved to compunction and opened to them. And having entered, they ate with him. As they were eating, he said: "In truth, it is not only what I have heard of you, but I have seen a hundredfold in your works." And from that day he became their friend.

^B 5. The governor of that region once wished to see Abba Poemen, but the elder would not receive him. Therefore, under the pretext that the son of the elder’s sister had been caught as a criminal, he cast him into prison, saying: "If the elder comes and prays for him, I will release him." His sister came, weeping at the door, but he gave her no answer. Wherefore the woman attacked him with these reproaches: "You brazen-hearted man, have mercy on me, for I have but this one child." But he sent word to her, saying: "Poemen has begotten no children." And in this way she departed. When the governor heard this, he sent word, saying: "At least let him command it with a word, and I will release him." But the elder sent word back, saying: "Make inquiry according to the laws; if he is worthy of death, let him die; but if he is not, do as you please."

^C 6. A brother in a monastery once sinned; he was an anchorite in those places, who had not gone out for a long time. So the abbot of the monastery came to the elder and reported to him concerning the one who had fallen. He said: "Expel him." But the brother went out of the monastery, entered a cavern, and wept there. It happened that some brothers who were traveling to Abba Poemen heard him weeping, and having entered, they found him suffering from great sorrow, and they urged him to go to the elder; but he would not, saying: "Here I am dying." So they went to Abba Poemen and told him the matter. And after praying for them, he sent them, saying: "Tell him that Abba Poemen calls you." The brother came, and the elder, seeing him distressed, rose up, embraced him, and treating him kindly, invited him to take some food. Abba Poemen also sent one of his brothers to the anchorite, saying: "For many years I have desired to see you, having heard of your ways, but through the sluggishness of us both we have not met. Now, therefore, God willing, and the opportunity having arisen, take the labor of the journey and we shall see one another." ^D Now he never went out of his cell; but hearing this, he said to himself: "Unless God had inspired the elder, he would not have sent for me." Therefore, he rose and went to him. And when they had greeted one another with joy, they sat down. Abba Poemen said to him: "Two men were living in a certain place, and both had dead bodies with them; one abandoned his own dead, and went off to weep for the other's." Hearing this, the elder was pricked at heart by the word, and remembered what he had done, and...?

said: "Poemen, [he is] up, up in heaven; but I am down, down on the earth."

7. ^A Several elders once visited Abba Poemen; and behold, one of those belonging to Abba Poemen had a child, and his face, by the devil’s working, had been turned backward. The father, seeing the multitude of the Fathers, took the child outside the monastery and sat there weeping. It happened that a certain elder came out, and seeing him, said: "Why do you weep, man?" He replied: "I am a kinsman of Abba Poemen; this trial has befallen this child, and we were afraid to offer him to the elder, for he does not wish to see us. And now, if he discovers that I am here, he will send and drive me away. But seeing your arrival, I dared to come. As you wish, therefore, Abba, have mercy on me, and take the child inside, and pray for him." The elder took him and went inside, and he acted prudently; he did not offer him straightaway ^B to Abba Poemen, but starting from the younger brethren, he said: "Sign the child." After he had made everyone in order sign him, he finally brought him to Abba Poemen. He did not want him to come near. But they besought him, saying: "Just as the others, so [do] you, Father." Then, groaning, he stood up and prayed, saying: "God, heal Your creature, that he may not be mastered by the enemy." And having signed him, he immediately healed him and restored him whole to his father.

8. ^C A brother once went away from the parts of Abba Poemen to a foreign land; and he came to a certain anchorite there; for he was one who possessed love, and many used to come to him. The brother told him about Abba Poemen. And having heard of his virtue, he longed to see him. When the brother had returned to Egypt, some time later the anchorite arose and came from the foreign land to Egypt, to the brother who had visited him; for he had told him where he resided. When he saw him, he was amazed and rejoiced greatly. The anchorite said: "Do an act of charity: take me to Abba Poemen." And taking him, he came to the elder and announced to him matters concerning him, saying: "He is a great man, having much love, and is held in great honor in his own country. I told him about you, and he has come desiring to see you." He received him therefore with joy, and having greeted one another, they sat down. The stranger began to speak from Scripture, about spiritual and heavenly things. But ^D Abba Poemen turned his face away and gave him no answer. Seeing that he would not speak with him, he went out sorrowful, and said to the brother who had brought him: "In vain have I made this whole journey. For I came to the elder, and behold, he does not even wish to speak with me." The brother went in to Abba Poemen and said to him: "Abba, it is for your sake that this great man has come, possessing such glory in his own place; why did you not converse with

him?" The ^A elder said to him: "He is from above, and speaks of heavenly things; I am from below, and I speak of earthly things. If he had spoken to me about the passions of the soul, I would have answered him; but if it is a matter of spiritual things, I do not know them." The brother went out and said to him: "The elder does not speak readily from Scripture, but if someone speaks to him about the passions of the soul, he gives an answer." Struck by this, he went in to the elder and said to him: "What shall I do, Abba, since the passions of the soul have mastered me?" The elder looked at him with joy and said: "Now you have come well; now open your mouth concerning these things, and I will fill it with good things." And he, having been greatly profited, said: "Truly this is the true way." And giving thanks to God, he returned to his own country, that he had been deemed worthy to meet such a holy man.

θ'. ^B Once, the ruler of the country seized someone from the village of Abba Poemen, and everyone came begging the elder to go and release him from prison. He said to them: "Let me be for three days, and then I will come." Abba Poemen then prayed to the Lord, saying: "Lord, do not grant me this favor, since otherwise they will not let me dwell in this place." The elder then went to petition the ruler. The ruler said to him: "Are you interceding for a thief, Abba?" The elder rejoiced that he had not received that favor from him.

ι. Some related that at one time Abba Poemen and his brothers were making cords (82), but it was not going well for them, as they had no means to buy flax. One of them who was dear to them told the matter to a certain faithful merchant. But Abba Poemen did not wish to receive anything from anyone, so as to avoid the harassment of a crowd. The merchant, wanting to do a work for the elder, feigned that he had need of the cords, and brought a camel and took them. When the brother came to Abba Poemen and heard what the merchant had done, wishing to praise him, he said: "In his good nature, Abba, and even without needing them, he took them so that he might give us work." But Abba Poemen, hearing that he had taken them without needing them, said to the brother: "Arise, hire a camel, and bring them back. If you do not bring them back, Poemen will not sit here with you any longer. For I do not wrong any man who does not need them, so that he should suffer a loss, and I take my profit." His brother went away with much labor and brought them back; otherwise, the elder would have departed from them. When he saw them, he rejoiced as if he had found a great treasure. ^D

ια. The priest of Pelusium once heard about certain brothers that they were constantly in the city, and were bathing, and neglecting themselves; and coming to the assembly, he took the habit from them. And after

^A this, his heart smote him, and he repented, and came to Abba Poemen, as one intoxicated with his thoughts, carrying also the tunics of the brothers, and he reported the matter to the old man. The old man said to him, "Have you nothing left of the old man? Have you put him off?" The priest replied, "I still have a part of the old man." The old man rejoined, "Behold then, you too are like the brothers. For even if you retain but a little of the oldness, you are still subject to sin." Then the priest departed and called the brothers, and for the eleven he sought forgiveness as a suppliant, and clothed them in the habit of a monk, and sent them away.

12. (85) A brother asked Abba Poemen, saying, "I have committed a great sin, and I wish to do penance for three years." The old man said to him, "That is a long time." The brother said to him, "But for a year, then?" And the old man said again, "It is a long time." Those who were present said, "For forty days?" Again he said, "It is a long time." He added, "I say that if a man repents with his whole heart, and does not add to his sin, even in three days God will receive him."

13. (84) He said again: The sign of a monk appears in temptations.

14. (85) He said again: Just as the king’s spear-bearer stands by him always ready, so must the soul be ready against the demon of fornication.

15. (86) Abba Anub asked Abba Poemen concerning the unclean thoughts ^C which the heart of man generates, and concerning vain desires. Abba Poemen said to him, "Will the axe boast without him who cuts with it? You too, do not extend a hand to them, and they will be idle."

16. (87) Abba Poemen said again: Had not Nebuzaradan, the captain of the guard, come, the temple of the Lord would not have been burned. This means: unless the indulgence of gluttony had come into the soul, the mind would not have fallen in the war against the enemy.

17. (88) They said concerning Abba Poemen, that when he was invited to eat against his own will, he would go weeping, so that he might not be disobedient ^D to his brother, and cause him sadness.

18. (89) Abba Poemen said again: Do not dwell in a place where you see some who have jealousy against you; if you do otherwise, you will make no progress.

19. (90) Some told Abba Poemen about a certain monk, that he does not drink wine. And he said, "Wine is not at all the thing for monks."

20. (91) Abba Isaiah asked Abba Poemen about ^A unclean thoughts. And Abba Poemen said to him: "Just as a chest filled with clothes, if someone leaves them there, over time they rot; so it is with thoughts: if we do not put them into physical action, over time they vanish or rot."

21. (92) To Abba Joseph asking about the same question, Abba Poemen replied: "Just as if someone were to put a serpent and a scorpion into a vessel and close it, after some time they will certainly die; so too do evil thoughts, which spring up from the demons, pass away through patience."

22. (93) A brother came to Abba Poemen and said to him: "I sow my field and from it I perform acts of charity." The old man said to him: "You do well." And he went away with eagerness and increased his charity. But Abba Anub heard of this word and said to Abba Poemen: "Do you not fear God, having spoken so to the brother?" But the old man remained silent. And after two days Abba Poemen sent for the brother and said to him, in the hearing of Abba Anub: "What was it you said to me the other day? For my mind was elsewhere." Then the brother said: "I said that I sow my field and from it give alms." Abba Poemen replied: "I thought you were speaking about your brother who lives in the world. If you are the one who does this work, this is not for a monk." Hearing this, he was grieved, saying: "I know no other work but this, nor can I refrain from sowing my field." When he had therefore departed, Abba Anub prostrated himself before Poemen, saying: "Forgive me." And Abba Poemen said: "I too knew from the beginning that it is not a monk's task, but I spoke according to his state of mind and gave him encouragement ^B for growth in charity. But now he has gone away sorrowful, and will do the same thing again."

23. (94) Abba Poemen said: "If a man sins and denies it, saying, 'I did not sin,' do not rebuke him; otherwise, you will cut off his enthusiasm. But if you say to him, 'Do not be discouraged, brother, but take heed for the future,' you rouse his soul to repentance."

24. (95) He said again: "Experience is a good thing; for it teaches a man to be proven."

25. (96) He said again: "A man who teaches but does not do what he teaches is like a fountain; because it gives drink to all and washes them, but it cannot purify itself."

26. (97) Once as Abba Poemen was passing through Egypt, he saw a woman sitting ^C on a grave and weeping bitterly. And he said: "Even if all the delights of this world were to arrive, they would not remove ^D

^A her soul from mourning." So too must a monk always have mourning within himself.

27. He said again: "There is a man who seems to be silent, but his heart condemns others; such a person is always speaking. And there is another who speaks from morning until evening, yet maintains silence; that is to say, he utters nothing that is not for edification."

28. A brother came to Abba Poemen and said to him: "Abba, I am troubled by many thoughts, and I am in danger because of them." The old man took him out into the open air and said to him: "Expand your cloak and capture the winds." And he said: "I cannot do that." Then the old man said: "If you cannot do that, neither can you prevent thoughts from coming; but it is your duty to resist them."

29. Abba Poemen said: "If there are three of them together, and one lives a quiet life well, ^B and the second is sick and gives thanks, and the third serves with a pure intention; these three are of equal work and virtue."

30. He said again: "It is written: 'As the deer pants for the water brooks, so my soul pants for thee, O God' (Ps. XLI, 2). Since deer in the wilderness swallow many serpents, and when the poison burns them, they desire to come to the waters; but after they have drunk, they cool themselves from the poison of the serpents: so too do monks, sitting in the desert, burn with the poison of evil demons and desire the Sabbath and the Lord's Day, ^C that they may come to the springs of water, that is, the body and blood of the Lord, so that they may be cleansed from the bitterness of the evil one."

31. Abba Joseph asked Abba Poemen how one ought to fast. Abba Poemen says to him: "I desire a man to eat a little every day, so that he may not be sated." Abba Joseph says to him: "When you were younger, did you not fast for two days at a time, Abba?" The old man replied: "Indeed, even for three and four, and a whole week. And the Fathers tested all these things, as men powerful in virtue; but they found it more excellent to eat a little every day; and they have handed down to us the royal way, because it is light."

32. They said of Abba Poemen that when he was about to go to the synaxis, he would sit by himself ^D for about an hour, discerning his thoughts; and thus he would go out.

33. A brother asked Abba Poemen, saying:

^A “A legacy has been left to me; what shall I do with it?” The elder said to him, “Go away, come back after three days, and you shall receive an answer.” He returned, therefore, as the elder had determined. He spoke thus to him: “What shall I say to you, brother? If I tell you, ‘Give it to the church,’ they hold banquets and feasts there. If I tell you, ‘Give it to your kinsman,’ you will receive no reward. If, however, I declare, ‘Distribute it to the poor,’ you will neglect to do so. Therefore, do whatever you please; I will not be the one responsible for the fault.”

34. Another brother asked him, saying: “What is the meaning of, ‘Do not repay evil for evil’?” ^B The elder said to him: “This passion has four modes: the first is from the heart; the second is from the sight; the third is from the tongue; the fourth is the failure to do evil in return for evil. If you can cleanse your heart, it does not reach the sight; if it comes into your sight, guard yourself against speaking; but if you have even spoken, quickly cut it off, so as not to do evil in return for evil.”

35. Abba Poemen said that watching oneself, paying attention to oneself, and discernment: these three virtues are the guides of the soul.

36. He said again that casting oneself down before God, not measuring oneself, and casting one’s own will behind one’s back are the instruments of the soul.

37. He said again: “For every labor that comes upon you, the victory over it is to keep silent.” ^C

38. He said again: “All bodily rest is an abomination before the Lord.”

39. He said again: “Mourning is twofold: it works, and it guards.”

40. He said again: “If a thought about [the] necessary needs of the body comes to you, and you arrange it once, and a second time it comes and you arrange it—if it comes a third time, do not pay heed to it; for it is idle.”

41. He said again that a brother asked Abba Alonius, saying: “What is self-abasement?” And the elder said: “To be beneath the irrational animals, and to know that they are not subject to condemnation.”

42. He said again that if a man remembers the written saying, “By your words you will be justified, and by your words you will be condemned,” he chooses silence instead. ^D

43. He said again: “The beginning of evils is distraction.”

44. He said again that Abba Isidore, the presbyter of Scetis, once spoke to the people, saying: “Brothers, is it not on account of labor that we came to this place? But now, it no longer has labor. I, therefore, having prepared my sheepskin, am departing to where there is labor, and there I shall find rest.”

45. A brother said to Abba Poemen: “If I see—

a thing, do you wish me to speak of it?” The old man said to him: “It is written: ‘He that answereth a word before he heareth, it is folly to him and a reproach’ (Prov. xviii, 13). If you are asked, speak; if not, keep silent.” ^A

46. A brother asked Abba Poemen, saying: “Can a man have confidence in a single action?” And the old man said to him that Abba John the Dwarf had said, “I desire to take a little something from all the virtues.”

