John the Hesychast to his beloved in Christ, Sophronius the Sophist

JOANNES EVIRATUS TO HIS BELOVED IN CHRIST, SOPHRONIUS THE SOPHIST.

^A That the appearance of meadows at the height of springtime is most delightful, my dearest friend, is manifest to all, for the pleasing variety of all manner of flowers creates this, inviting the gaze of those who look upon it, holding back those who pass by, and feeding them in various ways; for it both smiles at the eyes and soothes the sense of smell. A part of this vernal meadow blooms with the redness of roses; another part, whitening with lilies, easily calls to itself those looking on from the rosy aspect. In another part, violets glow, imitating with their color the purple of a king. In short, the appearance of the innumerable flowers is varied and different, and the fragrance and gift of delight is poured forth from every side. ^B Receive also the present work, my holy and most faithful son Sophronius, in the same way. For you will find in it the virtues of holy men who have shone in our times, and who, according to that word of the Psalmist, are "planted by the streams of waters" (Ps. I, 3). And although all of them were most acceptable and pleasing to God, yet one is adorned more than another by a different kind of virtue; and from this sweet variety of virtues, a pleasing charm and a delightful appearance arises.

Plucking the most beautiful flowers from these, I have woven for you a crown from an unfading and perennial meadow, my most faithful son, and I offer it to you, and through you, to all. Wherefore it has pleased me to call this present work a "Meadow," on account of the delight, fragrance, and utility which those who read it will gain from it. For the virtue of life and the honesty of morals is something to which not only the meditation on divine things and having a right faith leads, but also the conversation of others, and a life full of virtues handed down in writings. ^C Wherefore, confident in the Lord, I have taken this task upon myself, my dearest son, wishing to persuade your charity that, after the manner of a bee, I have pursued everything useful and have truly set down the righteous deeds of the holy Fathers for the gain of souls. From here, therefore, I will begin to speak of these things in this way.

CHAPTER I. The life of the holy elder John, and concerning the cave of Sapsas.

There was a certain elder living in the monastery of the abbot Eustorgius, John by name, whom the holy Elias, Archbishop of Jerusalem, wished to appoint superior of the monastery. But he would not agree, saying: "I wish to set out for Mount Sinai for the sake of prayer." The Archbishop, however, compelled him to become superior first, and afterwards to go wherever he wished. But when the elder would not comply, he dismissed him, upon his promising that he would undertake the care of the government after he had returned. And so, having greeted the Archbishop, he set out on his journey to head for Mount Sinai, having taken his disciple with him. ^D And having crossed the River Jordan, when they were a mile—

away, the elder began to shudder and burn with fever. Since he was unable to walk, they found a small cave, and they entered into it so that the elder might find rest. And as he continued to burn with fever ^A and was almost unable to move (for he spent three days in that same cave), the elder himself saw in a dream someone saying to him, “Tell me, elder, where do you wish to go?” And he said to the one who appeared to him, “To Mount Sinai.” He said to him, “Do not, I pray you, do not depart.” And since he did not persuade the elder, he departed from him. But the fever attacked the elder all the more. Again, on the following night, the same person stood by him, in the same form, saying, “Why, old man, do you wish to suffer? Listen to me and depart nowhere.” The elder said to him, “Who are you yourself?” The one who appeared answered him, “I am John the Baptist; and for this reason I tell you, do not depart ^B anywhere; for this little cave is greater than Mount Sinai. For often our Lord Jesus Christ has entered into this place, visiting me. Give me, therefore, an assurance that you will dwell here, and I will restore your health.” The elder, having gladly accepted, agreed with an oath to remain in the cave. And immediately restored to health, he remained there for the rest of his life, having made that cave into a church and gathered a brotherhood. The place is called Sapsas. To the left of this lies the torrent of Chorath, to which Elias the Tishbite was sent in the time of the drought, opposite the Jordan.

CAPUT II. Concerning the elder who fed lions in his own cave.

CAPUT III. The life of Conon the presbyter of the monastery of Penthucula.

his sheepskin cloak, departed, saying that he would no longer remain in that place. When, therefore, he went out onto the hills, behold, Saint John the Baptist met him and, with a calm voice, addressed him, saying: "Return to your monastery, and I will relieve you of this conflict." But Abbot Conon said to him with indignation: "Truly, I will not return. Behold, you have promised me this so many times, and you have done nothing." Then Saint John made him sit down, and after removing his garments, he marked him three times with the sign of the cross below the navel, and said to him: "Believe me, Presbyter Conon, I wished for you to be rewarded for this struggle; but since you do not wish it, behold, I have taken this conflict away from you, but you will lack the reward for this work." The presbyter having returned to the coenobium where he was accustomed to baptize, the next day he baptized the Persian woman, and did not notice at all that she was a woman by nature. He fulfilled other twelve years in the ministry of baptizing with such peace of mind and body that he felt the prick of the flesh no longer, nor did he see a woman as being [a woman] by nature. And thus he was perfected. ^B

CHAPTER IV. Vision of Abbot Leontius.

Abbot Leontius, the leader of the coenobium of our holy father Theodosius, narrated to us, saying: "After the monks who suffered persecution from the infidels on account of the new monastery, which is called the Laura, were put to flight, I myself went there and remained in that same Laura. One Sunday, however, I went down into the church to receive the holy mysteries. And having entered, I saw an Angel standing at the right corner of the altar, and seized with great terror, I returned to my cell. And a voice came to me from heaven, saying: 'From the time this altar was sanctified, I have been commanded to stand by it continually.'"

CHAPTER V. Account of Abbot Polychronius concerning three monks.

Abbot Polychronius, a presbyter of the same New Laura, narrated to me, saying: "When I was sitting at one time in the monastery of the Towers of the Jordan, I noticed one of the brothers there who was negligent of himself, and never fulfilling the canon of the holy Lord's day; but after a short time I saw the same person practicing with all zeal and alacrity. Then I said to him: 'Now you are doing very well, taking care of yourself, brother.' But he says to me: 'Lord Father, I am just about to die,' and after three days he was dead. ^D

"Again, the same Abbot Polychronius narrated to me, saying: 'When one of the brothers had passed away in the same monastery of the Towers, the steward said to me: "Do a kindness, brother, and come, so that we may carry the brother's vessels to the place of the dispensary." When, therefore, we had begun to carry [them], as…

I saw the steward weeping, and I said to him, "Truly, master abba, why do you weep so?" He said to me, "Because today I am carrying the vessels of the brother, and after two days others will carry mine." And so it happened. For on the second day the same steward rested, just as he had said. ^A

CAPUT VI.

Account by the same.

CHAPTER VII.

Life and death of a certain old man who refused to become abbot in the monastery of the Towers.

CHAPTER VIII.

Life of the hydropic abbot Myrogenes.

CHAPTER IX. De mira cujusdam sancti Patris charitate.

In the same monastery of Turres, there was a certain elder. He was extremely destitute, but he also possessed the gift of almsgiving. One day, a poor man came to his little cell asking for alms. The elder had nothing but a single loaf of bread, which he brought out and gave to the poor man. The poor man said to him, "I do not want bread, but a garment." Wishing to remedy this for him, the elder took him by the hand and brought him into his cell. But the poor man, finding absolutely nothing therein except what the elder himself was wearing, was so pricked by the virtue of the elder that he untied his own bag, emptied out in the middle of the cell everything he had, and said, "Take these, good elder; I shall provide for myself elsewhere."

Chapter X. Vita Barnabae anachoretae.

^BThere was an anchorite in the caves of the holy Jordan, by the name of Barnabas. One day, when he was going down to drink water from the Jordan, a splinter from a reed stuck into his foot. He remained with the thorn in his foot and would not allow a physician to look at it, so his foot rotted, and he was compelled to go up to the monastery of Turres and take a cell for himself. His foot, however, kept rotting more day by day. He used to say to all who came to him that the more the outer man suffers, the more the inner man flourishes.

After the abbot Barnabas the anchorite had gone up from his cave to Turres and had spent some time there, another anchorite went to his cave. Upon entering, he saw an angel of God standing over the altar which the elder had made and consecrated in the cave. The anchorite said to the angel, "What are you doing here?" The angel replied to him, "From the time that these things were sanctified, they have been entrusted to me by God himself."

CHAPTER XI. Life of Abbot Hagiodulus.

Abbot Peter, a priest of the monastery of our holy father Sabas, told us about Hagiodulus, saying that while he was the superior of the monastery of the blessed Gerasimus, it happened that one of the brothers residing there died. As the elder was unaware of this, and the one charged with the signal had struck the wooden board for the brothers to gather and carry out the deceased, when the elder came and saw the body of the brother lying in the church, he was greatly saddened that he had not greeted him before he departed from this life. Going up to the bed where he lay, he said to the deceased, "Arise, brother, and give me a kiss." He immediately arose and kissed the elder. Then he said to...

^A him, "Sleep now, until the Son of God comes and raises you."

The same Abba Agiodulus, while walking along the banks of the holy Jordan, was pondering in his mind what had happened to the stones that were set up by Joshua, son of Nun, instead of the princes, and as he was thinking about these things, immediately the waters parted on this side and that, and he saw the twelve stones; and falling down, he did obeisance to God and departed.

CHAPTER XII. Saying of Abbot Olympius.

A brother asked Abba Olympius, a presbyter of the laura of Abba Gerasimus, saying, "Give me a word." He said to him, "Do not sit with heretics, and hold your tongue and your belly, and wherever you sit, say ^B assiduously, 'I am a stranger.'"

CHAPTER XIII. Life of the abbot Marcus the anchorite.

They used to speak about Abba Mark the anchorite (who dwelt near the monastery of Penthucula) that for sixty-nine years he had this labor: fasting for entire weeks, so that some thought he was without flesh. He worked day and night and distributed everything to the poor, nor did he accept anything from anyone. Hearing of this, faithful men came to give him an offering of love; but he said to them, "I do not accept it, for my own handiwork feeds me, and those who come to me for God's sake."

Chapter XIV. On a brother who was attacked by the spirit of fornication and became a leper.

Abba Polychronius again narrated to us, saying that at the cenobium of Penthucula there was a brother who was very attentive to himself and an ascetic. But he was assailed by the spirit of fornication, and being unable to withstand the struggle, he left the monastery and went to Jericho to fulfill his lust. And as soon as he entered the harlot's quarters, he was immediately afflicted with leprosy over his whole body. ^C Seeing himself in such a state, he immediately returned to his monastery, thanking God and saying, "God brought this sickness upon me so that my soul might be saved." And he praised God greatly.

CHAPTER XV. The wonderful deed of Abbot Conon.

They used to speak about Abba Conon, the superior of Penthucula, that one day, as he was going to the village of Betamarim, some Hebrews met him and wished to kill him. Having drawn their swords, they ran toward the elder, and approaching, they raised their hands to strike him; but their hands remained suspended in the air, motionless. ^D The elder then offered a prayer for them, and they went away rejoicing and giving glory to God.

CHAPTER XVI.

A certain elder lived in the laura of Abbot Peter near the holy Jordan, by the name of Nicholas. This man related to us, saying: When I was once at Raithu, ^B three of us brothers were sent on a mission to the Thebaid. And as we were traveling through the desert, we lost our way and were wandering about in the wide wilderness. When our water failed us for several days, we began to waste away from thirst. And when we were already failing from both thirst and the heat and could go no further, having found some tamarisk trees in the desert, we each of us threw ourselves down wherever we found a shady spot, expecting to die of thirst. Now as I lay there, I fell into an ecstasy, and I saw a pool filled with water and overflowing, and two persons standing above the edge of the pool, with a wooden vessel. And I began to beg one of them, saying: "Do me a kindness, sir, and give me a little water, for I am failing." But he would not provide it for me. ^C Then the other said to him: "Give him a little." He answered him, saying: "Let us not give to him, for he is very slothful and neglects himself." The other said to him: "Yes, yes, that he is indeed slothful, but let us give to him for the sake of his sojourn as a stranger." And so he provided it to me, he says, and to those with me. And we drank, and we traveled for another three days without drinking, and then we reached the inhabited world.

CHAPTER XVII.

They also spoke of a certain great elder, ^D who lived in the same laura of Abbot Peter, that for fifty years he sat in his cave, neither wine...

did he drink, nor eat bread, but only his bran; and he partook of communion once every three weeks. ^A

Chapter XVIII. Life of another elder of the Laura monastery, who slept with lions.

Abbot Polychronius the presbyter told us again of another elder who sat in the same laura of Abbot Peter, and who would often depart and remain on the banks of the holy Jordan, where he would find a lion's den and sleep there. One day he finds two lion cubs, and he carries them inside his mantle into the church and said to the brethren: "If we were keeping the commandments of our Lord Jesus Christ, these animals would surely fear us; but because of our sins, we have become servants, and we are the ones who are more afraid of them." And the brethren, being greatly edified, retired to their own caves. ^B

Chapter XIX. Account of Abbot Elias concerning himself.

Abbot Elias the shepherd told us: "Once when I was staying in the parts of the Jordan in a cave near the monastery of the Eunuchs—because I did not communicate with Macarius, the Archbishop of Jerusalem—on one of the days, about the sixth hour, as the heat was very intense (for it was the month of August), someone knocked at the door of my cave. I went out and saw a woman, and I said to her: 'What are you doing here?' And she, answering, says to me: 'I too, father, am following this same way of life as you, and my cave is situated at a distance of only a stone's throw from yours.' She also showed me the place, as it were, toward the South, and she said to me: 'As I was passing through this wilderness, I became thirsty from the great heat; but do an act of charity, and give me a little water.' So I brought out my water jar and gave it to her. She took it, drank, and I sent her away. ^C

"But after she had departed, the devil began to attack me concerning her, and to cast into me impure thoughts. Being overcome, and unable to bear the searing heat of lust, I took my staff and went out of the cave, in the heat of the sun where the stones were glowing, and set off toward her, in order to fulfill my lust. But when I was about a stadium away from her cave, with the heat of lust burning within me, I suddenly fell into an ecstasy and saw the earth opened, and myself being drawn down into it; and I perceived dead bodies lying there, putrid, decaying, and filled with an incredible stench. And a certain man of reverend appearance pointed these things out to me, saying: 'Behold, this is a woman's, this is a man's, this is a child's; now enjoy your desire as much as you wish and for as long as you like. But look at how many labors you are willing to lose for the sake of this pleasure; see for what sort of sin you wish to deprive yourselves of the kingdom of heaven. Alas for human misery! For the sake of one hour of pleasure, you are being cheated of the reward of so much labor.' And I, because of the excessive stench, fell to the ground. Then the man, who had appeared to me..." ^D

^A and was majestic in appearance, raised me up, and the war ceased, and I withdrew to my cell, giving thanks to God.

CHAPTER XX.

The conversion of a certain soldier to the miracle of God brought about in him, whose life is also briefly described.

CHAPTER XXI.

The death of an anchorite and his slayer.

CHAPTER XXII.

The Life of another old man, Conon.

^AThere was a certain old man in the monastery of our holy Father Theodosius the archimandrite, Conon by name, a Cilician by birth, who fulfilled this rule for thirty-five years; once a week he partook of bread and water, working unceasingly, and never absenting himself from the church.

CHAPTER XXIII.

The Life of the monk Theodulus.

We saw another old man in the same monastery, Theodulus by name, who had previously been a soldier. He fasted all his days, and never lay down on his side to sleep.

CHAPTER XXIV.

The Life of a certain old man living in the cells of Choziba.

There was a certain old man living in the cells of Choziba, ^B and the old men of that same place told us about him, that when he was in his own village, he had this practice: if ever he saw anyone in his village not able, through great poverty, to sow his own field, he would go by night, without the master of the field knowing, and taking his own oxen and his own seed, he would sow the other man's field. And when he came to the desert and remained in the cells of Choziba, the old man had that same compassion again. For he used to go out on the road leading to the Holy City from the holy Jordan, carrying bread and water. And if ever he saw someone exhausted, he would carry his pack, and would go up as far as the holy Mount of Olives; and again he would return by the same way, carrying, if he found others, their packs as far as Jericho. It was possible, then, to see the old man ^C sometimes carrying a large pack and sweating, sometimes carrying a little child on his shoulder; and there were times when he carried two. At other times he would sit, mending the torn footwear of a man or a woman; for he carried with him whatever was necessary for this. He would give drink to others from the water he brought with him, and to some he even provided bread. And if he found someone naked, the garment he was wearing he would give to him. And it was sweet to see the old man laboring throughout every day. And if he ever found a dead person on the road, he would perform the canon over him, and he would bury him.

CHAPTER XXV.

Of a brother of the monastery of Choziba, and the words of the holy oblation, and also of the abbot John.

Abbot Gregory, from the Scholarii, told us that there was a certain brother in the monastery ^D of Choziba, who had learned the offering of the holy anaphora. One day, therefore, he was sent to bring blessings (loaves), and as he was returning to the monastery, he recited the offering as if it were a sequence of verses. And the deacons placed those same blessings upon the paten on the holy altar; and when—

^A the abbot John, who was then a priest and was called Hozevite—who also later became Bishop of Caesarea in Palestine—was offering, he did not see the descent of the Holy Spirit as he was accustomed to do. Being greatly saddened and thinking that he might have sinned in his mind, and for that reason the Holy Spirit had departed, he entered the sacristy weeping and casting himself upon his face. Then the angel of the Lord appeared to him, saying: "Because that brother who brought the oblations said the words of the holy oblation while on the road, they have already been sanctified and perfected." From that time on, therefore, the elder laid down a rule that no one else should learn the words of the holy oblation unless they had been ordained for this purpose, nor should anyone say them indiscriminately, at any time, outside of a consecrated place.

CHAPTER XXVI.

The life of brother Theophanes, and his marvelous vision, and concerning communication with heretics.

A certain elder was sitting in the Laura of Calamon by the Jordan River, Cyriacus by name, a man of great merit before God. A foreign brother from the region of Dora, named Theophanes, came to him to ask the elder about the temptation of fornication. The elder began to exhort him and urge him with words about modesty and chastity. The brother, being greatly edified, said to the elder: "Truly, my Father, I would have stayed with you, were it not that in my own country I communicate with ^B the Nestorians." But when the elder heard the name of Nestorius, afflicted by the perdition of the brother, he rebuked him and prayed that he might depart from this most wicked and ruinous heresy, and approach the holy Catholic and Apostolic Church. He said to him that there is no other hope of salvation than to hold and believe rightly, that the holy Virgin Mary is truly the Theotokos. But the brother said to the elder: "Truly, Lord Abba, all the heresies say this, that 'Unless you communicate with us, you cannot be saved.' What then shall I do, unhappy man that I am? I do not know. Pray, therefore, to the Lord, that by an act He may convince me which is the true faith." The elder received the brother's words with joy and said to him: "Sit in my cave, and have total hope in God, for His goodness will reveal to you ^C what is the true faith." Having left the brother in his cave, the elder went out near the Dead Sea, praying to God for the brother. But about the ninth hour of the following day, the brother saw someone standing before him of terrible appearance, saying to him: "Come, and see the truth." He took him and led him into a dark and foul-smelling place, exhaling fires; and in those very fires he saw Nestorius, Eutyches, Apollinaris, ^D

Apollinarius, Arius and Origen, and certain others. And the one who had appeared to him said: "This place has been prepared for heretics and for those who blaspheme against the holy Theotokos, and for those who follow their dogmas. If, therefore, this place pleases you, remain in your dogma; but if you do not wish to experience this punishment, approach the holy Catholic and apostolic Church, which the elder teaches you of. For I tell you, that even if a man performs all the virtues, if he does not believe rightly, he comes to this place." At this word, the brother came to his senses. And when the elder returned, he related to him everything that had occurred just as he had seen it. And approaching, he received communion in the holy Catholic and apostolic Church. He remained with the elder in the Calamon, and after spending many years with him, he fell asleep in peace.

Chapter XXVII.

Life of the presbyter of the village of Mardandos.

Ten miles from the city of Aegae in Cilicia, there is a village named Mardandos, in which there is a temple of holy John the Baptist. In it, a certain elderly presbyter was seated, a man of the highest merit before God and of great virtues. ^B One day, the inhabitants of this village came to the bishop of Aegae, saying: "Remove this elder from us, for he troubles us; for when Sunday comes, he celebrates the offering sometimes at the ninth hour, and does not observe the prescribed order of the holy offering." And the bishop, taking the elder aside, said to him: "Old man, why do you act thus? Are you ignorant of the custom of the holy Church?" The elder said to him: "In truth, most noble sir, it is as you say, and you speak correctly. But what I am to do, I do not know. For on the holy Lord's day, after the nocturnal canon, I sit near the holy altar; and until I see the Holy Spirit overshadowing the holy altar, I do not begin the liturgy. But when I observe the outpouring of the Holy Spirit, ^C then I perform the liturgy." The bishop, having marveled at the virtue of the elder, and having reassured those from the village, dismissed them in peace, glorifying God.

To this elder, abbot Julian the Stylite sent a greeting, sending him also a cloth wrapped up, containing inside three burning coals of fire. The elder, having received the greeting and the burning coals, sent back to the abbot the same cloth wrapped up, filled with water, and tied. ^D They were about twenty miles apart from each other.

CHAPTER XXVIII

CHAPTER XXIX

VARIAE LECTIONES

^A And the orthodox man, attacked by him and wishing to draw him toward his own heresy, condemned him. And while he sent many words back and forth, he seemed to condemn him. But he, as if inspired by God, signaled him ^B to send a portion of his own communion. And he, with joy, as if he had already seduced him, sent it to him immediately, without any hesitation at all. Once the orthodox man had received the portion sent to him by the heretic—that is, from Severus—he caused a cauldron to be boiled before him, and he cast in the portion he had received, and it dissolved ^C in the boiling of the cauldron. But he also took the holy communion of the orthodox Church and cast it into the same cauldron, and immediately the boiling cauldron grew cold, and the holy communion remained whole and unmoistened; and he preserves it even now. He showed it to us when we approached him.

CHAPTER XXX.

The life of Isidore the monk of Melitene, and another miracle regarding the most holy Eucharist.

Dada is a trading port of Cyprus. In it is a monastery that is called Philoxene; when we had come to it, we found there a monk of Melitene by race, Isidore by name. Him we saw weeping without intermission with wailing. But when he was entreated by all to yield a little from his mourning and to refrain from weeping, he would yield to no one at all, saying to all: "I am a great sinner, such as has not existed from Adam down to this day." And when we said, "Truly, father abbot, in truth no one is without sin save God alone," he answered saying: "Be persuaded, brothers, I have not found among men a sin such as I have not committed, ^D either in word or in writing. But if you think that I accuse myself, hear my sin, that you also may pray for me."

"I," he said, "when I was in the world, had a wife. We were both of the dogma of Severus. And so, having come home one day, I did not find my wife, but I heard that she had gone to a neighbor to communicate; for she was communicating in the holy catholic Church. I ran immediately to prevent her. Entering, therefore, into the neighbor’s house, I found my wife having already just received the holy portion, and communicating. Having seized her by the throat, therefore, I made her vomit out the holy portion. And having taken it, I cast it down from above; it fell into the mud. And immediately I saw a flash of lightning on that very spot taking up the holy communion. And after two days, I see a man like an Ethiopian clothed in a loincloth, and he says to me, 'I and you together are condemned to one punishment.' And I to him: 'You, I say, [are...]]

who are you?' And he answered me, saying, 'I am he who struck the Creator of all, our Lord Jesus Christ, upon the cheek at the time of His passion.' For this reason, then, says the monk, I cannot refrain from weeping."

CAPUT XXXI. Conversion and life of Mary the harlot.

Two of the elders were setting out from Aegae to Tarsus of Cilicia; and upon arriving at an inn by the providence of God, so that they might take rest (for it was hot), they found there three young men having a harlot with them. The elders therefore sat apart, and one of them, taking the holy Gospel from his bag, began to read. But the harlot who was with the young men, when she saw the elder reading, left them, approached, and sat down near the elder. The elder, shaking her off, says to her: "How very shameless you are, O wretch! Were you not ashamed ^B to come and sit near us?" But she answered and said: "Do not, Father, do not abhor me. For although I am filled with every sin, yet the Lord and God of us all, the Master of all, did not push away the harlot who came to Him." But the elder answered her: "But that harlot did not remain a harlot." And she says to him: "I hope in the Son of the living God, that from this day forth I too shall no longer remain in this sin." And leaving the young men and all her possessions, she followed these elders. And they placed her in a monastery near the city of Aegae, which is called Nakkiba. I myself have seen this woman in her old age, living with great prudence; and I heard these things from her own mouth. Her name was Mary.

CAPUT XXXII. Conversion and life of Babylas the mime, and also of Cometa and Nicesa, his concubines.

There was a certain mime in Tarsus of Cilicia, by the name of Babylas. He had two companions (the name of one was Cometa, ^C and the name of the other was Nicesa). He lived luxuriously, doing everything that the demon suggested to him. But on a certain day he entered the church, and by the providence of God the holy Gospel was being read, in which there was the passage that says: "Repent, for the kingdom of heaven is at hand" (Matt. III). And being pricked in heart at this, he began with tears to lament himself for what he had done. And immediately going out from the church, he called his two companions and said to them: "You know how I have lived luxuriously with you, and that I have never loved one more than the other. And now, behold, you have all that I have acquired for you; take

also all that is mine, and divide it among yourselves; for I am from this day forward departing, I am renouncing the world, and I am becoming a monk." ^A And they, as if from one mouth, answered him with tears, saying: "To lust and to the destruction of our souls we have been partakers with you; and now, when you wish to perform this work pleasing to God, do you dismiss us, and do it alone? Truly, it shall not be so, but we shall also be partakers with you in the good." And the mime immediately shut himself up in one of the towers of the city wall; and they, having sold their own possessions and given them to the poor, and having themselves received the religious habit, built a cell for themselves near the tower, and shut themselves up likewise. I met this man, and I was edified; for the man is very compassionate, and merciful, and humble. I have written this also for the benefit of those who read it. ^B

CHAPTER XXXIII.

The Life of the holy bishop Theodotus.

Someone among the Fathers narrated that there was in the holy city ^C an archbishop by the name of Theodotus, who became such a good man that once, when a day of festival was present, he invited some of the clerics under him to a feast; and when one of them would not be persuaded, nor obey the summons, for that time the patriarch kept silent, but at another time he himself went to him, entreating him to come and share in a common table. He said, moreover, concerning this same archbishop Theodotus, that he was so gentle and humble that once, when he was traveling with a cleric, and he himself was being carried in a litter while the cleric was riding on a horse, the patriarch said to that same cleric: "Let us exchange our vehicles, and you indeed ride in the litter, and I will go as a horseman." But the cleric refused entirely to do this, ^D saying it would be a disgrace to the patriarch if a cleric were carried in a litter and the bishop were riding on a horse...

the saint and humble Theodotus did not rest until he had persuaded the minister that this action was not an injury ^A, and compelled him to do so.

CAPUT XXXIV. The Life of the Divine Alexander, Patriarch of Jerusalem.

The City of God itself had another patriarch, Alexander by name, who was so pious and merciful that when one of his notaries had stolen his gold and, terrified with fear, had fled into the Thebaid of Egypt, and, wandering and straying, had fallen into the hands of robbers—and had been led by them as a captive to the most remote parts of Egypt—the divine Alexander, upon discovering this, redeemed him while he was in bonds and captivity for eighty-five coins. When he returned, Alexander treated him with such piety and mercy that one of the inhabitants of the city once said that there was nothing more advantageous than to sin against Alexander.

At another time, one of his deacons, in the presence of all the clergy, heaped reproaches upon the divine Alexander. But the divine Alexander immediately prostrated himself on the ground and begged his pardon, saying, “Forgive me, my lord brother.” ^B

CAPUT XXXV. The Life of Elias, Archbishop of Jerusalem, and concerning Flavian, Patriarch of Antioch.

Abbot Polychronius used to speak about the holy Elias, Archbishop of Jerusalem, saying that just as he would not drink wine when he was a monk, so he did not drink it even after he became patriarch, but kept the same rule.

They also spoke about the same Archbishop Elias, and about Flavian, Archbishop of Antioch, saying that both had been relegated to exile by the Emperor Anastasius on account of the holy Council of Chalcedon; Elias, indeed, to Haila, and Flavian to Petra. On a certain day, both patriarchs signaled to each other, saying mutually, “Anastasius has died today; let us therefore go also, so that we may be judged with him.” And after two days both departed to the Lord. ^C

CAPUT XXXVI. The Life of Ephraim, Patriarch of Antioch, and how he converted a Stylite monk from the impiety of the Severian heresy.

A certain one of the Fathers related to us regarding the blessed Ephraim, Patriarch of Antioch, that he was very zealous and fervent concerning the orthodox faith. For when he had heard about a certain Stylite who was in the regions of Hierapolis, that he was of the Severian heresy, he went to him in order to dissuade him from that impiety. The divine Ephraim therefore began ^D

^A to counsel and entreat the Stylite to hasten to the apostolic throne, and to communicate with the holy catholic and apostolic Church. But the Stylite, answering him, said: "I will by no means communicate with the synod as it is." The divine Ephraim says to him: "And how do you wish that I should heal you, since by the grace of Christ Jesus our Lord and God, the holy Church has been freed from every stain of heretical teaching?" The Stylite says to him: "Let us light a fire, my lord patriarch, and let us enter, I and you; and whosoever shall come out unharmed, he is the orthodox one, and him we ought to follow." He said this in order to frighten the patriarch. The divine Ephraim answers the Stylite: "It behooved you, my child, to obey me as your father, and to demand nothing more of us. But since you have asked for a thing exceeding my wretchedness, I rely upon the mercies of the Son of God, that for the salvation of your soul, I will even do this." Then the divine Ephraim says to those standing by: "Blessed is the Lord; bring wood here." And when the wood had been brought, the patriarch lit it before the pillar and says to the Stylite: "Come down, and according to your judgment, let us both enter." But the Stylite, being astonished at the confidence of the patriarch toward God, and being unwilling to come down, the patriarch says to him: "Did you not yourself propose for this to be done? And how now do you not wish to do it?" Then the ^B archbishop, taking off the omophorion he was wearing, and having come near the fire, prayed, saying: "Lord Jesus Christ our God, who for our sake didst deign to be truly incarnate and born of our Lady, the holy Theotokos and ever-virgin Mary, show us the truth." And having finished the prayer, he cast his omophorion into the midst of the fire. And the fire having lasted for about three hours, and the wood having been consumed, they took the omophorion out of the fire whole, unharmed, and entire, no cause of the fire being found upon it. Then the Stylite, seeing what had happened, was convinced, and anathematized Severus and his heresy, and went forward to the holy Church, and communicated from the hands of the blessed Ephraim, and glorified God. ^C

Chapter XXXVII. Vita Episcopi, qui cathedra relicta venit in sanctam civitatem, et mutato habitu ministrabat architectis.

A certain one of the Fathers related to us concerning a certain bishop that, having left his own bishopric, he went away to the City of God [Theupolis/Antioch], and performed manual labor, serving the architects. At that time, Ephraim was ^D the Count of the East, a man merciful and compassionate. For this reason the buildings...

were being rebuilt, for the city had collapsed due to the earthquake. ^B One day, Ephraim saw in a dream the bishop sleeping, and a pillar of fire standing over him, reaching up to the sky. Having seen this not once, but many times, Ephraim was struck with amazement. For the marvel was fearful and full of astonishment. And he pondered within himself what this could be. Ephraim did not know that the worker was a bishop; for how could he have known he was a bishop, seeing his unkempt hair, his soiled clothing, a man of base appearance, exhausted by great patience, asceticism, and toil, and by the crushing weight of such great labor?

On one occasion, Ephraim sent for the workman—the former bishop—wishing to learn from him who he was. And he began to question him privately, asking whence he was and what his name was. He says to him: "I am one of the poor of this city, and having no means to feed myself, I perform labor, and God feeds me from my toils." Divinely moved, Ephraim answers him, saying: "Believe me, I will not let you go until you have told me everything about yourself truthfully." Since he could no longer hide himself, he says to him: "Give me your word that as long as I am in this life, you will announce to no one the things concerning me, and I will disclose my affairs [to you], without my name and that of my city." Then the blessed Ephraim swore to him, that: "I will tell no one about you, until God wills you to be in this life." And he says to him: "I am a bishop, and having left my bishopric for the sake of God, I came here as if to an unknown place, afflicting my flesh, and performing manual labor; and from my toil I acquire a little bread. But do you, as much as you are able, add to the almsgiving. For in these days God will promote you to the apostolic throne of this Church of the God-protected, that you may shepherd His people, whom Christ, our true God, purchased with His own blood. Therefore, as I told you, insist on almsgiving, ^C and stand and contend constantly for the right faith. For God is well-pleased by such sacrifices." And it happened as he had predicted. The blessed Ephraim, having heard these things, glorified God, saying: "How many hidden servants God has, and they are known to Him alone!"

CAPUT XXXVIII. The death of the impious emperor Anastasius.

^D A certain faithful man recounted to us concerning Anastasius the emperor, that when he had cast out Euphemius and Macedonius, the patriarchs of the church of Constantinople,

and had banished them to Euchaita in Pontus on account of the holy synod ^B at Chalcedon, this same emperor Anastasius ^C saw in a dream a certain perfect man standing opposite him, dressed in a white garment, bearing a written codex, and reading it. And having opened five leaves of the codex and read the name of the emperor, he said to him: "Behold, on account of your unbelief I am blotting out fourteen." And, he says, he blotted them out with his own finger. And after two days, a great lightning and thunder having occurred, he was greatly terrified, and he rendered his spirit in great distress, because he had been impious toward the most holy Church of Christ our God, and had banished her shepherds. ^D

CHAPTER XXXIX.

Having come to great Antioch, I heard one of the priests of the Church recounting this: "Anastasius the patriarch," he said, "was saying as follows: that a certain monk of the monastery of abbot Severianus had been sent upon business into the regions of Eleutheropolis. When, therefore, he had put up at the house of a certain godfearing farmer, who had an only daughter, her mother having already died, the monk, having made his way into the house, remained there several days; and he who always attacks...

^A men, the devil, cast impure thoughts into the brother, and he was tempted regarding the girl, and he sought an opportunity to climb upon her. But the devil, who had cast the struggle into him, himself also provided the opportunity. For the girl’s father having gone off to Ascalon for some urgent business, and the brother knowing that no one else was in the house except himself and the girl, he went to her intending to force her. But she, when she saw him agitated and burning all over for the deed, said to him: "Do not be troubled, nor perform any ignoble thing against me. My father is coming neither today nor tomorrow. But first listen to me regarding something I have to say to you; and as the Lord knows, I too am willing to do whatever you wish." And she outwitted him, saying this: "Tell me, brother, how much time have you spent in your monastery?" He replied: "Seventeen years." She said to him again: "Have you had experience of a woman?" He said to her: "No." The girl answered the brother: "And do you wish for the sake of one hour to destroy all your labor? How often have you shed tears ^B in order to present your flesh pure from filth to Christ? And do you now wish to forfeit that entire labor for the sake of a brief pleasure? But look—I will obey you. If you fall with me, do you have where to take me and provide for me?" The brother said: "No." Then the girl answered and said to him: "In truth, I do not lie: if you humble me, you will become the cause of many evils." The monk said to her: "How?" The girl answered: "First, because you will destroy your soul; and second, because my soul will also be required of you. For know this, I persuade you with an oath—no, by Him who said: 'Do not lie'—if you humble me, I will throw myself into a noose, and you will find that you have committed murder, and in the judgment you will be judged as a murderer. Therefore, before you become the cause ^C of so many evils, go away to your monastery; and you have many things to pray for me." The monk, having come to himself and sobered up, went out from the farmer’s house and went away to his monastery, and he bowed to the abbot, and asking for forgiveness, he prayed that he might never again go out of the monastery. And having remained for three months in contrition of heart, he migrated to the Lord.

