Greek Alph.Apoophthegmata

C4_DELTA


DELTA	Ἀρχὴ τοῦ Δ στοιχείου.


DANIEL 04_01

DANIEL 04_01	Περὶ τοῦ ἀββᾶ Δανιήλ


Daniel was a disciple of Arsenius. He was present at his death in A.D. 449. Daniel being left his tunic, hair-shirt and sandals said,	And I unworthy wear them that I may receive a blessing. ‘

1. It was said concerning Abba Daniel, that when the barbarians invaded Scetis and the Fathers fled away, the old man said, ‘If God does not care for me, why still live?’ Then he passed through the midst of the barbarians without being seen. He said to himself therefore, ‘See how God has cared for me, since I am not dead. Now I will do that which is human and flee with the Fathers.’	α. Ἔλεγον περὶ τοῦ ἀββᾶ Δανιὴλ͵ ὅτι ὅτε ἦλθον οἱ βάρβαροι εἰς Σκῆτιν͵ ἔφυγον οἱ Πατέρες· καὶ λέγει ὁ γέρων· Εἰ μὴ φροντίζει μου ὁ Θεὸς͵ ἵνα τί καὶ ζῶ; καὶ παρῆλθε διὰ τῶν βαρβάρων͵ καὶ οὐκ εἶδον αὐτόν. Λέγει τότε πρὸς ἑαυτόν· Ἰδοὺ ἐφρόντισέ μου ὁ Θεὸς͵ καὶ οὐκ ἀπέθανον͵ ποίησον οὖν καὶ σὺ τὸ ἀνθρώπι νον͵ καὶ φύγε ὡς οἱ Πατέρες

2. A brother asked Abba Daniel, ‘Give me a commandment and I will keep it.’ He replied, ‘Never put your hand in the dish with a woman, and never eat with her; thus you will escape a little the demon of fornication.’	β. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶ Δανιὴλ͵ λέγων· Δός μοι μίαν ἐντολὴν͵ καὶ φυλάξω αὐτήν. Καὶ λέγει αὐτῷ· Μηδέποτε χαλάσῃς τὴν χεῖρά σου μετὰ γυναι κὸς εἰς πινάκιν͵ καὶ φάγῃς μετ΄ αὐτῆς· καὶ ἐν τούτῳ φεύξῃ ἐκ τοῦ δαίμονος τῆς πορνείας μικρόν

3. Abba Daniel said, At Babylon the daughter of an important person was possessed by a devil. A monk for whom her father had a great affection said to him, “No-one can heal your daughter except some anchorites whom I know; but if you ask them to do so, they will not agree because of their humility. Let us therefore do this: when they come to the market, look as though you want to buy their goods and when they come to receive the price, we will ask them to say a prayer and I believe she will be healed.” When they came to the market they found a disciple of the old men setting there selling their goods and they led him away with the baskets, so that he should receive the price of them. But when the monk reached the house, the woman possessed with the devil came and slapped him. But he only turned the other cheek, according to the Lord’s Command. (Matt. 539) The devil, tortured by this, cried out, “What violence! The commandment of Jesus drives me out.” Immediately the woman was cleansed. When the old men came, they told them what had happened and they glorified God saying, “This is how the pride of the devil is brought low, through the humility of the commandment of Christ.”	γ. Εἶπεν ὁ ἀββᾶς Δανιὴλ͵ ὅτι ῏Ην ἐν Βαβυλῶνι θυ γάτηρ πρωτεύοντος δαιμόνιον ἔχουσα· εἶχε δὲ ὁ πατὴρ αὐτῆς ἀγαπητὸν μοναχόν τινα· καὶ λέγει αὐτῷ· Οὐ δεὶς δύναται θεραπεῦσαι τὴν θυγατέρα σου͵ εἰ μὴ οὓς οἶδα ἀναχωρητάς· καὶ ἐὰν αὐτοὺς παρακαλέσῃς͵ οὐκ ἀνέχονται τοῦτο ποιῆσαι διὰ ταπεινοφροσύνην. Ἀλλὰ τοῦτο ποιήσωμεν· ὅτ΄ ἂν ἔλθωσιν εἰς τὴν ἀγορὰν͵ ποιήσατε ἑαυτοὺς ὡς θέλοντες ἀγοράσαι σκεύη καὶ ¹⁵⁶ ὅταν ἔλθωσι λαβεῖν τὴν τιμὴν αὐτῶν͵ λέγομεν αὐτοῖς ἵνα ποιήσωσιν εὐχὴν͵ καὶ πιστεύω ὅτι θεραπεύεται. Καὶ ἐξελθόντες ἐν τῇ ἀγορᾷ͵ εὗρον ἕνα μαθητὴν τῶν γερόντων καθήμενον ἵνα πωλήσῃ τὰ σκεύη αὐτῶν· καὶ ἔλαβον αὐτὸν μετὰ τῶν σπυρίδων͵ ὡς ἵνα λάβῃ τὸ τίμημα αὐτῶν. Καὶ ὅτε ἦλθεν ὁ μοναχὸς εἰς τὸν οἶκον͵ ἦλθεν ἡ δαιμονιζομένη͵ καὶ ἔδωκεν αὐτῷ ῥά πισμα. Ὁ δὲ ἔστρεψε καὶ τὴν ἄλλην σιαγόνα͵ κατὰ τὴν ἐντολὴν τοῦ Κυρίου. Καὶ βασανισθεὶς ὁ δαί μων͵ ἔκραξε λέγων· Ὢ βία ἡ ἐντολὴ τοῦ Ἰησοῦ ἐκβάλλει με. Καὶ εὐθέως ἐκαθαρίσθη ἡ γυνή. Καὶ ὡς ἦλθον οἱ γέροντες͵ ἀνήγγειλαν αὐτοῖς τὸ γενόμε νον. Καὶ ἐδόξασαν τὸν Θεὸν͵ καὶ εἶπον· Ἔθος ἐστὶ τῇ ὑπερηφανίᾳ τοῦ διαβόλου͵ πίπτειν ἀπὸ τῆς ταπει νώσεως τῆς ἐντολῆς τοῦ Χριστοῦ