47. The old man also related that a brother asked Abba Pambo whether it was good to praise one's neighbor, and he replied: “It is better to keep silent.”

48. Abba Poemen said again that even if a man were to produce ^B a new heaven and a new earth, he cannot be without cares.

49. He said again that man has need of humility and the fear of God, just as he has need of the breath that proceeds from his nostrils.

50. A brother asked Abba Poemen, saying: “What shall I do?” The old man said to him: “When Abraham entered into the land of promise, he bought a monument for himself, and through the burial place he received the land as an inheritance.” The brother asked: ^C “What is a burial place?” The old man replied: “A place of weeping and lamentation.”

51. A brother said to Abba Poemen: “If I give my brother a little bread, or something else, the demons pollute it, as if it were done to please men.” The old man said to him: “Even if it is done to please men, let us nonetheless give to the brethren what is necessary for them.” He added this parable as well: “Two farmers lived in the same city; one of them sowed and gathered a little that was unclean; the other, having neglected to sow, gathered nothing at all. ^D If a famine should occur, which of the two will find something to live on?” The brother answered: “He who gathered the little that was unclean.” The old man said to him: “In the same way, then, let us sow a little, even if it is unclean, so that we may not perish from hunger.”

52. Abba Poemen related again the saying of Abba Ammonas: “A man carries an axe his whole life long, and yet finds no way to fell the tree. Another is skilled at cutting, and with a few blows he fells the tree.” He said, however, that the axe is discernment.

53. A brother asked Abba Poemen, saying: “How ought a man to live his life?” The old man said to him: “We see Daniel, how no accusation could be found against him, except in the service which he rendered to the Lord his God.”

54. Abba Poemen said that the will of man

is a wall of bronze between him and God, and a rebounding rock. If therefore a man has abandoned it, he also says: “In my God I will overleap ^A a wall.” If, therefore, justice is joined with the will, man suffers.

55. (24) The relation of the same: As the elders were once sitting and eating, Abba Alonius was standing to serve; and seeing him, they praised him. But he did not answer anything at all. Therefore someone said to him privately: “Why did you not answer the elders who were praising you?” Abba Alonius said to him: “If I had given an answer to them, I would be seen as one accepting the praise.”

56. (25) He said again: “Perfect men are few in speech, ^B least in action.”

57. (26) Abba Poemen said: “Just as smoke drives away bees, and then the sweetness of their labor is taken away, so also bodily rest drives away the fear of God from the soul, and dissolves all its work.”

58. (27) A brother came to Abba Poemen during the second week of Lent; and having revealed his thoughts, and having found relief, he says to him: “I was delayed a little while from coming here today.” The elder says to him: “Why?” The brother says: “I thought that, because of Lent, it would not be opened for me.” Abba Poemen says to him: “We ^C have not learned to close the wooden door, but rather the door of the tongue.”

59. (28) Abba Poemen also warned: “Bodily things must be fled. For when a man is near to bodily warring, he is like a man standing over a very deep pit; and at whatever hour it seems good to his enemy, he easily throws him down. But if he is far from bodily things, he is like a man who is standing far from the pit, so that even if the enemy pulls him to cast him down, while he is pulling and using force, God sends him help.”

60. (29) He said again: “Poverty and affliction and straits and fasting, these are the instruments ^D of the solitary life. For it is written: ‘If these three men were, Noah, Job and Daniel, I live, says the Lord.’ Noah bears the persona and figure of voluntary poverty; Job, of labor; and Daniel, of discernment. If, therefore, these three acts be in a man, the Lord dwells in him.”

61. (50) Abba Joseph reported: “While we were sitting with Abba Poemen, he mentioned Abba Agathon. And we said to him: ‘He is younger, and why do you call him Abba?’ And Abba Poemen said: ‘Because his mouth made him worthy to be called Abba.’”

62. (51) A brother once came to Abba Poemen, and says to him: “What shall I do, Father, because I am afflicted by the fo—

fornication?” And behold, I went away to Abba Ibistion, and he says to me: “You ought not to allow it to linger within you.” Abba Poemen answered him: “The actions of Abba Ibistion are on high with the angels, and it is hidden from him that I and you are in fornication. If a monk controls his belly and his tongue, and the life of a stranger, have courage: he will not perish.” ^A

63. (52) Abba Poemen said: “Teach your mouth to speak what your heart holds.”

64. (53) A brother asked Abba Poemen, saying: “If I see the fault of my brother, is it good to cover it up?” The elder answered him: “As often as we cover our brother’s fault, God also covers our own; and in the hour that we bring the brother’s to light, God also brings our own to light.”

65. (54) Abba Poemen said again that someone once asked Abba Paesius, saying: “What shall I do for my soul, because it is insensate and does not fear God?” And he says to him: “Go, cling to a man who fears God; and in drawing near to him, he will teach you also to fear God.” ^B

66. (55) He said again: “If a monk overcomes two things, he can become free from the world.” And the brother said: “What are these?” And he said: “Carnal rest, and vainglory.”

67. (56) Abraham, the disciple of Abba Agathon, asked Abba Poemen, saying: “How is it that the demons war against me?” And Abba Poemen said to him: “Do the demons war against you? They do not war with us as long as we do our own wills. For our wills have become demons; and these are the ones who press us, that we may fulfill them. But if you wish to see with whom the demons did war, [look] to Moses, and those like him.” ^C

68. (57) Abba Poemen said that God gave this manner of life to Israel, to abstain from what is against nature—that is, from anger, and wrath, and zeal, and hatred, and slander against a brother, and the rest of the ancient law.

69. (58) A brother asked Abba Poemen, saying: “Speak a word to me.” And he says to him: “The beginning of the matter, which the Fathers established, is mourning.” The brother said again: “Tell me another word.” The elder answers: “As much as you are able, do manual labor, so that from it you may do works of mercy. For it is written that ‘alms and faith purge away sins’ (Prov. 15:27). The brother says: “What is faith?” The elder says: “Faith is to live in humility, and to do works of mercy.” ^D

70. (58) A brother asked Abba Poemen, saying: “If I see a brother concerning whose fall I have heard, [what should I do]?”

The old man said to him: “If you have done little good for a good brother, do double for the other; for he is the one who is sick.” There was once in a coenobium a certain solitary named Timothy; and the superior of the coenobium heard a rumor concerning a brother regarding a temptation, and he asked Timothy about him; and he advised him to expel the brother back. When, therefore, he had expelled him, the temptation of the brother was laid upon Timothy, to such a degree that he was in danger. Timothy therefore wept before God, saying: “I have sinned, forgive me.” And a voice was brought to him of such a sort: “Timothy, do not think that I brought these things upon you for any other reason than that you despised your brother in the time of his temptation.” ^B

71. (59) Abba Poemen said: “For this reason we are subject to so many temptations, because we do not preserve our names and our order: just as the Scripture teaches. Do we not see the Canaanite woman, who accepted her name, and the Savior gave her rest? Again concerning Abigail; because she said to David: ‘Upon me be the iniquity;’ and He heard her, and loved her. Abigail assumes the person of the soul, David of the Divinity. If, therefore, the soul shall accuse itself before the Lord, the Lord loves it.”

72. (40) Abba Poemen was once passing with Abba Anub in the regions of Diolcos; and arriving near the tombs, they beheld a woman mourning gravely and weeping bitterly; and standing, they observed her. Having progressed a little further, they met someone; and Abba Poemen asked him, saying: “What ails this woman, that she weeps bitterly?” He replied to him: “Because her husband is dead, and her son, and her brother.” Then Abba Poemen, taking up the matter, said to Abba Anub: “I tell you, unless a man has rendered dead all the desires of the flesh, and has obtained this mourning for himself, he cannot become a monk. For the whole life and mind of this woman is in mourning.” ^C

73. (41) Abba Poemen said: “Do not measure yourself, but adhere to a man whose conduct is good.”

74. Abba Poemen related also, that if any brother had approached Abba John the Dwarf, he would deliver to him the charity about which it is read in the Apostle: “Charity is patient, is kind.”

75. He related again concerning Abba Pambo, that Abba Antony said concerning him, that through the fear of God he caused the Spirit of God to dwell in him.

76. (42) One of the Fathers narrated concerning Abba Poemen and his brothers, that they dwelt in Egypt; and their mother, desiring to see them, was in no way able. ^D However, she watched them when they were setting out for church, and met them. They,

^A seeing her, turned back and shut the door in her face. But she cried at the door, weeping with much pity, and saying, "Let me see you, my beloved children." When Abba Anub heard this, he went in to Abba Poemen and said, "What shall we do for this old woman who is weeping at the door?" The old man, standing inside, heard her weeping with great pity, and said to her, "Why are you calling out so, old woman?" She, recognizing his voice, cried out much more, weeping and saying, "I wish to see you, my children. For what would it matter if I saw you? Am I not your mother? Did I not nurse you? I am all gray hair. ^B Having heard your voice, I was deeply moved." The old man said to her, "Do you wish to see us here, or in the world to come?" She said to him, "If I do not see you here, shall I see you in that world?" He said to her, "If you force yourself not to see us here, you will see us there." She departed then, rejoicing, and saying, "If I am altogether to see you there, I do not want to see you here."

77. A brother asked Abba Poemen, saying, "What is justice?" ^C The old man said to him, "Justice."

78. Some heretics once came to Abba Poemen and began to speak against the archbishop of Alexandria, as though he had received his ordination from presbyters. But the old man, acting as though he were silent, called his brother and said, "Set the table, and make them something to eat, and send them away in peace."

79. Abba Poemen related that a brother who lived with other brothers asked Abba Bessarion, "What must I do?" And the old man said to him, "Be silent, and do not measure yourself."

80. He said again: "If your heart is not fully persuaded in that place, do not pay heed to that heart of yours."

81. He said again: "If you humble yourself, you will have rest, in whatever place you may sit."

82. He said again that Abba Sisoes used to say: "There is a shame which has the sin of fearlessness."

83. He said again ^D that the will, and rest, and the habit of these things, cast a man down.

84. He said again: "If you are silent, you will have rest in every place where you may dwell."

85. He said again, concerning Abba Pior, that he would make a beginning of each day.

86. A brother asked Abba Poemen, saying, "If a man is overtaken in some fault and repents, is he forgiven by God?" The old man said to him, "But will not God, who commanded men to do this, do it even more himself? For he commanded Peter, saying, 'Until seventy times seven.'"

'" ^A 87. A brother asked Abba Poemen, saying: "Is it good to pray?" The old man replied to him with this opinion of Abba Anthony: "This voice comes from the person of the Lord, saying: 'Comfort, comfort my people, says the Lord.' " (Isa. XL, 1).

88. A brother asked Abba Poemen thus: "Can a man hold onto or guard all his thoughts, and not hand any of them over to the enemy?" The old man replied: "There is one who receives ten and gives away one."

89. The same brother asked the same question of Abba Sisoes. And he said to him: "Certainly there is one who offers nothing to the enemy."

90. (46) There was a great hesychast in the mountain of Athlibis, upon whom robbers fell; the old man cried out, and his neighbors, hearing him, caught the thieves and sent them to the governor, who threw them into prison. The brothers were affected with sadness and said: "It is because of us that they were handed over." Therefore, rising up, they went to Abba Poemen and reported the matter to him. And he wrote to the old man, saying: "Reflect on where the first betrayal happened, and then you will see the second. For unless you had been betrayed first from within yourself, you would not have committed the second betrayal." Upon receiving Abba Poemen's letter (he was famous throughout the whole region, and did not leave his cell), he rose, came to the city, led the robbers out of prison, and openly set them free. ^B

91. (47) Abba Poemen said: "A monk is not a complainer; a monk does not make retribution for evil; a monk is not irascible."

92. Some of the elders visited Abba Poemen and said to him: "Do you command that, if we see brothers dozing at the holy Office, we should pinch them so that they might be roused to the vigil?" But he said to them: "As for me, when I see a brother dozing, I place his head upon my knees and give him rest." ^C

93. (48) They told of a certain brother who was suffering from the temptation of blasphemy, and was ashamed to speak of it; but wherever he heard there were men of great merit, he would visit them so that he might reveal it; and when he arrived, he was ashamed to confess it. He often visited Abba Poemen, therefore. The old man, however, noticed that he was vexed by thoughts and was afflicted because the brother would not declare them. Therefore, one day, leading him aside, he said: "Behold, for such a long time you have been coming here intending to tell me your thoughts, and when you are present, you do not wish to reveal them, but depart as anxious as before with them. Tell me, son, what is it that ails you?" He replied to him: "The demon drives me into blasphemy and a wicked opinion concerning God, and I was ashamed to speak of it." And when he had told him the affair, he immediately felt relief. ^D The old man said to him:

^A "My son, do not bind yourself; but as often as that thought enters your mind, say: 'I am not the cause or the source of this; may your blasphemy be upon you, Satan.' For my soul does not desire this thing. And whatever a soul does not desire, it lasts but a short time." And having received medicine for his soul, the brother departed.

94. A brother asked Abbot Poemen, saying: "I perceive that wherever I go, I find support." The old man said to him: "Those who hold the sword in their hands feel that God shows them mercy in the present time. If, therefore, we are brave, He will show His mercy to us."

95. Abbot Poemen said: "If a man blames himself, he will find endurance everywhere."

96. He said again that Abbot Ammonas used to say: "There is a man who spends a hundred years in a cell, and yet does not learn how one ought to sit in a cell." ^B

97. Abbot Poemen said: "If a man attains the saying of the Apostle, 'To the pure, all things are pure' (Tit. I, 15), he sees himself as less than every creature." The brother said: "How can I consider myself worse than a murderer?" The old man said: "If a man arrives at this word, and he sees a man committing murder, he says: 'This man has committed this sin alone, but I commit murder every day.'"

98. A brother asked Abbot Anub about the same saying that Abbot Poemen had spoken. And Abbot Anub said to him: "If a man attains this word, and sees the faults of his brother, he makes his own righteousness swallow them up." The brother asked him: "What is his righteousness?" The old man answered: "That he should always blame himself." ^C

99. A brother said to Abbot Poemen: "If I fall into a miserable sin, my mind gnaws at me and accuses me, saying: 'Why have you fallen?'" The old man said to him: "At the hour that a man who has fallen into a fault says, 'I have sinned,' immediately it ceases."

100. A brother asked Abbot Poemen, saying: "Why do the demons persuade my soul to be with those who excel me, and cause me to despise those who are lesser than me?" The old man said to him: "For this reason the Apostle said: 'In a great house there are not only vessels of gold and silver, but also of wood and of earthenware. If, therefore, anyone cleanses himself from all these, he will be a vessel for honor, useful to the Master, prepared for every good work' (II Tim. II, 20, 21)." ^D

101. A brother asked Abbot Poemen, saying: "How is it that I am not permitted to be free in speaking with the elders about my thoughts?" The old man said to him that Abbot John the Dwarf had said: "The enemy rejoices in nothing as much as in those who do not manifest their thoughts."

102 (54) A brother said to Abbot Poemen: "My heart slackens if I should encounter even a small trial." The old man said to him: "Do we not admire Joseph, being a youth of seventeen, for how he endured temptation to the end? And God made him glorious. Do we not see also Job, how he did not succumb to the end, retaining his patience? Nor could the temptations move him from his hope in God."