CHAPTER XL. Life of Abbot Cosmas the eunuch.

Abbot Basil, the priest of the monastery of the Byzantines, narrated to us, saying: "When I was in Theopolis with the patriarch Gregory, Abbot Cosmas the eunuch, from the Laura of Pharan, came from Jerusalem—a man who was a monk in very truth, both orthodox and a great zealot; and he possessed no mean knowledge of the divine Scriptures. When, therefore, the elder had been there for a few days, he died; and the patriarch ordered, as a mark of honor for his remains ^D, that he be buried in the cemetery, where a certain bishop..."

was laid. Two days later, I went, he says, to pay my respects at the elder's tomb. There was a poor paralytic man lying upon the tomb, seeking alms from those entering the church. When the poor man saw me perform three prostrations and offer a prayer for the elder, he said to me, "Lord abba, he was truly a great elder whom you buried here two days ago." And I answered, saying, "How do you know?" And he said to me, "I was a paralytic for twelve years, and through him the Lord healed me. And whenever I am in tribulation, he comes to comfort me and provides me with relief."

"But hear also another wondrous thing about him," he says. "From the day you buried him until today, I hear him crying out at night and saying to the bishop, 'Do not touch me, heretic; do not approach me, enemy of holy God and the catholic Church.'" Hearing these things from the man who had been healed, I went away and told everything in order to the patriarch and I entreated that same most holy man that we might take up the body of the elder from that place and rebury it in another tomb. Then the patriarch, abba Gregory, said to us, "Believe me, my children, that abba Cosmas is in no way harmed by the heretic; but this whole thing has happened so that the virtue of the elder and his zeal for the faith might be made known to us, such as it was and as it is even after the departure of the flesh, and also so that the opinion of the bishop might be revealed to us, ^B lest we think him orthodox and Catholic."

The same abba Basil also related this to us concerning this same elder, abba Cosmas: that I visited him while he was staying in the Laura of Pharan. ^C And the elder said to me, "A thought once came to me, saying: 'What is it that the Lord says to His disciples: "He who has a garment, let him sell it and buy a sword" (Luke XXII, 36); and when they said, "Behold, here are two swords," He replied, "It is enough"?' I was troubled by this saying, and I did not understand what it meant. And so, pondering this, I went out from my cell in the midday heat, intending to go to the Laura of the Towers to abba Theophilus and ask him. And as I was traveling through the desert near Calamon, I saw a dragon of enormous size descending from the mountain toward Calamon; and he was so big that he arched when he moved. And I suddenly found myself passing unharmed through the arch of his body. And I knew, he says, that the devil wanted to hinder my labor, but the prayers of the elder helped me. Having gone, therefore, he says, I told the scriptural passage to abba Theophilus. And he said to me, that the interpretation of the 'two swords' is this: the practical and the contemplative life. If anyone, therefore, has these two virtues, he is perfect."

I visited this same abba Cosmas when he was in the Laura of Pharan; for I stayed in it for ten years. And as he was speaking ^D into a monastery.

to me about the salvation of the soul, a saying of the holy Athanasius, archbishop of Alexandria, came up. And the elder said to me: "When you find a saying of § holy Athanasius and do not have paper, write it upon your garments." Such a longing did the elder have for our holy Fathers and teachers. ^A

It was also reported of him that on the night of holy Sunday, he would stand from evening until morning, chanting and reading, both in his cell and in the church, not sitting down at all. And when the sun rose and he had finished his canon, he would sit down reading the holy Gospel until the synaxis.

CHAPTER XLI. Vita abbatis Pauli Nazarbensis.

In the same Laura of Pharan, we saw also abba Paul, a holy man devoted to God, most gentle and most ascetic, shedding very many tears ^B at every hour of the day. I do not know if I have met such a one in my life. This holy elder therefore spent about fifty years living in stillness, satisfied with the allowance from the Church alone, and meeting no one at all. He was from Anazarbus.

CHAPTER XLII. Vita abbatis Anaxanontis servi Dei.

We saw in the same place abba Anaxas, in his cell, a merciful and self-controlled man living in stillness, possessing such austerity that he would eat but one offering of twenty ^C *lepta* every four days; sometimes he was satisfied with that alone for the whole week. Toward the end of his life, this venerable Father fell into a disorder of the belly and intestines. We therefore brought him to the infirmary of the patriarch in the holy city. On one day, when we were near him, abba Conon, the hegumen of the Laura of our Father among the saints Sabas, sent him a cloth containing a blessing and six coins, signaling to him: "Forgive me, for my sickness does not allow me to ascend and greet ^D you." The elder kept the blessing, but returned the coins to him, signaling thus: "If God wills me to be in this life, Father, I have ten coins. If, therefore, I spend these, I will inform you, and you shall send them to me. But that you may know, Father, that after two days I am departing from this world." Which is what came to pass. We brought him down to the Laura of Pharan, and there we laid him to rest. This blessed man was of the company of the blessed Eustochius and Gregory, those in the saints; and having left both, he was perfected in the desert. He was also by birth from Ancyra of Galatia.

CHAPTER XLIII. Detestabilis mors impii Thalelaei archiepiscopi Thessalonicensis.

In Thessalonica there was an archbishop by the name of

^A Thalelaeus. This man, fearing neither God nor dreading the recompense prepared, and trampling upon the Christian dogma, and holding the priestly dignity as naught—wretch that he was—was found to be a savage wolf instead of a shepherd. For he, having denied the worship of the holy and consubstantial Trinity (have mercy on me, O Lord), worshipped idols. But those who at that time held authority over the holy Churches deprived him by canonical decree. A short time having passed, this man, filled with every iniquity, desired to return to the priesthood. Since, according to the most wise Solomon, all things obey gold (Eccl. 10), he was recalled as if bound for his own see—for he was in Constantinople, where, according to the prophet Isaiah, reside the rulers who justify the ungodly for the sake of ^B bribes, and take away the righteousness of the righteous (Isa. 5). But God did not overlook His own Church; rather, He condemned again as unacceptable to Himself the vote that had been brought against him contrary to the apostolic canons. For on one day, having dressed himself elegantly, as he was about to depart to those in authority in order to regain the priestly dignity by their vote, and while he was preparing to sally forth from his house, his belly pricked him to go to the latrines. And having remained inside for about two hours, and not appearing to his own people, some of those standing outside entered, as if they needed to tell him to come out; and they found the wretched man with his head down into the sewer pipe and his feet ^C up, having suffered a death equivalent to that of the impious and God-hating Arius, and destined for eternal [punishment]. For he, too, relying on the assistance of those in power and hoping to enter the Church tyrannically—the wonderful Angel of the holy Church of God and of the Great Counsel scattered in the latrine the bowels that gestated the foulness; and this man, also hoping through the unjust assistance of those in power to commit deeds worse than the former ones, the angel governing the Church of the Thessalonians, forestalling him, together with the great martyr Demetrius, in the place where he sat and was hatching plots against the holy Church of God while consorting with the unclean demon that incited him, nailed the feet of the useless servant—feet that would not walk straight—hanging them aloft, leaving them as evidence of the judgment to which he was to be subjected, and [showing] how terrible it is to fall into the hands of the living God (Heb. 10).

Chapter XLIV. Vita senis monachi prope civitatem Antinoum commorantis, et de oratione pro mortuis.

^D A certain elder recounted to us when we had come to the Thebaid, that an elder of great virtue was living outside the city of Antinoe, who had spent about seventy years in his cell. He had ten disciples; one of them was very negligent of himself. Therefore, the elder would often admonish and exhort him, saying, "Brother, take care for your soul; you have to die and go to punishment." But the brother would always disobey the elder, not accepting the things said by him. It happened, then, after some time, that the brother died.

^A The elder was greatly grieved for him, for he knew that he had departed from this world in great despondency and negligence. And the elder began to pray and to say: "Lord Jesus Christ, our true God, reveal to me the state of the soul of this brother." And in an ecstasy, he beheld a river of fire, and a multitude in that fire, and in the midst of them the brother, submerged up to his neck. Then the elder said to him: "Was it not for this punishment that I exhorted you, that you might take care of your own soul, my child?" The brother answered and said to the elder: "I thank God, Father, that even my head has relief; for through your prayers, I stand above the head of a bishop."

CHAPTER XLV.

The Life of an inclusus on the Mount of Olives, and concerning the adoration of the image of the most holy Theotokos Mary.

Abba Theodore ^B the Heliote said that there was a certain inclusus on the Mount of Olives, a great ascetic. The spirit of fornication was attacking him. One day, as it pressed him vehemently, the elder began to cry out and say to the demon: "How long will you not let me be? Depart from me now, you who have grown old with me." Then the demon appeared to him visibly, saying: "Swear to me that you will tell no one what I am about to say to you, and I will no longer attack you." The elder swore, saying: "By Him who dwells in the heavens, I will tell no one what you shall tell me." The demon said to him: "Do not adore this image, and I will no longer attack you." This image had the representation of our Lady, the holy Theotokos Mary, bearing our Lord Jesus Christ. ^C The inclusus said to the demon: "Let me be, that I may deliberate." The next day he spoke of this to abba Theodore the Heliote, who had also recounted this to us, who was then dwelling in the Laura of Pharan; and he went to him and told him everything. The elder said to the recluse: "Truly, lord abba, you have been deceived in that you swore; nevertheless, you did well to tell it. It is better for you to enter every brothel in that city, rather than to deny the adoration of our Lord Jesus Christ with His Mother." Having then strengthened and encouraged him with many words, he departed to his own place. The demon appeared again to the inclusus, and said to him: "What is this, wicked elder? Did you not swear to me that you would tell no one? And how did you tell everything to him who came to you? I tell you, wicked elder, that you shall be judged as a perjurer on the day of judgment." And the inclusus answered: "That I swore ^D and that I committed perjury, I know; nevertheless, I have perjured against my Lord and Creator, but you I will not obey. For from you, as the author of both the wicked counsel and the perjury, the unavoidable penalties will be demanded."

CHAPTER XLVI.

The wondrous vision of Abba Cyriacus of the Laura of Calamon, and concerning the two books of the impious Nestorius.

We once visited Abba Cyriacus, a priest of the Laura of Calamon near the holy Jordan. He recounted to us, saying: "One day I saw in a dream a woman of honest countenance, clothed in purple, and with her two men, also in venerable garb and of noble aspect. I thought that the woman was

the Mother of God, and the two men with her were Saint John the Theologian and Saint John the Baptist. I went out of my cell and entreated them to enter and offer prayer in my cell, but she would not consent. I remained for a long time beseeching her, saying, 'Let me not be turned away humbled and ashamed,' and many other things of this kind. Seeing that I was insistent in my prayers and repeating the same request, she answered me severely, saying: 'You have my enemy within your cell, and do you wish me to enter?' Having said this, she departed. I awoke and began to be troubled, and I pondered whether I had committed some sin against her in my thoughts; for there was no one else in the cell but me alone. ^A I examined myself for a long time, but I found that I had committed no fault against her. When I saw myself being overwhelmed by grief, I rose and took a book to read, so that through such reading I might drive away my sorrow and thoughts. I had borrowed this book from the blessed Hesychius, a priest of the Jerusalem Church. As I opened the book, I found at the end of it two discourses written by the impious Nestorius, and I immediately knew this to be the enemy of our Lady, the holy Theotokos. Then I arose and went off, and returned the book to him who had given it to me. I said to him, 'Take your book, brother, for I have not received from it as much benefit as I have suffered damage.' When he asked the reason for the damage, I related the whole sequence of events to him. Being inflamed with zeal for God, he immediately cut the two discourses of Nestorius from the volume and committed them to the fire, saying: 'The enemy of our Lady, the holy Theotokos and ever-virgin Mary, shall not remain in my cell.' ^{B C}

CHAPTER XLVII. Miracle of the holy Mother of God against Gaianus the mime who blasphemed her in the theater.

There is a city in Phoenice Libanensis. In it, there was a mime by the name of Gaianus, and he used to play the mime in the theater, blaspheming against the holy Theotokos. The Theotokos appeared to him, saying: "What evil have I done to you, that you slander and blaspheme me before such a great crowd?" But he, having arisen, not only did not correct himself, but blasphemed her even more. For the third time she appeared to him, saying the same things and admonishing him. When, therefore, he did not mend his ways but blasphemed even more, one midday as he was sleeping, she appeared to him again, saying nothing; but with only one of her fingers, she marked his two hands and his two feet. When he awoke, he was found to have his two hands and his two feet cut off, lying as a mere trunk. On account of this, the wretch confessed to everyone, making it clear what kind of recompense he had received for his blasphemy—and this, indeed, was for the sake of philanthropy. ^D

CHAPTER XLVIII. Another miracle of the holy Mother of God, by which Cosmiana, wife of Germanus the patrician, was compelled to return from the Severian heresy to the true faith of Christ.

Anastasius the priest, who is the curator of the ornaments of the holy resurrection of our God and Lord Jesus Christ, recounted to us that Cosmiana, wife of Germanus the patrician, when she came there, wished one night on a holy Lord's day to venerate alone the holy and life-giving tomb of our Lord Jesus Christ, the true God. And as she was approaching the sanctuary, our Lady the holy Theotokos appeared ^A to her visibly, together with other women, saying: "Since you are not one of us, why do you dare to enter here? For you are not one of ours" (for she was of the heresy of Severus the Acephalous). But she begged much to be granted entry. To her the holy Theotokos replied: "Believe me, woman, that you shall not enter here until you have communicated with us." Recognizing then that because she was a heretic she was being prevented from entering, and that unless she approached the holy catholic and apostolic Church of Christ our God, she would not enter, she immediately summoned a deacon; and when the holy chalice came, she partook of the holy body and blood of the great God and our Savior Jesus Christ. And thus, without any prohibition, she was found worthy to venerate the holy and venerable tomb of our Lord Jesus Christ.

CHAPTER XLIX. A wondrous vision of a Duke of Palestine, by which he too was compelled to renounce the aforementioned heresy and to communicate with the Church of Christ.

The same priest, Anastasius, recounted to us also this, that when Gevemerus, Duke of Palestine, came ^B to venerate the holy resurrection of Christ our God, as he arrived to approach, he saw a ram rushing toward him and wishing to gore him. Seized by great fear, he stepped backward. But the custodian of the holy Cross, Azarias, and the guards standing by ^C said to him, "What is it, lord? What do you have? Why do you not enter?" He said, "Why did you bring in this ram?" They, amazed, looked into the holy tomb, and seeing nothing, said to him, urging him to enter, "There is nothing of the sort inside." Again he attempted to enter, and again he saw the same ram rushing at him and not allowing him to enter. When this had occurred many times, with him seeing it while those standing by saw nothing at all, the cross-custodian said to him, "Believe me, lord, you have something in your soul which prevents you from venerating the holy, venerable, and life-giving monument of our Savior; therefore, I advise you to confess your sins to the Lord. For since He is gentle and most merciful, and wishes to have pity on you, He has shown you such a miracle." He, with tears, said to him, "Truly, I am guilty ^D of many and great sins." And casting himself upon his face, he remained for many hours weeping and confessing to the Lord. Then he rose up again to enter, but he was not able, for the visible ram was nonetheless still blocking him. Then the custodian of the holy cross said to him: "Truly, it is something else that prevents you from entering." He said, however

"Is it because I am not in communion with the holy catholic and apostolic Church, but with Severus, that I am forbidden to enter?" He then asked the custodian of the cross that the holy and life-giving mysteries of Christ our God be brought to him. And when the holy chalice was brought, he communicated; and in this way he entered and worshipped, suffering no further hindrance, nor seeing anything else that might deter him.

CAPUT L.

Scythopolis is the second metropolis of Palestine. In it, we met the abbot Anastasius, who told us about the recluse abbot George, saying: "One night I had risen to strike the wooden board (for the task of canonarch had been assigned to me, to wake the brothers for the gathering), and I heard the elder weeping. I went to him and began to ask, saying, 'Lord abbot, what is the matter, that you are weeping so?' But he replied nothing to me. Again I begged him, 'Tell me the cause.' ^B He, sighing deeply from the bottom of his heart, says to me, 'How can I not weep, when our Lord Jesus Christ does not desire to be reconciled to us? For I, my son, imagined myself standing before someone sitting upon a high throne. Many myriads were about him, praying and entreating him concerning a certain matter; but he was not swayed. Then a woman ^C dressed in purple came to him, and falling at his feet said, 'Even for my sake, be appeased, son.' But he remained nonetheless inexorable. And for this reason I weep and lament, fearing what is to come.' Abbot George told me these things at the dawn of the fifth day of the Lord’s Supper; and on the following day, which was Preparation day [Friday], at the ninth hour, the earth was shaken greatly, and the cities of the Phoenician coast were leveled.

"This same abbot Anastasius also told us this concerning the same elder, that after some time, as the elder stood at the window, he began to weep and said to me, 'Woe to us, brother, for we have no contrition, but live in negligence, and I fear that we are at the doors; and the wrath of God has overtaken us.' And the next day, fire appeared in the sky."

CAPUT LI.

Anazarbus is the metropolis of the second province of Cilicia. ^D At about twelve miles from this city is the laura called that of the Egyptians. The Fathers of that place told us that five years ago there died there an elder by the name of Julian. They testified to this, saying that for about seventy years

^A he had lived in a small cave, possessing nothing whatever of this world, except for a hair shirt, a cloak, a large book, and a wooden cup. They also told us this about him: that through the whole time of his life, he did not light a lamp, but by night a light from heaven would illuminate him, revealing to him the composition of the letters as he read.

CAPUT LII. The saying of Abba Elias the solitary.

A certain brother came to Abba Elias the solitary in the coenobium of the ancient father Saba, and said to him, "Tell me a word, Father." The elder said to the brother, "In the days of our Fathers, these three virtues were cherished and studied among the monks: poverty, meekness, and self-restraint; but now greed, gluttony, and ^B audacity prevail among the monks. Take whichever of these you wish."

CAPUT LIII. The life of the elder Cyriacus from the monastery of Saint Saba.

Abbas Stephanus related to us regarding a certain elder dwelling in the laura of our holy Father Saba, by the name of Cyriacus, that one day he descended to the Cathulas, and after staying a little while by the Dead Sea, he was returning again to his cell. But the heat being most fierce, so that the elder was nearly failing, he stretched his hands toward heaven to God and prayed, saying: "Lord, Thou knowest that because of thirst I cannot walk." And immediately a cloud formed around him ^C and did not leave him until he was restored to his cell. The distance was about twelve miles.

The same Abbas Stephanus also told us this about the same elder: that his own kin came one day wishing to see him. When therefore they came to the place, they sought out his cell; and having learned it from some who pointed it out to them, they approached and knocked at the door. Having recognized them, the elder prayed to God that he might not be seen by them, and opening the door, he went out of his cell and was not seen by them at all; and going away into the desert, he would not return ^D until he knew that they had departed.

CAPUT LIV. The life of the Scythiot monks, and of the elder Ammonius.

We came afterwards to Terenuthis to Abba Theodore the Alexandrian; and the elder said to us: "My little children, the Scythiot monks have truly lost much, according to the prediction of the elders. Believe me, my children, that great was the charity among the Scythiot monks, great was the abstinence, and great the discernment. I saw elders there who, unless—

^A someone came to them, never took food. Among them was a certain elder named Ammonius, who lived near me; and knowing his custom, I used to come to him every Saturday so that for my arrival's sake he would take food. All of them had this practice in general: that at whatever hour any people might come to them, they would allow them to perform a prayer, and while they were praying, they themselves would set the table, and immediately partake of food.

CHAPTER LV.

Vision of a certain elder residing in Scythis, and about abbot Irenaeus.

The same Abbot Irenaeus related to us again, saying: "When the barbarians came into Scythis, I withdrew and came to the regions of Gaza, and I obtained a cell for myself in a laura. And from the abbot of the laura I received a book of the elders, and on that very day I began to read. And as soon as I opened it, this chapter met my eyes: that a brother came to an elder, and says to the brother, 'Pray for me, Father.' But the elder said, 'When you were with us, I prayed for you; but now that you have gone off to your own affairs, I no longer pray for you.' When I read this, I closed the book and said to myself, 'Woe to you, Irenaeus, because you have gone off to your own affairs, and the Fathers no longer pray for you!' And immediately, having returned the book to the abbot, I left and came to these places. And this, my children, was the cause of my coming to this place." ^B

CHAPTER LVI.

Life of John, disciple of the great elder, who resided in the village of Caparasima.

After the falling asleep of the elder, when this brother had fasted for forty days, a voice came from heaven, saying: "Whatever disease you lay your hand upon, it shall be healed." When morning came, by the dispensation of God, behold a man came with his wife, who had a cancer consuming her breast. Her husband therefore begged him to heal his wife. But he, while calling himself a sinner and unworthy of such an undertaking. The man to his wife [he]...

persisted in beseeching him, that he might consent and have mercy upon his wife. Having therefore laid his hand upon her, and signed the affliction, she was immediately healed. And from that time forth God wrought many miracles through him, not only in his life, but also after his death. ^A

CHAPTER LVII. Death of Simeon Stylites, and concerning Julian the abbot also a Stylite.

Almost forty miles from the city of Aegeae in Cilicia there was a Stylite named Simeon; he perished having been struck by lightning. Therefore, Abbot Julian the Stylite, a priest, contrary to his custom, at an unusual hour, said to his disciples: "Put incense into the censer." They said to him: "Tell us the reason, Father," and they prayed that he would tell them. But the old man said: "Because even now my brother Simeon, who was in Aegeae, struck by lightning has perished; and behold, his soul departs with dancing and exultation." They were about twenty-four miles apart from one another. ^B

CHAPTER LVIII. Item concerning Julian.

Abbas Stephanus Trichinas, the head of the monastery of our holy father Sabas, also narrated this to us concerning the aforementioned Abbot Julian the Stylite: that a lion appeared near the place where he was staying, and it was accustomed to kill many pilgrims and local people. Therefore, on a certain day, the old man, calling his disciple, Pancratius by name, said to him: "Go about two miles toward the South, and you will find a lion lying there, and say to him: 'The humble Julian, in the name of Jesus Christ, the Son of the living God, who makes all things alive, commands you to withdraw from this province.'" The brother went and found the lion lying there. ^C And when he had spoken to it the words of the old man, immediately and at once, the lion withdrew, and all glorified God.

CHAPTER LIX. Life of Abbot Thalelaeus the Cilician.

Abbot Peter, a priest of the same laura, narrated to us concerning Abbot Thalelaeus the Cilician, that he had spent sixty years in the monastic life, never ceasing to weep; and he always said: "God has given us this time for repentance, and it will be greatly required of us if we have neglected it." ^D

Chapter LX. An excellent deed of a holy woman, through which a young man who was her lover was pricked in heart and became a monk.

A certain faithful man narrated to us, when we were in Alexandria, such a thing as this: A certain nun, he said, sat in her own house, leading a solitary life; and being very solicitous for her salvation, she was constantly occupied with fastings, vigils, and she did many alms. But the devil, who is always the envious foe of all good things, not bearing such virtues in the virgin, stirred up dust against her. For he put a shameful and diabolical lust for her into a certain young man. The young man remained outside her threshold. When, therefore, that virgin wanted to go out of her house, and going out of her house to...

the house of prayer to pray, the young man would not allow it, troubling and distressing her, as is fitting for those in love; so that finally the nun was constrained by the young man's harassment not to go out of her house. One day, therefore,

demon: "I do not listen to you, for I know who you are; you cannot bear that anyone should be saved; but Christ the Son of the living God will himself crush you."

CHAPTER LXIII. On the same.

^A They said of the same abbot Stephen that, when he was sitting in his cell reading, the devil came again visibly and said to him: "Depart, for you do no good here." Then he said to the demon: "If you wish me to depart, make that in which I am sitting walk." He was sitting on a wicker stool. Upon hearing this, the demon immediately caused that stool to walk throughout the whole cell. But the elder, observing the craftiness ^B of the demon, said to him: "Verily, since you are so swift and clever, I shall not depart." And after he had made a prayer, the alien demon vanished.

CHAPTER LXIV. De eodem.

Three elders came to the abbot Stephen the presbyter, and as they continued speaking about the profit of the soul, the elder remained silent. Those elders said to him: "Do you answer us nothing, Father? We came to you for the sake of profit." Then he said to them: "Forgive me; until now I did not notice what you were saying; but what I have, that I tell you. Day and night I behold nothing else but our Lord Jesus Christ hanging upon the wood." And having heard this, they departed greatly edified.

CHAPTER LXV. On the same.

Abbot John, by surname Molybas, recounted to us ^C concerning this venerable elder, the blessed Stephen the presbyter, that when his liver was at one time gravely inflamed, from which infirmity that holy soul migrated from the body, the physicians compelled him to eat meat. Now he had a certain secular brother, but one who was very religious and lived according to God. And it happened that while the presbyter was eating the meat, his secular brother arrived, and seeing him eating meat, he was scandalized and was greatly saddened that, after such great abstinence and continence, at the end of his life he had resorted to eating meat. ^D Immediately, therefore, falling into an ecstasy, he saw someone saying to him: "Why have you been thus scandalized at the presbyter because you saw him eating meat? Do you not know that he did it compelled by necessity and for the sake of obedience? Verily, you ought not to have been scandalized; for if you desire to see the merits and glory of your brother, turn backward, and look." And having turned, he saw his brother crucified with the Lord. And he who had appeared to him said: "Behold in what glory your brother is. Glorify, therefore, Him who glorifies those who love Him in truth."

CHAPTER LXVI.

Vita abbatis Theodosii solitarii.

Abbot Antonius, superior of the Aeliotarum monastery—who also founded it—told us about the solitary Theodosius, saying: "Before I entered the solitary life, I once found myself in an ecstasy, as he recounted, and I saw a certain youth whose appearance surpassed the sun in brightness. Taking me by the hand, he said: 'Come, for it is proper for you to wrestle and struggle.' And he led me into a theater of infinite magnitude. I saw the theater filled with men, on one side dressed in white garments, and on the other in black. When he had cast me into the theater, I saw a man of wondrous size, an Ethiopian, whose hideous head pierced the clouds. ^B Then the youth who had appeared to me said: 'With this one you must wrestle.' As I was terrified by the sight of that giant man, I began to tremble and quake, and I begged that splendid youth who had led me into the theater, saying: 'What man, clothed in mortal nature and infirmity, could wrestle with him? Not even the whole human race, if joined together, could prevail against him.' But that glorious youth said to me: 'It is absolutely necessary for you to wrestle with him. Enter, therefore, with all alacrity and confidence; for as soon as you have attacked him, I will be present as your helper, and I will confer upon you the crown of victory.' So, when I entered the arena and we began to wrestle with one another, that glorious judge of our contest was immediately present, and he gave me the crown. And that dark mob, that huge multitude of Ethiopians, vanished, lamenting; but the rest, those in white, offered thanks and praises to Him who had helped me and granted me such a glorious victory."

Chapter LXVII.

De eodem.

Regarding this solitary Abbot Theodosius, Abbot Cyriacus, his disciple, told us that the elder spent thirty-five years in seclusion, eating only every two days and keeping silence continually, speaking to no one. But if he ever wished to speak, he used a sign ^C rather than words. I personally witnessed this as well, for I stayed in that same Aeliotarum monastery for ten years.

CHAPTER LXVIII.

De eodem.

When Abramius, the prelate of the New [Church of the] Holy Theotokos, heard about Abbot Theodosius—that he had no cloak to wear in winter—he bought one for him. After the elder received it, one day while he was sleeping (the elder used to sleep in his cell), thieves climbed up and stripped...

him of his garment ^A and went away taking it; and when this happened, the elder said absolutely nothing.

CHAPTER LXIX.

The Life of Abbot Palladius and the Recluse of Thessalonica, David by Name.

I, along with the lord Sophronius the Sophist, before he renounced the world, went to Alexandria to see Abbot Palladius, a man beloved of God and a true servant of God, who had his monastery at Lithazomenos. And as we were together beseeching him to grant us a word of edification, the elder began to say to us: "My children, the time is now compressed; let us struggle here for a little while and let us labor, so that we may enjoy great goods for eternity. Look at the martyrs, look at the heavenly athletes, see how they endured like men of courage. The time that has passed knows them, but we always marvel at their perseverance. Every one of those who hears [their stories] attests with great amazement to the patience of the blessed martyrs, which exceeds all human nature: how their eyes were gouged out, how their legs were cut off, and some were maimed of their hands, others of their feet. And some were consumed by fire all at once, while it slowly tortured others as it burned them for a long time. Others were swallowed by the depths of the sea, while others were engulfed by rivers; and others were seized alive by the teeth of wild beasts, as if they were some kind of evildoers and criminals, while others were eaten as prey after they had died from various exquisite tortures. We cannot speak of all the other kinds of torments devised against those warriors of God, which the enemy of the human race, the demon, suggested, pining away with envy and jealousy of the martyrs themselves. O how bravely they endured! O with how much ardor of faith did they fight, overcoming the weakness of the body with the strength of the soul, and receiving the rewards they hoped for, which were worthy of their present labors and far more excellent! All of which proved their firm faith in both respects: the first, that by laboring little, they enjoy great goods for eternity; the second, that they bravely endured the extraordinary tortures inflicted upon the body by our enemy the devil. If, therefore, we endure tribulations and persevere with God’s grace, we are truly found to be lovers of God, and God will be our fellow-fighter, fighting within us and winning the victory, lightening our labors and toils by the grace of His condescension. Knowing, therefore, children, what the time requires, let us recognize ourselves through silence. For in this time it is necessary for us to use fair repentance, so that we may be deemed temples of God. ^D

for not trivial nor brief is the honor that shall be repaid to us in the world to come. ^A

He said again: “Let us be mindful of Him who had nowhere to lay His head” (Matt. VIII). The elder said again: “Because tribulation, according to Paul, produces patience” (Rom. V), let us therefore make our own mind capable of the kingdom of heaven. He said again: “Children, let us not love the world, nor the things which are in the world” (1 John II).

He said again the elder: “Let us guard our thoughts, which is the medicine of salvation.”

The same Abba Palladius, having been asked by us, saying, “Do us a favor, Father, tell us wherefrom and from what kind of thoughts you came to the monastic life.” Now the elder was a Thessalonian, and he related to us, saying, that “In my region, outside the walls of the city, about three stadia away, there was a recluse, by birth a Mesopotamian, by name David, a man greatly adorned in virtues, merciful and continent. He spent about eighty [alias seventy] years shut up in a cell. Because, however, of the fear of the barbarians, the walls of the city were being guarded at night by the soldiers, those who were guarding that part of the wall which looked upon the elder’s cell, one night saw that fire was coming out through all the windows of the cell of the recluse. The soldiers therefore thought that the barbarians had cast fire into the cell of the elder. When morning came, the soldiers having gone out ^B found the elder unharmed, and the cell entirely unburnt, and they were astonished. Again then on the following night they observed the same fire in the elder’s cell; but it appeared for a long time. This was clear to all the city and to that region, so that many would keep watch on the wall by night for the sake of the sight of the fire. For it remained happening until the passing of the elder. This miracle, having witnessed not once or twice only, but many times, I said to myself: If in this world God bestows such glory upon His servants, how much do you think He has reserved for them in the future ^C when their faces shall shine as the sun?” ^D

This for me became the cause, the art, of entering into this monastic habit.

^B

CHAPTER LXX. Life of the monk Addas the Mesopotamian recluse.

The Elder also told us this: that after Abba David, another monk named Addas also came, who himself was a Mesopotamian, and he enclosed himself in another part of the city within a great plane tree. He made a small window in it, from which he would converse with those who came to him. When, therefore, the barbarians came and plundered the whole province, it happened that they passed by that place. When one of them perceived the Elder, he drew his sword to kill him, but lifting his hand on high to strike, he could not lower it, but remained there with his hand suspended and immobile. When the other barbarians saw this, they were astonished and, falling before the Elder, begged him to heal their companion. The Elder, having offered a prayer, healed him, and thus let them go in peace.

Chapter LXXI. A fine saying of a murderer to the monk who followed him while he was being led to be beheaded.

The same Abba Palladius also recounted to us again, saying that in the Arsenoite—which is a city of the Thebaid—a certain man guilty of murder was arrested; and having been tortured much, he received the sentence of beheading. As he was being led six miles outside the city (for it was there also that he had committed the murder), a certain monk was following behind him, as if wanting to see how he was to be beheaded. As they were on the way to the place of beheading, the man, observing the monk following, said to him, “Is it true, Abba, that you have no cell or manual work?” The monk answered saying, “By nature, brother, I have both a cell and manual work.” The man replied to him, “Why, then, do you not sit in your cell and mourn your sins?” The monk said to him, “In truth, my brother, I am very negligent of myself, and my soul has no compunction; and that is why I come to look upon you as you die, so that perhaps in this way I might come to compunction.” Then the condemned man said to him, “Go, Abba, sit in your cell and give thanks to the Savior Jesus Christ. For from the time that He became man and died for us sinners, man no longer dies the eternal death.”

Chapter LXXII. Account of Abbot Palladius concerning an old murderer who falsely accused a youth of the same crime.

Abba Palladius also recounted this same thing to us, saying: A certain secular Elder who had committed murder was detained by the magistrate in Alexandria. While being tortured, he said that another had been with him as an accomplice in the murder. The one whom the Elder named was a young man of about twenty years. Therefore, both were subjected to many tortures. The Elder indeed said, “You were with me when I committed the murder,” but the young man denied it, asserting that he was ignorant of the murder and had not been with him. When therefore they had been tortured much, they received the sentence to be put to the cross. They went therefore to the Fifth; for there...

^A they are accustomed to punish such people. There was also a ruined temple of Saturn about a stadium away. When, therefore, they had come to the place, the populace and the soldiers desired to hang the younger man first upon the wood. Having therefore offered a prayer to the soldiers, he said, "For the Lord's sake, show charity, and hang me facing the East, that I may look toward it while I am hanging." The soldiers say to him, "Why?" He says to them, "Thus, my lords, I am not, wretch that I am, more than seven months a Christian since I received holy baptism." When the soldiers heard this, they wept over the youth. But the old man, raging greatly, said, "By Serapis, make me look toward Saturn." Then, when the soldiers heard the blasphemy of the old man, they left the youth and hanged the old man first. As they were binding ^B the old man, behold, a cavalryman sent by the Augustalis said to the soldiers, "Do not kill the younger man, but bring him." Whereupon there was joy among all the soldiers and those standing by. And having taken him away, they brought him into the praetorium; and the Augustalis released him. The younger man, having been saved beyond his expectation, went away and became a monk. We have written this for the benefit of many.

CAPUT LXXIII. The Life of John the Alexandrian soldier.

