Greek Alph.Apoophthegmata

THE Greek alphabetical collection of apophthegmata or sayings of the desert fathers was probably compiled in the late fifth or early sixth century. It is certainly later than the Latin systematic collection, which was known to writers such as Benedict of Nursia at the beginning of the sixth century. The Greek alphabetical collection reflects editorial modifications that expunged from the sayings references to fathers whose orthodoxy had been called into question, such as Evagrius Ponticus.

THE question of the “original” language of the “earliest” apophthegmata is controversial and perhaps unresolvable. The sayings undoubtedly circulated orally among the later disciple of the early abbas; and many of these, both disciples and masters, were Egyptian Copts. However other abbas, such as Evagrius and Arsenius, knew no Coptic; and the disciples who preserved and transmitted their sayings (and in Evagrius' case their extensive writings) did so in Greek. It is likely that the earliest large collections were in Greek, and that these included translations of early Coptic sayings. However, none of the the existing Greek (or Coptic) versions is the putative “original”: the Greek alphabetical, systematic, and anonymous collections have all been subjected to varying degrees of editing, rendering them more compatible with evolving standards of theological orthodoxy.




THE SAYINGS of the DESERT FATHERS Apophthegmata Patrum	ΑΠΟΦΘΕΓΜΑΤΑ ΤΩΝ ΑΓΙΩΝ ΓΕΡΟΝΤΩΝ.





Of the Asceticism of the Blessed Fathers [PROLOGUE]	ἀσκήσεως τῶν μακαρίων Πατέρων.


IN this book is written [a description of] the virtuous asceticism and marvelous way of life, as well as the statements of the holy and blessed fathers. They are meant to inspire and instruct those who want to imitate their heavenly lives, so that they may make progress on the way that leads to the kingdom of heaven. You must understand that the holy fathers who were the initiators and masters of the blessed monastic way of life, being entirely on fire with divine and heavenly love and counting as nothing at all that men hold to be beautiful and estimable, trained themselves here below to do nothing whatever out of vainglory. They hid themselves away, and by their supreme humility in keeping most of their good works hidden, they made progress on the way that leads to God.	Ἐν τῇδε τῇ βίβλῳ ἀναγέγραπται ἐνάρετος ἄσκησις καὶ θαυμαστὴ βίου διαγωγὴ͵ καὶ ῥήσεις ἁγίων καὶ μακαρίων Πατέρων͵ πρὸς ζῆλον καὶ παιδείαν καὶ μί μησιν τῶν τὴν οὐράνιον πολιτείαν ἐθελόντων κατορ θῶσαι͵ καὶ τὴν εἰς βασιλείαν οὐρανῶν ἄγουσαν βουλομένων ὁδεύειν ὁδόν. Δεῖ οὖν εἰδέναι ὅτι οἱ ἅγιοι Πατέρες͵ οἱ τοῦδε τοῦ μακαρίου τῶν μοναχῶν βίου ζηλωταὶ γεγονότες καὶ διδάσκαλοι͵ ἅπαξ τῷ θείῳ καὶ ⁷³ ἐπουρανίῳ πυρωθέντες ἔρωτι͵ καὶ πάντα τὰ ἐν ἀν θρώποις καλά τε καὶ τίμια ὡς οὐδὲν λογισάμενοι͵ πάντων μάλιστα τὸ μηδὲν πρὸς ἐπίδειξιν ποιεῖν ἐπ ετήδευσαν· λανθάνοντες δὲ καὶ τὰ πλεῖστα τῶν κατ ορθωμάτων δι΄ ὑπερβολὴν ταπεινοφροσύνης συγκα λύπτοντες͵ οὕτω τὴν κατὰ Θεὸν διήνυσαν ὁδόν.
Moreover, no-one has been able to describe their virtuous lives for us in detail, for those who have taken the greatest pains in this matter have only committed to writing a few fragments of their best words and actions. They did not do this to gain praise from men, but only to stir up future generations to emulate them. Thus there were many who have set down the words and deeds of the holy old men at various times in the way they told them, with simple and unstudied words. They had only one aim - to profit many.	Ὅθεν οὐδεὶς ἀκριβῶς δεδύνηται τοῦτον ἡμῖν ὑπογράψαι τὸν ἐνάρετον βίον· βραχέα δέ τινα τῶν αὐτοῖς κατωρ θωμένων λόγων ἢ ἔργων͵ οἱ σφόδρα περὶ τούτων φιλο πονήσαντες͵ γραφῇ παραδεδώκασιν· οὐχ ὡς ἐκείνοις χαριζόμενοι. τοὺς μετέπειτα δὲ διεγεῖραι πρὸς ζῆλον ἐσπουδακότες. Πλεῖστοι οὖν κατὰ διαφόρους καιροὺς ταῦτα τὰ τῶν ἁγίων γερόντων ῥήματά τε καὶ κατορθώματα ἐν διηγήματος εἴδει ἐξέθεντο͵ ἁπλῷ τινι καὶ ἀκατασκευάστῳ λόγῳ· εἰς ἒν γὰρ τοῦτο μόνον ἑώρων͵ ὠφελῆσαι τοὺς πολλούς.
Now, a narrative which is the work of many hands is confused, and disorderly, and it distracts the attention of the readers, for their minds are drawn in different directions and cannot retain sayings that are scattered about in the book. Therefore we have tried to gather them together in chapters, so that they will be in order and clear and easy to look up, for those who want to benefit by reading them. Thus, all that is attributed to Anthony, Arsenius, Agathon, and all those whose names begin with ‘A’ are listed under Alpha; Basil, Bessarion, Benjamin, under Beta, and so on to the end of the alphabet.	Ἐπειδὴ δὲ συγκεχυ μένη καὶ ἀσύντακτος οὖσα τῶν πολλῶν ἡ διήγησις δυσκολίαν τινὰ ἐμποιεῖ τῇ διανοίᾳ τοῦ ἀναγινώσκον τος͵ μὴ ἐξαρκούσῃ περιλαβεῖν τῇ μνήμῃ τὸν πολυ σχιδῶς κατεσπαρμένον τῷ βιβλίῳ νοῦν͵ τούτου χάριν ἐπὶ τήνδε τὴν ἔκθεσιν κεκινήμεθα τῶν στοιχείων͵ δυναμένην διὰ τὴν τάξιν [καὶ] περίληψιν ἐναργεστά την τε καὶ ἑτοίμην τοῖς βουλομένοις τὴν ὠφέλειαν παρέχειν. Ἐπειδὴ τὰ περὶ τοῦ ἀββᾶ Ἀντωνίου͵ Ἀρσενίου τε καὶ Ἀγάθωνος͵ καὶ τῶν ἀπὸ τοῦ ἄλφα [ἀρχομένων] ..... [Βασιλείου͵ Βισα] ρίωνος καὶ Βενιαμὶν εἰς τὸ βῆτα στοιχεῖον͵ καὶ οὕτως καθεξῆς ἕως τοῦ ω.
But since there are also some sayings and deeds of the holy fathers in which the name of him who said or did them does not appear, we have arranged them in chapters after the alphabetical sections.	Ἐπειδὴ δέ εἰσι καὶ ἕτεροι λόγοι γερόντων ἁγίων καὶ πράξεις͵ μὴ ἐμφαίνοντες τὰ ὀνόματα τῶν τε εἰρηκότων αὐτοὺς καὶ πραξάντων͵ τούτους μετὰ τὴν συμπλήρωσιν τῶν κατὰ στοιχεῖον ἐν κεφαλαίοις ἐξεθέμεθα.
We have investigated and gone through as many books as we could find, and we have placed the results at the end of the book, so that we may gather spiritual fruit from each one, and delighting in the words of the fathers which are sweeter than honey and the honeycomb (Ps.19.10) let us live according to the vocation the Lord has given us and so gain His kingdom. Amen.	Πολλὰ δὲ ἐρευνήσαντες βιβλία καὶ ζητήσαντες͵ ὅσα εὑρεῖν ἠδυνήθημεν͵ ἐνετά ξαμεν εἰς τὰ τέλη τῶν κεφαλαίων͵ ἵνα ἐκ πάντων ἐρανιζόμενοι τὴν τῆς ψυχῆς ὠφέλειαν͵ καὶ τὰ ⁷⁶ ὑπὲρ μέλι καὶ κηρίον γλυκέα τῶν Πατέρων λόγια ἐντρυφῶντες͵ ἀξίως τῆς κλήσεως ἧς ἐκλήθημεν ὑπὸ Κυρίου πολιτευσάμενοι͵ τύχωμεν τῆς αὐτοῦ βασι λείας. Ἀμήν.

C01_ALPHA


1. ALPHA	Ἀρχὴ τοῦ Α στοιχείου.


ANTHONY THE GREAT 01_01

ANTHONY THE GREAT 01_01	Περὶ τοῦ ἀββᾶ Ἀντωνίου


Anthony the Great, called ‘The Father of Monks’, was born in central Egypt about A. D. 251, the son of peasant farmers who were Christian. In c. 269 he heard the Gospel read in church and applied to himself the words: ‘Go, sell all that you have and give to the poor and come . . . .’ He devoted himself to a life of asceticism under the guidance of a recluse near his village. In c. 285 he went alone into the desert to live in complete solitude. His reputation attracted followers, who settled near him, and in c. 305 he came out of his hermitage in order to act as their spiritual father. Five years later he again retired into solitude.	He visited Alexandria at least twice, once during the persecution of Christians and again to support the Bishop Athanasius against heresy. He died at the age of one hundred and five. His life was written by Saint Athanasius and was very influential in spreading the ideals of monasticism throughout the Christian World.

1. When the holy Abba Anthony lived in the desert he was beset by accidie, and attacked by many sinful thoughts. He said to God, ‘Lord, I want to be saved but these thoughts do not leave me alone; what shall I do in my affliction? How can I be saved?’ A short while afterwards, when he got up to go out, Anthony saw a man like himself sitting at his work, getting up from his work to pray, then sitting down and plaiting a rope, then getting up again to pray. It was an angel of the Lord sent to correct and reassure him. He heard the angel saying to him, ‘Do this and you will be saved.’ At these words, Anthony was filled with joy and courage. He did this, and he was saved.	α. Ὁ ἅγιος ἀββᾶς Ἀντώνιος͵ καθεζόμενός ποτε ἐν τῇ ἐρήμῳ͵ ἐν ἀκηδίᾳ γέγονε καὶ πολλῇ σκο τώσει λογισμῶν· καὶ ἕλεγε πρὸς τὸν Θεόν· Κύριε͵ θέλω σωθῆναι͵ καὶ οὐκ ἐῶσί με οἱ λογισμοί· τί ποιή σω ἐν τῇ θλίψει μου; πῶς σωθῶ; Καὶ μικρὸν διανα στὰς ἐπὶ τὰ ἔξω͵ θεωρεῖ τινα ὁ Ἀντώνιος ὡς ἑαυτὸν͵ καθεζόμενον καὶ ἐργαζόμενον͵ εἶτα ἀνιστάμενον ἀπὸ τοῦ ἔργου καὶ προσευχόμενον͵ καὶ πάλιν καθεζόμενον καὶ τὴν σειρὰν πλέκοντα͵ εἶτα πάλιν εἰς προσευχὴν ἀνιστάμενον· ἦν δὲ ἄγγελος Κυρίου͵ ἀποσταλεὶς πρὸς διόρθωσιν καὶ ἀσφάλειαν Ἀντωνίου. Καὶ ἤκουσε τοῦ ἀγγέλου λέγοντος· Οὕτως ποίει͵ καὶ σώζῃ. Ὁ δὲ τοῦτο ἀκούσας͵ πολλὴν χαρὰν ἔσχε καὶ θάρσος͵ καὶ οὔτως ποιῶν ἐσώζετο

2. When the same Abba Anthony thought about the depth of the judgements of God, he asked, ‘Lord, how is it that some die when they are young, while others drag on to extreme old age? Why are there those who are poor and those who are rich? Why do wicked men prosper and why are the just in need?’ He heard a voice answering him, Anthony, keep your attention on yourself; these things are according to the judgement of God, and it is not to your advantage to know anything about them.’	β. Ὁ αὐτὸς ἀββᾶς Ἀντώνιος͵ ἀτενίσας πρὸς τὸ βάθος τῶν τοῦ Θεοῦ κριμάτων͵ ᾔτησε λέγων· Κύριε͵ πῶς τινες ὀλιγόβιοι ἀποθνήσκουσι͵ τινὲς δὲ ὑπεργηρῶσι; καὶ διατί τινὲς μὲν πένονται͵ ἄλλοι δὲ πλουτοῦσι; καὶ πῶς ἄδικοι μὲν πλουτοῦσι͵ δίκαιοι δὲ πένονται; ῏Ηλθε δὲ αὐτῷ φωνὴ λέγουσα· Ἀντώ νιε͵ σεαυτῷ πρόσεχε· ταῦτα γὰρ κρίματα Θεοῦ εἰσι͵ καὶ οὐ συμφέρει σοι αὐτὰ μαθεῖν

3. Someone asked Abba Anthony, ‘What must one do in order to please God?’ The old man replied, ‘Pay attention to what I tell you: whoever you may be, always have God before your eyes; whatever you do, do it according to the testimony of the holy Scriptures; in whatever place you live, do not easily leave it. Keep these three precepts and you will be saved.’	γ. Ἠρώτησέ τις τὸν ἀββᾶν Ἀντώνιον͵ λέγων· Τί φυλάξας τῷ Θεῷ εὐαρεστήσω; καὶ ἀποκριθεὶς ὁ γέ ρων εἶπεν· ἃ ἐντέλλομαί σοι φύλαξον· ὅπου δὲ ἂν ἀπέρχῃ͵ τὸν Θεὸν ἔχε πρὸ ὀφθαλμῶν σου πάντοτε· καὶ ὅπερ ἂν πράττεις͵ ἔχε ἐκ τῶν ἁγίων Γραφῶν τὴν μαρτυρίαν· καὶ ἐν οἵῳ δ΄ ἂν καθέζῃ τόπῳ͵ μὴ ταχέως κινοῦ. Τὰ τρία ταῦτα φύλαξον͵ καὶ σώζῃ. ⁷⁷

4. Abba Anthony said to Abba Poemen, ‘This is the great work of a man: always to take the blame for his own sins before God and to expect temptation to his last breath.’	δ. Εἶπεν ὁ ἀββᾶς Ἀντώνιος τῷ ἀββᾷ Ποιμένι͵ ὅτι Αὕτη ἐστὶν ἡ μεγάλη ἐργασία τοῦ ἀνθρώπου͵ ἵνα τὸ σφάλμα ἑαυτοῦ ἐπάνω ἑαυτοῦ βάλῃ ἐνώπιον τοῦ Θεοῦ͵ καὶ προσδοκήσῃ πειρασμὸν ἕως ἐσχάτης ἀναπνοῆς

5. He also said, ‘Whoever has not experienced temptation cannot enter into the Kingdom of Heaven.’ He even added, ‘Without temptations no-one can be saved.’	ε. Ὁ αὐτὸς εἶπεν· Οὐδεὶς ἀπείραστος δυνήσεται εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἔπαρον γὰρ͵ φησὶ͵ τοὺς πειρασμοὺς͵ καὶ οὐδεὶς ὁ σωζό μενος. .

6. Abba Pambo asked Abba Anthony, ‘What ought I to do?’ and the old man said to him, ‘Do not trust in your own righteousness, do not worry about the past, but control your tongue and your stomach.’	ϛ. Ἠρώτησεν ὁ ἀββᾶς Παμβὼ τὸν ἀββᾶν Ἀντώ νιον· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Μὴ ἔσο πε ποιθὼς τῇ δικαιοσύνῃ σου͵ μηδὲ μεταμελοῦ ἐπὶ πράγματι παρελθόντι͵ καὶ ἐγκρατὴς γενοῦ γλώσσης καὶ κοιλίας

7. Abba Anthony said, ‘I saw the snares that the enemy spreads out over the world and I said groaning, “What can get through from such snares?” Then I heard a voice saying to me, “Humility.”	ζ. Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Εἶδον πάσας τὰς παγίδας τοῦ ἐχθροῦ ἡπλωμένας ἐπὶ τῆς γῆς· καὶ στενάξας εἶπον· Τίς ἄρα παρέρχεται ταύτας; Καὶ ἤκουσα φωνῆς λεγούσης μοι· Ἡ ταπεινοφροσύνη
He also said, ‘Some have afflicted their bodies by asceticism, but they lack discernment, and so they are far from God.’	η. Εἶπε πάλιν͵ ὅτι Εἰσί τινες κατατρίψαντες τὰ ἐαυτῶν σώματα ἐν ἀσκήσει͵ καὶ διὰ τὸ μὴ ἐσχηκέ ναι αὐτοὺς διάκρισιν͵ μακρὰν τοῦ Θεοῦ γεγόνασιν

9. He also said, ‘Our life and our death is with our neighbour. If we gain our brother, we have gained God, but if we scandalise our brother, we have sinned against Christ.’	θ. Εἶπεν πάλιν͵ ὅτι Ἐκ τοῦ πλησίον ἐστὶν ἡ ζωὴ καὶ ὁ θάνατος. Ἐὰν γὰρ κερδήσωμεν τὸν ἀδελφὸν͵ τὸν Θεὸν κερδαίνομεν· ἐὰν δὲ σκανδαλίσωμεν τὸν ἀδελφὸν͵ εἰς Χριστὸν ἁμαρτάνομεν

10 . He said also, ‘Just as fish die if they stay too long out of water, so the monks who loiter outside their cells or pass their time with men of the world lose the intensity of inner peace. So like a fish going towards the sea, we must hurry to reach our cell, for fear that if we delay outside we will lose our interior watchfulness.’	ι. Εἶπε πάλιν· Ὥσπερ οἱ ἰχθύες ἐγχρονίζον τες τῇ ξηρᾷ τελευτῶσιν͵ οὕτως καὶ οἱ μοναχοὶ͵ βρα δύνοντες ἔξω τοῦ κελλίου͵ ἢ μετὰ κοσμικῶν διατρί βοντες͵ πρὸς τὸν τῆς ἡσυχίας τόνον ἐκλύονται. Δεῖ οὖν͵ ὥσπερ τὸν ἰχθὺν εἰς τὴν θάλασσαν͵ οὕτως καὶ ἡμᾶς εἰς τὸ κελλίον ἐπείγεσθαι͵ μήποτε βραδύνοντες ἔξω ἐπιλαθώμεθα τῆς ἔνδον φυλακῆς

11. He said also, ‘He who wishes to live in solitude in the desert is delivered from three conflicts: hearing, speech, and sight; there is only one conflict for him and that is with fornication.’	ια. Εἶπε πάλιν͵ ὅτι Ὁ καθήμενος ἐν τῇ ἐρήμῳ καὶ ἡσυχάζων͵ τριῶν ἀπαλλάττεται πολέμων͵ τῆς ἀκοῆς͵ καὶ τῆς λαλιᾶς͵ καὶ τοῦ βλέπειν· πρὸς ἕνα μόνον ἔχει͵ τὸν τῆς πορνείας

12. Some brothers came to find Abba Anthony to tell him about the visions they were having, and to find out from him if they were true or if they came from the demons. They had a donkey which died on the way. When they reached the place where the old man was, he said to them before they could ask him anything, ‘How was it that the little donkey died on the way here?’ They said, ‘How do you know about that, Father?’ And he told them, ‘The demons shewed me what happened.’ So they said, ‘That was what we came to question you about, for fear we were being deceived, for we have visions which often turn out to be true.’ Thus the old man convinced them, by the example of the donkey, that their visions came from the demons.	ιβ. Ἀδελφοί τινες παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ͵ ἀναγγεῖλαι αὐτῷ φαντασίας ἃς ἔβλεπον͵ καὶ μαθεῖν παρ΄ αὐτοῦ εἰ ἀληθιναί εἰσιν͵ ἢ ἀπὸ δαιμόνων. Εἶχον δὲ ὄνον͵ καὶ ἀπέθανεν ἐν τῇ ὁδῷ. Ὡς οὖν ἦλθον πρὸς τὸν γέροντα͵ προλαβὼν εἶπεν αὐτοῖς· Πῶς ἀπέθανεν ὁ μικρὸς ὄνος ἐν τῇ ὁδῷ; Λέγουσιν αὐτῷ· Πόθεν οἶδας͵ ἀββᾶ; Ὁ δὲ εἶπεν αὐτοῖς· Οἱ δαίμονες ἔδειξάν μοι. Καὶ λέγουσιν αὐτῷ· Ἡμεῖς διὰ τοῦτο ἤλθομεν ἐρω τῆσαί σε͵ ὅτι βλέπομεν φαντασίας͵ καὶ πολλάκις γίνον ται ἀληθιναὶ͵ μήπως πλανώμεθα. Καὶ ἐπληροφόρη σεν αὐτοὺς ὁ γέρων ἐκ τοῦ κατὰ τὸν ὄνον ἀποδείγμα τος͵ ὅτι ἀπὸ δαιμόνων εἰσίν
Ant_13
13. A hunter in the desert saw Abba Anthony enjoying himself with the brethren and he was shocked. Wanting to show him that it was necessary sometimes to meet the needs of the brethren, the old man said to him, ‘Put an arrow in your bow and shoot it.’ So he did. The old man then said, ‘Shoot another,’ and he did so. Then the old man said, ‘Shoot yet again,’ and the hunter replied If I bend my bow so much I will break it.’ Then the old man said to him, ‘It is the same with the work of God. If we stretch the brethren beyond measure they will soon break. Sometimes it is necessary to come down to meet their needs.’ When he heard these words the hunter was pierced by compunction and, greatly edified by the old man, he went away. As for the brethren, they went home strengthened.	ιγ. ῏Ην δέ τις κατὰ τὴν ἔρημον θηρεύων ἄγρια ζῶα͵ καὶ εἶδε τὸν ἀββᾶν Ἀντώνιον χαριεντιζόμενον ⁸⁰ μετὰ τῶν ἀδελφῶν. Θέλων δὲ αὐτὸν πληροφορῆσαι ὁ γέρων͵ ὅτι χρὴ μίαν συγκαταβαίνειν τοῖς ἀδελ φοῖς͵ λέγει αὐτῷ· Βάλε βέλος εἰς τὸ τόξον σου͵ καὶ τεῖνον· καὶ ἐποίησεν οὕτως. Λέγει αὐτῷ· Πάλιν τεῖ νον· καὶ ἔτεινεν. Καὶ πάλιν φησί· Τεῖνον. Λέγει αὐτῷ ὁ θηρευτής· Ἐὰν ὑπὲρ τὸ μέτρον τείνω͵ κλᾶται τὸ τόξον. Λέγει αὐτῷ ὁ γέρων· Οὕτως καὶ εἰς τὸ ἔργον τοῦ Θεοῦ· ἐὰν πλεῖον τοῦ μέτρου τείνωμεν κατὰ τῶν ἀδελφῶν͵ ταχὺ προσρήσσουσι. Χρὴ οὖν μίαν μίαν συγκαταβαίνειν τοῖς ἀδελφοῖς. Ταῦτα ἀκούσας ὁ θη ρευτὴς͵ κατενύγη͵ καὶ πολλὰ ὠφεληθεὶς παρὰ τοῦ γέροντος͵ ἀπῆλθε· καὶ οἱ ἀδελφοὶ στηριχθέντες ἀν εχώρησαν εἰς τὸν τόπον αὐτῶν