103. Abbot Poemen said: Three things are required for the coenobium: one of humility, another of obedience, and a third that restrains impulse and urge, for the sake of the work of the coenobium.

104. A brother asked Abbot Poemen, saying: "In a time of my need I borrowed something from one of the saints, and he gave it to me out of charity as if it were alms. If, therefore, God should provide for me so that I have something, should I give it back to him as alms, or rather to the one who lent it to me?" The old man replied: "It is just in the sight of God that it be returned to him, for it is his." The brother said to him: "If, therefore, I bring it, and he does not wish to accept it, but says to me: 'Go, give it as alms as you wish,' what ought I to do?" The old man responded: "In that case, the matter is his. But if someone provides it to you of his own accord, without your asking him, this is yours. If, however, you ask—whether of a monk or of a layman—and he does not wish to accept it back, this is the arrangement: that with his knowledge you offer it on his behalf by way of charity and alms."

105 (55) They used to relate about Abbot Poemen that he never wished to give his own counsel after another elder’s response; but rather, he praised it completely.

106. Abbot Poemen said: Many of our Fathers were strong in the austerity of life; but in the subtlety of discernment, only one here, one there.

107. Abbot Isaac once sitting with Abbot Poemen, the voice of a rooster was heard. He said to him: "Are these here, abba?" He replied: "Isaac, why do you force me to speak? You and those like you hear such things; but to the watchful man, there is no care for these things."

108. They used to say that if some came to Abbot Poemen, he would send them to Abbot Anub first, because he was older in years. Abbot Anub, however, would say to them: "Go to my brother Poemen, for he has the gift of speech." But if Abbot Anub were sitting there near Abbot Poemen, Abbot Poemen would not speak at all in his presence.

109. There was a certain layman [(56)] very devout in his life... and he came to Abbot Poemen; and many other brothers were asking for a word of edification from the elder. And Poemen said to the layman: "Speak a word to the brothers." The layman said: "What do I, a wretched man, have to say?" But being forced many times, he said: "I know not what, but I heard a parable of a great elder: that what..."

A religious man visited the abbot Pœmen; other brothers had also come, who asked the elder to hear some word. And the elder said to the faithful layman: "Speak a word to the brothers." But he begged off, saying: "Forgive me, abba; I came to learn." And being constrained by the elder, he said: "I am a layman, selling vegetables and trading; I loosen the bundles and make them small, I buy for little and sell for much. However, I do not know how to speak from Scripture, but I will tell a parable: A certain man said to his friend: 'Since I desire to see the king, come with me.' The friend says to him: 'I will come with you as far as the middle of the road.' And he says to another friend of his: 'Come, take me to the king.' And he says to him: 'I will take you as far as the king's palace.' And he says also to a third: 'Come with me to the king.' And he said: 'I will come, and I will lead you into the palace, and I will stand, and I will speak, and I will lead you in to the king.' They asked him: 'What is the meaning of the parable?' And he answered and said to them: 'The first friend is asceticism, which leads as far as the road; the second is purity, which reaches as far as heaven; the third is almsgiving, which leads in to the King God with confidence.' And the brothers were edified and departed ^B.

110. A brother sat outside his village, and for many years he did not go up into the village, and he said to the brothers: "Look how many years I have here, and I have not gone into the village; you, however, go in quite often." And they reported it to abbot Pœmen; and the elder says: "I would have gone up at night and circled the village, so that my thought might not boast as though I were not going up" ^C.

111. (57) A brother asked the abbot Pœmen, saying: "Speak a word to me." And he says to him: "While a pot is being heated underneath, a fly, or any other reptile, cannot touch it; but when it is cold, then they settle on it. In the same way, a monk: as long as he persists in spiritual actions, the enemy does not find how to bring him down."

112. (58) The abbot Joseph said concerning the abbot Pœmen that he said: "This is the word written in the Gospel, that 'He who has a tunic, let him sell it, and buy ^D a sword.' What have I to speak? Yet being much constrained, he said: 'I know nothing at all; but I heard a parable of a great elder, that a certain man once asked a friend, saying: "Since I desire to see the king, take me to him." He answered him: "I will go with you as far as the middle of the journey." Then he asked another friend: "Take me to the king." He replied: "I am coming with you as far as the palace." He asked another friend. Who said: "I will lead you in to the king, and I will speak for you with confidence." They say to the layman: "Explain this parable to us." And he said: "The first friend is asceticism, which leads as far as the middle of the kingdom; the second is purity, which reaches as far as heaven; the third is obedience, which reaches and leads in with confidence to the king, that is, to God."'"

"Let him sell his garment, and buy a sword" (Luke xxii, 36)—that is, he who has rest shall set it aside, and shall take hold of the narrow way.

113. (59) Certain of the Fathers asked Abba Poemen, saying: "If we see a brother sinning, do you wish that we should rebuke him?" The old man said to them: "I, for my part, if I have occasion to pass through those places and I see him sinning, I pass him by and do not rebuke him."

114. (60) Abba Poemen said: "It is written: 'Whatever your eyes have seen, of these things bear witness' (Prov. xxv, 8). But I say to you: Even if you handle them with your hands, do not bear witness. For a certain brother suffered an illusion of this kind; he thought he saw his brother sinning with a woman, and being much vexed by the temptation, he went up and kicked them with his foot, as he supposed them to be, saying: 'Cease now; how long [will this go on]?' And behold, they were found to be sheaves of wheat. For this reason I said to you that even if you have handled [the matter] with your hands, you should not rebuke."

115. (61) A brother asked Abba Poemen, saying: "What shall I do, for I am ^B attacked by temptations to fornication and anger?" The old man said: "For this reason David said: 'I used to strike the lion, but I would strangle the bear' (1 Reg. xvii, 35). This signifies: I would cut off [my] anger, but I would suppress [my] fornication through labors."

116. (62) He said again: "There is no greater love than this, that a man should lay down his soul for his neighbor (cf. Joan. xv, 13). For if someone hears a wicked word, that is, a hurtful one, and being able to speak the like in return, he struggles not to speak; or if he is defrauded and endures it, and does not render evil to him who defrauded him; such a man lays down his soul for his neighbor."

117. (63) A brother asked Abba Poemen, saying: "What is a hypocrite?" The old man said to him: "A hypocrite is one who teaches his neighbor a matter to which he himself ^C has not attained. For it is written: 'Why do you look at the speck that is in your brother's eye, and behold the beam is in your own eye?' (Matth. vii, 3, 4), and what follows."

118. (63) A brother asked Abba Poemen, saying: "What is it to be angry rashly with one's brother?" (cf. Matth. v, 22). And he replied: "Whatever injury your brother may do to you, if you are moved to anger against him, you are angry rashly. Even if he should gouge out ^D your right eye, and cut off...

your right hand, and you are moved to anger against him, you are angry rashly. But if he should wish to separate you from God, then be angry.

^A 119. (65) A brother asked Abba Poemen, saying: "What shall I do with my sins?" The old man said to him: "Whoever wishes to redeem his sins, redeems them with weeping; and whoever wishes to acquire virtues, acquires them with weeping. For weeping is the way that Scripture handed down to us, and our Fathers, saying: 'Weep.' For there is no other way except this."

120. (66) A brother asked Abba Poemen: "What is repentance for sin?" The old man said: "Not to commit it anymore. For this reason those who were just were called immaculate, because they abandoned sins and became just."

121. He said again, that the wickedness of men is hidden behind them.

122. (67) A brother asked Abba Poemen: "What shall I do with these troubles that vex me?" The old man said to him: "Let us weep before the goodness of God in all our labor, until He shows His mercy toward us."

123. Again the brother asked him: "What shall I do with the useless desires by which I am held?" He said: "There is a man who is snoring toward death, and who pays attention to the desires of this world. Do not draw near to them, nor touch them; and they will secede of their own accord."

124. (68) A brother asked Abba Poemen, saying: "Can a man be dead?" He said to him: "If he reaches the point of sin, he dies; but if he reaches the point of good, he will live and will perform it."

125. Abba Poemen said that the blessed Abba Anthony said: "The great power of a man is that he should cast his own fault before the Lord, and await temptation until his last breath."

126. (69) Abba Poemen was asked to whom the written word applies: "Do not be anxious about tomorrow" (Matt. vi, 34). The old man said to him: "It was spoken ^C to a man placed in temptation and failing, so that he should not be anxious, saying: 'How long am I to be vexed with this temptation?' But rather let him reckon, saying for each day: 'Today.'"

127. (70) He said again that to teach one's neighbor is the task of one who is sound and free from agitation; for what utility is there if someone builds another's house, yet tears down his own?

128. Again he said: "What need is there for someone to go to a trade, and not learn it?"

129. He said again that all excessive things are of the demons.

130. He said again: "That when a man is about to build..."

^A a house, he collects many necessities, so that he may be able to erect the house, and he collects various kinds of things. So also let us take a little from all the virtues."

131. Certain of the Fathers asked Abba Poemen, saying: "How did Abba Nisterous tolerate his disciple so much?" Abba Poemen said to them: "If it had been I, I would even have placed a pillow under his head." Abba Anub said to him: "And what would you have said to God?" Abba Poemen replied: "I would certainly say: 'Your voice is: Cast out first the beam out of your own eye, and then you will see to cast out the mote out of your brother’s eye.'"

132. Abba Poemen said: "Hunger and sleepiness have not allowed us to see these ^B minor things."

133. He said again: "Many were powerful, but few were provocateurs."

134. He said again, with sighs: "All virtues have entered into this house, except for one, without which, however, a man will stand with difficulty." They asked him, therefore, what that one was. And he said: "That a man should reproach himself."

135. Abba Poemen said often that we do not need anything except a vigilant mind.

136. One of the Fathers asked Abba Poemen, saying: "Who is he who says: 'I am a partaker of all them that fear thee'?" And the old man answered: "It is the Holy Spirit who says it."

137. Abba Poemen mentioned that a brother asked Abba Simon, saying: ^C "If I have gone out of my cell, and find my brother distracted, I also become distracted with him; and if I find him laughing, I also laugh with him; when I enter into my cell, I am not allowed to be at peace." The old man said to him: "Do you wish, when you have gone out of your cell and find those who are laughing, that you should also laugh; and those who are talking, that you should also talk, and then when you enter into your cell, to find yourself as you were?" The brother said: "But how?" The old man answered: "Keep watch within; keep watch without."

138. Abba Daniel said that we once visited Abba Poemen, and we ate together. And after we had eaten together, he said to us: "Go, ^D brothers, take a little rest." The brothers therefore went to lie down for a little while; but I remained, so that I might speak with him privately. Then, rising, I came to his cell. As therefore he noticed me approaching him, he placed himself as if he were sleeping. For this was the practice of the old man, to do everything in secret.

139. Abba Poemen's admonition: "If you see visions, and hear sounds, do not relate them to your neighbor; for it is the undoing of war."

^A

140. He said again: "Flee the first time, flee the second; the third time, become a sword."

141. Abba Poemen said again to Abba Isaac: "Make your part of righteousness light, and you will have rest in these few days of yours."

142. A brother visited Abba Poemen, and while some were sitting together, he praised a certain brother, saying that he was a hater of evil. Abba Poemen said to him who had spoken: "And what is the hatred of evil?" The brother was astonished and found nothing to answer; but rising, he did penance before the old man, saying: "Tell me, what is the hatred of evil?" The old man said: "This is the hatred of evil, if someone has hated his own sins, and has considered his neighbor righteous."

143. A brother visiting Abba Poemen said to him: "What shall I do?" The old man said to him: "Go, attach yourself to the one who says, 'What do I want?' and you will find rest."

144. Abba Joseph related that Abba Isaac said: "I was sitting once with Abba Poemen, and I saw him taken up into an ecstasy; and since I had much freedom of speech with him, I bowed down before him and besought him with these words: 'Tell me, where were you?' He, being compelled, answered: 'My mind was in that place where the holy Mary, the Theotokos, stood and wept by the cross of the Savior; and I would wish always to weep in that way.'" ^B

145. A brother asked Abba Poemen, saying: "What shall I do about this burden that is oppressing me?" The old man said to him: "Small ships and large ones are fitted with tow-lines, so that if a favorable wind is missing, the sailors may cast the tow-rope with the belts onto their breasts and pull the ship little by little until God sends the wind; but if they learn that a storm has arisen, then they put in and cast an anchor, so that the ship may not drift."

146. A brother asked Abba Poemen regarding the vexations of thoughts. And the old man said to him: "This matter is like a man who has fire on his left and a cup of water on his right. If, therefore, the fire is kindled, he takes water from the cup and extinguishes it." The fire is the seed of the enemy; the water is to cast oneself before God. ^C

147. A brother asked Abba Poemen, saying: "Is it better to speak or to be silent?" The old man said to him: "He who speaks for the sake of God does well, and he who is silent for the sake of God, likewise."

148. A brother asked Abba Poemen, saying: "How can a man avoid speaking ill of his neighbor?" The old man said to him: "We and our brothers are two images; at whatever hour a man

^A attends to himself and reproves himself, his brother will be found honorable by him; but when he seems virtuous to himself, he finds his brother to be wicked in his sight."

149. A brother asked Abba Poemen about listlessness (*acēdia*). And the old man said to him: "Listlessness stands at the head of every vice, and there is no passion worse than it; but if a man recognizes it—what it is—he will find rest."

150. Abba Poemen said: "We saw three bodily struggles in Abba Pambo: fasting every day until evening, silence, and hard manual labor."

151. He said again that Abba Theonas used to say: "Even if someone has acquired virtue, God does not grant his grace to him alone; for He knows that he would not be faithful to his own labor. But if he goes to his companion, then it remains with him." ^B

152. A brother asked Abba Poemen, saying: "I wish to enter a community and live there." The old man said to him: "If you wish to enter a community, unless you are free from all concern about every association and every matter, you cannot live as a monk in a community; for you do not have authority even over a single water-jug."

153. (78) A brother asked Abba Poemen, saying: "What shall I do?" And he said: "It is written, *For I will declare my iniquity, and I will be anxious for my sin* (Ps. xxxvii, 19)."

154. (79) Abba Poemen said: "Regarding fornication and slandering, it is not proper for a man to speak of these two temptations at all, nor even to think of them within himself. For if he wishes to discern them at all in his heart, he gains no benefit; ^C but if he acts fiercely towards them, he will have rest."

155. The brothers of Abba Poemen said to him: "Let us go from this place; for the monasteries here disturb us, and we are losing our souls. Behold, even the crying infants do not allow us to have quiet." Abba Poemen said to them: "Do you wish to leave here because of the voices of angels?"

156. Abba Bitimius asked Abba Poemen, saying: "If someone has a grievance against me, and I humbly ask his forgiveness, but he will not be persuaded, what am I to do?" The old man replied: "Take two other brothers with you, and submit yourself to him humbly. ^D And if he is not persuaded, take five others. And if he is not persuaded even by these, take a presbyter. And if he still remains unyielding, then pray to God with a calm mind, that He himself may convince him, and you be free from anxiety."

157. Abba Poemen said: "To teach one's neighbor is the same as to reprove him."

158. He said again: "Do not fulfill your own will."

it is more necessary that you show humility toward your brother."

Rub. A brother asked Abba Poemen, saying: "I have found a place having every comfort for the brethren; do you wish that I dwell there?" And the old man said: "Where you do not harm your brother, stay there."