^C This also the same abbas Palladius related to us, saying: There was a certain soldier in Alexandria, by name John, who had this order of life: Every day from dawn until the ninth hour he would sit in his monastery, near the steps of St. Peter, alone, wearing a hair-cloth and plaiting baskets, silent and speaking to no one at all. He sat in the oratory doing his handiwork, and singing this alone with melody: "Lord, cleanse me from my secret faults, that I may not be ashamed when praying." Having said this verse, he would keep silent for about an hour, and then after the hour he would resume the same verse, and repeat it seven times throughout the whole day, saying nothing else at all. But at the ninth hour he would take off the hair-cloth and put ^D on his military habit, that is, his own garments, and thus he would go to his private quarters. I myself remained with him for eight years, and was greatly edified by his silence and his way of life.

CAPUT LXXIV. A true saying of the same Palladius concerning heresies.

Reproving us at some time, the old man also told us this: "Believe me, children, nothing else has brought schisms and heresies into the holy Church, except that we do not love God and one another intensely."

CHAPTER LXXV.

The same Abba Palladius, when we had come to him on another occasion, related to us such a thing as this: There was, he said, a certain faithful man in Alexandria, very religious and merciful, and accustomed to receiving monks into his hospitality. He had a wife who was also very humble and fasted every day, and they also had a little daughter of about six years of age. One day, this God-loving man set out for Constantinople, for he was a merchant. Having therefore left behind at home his wife, and the child, and one servant, he went away to sail. As he was going to the ship, his wife said to him: "To whom do you leave us commended, lord?" Her husband replied to her: "To our Lady, the holy Theotokos." ^A One day, therefore, as the wife was sitting and working, having the child with her, the servant, moved by an impulse of the devil, wished to kill the wife and the child, and to take whatever they had and flee. So, having taken a knife from the kitchen, he proceeded to the dining room where they both were. But when he had arrived before the door, he was seized by blindness, so that he could neither enter the dining room nor return to the kitchen. When he had remained for about an hour, and in vain tried to enter, he began to call his mistress, saying, "Come here." She, wondering that he stood in the middle of the doorway and did not come in to her, but was calling out, said to him: "You come here instead," not knowing that he was held by blindness. ^B The boy began to adjure her to go close to him, but she swore that she would not go to him. Then he said to her: "Send the girl at least." But she would not, and said: "If you want something, you come instead." The servant, seeing that he had been able to accomplish nothing, struck himself with the knife and fell. When his mistress saw what he had done, she cried out, and the neighbors immediately ran up. Some men also from the office of the praetorium entered, and finding the boy still alive, they learned everything from him; and they glorified the Lord, who had shown wonders and had saved the mother with her child. ^C

CHAPTER LXXVI.

And this also the same Abba Palladius related to us, saying: I heard a certain shipmaster telling something of this kind, that on one occasion when he was sailing and had passengers, both men and women, and they had arrived on the open sea, while all the others were sailing smoothly—some indeed to Constantinople, others to Alexandria, and others elsewhere—and the wind was blowing favorably for them, he alone could not sail. "And we remained," he said, "for about fifteen days, without moving from the place where we were. We were therefore in great sorrow and desperation, not knowing what this could mean. ^D I, however, as the shipmaster to whom the care of the ship and all that was in it fell, began to beseech God about this matter. And one day a voice came to me invisibly, saying: "Cast out Mary, and it will go well."

I began to ponder what this could be, and who Mary was. As I was in doubt about this, the voice came to me again: "I told you: Cast out Mary, and you shall be saved." Then I considered the matter, and I cried out suddenly: "Mary!" For I did not know who Mary was. But she, who was lying on her bed, listened and said: "What do you command, sir?" Then I said to her: "Do me a favor, come here." And she rose and came. When she had come, I took her aside and said to her: "Do you see, Sister Mary, how many sins I have, and that because of me you all are about to perish?" She sighed deeply and said: "Truly, my master captain, I am the sinner." And I said to her: "Woman, what sins do you have?" And she replied: "Woe is me, for there is no sin which I have not committed, ^B and because of my sins you are all about to perish." Then the woman told me this: "Truly, Lord Captain, I, wretched as I am, had a husband and two children by him, one about nine years old and the other about five; and my husband died, and I remained a widow. A soldier lived near me, and I wanted him to take me as his wife, and I sent some people to him. But the soldier said: 'I will not take a wife who has children by another man.' Then, when I heard that he would not take me because of the children, and yet wishing for him, I, wretched as I am, killed my two children and declared to him: 'Behold, now I have no one.' But when the soldier heard what I had done regarding the children, he said: 'The Lord who dwells in heaven lives, I will not take her.' Fearing that this would become known and I would die, I fled." Having heard these things from the woman, even then I did not wish to cast her into the sea, but I used a ruse, he says, and I said to her: "Behold, I am getting into the small boat; and if the ship moves, know, woman, that my sins are working against the ship." Then, he says, I called the boatman, saying: "Lower the small boat." As soon as I arrived down into the small boat, nothing more—neither the ship nor the boat—moved. Then, going back up to the ship, I said to the woman: "Come down into the small boat as well." She went down, and as soon as she descended, the small boat immediately turned five times and went straight to the bottom with the woman. The ship then sailed on, such that in three and a half days we completed a voyage that we were to have made in fifteen days. ^D

Chapter LXXVII. Account of three blind beggars, how they were blinded.

We went one day to the house of Stephen the philosopher, I and the Lord Sophronius, in order to transact business; it was midday. He was staying at the holy Theotokos, which was built by the blessed Pope Eulogius, the one called "of Dorothea." So when we knocked on the philosopher's door, a servant girl looked out and said: "He is asleep, but wait a little while." Then I said to the Lord Sophronius: "Let us go into the Tetrapylon, and let us wait there." The place of the Tetrapylon is very venerable among the Alexandrians.

^A For they say that Alexander, the founder of the city, took the relics of the prophet Jeremiah from Egypt and deposited them there. So when we arrived at that place, we found no one except three blind men, for it was midday. We went, then, near the blind men in quiet and silence, and we sat down having our books. The blind men were talking to one another, and one said to the other: "Tell me, how did you become blind?" And he answered, saying: "I was a young sailor, and we were sailing from Africa, and on the high seas I was suddenly seized with an eye disease, and not having any way to be treated, I developed white spots on my eyes, and I went blind." And he said to the other blind man: "But you, how did you become blind?" And that one also answered, saying: "I was a glass-blower by trade, and from the fire, the molten material hit both my eyes, and I went blind." And they both said to the third: "Tell us, you too, how did you become blind?" And he replied: "Truly I will tell you: when I was a young man, I hated work very much, and I became a profligate. Having, therefore, no means of sustenance, I began to steal. One day, then, after I had done many evil deeds, I was standing in the marketplace and saw a corpse being carried out, well dressed. I followed the funeral procession so that I might see where they were going to bury him. They came behind Saint John, and they placed him in a tomb, and departed. ^B But as soon as I saw that they had gone away, I entered the tomb and stripped him of everything he was wearing, leaving him only one linen sheet. When I was starting to leave the tomb, burdened with many cloths, my wicked reasoning said to me: 'Take the sheet too, for it is good.' I returned, wretched man that I am, so that, having taken the sheet as well, I might leave him naked. Then the dead man sat up before me, and stretching out his two hands upon me, he gouged out my vision with his fingers and cast out my two eyes. Then I, the miserable one, leaving everything behind, went out of the tomb with great distress and danger. Behold, I have also told you how I became blind." When we heard these things, the Lord Sophronius signaled to me, and we withdrew from them. And he said to me: "Truly, Father Abba, let us do no more today, for we have been sufficiently edified." We have therefore written these things so that you too, by hearing them, might be edified; for truly, no one doing evil can escape the notice of God. And we have heard this account from the one who had experienced it.

CHAPTER LXXVIII

Another story similar to this one: Abbot John, the father of the monastery of the Giants, when he came to the City of God [Antioch] to see us, told us another such story, saying: "A short time ago, a certain young man came to me and said to me: 'For the love of God, receive me, for I wish to repent.' And he was saying this with many tears and sobs. ^D I, however, when I saw him very contrite and in great sadness, said to him: 'Tell me the cause of such compunction, and do not hide anything from me; for He is able..."

to grant you His help. For He, on account of His unspeakable love for mankind and His boundless mercies, having suffered everything for our salvation — having associated with tax collectors, not having turned away from the harlot, having received the thief, and having been called a friend of sinners—later even accepted the cross; and He will receive you ^A also, as you repent and return, with His own hands, rejoicing. For He does not desire the death of the sinner, but that he should return and live.'

^C Then, forcing himself and restraining his tears a little, he says to me: 'I, lord abba, am filled with every sin, unworthy of heaven and earth. Two days ago I heard that the daughter of one of the first men of this city had died, and had been buried with many garments in a tomb outside the city. Having heard this, and being accustomed to this wicked practice, I go by night to the tomb and began to strip her; and I stripped her of everything she was wearing, not even sparing her inner tunic, ^D but depriving her of even that, and making her nude as she was born. But as I was about to leave the tomb, she sat up before me, and stretching forth her left hand, she grasped my right hand, and says to me: "Simply, O man, was it fitting that you should strip me so? Did you not fear God? Do you not dread the judgment of the retribution to come? Ought you not at least to have pitied me as a corpse? Did you not even respect our common nature? But being a Christian, did you decide to present me so naked [E] to Christ, not even respecting our nature? Did not that same nature give you birth? Did you not insult your own mother along with me? What apology, O wretched man, do you have to offer to men on my behalf before the fearful judgment seat of Christ? For while I was alive, no stranger saw my face, and you, after my death and burial, have stripped me, and naked

^A you beheld my body. Woe to humanity, to what misery it has been brought! With what heart, or with what hands, do you approach to partake of the all-holy Body and Blood of our Lord Jesus Christ?"

Having heard and seen these things, I was seized by fear and dread, and trembling I scarcely said to her: "Release me, and I will do this no more." But she said to me: "You have come as you wanted; you shall not depart from here as you want; rather, the grave shall be common to us both. And do not think that you are to die immediately; but after you have been tormented here for many days, you will render up your soul in a wretched state." I, however, with tears, kept begging her to release me, adjuring her much by the almighty God, and promising and confirming with an oath that I would no longer commit this illicit and lawless act. Then, after much pleading and many tears, she answered me and said: "If you wish to live and to be delivered from this necessity, give me your word that if I release you, you will not only withdraw from these abominable and profane acts, but will immediately and at once depart, renounce the world, become a monk, and do penance for what you have done, serving Christ." I swore to her, saying that I would not only do whatever she told me, but that from this day I would not return to my house, but from here would go to a monastery. Then the maiden said to me: ^B "Clothe me as you found me." And when I had clothed her, she lay back down and died. Immediately, therefore, I, wretched and sinful, went out from the tomb and came here. Having heard this from the young man, and having encouraged him with words concerning repentance and self-control, after a time I tonsured him; and having clothed him in the monastic habit, I enclosed him in a cave on the mountain near the city, where he rendered great thanks to God and struggled for his own soul.

CHAPTER LXXIX.

When we arrived at Seleucia, we met the abbot Theodore, ^C bishop of that same city. He related to us the following, saying: "Under the blessed Dionysius, the bishop of this city before me, there occurred something of this kind. There was a man in this city, a merchant, very pious and wealthy, but he was a heretic—for he was of the followers of Severus. However, he had a certain faithful servant who communicated in the holy catholic and apostolic Church. According to the custom of the region, this faithful servant took communion on Holy Thursday, and having wrapped it in a very clean linen cloth, placed it in his private cupboard. Now it happened that after holy Easter, the faithful servant was sent to Constantinople on business, ^D and he left the holy communion in the cupboard, having forgotten it. He gave the key to the cupboard to his master. One day, when the master opened the cupboard, he found the little linen cloth and the holy particles of communion wrapped in it. He was troubled at this and was hesitant about what he should do. For he was not even able to partake

of them, because they belonged to the Catholic Church, while he belonged to the heresy of Severus. At that time, ^A he left them in the cupboard, thinking that the servant would return and take them. But when the holy day of Great Thursday arrived, as the servant had not returned, the master wished to burn them so that they would not remain for another year. Upon opening the cupboard, he saw that all the holy particles had sprouted stalks and ears. Seized by great fear and trembling at this new and paradoxical sight, he took the holy particles with his whole household, and crying out, “Lord, have mercy,” he ran with haste to the holy church to the bishop Dionysius, who is numbered among the saints. This great and terrible miracle, which surpasses all speech, all mind, and every thought, was not seen by two, or ^B or three, or only a few countable people, but by the whole church—citizens and country folk, natives and visitors, those who travel by land and those who sail the sea, men and women, the aged and the young, old and young, masters and servants, the rich and the poor, rulers and subjects, the wise and the simple, virgins and monks, widows and those in honorable marriage, those in positions of power and those ruled by their command. And some cried out, “Lord, have mercy,” while others praised God in other ways. But all gave thanks to God for His ineffable and paradoxical miracles. Many, therefore, through this miracle, were brought to believe and joined ^C the holy Catholic and Apostolic Church.

Chapter LXXX. Concerning the fountain granted by God to the brothers of the monastery in Scopulus through the prayers of their abbot, Theodosius.

We arrived at the monastery of the abbot Theodosius in Scopulus. There is a mountain between Seleucia of the mainland and Rhosus of Cilicia; the Fathers of that monastery led us up above the monastery, as far as a stone’s throw, and showed us a very great and beautiful fountain, and they said to us: “This spring, brothers, is not natural, but was granted to us by God. For our holy father Theodosius fasted much and shed many tears, and with many prayers and ^D genuflections obtained that God should deign to grant us the solace and use of this water. For formerly our Fathers drew water from the torrent; but God, who does always the will of them that fear Him (Ps. CXLIV, 19), by His infinite goodness granted us the blessing of this water through the prayers of our holy Father. Now, two years ago, some of the brothers asked the Father of the monastery that they might build a bath in the monastery. Our abbot was distressed by this, yet he yielded, condescending to the weakness of the brothers. The bath was therefore built in the monastery, and they bathed in it only once, when immediately such a great fountain, granted to us by God, was dried up. And in truth we tell you, Christians, that we have fasted much, we have prayed much, we have made many genuflections with many tears, and the water of the spring has not come forth. A whole year, therefore, has passed without the water of the spring.

And we were in great tribulation. But as soon as our Father destroyed the wash-basin, God immediately gave us the water back. ^A

Chapter LXXXI.

The same Fathers told us this, saying: In these days a certain faithful woman in the parts of Apamea dug a well; and since she had spent a great deal and had endured immense labors, and had dug the well to a great depth without having found water, she was in great sorrow and affliction, both because of the labor and because of the expenses. Now, to the woman thus afflicted, a certain person appeared in a dream, saying: "Send to Scopulus and have the image of Abbot Theodosius who is at the cliff brought to you, and through him God will provide you with water." The woman immediately sent two of her own men and obtained the image of the saint. When she had lowered it into the well, water ^B immediately flowed, so that half the well was filled. They brought some of that water to us, and we drank, and we all glorified God.

CHAPTER LXXXII.

We saw a certain elder named John in the same monastery, of whom the Fathers of that same place told us: "Truly, Christians, he is a great elder, and he is terrifying to the demons. For whoever comes here vexed by an unclean spirit, the elder cures him immediately."

CHAPTER LXXXIII.

The Fathers of that same place also told us this about him: that at the twenty-fourth milestone from the monastery there is a trading post which is called Exile Promontory. In that trading post, a certain ship-owner, having built a ship of thirty thousand modii, and wishing to launch it into the sea, spent two weeks with many laborers (for he had three hundred laborers daily), nor could he move it from its place or launch it into the sea. For the ship had been bewitched by wicked men. ^C Therefore, the owner of the ship was in great tribulation and anguish, and he did not know at all what to do. But by the dispensation of God, the elder went to those parts. The ship-owner, having seen the elder and knowing him to be a holy man, said to him: "Pray, Abba, for this ship, for through magic arts it cannot descend into the sea." The elder said to the ship-owner: "Go, prepare food for me, and God will help you." The elder said this so that the ship-owner would go to his own house. The elder then went alone to the ship; and he prostrated himself three times on the ground, and praying to God, he signed the ship three times with the sign of the holy cross in the name of our Lord Jesus Christ. ^D Coming then to the house of the ship-owner, the elder said to him: "Go, launch your ship into the sea." The ship-owner, believing the words of the elder, went with a very few men, and as they pulled it, immediately the ship was found in the sea. And they all glorified God.

Chapter LXXXIV. Life and death of an anchorite of the same monastery, a servant of God.

The Fathers of the same monastery recounted to us, saying that there was an anchorite in these mountains, very great according to God, who had spent many years living a solitary life. He died in a small cave, and we did not know it; for we all thought that he had departed to another desert. Yet, one night he came in a dream, and appeared to our present Father, the good and excellent shepherd, the abbot Julian, saying: "Take some men with you, and come, and take me up from the place where I am lying, in the mountain which is called the Deer." Our Father therefore took some of us and went up to the mountain of which he had spoken. And after searching for many hours, we did not find the relics of the anchorite. For because of the time, the entrance to the cave was covered by logs and ^B snow. When we had not found him, the elder said: "Come, let us descend, my children." And as we were beginning to descend, behold, a deer came and stood not far from us, and began to dig the earth with its feet. When our Father saw this, he said to us: "Believe me, children, the servant of God is buried there." Digging, therefore, we found his body intact; and having taken it up, we buried it in the monastery with honor.

CHAPTER LXXXV. How the wheat of the same monastery sprouted on account of the cessation of the customary alms.

They also recounted this to us, saying that it was a custom on the great Holy Thursday for the poor and the orphans of this region to assemble here and receive from us half a modius of wheat apiece—or rather, five loaves of blessing—along with five phalaera and a sextarius of wine and half a ^C sextarius of honey. Three years prior to this, there was a scarcity of wheat, and wheat in this region was being sold at two modii for a nomisma. When the fasts arrived, some of the Fathers said to our superior: "Lord abbot, this year do not provide the customary allowance to the poor, so that the monastery might not be straitened for the brothers, for wheat is not to be found." The abbot began to say to the brothers: "Let us not cut off, my children, the blessing of our Father [Theodosius]. See, it is the commandment of the elder; it is not profitable for us to pass over it. Truly, he is the one who cares for us." But the brothers persisted in their opinion, saying to the abbot: "It is not within our means to give this, nor do we have it." Then, the superior, being saddened, said: "Go, do what you wish." Therefore, according to custom, they did not give ^D the blessing on Holy Thursday and Holy Friday. And when the one who was in charge of the granary went and opened the doors, he saw that this wheat had sprouted; and consequently, they were forced to cast it into the sea. Then the abbot began to say to the brothers: "He who disregards the promises of his Father suffers these things; reap the labors of disobedience. Five hundred modii were about to depart, and we could have comforted both our Father Theodore through obedience and our poor brothers

^A Behold, the wheat has been lost—about five thousand modii. What have we gained, children? How much have we harmed ourselves? We have truly committed these two evils: first, that we transgressed the commandment of our Father; second, that we did not place our hope in God, but in our own granary. Therefore, brothers, let us learn from this that it is God who directs all of humanity, and that holy Theodosius invisibly and solicitously cares for us, his children.

CHAPTER LXXXVI.

Regarding another anchorite of the same monastery who, immediately upon receiving the holy communion, was brought to completion.

Abbas Thomaius ^B related to us, saying: "Going out from Aigai after the feast, for a great winter had come on, I arrived at the monastery of abba Theodosius, which is at the Scopelus. And while I was there, such a thing happened: a certain anchorite was living in those parts, and he used to come on the holy Lord’s Day and partake of the holy mysteries. Now, once the anchorite was scandalized, and for about five weeks he did not appear at the monastery as was his custom. And those of the monastery were saddened. When, therefore, I was there in the monastery, he came on a Sunday. And when the Fathers of the monastery saw him, they rejoiced and offered him a prostration. He also offered one, and they made peace. And the anchorite, having partaken of the holy body and blood of our Lord Jesus Christ, ^C placed himself in the midst of the church, and was immediately brought to completion, not having been ill at all. The Fathers of the monastery therefore understood that the anchorite had foreseen his death, and for this reason he had come, so that, harboring nothing against anyone, he might depart to the Lord."

CHAPTER LXXXVII.

The discovery of the body of John the anchorite, called the Humble.

We arrived at a certain village six miles distant from Rhosus, and two elderly laymen received us into the church of their estate. The village was at the foot of a mountain. In the church itself, they showed us a marble slab, saying: "Christians, a great anchorite lies in this monument." We said to them: "How do you know this?" And they said to us: "Seven years ago, we inhabitants of this village used to see at night, on the summit of the mountain, a light as if it were fire; we therefore used to think that someone had lit a fire there. ^D And when we saw this for many days, we climbed up one day, and we saw no signs of fire: neither fire, nor anything in the woods burned by fire. Again, on the following night, we saw the same lights. Therefore, for three continuous months, we saw this fire. But one night, taking some people from the village with weapons on account of the wild beasts, we climbed the mountain toward the light that had appeared, and we stayed where the light was until the following day. When morning came, we saw a small cave, where the lights were appearing; and having entered, we found the anchorite dead. He was wearing a tunic

of hair cloth and a cloak made of rope; and he held a large, silver cross. We found with him a tablet inscribed as follows: "I, John the humble, have died in the fifteenth indiction." We calculated the time, and found that he had been dead for seven years. Yet he was as if he had passed away this very day. So we carried him and buried him in the church. ^A

CHAPTER LXXXVIII.

When we arrived in Theopolis, a certain priest of the church told us about a certain Thomas, an apocrisiarius of a monastery in the regions of Apamea. The old man had come to Theopolis on monastery business. As he lingered there, he died in Daphne, in the temple of Saint Euphemia. The clerics of that place buried him as a stranger among the graves of strangers. On the following day, they buried a woman and placed her on top of him. It was about the second hour, and around the ninth hour the earth cast her up. Those of that place, seeing what had happened, marveled; then, in the evening, they buried her in the same tomb, and on the next day, they found the corpse on top of the grave. They took the body and buried it in another monument. After a few days, they buried another woman and placed her on top of the monk, not thinking that he ^B would not permit a woman to be buried on top of him. When the earth cast her up as well, they knew that the old man did not accept a woman being buried atop him. Then they brought word to the Patriarch Domninus, and he caused the whole city to go to Daphne with candles, and to bring down the relics of that holy man with psalmody; and they deposited them in the cemetery where many relics of holy martyrs lie, having built a small oratory over him. ^C

CHAPTER LXXXIX.

One of the Fathers told us in Theopolis, saying, "One day we went up into Mount Amanus for a certain need, and I found a cave. Upon entering, I found an anchorite with his knees bent, his hands stretched out toward heaven, and his hair reaching to the ground. I, thinking him alive, made a prostration to him and said, 'Pray for me, Father.' As he answered nothing, I stood up and went near to greet him. And grasping him, I found him dead. I left him and went out, and having gone a little further, I saw another cave and, entering, I found an old man. ^D He said to me, 'Welcome, brother; have you entered into the other cave of the old man?' I answered him, 'Yes, Father.' And he said to me, 'Did you receive anything from there?' I said, 'No.' Then he said to me, 'Know, brother, that the old man has been dead for fifteen years.' And indeed he was just as if he had fallen asleep an hour before, and having..."

...and having made a prayer for him, I departed, glorifying God. ^A

CHAPTER XC. The death of two anachorets of Mount Pterygium.

There were two anachorets above Rosum on the mountain which is called Pterygium, near the river Piapes, and near the monastery of abbot Theodosius in Scopulus. Now one of them was an old man, the other a younger man, his disciple. When the old man had passed away, the disciple, having made a prayer, buried him in the mountain. But a few days later, the disciple of the anachoret, descending from the mountain, came near to inhabited places and found a certain man working the land; and he said to him: "Do a favor, brother; take a mattock and a hoe, and come with me." The countryman followed him immediately. And when he had come to the mountain, the anachoret showed the layman the grave of his old man, the tomb of the anachoret, and said ^B to him: "Dig here." And when he had dug the tomb, the anachoret stood in prayer; and having finished the prayer, he kissed the layman, saying: "Pray for me, brother." And going down, he laid himself over his old man, and immediately gave up his spirit. But the layman, having covered the grave again, gave thanks to God. And having descended from the mountain about a stone’s throw, he said to himself: "In truth, I deserved to receive a blessing from the saints"; and having turned back, he could not find the tomb of the saints. ^C

CHAPTER XCI. The life of abbot Gregory the anachoret, and of Thalelaeus his disciple.

Some of the Fathers used to speak about abbot Gregory the anachoret, that for thirty-five years he had lived naked, wandering about the deserts. They also used to say about him, that when he was in the mountains of the monastery of abbot Theodosius in Scopulus, he had a disciple. When he had passed away, since the old man did not have tools with which to dig the earth and bury the body of the brother, he descended from the mountain near the sea and found a ship putting in. He besought the shipmaster and the sailors to go up with him into the mountain and bury the brother. They, with a prompt spirit, obeyed the old man, and taking the necessary tools, went up with him; and digging, they buried the body of the brother. ^D Now one of the sailors, by name Thalelaeus, struck by the virtue of the old man, besought him that he might remain with him. The old man said to him: "You cannot bear the labor of penance." He said: "Yes, indeed I can bear it." And he remained with the old man for one year, laboring greatly in holy exercise. Now after the year was completed, brother Thalelaeus prostrated himself before the old man, saying: "Pray for me, Father, for God, through your prayers, has taken from me the labor; for I am no longer fatigued, nor does the inclemency of the air afflict me; I am not scorched by heat, nor do I freeze in winter, but I am in great rest." The old man blessed him, and after two other years and a half had passed with the old man...

saying, "Take me to Jerusalem, so that I may venerate the holy cross and the holy resurrection of Christ our God; for in these days the Lord shall take me to himself." The old man, having taken him, went to the holy city. And having venerated the holy and venerable places, and having gone down to the holy Jordan, and having been baptized, after three days brother Thalaeleus fell asleep in the Lord. And the old man buried him in the laura of Copratha. And after some time, abbas George the anchorite found rest, and the Fathers of the same laura of Copratha buried him in their own church. ^B

Chapter XCII. Life of Brother Gregory of Cappadocia, and the discovery of the body of Peter the solitary, of Saint Jordan.

Our venerable Father, abbas George, the archimandrite of the monastery of our holy Father Theodosius, which is situated in the desert of the holy city of Christ our God, told us—that is to say, me and brother Sophronius the sophist—saying: "I had here a brother by the name of George the Cappadocian; he had his service in Phaselis. One day, therefore, when the brethren were baking bread, brother George was lighting the oven. But after he had lit the oven, he did not find anything with which he ought to wipe the oven, for the brethren had hidden the cloth in order to test him. He entered, therefore, and wiped the oven with his own garment; and having suffered no harm at all from the fire, he came out. I, however, having heard this, rebuked the brethren because they had tempted him in such a way." ^C

The same abbas George, our Father, told us this also about the same brother George, saying: "One day he was grazing pigs in Phaselis, and two lions came to snatch a pig. But he, taking his staff, pursued them as far as the holy Jordan."

Again the same Father told us, saying: "I was intending to build the church of the holy Quiricus in Phaselis, and they dug the foundations of the church. A monk, appearing to me in my sleep, [a man] of very great abstinence, wearing a garment of palm leaves and carrying upon his shoulders a small cloak of matting, said to me in a gentle voice: 'Tell me, abba George, did it seem right to you, after so many labors and such great abstinence, to leave me outside the church which you are building?' I, however, ..."

reverencing the voice and the appearance of the elder, said to him: 'No, master; far be it from me that I should do this.' And he said: 'Truly you have done this.' I said to him: 'Who are you, master?' 'I am,' he said, 'Peter the shepherd of the holy Jordan.' And I, having risen in the morning, went out and sought, digging around the temple. And as I dug, I found his body lying as I had seen him in my sleep. And having built the oratory, I made a most beautiful monument in the ^A right part of the temple, and there I laid him to rest.

CHAPTER XCIII.

The Life of Abbot Sisinnius who renounced the bishopric, and of his disciple.

The same Father of ours, George, ^B narrated to us, saying: 'One day I went to the abbot Sisinnius the anchorite. This elder had left his own bishopric for the sake of God, and having come near a village called Bethabara (which is distant from the holy Jordan about six miles), he lived as a solitary. When, therefore, we came to the elder and knocked many times, after a long hour his disciple opened to us, and says to me thus: "Master abba, the elder has been ill even unto death, and he prayed to God not to depart from this life until he should hear that you had come to this region." For I had been in Constantinople for the needs of the cenobium, to the most pious emperor Tiberius. When, therefore, he had gone to the elder and announced to him my arrival, after a long hour he came down, saying to us: "Come in." And having gone up, we found the elder having reached his end. I knew then that as soon as he learned that it was I who was knocking, then he departed to the Lord. And as I embraced him, the deceased said to me gently: "Well has my abba come," and he slept again. I then made it known in those places, that they might come and bury the elder. When, therefore, they had come, and were digging the tomb, the disciple of the elder says to those digging the grave: "Show charity, and dig a little wider, that it may hold two." And while they were digging, he laid himself down on the mat, and found rest. And we buried the two together, both the elder and his disciple.'

CHAPTER XCIV.

The Life of Abbot Julian, Bishop of Bostra.

The same Father of ours, George the archimandrite, ^D narrated to us concerning abbot Julian, who became bishop of Bostra, saying that after he had withdrawn from the cenobium and had become bishop in Bostra, certain of the landowners of the city, being haters of Christ, wished to kill him by means of poisons. And they indeed persuade his cup-bearer by means of money, and give him a lethal substance, so that when he should serve the metropolitan, he might put the poison into his cup. And the boy, as he had been instructed, so also

^A did. And having presented the cup to the holy Julian, he had bewitched it; but he accepted it, and from God he knew of the plot and those who had perpetrated it. Having therefore received the cup, he placed it before him, saying nothing at all to the boy; and sending for them, he summoned all the masters, among whom were also those who had prepared the plot against him. But the truly holy Julian, not wishing to make an example of those who had done it, says mildly to all: "If you think to kill the humble Julian by means of sorcery, behold, in your presence I drink it." And having sealed the cup three times with his finger, and saying, "In the name of the Father, and of the Son, and of the Holy Spirit, I drink this cup," and having drunk it before them all, he remained unharmed; and they, seeing this, prostrated themselves before him in repentance.

THERE was a certain elder living in the monastery of our father ^B Theodosius, by race from Sebastopolis in Armenia; his name was Patricius, a very old man (for he said that he was one hundred and thirteen years old), mild and quiet. The fathers of that place then told us about this virtuous elder, that he had been the superior (hegumen) of the monastery of Abazanus, and having left the superiorship, fearing the judgment (for he used to say that it is a task for great men to shepherd rational sheep), he had come there in obedience, judging this to be more profitable for the soul.

CAPUT XCV. *The Life of Patricius, an elder of the monastery in Scopulus.*

CAPUT XCVI. *Of the same, and of Julian the Arab, who was blind.*

THEY told us also this about him, that there was another elder here, an Arab by race, Julian by name, who was blind ^C (r). This Abba Julian was once scandalized by Macarius, the archbishop of Jerusalem, and he refused to communicate with him. One day, therefore, Abba Julian informs Abba Simeon, who was on the marvelous mountain (and the mountain is nine miles away from Theopolis), saying: "I am blind, and I do not know where to go, nor have I anyone who can assist me, and I judge it wrong to communicate with Macarius. But tell me, Father, what I ought to do concerning the brother who has committed fornication, and the one who swore an oath with him." Abba Simeon informs Abba Julian, saying: "Do not depart, nor wish ^D to separate yourself from the holy Church. For there is no evil, by the grace of our Lord...

Jesus Christ, the Son of God. But also know this, brother, that if anyone should happen to fall into heresy in your convent, you have there a great elder by the name of Patricius. This elder dwells near the sanctuary, below everyone else, near the western wall of the church; and he himself also says the holy prayer of the oblation, and his oblation is considered holy."

Chapter XCVII.

The life and death of two brother monks who swore never to be separated from each other.

Abba John the anchorite, byname Rutilus, said that he heard from Abba Stephen the Moabite that when he was in the convent of the holy Abba Theodosius, the great leader of monks, there were two brothers there who had sworn to each other that they would not be separated from one another in life or in death. As they were edifying everyone ^B in the convent, one of the brothers was attacked by fornication; and not being able to endure the assault, he said to his brother, "Release me, brother, for I am being tempted by fornication, and since I cannot bear it, I wish to return to the world." The brother began to beseech him, saying, "Do not, I pray, brother, do not lose your labor." Then he said to him, "Either let me go, or come with me so that I may satisfy my lust." But because that brother did not wish to let him go, he went with him into the city. Therefore, he who was being tempted entered into the harlot's house; but the other brother, standing outside, cast dust from the ground upon his head and tormented himself. ^C When he who had entered the brothel had finished the foul deed and exited, the brother said to him, "What have you gained from sin, my brother? What ruin have you taken upon yourself from it? Let us return again to the convent." But he said to him, "I can no longer enter the desert. You, therefore, go; for I shall remain in the world." Since he had done much to persuade him and yet did not move him to follow him into the desert, he himself also remained with him in the world, and both of them labored with their hands in order to live.

At the same time, Abba Abramius, who later became bishop of Ephesus, and who had recently constructed a monastery in Constantinople ^D called the Abramitarium, a good and gentle shepherd, was building his own monastery, which is called the Byzantiorum. The two brothers went away and labored there, serving the stonemasons. But the brother who had fallen into fornication would take the payment for the work of both of them, and every day would go into the city and spend it on profligacy. The other, however, kept the fast all day and, with complete silence, did the work, speaking to no one. Seeing him every day neither eating nor speaking, but always looking thoughtful, the craftsmen reported about him and his way of life.

^A to the saintly abbot Abramios. The great Abramios then sent for the workman to his cell and asked him, saying, “Where are you from, brother? And what is your work?” He confessed everything to him in order, saying that he endured all things for the sake of his brother, so that God, seeing my affliction, might save my brother. Hearing these things, the holy Abramios said to the brother, “And the Lord has granted you the soul of your brother.” So, when the abbot Abramios had dismissed the brother and he had gone out from his cell, behold, his brother also came, crying out, “My brother, take me into the desert, that I may be saved.” Immediately, therefore, he took him and went off to the cave near the holy Jordan, and shut him in. After a short time, having progressed greatly toward the Spirit according to God, the brother who had fallen into fornication departed to the Lord. The surviving brother remained in that same cave according to his oath, so that he too might be perfected ^B there.

CAPUT XCVIII. On the same surviving brother.

To this brother, while he was sitting by the holy Jordan after the death of his brother, a certain elder from the Laura of Calamon approached and said to him, “Tell me, brother, in such a long time of solitude and spiritual exercise, what have you gained?” The brother said to him, “Go, and come back after the tenth day, and I will tell you.” The elder came on the tenth day and found that the brother had been perfected, and there was a potsherd written upon as follows: “Forgive me, Father, because never, while doing my rule, did I let my mind sink to the earth.”

CAPUT XCIX. Life of the elder Antonios of the monastery at Scopulos.