14. Abba Anthony heard of a very young monk who had performed a miracle on the road. Seeing the old men walking with difficulty along the road, he ordered the wild asses to come and carry them until they reached Abba Anthony. Those whom they had carried told Abba Anthony about it. He said to them, ‘This monk seems to me to be a ship loaded with goods but I do not know if he will reach harbour.’ After a while, Anthony suddenly began to weep, to tear his hair and lament. His disciples said to him, ‘Why are you weeping, Father?’ and the old man replied, A great pillar of the Church has just fallen (he meant the young monk) but go to him and see what has happened.’ So the disciples went and found the monk sitting on a mat and weeping for the sin he had committed. Seeing the disciples of the old man he said, ‘Tell the old man to pray that God will give me just ten days and I hope I will have made satisfaction.’ But in the space of five days he died.	ιδ. ῎Ηκουσεν ὁ ἀββᾶς Ἀντώνιος περί τινος νεωτέ ρου μοναχοῦ͵ ποιήσαντος σημεῖον ἐν τῇ ὁδῷ· ὡς τούτου ἑωρακότος γέροντάς τινας ὁδεύοντας καὶ κά μνοντας ἐν τῇ ὁδῷ͵ καὶ ὀνάγρους ἐπιτάξαντος ἐλθεῖν καὶ βαστάσαι τοὺς γέροντας͵ ἕως οὗ φθάσωσι πρὸς Ἀντώνιον. Οἱ οὖν γέροντες ἀνήγγειλαν τῷ ἀββᾷ Ἀντωνίῳ ταῦτα. Καὶ λέγει αὐτοῖς· Ἔοικέ μοι ὁ μο ναχὸς οὗτος πλοῖον εἶναι μεστὸν ἀγαθῶν͵ οὐκ οἶδα δὲ εἰ ἥξει εἰς τὸν λιμένα. Καὶ μετὰ χρόνον ἄρχεται ἐξαίφνης ὁ ἀββᾶς Ἀντώνιος κλαίειν καὶ τίλλειν τὰς τρίχας αὐτοῦ καὶ ὀδύρεσθαι. Λέγουσιν αὐτῷ οἱ μαθη ταὶ αὐτοῦ· Τί κλαίεις͵ ἀββᾶ; Καὶ εἶπεν ὁ γέρων· Μέγας στύλος τῆς Ἐκκλησίας ἄρτι ἔπεσεν (ἔλεγε δὲ περὶ τοῦ νεωτέρου μοναχοῦ)· ἀλλὰ ἀπέλθετε͵ φησὶν͵ ἕως αὐτοῦ͵ καὶ βλέπετε τὸ γεγονός. Ἀπέρχονται οὖν οἱ μαθηταὶ͵ καὶ εὑρίσκουσι τὸν μοναχὸν ἐπὶ ψια θίου καθήμενον͵ καὶ κλαίοντα τὴν ἁμαρτίαν ἣν εἰρ γάσατο. Ἑωρακὼς δὲ τοὺς μαθητὰς τοῦ γέροντος͵ λέγει· Εἴπατε τῷ γέροντι ἵνα παρακαλέσῃ τὸν Θεὸν͵ δέκα μόνας ἡμέρας ἐνδοῦναί μοι͵ καὶ ἐλπίζω ἀπολο γήσασθαι. Καὶ ἐντὸς ἡμερῶν πέντε ἐτελεύτησεν
15. The brothers praised a monk before Abba Anthony. When the monk came to see him, Anthony wanted to know how he would bear insults; and seeing that he could not bear them at all, he said to him, ‘You are like a village magnificently decorated on the outside, but destroyed from within by robbers.’	ιε. Ἐπῃνέθη τις μοναχὸς ὑπὸ τῶν ἀδελφῶν πρὸς τὸν ἀββᾶν Ἀντώνιον. Ὁ δὲ παραβαλόντα αὐτὸν ἐπεί ρασεν͵ εἰ φέρει ἀτιμίαν· καὶ εὑρὼν ὅτι οὐ βαστάζει͵ εἶπεν αὐτῷ· Ἔοικας κώμῃ͵ τὰ ἔμπροσθεν κεκαλλω πισμένῃ͵ τὰ δὲ ὄπισθεν ὑπὸ λῃστῶν συλουμένῃ
16. A brother said to Abba Anthony, ‘Pray for me.’ The old man said to him, ‘I will have no mercy upon you, nor will God have any, if you yourself do not make an effort and if you do not pray to God.’ ‘	ιϛ. Ἀδελφὸς εἶπε τῷ ἀββᾷ Ἀντωνίῳ· Εὖξαι ὑπὲρ ἐμοῦ. Λέγει αὐτῷ ὁ γέρων· Οὐδὲ ἐγώ σε ἐλεῶ͵ οὐδὲ ὁ Θεὸς͵ ἐὰν μὴ σὺ αὐτὸς σπουδάσῃς͵ καὶ αἰτήσῃς τὸν Θεόν
17. One day some old men came to see Abba Anthony. In the midst of them was Abba Joseph. Wanting to test them, the old man suggested a text from the Scriptures, and, beginning with the youngest, he asked them what it meant. Each gave his opinion as he was able. But to each one the old man said, ‘You have not understood it.’ Last of all he said to Abba Joseph, ‘How would you explain this saying?’ and he replied, ‘I do not know.’ Then Abba Anthony said, ‘Indeed, Abba Joseph has found the way, for he has said: “I do not know.’	ιζ. Παρέβαλόν ποτε γέροντες τῷ ἀββᾷ Ἀντωνίῳ͵ καὶ ἦν ὁ ἀββᾶς Ἰωσὴφ μετ΄ αὐτῶν. Καὶ θέλων ὁ γέ ρων δοκιμάσαι αὐτοὺς͵ προεβάλετο ῥῆμα ἐκ τῆς Γρα φῆς͵ καὶ ἤρξατο ἐρωτᾷν ἀπὸ τῶν μικροτέρων͵ τί ἐστι τὸ ῥῆμα τοῦτο. Καὶ ἕκαστος ἔλεγε κατὰ τὴν ἰδίαν δύναμιν. Ὁ δὲ γέρων ἑκάστῳ ἔλεγεν· Οὔπω εὗρες. Ὕστερον ὅλων λέγει τῷ ἀββᾷ Ἰωσήφ· Σὺ πῶς λέ γεις εἶναι τὸν λόγον τοῦτον; Ἀποκρίνεται· Οὐκ οἶδα. Λέγει οὖν ὁ ἀββᾶς Ἀντώνιος· Πάντως ἀββᾶς Ἰωσὴφ εὗρε τὴν ὁδὸν͵ ὅτι εἶπεν͵ Οὐκ οἶδα. ⁸¹
18. Some brothers were coming from Scetis to see Abba Anthony. When they were getting into a boat to go there, they found an old man who also wanted to go there. The brothers did not know him. They sat in the boat, occupied by turns with the words of the Fathers, Scripture and their manual work. As for the old man, he remained silent. When they arrived on shore they found that the old man was going to the cell of Abba Anthony too. When they reached the place, Anthony said to them, ‘You found this old man a good companion for the journey?’ Then he said to the old man, ‘You have brought many good brethren with you, father.’ The old man said, ‘No doubt they are good, but they do not have a door to their house and anyone who wishes can enter the stable and loose the ass.’ He meant that the brethren said whatever came into their mouths.	ιη. Ἀδελφοὶ παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ ἀπὸ Σκήτεως͵ καὶ ἐμβάντες εἰς πλοῖον ἀπελθεῖν πρὸς αὐ τὸν͵ εὗρον γέροντα θέλοντα καὶ αὐτὸν ἀπελθεῖν ἐκεῖ. Ἠγνόουν δὲ αὐτὸν οἱ ἀδελφοί. Καὶ καθήμενοι ἐν τῷ πλοίῳ ἐλάλουν λόγους Πατέρων͵ καὶ ἐκ τῆς Γραφῆς͵ καὶ πάλιν περὶ ἐργοχείρων ἑαυτῶν. Ὁ δὲ γέρων ἐσιώπα. Ἐλθόντων δὲ αὐτῶν ἐπὶ τοῦ ὅρμου͵ εὑρέθη καὶ ὁ γέρων ὑπάγων πρὸς τὸν ἀββᾶν Ἀντώνιον. Ὡς δὲ ἦλθον πρὸς αὐτὸν͵ λέγει αὐτοῖς· Καλὴν συνοδίαν εὕρετε͵ τὸν γέροντα τοῦτον. Εἶπε δὲ καὶ τῷ γέροντι· Καλοὺς ἀδελφοὺς εὗρες μετὰ σοῦ͵ ἀββᾶ. Λέγει ὁ γέ ρων· Καλοὶ μέν εἰσιν͵ ἀλλ΄ ἡ αὐλὴ αὐτῶν οὐκ ἔχει θύραν͵ καὶ ὁ θέλων εἰσέρχεται εἰς τὸν σταῦλον͵ καὶ λύει τὸν ὄνον. Τοῦτο δὲ ἔλεγεν͵ ὅτι τὰ ἐρχόμενα εἰς τὸ στόμα αὐτῶν λαλοῦσιν
19. The brethren came to the Abba Anthony and said to him, ‘Speak a word; how are we to be saved?’ The old man said to them, You have heard the Scriptures. That should teach you how.’ But they said, ‘We want to hear from you too, Father.’ Then the old man said to them, ‘The Gospel says, “if anyone strikes you on one cheek, turn to him the other also.’“ (Matt. 5.39) They said, ‘We cannot do that.’ The old man said, ‘If you cannot offer the other cheek, at least allow one cheek to be struck.’ ‘We cannot do that either,’ they said. So he said, ‘If you are not able to do that, do not return evil for evil,’ and they said, ‘We cannot do that either.’ Then the old man said to his disciple, ‘Prepare a little brew of corn for these invalids. If you cannot do this, or that, what can I do for you? What you need is prayers.’	ιθ. Παρέβαλον ἀδελφοὶ τῷ ἀββᾷ Ἀντωνίῳ͵ καὶ λέ γουσιν αὐτῷ· Εἰπὲ ἡμῖν λόγον͵ πῶς σωθῶμεν; Λέ γει αὐτοῖς ὁ γέρων· Ἠκούσατε τὴν Γραφήν; καλῶς ὑμῖν ἔχει. Οἱ δὲ εἶπον· Καὶ παρὰ σοῦ θέλομεν ἀκοῦ σαι͵ Πάτερ. Εἶπε δὲ αὐτοῖς ὁ γέρων· Λέγει τὸ Εὐαγ γέλιον· Ἐὰν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σια γόνα͵ στρέψον αὐτῷ καὶ τὴν ἄλλην. Λέγουσιν αὐτῷ· Οὐ δυνάμεθα τοῦτο ποιῆσαι. Λέγει αὐτοῖς ὁ γέρων· Εἰ μὴ δύνασθε στρέψαι καὶ τὴν ἄλλην͵ κἂν τὴν μίαν ὑπομείνατε. Λέγουσιν αὐτῷ· Οὐδὲ τοῦτο δυνάμεθα. Λέγει ὁ γέρων· Εἰ οὐδὲ τοῦτο δύνασθε͵ μὴ δότε ἀνθ΄ οὗ ἐλάβετε. Καὶ εἶπον· Οὐδὲ τοῦτο δυνά μεθα. Λέγει οὖν ὁ γέρων τῷ μαθητῇ αὐτοῦ· Ποίη σον αὐτοῖς μικρὰν ἀθήραν· ἀσθενοῦσι γάρ. Εἰ τοῦ το οὐ δύνασθε͵ κἀκεῖνο οὐ θέλετε͵ τί ὑμῖν ποιήσω; Εὐχῶν χρεία
20. A brother renounced the world and gave his goods to the poor, but he kept back a little for his personal expenses. He went to see Abba Anthony. When he told him this, the old man said to him, ‘If you want to be a monk, go into the village, buy some meat, cover your naked body with it and come here like that.’ The brother did so, and the dogs and birds tore at his flesh. When he came back the old man asked him whether he had followed his advice. He showed him his wounded body, and Saint Anthony said, ‘Those who renounce the world but want to keep something for themselves are torn in this way by the demons who make war on them.’	κ. Ἀδελφὸς ἀποταξάμενος τῷ κόσμῳ καὶ διαδοὺς τὰ ὑπάρχοντα αὐτοῦ πτωχοῖς͵ παρακατασχὼν δὲ ὀλί γα εἰς λόγον ἑαυτοῦ͵ παρέβαλε τῷ ἀββᾷ Ἀντωνίῳ. Καὶ τοῦτο μαθὼν͵ λέγει αὐτῷ ὁ γέρων· Εἰ θέλεις μοναχὸς γενέσθαι͵ ἄπελθε εἰς τήνδε τὴν κώμην͵ καὶ ἀγόρασον κρέας͵ καὶ περίθες τῷ σώματί σου γυμνῷ͵ καὶ οὕτως ἐλθὲ ἐνταῦθα. Καὶ ποιήσαντος οὕτως τοῦ ἀδελφοῦ͵ οἱ κύνες καὶ τὰ ὄρνεα τὸ σῶμα αὐτοῦ κατ έτεμνον. Ἀπαντήσαντος δὲ αὐτοῦ πρὸς τὸν γέροντα͵ ἐπύθετο εἰ γέγονεν ὡς συνεβούλευσεν. Ἐκείνου δὲ ἐπι δεικνυμένου τὸ σῶμα διεσπαραγμένον͵ λέγει ὁ ἅγιος Ἀντώνιος· Οἱ ἀποταξάμενοι τῷ κόσμῳ͵ καὶ θέλοντες ἔχει χρήματα͵ οὕτως ἀπὸ τῶν δαιμόνων κατακό πτονται πολεμούμενοι
21. It happened one day that one of the brethren in the monastery of Abba Elias was tempted. Cast out of the monastery, he went over the mountain to Abba Anthony. The brother lived near him for a while and then Anthony sent him back to the monastery from which he had been expelled. When the brothers saw him they cast him out yet again, and he went back to Abba Anthony saying, ‘My Father, they will not receive me.’ Then the old man sent them a message saying, A boat was shipwrecked at sea and lost its cargo; with great difficulty it reached the shore; but you want to throw into the sea that which has found a safe harbour on the shore.’ When the brothers understood that it was Abba Anthony who had sent them this monk, they received him at once.	κα. Ἀδελφῷ ποτε συνέβη πειρασμὸς εἰς τὸ κοινό βιον τοῦ ἀββᾶ Ἠλίτ· καὶ διωχθεὶς ἐκεῖθεν ἀπῆλθεν εἰς ὄρος πρὸς τὸν ἀββᾶν Ἀντώνιον. Καὶ μείναντος τοῦ ἀδελφοῦ χρόνον πρὸς αὐτὸν͵ ἀπέστειλεν αὐτὸν͵ εἰς τὸ κοινόβιον ὅθεν ἐξέβη. Οἱ δὲ ἰδόντες αὐτὸν͵ πάλιν ἐδίωξαν· ὁ δὲ ἀνέκαμψε πρὸς τὸν ἀββᾶν Ἀντώνιον͵ λέγων· Οὐκ ἠθέλησάν με δέξασθαι͵ Πάτερ. Ἀπέστει λεν οὖν ὁ γέρων λέγων· Πλοῖον ἐναυάγησεν ἐν τῷ πελάγει͵ καὶ ἀπώλεσε τὸν γόμον͵ καὶ μετὰ καμάτου ⁸⁴ ἐσώθη ἐπὶ τὴν γῆν· ὑμεῖς δὲ τὰ σωθέντα ἐπὶ τὴν γῆν θέλετε καταποντίσαι. Οἱ δὲ ἀκούσαντες ὅτι ὁ ἀββᾶς Ἀντώνιος αὐτὸν ἀπέστειλεν͵ εὐθέως ἐδέξαντο αὐ τόν
22. Abba Anthony said, ‘I believe that the body possesses a natural movement, to which it is adapted, but which it cannot follow without the consent of the soul; it only signifies in the body a movement without passion. There is another movement, which comes from the nourishment and warming of the body by eating and drinking, and this causes the heat of the blood to stir up the body to work. That is why the apostle said, “Do not get drunk with wine for that is debauchery.” (Ephes. 5.18) And in the Gospel the Lord also recommends this to his disciples: “Take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness.” (Luke 21:34) But there is yet another movement which afflicts those who fight, and that comes from the wiles and jealousy of the demons. You must understand what these three bodily movements are: one is natural, one comes from too much to eat, the third is caused by the demons.’	κβ. Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Λογίζομαι ὅτι ἔχει τὸ σῶμα κίνησιν φυσικὴν συναναφυρεῖσαν αὐτῷ· ἀλλ΄ οὐκ ἐνεργεῖ͵ μὴ θελούσης τῆς ψυχῆς· μόνον δὲ ση μαίνει ἐν τῷ σώματι ἀπαθῆ κίνησιν. Ἔστι δὲ καὶ ἄλ λη κίνησις͵ ἐκ τοῦ τρέφειν καὶ θάλπειν τὸ σῶμα βρώ μασι καὶ πόμασιν· ἐξ ὧν ἡ θέρμη τοῦ αἵματος διεγεί ρει τὸ σῶμα πρὸς ἐνέργειαν. Διὸ καὶ ἔλεγεν ὁ Ἀπό στολος· Μὴ μεθύσκεσθε οἴνῳ͵ ἐν ᾧ ἐστιν ἀσωτία. Καὶ πάλιν ὁ Κύριος ἐν τῷ Εὐαγγελίῳ τοῖς μαθηταῖς ἐντελλόμενος εἶπε· Βλέπετε μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ. Ἔστι δέ τις καὶ ἑτέρα κίνησις τοῖς ἀγωνιζομένοις͵ ἐξ ἐπιβου λῆς καὶ φθόνου δαιμόνων ἐπιγινομένη͵ ὥστε εἰδέναι δεῖ͵ ὅτι τρεῖς εἰσι σωματικαὶ κινήσεις͵ μία μὲν φυ σικὴ͵ ἑτέρα δὲ ἐξ ἀδιαφορίας τροφῶν͵ ἡ δὲ τρίτη ἀπὸ δαιμόνων
23. He also said, ‘God does not allow the same warfare and temptations to this generation as he did formerly, for men are weaker now and cannot bear so much.’	κγ. Εἶπε πάλιν͵ ὅτι ὁ Θεὸς οὐκ ἀφίει τοὺς πολέ μους ἐπὶ τὴν γενεὰν ταύτην͵ ὥσπερ ἐπὶ τῶν ἀρ χαίων. Οἶδε γὰρ ὅτι ἀσθενεῖς εἰσι καὶ οὐ βαστάζου σιν
24. It was revealed to Abba Anthony in his desert that there was one who was his equal in the city. He was a doctor by profession and whatever he had beyond his needs he gave to the poor, and every day he sang the Sanctus with the angels.	κδ. Τῷ ἀββᾷ Ἀντωνίῳ ἀπεκαλύφθη ἐν τῇ ἐρήμῳ͵ ὅτι Ἐν τῇ πόλει ἐστί τις ὅμοιός σοι͵ ἰατρὸς τὴν ἐπι στήμην͵ τὴν περισσείαν αὐτοῦ διδοὺς τοῖς χρείαν ἔχουσι͵ καὶ πᾶσαν τὴν ἡμέραν τὸ Τρισάγιον ψάλλων μετὰ τῶν ἀγγέλων
25. Abba Anthony said, A time is coming when men will go mad, and when they see someone who is not mad, they will attack him saying, “You are mad, you are not like us.’	κε. Εἶπεν ὁ ἀββᾶς Ἀντώνιος͵ ὅτι Ἔρχεται και ρὸς͵ ἵνα οἱ ἄνθρωποι μανῶσι͵ καὶ ἐπὰν ἴδωσί τινα μὴ μαινόμενον͵ ἐπαναστήσονται αὐτῷ λέγοντες͵ ὅτι Σὺ μαίνῃ͵ διὰ τὸ μὴ εἶναι ὅμοιον αὐτοῖς
26. The brethren came to Abba Anthony and laid before him a passage from Leviticus. The old man went out into the desert, secretly followed by Abba Ammonas, who knew that this was his custom. Abba Anthony went a long way off and stood there praying, crying in a loud voice, ‘God, send Moses, to make me understand this saying.’ Then there came a voice speaking with him. Abba Ammonas said that although he heard the voice speaking with him, he could not understand what it said.	κϛ.. Ἀδελφοὶ παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ͵ καὶ εἶπον αὐτῷ ῥῆμα τοῦ Λευϊτικοῦ. Ἐξῆλθεν οὖν ὁ γέ ρων εἰς τὴν ἔρημον͵ καὶ ἠκολούθησεν αὐτῷ ἀββᾶς Ἀμμωνᾶς κρυφῆ͵ εἰδὼς τὴν συνήθειαν αὐτοῦ. Καὶ μακρύνας πολὺ ὁ γέρων͵ στὰς εἰς προσευχὴν ἔκραξε φωνῇ μεγάλῃ· Ὁ Θεὸς͵ ἀπόστειλον τὸν Μωϋσῆν͵ καὶ διδάξει με τὸ ῥῆμα τοῦτο. Καὶ ἦλθεν αὐτῷ φωνὴ λα λοῦσα μετ΄ αὐτοῦ. Εἶπεν οὖν ὁ ἀββᾶς Ἀμμωνᾶς͵ ὅτι Τὴν μὲν φωνὴν ἤκουσα τὴν λαλοῦσαν μετ΄ αὐτοῦ͵ τὴν δὲ δύναμιν τοῦ λόγου οὐκ ἔμαθον
27. Three Fathers used to go and visit blessed Anthony every year and two of them used to discuss their thoughts and the salvation of their souls with him, but the third always remained silent and did not ask him anything. After a long time, Abba Anthony said to him, ‘You often come here to see me, but you never ask me anything,’ and the other replied, ‘It is enough for me to see you, Father.’	κζ. Τρεῖς τῶν Πατέρων εἶχον ἔθος κατ΄ ἐνιαυτὸν ὑπάγειν πρὸς τὸν μακάριον Ἀντώνιον· καὶ οἱ μὲν δύο ἠρώτων αὐτὸν περὶ λογισμῶν καὶ σωτηρίας ψυ χῆς· ὁ δὲ εἷς πάντα ἐσιώπα μηδὲν ἐρωτῶν. Μετὰ δὲ πολὺν χρόνον λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Ἰδοὺ τοσοῦτον χρόνον ἔχεις ἐρχόμενος ὧδε͵ καὶ οὐδὲν ἐρω τᾷς με. Καὶ ἀποκριθεὶς εἶπεν αὐτῷ· Ἀρκεῖ μοι μό νον τοῦ βλέπειν σε͵ Πάτερ
28. They said that a certain old man asked God to let him see the Fathers and he saw them all except Abba Anthony. So he asked his guide, ‘Where is Abba Anthony?’ He told him in reply that in the place where God is, there Anthony would be.	κη. Ἔλεγον͵ ὅτι τις τῶν γερόντων ἠρώτησε τὸν Θεὸν ἰδεῖν τοὺς Πατέρας· καὶ εἶδεν αὐτοὺς χωρὶς τοῦ ⁸⁵ ἀββᾶ Ἀντωνίου. Λέγει οὖν τῷ δεικνύοντι αὐτῷ· Ποῦ ἐστιν ὁ ἀββᾶς Ἀντώνιος; Ὁ δὲ εἶπεν αὐτῷ͵ ὅτι εἰς τὸν τόπον ὅπου ὁ Θεὸς͵ ἐκεῖ ἐστιν
29. A brother in a monastery was falsely accused of fornication and he arose and went to Abba Anthony. The brethren also came from the monastery to correct him and bring him back. They set about proving that he had done this thing, but he defended himself and denied that he had done anything of the kind. Now Abba Paphnutius, who is called Cephalus, happened to be there, and he told them this parable: ‘I have seen a man on the bank of the river buried up to his knees in mud and some men came to give him a hand to help him out, but they pushed him further in up to his neck.’ Then Abba Anthony said this about Abba Paphnutius: ‘Here is a real man, who can care for souls and save them.’ All those present were pierced to the heart by the words of the old man and they asked forgiveness of the brother. So, admonished by the Fathers, they took the brother back to the monastery.	κθ. Ἐσυκοφαντήθη ἀδελφὸς εἰς κοινόβιον περὶ πορνείας͵ καὶ ἀναστὰς ἦλθε πρὸς τὸν ἀββᾶν Ἀντώ νιον· καὶ ἦλθον οἱ ἀδελφοὶ ἀπὸ τοῦ κοινοβίου θερα πεῦσαι αὐτὸν καὶ λαβεῖν· καὶ ἤρξαντο ἐλέγχειν ὅτι Οὕτως ἐποίησας. Ὁ δὲ ἀπελογεῖτο ὅτι Οὐδὲν τοιοῦτον ἐποίησα. Εὐκαίρησε δὲ ἐκεῖ ὁ ἀββᾶς Παφνούτιος ὁ Κεφαλᾶς͵ καὶ εἶπε παραβολὴν τοιαύτην· Εἶδον εἰς τὴν ὄχθαν τοῦ ποταμοῦ ἄνθρωπον βληθέντα εἰς βόρ βορον ἕως τῶν γονάτων αὐτοῦ͵ καὶ ἐλθόντες τινὲς δοῦναι αὐτῷ χεῖρα κατεπόντισαν αὐτὸν ἕως τοῦ τρα χήλου. Καὶ λέγει αὐτοῖς ὁ ἀββᾶς Ἀντώνιος περὶ τοῦ ἀββᾶ Παφνουτίου· Ἰδοὺ ἄνθρωπος ἀληθινὸς͵ δυνά μενος θεραπεῦσαι καὶ σῶσαι ψυχάς. Κατανυγέντες οὖν τῷ λόγῳ τῶν γερόντων͵ ἔβαλον μετάνοιαν τῷ ἀδελφῷ. Καὶ παρακληθέντες ὑπὸ τῶν Πατέρων ἔλα βον τὸν ἀδελφὸν εἰς τὸ κοινόβιον
30. Some say of Saint Anthony that he was ‘Spirit-borne’, that is, carried along by the Holy Spirit, but he would never speak of this to men. Such men see what is happening in the world, as well as knowing what is going to happen.	λ. Ἔλεγόν τινες περὶ τοῦ ἀββᾶ Ἀντωνίου͵ ὅτι γέγονε Πνευματοφόρος͵ ἀλλ΄ οὐκ ἤθελε λαλεῖν διὰ τοὺς ἀνθρώπους· καὶ γὰρ τὰ γινόμενα ἐν τῷ κόσμῳ καὶ τὰ μέλλοντα ἐλθεῖν ἐμήνυεν
31 . One day Abba Anthony received a letter from the Emperor Constantius, asking him to come to Constantinople and he wondered whether he ought to go. So he said to Abba Paul, his disciple, ‘Ought I to go?’ He replied, If you go, you will be called Anthony; but if you stay here, you will be called Abba Anthony.’	λα. Ποτὲ ὁ ἀββᾶς Ἀντώνιος ἐδέξατο Κωνσταντίου τοῦ βασιλέως γράμματα͵ ἵνα ἔλθῃ εἰς Κωνσταντι νούπολιν· καὶ ἐσκόπει τί ποιῆσαι. Λέγει οὖν τῷ ἀββᾷ Παύλῳ τῷ μαθητῇ αὐτοῦ· Ὤφειλον ἀπελθεῖν; Καὶ λέγει αὐτῷ· Ἐὰν ἀπέλθῃς͵ Ἀντώνιος λέγῃ· εἰ δὲ μὴ ἀπέλθῃς͵ ἀββᾶς Ἀντώνιος
32. Abba Anthony said, ‘I no longer fear God, but I love Him. For love casts out fear.’ (John 4.18)	λβ. Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Ἐγὼ οὐκέτι φοβοῦ μαι τὸν Θεὸν͵ ἀλλ΄ ἀγαπῶ αὐτόν. Ἡ γὰρ ἀγάπη ἔξω βάλλει τὸν φόβον
33. He also said, Always have the fear of God before your eyes. Remember him who gives death and life. Hate the world and all that is in it. Hate all peace that comes from the flesh. Renounce this life, so that you may be alive to God. Remember what you have promised God, for it will be required of you on the day of judgement. Suffer hunger, thirst, nakedness, be watchful and sorrowful; weep, and groan in your heart; test yourselves, to see if you are worthy of God; despise the flesh, so that you may preserve your souls.’	λγ. Ὁ αὐτὸς εἶπε· Πρὸ ὀφθαλμῶν ἔχε πάντοτε τὸν φόβον τοῦ Θεοῦ. Μνημόνευε τοῦ θανατοῦντος καὶ ζωογονοῦντος. Μισήσατε τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ. Μισήσατε πᾶσαν σαρκικὴν ἀνάπαυσιν. Ἀποτάξασθε τῇ ζωῇ ταύτῃ͵ ἵνα ζήσητε τῷ Θεῷ. Μνημονεύετε τί ἐπηγγείλασθε τῷ Θεῷ· ζητεῖ γὰρ αὐτὸ παρ΄ ὑμῶν ἐν ἡμέρᾳ κρίσεως. Πεινάσατε͵ διψή σατε͵ γυμνητεύσατε͵ ἀγρυπνήσατε͵ πενθήσατε͵ κλαύ σατε͵ στενάξατε τῇ καρδίᾳ ὑμῶν· δοκιμάσατε εἰ ἄξιοί ἐστε τοῦ Θεοῦ· καταφρονήσατε τῆς σαρκὸς͵ ἵνα σώσητε ὑμῶν τὰς ψυχάς
34. Abba Anthony once went to visit Abba Amoun in Mount Nitria and when they met, Abba Amoun said, ‘By your prayers, the number of the brethren increases, and some of them want to build more cells where they may live in peace. How far away from here do you think we should build the cells?’ Abba Anthony said, ‘Let us eat at the ninth hour and then let us go out for a walk in the desert and explore the country.’ So they went out into the desert and they walked until sunset and then Abba Anthony said, ‘Let us pray and plant the cross here, so that those who wish to do so may build here. Then when those who remain there want to visit those who have come here, they can take a little food at the ninth hour and then come. If they do this, they will be able to keep in touch with each other without distraction of mind.’ The distance is twelve miles.	λδ. Παρέβαλέ ποτε ὁ ἀββᾶς Ἀντώνιος τῷ ἀββᾷ Ἀμοῦν εἰς τὸ ὄρος τῆς Νιτρίας͵ καὶ μετὰ τὸ συντυ χεῖν ἀλλήλοις͵ λέγει αὐτῷ ὁ ἀββᾶς Ἀμοῦν· Ἐπειδὴ διὰ τῶν εὐχῶν σου ἐπληνθύθησαν οἱ ἀδελφοὶ͵ καὶ θέλουσί τινες αὐτῶν οἰκοδομῆσαι κελλία μακρὰν ἵνα ἡσυχάσωσι͵ πόσον κελεύεις ἵνα ἀπέχῃ διάστημα τὰ κτιζόμενα κελλία τῶν ἐνταῦθα; Ὁ δὲ εἶπε· Γευσώ μεθα ὥραν ἐνάτην͵ καὶ ἐξέλθωμεν͵ καὶ διακινήσωμεν τὴν ἔρημον͵ καὶ σκοποῦμεν τὸν τόπον. Ὡς δὲ ὥδευ ⁸⁸ σαν τὴν ἔρημον ἕως οὗ ἐλθεῖν δῦναι τὸν ἤλιον͵ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Ποιήσωμεν εὐχὴν καὶ στή σωμεν ὧδε σταυρὸν͵ ἵνα ὧδε κτίσωσιν οἱ θέλον τες κτίσαι͵ ἵνα καὶ οἱ ἐκεῖθεν͵ ὅταν παραβάλωσι τού τοις͵ γευσάμενοι τὸ μικρὸν βουκὶν αὐτῶν ὥραν ἐνάτην͵ οὕτως παραβάλωσι͵ καὶ οἱ ἔνθεν ἀπερχόμε νοι͵ τὸ αὐτὸ ποιοῦντες͵ ἀπερίσπαστοι μένωσιν ἐν τῷ παραβάλλειν ἀλλήλοις. Ἔστι δὲ τὸ διάστημα σημεῖα δεκαδύο
35. Abba Anthony said, ‘Whoever hammers a lump of iron, first decides what he is going to make of it, a scythe, a sword, or an axe. Even so we ought to make up our minds what kind of virtue we want to forge or we labour in vain.’	λε. Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Ὁ τύπτων τὸ μα ζὶν τοῦ σιδήρου͵ πρῶτον σκοπεῖ τὸν λογισμὸν τί μέλλει ποιεῖν͵ δρέπανον͵ μάχαιραν͵ πέλυκα. Οὕτως καὶ ἡμεῖς ὀφείλομεν λογίζεσθαι ποίαν ἀρετὴν μετερ χόμεθα͵ ἵνα μὴ εἰς κενὸν κοπιάσωμεν
36. He also said, ‘Obedience with abstinence gives men power over wild beasts.’	λϛ. Εἶπε πάλιν͵ ὅτι ἡ ὑποταγὴ μετὰ ἐγκρατείας ὑποτάσσει θηρία
37. He also said, ‘Nine monks fell away after many labours and were obsessed with spiritual pride, for they put their trust in their own works and being deceived they did not give due heed to the commandment that says, “Ask your father and he will tell you.” ‘ (Deut. 32.7)	λζ. Εἶπε πάλιν· Οἶδα μοναχοὺς μετὰ πολλοὺς κό πους πεσόντας͵ καὶ εἰς ἔκστασιν φρενῶν ἐλθόντας͵ διὰ τὸ ἠλπικέναι ἐπὶ τὸ ἔργον αὐτῶν͵ καὶ παραλογι σαμένους τὴν ἐντολὴν τοῦ εἰπόντος· Ἐπερώτησον τὸν πατέρα σου͵ καὶ ἀναγγελεῖ σοι
38. And he said this, ‘If he is able to, a monk ought to tell his elders confidently how many steps he takes and how many drops of water he drinks in his cell, in case he is in error about it.’	λη. Εἶπε πάλιν· Εἰ δυνατὸν͵ ὅσα βήματα βάλλει ὁ μοναχὸς͵ ἢ ὅσας σταγόνας πίνει εἰς τὸ κελλίον αὐτοῦ͵ ὀφείλει θαῤῥεῖν τοῖς γέρουσιν͵ εἰ ἄρα οὐ πταίει ἐν αὐτοῖς.