160. (83) Abba Poemen said: "These three things are useful: to fear the Lord, to pray, and to do good to one's neighbor."

161. A brother said to Abba Poemen: "My body has become weak, but my passions do not weaken." The old man said to him: "The passions are like spiney brambles [that grow back again]."

162. A brother asked Abba Poemen, saying: "What shall I do?" The old man said to him: "When God visits us, about what ought we to be anxious?" The brother replied: "About our sins." The old man then said: "Let us go into our cell, and sitting there, let us remember our sins, and then the Lord will concur with us in all things."

163. (84) A brother, going to market, asked Abba Poemen: "What do you want me to do?" The old man replied to him: "Be a friend to him who has forced himself upon you, and you will sell your utensils in peace."

164. Abba Poemen said: "Teach your mouth to speak what is in your heart."

165. (85) Abba Poemen was asked about pollutions, and he replied: "If we set up the active life, and keep watch diligently, we shall not find pollution within ourselves."

166. Abba Poemen said: "From the third generation of Scetis, and after Abba Moses, the brethren have not made any further progress."

167. (86) He said again: "If a man guards his own order, he will not be disturbed."

168. (87) A brother asked Abba Poemen, saying: "How ought I to sit in my cell?" He said to him: "Sitting in the cell, as regards what is apparent, consists in this: working with one's hands, eating once a day, keeping silence, and meditating. But the hidden progress in the cell consists in this: carrying the reproach of oneself into whatever place one may go, and not neglecting the hours of the liturgy or the secret duties. If it should happen that you have idle time from the work of your hands, go into the synaxis and perform it without disturbance. But the sum of these things is: obtain the company of good brotherhood, and abstain from bad company."

169 (88) A brother asked Abba Poemen: "If a brother has a little of my money, do you wish me to ask him for it?" The old man said to him: "Ask him once." The brother said to him: "What then shall I do? For I am not master of my own thoughts." The old man said to him: "Let your thought be still, only do not be troublesome to your brother."

170 (89) It happened that some of the Fathers were visiting the house of a certain religious man, and among them was Abba Poemen. While they were eating, meat was set before them; all ate except Abba Poemen. The elders were surprised that he did not eat, knowing his discernment. When they arose from the table, they said to him: "You are Poemen, and did you act in this way?" The old man answered them: "Forgive me, Fathers; you have eaten, and no one was scandalized. But if I had eaten, since many brothers come near to me, they would have been harmed, saying: *Poemen ate meat, and we do not eat.*" Then they marveled at his discernment.

171. Abba Poemen said: "I say that in the place where Satan is cast, there I am cast." ^A

172. The same said to Abba Anub: "Turn away your eyes so as not to see vanity, for license kills the soul."

173 (90) Paisius and his brother once engaged in a fight, even to the shedding of blood from their heads, while Abba Poemen looked on, and the old man did not speak to them at all. Then Abba Anub entered, and seeing them, he said to Abba Poemen: "Why did you let the brothers fight among themselves, and said nothing to them?" Abba Poemen replied: "They are brothers; they will return to peace." Then Abba Anub said: "What is this? You saw them doing so, and you say: *They will return to peace*?" Abba Poemen answered: "Put it in your heart that I was not here." ^B

174. A brother asked Abba Poemen, saying: "Brothers live with me; do you wish me to give them orders?" The old man said to him: "No; but you do the work first, and if they desire to live, they will look to themselves." The brother said to him: "They themselves wish, Father, that I should command them." The old man said to him: "Do not; but be to them an exemplar, and not a legislator."

175. Abba Poemen said: "If a brother visits you, and you see that you have not been helped by his coming, search in your mind and consider what thought you were entertaining before his arrival; then you will know the cause of your not having received any benefit. If you do this with humility and attention, you will be blameless towards your neighbor, bearing your own defects. For if a man conducts his sitting with caution, he will not stumble, for God is before him. ^C As for me, I see that from this seat a man acquires the fear of God." ^D

176. He said again: A man who possesses a boy who is a companion, and who is led by him into any passion of the old man, and yet keeps him with himself, such a man is like one who possesses a field that is being consumed by worms. ^A

177. He said again: Malice in no way destroys malice; but if someone does you wrong, do good to him, so that through the good deed you may destroy the malice.

178. He said further: When David fought with the lion, he held him by the throat and immediately killed him. If, therefore, we too hold our throat and our belly, with the help of God, we shall overcome the invisible lion. ^B

179. A brother asked Abba Pœmen, saying: "What shall I do, for trouble comes upon me, and I am agitated?" And the old man said, "Constraint makes both the small and the great be moved."

180. They said concerning Abba Pœmen that he was sitting in Scetis with two of his brothers, and the younger one was troubling them. And he said to the other brother, "This younger one is wearing us down; get up, let us go away from here." And they went out and left him. When he saw that they were late and saw them far off, he began to run after them, shouting. Abba Pœmen said, "Let us wait for the brother, for he is weary." When he came to them, he made a prostration, saying, "Where are you going, and why are you leaving me alone?" The old man said to him, "Because you are troubling us; that is why we are departing." He said to them, "No, no, wherever you wish, let us go together." And the old man, seeing his simplicity, said to his brother, "Let us return, brother; for he does not do these things of his own will, but it is the devil who does these things in him." And having returned, they came to their place. ^C

181. A superior of a cenobium asked Abba Pœmen, saying: "How can I acquire the fear of God?" Abba Pœmen said to him: "How can we acquire the fear of God, when we have inside ourselves bellies full of cheeses and jars of salted food?"

182. A brother asked Abba Pœmen, saying: "Abba, there were two men, one a monk and one a secular. The monk considered at evening that he should throw off the habit the next morning, and the secular determined to become a monk; but both died that very night. What is reckoned to them?" And the old man said: "The monk died a monk, and the secular died a secular; for in whatever state they were found, they departed."

183. Abba John said that we once came from Syria to Abba Pœmen, and we wished to ask him about the hardness of the heart; but the old man did not know Greek, and no interpreter was found. ^D Seeing us distressed, the old man began to speak in the Greek tongue, saying:

The nature of water is soft, but that of stone is hard; yet the jar ^A which is hung above the stone wears it away by dripping little by little. So too the word of God is soft, while our heart is hard; but when a man hears the word of God frequently, his heart is opened to fear God.

184. Abba Isaac met Abba Poemen; and seeing him pouring a little water on his feet, because he had freedom of speech with him, he said to him: "How have some used severity, treating their bodies harshly?" And Abba Poemen said to him: "We have not been taught to be murderers of the body, but murderers of the passions."

185. He said again: "I cannot remove these three things: food, clothing, and sleep; but we can remove them in part."

186. A brother asked Abba Poemen, saying: "I eat many vegetables." The old man said: "It does not profit you; but eat your bread, with a few vegetables, and do not go to your paternal home because of needs."

187. They used to say of Abba Poemen that if some old men were sitting before him, and they were talking about the elders, and if they mentioned Abba Sisoes, he would say: "Leave aside matters concerning Abba Sisoes; for his deeds cannot come to the measure of narration."

Concerning Abba Pambo.

1. There was a certain man called Abba Pambo, and it is said of him that he remained for three whole years praying to God, and saying: "Do not give me glory on earth." And God glorified him to such a degree that ^C no one could look into his face, because of the glory that his face bore.

2. Two brothers once came to Abba Pambo, and one of them asked him, saying: "Abba, I fast every two days, and I eat a pair of loaves; am I saving my soul, or am I being deceived?" Another also said: "Abba, I set aside two siliquae daily from the work of my hands, and I keep a little for my food, and I give the rest in alms; am I to be saved, or shall I perish?" Although they prayed him much, he gave no answer. After four days, however, when they were about to depart, the clerics exhorted them, saying: "Do not be sad, brothers; God will grant you the reward: this is the old man's custom; he does not speak easily, unless God inspires him." They therefore went in to the old man, and said to him: "Abba, pray for us." He says to them: "Do you wish to depart?" They say: "Yes." And taking their actions into himself, writing on the ground, he said: "Pambo fasts every two days, and eats a pair of loaves; is he a monk in this? No." And then Pambo ^D by fasting every two days, and eating a pair of loaves, [is found to be a debtor].

Is he, then, a monk in this? Not yet. He said also to them: "These actions are indeed good; but if you guard your conscience against your neighbor, thus you shall be saved." And being satisfied, they went away with joy.

3. Four Scetiotes once visited the great Pambo, wearing skins, and each recounted the virtue of his companion. One fasted much; the second possessed nothing; the third was endued with great charity. But they say also of the fourth, that for twenty-two years he had remained in the obedience of an elder. Abbot Pambo answered them: "I tell you, the virtue of this last one is greater. For each of you, whatever virtue he possesses, has obtained it by his own will; but this one, having cut off his own will, obeys the will of another." Such men, indeed, are confessors, if they keep such observance until the end. ^B

4. Sanctae memoriae Athanasius, the archbishop, invited Abbot Pambo to come down from the desert to Alexandria. When he had come down and saw there a theatrical woman, he wept. And when those who were present asked why he had wept, he said: "Two things have moved me: one is the perdition of this woman; the other is that I do not have as much zeal in seeking to please God as she has to please base men."

5. Abbot Pambo said, that from the time I renounced the world, I have not repented of any word I have spoken.

6. He said again, that a monk ought to wear a garment such that if he throws it outside his cell, no one might take it for three days.

7. It happened once that Abbot Pambo was making a journey with brothers in the parts of Egypt; and seeing secular men sitting, he said to them: "Arise, salute the monks, that you may be blessed; for they continually speak with God, and their mouths are holy."

8. They recounted concerning Abbot Pambo, that when he was dying, at that very hour of his death, he said to the holy men standing by him, that: "From the time I came to this place of the desert, and built my cell, and lived in it, I do not remember eating bread except that which was earned by the labor of my own hands, and I have not repented of any word I have spoken, until this present hour. And so I am departing to God as one who has not even begun to serve God." ^D

9. This, moreover, he had above many, that if he was asked a word from Scripture or a spiritual matter, he did not answer immediately,

spiritual, he would not answer immediately, but would profess that he did not know. And if he were urged by further questioning, he would give no answer.

10. Abbas Pambo said: If you have a heart, you can be saved. ^A

11. A presbyter of Nitria asked how the brothers ought to live. They said: In great exercise, and keeping their conscience toward their neighbor.

12. They said concerning Abbas Pambo, that as Moses received the image of glory refulgent in Adam, when his face was made glorious, so also the face of Abbas Pambo shone like lightning, and he was as a king sitting upon his throne. Of the same operation were Abbas Silvanus and also Abbas Sisoes. ^B

13. They said concerning Abbas Pambo that his face never showed a smile. One day, therefore, when the demons wanted to make him laugh, they tied a feather to a piece of wood and carried it, making a tumult and saying: Alle, alle. Abbas Pambo, seeing them, laughed. The demons began to dance, saying: Vah, vah, Pambo has laughed! But he answered them: I did not laugh, but I laughed at your weakness, that so many of you are carrying one feather. ^C

14. Abbas Theodore, of Pherme, asked Abbas Pambo: Tell me a word. And with much difficulty he said to him: Theodore, go; practice mercy toward all. For mercy finds confidence before God. ^D

Concerning Abbas Pisto

Abbas Pisto related, saying that seven anchorites went to Abbas Sisoes, who lived in Clysma, entreating him to speak a word to us. And he said: Forgive me; I am an unlearned man; but I once arrived at Abbas Or and Abbas Athre; and Abbas Or had been in infirmity for eighteen years; and I fell at their feet to ask them to say a word to me. Then Abbas Or said: What do I have to say to you? Go, and do what you see. God is his who does injustice or violence to himself in all things. Now Abbas Or and Abbas Athre were not from the same region; but great concord existed between them, until they departed from the body. For there was then great obedience in Abbas Athre, and much humility in Abbas Or. I stayed there a few days, observing them; and I saw a great miracle which Abbas Athre did. Someone brought them a small fish, and Abbas Athre wanted to prepare it for the old man; he was holding a knife and cutting the fish, when Abbas Or called him: he left the knife in the middle of the fish, and did not cut the rest. I, marveling at the great obedience of the man, because he did not say: Wait until I have cut the fish, asked: Where did you get

APOPHTHEGMATA PATRUM. 374

the fish. I asked Abba Athre: "Where did you find this obedience?" And he told me: "It is not mine, but the elder's." And he took me, saying: "Come, see his obedience." He cooked the fish and intentionally spoiled it, and placed it before the elder. ^B He ate without saying anything. He said to him: "Is it good, elder?" He replied: "It is very good." After this, he brought him a little bit of food that was well prepared and said: "I have spoiled this, elder." He replied: "Yes, you have spoiled it a little." Then Abba Athre said to me: "Did you see that the obedience is the elder's?" And I departed from them, and whatever I had seen, I kept to the best of my ability. Abba Sisoes said these things to the brothers. But one of us asked him to perform a work of charity and to speak a word to us also. Whereupon he spoke thus: "He who possesses untainted discernment fulfills the entire Scripture." ^C Another of us asked him again: "What is pilgrimage, Father?" He gave this answer: "Be silent, and in every place into which you arrive, say: 'I have no business here'; and this is pilgrimage."

Of Abba Pior

1. The blessed Pior, having worked in the harvest for someone, reminded him to give him his wages; but when the man put him off, he returned to the monastery. When the season called again, he reaped for the same man and threw himself into the work with eagerness, and as the man provided nothing, he returned to his monastery. When a third year had gone by and the elder had finished his customary work, he departed without having received anything. ^D But the Lord caused the man's household to prosper. So, bringing the wages, the man went around the monasteries looking for the holy man. When he had found him with difficulty, he fell at his feet and, paying the wages, said: "The Lord has bestowed this upon me." He, however, commanded him to give it to the priest in the church.

2. Abba Pior used to eat while walking. When someone asked him, "Why do you eat in this way?" he said: "I do not wish to use eating as a task, but as a secondary activity." And to another who asked him concerning the same thing, he replied: "So that my soul may not feel any bodily pleasure even while eating."

3. A council was once held in Scetis regarding a brother who had sinned, and the Fathers were talking; but Abba Pior was silent. Afterwards, he rose and left, and taking a sack, he filled it with sand and carried it on his shoulder; and taking a little bit of sand in a basket, he carried it in front of him. Being asked by the Fathers what this might mean, he said: "This sack containing the great deal of sand is my sins, for they are many; and I have left them behind me, so as not to grieve for them and weep; and lo, these small ones of my brother are before me, and I busy myself with them, judging him." It is not right, moreover,

to do so, but rather to carry my own burdens before me and care for them, and also to pray to God to forgive me." Then the Fathers stood up and said: "Truly, this is the way of salvation."

Concerning Abba Pityrion

(15) Abba Pityrion, the disciple of Abba Antony, said that whoever wishes to cast out demons must first bring his soul's passions into subjection; for whatever vice a person has overcome, he also casts out the demon of that vice. A demon, he says, is closely joined to anger; if you restrain your anger, the demon of that passion is cast out. It is the same with every other passion.