The Fathers of the same monastery narrated to us that, before these times, there was a certain elder here named Ianthos, who in all his life had gone off to Cotulas. So, one day while he was in the desert, behold, Saracens came into those parts ^C and, seeing the elder, one of them drew his sword and came toward the elder, wanting to kill him. The elder, having seen the Saracen coming toward him, looked up to heaven and said, “Lord Jesus Christ, let your will be done.” And immediately the earth opened and swallowed the Saracen. The elder was saved and entered the monastery, glorifying God.

CAPUT C. Life of Peter the Pontian monk.

Again the Fathers of the same place narrated to us that there was a certain presbyter here named Peter, a Pontian by race, who had performed many and great feats. Regarding this elder, Theodore, who became bishop of Rossos, was telling us that one day he came near me to the Jordan, to the Laura of the Towers—for I was ^D staying there—and he said to me, “Do an act of charity, brother Theodore; come with me to Mount Sinai, for I have a vow to set out from there.” Since I did not want to disobey the elder, I said to him, “Let us go.” As we...

crossed the Holy Jordan, the elder said to me, “Brother Theodore, come, let us make a prostration ^A so that until Sinai neither of us shall eat.” I said to him, “Truly, Father, I am not able to do this.” But the elder made a prostration, and until Sinai he partook of nothing. Having partaken of the holy mysteries at Sinai, then he also took food. Similarly, from Sinai we journeyed to the holy Menas of Alexandria, the elder having partaken of no food. There, too, having communicated, he took food. And from the holy Menas we came to the Holy City, the elder having tasted absolutely nothing on the way. But when he had received the venerable mysteries in the holy Resurrection of our God Christ, only then did he take food. Throughout this whole such long journey, therefore, the elder did not eat except for three times: once at Mount Sinai, once at the holy Menas, and once at the Holy City.

CHAPTER CI. Vita Pardi monachi Romani.

The Fathers of the same monastery also told us about another elder, saying that there was a certain elder here who passed away a short time ago, named Pardus, by birth a Roman. While he was younger he had been a muleteer. One day, therefore, he went to Jericho with his mules. While he was at the hospice, a little child was found there whom, by the agency of the devil, the mule struck with its hoof and killed, without Abbot Pardus knowing it. Distressed much over this, Abbot Pardus went away into the Arnon ^B and became an anchorite, mourning always, and saying, “I committed homicide, and as a murderer I must be judged at the judgment.” Now there was a lion nearby, and every day Abbot Pardus went to the lair of the lion, goading and provoking the lion so that it might rise and devour him; but the lion did not harm him at all. Then the elder, seeing that he achieved nothing, said to himself: “I will sleep in the path along which the lion goes to the river; for when it passes by to go to drink, it will devour me.” When he had lain down, therefore, behold, after a little while the lion came, and as if endowed with reason, with complete calmness it leapt over the elder; and it did not touch him at all. Then the elder was assured that God had forgiven him his sin. And returning again to his monastery, he lived in great continence, edifying everyone by the example of his life until the day of his death. ^C

Chapter CII. Account of Sophronius the sophist concerning what happened to him on the road.

When Abbot Sophronius the sophist, my brother, was being questioned, I and Abbot Joannes Scholasticus, and Abbot Quiricus, and certain other of the Fathers were standing near him, and he said to us: “I was walking recently on the road, and before me young girls were holding a dance and dancing, saying: ‘Welcome, Sophronius; Sophronius has been crowned.’” ^D

CHAPTER CII. Life and virtues of Abbot Stratigius.

The Fathers of the same monastery ^A said regarding abbot Stratigius, Father of the distinguished monastery of our holy Father Theodosius, that he possessed these three virtues above all the monks of this generation: much fasting, much watching, and much labor.

Chapter CIV. Vita abbatis Nonni presbyteri.

Abbot Theodosius, who was bishop of Capituliada, narrated to us in the cell of our holy Father Theodosius concerning abbot Nonnus the priest, saying that on one night, before the striking of the wooden signal, as I lay in my bed, I heard someone saying, “Kyrie eleison,” with a gentle and quiet voice. And when he had repeated the “Kyrie eleison” five hundred times, I wished to know who it was who was saying this. And looking ^B through the window of my cell into the church, I saw the elder lying upon his knees, and a most luminous star above his head, illuminating for me who the elder was.

Another of the elders of the same monastery narrated to us regarding the same abbot Nonnus, saying: On one night, before the striking of the signal, I came out of my cell and was going toward the church. And I saw the elder standing before the church, having his two hands stretched out toward heaven and praying. And his hands were shining like lamps of fire. And being afraid, I withdrew.

CHAPTER CV. Vita sancti senis Christophori, genere Romani.

Being in Alexandria, we visited abbot Theodorus, who was at Saint Sophia near the Pharos. And the elder narrated to us, saying: “I renounced the world in the cell of our holy Father Theodosius, which is in the desert of the holy city of Christ our God; and I found there a very great elder, by name Christophorus, a Roman by race. On a certain day, therefore, I prostrated myself before him, saying: ‘Grant me a kindness, father, and tell me what you practiced in your youth.’ And the elder, having been much entreated by me, and realizing that it was for the benefit of my soul that I asked him, recounted to me, saying: ‘When I renounced the world, my son, I had great fervor and the utmost eagerness of desire for the monastic life; and by day, indeed, I used to exercise myself in regular psalmody, but by nights I would go to the cave where the holy Theodosius and the ^B rest of the holy Fathers lie, to pray.’”

^A And descending into the cave, I would bend my knees one hundred times to God, degree by degree; there are eighteen degrees in number. And when I had descended all the degrees, I would remain there until the wooden gong was struck; then I would go up to the synaxis with the Fathers. After I had performed this labor for eleven years without intermission, with much fasting, and continence, and privation of all things, and obedience, and bodily labor, I came one night according to my custom to descend into the cave. And when I had completed the prostrations of my body at each degree, and was about to descend onto the floor of the cave, I fell into an ecstasy and saw the whole floor of the cave filled with candles, some of which were lit while others were not. I also saw two men wearing cloaks and dressed in white garments, preparing these same candles. I said to them, "Why have you placed these candles here, and do you not permit us to descend and pray?" They answered me, saying, "The candles belong to the Fathers." And I said to them again, "And why do some of them burn, and others do not?" They answered me again, "Those who wished have lit their own." Then I said to them, "Do me a kindness. Does my candle burn or not?" They answered, "Pray, and we will light it." But I said, "I am praying right now; and what have I been doing until now?" And at these words, I came to myself, and looking around, I saw no one. Then I said to myself, "Christopher, there is need of greater labor." And when morning came, I departed from the monastery and went to Mount Sinai, carrying nothing with me except what I wore. And after I had spent fifty years there in asceticism, a voice came to me saying, "Christopher, Christopher, return to your monastery where you strove well, that you may be perfected there with your Fathers." And a short time after saying this to me, his holy soul rested in the Lord in joy.

Again, the same Abba Theodorus narrated to us concerning the same Christophorus. The old man said, "One day I went up to the Holy City to worship the holy cross. And when I had worshipped and was already exiting, I noticed a certain brother in the threshold of the courtyard of the precious cross, neither entering nor exiting. I also saw two ravens flying shamelessly before his face, and with their wings importunately striking his eyes, and not letting him enter into the temple. Perceiving that they were demons, I said to him, 'Tell me, brother, why are you standing in the middle of the gate, and not entering?' He says to me, 'Forgive me, father Abba, I have thoughts; one says to me, "Enter and worship the precious cross," but the other says to me, "No, go and settle a matter, and worship another time."' When I heard this, I took him by the hand and led him into the temple; and immediately the ravens fled from him. And having made him worship the holy cross and the holy resurrection of Christ our God…

I dismissed him in peace. These things, he says, the elder told me, because he saw me much distracted by concerns and neglecting prayer.

CAPUT CVI. Relation of abbas Theodorus concerning the Syrian monk, a follower of Severus.

The same abbas Theodorus told us again, saying that there is a hospice here near the Pharos, between Saint Sophia and Saint Faustus, which also has a hospice-keeper. This man besought me on one occasion to go to the hospice and stay there for a few days. ^A Going there, I found a monk being lodged, a Syrian by race, having nothing but a hair garment and a cloak, and a few loaves of bread. He stood always in one corner, day and night, chanting, and speaking to no one. When the holy Lord's Day arrived, I went to him and said to him, "Come, brother, to Saint Sophia, that you may partake of the holy and venerable mysteries." But he said, "No." I said to him, "Why, I pray you?" He said to me, "Because I am of Severus, and I do not communicate with the Church." Hearing that he did not communicate with the ^B holy, catholic, and apostolic Church, and yet seeing his excellent conduct and virtuous life, I went away weeping to my cell, and having closed the door, I cast myself upon my face before God for three days, and I besought Him with many tears, saying, "Master Christ, our God, who for Thy ineffable and boundless philanthropy didst bow the heavens and descend for our salvation, who wast incarnate from the Lady, the holy Theotokos and Ever-Virgin Mary, reveal to me who they are that believe well and rightly; whether it is we who are joined to the Church, or they that hold the views of Severus." And on the third day a voice came to my soul invisibly, saying, "Go, Theodorus, and you shall see his faith." Having gone therefore on the morrow, I sat before him, ^C expecting to see something according to the voice said to me. And as I remained sitting for one hour, and looking at him, as he stood and chanted in the Syrian tongue, I beheld, as if before the Lord, children, a dove sitting above his head, blackened as if from a kitchen, and ruffled and foul-smelling. Then I knew that the soot-colored and foul-smelling dove that had appeared to me was his faith. These things he told us with many tears and sighs, as his blessed soul was, in truth, full of compunction.

CAPUT CVII. Life of abbas Gerasimus.

At about one mile from the holy Lord Jordan river is the laura called that of the holy abbas Gerasimus. In this laura, the elders dwelling there related to us, who visited them, concerning this holy man, that ^D while he was walking one day along the bank of the holy Jordan, a lion met him, roaring exceedingly and holding up its foot; for a thorn from a reed had been driven into it, and from this the foot had swollen and become full of pus. As soon as the lion saw the elder, it came to him and showed him the wounded foot from the thorn that had been driven in, weeping in a certain way, and beseeching to obtain healing from him. When, therefore, the elder saw it constrained by such necessity, he sat down, took hold of its foot, and opening the wound, he drew out the thorn that was driven in, with much pu-

- rulence. Having cleaned the wound thoroughly and bound the foot with a cloth, he released it. The lion, once healed, would no longer leave the elder, but as a devoted disciple followed him wherever he went, so that the elder marveled at such gratitude in a beast. From that time on, the elder fed it, setting bread and soaked legumes before it. ^A

The laura had a donkey to carry water for the needs of the elders, for they drank water from the holy Jordan. The river is one mile distant from the laura. The Fathers had a custom of giving the donkey to the lion, that it might graze beside the banks of the holy Jordan. Now, one day, as the donkey was grazing under the care of the lion, it wandered off to a considerable distance from it. Lo and behold, cameleers arriving from Arabia found the donkey, took it, and went off to their own country. The lion, having lost the donkey, returned to the laura very downcast and dejected to Abbot Gerasimus. The abbot reasoned that the lion had eaten the donkey and said to it, "Where is the donkey?" The lion stood silent like a man, looking downward. The elder said to it, "Have you eaten it? Blessed be the Lord. Whatever work the donkey did, you shall do from now on." From that time forward, therefore, the lion, at the elder's command, carried the packsaddle, which held four jars, and brought the water. ^B

One day, a soldier came to the elder for a blessing and, seeing the lion carrying the water and learning the reason, he took pity on it. Bringing out three coins, he gave them to the elders so that they might buy a donkey for the water supply and liberate the lion from such service. Some time after the lion had been relieved of the labor, the cameleer who had taken the donkey was coming to sell wheat in the Holy City, having the donkey with him. Upon crossing the holy Jordan, he happened to meet the lion. Seeing it, he abandoned the camels and fled. The lion, recognizing the donkey, ran to it, and taking its halter in its mouth as it was accustomed, dragged it along with the three camels, rejoicing and roaring, for it had found the donkey which it had lost, and came to the elder. For the elder had believed that the lion had eaten the donkey. Then the elder knew that the lion had been falsely accused. ^C He gave the lion the name "Jordan." Thus the lion stayed with the elder in the laura for five years, inseparable from him at all times. ^D

When Abbot Gerasimus had departed to the Lord and was buried by the Fathers, by the providence of God the lion was not found in the laura. But after a short time, the lion came to the laura and sought the elder. The disciple of the elder, and the abbot Sabbatios, seeing it, said to it, "Jordan, our elder has left us orphans and has departed to the Lord; but come, eat." The lion, however, would not eat, but constantly turned its eyes hither and thither, seeking to see its elder, roaring—

^A and by a great roar signifying that it could not bear his absence. Abbas Sabbatius and the rest of the elders, rubbing its neck, said to it: "The old man has departed to the Lord and has left us." But though they said this, they were nevertheless unable to mitigate its voices and wailing; but the more they thought to soothe and console it with words, the more it wailed and used greater roaring, increasing its lamentation and showing by its voice, face, and eyes the sorrow it felt in not seeing the elder. Then abbas Sabbatius said to it: "Come with me, since you do not believe us, and I will show you where our elder is laid." Taking it, he led it to where they had buried him. It was distant from the church about half a mile. And standing ^B over the tomb of abbas Gerasimus, abbas Sabbatius said to the lion: "Behold, here our elder is buried." And abbas Sabbatius bowed his knees over the tomb of the old man. When, therefore, the lion saw how he prostrated himself, striking its head vehemently against the ground and roaring, it immediately died upon the tomb of the old man.

This whole event occurred, not because the lion should be thought to have had a rational soul, but because God willed to glorify those who glorify Him, not only in this life but also after death, and to show us what subjection the beasts had toward Adam before he was disobedient to the commandment, and before he fell from the paradise of delights.

Chapter CVIII. Life of a priest who was a virgin, and his wife who was likewise a virgin.

^C When we had come to the island of Samos, we visited the monastery which is called Charixenum, and abbas Isidore, the head of that monastery, a man of exceeding virtue and great charity toward all, remarkably adorned with simplicity and humility: whom we also know to have been constituted bishop in that same region a short time later. He recounted to us, saying:

There is, at the eighth mile from this city, a village possessing also a church: in this there was a certain very wonderful presbyter, whom his parents compelled, against his will and resistance, to take a wife. But he was not only not caught by the lure of pleasure, although he was young and joined to a legitimate wife, but also induced her to live chastely ^D and modestly with him. They both therefore learned the psalter, and both together sang the psalms in the church, keeping themselves virgins unto the end. This presbyter, therefore, was one day accused before the bishop by a false calumny. And the bishop, being ignorant of his manner of life, summoned him from the village, and sent him into the prison where clerics who offend are accustomed to be shut up and guarded.

When, therefore, he was in the prison, as the holy Lord’s day arrived, there appeared to him a youth of great beauty, who said to him: "Arise, presbyter, go to your church, that you may offer the holy oblation." The presbyter said to him: "I cannot, for I am locked in." He who appeared said to him: "I will open the prison for you; come, follow me." Opening

the door of the prison before him, he went out. And having gone out, he accompanied him until he was a mile away from his village. When day broke, the jailer, looking for him where he had been locked up and not finding him, went to the bishop, saying: "The presbyter has escaped from me, while I had the key." The bishop, therefore, thinking that he had escaped, sent one of the servants of the episcopate, saying: "Go and see if the presbyter is in his village, and for the meantime say nothing to him." The servant therefore went and found him in the church offering the holy oblation. Having returned, he told the bishop that the presbyter was there, and that he had found him offering the sacrifice. The bishop, being more and more indignant against him, swore that on the morrow he would bring him back with great ignominy.

^B The following night, he who had first appeared to the presbyter appeared to him again, saying: "Come, let us go to where the bishop put you in the city." And taking him, he led him back and placed him in the prison, without the knowledge of the guard. In the morning of the following day, the bishop learned from the jailer that the presbyter had been found in the prison without his knowledge. The bishop therefore sent and inquired of the presbyter how he had gone out of the prison, and how he had gone back in again without the knowledge of the guard. He replied that a young man, very handsome and very well dressed, a minister of the episcopate as he said, had opened the door for me and had led me as far as one mile from the village on the Lord's night, and the same one, coming again the following night, brought me back. The bishop therefore summoned all the servants of the episcopate, but the presbyter did not recognize any of them. Then the bishop understood that it was an angel of God who had done this, so that ^C the virtue of the presbyter might not be entirely hidden, but that all might learn and glorify God, who glorifies those who glorify Him. Being greatly edified by him, he dismissed him in peace, crying out much against those who had unjustly accused him.

CHAPTER CIX.

Life of Abbot George, who was never troubled.

Concerning abbot George, Father of the monastery of abbot Theodosius, abbot Theodosius, his disciple, a good and mild and humble man who became bishop of Capitoliad, told us that he had observed him for twelve years, to see if he would even once be disturbed, and never saw him disturbed; and this in the present time, when all sloth and negligence and effeminacy and disobedience reigns. "Who, then," he said, "throve like this, bridling his eye as our holy Father George? Who so placed a door upon his ears as the blessed one? Who so restrained his tongue as our Father? What solar ray so illuminated the earth as our Father illuminated the hearts of us all?" ^D

CAPUT CX.

Dicta egregia sancti cujusdam senis Aegyptii.

^A I took with me my master Sophronius, and we went to the lavra of the eighteenth mile from Alexandria, to a certain elder of great virtue, an Egyptian by birth. And I said to the elder, "Speak a word to us, Father, as to how we ought to live together, for my master the Sophist has the desire to renounce the world." The elder said, "You do well, my child, in renouncing the world and saving your soul. Sit, therefore, in a cell wherever you wish, only be sober and vigilant, keeping stillness and praying without ceasing; and I have hope in God, my children, that He will send you His knowledge to enlighten your minds."

He said again, "If you wish to be saved, my children, flee from men. For today we do not cease to knock at every door, and to go around every city and region, if we might be able to buy for ourselves wages of avarice or vainglory, and to fill our own souls with vanity."

The elder said again, "Let us flee, therefore, my children, for the time has drawn near."

He said again, "Alas (u), how much shall we weep and repent for those things for which we do not now repent!"

He said again, that "Neither, when we are praised, do we keep ourselves in humility, nor again do we endure when we are rebuked. For the one produces vainglory in us, while the other produces sorrow for us who are miserable. And where there is sorrow and vainglory, no good is found."

He said again, that "Our Fathers, being great and wondrous, shepherded many; but I, a humble man, am not able to rule even one sheep, but always fall prey to the beasts."

He said again, that "This is the work of the demons: that after they have cast the soul into sin, they then cast us into despair, that they may destroy us completely. For the demons always say to the soul: 'When will he die and his name perish?' If, therefore, the soul is sober, it will itself cry out against them, and say: 'I shall not die, but I shall live, and relate the works of the Lord' (Ps. CXVII, 17). ^D Since, therefore, the demons have great impudence, they themselves again turn back, crying out, saying: "Move away to the mountains like a bird (Ps. X, 1)."

The old man said again: "Be the doorkeeper of your heart, so that no stranger may enter," saying [(v)]: "Are you one of ours or of the adversaries?"

Chapter CXI.

I and my companion Sophronius, while we were in Alexandria, went one day to the church of Theodosius; and there met us in the street a certain man, bald, wearing a sackcloth down to his knees. He appeared like a fool and a madman. Abbot Sophronius said to me: "Give me some coins, and you will see the virtue of the one who is approaching." I therefore gave him five coins, which he took and gave to the one who appeared to be a fool. The latter received them, saying nothing at all. We, however, followed him secretly. When he had turned off the road, he stretched out his right hand, holding the coins, toward heaven, ^B and after this he prostrated himself before God, and having placed the coins on the ground, he went away.

CHAPTER CXII.

In the times of the reign of Tiberius, the most faithful Caesar, we went up to the Oasis, and we saw there a great man in divine matters, a monk, a Cappadocian by birth, Leo by name. Many people told us many wonderful things about him. We, having arrived at his intimate acquaintance, and having obtained much experience of this holy man, were greatly edified, and especially by his humility, and silence, and deprivation of all things, and the charity which he had toward everyone. Therefore this venerable old man always said: "Believe me, my sons, I am to reign." We said to him: "Believe us, abba Leo, because no one from Cappadocia has ever reigned; you have this thought ^C inopportunely." He, however, said again: "Truly, my sons, I am to reign." And no one was able to turn him away from this thought.

When, therefore, the Mazices came, and had devastated and plundered that entire province, they came also into the Oasis, and they killed many monks and led many away into captivity. Among these they took also abbot John (now he was a reader of the Great Church of Constantinople) and abbot Eustathius the Roman, and abbot Theodore the Cilician; and these three were infirm. When, therefore, they had been bound, abbot John said to the barbarians: "Take me into the city, and I will cause the bishop to give you twenty-four coins." Then one of the barbarians took him. ^D

^A and brought him near the city. And abbot John entered to the bishop. Abbot Leo was also found in the city, along with some others of the Fathers; for this reason they had not been seized. Abbot John then entered and began to beseech the bishop that he might give the coins to the barbarian. But the bishop was found to have no more than eight coins. They wished, therefore, to give them to the barbarian. But he would not accept them, saying, "Either give me twenty-four coins, or give me a monk." The people from the fort were therefore forced to give abbot John to the barbarian, weeping and lamenting; and he led him away to their tents.

After three days, abbot Leo took eight coins, went out into the desert where the barbarians were, and besought them, saying ^B: "Take me with the eight coins, and release these three, because they are sickly and cannot continue through the desert; for if you kill them, you will suffer a loss. I am healthy, and I will serve you." Then the barbarians took him and the eight so-called coins, and set the three free. Abbot Leo went as far as a certain place with them, and when he could go no further because of his weakness, the barbarians beheaded him. Thus abbot Leo fulfilled the Scripture which says: "Greater love than this no man has, that one lay down his life for his friends" (John xv). Then we too realized what was meant by his saying, "I have to reign." For he truly reigned, who laid down his life for his friends.

CHAPTER CXIII

Admonition of abbot John of Petra

I went to abbot John of Petra, having also taken my companion Sophronius, and we asked him to speak a word to us ^C. The old man said: "Love destitution of all things and self-control. Believe me when I tell you that when I was a young man lingering in Scetis, one of the old men had a pain in his spleen, and a little vinegar was sought in the four lauras of Scetis, and it was not found. So great were their poverty, nudity, and self-control." There were then about three thousand five hundred Fathers there.

CHAPTER CXIV

Life of abbot Daniel the Egyptian

The same old man told us again regarding abbot ^D Daniel the Egyptian, saying that the old man went up one day to Terenuthis to sell his handiwork. A certain young man besought the old man, saying: "For God’s sake, elder, come into my house and make a prayer over my wife, because she is barren." The old man, compelled by the young man, went with him to his house and made a prayer over his wife. And God willing, the woman conceived in her womb. Therefore, certain men who did not fear God began to slander the old man, saying: "Truly this young man is infertile, but the woman was made pregnant by the old man." This report reached the ears of the old man, and the old man wrote to the woman's husband, saying: "When your wife has given birth, tell me."

...to me. When therefore his wife had given birth, the young man signaled to the old man, saying: "Through God and your prayers, Father, my wife has given birth." Then abbas Daniel, having gone, said to the young man: "Make a feast, and call your relatives and your friends." When therefore they were dining, the old man, taking the little child into his hands before everyone, said to the infant: "Who is your father, infant?" The infant said: "This one," showing the young man with the finger of his hand. Now the little child was twenty-two days old, and all glorified God, who keeps truth for those who seek Him with all their heart.

CAPUT CXV. Admonitions of abbas John the Cilician.

Abbas John the Cilician, the superior of Raithu, used to say to the brothers: "Children, just as we have fled the world, let us also flee the desires of the flesh" (1 John 2). ^B He said again: "Let us imitate our Fathers, with what austerity of life and silence they sat here." He said again: "Let us not defile this place, children, which our Fathers cleansed from the demons." He said again: "This place is for monks, not for traders." He said again: "I found here old men who had spent seventy years in this same place, living only on herbs and the fruits of palms." The old man said again: "I have seventy-six years in this place, having suffered many terrible and evil things from the demons."

CAPUT CXVI. Concerning a brother to whom it was falsely imputed that he had stolen a coin.

Abbas Andrew the Messenian told us, when we were in Raithu, saying: "When I was an adolescent, I and my abbas ^C departed from Raithu, and we came into Palestine; and we stayed with a certain old man. Now the old man who received us had one coin. He forgot where he had placed it, and he suspected that I, the junior, had stolen it. Therefore the old man said to the Fathers of that place, that Brother Andrew had taken the coin. And my abbas heard this, and calling me, said to me: 'Tell me, Andrew, did you take the old man's coin?' To whom I said: 'Forgive me, abba, I took nothing.' I had, however, a cloak, which I went and sold for a coin; and having received the coin, I went to the old man, and I bowed down to him seeking forgiveness, and I said: ^D 'Forgive me, O lord abba, because Satan deceived me, and I took your coin.' Now a certain layman was also there. The old man said to me: 'Go, son, I lost nothing.' Therefore I again bowed down seeking forgiveness, saying: 'For the Lord's sake, accept the coin, behold here it is, and make a prayer for me, since Satan cast into me to steal it and to afflict you.' The old man said again: 'Son, I lost nothing at all.' When I would not yield to him, then that layman said to me: 'Truly, lord brother, yesterday when I came here, I found the old man weeping, and bowing down, and seeking forgiveness in great affliction of soul, and I said to him: Make...'

^A a charity; what is it that you have?' And the old man said to me: 'Because I wrongly slandered a brother, saying that he had stolen a coin, and behold, I have found it.' Then the old man was edified by me, because, though I had not taken the coin, I brought it to him, saying: 'Take the coin, for I have taken it.'

CHAPTER CXVII

Concerning the possessed brother healed by Abbot Andrew.

^B A certain brother who had a demon came to Abbot Simeon the Stylite on the marvelous mountain, asking that he might pray for him and drive the demon from him. Abbot Simeon said to him: 'Where do you dwell?' The brother said: 'In Raithu.' The old man replied: 'I am amazed, brother, at how much labor you have endured, and how great a journey you have made to come to me, a sinful man, when you have such and so great Fathers in your monastery. Go, therefore, to Abbot Andrew, and ask him to pray for you, and he will heal you immediately.' So the brother went to Raithu, and as the blessed Simeon had commanded him, he prostrated himself before him, asking and saying: 'Pray for me, Father.' Abbot Andrew said to him: 'Abbot Simeon has received the grace of this healing.' And when he had made the prayer, the brother was immediately cleansed, and he gave thanks to God.

CHAPTER CXVIII

The life of Menas the deacon, a monk in Raithu.

Abbot Sergius of Raithu recounted to us concerning a certain brother who had been a deacon there, named Menas, saying thus, that he had gone out for service into the world, and what happened to him we do not know, except that he abandoned the monastic habit and became a layman. After a long time, he went to Theopolis, and as he was returning from Seleucia, he saw from afar the monastery of the holy Abbot Simeon the Stylite, and he said to himself: 'I will go up and see the great Simeon,' for he had never seen him before. ^C When he went up and approached the pillar, as soon as Abbot Simeon saw him—recognizing by divine inspiration that he was a monk and that he had been ordained a deacon—he called his attendant, saying: 'Bring the scissors here.' And when he had brought them, he said to him: 'Blessed be the Lord; shear him,' pointing to him with his finger, for there were many people around the pillar. He, being astonished at the word of the elder and at the same time seized with great fear, submitted to the tonsure without saying anything at all, for he understood that God had revealed his circumstances to the holy old man. Abbot Simeon said to him: 'Perform the prayer of a deacon.' And when he had prayed, the holy man said to him: 'Go to Raithu, whence you came forth.' And when he said that he was ashamed and could not bear the sight of the Fathers, Abbot Simeon said to him again: 'Believe me, my son, you ought not to be ashamed at all; for they will receive you with a cheerful countenance and a grateful heart, and there will be joy and exultation among them at your conversion. And know this, too, my son, that God is about to perform a sign in you, so that you may know that His immense and ineffable goodness has forgiven you this sin.' And when, therefore, he came to Raithu, they received him with open hands...

and placed him in the ^A sanctuary. And on a certain Sunday, as he was carrying the holy and life-giving blood of our great God and Savior Jesus Christ, suddenly one of his eyes came out. And from this sign they knew that God had forgiven him his sin, according to the word of the righteous Simeon.

CHAPTER CXIX

Regarding a demon who, in the habit of a monk, went to the cell of a certain elder in Raithu.

Abbot Eusebius, priest of the same monastery at Raithu, told us when we visited him, that a demon in the guise of a monk came to the cell of an elder. And when he knocked at the door, the elder opened it for him and said to him, "Pray." But the demon said, "Now and always, and unto the ages of ages. Amen." The elder said to him again, "Pray." And the demon likewise said, "Now and always, and unto the ages of ages. Amen." Then the elder said, ^B "Pray, and say: 'Glory to the Father, and to the Son, and to the Holy Spirit, both now and always, and unto the ages of ages. Amen.'" And when the elder said this, the demon, as if suffering violence from fire, vanished.

CHAPTER CXX

Regarding three dead monks found by Pharanite fishermen.

Pharanite fishermen told us, saying: "One day we went to Buchrin, beyond the Red Sea; and having caught many fish, we returned and anchored near Pteleum. And wishing to cross over to Raithu, we were prevented by contrary winds, and were held back by a storm at sea for ninety days. Coming then into an immense desert, we found under a rock three anchorites who had died. Their tunics made of papyrus stood ^C near them, and their sheepskins were laid beside them. We took them up and brought them to the boat, and immediately the turbulent sea became calm, and the contrary winds changed into favorable ones. And we sailed with favorable winds and came to Raithu; and the fathers buried them with the ancient elders."

CHAPTER CXXI

The life and death of Abbot Gregory the Byzantine, and of another, Gregory the Pharanite, his disciple.

The fathers there told us about Abbot Gregory the Byzantine and his disciple, Abbot Gregory the Pharanite, that they stayed on an island in the Red Sea. Now that island had no water; but they would bring water for their use from the mainland, for they had a raft with which they went out and brought it. One day, however, they sent the raft into the sea, tying it to a certain rock. But that night a violent wave arose, and the rope broke and the raft was lost. Those fathers remained, having nowhere to bring their water from. After eight months, therefore, the monks from Raithu came and found both dead. And they found [written] on the back of a tortoise something to this effect: "Abbot Gregory the Pharanite has died, twenty-eight days without water; I myself, however, have passed thirty-seven days since I last drank." We found both bodies incorrupt, and taking them up, we buried them in Raithu.

CHAPTER CXXII

Regarding two monks who entered the church naked to communicate, and were seen by no one except Abbot Stephen.

We came to Abbot Stephen the Cappadocian on Mount Sinai; and he told us, saying: "When I was in Raithu, some years ago, I was in church on the Thursday of the Lord's Supper. And when the holy oblation was being completed, and all the fathers were standing by, behold, I saw two anchorites enter the church: but they were naked, and no other of the fathers noticed that they were naked, except myself alone. When, therefore, they had communicated in the Lordly body and blood, they went out from the church and were going away. I went out together ^D with them. When, therefore, we had gone out, I prostrated myself before them, saying: 'Do me this charity, receive me with your-

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CHAPTER CXXIII.

Life of the abbot Zosimus the Cilician.

^A We went to Abbot Zosimus the Cilician on Mount Sinai, where he was staying; for the elder had declined the episcopacy and had returned to his cell. He was a man of great abstinence, and he told us, saying: "When I was younger, I went out from Mount Sinai and went off to the Ammoniac region, so that I might dwell there in a cell. And I found there an elder wearing a tunic of coarse grass. And as the elder saw me, before I could greet him, he said to me: 'Why have you come here, Zosimus? Go away from here. For you cannot sit here.' I thought, therefore, that he knew me, and I bowed down to him, saying: 'Do me a charity, elder, how do you know me?' But he said to me: 'Two days ago, someone appeared to me saying: "Behold, a monk named Zosimus is coming your way. Do not permit him to stay here; for I wish to entrust to him the Church of Babylon which is in Egypt."' And having been silent and left me, he went away from me about a stone's throw. And having spent about two hours praying, he came to me, and kissing my face, he said to me: 'Nature—my child—you have come well. For God has led you here, so that you might bury my body.' I said to him therefore: 'How many years have you been here, Abba?' And he said to me: 'I am completing forty-five years.' And his face appeared to me as fire. And he said to me: 'Peace be with you, my child, and pray for me.' And having said these things, he laid himself down, and the servant of God rested. ^B And I, having dug, buried him, and after two days I departed, glorifying God."

Chapter CXXIV.

Account by the same.

^C The elder also recounted this to us, saying: "Twenty-two years ago, I went up to the Porphyrites, wishing to settle there; and I took my disciple John with me. When therefore we had arrived, we found there two anchorites, and we stayed near them. One was from Melitene, by name Theodore; the other was Paul, from the land of the Galatians. And Theodore was from the monastery of Abbot Euthymius. They wore tunics of buffalo hide. I stayed there for about two years; and we were separated from one another by about two stades. One day, therefore, as my disciple John was still sitting, a serpent struck him, and he died immediately, having bled from all his parts. Being therefore in distress, I went to the anchorites. And as they saw me disturbed and distressed, before I could say anything, they said to me: ^D 'What is it, Abba Zosimus? Has the brother died?' I said to them: 'Yes.' Having come therefore with me, and seeing him lying on the ground, they said to me: 'Do not grieve, Abba Zosimus; the divine help is present.' And calling the brother, they said: 'Brother John, arise, the elder asks for you.'"

' And immediately the brother arose from the ground. Searching for the beast, and finding it, they held it and tore it into two parts before our eyes. Then they say to me: 'Zosimus, go to Sinai; for God wishes to entrust the church of Babylon to you.' So we retreated immediately. And when we had come to Sinai, after a few days the abbas ^A of Sinai sent me and two others on a mission to Alexandria. And the most blessed Apollinaris, the Pope of Alexandria, having taken us, made all three of us bishops: one for Heliopolis, another for Leontopolis, and me he sent to Babylon.

Chapter CXXV.

A beautiful deed of the abbas Sergius the anchorite.

Chapter CXXVI.

An excellent answer of the abbas Orentius of Mount Sinai.

CHAPTER CXXVII.

The life of the abbas George of the holy mount Sinai, and of another from Galatia of Phrygia.

the time of the holy communion arrived at the holy Resurrection, the elder was found near the blessed bishop Peter, who offered him the holy communion along with the presbyters. ^A Seeing him, therefore, the patriarch said to Menas, his syncellus or assessor: 'When did the abbot of Mount Sinai arrive?' He replied: 'Through your prayers, master, I have not seen him until just now.' Then the patriarch said to the syncellus: 'Tell him not to depart, for I wish him to take food with me.' And the syncellus went and told the elder. But he said: 'The will of God be done.' So when the elder had finished the services and worshipped at the holy tomb, he was found back in his cell. And behold, his disciple knocked and said: 'Father, give the command to partake.' The elder went to the church with his disciple and partook of the holy mysteries. ^B Archbishop Peter, however, was grieved because he had disobeyed him, and after the feast he sent letters to the elder, and to the bishop of Pharan, the abbot Photius, and to the Fathers of Sinai, in order that they might bring the abbot to him. When the messenger who brought the letters had gone and delivered them, the elder sent three presbyters to the patriarch: abbot Stephen the Cappadocian, that great man of whom we have made mention above (Cap. 122); and abbot Zosimus, of whom we also made mention above (Cap. 123); and abbot Dulcitius the Roman. And the elder justified himself in writing, saying: 'Far be it from me, my most holy master, that I should have despised your holy angel.' He wrote this also to him: 'Let your blessedness know that in six months' time we shall together encounter Christ our Lord and God, and there I will worship you.' ^C When the presbyters departed, they delivered the letters to the patriarch; they also told him this, that the elder had not come to Palestine for many years. They also showed the letters of the bishop of Pharan, testifying to this, that the elder had not left the holy mountain of Sinai for nearly seventy years. But the holy and most mild Peter brought forward as witnesses those who were present at the time—the bishops and clergy—saying: 'We truly saw the elder, and we all greeted him with the holy kiss.' After the six months were fulfilled, both the elder and the patriarch rested in peace, according to the prophecy of the elder.