ARSENIUS 01_02

ARSENIUS 01_02	Περὶ τοῦ ἀββᾶ Ἀρσενίου


Arsenius was born in Rome about 360. A well-educated man, of senatorial rank, be was appointed by the Emperor Theodosius I as tutor to the princes Arcadius and Honorius. He left the palace in 394 and sailed secretly to Alexandria. From there he went to Seeds and placed himself under the guidance of Abba John the Dwarf. He became an anchorite near Petra in Seeds. He seems to have had only three disciples, Alexander, Zoilus and Daniel.	He was renowned for his austerity and silence and this combined with his learning made him seem somewhat forbidding to the Coptic monks. After the second devastation of Seeds in 434 he went to the mountain of Troe where he died in 449.
1. While still living in the palace, Abba Arsenius prayed to God in these words, ‘Lord, lead me in the way of salvation.’ And a voice came saying to him, ‘Arsenius, flee from men and you will be saved.’	α. Ὁ ἀββᾶς Ἀρσένιος͵ ἔτι ὢν ἐν τῷ παλα τίῳ͵ εὔξατο τῷ Θεῷ λέγων· Κύριε͵ ὁδήγησόν με πῶς σωθῶ. Καὶ ἦλθεν αὐτῷ φωνὴ λέγουσα· Ἀρσένιε͵ φεῦγε τοὺς ἀνθρώπους͵ καὶ σώζῃ
2. Having withdrawn to the solitary life he made the same prayer again and he heard a voice saying to him, Arsenius, flee, be silent, pray always, for these are the source of sinlessness.’	β. Ὁ αὐτὸς ἀναχωρήσας ἐν τῷ μονήρει βίῳ͵ πά λιν εὔξατο͵ τὸν αὐτὸν λόγον εἰπών. Καὶ ἤκουσε φωνῆς λεγούσης αὐτῷ· Ἀρσένιε͵ φεῦγε͵ σιώπα͵ ἡσύχαζε· αὗται γάρ εἰσιν αἱ ῥίζαι τῆς ἀναμαρτησίας
3. It happened that when Abba Arsenius was sitting in his cell that he was harassed by demons. His servants, on their return, stood outside his cell and heard him praying to God in these words, ‘O God, do not leave me. I have done nothing good in your sight, but according to your goodness, let me now make a beginning of good.’	γ. Ἐπέστησάν ποτε τῷ ἀββᾷ Ἀρσενίῳ οἱ δαίμονες ἐν τῷ κελλίῳ θλίβοντες αὐτόν. Παραβαλόντες δὲ οἱ δια κονοῦντες αὐτῷ͵ καὶ στάντες ἔξω τῆς κέλλης͵ ἤκου σαν αὐτοῦ βοῶντος πρὸς τὸν Θεὸν καὶ λέγοντος· Ὁ Θεὸς͵ μὴ ἐγκαταλίπῃς με· οὐδὲν ἐποίησα ἐνώπιόν σου ἀγαθόν· ἀλλὰ δός μοι κατὰ τὴν χρηστότητά σου βα λεῖν ἀρχήν
4. It was said of him that, just as none in the palace had worn more splendid garments than he when he lived there, so no-one in the Church wore such poor clothing.	δ. Ἔλεγον περὶ αὐτοῦ͵ ὅτι ὥσπερ οὐδεὶς τοῦ πα λατίου ἐφόρει βελτίονα αὐτοῦ ἐσθῆτα· οὕτως οὐδὲ εἰς τὴν Ἐκκλησίαν εὐτελεστέραν τις αὐτοῦ ἐφόρει
5. Someone said to blessed Arsenius, ‘How is it that we, with all our education and our wide knowledge get no-where, while these Egyptian peasants acquire so many virtues?’ Abba Arsenius said to him, ‘We indeed get nothing from our secular education, but these Egyptian peasants acquire the virtues by hard work.’	ε. Εἶπέ τις τῷ μακαρίῳ Ἀρσενίῳ· Πῶς ἡμεῖς ἀπὸ τοσαύτης παιδεύσεως καὶ σοφίας οὐδὲν ἔχομεν͵ οὗτοι ⁸⁹ δὲ οἱ ἀγροῖκοι καὶ Αἰγύπτιοι τοσαύτας ἀρετὰς κέ κτηνται; Λέγει αὐτῷ ὁ ἀββᾶς Ἀρσένιος· Ἡμεῖς ἀπὸ τῆς τοῦ κόσμου παιδεύσεως οὐδὲν ἔχομεν· οὗτοι δὲ οἱ ἀγροῖκοι καὶ Αἰγύπτιοι ἀπὸ τῶν ἰδίων πόνων ἐκτήσαντο τὰς ἀρετάς. .
6. One day Abba Arsenius consulted an old Egyptian monk about his own thoughts. Someone noticed this and said to him, Abba Arsenius, how is it that you with such a good Latin and Greek education, ask this peasant about your thoughts?’ He replied, ‘I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant.’	ϛ.Ἐρωτῶντός ποτε τοῦ ἀββᾶ Ἀρσενίου τινὰ γέ ροντα Αἰγύπτιον περὶ ἰδίων λογισμῶν͵ ἕτερος ἰδὼν αὐτὸν εἶπεν· Ἀββᾶ Ἀρσένιε͵ πῶς τοσαύτην παίδευ σιν Ρωμαϊκὴν καὶ Ἑλληνικὴν ἐπιστάμενος͵ τοῦτον τὸν ἀγροῖκον περὶ τῶν σῶν λογισμῶν ἐρωτᾷς; Ὁ δὲ εἶπε πρὸς αὐτόν· Τὴν μὲν Ρωμαϊκὴν καὶ Ἑλληνι κὴν ἐπίσταμαι παίδευσιν· τὸν δὲ ἀλφάβητον τοῦ ἀγροίκου τούτου οὔπω μεμάθηκα
7. Blessed Archbishop Theophilus, accompanied by a magistrate, came one day to find Abba Arsenius. He questioned the old man, to hear a word from him. After a short silence the old man answered him, ‘Will you put into practice what I say to you?’ They promised him this. ‘If you hear Arsenius is anywhere, do not go there.’	ζ. Παρέβαλέ ποτε ὁ μακάριος Θεόφιλος ἀρχιεπί σκοπος τῷ ἀββᾷ Ἀρσενίῳ͵ μετὰ ἄρχοντός τινος· ἠρώτα δὲ τὸν γέροντα͵ ἀκοῦσαι παρ΄ αὐτοῦ λόγον. Μικρὸν δὲ σιωπήσας ὁ γέρων͵ ἀπεκρίνατο πρὸς αὐ τόν· Καὶ ἐὰν ὑμῖν εἴπω͵ φυλάσσετε; Οἱ δὲ συνέθεντο φυλάττειν. Καὶ εἶπεν αὐτοῖς ὁ γέρων· Ὅπου ἐὰν ἀκούσητε Ἀρσένιον͵ μὴ πλησιάσητε
8. Another time the archbishop, intending to come to see him, sent someone to see if the old man would receive him. Arsenius told him, ‘If you come, I shall receive you; but if I receive you, I receive everyone and therefore I shall no longer live here.’ Hearing that, the archbishop said, ‘If I drive him away by going to him, I shall not go any more.’	η. Ἄλλοτε πάλιν βουληθεὶς ὁ ἀρχιεπίσκοπος πα ραβαλεῖν αὐτῷ͵ ἀπέστειλε πρῶτον εἰδέναι εἰ ἀνοίγει ὁ γέρων. Καὶ ἐδήλωσεν αὐτῷ λέγων· Ἐὰν ἔλθῃς͵ ἀνοίγω σοι· καὶ ἐάν σοι ἀνοίξω͵ πᾶσιν ἀνοίγω· καὶ τότε οὐκέτι καθέζομαι ὧδε. Ταῦτα ἀκούσας ὁ ἀρχι επίσκοπος εἶπεν· Εἰ διῶξαι αὐτὸν ἀπέρχομαι͵ οὐκ ἔτι ἀπέρχομαι πρὸς αὐτόν
9. A brother questioned Abba Arsenius to hear a word of him and the old man said to him, ‘Strive with all your might to bring your interior activity into accord with God, and you will overcome exterior passions.’	θ. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἀρσένιον ἀκοῦσαι παρ΄ αὐτοῦ λόγον. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ὅση δύ ναμίς σοί ἐστιν͵ ἀγώνισαι͵ ἵνα ἡ ἔνδον σου ἐργασία κατὰ Θεὸν ᾗ͵ καὶ νικήσῃ τὰ ἔξω πάθη
10. He also said, ‘If we seek God, he will shew himself to us, and if we keep him, he will remain close to us.’	ι. Εἶπε πάλιν· Ἐὰν τὸν Θεὸν ζητήσωμεν͵ φανή σεται ἡμῖν· καὶ ἐὰν αὐτὸν κατάσχωμεν͵ παραμενεῖ ἡμῖν
11. Someone said to Abba Arsenius, ‘My thoughts trouble me, saying, “You can neither fast nor work; at least go and visit the sick, for that is also charity.” ‘ But the old man, recognising the suggestions of the demons, said to him, ‘Go, eat, drink, sleep, do no work, only do not leave your cell.’ For he knew that steadfastness in the cell keeps a monk in the right way.	ια. Εἶπέ τις τῷ ἀββᾷ Ἀρσενίῳ· Οἱ λογισμοί μου θλίβουσί με λέγοντες· Οὐ δύνασαι νηστεύειν οὐδὲ ἐργάσασθαι· κἂν ἐπισκέπτου τοὺς ἀσθενοῦντας· καὶ τοῦτο γὰρ ἀγάπη ἐστίν. Ὁ δὲ γέρων εἰδὼς τὰς σπο ρὰς τῶν δαιμόνων͵ λέγει αὐτῷ· Ὕπαγε͵ φάγε͵ πίε͵ κοιμῶ͵ καὶ μὴ ἐργάσῃ· μόνον τοῦ κελλίου μὴ ἀπο στῇς. ῎Ηδει γὰρ ὅτι ἡ ὑπομονὴ τοῦ κελλίου φέρει τὸν μοναχὸν εἰς τὴν τάξιν αὐτοῦ
12. Abba Arsenius used to say that a monk travelling abroad should not get involved in anything; thus he will remain in peace. Arsenius [n	ιβ. Ἔλεγεν ὁ ἀββᾶς Ἀρσένιος͵ ὅτι ξένος μοναχὸς εἰς ἀλλοτρίαν χώραν μηδὲν μεσαζέτω. καὶ ἀνα παύεται. ⁹²
13. Abba Mark said to Abba Arsenius, ‘Why do you avoid us?’ The old man said to him, ‘God knows that I love you, but I cannot live with God and with men. The thousands and ten thousands of the heavenly hosts have but one will, while men have many. So I cannot leave God to be with men.’	ιγ. Εἶπεν ὁ ἀββᾶς Μάρκος τῷ ἀββᾷ Ἀρσενίῳ· Διατί φεύγεις ἡμᾶς; Λέγει αὐτῷ ὁ γέρων· Ὁ Θεὸς οἶδεν͵ ὅτι ἀγαπῶ ὑμᾶς· ἀλλ΄ οὐ δύναμαι εἶναι μετὰ τοῦ Θεοῦ καὶ μετὰ τῶν ἀνθρώπων. Αἱ ἄνω χιλιάδες καὶ μυριάδες ἓν θέλημα ἔχουσιν͵ οἱ δὲ ἄνθρωποι πολλὰ θελήματα ἔχουσιν. Οὐ δύναμαι οὖν ἀφεῖναι τὸν Θεὸν͵ καὶ ἐλθεῖν μετὰ τῶν ἀνθρώπων
14. Abba Daniel said of Abba Arsenius that he used to pass the whole night without sleeping, and in the early morning when nature compelled him to go to sleep, he would say to sleep, ‘Come here, wicked servant.’ Then, seated, he would snatch a little sleep and soon wake up again.	ιδ. Ἔλεγεν ὁ ἀββᾶς Δανιὴλ περὶ τοῦ ἀββᾶ Ἀρσενίου͵ ὅτι ὅλην τὴν νύκτα διετέλει ἀγρυπνῶν· καὶ ὅτε ἦλθε περὶ τὸ πρωῒ διὰ τὴν φύσιν καθευδῆσαι͵ ἔλεγε τῷ ὕπνῳ· Δεῦρο͵ κακὲ δοῦλε· καὶ ἥρπαζε μικρὸν καθεζό μενος͵ καὶ εὐθέως ἠγείρετο
15. Abba Arsenius used to say that one hour’s sleep is enough for a monk if he is a good fighter.	ιε. Ἔλεγεν ὁ ἀββᾶς Ἀρσένιος͵ ὅτι ἀρκετὸν τῷ μοναχῷ͵ ἵνα κοιμᾶται μίαν ὥραν͵ ἐὰν ᾖ ἀγωνιστής
16. The old man used to tell how one day someone handed round a few dried figs in Scetis. Because they were not worth anything, no-one took any to Abba Arsenius in order not to offend him. Learning of it, the old man did not come to the synaxis saying, ‘You have cast me out by not giving me a share of the blessing which God had given the brethren and which I was not worthy to receive.’ Everyone heard of this and was edified at the old man’s humility. Then the priest went to take him the small dried figs and brought him to the synaxis with joy.	ιϛ. Ἔλεγον οἱ γέροντες͵ ὅτι ἐδόθη ποτὲ εἰς Σκῆτιν πρὸς ὀλίγα ἰσχάδια͵ καὶ ὡς μηδὲν ὄντα͵ οὐκ ἀπέστει λαν τῷ ἀββᾷ Ἀρσενίῳ͵ ὡς ἵνα μὴ ὕβριν πάθῃ. Ὁ δὲ γέρων ἀκούσας οὐκ ἦλθεν εἰς τὴν σύναξιν. λέ γων· Ἀφορίσατέ με τοῦ μὴ δοῦναί μοι τὴν εὐλογίαν ἣν ἔπεμψεν ὁ Θεὸς τοῖς ἀδελφοῖς͵ ἣν οὐκ ἤμην ἄξιος λαβεῖν. Καὶ ἤκουσαν πάντες καὶ ὠφελήθησαν εἰς τὴν ταπείνωσιν τοῦ γέροντος. Καὶ ἀπελθὼν ὁ πρεσβύτερος ἀπήνεγκεν αὐτῷ τὰ ἰσχάδια͵ καὶ ἤνεγκεν αὐτὸν εἰς τὴν σύναξιν μετὰ χαρᾶς
17. Abba Daniel used to say, ‘He lived with us many a long year and every year we used to take him only one basket of bread and when we went to find him the next year we would eat some of that bread.’	ιζ. Ἔλεγεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι Τοσαῦτα ἔτη ἔμεινε μεθ΄ ἡμῶν͵ καὶ μόνον θαλλὶν σίτου ἐποιοῦ μεν αὐτῷ τοῦ ἐνιαυτοῦ· καὶ ὅτε παρεβάλομεν αὐτῷ͵ ἐξ αὐτοῦ ἠσθίομεν
18. It was said of the same Abba Arsenius that he only changed the water for his palm-leaves once a year; the rest of the time he simply added to it. One old man implored him in these words, ‘Why do you not change the water for these palm-leaves when it smells bad?’ He said to him, ‘Instead of the perfumes and aromatics which I used in the world I must bear this bad smell.’	ιη. Ἔλεγε πάλιν περὶ τοῦ αὐτοῦ ἀββᾶ Ἀρσενίου͵ ὅτι εἰ μὴ ἅπαξ τοῦ ἐνιαυτοῦ οὐκ ἤλλασσε τὸ ὕδωρ τῶν βαΐων͵ ἀλλὰ μόνον προσετίθει· ἔπλεκε γὰρ σει ρὰν καὶ ἔῤῥαπτεν ἕως ὥρας ἕκτης. Καὶ παρεκάλεσαν αὐτὸν οἱ γέροντες λέγοντες· Διατί οὐκ ἀλλάσσεις τὸ ὕδωρ τῶν βαΐων͵ ὅτι ὄζει; Καὶ εἶπεν αὐτοῖς· Ὅτι ἀντὶ τῶν θυμιαμάτων καὶ τῶν ἀρωμάτων ὧν ἀπ έλαυσα ἐν τῷ κόσμῳ͵ χρὴ ἀπολαβεῖν με τὴν ὀσμὴν ταύτην
19. Abba Daniel used to tell how when Abba Arsenius learned that all the varieties of fruit were ripe he would say, ‘Bring me some.’ He would taste a very little of each, just once, giving thanks to God.	ιθ. Εἶπε πάλιν͵ ὅτι ὡς ἤκουεν ὅτι ἐτελέσθη πᾶν γένος ὀπώρας͵ ἔλεγεν ἀφ΄ ἑαυτοῦ· Φέρετέ μοι. Καὶ ἐγεύετο ἅπαξ μόνον ἀπὸ πάντων μικρὸν͵ εὐχαριστῶν τῷ Θεῷ
20. Once at Scetis Abba Arsenius was ill and he was without even a scrap of linen. As he had nothing with which to buy any, he received some through another’s charity and he said, ‘I give you thanks, Lord, for having considered me worthy to receive this charity in your name.’	κ. Ἠσθένησέ ποτε ὁ ἀββᾶς Ἀρσένιος εἰς Σκῆτιν͵ καὶ ἔχρῃζεν εἰς πρᾶγμα ἕως λίνου ἑνός· καὶ μὴ ἔχων ὅθεν ἀγοράσαι͵ ἔλαβε παρά τινος ἀγάπην͵ καὶ ⁹³ εἶπεν· Εὐχαριστῶ σοι͵ Κύριε͵ ὅτι ἠξίωσάς με λαβεῖν ἀγάπην διὰ τὸ ὄνομά σου
21 . It was said of him that his cell was thirty -two miles away and that he did not readily leave it: that in fact others did his errands. When Scetis was destroyed he left weeping and said, ‘The world has lost Rome and the monks have lost Scetis.’	κα. Ἔλεγον περὶ αὐτοῦ͵ ὅτι εἶχε τὸ διάστημα τοῦ κελλίου αὐτοῦ μίλια τριακονταδύο· οὐκ ἐξήρχετο δὲ ταχέως· ἄλλοι γὰρ ἐποίουν αὐτῷ τὸ διακόνημα. Ὅτε δὲ ἠρημώθη ἡ Σκῆτις͵ ἐξῆλθε κλαίων͵ καὶ ἔλεγεν· Ἀπώλεσεν ὁ κόσμος τὴν Ρώμην͵ καὶ οἱ μοναχοὶ τὴν Σκῆτιν
22. Abba Mark asked Abba Arsenius, ‘Is it good to have nothing extra in the cell? I know a brother who had some vegetables and he has pulled them up.’ Abba Arsenius replied, ‘Undoubtedly that is good but it must be done according to a man’s capacity. For if he does not have the strength for such a practice he will soon plant others.’	κβ. Ἠρώτησεν ὁ ἀββᾶς Μάρκος τὸν ἀββᾶν Ἀρσέ νιον λέγων· Καλὸν τὸν μὴ ἔχειν τινὰ ἐν τῷ κελλίῳ αὐ τοῦ παράκλησιν; εἶδον γὰρ ἀδελφόν τινα ἔχοντα μι κρὰ λάχανα͵ καὶ ἐκριζοῦντα αὐτά. Καὶ εἶπεν ὁ ἀβ βᾶς Ἀρσένιος· Καλὸν μέν ἐστιν͵ ἀλλὰ πρὸς τὴν ἕξιν τοῦ ἀνθρώπου· ἐὰν γὰρ μὴ ἔχῃ ἰσχὺν ἐν τῷ τοιού τῳ τρόπῳ͵ πάλιν φυτεύει ἄλλα
23. Abba Daniel, the disciple of Abba Arsenius, related this: ‘One day I found myself close to Abba Alexander and he was full of sorrow. He lay down and stared up into the air because of his sorrow. Now it happened that the blessed Arsenius came to speak with him and saw him lying down. During their conversation he said to him, And who was the layman whom I saw here?’ Abba Alexander said, ‘Where did you see him?’ He said, As I was coming down the mountain I cast my eyes in this direction towards the cave and I saw a man stretched full length looking up into the air.’ So Abba Alexander did penance, saying, ‘Forgive me, it was I; I was overcome by sorrow.’ The old man said to him, ‘Well now, so it was you? Good; I thought it was a layman and that was why I asked you.’	κγ. Διηγήσατο ὁ ἀββᾶς Δανιὴλ ὁ μαθητὴς τοῦ ἀββᾶ Ἀρσενίου λέγων͵ ὅτι Εὑρέθην ποτὲ ἐγγὺς τοῦ ἀββᾶ Ἀλεξάνδρου· καὶ ἐκράτησεν αὐτὸν πόνος͵ καὶ ἥπλωσεν αὐτὸν ἄνω βλέπων διὰ τὸν πόνον. Συνέβη δὲ τὸν μακάριον Ἀρσένιον ἐλθεῖν τοῦ λαλῆσαι αὐτῷ· καὶ εἶδεν αὐτὸν ἡπλωμένον. Ὡς οὖν ἐλάλησε͵ λέγει αὐτῷ· Καὶ τίς ἦν κοσμικὸς ὃν εἶδον ὧδε; Λέγει αὐτῷ ὁ ἀβ βᾶς Ἀλέξανδρος· Ποῦ ἑώρακας αὐτόν; Καὶ εἶπεν· Ὡς κατηρχόμην ἀπὸ τοῦ ὄρους͵ προσέσχον ὧδε ἐπὶ τὸ σπήλαιον͵ καὶ εἶδόν τινα ἡπλωμένον ἄνω βλέποντα. Καὶ ἔβαλεν αὐτῷ μετάνοιαν λέγων· Συγχώρησόν μοι͵ ἐγὼ ἤμην· πόνος γάρ με κατέσχε. Καὶ λέγει αὐτῷ ὁ γέρων· Οὐκοῦν σὺ ἦς; καλῶς. Ἐγὼ ὑπενόησα ὅτι κοσμικός ἐστι͵ καὶ διὰ τοῦτο ἠρώτησα
24. Another time Abba Arsenius said to Abba Alexander, ‘When you have cut your palm-leaves, come and eat with me, but if visitors come, eat with them.’ Now Abba Alexander worked slowly and carefully. When the time came, he had not finished the palm leaves and wishing to follow the old man’s instructions, he waited until he had finished them. When Abba Arsenius saw that he was late, he ate, thinking that he had had guests. But Abba Alexander, when at last he had finished, came away. And the old man said to him, ‘Have you had visitors?’ ‘No,’ he said. ‘Then why did you not come?’ The other Arsenius [13 replied, ‘You told me to come when I had cut the palm-leaves; and following your instructions, I did not come, because I had not finished.’ The old man marvelled at his exactitude and said to him, ‘Break your fast at once so as to celebrate the synaxis untroubled, and drink some water, otherwise your body will soon suffer.’	κδ. Ἄλλοτε εἶπεν ὁ ἀββᾶς Ἀρσένιος τῷ ἀββᾷ Ἀλε ξάνδρῳ͵ ὅτι Ἂν ἀποσχίσῃς τὰ θαλλία σου͵ ἐλθὲ γεῦσαι μετ΄ ἐμοῦ· ἐὰν δὲ ἔλθωσι ξένοι͵ φάγε μετ΄ αὐτῶν. Ὁ οὖν ἀββᾶς Ἀλέξανδρος ὁμαλῶς εἰργάζετο καὶ ἐπι εικῶς. Καὶ ὡς γέγονεν ἡ ὥρα͵ ἀκμὴν εἶχε θαλλία· καὶ θέλων τηρῆσαι τὸν λόγον τοῦ γέροντος͵ ἀνέμεινε πληρῶσαι τὰ θαλλία. Ὁ οὖν ἀββᾶς Ἀρσένιος͵ ὡς εἶδεν ὅτι ἐχρόνισεν͵ ἐγεύσατο͵ λογισάμενος μήποτε ξένους ἔσχεν. Ὁ δὲ ἀββᾶς Ἀλέξανδρος ὡς ἐτέλεσεν ὀψὲ͵ ἀπῆλθε. Καὶ λέγει αὐτῷ ὁ γέρων· Ξένους ἔσχες; Λέγει· Οὐχί. Εἶπε δὲ αὐτῷ· Πῶς οὖν οὐκ ἦλθες; ⁹⁶ Ὁ δὲ λέγει· Ὅτι εἶπές μοι͵ ὅταν ἀποσχίσῃς τὰ θαλ λία σου͵ ἐλθέ· καὶ τηρῶν τὸν λόγον σου͵ οὐκ ἦλθον͵ ὅτι ἄρτι ἐπλήρωσα. Καὶ ἐθαύμασεν ὁ γέρων τὴν ἀκρίβειαν αὐτοῦ͵ καὶ λέγει αὐτῷ· Ταχύτερον κατά λυε͵ ἵνα καὶ τὴν σύναξίν σου βάλῃς͵ καὶ τοῦ ὕδατός σου μεταλάβῃς· εἰ δὲ μήγε͵ ταχέως ἔχει τὸ σῶμά σου ἀσθενῆσαι
25. One day Abba Arsenius came to a place where there were reeds blowing in the wind. The old man said to the brothers, ‘What is this movement?’ They said, ‘Some reeds.’ Then the old man said to them, ‘When one who is living in silent prayer hears the song of a little sparrow, his heart no longer experiences the same peace. How much worse it is when you hear the movement of those reeds.’	κε. Παρέβαλέ ποτε ὁ ἀββᾶς Ἀρσένιος εἰς τόπον͵ καὶ ἦσαν ἐκεῖ κάλαμοι͵ καὶ ἐκινήθησαν ὑπὸ τοῦ ἀνέ μου. Καὶ λέγει ὁ γέρων τοῖς ἀδελφοῖς· Τί ἐστιν ὁ σεισμὸς οὗτος; Καὶ λέγουσι· Κάλαμοί εἰσι. Λέγει οὖν αὐτοῖς ὁ γέρων· Φύσει ἐὰν κάθηταί τις ἐν ἡσυ χίᾳ͵ ἀκούσει δὲ φωνὴν στρουθίου͵ οὐκ ἔχει ἡ καρδία τὴν αὐτὴν ἡσυχίαν· πόσῳ μᾶλλον ὑμεῖς ἔχοντες τὸν σεισμὸν τῶν καλάμων τούτων
26. Abba Daniel said that some brothers proposing to go to the Thebaid to find some flax said, ‘Let us also take the opportunity to see Abba Arsenius.’ So Abba Alexander came to tell the old man, ‘Some brothers who have come from Alexandria wish to see you.’ The old man answered, Ask them why they have come.’ Having learned that they were going to the Thebaid to look for flax, he reported this to the old man, who said, ‘They will certainly not see the face of Arsenius for they have not come on my account but because of their work. Make them rest and send them away in peace and tell them the old man cannot receive them.’	κϛ. Ἔλεγεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι τινὲς ἀδελφοὶ μέλ λοντες ὑπάγειν εἰς Θηβαΐδα διὰ λινάρια͵ λέγουσι· Δι΄ ἀφορμῆς ἴδωμεν καὶ τὸν ἀββᾶν Ἀρσένιον. Καὶ εἰσ ῆλθεν ὁ ἀββᾶς Ἀλέξανδρος͵ καὶ εἶπε τῷ γέροντι· Ἀδελφοὶ ἐλθόντες ἀπὸ Ἀλεξανδρείας θέλουσί σε ἰδεῖν. Λέγει ὁ γέρων· Μάθε παρ΄ αὐτῶν δι΄ ἣν αἰτίαν παρα γεγόνασι. Καὶ μαθὼν ὅτι εἰς Θηβαΐδα διὰ λινάρια ὑπάγουσιν͵ ἀπήγγειλε τῷ γέροντι. Λέγει καὶ αὐτός· Φύσει οὐ βλέπουσι τὸ πρόσωπον Ἀρσενίου͵ ὅτι δι΄ ἐμὲ οὐκ ἦλθον͵ ἀλλὰ διὰ τὸ ἔργον αὐτῶν. Ἀνάπαυσον αὐ τοὺς͵ καὶ ἀπόλυσον ἐν εἰρήνῃ͵ εἰπὼν αὐτοῖς͵ ὅτι Ὁ γέ ρων οὐ δύναται ἀπαντῆσαι
27. A brother came to the cell of Abba Arsenius at Scetis. Waiting outside the door he saw the old man entirely like a flame. (The brother was worthy of this sight.) When he knocked, the old man came out and saw the brother marvelling. He said to him, ‘Have you been knocking long? Did you see anything here?’ The other answered, ‘No.’ So then he talked with him and sent him away.	κζ. Ἀδελφός τις ἀπῆλθεν εἰς τὸ κελλίον τοῦ ἀββᾶ Ἀρσενίου ἐν Σκήτει͵ καὶ προσέσχε διὰ τῆς θυρίδος͵ καὶ θεωρεῖ τὸν γέροντα ὅλον ὡς πῦρ· ἦν δὲ ἄξιος ὁ ἀδελφὸς τοῦ ἰδεῖν. Καὶ ὡς ἔκρουσεν͵ ἐξῆλθεν ὁ γέρων͵ καὶ θεωρεῖ τὸν ἀδελφὸν ὡς ἔκθαμβον. Καὶ λέγει αὐ τῷ· Ἔχεις πολλὴν ὥραν κρούων; μή τί ποτε εἶδες ὧδε; Καὶ εἶπε· Οὐχί. Καὶ λαλήσας αὐτὸν ἀπ έλυσεν
28. When Abba Arsenius was living at Canopus, a very rich and God-fearing virgin of senatorial rank came from Rome to see him. When the Archbishop Theophilus met her, she asked him to persuade the old man to receive her. So he went to ask him to do so in these words, A certain person of senatorial rank has come from Rome and wishes to see you.’ The old man refused to meet her. But when the archbishop told the young girl this, she ordered the beast of burden to be saddled saying, ‘I trust in God that I shall see him, for it is not a man whom I have come to see (there are plenty of those in our town), but a prophet.’ When she had reached the old man’s cell, by a dispensation of God, he was outside it. Seeing him, she threw herself at his feet. Outraged, he lifted her up again, and said, looking steadily at her, ‘If you must see my face, here it is, look.’ She was covered with shame and did not look at his face. Then the old man said to her, ‘Have you not heard tell of my way of life? It ought to be respected. How dare you make such a journey? Do you not realise you are a woman and cannot go just anywhere? Or is it so that on returning to Rome you can say to other women: I have seen Arsenius? Then they will turn the sea into a thoroughfare with women coming to see me.’ She said, ‘May it please the Lord, I shall not let anyone come here; but pray for me and remember me always.’ But he answered her, ‘I pray God to remove remembrance of you from my heart.’ Overcome at hearing these words, she withdrew. When she had returned to the town, in her grief she fell ill with a fever, and blessed Archbishop Theophilus was informed that she was ill. He came to see her and asked her to tell him what was the matter. She said to him, ‘If only I had not gone there! For I asked the old man to remember me, he said to me, “I pray God to take the remembrance of you from my heart.” So now I am dying of grief.’ The archbishop said to her, ‘Do you not realise that you are a woman, and that it is through women that the enemy wars against the Saints? That is the explanation of the old man’s words; but as for your soul, he will pray for it continually.’ At this, her spirit was healed and she returned home joyfully.	κη. Καθημένου ποτε τοῦ ἀββᾶ Ἀρσενίου εἰς τὸν Κάνωπον͵ ἦλθε μία συγκλητικὴ παρθένος πλουσία σφόδρα καὶ φοβουμένη τὸν Θεὸν͵ ἀπὸ Ρώμης ἰδεῖν αὐτόν· καὶ ὑπεδέξατο αὐτὴν Θεόφιλος ὁ ἀρχιεπίσκο πος· καὶ παρεκάλεσεν αὐτὸν͵ ἵνα πείσῃ τὸν γέροντα δέξασθαι αὐτήν. Καὶ ἐλθὼν πρὸς αὐτὸν παρεκάλεσε λέγων· Ἡ δεῖνα ἡ συγκλητικὴ ἦλθεν ἀπὸ Ρώμης͵ καὶ θέλει σε ἰδεῖν. Ὁ δὲ γέρων οὐ κατεδέξατο ἀπαντῆσαι αὐτῇ. Ὡς οὖν ἀνηγγέλη αὐτῇ ταῦτα͵ κελεύει στρω θῆναι κτήνη͵ λέγουσα· Πιστεύω τῷ Θεῷ ἰδεῖν αὐτόν. Οὐ γὰρ ἄνθρωπον ἦλθον ἰδεῖν· εἰσὶ γὰρ καὶ ἐν τῇ πόλει ἡμῶν πολλοὶ ἄνθρωποι· ἀλλὰ προφήτην ἦλθον ἰδεῖν. Καὶ ὡς ἔφθασε περὶ τὴν κέλλαν τοῦ γέροντος͵ κατ΄ οἰκονομίαν Θεοῦ εὐκαίρησεν ὁ γέρων ἔξω τῆς κέλλης· καὶ ἰδοῦσα αὐτὸν προσέπεσε τοῖς ποσὶν αὐ τοῦ. Ὁ δὲ ἤγειρεν αὐτὴν μετ΄ ὀργῆς· καὶ προσ έσχεν αὐτῇ λέγων· Εἰ τὸ πρόσωπόν μου θέλεις ἰδεῖν͵ ⁹⁷ ἰδοὺ βλέπε. Ἡ δὲ ἀπὸ αἰσχύνης οὐ κατενόησε τὸ πρόσωπον αὐτοῦ. Καὶ λέγει αὐτῇ ὁ γέρων· Οὐκ ἤκου σας τὰ ἔργα μου; ταῦτα βλέπειν ἀναγκαῖόν ἐστι. Πῶς δὲ ἐτόλμησας τοσοῦτον ποιῆσαι πλοῦν; οὐκ οἶδας ὅτι γυνὴ εἶ; οὐκ ὀφείλεις ἐξέρχεσθαί πού ποτε; ῍Η ἵνα ἀπέλθῃς εἰς Ρώμην͵ καὶ εἴπῃς ταῖς ἄλλαις γυναιξὶν͵ ὅτι Ἑώρακα Ἀρσένιον͵ καὶ ποιήσωσι τὴν θάλασσαν ὁδὸν γυναικῶν ἐρχομένων πρὸς μέ; Ἡ δὲ εἶπεν· Ἐὰν θέλῃ ὁ Κύριος͵ οὐκ ἀφῶ τινα ἐλθεῖν ὧδε· ἀλλ΄ εὔ χου ὑπὲρ ἐμοῦ͵ καὶ μνημόνευέ μου διαπαντός. Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτῇ· Εὔχομαι τῷ Θεῷ͵ ἵνα ἐξ αλείψῃ τὸ μνημόσυνόν σου ἐκ τῆς καρδίας μου. Καὶ ταῦτα ἀκούσασα͵ ἐξῆλθε τεταραγμένη. Καὶ ὡς ἦλθεν εἰς τὴν πόλιν͵ ἀπὸ τῆς λύπης ἔβαλε πυρέσσειν· καὶ ἀνηγγέλη τῷ μακαρίῳ Θεοφίλῳ τῷ ἀρχιεπισκόπῳ ὅτι ἀσθενεῖ. Καὶ ἐλθὼν πρὸς αὐτὴν͵ παρεκάλει μα θεῖν τί ἐστιν ὃ ἔχει. Ἡ δὲ εἶπεν αὐτῷ· Εἴθε μὴ ἀπήν τησα ὧδε· εἶπον γὰρ τῷ γέροντι· Μνημόνευέ μου· καὶ εἶπέ μοι· Εὔχομαι τῷ Θεῷ͵ ἵνα ἐξαλειφθῇ τὸ μνη μόσυνόν σου ἐκ τῆς καρδίας μου. Καὶ ἰδοὺ ἐγὼ ἀπο θνήσκω ἐκ τῆς λύπης. Καὶ λέγει αὐτῇ ὁ ἀρχιεπίσκο πος· Οὐκ οἶδας ὅτι γυνὴ εἶ͵ καὶ διὰ τῶν γυναικῶν ὁ ἐχθρὸς πολεμεῖ τοὺς ἁγίους; διὰ τοῦτο εἶπεν ὁ γέρων· περὶ γὰρ τῆς ψυχῆς σου εὔχεται διαπαντός. Καὶ οὕτως ἐθεραπεύθη ὁ λογισμὸς αὐτῆς͵ καὶ ἀπῆλθε μετὰ χαρᾶς εἰς τὰ ἴδια
29. Abba David related this about Abba Arsenius. One day a magistrate came, bringing him the will of a senator, a member of his family who had left him a very large inheritance. Arsenius took it and was about to destroy it. But the magistrate threw himself at his feet saying, ‘I beg you, do not destroy it or they will cut off my head.’ Abba Arsenius said to him, ‘But I was dead long before this senator who has just died,’ and he returned the will to him without accepting anything.	κθ. Διηγήσατο ὁ ἀββᾶς Δανιὴλ περὶ τοῦ ἀββᾶ Ἀρ σενίου͵ ὅτι ἦλθέ ποτε μαγιστριανὸς͵ φέρων αὐτῷ δια θήκην τινὸς συγκλητικοῦ συγγενοῦς αὐτοῦ͵ ὃς κατ έλιπεν αὐτῷ κληρονομίαν πολλὴν σφόδρα· καὶ λαβὼν αὐτὴν͵ ἤθελε σχίσαι. Καὶ ἔπεσεν ὁ μαγιστριανὸς εἰς τοὺς πόδας αὐτοῦ͵ λέγων· Δέομαί σου͵ μὴ σχί σῃς αὐτὴν͵ ἐπεὶ αἴρεταί μου ἡ κεφαλή. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀρσένιος· Ἐγὼ πρὸ ἐκείνου ἀπέθα νον· αὐτὸς δὲ ἄρτι ἀπέθανε. Καὶ ἀντέπεμψεν αὐτὴν͵ μηδὲν δεξάμενος
30. It was also said of him that on Saturday evenings, preparing for the glory of Sunday, he would turn his back on the sun and stretch out his hands in prayer towards the heavens, till once again the sun shone on his face. Then he would sit down.	λ. Ἔλεγον πάλιν περὶ αὐτοῦ͵ ὅτι ὀψὲ σαββάτων ἐπιφωσκούσης Κυριακῆς͵ ἤφιε τὸν ἥλιον ὀπίσω αὐ τοῦ͵ καὶ ἔτεινε τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εὐ χόμενος͵ ἕως πάλιν ἔλαμψεν ὁ ἥλιος εἰς τὸ πρόσωπον αὐτοῦ· καὶ οὕτως ἐκαθέζετο
31 . It was said of Abba Arsenius and Abba Theodore of Pherme that, more than any of the others, they hated the esteem of other Arsenius Arsenius would not readily meet people, while Abba Theodore was like steel when he met anyone.	λα. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀρσενίου καὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης͵ ὅτι ὑπὲρ πάντας ἐμί σουν τὴν τῶν ἀνθρώπων δόξαν. Ὁ μὲν οὖν ἀββᾶς Ἀρσένιος οὐχ ὑπήντα ταχέως τινί· ὁ δὲ ἀββᾶς Θεόδω ρος ὑπήντα μὲν͵ ἀλλὰ ὡς ῥομφαία ἦν
32. In the days when Abba Arsenius was living in Lower Egypt he was continually interrupted there and so he judged it right to leave his cell. Without taking anything away with him, he went to his disciples at Pharan, Alexander and Zoilus. He said to Alexander, ‘Get up, and get into the boat,’ which he did. And he said to Zoilus, ‘Come with me as far as the river and find me a boat which will take me to Alexandria; then embark, so as to rejoin your brother.’ Zoilus was troubled by these words but he said nothing. So they parted company. The old man went down to the regions of Alexandria where he fell seriously ill. His disciples said to each other, ‘Perhaps one of us has annoyed the old man, and that is the reason why he has gone away from us?’ But they found nothing with which to reproach themselves nor any disobedience. Once he was better, the old man said, ‘I will return to my Fathers.’ Going upstream again, he came to Petra where his disciples were. While he was close to the river, a little Ethiopian slave-girl came and touched his sheepskin. The old man rebuked her and she replied, ‘If you are a monk, go to the mountain.’ Alexander and Zoilus met him there. Then, when they threw themselves at his feet, the old man fell down with them also and they wept together. The old man said to them, ‘Did you not hear that I was ill?’ They answered, ‘Yes.’ ‘Then,’ he continued, ‘why did you not come to see me?’ Abba Alexander said, ‘Your going from us has not been good for us, and many have not been edified by it, saying, “If they had not disobeyed the old man, he would not have left them.’“ Abba Arsenius said, ‘On the other hand, they will now be saying, “The dove, not finding anywhere to rest, returned to Noah in the ark.’“ So they were confronted and he remained with them till his death.	λβ. Καθεζομένου ποτὲ τοῦ ἀββᾶ Ἀρσενίου ἐν τοῖς κάτω μέρεσι͵ καὶ ὀχλουμένου ἐκεῖσε͵ ἔδοξεν αὐτῷ ¹⁰⁰ καταλιπεῖν τὸ κελλίον. Μηδὲ δὲ ἐξ αὐτοῦ λαβὼν͵ οὕ τως ἐπορεύθη μαθητὰς τοὺς Φαρανίτας Ἀλέξαν δρον καὶ Ζώϊλον. Εἶπεν οὖν τῷ Ἀλεξάνδρῳ· Ἀναστὰς ἀνάπλευσον. Καὶ ἐποίησεν οὕτως. Καὶ τῷ Ζωΐλῳ εἶπε· Δεῦρο μετ΄ ἐμοῦ ἕως τοῦ ποταμοῦ͵ καὶ ζήτησόν μοι πλοῖον ἐπὶ τὴν Ἀλεξάνδρειαν καταπλέον͵ κα οὕ τως ἀνάπλευσον καὶ σὺ πρὸς τὸν ἀδελφόν σου. Ὁ δὲ Ζώϊλος͵ ἐπὶ τῷ λόγῳ ταραχθεὶς͵ ἐσιώπησε. Καὶ οὕτως ἐχωρίσθησαν ἀπ΄ ἀλλήλων. Κατῆλθεν οὖν ὁ γέρων ἐπὶ τὰ μέρη Ἀλεξανδρείας͵ καὶ ἠσθένησεν ἀῤῥωστίαν μεγάλην. Οἱ δὲ τούτου διακονηταὶ εἶπον πρὸς ἀλλή λους· Μὴ ἄρα τις ἡμῶν ἐλύπησε τὸν γέροντα͵ καὶ διὰ τοῦτο ἐχωρίσθη ἀφ΄ ἡμῶν; Καὶ οὐχ εὗρον ἐν ἑαυτοῖς οὐδὲν͵ οὔτε ὅτι παρήκουσαν αὐτοῦ ποτε. Ὑγιάνας δὲ ὁ γέρων εἶπε· Πορεύσομαι πρὸς τοὺς ἐμοὺς Πατέρας. Καὶ οὕτως ἀναπλεύσας ἦλθεν εἰς τὴν Πέτραν ὅπου ἦσαν οἱ διακονηταὶ αὐτοῦ. Ὄντος δὲ αὐτοῦ πλησίον τοῦ ποταμοῦ͵ παιδίσκη τις Αἰθιόπισσα ἐλθοῦσα͵ ἥψατο τῆς μηλωτῆς αὐτοῦ. Ὁ δὲ γέρων ἐπετίμησεν αὐτῇ. Ἡ οὖν παιδίσκη εἶπεν αὐτῷ· Εἰ μοναχὸς εἶ͵ πορεύου εἰς τὸ ὄρος. Ὁ δὲ γέρων ἐπὶ τῷ λόγῳ κατανυγεὶς ἔλεγεν ἐν ἑαυτῷ· Ἀρσένιε͵ εἰ μοναχὸς εἶ͵ πορεύου εἰς τὸ ὄρος. Καὶ ἐπὶ τούτῳ ἀπήντησαν αὐτῷ ὅ τε Ἀλέ ξανδρος καὶ Ζώϊλος· καὶ ἐπιπεσόντων αὐτῶν τοῖς πο σὶν αὐτοῦ͵ ἔῤῥιψεν ἑαυτὸν καὶ ὁ γέρων· καὶ ἔκλαυσαν ἀμφότεροι. Εἶπε δὲ ὁ γέρων· Οὐκ ἠκούσατε ὅτι ἠσθέ νησα; Καὶ εἶπον αὐτῷ· Ναί. Καὶ λέγει ὁ γέρων· Καὶ διατί οὐκ ἤλθετε ἰδεῖν με; Καὶ λέγει ὁ ἀββᾶς Ἀλέξαν δρος ὅτι Ὁ χωρισμός σου ἀφ΄ ἡμῶν οὐ γέγονε πιθανὸς͵ καὶ πολλοὶ οὐκ ὠφελήθησαν͵ λέγοντες͵ ὅτι Εἰ μὴ παρ ήκουσαν τοῦ γέροντος͵ οὐκ ἂν ἐχωρίσθη ἐξ αὐτῶν. Λέγει αὐτοῖς· Πάλιν οὖν μέλλουσι λέγειν οἱ ἄνθρωποι͵ ὅτι Οὐχ εὗρεν ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς͵ καὶ ἀνέστρεψε πρὸς τὸν Νῶε͵ εἰς τὴν κιβωτόν. Καὶ οὕτως ἐθεραπεύθησαν· καὶ ἔμεινε μετ΄ αὐτῶν ἕως τῆς τε λευτῆς αὐτοῦ
33. Abba David said, Abba Arsenius told us the following, as though it referred to someone else, but in fact it referred to himself. An old man was sitting in his cell and a voice came to him which said, “Come, and I will show you the works of men.” He got up and followed. The voice led him to a certain place and shewed him an Ethiopian cutting wood and making a great pile. He struggled to carry it but in vain. But instead of taking some off, he cut more wood which he added to the pile. He did this for a long time. Going on a little further, the old man was shown a man standing on the shore of a lake drawing up water and pouring it into a broken receptacle, so that the water ran back into the lake. Then the voice said to the old man, “Come, and I will shew you something else.” He saw a temple and two men on horseback, opposite one another, carrying a piece of wood crosswise. They wanted to go in through the door but could not because they held their piece of wood crosswise. Neither of them would draw back before the other, so as to carry the wood straight; so they remained outside the door. The voice said to the old man, “These men carry the yoke of righteousness with pride, and do not humble themselves so as to correct themselves and walk in the humble way of Christ. So they remain outside the Kingdom of God. The man cutting the wood is he who lives in many sins and instead of repenting he adds more faults to his sins. He who draws the water is he who does good deeds, but mixing bad ones with them, he spoils even his good works. So everyone must be watchful of his actions, lest he labour in vain.”	λγ. Εἶπεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι Διηγήσατο ἡμῖν ὁ ἀββᾶς Ἀρσένιος ὡς περὶ ἄλλου τινός· τάχα δὲ αὐτὸς ἦν· ὅτι καθημένου τινὸς γέροντος εἰς τὸ κελλίον αὐ τοῦ͵ ἦλθεν αὐτῷ φωνὴ λέγουσα· Δεῦρο͵ καὶ δείξω σοι τὰ ἔργα τῶν ἀνθρώπων. Καὶ ἀναστὰς ἐξῆλθε· καὶ ἀπήνεγκεν αὐτὸν εἰς τόπον τινὰ͵ καὶ ἔδειξεν Αἰθίοπα κόπτοντα ξύλα͵ καὶ ποιήσαντα φορτίον μέγα· ἐπει ρᾶτο δὲ αὐτὸ βαστάσαι͵ καὶ οὐκ ἠδύνατο· καὶ ἀντὶ τοῦ ἆραι ἐξ αὐτοῦ͵ πάλιν ἔκοπτε ξύλα͵ καὶ προσετίθει τῷ φορτίῳ. Τοῦτο δὲ ἐπὶ πολὺ ἐποίει. Καὶ προβὰς ὀλίγον πάλιν ἔδειξεν αὐτῷ ἄνθρωπον ἱστάμενον ἐπὶ λάκκου͵ καὶ ἀντλοῦντα ὕδωρ ἐξ αὐτοῦ͵ καὶ μεταβάλ λοντα εἰς δεξαμενὴν τετρημμένην͵ καὶ τὸ αὐτὸ ὕδωρ ἐκχέουσαν εἰς τὸν λάκκον. Καὶ λέγει αὐτῷ πάλιν· Δεῦρο͵ δείξω σοι ἄλλο. Καὶ θεωρεῖ ἱερὸν͵ καὶ δύο ἄν δρας καθημένους ἵπποις͵ καὶ βαστάζοντας ξύλον πλα γίως͵ ἕνα κατέναντι τοῦ ἑνός· ἤθελον δὲ διὰ τῆς πύλης εἰσελθεῖν͵ καὶ οὐκ ἠδύναντο͵ διὰ τὸ εἶναι τὸ ξύλον πλάγιον. Οὐκ ἐταπείνωσεν δὲ ὁ εἷς ἑαυτὸν ὀπίσω τοῦ ¹⁰¹ ἑτέρου ἐνέγκαι τὸ ξύλον ἐπ΄ εὐθείας· καὶ διὰ τοῦτο ἔμειναν ἔξω τῆς πύλης. Οὗτοί εἰσι͵ φησὶν͵ οἱ βαστά ζοντες ὡς δικαιοσύνης ζυγὸν μετὰ ὑπερηφανίας͵ καὶ οὐκ ἐταπεινώθησαν τοῦ διορθώσασθαι ἑαυτοὺς͵ καὶ πορευθῆναι τῇ ταπεινῇ ὁδῷ τοῦ Χριστοῦ· διὸ καὶ μέ νουσιν ἔξω τῆς βασιλείας τοῦ Θεοῦ. Ὁ δὲ κόπτων τὰ ξύλα ἄνθρωπός ἐστιν ἐν ἁμαρτίαις πολλαῖς· καὶ ἀντὶ τοῦ μετανοῆσαι͵ ἄλλας ἀνομίας προστιθεῖ ἐπάνω τῶν ἁμαρτιῶν αὐτοῦ. Καὶ ὁ τὸ ὕδωρ ἀντλῶν ἄνθρωπός ἐστι καλὰ μὲν ἔργα ποιῶν͵ ἀλλ΄ ἐπειδὴ εἶχεν ἐν αὐ τοῖς πονηρὰν συμμιγὴν͵ ἐν τούτῳ ἀπώλεσε καὶ τὰ καλὰ αὐτοῦ ἔργα. Χρὴ οὖν νήφειν πάντα ἄνθρωπον εἰς τὰ ἕργα αὐτοῦ͵ ἵνα μὴ εἰς κενὸν κοπιάσῃ
34. The same abba told of some Fathers who came one day from Alexandria to see Abba Arsenius. Amongst them was the aged Timothy, Archbishop of Alexandria, surnamed the Poor and he refused to see them, for fear others would come and trouble him. In those days he was living in Petra of Troe. So they went back again, feeling annoyed. Now there was a barbarian invasion and the old man went to live in lower Egypt. Having heard this they came to see him again and he received them with joy. The brother who was with them said to him, Abba, don’t you know that we came to see you at Troe and you did not receive us?’ The old man said to him, ‘You have eaten bread and drunk water, but truly, my son, I tasted neither bread nor water nor did I sit down until I thought you had reached home, to punish myself because you had been wearied through me. But forgive me, my brothers.’ So they went away consoled.	λδ. Ὁ αὐτὸς διηγήσατο͵ ὅτι ποτὲ ἦλθόν τινες τῶν Πατέρων ἀπὸ Ἀλεξανδρείας͵ ἰδεῖν τὸν ἀββᾶν Ἀρσέ νιον· καὶ ἦν εἷς ἐξ αὐτῶν θεῖος τοῦ παλαιοῦ Τιμοθέου ἀρχιεπισκόπου Ἀλεξανδρείας τοῦ λεγομένου ἀκτήμο νος͵ καὶ εἶχεν ἕνα ἐκ τῶν τεκναδέλφων αὐτοῦ. Εἶχε δὲ τότε ὁ γέρων ἀσθένειαν͵ καὶ οὐκ ἠθέλησεν ἀπαντῆσαι αὐτοῖς͵ ἵνα μὴ καὶ ἄλλοι ἔλθωσι καὶ παρενοχλήσωσιν αὐτόν. ῏Ην δὲ τότε εἰς τὴν Πέτραν τῆς Τρώης. Καὶ ἀνέκαμψαν λυπούμενοι. Συνέβη δὲ ἐπίστασιν βαρβάρων γενέσθαι͵ καὶ θέλων ἔμεινεν ἐν τοῖς κάτω μέρεσι. Καὶ ἀκούσαντες πάλιν ἦλθον ἰδεῖν αὐτόν. Καὶ μετὰ χαρᾶς προσελάβετο αὐτούς. Καὶ λέγει αὐτῷ ὁ ἀδελφὸς ὃς ἦν μετ΄ αὐτῶν· Οὐκ οἶδας͵ ἀββᾶ͵ ὅτι ἤλθομεν παραβαλεῖν σοι εἰς Τρώην͵ καὶ οὐκ ἐδέξω ἡμᾶς; Καὶ λέγει αὐτῷ ὁ γέρων· Ὑμεῖς ἐγεύσασθε ἄρτου καὶ ἐπίετε ὕδωρ· φύσει δὲ ἐγὼ͵ τέκνον͵ οὔτε ἄρτου οὔτε ὕδατος ἐγευ σάμην͵ οὔτε μὴν ἐκάθισα͵ κολάζων ἐμαυτὸν͵ ἕως οὗ ἐδοκίμασα ὅτι ἐφθάσατε εἰς τὸν τόπον ὑμῶν. ὅτι δι΄ ἐμὲ καὶ ὑμεῖς ἐσκύλητε· ἀλλὰ συγχωρήσατέ μοι͵ ἀδελφοί. Καὶ παρακληθέντες ἀνεχώρησαν
35. The same abba said, ‘One day Abba Arsenius called me and said, “Be a comfort to your Father, so that when he goes to the Lord, he may pray for you that the Lord may be good to you in your turn.’“	λε. Ὁ αὐτὸς ἔλεγεν͵ ὅτι Ἐκάλεσέ με μίαν ὁ ἀββᾶς Ἀρσένιος͵ καὶ λέγει μοι· Ἀνάπαυσον τὸν πατέρα σου͵ ἵνα ὅταν ἀπέλθῃ πρὸς Κύριον͵ παρακαλέσῃ ὑπὲρ σοῦ͵ καὶ εὖ σοι γένηται
36. It was said of Abba Arsenius that once when he was ill at Scetis, the priest came to take him to church and put him on a bed Arsenius with a small pillow under his head. Now behold an old man who was coming to see him, saw him lying on a bed with a little pillow under his head and he was shocked and said, ‘Is this really Abba Arsenius, this man lying down like this?’ Then the priest took him aside and said to him, ‘In the village where you lived, what was your trade?’ ‘I was a shepherd,’ he replied. ‘And how did you live?’ ‘I had a very hard life.’ Then the priest said, And how do you live in your cell now?’ The other replied, ‘I am more comfortable.’ Then he said to him, ‘Do you see this Abba Arsenius? When he was in the world he was the father of the emperor, surrounded by thousands of slaves with golden girdles, all wearing collars of gold and garments of silk. Beneath him were spread rich coverings. While you were in the world as a shepherd you did not enjoy even the comforts you now have but he no longer enjoys the delicate life he led in the world. So you are comforted while he is afflicted.’ At these words the old man was filled with compunction and prostrated himself saying, ‘Father, forgive me, for I have sinned. Truly the way this man follows is the way of truth, for it leads to humility, while mine leads to comfort.’ So the old man withdrew, edified.	λ. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀρσενίου͵ ὅτι͵ ἀσθενή σαντος αὐτοῦ ποτε εἰς Σκῆτιν͵ ἀπῆλθεν ὁ πρεσβύ τερος͵ καὶ ἤνεγκεν αὐτὸν εἰς τὴν ἐκκλησίαν͵ καὶ ἔθηκεν αὐτὸν εἰς χαλάδριον͵ μικρὸν προσκεφάλαιον πρὸς τῇ κεφαλῇ αὐτοῦ. Καὶ ἰδοὺ εἷς τῶν γερόντων ἐλθὼν ἐπισκέψασθαι αὐτὸν͵ καὶ ἰδὼν αὐτὸν εἰς τὸ χαλάδριον͵ καὶ τὸ προσκεφάλαιον ὑποκάτω αὐτοῦ͵ ἐσκανδαλίσθη͵ λέγων· Οὗτός ἐστιν ὁ ἀββᾶς Ἀρσένιος; καὶ εἰς ταῦτα ἀνάκειται; Λαβὼν δὲ αὐτὸν πρεσβύτερος κατ΄ ἰδίαν͵ λέγει αὐτῷ· Τί ἦν τὸ ἔργον σου ἐν τῇ κώμῃ σου; Ὁ δὲ εἶπε· Ποιμὴν ἤμην. Πῶς οὖν͵ φησὶ͵ διῆγες τὸν βίον σου; Ὁ δὲ ἔφη· Ἐν πολλῷ κόπῳ διῆγον. Καὶ λέγει αὐτῷ· Νῦν οὖν πῶς διάγεις ἐν τῷ κελλίῳ; Ὁ δὲ ἔφη· Μᾶλλον ἀναπαύομαι. Καὶ λέ γει αὐτῷ· Βλέπεις τοῦτον τὸν ἀββᾶν Ἀρσένιον; πα ¹⁰⁴ τὴρ βασιλέων ὑπῆρχεν ὢν ἐν τῷ κόσμῳ͵ καὶ χί λιοι δοῦλοι χρυσόζωνοι καὶ ὅλοι μανιάκια καὶ ὁλοσήρικα φοροῦντες παρειστήκεισαν αὐτῷ· πολύτιμα δὲ στρώματα ὑποκάτω αὐτοῦ ἦν· σὺ δὲ ποιμὴν ὢν͵ οὐκ εἶχες ἐν τῷ κόσμῳ ἣν νῦν ἔχεις ἀνάπαυσιν· καὶ οὗτος τὴν τρυφὴν ἣν εἶχεν ἐν τῷ κόσμῳ͵ ὧδε οὐκ ἔχει. Ἰδοὺ οὖν σὺ ἀναπαύῃ͵ κἀκεῖνος θλίβεται. Ὁ δὲ ἀκού σας ταῦτα͵ κατενύγη͵ καὶ ἔβαλε μετάνοιαν͵ λέγων· Συγχώρησόν μοι͵ ἀββᾶ͵ ἡμάρτηκα· ἀληθῶς γὰρ αὕτη ἐστὶν ἡ ἀληθινὴ ὁδὸς͵ ὅτι οὗτος ἦλθεν εἰς ταπείνωσιν͵ ἐγὼ δὲ εἰς ἀνάπαυσιν. Καὶ ὠφεληθεὶς ὁ γέρων ἀν εχώρησεν
37. A Father went to see Abba Arsenius. When he knocked at the door the old man opened it, thinking that it was his servant. But when he saw that it was someone else he fell on his face to the ground. The other said to him, ‘Get up, Father, so that I may greet you.’ But the old man replied, ‘I shall not get up till you have gone,’ and in spite of much pleading he did not get up until the other had gone away.	λζ. ῏Ηλθέ τις τῶν Πατέρων πρὸς τὸν ἀββᾶν Ἀρσένιον· καὶ ὡς ἔκρουσε τὴν θύραν͵ ἀνέῳξεν ὁ γέρων͵ νομίζων ὅτι διακονητὴς αὐτοῦ ἐστι. Καὶ ὡς εἶδεν αὐτὸν ἄλλον͵ ἔπεσεν ἐπὶ πρόσωπον. Ὁ δὲ λέγει αὐτῷ· Ἀνάστα͵ ἀββᾶ͵ ἵνα σε ἀσπάσωμαι. Καὶ ἔφη αὐτῷ ὁ γέρων· Οὐκ ἐγείρομαι ἐὰν μὴ ἀναχωρήσῃς. Καὶ ἐπὶ πολὺ παρα κληθεὶς οὐκ ἀνέστη ἕως οὗ ἀνεχώρησεν
38. It was told of a brother who came to see Abba Arsenius at Scetis that, when he came to the church, he asked the clergy if he could visit Abba Arsenius. They said to him, ‘Brother, have a little refreshment and then go and see him.’ ‘I shall not eat anything,’ said he, ‘till I have met him.’ So, because Arsenius’ cell was far away, they sent a brother with him. Having knocked on the door, they entered, greeted the old man and sat down without saying anything. Then the brother from the church said, ‘I will leave you. Pray for me.’ Now the visiting brother, not feeling at ease with the old man, said, ‘I will come with you,’ and they went away together. Then the visitor asked, ‘Take me to Abba Moses, who used to be a robber.’ When they arrived the Abba welcomed them joyfully and then took leave of them with delight. The brother who had brought the other one said to his companion, ‘See, I have taken you to the foreigner and to the Egyptian, which of the two do you prefer?’ ‘As for me,’ he replied, ‘I prefer the Egyptian.’ Now a Father who heard this prayed to God saying, ‘Lord, explain this matter to me: for Thy name’s sake the one flees from men, and the other, for Thy name’s sake, receives them with open arms.’ Then two large boats were shown to him on a river and he saw Abba Arsenius and the Spirit of God sailing in the one, in perfect peace; and in the other was Abba Moses with the angels of God, and they were all eating honey cakes.	λη. Ἔλεγον περί τινος ἀδελφοῦ ἐλθόντος ἰδεῖν εἰς Σκῆτιν τὸν ἀββᾶν Ἀρσένιον͵ ὅτι ἐλθὼν εἰς τὴν ἐκκλη σίαν͵ παρεκάλει τοὺς κληρικοὺς συντυχεῖν τῷ ἀββᾷ Ἀρσενίῳ. Ἔλεγον οὖν αὐτῷ· Ἀναπαύου μικρὸν͵ ἀδελφὲ͵ καὶ βλέπεις αὐτόν. Ὁ δὲ ἔφη· Οὐ γεύομαί τινος͵ ἐὰν μὴ αὐτῷ ἀπαντήσω. Ἔπεμψαν οὖν ἀδελφὸν ¹⁰⁵ καταστῆσαι αὐτὸν͵ ὅτι μακρὰν ἦν ἡ κέλλα αὐτοῦ. Καὶ κρούσαντες τὴν θύραν εἰσῆλθον͵ καὶ ἀσπασάμενοι τὸν γέροντα ἐκάθησαν σιωπῶντες. Εἶπεν οὖν ὁ ἀδελφὸς ὁ τῆς Ἐκκλησίας· Ἐγὼ ὑπάγω͵ εὔξασθε ὑπὲρ ἐμοῦ. Ὁ δὲ ἀδελφὸς ὁ ξένος͵ μὴ εὑρὼν παῤῥησίαν πρὸς τὸν γέροντα͵ εἶπε τῷ ἀδελφῷ· Ἔρχομαι κἀγὼ μετὰ σοῦ. Καὶ ἐξῆλθον ὁμοῦ. Παρεκάλεσεν οὖν αὐτὸν͵ λέγων· Λάβε με καὶ πρὸς τὸν ἀββᾶν Μωσῆν τὸν ἀπὸ λῃστῶν. Καὶ ἐλθόντων αὐτῶν πρὸς αὐτὸν͵ ἐδέξατο αὐτοὺς μετὰ χαρᾶς͵ καὶ φιλοφρονήσας αὐτοὺς ἀπέλυσε. Καὶ λέ γει αὐτῷ ὁ ἀδελφὸς ὁ ἐνεγκὼν αὐτόν· Ἰδοὺ ἀπένεγκά σε πρὸς τὸν ξενικὸν καὶ πρὸς τὸν Αἰγύπτιον. Τίς ἐκ τῶν δύο ἤρεσέ σοι; Ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐμοὶ τέως ὁ Αἰγύπτιος ἤρεσεν. Ἀκούσας δέ τις τῶν Πατέ ρων ταῦτα εὔξατο τῷ Θεῷ͵ λέγων· Κύριε͵ δεῖξόν μοι τὸ πρᾶγμα τοῦτο ὅτι ὃς μὲν φεύγει διὰ τὸ ὄνομά σου· ὃς δὲ ἐναγκαλίζεται διὰ τὸ ὄνομά σου. Καὶ ἰδοὺ ἐδείχθη αὐτῷ δύο πλοῖα μεγάλα ἐν τῷ ποταμῷ͵ καὶ θεωρεῖ τὸν ἀββᾶν Ἀρσένιον καὶ τὸ Πνεῦμα τοῦ Θεοῦ πλέον ἐν ἡσυχίᾳ εἰς ἕνα· καὶ ὁ ἀββᾶς Μωσῆς καὶ οἱ ἄγγελοι τοῦ Θεοῦ πλέοντες εἰς ἕνα͵ καὶ ἐψώμιζον αὐτὸν μελικηρίδας
39. Abba Daniel said At the point of death, Abba Arsenius sent us this message, “Do not trouble to make offerings for me, for truly I have made an offering for myself and I shall find it again.’“	λθ. Ἔλεγεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι μέλλων τελευτᾷν ὁ ἀββᾶς Ἀρσένιος͵ παρήγγειλεν ἡμῖν λέγων· Μὴ φροντίσητε ποιεῖν ἀγάπας ὑπὲρ ἐμοῦ· ἐγὼ γὰρ εἰ ἐποίησα ἐμαυτῷ ἀγάπην͵ ταύτην ἔχω εὑρεῖν
40. When Abba Arsenius was at the point of death, his disciples were troubled. He said to them, ‘The time has not yet come; when it comes, I will tell you. But if ever you give my remains to anyone, we will be judged before the dreadful seat of judgment.’ They said to him, ‘What shall we do? We do not know how to bury anyone.’ The old man said to them, ‘Don’t you know how to tie a rope to my feet and drag me to the mountain?’ The old man used to say to himself: Arsenius, why have you left the world? I have often repented of having spoken, but never of having been silent.’ When his death drew near, the brethren saw him weeping and they said to him ‘Truly, Father, are you also afraid?’ ‘Indeed,’ he answered them, ‘the fear which is mine at this hour has been with me ever since I became a monk.’ Upon this he fell asleep.	μ. Μέλλοντος τελευτᾷν τοῦ ἀββᾶ Ἀρσενίου͵ ἐτα ράχθησαν οἱ μαθηταὶ αὐτοῦ. Καὶ λέγει αὐτοῖς· Οὔπω ἦλθεν ἡ ὥρα· ὅτε δὲ ἔλθῃ ὥρα͵ λέγω ὑμῖν. Κριθῆναι δὲ ἔχω μεθ΄ ὑμῶν ἐπὶ τοῦ βήματος τοῦ φοβεροῦ͵ ἐὰν δῶτε τὸ λείψανόν μού τινι. Οἱ δὲ εἶπον· Τί οὖν ποιήσομεν͵ ὅτι οὐκ οἴδαμεν ἐνταφιάσαι; Καὶ λέγει αὐτοῖς ὁ γέρων· Οὐκ οἴδατε βαλεῖν σχοινίον εἰς τὸν πόδα μου͵ καὶ ἆραί με εἰς τὸ ὅρος; Οὗτος δὲ ὁ λόγος τοῦ γέροντος ἦν· Ἀρσένιε͵ διὸ ἐξῆλθες; λαλήσας͵ πολλάκις μετεμελήθην͵ σιωπήσας δὲ οὐδέποτε. Ὡς δὲ ἐγγὺς ἦν τοῦ τελευτᾷν͵ εἶδον αὐτὸν οἱ ἀδελφοὶ κλαίοντα· καὶ λέγουσιν αὐτῷ· Ἐν ἀληθείᾳ καὶ σὺ φοβῇ͵ Πάτερ; Καὶ εἶπεν αὐτοῖς· Ἐν ἀληθείᾳ͵ ὁ φόβος ὁ νῦν μετ΄ ἐμοῦ ἐν τῇ ὥρᾳ ταύτῃ͵ μετ΄ ἐμοῦ ἐστιν ἀφ΄ οὗ ἐγενόμην μοναχός. Καὶ οὕτως ἐκοιμήθη
41. It was said of him that he had a hollow in his chest channelled out by the tears which fell from his eyes all his life while he sat at his manual work. When Abba Poemen learned that he was dead, he said weeping, ‘Truly you are blessed, Abba Arsenius, for you wept for yourself in this world! He who does not weep for himself here below will weep eternally hereafter; so it is impossible not to weep, either voluntarily or when compelled through suffering.’	μα. Ἔλεγον δὲ ὅτι ὅλον τὸν χρόνον τῆς ζωῆς αὐ τοῦ͵ καθεζόμενος εἰς τὸ ἐργόχειρον αὐτοῦ͵ ῥάκκος εἶχεν ἐν τῷ κόλπῳ͵ χάριν τῶν δακρύων τῶν πιπτόν των ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ. Ἀκούσας δὲ ὁ ἀββᾶς Ποιμὴν ὅτι ἐκοιμήθη͵ δακρύσας εἶπε· Μακάριος εἶ͵ ἀββᾶ Ἀρσένιε͵ ὅτι ἔκλαυσας ἑαυτὸν εἰς τὸν ὧδε κό σμον. Ὁ γὰρ μὴ κλαίων ἑαυτὸν ὧδε͵ αἰωνίως ἐκεῖ κλαύσεται. Εἴτε οὖν ὧδε ἑκὼν͵ εἴτε ἐκεῖ ἀπὸ βασάνων͵ ἀδύνατον μὴ κλαῦσαι
42. Abba Daniel used to say this about him: ‘He never wanted to reply to a question concerning the Scriptures, though he could well have done so had he wished, just as he never readily wrote a Arsenius [19 letter. When from time to time he came to church he would sit behind a pillar, so that no-one should see his face and so that he himself would not notice others. His appearance was angelic, like that of Jacob. His body was graceful and slender; his long beard reached down to his waist. Through much weeping his eye-lashes had fallen out. Tall of stature, he was bent with old age. He was ninety-five when he died. For forty years he was employed in the palace of Theodosius the Great of divine memory, who was the father of the divine Arcadius and Honorius; then he lived forty years in Scetis, ten years in Troe’ above Babylon, opposite Memphis and three years at Canopus of Alexandria. The last two years he returned to Troe where he died, finishing his course in peace and the fear of God. He was a good man “filled with the Holy Spirit and faith.” (Acts 11.24) He left me his leather tunic, his white hair-shirt and his palm-leaf sandals. Although unworthy, I wear them, in order to gain his blessing.’	μβ. Διηγήσατο δὲ ὁ ἀββᾶς Δανιὴλ περὶ αὐτοῦ͵ ὅτι οὐδέποτε ἤθελε λαλεῖν τι ζήτημα ἐκ τῆς Γραφῆς͵ καίπερ δυνάμενος λαλῆσαι εἰ ἤθελεν· ἀλλ΄ οὐδὲ ἐπι στολὴν ταχέως ἔγραφεν. Ὅτε δὲ ἤρχετο εἰς τὴν ἐκ κλησίαν διὰ χρόνου͵ ὀπίσω τοῦ στύλου ἐκαθέζετο͵ ἵνα ¹⁰⁸ μηδεὶς ἰδῇ τὸ πρόσωπον αὐτοῦ͵ μηδὲ αὐτὸς ἄλλῳ πρόσχῃ. ῏Ην δὲ τὸ εἶδος αὐτοῦ͵ ἀγγελικὸν͵ ὥσπερ τοῦ Ἰακώβ· ὁλοπόλιος͵ ἀστεῖος τῷ σώματι· ξηρὸς δὲ ὑπῆρ χεν· εἶχε δὲ τὸ πώγωνα μέγαν φθάνοντα ἕως τῆς κοι λίας· αἱ δὲ τρίχες τῶν ὀφθαλμῶν αὐτοῦ ἔπεσον ἀπὸ τοῦ κλαυθμοῦ· μακρὸς δὲ ἦν͵ ἀλλ΄ ἐκυρτώθη ἀπὸ τοῦ γήρως. Ἐγένετο δὲ ἐτῶν ἐνενήκοντα πέντε. Ἐποίη σε δὲ εἰς τὸ παλάτιον τοῦ τῆς θείας μνήμης Θεοδο σίου τοῦ μεγάλου ἔτη τεσσαράκοντα͵ πατὴρ γενόμε νος τῶν θειοτάτων Ἀρκαδίου καὶ Ὁνωρίου· καὶ ἐν τῇ Σκήτει ἐποίησεν ἔτη τεσσαράκοντα· καὶ δέκα εἰς Τρώην τῆς ἄνω Βαβυλῶνος κατέναντι Μέμφεως· καὶ τρία ἔτη εἰς τὸν Κάνωπον Ἀλεξανδρείας· καὶ τὰ ἄλλα δύο ἔτη͵ ἦλθε πάλιν εἰς Τρώην͵ καὶ ἐκεῖ ἐκοι μήθη͵ τελέσας ἐν εἰρήνῃ καὶ ἐν φόβῳ Θεοῦ τὸν δρό μον αὐτοῦ· ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης Πνεύ ματος ἁγίου καὶ πίστεως. Κατέλιπε δέ μοι τὸν χι τῶνα αὐτοῦ τὸν δερμάτινον͵ καὶ τρίχινον καμάσιν λευκὸν͵ καὶ σανδάλια σεβένινα. Καὶ ἐγὼ ἀνάξιος ἐφόρεσα αὐτὰ͵ ἵνα εὐλογηθῶ
43. Abba Daniel used to tell this also about Abba Arsenius: ‘One day he called my Fathers, Abba Alexander and Abba Zoilus, and by way of humiliating himself, said to them, “Since the demons attack me and I do not know if they will not rob me when I am asleep tonight, share my suffering and watch lest I fall asleep during my vigil.” Late at night they sat in silence, one on his right and the other on his left. My Fathers said, “As for us, we fell asleep, then woke again, but we did not notice that he had drowsed. Early in the morning (God knows if he did it on purpose to make us believe that he had slept, or whether he had really given way to sleep) he gave three sighs, then immediately got up, saying, ‘I have been to sleep, haven’t I?’ We replied that we did not know.’“	μγ. Διηγήσατο πάλιν ὁ ἀββᾶς Δανιὴλ περὶ τοῦ ἀββᾶ Ἀρσενίου͵ ὅτι ποτὲ ἐκάλεσε τοὺς Πατέρας μου͵ τόν τε ἀββᾶν Ἀλέξανδρον καὶ Ζώϊλον· καὶ ταπεινῶν ἑαυτὸν εἶπεν αὐτοῖς· Ἐπειδὴ οἱ δαίμονες πολεμοῦσί με͵ καὶ οὐκ οἶδα εἰ κλέπτουσί με ἐν ὕπνῳ͵ ἀλλὰ τὴν νύκτα ταύτην κοπιάσατε μετ΄ ἐμοῦ͵ καὶ τηρήσατέ με εἰ νυστάζω ἐν τῇ ἀγρυπνίᾳ· Καὶ ἐκάθισεν εἷς ἐκ δε ξιῶν αὐτοῦ͵ καὶ εἷς ἐξ εὐωνύμων͵ ἀπὸ ὀψὲ σιωπῶν τες. Καὶ εἶπον οἱ Πατέρες μου͵ ὅτι Ἡμεῖς ἐκοιμήθη μεν καὶ ἀνέστημεν͵ καὶ οὐκ ᾐσθάνθημεν αὐτὸν νυ στάξαντα. Καὶ ἐπὶ τὸ πρωῒ (ὁ Θεὸς οἶδεν εἰ ἀφ΄ ἑαυ τοῦ ἐποίησεν͵ ἵνα νοήσωμεν ὅτι ἐνύσταξεν͵ ἢ κατὰ ἀλήθειαν ἡ φύσις τοῦ ὕπνου ἦλθεν) ἐφύσησε τρεῖς πνοὰς͵ καὶ εὐθέως ἀνέστη λέγων· Ἐνύσταξα͵ ναί. Καὶ ἀπεκρίθημεν ἡμεῖς͵ λέγοντες· Οὐκ οἴδαμεν
44. Some old men came one day to Abba Arsenius and insisted on seeing him. He received them. Then they asked him to say a word to them about those who live in solitude without seeing anyone. The old man said to them, As long as a young girl is living in her father’s house, many young men wish to marry her, but when she has taken a husband, she is no longer pleasing to everyone; despised by some, approved by others, she no longer enjoys the favour of former times, when she lived a hidden life. So it is with the soul; from the day when it is shown to everyone, it is no longer able to satisfy everyone.’	μδ. ῏Ηλθόν ποτε γέροντες πρὸς τὸν ἀββᾶν Ἀρσέ νιον͵ καὶ πολλὰ παρεκάλεσαν ἵνα συντύχωσιν αὐτῷ. Ὁ δὲ ἤνοιξεν αὐτοῖς. Καὶ παρεκάλεσαν αὐτὸν εἰπεῖν αὐτοῖς λόγον περὶ τῶν ἡσυχαζόντων καὶ μηδενὶ ἀπαντώντων. Λέγει αὐτοῖς ὁ γέρων· Ὅταν ἡ παρ θένος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς ᾖ͵ πολλοὶ θέλου σιν αὐτῇ μνηστευθῆναι· ἐπὰν δὲ λάβῃ ἄνδρα͵ οὐ πᾶσιν ἀρέσκει· οἱ μὲν ἐξουθενοῦσιν͵ ἄλλοι δὲ ἐπαι νοῦσι· καὶ οὐχ οὕτως ἔχει τιμὴν ὡς τὸ πρῶτον͵ ὅτε ἦν κεκρυμμένη. Οὕτως καὶ τὰ τῆς ψυχῆς· ἀφ΄ ὅτε δημοσιεύεται͵ οὐ πάντας δύναται πληροφορῆσαι.
AGATHON 01_03