Concerning Abba Pistamon

(16) A certain brother asked Abba Pistamon, saying: "What shall I do, for I am distressed about selling the work of my hands?" The old man answered: "Abba Sisoes and the others also used to sell the work of their hands. There is no harm in this. But when you sell, mention the price of the object once; then if you wish to lower the price a little, it is within your power. In this way, you will truly find rest." Again the brother asked him: "If I have enough from somewhere else to suffice for me, do you advise me to be concerned about the work of my hands?" The old man replied: "However much you may have, do not abandon your work: do what you can, provided it is without distress."

Concerning Abba Peter the Pionite

^A 1. (17) They used to say of Abba Peter the Pionite at the Cells that he would not drink wine. When, therefore, he grew old, the brothers would mix a little wine with water and invite him to take it. He used to say: "Believe me, I take it as a tonic." And he judged himself while taking the diluted wine.

2. (18) A brother said to Abba Peter, the disciple of Abba Lot: "When I am in my cell, my soul is at peace; but if a brother comes to me and brings up talk of worldly things, my soul is troubled." Abba Peter says that Abba Lot used to say: "Your key opens my door." The brother said to the old man: "What does this saying mean?" The old man says: "If someone comes to you, you say to him: 'How are you? Where have you come from? How are the brethren? Did they welcome you, or not?' And then you open the brother's door, and you hear things you do not wish to hear." ^B He says to him: "It is so. What, therefore, shall a man do when a brother comes to him?" The old man replied: "Mourning is entirely a lesson; but where there is no mourning, it is impossible to be on guard." Then the brother said: "When, he says, I am in my cell, mourning is with me; but if someone approaches me, or if I go out of the cell, I do not find it." The old man says: "It is not yet yours as a possession, but only as something in use. For it is written in the Law: 'When you acquire a slave' ^C

a Hebrew, he shall serve you six years; but in the seventh year you shall send him away free. But if you give him a wife, and she bears children in your house, and he does not wish to flee because of his wife and children, you shall bring him to the door of the house, and pierce his ear with an awl, and he shall be your servant for the age. The brother says: What is this saying? The elder said: If a man labors according to his strength in any matter, as often as he seeks it for use, he shall find it. He says to him: Do me a kindness; tell me the saying. The elder says: Neither does a base-born son remain to serve anyone, but a true-born son does not leave his father. ^B

3. They related concerning Abba Peter and Abba Epimachus, that they were companions at Raithu. While they were eating in the church, they compelled them to come to the table of the elders. And with much difficulty Abba Peter went alone. And when they arose, Abba Epimachus said to him: How did you dare to go to the table of the elders? And he replied: If I had sat with you, the brothers would have urged me, as an elder, to pronounce the blessing first, and I would have been held as greater than you; but now, having gone as one of the Fathers, I was the least of all, and became more humble in my disposition.

4. Abba Peter said: It is not fitting to be puffed up when God does something through us, but rather to give thanks that we were counted worthy to be called by Him. He added that it is expedient to think this way regarding every virtue.

Concerning Abba Paphnutius.

1. Abba Paphnutius said: As I was journeying on the road, it happened that I wandered off because of the dew, and found myself near a village. And I saw some people acting basely; and I stood and prayed for my sins. And behold, an angel came holding a sword, and says to me: Paphnutius, all who judge their brothers shall perish by this sword; but because you did not judge, but showed yourself humble before God as if you yourself had committed the sin, therefore your name is inscribed in the book of the living.

2. They related concerning Abba Paphnutius, that he did not drink wine easily. Once, however, while walking on the road, he fell in with a band of robbers, and found them drinking wine. But the robber chief recognized him, and knew that he did not drink wine. ^C Seeing him therefore very weary, he filled a cup with wine, and ^D taking the sword in his hand, said to the elder: Unless you drink, I will kill you. But the elder, knowing that he wished [only] to fulfill the commandment of God, and desiring to gain the man, took it and drank. Then the robber chief bowed himself down humbly, saying: Forgive me, abba, if I have troubled you. The elder says: I trust in God, that because of this cup He will show mercy to you both in the present and in the future age.

and in this world and in the world to come. The first of the robbers says: "I trust in God, that from this time forward I shall do evil to no one." And the old man won over the whole company of robbers, by setting aside his own will for the sake of the Lord.

3. Abba Paphnutius said that the old man used to say: "During all the days of the life of the elders, I visited them twice each month, being separated from them by a distance of twelve miles, and whatever I had thought I would reveal to them, and they would answer me nothing else but this: 'In whatever place you go, do not measure yourself [against others], and you will be at peace.'"

^A 4. There was a certain brother in Scetis with Abba Paphnutius, who was being warred upon by fornication, and he said: "Even if I were to take ten wives, I would not satisfy my desire." But the old man exhorted him, saying: "No, my son; it is a warfare of demons." And he was not persuaded, but went away to Egypt and took a wife. After some time, it came to pass that the old man went up to Egypt and encountered him carrying earthen baskets; and the old man did not recognize him, but he himself said to the old man: "I am that one, your disciple." And the old man, seeing him in that humiliation, wept and said: "How did you abandon that former honor, and come to this shame? But have you taken the ten wives?" And he sighed and said: "Naturally I took one, and I am worn out with troubles, as to how I might feed her bread." And the old man says to him: "Come back with us." And he said: "Is there place for repentance, Abba?" He said: "There is." So he left everything and followed him; and having entered Scetis, from the experience he became an approved monk.

^C 5. To a brother sitting in the desert of the Thebaid, there came a thought, saying: "Why do you sit fruitless? Arise, go to a monastery, and there you will bear fruit." And he arose and came to Abba Paphnutius, and declared to him the thought. The old man advised him: "Return, sit in your cell; and say one prayer in the morning, and one in the evening, and one in the night; and when you are hungry, eat, and when you are thirsty, drink, and when you are sleepy, sleep; and remain in the desert; and do not consent to that thought." He went also to Abba John, and reported the words of Abba Paphnutius. And Abba John says: "Do not say any prayer at all, only sit in your cell." And he arose and came to Abba Arsenius, and reported everything to him. And the old man says to him: "Hold to what the Fathers have told you; for more than these, I have nothing to say to you." And being fully persuaded, he went away.

Of Abba Paul

(21) One of the Fathers narrated concerning a certain Abba Paul, that he was from the lower regions of Egypt, but lived in the Thebaid; and that he would seize with his hands horned vipers and snakes, and tear them in half. Therefore, the brothers having shown him [reverence/prostration]...

saying: "Tell us what work you did to receive this grace." He replied: "Forgive me, Fathers; if anyone attains purity, all things are subjected to him, just as they were to Adam when he was inparadise, before he transgressed the commandment."

Of Abba Paul the Cosmetes

1. ^A Abba Paul the Cosmetes and his brother Timotheus lived in Scetis; and often there arose contention between them. Abba Paul says: "How long shall we remain like this?" Abba Timotheus says to him: "Perform an act of charity; when I am a burden to you, endure me; and when you are a burden to me, I will endure you." And by acting in this way, they spent the rest of their days in peace.

2. The same Abba Paul and Timotheus were in Scetis, and they were troubled by the brethren. Timotheus says to his brother: "Why do we keep this craft? We are not allowed to be at peace all day long." And Abba Paul answered and said to him: "The rest of the night is sufficient for us, provided our mind remains vigilant."

Of Abba Paul the Great

1. Abba Paul the Great the Galatian said that a monk who has small needs in his cell and goes out to take care of them is mocked by demons; for I myself have suffered this.

2. ^B Abba Paul said: "I am immersed in mud up to my neck, and I weep before God, saying: 'Have mercy on me.'"

3. People said regarding Abba Paul that he spent the Forty Days with a sextarius of lentils and a small flagon of water; and also with one basket, which he would weave and unweave, remaining enclosed until the feast.

Of Abba Paul the Simple

The blessed Abba Paul the Simple, the disciple of the holy Antony, related to the Fathers the following matter: That once, having arrived at a monastery for the sake of visitation and for the benefit of the brethren, after their customary conversation with one another, they entered into the holy church of God to perform the usual synaxis. ^C The blessed Paul, he says, watched each of those entering into the church, to see with what kind of soul they were entering into the collect; for he had this grace granted to him by God, to be able to see of what sort each person was in his soul, just as we see one another's faces. And while all were entering with bright eyes and cheerful countenance, with each one’s angel accompanying him and rejoicing over him, he saw, he says, one person who was black and shadowy in his whole body, and demons ^D on either side holding him and pulling him toward themselves,

^A casting a bridle upon his nose; and his holy angel following from afar, sorrowful and downcast. Paul wept, and beating his breast with his hand, sat before the church, mourning deeply for him who had appeared to him in this state. ^B Those who saw the strangeness of the man, and his sudden change, having moved him to tears and mourning, asked him, entreating him to tell them why he wept, thinking perhaps he was condemning them all and acting thus; and they urged him to enter into the gathering with them. But Paul, having shaken them off, sat outside, following with loud lamentations him who had appeared to him thus. Not long after, the assembly having been dismissed and everyone coming out, Paul again observed each one, wishing to know what kind of persons were coming out; and he sees that same man, whose whole body had been black and dark before, coming out of the church with a bright countenance, his body white, and the demons following far behind, while the holy angel stood near him, accompanying him and rejoicing greatly over him. ^C Paul, having leaped up with joy, cried out blessing God, and saying: "O the ineffable kindness and goodness of God!" And running and ascending a high step, he said with a loud voice: "Come and see the works of God, how terrifying they are and worthy of all wonder. Come and see Him who wills all men to be saved, and to come to a knowledge of the truth. Come, let us worship and fall down before Him, and let us say: 'You alone are able to take away sins.'" Everyone ran together with haste, wishing to hear what was being said. And when all had come together, Paul related what he had seen before he entered the church, and what he saw again afterwards. And he asked that man to tell the reason for which God had so suddenly granted him such a conversion. ^D The man, having been exposed by Paul, unabashedly related his own affairs before everyone, saying: "I am a sinner, he says, and for a long time I lived in fornications until now; but having entered now into the holy church of God, I heard the holy prophet Isaiah being read, or rather God speaking through him: 'Wash yourselves, be clean, take away your wickednesses from your hearts from before my eyes; learn to do good. And if your sins be as crimson, I shall whiten them like snow. And if you wish and hearken to me, you shall eat the good things of the earth.' I, then, the fornicator, being pricked in my soul at the word of the prophet, and groaning within my mind, said to God: 'You, O God, who came into the world to save sinners, what You have just now promised through Your prophet, these things fulfill also in me, the sinner and unworthy one. For behold, from the present time I pledge my faith, I decree, I profess from my heart'

sinful and unworthy. For behold, from this time forth I pledge my word to you, and I renounce and confess from my heart to you, that I will not again perform any of my evil deeds; but I renounce every transgression, and I will serve you from now on with a pure conscience. Today, O Master, and from this very hour, receive me as I repent and prostrate myself before you, and as I henceforth abstain from every sin.” Having made these promises, he says, I went out from the church, having decided in my soul never again to commit anything wicked in the sight of God. And when all had heard this, they cried out with one voice to God: “How magnified are your works, O Lord! In wisdom have you made them all” (Ps. CIII, 24). Therefore, O Christians, knowing from the divine Scriptures and the holy revelations how much goodness God has toward those who sincerely flee to Him, and who correct their former faults through repentance (26), and that He gives back the promised blessings without exacting punishment for former sins, let us not despair of our salvation. For just as He promised through Isaiah the prophet to wash those who were mired in the mud of their sins, and to make them as white as wool and as snow, and to make them worthy of the blessings of the heavenly Jerusalem, so again through the holy prophet Ezekiel, He assures us with an oath that He will not destroy them. For He says: “As I live, says the Lord, I do not desire the death of the sinner, but that he return and live” (Ezech. XVIII, 23; XXXIII, 11).

Of Abba Peter of Dii

^C Peter, the presbyter of Dii, whenever he prayed with others, since he was compelled by his priesthood to stand before them, would in his humility place himself behind them, making his confession, just as it is written in the life of Abba Anthony. This he did, grieving no one.

Beginning of the letter P. Of Abba Romanus.

1. (27) A certain Roman monk came and dwelt in Scetis near the church; he also had a servant who ministered to him. The presbyter, seeing his infirmity, and having learned the nature of his comforts, would send to him whatever was obtained or had been brought to the church. He remained in Scetis for twenty-five years, and became possessed of the gift of discernment, and was also celebrated by name. Now, one of the great Egyptians, hearing of him, came to see him, expecting to find in him some extraordinary physical way of life. Having entered, he greeted him; and having prayed, they sat down. The Egyptian saw him wearing fine garments, and a reed mat (28), and a skin under him,

small pillow; he also had clean feet with sandals. Seeing these things, he was scandalized, because such a way of life did not exist in that place, but rather hardship. But the elder, being gifted with discernment, perceived that he was scandalized, and said to him who attended him: Make a feast for us today for the abbot. He prepared a little vegetable, and boiled it, and at the appointed hour they rose and ate. The elder also had a little wine because of his infirmity; and they drank. And when evening came, they recited the twelve psalms, and went to sleep; the same was done during the night.

When the Egyptian rose in the morning, he said to him: Pray for me. And he left, having gained no benefit. And when he had gone a little way, the elder, wishing to benefit him, sent for him to return; and when he came, he received him again with joy, and questioned him, saying: Of what country are you? ^B And he said: I am an Egyptian. Of what city? He said: I am not a citizen at all. He said: What was your work in your village? He said: I was a guard. He said: Where did you sleep? He said: In the field. Did you have, he says, bedding under you? He gave the answer: Why, would I have laid a rug under myself in the country? But how? He said: On the ground. He said to him again: And what food did you have in the field? Or what wine did you drink? He answered again: Is there food or drink in the field? But how, he says, did you live? He says: I ate dry bread, and if I could find a little salted fish, and water. The elder answered and said: That is great labor. And is there a bath in the village, so that you might wash? ^C He said: No; but in the river, whenever we wish.

As soon as the elder had elicited all these things from him, and learned of the hardships of his former life, wishing to benefit him, he recounted his own former way of life in the world, saying: Him whom you see, the humble one, I am from the great city of Rome, and I became a great man in the emperor's palace. And when the Egyptian heard the beginning of the discourse, he was pricked in heart, and listened closely to what was said by him. He says to him again: I left the city, therefore, and came into this desert; and again, him whom you see, I possessed great houses and much wealth; and having despised these things, I came into this small cell; and again, him whom you see, I had couches of solid gold, adorned with precious coverings; and in their stead, ^D God has given me this mat and this skin. Moreover, my garments were of great value; and in place of them, I wear these cheap rags. Furthermore, much gold was spent on my midday meal: in whose stead God has given me this little vegetable, and this small cup of wine. There were, besides, many children serving me; and behold, in their place, God has inspired this old man to serve me. And instead of a bath, I pour a little water on my feet; and I wear sandals because of my infirmity. Again, in place of music and instruments, I recite the twelve psalms; and likewise during the night, instead of sins

of the things I used to do, I now perform my small office with rest. I beseech you, therefore, Abba, not to be offended at my infirmity." Hearing this, the Egyptian came to himself and said, "Woe is me, for I came from the great affliction of the world into rest, and things I had not then, I now have; but you have come from ^A great rest into affliction, and from great glory and riches into humiliation and poverty." Greatly edified, he departed, and became his friend, and frequented him often for the sake of profit; for he was a man gifted in discernment and full of the fragrance of the Holy Spirit.