The same Mother Damiana also told us this, ^D saying: 'On the day of Preparation, before I was enclosed, I went to the holy Cosmas and Damian, and I spent the whole night there. An old woman from Phrygian Galatia used to come in the evening and give two lepta to everyone who was in the temple. I knew her, for she often gave them to me. Now, on one occasion, a niece of mine and of the most faithful emperor Maurice, coming to the holy city for the sake of prayer, stayed there for a year. I therefore took her and led her to the holy Cosmas and Damian. When, therefore, we were in the oratory, I said to my kinswoman: "Look, daughter, for the old woman comes..."

^A giving two coins; take them, do not be proud." She was displeased, saying, "Do I have a command to receive?" Then I said to her: "Yes, receive them, for the woman is great before God; for the whole week she collects them for those found in the temple; and the widow is about eighty years of age. Take them, therefore, and give them yourself to another; only, do not turn away the offering of the old woman." While we were saying these things, behold, the old woman came and gave them; and having come, she gave them with all quietness and silence. She gave them also to my niece, saying, "Take these and eat." When, therefore, she had gone, we knew that God had revealed to her what I had said: "Take and give them to the poor." She therefore sent one of her servants, and bought lupines with the two mites ^B, and she ate them; and she affirmed before God, saying that they were as sweet as honey; so that she marveled and glorified God, who gives grace to His servants.

CHAPTER CXXVIII. Vita Adelphi episcopi Arabessi, et de beato Joanne Chrysostomo.

We went to abbot Athanasius in the Laura of our holy Father Sabas, and he related to us, saying: I heard from abbot Athenogenes, bishop of Petra, son of the abbess Damiana, something like this:

My grandmother Joanna had a brother, named Adelphius, bishop of Arabissus, and also a sister who was abbess of a monastery of women. One day, the bishop went to the monastery for the sake of visiting his sister. And as he entered the atrium of the monastery, he saw one of the sisters possessed by a demon ^C and thrown upon the pavement. The bishop therefore, calling his sister, said to her: "Does it please you that this sister is troubled by a demon and put to shame? Or are you ignorant that you bear judgment over all the sisters, as abbess?" And she said to him, "And what can I do against the demon?" The bishop again said to her, "And what are you doing here for so many years?" And having made a prayer, the bishop cleansed that sister from the demon.

The same abbot Athanasius related to us again about the same bishop Adelphius, saying that he heard from the abbess Joanna, his sister, saying that: "When ^D the most holy bishop of Constantinople, John Chrysostom, was exiled to Cucusus, he stayed in our house. From this, therefore, we had great confidence and charity toward God. My brother Adelphius therefore said: When the most blessed John died in exile, I suffered an incredible grief, because such a great man, and teacher of the world, gladdening the Church of God, died an exile from his throne. I prayed to God, therefore, he said, with many tears, that He might deign to show me in what state he was, and whether he was numbered with the patriarchs

^A and teachers of the Church. Having prayed for a long time, I fell into an ecstasy and saw a man of a very beautiful appearance, who, taking me by the right hand, led me into a certain bright and glorious place and showed me the heralds of piety and the teachers of the Church. For I, he said, was looking around to see him for whom I had a passionate longing, the great John, my beloved. When, therefore, he had shown me all of them and had spoken the name of each one, he again took me by the hand and led me outside. But I followed him with sadness, not having seen the blessed John among the Fathers and teachers of the Church. As I was going out, he who was in charge of the door says to me: ‘No one who comes here goes away sad.’ Then I said to him: ‘This is the cause of my sorrow, that I have not seen my most beloved John, the bishop of Constantinople, together with the other teachers.’ And he says to me again: ‘Are you speaking of John, the leader of repentance?’ I said: ‘Indeed.’ Answering, however, he said to me: ‘A man living in the flesh cannot see him; for he stands there where the throne of the Lord is.’

CAPUT CXXIX. Life of a certain Stylite.

The same abbot Athanasius narrated to us ^B that he had heard abbot Athenogenes, bishop of Petra, tell that in his province there was a certain Stylite, to whom all who came spoke while standing below, because he had no ladder. If ever a brother said to him: "I wish to speak to you about a thought," he would reply to him in a gentle voice: "Come to the side of the column," and he himself would move to the other part of the column; and thus they both spoke to one another, the Stylite standing above and the brother below; and of the others who were standing there, no one could hear what was being said.

He said, he reports, and this too, the abbot Athanasius, regarding the same Stylite: that two laymen holding great love for one another ^C visited him for many years, both together, never going without each other. On one of the days, then, one of them came secretly, without the knowledge of his companion, to visit him; and when he had knocked at the gate for many hours, the elder would not allow anyone to open for him, so that, overcome by weariness, he returned. But as he was returning, his friend met him, also going to the Stylite, and he brought him back with him, so that they might both enter together to the elder. When, therefore, they knocked at the gate, the elder gave instructions that the one who had come later should enter alone. Having entered, then, the later one began to beseech the elder to let the other enter as well. But the elder said that he could not receive him. To him remaining ^D and beseeching him for many hours, the elder says: "God is turning away from him, my son, and I cannot receive him." And when they had returned to their own home, two days later he died.

CAPUT CXXX. Admonitions of abbot Athanasius, and his wondrous vision.

The same abbot Athanasius used to say that our Fathers held temperance and poverty and the renunciation of things

even unto death; but we have widened our bellies and our purses. ^A The old man said again: In the time of our Fathers, the main concern was to avoid distraction; but in our times, the cooking-pot and manual labor hold sway.

Abbot Athanasius also told us this, that a thought once came to me, saying: "What, pray, will happen to those who strive and to those who do not strive?" And I was as one in an ecstasy, and someone came saying to me: "Follow me." And he led me into a certain place filled with light and glory, and set me beside a gate whose appearance cannot be described. We heard what seemed to be an innumerable multitude inside, praising God. And when we knocked, someone inside heard and said: "What do you want?" My guide said: "We wish to enter." But he answered, saying to me: "No one who lives in negligence enters here; but if you wish to enter, go away, strive, holding the vanities of the world as nothing." ^B

CAPUT CXXXI. Concerning the life of abbot Zachaeus of holy Sion.

Procopius the scholastic Porphyreomites told us concerning abbot Zachaeus, saying: My two sons were living in Caesarea. A great mortal pestilence occurred in Caesarea, and I was deeply afflicted on account of my children, lest they should die, and I did not know what to do. I said within myself: "If I send and receive them from there, it is not possible to escape the wrath of God; but if I leave them there, they will die, and I shall not see them." Not knowing, therefore, what I ought to do, I said: "I will go to abbot Zachaeus, and whatever he tells me, I will do." I went, therefore, to holy Sion—for he always resided there—but I did not find him. I came instead to the atrium of holy Mary, Mother of God, and found him standing in a corner of the atrium, and I spoke to him about my sons. When, therefore, he heard me, he turned toward the East, and set his gaze upon heaven, extended for about two hours, saying absolutely nothing. ^C Then, turning to me, he said to me: "Be of good courage, do not be afflicted; your children will not die in the pestilence, and furthermore, after two days, the mortality will cease from Caesarea." And this happened just as the old man had said. And this, indeed, Procopius the scholastic, as I said, told us.

CAPUT CXXXII. Concerning the same.

But abbot Cyprian, surnamed Cuculas, whose monastery is outside the gate of Caesarea, told us, when we had come to him, saying: When that savage and horrendous mortality was devastating that city, I shut myself in my cell, entreating the mercy of the Lord, that He might have compassion on us and turn away the imminent wrath. And a voice came to me saying: "Abbot Zachaeus has received this grace."

CAPUT CXXXIII. Concerning the holy monk, who rendered a Saracen hunter motionless for two days.

A Gentile Saracen, from those who dwelt at Clysma, told us these things, saying: When I had gone to the mountain of abbot Antonius, in order to hunt, as I was going along, I caught sight of a monk sitting on the mountain, and holding a book, and reading. I went up, therefore, to him, intending to strike him, and perhaps even to kill him. ^D And when I had come close to him, he stretched out his hand against me

^A in my direction, saying, "Stay." And I spent two days and nights there, unable to move at all from the place where I was. Then I said to him, "By the God whom you worship, release me." He said to me, "Go in peace." And thus I was able to depart from the place where I was.

CHAPTER CXXXIV. The Life of Theodore the Anchorite.

There was a certain anchorite in the parts of the holy Jordan, by the name of Theodore. This man came to my cell, saying, "Do a kindness, Abba John, and look for a book for me that contains the whole New Testament." I searched, therefore, and found that Abba Peter, who later became bishop of Chalcedon, had such a one. I went, therefore, and spoke to him, and he showed it to me in very fine parchment. I said to him, "How much is it worth?" He also said to me, "Three numismata." Again he says to me, ^B "Do you yourself wish to buy it, or someone else?" I said to him, "Believe me, Father, an anchorite wants it." Then Abba Peter said to me, "If the anchorite wants it, take it for him for free. Behold also three numismata, and if the book pleases him, let him keep it; but if it does not please him, behold the three numismata, buy him whatever he wants." I took it, therefore, and brought it to the anchorite. He took the book and went off into the desert. When he had spent about two months there, the anchorite returned and came to my cell, saying, "Do you know, Abba John, that my conscience troubles me because I have the book for free?" I said to him, "Do not be troubled; Abba Peter is rich and kind, and he rejoices in this." The anchorite said to me again, "I shall not find rest unless I give the price." And I said to him, "And do you have ^C anything to pay the price?" He says to me, "No. But give me a sackcloth, so that I may wear it." For he was naked. I gave him, therefore, a sackcloth and an old tunic, and he went away and labored at the cistern that John, the Patriarch of Jerusalem, was making at Sina. And as he was receiving five folles a day, he would come near me to the monastery of the Aeliotai; he would eat only ten lupines a day, and he worked the whole day long. When, therefore, he had made from his wages three numismata worth of folles, he says to me, "Take the money, give it to him; and if he does not wish it, give him the book." I, therefore, went and told these things to Abba Peter. He did not wish to accept either the money or the book; nevertheless, I made him take the money, so as not to ^D reject the labor of the anchorite; and he took it. And going away, I gave the book to the anchorite; and with joy he departed into the desert.

CHAPTER CXXXV. About five virgins who wished to leave the monastery, and were seized by a demon.

We arrived at the monastery of the Eunuchs near the holy Jordan, I and brother Sophronius, and Abba Nicolaus, the priest of the same monastery, recounted to us, saying, "In my country" (now he was from Lycia) "there is a monastery of virgins to the number of about forty. In this monastery, therefore, five virgins agreed among themselves to leave the monastery at night.

^A and take to themselves men. One night, therefore, while all the nuns were sleeping, as they were wishing to take their clothes and flee, immediately the five were seized by a demon. And this having happened, they no longer went out of the monastery, but gave thanks to God, and confessed their sins, saying: "We give thanks to God, the bestower of great gifts, who brought this scourge upon us, so that our souls might not perish."

CAPUT CXXXVI. Concerning the charity of Abbot Sisinnius towards a Saracen woman.

Abbot John, a priest of the same monastery, also told us, saying: "I heard from Abbot Sisinnius, the anchorite, relating and saying: 'One day I was in my cave near the holy Jordan, and as I was chanting the Third Hour, ^B behold, a Saracen woman came and entered my cave. She placed herself before me, stripping herself bare. But I was not troubled; rather, having completed my canon with all quietude and fear of God, and having finished it, I said to her in Syriac: "Sit down, so that I may speak to you, and then I will do what you wish." And she sat down. Then I said to her: "Are you a Christian or a pagan?" And she said: "A Christian." I said to her again: "And do you not know that those who fornicate go to punishment?" And she said to me: "Yes, I know." Then I said to her: "Why, then, do you wish to fornicate?" And she answered me, saying: "Because I am hungry." Then I said to her also: "Do not fornicate, but come daily, and as God will provide, I will give you your food." From that day on, therefore, she used to come to me every day, and if God sent me anything, I used to provide food for her, until I departed from those places.'"

CAPUT CXXXVII. The account of Abbot John concerning Abbot Callinicus.

The same Abbot John said again: "When I was younger, I desired to go to the great and most renowned ^C Elders, so that I might be blessed and edified by them. Hearing, therefore, of that great Abbot Callinicus, who was a recluse in the monastery of Abbot Sabas, I begged one of his acquaintances to lead me to him. So I went to him. When the brother who had brought me had sat down by the window of the old man, he conversed with him for a long time; but I myself was thinking that the elder had never seen me, and that perhaps he would not receive me gladly. When, therefore, that brother was departing, he permitted me to enter, to greet the elder, and to be blessed by him, saying to him: 'Pray also for this servant of yours, Father, because he has come here for the first time.' But the elder said: 'I know him, child. For twenty days ago I went down to the holy Jordan, and he met me on the road, saying: "Pray for me." And I asked him: "What is your name?" And he said to me: "John." From that time, therefore, I have known him.' ^D Hearing this, I knew that when I thought of coming to him, God revealed to him both my name and who I was."

CHAPTER CXXXVIII.

Concerning Abba Sergius the anchorite, and the Gentile monk who was baptized.

CHAPTER CXXXIX.

The prediction of Abba Sergius concerning Gregory, the superior of the monastery of Pharan.

I said to the elder: "Father, you know that I was scandalized, because although I brought many bishops and presbyters and others to you, you never washed the feet of any of them, except for Abbot Gregory alone?" Then the elder said to me: "Child, I do not know who Abbot Gregory is; I only know this, that I received a patriarch into my cave. For I saw him wearing the pallium and carrying the holy Gospel." And this is what happened, for six years later, by the ordinance of God, we saw that same Abbot Gregory become patriarch of Theopolis, just as the elder had foreseen. ^B

CHAPTER CXL. Life of the same Gregory, Patriarch of Theopolis.

CHAPTER CXLI. Prudens responsio abbatis Olympii.

CHAPTER CXLII. Another prudent response of Abbot Alexander.

CHAPTER CXLIII. Life of David, prince of brigands, who later became a monk.

- nastery, the porter came out and said to him, "What do you want?" The prince of the robbers said to him, "I wish to become a monk." The porter went inside and reported the matter concerning him to the abbot. The abbot came out, and seeing that he was an old man, he said to him, "You cannot remain here, for the brethren endure much labor, and their asceticism is great, and because you have been accustomed to a different way of life, you cannot bear the discipline of the monastery." But he entreated him, saying, "I will certainly do all things; only receive me." The abbot persisted, however, saying, "You will not endure it." Then the prince of the robbers said to him, "So that you may know, I am David, the prince of the robbers, and for this reason I have come here, that I might weep for my sins. But if you do not wish to receive me, I call to witness by oath Him who dwells in heaven, that I shall return again to my former trade, and taking my companions with me, I will kill you all and overturn your monastery." Hearing these things, the abbot received him into the monastery, and having tonsured him, he gave him the holy habit. ^B He began, therefore, to fight in the spiritual warfare, and in abstinence, obedience, and humility, he surpassed all who were in the monastery (there were about seventy monks), edifying everyone and becoming to all a form of virtue and an example of holiness.

On a certain day, while he was sitting in his cell, an angel of the Lord came to him, saying, "David, David, the Lord God has forgiven you your sins, and from now on you will perform signs." He, answering, said to the angel, "I cannot believe that God has forgiven me, in such a short time, all those sins of mine, which were more and heavier than the sand of the sea." The angel said to him, "If I did not spare the priest Zechariah, who did not believe me when I promised him a son, but bound his tongue, teaching him not to be unbelieving of what was spoken by me, shall I spare you? Therefore, you shall be silent from now on, absolutely." The abbot David prostrated himself on the ground, saying, "When I was in the world committing forbidden things and spilling blood, I spoke, and now, when I wish to serve God and offer hymns to Him, do you bind my tongue so as not to speak?" The angel answered him, saying, "You shall speak only during the canon, but outside the canon you shall be silent altogether." Which also came to pass. For God performed many signs through him. He would chant the psalms, but he could not speak any other word at all, whether great or small. He who recounted these things to us said that he often saw him, and glorified God. ^{C D}

Chapter CXLIV. Admonitions of one of the elders who were in the Cells.

One of the elders used to say to the brethren who were in the Cells: "Let us not desire to serve Egyptian pleasures, which keep us subject to Pharaoh, the destructive tyrant."

He said again: "Would that men had as much zeal regarding good things as they have regarding evil things; and would that they would transfer the intense zeal they have for the theaters, vain and shameful celebrations, avarice, vainglory, and injustice, to the desire for piety!"

Never indeed would we have been ignorant of how greatly we have been honored by God, and how we possess power against the demons."

The elder said again: "Nothing is greater than God, nor equal, nor is there anything that is not infinitely inferior. What, then, is more powerful or more blessed than those who have God as their helper?"

He said again: "God is indeed everywhere, but He draws near to the pious and those who labor in spiritual exercise; not to those who are honored only by their profession, but to those who are illuminated by their works. But where God is, who will wish to lie in wait, or who will be able to do harm?"

He said again: "The virtue of men does not consist in nature, for this is changeable, but in the proposal of piety, and in God’s assistance. Let us, therefore, take care of our soul, children, just as we do of the body."

The elder said again: "Let us gather together the remedies of the soul; that is, piety, justice, humility, and obedience. For the greatest physician of souls, Christ our God, is near and wishes to heal us. Let us, then, not neglect this, nor despise it."

He said again: "The Lord teaches us to be sober and frugal, but we wretches, through luxury, are more excessively concerned with pleasures."

The elder said again: "Let us present ourselves to God, as Paul says, as alive from the dead; not looking back, nor forgetting the things that are before, but pressing on toward the prize of the upward calling according to the goal."

Being asked by a certain brother why he was always judging the brothers, the elder answered: ^C "Because you have not yet known yourself. For he who knows himself does not look at the faults of the brothers."

CHAPTER CXLV.

The life of the blessed Gennadius, Patriarch of Constantinople, and of his reader Charisius.

We approached the monastery which is called Salama, located at the ninth milestone from Alexandria, and we found there two elder presbyters who told us that they were presbyters of the Church of Constantinople. They told us about the blessed Gennadius, Patriarch of Constantinople, that he was most mild, pure in body, and extremely continent. They also told us this about him: that when he was bothered by many people regarding a certain cleric who was living very badly, by the name of Charisius, the patriarch summoned him and tried to correct him. And since he profited nothing by chiding him, he allowed him a paternal and ecclesiastical...

^A censure. After he learned that he was becoming no better, neither by words nor by scourges (for he was given over to murders and magical tricks), he sent one of his apocrisiaries, having ordered him to say to the holy martyr Eleutherius (for Charisius was a reader in his oratory): “Your soldier, O holy martyr of God Eleutherius, is a great sinner; either correct him, or cut him off.” The apocrisiarius therefore came into the oratory of the holy martyr Eleutherius, and standing before the altar, fixing his gaze upon the apse, stretching out his hand, he said to the martyr: “Patriarch Gennadius, through me the sinner, signifies to you, O holy martyr of Christ Eleutherius, that your soldier sins greatly. Either correct him, or cut him off.” And on the morrow that worker of evils was found among the dead; and all were struck with awe and glorified God. ^B

CHAPTER CXLVI.

Vision of Eulogius, Patriarch of Alexandria.

When we were in the same monastery of Tougara, abbas Menas, the father of the monastery, told us concerning the holy pope of Alexandria, Eulogius, saying that on one night, while he was performing his office in private in the oratory of the bishop’s residence, he saw Julian the archdeacon standing near him. When he saw him, he was troubled, because he had dared to enter without announcing himself. Nevertheless, he held his peace. And when he had finished the psalm, he made a prostration. The figure that appeared to him in the guise of the archdeacon did the same. Then, after the patriarch had risen and performed his prayer, the other remained upon the ground. The pontiff, turning around, said to him: “How long will you not rise?” He said to him: “Unless you yourself stretch out your hand and raise me, I cannot rise.” Then the abbas stretched out his hand, and taking hold of him, ^C raised him up. And he began the psalm again; but when he turned, he saw no one. After he had therefore finished his morning office, he called his cubicularius and said to him: “Why did you not announce to me the entry of the archdeacon? But he came in to me this night without being announced?” But he asserted that he had neither seen anyone nor that anyone had entered. The patriarch, not believing him, says: “Call the doorkeeper here to me.” And when he came, he says to him: “Did not the archdeacon Julian come up here?” But he asserted with an oath that he had neither entered nor left. At that time the patriarch kept silent; but when morning had come, the archdeacon Julian came up to pay his respects. And the patriarch says to him: “Why did you not keep the order, archdeacon Julian, but came up to me this night without an announcement?” But he said: “By the prayers of my master, I neither came up here, nor descended from my house, except at this present hour and ^D only.” Then the great Eulogius understood that he had seen Julian the martyr, urging him to the restoration of his church, which

firmly resolved, and, being old, it threatened to fall; but with great alacrity the most loving hand of the martyr reached out, and he raised up ^A his temple, restoring it from the foundations and adorning it with every kind of decoration, as was fitting for the holy martyr, having seen the martyr himself urging him to the restoration of his own temple. For it had become corrupted and aged by time, and threatened to fall. But the martyr-loving and divine Eulogius, with great zeal, rebuilt it from the foundations and [adorned it] with all manner of ornament, as befitted a holy martyr.

CHAPTER CXLVII.

The wondrous emendation of the letter of the blessed Leo, Roman Pontiff, written to Flavian.

Abbas Menas, father of the same monastery, also narrated this to us, that he had heard the same abbas Eulogius, Patriarch of Alexandria, saying: When I had gone to Constantinople, I enjoyed the company of the Lord Gregory, Archdeacon of Rome, a man of the highest standing and singular [virtue]; and he narrated to me concerning the most holy and most blessed Leo, the Roman ^B Pontiff, saying that it is recorded in the Church of Rome that when he had written the letter to holy Flavian, Patriarch of Constantinople, against the impious Eutyches and Nestorius, he placed it upon the tomb of the prince of the apostles, Peter, and, devoting himself to prayers, vigils, and fasts, he besought the chief of the apostles, saying: "If I, as a man, have written anything less than cautiously, or have even omitted anything, do you, to whom this see and the Church have been committed by our Lord God and Saviour Jesus Christ, correct it." And after forty days, the apostle appeared to him as he was praying and said to him: "I have read, and I have corrected." And when he had taken the letter from the tomb of the blessed Peter, he opened it and found it corrected by the apostolic hand.

CHAPTER CXLVIII.

The vision of Theodore, bishop of Darnis, concerning the same most blessed Leo.

Theodore, the most holy bishop of the city of Darnis, which is in Libya, narrated to us, saying: When I was ^C cubicularius to the holy Pope Eulogius, I saw in a dream a man of reverend appearance and tall stature, saying to me: "Announce my coming to Pope Eulogius." To whom I said: "Who are you, sir, who order me to announce you?" He answered me, saying: "I am Leo, the Roman Pontiff." I entered, therefore, and announced him, saying: "The most holy and most blessed Pope Leo, presiding over the Roman Church, wishes to meet you." When Pope Eulogius heard this, rising quickly, he ran to meet him. And having greeted one another and said a prayer, they sat down. Then the divine and excellent Leo said to holy Eulogius: "Do you know why I have come to you?" He replied: "No." He said to him: "I came to thank you, because you have rightly and magnificently responded on behalf of my letter, ^D which I wrote to my brother Flavian, the Patriarch of Constantinople, revealing my sense and opinion, and [stopping] the mouths of the heretics."

^A Know, brother, that you have bestowed this labor not upon me alone, but upon the Chief of the Apostles, Peter, and before all, upon the Truth itself that is preached by us, which is Christ our God. Having seen these things not once only, but twice and thrice, and being confirmed by this threefold vision, I recounted it to the holy Pope Eulogius. Hearing this, he wept; and stretching his hands toward heaven, he gave thanks to God, saying: "I thank thee, O Master Christ our God, that though I am unworthy, thou hast deigned to make me a herald of thy truth; and through the prayers of thy servants Peter and Leo, thy goodness has deigned to accept our small and modest alacrity, like the two mites of the widow, with thy supreme and ineffable kindness."

CHAPTER CXLIX.

A stupendous account of Amos, Patriarch of Jerusalem, concerning the most holy Roman Pontiff Leo.

When Abbot Ammos had descended to Jerusalem and had been ordained Patriarch, all the abbots of the monasteries of the desert came to pay their respects to him; among whom I too came with my abbot. And the Patriarch began to say to the Fathers: "Pray for me, Fathers; for a great and intolerable burden has been laid upon me, and the dignity of the priesthood terrifies me immoderately. For it is the task of Peter and Paul and their like to rule rational souls, but I am a wretched sinner. Yet more than all else, the burden of ordinations fills me with fear; for I found it written that the most blessed Pope Leo, an equal to the angels, who presided over the Church of the Romans, remained for forty days at the tomb of the Apostle Peter, persisting in fasts and prayers, asking the Apostle to intercede for him with God, that his sins might be forgiven him. And when the forty days were fulfilled, the Apostle Peter appeared to him, saying: 'I have prayed for thee, and all thy sins have been forgiven thee, ^C except for those of the laying on of hands; for this alone will be required of thee, whether thou hast ordained those whom thou didst ordain well, or perhaps otherwise.'"

CHAPTER CL.

The life and holiness of the bishop of the city of Rumelli.

Abbot Theodore the Roman related to us, saying: "There is far from the city of Rome a small town which is called Rumelli. In that little town there was a bishop of great virtue and merit. One day, therefore, the inhabitants of the town went to the most blessed Roman Pontiff Agapetus, accusing their bishop and saying, 'He eats from a sanctified vessel.' Upon hearing this, the Pontiff was struck with consternation and sent two of his clerics to bring the bishop bound and traveling on foot to Rome; and upon his arrival, he immediately cast him into prison. ^D When therefore the bishop had spent three days in prison, the Lord's Day arrived. And as the Pope was resting, at the dawning of the Lord's Day, he saw in a dream someone standing by him and saying: 'On this Lord's Day, do not offer the saving host, neither you nor any other of the bishops who are in this city,

^A but the bishop whom you have kept locked in prison; I want him to offer today.' When the pope awoke, he was hesitant about the vision he had seen, saying to himself: 'I have received such an accusation against him, and yet he is to offer?' A second time a voice came to him in a vision, saying: 'I told you that the bishop who is in prison is the one who is to offer.' Likewise, appearing to him a third time as he was in doubt, it said the same things to him. The pope, having woken up, sent to the prison and, bringing the bishop to himself, asked him, saying: 'What is your work?' The bishop answered nothing else but, 'I am a sinner.' When they could not persuade the bishop to say anything else, the pope then said to him: 'Today you are to offer.' ^B And when he stood before the holy altar, and the pope stood near him, and the deacons had circled the altar, the bishop began the holy solemnities of the Mass. When he had finished the prayer of the oblation, before he could conclude it with a prayer, he began a second time, and then a third and fourth time, the prayer of the holy oblation. When everyone was annoyed by the delay, the pontiff said to him: 'What is this, that you have now said this prayer a fourth time, and do not conclude it?' The bishop then replied: 'Forgive me, holy Father; since I did not see the descent of the Holy Spirit as is the custom, for that reason I did not terminate the prayer. But, my holy lord, remove that deacon standing near me who is holding the fan; for I do not dare to tell him.' Then, by the command of the divine Agapetus, the deacon withdrew, and immediately the bishop and the pope saw the arrival ^C of the Holy Spirit. But the veil that was placed over the holy altar was also lifted of its own accord, and it covered the pope and the bishop and all the deacons who were standing by with the holy altar for three hours. Then the venerable Agapetus, having recognized the holiness of the bishop from the miracle he had seen, and knowing what a false slander he had suffered and that he had so vexed him, being sorrowful, he set a rule: never again to think anything through impulse, but with mature and considered judgment, and with great long-suffering to proceed.

Chapter CLI. Account of Abbot John the Persian concerning the most blessed Gregory, Bishop of the city of Rome.

We proceeded to the abbot John the Persian, ^D and he narrated to us concerning the great Gregory, the most blessed bishop of the Roman city, saying: 'When I had gone to Rome to worship at the sepulcher of the holy apostles Peter and Paul, and I was standing one day in the middle of the city, I heard that Pope Gregory was about to pass through that spot; I therefore decided to worship him. But when the pope was near me, and saw me coming forward to worship him (I speak with God as my witness, brothers), he himself was the first to prostrate himself on the ground before me, and did not arise before he saw that I had risen first. And greeting me with much humility, he handed me three coins with his own hand, commanding that I be given whatever was necessary. Therefore, I glorified God that he had given such...

humility towards all, and almsgiving, and love. ^A

CHAPTER CLIII.

The life and sayings of Marcellus the Scythiot, abbot of the monastery of Monidion.

The same abbot Marcellus told us, as if about another elder living in Scetis (but it was he himself), that "One night he arose to perform his canon. And as he began his canon, he heard the sound of a trumpet, as in war; and the elder was troubled by this and pondered within himself: ‘Whence is this sound here? There are no soldiers here, nor is there any war here.’ And as he was pondering thus, behold, a demon came close to him and said to him: ‘Indeed, there is war. If therefore you do not wish to be ^C fought against and to fight back, go away, sleep, and you shall not be fought against.’"

The elder said again: "Believe me, my children, nothing so disturbs and stirs up and provokes and wounds and destroys and grieves and rouses the demons against us, and Satan himself, the author of perdition, as our constant meditation on the Psalms. For while all divine Scripture is useful to us and grieves the demons not a little, yet they are not so grieved by others as they are by the Psalter." ^D

^A For just as in a crowd, if one part praises the emperor, the other part is not grieved, nor is it moved against those who are praising; but when they turn to insults and outrages against those who do not praise, then they are roused against them: so too the demons are not so grieved or disturbed by other Scripture as they are by the Psalms. For when we meditate on the Psalms, we partly pray for ourselves by praising God, and partly we pursue the demons with imprecations. As when we say: "Have mercy on me, O God, according to your great mercy, and according to the multitude of your mercies blot out my transgression" (Ps. L). And again: "Do not cast me away from your face, and your Holy Spirit do not take from me. Do not cast me away in the time of old age; when my strength fails, do not forsake me" (Ps. LXX). But we curse the demons ^B as when we say again: "Let God arise, and let his enemies be scattered, and let those who hate him flee from before his face." And again: "Scatter the nations that desire wars." And again: "I saw the impious one highly exalted and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not; and I sought him, and his place was not found." And that: "Let their sword enter into their hearts." And again: "He has opened a pit and dug it, and he shall fall into the ditch which he made: his pain shall turn upon his own head, and his iniquity shall descend upon his own crown" (Ps. VII).

The elder said again: Believe me, children, when I say that just as it is a great praise, and a great glory, and a kingdom for one who renounces the world and embraces the monastic institute, because intellectual things are ^C more precious than sensible things; so it is a great confusion and ignominy for a monk who abandons the monastic habit, even if he should become emperor.

He said again: Man was essentially the likeness of God in the beginning; but he became a likeness of beasts after he fell away from God (Gen. I).

He said again: Nature also stirs up concupiscence, brothers; but the intensity of asceticism extinguishes them.

The elder said again: Know the good life by experience, and do not fear it as if it were impossible.

He said again: Do not be surprised if, being a man, you ^D can become equal to the angels. For the angelic glory is set before us, and the judge of the contest...

^A promises it to those who contend.

The elder said again: Nothing makes monks so familiar to God as that beautiful, honorable, and most pleasing to God chastity, which—just as the holy and divine Spirit testifies through the blessed Paul—provides integrity and perseverance in waiting upon the Lord without distraction (1 Cor. vii).

He said again: Children, let us abandon marriages and the procreation of children to those who look to the earth, and those who desire present things and do not ponder the future, nor heed the acquisition of eternal goods, and who cannot be rescued from temporal and fleeting things.

The elder said again: Let us hasten to depart from the carnal life, just as the carnal Israel did from Egyptian servitude (Exod. xiv).

He said again: We have bright and sweet gifts of God set before us, brothers, in place of the bitter pleasure of the world.

The elder said again: Let us flee the mother of all evils, avarice (1 Tim. vi).

CHAPTER CLIII. The response of a monk of the monastery of Raithu to his secular brother.

Two secular brothers were in Constantinople, very religious and fasting much. One of them ^B coming to Raithu, renounced the world and became a monk. After a little time, his secular brother came to Raithu to see his brother who was a monk. When therefore he stayed with him, the secular one saw his brother who was a monk taking food at the ninth hour, and being scandalized, he said to him: "Brother, when you were a secular, you never took food before the setting of the sun." Then the monk said to him: "In truth, brother, when I was in the world, my ears nourished me; for the vain glory and praise of men fed me not insignificantly, and made the labor of fasting lighter." ^C

CHAPTER CLIV. The life of Theodorus, a secular, a man of God.

Abba Jordanus the shepherd said: We three anchorites went to Abba Nicolaus in the torrent of Betasimus—for he lived in a cave between the holy Elpidius and the monastery which is called that of the Strangers—and we found a certain secular man with him. While we were speaking about the salvation of the soul, Abba Nicolaus said to the secular: "Tell us something, you too." The secular answered and said: "What can a secular contribute to you? If only I were able to be of profit to myself!" The old man said to him: "You absolutely must have something to say." Then the secular said: ^D

^A "I have had twenty-two years, so that apart from Saturday and Sunday, the sun has never seen me eating. I am a hired hand on the estate of a rich, unjust, and greedy man; and having been near him for fifteen years, working night and day, he does not tolerate giving me my wages, but year by year he afflicts me not moderately. But I said to myself: 'Theodore, if you endure this man, instead of the wages he owes you, he will prepare for you the kingdom of heaven.' I have also kept my body pure from a woman until this very day." Having heard these things, we were greatly edified.

Abbas Jordanis also told us this about Abbas Nicholas, for the old man related that at the beginning of the reign of our most faithful emperor Maurice, when Namanes, the leader of the Saracen nation, was carrying out a raid, as I was traveling near Arnon and Aidon, I spotted three Saracens having with them a young man of very handsome appearance, about twenty years old, bound and a captive. ^B So when the young man saw me, he began to weep towards me, that I might take him from them. I began to beseech the Saracens to release him. But one of the Saracens answered me in the Greek language and says: "We will not release him." And I said to them again: "Take me, and release this one, for he cannot endure the hardship." He says to me in return: "We will not release him." I said to them a third time: "Do you not accept a price for him? Give him to me, and whatever you ask, I will bring to you." He says to me: "We cannot give him to you; for we have sworn to our priest that if we capture anything beautiful, we will offer it to him so that he may offer it as a sacrifice. ^C But go now; for if you delay, we will cast your head to the ground." Then, prostrating myself on the earth, I said: "Our Savior Christ God, save your servant." And immediately the three Saracens, possessed by a demon, drew their swords and slaughtered one another. I took the young man into my cave, and he no longer wished to depart from me, but renounced the world; and having completed seven years in the monastic habit, he passed away. He was by birth a Tyrian.