AGATHON 01_03	Περὶ τοῦ ἀββᾶ Ἀγάθωνος


Agathon was a young man when he came to the Thebaid, where he was trained by Poemen. His abba thought highly of him, and Poemen 61 shows Abba Joseph expressing surprise that Poemen should call such a young disciple “abba’. Agathon went to Scetis, where he lived for a time with Alexander and Zoilus, who were later disciples of Arsenius. He left Scetis, perhaps after the first devastation,	with his disciple Abraham, and lived near the Nile, not far from Troe. He knew Amoun, Macarius, Joseph and Peter from the early days in Scetis.
1. Abba Peter, the disciple of Abba Lot, said, ‘One day when I was in Abba Agathon’ s cell, a brother came in and said to him, “I want to live with the brethren; tell me how to dwell with them.” The old man answered him, “All the days of your life keep the frame of mind of the stranger which you have on the first day you join them, so as not to become too familiar with them.” The Abba Macarius asked, “And what does this familiarity produce?” The old man replied, “It is like a strong, burning wind, each time it arises everything flies swept before it, and it destroys the fruit of the trees.” So Abba Macarius said, “Is speaking too freely really as bad as all that?” Abba Agathon said, “No passion is worse than an uncontrolled tongue, because it is the mother of all the passions. Accordingly the good workman should not use it, even if he is living as a solitary in the cell. I know a brother who spent a long time in his cell using a small bed who said, “I should have left my cell without making use of that small bed if no-one had told me it was there.” It is the hard-working monk who is a warrior.’	α. Εἶπεν ὁ ἀββᾶς Πέτρος ὁ τοῦ ἀββᾶ Λὼτ͵ ὅτι Ἐν τῷ κελλίῳ τοῦ ἀββᾶ Ἀγάθωνος ἤμην ποτὲ͵ καὶ ἦλθε ¹⁰⁹ πρὸς αὐτὸν ἀδελφὸς λέγων· Θέλω οἰκῆσαι μετὰ ἀδελ φῶν· εἶπόν μοι πῶς μετ΄ αὐτῶν οἰκήσω. Λέγει αὐτῷ ὁ γέρων· Ὡς ἐν τῇ πρώτῃ ἡμέρᾳ ὅτε εἰσέρχῃ πρὸς αὐτοὺς͵ οὕτως φύλαξον τὴν ξενιτείαν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου͵ ἵνα μὴ παῤῥησιασθῇς μετ΄ αὐτῶν. Λέγει αὐτῷ ὁ ἀββᾶς Μακάριος· Τί γὰρ ποιεῖ ἡ παῤῥησία; Λέγει αὐτῷ ὁ γέρων· Ἔοικεν ἡ παῤ ῥησία καύσωνι μεγάλῳ· ὃς ὅταν γένηται͵ πάντες φεύγουσιν ἀπὸ προσώπου αὐτοῦ͵ καὶ τῶν δένδρων τὸν καρπὸν διαφθείρει. Λέγει αὐτῷ ὁ ἀββᾶς Μακά ριος· Οὕτως χαλεπή ἐστιν ἡ παῤῥησία; Καὶ εἶπεν ὁ ἀββᾶς Ἀγάθων· Οὐκ ἔστιν ἕτερον πάθος χαλεπώ τερον τῆς παῤῥησίας· γενήτρια γάρ ἐστι πάντων τῶν παθῶν. Πρέπει δὲ τῷ ἐργάτῃ μὴ παῤῥησιάζε σθαι͵ κἂν μόνος ᾖ ἐν τῷ κελλίῳ. Οἶδα γὰρ ὅτι ἀδελ φὸς ποιήσας χρόνον ἐν τῷ κελλίῳ οἰκῶν͵ ἔχων τι κοιτωνάριον͵ εἶπεν͵ ὅτι Μετέβην ἐκ τοῦ κελλίου͵ μὴ γνοὺς αὐτὸ τὸ κοιτωνάριον͵ εἰ μὴ ἕτερός μοι εἶπεν. Ὁ τοιοῦτος ἐργάτης ἐστὶ καὶ πολεμιστής
2. Abba Agathon said, “Under no circumstances should the monk let his conscience accuse him of anything.’	β. Εἶπεν ὁ ἀββᾶς Ἀγάθων· Χρὴ τὸν μοναχὸν μὴ ἐάσαι τὴν συνείδησιν αὐτοῦ κατηγορῆσαι αὐτοῦ εἰς οἱονδήποτε πρᾶγμα
3. He also said, ‘Unless he keeps the commandments of God, a man cannot make progress, not even in a single virtue.’	γ. Εἶπε πάλιν͵ ὅτι ἄνευ φυλακῆς τῶν θείων ἐντο λῶν οὐ προβαίνει ἄνθρωπος οὐδὲ εἰς μίαν ἀρετήν
4. He also said, ‘I have never gone to sleep with a grievance against anyone, and, as far as I could, I have never let anyone go to sleep with a grievance against me.’	δ. Εἶπε πάλιν͵ ὅτι Οὐδέποτε ἐκοιμήθην ἔχων κατά τινος· οὐδὲ ἀφῆκά τινα κοιμηθῆναι ἔχοντα κατ΄ ἐμοῦ͵ κατὰ τὴν δύναμίν μου
5. It was said concerning Abba Agathon that some monks came to find him having heard tell of his great discernment. Wanting to Agathon [21 see if he would lose his temper they said to him ‘Aren’t you that Agathon who is said to be a fornicator and a proud man?’ ‘Yes, it is very true,’ he answered. They resumed, Aren’t you that Agathon who is always talking nonsense?’ ‘I am.’ Again they said Aren’t you Agathon the heretic?’ But at that he replied ‘I am not a heretic’ So they asked him, ‘Tell us why you accepted everything we cast you, but repudiated this last insult.’ He replied ‘The first accusations I take to myself, for that is good for my soul. But heresy is separation from God. Now I have no wish to be separated from God.’ At this saying they were astonished at his discernment and returned, edified.	ε. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι ἀπῆλ θον τινες πρὸς αὐτὸν͵ ἀκούσαντες ὅτι μεγάλην διά κρισιν ἔχει· καὶ θέλοντες δοκιμάσαι εἰ ὀργίζεται͵ λέγουσιν αὐτῷ· Σὺ εἶ Ἀγάθων; ἀκούομεν περὶ σοῦ ὅτι πόρνος εἶ͵ καὶ ὑπερήφανος. Ὁ δὲ εἶπεν· Ναὶ͵ φλύαρος καὶ κατάλαλος; Ὁ δὲ εἶπεν· Ἐγώ εἰμι. Λέγουσι πάλιν· Σὺ εἶ Ἀγάθων ὁ αἱρετικός; Καὶ ἀπεκρίθη· Οὐκ εἰμὶ αἱρετικός. Καὶ παρεκάλεσαν αὐτὸν͵ λέγοντες· Εἰπὲ ἡμῖν διατί τοσαῦτα εἴπομέν σοι͵ καὶ κατεδέξω͵ τὸν δὲ λόγον τοῦτον οὐκ ἐβάστα σας; Λέγοντες· Εἰπὲ ἡμῖν διατί τοσαῦτα εἴπομέν σοι͵ καὶ κατεδέξω͵ τὸν δὲ λόγον τοῦτον οὐκ ἐβάστα σας; Λέγει αὐτοῖς· Τὰ πρῶτα ἐμαυτῷ ἐπιγράφω· ὄφελος γάρ ἐστι τῇ ψυχῇ μου· τὸ δὲ αἱρετικὸς͵ χω ρισμός ἐστιν ἀπὸ τοῦ Θεοῦ͵ καὶ οὐ θέλω χωρισθῆναι ἀπὸ Θεοῦ. Οἱ δὲ ἀκούσαντες͵ ἐθαύμασαν τὴν διάκρι σιν αὐτοῦ͵ καὶ ἀπῆλθον οἰκοδομηθέντες. .
6. It was said of Abba Agathon that he spent a long time building a cell with his disciples. At last when it was finished, they came to live there. Seeing something during the first week which seemed to him harmful, he said to his disciples, ‘Get up, let us leave this place.’ But they were dismayed and replied, ‘If you had already decided to move, why have we taken so much trouble building the cell? People will be scandalized at us, and will say, “Look at them, moving again; what unstable people!” ‘ He saw they were held back by timidity and so he said to them, ‘If some are scandalized, others, on the contrary, will be much edified and will say, “How blessed are they who go away for God’s sake, having no other care. “ However, let him who wants to come, come; as for me, I am going.’ Then they prostrated themselves to the ground and besought him to allow them to go with him.	Διηγήσαντο περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι ἔμεινε χρόνον ἱκανὸν οἰκοδομῶν κελλίον μετὰ τῶν μαθητῶν αὐτοῦ· καὶ τελειωσάντων αὐτῶν τὸ κελλίον͵ ἦλθον λοιπὸν τοῦ καθίσαι. Εἶδε δὲ εἰς τὴν πρώτην ἑβδομάδα πρᾶγμα μὴ ὠφελοῦν αὐτὸν͵ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· Ἐγείρεσθε͵ ἄγωμεν ἐντεῦθεν. Ἐταράχθησαν δὲ σφόδρα͵ λέγοντες· Εἰ ὅλως λογι σμὸν εἶχες τοῦ μεταβῆναι͵ τί τοσοῦτον κόπον ὑπ εμείναμεν οἰκοδομήσαντες τὸ κελλίον; καὶ μέλλουσι ¹¹² πάλιν οἱ ἄνθρωποι͵ σκανδαλισθέντες εἰς ἡμᾶς͵ λέ γειν· Ἰδοὺ μετέβησαν πάλιν οἱ ἀκάθιστοι. Ἰδὼν δὲ αὐτοὺς ὀλιγοψυχοῦντας͵ λέγει αὐτοῖς· Εἰ καὶ σκαν δαλίζονταί τινες͵ ἀλλὰ πάλιν οἰκοδομηθήσονται ἕτε ροι͵ λέγοντες· Μακάριοι οἱ τοιοῦτοι͵ ὅτι διὰ τὸν Θεὸν μετέβησαν͵ καὶ πάντων κατεφρόνησαν. Πλὴν ὁ θέλων ἐλθεῖν͵ ἔλθῃ͵ ἐγὼ τέως ὑπάγω. Ἔβαλον οὖν ἑαυτοὺς εἰς τὸ ἔδαφος͵ ἀξιοῦντες͵ ἕως οὗ συγχωρη θῶσιν σὺν αὐτῷ ὁδεῦσαι
7. It was said of him that he often went away taking nothing but his knife for making wicker-baskets.	ζ. Εἶπον πάλιν περὶ αὐτοῦ͵ ὅτι πολλάκις μετέβη ἔχων τὴν σμίλαν ἑαυτοῦ μόνην εἰς τὸ μαννάδιν
8. Someone asked Abba Agathon, ‘Which is better, bodily asceticism or interior vigilance?’ The old man replied, ‘Man is like a tree, bodily asceticism is the foliage, interior vigilance the fruit. According to that which is written, “Every tree that bringeth not forth good fruit shall be cut down and cast into the fire” (Matt. 3.10) it is clear that all our care should be directed towards the fruit, that is to say, guard of the spirit; but it needs the protection and the embellishment of the foliage, which is bodily asceticism.’	η. Ἠρωτήθη ὁ ἀββᾶς Ἀγάθων͵ τί μεῖζον͵ ὁ σω ματικὸς κόπος͵ ἢ ἡ φυλακὴ τῶν ἔνδον. Εἶπε δὲ ὁ γέ ρων· Ἔοικε δένδρῳ ὁ ἄνθρωπος ὁ τοίνυν σωματι κὸς κόπος φύλλα ἐστίν· ἡ δὲ τῶν ἔνδον φυλακὴ ὁ καρπός ἐστιν. Ἐπειδὴ δὲ κατὰ τὸ γεγραμμένον͵ Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτε ται͵ καὶ εἰς πῦρ βάλλεται͵ φανερόν ἐστιν ὅτι διὰ τὸν καρπόν ἐστιν ἡμῶν ἡ σπουδὴ πᾶσα͵ τουτέστι τὴν τοῦ νοὸς φυλακήν. Χρεία δέ ἐστι καὶ τῆς ἐκ τῶν φύλ λων σκέπης καὶ εὐκοσμίας͵ ἅτινά ἐστιν ὁ σωματικὸς κόπος
9. The brethren also asked him, Amongst all good works, which is the virtue which requires the greatest effort?’ He answered, ‘Forgive me, but I think there is no labour greater than that of prayer to God. For every time a man wants to pray, his enemies, the demons, want to prevent him, for they know that it is only by turning him from prayer that they can hinder his journey. Whatever good work a man undertakes, if he perseveres in it, he will attain rest. But prayer is warfare to the last breath.’	θ. Ἠρώτησαν αὐτὸν πάλιν οἱ ἀδελφοὶ λέγοντες· Ποία ἀρετή ἐστι͵ Πάτερ͵ ἐν ταῖς πολιτείαις͵ ἔχουσα πλείονα κάματον; Λέγει αὐτοῖς· Συγχωρήσατέ μοι͵ λογίζομαι ὅτι οὐκ ἔστιν ἕτερος κάματος͵ ὡς τὸ εὔ ξασθαι τῷ Θεῷ. Πάντοτε γὰρ ὅτε θέλῃ ὁ ἄνθρωπος προσεύξασθαι͵ βούλονται οἱ ἐχθροὶ ἐκκόψαι αὐτόν· οἴδασι γὰρ ὅτι οὐδαμόθεν ἐμποδίζονται͵ εἰ μὴ ἀπὸ τοῦ εὔξασθαι τῷ Θεῷ. Καὶ πᾶσαν δὲ πολιτείαν ἣν ἂν μετέλθῃ ἄνθρωπος͵ ἐγκαρτερῶν ἐν αὐτῇ͵ κτᾶται ἀνάπαυσιν· τὸ δὲ εὔξασθαι͵ ἕως ἐσχάτης ἀναπνοῆς ἀγῶνος χρῄζει
10. Abba Agathon was wise in spirit and active in body. He provided everything he needed for himself, in manual work, food, and clothing.	ι. ῏Ην δὲ ὁ ἀββᾶς Ἀγάθων σοφὸς ἐν τῷ διανοητι κῶ͵ καὶ ἄοκνος ἐν τῷ σωματικῷ͵ καὶ αὐτάρκης ἐν πᾶσιν͵ ἔν τε τῷ ἐργοχείρῳ καὶ τῇ τροφῇ καὶ τῇ ἐσθῆτι
11. The same Abba Agathon was walking with his disciples. One of them, finding a small green pea on the road, said to the old man, ‘Father, may I take it?’ The old man, looking at him with astonishment, said, ‘Was it you who put it there?’ ‘No,’ replied the brother, ‘How then,’ continued the old man, ‘can you take up something which you did not put down?’	ια. Ὁ αὐτὸς ὥδευε μετὰ τῶν μαθητῶν αὐτοῦ· καὶ εὑρὼν εἷς ἐξ αὐτῶν μικρὸν ἀράκιον χλωρὸν ἐν τῇ ὁδῷ͵ λέγει τῷ γέροντι· Πάτερ͵ κελεύεις λάβω αὐτό; προσέσχεν οὖν ὁ γέρων αὐτῷ θαυμάζων͵ καὶ λέγει· Σὺ ἔθηκας αὐτὸ ἐκεῖ; Λέγει ὁ ἀδελφός· Οὐχί. Καὶ λέγει ὁ γέρων· Πῶς οὖν θέλεις λαβεῖν ὃ οὐκ ἔθηκας;
12. A brother came to find Abba Agathon and said to him, ‘Let me live with you.’ On his way he had found a piece of nitre on the road and had brought it with him. ‘Where did you find that nitre?’ asked the old man. The brother replied, ‘I found it on the road as I was coming and I picked it up.’ The old man said to him, If you are coming to live with me, how can you take that which you did not put down?’ Then he sent him to put it back where he had found it.	ιβ. Ἀδελφὸς ἦλθε πρὸς τὸν ἀββᾶν Ἀγάθωνα͵ λέ γων· Ἔασόν με οἰκεῖν μετὰ σοῦ. Ἐρχόμενος δὲ ἐν τῇ ὁδῷ εὗρε μικρὸν νίτρον͵ καὶ ἤνεγκεν αὐτό. Καὶ λέγει ὁ γέρων· Πόθεν εὗρες τὸ νίτρον; Λέγει ὁ ἀδελ φός· Ἐν τῇ ὁδῷ εὗρον αὐτὸ͵ περιπατῶν͵ καὶ ἔλαβον ¹¹³ αὐτό. Λέγει αὐτῷ ὁ γέρων· Εἰ μετ΄ ἐμοῦ ἦλθες οἰκῆ σαι͵ ὃ οὐκ ἔθηκας͵ πῶς εἴληφας; Καὶ ἔπεμψεν αὐ τὸν ἀπενεγκεῖν αὐτὸ͵ ὅθεν εἴληφεν αὐτό
13. A brother asked the old man, ‘I have received a command, but there is danger of temptation in the place connected with it. Because of the command I wish to do it, but I am afraid of such danger.’ The old man said to him, ‘If this were Agathon’s problem, he would fulfil the commandment and thus he would overcome the temptation.’	ιγ. Ἀδελφὸς ἠρώτησε τὸν γέροντα λέγων· Ἐν τολή μοι ἔφθασε͵ καὶ ἔστι πόλεμος ὅπου ἐστὶν ἡ ἐν τολή. Θέλω οὖν ἀπελθεῖν δι΄ αὐτὴν͵ καὶ φοβοῦμαι τὸν πόλεμον. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ ἦν Ἀγά θων͵ ἐποίει τὴν ἐντολὴν͵ καὶ ἐνίκα τὸν πό λεμον
14. A meeting had been held at Scetis about some matter, and a decision was taken about it. When Agathon came in later, he said to them, ‘You have not decided this matter rightly.’ ‘Who are you,’ they retorted, ‘to talk like that?’ A son of man,’ said he, ‘for it is written, “If truly ye say that which is right, judge righteously, sons of men.” ‘ (Ps. 7.2)	ιδ. Ὁ αὐτὸς Ἀγάθων͵ συνεδρίου γενομένου περὶ πράγματός τινος ἐν Σκήτει͵ καὶ λαβόντος τύπον͵ ὕστερον ἐλθὼν εἶπεν αὐτοῖς· Οὐ καλῶς ἐτυπώσατε τὸ πρᾶγμα. Οἱ δὲ εἶπον πρὸς αὐτόν· Σὺ τίς εἶ ὅτι ὅλως λαλεῖς; Ὁ δὲ εἶπεν· Υἱὸς ἀνθρώπου. Γέγραπται γάρ· Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε͵ εὐθείας κρίνατε͵ υἱοὶ τῶν ἀνθρώπων
15. It was said of Abba Agathon that for three years he lived with a stone in his mouth, until he had learnt to keep silence.	ιε. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι τρία ἔτη ἐποίησεν͵ ἔχων λίθον εἰς τὸ στόμα αὐτοῦ͵ ἕως οὗ κατώρθωσε τὸ σιωπᾷν
16. It was said of him and of Abba Amoun that, when they had anything to sell, they would name the price just once and silently accept what was given them in peace. Just as, when they wished to buy something, they gave the price they were asked in silence and took the object adding no further word.	ιϛ. Ἔλεγον πάλιν περὶ αὐτοῦ καὶ τοῦ ἀββᾶ Ἀμοῦν͵ ὅτι ὅτε ἐπίπρασκον σκεῦος͵ ἅπαξ ἔλεγον τὴν τιμὴν͵ καὶ τὸ διδόμενον αὐτοῖς ἐλάμβανον σιωπῶν τες μετὰ ἀναπαύσεως· καὶ πάλιν ὅτε ἤθελον ἀγο ράσαι τί ποτε͵ τὸ λεγόμενον αὐτοῖς παρεῖχον μετὰ σιωπῆς͵ καὶ ἐλάμβανον τὸ σκεῦος͵ καθόλου μὴ φθεγ γόμενοι
17. The same Abba Agathon said, ‘I have never offered agapes; but the fact of giving and receiving has been for me an agape, for I consider the good of my brother to be a sacrificial offering.’	ιζ. Ὁ αὐτὸς ἀββᾶς Ἀγάθων εἶπεν͵ ὅτι Οὐδέποτε ἔδωκα ἀγάπην· ἀλλὰ τὸ δοῦναι καὶ λαβεῖν ἀγάπη μοι ἦν· λογιζόμενος ὅτι τὸ κέρδος τοῦ ἀδελ φοῦ μου͵ ἔργον καρποφορίας ἐστίν
18. Whenever his thoughts urged him to pass judgement on something which he saw, he would say to himself, Agathon, it is not your business to do that.’ Thus his spirit was always recollected.	ιη. Ὁ αὐτὸς ὅτε ἔβλεπε πρᾶγμα͵ καὶ ἤθελεν ὁ λογισμὸς αὐτοῦ κρῖναι͵ ἔλεγεν ἑαυτῷ· Ἀγάθων͵ μὴ ποιήσῃς αὐτὸ σύ. Καὶ οὗτος ὁ λογισμὸς αὐτοῦ ἡσύ χαζεν
19. The same abba said, A man who is angry, even if he were to raise the dead, is not acceptable to God.’	ιθ. Ὁ αὐτὸς εἶπεν· Ἐὰν ὀργίλος νεκρὸν ἐγείρῃ͵ οὐκ ἔστι δεκτὸς παρὰ τῷ Θεῷ
20. At one time Abba Agathon had two disciples each leading the anchoretic life according to his own measure. One day he asked the first, ‘How do you live in the cell?’ He replied, ‘I fast until the evening, then I eat two hard biscuits.’ He said to him, ‘Your way of life is good, not overburdened with too much asceticism.’ Then he asked the other one, And you, how do you live?’ He replied, ‘I fast for two days, then I eat two hard biscuits.’ The old man said, ‘You work very hard by enduring two conflicts; it is a labour for someone to eat every day without greed; there are others who, wishing to fast for two days, are greedy afterwards; but you, after fasting for two days, are not greedy.’	κ. Ἔσχε ποτὲ ὁ ἀββᾶς Ἀγάθων δύο μαθητὰς ἀναχωροῦντας κατ΄ ἰδίαν. Ἐν μιᾷ οὖν τῶν ἡμερῶν͵ ἠρώτησε τὸν ἕνα· Πῶς διάγεις ἐν τῷ κελλίῳ σου; Ὁ δὲ ἔφη· Νηστεύω ἔως ὀψὲ͵ καὶ ἐσθίω δύο παξαμά τια. Λέγει αὐτῷ· Καλὴ δίαιτα͵ οὐ πάνυ ἔχουσα κό πον. Λέγει καὶ τῷ ἄλλῳ· Σὺ πῶς; Ὁ δὲ ἔφη· Δύο δύο νηστεύω͵ καὶ δύο παξαμάτια ἐσθίω. Καὶ λέ ¹¹⁶ γει αὐτῷ ὁ γέρων· Κοπιᾷς τόνῳ͵ δύο πολέμους βα στάζων· ὅτι ἐάν τις ἐσθίῃ καθ΄ ἡμέραν καὶ οὐ χορτά ζηται͵ κοπιᾷ. Ἔστι δὲ ἄλλος͵ νηστεύειν θέλων δύο δύο καὶ χορτάζεσθαι· σὺ δὲ διπλᾶς νηστεύων οὐ χορ τάζῃ
21. A brother asked Abba Agathon about fornication. He answered, ‘Go, cast your weakness before God and you shall find rest.’	κα. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶ Ἀγάθωνα περὶ τῆς πορνείας. Καὶ λέγει αὐτῷ· Ὕπαγε͵ ῥίψον ἐν ώπιον τοῦ Θεοῦ τὴν ἀδυναμίαν σου͵ καὶ ἕξεις ἀνά παυσιν
22. Abba Agathon and another old man were ill. While they were lying in their cell, the brother who was reading Genesis to them came to the chapter where Jacob said, ‘Joseph is no more, Simeon is no more, and thou dost take Benjamin away from me; thou wilt bring my grey hairs in sorrow to the grave.’ (Gen. 42.36, 38)The other old man began to say, ‘Are not the ten enough for you, Abba Jacob?’ But Abba Agathon replied, ‘Let be, old man, if God is the God of the righteous, who shall condemn Jacob?’	κβ. Ἠσθένησέ ποτε ὁ ἀββᾶς Ἀγάθων καὶ ἄλλος τις τῶν γερόντων· Ἀνακειμένων δὲ αὐτῶν ἐν τῷ κελλίῳ͵ ἀνεγίνωσκεν ὁ ἀδελφὸς εἰς τὴν Γένεσιν͵ καὶ ἔρχεται εἰς τὸ κεφάλαιον ὅπου λέγει ὁ Ἰακώβ· Ἰωσὴφ οὐκ ἔστι͵ Συμεὼν οὐκ ἔστι͵ καὶ τὸν Βενιαμὶν λήψε σθε· καὶ καθέξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου. Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Οὐκ ἀρκοῦσί σοι οἱ ἄλλοι δέκα͵ ἀββᾶ Ἰακώβ; Λέγει ὁ ἀββᾶς Ἀγάθων· Παῦσαι͵ γέρων. Εἰ ὁ Θεὸς ὁ δικαιῶν͵ τίς ὁ κατακρίνων;
23. Abba Agathon said, ‘If someone were very specially dear to me, but I realized that he was leading me to do something less good, I should put him from me.’	κγ. Εἶπεν ὁ ἀββᾶς Ἀγάθων· Ἀγαπητός μού τις ἐὰν ᾖ καθ΄ ὑπερβολὴν͵ καὶ γνῶ ὅτι κατάγει με εἰς ἐλάττωμα͵ ἀποκόπτω αὐτὸν ἀπ΄ ἐμοῦ
24. He also said, ‘A man ought at all times to be aware of the judgements of God.’	κδ. Εἶπε πάλιν· Χρὴ τὸν ἄνθρωπον εἶναι πᾶσαν ὥραν προσέχοντα τῷ κριτηρίῳ τοῦ Θεοῦ
25. One day when the brethren were conversing about charity, Abba Joseph said, ‘Do we really know what charity is?’ Then he told how when a brother came to see Abba Agathon, he greeted him and did not let him go until he had taken with him a small knife which he had.	κε. Ἔλεγεν ὁ ἀββᾶς Ἰωσὴφ͵ ἀδελφῶν λαλούντων περὶ ἀγάπης͵ ὅτι Ἡμεῖς οἴδαμεν τί ἐστιν ἀγάπη; Καὶ εἶπε περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι σμιλίον εἶχε͵ καὶ ἦλθε πρὸς αὐτὸν ἀδελφὸς͵ καὶ ἐπῄνεσεν αὐ τὸ͵ καὶ οὐκ ἀφῆκεν αὐτὸν͵ ἐξελθεῖν͵ εἰ μὴ ἔλαβε τὸ σμιλίον
26. Abba Agathon said, ‘If I could meet a leper, give him my body and take his, I should be very happy.’ That indeed is perfect charity.	κ. Ἔλεγεν ὁ ἀββᾶς Ἀγάθων͵ ὅτι Εἰ δυνατὸν ἦν μοι εὑρεῖν κελεφὸν͵ καὶ δοῦναι αὐτῷ τὸ ἐμὸν σῶμα͵ καὶ λαβεῖν τὸ αὐτοῦ͵ ἡδέως εἶχον. Αὕτη γάρ ἐστιν ἡ τελεία ἀγάπη
27. It was also said of him that, coming to the town one day to sell his wares, he encountered a sick traveller lying in the public place without anyone to look after him. The old man rented a cell and lived with him there, working with his hands to pay the rent and spending the rest of his money on the sick man’s needs. He stayed there four months till the sick man was restored to health. Then he returned in peace to his cell.	κζ. Ἔλεγον πάλιν περὶ αὐτοῦ͵ ὅτι ἐλθών ποτε πω λῆσαι σκεύη ἐν τῇ πόλει͵ εὗρεν ἄνθρωπον ξένον ἐν τῇ πλατείᾳ ἐῤῥιμμένον ἄῤῥωστον͵ μὴ ἔχοντα τὸν ἐπιμε λούμενον· καὶ ἔμεινε σὺν αὐτῷ ὁ γέρων λαβὼν ἐνοι κίου κελλίον͵ καὶ ἐκ τοῦ ἐργοχείρου παρεῖχε τὸ ἐνοί κιον͵ καὶ τὰ λοιπὰ εἰς τὴν τοῦ ἀῤῥώστου χρείαν ἀν ήλισκε· καὶ ἔμεινε τετράμηνον͵ ἕως οὗ ἰάθη ὁ ἄῤῥω στος. Καὶ οὕτως ὁ γέρων ἀπῆλθεν εἰς τὸ κελλίον αὐτοῦ μετ΄ εἰρήνης
28. Abba Daniel said, ‘Before Abba Arsenius came to live with my Fathers, they dwelt with Abba Agathon. Now Abba Agathon loved Abba Alexander because he was both ascetic and discreet. Now it happened that all the disciples were washing their rushes in the river, but Abba Alexander was washing his with discretion. The other brothers said to the old man, ‘Brother Alexander is getting nowhere.’ Wishing to cure them he said to him, ‘Brother Alexander, wash them thoroughly because they are flax.’ The brother was hurt by these words. Afterwards the old man comforted him, saying, ‘Did I not know that you were working well? But I said that in front of them in order to cure them by your obedience, brother.’	κη. Ἔλεγεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι Πρὶν ἔλθῃ ὁ ἀββᾶς Ἀρσένιος πρὸς τοὺς Πατέρας μου͵ καὶ αὐτοὶ ἔμειναν μετὰ τοῦ ἀββᾶ Ἀγάθωνος. Ἠγάπα δὲ ὁ ἀββᾶς Ἀγά θων τὸν ἀββᾶν Ἀλέξανδρον͵ ὅτι ἀσκητὴς ἦν καὶ ¹¹⁷ ἐπιεικής. Συνέβη δὲ ὅλους τοὺς μαθητὰς αὐτοῦ πλύ νειν τὰ θρύα εἰς τὸν ποταμόν· καὶ ὁ ἀββᾶς Ἀλέξαν δρος ἐπιεικῶς ἔπλυνεν. Οἱ δὲ λοιποὶ ἀδελφοὶ εἶπον τῷ γέροντι· Ὁ ἀδελφὸς Ἀλέξανδρος οὐδὲ ποιεῖ. Καὶ θέλων αὐτοὺς θεραπεῦσαι͵ εἶπεν αὐτῷ· Ἀδελφὲ Ἀλέ ξανδρε͵ καλῶς πλῦνον αὐτὰ ὅτι λινάριά εἰσι. Καὶ ὡς ἤκουσεν ἐλυπήθη. Καὶ μετὰ ταῦτα παρεκάλεσεν αὐτὸν ὁ γέρων͵ λέγων· Μὴ γὰρ οὐκ ᾔδειν ὅτι καλῶς ποιεῖς; ἀλλὰ τοῦτο εἶπόν σοι ἐπὶ αὐτῶν͵ ἵνα θερα πεύσω αὐτῶν τὸν λογισμὸν ἐν τῇ σῇ ὑπακοῇ͵ ἀδελφέ
29. It was said of Abba Agathon that he forced himself to fulfill all the commandments. When he sailed in a vessel he was the first to handle the oars and when the brethren came to see him he laid the table with his own hands, as soon as they had prayed, because he was full of the love of God. When he was at the point of death he remained three days with his eyes fixed, wide-open. The brethren roused him, saying, Abba Agathon, where are you?’ He replied, ‘I am standing before the judgement seat of God.’ They said, ‘Are you not afraid, Father?’ He replied, ‘Until this moment, I have done my utmost to keep the commandments of God; but I am a man; how should I know if my deeds are acceptable to God?’ The brethren said to him, ‘Do you not have confidence in all that you have done according to the law of God?’ The old man replied, ‘I shall have no confidence until I meet God. Truly the judgement of God is not that of man.’ When they wanted to question him further, he said to them, ‘Of your charity, do not talk to me any more, for I no longer have time.’ So he died with joy. They saw him depart like one greeting his dearest friends. He preserved the strictest vigilance in all things, saying, ‘Without great vigilance a man does not advance in even a single virtue.’	κθ. Διηγήσαντο περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι ἐσπούδαζε ποιεῖν πᾶσαν ἐντολήν. Καὶ εἰ διέβαινεν εἰς πορθμεῖον͵ αὐτὸς πρῶτος ἐκράτει τὴν κώπην· καὶ ὅτε παρέβαλον αὐτῷ ἀδελφοὶ͵ εὐθέως ἀπὸ τῆς εὐχῆς ἡ χεὶρ αὐτοῦ τὴν τράπεζαν ἐτίθει· ἦν γὰρ μεστὸς ἀγά πης Θεοῦ. Μέλλοντος δὲ αὐτοῦ τελευτᾷν͵ ἔμεινε τρεῖς ἡμέρας ἀνεῳγμένους ἔχων τοὺς ὀφθαλμοὺς μὴ κινου μένους. Ἔνυξαν δὲ αὐτὸν οἱ ἀδελφοὶ λέγοντες· Ἀββᾶ Ἀγάθων͵ ποῦ εἶ; Λέγει αὐτοῖς· Ἐνώπιον τοῦ κριτη ρίου τοῦ Θεοῦ ἵσταμαι. Λέγουσιν αὐτῷ· Καὶ σὺ φοβῇ͵ Πάτερ; Λέγει αὐτοῖς· Τέως ἐποίησα τὴν δύναμίν μου εἰς τὸ φυλάξαι τὰς ἐντολὰς τοῦ Θεοῦ· ἀλλ΄ ἄνθρωπός εἰμι· πόθεν οἶδα εἰ τὸ ἔργον μου εὐηρέστησε τῷ Θεῷ; Λέγουσιν αὐτῷ οἱ ἀδελφοί· Οὐκ εἶ πεποιθὼς ἐπὶ τὸ ἔργον σου͵ ὅτι κατὰ Θεόν ἐστιν; Λέγει ὁ γέρων· Οὐ θαῤῥῶ͵ εἰ μὴ τῷ Θεῷ ἀπαντήσω. Ἕτερον γάρ ἐστι τὸ τοῦ Θεοῦ κριτήριον͵ καὶ ἕτερον τὸ τῶν ἀνθρώπων. Ὡς δὲ ἤθελον ἐρωτῆσαι αὐτὸν ἕτερον λόγον͵ λέγει αὐτοῖς· Ποιήσατε ἀγάπην͵ μὴ λαλεῖτε ἄρτι μετ΄ ἐμοῦ͵ ὅτι ἀσχολοῦμαι. Καὶ ἐτελειώθη ἐν χαρᾷ. Ἑώρων γὰρ αὐτὸν ἀναγόμενον͵ ὃν τρόπον τις ἀσπάζεται τοὺς ἐαυτοῦ φίλους καὶ ἀγαπητούς. Εἶχε δὲ φυλακὴν με γάλην ἐν πᾶσι͵ καὶ ἔλεγεν· Ἄνευ φυλακῆς μεγάλης οὐ προβαίνει ἄνθρωπος οὔτε εἰς μίαν ἀρετήν
30. Going to town one day to sell some small articles, Abba Agathon met a cripple on the roadside, paralysed in his legs, who asked him where he was going. Abba Agathon replied, ‘To town, to sell some things.’ The other said, ‘Do me the favour of carrying me there.’ So he carried him to the town. The cripple said to him, ‘Put me down where you sell your wares.’ He did so. When he had sold an article, the cripple asked, ‘What did you sell it for?’ and he told him the price. The other said, ‘Buy me a cake,’ and he bought it. When Abba Agathon had sold a second article, the sick man asked, ‘How much did you sell it for?’ And he told him the price of it. Then the other said, ‘Buy me this,’ and he bought it. When Agathon, having sold all his wares, wanted to go, he said to him, Are you going back?’ and he replied, ‘Yes.’ Then said he, ‘Do me the favour of carrying me back to the place where you found me.’ Once more picking him up, he carried him back to that place. Then the cripple said, Agathon, you are filled with divine blessings, in heaven and on earth.’ Raising his eyes, Agathon saw no man; it was an angel of the Lord, come to try him.	λ. Εἰσῆλθέ ποτε ὁ ἀββᾶς Ἀγάθων εἰς τὴν πόλιν πωλῆσαι μικρὰ σκεύη͵ καὶ εὑρίσκει τινὰ λελωβημέ νον παρὰ τὴν ὁδόν. Λέγει αὐτῷ ὁ λελωβημένος· Ποῦ ὑπάγεις; Λέγει αὐτῷ ὁ ἀββᾶς Ἀγάθων· Εἰς τὴν πόλιν πωλῆσαι σκεύη. Λέγει αὐτῷ· Ποίησον ἀγάπην͵ καὶ ἆρόν με ἐκεῖ. Καὶ βαστάσας αὐτὸν͵ ἀπήνεγκεν εἰς τὴν πόλιν. Λέγει αὐτῷ· Ὅπου πωλεῖς τὰ σκεύη͵ ἐκεῖ με θές. Ἐποίησε δὲ οὕτως. Καὶ ὅτε ἐπώλησε σκεῦος͵ ἔλεγεν αὐτῷ ὁ λελωβημένος· Πόσου ἐπώλη σας αὐτό; Καὶ ἔλεγε τόσου. Καὶ ἔλεγεν αὐτῷ· Ἀγό ρασόν μοι πλακοῦντιν. Καὶ ἠγόραζε. Καὶ πάλιν ἐπώλει ἄλλο σκεῦος. Καὶ ἔλεγε· καὶ Τοῦτο πόσου; Καὶ ἔλεγε· Τόσου. Καὶ ἔλεγεν αὐτῷ· Ἀγόρασόν μοι τόδε. Καὶ ἠγόραζε. Μετὰ οὖν τὸ πωλῆσαι ὅλα τὰ σκεύη͵ καὶ θέλειν ἀπελθεῖν͵ λέγει αὐτῷ ὁ λελωβημένος· Ὑπάγεις; Λέγει αὐτῷ· Ναί. Καὶ λέγει· Ποίησον πά λιν ἀγάπην͵ καὶ ἆρον ὅπου με εὗρες. Καὶ βαστάσας αὐτὸν͵ ἤνεγκεν εἰς τὸν τόπον αὐτοῦ. Καὶ λέγει αὐτῷ· Εὐλογημένος εἶ͵ Ἀγάθων͵ ὑπὸ Κυρίου ἐν οὐρανῷ καὶ ἐπὶ γῆς. Καὶ ἄρας τοὺς ὀφθαλμοὺς αὐτοῦ οὐδένα εἶδεν· ἦν γὰρ ἄγγελος Κυρίου ἐλθὼν δοκιμάσαι αὐ τόν.
AMMONAS 01_04