2. The same [Abba] said that there was an elder who had a good disciple, and out of faint-heartedness he cast him out with his sheepskin. But the brother remained sitting outside. Afterwards, the elder, opening the door, found him sitting there; and he bowed down to him in repentance, saying, "Father, the humility of your patience has overcome my faint-heartedness and neglect. Come inside; from this time forth, you shall be the elder and Father, and I, the younger and disciple." ^B

Concerning Abba Rufus.

1. A brother asked Abba Rufus, "What is stillness, and what is its profit?" The elder said to him, "Stillness is to sit in the cell with fear and knowledge of God, abstaining from the remembrance of injuries and from pride of soul. This stillness, being the mother of all virtues, guards the monk from the fiery darts of the enemy, and does not allow him to be wounded by them. Indeed, brother, possess it, mindful of the end of your death, for you know not at what hour the thief comes. Henceforth, therefore, keep watch over your own soul." ^C

2. Abba Rufus said that one who sits in obedience to a spiritual father has a greater reward than one who retreats into the desert by himself. He also related that one of the Fathers told how he saw four orders in heaven: the first order, a man who is ill and gives thanks to God; the second order, he who pursues hospitality and stands firm in that duty and ministers; the third order, he who pursues the desert and sees no man; the fourth order, the man who sits in obedience to a father and is subject to him for the Lord's sake. And he who was obedient wore a golden collar and a Gorgon [shield], and shone with greater glory than the others. I said to him who was guiding me, "How is it that this one, who is lesser than the others, has greater glory?" And he answering said to me, "Because he who pursues hospitality does it by his own will; and he who is in the desert withdrew by his own will; but this one ^D who possesses obedience [has done it by the will of others].

obtains obedience; having abandoned all his own preferences, he depends on God and his own Father. By the grace of this, he received more glory than the rest. Therefore, children, obedience is a good thing, when it is undertaken for the sake of the Lord. You have perceived, children, a small trace of this virtue. O obedience, salvation of all the faithful! O obedience, mother of all virtues! O obedience, inventress of the kingdom! O obedience, who opens the heavens and lifts men up from the earth! O obedience, nurse of all the saints, whose milk they have sucked, and through whom they have reached perfection! O obedience, companion of the angels!

Concerning Abba Romanus

Beginning of the letter S. Concerning Abba Sisoes.

^A 2. A brother asked Abba Sisoes, saying: "What shall I do? For I frequent the church where oftentimes an agape is celebrated, and they detain me." The old man says to him: "The matter is laborious." Then Abraham his disciple asked: "If a meeting occurs on the Sabbath or on the Lord's day, and a brother has drunk three cups, is it not too much?" The old man replied: "If it is not the work of Satan, it is not too much."

^B 3. The disciple of Abba Sisoes said to him: "Father, you have grown old; let us depart to near the inhabited lands." The old man said to him: "Where there is no woman, there let us go." His disciple said to him: "And what place is there that does not have a woman, if not the desert?" The old man said then: "Lead me into the desert."

^C 4. Often the disciple of Abba Sisoes would say: "Abba, rise, let us eat." He would say to him: "Have we not eaten, son?" He would reply: "No, Father." Then the old man: "If we have not eaten, bring it, and we shall take food." ^D

^A 5. (55) Abba Sisoes once said with confidence: "Take heart; behold, I have spent thirty years no longer beseeching God for my sin, but I pray in this way, saying: 'Lord Jesus, protect me from my tongue'; and even until now, I fall daily through it and I sin."

6. (56) A brother said to Abba Sisoes: "Why do my passions not depart from me?" The old man said to him: "Their vessels are within you; give them their pledge, and they will depart."

7. (37) Abba Sisoes was living on the mountain of Abba Anthony. Because his attendant delayed and did not come to him, he did not see a human being for ten months. While walking on the mountain, he found a Pharanite hunting wild beasts. The old man said to him: "Whence do you come, and how long have you been here?" He replied: "In truth, Abba, I have lived on this mountain for eleven months, and I have seen no one but you." Having heard this, the old man, having entered his cell, began to strike himself, saying: "Behold, Sisoes, you thought you had accomplished something, and yet you have not even reached the level of this worldly man."

^B 8. (58) An offering took place on the mountain of Abba Anthony, and a small jar of wine was found there. One of the old men, taking a small vessel and a cup, brought it to Abba Sisoes, and he gave it to him, and he drank. He did the same a second time, and he received it. He offered it to him a third time, but he would not take it, saying: "Desist, brother; know you not that it is Satan?"

9. (59) One of the brothers visited Abba Sisoes on the mountain of Abba Anthony; and as they were talking, he said to Abba Sisoes, "Have you not yet reached the stature of Abba Anthony, Father?" The old man said to him: "If I had but one of the thoughts of Anthony, I would become entirely as fire. ^C Nevertheless, I know a man who, though it be with labor, is able to bear his own thought."

10. (40) One of the Thebans once came to Abba Sisoes, wishing to become a monk. The old man asked him if he had anyone belonging to him in the world. He replied: "I have a son." The old man said to him: "Go, cast him into the river, and then you shall become a monk." When he went away to cast him in, the old man sent a brother to hold him back. The brother said: "Desist; what are you doing?" He replied: "The Abba told me to cast him in."

^A And the brother left him and went to the elder, and he became an approved monk through his obedience.

11. A brother asked Abba Sisoes, saying: "Does Satan pursue the ancients in the same way?" The elder said to him: "Now more so, because his time is drawing near, and he is agitated."

12. Abraham, the disciple of Abba Sisoes, was once tempted by a demon; and the elder saw that he had fallen, and rising up, he stretched out his hands to heaven, saying: "God, whether You will it or not, I will not let You go unless You heal him." And he was healed immediately.

13. A brother asked Abba Sisoes, saying: "I see that the memory of God remains with me." ^B The elder said to him: "It is no great thing for your thought to be with God; but it is a great thing to see oneself as lower than every creature. For this, even joined with bodily labor, leads to the habit of humility."

14. They said regarding Abba Sisoes that when he was near death, as the Fathers were sitting around him, his face shone like the sun; and he said to them: "Behold, Abba Anthony has come." A little later he says: "Behold, the choir of the prophets has come." And again his face shone more exceedingly; and he said: "Behold, the choir of the apostles has come." And his face shone twofold more brightly. Behold him then, as if speaking with some. And the old men asked him, saying: "With whom are you speaking, Father?" ^C He replied: "Behold, the angels have come to take me, and I am begging that I might be allowed to do penance a little." The old men said to him: "You have no need of penance, Father." Then the elder said to them: "Truly, I do not know for myself that I have even begun." But all understood that he was perfect. Again, his face suddenly became like the sun, and all were terrified. He said to them: "Behold, the Lord has come, and He says: 'Bring me the vessel of the desert.'" And immediately he delivered up his spirit. And it happened like lightning, and the whole house was filled with fragrance.

15. Abbess Adelphius, Bishop of Nilopolis, visited Abba Sisoes at the mountain of Abba Anthony. And when they were about to leave, ^D before they began their journey, he arranged for them to eat in the morning: it was, however, a fast day. And when they had set the table, behold, brothers knock. He said to his disciple: "Give them a little pulse, because they are weary." Abba Adelphius says to him: "Let it be for now, so that they might not say that the Abba Sisoes eats in the morning." And the elder paid attention to him, and says to the brother: "The brother said to Abba Poemen: 'I see myself always with God, and not departing at all; is that a great thing, Father?' The elder says to him: 'No; but when you see yourself as lower than everyone, then you have reached the great thing.'"

'

^A Abba Sisoes was eating in the morning. The elder noticed him, and said to the brother: 'Go, give to them.' So when they saw the pottage, they said: 'Do you have guests? Or does the elder eat with you?' And the brother said to them: 'Yes.' They began to be troubled and to say: 'May God forgive you, because you have allowed the elder to eat just now. Do you not know that he is going to macerate himself for many days?' When the bishop heard them, he bowed himself before the elder, saying: 'Forgive me, abba, because I judged by human standards; but you have done what is of God.' Then Abba Sisoes said to him: 'Unless God honors a man, the glory of men is nothing.'

16. Some came to Abba Sisoes to hear a word from him, but he said nothing to them; rather, he kept saying: 'Forgive me.' Seeing his baskets, they asked his disciple Abraham: 'What do you do with these baskets?' He replied: 'We spend them here and there.' When the elder heard this, he said: 'Sisoes also eats here and there.' Those who heard this gained much profit for their souls; and they went away with joy, built up by his humility.

17. Abba Ammon of Raithu asked Abba Sisoes: 'When I read Sacred Scripture, my mind wants to prepare a discourse, so that I may have something for an inquiry.' The elder says to him: 'There is no need; but rather, from purity of mind, acquire for yourself both freedom from anxiety and something to say.'

^C 18. A man of the world once came with his son to Abba Sisoes, at the mountain of Abba Antony; and on the way it happened that the son died. The father was not troubled, but full of faith, he carried him to the elder. And with his son he prostrated himself, as if humbly greeting him, to receive a blessing from the elder. Then rising, he left the boy at the feet of the elder and went out. The elder, thinking that he was bowing in greeting, says to him: 'Rise, go out'; for he did not know he was dead. And immediately he arose and went out. When his father saw him, he was astonished; and going in, he bowed to the elder and reported the matter to him. The elder, hearing this, was saddened; for he would not have wanted this to happen. The elder’s disciple warned the man not to tell anyone until the death of the elder.

^D 19. Three elders came to Abba Sisoes, having heard about him. The first says to him: 'Father, how can I be saved from the river of fire?' But he did not answer him. The second says to him: 'Father, how can I be saved from the gnashing of teeth and the worm that never sleeps?' The third asks likewise: 'Father, what shall I do, for the memory of the outer darkness kills me?' The elder answered and said to them: 'I do not remember any of these things; for since God is merciful, I hope that [398 col end]

^A He carries out mercy with me.' Hearing this word, the elders went away sorrowful. But the elder, not wishing to let them depart sad, called them back and said, 'You are blessed, brothers, and I envy your happiness. For the first of you spoke of the river of fire, the second of Tartarus, and the third of the darkness. If, therefore, your mind holds dominion over such a memory, it is impossible for you to sin. But what shall I do, the hard-hearted man, who am not permitted to know even if there is punishment for men; and because of this, I sin every hour?' And having repented, they said to him, 'As we have heard, so also have we seen.'

20. Some asked Abba Sisoes, saying, 'If a brother falls, does he not need to do penance for a year?' He replied, 'That is a harsh saying.' They asked, 'Shall we say six months?' He replied again, 'That is too much.' They asked, 'Up to forty days?' He further said, 'That is too much.' They said to him, 'What then? If a brother falls, and the agape is held immediately, shall he himself come to the agape?' The elder said to them, 'No; but a penance of a few days is necessary. For I trust in God that if such a man does penance with all his soul, even within three days God will receive him.'

21. When Abba Sisoes had come once to Clysma, secular men came to see him. They spoke many things; but he answered them nothing. Later, one of them said, 'Why do you bother the ^B elder? He does not eat; for that reason he is not able to speak.' The elder replied, 'I eat whenever the need arises.'

22. (50) Abba Joseph asked Abba Sisoes, saying, 'Within what time ought a man to cut off his passions?' The elder said to him, 'Do you wish to learn the times?' And Abba Joseph said, 'Yes.' Then the elder said, 'Whenever the passion comes, cut it off immediately.'

23. (51) A brother asked Abba Sisoes the anchorite about his way of life. The elder said to him, 'Daniel said: "I have not eaten the bread of desires."'

24. (52) They said about Abba Sisoes that, sitting in his cell, he would always close the door.

25. Once, Arians came to Abba Sisoes at the mountain of Abba Antony, and began to speak ill of the ^D orthodox. The elder answered them nothing at all; but calling his disciple, he said, 'Abraham, bring me the book of the holy Athanasius, and read it.' Then, as they were silenced, their heresy was recognized. And he sent them away in peace.

26. Abba Amoun once came from Raithu to Clysma to visit Abba Sisoes. And seeing him afflicted because he had left the desert, he said to him, 'Why are you grieving, abba? For what were you able to do there in

the desert, having grown so old?' The old man looked at him with sorrow, and said: 'What are you saying to me, Amoun? Was not the freedom of my mind alone in the desert sufficient for me?' ^A

27. Abba Sisoes was once sitting in his cell, and when his disciple knocked, the old man cried out, saying: 'Flee, Abraham, do not enter; what is here has no leisure now.'

28. A brother asked Abba Sisoes, saying: 'How did you leave Scetis, while being with Abba Or, and come and sit here?' The old man said to him: 'When Scetis began to become crowded, and I heard that Abba Anthony had died, I arose and came here to the mountain; ^B and finding these places quiet, I remained for a little time.' The brother said to him: 'How many years have you been here?' The old man said to him: 'Seventy-two.'

29. Abba Sisoes said: 'When a man is taking care of your concern, it is not fitting for you to give orders.'

30. A brother asked Abba Sisoes, saying: 'If we are walking on a road, and the one guiding us goes astray, is there a need to tell him?' The old man said to him: 'No.' The brother then said: 'But shall we let him lead us astray?' The old man said to him: 'What then? Do you intend to take a staff and beat him? I know of brothers who were traveling ^C and their guide went astray in the night; there were twelve of them, and they all knew that they were wandering, and each one struggled not to speak. When day broke, the guide learned that they had lost the way, and said to them: "Forgive me, for I went astray." And they all said: "We also knew, but we kept silent." Hearing this, he marveled, saying that "the brothers refrain from speaking even unto death." And he glorified God. The length of the road from which they had been led astray was twelve miles.'

31. Saracens once came and stripped the old man and his brother. ^D And when they had gone out into the desert to find something to eat, the old man found camel dung, and upon breaking it, he found grains of barley. He ate one grain, and placed the other in his hand. When his brother came, he found him eating, and said to him: 'Is this charity, that you found something to eat and are eating alone, and did not call me?' Abba Sisoes said to him: 'I did not wrong you, brother; behold, your portion is kept in my hand.'

32. They said concerning Abba Sisoes the Theban that he stayed in Calamon of the Arsenoite [nome]; and another old man was ill in another laura. And when he heard it, he was grieved. Since he was accustomed to fast two days at a time, and it was a day on which he was not eating; when he heard, he said to his thought: 'What shall I do? If I go, perhaps the brothers will compel me to eat; and if I wait until tomorrow, perhaps he might die. But I will do this...'

' and he went out and did not eat. And thus he departed fasting, having fulfilled the command of God; and he did not break the manner of life he had undertaken for God’s sake.

33. A certain Father related concerning the elder Sisoes of Calamon that, desiring at one time to overcome sleep, he suspended himself from the precipice of the Rock; but an angel came and freed him, and commanded him never again to do this, nor to hand down such a practice to others.

34. A certain Father asked the elder Sisoes, saying: "If I am sitting in the desert and a barbarian comes wishing to kill me, and I am stronger than he, shall I kill him?" The elder replied: "Not at all, but commit him to God. For whatever temptation comes to a man, he ought to say: 'Because of my sins this has happened.' But if a good thing happens, he should say: 'It is by the dispensation of God.'"

35. A brother asked the elder Sisoes the Theban, saying: "Tell me a word." And he says: "What have I to say to you? I read in the New Testament and turn back to the Old."