CHAPTER CLVI. Responsio cujusdam senis ad duos philosophos.

Two philosophers approached an old man and asked him to speak to them a word of spiritual benefit. The old man kept silent. Again the philosophers said: "Do you answer us nothing, Father?" Then the old man says to them: ^D "That you are philologists, I know; but that you are not true philosophers...

I attest. How long will you continue to learn to speak, you who know not how to speak? Let it therefore be the task of your philosophy to meditate always on death, and keep yourselves in silence and quiet." ^A

CHAPTER CLVII.

Relation of two monks of the monastery of the Syrian Subevi concerning a dog that showed a brother the way.

I and the sophist Sophronius went to the laura of Calamon, near the holy Jordan, to the abbot Alexander, and we found with him two monks of the monastery of the Syrian Subevi. ^B They recounted to us, saying: "Ten days ago, a certain traveler arrived, bestowing alms, and coming to Subiba of the Bessi, he gave a blessing. He asked the abbot of the monastery, saying: 'Do a charity, and send to the neighboring monastery of the Syrians, that they may come and receive the blessing themselves, and that they may also inform the monastery of Charembe, that they may come.' Then the abbot sent a brother to the superior of the Syrian Subevi. The brother went, therefore, and said to him: 'Come to the monastery of the Bessi; inform also the monastery of Charembe, that they may come.' The elder answered: 'Brother, forgive me, for I have no one whom I can send; but do a perfect charity, and go yourself, and tell them.' ^C The brother said: 'I have never gone there, and I do not know the way.' Then the elder said to his little dog: 'Go with this brother as far as the monastery of Charembe, that he may announce what he wishes.' The dog went, therefore, with him until he set him down near the gate of the monastery." They showed us the dog itself, those who told the tale; for they had him with them.

CHAPTER CLVIII.

Of the donkey that served the monastery called Mardes.

There is a mountain near the Dead Sea, called Mardes, which is very high. On this mountain, anchorites dwell. ^D They have a garden distant from them by six miles, near the shore of the sea, as if at the edge. They also have a servant from among their number there. Whenever the anchorites wish to send to the garden for vegetables, they saddle the donkey and say to it: "Go to the garden to the servant, and bring us vegetables." It goes to the gardener alone and, standing before the door, knocks on the door with its head. Immediately, therefore, having come out, the gardener loads it with vegetables and dismisses it loaded. And it is possible to see the donkey every day ascending and descending alone, and serving the elders only, obeying no one else.

CHAPTER CLIX.

Life of the abbot Sophronius the solitary, and admonitions of Menas, duke of the Severian monastery.

Abbot Menas, the leader of the monastery of Abbot Severianus, used to say regarding the hermit Abbot Sophronius, that he had lived around the Dead Sea, naked, for almost seventy years, eating only herbs and partaking of nothing else. ^A And he used to say this further about him, that he had heard the old man say: "I prayed to the Lord that demons might not approach my cave. And I would see them coming, standing at a distance of about three stadia, and unable to come any closer."

The same Abbot Menas used to say to the brothers in the monastery: "Let us flee, my children, from the conversations of worldly people; for they are accustomed to harm younger monks."

The old man said again: "Every age must repent, the young as well as the old, so that we may deserve to enjoy eternal life with glory and praise: the young, because in the flower of their age, when concupiscence is at its height, they have placed their necks under the yoke of chastity; the old, because they were able to transfer the evil tendency to which they had been accustomed for many years toward better things." ^B

CHAPTER CLX.

How a demon appeared to a certain elder in the form of a very black boy.

Abbot Paul, the leader of the monastery of Abbot Theognostus, told us that a certain ascetic old man said: "One day, while I was sitting in my little cell and working with my hands (I was weaving a basket and reciting psalms), suddenly there entered through the window someone like an Ethiopian boy, and standing before me, he began to dance, and while I was chanting he said to me: 'Old man, do I dance well?' But I replied nothing. Again he said to me: 'Does this dancing of mine not please you, old man?' But when I still replied nothing at all, he said to me: 'Do you suppose, bad old man, that you are doing something great? I tell you that you erred in the sixty-fifth, and in the sixty-sixth, ^C and in the sixty-seventh psalm.' Then getting up, I prostrated myself before God, and he immediately vanished." ^D

CHAPTER CLXI.

Life of Abbot Isaac the Theban, and how a demon also appeared to him in the figure of a youth.

Lycos is a city of the Thebaid; a mountain is situated six miles from it, and there monks dwell, some in caves and others in cells. Having gone there, therefore, we met Abbot Isaac, a Theban by birth; and the old man told us, saying: "Fifty-two years ago, while I was working on my handiwork, I was making a large mosquito net, and I erred, and was distressed, because I could neither find nor correct the mistake. I therefore spent the whole day struggling in vain, and I did not know what to do. And when I was almost in despair, behold, a young man entered through the window and said to me: 'You have erred, but give me the work so that I may correct it.' I say to"—

him: 'Go away from here, may this never happen to me.' He also answered me: 'But it is a loss to yourself if you do your work poorly.' I say to him: 'Do not let that be any concern of yours.' He says to me again: 'But I pity you, because you are wasting your labor.' Then I said to him: 'You have come here wrongly, both you and those who brought you.' But he says to me: 'Truly you are the one who compelled me to come here, and you are my own.' I say to him: 'How do you say this?' He replied to me: 'Because for three days you have been receiving Communion while holding enmity against your neighbor.' ^A I then said: 'You lie to me.' And he: 'I do not lie; for it is because of a lentil that you are angry with him. And I am he who presides over anger and the memory of injuries. You are mine from now on.' Having heard these things, I immediately left my cell, went to the brother, and fell at his feet asking for forgiveness, and we were reconciled. But upon returning, I found that he had shredded both the mosquito net and the mat upon which I had been prostrate, because he envied our charity. ^B

CAPUT CLXII. Response of abbot Theodore the Pentapolitan regarding the breaking of abstinence from wine.

Fifteen miles from Alexandria there is a monastery called Calamon, between the eighteenth mile and Maphora. In it we visited abbot Theodore the Pentapolitan (the Sophist Sophronius was also with us) and asked him, saying: 'Is it good, Father, whenever we visit someone, or if someone comes to us, to break our abstinence from wine?' The elder answered us and said: 'No.' I say to him: 'And how did the ancient Fathers break it?' The elder answered: 'The ancient Fathers, as great and powerful men, were able both to loosen and to bind again. But our generation, my son, is not capable of loosening and binding; for if we loosen the rule of our abstinence, we no longer maintain the austerity of our religious life.' ^C

CAPUT CLXIII. The life of abbot Paul the Helladic.

Abbot Alexander, of the monastery of Calamon which is near the Jordan, used to say: 'One day when I was with abbot Paul the Helladic in his cave, behold, someone came and knocked at the door, and the elder went out and opened it, and bringing out bread and soaked chickpeas, he placed them before him, and he ate. I, however, assumed that he was a stranger, and looking through the window, I saw that it was a lion. And I say to the elder: "Why, holy monk, did you give him something to eat? Tell me the reason." He says to me: "I have commanded him not to harm anyone, neither man nor beast, saying: 'Come daily, and I will give you your food.' And look, seven months have passed since he began coming twice a day, and I give him his food." ^D Again after a few days I went to him, wishing to buy a flask from him—for that was the elder’s work—and I said to him: "How is it, holy monk? How is the lion?" He answered me: "Badly." I say to him: "Why?" He says to me: "The day before yesterday he came here for me to give him something to eat, and I saw his whole chin covered in blood—

and I say to him: "What is this? You have disobeyed me and eaten flesh. Blessed is the Lord, I will no longer provide you with the food of the Fathers, you flesh-eater. Get out of here." He did not wish to leave. Then, taking a rope and tripling it, I gave him three blows with it, and he left. ^B

CHAPTER CLXIV

Response of the Solitary Abbot Victor to a faint-hearted monk.

CHAPTER CLXV

Life of the robber named Cyriacus.

CHAPTER CLXVI

Life of a robber who became a monk and was later beheaded in secular habit.

^A Abbot Zosimus the Cilician, and entreated the elder, saying, 'Do a kindness for God's sake, since I am guilty of many murders. Make me a monk, so that I may at last desist from my evil deeds.' The elder, having admonished him, made him a monk and gave him the holy habit. But after a few days the elder said to him: 'Believe me, child, you cannot stay here; for if the ruler hears of this, he will seize you; likewise, your adversaries will kill you, if they catch you. But listen to me, and I will bring you to the monastery of Abbot Dorotheus, near Gaza and Majuma.' He went there accordingly. And when he had stayed there for nine years, and had learned the Psalter and the whole monastic way of life, he returned again to the monastery of Firminus to the elder, and said to him: 'Master, ^B show me mercy, and give me back my own clothes, the secular ones, and take back the monastic ones.' The elder, becoming sorrowful, said to him: 'Why, child?' He answered, saying: 'Behold, Father, as you know, I have spent nine years in the monastery, and as much as I could I fasted, and lived with continence, and with all quiet and fear of God I lived in subjection, and I know that His infinite goodness has forgiven me my many sins; yet I constantly see a child standing and saying to me: "Why did you kill me?" I see this one in my dreams, and in the church, and when I go to communion, and in the refectory, saying these same things to me, and he does not grant me rest for even one hour. Therefore, Father, I wish to depart, so that I may die for the sake of the child. For in vain ^C did I kill the child.' Having therefore taken the clothes and put them on, he went out from the laura and went to Diospolis, and on the following day he was apprehended and beheaded.

Chapter CLXVII.

Life and death of the solitary abbot Paeminis.

Abbot Agathonicus, hegumen of the monastery of the castellum of our holy Father Sabas, said: "On one occasion I went down to Ruba to visit Abbot Pæmen the shepherd. And having found him, I told him my thoughts. When evening came, he let me stay in a cave. It was winter, and on that night there was a great cold, and ^D I was shivering a great deal. Coming to me then in the morning, the elder said to me: 'What is it, child?' I said to him, 'Forgive me, Father, I have spent a harsh night from the cold.' He himself said to me: 'By nature, child? I did not shiver.' I was amazed to hear this, for he was naked. And I said to him: 'Do a kindness; how did you not shiver?' He responded: 'A lion came and slept near me, and he warmed me. Yet I tell you, brother, that I am to be devoured by wild beasts.' I said to him: 'Why?' And he said to me: 'Because in our country, when I was there (for both of us were Galatians), I was a shepherd of sheep, and I disregarded a stranger who was passing by, and my hounds ate him up; and although I could have saved him, I did not save him, but I let him be, and the dogs killed him. And I know that I must die in the same way.' And after three years the elder was eaten by wild beasts, according to his word.

Chapter CLXVIII.

Dicta abbatis Alexandri senis.

CHAPTER CLXIX.

Life of a certain old man who was blind in the monastery of Abbot Siscius.

CHAPTER CLXX.

Life of a certain holy woman who died in the desert.

^A and returning to the monastery, they told us, saying: "After we had worshipped on the holy mount and were already returning, it happened that we went astray in the desert; and we were carried through the wilderness as on a sea for many days. On a certain day, we saw a small cave from afar, and we ran toward it. Having approached the cave, we observed near it a very small fountain, and around the fountain a few herbs, and the footprints of a man; and we said to one another, 'Truly, here is a servant of God.' Having entered, we saw no one, but only heard the voice of someone moaning. When we had searched the place for a long time, we found something like a manger, and someone lying upon it; and drawing near to the servant of God, we begged him to speak to us. But since he did not answer us, we then laid hold of him. And while his body was still warm, his soul had already departed to the Lord. ^B Then we knew that he had passed away at the moment we entered the cave. Having therefore taken his body from the place where it lay, we dug in the cave itself, and one of us, having taken off the cloak with which he was covered, wrapped the body of the elder in it, and we performed the funeral rites in it. We found [then] that it was a woman. And we glorified God. And having performed the requisite office over her, we buried her."

Chapter CLXXI.

In Alexandria there were two wonderful and virtuous men, the abbas Theodore, the philosopher, and Zoilus, the reader; and we had great familiarity with both: with the one because of his learning, and with the other because we shared the same country and upbringing. ^C And the abbas Theodore the philosopher possessed nothing except a *sticharophelonion* and a very few books; and he would sleep on a stool in whichever church he happened to be. Later, he even renounced the world in the coenobium of Samalas, and there he ended his life. The reader Zoilus, for his part, also had the same poverty. For he too possessed nothing except a *sticharophelonion*—and that a very old one—and a few books; and he busied himself with calligraphy. And he, too, having finished his course in the Lord, was buried in the Libazomenon, in the monastery of the abbas Palladius.

Concerning this abbas Theodore the philosopher and Zoilus the reader, some of the Fathers having gone to the lord Cosmas the scholastic, asked him, saying: "Which of the two endured more in the toils of asceticism?" ^D He replied to them: "Common to both were the food, the bedding, the clothing, and the abstinence from all superfluous [things],

and humility, and lack of possessions, and self-sufficiency. But Abbot Theodore the philosopher, barefoot ^A and in great weakness of eye, learned the entire Old and New Testaments. Yet he had the consolation of the brothers’ company, the meeting of friends, and much diversion when he taught and when he expounded. But for Zoilus the reader, not only was his hospitality worthy of praise, but also his solitude, and his immense fatigue, and the guarding of his mouth; and because he was friendless, propertyless, and unsociable, he remained in complete withdrawal from worldly affairs, and gave himself over to no relaxation, nor did he tolerate even the slightest service from anyone. He himself cooked, he himself washed, taking no comfort from readings, and was always ready to serve others, having no care for cold or heat or bodily infirmity, remaining always free from laughter, gloom, despondency, and levity; in addition to the roughness of his clothing, he was incessantly consumed by a multitude of lice. But he too had, compared to the former, no small cheer from going out, having every freedom ^B to go out by night and by day; yet the greatness of his labor tempered this freedom, and by his much association he demonstrated his separation from worldly affairs. Each, therefore, will receive his own reward, according to his own labor, and according to the measures of the resurrection, and of the intellectual and mental purity, and of the fear of God, and of love, and of the ministry, and of compunction, and of unceasing psalmody and prayer, and of intense faith, and of the virtue hidden and secret from men ^C and from God.

CHAPTER CLXXII

The life of the aforementioned Cosmas the Scholastic.

Concerning this Lord Cosmas the Scholastic, many have related many things, others different things, and most have told us the most things. But the things that we ourselves have seen and the things that we have diligently followed, we write down for the benefit of those who read. For the man was humble, merciful, abstinent, chaste, quiet, free from anger, sociable, a receiver of strangers, a lover of the poor. Therefore this wonderful man conferred upon us much usefulness, not only by his appearance but also by his teaching, and because he had a store of books beyond all who were in Alexandria, and he would readily and gladly lend them to those who wished ^D them. Moreover, he was also destitute; for in his entire house you could see nothing else but books, stools, a small bed, and a table. But it was permitted for everyone to enter and to ask about things that pertained to usefulness, and to read. I would enter to him every day, and, as God is my witness, I never went in to him without finding him either reading or writing against the Jews. For he burned with great zeal for converting that nation to the truth. Therefore he often sent me

^A to those Hebrews in order to discourse with them from the Scriptures, because he himself did not often leave his house.

I once visited this master Cosmas the Scholastic, and having great intimacy with him, I said to him, "Do me a favor: tell me how long you have been living in this seclusion." As he remained silent and answered nothing, I said to him again, "For the Lord's sake, tell me." After pausing a little, he said to me, "I have been for thirty-three years." Hearing this, I glorified God.

At another time I visited him again and asked him, saying, "Perform a perfect work of charity, knowing that I ask you for the benefit of my soul: tell me, in such a long time of seclusion and self-control, what have you attained?" He groaned deeply from the bottom of his heart and said to me, "What can a worldly man attain, especially while sitting in his own house?" But I persisted in begging him, saying, "For the Lord's sake, tell me, that I may also profit." Then, being greatly pressed by me, he said to me, "Forgive me, but these three things I know I have attained: not to laugh, not to swear, and not to lie." ^B

CHAPTER CLXXIII. A wonderful deed of Theodore the anchorite, who by his prayer made the sea water sweet.

There was an anchorite in the regions of the Jordan named Theodore, a eunuch. He was compelled by some necessity to go down to Constantinople, and so he embarked on a ship. When the ship was long detained upon the open sea, the water ran out, and the sailors and passengers were in great distress and despair. The anchorite arose, and stretching out his hands to heaven toward God, who saves our souls from death, he made a prayer, marked the sea with the sign of the cross, and said to the sailors, "Blessed be the Lord! Draw as much water as you need." They filled all their vessels with fresh water from the sea, and all glorified God. ^C

CHAPTER CLXXIV. The deed of a religious shipmaster who obtained rain from the Lord.

Abbas Gregory the anchorite related to us, saying, "When I was coming down from Byzantium, I boarded a ship; there also boarded a certain scribe with his wife, who intended to go to the Holy City for the sake of prayer. The shipmaster was a very religious man, who fasted often. As we were sailing, the servants of the scribe were squandering the water without restraint. When we came into the middle of the open sea, the water failed us, and we were in great distress. And it was a miserable sight to see women, boys, and small children perishing of thirst and lying as if dead. When we had passed three days in this necessity, and had no further hope of life, the scribe, not bearing the tribulation, drew his sword, wishing to kill both the shipmaster and the sailors. For he said ^D that they were the authors of our destruction, because they had not taken on enough water for our needs. I was entreating the scribe, saying, 'Do not do this, but rather let us pray to our Lord

true God, who does great and marvelous things ^A of which there is no number. Behold, for the shipmaster, as you see, is spending this third day given over to fasting and prayer." And when the scribe had become silent, on the fourth day, around the sixth hour, the shipmaster rose and cried out in a loud voice, saying: "Glory to you, Christ our God," so that we were all struck with amazement at his voice. And he said to the sailors: "Lower the sails." And as they spread them out, behold, a cloud came upon the ship and rained so much water that they filled all our vessels for our needs. It was truly a great and terrible miracle that, while the ship was sailing, that cloud followed us, and it did not rain outside the ship.

CHAPTER CLXXV.

An account concerning the Emperor Zeno, a man given to almsgiving.

A certain one of the Fathers ^B told us about the Emperor Zeno, saying that he had treated a certain woman injuriously regarding her daughter. She, however, kept spending her time in the temple of our Lady the holy Mother of God, praying to her and beseeching her, and saying with tears: "Avenge me of the Emperor Zeno." When she had done this for many days, the holy Mother of God appeared to her, saying: "Believe me, woman; I have often wished to carry out your vengeance, but his right hand prevents me." For he was a man very merciful and one who performed alms.

CHAPTER CLXXVI.

A beautiful account by Abbot Andrew concerning ten men traveling, among whom was a young Hebrew.

Abbot Andrew of the Octodecim, ^C when we were in Alexandria, told us, saying: "When I was a young man, I was very undisciplined and restless. Therefore, having suffered persecution on one occasion because of our restlessness, I and nine others fled into Palestine; among whom one was industrious, but another was a Hebrew. When we had come into the desert, the Hebrew became ill to the point of death, and, God is my witness, we were in great sorrow, not knowing what we should do for him. Nevertheless, as is the custom of social charity, we did not desert him, but each of us carried him according to his strength, wishing to lead him either to a city or to a market-town, lest he die in the desert. But when the young man was completely exhausted and failing from lack of food and a very violent fever and excessive labor and thirst from the heat of the sun, and was nearing his end, and could no longer be carried, we decided with many tears to leave him in the desert and depart, fearing lest we ourselves should also perish from thirst. Therefore, when we had laid him down in the sand, weeping, and he saw that we wished to leave, he began to adjure us, saying: ^D 'By God who made heaven and earth, by God who bowed the heavens and descended for the salvation of the human race, by God who is to judge the living and the dead, do not suffer me to die a Hebrew, but show mercy upon me as Christians, and baptize me, that I may also depart from this life a Christian and go to the Lord.' We, however, were saying to him: 'Truly, brother, it is not lawful for us to do such a thing; for we are laymen; this work belongs to bishops and priests; however, there is not even water here..."

^A Nevertheless, he persisted and adjured us with tears, saying: "Do not deprive me of such a gift, O Christians." Being, therefore, in the greatest perplexity, the industrious man, stirred by God, said to us: "Raise him up and undress him." And with great effort we stood him up and undressed him.

The industrious man, having filled his hands with sand, poured it three times over his head, saying: "Theodorus is baptized in the name of the Father, and of the Son, and of the Holy Spirit," while we responded "Amen" to each of the names of the holy, consubstantial, and adorable Trinity. And as in the case of the Lord—the God is witness, brothers—it instantly healed him, and Christ the Son of the living God strengthened him, so that no ^B trace of infirmity or any kind of suffering remained in him; but he was healthy and strong, and with all alacrity and a blooming countenance he walked the rest of the way through the desert, always preceding us, so that, marveling at such a sudden change, we all praised and glorified the ineffable majesty and kindness of Christ our God. And arriving at Ascalon, we brought him to the blessed and saintly Dionysius, the bishop of that city, and recounted to him what had happened to the brother on the road.

The truly holy Dionysius, having heard these things, was struck dumb at this paradoxical miracle; and having called together the entire clergy, he left the matter to them, to decide whether the pouring of the sand should be reckoned to the brother as baptism or not. And some said that it should be reckoned to him on account of the paradoxical nature of the miracle; ^C others, however, said "No." For indeed, the Theologian Gregory enumerates all the baptisms, saying that the Mosaic baptism was in water, and before that there was the baptism in the cloud and in the sea; and John's baptism was no longer strictly Jewish—for it was not only in water, but also into repentance. And Jesus also baptizes, but in the Spirit; this is the perfection. "I know," he says, "also a fourth baptism, that through martyrdom and blood, and I know a fifth still, that of tears." Which of these, then, did he receive, that we might confirm it? Especially since the Lord says to Nicodemus: "Unless one is born of water and the Spirit, he shall not enter the kingdom of heaven."

To these, others raised objections: "What then? Since it is not written concerning the apostles that they were baptized, do they not enter the kingdom of heaven?" Again, others replied to them, ^D saying: "Yes, truly they were baptized, just as Clement the Stromateus mentions in the fifth volume of the *Hypotyposes*. For he says, explaining the apostolic word which says, 'I thank God that I baptized none of you,' that Christ is said to have baptized Peter alone, Peter Andrew, Andrew James and John, and they the rest."

After these and many other things had been said, it seemed good to the blessed Bishop Dionysius to send the brother to the holy Jordan and have him baptized there. And he ordained that industrious man a deacon.

CHAPTER CLXXVII.

The evil death of an Egyptian monk who wished to dwell in the cell of Evagrius the heretic.

Abba John the Cilician said to us ^A while we were staying at the Ninth of Alexandria: An Egyptian monk came to us and told us, saying: A brother from a far country arrived at the Monastery of the Cells, wishing to dwell there. Prostrating himself before the presbyter, he begged to be allowed to dwell in the cell of Evagrius. But the presbyter told him that he could not dwell there, and as the presbyter was departing, he said to the brother: "My son, a most fierce demon dwells there, for he who seduced Evagrius and turned him away from the true faith, and cast into him his abominable dogmas, does not allow anyone to dwell there." But the brother persisted, saying: "If I am to stay here, I intend to dwell there." Then the presbyter, constrained, said to him: "Go by your own judgment, and take it." The brother sat in the cell for one week, and when the Lord's Day came, he went to the holy church; the presbyter, seeing him, was comforted, for he had been anxious about him. But when the next Lord's Day came, he did not come to the church. And when the presbyter did not see him, he sent two brothers to see why he had not come to the church. And they, coming to the cell, ^B found that the brother had cast a rope about his neck and strangled himself.

CHAPTER CLXXVIII.

The life of an old man of the Scholarium monastery, a simple man.

Abba Gregory, the presbyter of the Scholarium monastery, narrated to us that there dwelt there a great old man of great abstinence; he was, however, simple regarding the faith, and wherever it might happen to be, he would communicate without discrimination. ^C Therefore, on a certain day, an angel of God appeared to him, saying: "Tell me, old man, if you should die, how do you wish us to bury you? As the Egyptian monks bury, or as the Jerusalemites?" But the old man answered him, saying: "I do not know." Then the angel said to him: "Think and deliberate, and after three weeks I will come, and you shall tell me." The old man went to another [wise old man], and narrated to him what the angel had said to him. When the old man heard this, he was struck with astonishment at what he had heard, and looking intently at him for a long time, being divinely inspired, he said to him: "Where do you receive the holy mysteries?" The other, answering, said to him: "Wherever I find them." Then the old man said to him: "May it never again happen to you to communicate outside the holy Catholic and Apostolic Church, where the four holy councils are named: the Nicene of the three hundred and eighteen Fathers; the Constantinopolitan of one hundred and fifty; the First Ephesian of two hundred; ^D and the Chalcedonian of six hundred and thirty." And when the angel comes, say to him: "I wish to be buried as the Jerusalemites." After three weeks, therefore... [index: entries preserved]

the angel came and said to the elder, "What is it, elder? Have you considered?" The elder said to him, "I wish to be as the Jerusalemites." The angel said to him, "Well, well." And immediately he delivered up his soul. This whole thing happened so that the elder might not lose his labors and be condemned with the heretics. ^A

Chapter CLXXIX.

The life of a nun who was from the holy city.

We went to Abba John the anchorite, who was called the Red, and he related to us, saying: "I heard Abba John the Moabite saying that there was a certain nun in the holy city, very religious and progressing according to God. The devil, therefore, envied the virgin and cast into a certain young man an impure and diabolical love for her. But that wonderful virgin, when she perceived the snares of the devil and the perdition of the young man, having taken one hair-shirt and a few steeped provisions, ^B went away to the desert, by her departure procuring rest for the young man from the temptation and salvation, and for herself security derived from the desert and an increase of merits. After much time, however, by the dispensation of God, so that her virtuous way of life might not remain unknown, a certain anchorite saw her in the desert of the holy Jordan, and said to her: 'Mother, what are you doing in this desert?' But she, wishing to remain hidden from the anchorite, said to him: 'Forgive me, for I have wandered from the path; but do a kindness, Father, for the Lord's sake, and show it to me.' But he, being warned divinely concerning her, said to her: ^C 'Believe me, Mother, you have not wandered from the path, nor are you looking for a path; but knowing that a lie is from the devil (John 8), tell me the truth of the cause for which you came here.' Then the virgin said to him: 'Forgive me, Abba; a certain young man was scandalized by me, and for this reason I came into this desert, judging it better to die here than to become a stumbling-block to anyone, according to the voice of the Apostle (1 Cor. 8).' The elder said to her again: 'And how much time have you spent here?' And she said to him: 'I have, by the grace of Christ, seventeen years.' Again the anchorite said to her: 'And whence do you find nourishment?' And she, having brought forth the hair-shirt and the steeped provisions within it, ^D said to the anchorite: 'Look at this hair-shirt which you see; it came out with me from the city, as did these few steeped provisions. And God showed such a dispensation toward me, humble as I am, that for so long a time I have been fed from these, and they have not diminished. And know this, Father, that his goodness sheltered me in such a way that throughout these seventeen years no human being has seen me, except you alone today; yet I saw everyone.' And when the anchorite learned these things, he glorified God."

CHAPTER CLXXX.

The Life of John (58) the anchorite, who lived in the cave of the village of Sochus.

^A The most holy Dionysius, presbyter and sacristan of the most holy church of the Ascalonites, narrated to us concerning abbot John the anchorite, saying: "Truly he was a great man before God in this generation; and in attestation of his pleasing of God, he told this miracle concerning him. In a cave, he says, the old man lived in the parts of the village which is called Sochus, about twenty miles from Jerusalem. The old man had in his cave an icon of the immaculate Lady, our Mother of God and ever-virgin Mary, holding in her arms our Lord and Savior Jesus Christ. Whenever, therefore, he wished to go away to some place, either into the vast wilderness, or to Jerusalem to adore the holy cross and the venerable places, or to Mount Sinai for the sake of prayer, or to the martyrs standing at many and long distances from Jerusalem (for the old man was a miracle-lover, and now he would go to the holy John at Ephesus, now to the holy Theodore at Euchaita, now to the holy Thecla in Seleucia of Isauria, and now to the holy Sergius at Saraphas; and at one time he would travel to this holy one, at another to that one), he would prepare the candle and light it, as was his custom, and standing in prayer, and beseeching God that his journey might be directed for him, he would speak to the Lady, looking toward her icon: 'Holy Lady Theotokos, since I am about to walk a long road that will take many days to complete, have ^B care of your candle, and keep it from being extinguished according to my intention; for I set out having your help as my traveling companion.' And having said these things to the icon, he would depart. And having completed the intended journey, he would return, sometimes after a month, sometimes even after two or three months, and yet other times after five or six; and thus he would find the candle prepared and burning, just as he had left it when he set out on his journey, and he never saw it extinguished by itself, neither upon rising from sleep, nor upon returning from a pilgrimage, nor when coming into the cave from the desert." ^C And the same Dionysius the presbyter told us this also concerning him, that "one day the old man was walking in the districts of the village of Sochus, where his cave also was; and while walking, he saw a huge lion coming from the opposite direction, and drawing near." He was walking on a very narrow path placed between two fences, with which husbandmen are accustomed to fence their fields, planting thorny shrubs. Such indeed...

Chapter CLXXXI.

Concerning the same.

He was walking in a very narrow path between two facing fences, with which the farmers are accustomed to fence their fields, planting thorny shrubs.

^A And the path was so narrow from the thorns that it could scarcely receive a person walking on foot without carrying anything, and it would not allow one proceeding in it to walk without hindrance. As the old man and the lion approached each other, neither did the old man turn back to give the lion free passage, nor, on account of the excessive narrowness of the path, could the lion turn back, nor did it admit of both passing at the same time. The lion, therefore, seeing the servant of God desiring to proceed, and in no way willing to turn back, stood on his hind legs, and becoming erect on the left side of the old man, he leaned against the fence, and by the weight and strength of his body, making a small clearing, he provided the righteous man a passage without obstacle. And thus the old man passed by, brushing against the back of the lion; and then, after he had passed, the lion rose up from the fence and went on his own way.

A brother went to visit Abba John and found nothing in his cave. And he said to him, "How do you sit here, Father, not having your necessities?" The old man replied and said, "This cave, my son, is a spiritual marketplace; one gives and one receives."

CHAPTER CLXXXII.

The Life of Abba Alexander the Cilician, who was seized by a demon near his death.

There is a monastery near holy Bethlehem, of Saint Sergius, which is about two miles away and is called Xeropotamus. ^C In this place there was a very pious abbot named Eugenius, who later became bishop of Hermopolis in Egypt, which is situated on the borders of the first Thebaid. This man told us, when we visited the monastery, about Abba Alexander the Cilician, that after he had grown old in the caves of the holy Jordan, he received him into his monastery. And towards the end of his life, he was bedridden for about three months. And ten days before he departed to the Lord, he was possessed by a demonic envy. The old man then began to say to the demon, "You have come at evening, wretch; this is no great thing, since I am bound to my bed and unable to move. You have shown your weakness, O most miserable one, even against your will. For if you were powerful and strong, you ought to have approached me fifty or sixty years ago; for I, through Christ who strengthens me, would have shown you your weakness, and brought down your arrogance, and crushed your unbending neck. But now, it is not my weakness, but the infirmity that presses upon me. ^D Nevertheless, I give thanks to God, to whom I am departing, that I will point out the injustice I have suffered from you, because after the hardship of so many years in asceticism, you have attacked me cruelly near my departure." Saying these things every day, along with many others, on the tenth day he surrendered his spirit in peace to the Lord Christ with all tranquility.

CHAPTER CLXXXIII.

A marvelous deed of an Egyptian elder, named David.

Abba Theodore the Cilician used to say that when he was still abiding in Scetis, there was a certain old man there named David. One day he went out to reap...

^A with other monks. It is the custom among the Scetiotes to go out to the estates and reap. The elder went up to an estate and worked for hire. A certain farmer hired him. As the elder was reaping, during the sixth hour of one day, a great heat wave occurred, and the elder went into a hut and sat down. The farmer, coming and seeing him sitting, said to him with anger: "Why are you not reaping, elder? Do you not know that I am paying you a wage?" He said to him: "Yes, but because the heat is very intense and the grains of wheat are falling from the ears, for this reason I am waiting a little while, so that the heat may pass and you may not suffer a loss." The farmer said to him: "Get up, work, even if everything burns." The elder said to him: "And do you wish for it to be burned?" The farmer said to him with anger: "Yes, I told you." Then the elder rose, and lo, the field suddenly began to burn. The farmer, becoming afraid, ^B went to the other part where the other elders were reaping, and he begged them to come and entreat the elder to pray and extinguish the fire. When they came, they prostrated themselves before the elder. But he said: "He himself said for it to be burned." Nevertheless, being entreated by them, the elder went, and standing between what had already burned and what had not burned, he prayed, and immediately the fire of the field was extinguished, and the remainder was saved, and all marveled and glorified God.

Chapter CLXXXIV.

We were in the Ninth [district] of Alexandria, when we visited the monastery of Abba John the Eunuch for the sake of benefit. We found an old man who had lived in the monastic habit for about eighty years, a man so merciful that we have seen no one else like him, not only toward human beings but also toward brute animals. For what was the elder doing, and what other work did he have but this? Rising in the morning, he would distribute food to all the dogs that were in the laura; ^C likewise, he would give fine flour to the small ants and wheat to the larger ones. He would also soak scraps of bread and throw them on the roofs, so that the birds might eat. Living constantly in this way, when he died he left nothing in his monastery—no door, no window, no vessel, no lamp, no table—and that I may not, by mentioning each thing, make the narrative overlong, he left nothing at all of earthly goods. Never for even an hour did he hold onto a book, or money, or clothing; rather, he gave everything to the needy, transferring all his care to the things of the future. They also narrated this about him, wishing to illustrate his mercy and the depth of his compassion: one day a certain farmer came to him, asking him to lend him a gold coin. Since the elder did not have one (for the elder never kept gold), he sent him off at once and borrowed a coin from the monastery, and gave it to the man who had asked him for it, the man having told him, "After one month I will repay it to you." But when two years had passed, and he had not returned it

Abbot John sent for him and said to him, "Give me the coin, brother." He said, "God knows that I do not have it." Then the old man said to him, "Recognize, brother, that I have found for you a way by which you can repay it to me." The man said to the old man, "If you command anything, tell me, and I shall do it," the man thinking that he wanted to impose some task upon him. Then Abbot John said, "Whenever you are at leisure and have nothing to do, come and perform ^A thirty prostrations for me, and I will give you one *keration*." And [the old man] provided him with food and drink. And having agreed to do this, whenever the man had leisure from his work, he would come to the old man, and when he had completed the number of prayers, the old man, according to the agreement, would give him the silver coin, and would give him something to eat and drink, bestowing upon him, in addition, five loaves of bread for his household. When, therefore, he had completed the twenty-four *keratia*, which is one *nomisma*, the old man took that sum from him and dismissed him, having given him his blessing as well.