AMMONAS 01_04	Περὶ τοῦ ἀββᾶ Ἀμμωνᾶ


Ammonas was Abba Anthony’s disciple and successor on the Outer Mountain of Pispir. He probably came from Scetis. He later became a bishop. Several letters are attributed to him.
1. A brother asked Abba Ammonas, ‘Give me a word,’ and the old man replied, ‘Go, make your thoughts like those of the evildoers who are in prison. For they are always asking when the magistrate will come, awaiting him in anxiety. Even so the monk ought to give himself at all times to accusing his own soul, saying, “Unhappy wretch that I am. How shall I stand before the judgement seat of Christ? What shall I say to him in my defence?” If you give yourself continually to this, you may be saved.’	α. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἀμμωνᾶν͵ λέγων Εἰπέ μοι ῥῆμα. Καὶ λέγει ὁ γέρων· Ὕπαγε͵ ποίησον τὸν λογισμόν σου͵ ὥσπερ οἱ κακοῦργοι ποιοῦσιν οἱ ὄντες ἐν τῇ φυλακῇ. Ἐκεῖνοι γὰρ ἐρωτῶσιν ἀεὶ τοὺς ἀνθρώπους͵ ποῦ ἔστιν ὁ ἡγεμὼν καὶ πότε ἔρχεται͵ καὶ ἀπὸ τῆς προσδοκίας κλαίουσιν. Οὕτως καὶ ὁ μο ναχὸς ὀφείλει διαπαντὸς προσέχειν͵ καὶ ἐλέγχειν τὴν ἑαυτοῦ ψυχὴν͵ λέγων· Οὐαί μοι Πῶς ἔχω παραστῆ ναι τῷ βήματι τοῦ Χριστοῦ; καὶ πῶς ἔχω αὐτῷ ἀπο λογήσασθαι; Ἐὰν οὕτως μελετήσῃς διαπαντὸς͵ δύνα σαι σωθῆναι
2. It was said of Abba Ammonas that he had killed a basilisk. Going into the desert one day to draw water from the lake and seeing a basilisk, he threw himself face to the ground saying: ‘Lord, either I die or he does,’ and immediately, by the power of God, the basilisk burst asunder.	β. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμωνᾶ͵ ὅτι καὶ βασι λίσκον ἀπέκτεινεν. Ἀπελθὼν γὰρ εἰς τὴν ἔρημον ἀν τλῆσαι ὕδωρ ἀπὸ λάκκου͵ καὶ ἰδὼν τὸν βασιλίσκον͵ ἔβαλεν αὐτὸν ἐπὶ πρόσωπον͵ λέγων· Κύριε͵ εἰ ἐγὼ ἔχω ἀποθανεῖν͵ ἢ οὗτος. Καὶ εὐθέως ὁ βασιλίσκος ἐν τῇ δυνάμει τοῦ Χριστοῦ διεῤῥάγη
3. Abba Ammonas said, ‘I have spent fourteen years in Scetis asking God night and day to grant me the victory over anger.’	γ. Εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς͵ ὅτι Δεκατέσσαρα ἔτη ἐποίησα ἐν Σκήτει δεόμενος τοῦ Θεοῦ νυκτὸς καὶ ἡμέ ρας͵ ἵνα μοι χαρίσηται νικῆσαι τὴν ὀργήν
4. One of the Fathers telling about the Cells, said there was once a hard-working old man there who wore a mat. He went to find Abba Ammonas, who, when he saw him wearing the mat, said to him, ‘This is no use to you.’ But the old man questioned him in the following way, ‘Three thoughts occupy me, either, should I wander in the deserts, or should I go to a foreign land where no-one knows me, or should I shut myself up in a cell without opening the door to anyone, eating only every second day.’ Abba Ammonas replied, ‘It is not right for you to do any of these three things. Rather, sit in your cell and eat a little every day, keeping the world of the publican always in your heart, and you may be saved.’	δ. Διηγήσατό τις τῶν Πατέρων͵ ὅτι ἦν τις γέρων πονικὸς εἰς τὰ Κελλία͵ φορῶν ψιάθιον· καὶ ἀπελ θὼν παρέβαλε τῷ ἀββᾷ Ἀμμωνᾷ. Εἶδε δὲ αὐτὸν ὁ γέρων φοροῦντα τὸ ψιάθιον͵ καὶ λέγει αὐτῷ· Τοῦτο οὐδέν σε ὠφελεῖ. Καὶ ἠρώτησεν αὐτὸν ὁ γέρων͵ λέ γων· Τρεῖς λογισμοὶ ὀχλοῦσί μοι· ἢ τὸ πλάζεσθαι ἐν ταῖς ἐρήμοις͵ ἢ ἵνα ἀπέλθω ἐπὶ ξένης ὅπου οὐ δείς με ἐπιγινώσκει͵ ἢ ἵνα ἐγκλείσω ἑαυτὸν εἰς κελ λίον͵ καὶ μηδενὶ ἀπαντήσω͵ διὰ δύο ἐσθίων. Λέγει αὐτῷ ὁ ἀββᾶς Ἀμμωνᾶς· Οὐδὲν ἐκ τῶν τριῶν συμ φέρει σοι ποιῆσαι· ἀλλὰ μᾶλλον κάθου εἰς τὸ κελλίον σου͵ καὶ ἔσθιε μικρὸν καθ΄ ἡμέραν· καὶ ἔχε διαπαν τὸς τὸν λόγον τοῦ τελώνου ἐν τῇ καρδίᾳ σου· καὶ δύ νασαι σωθῆναι
5. Some brethren found life difficult where they were living. Wanting to leave, they came to find Abba Ammonas. He was out on the river. Seeing them walking along the bank of the river, he asked the sailors to put him ashore. Then he called the brethren, saying to them, ‘I am Ammonas, to whose dwelling you are wanting to go.’ Having comforted their hearts, he sent them back whence they had come, for this difficulty did not arise from sickness of soul, but simply from natural annoyance.	ε. Ἀδελφοῖς συνέβη θλῖψις ἐν τῷ τόπῳ αὐτῶν͵ καὶ θέλοντες καταλιπεῖν αὐτὸν͵ ἀπῆλθον πρὸς τὸν ἀββᾶν Ἀμμωνᾶν. Καὶ ἰδοὺ ὁ γέρων κατέπλεε͵ καὶ ἰδὼν αὐ τοὺς παρὰ τὴν ὄχθαν ὁδεύοντας τοῦ ποταμοῦ͵ εἶπε τοῖς ναύταις· Βάλετέ με εἰς τὴν γῆν. Καὶ καλέσας τοὺς ἀδελφοὺς εἶπεν αὐτοῖς· Ἐγώ εἰμι Ἀμμωνᾶς͵ πρὸς ὃν θέλετε ἐλθεῖν. Καὶ παρακαλέσας αὐτῶν τὰς καρδίας͵ ἐποίησεν αὐτοὺς ὑποστρέψαι ὅθεν ἐξῆλθον. Οὐ γὰρ εἶχε τὸ πρᾶγμα ζημίαν ψυχῆς͵ ἀλλὰ θλίψιν ἀνθρωπίνην.
6. One day when Abba Ammonas went to cross the river, he found the ferry-boat ready to go and sat down in it. Then another Ammonas [27 boat came to the place and transported the men who were there. They said to him, ‘Come here, Father, and cross the river with us.’ But he replied, ‘I will not embark except in the public vessel.’ As he had a handful of palm branches, he sat down, weaving them, and then undoing them, until the boat came alongside. Thus he made the crossing. Then the brethren made him a reverence, saying ‘Why did you do that?’ the old man said to them, ‘So as to walk without any anxiety of spirit.’ That is an example; we must walk in the way of God in peace.	ϛ.. ῏Ηλθέ ποτε ὁ ἀββᾶς Ἀμμωνᾶς περάσαι τὸν πο ταμὸν͵ καὶ εὗρε τὸ πορθμεῖον φιλοκαλημένον͵ καὶ παρεκαθέσθη αὐτῷ· καὶ ἰδοὺ ἄλλο σκάφος εἰς τὸν τόπον ἦλθε͵ καὶ ἐπέρασε τοὺς ὅντας ἀνθρώπους. Καὶ λέγουσιν αὐτῷ· Δεῦρο καὶ σὺ ἀββᾶ͵ πέρασον μεθ΄ ἡμῶν. Ὁ δὲ λέγει· Εἰ μὴ εἰς τὸ δημόσιον πορθμεῖον οὐκ ἀναβαίνω. Εἶχε δὲ δέσμην θαλλίων͵ καὶ ἐκάθητο πλέκων σει ¹²¹ ρὰν͵ καὶ πάλιν λύων αὐτὴν͵ ἕως οὗ γέγονε τὸ πορ θμεῖον. Καὶ οὕτως ἐπέρασεν. Ἔβαλον οὖν αὐτῷ οἱ ἀδελφοὶ μετάνοιαν͵ λέγοντες· Τί τοῦτο ἐποίησας; Καὶ λέγει αὐτοῖς ὁ γέρων· Ἵνα μὴ πάντοτε σπουδάζοντος τοῦ λογισμοῦ περιπατῶ. Ἀλλὰ καὶ τοῦτο ὑπόδειγμά ἐστιν͵ ἵνα μετὰ καταστάσεως βαδίζωμεν τὴν ὁδὸν τοῦ Θεοῦ
7. Abba Ammonas was going to pay a visit to Abba Anthony, one day, and he lost his way. So sitting down, he fell asleep for a little while. On waking, he prayed thus to God, ‘I beseech you, O Lord my God, do not let your creature perish.’ Then there appeared to him as it were a man’s hand in the heavens, which showed him the way, till he reached Abba Anthony’s cave.	ζ. Ἀπῆλθέ ποτε ὁ ἀββᾶς Ἀμμωνᾶς παραβαλεῖν τῷ ἀββᾷ Ἀντωνίῳ͵ καὶ ἐπλανήθη τὴν ὁδόν· καὶ καθ ίσας ἐκοιμήθη μικρόν· καὶ ἀναστὰς ἐκ τοῦ ὕπνου͵ εὔξατο τῷ Θεῷ͵ λέγων· Δέομαί σου͵ Κύριε ὁ Θεός μου͵ μὴ ἀπολέσῃς τὸ πλάσμα σου. Καὶ ὤφθη αὐτῷ ὡς χεὶρ ἀνθρώπου κρεμαμένη ἐκ τοῦ οὐρανοῦ͵ δει κνύουσα αὐτῷ τὴν ὁδὸν͵ ἕως οὗ ἦλθε καὶ ἔστη κατὰ τοῦ σπηλαίου τοῦ ἀββᾶ Ἀντωνίου
8. Abba Anthony predicted that this Abba Ammonas would make progress in the fear of God. He led him outside his cell, and showing him a stone, said to him, ‘Hurt this stone, and beat it.’ He did so. Then Anthony asked him, ‘Has the stone said anything?’ He replied, ‘No.’ Then Anthony said, ‘You too will be able to do that,’ and that is what happened. Abba Ammonas advanced to the point where his goodness was so great, he took no notice of wickedness. Thus, having become bishop, someone brought a young girl who was pregnant to him, saying, ‘See what this unhappy wretch has done; give her a penance.’ But he, having marked the young girl’s womb with the sign of the cross, commanded that six pairs of fine linen sheets should be given her, saying, ‘It is for fear that, when she comes to give birth, she may die, she or the child, and have nothing for the burial.’ But her accusers resumed, ‘Why did you do that? Give her a punishment.’ But he said to them, ‘Look, brothers, she is near to death; what am I to do?’ Then he sent her away and no old man dared accuse anyone any more.	η. Τούτῳ τῷ ἀββᾷ Ἀμμωνᾷ προεφήτευσεν ὁ ἀβ βᾶς Ἀντώνιος͵ λέγων͵ ὅτι Ἔχεις προκόψαι εἰς τὸν φόβον τοῦ Θεοῦ. Καὶ ἐξήγαγεν αὐτὸν ἔξω τοῦ κελλίου͵ καὶ ἔδειξεν αὐτῷ λίθον͵ καὶ εἶπεν αὐτῷ· Ὕβρισον τὸν λίθον τοῦτον καὶ τύψον αὐτόν. Ὁ δὲ ἐποίησεν οὕτως. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Μὴ ἐλά λησεν ὁ λίθος; Ὁ δὲ εἶπεν· Οὐχί. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Οὕτω καὶ σὺ καταλαβεῖν μέλλεις τοῦτο τὸ μέτρον. Ὃ καὶ ἐγένετο. Προέκοψε γὰρ ὁ ἀββᾶς Ἀμμωνᾶς οὕτως͵ ὡς ἀπὸ πολλῆς ἀγαθότητος μηκέτι εἰδέναι τὴν κακίαν. Ἐν οἷς γενομένου αὐτοῦ ἐπισκόπου͵ προσήνεγκαν αὐτῷ παρθένον λαβοῦσαν ἐν γαστρὶ͵ καὶ λέγουσιν αὐτῷ· Ὁ δεῖνα ἐποίησε τοῦτο· δὸς αὐτοῖς ἐπιτιμίαν. Ὁ δὲ σφραγίσας αὐτῆς τὴν κοι λίαν͵ ἐκέλευσε δοθῆναι αὐτῇ ἓξ ζυγὰς σινδονίων͵ λέ γων· Μήποτε ὡς ἀπέρχεται γεννῆσαι͵ ἀποθάνῃ ἢ αὐτὴ ἢ τὸ παιδίον͵ καὶ μὴ εὕρῃ κηδευθῆναι. Λέγουσιν αὐτῷ οἱ κατ΄ αὐτῆς ἐντυχόντες· Τί τοῦτο ἐποίησας; δὸς αὐτοῖς ἐπιτιμίαν. Ὁ δὲ λέγει αὐτοῖς· Βλέπετε͵ ἀδελφοὶ͵ ὅτι ἐγγύς ἐστι τοῦ θανάτου· καὶ τί ἔχω ἐγὼ ποιῆσαι; Καὶ ἀπέλυσεν αὐτήν· καὶ οὐκ ἐτόλμησεν ὁ γέρων κατακρῖναί τινα
9. It was said of him that some people came to him to be judged, and Abba Ammonas feigned madness. A woman standing near him said to her neighbour, ‘The old man is mad.’ Abba Ammonas heard it, caller her, and said, ‘How much labour have I given myself in the desert to acquire this folly and through you I have lost it today!’	θ. Ἔλεγον περὶ αὐτοῦ͵ ὅτι τινὲς ἦλθον δικασθῆ ναι παρ΄ αὐτῷ. Ὁ δὲ γέρων ἐμωροποίει. Καὶ ἰδοὺ γυνή τις ἔστη πλησίον αὐτοῦ͵ καὶ ἔλεγεν· Οὗτος ὁ γέρων σαλός ἐστιν. ῎Ηκουσεν οὖν αὐτῆς ὁ γέρων͵ καὶ φωνήσας αὐτὴν λέγει· Πόσους κόπους ἐποίησα ἐν ταῖς ἐρήμοις͵ ἵνα κτήσωμαι τὴν σαλότητα ταύτην͵ καὶ διὰ σὲ ἔχω ἀπολέσαι αὐτὴν σήμερον
10. Abba Ammonas came one day to eat in a place where there was a monk of evil repute. Now it happened that a woman came and entered the cell of the brother of evil reputation. The dwellers in that place, having learnt this, were troubled and gathered together to chase the brother from his cell. Knowing that Bishop Ammonas was in the place, they asked him to join them. When the brother in question learnt this, he hid the woman in a large cask. The crowd of monks came to the place. Now Abba Ammonas saw the position clearly but for the sake of God he kept the secret; he entered, seated himself on the cask and commanded the cell to be searched. Then when the monks had searched everywhere without finding the woman, Abba Ammonas said, ‘What is this? May God forgive you!’ After praying, he made everyone go out, then taking the brother by the hand he said, ‘Brother, be on your guard.’ With these words, he withdrew.	ι. ῏Ηλθέ ποτε ὁ ἀββᾶς Ἀμμωνᾶς εἰς τόπον γεύ σασθαι͵ καὶ ἦν ἐκεῖ εἷς ἔχων φήμην κακήν· καὶ συνέβη ἐλθεῖν τὴν γυναῖκα͵ καὶ εἰσελθεῖν εἰς τὸ κελλίον τοῦ ἀδελφοῦ τοῦ ἔχοντος τὴν κακὴν φήμην. Μαθόντες οὖν οἱ οἰκοῦντες εἰς τὸν τόπον ἐκεῖνον͵ ἐταράχθησαν͵ καὶ συνήχθησαν͵ ὥστε διῶξαι αὐτὸν ἐκ τοῦ κελλίου. Καὶ γνόντες ὅτι ὁ ἐπίσκοπος Ἀμμωνᾶς εἰς τὸν τόπον ἐκεῖνόν ἐστιν͵ ἐλθόντες παρεκάλεσαν αὐτὸν͵ ὅπως παραγένηται σὺν αὐτοῖς. Ὡς δὲ γνῶ ὁ ἀδελφὸς͵ λα βὼν τὴν γυναῖκα ἔκρυψεν εἰς πίθον μέγαν. Παραγε νομένου δὲ τοῦ πλήθους͵ εἶδεν ὁ ἀββᾶς Ἀμμωνᾶς τὸ ¹²⁴ γενόμενον͵ καὶ διὰ τὸν Θεὸν ἐσκέπασε τὸ πρᾶγμα· καὶ εἰσελθὼν ἐκάθισεν ἐπάνω τοῦ πίθου͵ καὶ ἐκέλευσε ζη τηθῆναι τὸ κελλίον. Ὡς οὖν ἐψηλάφησαν͵ καὶ οὐχ εὗρον τὴν γυναῖκα͵ εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς· Τί ἐστι τοῦτο; ὁ Θεὸς συγχωρήσει ὑμῖν. Καὶ εὐξάμενος ἐποίησε πάντας ἀναχωρῆσαι· καὶ κατασχὼν τὴν χεῖρα τοῦ ἀδελφοῦ͵ εἶπεν αὐτῷ· Πρόσεχε σεαυτῷ͵ ἀδελφέ. Καὶ τοῦτο εἰπὼν͵ ἀνεχώρησεν
11. Abba Ammonas was asked, ‘What is the “narrow and hard way?” (Matt. 7.14) He replied, ‘The “narrow and hard way” is this, to control your thoughts, and to strip yourself of your own will, for the sake of God. This is also the meaning of the sentence, “Lo, we have left everything and followed you.” (Matt. 19.27)	ια. Ἠρωτήθη ὁ ἀββᾶς Ἀμμωνᾶς͵ τίς ἐστιν ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη· καὶ ἀποκριθεὶς εἶ πεν· Ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη αὕτη ἐστί· τὸ βιάζεσθαι τοὺς λογισμοὺς ἑαυτοῦ͵ καὶ κόπτειν διὰ τὸν Θεὸν τὰ ἴδια θελήματα· καὶ τοῦτό ἐστι τὸ͵ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα͵ καὶ ἠκολουθήσαμέν σοι.
ACHILLES 01_05