36. The same brother asked the elder Sisoes of the Rock about the word which the elder Sisoes the Theban had spoken. And the elder says: "I sleep in sin, and I rise in sin."

37. They used to say about Sisoes the Theban that as soon as the church assembly was dismissed, he would flee to his cell. And they said: "He has a demon." But he was doing the work of God.

38. A brother asked the elder Sisoes, saying: "What shall I do, abba, for I have fallen?" The elder says to him: "Rise again." The brother says: "I have risen, and I have fallen again." And the elder says: "Rise again and again." The brother then said: "Until when?" The elder says: "Until you are taken up, whether in good or in a fall; for in whatever state a man is found, in that he also departs."

39. A brother asked an elder, saying: "What shall I do? For I am vexed because of my manual work. For I love the plait, but I am not able to finish it." The elder replied, according to the saying of the abbot Sisoes, that we ought not to perform work that causes us distress.

40. ^A Abbot Sisoes said: "Seek God, and do not seek where He dwells."

41. He said again, that shame and fearlessness often lead to sin.

42. A brother asked the abbot Sisoes, saying: "What shall I do?" He says to him: "The thing you seek is to be silent much, and humility. For it is written: Blessed are those who dwell in Him. Thus you can stand firm."

43. (57) Abbot Sisoes said: "Become despised, and cast your will behind your back, and become free from care; ^B and you will have rest."

44. A brother asked the abbot Sisoes, saying: "What shall I do because of the passions?" And the elder says: "Each of us is tempted by his own desire."

45. A brother asked the abbot Sisoes, saying: "Speak a word to me." Yet he said: "Why do you force me to speak idly? Behold what you see, do it."

46. ^C Abbot Abraham, the disciple of the abbot Sisoes, went away to perform a service, and for many days he did not wish to be served by any other person, saying: "Shall I allow another man to get used to me, besides my brother?" And he did not accept it until his disciple returned, having endured the labor.

47. They related about the abbot Sisoes, that while he was sitting, he cried out with a loud voice: "O misery!" His disciple says to him: "What is the matter, Father?" The elder says to him: "I seek one man to speak with, and I do not find him."

48. The abbot Sisoes once went out from the mountain of ^D the abbot Anthony to the outer mountain of the Thebaid, and he dwelt there. Now there were Meletians there, dwelling in the Calamon of the Arsenoite. And some, having heard that he had gone out to the outer mountain, desired to see him; but they said: "What shall we do? For there are Meletians in the mountain. And we know indeed that the elder is not harmed by them; but as for us, lest, in wishing to meet with the elder, we fall into the temptation of the heretics. And for the sake of not meeting the heretics, they did not go to see the elder."

49. They related about the abbot Sisoes, that he fell ill.

[A] and as he was sitting with some old men, he spoke to them. They say to him: "What do you see, Abba?" And he says to them: "I see some coming toward me, and I beseech them to allow me to do penance a little." One of the old men says to him: "And if they allow you, are you now able to be profitably occupied in penance?" The old man says to him: "Even if I cannot do it, yet I groan a little over my soul, and it is sufficient for me."

50. They were telling about Abba Sisoes, that when he came to Clysma, he fell ill; and as he was sitting in his cell with his disciple, behold, a knocking was heard at the door. And the old man, perceiving it, says to his disciple Abraham: "Say to him who knocks: I, Sisoes, am on the mountain; I, Sisoes, am on the mat." And he, hearing this, vanished.

51. Abba Sisoes the Theban said to his disciple: "Tell me what you recognize in me, and I in turn will tell you what I recognize in you." His disciple says to him: "You are good in mind, but a little harsh." The old man says to him: "You are good, but soft in mind."

52. They were telling about Abba Sisoes the Theban, that he did not eat bread. And at the feast of Easter, the brothers asked him with supplications to take food with them. He replied: "I am about to do one of two things: either I take bread, or whatever victuals you have prepared." They said to him: "Eat only bread." And he did so.

Concerning Abba Silvanus

1. (58) Abba Silvanus and his disciple Zacharias went once to a monastery, where they were compelled to take a little food before they set out. And when they had gone out, his disciple found water on the road and wanted to drink. And the old man says to him: "Zacharias, it is a fast day." He says: "Did we not eat, Father?" The old man says: "That eating was of charity; but let us keep our own fast, my son."

2. (59) The same man, sitting once with the brothers, was caught up in an ecstasy, and fell upon his face; and after a long time he rose and wept. And the brothers asked him, saying: "What is the matter, Father?" But he was silent and wept. And when they compelled him to speak, he said: "I was caught up to judgment; and I saw many of our order going to punishment, and many of those in the world going to the kingdom." And the old man mourned, and was unwilling to go out of his cell. But if he were compelled to go out, he would cover his face with his cowl, saying: "Why should I desire to see this temporary light, which has no usefulness?"

^A 3. Another time, his disciple Zacharias entered and found him in ecstasy, with his hands stretched out toward heaven. And closing the door, he went out. Coming later, about the sixth and the ninth hour, he found him in the same state. But about the tenth hour he knocked, and upon entering found him resting and said to him, "What is the matter with you today, Father?" He replied, "I have been weak today, my son." And taking hold of his feet, he said, "I will not let you go unless you tell me what you saw." The elder said to him, "I was snatched up into heaven and saw the glory of God, and I stood there until now, and just now I was released."

4. ^B While Abba Silvanus was once staying on Mount Sinai, his disciple Zacharias went off to a task and said to the elder: "Turn on the water and water the garden." He went out and covered his face with his cowl, and saw only his own feet. A brother happened to come by at that very hour, and seeing him from a distance, he observed what he was doing. When the brother went in to him, he said, "Tell me, Abba, why did you cover your face with your cowl and water the garden in that way?" The elder said to him, "My son, so that my eyes might not see the trees, and my mind be distracted from its work by them."

5. ^C A certain brother came to Abba Silvanus on Mount Sinai and, seeing the brothers working, said to the elder: "Do not work for the food which perishes (John vi, 27). For Mary chose the good portion (Luke x, 42)." The elder said to his disciple: "Zacharias, give the brother a book, and put him in a cell that has nothing in it." So, when the ninth hour arrived, he watched through the door to see if they were sending to call him to eat. When no one called him, he arose and went to the elder, and said to him, "Have the brothers not eaten today, Abba?" The elder said to him, "Yes, they have eaten." He said, "Why then did you not call me?" The elder said to him, "Because you are a spiritual man and have no need of this food; but we, being carnal, wish to eat, and therefore we work. But you have chosen the good portion, reading the whole day, and you do not wish to eat carnal food." Upon hearing this, the brother bowed down in repentance, saying, "Forgive me, Abba." The elder said to him, "Mary certainly needs Martha as well; for it is through Martha that Mary also is praised."

6. ^D They once asked Abba Silvanus, saying: "What kind of discipline have you practiced, Father, so as to attain this wisdom?" And he answered: "I have never allowed a thought that provokes God to anger to remain in my heart."

7. They told of Abba Silvanus, that he sat in his cell in secret, having a few chickpeas, and while he was using them for food, he wove one hundred baskets. Behold, a man came from Egypt, leading an ass laden with loaves of bread; having knocked at his cell, he placed them there. Then the old man, taking the baskets, loaded the ass and sent the man away.

8. They told of Abba Silvanus, that his disciple Zacharias went out without him, and having taken the brothers, he overturned the fence of the garden and made it larger. When the old man learned this, he took his sheepskin and went out, and said to the brothers: "Pray for me." They, seeing what he was doing, fell at his feet and said: "Tell us, Father, what is the matter?" He answered: "I will not return to the cell, nor will I take off the sheepskin, until you have restored the fence to its former place." They then moved the fence back and set it as it was. Having accomplished this, the old man returned to his cell.

9. It was said by Abba Silvanus: "I am a slave, and my Lord said to me: 'Do my work, and I will feed you; but do not ask from where; whether I have it, or steal it, or borrow it, do not ask: only work, and I will feed you.' Therefore, I myself, if I have worked, eat from my wages; but if I have not worked, I eat of charity."

10. He said again: "Woe to that man whose name is greater than his work."

11. Abba Moses asked Abba Silvanus, saying: "Can a man make a beginning every day?" The old man said: "If he is a worker, he can make a beginning even every hour."

12. One of the Fathers said that someone once met Abba Silvanus, and having seen his face and body shining like an angel, he fell on his face. He added that others also had obtained this gift.

Concerning Abba Simon

1. A governor once came to see Abba Simon. When he heard this, he took his belt and went away to a palm tree to prune it. They indeed approached and cried out: "Old man, where is the anchorite?" He answered: "There is no anchorite here." And hearing this, they departed.

2. At another time, another governor came to see him. And the preceding clerics signified to him: "Abba, be ready, because the governor, having received fame of you, is coming to be blessed by you." He said: "Yes, I will prepare myself." Therefore, wearing his patchwork cloak, and taking bread and cheese in his hands, he stood up and sat ^C down at the gate eating. And the governor came with his retinue...

[rising] and sat at the gate eating. And the ruler came with his retinue, ^A and when they saw him, they despised him, saying, "Is this the solitary of whom we heard?" And they turned back immediately.

Concerning Abba Sopater

Concerning Abba Sarmatas

2. ^B They said of Abba Sarmatas that he would often take upon himself forty days by the counsel of Abba Poemen; and it was as if these days were nothing at all before him. So Abba Poemen came to him and said to him, "Tell me, what have you seen to cause you to endure such labor?" He said to him, "Nothing more than usual." Abba Poemen said to him, "I will not let you go unless you tell me." He said, "I have found only this: that if I say to sleep, 'Go away,' it goes away; and if I say, 'Come,' it comes."

3. A brother asked Abba Sarmatas, saying, "My thoughts say to me, 'Do not work, but eat, drink, and sleep.'" The elder said to him, "When you are hungry, eat; when you are thirsty, drink; when you are sleepy, sleep." Another elder came to the brother by chance ^C and the brother told him what Abba Sarmatas had said. The elder therefore said to him, "This is what Abba Sarmatas said to you: When you are hungering intensely, and thirsty until you can no longer bear it, then eat and drink; and when you have stayed awake a great deal and are overcome with sleep, sleep. This is what the elder was saying to you."

4. The same brother asked Abba Sarmatas again, saying, "My thoughts say to me, 'Go outside and visit the brothers.'" ^D The elder said, "Do not heed them in this, but say: 'Behold, I listened to you before, but in this matter I cannot listen to you.'"

Concerning Abba Serapion

to spend this night beside you." She replied, "Very well, abba." So she prepared herself and smoothed the bed. When evening came, the elder came to her, and entering the cell, said to her, "Have you prepared the bed?" She said, "Yes, abba." And ^A he shut the door and said to her, "Wait a little, for we have a custom until I have performed it." Then the elder began his office; and beginning the book of the Psalter, at every psalm he made a prayer, beseeching God on her behalf, that she might repent and be saved. And God heard him. And the woman stood trembling and praying near the elder. And when the elder had finished the whole Psalter, the woman fell to the ground. Then the elder, beginning the Apostle, recited much from it; and thus he completed the synaxis. The woman, therefore, being pricked in her heart, and understanding that he had not come to her because of sin, but that he might save her soul, fell before him, saying, "Perform an act of charity, abba, and lead me to a place where I may do things pleasing to God." Then the elder led her to a monastery of virgins and handed her over to the Mother and said, "Take this sister, and do not place upon her a yoke or a commandment as upon the other sisters; but whatever she wishes, give her, and according as she wishes, allow her to act." After a few days, she said to herself, "I am a sinner; I wish to eat once every two days." And after a few days she said, "I have many sins; I wish to eat every four days." And after a few days she besought the Mother, saying, "Since I have grieved God greatly by my iniquities, ^B perform an act of charity and throw me into a cell, and block it up, and through a hole give me a little bread and that which I may work with my hands." And the Mother did so for her; and she remained pleasing to God for the rest of the time of her life.

2. A brother asked Abba Serapion, saying, "Speak a word to me." The elder said to him, "What have I to say to you? Because you have taken the things of widows and orphans and have placed them in this room"—for he had seen it full of books.

3. Abba Serapion said, "Just as the soldiers of the king cannot, while they are standing on guard, look to the right or to the left, so also a man, if he stands before God and looks intently before Him in fear for every hour, nothing of the enemy can terrify him."

4. A brother went to Abba Serapion; but the elder urged him to perform a prayer according to custom. But he, calling himself a sinner ^C and unworthy of the monastic habit itself, would not be persuaded. He wished even to wash his feet, but using the same words again, he did not allow it. He also set a table for him; and the elder began to eat together with him. Furthermore, he admonished him with these words: "My son, if you wish to make progress, remain

if you wish to be helped, remain in your cell, and pay attention to yourself and your manual labor; for going out does not bring you as much benefit as sitting still. Having heard these things, he was exasperated and his expression changed, so that he could not even hide it from the old man. Then Abbot Serapion said to him: Until now you were saying, "I am a sinner," and you were accusing yourself of being unworthy to live; but because I reminded you with charity, have you become so embittered? If, therefore, you desire to be humble, learn to bear bravely what is brought upon you by others, and do not harbor idle words within yourself. Hearing this, the brother begged the elder for forgiveness, and he departed with much profit to his soul. ^B

Concerning Abbot Serenus

1. They used to say about Abbot Serenus that he worked much and always ate two paxamates. Once Abbot Job, his companion, who was also a great ascetic, came to him and said: "In my cell I keep my rule, but if I go out, I accommodate the brethren." Abbot Serenus said to him: "This is not great virtue, when you keep your order in your cell, but rather when you keep it after you have gone out from your cell."

2. Abbot Serenus said: "I have spent my time reaping, sewing, and plaiting; and in all these things, if the hand of God had not fed me, I could not have been fed." ^C

Concerning Abbot Spyridon

1. Concerning Spyridon, such holiness was in the shepherd that he was deemed worthy to become a shepherd of men as well. For in one of the cities of Cyprus, named Tremithus, he obtained the episcopate. Yet, owing to his great modesty, even while holding the episcopate, he still tended sheep. It happened that thieves entered his sheepfold secretly in the middle of the night, attempting to steal the sheep. But God, who was guarding the shepherd, saved the sheep as well. For the thieves were held bound by an invisible power at the fold. It was dawn when the shepherd came to his sheep. When he found the thieves with their hands tied behind their backs, he recognized what had happened, and having prayed, he set the thieves free. And having much admonished and exhorted them to strive to obtain their living by just labors rather than by wicked acts, he gave them a ram and sent them away, and with urbanity he added this remark: "So that you may not seem to have kept watch in vain." ^D

2. They said again that he had a young daughter, a virgin who shared her father's piety, named Irene. A certain acquaintance had entrusted a precious ornament to her. She, that the deposit might be safer, hid it in the ground; a little while later, however, she departed this life.

departed from life. Afterward, he who had deposited it came; and not finding the virgin, he clung to her father, Abbot Spyridon, at one moment dragging him, at another praying to him. ^A Since the old man felt the loss of the depositor as his own detriment, he went to the tomb of his daughter and besought God to show him the promised resurrection before the time. Nor was he disappointed in his hope. For immediately the virgin appeared alive to her father; and having indicated the place where the finery had been laid, she departed again. And the old man took the deposit and returned it.