The same Abbot John the Eunuch narrated to us, saying, "I went up into the Thebaid to the cenobium of Abbot Apollo, and I saw there a younger brother who also had his carnal father there as a monk. Now the young man had resolved never to drink water, nor wine, nor any other drink for his whole life; for he ate dry pulse and crusts and certain vegetables that were able to relieve him of his thirst. He had, moreover, the ministry of putting the loaves into the oven. When, therefore, he had spent three years doing this, he grew ill, during which time he also departed to the Lord. Since, therefore, he was burning with fever and was tormented by an immense thirst, he was urged by everyone to taste at least a little cool water, ^B but the brother did not consent to this at all. The abbot of the cenobium therefore sent for a physician, so that he might, if it were possible, provide some relief for the sufferer. The physician, having come and seen the brother in such great distress, having begged him many times to take a little cool drink and failing to persuade him, said to the abbot, 'Bring me here a large tub.' When this was brought, he had four flagons of lukewarm water poured into it, and he had him placed inside up to his thighs for one hour. And the holy old man—for he was there, he says, when they drew him out of the water—assured us that, when the physician measured the water, he found it to be decreased by a large part. Behold what force the continent monks imposed upon themselves, subjecting themselves for God's sake to such hardships, that they might enjoy eternal blessings." ^C

The same [abbot] again narrated to us, saying, "I entered into the cell of a certain old man in the same cenobium, and I saw that where he was accustomed to stand for prayer, a board had been placed underneath; and where he fixed his knees and hands, it had hollowed out the board to a depth of more than four fingers, so great was the number of prostrations he performed."

CAPUT CLXXXV. The life of a faithful woman, who with wonderful wisdom converted her pagan husband to the faith.

"When we were on the island of Samos, Maria, the mother of the lord Paul, a venerable woman who cared for the poor, related to us ^D

^A of the candidate, saying that there was a woman in the city of Nisibis who was a Christian, while her husband was a Hellene. They had fifty miliarisia, which is a type of coin. One day the husband said to his wife, 'Let us lend these miliarisia, that we might have some small consolation from them; for as we spend them one by one, we are on the verge of exhausting them all.' The wife answered and said to him, 'If you desire to lend them, come, lend them to the God of the Christians.' Her husband said to her, 'And where is the God of the Christians, that we might lend to him?' She said to him, 'I will show him to you; not only will you not lose them, but he will also pay you interest and return double the principal.' He said to her, 'Let us go, show him to me, and we shall lend to him.' Taking her husband by the hand, she brought him into the most holy ^B church. That church of Nisibis has five large gates. As she led him into the porch of the church, where the large gates are, she pointed out to him the poor, saying, 'If you bestow these upon them, the God of the Christians receives them; for these are all his.' He immediately, with joy, distributed the fifty miliarisia to the poor and returned to his home.

And after three months, as they were pressed by the need for expenses, the husband said to his wife, 'Sister, I see that the God of the Christians is going to give us nothing for that debt, and now we are pressed by poverty.' The wife replied and said to him, 'Truly He will give; go where you gave them, and He will provide for you with all readiness.' Proceeding swiftly, he went to the holy church. And having arrived at the place where he had given the miliarisia to the poor, and having circled the entire church, he saw no one who would pay him what was owed, except for the poor sitting there again. ^C As he pondered within himself to whom he might speak or from whom he might demand it, he looked down at his feet and saw on the marble one large miliarision lying there, one of those he had previously distributed to the brethren. Having bowed and taken it, he went away to his house and said to his spouse, 'Behold, I went to your church, and believe me, woman, I did not see the God of the Christians as you said, and He gave me nothing, except that I found this miliarision lying there where I had given the fifty miliarisia.' Then the wonderful woman said to him, 'He is the one who invisibly provided this to you. For He is invisible, and by an invisible power and hand He governs the world. But go, my master, buy us something so that we may eat today, and again He will provide for you.' ^D He went and bought for them bread, and wine, and a fish, and coming home, gave them to his wife. She, having taken the fish, began to clean it, and upon gutting it, she found inside its belly a very wonderful stone, such that the woman marveled at its beauty; yet she did not know what it was. Being saved, she showed it to her husband when he returned, saying, 'Behold, I found this stone in the fish.' Seeing it, he himself also marveled at its beauty, but he was ignorant of its nature.

^A And after they had eaten, he said to her, 'Give it to me, so that I may go and sell it, if perhaps I may find something to receive for it.' For he, as I have said, knew not what it was, being an unlearned man. Taking the stone, therefore, he went to a money-changer—who was also a silver merchant. And the time was late for him to be dispatched (for it was now evening), and he said to the silver merchant, 'Do you wish to buy this little stone?' The silver merchant, having looked at it, said, 'And what do you wish to receive for it?' The seller said to him, 'Give whatever you wish.' He said to him, 'Take five miliaresia.' The seller, judging that he was mocking him, said to him, 'And you offer these for this?' The silver merchant, thinking that he had answered him in irony, said to him, 'Then take ten miliaresia.' The seller, again thinking he was being ridiculed, remained silent. The silver merchant said to him, 'Take twenty miliaresia for it.' But he was silent, answering nothing. When the silver merchant had gone up to thirty, forty, and fifty miliaresia, and was swearing an oath to give them in truth, then ^B looking into himself, and having taken into thought that if this were not precious, he would not be offering fifty miliaresia for it, the silver merchant, little by little raising the price, gave him as much as three hundred great miliaresia. And having taken these, and having given the stone, he came to his wife rejoicing. And she, seeing him, said to him, 'For how much did you sell it?' thinking he had sold it for five or ten. But he, bringing out the three hundred miliaresia, gave them to her, saying that he had sold it for that much. And she, marveling at the kindness of the God who loves mankind, said to him, 'Behold, husband, what kind of God the Christians have! ^C How good, and generous, and wealthy he is! Do you see how he has rendered to you not only the fifty miliaresia which you lent to him, but in a few days has multiplied these and given them back sixfold? Know, therefore, that there is no other God, neither on the earth, nor in the heaven, except him alone.' And being persuaded by this miracle, and having learned the truth by experience, he became immediately a Christian, and he glorified God and our Savior Christ with the Father and the Holy Spirit, giving many thanks to the wisdom of his own wife, through whom the knowledge of God in truth had been granted to him.

CHAPTER CLXXXVI.

The Life of Moschus the Tyrian Merchant.

^D We crossed over to the monastery of the cave of Saint Saba, to the Abbot Eustathius, the superior of that monastery. A merchant named Moschus was there. And he narrated to us, as we were staying in Tyre: 'As I was a merchant, in the depth of evening I went away to bathe, and I find along the road a woman standing in the darkness. I went and approached her; and she agreed to follow behind me. But I, from diabolical joy, did not even bathe, but rushed to supper. And I urged her much, and she would not suffer to taste anything. Finally, we rose to go to sleep, and when I came to embrace her, she cried out with a loud voice and with tears, saying, 'Woe'

^A is me in my misery!" I, having become terrified, asked the cause of her weeping; and she, weeping more, says: "My husband is a merchant, and he has suffered shipwreck, and has lost both his own goods and those of others. And he is in prison on account of the goods of others; and not having anything to do, so that I might provide even bread for him, I proposed, in my extreme poverty, to expose my own body, so that I might find bread for him, for everything has perished." And I said to her: "How much is the debt?" And she says: "Five pounds of gold." Bringing out the gold, I gave it to her, saying: "Behold, by the nod of God I have not touched you; take the gold and redeem your husband, and pray for me."

Then, after some time, a calumny was concocted against me before the emperor, that I had squandered all the commercial goods. The emperor, sending men, plundered my entire substance, and, having hauled me off naked to Constantinople, he threw me into prison. Where, having spent a great deal of time, clothed only in one garment besides my shirt, on a certain day I heard that the emperor wanted to kill me; and so, despairing of my life, I was wailing. As I was weeping and lamenting, slumber overtook me, and I saw in my sleep, as it were, that same woman who had once had her husband in prison, saying to me: "What is it that you have, lord Moschus? Why are you enclosed here?" And when I answered: "I have suffered a false accusation, and I think the emperor will kill me." She says to me: "Do you wish that I speak for you to the emperor, and he will release you?" And I say to her: "And does the emperor know you?" And she says: "Yes." Awakened, I was in doubt what this could be. But she stood by me a second and third time repeating the same thing, ^C and saying: "Do not fear; for tomorrow he will release you."

But toward dawn they take me to the palace, the emperor having so commanded. And when I entered, and he saw me clothed in a filthy and torn tunic, he says to me: "Behold, now I have had compassion on you; go, and amend yourself for the future." I was looking at that woman standing at the right hand of the emperor, and saying to me: "Take heart, and be not afraid." And the king ordered my property to be restored to me, and adding many good things to me, he restored me to my former status, making me also a lieutenant. That very night the same woman appeared to me again, and says to me: "Do you know who I am? I am she with whom you performed an act of mercy, and for the sake of God did not touch my body. Behold, I too have delivered you from danger. Do you see the philanthropy of God? That is, because you did it for my sake, I also have magnified my mercy upon you."

CHAPTER CLXXXVII.

Teaching of abbot John of Cyzicus for acquiring virtues.

When we were ascending from holy Gethsemane to the holy Mount of Olives, we encountered the monastery of abbot Abramius. The father of this monastery was abbot John from Cyzicus; we asked him one day, saying: "How does anyone possess virtue?" The elder answered and said: "Whoever wishes to possess virtue, unless he first hates the things diametrically opposed to virtue

he cannot possess it. If, therefore, you desire mourning, hate laughter. Do you wish to have humility? Hate pride. Do you wish to be continent? Hate gluttony. Do you wish to be chaste? Hate debauchery. Do you wish to be poor in spirit? Hate material wealth. Do you wish to be merciful? Hate avarice. He who wishes to dwell in the desert hates the cities; he who wishes to practice stillness hates boldness; he who wishes to be a stranger hates vainglory; he who wishes to gain control of his anger hates associating with the vain; he who wishes to be free from resentment hates slanders; he who wishes to be undistracted will remain in solitude; he who wishes to control his tongue must shut his ears so as not to hear much; he who wishes to have the fear of God always will hate bodily rest, but will love affliction and straitness; and in this way he will be able to serve God sincerely." ^B

Chapter CLXXXVIII. Life of two Syrian money-changer brothers.

Abba Theodore, the superior of the ancient laura, told us that there were two brothers in Constantinople, Syrian money-changers. The elder brother said to the younger: "Come, let us go down to Syria and take possession of our ancestral home." The younger said to him: "And why should both of us go, to abandon our shop? Either you go down and I will remain here, or I will go down and you remain." So it was agreed between them that the younger would go down. When the younger had gone down, after a short time the one who had remained in Constantinople saw in a dream a certain venerable elder of great dignity, who said to him: "Do you know that your brother has committed fornication with the wife of the innkeeper?" Rising from sleep, he began to be distressed, saying to himself: "I am the cause of this fall; why did I let him go alone?" Again, after some time, he saw the same one saying to him: "Do you know that your brother has fallen with the wife of the innkeeper?" Upon seeing this, he was again distressed. A third time after a while, he saw the same one saying to him: "Do you not know that your brother has lost his freedom and has been dragged down by the wife of the innkeeper?" Therefore, he wrote to him from Constantinople to Syria that he should immediately and at once leave everything and reach Byzantium. Having received the letter, he left all and went up to his brother. Then, when he saw him, he took him into the Great Church and began to reproach him with grief, saying: "Well done, that you have fornicated with the wife of the innkeeper!" When he heard this, he began to swear by God the Almighty that he did not know what he was saying, nor had he committed fornication, nor did he know any woman other than his lawful wife. When the elder brother heard these things, he said to him: "Has some other, more grievous sin been committed by you, then?" He however protested, saying: "Truly, I am not conscious of having committed any iniquity, except that I found monks in our village of the doctrine of Severus, and not knowing whether it was evil, I communicated with them. I do not know that I have done anything else." The elder brother then understood that this was what had been told to him, namely that he had committed fornication ^D

^A by abandoning the holy catholic Church and falling into the heresy of Severus, that Acephalus who is truly a huckster; for he had been put to shame and had defiled the nobility of the right faith.

CHAPTER CLXXXIX

The life of a woman who kept faith with her husband the merchant; and both were helped by God.

We arrived in Ascalon at the hospice of the Fathers, and the abbot Eusebius the presbyter related to us that a certain merchant, having gone on a sea voyage, lost his own goods as well as those of others, though he himself escaped shipwreck. Having come here and being seized by his creditors, he was thrown into prison, and everything he had at home, even the clothes of his wife, was plundered. ^B She, therefore, out of great anxiety, sorrow, and poverty, could not even provide bread to feed her husband. So, while she was sitting one day in the prison and groaning, a certain great man entered to give alms to the prisoners. Seeing the free woman sitting with her husband, he was wounded with love for her—for she was very beautiful—and he ordered her through the jailer to come to him. She, seeing that he was about to give alms, came willingly. Taking her aside, he said to her: "What is the matter, and for what reason are you here?" She explained everything to him. But he said: "If I pay your debt, will you sleep with me this night?" But she, being truly most beautiful and most modest, said to him: "I have heard, my lord, the Apostle saying that 'the wife has not power over her own body, but the husband' (I Cor. vii). ^C Permit me, therefore, lord, to ask my husband, and whatever he commands, I will do." And she came and reported everything to her husband. He, being most prudent and bound to his wife with great affection, was not carried away by the hope and desire of escaping the injuries of the prison, but groaning loudly and with tears, he said to his wife: "Go, go, sister, and give your answer to the man; for we hope in our Lord Jesus Christ that He will not abandon us until the end." Rising, therefore, she dismissed the man, saying: "I have spoken to my husband, and he does not wish it."

At that same time, a certain robber had been cast into that same prison even before the merchant was bound. He was observing and hearing all the words of the husband and wife, and he groaned to himself, saying: ^D "Behold in what distress these people find themselves, yet they did not betray their liberty in exchange for money—to accept it and be freed—but they deemed chastity of more value than money, and they despised the comforts of this life so as not to violate her beauty. But what shall I do, miserable as I am, who never considered that God exists, and for that reason have been the author of many murders?" Calling them to himself through the window of his cell where he was kept bound, he said to them: "I am a robber and a murderer, for which reason, at whatever hour the governor comes, I am to be led to death as a murderer. But seeing your chaste counsel,

^A I have felt compunction for you. But go to this place by the wall of the city, and digging, take the money that you will find there. And keep it, so that you may pay your debts, and may there remain for you much other bounty. And pray for me, that I too may find mercy."

And after a few days, the governor having entered the city, he ordered the robber to be led out and beheaded. And after one day, the woman said to her husband: "If you permit, my lord, I shall go to the place which the robber indicated to us, to see if by chance those things he related are true." He said to her: "Do as seems good to you." And she, having taken a small mattock, in the evening went to the place, and digging, found a pot covered over, containing the gold. And using it prudently, she gave it out a little at a time, as if she were indeed borrowing from this one and that one, until she paid everyone; ^B and after these things she drew her husband out of his imprisonment. And he who told us this said: "Behold, just as they kept the commandment of God, so the Lord and God of us all magnified His mercy toward them."

Chapter CXC. Miracle concerning the wood given to the Egyptian Abbot Brocha.

Athanasius of Antioch, the one in charge of the archives, told us, speaking of the abba Brochas the Egyptian in Seleucia, near Antioch: ^C He found a desert place outside the city and sought to make for himself a small cell there. And having built it, he had no timber to roof it. And having entered the city one day, he found Anatolius, who was called "the Hunchback," one of the notables of Seleucia, sitting outside his house. And approaching him, he said: "Do an act of charity, give me a little piece of wood, that I may roof my house." But he, becoming annoyed, said to him: "Behold the wood, take it and go," pointing out to him a very large mast that he had lying in front of his house, which was enough for a merchant ship of fifty thousand. Abba Brochas said to him: "Give a blessing, and I shall take it." Anatolius said to him again, in annoyance: "Blessed be the Lord." He, having embraced the mast and having lifted it alone from the ground, placed it upon his shoulders; and having taken it, he went away to his cell. ^D And Anatolius, being astonished at the wonder of the miracle, granted him that great timber for his need just as he had wished; from which he not only roofed the aforementioned cell, but he also performed many other works for the monastery that was there.

CHAPTER CXCI. Compendious life of Saint John Chrysostom, Patriarch of Constantinople.

They were speaking about the holy John of Constantinople, who was justly surnamed Chrysostom, because of the pure and clear nature of his doctrinal discourse... and he received saving baptism, and he neither swore, nor compelled anyone to swear, nor did he slander anyone, nor did he lie, nor did he speak buffoonery, nor did he accept buffoonery.

CHAPTER CXCII.

Account of a certain monk of the monastery of the holy Pope Gregory, how he was absolved from excommunication after death.

^A A certain holy priest named Peter, coming from the Roman city, related to us concerning the most blessed Gregory, the bishop of that same city, that when he was supreme pontiff, he built a very large monastery for men and gave the command that none of the monks should possess anything of their own, not even an obol. A brother of the monastery had a secular brother, from whom he requested, saying, "I do not have a tunic; therefore, perform an act of charity for me and buy one for me." The secular brother said to him, "Behold these three coins, take them and buy for yourself what pleases you." The monk, therefore, taking the three coins, kept them with him. When another monk saw this, he went and reported it to the abbot. Hearing this, the abbot reported it to the most holy Pope Gregory. The blessed Gregory, hearing this, ordered that he, as one who had transgressed the rules of the monastery, should be separated from communion. After a little time had passed, the brother who had been separated died, without the Pope knowing. After two or three days, the abbot went and ^B reported to him, saying, "That brother has died." When he heard this, he was not a little saddened that, before he could be absolved from the bond of excommunication, he had departed from this world. Writing a prayer in the form of a letter, he gave it to one of the archdeacons, ordering him to go and read it over the brother’s grave. By those very letters, he absolved the dead man from the bonds of excommunication. The archdeacon, therefore, went away as he had been commanded, and read that short document over the brother’s grave. That same night, the abbot saw the deceased brother and said to him, "Are you not dead, brother?" He replied, "Indeed I am." The abbot asked him again, "And where have you been until today?" The brother said to him, "In truth, sir, I was in prison until yesterday; but yesterday I was absolved." It became known to all that at the hour ^C when the archdeacon read the words of absolution over the brother, he had been absolved from excommunication, and his soul was freed from judgment and condemnation.

CHAPTER CXCIII.

A deed of wondrous charity of the holy abbot Apollinaris, Patriarch of Alexandria, toward a wealthy youth reduced to poverty.

They related to us concerning the holy abbot Apollinaris, Patriarch of Alexandria, that he was very merciful and overflowing with the bowels of compassion; they brought forward this indication of the matter. There was, they said, a certain youth in Alexandria who was the son of a man of the first rank in the city, possessing both high status and great wealth. When his parents had died, who had left him infinite goods both in gold and in naval trade, he, not managing them quite happily or prosperously, lost everything and was brought to extreme poverty, although he had not wasted his estate on gluttony or luxury, which usually drain the patrimonies of the wealthy, but had fallen into various misfortunes and shipwrecks. And so, from being most opulent, he became most poor, according to that saying of the Psalmist: "They mount up to the heavens, and they go down to the depths" (Ps. CVI). For the young man, in the same measure as he had been elevated by money, was rendered inferior through poverty. ^D

^A Hearing this, the blessed Apollinaris, and seeing the young man fallen into such occupation and poverty—for he knew his parents and was aware of how wealthy they had been—wished to show him mercy and give him a small gift for his relief, yet he felt ashamed. And as often as he saw him in his office, his soul was stung, seeing his soiled clothing and having a haggard face, which are the signs of extreme poverty. As the Pope was in such distress, being moved one day by God, he conceived a plan that was truly wonderful and most becoming to his holiness.

He sent for and brought the legal official of the most holy Church, and taking him aside, he said to him, "Can you keep a secret for me, sir advocate?" But he said to him, "I hope, Master, in the Son of God, that if you command it, I will not tell it to any man, nor shall any learn from me anything that you might entrust to your servant." Then Pope Apollinaris said to him, "Go, make a promissory note for fifty pounds of gold, as if from the most holy Church to this Macarius, the father of this young man, and add witnesses, and a stipulation, and ratify it, and bring it to me." The legal official, having done what was commanded by the Pope immediately and without delay, brought the document and gave it to him.

Since the father of the young man had been dead for ten years or more, and the paper appeared new, the Pope said to him, ^B "Go, sir advocate, hide this document in wheat or barley, and after a few days bring it to me." And he, having departed, came back after the days mentioned, bringing the document to the Pope. Then the Pope said to the legal official, "Go now, and say to the young man: 'What will you give me if I give you a document that will benefit you?' And watch, sir advocate, that you take no more than three coins from him; and give him the document." The legal official answered him, "Indeed, my master, if you command me, I will take nothing." The Pope said to him, "I absolutely wish that you take three coins."

Then the legal official goes to the young man. "What will you give me, if I provide you with something that is of your greatest advantage?" And he agreed to pay whatever he wanted. And the legal official, pretending, says to him: "As I was searching for papers in my house five or ^C six days ago, I found this document, and I remember that Macarius, your father, trusting in me, left it with me for a few days. And upon his death, it happened to remain with me until this day; for it slipped my mind, and it never entered my thoughts to return it to you."

The young man says to him, "And what do you command that I provide?" He says to him, "Three coins." Then the young man says, "And do you know if the person who owes the debt is a wealthy man?" The legal official says to him, "Yes indeed, he is wealthy and grateful, and you have the ability to demand it from him without trouble." The young man says to him, "God knows that I have nothing now; but if I receive what is mine, I will give you whatever you asked, and even beyond the three coins." Then the legal official gave him the document for the fifty pounds.

^A Having taken the document, he went up to the most holy Pope, bowed down before him, and presented the document to him. When the Pope had taken it and read it, he began to appear troubled, and he said to him, "And where have you been until now? Your father has been dead for more than ten years. Go, sir; I will give you no answer." But he said to the Pope, "Truly, my master, I did not have it; the legal official had it, and I did not know, but may God have mercy on him, for he has only now returned it to me, saying that he found it among his papers at home." The Pope sent him away for the time being, saying, "I will consider it," and kept the document with him. Then, after one week, the young man went up to the Pope again. And again the Pope reproached him, saying, "Why did you delay bringing the document?" as if he did not wish to give him anything. The young man said to him, "My master, God knows that I have nothing with which to feed my family; so if God should put it into your heart, have mercy on me." Then the holy Apollinaris said to him, pretending that he was yielding to his entreaty, "I will return the entire principal amount to you; but this I beg of you, my lord and brother, do not demand interest from this holy Church." Then the young man fell down and bowed, saying, "Whatever my master wishes and commands me, this I will do; and if you wish to reduce it from the principal, then reduce it." The Pope said, "No; it is enough for me if you would relinquish the interest to us." Then he brought out fifty pounds of gold, gave it to him, and dismissed him, asking him to pray for the remission of the interest. This was the hidden work of the divine Apollinaris, this was his most beautiful deed, and his compassion. And thus God worked with the young man through his holy blessing, so that he rose up from such great poverty and returned to his former status and rank, exceeding even his parents in his abundance of wealth and money, and besides this, gaining great profit for his soul.

CHAPTER CXCIV. Admonition of an old man who lived in Scetis, given to a certain monk against entering taverns.

A certain old man was living in Scetis; this man one day came to Alexandria to sell the work of his hands, and he saw there a young monk who had entered a tavern. Because of this, the old man was greatly afflicted, and he waited outside, expecting that when the youth came out he would speak with him. And this is what happened. For as soon as the young man came out, the old man took him by the hand, led him aside, and said to him, "My lord and brother, do you not know that you wear the angelic habit? Are you ignorant that you are young? Do you not know that the snares of our enemies are many? Do you not know that through the eyes and through the ears and through various forms and appearances, monks living in the cities are harmed? But you, without fear, enter into taverns, and hear what you do not wish, and see things that are harmful, and you mix with men and women in an unseemly way. Do not, my son, do not, I beg you, act in this way, but flee to the desert, where you can be saved as you wish." The young man answered him, "Go away, old man, for God requires nothing but a pure heart." Then the old man, stretching out both his hands to heaven, said:

^A "Glory to You, O God; for I have spent fifty-five years in Scete and have still not acquired a pure heart, yet this man, who spends his time in taverns, has acquired a pure heart." And turning to the brother, he said: "May God save you, too, and not put me to shame regarding my hope."

CHAPTER CXCV

^B When we were in Alexandria, Leontius of Apamea, a man of piety and great faith, came from Pentapolis; for he had already lived in Cyrene for many years. He came during the days of Eulogius, the holy patriarch of Alexandria, being himself the future bishop of that same city of Cyrene. And when we were in familiar conversation, he told us, saying: "In the times of Theophilus, the most blessed patriarch of Alexandria, Synesius the philosopher was bishop of Cyrene. When he came to Cyrene, he found there a certain philosopher named Evagrius, who had been his companion in the liberal arts and was his dear friend, but who was a Gentile in his religion and greatly addicted to the worship of idols. Bishop Synesius strove to transfer him from idolatry to the worship of Christ, and had taken upon himself a great burden of care for this matter because of the love he had held for him from the beginning. ^C But he would by no means endure it, nor would he accept his teaching at all. Yet the bishop, out of his great love for him, was neither discouraged nor did he cease day by day from exhorting, instructing, and urging him to believe in Christ and to receive the knowledge of Him. And when he persisted in giving him these admonitions daily, the philosopher once said to him: 'Truly, my lord bishop, among other things that displease me in the Christians, this is one: that you say there will be an end to this world, and that after the end all men who have existed from the beginning of the age will rise again in this same body, and, receiving this flesh as incorruptible and immortal, will live for ages ^D and receive the rewards for what they did in the body; and that he who has mercy on the poor lends to God, and he who distributes money to the poor and needy lays up treasures for himself in heaven, and that all he has expended will be repaid to him a hundredfold by Christ in the regeneration along with eternal life. When all these things are said, they seem to me to be a deception, a mockery, and a fable.' But Bishop Synesius assured him that all the tenets of the Christians were true, and contained nothing false or contrary to the truth, and he attempted to prove that these things were so by many arguments.

After a long time, having persuaded him to become a Christian, he baptized him, along with his children and all those of his household. Some time after he was baptized, he gave the bishop three centenaria of gold for the use of the poor, saying: 'Take this gold and distribute it to the poor, and write me a promissory note that Christ will repay this to me in the age to come.' And he, having received the gold, readily wrote the note for him as he requested.

Having lived for some years after his holy baptism, he fell ill with the illness that leads to death; and intending

^A to depart, he said to his children: "When you prepare my funeral, place this parchment in my hands, and thus bury me with it." After he had died, his sons did just as he had commanded them, and they buried him together with the document. On the third day after the burial, he appeared to Bishop Synesius, who was sleeping at night, saying: "Come to the tomb where I lie, and take your document. For I have received the debt, and I am paid in full, and I have no claim against you. And, for your assurance, I have signed the document myself." Yet the bishop was unaware that they had buried the philosopher's document with him.

When morning came, having sent for his sons, he said to them: "What did you place in the tomb with the philosopher?" They, thinking he was asking them about money, said to him: "Nothing, Lord, except his burial linens." Then he said, "What then? Did you not bury any parchment with him?" They, remembering (for they did not know he was speaking about the document), said to him: "Yes, Lord, he gave us a certain parchment as he was dying, saying: 'When you bury me, give me this parchment to hold in my hands,' with no one at all knowing." Then the bishop told them the dream which he had seen during that night. And taking them with the clergy and the prominent men of the city, he went to the philosopher's tomb. ^C When they opened it, they found the philosopher lying there, and he was holding the bishop's document in his own hands. And having taken the document from his hands, they opened it and found it newly written by the philosopher's own hand as follows: "I, Evagrius the philosopher, to you, most holy Lord Bishop Synesius, greetings. I have received what was written in this note of yours, and I am paid in full, and I have no claim against you regarding the gold which I gave to you, and through you, to Christ our God and Savior." Those who had gathered, seeing this, were amazed, and for many ^D hours they cried out, "Lord, have mercy," glorifying God who does wonders, and who gives such and so great evidence of his promises to his servants.

The same Lord Leontius also maintained that the security, signed by the philosopher's hand, is preserved to this day, and lies in the treasury of the church of Cyrene; and whoever enters as the keeper of the treasury there receives it along with the sacred vessels, and guards it with all diligence, and in turn hands it over to his successor safe and unharmed.

CHAPTER CXVI. A miracle that happened to some children of Apamea, who in play spoke the words of the holy consecration.

Gregory, who had been prefect of the African province, a faithful man and a lover of monks and the poor, and one who always rejoiced in all good things which God loves, told us: "In my province," he said (it was in the region of Apamea of the Second Syria province, near the town called Thorax), "there is a field distant from the city about forty miles, which is called Gonagus; in this, whether in"

its borders, boys were pasturing flocks, and as it is wont to happen with boys, they wished to play according to the custom of children. And as they were playing, they said to one another, 'Come, let us celebrate the liturgy, and let us offer the sacrifice,' and this pleasing everyone, they chose from among themselves one in the order of presbyter, and two others in the office of deacons. And they go to a smooth rock; for they were playing. And upon the rock, as in the order of an altar, they placed bread, and wine in an earthen cup. And they took their stand, one as presbyter, and the others as deacons, on this side and on that. And the one recited the offering, and the others, using the strips of cloth they were carrying as fans, made a breeze. ^A And the aforementioned presbyter was found to be knowledgeable of the anaphora; since the custom in the Church prevailed that boys should stand before the holy sanctuary during the holy synaxes, and be the first after the clergy to partake of the holy mysteries. And since in some places the presbyters are accustomed to announce the prayer of the holy anaphora in a loud voice, the children were found to know it, from constantly hearing it recited.

When, therefore, they had finished everything according to ecclesiastical custom, before they could break the bread and partake, fire descended from heaven and consumed everything that had been presented, and scorched the entire rock; so that not even entirely, neither of the rock nor of the things placed upon it, remained any trace. And when the boys saw this suddenly happen, they fell to the ground out of fear, and remained as if half-dead, unable to utter a sound or rise from the earth. And since they did not return to the farm at the hour they were accustomed to return, but lay trembling upon the ground, their parents went out from the farm to see for what reason they had not returned at the customary ^B legitimate time. And having gone out, they found the boys all lying on the ground, neither recognizing any of those present, nor being able to speak to those who spoke to them. The parents, therefore, seeing them half-dead, each taking up his own son, carried them to the farm; and seeing the children remaining in such a state of trance, they were exceedingly amazed, entirely ignorant of the cause of their stupor, and unable to understand it, and frequently asking them throughout the whole day, they could receive no answer from them, and were entirely unable to learn what had happened to them, until that day and the whole night had passed. For then, the boys, gradually coming to themselves, related to them everything, how it had been done and how it had come to pass. And the parents, taking them and the owners of that same farm, went out and pointed out the way in which this wondrous miracle had happened, showing some traces of the fire that had descended. ^C

Those who heard of what had happened, and being convinced by the very reality of the matter, ran into the city, and reported everything to the bishop of the city in order. And he, being struck by the magnitude and novelty of the miracle, with all the clergy

^B went out to the place, and seeing the children, and having heard from them what had happened, and having beheld the signs of the heavenly fire, he put the children into a monastery, and made the place a sacred monastery; above the place of the fire he built a church, and erected a holy altar. The same Lord George also told us that he had seen one of these children in this same monastery, where such a miracle had taken place, and George, who is devoted to Christ, related this divine and angelic miracle to us.

CHAPTER CXCVII

Account of Rufinus concerning Saint Athanasius and other child companions.

Rufinus, however, who wrote ecclesiastical history, records something similar that occurred in earlier times with children playing. For he says, when he was writing the childhood deeds of Athanasius, the most holy, the great champion and herald of the truth, and bishop of the great city of the Alexandrians, and illustrious teacher of the whole world, how indeed his advancement to the episcopate had its beginning from divine foreknowledge ^C — it seems to me consistent, therefore, to repeat a few things concerning the man’s early life, and to recount what kind of life and habits he had from childhood, just as we have received it from those who lived most familiarly with him (Ruff. I Hist. c. 14). At that time, then, when the most holy Alexander was presiding over the Church of Alexandria after Achillas, according to the prediction of Saint Peter the archbishop and martyr, who condemned the impious Arius; as he was looking out over the sea one day from a higher vantage point, he beheld children playing on the shore, as is the custom of children, imitating a bishop and all the customs of the church. Observing the children for a long time, he saw that they were performing some of the secret mysteries among themselves. Being disturbed, therefore, he immediately called his clergy and pointed out what he himself had seen, ^D and ordered them to go and seize all the children, and to bring them to him. When they arrived, he asked them what their game was, and what they were doing. They, however, being terrified, as children are, at first began to deny it, but afterwards they set forth the whole series of events, and confessed that they had baptized certain catechumens through Athanasius, whom those children had set up for themselves as if he were a bishop. Then, therefore, Alexander, having diligently inquired from them whom they had baptized; and having learned, and having found that they had performed all those things according to the custom of our religion, after having conferred with his own clergy, he determined that those who had been deemed worthy of the holy bath should not be baptized a second time; but Athanasius and the others who had been enrolled as clergy [that they should be raised in the instruction and admonition of the Lord], especially Athanasius, whom he shortly thereafter consecrated to God. Being enriched with divine gifts by the high priest at that time, he was promoted to a higher rank and shone forth. And Athanasius and the others whom in that game he had deemed

^A to be worthy of being deacons, he called their parents and, with God as witness, handed them over to the Church to be reared there.

When a short time had passed, and Athanasius had been thoroughly instructed by the notary and sufficiently by the grammarian, ^B he was immediately handed over by his parents to the priest as a faithful deposit of God, and like some Samuel he was nurtured in the temple of God. And whenever Alexander, in his old age, would set out to the bishops, Athanasius would follow him, carrying the priestly vestment which in the Hebrew tongue is called an Ephod.

So numerous and so illustrious were the struggles of this Athanasius in the holy Church against the heretics, that the following saying appears to have been written regarding him: "I will show him how many things he must suffer for my name." For the entire world conspired against him in his persecution, and the kings of the earth and the nations were stirred up, ^C and kingdoms and armies gathered against him. But he was fulfilling in deed that divine utterance which says: "If camps should stand against me, my heart will not fear; if battle should rise up against me, in this I will hope" (Ps. XXVI). For such and so great are the deeds reported of him, that the magnitude of the events does not allow me to pass anything over, while the multitude of his actions compels me to be silent about many things. My mind thus fluctuates in ambiguity, and it is not able to discern clearly what it ought to record and what it ought to omit. And for this reason, let us make mention of a few things ^D that pertain to the matter; the rest, however, fame will recount, which will surely report things lesser than the truth itself; for it will neither be able to add anything to the truth, nor will it find anything to add.

CHAPTER CXCVIII.