ACHILLES 01_05	Περὶ τοῦ ἀββᾶ Ἀχιλᾶ


1. Three old men, of whom one had a bad reputation, came one day to Abba Achilles. The first asked him, ‘Father, make me a fishing-net.’ ‘I will not make you one,’ he replied. Then the second said, ‘Of your charity make one, so that we may have a souvenir of you in the monastery.’ But he said, ‘I do not have time.’ Then the third one, who had a bad reputation, said, ‘Make me a fishing-net, so that I may have something from your hands, Father.’ Abba Achilles answered him at once, ‘For you, I will make one.’ Then the two other old men asked him privately, ‘Why did you not want to do what we asked you, but you promised to do what he asked?’ The old man gave them this answer, ‘I told you I would not make one, and you were not disappointed, since you thought that I had no time. But if I had not made one for him, he would have said, “The Achilles [29 old man has heard about my sin, and that is why he does not want to make me anything,” and so our relationship would have broken down. But now I have cheered his soul, so that he will not be overcome with grief.’	α. Παρέβαλόν ποτε τρεῖς γέροντες τῷ ἀββᾷ Ἀχιλᾷ͵ καὶ ὁ εἷς ἐξ αὐτῶν εἶχε φήμην κακήν. Εἶπε δὲ αὐτῷ εἶς τῶν γερόντων· Ἀββᾶ͵ ποίησόν μοι μίαν σαγήνην. Ὁ δὲ εἶπεν· Οὐ ποιῶ. Καὶ ὁ ἄλλος εἶπε· Ποίησον ἀγάπην͵ ἵνα ἔχωμέν σου μνημόσυνον εἰς τὴν μονήν. Ὁ δὲ ἔφη· Οὐ σχολάζω. Λέγει αὐτῷ ὁ ἄλλος ὁ ἔχων τὴν κακὴν φήμην· Ἐμοὶ ποίησον μίαν σαγήνην ἵνα ἐκ τῶν χειρῶν σου ἔχω͵ ἀββᾶ. Ὁ δὲ ἀποκριθεὶς εὐθέως εἶπεν αὐτῷ· Ἐγώ σοι ποιῶ. Καὶ εἶπον αὐτῷ κατ΄ ἰδίαν οἱ δύο γέροντες· Πῶς ἡμεῖς παρεκαλέσα μεν σε͵ καὶ οὐκ ἠθέλησας ἡμῖν ποιῆσαι͵ καὶ τούτῳ εἶπας· Ἐγώ σοι ποιῶ; Λέγει αὐτοῖς ὁ γέρων· Εἶ πον ὑμῖν͵ Οὐ ποιῶ͵ καὶ οὐκ ἐλυπήθητε͵ ὡς μὴ σχο λάζοντός μου· τούτῳ δὲ ἐὰν μὴ ποιήσω͵ ἐρεῖ͵ ὅτι Διὰ τὴν ἁμαρτίαν μου ἀκούσας ὁ γέρων οὐκ ἠθέλησε ποιῆσαι· καὶ εὐθέως κόπτομεν τὸ σχοινίον. Διήγειρα οὖν αὐτοῦ τὴν ψυχὴν͵ ἵνα μὴ τῇ λύπῃ καταποθῇ ὁ τοιοῦτος
2. Abba Bitimius said, ‘One day when I was going down to Scetis, someone gave me some fruit to take to the old men. So I knocked on the door of Abba Achilles’ cell, to give him some. But he said to me, “Brother, from now on I do not want you to knock on my door with any sort of food and do not go to knock at any other cells either.” So I withdrew to my cell, and took the fruit to the church.’	β. Εἶπεν ὁ ἀββᾶς Βητίμης͵ ὅτι Καταβαίνοντός μού ποτε εἰς Σκῆτιν͵ ἔδωκάν μοί τινες ὀλίγα μῆλα͵ ἵνα δώσω τοῖς γέρουσι. Καὶ ἔκρουσα εἰς τὸ κελλίον τοῦ ἀββᾶ Ἀχιλᾶ͵ ἵνα δώσω αὐτῷ. Ὁ δὲ ἔφη· Φύσει͵ ἀδελφὲ͵ οὐκ ἤθελον ἵνα κρούσῃς μοι ἄρτι͵ εἰ ἦν μάν να· μηδὲ εἰς ἄλλο κελλίον ἀπέλθῃς. Ἀνεχώρησα οὖν εἰς τὸ κελλίον μου͵ καὶ ἀνήνεγκα αὐτὰ εἰς τὴν ἐκ κλησίαν
3. Abba Achilles came one day to Abba Isaiah’s cell at Scetis, and found him in the act of eating something. He had mixed it with salt and water on a plate. The old man, seeing that he was hiding it behind some plaited reeds, said to him, ‘Tell me, what are you eating?’ He replied, ‘Forgive me, Father, I was cutting palm-leaves and I went out in the heat; and I put a morsel into my mouth, with some salt, but the heat burnt my throat and the mouthful did not go down. So I was obliged to add a little water to the salt, in order to swallow it. Forgive me, Father.’ The old man said, ‘Come, all of you, and see Isaiah eating sauce in Scetis. If you want to eat sauce, go to Egypt.’	γ. ῏Ηλθέ ποτε ὁ ἀββᾶς Ἀχιλᾶς εἰς τὸ κελλίον τοῦ ἀββᾶ Ἡσαΐου ἐν Σκήτει͵ καὶ εὗρεν αὐτὸν ἐσθίοντα· ἦν δὲ βαλὼν εἰς τὸ πινάκιν ἅλας καὶ ὕδωρ. Ἰδὼν δὲ αὐτὸν ὁ γέρων ὅτι ἔκρυψεν αὐτὸ ὀπίσω τῆς σειρᾶς͵ λέγει αὐτῷ· Εἰπέ μοι͵ τί ἤσθιες; Ὁ δὲ εἶπε· Συγχώ ρησόν μοι͵ ἀββᾶ͵ ὅτι θαλλία ἔκοπτον͵ καὶ ἀνῆλθον εἰς τὸ καῦμα͵ καὶ ἔβαλον εἰς τὸ στόμα μου ψωμὸν μετὰ ἅλατος· καὶ ἐξηράνθη ὁ φάρυγξ μου ἀπὸ τοῦ καύμα τος͵ καὶ οὐ κατέβαινεν ὁ ψωμός· διὰ τοῦτο͵ ἠναγκά σθην βαλεῖν μικρὸν ὕδωρ εἰς τὸ ἅλας͵ ἵνα οὕτως δυ νηθῶ γεύσασθαι. Ἀλλὰ συγχώρησόν μοι. Καὶ λέγει ὁ γέρων· Δεῦτε͵ ἴδετε Ἡσαΐαν ζωμὸν ἐσθίοντα ἐν Σκή τει. Εἰ ζωμὸν θέλεις ἐσθίειν͵ ὕπαγε εἰς Αἴγυπτον. ¹²⁵
4. An old man who came to see Abba Achilles found him spitting blood out of his mouth. He asked him, ‘What is the matter, Father?’ The old man answered, ‘The word of a brother grieved me, I struggled not to tell him so and I prayed God to rid me of this word. So it became like blood in my mouth and I have spat it out. Now I am in peace, having forgotten the matter.’	δ. Παρέβαλέ τις τῶν γερόντων τῷ ἀββᾷ Ἀχιλᾷ͵ καὶ θεωρεῖ αὐτὸν ῥίψαντα αἷμα ἐκ τοῦ στόματος αὐτοῦ· καὶ ἠρώτησεν αὐτόν· Τί ἐστι τοῦτο͵ Πάτερ; Καὶ εἶπεν ὁ γέρων· ὅτι Λόγος ἐστὶν ἀδελφοῦ λελυπηκότος με͵ καὶ ἠγωνισάμην τοῦ μὴ ἀναγγεῖλαι αὐτῷ͵ καὶ ἐδεήθην Θεοῦ ἵνα ἀρθῇ ἀπ΄ ἐμοῦ· καὶ γέγονεν ὁ λό γος ὡς αἷμα ἐν τῷ στόματί μου͵ καὶ ἔπτυσα αὐτὸν͵ καὶ ἀνεπάην͵ καὶ τὴν λύπην ἐπελαθόμην
5. Abba Ammoes said, ‘With Abba Bitimius, we went to see Abba Achilles. We heard him meditating on this saying, “Do not fear, Jacob, to go down into Egypt.” (Gen. 46.3) For a long time he remained making this meditation. When we knocked, he opened the door and asked us where we came from. Being afraid to say we came from the Cells, we replied, from the mountain of Nitria. Then he said to us, “What can I do for you who come from so far away?” He asked us to come in. We noticed that he had been working the whole night and had woven a great deal and we asked him to say a word to us. He said to us, “From yesterday evening till now, I have woven twenty measures, although I do not need it; but it is for fear God should be angry and accuse me, saying, ‘Why did you not work, when you could have done so?’ That is why I give myself this labour and do as much as I can.” So we went away, greatly edified.’	ε. Ἔλεγεν ὁ ἀββᾶς Ἀμμώης͵ ὅτι Παρεβάλομεν ἐγὼ καὶ ὁ ἀββᾶς Βητίμης τῷ ἀββᾷ Ἀχιλᾷ͵ καὶ ἠκού σαμεν αὐτοῦ μελετῶντος τὸν λόγον τοῦτον· Μὴ φο βοῦ͵ Ἰακὼβ͵ καταβῆναι εἰς Αἴγυπτον. Καὶ ἐπὶ πο λὺ ἔμεινε μελετῶν τὸν λόγον τοῦτον. Καὶ ὡς ἐκρού σαμεν͵ ἤνοιξεν ἡμῖν͵ καὶ ἐπηρώτησε· Πόθεν ἐστέ; Καὶ φοβηθέντες εἰπεῖν͵ Ἐκ τῶν Κελλίων͵ εἴπαμεν͵ Ἐκ τοῦ ὄρους τῆς Νιτρίας. Καὶ λέγει· Τί ὑμῖν ποιήσω ὅτι ἀπὸ μήκοθέν ἐστε; καὶ εἰσήγαγεν ἡμᾶς. Καὶ εὕ ρομεν αὐτὸν ἐργαζόμενον τὴν νύκτα πολλὴν σειρὰν͵ καὶ ἠρωτήσαμεν αὐτὸν εἰπεῖν ἡμῖν λόγον. Ὁ δὲ εἶ πεν· Ἐγὼ ἀπὸ ὀψὲ ἕως ἄρτι ἔπλεξα εἴκοσιν ὀργυίας͵ καὶ φύσει οὐ χρῄζω αὐτῶν· ἀλλὰ μήπως ἀγανακτή σῃ ὁ Θεὸς͵ καὶ ἐγκαλέσῃ μοι͵ λέγων· Διατί δυνάμε νος ἐργάσασθαι͵ οὐκ εἰργάσω; διὰ τοῦτο κοπιῶ͵ καὶ ποιῶ ὅλην τὴν δύναμίν μου. Καὶ ὠφεληθέντες ἀν εχωρήσαμεν
6. Another time, a great old man came to the Thebaid to see Abba Achilles and said to him, ‘Father, you are a temptation to me.’ He said to him, ‘Come, even you, old man, you are still tempted because of me?’ In his humility, the old man replied, ‘Yes, Father.’ Now there was an old blind and lame man sitting close to the door. The old man said to him, ‘I should like to have stayed here several days, but I cannot because of the old man.’ At these words, Abba Achilles wondered at the old man’s humility, and said, ‘This is not fornication, but hatred of the evil demons.’	ζ. Ἄλλοτε πάλιν μέγας γέρων παρέβαλε τῷ ἀββᾷ Ἀχιλᾷ ἀπὸ Θηβαΐδος͵ καὶ λέγει αὐτῷ· Ἀββᾶ͵ πολε μοῦμαι εἰς σέ. Ὁ δὲ λέγει αὐτῷ· Ὕπαγε καὶ σὺ͵ γέρον͵ εἰς ἐμὲ ἄρτι πολεμῇ; Ὁ δὲ γέρων ἀπὸ ταπει νώσεως εἶπε· Ναὶ͵ ἀββᾶ. ῏Ην δὲ ἐκεῖ ἐπὶ τῇ θύρᾳ καθήμενος γέρων τυφλὸς καὶ χωλός. Καὶ λέγει αὐτῷ ὁ γέρων· ῎Ηθελον καθίσαι μικρὰς ἡμέρας͵ καὶ διὰ τὸν γέροντα τοῦτον οὐ δύναμαι καθίσαι. Ἀκούσας οὖν ὁ ἀββᾶς Ἀχιλᾶς͵ ἐθαύμασε τὴν ταπείνωσιν τοῦ γέροντος͵ καὶ ἔλεγεν· Αὕτη οὐκ ἔστι πορνεία͵ ἀλλὰ φθόνος ἐστὶ τῶν πονηρῶν δαιμόνων.
AMMOES 01_06

AMMOES 01_06	Περὶ τοῦ ἀββᾶ Ἀμμώη


1. It was said of Abba Ammoes that when he went to church, he did not allow his disciple to walk beside him but only at a certain distance; and if the latter came to ask him about his thoughts, he would move away from him as soon as he had replied, saying to him, ‘It is for fear that, after edifying words, irrelevant conversation should slip in, that I do not keep you with me.’	α. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμώη͵ ὅτι ὡς ὑπ ῆγεν εἰς τὴν ἐκκλησίαν͵ οὐκ ἤφιε τὸν μαθητὴν αὐτοῦ ἔγγιστα αὐτοῦ περιπατῆσαι͵ ἀλλὰ ἀπὸ μακρόθεν· καὶ εἰ ἤρχετο ἐρωτῆσαι περὶ λογισμῶν͵ ὡς ἔλεγεν αὐτῷ μόνον͵ εὐθέως ἐδίωκεν αὐτὸν͵ λέγων· Μήποτε λα λούντων ἡμῶν περὶ ὠφελείας͵ ἐγκύψῃ ξένη ὁμιλία· διὰ τοῦτο οὐκ ἀφῶ σε ἔγγιστά μου
2. At first, Abba Ammoes said to Abba Isaiah, ‘What do you think of me now?’ He said to him, ‘You are an angel, Father.’ Later on he said to him, And now, what do you think of me?’ He replied, You are like Satan. Even when you say a good word to me, it is like steel.’	β. Ἔλεγεν ὁ ἀββᾶς Ἀμμώης τῷ ἀββᾷ Ἡσαΐᾳ τῇ ἀρχῇ· Πῶς με βλέπεις ἄρτι; Λέγει αὐτῷ· Ὡς ἄγγελον͵ Πάτερ. Καὶ εἰς τὰ ὕστερα ἔλεγεν αὐτῷ· Πῶς με νῦν βλέπεις; Ὁ δὲ ἔλεγεν· Ὡς τὸν Σατα νᾶν· κἂν λόγον μοι λαλήσεις ἀγαθὸν͵ ὡς ῥομφαίαν αὐτὸν ἔχω
3. It was said of Abba Ammoes that, illness having kept him in bed for many long years, he never allowed himself to think about his cell or look to see what it contained. For people brought him many things, on account of his illness. When John, his disciple, entered or went out, he would close his eyes, so as not to see what he was doing. For he knew that he was a faithful monk.	γ. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμώη͵ ὅτι ἠσθένει κλινήρης ὢν ἐπὶ πολλὰ ἔτη͵ καὶ οὐδέποτε ἀφῆκε τὸν ¹²⁸ λογισμὸν αὐτοῦ προσχεῖν εἰς τὸ ἐσώτερον αὐτοῦ κελ λίον͵ ἰδεῖν τί ἔχει. Πολλὰ γὰρ αὐτῷ προσέφερον διὰ τὴν ἀσθένειαν. Καὶ εἰσερχομένου τοῦ μαθητοῦ αὐτοῦ Ἰωάννου καὶ ἐξερχομένου͵ ἐκάμυε τοὺς ὀφθαλμοὺς αὐτοῦ͵ ἵνα μὴ ἴδῃ τί ποιεῖ. ῎Ηδει γὰρ ὅτι ἦν πιστὸς μοναχός
4. Abba Poemen said that a brother came to find Abba Ammoes to ask him for a word. He remained with him for seven days Amoun ofNitria [31 without the old man answering him. Then, sending him away, the latter said to him, ‘Go, watch yourself; as for me my sins have become a well of darkness between me and God.’	δ. Εἶπεν ὁ ἀββᾶς Ποιμὴν͵ ὅτι ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ἀμμώῃ͵ αἰτούμενος παρ΄ αὐτοῦ λόγον. Καὶ μείνας μετ΄ αὐτοῦ ἡμέρας ἑπτὰ͵ οὐκ ἀπεκρίθη αὐ τῷ ὁ γέρων͵ προπέμπων δὲ αὐτὸν εἶπεν αὐτῷ· Ἄπελ θε͵ πρόσεχε σεαυτῷ· ἐμοῦ τέως αἱ ἁμαρτίαι γεγό νασι τεῖχος σκοτεινὸν ἀνὰ μέσον ἐμοῦ καὶ τοῦ Θεοῦ
5. It was said of Abba Ammoes that he had fifty measures of wheat for his use and had put them out in the sun. Before they were properly dried off, he saw something in that place which seemed to him to be harmful so he said to his servants, ‘Let us go away from here.’ But they were grieved at this. Seeing their dismay he said to them, ‘Is it because of the loaves that you are sad? Truly, I have seen monks fleeing, leaving their white-washed cells and also their parchments, and they did not close the doors, but went leaving them open.’	ε. Ἔλεγον διὰ τὸν ἀββᾶν Ἀμμώην͵ ὅτι ἐποίησε πεντήκοντα ἀρτάβας σίτου͵ πρὸς χρείαν ποτὲ͵ καὶ ἔβαλεν εἰς τὸν ἥλιον· καὶ πρὶν ξηρανθῆναι αὐτὰ κα λῶς͵ εἶδε πρᾶγμα ἐν τῷ τόπῳ μὴ ὠφελοῦν αὐτόν· καὶ λέγει τοῖς παιδαρίοις αὐτοῦ· Ἄγωμεν ἔνθεν. Οἱ δὲ σφόδρα ἐλυπήθησαν. Ἰδὼν δὲ αὐτοὺς λυπουμένους͵ λέγει αὐτοῖς· Λυπεῖσθε διὰ τοὺς ἄρτους; ἀληθῶς εἶδον ἐγώ τινας φυγόντας͵ καὶ ἐάσαντας κεκονιαμένα τὰ θυρίδια μετὰ βιβλίων μεμβράνων· οὐδὲ ἔκλεισαν τὰς θυρίδας͵ ἀλλ΄ ἀπῆλθον ἀνεῳγμένας καταλιπόντες αὐτάς.
AMOUN OF NITRIA 01_07

AMOUN OF NITRIA 01_07	Περὶ τοῦ ἀββᾶ Ἀμμοῦν τοῦ Νιτριώτου


Amoun, the third great founder of Egyptian monasticism, with Anthony and Pachomius. Born in c. A. D. 295 he married, then he and his wife lived as ascetics for eighteen years. In 330, he retired to Nitria and became the first monk there. Disciples joined him and he became their leader. He died c. A. D. 353.
1. Abba Amoun of Nitria came to see Abba Anthony and said to him, ‘Since my rule is stricter than yours how is it that your name is better known amongst men than mine is?’ Abba Anthony answered, ‘It is because I love God more than you.’	α. Ὁ ἀββᾶς Ἀμμοῦν ὁ Νιτριώτης παρέβαλε τῷ ἀββᾷ Ἀντωνίῳ͵ καὶ λέγει αὐτῷ͵ ὅτι Ἐγὼ πλείονά σου κόπον ἔχω͵ καὶ πῶς τὸ ὄνομά σου ἐμεγαλύνθη ἐν τοῖς ἀνθρώποις ὑπὲρ ἐμέ; Λέγει αὐτῷ ὁ ἀββᾶς Ἀν τώνιος· Ἐπειδὴ ἐγὼ ἀγαπῶ τὸν Θεὸν ὑπὲρ σέ
2. It was said of Abba Amoun that a very small quantity of wheat every two months was sufficient for him. Now he went to find Abba Poemen and said to him, ‘When I go to my neighbour’s cell, or when he comes to mine for some need or other, we are afraid of entering into conversation, for fear of slipping into worldly subjects.’ The old man replied, ‘You are right, for young men need to be watchful.’ Then Abba Amoun continued, ‘But the old men, what do they do?’ He replied, ‘The old men who have advanced in virtue, have nothing in them that is worldly; there is nothing worldly in their mouths of which they could speak.’ ‘But,’ Amoun replied, ‘When I am obliged to speak to my neighbour, do you prefer me to speak of the Scriptures or of the sayings of the Fathers?’ The old man answered him, ‘If you can’t be silent, you had better talk about the sayings of the Fathers than about the Scriptures; it is not so dangerous.’	β. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμοῦν͵ ὅτι ἐποίησεν εἰς μετὴν κριθῆς͵ μῆνας δύο. Παρέβαλε δὲ αὐτὸς τῷ ἀββᾷ Ποιμένι͵ καὶ λέγει αὐτῷ· Ἐὰν ἀπέλθω εἰς τὸ κελλίον τοῦ πλησίον͵ ἢ καὶ αὐτός μοι παραβάλῃ διά τινα χρείαν͵ εὐλαβούμεθα συλλαλῆσαι ἀλλήλοις͵ μή τις ἀνακύψῃ ξένη ὁμιλία. Λέγει αὐτῷ ὁ γέρων· Καλῶς ποιεῖς· χρῄζει γὰρ ἡ νεότης φυλακῆς. Λέγει αὐτῷ ὁ ἀββᾶς Ἀμμοῦν· Οἱ γέροντες οὖν τί ἐποίουν; Καὶ εἶπεν αὐτῷ· Οἱ γέροντες προκόψαντες͵ οὐκ εἶ χον ἐν αὐτοῖς ἕτερόν τι͵ ἢ ξένον ἐν τῷ στόματι͵ ἵνα αὐτὸ λαλήσωσιν. Ἐὰν οὖν γένηται ἀνάγκη͵ φησὶ͵ λα λῆσαι μετὰ τοῦ πλησίον͵ θέλεις λαλήσω ἐν ταῖς Γρα φαῖς͵ ἢ ἐν τοῖς λόγοις τῶν γερόντων; Λέγει ὁ γέρων· Εἰ οὐ δύνασαι σιωπᾷν͵ καλόν ἐστι μᾶλλον ἐν τοῖς λό γοις τῶν γερόντων͵ καὶ μὴ ἐν τῇ Γραφῇ. Κίνδυνος γάρ ἐστι οὐ μικρός
3. A brother came to Scetis to see Abba Amoun and said to him, ‘My Father is sending me out on an errand but I am afraid of fornication.’ The old man answered, ‘Whatever the hour when the temptation comes upon you, say, “God of all virtue, by the prayers of my Father, save me from it.’“ So one day when a young girl closed the door upon him, he began to cry out with all his might, ‘God of my father, save me,’ and immediately he found himself on the road to Scetis.	γ. Ἀδελφὸς ἦλθεν ἀπὸ Σκήτεως πρὸς τὸν ἀββᾶν Ἀμμοῦν͵ καὶ λέγει αὐτῷ· Πέμπει με ὁ Πατήρ μου εἰς διακονίαν͵ καὶ φοβοῦμαι τὴν πορνείαν. Λέγει αὐ τῷ ὁ γέρων· Οἵαν ὥραν ἔρχεταί σοι πειρασμὸς͵ εἰπέ· Ὁ Θεὸς τῶν δυνάμεων͵ εὐχαῖς τοῦ Πατρός μου ἐξ ελοῦ με. Ἐν μιᾷ οὖν τῶν ἡμερῶν ἔκλεισε παρθένος τὴν θύραν ἐπάνω αὐτοῦ· καὶ βοήσας φωνῇ μεγάλῃ εἶπεν· Ὁ Θεὸς τοῦ Πατρός μου͵ ἐξελοῦ με· Καὶ εὐθέως εὑρέθη εἰς τὴν ὁδὸν τῆς Σκήτεως. ¹²⁹
ANOUB 01_08

ANOUB 01_08	Περὶ τοῦ ἀββᾶ Ἀνούβ


Anoub was one of the seven brothers of Poemen whose sayings occupy a large place in the Apophthegmata. Three of the brothers, Anoub, Paesius andPoemen lived together at first in Scetis, with Poemen as their leader. After the first devastation of Scetis (407-8) they went with their brothers to Terenuthis where they decided to stay together and live the cenobitic life, with Anoub taking charge. The Devastation of Scetis marks a turning point in the history of early monasticism in Egypt; the monks dispersed, and gradually the centre shifted from Egypt to Palestine. This story of Anoub and his brothers indicates a new reason for the formation of cenobitic communities, that is, protection against invaders.
1. Abba John said of Abba Anoub and Abba Poemen and the rest of their brethren who come from the same womb and were made monks in Scetis, that when the barbarians came and laid waste that district for the first time, they left for a place called Terenuthis until they decided where to settle. They stayed in an old temple several days. Then Abba Anoub said to Abba Poemen, ‘For love’s sake do this: let each of us live in quietness, each one by himself, without meeting one another the whole week.’ Abba Poemen replied, ‘We will do as you wish.’ So they did this. Now there was in the temple a statue of stone. When he woke up in the morning, Abba Anoub threw stones at the face of the statue and in the evening he said to it, ‘Forgive me.’ During the whole week he did this. On Saturday they came together and Abba Poemen said to Abba Anoub, Abba, I have seen you during the whole week throwing stones at the face of the statue and kneeling to ask it to forgive you. Does a believer act thus?’ The old man answered him, ‘I did this for your sake. When you saw me throwing stones at the face of the statue, did it speak, or did it become angry?’ Abba Poemen said, ‘No.’ ‘Or again, when I bent down in penitence, was it moved, and did it say, “I will not forgive you?’“ Again Abba Poemen answered ‘No.’ Then the old man resumed, ‘Now we are seven brethren; if you wish us to live together, let us be like this statue, which is not moved whether one beats it or whether one flatters it. If you do not wish to become like this, there are four doors here in the temple, let each one go where he will.’ Then the brethren prostrated themselves and said to Abba Anoub, ‘We will do as you wish, Father, and we will listen to what you say to us.’ Abba Poemen added, ‘Let us live together to the rest of our time, working according to the word which the old man has given us.’ He made one of them housekeeper and all that he brought them, they ate and none of them had the authority to say, ‘Bring us something else another time,’ or perhaps, ‘We do not want to eat this.’ Thus they passed all their time in quietness and peace.	α. Διηγήσατο ὁ ἀββᾶς Ἰωάννης͵ ὅτι ὁ ἀββᾶς Ἀνοὺβ καὶ ὁ ἀββᾶς Ποιμὴν καὶ οἱ λοιποὶ ἀδελφοὶ αὐτῶν͵ ἐκ μιᾶς κοιλίας ὄντες͵ καὶ μοναχοὶ ἐν τῇ Σκήτει γενό μενοι͵ ὅτε ἦλθον οἱ Μάζικες καὶ ἠρήμωσαν αὐτὴν τὸ πρῶτον͵ ἀνεχώρησαν ἐκεῖθεν͵ καὶ ἦλθον εἰς τόπον κα λούμενον Τερενοῦθιν͵ ἕως οὗ σκοπήσωσι πῶς ὀφείλωσι μεῖναι. Καὶ ἔμειναν ἐκεῖ εἰς παλαιὸν ἱερὸν μικρὰς ἡμέρας. Εἶπε δὲ ὁ ἀββᾶς Ἀνοὺβ τῷ ἀββᾷ Ποιμένι· Ποίη σον ἀγάπην· σὺ καὶ οἱ ἀδελφοί σου ἕκαστος καταμόνας ἡσυχάσει͵ καὶ μὴ ἀπαντήσωμεν ἀλλήλοις τὴν ἑβδο μάδα ταύτην. Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Ὡς θέλεις ποιοῦμεν. Καὶ ἐποίησαν οὕτως. ῏Ην δὲ ἐκεῖ ἄγαλμα λίθινον ἐν αὐτῷ τῷ ἱερῷ· καὶ ἠγείρετο ὁ γέρων ὁ ἀββᾶς Ἀνοὺβ κατὰ πρωῒ͵ καὶ ἐλιθοβόλει τὸ πρόσ ωπον τοῦ ἀγάλματος͵ καὶ καθ΄ ἑσπέραν ἔλεγεν αὐτῷ· Συγχώρησόν μοι. Καὶ ἐπλήρωσε τὴν ἑβδομάδα οὕτως ποιῶν. Τῇ δὲ ἡμέρᾳ τοῦ σαββάτου ἀπήντησαν ἀλλή λοις͵ καὶ εἶπεν ὁ ἀββᾶς Ποιμὴν τῷ ἀββᾷ Ἀνούβ· Εἶδόν σε͵ ἀββᾶ͵ τῇ ἑβδομάδι ταύτῃ λιθάζοντα τὸ πρόσωπον τοῦ ἀγάλματος͵ καὶ μετάνοιαν αὐτῷ ποιοῦντα· πιστὸς ἄνθρωπος ταῦτα ποιεῖ; Καὶ ἀπ εκρίθη ὁ γέρων· Καὶ τοῦτο τὸ πρᾶγμα δι΄ ὑμᾶς ἐποίη σα. Ὅτι εἴδετέ με λιθοβολοῦντα τὸ πρόσωπον τοῦ ἀγάλματος͵ μὴ ἐλάλησεν͵ ἢ ὠργίσθη; Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Οὔ. Καὶ πάλιν͵ ὅτι ἔβαλον αὐτῷ με τάνοιαν͵ μὴ ἐταράχθη͵ καὶ εἶπεν͵ Οὐ συγχωρῶ; Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Οὔ. Καὶ εἶπεν ὁ γέρων· Καὶ ἡμεῖς οὖν ἐσμεν ἑπτὰ ἀδελφοί· εἰ θέλετε ἵνα μείνω μεν μετ΄ ἀλλήλων͵ γενώμεθα ὥσπερ τὸ ἄγαλμα τοῦτο͵ ὅπερ ἐὰν ὑβρισθῇ ἢ δοξασθῇ͵ οὐ ταράσσεται. Εἰ δὲ οὐ θέλετε γενέσθαι οὕτως͵ ἰδοὺ τέσσαρες πύλαι εἰσὶν ἐν τῷ ἱερῷ· ἕκαστος ὅπου θέλῃ ἀπέλθῃ. Καὶ ἔβαλον ἑαυτοὺς χαμαὶ͵ λέγοντες τῷ ἀββᾷ Ἀνούβ· Ὡς θέλεις͵ Πάτερ͵ ποιοῦμεν͵ καὶ ἀκούομεν ὡς λέγεις ἡμῖν. Εἶπε δὲ ὁ ἀββᾶς Ποιμὴν͵ ὅτι Ἐμείναμεν μετ΄ ἀλλήλων τὸν ἅπαντα χρόνον ἡμῶν͵ ἐργαζόμενοι κατὰ τὸν λόγον τοῦ γέροντος ὃν εἶπεν ἡμῖν· καταστήσαν τος αὐτοῦ ἕνα ἐξ ἡμῶν οἰκονόμον· καὶ πᾶν ὅπερ ἐτί θει ἡμῖν ἠσθίομεν· καὶ ἀδύνατον ἦν εἰπεῖν τινα ἐξ ἡμῶν͵ Φέρε ἡμῖν ἄλλο τί ποτε͵ ἢ εἰπεῖν͵ ὅτι Οὐ θέλομεν τοῦτο φαγεῖν. Καὶ ἐποιοῦμεν τὸν πάντα χρόνον ἡμῶν ἐν ἀναπαύσει καὶ εἰρήνῃ
2. Abba Anoub said, ‘Since the day when the name of Christ was invoked upon me, no lie has come out of my mouth.’	β. Εἶπεν ὁ ἀββᾶς Ἀνούβ· Ἐξ οὗ τὸ ὄνομα τοῦ Χριστοῦ ἐκλήθη ἐπ΄ ἐμὲ͵ οὐκ ἐξῆλθε ψεῦδος ἐκ τοῦ στόματός μου.
ABRAHAM 01_09

ABRAHAM 01_09	Περὶ τοῦ ἀββᾶ Ἀβραάμ


1. It was said of an old man that for fifty years he had neither eaten bread nor drunk wine readily. He even said, ‘I have destroyed fornication, avarice and vain-glory in myself.’ Learning that he had said this, Abba Abraham came and said to him, ‘Did you really say that?’ He answered, ‘Yes.’ Then Abba Abraham said to him, ‘If you were to find a woman lying on your mat when you entered your cell would you think that it is not a woman?’ ‘No,’ he replied, ‘But I should struggle against my thoughts so as not to touch her.’ Then Abba Abraham said, ‘Then you have not destroyed the passion, but it still lives in you although it is controlled. Again, if you are walking along and you see some gold amongst the stones and shells, can your spirit regard them all as of equal value?’ ‘No,’ he replied, ‘But I would struggle against my thoughts, so as not to take the gold.’ The old man said to him, ‘See, avarice still lives in you, though it is controlled.’ Abba Abraham continued, ‘Suppose you learn that of two brothers one loves you while the other hates you, and speaks evil of you; if they come to see you, will you receive them both with the same love?’ ‘No,’ he replied, ‘But I should struggle against my thoughts so as to be as kind towards the one who hates me as towards the one who loves me.’ Abba Abraham said to him, ‘So then, the passions continue to live; it is simply that they are controlled by the saints.’	α. Ἔλεγον περί τινος γέροντος͵ ὅτι ἐποίησε πεν τήκοντα ἔτη͵ μήτε ἄρτον ἐσθίων μήτε οἶνον πίνων ταχύ. Καὶ ἔλεγεν͵ ὅτι Ἀπέκτεινα τὴν πορνείαν καὶ τὴν φιλαργυρίαν καὶ τὴν κενοδοξίαν. Καὶ ἦλθε πρὸς αὐτὸν ὁ ἀββᾶς Ἀβραὰμ͵ ἀκούσας ὅτι εἶπε τοῦτο͵ καὶ ¹³² λέγει αὐτῷ· Σὺ εἶπας τὸν λόγον τοῦτον; Καὶ λέγει· Ναί. Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ εἰσ έρχῃ εἰς τὸ κελλίον σου͵ καὶ εὑρίσκεις εἰς τὸ ψιά θιόν σου γυναῖκα͵ δύνασαι λογίσασθαι ὅτι οὐκ ἔστι γυνή; Λέγει· Οὔ· ἀλλὰ πολεμῶ τῷ λογισμῷ͵ μὴ ἅψασθαι αὐτῆς. Λέγει οὖν ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ οὐκ ἀπέκτεινας͵ ἀλλὰ ζῇ τὸ πάθος͵ δέδεται δέ. Πά λιν ὡς περιπατεῖς͵ βλέπεις λίθους καὶ ὄστρακα͵ μέσον δὲ τούτων χρυσὸν͵ δύναται ἡ διάνοιά σου λογί σασθαι τοῦτο ὥσπερ ταῦτα; Λέγει· Οὐχί· ἀλλὰ πο λεμῶ τῷ λογισμῷ μὴ λαβεῖν αὐτό. Καὶ λέγει ὁ γέ ρων· Ἰδοὺ ζῇ͵ ἀλλὰ δέδεται. Λέγει πάλιν ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ ἀκούεις περὶ δύο ἀδελφῶν͵ ὅτι ὁ εἷς ἀγαπᾷ σε͵ ὁ δὲ ἄλλος μισεῖ σε καὶ κακολογεῖ σε· ἐὰν ἔλθωσι πρὸς σὲ͵ τοὺς δύο ἐξ ἴσης ἔχεις; Λέγει· Οὐχί· ἀλλὰ πολεμῶ τῷ λογισμῷ͵ ἀγαθοποιῆσαι τῷ μισοῦντί με ὡς τῷ ἀγαπῶντί με. Λέγει αὐτῷ ὁ ἀββᾶς Ἀβραάμ· Ὥστε οὖν ζῶσι τὰ πάθη͵ μόνον δὲ δεσμοῦν ται ὑπὸ τῶν ἁγίων
2. A brother questioned Abba Abraham, saying, ‘If I find myself eating often, what will come of it?’ The old man replied in this way, ‘What are you saying, brother? Do you eat so much? Or perhaps you think that you have come to the threshing floor to thresh grain?’	β. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἀβραὰμ͵ λέγων· Ἐὰν συμβῇ με πολλάκις φαγεῖν͵ τί ἐστι; Καὶ ἀπο κριθεὶς ὁ γέρων εἶπε· Τί λαλεῖς͵ ἀδελφέ; τοσαῦτα ἐσθίεις; ἢ δοκεῖς ὅτι εἰς ἅλωνα ἦλθες;
3. Abba Abraham told of a man of Scetis who was a scribe and did not eat bread. A brother came to beg him to copy a book. The old man whose spirit was engaged in contemplation, wrote, omitting some phrases and with no punctuation. The brother, taking the book and wishing to punctuate it, noticed that words were missing. So he said to the old man, Abba, there are some phrases missing.’ The old man said to him, ‘Go, and practise first that which is written, then come back and I will write the rest.’	γ. Ἔλεγε περί τινος τῶν Σκητιωτῶν ὁ ἀββᾶς Ἀβραὰμ͵ ὅτι γραφεὺς ἦν͵ καὶ οὐκ ἤσθιεν ἄρτον. ῏Ηλ θεν οὖν ἀδελφὸς παρακαλῶν αὐτὸν γράψαὶ αὐτῷ βι βλίον. Ὁ οὖν γέρων ἔχων τὸν νοῦν αὐτοῦ εἰς τὴν θεωρίαν͵ ἔγραψε παρὰ στίχους͵ καὶ οὐκ ἔστιξεν. Ὁ δὲ ἀδελφὸς λαβὼν καὶ θέλων στίξαι͵ εὗρε παρὰ λόγους. Καὶ λέγει τῷ γέροντι· Παρὰ στίχους ἐστὶν͵ ἀββᾶ. Λέγει αὐτῷ ὁ γέρων· Ὕπαγε͵ πρῶτον ποίησον τὰ γεγραμμένα͵ καὶ τότε ἔρχῃ καὶ γράφω σοι καὶ τὴν λοιπάδα.
ARES 01_10

ARES 01_10	Περὶ τοῦ ἀββᾶ Ἄρη.


1. Abba Abraham went to see Abba Ares. They were sitting together when a brother came to the old man and said to him, ‘Tell me what I must do to be saved.’ He replied, ‘Go, and for the whole of this year eat only bread and salt in the evening. Then come back here and I will talk to you again.’ The monk went away and did this. When the year was over he came back to Abba Ares. Now by chance it happened that Abba Abraham was there again. Once more the old man said to the brother, ‘Go, and for the whole of this year fast for two days at a time.’ When the brother had gone, Abba Abraham said to Abba Ares, ‘Why do you prescribe an easy yoke to all the brethren, while you impose such a heavy burden on this brother?’ The old man replied, ‘How I send them away depends upon what the brethren came to seek. Now it is for the sake of God that this one comes to hear a word, for he is a hard worker and what I tell him he carries out eagerly. It is because of this that I speak the word of God to him.’	Παρέβαλε ὁ ἀββᾶς Ἀβραὰμ τῷ ἀββᾷ Ἄρῃ· καὶ καθημένων αὐτῶν͵ ἦλθεν ἀδελφὸς πρὸς τὸν γέροντα͵ καὶ λέγει αὐτῷ· Εἰπέ μοι τί ποιήσω ἵνα σωθῶ. Ὁ δὲ λέγει αὐτῷ· Ὕπαγε͵ ποίησον τὸν ἐνιαυτὸν τοῦτον͵ κατ΄ ὀψὲ ἐσθίων ἄρτον καὶ ἅλας͵ καὶ δεῦρο πάλιν͵ καὶ λαλῶ σοι. Καὶ ἀπελθὼν ἐποίησεν οὕτως. Πληρω θέντος δὲ τοῦ ἐνιαυτοῦ͵ ἦλθε πάλιν ὁ ἀδελφὸς πρὸς τὸν ἀββᾶν Ἄρην. Εὐκαίρησε δὲ τότε καὶ ὁ ἀββᾶς Ἀβραὰμ ἐκεῖ. Καὶ εἶπε πάλιν ὁ γέρων τῷ ἀδελφῷ· Ὕπαγε͵ νήστευσον καὶ τοῦτον τὸν ἐνιαυτὸν δύο δύο. Καὶ ὡς ἀπῆλθεν ὁ ἀδελφὸς͵ λέγει ὁ ἀββᾶς Ἀβραὰμ τῷ ἀββᾷ Ἄρῃ· Διατί ὅλοις τοῖς ἀδελφοῖς μετὰ ζυ γοῦ ἐλαφροῦ λαλεῖς͵ τῷ δὲ ἀδελφῷ τούτῳ φορτία βα ρέα ἐπιτιθεῖς; Λέγει αὐτῷ ὁ γέρων· Οἱ ἀδελφοὶ καθὼς ἔρχονται ζητοῦντες͵ οὕτως καὶ ὑπάγουσιν· ¹³³ οὗτος δὲ διὰ τὸν Θεὸν ἔρχεται ἀκοῦσαι λόγον. Ἐργά της γάρ ἐστιν· καὶ εἴ τι δ΄ ἂν εἴπω αὐτῷ͵ μετὰ σπου δῆς ποιεῖ· διὰ τοῦτο κἀγὼ λαλῶ αὐτῷ τὸν λόγον τοῦ Θεοῦ.
ALONIUS 01_11

ALONIUS 01_11	Περὶ τοῦ ἀββᾶ Ἀλωνίου


1. Abba Alonius said, ‘If a man does not say in his heart, in the world there is only myself and God, he will not gain peace.’	α. Εἶπεν ὁ ἀββᾶς Ἀλώνιος· Ἐὰν μὴ εἴπῃ ἐν τῇ καρδίᾳ αὐτοῦ ἄνθρωπος͵ ὅτι Ἐγὼ μόνος καὶ ὁ Θεὸς ἐσμὲν ἐν τῷ κόσμῳ͵ οὐχ ἕξει ἀνάπαυσιν
2. He also said, If I had not destroyed myself completely, I should not have been able to rebuild and shape myself again.’	β. Εἶπε πάλιν· Εἰ μὴ τὸ ὅλον κατέστρεψα͵ οὐκ ἂν ἠδυνήθην ἐμαυτὸν οἰκοδομῆσαι
3. He also said, If only a man desired it for a single day from morning till night, he would be able to come to the measure of God.’	γ. Εἶπε πάλιν͵ ὅτι ἐὰν θέλῃ ὁ ἄνθρωπος͵ ἀπὸ πρωῒ ἔως ἐσπέρας͵ γίνεται εἰς μέτρον θεῖον
4. One day Abba Agathon questioned Abba Alonius saying, ‘How can I control my tongue so as to tell no more lies?’ And Abba Alonius said to him, If you do not lie, you prepare many sins for yourself.’ ‘How is that?’ said he. The old man said to him, ‘Suppose two men have committed a murder before your eyes and one of them fled to your cell. The magistrate, seeking him, asks you, “Have you seen the murderer?” If you do not lie, you will deliver that man to death. It is better for you to abandon him unconditionally to God, for he knows all things.’	δ. Ἠρώτησέ ποτε ὁ ἀββᾶς Ἀγάθων τὸν ἀββᾶν Ἀλώνιον͵ λέγων· Πῶς θέλω κρατεῖν τῆς γλώσσης μου͵ ἵνα μὴ λαλῇ ψευδῆ; Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀλώνιος· Ἐὰν μὴ ψεύδῃ͵ πολλὰς ἁμαρτίας μέλ λεις ποιεῖν. Ὁ δὲ εἶπε· Πῶς; Καὶ λέγει αὐτῷ ὁ γέ ρων· Ἰδοὺ δύο ἄνθρωποι ἐπὶ σοῦ φόνον ἐποίησαν͵ καὶ ὁ εἷς ἔφυγεν εἰς τὸ κελλίον σου· καὶ ἰδοὺ ὁ ἄρχων ζητεῖ αὐτὸν͵ καὶ ἐρωτᾷ σε λέγων· Ἐπὶ σοῦ φόνος γέγονεν; ἐὰν μὴ ψεύσῃ͵ παραδιδεῖς τὸν ἄνθρωπον εἰς θάνατον. Μᾶλλον ἄφες αὐτὸν ἐνώπιον τοῦ Θεοῦ χωρὶς δεσμῶν· αὐτὸς γὰρ οἶδε τὰ πάντα.
APPHY 01_12

APPHY 01_12	Περὶ τοῦ ἀββᾶ Ἀπφύ.