Of Abbot Saio

Of Mother Sara

2. (78) Once the same spirit of fornication attacked her more vehemently, suggesting the vain things of the world. But she, by the fear of God and the exercise ^C of a more austere life, yielding in no way, ascended one day onto her roof in order to pray. Then the spirit of fornication appeared to her in bodily form and said to her: "You have conquered me, Sara." She answered: "It is not I who conquered you, but my Master Christ."

3. (79) They related concerning her that she lived for sixty whole years above the river, and never looked down to see it.

4. (80) At another time, two great anchorite elders came to her from the parts of Pelusium; and while walking, they spoke thus to one another: "Let us humble this old woman." They say to her therefore: "Beware lest your mind be exalted, and you say: 'Behold, the anchorites come ^D to me, a woman.'" Mother Sara says to them: "By nature indeed I am a woman, but not by mind."

5. (81) Mother Sara said: "If I were to pray to God that all men might be pleased with my conduct, I would find myself at the door of each one, bowing down as a suppliant. But rather I will pray that my heart may be pure toward everyone."

to climb the ladder, and I set death before my eyes before I make the ascent.

ζ'. He said again that it is good to perform almsgiving even for the sake of men. For even if it is done from a desire to please men, yet it afterwards proceeds to a desire to please God. ^A

η'. Some Scetiotes once visited Amma Sarah. And she set before them a basket. But they, leaving the good [fruit], ate the rotten. And she said to them: Truly you are Scetiotes.

Concerning Amma Syncletica.

α'. Amma Syncletica said: There is struggle and much labor for those who are approaching God at the beginning; but afterwards, there follows an ineffable joy. For just as those who wish to kindle a fire are first enveloped in smoke and weep, and thus obtain what they seek (for it says, "Our God is a consuming fire" [Heb. XII, 29]), so it behooves us also to kindle the divine fire within ourselves with tears and labors. ^B

β'. She said again that we who have embraced this profession must possess temperance to the highest degree. For even among secular people a semblance of temperance seems to exist, but lack of self-control is joined to it, because they sin with all their other senses. For they look indecently and laugh in an unruly manner.

γ'. She said again: Just as prayer with fasting drives away ^C venomous beasts and the more acrid sorts of potions, so too does it drive away evil thoughts.

δ'. She said again: Do not let the luxury of wealthy worldly people entice you as though it had some utility, for the sake of empty pleasure. Those people prize the art of cookery; but you, by fasting and [eating] cheap foods, surpass their abundance of provisions. For it says: "A soul existing in luxury plays with honeycombs." Do not be sated with bread, and you will not desire wine. ^D

ε'. The blessed Syncletica was asked if possessing nothing is a perfect good. And she said: It is perfectly perfect for those who are able [to bear it]. For those who endure this have affliction in the flesh, but rest in the soul. For just as solid garments, when they are trodden upon and violently wrung out, are cleansed, so also the strong soul is strengthened more through voluntary poverty.

ς'. She said again: If you live in a monastery, do not change your place; for you will suffer great harm. For

just as a bird, moving away from its eggs, makes them rotten and sterile, so too a monk or a virgin grows cold and dies in the faith by wandering from place to place. ^B

ζ. She said again: The snares of the devil are many. If he has not moved the soul through poverty, he brings forward riches as bait. If he has not prevailed through insults and shame, he puts forward praises and glory. ^C If he is defeated through health, he makes the body sickly. For if he cannot deceive through pleasures, he attempts to bring about a turning aside through involuntary pains. For he brings on certain most severe diseases by permission, so that through these he may dim their love for God by making them despondent and negligent. But the body is even cut through with most violent fevers and distressed by unbearable thirst. If you are suffering these things as one guilty of sin, remember the future punishment, and the eternal fire, and the judicial torments, and do not be negligent regarding present things. Rejoice that God has visited you, and have that praiseworthy saying on your tongue: *The Lord has chastened and corrected me, but he has not given me over to death.* You were iron; but through the fire you cast off your rust. But if you have fallen into illness while adorned with righteousness, you are progressing from great things to greater things. Are you gold? But through the fire you become more proven. Has a messenger been given into your flesh? Rejoice; see to whom you have become similar: you have been deemed worthy of the portion of Paul. Are you tested by fever? Are you instructed by chill? But the Scripture says: *We went through fire and water, and you brought us out into a place of refreshment.* Have you received the first? Expect the second. Working at virtue, proclaim the words of the saint with a loud voice. For he says: *I am poor and in pain.* You will become perfect through this pair of tribulations; for he says: *In tribulation you have enlarged me.* Therefore let our souls be instructed in these exercises rather, since we have the adversary before our eyes. ^D

η'. She said again: If weakness troubles us, let us not be saddened that, on account of the weakness and the blow to the body, we are unable to chant with our voice; for all these things were sufficient for us for the destruction of the passions. For indeed, fasting and sleeping on the ground are prescribed to us on account of pleasures. If, therefore, sickness has blunted these, the argument is superfluous. For this is the great exercise: to persevere in illnesses and to send up hymns of thanksgiving to God.

θ'. She said again: When fasting, do not use illness as a pretext; for even those who do not fast often fall into the same sicknesses. Have you begun to do good? Do not...

^A be turned back by the enemy hindering you; for he himself is brought to nothing by your patience. For those who begin to sail first meet with a favorable wind; but having spread the sails, they afterwards encounter an opposing wind. Yet sailors do not discard the ship because of an intervening gust; but having remained quiet for a little while, or having even fought against the storm, they continue their voyage. So also we, when an opposing spirit has befallen us, having spread the cross as a sail, let us securely complete the voyage.

ι'. He said again: Those who accumulate perishable wealth from the labors and dangers of the sea, having gained much, covet more; and they count what they have as nothing, but reach out toward what they do not have. We, however, having nothing of what is sought, desire to acquire nothing on account of the fear of God. ^B

ια'. He said again: Imitate the Publican, that you may not be condemned together with the Pharisee; and choose the meekness of Moses, that you may turn your heart, which is a rock, into springs of water.

ιβ'. He said again: It is dangerous for one who has not been brought up through the practical life to teach. For just as if anyone living in a dilapidated house receives guests, he will harm them by the collapse of the building, so also these, not having first edified themselves, have destroyed even those who came to them; for although they called them to salvation with words, by the wickedness of their conduct they rather harmed the athletes. ^C

ιγ'. He said again: It is good not to grow angry; but if it should happen, there is not even a measure of a day granted to you for the passion, since he said: "Let not the sun go down." Do you, therefore, wait until all your time has set? Why do you hate the man who grieved you? It is not he who has done the wrong, but the devil. Hate the disease, and not the one suffering from the disease.

ιδ'. He said again: As much as the athletes advance, so much do they engage with a greater adversary. ^D

ιε'. He said again: There is also strict training that comes from the enemy; for his disciples also do this. How then shall we distinguish the divine and royal training from the tyrannical and demonic? It is clear that it is by proportion. Let your whole time be one rule of fasting. Do not fast for four or five days, and on the other break the fast with a multitude of foods; for everywhere, immoderation is destructive. Being young and healthy, fast; for old age will come with infirmity. Therefore, while you can, store up food, so that when you cannot, you may find rest.

ις'. He said again: Being in a monastery, obedience...

we prefer obedience to austerity; for the former teaches pride, while the latter promises humility. ^A

17. (5) Again he said: We ought to govern the soul with discernment; and while remaining in a monastery, we should not seek our own interests, nor serve our own will, but obey a father according to the faith.

18. (6) Furthermore he said: It is written, *Be wise as serpents, and simple as doves*. (Matt. x, 16) Being as serpents is said so that we may not be ignorant of the assaults and arts of the devil; for like is most quickly recognized by like. But the simplicity of the dove shows the purity of action. ^B

The beginning of the letter T. Concerning Abbot Tithoes.

1. (7) They used to tell of Abbot Tithoes that, unless he quickly lowered his hands whenever he stood for prayer, his mind would be carried upward. If, therefore, it happened that brothers were praying with him, he took care to lower his hands immediately, lest his mind be snatched away and he be delayed.

2. (8) Abbot Tithoes said: Pilgrimage from men is to restrain one’s mouth.

3. (9) A brother asked Abbot Tithoes: How shall I keep my heart? The old man replied: How can we keep our heart, when our tongue and our belly are wide open? ^C

4. Abbot Matoes said this testimony concerning Abbot Tithoes: No one can find where he might open his mouth against him in any matter; but as pure gold stands in the balance, so does Abbot Tithoes.

5. Sitting once at Clysma, Abbot Tithoes, being knowing and prudent, said to his disciple: Let the water go into the palms, my son. He said: We are at Clysma, Abba. The old man replied: At Clysma, what do I do? Lead me back again to the mountain.

6. (10) As Abbot Tithoes was once sitting, a brother was beside him. Without knowing it, he heaved a sigh; he did not notice that a brother was near him, for he was in ecstasy. And having performed a prostration, he said: Forgive me, brother, for I have not yet become a monk, since I sighed in your presence. ^D

7. A brother questioned Abbot Tithoes, saying: And how are we able to keep our heart, if our tongue has the door open? Now I happened upon the Greek of this in a Royal manuscript (no. 932), and in two Colbertine codices; they are as follows: A brother questioned Abbot Sisoes, saying: I desire to keep my heart, and I cannot. The old man says to him: How can we keep the heart, if our tongue has its door open? And in another way: A brother questioned the old man, saying: I desire to keep my soul. And the old man says: How shall we keep the soul, while our tongue has the door open?

What is the way that leads to humility? The elder says: This is the way of humility; abstinence, and prayer, and to consider oneself beneath every creature.

Concerning Abba Timothy

Abba Timothy the presbyter asked Abba Poemen, saying: There is a certain woman in Egypt who commits fornication, but she gives her wages as alms. And Abba Poemen said: She will not remain in fornication; for the fruit of faith is seen in her. It came to pass that the mother of the presbyter Timothy came to him. And he asked her, saying: Did that woman remain committing fornication? She says: Yes; and she even increased her lovers; but she continues to give alms. And Abba Timothy reported this to Abba Poemen. He asserted: She will not remain in fornication. The mother of Abba Timothy coming again, said to him: Do you know that that harlot sought to come with me, that you might pray for her? Hearing this, he reported it to Abba Poemen. He says to him: Go you rather, and meet with her. And Abba Timothy went ^B and met with her. And she seeing him, and hearing from him the word of God, was pricked to the heart, and wept, and said to him: From this day I cleave to God, and I will no longer commit fornication. And immediately entering into a monastery, she led a life acceptable to God.

Beginning of the letter Y

Concerning Abba Hyperechius

1. Abba Hyperechius said: As the lion is fearful to the wild donkeys, so the proven monk is to the thoughts of desire. 2. He said again: Fasting is a bridle for the monk against sin. He who casts it off is found to be a horse raging for females. 3. He said again: He who does not master his tongue in the time of anger, will not master his passions either. 4. He said again: It is good to eat meat and drink wine, and not to eat, through backbiting, the flesh of the brothers. 5. He said again: By whispering, the serpent cast Eve out of paradise. Therefore, he who speaks against his neighbor will be like him; for he destroys the soul of the hearer, and does not save his own. 6. He said again: The treasure of the monk is voluntary poverty. Store up, brother, in heaven; for the ages of rest are endless. 7. He said again: Let your meditation be always ^D

in the kingdom of heaven, and you shall quickly inherit it.

8. (20) He said again: A treasure of the monk is obedience. He who possesses it will be heard by God and will stand with confidence before the Crucified. For the Lord who was affixed to the cross became obedient even unto death.

Beginning of the Letter Φ. De abbate Phoca

1. So reported abbas Phocas, of the monastery of Theognius, the first of the Jerusalemites, that when I was residing in Scetis, there was a certain abbas Jacobus the Younger in the Cells, who had the same person as both his carnal and his spiritual father. Now there are two churches in the Cells: one of the orthodox, where he used to communicate, and another of the schismatics ^B. Since therefore abbas Jacobus possessed the grace of humility, he was beloved by all, both by the ecclesiastics or catholics, and by the schismatics. The orthodox therefore warned him: "Beware, abba Jacobus, lest the schismatics deceive you and draw you into their communion." Likewise, the schismatics also said to him: "So that you may know, abba Jacobus, that by communicating with the Diphysites you are losing your soul; for they are Nestorians and cast calumny upon the truth." But abbas Jacobus, being a simple man and reduced to straits by the things that were being put forward by both sides, and being full of anxiety, was led to entreat God. And so he hid himself in a cell ^C that was outside the laura in a quiet place, putting on his burial garments as if he were about to die. For the Egyptian Fathers are accustomed to keep the tunic in which they received the holy habit, as well as the cowl, until death, and to be buried in them, wearing them only on the Lord’s day for holy communion, and immediately pulling them off. When, therefore, he had gone away into that cell and had prayed to God, and had exhausted himself with fasting, he fell to the floor and remained lying there. He used to say further that he had suffered much during those days from demons, especially in his mind. But after forty days had passed, he sees a child entering toward him [who was] most joyful. He says to him: "Abba Jacobus, what are you doing here?" And immediately, being enlightened and having received strength ^D from his appearance, he said to him: "Lord, you know what I have. They [the others] say to me: 'Do not abandon the Church,' and others say to me in this way: 'The Diphysites are deceiving you.' Whence, being in doubt and not knowing what I ought to do, I have come to this state." The Lord answers him:

...of a word being uttered, he found himself before the doors of the holy Church of the defenders of the orthodox synod. ^A

2. Abbot Phocas related that when Abbot Jacobus had gone to Scetis, he was strongly assailed by the demon of fornication; and being in danger of falling, he came to me and laid bare what was befalling him, and says to me: "I am going to this cave after two days; but I entreat you for the Lord's sake, tell no one, not even my father; but count forty days, and when they are fulfilled, perform a work of charity, and come to me bearing the holy communion. And if you find me dead, bury me; but if I am still alive, let me partake of the holy communion." Having heard this from him, when the forty days were completed, I took the holy communion and some clean ordinary bread with a little wine, and went to him; and as soon as I approached the cave, I smelled a great stench which was coming from his mouth. And I said to myself: "The blessed one is at rest." But entering in to him, I found him half-dead. And when he saw me, moving his right hand as much as he could, he signaled by the gesture of his hand concerning the holy communion. And I said: "I have it." I wished then to open his mouth, but it was found to be locked; and being at a loss what to do, I went out into the wilderness and found a small piece of wood from a shrub; and after much labor, I was barely able to open his mouth a little. And I poured in of the precious body and blood, breaking it up as much as possible. And he received strength from the partaking of the holy communion. And after a little, having soaked a few crumbs of the ordinary bread, I offered them to him; and after a little, again others, as he was able to receive them. And thus, through the grace of God, after one day he came with me as I traveled to his own cell, having been delivered, with God's help, from the deadly passion of fornication. ^{B C}

Concerning Abbot Felix

(23) The synodical ones were called Catholics, that is, those who accepted the Council of Chalcedon. Leontius, *On Sects*, action 5, and after not many things have been interposed: When Justinian was reigning, and the synodical one was existing. One ought to persuade [him] to become a synodite, or depose him. Synodites: those from the synod; the Chalcedonians.

APPENDIX TO PALLADIUS

Concerning Abba Philagrius

Concerning Abba Phortas

Beginning of the letter X. Concerning Abba Chome

Concerning Abba Chaeremon

Beginning of the letter Y. Concerning Abba Psenthaisius