The aforementioned holy Athanasius was once asked, after he had been established as bishop of Alexandria, whether anyone can be baptized without faith according to the rite and preaching of the Christians; or, if someone simulating belief were baptized for some other reasons, what is to be thought of him, or how God receives him. He answered, saying: "You have heard from those of old, that when a plague occurred during the time of the blessed Peter the bishop and martyr, and many were running to baptism out of fear of death, an angel in human form appeared to him saying: 'How long will you send here these purses, which are indeed sealed, but are utterly empty and void, and have nothing inside?' Therefore, as much as one may conjecture from the voice of the angel, those possessing the seal of baptism, since they have been entirely benefited...

by this, were baptized.

CHAPTER CXCIX.

A certain one of the Fathers related that a certain old man, being pure and holy, used to see angels standing to his right and left when he offered the sacrament. Now, this man had received the order of the consecration from heretics, and, being simple and unversed in divine dogmas, when he offered, he used to say in simplicity and innocence things that were not consistent with the true faith, being ignorant that he was being led astray. Therefore, by divine dispensation, a certain deacon most learned in divine dogmas went to him. It happened that the holy old man celebrated the sacrifice in his presence. The deacon said to him, "The words, Father, which you said during the offering are not of the orthodox faith, but of heretics and men of perverse opinion." But the old man, confident because he was seeing angels while he was offering, did not heed the things being said by the deacon, but disregarded them. The deacon, however, persisted, saying, "You are mistaken, Abba; for the Catholic faith does not admit these things which you say, nor does Mother Church." When the old man saw the deacon's constancy in reproving him, and as he was looking at the holy angels during the saving offering, as he was wont to do, he said to them, "This deacon says these things to me: how does the truth stand?" The angels said to him, ^B "Heed him, for he speaks the truth, and he correctly sets forth these things." The old man said to them, "And why did you not tell me?" The angels answered him, "God has so disposed it, that men should be corrected by men." And from that time he was corrected, giving thanks to God and to his brother.

CHAPTER CC.

A certain one of the holy Fathers related to us that a clever young man went and served an apprenticeship with a goldsmith, and was learning the craft perfectly. Therefore, one of the patricians instructed them to make a gold cross adorned with precious stones, that he might offer it to the Church; and because the young man was very clever, his master entrusted this work to him. The young man began to think within himself and to say, "If this man offers so much money to Christ, why should I not also contribute my own wages to this cross, so that Christ might account it to me like the two lepta of that widow?" Considering, therefore, how much wages he was about to receive, he borrowed that amount and put it into the cross. The patrician came and weighed the cross before the stones were set in it, and found it to have more weight than he had determined. He began to threaten and to pressure the adolescent, as if he had committed fraud and had adulterated the gold. Then the adolescent said to him, "He who alone searches the secrets of hearts knows that I have done no such thing. But when I saw that you had offered so much money to Christ ^C the Lord, I thought to put in my wages, so that I also might have a share with you, and that Christ might receive me, just as He received the two lepta of that widow." Being astonished at this, he said, "Yes, child, did you reason thus?" He said to him,

"Yes indeed." The patrician then said to him: "Since you have reasoned thus, and have wholly dedicated your disposition to Christ, wishing to have a share with me, behold, from this day I take you to myself as a son, and appoint you my heir." And he took him with him, and made him his heir. ^B

Chapter CCI.

A certain one of the Fathers related, saying: "I once went up to Constantinople on account of a certain necessity. As I was sitting in the church, a certain man from among those who are illustrious in the world, most pious and very faithful, entered. When he saw me, he approached and greeted me with every kindness. And after the greeting he sat beside me, and began to inquire about things that pertain to the salvation of the soul. When I said to him that to those who rightly order earthly things, heavenly things are also given, he said: 'You have spoken well, Father, that he is truly blessed who places his hope in God, and delivers himself wholly to God.' And he said, 'I was the son of one of the most illustrious men in the world. My father was very merciful, and provided many things to the poor. One day, therefore, he called me, and showed me all his money, and said to me: "Child, what is more pleasing to you: that I should leave you this money, or Christ as your curator?" I, being edified by what he was doing, said to him: "Christ rather; for all these things today and tomorrow pass away. But Christ remains forever." When he heard this, he began to distribute everything freely and with a generous hand to the poor, so that when he died he left very little to me. I, however, having become poor, proceeded humbly, having my hope in Christ, to whom he had left me.'

^C "There was also another man, very rich and leading, having a wife faithful to Christ and fearing the Lord; and they had an only daughter. His wife therefore said to her husband: 'We have this only daughter, and the Lord has bestowed such great goods upon us; for what, then, is she in need? If we seek to give her to someone who is of our own rank, and rich, but who is not good in his ways, he will always afflict her. Let us rather seek for her a humble man, and one who fears the Lord, that he may love and cherish her according to God.' He said to her: 'You have advised well. Go therefore to the church, and pray most intently, and stay there, and whoever enters first, this one has been sent to her by the Lord.' She did therefore as her husband had commanded; and when she had prayed, and sat down, I was found entering first. She sent her servant therefore immediately, and called me, and began to ask me: 'Whence are you?' I answered her: 'I am from this city, and the son of such a one.' And she said: 'Of that merciful one?' And she said to me: 'Do you have a wife?' I said to her: 'No.' And I told her what my father had said to me, and what I had said to him. ^D She, however, glorifying the Lord, said: 'Behold, your good curator has sent you a wife, and money, that you may use both with the fear of God.' And she gave me her daughter and the money. I, however, pray that I may keep the way of my father until the end."

JOHN MOSCHUS CHAPTER CCII. Life of Abibas, son of a secular man, servant of God.

^A One of the Fathers related that a certain secular man had a son who was pious, religious, a virgin, and accustomed to temperance in all things from his very childhood years, to such a degree that he would not drink wine. He had the intention of living in solitude. His father, however, wished to bind him to secular business, but he could not; for the son would by no means suffer this. He also had other brothers, but he himself was the eldest of all. And since his intention was far removed from his father’s will, his father would chide him assiduously, upbraiding him for that very temperance and saying: "Why are you not like your brothers, and why do you not apply yourself to business?" He, however, endured it in silence. But all loved him for his religious observance and modesty.

^B When his father was about to die, some of his kin and other beloved friends, thinking that the father hated him because of those frequent chidings, gathered together and said: "Let us intercede for him, lest peradventure the father deprive the servant of God of his inheritance" (for he was very wealthy). They go, therefore, to him and say: "We have come to ask something of you." To whom he says: "What do you wish to ask of me?" "We pray for Abiba," they said, "that you do not despise him." Then the father: "Are you asking me for his sake?" They say to him: "Yes indeed." He says to them: "Call him here to me." They thought that he wished to chide him according to his custom. And when he had entered, he said to him: "Approach me." And when he had approached him, he embraced his feet, weeping and saying: "Forgive me, my son, and pray to God that He may not charge it to me that I have afflicted you; for you were seeking Christ, while I was moved by secular concerns." He then called his other sons also, and said to them: "This man is your lord and father; whatever he says, do it, and whatever he wishes you to possess shall be in his power." And all were astonished.

^C Immediately, once their father was dead, he distributed the portions to his brothers. He himself, taking his own portion, gave it to the poor, reserving nothing at all for himself. He also built a small cell for himself, that he might live as a solitary; and soon after he had finished the cell, he fell ill and arrived at his end.

^D His brother was present with him, to whom he said: "Go, brother, and hold a consolation for your house." For the celebration of the holy apostles was at hand. His brother said to him: "How shall I abandon you and depart?" He said to him: "Go, and when my hour comes, I shall call you." When, therefore, the hour had come, he rose to the window and knocked. His brother was watching for him, and he beckoned to him, saying: "Come." And immediately, when his brother came, he rendered his spirit to the Lord. And all were astonished and glorified God, saying: "With the extraordinary love with which he loved Christ, he found his end."

CHAPTER CCIII.

Account of a certain lapidary who saved his life at sea through prudent counsel.

^A A certain one of the Fathers related that once a lapidary—whom they call a *kathidarion*—possessing precious stones and pearls, embarked on a ship with his sons, wishing to go abroad and trade. By the providence of God, it happened that he grew to love a certain boy on the ship who performed services for him, and he himself also found rest, eating from what the boy ate. One day the boy heard the sailors whispering and confirming among themselves that they should throw the *kathidarion*—who had the stones—into the sea. Then, as the boy entered to the man ^B with great sadness, according to his custom, to perform his service for him, he said to him: "Why are you sad, my child, today?" He held back, saying nothing. Once again he asked him, saying: "Truly, tell me, what ails you?" Then letting out a sob, he said to him: "Because the sailors have plotted thus and so against you." He said to him: "Are you sure?" He answered him: "Yes, they have confirmed it thus regarding you among themselves." Then he calls his sons and says to them: "Whatever I say to you, do it tirelessly and without any ^C reasoning." Then he unfolds a sheet and begins to say to them: "Bring me my coffers." And they brought them. And opening [them], he began to lay out the little stones; and after everything was laid out, he began to speak thus: "Is this life? Is it for these things that I am in danger, struggling with the sea? And after a little while I die, taking nothing with me from this world?" He says to his sons: "Empty everything into the sea." Immediately then, following his word, they cast them into the sea. And the sailors were astonished, and their plot was dispersed.

CHAPTER CCIV.

How a religious woman who fears God restrained a monk from base desire.

Someone said that a brother was bitten by a serpent and entered a certain city to be treated. A certain religious woman, fearing the Lord, received and cared for him. ^D When he had begun to have a little relief from his pains, the devil began to sow thoughts into him against her, and he began to want to touch her hand. But she said to him: "Not so, Father; fear Christ; remember the sorrow and the repentance which you are destined to repent [and] sit in your cell..."

^A Having heard these and other similar things from her, the battle fled from him, and, feeling ashamed, he wanted to flee, not being able for shame to look into her face. She, however, again pitying him in the bowels of Christ, said to him: "Do not be disturbed; you still need to be guided; those things were not from your pure soul to contemplate, but were the suggestion of the envious devil." And thus, without scandal, having healed him, she sent him away with provisions.

CHAPTER CCV

Someone related to us that a brother living in a monastery was sent out for monastery business. Now there was a certain religious layman living in a village, with whom he would lodge whenever he came to the village. This layman had a daughter, recently left a widow, who had lived with her husband for only a year or two. As the brother went in and out to them, he began to be tempted by her. She, being prudent, perceived this and guarded herself so as not to come into his sight. One day, her father went into the nearby city on account of some necessity, leaving her alone in the house.

The brother came according to custom and found her alone in the house, and said to her: "Where is your father?" She said to him: "He has gone into the city." He therefore began to be disturbed by the assault, wanting to rise up against her. She, however, with all prudence, said to him: "Do not be disturbed; my father will not return until evening. We are here alone; but I know that you monks do nothing without prayer. Rise up, therefore, and pray to God, and whatever He shall put into your heart, that let us do." But he would not agree, but was only the more disturbed. When she noticed this, she said to him: "Have you ever known a woman?" He said to her: "No, but I want to know what it is like." She said to him: "It is for that reason you are disturbed, because you are ignorant of the stench of miserable women." And wishing to lessen his passion, she said: "Right now I am in my period, and no one can approach me, nor even come near because of the stench," thus casting reproach upon her own body. Having heard these and many other things from her, he was shamed ^C and, coming to himself, he wept.

When she saw that he had come to himself, she said: "Behold, if I had listened to you, and had given in to you, we would already have finished [the act], [having committed] the sin. With what face, then, would you have been able from then on to look upon my father, or to return to your monastery, and to hear the choir of those saints chanting? I beseech you, therefore, be sober and vigilant, and do not wish now, for the sake of a brief pleasure, to lose so many labors as you have endured." ^D

Having heard these words of hers, the brother who had suffered the temptation and who reported these things, gave thanks to God, who had rescued him through the prudence and modesty of the woman so that he would not perish utterly; he returned to the monastery and did penance for his sin. ^A

CHAPTER CCVI.

By what art a certain illustrious woman was taught meekness.

Someone among the Fathers narrated that an illustrious woman of senatorial rank came to venerate the holy places. When she had descended to Caesarea, it pleased her to rest there for a time, and she asked the bishop, saying: "Give me one virgin who may instruct and teach me the fear of God." The bishop chose a humble virgin and handed her over to her. After some time, when the bishop met her, he said: "How does the virgin I assigned to you conduct herself?" She replied: "She is indeed good, but she does not greatly benefit my soul, for she allows me to do my own will, being humble." The bishop, taking another who was harsher, gave her to her, who would rebuke her, calling her a "foolish rich woman," and reproaching her with similar things. ^B After some time, the bishop asked her again: "How is the other virgin?" And she said to him: "Truly, she benefits my soul." And thus she attained great meekness.

CHAPTER CCVII.

The life of the Alexandrian girl who was raised from the sacred font by holy angels.

Abba Theonas and Abba Theodore narrated to us that in Alexandria, under Patriarch Paul, a certain girl was left an orphan by her parents, who possessed great wealth. She was still unbaptized. One day, while walking in the garden that her parents had left her (for there are gardens in the middle of the city within the houses of the nobles) — when she was in the garden, she saw a man preparing himself to hang himself. She ran, therefore, and said to him: "What are you doing, good man?" ^C He said to her: "Leave me alone, woman, for I am in great tribulation." The girl said to him: "Tell me the truth, and perhaps I can help you." He said to her: "I owe much, and I am greatly burdened by my creditors; and I have chosen to finish my life quickly rather than live such a miserable existence." The girl said to him: "I beseech you, behold, take everything I have and give it back, only do not destroy yourself." And he, taking it, paid the debt.

The girl, therefore, began to be in straits, not having anyone to provide for her. ^D Thus, deprived of the comfort of her parents, she began to commit fornication, and from that she sought to earn her living. Therefore, men who had known her and known in what state her parents were, said: "Who knows these things, except God alone? How, that is, it is permitted for a soul to fall because of some cause known to Him alone, and for a short time to be abandoned." However, after some time, the girl became ill, and she came to herself. And being compunctious, she said to her neighbors: "For the Lord's sake, deal mercifully with my soul, and

speak to the Pope, that he may make me a Christian." But everyone scorned her, saying: "Does he truly receive such a one, seeing she is a harlot?" And she was in great distress because of this.

While she was in these straits and despondent, an angel of the Lord appeared to her in the form of a man, with whom she had once performed an act of mercy. He said to her: "What is it that you have?" She said: "Because I desire to become a Christian, and no one wishes to speak for me." He said to her: "Do you truly desire it?" She replied: "Yes, I beseech you." He said to her: ^A "Do not be despondent. I will bring some people, and they shall take you into the church." He brought two others, who were themselves holy angels, and they led her into the church. Again, they transformed themselves into the likeness of illustrious personages of the order of the Augustales, and they called to the clerics who were appointed over the baptistery. The clerics said to them: "Does your charity stand surety for her?" They answered them: "Yes, we stand surety for her." The clerics, therefore, having performed the service for those about to be baptized, baptized her in the name of the Father, and of the Son, and of the Holy Spirit. Having dressed her in the white garments of the newly baptized, she entered, supported by them, dressed in white; and, having set her down, they vanished.

The neighbors, therefore, seeing her thus clothed in white after those men had departed, said to her: "Who baptized you?" She told them the whole matter, saying: "Certain men came and brought me to the church, and they spoke to the clerics, and they baptized me." They said to her: "Who were these men?" Since she could not say who they were, they went off and reported it to the Pope. The Pope then summoned those appointed over the baptistery and said to them: "Did you baptize this woman?" They confessed that they had baptized her, being entreated by such and such of the Augustales. ^B The bishop then sent for the men whose names had been given, and inquired of them if they had stood surety for her. They said: "We neither know nor are we aware of having done this." Then the bishop knew that this was a work of God. Calling her to him, he said: "Tell me, daughter, what good thing have you done?" She said to him: "Being a harlot and a poor woman, what good could I have performed?" The bishop said to her: "Do you know of absolutely no good thing you have done?" She said to him: "None, save that I once saw a man who was being pressed by his creditors and wished to hang himself, and, having given him all my substance, I set him free." Having said these things, she immediately fell asleep in the Lord, being freed from her sins both voluntary and involuntary. Then the bishop, glorifying the Lord, said: "Righteous art thou, O Lord, and thy judgment is upright" (Ps. CXVIII, 20).

CHAPTER CCVIII.

A beautiful answer of an elder, given to a brother who was assailed by sadness.

A brother who was assailed by sadness asked an elder, saying: "What shall I do, since my thoughts rise up against me, saying: 'You have renounced the world to no purpose and untimely; you cannot be saved'?" ^D The elder said to him: "Do you know, brother, that even if we cannot enter the land of promise, it is better for us to fall in the desert than to return to Egypt?"

Chapter CCIX.

^A A certain one of the holy men said: "When we pray to the Lord, saying: 'Lead us not into temptation' (Matt. 6), we do not pray that we may not be tempted—for that is impossible—but that we may not be swallowed up by the temptation, in the event that we do something displeasing to God; for this is what it means not to enter into temptation. For the holy martyrs, though tempted by torments, were not overcome and did not enter into temptation, just as he who fights with a beast does not enter into temptation so long as he is not devoured by it; but when he is devoured, then he has entered into temptation. Thus it is also with every passion, so long as one is not overcome by the passion."

CHAPTER CCX.

^B A certain one of the Fathers related that two bishops who were neighbors once had a disagreement with one another. Now, one was rich and cunning, while the other was very humble; and the cunning one sought to harm the other. But the latter heard of it, and, knowing what he intended to do, said to his clergy: "We can overcome by the grace of Christ." They said to him: "Who, master, can prevail against him?" He said to them: "Wait a little, and you will see the mercy of God." He kept watch, therefore, for the day on which the other bishop was celebrating the festival of the holy martyrs, and taking his clergy, he said to them: "Follow me, and whatever you see me do, do you also, and we shall certainly be victors." They said among themselves: "What do you suppose he is going to do?" He came, therefore, to the bishop, and as the ^C Litany was passing by and all the people of the city were gathered, he fell at his feet with all his clergy, saying: "Forgive us, master; we are your servants." The other, struck with wonder at what he had done, and pricked in his soul as God changed his heart, grasped his feet, saying: "You are my master and father." And from that day a great love and concord settled between them. The humble one then said to his clergy: "Did I not tell you, that we were to overcome by the grace of God? Do you therefore do likewise when you have an enemy, and you will be victors."

The elder said again: "The humble man has greater glory than a king; for the latter is praised only to his face, but the former is praised and called blessed always and everywhere."

Chapter CCXI.

^D A certain abbot related to us, saying: "There was near our monastery an elder of a most gentle spirit and the greatest virtue. He had as a neighbor to his cell a brother who, through instigation, one day...

entered his cell and took off with his books and vessels. When the elder returned ^A and, upon opening his cell, saw that his vessels and all his goods had been taken, he went to the brother to report to him what had happened to him, but he found the vessels still lying in the middle of the room; for the brother had not yet put them away. But the elder, not wishing to shame or rebuke the brother, feigned a natural necessity and went out at once, remaining there for a good while, until the brother should take the vessels from the middle and put them away. When the elder returned after this, he began to speak to him about another matter and did not rebuke the brother at all.

A few days later, the theft by the brother was detected by certain people, and he was thrown into prison, the elder knowing nothing of it at all. But having heard about the brother, that he was in prison—though he did not know the reason why he was in prison—the elder came to our monastery, as he was accustomed to visit us, and said to me, "Do a charity and give me some food and some clean eggs." I said to him, "Do you have some guest today?" He said to me, "Indeed I do." The elder then took them so that he might go to the brother in prison and comfort and refresh him. When he had entered the prison, the brother fell at his feet, saying: "It is because of you that I am here, Abba; for I am the one who stole your vessels. But behold, your book is at such-and-such a place, and your cloak is at such-and-such a place." The elder said to him, "Be satisfied in your heart, my son; it was not for that reason that I came, and indeed I did not know at all that you were here because of me; but upon learning that you were here, I felt sorrow, and I came with the intention of comforting you; and behold, see the clean things and the eggs. Nevertheless, I will do everything until I get you out of the prison." And he went and pleaded with certain men of rank—for he was known to them because of his virtue—and they sent and had the brother released from custody. ^B

CHAPTER CCXII. Of two elders who showed marvelous patience toward robbers.

Someone among the elders used to say: "There came to us an elder of great virtue; and while we were reading in the Paradise the sayings of the holy Fathers—for the elder loved always to go through them and breathed them inwardly, whence he also harvested every virtue from them—we came in our reading to the elder to whom robbers came, saying to him, "We have come to take everything that is in your cell." And when he said to them, "Take whatever seems good to you, my children," they took everything and went away. ^C And when they had left behind only the money-bag which was hanging there, the elder, taking it, pursued after them, shouting and saying to them: "Children, take from me what you have forgotten in the cell." ^D

^A They, marveling at the patience of the elder, restored to him everything that was in his cell, and they repented, saying to one another: "Truly this man is a man of God."

When we had read this, the elder said to me: "Do you know, abba, this saying has benefited me greatly?" I said to him: "How, Father?" And he said to me: "When I was once staying in the places near the Jordan, I read this, and I marveled at the elder, and I said: 'Lord God, who hast deigned to call me to this habit, make me worthy to follow in his footsteps.' And when I was burning with the deepest desire to imitate him, two days later, robbers arrived. When they knocked at the door, and I knew that they were robbers, I said to myself: 'Thanks be to God, the time has come to show the fruit of my desire.' ^B I opened the door, and received them with cheerfulness, and I lit a lamp, and began to show them my belongings, saying to them: 'Do not be troubled; I trust in the Lord that I will not hide anything from you at all.' They said to me: 'Do you have gold?' I said to them: 'Yes, I have three coins.' I opened the chest before them. And taking these, they went away in peace." Having heard this, I jokingly said to the elder: "Did those men return to you, just as those ones did to the elder?" But he said to me immediately: "May God forbid! For I did not want this, that they should return."

CAPUT CCXIII. Why signs and wonders are divinely wrought in the holy Church.

A certain elder was saying ^C regarding the divine wonders that are wrought even now in the Church of God, because of the impious heresies that have sprung up and are springing up, and especially because of the wicked schisms of the acephalous Severus and the others, that it is for the safe-guarding and strengthening of the weaker souls, and for the conversion of those same people if they should so desire. For this reason, then, through the holy Fathers, and if anything from above is wrought daily through the holy martyrs, these wonders occur in the holy catholic Church of God, even to this day.

CAPUT CCXIV. The miracle of the baptismal font in the city of the Coeanenses.

Soruda is a certain village at the foot of the mountain ^D where the city of the Coeanenses is situated. In it is a baptistery, which at the holy Epiphany sweats, and which is filled from that sweat over three hours, and after the baptism is performed, it begins to decrease—not all at once, but by degrees—in the course of three other hours.

CHAPTER CCXV. Another miracle of the baptistery of the castle of Cedrebatis.

There is also in the castle of Cedrebatis, which is situated beneath the mountain of the city of Oenoanda, a baptistery which, at the time of the holy Paschal feast of the Resurrection, being a monolith, fills itself suddenly, and the water remains until Pentecost, and suddenly after Pentecost it becomes invisible. Both these miracles occur in the province of Lycia. If anyone does not believe that these things are so, the journey to Lycia is not a long one; let him proceed, so that the truth of the matter may establish faith in him. ^A

CHAPTER CCXVI. A prudent counsel concerning not vowing rashly, and not keeping what has been rashly vowed.

When I was once in the holy city, a certain faithful man came to me and said: "Because a certain indignation has arisen between me and my brother, and he does not wish to be reconciled to me, speak to him and exhort him to reconciliation." I, most willingly accepting the task, met his brother and spoke to him of the things that seemed to pertain to charity and concord. He seemed for a time to agree with me, but afterwards he said to me: "I cannot be reconciled to him, because I have sworn by the cross not to be reconciled to him again." Having heard this, I smiled and said to him: "Your oath has such force as if you had said: 'By your precious cross, O Christ, I will not observe your commandments, but I will do the will of your enemy, the devil.' For not only ought we not to keep that which has been ill-defined by us, but we should much more do penance and be deeply grieved for the things that we have ill-defined against our own salvation. For if Herod had done penance, and had not kept the oath which he had foolishly uttered, he would certainly never have committed that great crime of beheading the forerunner of Christ." Which indeed is confirmed by the opinion of Saint Basil himself, which he took from the Gospel, when the Lord wished to wash the feet of the holy apostle Peter, and he, while first resisting pertinaciously, afterwards changed his opinion. ^{B C}

CHAPTER CCXVII. The excellent counsel of an elder, that a monk should not approach a woman.

A certain elder said: "My little children, salt is from water, and if it approaches water, it is immediately dissolved and fails; and likewise a monk is from a woman, and if he approaches a woman, he is dissolved, and ends in this, that he is no longer a monk."

CHAPTER CCXVIII. How abbot Sergius confounded a complaining farmer with patience.

Abbot Sergius, the hegumen of the monastery of abbot Constantine, narrated to us, saying: "When once we were traveling with a certain holy elder, we lost our way, and without our knowing it or wishing it, we found ourselves in the sown fields, and being willing ^D

to tread upon a few of the crops, the farmer ^A (who happened to be working there) caught us and began to revile us with much anger, saying thus: 'Are you monks? Do you fear God? If you had the fear of God before your eyes, you would certainly not have done this.' The holy elder immediately said to us: 'For the Lord’s sake, let no one speak.' And he said to him, 'You speak well, my son; for if we had the fear of God, we would not have done these things.' Again, the man railed at us with fury. The elder said again: 'In truth you speak, my son; if we were true monks, we would not have done this. But for the Lord’s sake, forgive us, for we have sinned.' Struck with wonder therefore, he came and cast himself at the feet of the elder, saying: 'I have sinned, forgive me; and for the Lord’s sake, take me with you.' And the blessed Sergius used to say that ^B he truly followed them, and coming, he received the habit."

CHAPTER CCXIX

How a certain brother was reconciled through humility to a deacon who was complaining about him.

An elder once told us a story about himself, saying: "When I was staying for a short time in the Laura of Abba Gerasimus, I had a brother who was very dear to me in the brotherhood. One day, as we were sitting and talking about the advantage of the soul, I mentioned this word of Abba Pœmen. And he said to me: 'Father, I have experience of these words and of the rest and the power of them. For once I had a deacon in the monastery who was very dear and precious ^C to me. For some reason, I know not why, a suspicion entered his mind regarding a matter that caused him grief, and he began to look sullenly at me. Seeing that he was sad, I began to ask him the cause of his sadness. He said to me: 'Because you have done this thing.' I, being in no way conscious of having done such a thing, began to assure him that I was not conscious of having done it. He said to me: 'Forgive me, I am not satisfied.' Having withdrawn to my cell, I began to examine my heart, whether any such thing had been done by me, and I did not find it. Then ^D I saw him holding the holy chalice in his hands and distributing it to the brothers, and I swore to him by the chalice itself that I was not at all conscious of having done this thing, and he was not convinced. Therefore, coming to myself again, and remembering these words of the holy Fathers, and believing them, I turned my thoughts a little and said within myself: 'This deacon loves me sincerely, and he said this to me out of love, because his heart was concerned for me, so that I might be watchful and henceforth guard myself and not do it.' Yet, wretched soul, since you say, 'I did not do the thing,'

' you have committed countless evils, and they escape your notice. Where are those things you did yesterday, or the day before, or ten days ago? Do you remember them? Thus, you also did this as you did those, and they escaped your notice just as did the former ones. And I so disposed my heart, that in truth I had done it, but even as those first ones escaped me, so too did this one. I began, therefore, to give thanks to God and to the deacon, because through him the Lord had deigned to make me recognize my fault and to repent for it. Arising, then, in such thoughts, I went to repent to the deacon, and to give thanks to him, because through him I had known my fault. And as I knocked at his door, he opened it and prostrated himself to me first, saying: 'Forgive me, for I was mocked by demons into suspecting you regarding that matter. For in truth God has assured me that you are not involved in the matter.' And he said that he would not even let me explain it to him, saying: 'There is no need.' And having been greatly edified, I glorified the Father, and the Son, and the Holy Spirit, the incommutable and undivided Trinity, to whom belong power, and majesty, and glory, for ever and ever. Amen. ^A Where are the things ^B you did yesterday or the day before, or ten days ago? Do you remember them? Therefore, you did this also as you did those, and they escaped your notice just as did the first. And so I disposed my heart, that in truth I had done it; but even as the first ones escaped me, so too did this one. I began, therefore, to give thanks to God and to the deacon, because through him the Lord deigned to make me recognize my fault, and I repented for it. Arising, therefore, with such thoughts, I came to repent to the deacon, and to thank him, because through him I had known my fault. And as I knocked at his door, he opened it and prostrated himself to me first, saying: "Forgive me, for I was mocked by demons into suspecting you regarding that matter. For in truth God has fully assured me that you are not involved in it." And he said that he would not even allow me to explain it to him, saying: "There is no need." And having been greatly edified, I glorified the Father, and the Son, and the Holy Spirit; to whom belongs power and majesty, for ever and ever. Amen. ^C

ROSWEYDI’S NOTES

(16) *For Serapim (Serapion) do this.* Thus the passage is now restored from the Greek. It previously made no sense; read "do Serapim."

(17) *Carabus (Skiff).* From the following, it is understood what a carabus might be. For it is said: "Produce the skiff."

(18) *Tetrapylum.* A structure consisting of four columns arranged in an order. In the Greek, it is omitted, "towards the East near the Tetrapylum"; in its place is, "which was called by the name of Dorothea," regarding the church of the blessed Virgin. Sophronius, Archbishop of Jerusalem, mentions the Alexandrian Tetrapylum, when dealing with the miracles of John and the martyrs Cyrus: "Enter therefore into Alexandria, and sleep fasting in the great Tetrapylum." These things are cited in the seventh synod, act 4.

(19) *Epitimia.* That is, many. Certain Latin ecclesiastical writers use this word. See the Onomasticon.

(20) *With what hands.* In the past, women were accustomed to receive and take the Eucharist with a linen cloth.

(21) *His apocrisiarius.* It is almost exactly an apocrisiarius, in the Greek *ἀποκρισιάριος*, an envoy conducting the business of the church.

(22) *Saint Quiriacus.* This is not the same as the one who is called Saint Quiriacus in the Roman Martyrology on September 29: "In Palestine, Saint Quiriacus the anchorite, whose Life, described by Metaphrastes, you have in Laurentius Surius for that month."

(23) *Saracens.* See what is said here in chap. 21, concerning the incursions of the Saracens, and the martyrs who suffered under them.

(24) *Responsum.* I suspect it was *προφώνακον* in the Greek, which the interpreter rendered with the first and obvious meaning, "response." It must be considered, however, whether it should be translated here as "basket," or something similar. For the thought was suggested to the monk, clearly, that he should not adore the cross, but return to his cell and weave baskets. See what was said above, lib. v, libel. x, n. 18. But if the word is understood here in the common sense, take this brother as having been sent for the replies of the monastery. Thus below, chap. 205: "someone remaining in the monastery was sent for the replies of the monastery."

(25) *Canthelium.* There are *κανθήλια*, burdens customarily placed on donkeys.

(26) *Sibino.* The same chapter 123 runs: "dressed in a *sibino* colobium." What a *sibino* is, I have not yet read.

(27) *Burδones.* See the Life of Simeon Stylites, chap. 20, n. 24.

(28) *In the holy Resurrection of our Lord.* In this place, "Resurrection" is the church dedicated to the resurrection of Christ.

(29) *Syncellus or his attendant.* I preserved the Greek word *syncellus*, which among the Greeks is the one closest to the patriarch.

(30) *In membranes very beautiful.* In the Greek: *ἐν σώματι πολύ καλῷ*.

(31) *Zacharias.* That Zacharias did not perfectly believe the angel, Luke chapter 1 testifies. Zacharias did not doubt the power of God, knowing Isaac was born of a sterile Sarah and Abraham, but [he doubted] the will of God. Wherefore, his silence resulted as a punishment for his hesitation. Augustine, lib. 50 Homiliarum, homil. 44: ^A Zacharias received the punishment of silence, by merit of his infidelity: because he did not believe, he was silent; for thus it has been rightly said in Psalm 115: "I believed, therefore I spoke"; because Zacharias did not believe, by merit he did not speak. Ambrose, lib. 1 in Lucam: "The incredulity of Zacharias had snatched away his speech and hearing."

(32) *Leone.* Baronius, vol. VI, in the year of Christ 449, of Pope Leo 10, of Theodosius 42, of Valentinian 25, emperors, notes on this vision from the encyclical of Leo (which is 10 among the letters of Leo): "But it is better," he says, "to hear the opinion of Peter rather than the vision of Peter, who says: 'We have a prophetic word more certain than any vision' (II Pet. 1), etc. For that letter claims for itself greater faith from the divine Scriptures, and the traditions of the holy Church, and the common consensus of the holy Fathers, than from the vision just recounted." Thus far Baronius. ^B Who, acting as the defender of the encyclical of Saint Leo, adds this also: "But for me there is a more certain faith and a more certain testimony concerning the encyclical of Saint Leo in the public assertion and preaching of the ecumenical Council of Chalcedon, than in any private visions of this kind." Thus Baronius. See among the same author more elogies concerning this encyclical of Leo.

To the following chapter 149, concerning Leo, Baronius notes thus in the year 461, of Pope Hilary 1, of Leo 5, and of Severus 1, emperors. But what is this: "All sins are forgiven you except the imposition of hands? Can sins be forgiven in part? By no means, if you refer to the guilt. Furthermore, as regards the penalty, they must be said to have been forgiven to Saint Leo." For because it is easy to sin in these matters even for a prudent bishop, the holy Apostle rightly warns Timothy thus: "Lay hands on no one hastily, nor be a partaker in other men's sins" (1 Tim. v). To them, therefore, remained Saint Leo held to the penalties of the sins which they would have committed, who might have been unworthily promoted to orders by him. For then, it is said that prelates are partakers in others' sins, when they confer honors and ministries upon the unworthy. Hence the prophet king, fearing for himself, says: "From alien [sins] spare thy servant" (Ps. xviii). But if these things are done in the green wood, what will happen to the dry (Luke xxiii)? Who is holier and more prudent than Leo, that he might skip over such a danger? ^C

(33) *Flabellum.* Used in sacred offices, which the deacon carries.

(34) *Conopionem.* The interpreter kept the Greek inflection, which is now called *κωνωπεῖον*, or *κωνωπεών*, a canopy (conopeum) common among the Latins, used for a woven curtain for keeping off mosquitoes.

(35) *Membranes.* As they explain it for catching rain, so others, sailors, spread out wool or skins, both for the rain and to gather dew.

(36) *Arena.* Nor can loose shore-sand be the material for baptism; since the material of baptism must be water, with which one can be washed. See the Scholastics on the third part of Saint Thomas, and in particular our Francis Suarez, in the third part, ad q. 66, art. 4, disp. 20, sect. 1. ^D

(37) *Infusa.* How these infusions are to be divided is difficult to say. For various foods can be infused and macerated. Here, "a few infused foods." Sometimes in Theodoret, above, having lentils soaked in water. Here below, chap. 184: "He poured in and soaked hardtack, or softened it."

(38) *Joannis.* This story is cited in the general synod, which is the Second Nicaea, act 5, where for Saraphus is held Araphas.

(39) *Spettum.* I have retained the Greek word *σπέλον*, which the interpreter had omitted, it seems a window understood as of specular stone.

(40) *Miliaria.* I have retained the Greek word *μιλία-*