1. They used to say of a bishop of Oxyrrynchus, named Abba Apphy, that when he was a monk he submitted himself to a very severe way of life. When he became a bishop he wished to practise the same austerity, even in the world, but he had not the strength to do so. Therefore he prostrated himself before God saying, ‘Has your grace left me because of my episcopate?’ Then he was given this revelation, ‘No, but when you were in solitude and there was no one else it was God who was your helper. Now that you are in the world, it is man.’	Διηγήσαντο περὶ ἐπισκόπου τῆς Ὀξυρύγχου ὀνό ματι ἀββᾶ Ἀπφύ· ὅτι ὅτε ἦν μοναχὸς͵ πολλὰς σκλη ραγωγίας ἐποίει· ὅτε δὲ ἐγένετο ἐπίσκοπος͵ ἠθέλησε χρήσασθαι τῇ αὐτῇ σκληραγωγίᾳ καὶ ἐν τῷ κόσμῳ͵ καὶ οὐκ ἴσχυσε. Καὶ ἔῤῥιψε ἑαυτὸν ἐνώπιον τοῦ Θεοῦ λέγων· Μὴ ἄρα διὰ τὴν ἐπισκοπὴν ἀπῆλθεν ἡ χά ρις ἀπ΄ ἐμοῦ; Καὶ ἀπεκαλύφθη αὐτῷ͵ ὅτι Οὐχί· ἀλλὰ τότε ἔρημος ἦν͵ καὶ μὴ ὄντος ἀνθρώπου͵ ὁ Θεὸς ἀντελαμβάνετο· νῦν δὲ κόσμος ἐστὶ͵ καὶ οἱ ἄνθρω ποι ἀντιλαμβάνονταί σου.
APOLLO 01_13

APOLLO 01_13	Περὶ τοῦ ἀββᾶ Ἀπολλώ


Apollo became a monk in Scetis after a hideous act of outrage. He is an example, if a somewhat extreme example, of the rough Coptic monks who formed the greater number of the monks of Egypt; the contrast between such a man and the scholarly Evagrius or the Roman aristocrat, Arsenius, is very marked and explains some of the problems that arose between them.
1. There was in the Cells an old man called Apollo. If someone came to find him about doing a piece of work, he would set out joyfully, saying, ‘I am going to work with Christ today, for the salvation of my soul, for that is the reward he gives.’	α. ῏Ην τις γέρων εἰς τὰ Κελλία ὀνόματι Ἀπολλώς· καὶ εἰ ἤρχετό τις αἰτῶν αὐτὸν εἰς οἱονδήποτε ἔργον͵ μετὰ χαρᾶς ἀπῄει͵ λέγων· Μετὰ τοῦ Χριστοῦ ἔχω σήμερον ἐργάσασθαι ὑπὲρ τῆς ψυχῆς μου· οὗτος γάρ ἐστιν ὁ μισθὸς αὐτῆς
2. It was said of a certain Abba Apollo of Scetis, that he had been a shepherd and was very uncouth. He had seen a pregnant woman in the field one day and being urged by the devil, he had said, ‘I should like to see how the child lies in her womb.’ So he ripped her up and saw the foetus. Immediately his heart was troubled and, filled with compunction, he went to Scetis and told the Fathers what he had done. Now he heard them chanting, ‘The years of our age are three score years and ten, and even by reason strength fourscore; yet their span is but toil and trouble.’ (Ps. 90.10) He said to them, ‘I am forty years old and I have not made one prayer; and now, if I live another year, I shall not cease to pray God that he may pardon my sins.’ In fact, he did not work with his hands but passed all his time in prayer, saying, ‘I, who as man have sinned, do you, as God, forgive.’ So his prayer became his activity by night and day. A brother who lived with him heard him saying, ‘I have sinned against you, Lord; forgive me, that I may enjoy a little peace.’ And he was sure that God had forgiven him all his sins, including the murder of the woman; but for the child’s murder, he was in doubt. Then an old man said to him, ‘God has forgiven you even the death of the child, but he leaves you in grief because that is good for your soul.’	β. Ἔλεγον περί τινος ἀββᾶ Ἀπολλὼ εἰς Σκῆτιν͵ ὅτι ποιμὴν ἦν ἄγροικος· καὶ ἰδὼν γυναῖκα ἐν γαστρὶ ἔχουσαν ἐν τῷ ἀγρῷ͵ ἐνεργηθεὶς ὑπὸ τοῦ διαβόλου εἶπε· Θέλω ἰδεῖν πῶς τὸ βρέφος κεῖται ἐν τῇ κοιλίᾳ αὐτῆς· καὶ ἀναῤῥήξας αὐτὴν͵ εἶδε τὸ βρέφος. Καὶ εὐθέως ἐπάταξεν αὐτὸν ἡ καρδία αὐτοῦ· καὶ κατα νυγεὶς͵ ἦλθεν εἰς Σκῆτιν͵ καὶ ἀνήγγειλε τοῖς Πατρά σιν ὃ ἐποίησεν. ῎Ηκουσε δὲ αὐτῶν ψαλλόντων· Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη· ἐὰν δὲ ἐν δυναστείαις͵ ὀγδοήκοντα· καὶ τὸ ¹³⁶ πλεῖον αὐτῶν κόπος καὶ πόνος. Καὶ εἶπεν αὐτοῖς. Εἰμὶ τεσσαράκοντα ἐτῶν͵ μίαν εὐχὴν μὴ ποιήσας καὶ νῦν ἐὰν ζήσω ἄλλα τεσσαράκοντα ἔτη͵ οὐ παύο μαι εὐχόμενος τῷ Θεῷ͵ ἵνα συγχωρήσῃ μοι τὰς ἁμαρ τίας μου. Οὐδὲ γὰρ ἐργόχειρον ἐποίει͵ ἀλλὰ πάντοτε ηὔχετο͵ λέγων· ῞Ημαρτον ὡς ἄνθρωπος͵ ὡς Θεὸς ἱλάσθητι. Καὶ γέγονεν αὐτῷ ἡ εὐχὴ αὕτη͵ εἰς μελέτην νυκτὸς καὶ ἡμέρας. ῏Ην δὲ ἀδελφὸς μένων μετ΄ αὐτοῦ͵ καὶ ἤκουσεν αὐτοῦ λέγοντος· Ὤχλησά σοι͵ Κύριε͵ ἄφες μοι͵ ἵνα ἀναπαύσωμαι μικρόν. Καὶ ἐγένετο αὐτῷ πληροφορία͵ ὅτι συνεχώρησεν αὐτῷ ὁ Θεὸς πάσας τὰς ἁμαρτίας αὐτοῦ͵ καὶ τὸ τῆς γυναι κός· εἰς δὲ τὸ παιδίον οὐκ ἐπληροφορήθη. Καὶ εἶπεν αὐτῷ τις τῶν γερόντων͵ ὅτι καὶ τὸ τοῦ παιδίου συν εχώρησέ σοι ὁ Θεός· ἀλλὰ ἀφίει σε ἐν τῷ πόνῳ͵ ὅτι συμφέρει τῇ ψυχῇ σου
3. With regard to receiving the brethren, the same abba said that one should bow before the brethren who come, because it is not before them, but before God that we prostrate ourselves. ‘When you see your brother,’ he said, ‘you see the Lord your God.’ He added, ‘We have learnt that from Abraham, (cf. Gen. 18) When you receive the brethren, invite them to rest awhile, for this is what we learn from Lot who invited the angels to do so.’ (cf. Gen. 193)	γ. Ὁ αὐτὸς εἶπεν περὶ τῆς ὑποδοχῆς τῶν ἀδελ φῶν͵ ὅτι Δεῖ ἐρχομένους τοὺς ἀδελφοὺς προσκυνεῖν· οὐ γὰρ αὐτοὺς͵ ἀλλὰ τὸν Θεὸν προσκυνοῦμεν. Εἶδες γὰρ͵ φησὶ͵ τὸν ἀδελφόν σου͵ εἶδες Κύριον τὸν Θεόν σου· καὶ τοῦτο͵ φησὶ͵ παρὰ τοῦ Ἁβραὰμ παρειλή φαμεν. Καὶ ὅτε δέχεσθε͵ πρὸς ἀνάπαυσιν παραβιά ζεσθε· καὶ τοῦτο γὰρ παρὰ τοῦ Λὼτ μεμαθήκαμεν παραβιασαμένου τοὺς ἀγγέλους.
ANDREW 01_14

ANDREW 01_14	Περὶ τοῦ ἀββᾶ Ἀνδρέου.


1. Abba Andrew said, ‘These three things are appropriate for a monk: exile, poverty, and endurance in silence.’	Ἔλεγεν ὁ ἀββᾶς Ἀνδρέας· Πρέπει τῷ μοναχῷ τὰ τρία ταῦτα· ἡ ξενιτεία͵ ἡ πτωχεία͵ καὶ ἡ σιωπὴ ἐν ὑπομονῇ.

AIO 01_15

AIO 01_15	Περὶ τοῦ ἀββᾶ Ἀϊώ


They said there was a certain old man in the Thebaid, Abba Antionus, who did many good works while he was young, but when he grew old he became sick and blind. Since he was ill, the brethren took great care of him, even putting his food in his mouth. They asked Abba Aio what would come of this solicitude. He replied, ‘I tell you, if when he eats even one date he does so eagerly and willingly, God takes that away from his works; but if he receives it reluctantly and unwillingly, God will keep his works intact, since he has to do this against his will. The brethren will receive their reward.’	. Ἔλεγον περί τινος γέροντος εἰς τὴν Θηβαΐδα ἀββᾶ Ἀντιανοῦ͵ ὅτι πολλὰς πολιτείας ἐποίησεν ἐν τῇ νεότητι αὐτοῦ͵ καὶ εἰς τὸ γῆρας αὐτοῦ ἠσθένησε͵ καὶ ἐτυφλώθη͵ καὶ πολλὴν παράκλησιν οἱ ἀδελφοὶ διὰ τὴν αὐτοῦ ἀσθένειαν ἐποίουν͵ καὶ ἔβαλον εἰς τὸ στόμα αὐτοῦ· καὶ ἠρώτησαν τὸν ἀββᾶν Ἀϊὼ περὶ τούτου· Τί γίνεται διὰ τὴν πολλὴν παράκλησιν ταύτην; Καὶ λέγει αὐτοῖς· Λέγω ὑμῖν͵ ὅτι ἐὰν ἡ καρδία αὐτοῦ θέλῃ͵ καὶ συγκαταβαίνῃ ἡδέως͵ ἐὰν φάγῃ ἓν φοίνι κιν͵ ὁ Θεὸς αἴρει αὐτὸ ἐκ τοῦ κόπου αὐτοῦ· ἐὰν δὲ μὴ συγκαταβαίνῃ͵ ἀλλὰ μὴ θέλων λαμβάνῃ͵ ὁ Θεὸς τη ρεῖ τὸν κόπον αὐτοῦ σῶον͵ ὅτι μὴ θέλων βιάζεται· κἀκεῖνοι τὸν μισθὸν ἔχουσιν.

AMMONATHAS 01_16

AMMONATHAS 01_16	Περὶ τοῦ ἀββᾶ Ἀμμωναθᾶ


1. A magistrate came one day to Pelusia to levy the poll-tax on the monks, as on the secular population. All the brothers assembled together about this proposal and went to Abba Ammonathas. Some of the Fathers thought they ought to go and see the emperor about it. Abba Ammonathas said to them, ‘So much trouble is not necessary. Rather remain quietly in your cells, fast for two weeks, and I alone, with the grace of God, will deal with this matter.’ So the brothers went back to their cells. The old man stayed in the peace of his own cell. At the end of a fortnight the brethren were dissatisfied with the old man, whom they had not seen stir, and they said, ‘The old man has done nothing about our business.’ On the fifteenth day, according to their agreement, the brethren assembled again and the old man came with a letter bearing the emperor’s seal. On seeing this the brethren said to him, in great astonishment, ‘When did you get that, abba?’ Then the old man, said, ‘Believe me, brother, I went that night to the emperor, who wrote this letter; then, going to Alexandria, I had it countersigned by the magistrate and thus I returned to you.’ Hearing this, the brothers were filled with fear, and did penance before him. So their business was settled, and the magistrate troubled them no further.	. ῏Ηλθέ ποτέ τις ἄρχων εἰς τὸ Πηλούσιον͵ καὶ ἤθελεν ἀπαιτῆσαι ἐπικεφάλαια τοὺς μοναχοὺς͵ καθάπερ καὶ τοὺς κοσμικούς. Καὶ συνήχθησαν ὅλοι οἱ ἀδελφοὶ πρὸς τὸν ἀββᾶν Ἀμμωναθᾶν περὶ τούτου͵ καὶ ἐψη φίσαντό τινας τῶν Πατέρων ἀνελθεῖν πρὸς τὸν βα σιλέα. Καὶ λέγει αὐτοῖς ὁ ἀββᾶς Ἀμμωναθᾶς· Οὐ χρεία τοῦ σκυλμοῦ τούτου· ἀλλὰ μᾶλλον ἡσυχάσατε εἰς τὰ κελλία ὑμῶν͵ καὶ νηστεύσατε δύο ἑβδομάδας͵ καὶ τῇ χάριτι τοῦ Χριστοῦ ἐγὼ μόνος ποιῶ τὸ πρᾶ γμα. Καὶ ἀπῆλθον οἱ ἀδελφοὶ εἰς τὰ κελλία ἑαυτῶν· ¹³⁷ καὶ ὁ γέρων ἡσύχασεν εἰς τὸ ἴδιον κελλίον. Ὡς οὖν ἐπληρώθησαν δεκατέσσαρες ἡμέραι͵ ἐλυπήθησαν οἱ ἀδελφοὶ κατὰ τοῦ γέροντος͵ ὅτι οὐκ εἶδον αὐτὸν πώ ποτε κινηθέντα͵ καὶ ἔλεγον· Κατήργησεν ὁ γέρων τὸ πρᾶγμα ἡμῶν. Τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ συν ήχθησαν οἱ ἀδελφοὶ κατὰ τὰς συνταγάς· καὶ ὁ γέ ρων ἦλθε πρὸς αὐτοὺς ἔχων τὴν Σάκραν ὑπὸ τοῦ βασιλέως ἐσφραγισμένην. Ἰδόντες δὲ οἱ ἀδελφοὶ ἐξέστησαν͵ λέγοντες· Πότε ταύτην ἤνεγκας͵ ἀββᾶ; Καὶ λέγει ὁ γέρων· Πιστεύσατέ μοι͵ ἀδελφοὶ͵ ὅτι ἐν ταύτῃ τῇ νυκτὶ ἀπῆλθον πρὸς τὸν βασιλέα͵ καὶ ἔγραψε τὴν Σάκραν ταύτην· καὶ ἐλθὼν εἰς Ἀλεξάνδρειαν ὑπέγραψα αὐτὴν παρὰ τῶν ἀρχόντων· καὶ οὕτως ἦλθον πρὸς ὑμᾶς. Ἀκούσαντες δὲ ἐφοβήθησαν͵ καὶ ἔβαλον αὐτῷ μετάνοιαν· καὶ ἠνύσθη αὐτῶν τὸ πρᾶ γμα͵ καὶ οὐκ ἠνώχλησεν αὐτοῖς ὁ ἄρχων.

C2_BETA


2. BETA	Ἀρχὴ τοῦ B στοιχείου.


BASIL THE GREAT 02_01

BASIL THE GREAT 02_01	Περὶ τοῦ μεγάλου Βασιλείου.


Basil the Great (c. 330-79) was the brother of Gregory ofNyssa and Macrina. After an excellent education he became a monk in Syria and Egypt and settled for a time as a hermit in Neocaesarea (358). In 370 he succeeded Eusebius as Bishop of Caesarea and was the defender of Orthodoxy against the heresy ofArius. He organized monastic life in and around Caesarea, bringing structure and organization into the way of life learnt in Egypt. He put forward in two books precepts for the monastic life, called The Longer Rule and The Shorter Rule; this was revised by Theodore the Studite in the early ninth century, and is a basic document for Eastern monasticism.

1. One of the old men said, ‘When Saint Basil came to the monastery one day, he said to the abbot, after the customary exhortation, “Have you a brother here who is obedient?” The other replied, “They are all your servants, master, and strive for their salvation.” [	Ἔλεγέ τις τῶν γερόντων͵ ὅτι ὁ ἄγιος Βασίλειος ἐν κοινοβίῳ παραβαλὼν͵ μετὰ τὴν πρέπουσαν διδασκα λίαν λέγει τῷ ἡγουμένῳ· Ἔχεις ἀδελφὸν ὧδε ἔχοντα ὑπακοήν; Ὁ δὲ λέγει αὐτῷ· Πάντες δοῦλοί σού εἰσι͵ καὶ σπουδάζουσι σωθῆναι͵ δέσποτα.
But he repeated, “Have you a brother who is really obedient?” Then the abbot led a brother to him and Saint Basil used him to serve during the meal. When the meal was ended, the brother brought him some water for rinsing his hands and Saint Basil said to him, “Come here, so that I also may offer you water.” The brother allowed the bishop to pour the water. Then Saint Basil said to him, “When I enter the sanctuary, come, that I may ordain you deacon.” When this was done, he ordained him priest and took him with him to the bishop’s palace because of his obedience.’	Πάλιν λέγει αὐτῷ· Ἔχεις ἐν ἀληθείᾳ τινὰ ἔχοντα ὑπακοήν; Ὁ δὲ ἤνεγκεν αὐτῷ ἕνα ἀδελφόν· καὶ ἐχρήσατο αὐτὸν εἰς τὸ ἄριστον ὑπηρέτην ὁ ἅγιος Βασίλειος. Μετὰ δὲ τὸ γεύσασθαι͵ ἔδωκεν αὐτῷ νίψασθαι· καὶ λέγει αὐτῷ ὁ ἄγιος Βασίλειος· Δεῦρο͵ κἀγὼ δώσω σοι νίψασθαι. Ὁ δὲ κατεδέξατο αὐτοῦ ἐπιχέοντος τὸ ὕδωρ. Καὶ λέ γει αὐτῷ͵ ὅτι Ὅταν εἰσέρχωμαι εἰς τὸ ἱερατεῖον͵ δεῦρο ἵνα ποιήσω σε διάκονον. Καὶ τούτου γενομέ νου͵ ἐποίησεν αὐτὸν πρεσβύτερον· καὶ ἔλαβεν αὐτὸν μεθ΄ ἑαυτοῦ εἰς τὸ ἐπισκοπεῖον͵ διὰ τὴν ὑπακοὴν αὐτοῦ.

BESSARION 02_02

BESSARION 02_02	Περὶ τοῦ ἀββᾶ Βισαρίωνος


The sayings of Bessarion recorded here are given in the first person by his disciple Doulas. No. 4 shows him visiting John of Lycopolis at the time of the destruction of the pagan temples in Alexandria in 391, when the Serapion was overthrown. That person, Theophilus of Alexandria, appears to have used the simpler Coptic monks as shock troops in his conflicts with both paganism and heresy; the story of Hypatia is after all based on actual events. This story also introduces the presence of women ascetics in the desert, some of whose sayings are recorded later.

1. Abba Doulas, the disciple of Abba Bessarion said, ‘One day when we were walking beside the sea I was thirsty and I said to Abba Bessarion, “Father, I am very thirsty.” He said a prayer and said to me, “Drink some of the sea water.” The water proved sweet when I drank some. I even poured some into a leather bottle for fear of being thirsty later on. Seeing this, the old man asked me why I was taking some. I said to him, “Forgive me, it is for fear of being thirsty later on.” Then the old man said, “God is here, God is everywhere.’“	α. Ἔλεγεν ὁ ἀββᾶς Δουλᾶς ὁ μαθητὴς τοῦ ἀββᾶ Βισαρίωνος͵ ὅτι Ὁδευόντων ἡμῶν ποτε εἰς ὄχθαν τῆς θαλάσσης͵ ἐδίψησα͵ καὶ εἶπον τῷ ἀββᾷ Βισαρίωνι· Ἀββᾶ͵ διψῶ πάνυ. Καὶ ποιήσας εὐχὴν ὁ γέρων͵ λέ γει μοι· Πίε ἐκ τῆς θαλάσσης. Καὶ ἐγλυκάνθη τὸ ὕδωρ͵ καὶ ἔπιον. Ἐγὼ δὲ ἤντλησα εἰς τὸ ἀγγεῖον͵ μήποτε παρ΄ ἐκεῖ διψήσω. Καὶ ἰδὼν ὁ γέρων͵ ¹⁴⁰ λέγει μοι· Διατί ἤντλησας; Λέγω αὐτῷ· Συγχώρησόν μοι͵ μή ποτε παρ΄ ἐκεῖ διψήσω. Καὶ εἶπεν ὁ γέρων· Ὁ Θεὸς ὧδε͵ καὶ πάντη Θεός

2. Another time when Abba Bessarion had occasion to do so, he said a prayer and crossed the river Chrysoroas on foot and then continued his way. Filled with wonder, I asked his pardon and said, ‘How did your feet feel when you were walking on the water?’ He replied, ‘I felt the water just to my heels, but the rest was dry.’	β. Ἄλλοτε χρείας αὐτῷ γενομένης͵ ἐποίησεν εὐ χὴν͵ καὶ διέβη τὸν Χρυσορόαν ποταμὸν πεζῇ͵ καὶ ἀπῆλθεν εἰς τὸ πέραν. Ἐγὼ δὲ θαυμάσας͵ μετενόησα αὐτῷ͵ λέγων· Πῶς ᾐσθάνου τοὺς πόδας σου ἐν τῷ περιπατεῖν σε εἰς τὸ ὕδωρ; Καὶ εἶπεν ὁ γέρων· Ἕως τῶν ἀστραγάλων ᾐσθανόμην τοῦ ὕδατος· τὸ δὲ λοι πὸν ἦν στερεόν

3. On another day, while we were going to see an old man, the sun was setting. So Abba Bessarion said this prayer, ‘I pray you, Lord, that the sun may stand still till we reach your servant,’ and that is what happened.	γ. Ἄλλοτε πάλιν ὑπαγόντων ἡμῶν πρός τινα γέ ροντα͵ ἦλθεν ὁ ἥλιος εἰς τὸ δῦναι. Καὶ εὐξάμενος ὁ γέρων εἶπε· Δέομαί σου͵ Κύριε͵ στήτω ὁ ἥλιος͵ ἕως οὗ φθάσω εἰς τὸν δοῦλόν σου. Καὶ ἐγένετο οὕτως

4. On another day, when I came to his cell I found him standing at prayer with his hands raised towards heaven. For fourteen days he remained thus. Then he called me and told me to follow him. We went into the desert. Being thirsty, I said to him, ‘Father, I am thirsty.’ Then, taking my sheepskin, the old man went about a stone’s throw away and when he had prayed, he brought it back, full of water. Then we walked on and came to a cave where, on entering we found a brother seated, engaged in plaiting a rope. He did not raise his eyes to us, nor greet us, since he did not want to enter into conversation with us. So the old man said to me, ‘Let us go; no doubt the old man is not sure if he ought to speak with us.’ We continued our journey towards Lycopolis, till we reached Abba John’s cell. After greeting him, we prayed, then the old man sat down to speak of the vision which he had had. Abba Bessarion said it had been made known to him that the temples would be overthrown. That is what happened: they were overthrown. On our return, we came again to the cave where we had seen the brother. The old man said to me, Let us go in and see him; perhaps God has told him to speak to us.’ When we had entered, we found him dead. The old man said to me, ‘Come, brother, let us take the body; it is for this reason God has sent us here.’ When we took the body to bury it we perceived that it was a woman. Filled with astonishment, the old man said, ‘See how the women triumph over Satan, while we still behave badly in the towns.’ Having given thanks to God, who protects those who love him, we went away.	δ. Ἄλλοτε πάλιν ἦλθον εἰς τὸ κελλίον αὐτοῦ καὶ εὗρον αὐτὸν ἑστηκότα εἰς εὐχὴν͵ καὶ αἱ χεῖρες αὐτοῦ ἐκτεταμέναι εἰς τὸν οὐρανόν· ἔμεινε δὲ ἐπὶ δεκατέσσαρας ἡμέρας τοῦτο ποιῶν. Καὶ μετὰ τοῦτο ἐφώνησέ με͵ καὶ εἶπέ μοι· Ἀκολούθει μοι. Καὶ ἐξελ θόντες ἐπορεύθημεν εἰς τὴν ἔρημον. Καὶ διψήσας͵ εἶπον· Ἀββᾶ͵ διψῶ. Καὶ λαβὼν ὁ γέρων τὸ μηλωτά ριόν μου ἀπῆλθεν ὡσεὶ λίθου βολήν· καὶ ποιήσας εὐχὴν ἤνεγκέ μοι αὐτὸ μεστὸν ὕδατος. Περιπατοῦν τες δὲ ἤλθομεν κατά τινος σπηλαίου· καὶ εἰσελθόν τες εὕρομέν τινα ἀδελφὸν καθεζόμενον καὶ ἐργαζό μενον σειρὰν͵ καὶ μὴ ἀνανεύοντα πρὸς ἡμᾶς͵ μήτε ἀσπαζόμενον͵ μήτε ὅλως θέλοντα συνάραι λόγον μεθ΄ ἡμῶν. Καὶ λέγει μοι ὁ γέρων· Ἄγωμεν ἐντεῦθεν· τάχα οὐ πληροφορεῖται ὁ γέρων λαλῆσαι ἡμῖν. Καὶ ὡδεύσαμεν εἰς τὴν Λυκὼ͵ ἕως ἤλθομεν εἰς τὸν ἀββᾶν Ἰωάννην. Καὶ ἀσπασάμενοι αὐτὸν ἐποιήσαμεν εὐ χήν. Εἶτα ἐκάθισαν λαλεῖν περὶ τῆς θεωρίας ἧς εἶδε. Καὶ εἶπεν ὁ ἀββᾶς Βισαρίων͵ ὅτι ἀπόφασις ἐξῆλθεν ἵνα καθαιρεθῶσι τὰ ἱερά. Ἐγένετο δὲ οὕτως͵ καὶ κα θῃρέθησαν. Ἐν δὲ τῷ ὑποστρέφειν ἡμᾶς͵ ἤλθομεν πάλιν κατὰ τοῦ σπηλαίου ὅπου εἴδομεν τὸν ἀδελφόν. Καὶ λέγει μοι ὁ γέρων· Εἰσέλθωμεν πρὸς αὐτὸν͵ μή πως ὁ Θεὸς ἐπληροφόρησεν αὐτὸν λαλῆσαι ἡμῖν. Καὶ ὡς εἰσήλθομεν͵ εὕρομεν αὐτὸν τελειωθέντα. Καὶ λέ ¹⁴¹ γει μοι ὁ γέρων· Δεῦρο͵ ἀδελφὲ͵ συστείλωμεν τὸ σῶμα αὐτοῦ· εἰς γὰρ τοῦτο ἔπεμψεν ἡμᾶς ὁ Θεὸς ὧδε. Συστελλόντων δὲ ἡμῶν εἰς τὸ θάψαι αὐτὸν͵ εὕ ρομεν ὅτι γυνὴ ἦν τῇ φύσει. Καὶ ἐθαύμασεν ὁ γέρων͵ καὶ εἶπεν· Ἴδε πῶς καὶ γυναῖκες καταπαλαίουσι τὸν Σατανᾶν͵ καὶ ἡμεῖς ἐν ταῖς πόλεσιν ἀσχημονοῦμεν. Καὶ δοξάσαντες τὸν Θεὸν τὸν ὑπερασπιστὴν τῶν ἀγα πώντων αὐτὸν͵ ἀνεχωρήσαμεν ἐκεῖθεν

5. One day a man possessed with a devil came to Scetis, and they prayed over him, but the devil did not leave him, for it was obstinate. The priests said, ‘What can we do against this devil? No one can drive him away, except Abba Bessarion, but if we call him, he will not come, even to the church. Therefore let us do this: since he comes to church early, before anyone else, let us make the possessed sleep here and when he comes, let us keep to our prayer, and say to him, “Abba, awaken the brother.” ‘ This is what they did. When the old man came early, they kept to their prayer and said to him, ‘Awaken the brother.’ The old man said to him, Arise and go.’ Immediately the devil departed from him and from that hour he was healed.	ε. ῏Ηλθέ τίς ποτε δαιμονιζόμενος εἰς τὴν Σκῆτιν͵ καὶ ἐγένετο εὐχὴ περὶ αὐτοῦ ἐν τῇ ἐκκλησίᾳ͵ καὶ οὐκ ἐξήρχετο ὁ δαίμων· ἦν γὰρ σκληρός. Καὶ λέγουσιν οἱ κληρικοί· Τί ἔχομεν ποιῆσαι τῷ δαίμονι τούτῳ; οὐδεὶς δύναται αὐτὸν ἐκβαλεῖν͵ εἰ μὴ ὁ ἀββᾶς Βισα ρίων· καὶ ἐὰν αὐτὸν παρακαλέσωμεν͵ οὐδὲ εἰς τὴν ἐκκλησίαν ἔρχεται. Τοῦτο οὖν ποιήσωμεν· ἰδοὺ ἔρχε ται πρωῒ πρὸ πάντων εἰς τὴν ἐκκλησίαν· ποιήσωμεν τὸν πάσχοντα καθευδῆσαι εἰς τὸν τόπον αὐτοῦ· καὶ ὅτε εἰσέρχεται͵ στῶμεν εἰς εὐχὴν͵ καὶ εἴπωμεν αὐτῷ· Ἐξύπνησον καὶ τὸν ἀδελφὸν͵ ἀββᾶ. Ἐποίησαν δὲ οὕτως͵ καὶ ἐλθόντος τοῦ γέροντος πρωῒ͵ ἐστάθησαν εἰς εὐχὴν͵ καὶ λέγουσιν αὐτῷ· Ἐξύπνησον καὶ τὸν ἀδελφόν. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ἀνάστα͵ ἔξελθε ἔξω. Καὶ εὐθέως ἐξῆλθεν ἀπ΄ αὐτοῦ ὁ δαίμων͵ καὶ ἰάθη ἀπὸ τῆς ὥρας ἐκείνης. .

6. Abba Bessarion said, ‘For fourteen days and nights, I have stood upright in the midst of thorn-bushes, without sleeping.’	ϛ. Εἶπεν ὁ ἀββᾶς Βισαρίων͵ ὅτι Τεσσαράκοντα νυ χθήμερα ἔμεινα μέσον ῥάμνων͵ στήκων͵ μὴ κοιμώ μενος

7. A brother who had sinned was turned out of the church by the priest; Abba Bessarion got up and went with him, saying, ‘I, too, am a sinner.’	ζ. Ἀδελφός τις ἁμαρτήσας ἐχωρίζετο ὑπὸ τοῦ πρεσβυτέρου ἐκ τῆς ἐκκλησίας. Ὁ δὲ ἀββᾶς Βισαρίων ἀναστὰς συνεξῆλθεν αὐτῷ͵ λέγων͵ ὅτι Κἀγὼ ἁμαρ τωλός εἰμι

8. The same Abba Bessarion said, ‘For fourteen years I have never lain down, but have always slept sitting or standing.’	η. Ὁ αὐτὸς ἀββᾶς Βισαρίων εἶπεν͵ ὅτι Τεσσαρά κοντα ἔτη οὐκ ἔθηκα ἑαυτὸν ἐπιπλευρὸν͵ ἀλλὰ καθ ήμενος ἢ στήκων ἐκοιμώμην

9. The same abba said, ‘When you are at peace, without having to struggle, humiliate yourself for fear of being led astray by joy which is inappropriate; we magnify ourselves and we are delivered to warfare. For often, because of our weakness, God does not allow us to be tempted, for fear we should be overcome.’	θ. Ὁ αὐτὸς εἶπεν· Ὅταν ἐν εἰρήνῃ τυγχάνῃς καὶ οὐ πολεμῆσαι͵ τότε μᾶλλον ταπεινοῦ͵ μήπως χαρᾶς ἀλλοτρίας ἐπεισελθούσης καυχησώμεθα͵ καὶ παρα δοθῶμεν εἰς πόλεμον. Πολλάκις γὰρ ὁ Θεὸς διὰ τὰς ἀσθενείας ἡμῶν οὐ συγχωρεῖ ἡμᾶς παραδοθῆναι͵ ἵνα μὴ ἀπολώμεθα

10. A brother who shared a lodging with other brothers asked Abba Bessarion, ‘What should I do?’ The old man replied, ‘Keep silence and do not compare yourself with others.’	ι. Ἀδελφὸς συνοικῶν ἀδελφοῖς ἠρώτησε τὸν ἀββᾶν Βισαρίωνα· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Σιώπα͵ καὶ μὴ μετρήσῃς ἑαυτόν

11. Abba Bessarion, at the point of death, said, ‘The monk ought to be as the Cherubim and the Seraphim: all eye.’	ια. Ὁ ἀββᾶς Βισαρίων ἀποθνήσκων ἔλεγεν͵ ὅτι ὀφείλει εἶναι ὁ μοναχὸς͵ ὡς τὰ χερουβὶμ καὶ τὰ σε ραφὶμ͵ ὅλος ὀφθαλμός.

12. Abba Bessarion’s disciples related that his life had been like that of a bird of the air, or a fish, or an animal living on earth, passing all the time of his life without trouble or disquiet. The care of a dwelling did not trouble him, and the desire for a particular place never seemed to dominate his soul, no more than the abundance of delights, or the possession of houses or the reading of books. But he seemed entirely free from all the passions of the body, sustaining himself on the hope of good things to come, firm in the strength of his faith; he lived in patience, like a prisoner who is led everywhere, always suffering cold and nakedness, scorched by the sun. He always lived in the open air, afflicting himself on the edge of the desert like a vagabond. Often he found it good to be carried over the sea to distant and uninhabited regions. When he happened to come into pleasanter places where the brethren lived a life in common, he would sit outside at the gate, weeping and lamenting like one shipwrecked and flung back on to the earth. Then if one of the brethren coming out found him there, sitting like one of the poor beggars living in the world, and filled with compassion approached him, asking, ‘Man, why are you weeping? If you are in need of something, as far as we can we will see you receive it, only come in, share our table and rest yourself.’ He would reply, ‘I cannot live under a roof so long as I have not found again the riches of my house,’ adding that he had lost great riches in various ways. ‘I have fallen amongst pirates, I have suffered shipwreck, I have dishonoured my rank, becoming unknown, famous as I was.’ The brother, moved by these words, returned, bringing a morsel of bread and giving it him, saying, ‘Take this, Father; all the rest, as you say, God will restore to you; home, honour, and riches of which you speak.’ But he, bewailing himself yet more, sighed deeply, adding, ‘I cannot say if I shall find again those lost good things I seek, but I am still more afflicted, every day suffering the danger of death, having no respite because of my great calamities. For always I must wander, in order to finish my course.’	ιβ Διηγήσαντο οἱ μαθηταὶ τοῦ ἀββᾶ Βισαρίωνος͵ τὸν βίον αὐτοῦ οὕτως γεγενῆσθαι͵ ὡς ἕν τι τῶν ἀερίων πτηνῶν ἢ νηκτῶν ἢ χερσαίων ζώων͵ ἀταράχως καὶ ἀμερίμνως πάντα τὸν τῆς ζωῆς αὐτοῦ χρόνον διατε λέσαντα. Οὐ γὰρ φροντὶς οἴκου παρ΄ αὐτοῦ ἐμελετᾶτο͵ ¹⁴⁴ οὐ τόπων ἐπιθυμία κεκρατηκέναι ἔδοξε τῆς τούτου ψυ χῆς͵ οὐ κόρος τρυφῆς͵ οὐ κτίσις οἰκημάτων͵ οὐ βί βλων περιφοραί· ἀλλ΄ ὅλος δι΄ ὅλου τῶν τοῦ σώματος παθῶν ἐφάνη ἐλεύθερος͵ ἐλπίδι τῶν μελλόντων τρε φόμενος͵ καὶ πίστεως ὀχυρώματι βεβηκὼς͵ ἐκαρτέρει ὥσπερ αἰχμάλωτος ὧδε κἀκεῖσε͵ ἐν ψύχει καὶ γυμ νότητι διαμένων͵ καὶ τῇ φλογὶ τοῦ ἡλίου διακαιόμε νος αἴθριος πάντοτε· κρημνοῖς ἐρημιῶν ἑαυτὸν ὡς πλανώμενον περιπείρων͵ καὶ πλατείᾳ τῇ ἄμμου χώρᾳ ἀοικήτῳ πολλάκις ἑαυτὸν ὡς ἐν πελάγει φέρεσθαι εὐ δοκήσας. Εἰ δὲ συμβεβήκει εἰς ἡμερότητα τόπων ἐλ θεῖν͵ ἔνθα οἱ τῆς ὁμοτρόπου ζωῆς μοναχοὶ καὶ κοινὸν τὸν βίον ἔχουσιν͵ ἔξω θυρῶν καθεζόμενος ἔκλαιε͵ καὶ ὥσπερ ἐκ ναυαγίου τις ἀποῤῥιφεὶς ὠδύρετο. Εἶτα. ἐξελθών τις τῶν ἀδελφῶν͵ εἰ εὗρε τοῦτον͵ ὡς προσαί την ἕνα τῶν ἐν τῷ κόσμῳ πτωχῶν καθήμενον͵ καὶ ἐγγίσας͵ ἐλεεινῶς φησιν αὐτῷ· Τί κλαίεις͵ ἄνθρωπε; εἰ δέῃ τινὸς τῶν ἀναγκαίων͵ κατὰ δύναμιν λήψῃ͵ μόνον εἰσελθὼν ἔνδον κοινώνησον ἡμῖν τραπέζης͵ παραμυθίας τυχών. Ὁ δὲ ἀπεκρίνατο͵ μὴ δύνασθαι ὑπὸ στέγην μεῖναι͵ πρὶν ἂν εὕρω τῆς ἐμῆς οἰκίας τὴν ὕπαρξιν· ἀπολωλεκέναι φήσας πολλὰ χρήματα διαφόροις τρόποις. Καὶ γὰρ πειραταῖς περιέπεσα͵ καὶ ναυαγίῳ ἐλήφθην͵ καὶ τῆς εὐγενείας μου ἐξέπε σον͵ ἄδοξος ἐξ ἐνδόξων γενόμενος. Ὁ δὲ πρὸς τὸν λό γον σχετλιάσας͵ εἰσελθὼν͵ καὶ ψωμὸν λαβὼν͵ παρ έσχε͵ λέγων· Λάβε τοῦτον͵ πάτερ· τὰ δὲ ἄλλα σοι ὁ Θεὸς͵ ὡς λέγεις͵ ἀπονεμεῖ πατρίδα καὶ γένος͵ καὶ πλοῦτον ὃν ἔφης. Ὁ δὲ ἔτι μᾶλλον πενθῶν ἔβρυξε μέγα͵ ἐπιφθεγξάμενος· Οὐκ οἶδα εἰπεῖν εἰ δυνηθείην εὑρεῖν ἄπερ ζητῶ ἀπολέσας· ἀλλ΄ ἔτι μᾶλλον χαρίσο μαι͵ κινδυνεύων ἀεὶ καθ΄ ἡμέραν εἰς θάνατον͵ ἀνοχὴν οὐκ ἔχων ἀπὸ τῶν ἀμέτρων ἐμοὶ συμφορῶν. Δεῖ γάρ με συνεχῶς ἀποπλανώμενον͵ τελειῶσαι τὸν δρόμον.

BENJAMIN 02_03

BENJAMIN 02_03	Περὶ τοῦ ἀββᾶ Βενιαμίν


1. Abba Benjamin said, ‘When we returned to Scetis, once the harvest was over, in payment they brought each of us a plaster vessel containing a pint of oil from Alexandria. When the time of harvest came again, the brothers brought what was left to the church. For my own part, I had not uncorked my vessel but had taken a little by piercing it with a stiletto, imagining in my heart that I had achieved something splendid. But when the brothers brought their plaster vessels as they were while mine was pierced, I was as ashamed as though I had committed fornication.’	α. Ἔλεγεν ὁ ἀββᾶς Βενιαμὶν͵ ὅτι Ὡς κατήλθομεν ἀπὸ τοῦ θέρους εἰς Σκῆτιν͵ ἤνεγκαν ἡμῖν ἀπὸ Ἀλε ξανδρείας καρποφορίαν͵ πρὸς ἕνα ἀγγεῖον ἐλαίου ξέστου γεγυψωμένον· καὶ ὡς ἦλθε πάλιν ὁ καιρὸς τοῦ θέρους͵ εἴ τι περιέσσευεν͵ οἱ ἀδελφοὶ ἔφερον εἰς τὴν ἐκκλησίαν. Κἀγὼ ἤμην μὲ ἀνοίξας τὸ ἀγγεῖόν μου͵ ἀλλὰ τῇ ῥαφίδι τρυπήσας͵ μετέβαλον μικρόν· καὶ εἶχεν ἡ καρδία μου͵ ὅτι μέγα πρᾶγμα ἐποίησα. Και ὡς ἤνεγκαν οἱ ἀδελφοὶ τὰ ἑαυτῶν ἀγγεῖα γεγυ ψωμένα ὡς ἦσαν͵ καὶ τὸ ἐμὸν τετρυπημένον ἦν͵ εὑρέθην ὡς πορνεύσας ἀπὸ τῆς αἰσχύνης

2. Abba Benjamin, priest of the Cells, said, ‘One day at Scetis we went to an old man, intending to take him a little oil but he said to us, “Look at the little vessel you brought me three years ago; it has remained there where you put it.” At these words we wondered at the old man’s virtue.’	β. Εἶπεν ὁ ἀββᾶς Βενιαμὶν ὁ πρεσβύτερος τῶν Κελ λίων͵ ὅτι Παρεβάλομεν εἰς Σκῆτιν πρός τινα γέροντα͵ καὶ ἠθελήσαμεν αὐτῷ βαλεῖν μικρὸν ἔλαιον· κεὶ λέ γει ἡμῖν· Ἰδοὺ ποῦ κεῖται τὸ μικρὸν ἀγγεῖον ὃ ἠνέγκατέ μοι πρὸ τριῶν ἐτῶν· ὡς ἐθήκατε αὐτὸ͵ οὕτως ἔμεινεν. Ἀκούσαντες δὲ ἡμεῖς ἐθαυμάσαμεν τὴν πολιτείαν τοῦ γέροντος

3. The same abba said, ‘We went to another old man who detained us for a meal and he offered us oil of horse-radish. We said to him, “Father, give us rather a little good oil.” At these words he crossed himself and said, ‘I did not know there was any other kind.’	γ. Ὁ αὐτὸς εἶπεν͵ ὅτι Παρεβάλομεν ἄλλῳ γέ ¹⁴⁵ ροντι͵ καὶ ἐκράτησεν ἡμᾶς φαγεῖν· ἔβαλε δὲ ἡμῖν ῥαφανέλαιον. Καὶ λέγομεν αὐτῷ· Πάτερ͵ μᾶλλον μι κρὸν χρήσιμον ἔλαιον βάλε ἡμῖν. Ὁ δὲ ἀκούσας͵ ἐσφράγισεν ἑαυτὸν͵ λέγων· Εἴ ἐστιν ἄλλο ἔλαιον ἐκτὸς τούτου͵ οὐκ οἶδα ἐγώ

4. As he was dying, Abba Benjamin said to his sons, ‘If you observe the following, you can be saved, “Be joyful at all times, pray without ceasing and give thanks for all things.” ‘	δ. Ὁ ἀββᾶς Βενιαμὶν εἴρηκε τοῖς υἱοῖς αὐτοῦ ἀποθνήσκων· Ταῦτα ποιεῖτε͵ καὶ δύνασθε σωθῆναι· Πάντοτε χαίρετε͵ ἀδιαλείπτως προσεύχεσθε͵ ἐν παντὶ εὐχαριστεῖτε

5. He also said, ‘Walk in the royal way, measuring the landmarks without meanness.’	ε. Ὁ αὐτὸς εἴρηκε· Τὴν βασιλικὴν ὁδὸν πορεύε σθε͵ καὶ τὰ μίλια μετρεῖτε͵ καὶ οὐκ ὀλιγωρεῖτε.

BIARE 02_04


BIARE 02_04	Περὶ τοῦ ἀββᾶ Βιαρέ.


1. Someone questioned Abba Biare in these words, ‘What shall I do to be saved?’ He replied, ‘Go, reduce your appetite and your manual work, dwell without care in your cell and you will be saved.’	Ἠρώτησέ τις τὸν ἀββᾶν Βιαρὲ͵ λέγων· Τί ποιήσω ἵνα σωθῶ; Καὶ λέγει αὐτῷ· Ὕπαγε͵ ποίησον τὴν κοιλίαν σου μικρὰν͵ καὶ τὸ ἐργόχειρόν σου μικρὸν͵ καὶ μὴ ταράσσου εἰς τὸ κελλίον σου· καὶ σώζῃ.

C3_GAMMA


3. GAMMA	Ἀρχὴ τοῦ Γ στοιχείου.


GREGORY THE THEOLOGIAN 03_01

GREGORY THE THEOLOGIAN 03_01	Περὶ τοῦ ἀββᾶ Γρηγορίου τοῦ θεολόγου


1. Abba Gregory said, ‘These three things God requires of all the baptized: right faith in the heart, truth on the tongue, temperance in the body.’	α. Εἶπεν ὁ ἀββᾶς Γρηγόριος͵ ὅτι τὰ τρία ταῦτα ἀπαιτεῖ ὁ Θεὸς παρὰ παντὸς ἀνθρώπου ἔχοντος τὸ βάπτισμα· πίστιν ὀρθὴν ἀπὸ τῆς ψυχῆς͵ καὶ ἀλή θειαν ἀπὸ τῆς γλώσσης͵ καὶ σωφροσύνην ἀπὸ τοῦ σώματος

2. He also said, ‘The whole life of a man is but one single day for those who are working hard with longing.’	β. Εἶπε πάλιν· Ὅλος ὁ βίος ἀνθρώπου͵ ἡμέρα μία͵ τοῖς πόθῳ κάμνουσιν.

GELASIUS -3_02

GELASIUS 03_01	Περὶ τοῦ ἀββᾶ Γελασίου


1. It was said of Abba Gelasius that he had a leather Bible worth eighteen pieces of silver. In fact it contained the whole of the Old and New Testaments. He had put it in the church so that any of the brethren who wished, could read it. A strange brother came to see the old man and, seeing the Bible, wished to have it, and stole it as he was leaving. The old man did not run after him to take it from him, although he knew what he was doing. So the brother went to the city and tried to sell it, and finding a purchaser, he asked thirteen pieces of silver for it. The purchaser said to him, ‘Lend it to me, first, so that I may examine it, then I will give you a price.’ So he gave it to him. Taking it, the purchaser brought it to Abba Gelasius for him to examine it and told him the price which the seller had set. The old man said to him, ‘Buy it, for it is beautiful, and worth the price you tell me.’ This man when he returned, said something quite different to the seller, and not what the old man had said to him. ‘I have shown it to Abba Gelasius,’ he said, ‘and he replied that it was dear, and not worth the price you said.’ Hearing this, he asked, ‘Didn’t the old man say anything else?’ ‘No,’ he replied. Then the seller said, ‘I do not want to sell it any more.’ Filled with compunction, he went to find the old man, to do penance and ask him to take his book back. But he did not wish to make good his loss. So the brother said to him, ‘If you do not take it back, I shall have no peace.’ The old man answered, ‘If you won’t have any peace, then I will take it back.’ So the brother stayed there until his death, edified by the old man’s way of life.	α. Ἔλεγον περὶ τοῦ ἀββᾶ Γελασίου͵ ὅτι εἶχε βι βλίον ἐν δέρμασιν͵ ἄξιον δεκαοκτὼ νομισμάτων· εἶχε δὲ τὴν Παλαιὰν καὶ Καινὴν Διαθήκην γεγραμ μένην ὅλην· καὶ ἔκειτο ἐν τῇ ἐκκλησίᾳ͵ ἵνα ὁ θέλων τῶν ἀδελφῶν ἀναγνῷ. Ἐλθὼν δέ τις ἀδελφῶν ξένος παραβαλεῖν τῷ γέροντι͵ ὡς εἶδεν αὐτὸ͵ ἐπεθύμησεν αὐτοῦ͵ καὶ κλέψας ἐξῆλθεν. Ὁ δὲ γέρων οὐκ ἐδίωξεν ὀπίσω αὐτοῦ͵ ὥστε καταλαβεῖν αὐτὸν͵ καίπερ νοή σας. Ἀπελθὼν οὖν ἐκεῖνος εἰς τὴν πόλιν͵ ἐζήτει πω λῆσαι αὐτό· καὶ εὑρὼν τὸν θέλοντα ἀγοράσαι͵ ἀπ ῄτει τὴν τιμὴν νομίσματα δεκαέξ. Ὁ δὲ θέλων ἀγο ράσαι͵ λέγει αὐτῷ· Δός μοι πρῶτον͵ δοκιμάσω αὐτὸ͵ καὶ οὕτω τὸ τίμημά σοι παρέχω. Δέδωκεν οὖν αὐτό. Ὁ δὲ λαβὼν͵ ἤνεγκε τῷ ἀββᾷ Γελασίῳ δοκιμάσαι αὐτὸ͵ εἰρηκὼς αὐτῷ τὴν ποσότητα ἣν καὶ ὁ πωλῶν εἶπε. Καὶ λέγει ὁ γέρων· Ἀγόρασον αὐτὸ͵ καλὸν γάρ ἐστι καὶ ἄξιον ἧς εἴρηκας τιμῆς. Καὶ ἐλθὼν ὁ ἄνθρωπος εἶπε τῷ πωλοῦντι ἄλλως͵ καὶ οὐ καθὼς εἶπεν ὁ γέρων͵ λέγων· Ἰδοὺ ἔδειξα αὐτὸ τῷ ἀββᾷ Γελασίῳ͵ καὶ εἶπέ μοι ὅτι πολλοῦ ἐστι͵ καὶ οὐκ ἔστιν ἄξιον ἧς εἴρηκας τιμῆς. Ἐκεῖνος ἀκούσας͵ λέγει αὐτῷ· Οὐδέν σοι ἄλλο εἶπεν ὁ γέρων; Λέγει αὐτῷ· Οὐχί. Τότε λέγει· Οὐκέτι θέλω πωλῆσαι αὐτό. Κα τανυγεὶς δὲ ἦλθε πρὸς τὸν γέροντα μετανοῶν͵ καὶ παρακαλῶν αὐτὸν δέξασθαι αὐτό. Ὁ δὲ γέρων οὐκ ἤθελε λαβεῖν. Τότε λέγει αὐτῶ ὁ ἀδελφὸς͵ ὅτι Ἐὰν ¹⁴⁸ μὴ λάβῃς αὐτὸ͵ οὐκ ἔχω ἀνάπαυσιν. Λέγει αὐτῷ ὁ γέρων· Εἰ οὐκ ἀναπαύῃ͵ ἰδοὺ δέχομαι αὐτό. Καὶ ἔμεινεν ὁ ἀδελφὸς ἐκεῖνος ἕως τῆς τελευτῆς αὐτοῦ͵ ὠφεληθεὶς ἀπὸ τῆς ἐργασίας τοῦ γέροντος

2. A cell surrounded by a plot of land had been left to Abba Gelasius by an old man, also a monk, who had his dwelling near Nilopolis. Now a peasant farmer under Batacus, who was then living at Nilopolis in Palestine, went to find Batacus, asking to receive the plot of land, because, according to the law, it ought to return to him. Batacus was a violent man and he tried to take the field from Abba Gelasius by force. But our Abba Gelasius, not wishing that a monastic cell should be ceded to a secular, would not give up the land. Batacus, noticing that Abba Gelasius’ beasts of burden were carrying olives from the field that had been left to him, turned them by force from their course and took the olives for himself; scarcely did he return the animals with their drivers, having caused them to suffer outrages. The blessed old man did not reclaim the fruit, but he did not cede possession of the land for the reason we have given above. Furious with him, Batacus, who had other matters to deal with also (for he loved lawsuits), betook himself to Constantinople, making the journey on foot. When he came near to Antioch, where Saint Symeon’s fame was shining with great brilliance, he heard tell of him (he was indeed an eminent man) and, as a Christian, he desired to see the saint. Blessed Symeon, from the top of his column, saw him as soon as he entered the monastery and asked him, ‘Where do you come from and where are you going?’ He replied, ‘I am from Palestine and I am going to Constantinople.’ He continued, ‘And for what reasons?’ Batacus replied, About many matters. I hope, thanks to the prayers of your holiness, to return and bow before your holy footprints.’ Then Saint Symeon said to him, ‘Wretch, you don’t want to say that you are going to act against the man of God. But your way is not favourable for you and you will not see your house again. If you will follow my advice, leave these parts and hurry to him and ask his pardon, if you are still alive when you reach that place.’ Immediately Batacus was seized with fever. His fellow travellers put him into a litter and he hastened, according to the word of Saint Symeon, to reach Abba Gelasius and to ask his pardon. But when he came to Beirut, he died without seeing his house again, according to the old man’s prophecy. It is his son, also called Batacus, who has told this to many trustworthy men, at the same time as he gave the account of his father’s death.	β. Τούτῳ τῷ ἀββᾷ Γελασίῳ κατελείφθη ποτὲ παρὰ γέροντός τινος͵ μοναχοῦ καὶ αὐτοῦ͵ περὶ τὴν Νικό πολιν τὴν οἴκησιν ἔχοντος͵ κελλίον καὶ τὸ περὶ αὐτὸ χωρίον. Γεωργὸς δέ τις Βακάτου τοῦ τότε πρωτεύον τος τῆς Νικοπόλεως τῆς κατὰ Παλαιστίνην͵ συγγενὴς ὢν τοῦ κοιμηθέντος γέροντος͵ προσελθὼν τῷ αὐτῷ Βακάτῳ ἠξίου λαβεῖν τὸ αὐτὸ χωρίον͵ ὡς δῆθεν ἐκ τῶν νόμων εἰς αὐτὸν ἐλθεῖν ὀφείλοντος. Ὁ δὲ (δρά στης γὰρ ἦν) αὐτοχειρὶ τὸ χωρίον λαβεῖν ἐπειρᾶτο παρὰ τοῦ ἀββᾶ Γελασίου. Μὴ θέλων δὲ κελλίον μο ναχικὸν παραδοῦναι κοσμικῷ ὁ αὐτὸς ἀββᾶς Γελά σιος͵ οὐ παρεχώρει. Παρατηρησάμενος δὲ ὁ Βακάτος τὰ ζῶα τοῦ ἀββᾶ Γελασίου μεταφέροντα τὰς ἐλαίας τοῦ καταλειφθέντος χωρίου αὐτῷ͵ βιαίως ταῦτα ἀπο σπάσας͵ εἰς τὸν οἶκον αὐτοῦ τὰς ἐλαίας λαβὼν͵ μόλις μετὰ ἀτιμίας ἀπέλυσε τὰ ζῶα μετὰ τῶν κτηνιτῶν αὐ τῶν. Ὁ δὲ μακάριος γέρων τοῦ μὲν καρποῦ οὐδ΄ ὅλως ἀντεποιήθη͵ τῆς δὲ δεσποτείας τοῦ χωρίου οὐ παρεχώ ρησε͵ διὰ τὴν εἰρημένην αἰτίαν. Ἐφ΄ ὃν ἐξαφθεὶς ὁ Βακάτος͵ χρειῶν καὶ ἄλλων ἑλκουσῶν αὐτὸν (φιλόδικος γὰρ ἦν)͵ ἐπὶ Κωνσταντινούπολιν ὁρμᾷ͵ πεζῇ τὴν ὁδοι πορίαν ποιούμενος. Γενόμενος δὲ κατὰ τὴν Ἀντιόχειαν͵ τότε ὡς μεγάλου φωστῆρος λάμποντος τοῦ ἁγίου Συ μεὼν͵ τὰ κατ΄ αὐτὸν ἀκούσας (ὑπὲρ ἄνθρωπον γὰρ ἦν)͵ ἐπεθύμησεν ὡς χριστιανὸς τὸν ἅγιον θεάσασθαι. Ἰδὼν δὲ αὐτὸν ἀπὸ τοῦ στύλου ὁ ἅγιος Συμεὼν͵ εὐθὺς εἰσελθόντα εἰς τὸ μοναστήριον͵ ἠρώτα· Πόθεν εἶ͵ καὶ ποῦ πορεύῃ; Ὁ δέ φησιν· Ἀπὸ Παλαιστίνης εἰμὶ͵ καὶ εἰς Κωνσταντινούπολιν ὑπάγω. Ὁ δὲ πρὸς αὐτόν· Καὶ τίνος χάριν; Λέγει αὐτῷ ὁ Βακάτος· Διὰ χρείας πολλάς· καὶ ἐλπίζω διὰ τῶν εὐχῶν τῆς ἁγιωσύνης σου ἐπαναλῦσαι͵ καὶ προσκυνεῖν τὰ ἅγιά σου ἴχνη. Καὶ λέγει αὐτῷ ὁ ἅγιος Συμεών· Οὐ θέλεις͵ ἀνέλπιστε τῶν ἀνθρώπων͵ εἰπεῖν ὅτι κατὰ τοῦ ἀνθρώ που τοῦ Θεοῦ ἀνέρχῃ. Ἀλλ΄ οὐκ εὔοδά σοι ἔσται͵ οὐδὲ ὄψει ἔτι τὸν οἶκόν σου. Ἐὰν οὖν πείθῃ τῇ συμβουλίᾳ μου͵ ἐντεῦθεν ἤδη ἀναλύσας πρὸς αὐτὸν ὁρμᾷς͵ καὶ μετα νοεῖς αὐτῷ͵ εἴγε ἐν τοῖς ζῶσιν ὢν καταλάβῃς τὸν τόπον. Εὐθέως οὖν ληφθεὶς ὑπὸ πυρετοῦ͵ καὶ ὑπὸ τῶν συνόντων ἐν λεκτικίῳ βληθεὶς͵ ἠπείγετο κατὰ τὸν λόγον τοῦ ἁγίου Συμεὼν καταλαβεῖν τὴν χώραν͵ καὶ μετανοῆσαι τῷ ἀββᾷ Γελασίῳ. Ἀλλὰ φθάσας τὴν Βήρυτον͵ ἐτελεύτησε͵ μὴ θεασάμενος τὸν οἶκον αὐτοῦ͵ κατὰ τὴν προφητείαν τοῦ ἁγίου. Ταῦτα ὁ υἱὸς αὐτοῦ͵ Βακάτος καὶ αὐτὸς λεγόμενος͵ μετὰ τὴν τελευτὴν τοῦ πατρὸς αὐτοῦ͵ πολλοῖς καὶ ἀξιοπίστοις ἀνδράσι διηγήσατο

3. Many of his disciples used to relate the following also: One day someone had brought them a fish and when it was cooked, the cook took it to the cellarer. An urgent reason obliged him to leave the store-room. So he left the fish on the ground in a dish, asking a young disciple of Abba Gelasius to look after it for a short while until his return. The boy was seized with desire and began to eat the fish greedily. The cellarer, finding him eating it on his return, was angry with the boy who was sitting on the ground and without being careful about what he did he kicked him. Being struck on a mortal part, by demonic power the boy gave up his spirit and died. The cellarer, overcome with fear, laid him on his own bed, covered him and went to throw himself at Abba Gelasius’ feet, telling him what had happened. Gelasius advised him not to speak of it to anyone and ordered him to bring the boy, when everyone had gone to rest in the evening, to the diaconicum, place him before the altar and then to withdraw. Coming to the diaconicum, the old man continued in prayer; at the hour of the night psalmody, when the brethren assembled, the old man withdrew, followed by the little boy. No-one knew what had been done, save he and the cellarer, until his death.	γ. Καὶ τοῦτο δὲ πολλοὶ τῶν μαθητῶν αὐτοῦ δι ηγήσαντο ὅτι Ποτὲ ὀψαρίου ἐνεχθέντος αὐτοῖς͵ τοῦτο τηγανίσας ὁ μάγειρος͵ εἰσήνεγκε τῷ κελλαρίτῃ· χρείας δὲ ἐπειγούσης τὸν κελλαρίτην͵ ἐξῆλθε τοῦ κελλαρίου͵ ἐάσας τὸ ὀψάριον ἐν σκεύει χαμαὶ͵ παρ αγγείλας θρεπταρίῳ μικρῷ τοῦ μακαρίου Γελασίου ¹⁴⁹ φυλάττειν αὐτὸ πρὸς ὥραν͵ ἕως οὗ ἀνακάμψῃ· τὸ δὲ παιδίον λιχνισθὲν͵ ἔβαλεν ἐσθίειν ἀφειδῶς τὸ ὀψά ριον. Εἰσελθὼν δὲ ὁ κελλαρίτης͵ καὶ εὑρὼν αὐτὸ ἐσθίον͵ ἀγανακτήσας κατὰ τοῦ παιδὸς χαμαὶ καθη μένου͵ ἀπαρατηρήτως τῷ ποδὶ ὤθησεν· ἐξ ἐνεργείας δέ τινος͵ κατὰ καιρίου κρουσθεὶς͵ λειποθυμήσας ἀπέθανεν. Ὁ δὲ κελλαρίτης φόβῳ κατασχεθεὶς͵ ἀνα κλίνας τοῦτον ἐν τῇ ἰδίᾳ στρώσει͵ καὶ σκεπάσας͵ ἀπαγγέλλων αὐτῷ τὸ γενόμενον. Ὁ δὲ παραγγείλας αὐτῷ μηδενὶ ἄλλῳ εἰπεῖν͵ ἐκέλευσεν αὐτῷ μετὰ τὸ πάντας ἡσυχάσαι ἑσπέρας͵ εἰσενέγκαι αὐτὸ εἰς τὸ διακονικὸν͵ καὶ θεῖναι ἔμπροσθεν τοῦ θυσιαστηρίου͵ καὶ ἀναχωρῆσαι. Καὶ ἐλθὼν ὁ γέρων εἰς τὸ διακονι κὸν͵ ἔστη εἰς προσευχήν· καὶ τῇ ὥρᾳ τῆς νυκτερι νῆς ψαλμῳδίας͵ συναχθέντων τῶν ἀδελφῶν͵ ἐξῆλθεν ὁ γέρων ἔχων ἀκολουθοῦν αὐτὸ τὸ μειράκιον· μηδε νὸς τὸ γενόμενον εἰδότος͵ πλὴν αὐτοῦ͵ καὶ τοῦ κελ λαρίτου͵ ἕως τῆς αὐτοῦ τελευτῆς

4. Not only his disciples, but many of those who met him, often told this about Abba Gelasius. At the time of the ecumenical synod at Chalcedon, Theodosius who had taken the initiative in the schism of Dioscorus in Palestine, foreseeing that the bishops would return to their particular churches (for he was also present at Chalcedon, expelled from his fatherland because his fate was to stir up trouble), hastened to Abba Gelasius in his monastery. He spoke to him, opposing the synod, saying that the teaching of Nestorius had prevailed. By this means he thought to win over the holy man and bring him to his own delusion and schism. But he, because of the bearing of his interlocutor and the prudence with which God inspired him, understood the injurious nature of his words. Not only did he not join himself to this apostacy, as almost all the others did, but he sent him away covered with reproach. In fact, he made the young child whom he had raised from the dead come into their midst and he spoke thus, with great respect, ‘If you want to argue about the faith, you have those close to you who will listen to you and answer you; for my part, I have not time to hear you.’ These words filled Theodosius with confusion. Hurriedly he left for the holy city and there got all the monks on his side, under the pretext of fervent zeal. Then, using this as his aid, he seized possession of the throne of Jerusalem. He had prepared the position for himself by assassinations and he did many things contrary to divine law and canonical precept. Having become master and attained his goal, laying hands on many bishops to set them on the thrones of bishops who had not yet retired, he made Abba Gelasius come to him. He invited him into the sanctuary, endeavouring to win him over, even while fearing him. When Gelasius entered the sanctuary, Theodosius said to him, ‘Anathematize Juvena.’ But he remained unmoved and replied, ‘I do not know any bishop of Jerusalem but Juvenal.’ Theodosius, fearing others would imitate his holy zeal, ordered him to be driven out of the church, covering him with ridicule. The schismatics took him and put faggots round him, threatening to burn him. But seeing that even that did not make him give in nor frighten him and fearing a popular rising, for he was very celebrated (all this had been given him by Providence from above), they sent our martyr, who had offered himself as a holocaust to Christ, safe and sound away.	δ. Ἔλεγον περὶ τοῦ ἀββᾶ Γελασίου͵ οὐχ οἱ μα θηταὶ αὐτοῦ μόνον͵ ἀλλὰ καὶ πολλοὶ τῶν πυκνῶς αὐτῷ παραβαλόντων διηγοῦντο͵ ὅτι ἐν τῷ καιρῷ τῆς οἰκουμενικῆς συνόδου τῆς ἐν Καλχηδόνι͵ Θεοδόσιος ὁ προκατάρξας ἐν Παλαιστίνῃ τοῦ κατὰ Διόσκορον σχίσματος͵ προλαβὼν τοὺς ἐπισκόπους ἐπανελθεῖν μέλλοντας ἐπὶ τὰς ἰδίας Ἐκκλησίας (παρῆν γὰρ καὶ αὐτὸς ἐν Κωνσταντινουπόλει͵ διωχθεὶς ἀπὸ τῆς ἰδίας πατρίδος ὡς ταραχαῖς ἀεὶ χαίρων)͵ ὥρμησε πρὸς τὸν ἀββᾶν Γελάσιον εἰς τὸ αὐτοῦ μοναστήριον͵ λέγων κατὰ τῆς συνόδου͵ ὡς τὸ Νεστορίου δόγμα κυρωσά σης· διὰ τούτου νομίζων τὸν ἅγιον ὑφαρπάζει͵ πρὸς συνεργίαν τῆς αὐτοῦ ῥᾳδιουργίας καὶ τοῦ κατ΄ αὐτὸν σχίσματος. Ὁ δὲ ἐκ τῆς τοῦ ἀνδρὸς καταστάσεως͵ καὶ ἐκ τῆς προσούσης αὐτῷ θεόθεν συνέσεως͵ τὸ διεφθαρμένον τῆς αὐτοῦ γνώμης καταλαβὼν͵ οὐ συναπήχθη τῇ αὐτοῦ ἀποστασίᾳ͵ ὡς οἱ τότε σχεδὸν πάντες͵ ἀλλ΄ ἀξίως αὐτὸν ἀτιμάσας ἀπέπεμψεν. Εἰς μέσον γὰρ ἐνεγκὼν τὸ θρεπτάριον ὅπερ ἐκ νεκρῶν ἀνέστησεν͵ ἔλεγεν ἐν ἤθει σεμνῷ οὕτως· Ἐὰν περὶ πίστεως θέλῃς διαλεχθῆναι͵ ἔχεις τοῦτον παρὰ σοῦ ἀκούοντα καὶ διαλεγόμενόν σοι· ἐμοὶ γὰρ οὐ σχολὴ τὰ παρὰ σοῦ ἀκούειν. Ἐπὶ τούτοις διατραπεὶς͵ καὶ ἐπὶ τὴν ἁγίαν πόλιν ὁρμήσας͵ συναρπάζει μὲν ὅλον τὸ μοναχικὸν͵ ἐν προσχήματι θείου ζήλου· συναρπά ζει δὲ καὶ τὴν Αὐγούσταν τότε παροῦσαν· καὶ οὕτως συνεργὸν λαβὼν͵ βίᾳ κατέσχε τὸν θρόνον Ἱεροσολύ μων· φόνοις τοῦτον προαρπάσας͵ καὶ τὰ ἄλλα ἀθέ μιτα καὶ ἀκανόνιστα διαπράξας͵ ἃ μέχρι νῦν πολλοὶ μνημονεύουσι. Τότε δὴ ὡς ἐγκρατὴς γενόμενος͵ καὶ τοῦ σκοποῦ ἐπιτυχὼν͵ καὶ ἐπισκόπους πλείστους χει ροτονήσας͵ προλαμβάνων τοὺς θρόνους τῶν ἐπισκό πων μηδέπω ἐπανελθόντων͵ μεταστέλλεται καὶ τὸν ἀββᾶν Γελάσιον· καὶ προτρέπεται εἰς τὸ ἱερατεῖον͵ δελεάζων ἅμα καὶ ἐκφοβῶν. Εἰσελθόντι οὖν αὐτῷ εἰς τὸ ἱερατεῖον͵ ἔλεγεν ὁ Θεοδόσιος· Ἀναθεμάτισον Ἰουβενάλιον. Ὁ δὲ μηδὲν καταπλαγεὶς͵ Ἄλλον οὐκ οἶδα͵ φησὶν͵ ἐπίσκοπον Ἱεροσολύμων͵ εἰ μὴ Ἰου ¹⁵² βενάλιον. Εὐλαβηθεὶς δὲ ὁ Θεοδόσιος͵ μὴ καὶ ἄλλοι τὸν εὐσεβῆ αὐτοῦ ζῆλον μιμήσωνται͵ κε λεύει αὐτὸν εὐφυῶς ἔξω βληθῆναι τῆς ἐκκλησίας. Παραλαβόντες δὲ αὐτὸν οἱ τοῦ αὐτοῦ σχήματος͵ περιέστησαν αὐτῷ ξύλα͵ καίειν αὐτὸν ἀπειλοῦντες. Ὁρῶντες δὲ αὐτὸν μηδὲ οὕτως ἐνδιδόντα͵ μηδὲ κα ταπτήσσοντα͵ καὶ εὐλαβούμενοι τὴν τοῦ δήμου ἔγερ σιν͵ διὰ τὸ περιβόητον εἶναι τὸν ἄνδρα (τὸ ὅλον ἐκ τῆς ἄνωθεν ἦν Προνοίας)͵ ἀπέλυσαν ἀβλαβῆ τὸν μάρ τυρα͵ τό γε ἐφ΄ ἑαυτῷ Χριστῷ ὁλοκαυτωθέντα

5. It was said of him that in his youth he had led a life of poverty as an anchorite. At that time in the same region there were many other men who, with him, had embraced the same life. Among them there was an old man of very great simplicity and poverty, living in a single cell to the end, although in his old age he had disciples. This old man’s particular acts of asceticism had been to guard against having two tunics and till the day of his death not to think of the morrow whilst he was with his companions. When Abba Gelasius, with the divine assistance founded his monastery, he was given many gifts and he also acquired beasts of burden and cattle, which were needed for the monastery. In the beginning he had discussed the foundation of a monastery with the divine Pachomius and had recourse to him throughout its foundation. The old man, of whom we have spoken above, seeing him engaged on this, and wishing to preserve the great love he had for him, said to him, Abba Gelasius, I am afraid your spirit will become enslaved by the lands and all the other possessions of the monastery.’ But he replied, ‘Your spirit is more enslaved by the needle with which you work than the spirit of Gelasius by these goods.’	ε. Ἔλεγον περὶ αὐτοῦ͵ ὅτι ἐν νεότητι τὸν ἀκτή μονα βίον καὶ ἀναχωρητικὸν μετήρχετο· ἦσαν δὲ κατ΄ αὐτὸν τὸν καιρὸν καὶ ἄλλοι πλεῖστοι κατὰ τοὺς αὐτοὺς τόπους͵ τὸν αὐτὸν βίον αὐτῷ συνασπαζόμε νοι· ἐν οἷς καὶ γέρων τις ἦν εἰς ἄκρον ἁπλούστα τος καὶ ἀκτήμων͵ ἐν μονοκελλίῳ οἰκήσας ἄχρι τελευτῆς͵ καίπερ μαθητὰς ἐσχηκὼς ἐν τῷ γήρᾳ αὐτοῦ. Οὗτος ἤσκησε φυλάξαι τὸ μὴ κτήσασθαι δύο χιτῶνας͵ μηδὲ μεριμνῆσαι περὶ τῆς αὔριον μετὰ τῶν συνόντων αὐτῷ μέχρι θανάτου. Ὅτε οὖν συνέβη τὸν ἀββᾶν Γελάσιον͵ ἐκ θείας συνεργίας συστήσασθαι τὸ κοινόβιον͵ προσεφέροντο αὐτῷ καὶ χωρία πολλά· ἐκτήσατο δὲ καὶ τὰ πρὸς τὰς χρείας τοῦ κοινοβίου κτήνη ἀχθοφόρα καὶ βόας. Ὁ γὰρ χρηματίσας τῷ θείῳ Παχωμίῳ ἐν πρώτοις κοινόβιον συστήσασθαι͵ καὶ τούτῳ συνήργει εἰς τὴν πᾶσαν τοῦ μοναστηρίου σύστασιν. Ἐν τούτοις οὖν βλέπων αὐτὸν ὁ προειρη μένος γέρων͵ καὶ γνησίαν σώζων πρὸς αὐτὸν ἀγά πην͵ ἔλεγεν αὐτῷ· Φοβοῦμαι͵ ἀββᾶ Γελάσιε͵ μὴ δεθῇ ὁ λογισμός σου εἰς τὰ χωρία καὶ τὴν λοιπὴν κτῆσιν τοῦ κοινοβίου. Ὁ δὲ πρὸς αὐτόν. Δέδεται μᾶλλον ὁ λογισμός σου εἰς τὸ κεντητῆριν ἐν ᾧ ἐργάζῃ͵ ἢ ὁ λογισμὸς Γελασίου εἰς τὰ κτήματα.

6. It was said of Abba Gelasius that he was often assailed by the thought of going to the desert. One day he said to his disciple, ‘Do me the favour, brother, of bearing with whatever I may do, and say nothing to me for the whole of this week.’ Taking a reed, he began to walk in his little atrium. When he was tired, he sat down a little, then stood up again to walk about. When evening came, he said to himself, ‘He who walks in the desert does not eat bread, but herbs; so because you are weary, eat a few vegetables.’ He did so, then said to himself again, ‘He who is in the desert does not lie in a bed, but in the open air; so do the same.’ So he lay down and slept in the atrium. He walked thus for three days in the monastery, eating a few chicory leaves in the evening and sleeping the whole night in the open air and he grew weary. Then, taking the thought which troubled him, he refuted it in these words, ‘If you are not able to perform the works of the desert, live patiently in your cell, weeping for your sins, without wandering here and there. For the eye of God always sees the works of a man and nothing escapes him and he knows those who do good.’	. Ἔλεγον περὶ τοῦ ἀββᾶ Γελασίου͵ ὅτι πολλάκις ἐνοχληθεὶς ὑπὸ τῶν λογισμῶν ἀπελθεῖν εἰς τὴν ἔρη μον͵ μιᾷ τῶν ἡμερῶν λέγει τῷ μαθητῇ αὐτοῦ· Ποίη σον ἀγάπην͵ ἀδελφὲ͵ καὶ εἴ τι δ΄ ἂν ποιήσω͵ βάστα ξον͵ καὶ μηδὲν λαλήσῃς μοι τὴν ἑβδομάδα ταύτην. Καὶ λαβὼν βαΐνην ῥάβδον͵ ἤρξατο περιπατεῖν εἰς τὸ αὐλύδριον αὐτοῦ· καὶ κοπιάσας ἐκάθισε μικρὸν͵ καὶ πάλιν ἀναστὰς περιεπάτει. Γενομένης δὲ ἑσπέρας͵ λέγει τῷ λογισμῷ · Ὁ εἰς τὴν ἔρημον περιπατῶν ἄρτον οὐκ ἐσθίει͵ ἀλλὰ βοτάνας· σὺ δὲ διὰ τὴν ἀσθένειάν σου φάγε λεπτολάχανον. Καὶ ποιήσας οὕτως͵ πάλιν λέγει τῷ λογισμῷ· Ὁ εἰς τὴν ἔρημον ὑπὸ στέγην οὐ κοιμᾶται͵ ἀλλὰ ὑπὸ τὸν ἀέρα· καὶ οὖν ποίησον οὕτως· καὶ κλίνας ἑαυτὸν͵ κοιμᾶται εἰς τὸ αὐλύδριον. Ποιήσας ¹⁵³ οὖν τρεῖς ἡμέρας περιπατῶν ἐν τῷ μοναστηρίῳ͵ καθ΄ ἐσπέραν ἐσθίων μικρὰς σέρεις͵ τὰς δὲ νύκτας κοιμώ μενος ὑπὸ τὸν ἀέρα͵ ἐκοπίασε· καὶ ἐπιτιμήσας τῷ λογισμῷ τῷ ὀχλοῦντι αὐτῷ͵ ἤλεγχεν αὐτὸν͵ λέγων· Εἰ οὐ δύνασαι ποιῆσαι τὰ ἔργα τῆς ἐρήμου͵ κάθου εἰς τὸ κελλίον σου μεθ΄ ὑπομονῆς͵ κλαίων τὰς ἁμαρ τίας σου͵ καὶ μὴ πλάζου· πανταχοῦ γὰρ ὁ τοῦ Θεοῦ ὀφθαλμὸς βλέπει τὰ ἔργα τῶν ἀνθρώπων͵ καὶ οὐδὲν αὐτῷ λανθάνει͵ καὶ συνιεῖ τοὺς ἀγαθὸν ἐργαζομένους.
GERONTIUS 03_03

GERONTIUS 03_03	Περὶ τοῦ ἀββᾶ Γεροντίου



1. Abba Gerontius of Petra said that many, tempted by the pleasures of the body, commit fornication, not in their body but in their spirit, and while preserving their bodily virginity, commit prostitution in their soul. ‘Thus it is good, my well-beloved, to do that which is written, and for each one to guard his own heart with all possible care.’ (Prov. 4. 23)	Εἶπεν ὁ ἀββᾶς Γερόντιος ὁ τῆς Πέτρας͵ ὅτι πολλοὶ πειραζόμενοι ἐκ σωματικῶν ἡδονῶν͵ μὴ πλησιάσαν τες σώμασι͵ κατὰ διάνοιαν ἐξεπόρνευσαν· καὶ τῶν σωμάτων παρθένων φυλαττομένων͵ κατὰ ψυχὴν ἐκ πορνεύουσι. Καλὸν οὖν͵ ἀγαπητοὶ͵ ποιεῖν τὸ γεγραμ μένον͵ καὶ πάσῃ φυλακῇ τηρεῖν τὴν ἑαυτοῦ καρδίαν ἕκαστον..




DO 04_02

J. C. GUY Recherches sur la Tradition Grecque des Apophthegmata Patrum,Subsidia hagiographica no. 36. Brussels, 1962.

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