4. Abba Daniel also said, ‘The body prospers in the measure in which the soul is weakened, and the soul prospers in the measure in which the body is weakened.’	δ. Ἔλεγε πάλιν ὁ ἀββᾶς Δανιὴλ͵ ὅτι ὅσον τὸ σῶμα θάλλει͵ τοσοῦτον ἡ ψυχὴ λεπτύνεται· καὶ ὅσον τὸ σῶμα λεπτύνεται͵ τοσοῦτον ἡ ψυχὴ θάλλει

5. One day Abba Daniel and Abba Ammoes went on a journey together. Abba Ammoes said, When shall we, too, settle down, in a cell, Father?’ Abba Daniel replied, ‘Who shall separate us henceforth from God? God is in the cell, and, on the other hand, he is outside also.’	ε. Ὥδευόν ποτε ὁ ἀββᾶς Δανιὴλ καὶ ὁ ἀββᾶς Ἀμ μώης. Καὶ λέγει ὁ ἀββᾶς Ἀμμώης· Πότε καθεζό μεθα καὶ ἡμεῖς εἰς τὸ κελλίον͵ Πάτερ; Λέγει αὐτῷ ὁ ἀββᾶς Δανιήλ· Τίς γὰρ ἀφαιρεῖ ἀφ΄ ἡμῶν τὸν Θεὸν ἄρτι; ὁ Θεός ἐστιν ἐν τῷ κελλίῳ͵ καὶ πάλιν ἔξω ὁ Θεός ἐστιν. .

6. Abba Daniel said that when Abba Arsenius was at Scetis, there was a monk there who used to steal the possessions of the old men. Abba Arsenius took him into his cell in order to convert him and to give the old men some peace. He said to him, ‘Everything you want I will get for you, only do not steal’ So he gave him gold, coins, clothes and everything he needed. But the brother began to steal again. So the old men, seeing that he had not stopped, drove him away saying, ‘If there is a brother who commits a sin through weakness, one must bear it, but if he steals, drive him away, for it is hurtful to his soul and troubles all those who live in the neighbourhood.’	ϛ. Διηγήσατο ὁ ἀββᾶς Δανιὴλ͵ ὅτι ὅτε ἦν ἐν Σκή τει ὁ ἀββᾶς Ἀρσένιος͵ ἦν τις ἐκεῖ μοναχὸς κλέπτων τὰ σκεύη τῶν γερόντων. Καὶ ἔλαβεν αὐτὸν ὁ ἀββᾶς Ἀρσένιος εἰς τὴν κέλλαν αὐτοῦ͵ θέλων αὐτὸν κερ δῆσαι͵ καὶ τοὺς γέροντας ἀναπαῦσαι͵ καὶ λέγει αὐτῷ· Εἴ τι ἂν θέλῃς͵ ἐγώ σοι παρέχω· μόνον μὴ κλέψῃς· καὶ ἔδωκεν αὐτῷ χρυσίον καὶ κέρμα καὶ ἱματισμὸν͵ καὶ πᾶσαν τὴν χρείαν αὐτοῦ. Ἀπελθὼν δὲ πάλιν ἔκλεπτεν. Οἱ οὖν γέροντες͵ ἰδόντες ὅτι οὐκ ἐπαύ σατο͵ ἐδίωξαν αὐτὸν͵ λέγοντες͵ ὅτι Ἐὰν εὑρεθῇ ἀδελ φὸς ἔχων ἀσθένειαν ἐλαττώματος͵ χρὴ βαστάζειν αὐ τόν· ἐὰν δὲ κλέπτῃ͵ διώξατε αὐτόν· ὅτι καὶ τὴν ψυχὴν αὐτοῦ ζημιοῖ͵ καὶ ὅλους τοὺς ἐν τῷ τόπῳ τα ράττει

7. This is what Abba Daniel, the Pharanite, said, ‘Our Father Abba Arsenius told us of an inhabitant of Scetis, of notable life and of simple faith; through his naivete he was deceived and said, “The bread which we receive is not really the body of Christ, but a symbol.” Two old men having learnt that he had uttered this saying, knowing that he was outstanding in his way of life, knew that he had not spoken through malice, but through simplicity. So they came to find him and said, “Father, we have heard a proposition contrary to the faith on the part of someone who says that the bread which we receive is not really the body of Christ, but a symbol.” The old man said, “It is I who have said that.” Then the old men exhorted him saying, “Do not hold this position, Father, but hold one in conformity with that which the catholic Church has given us. We believe, for our part, that the bread itself is the body of Christ and that the cup itself is his blood and this in all truth and not a symbol. But as in the beginning, God formed man in his image, taking the dust of the earth, without anyone being able to say that it is not the image of God, even though it is not seen to be so; thus it is with the bread of which he said that it is his body; and so we believe that it is really the body of Christ.” The old man said to them, “As long as I have not been persuaded by the thing itself, I shall not be fully convinced.” So they said, “Let us pray God about this mystery throughout the whole of this week and we believe that God will reveal it to us.” The old man received this saying with joy and he prayed in these words, “Lord, you know that it is not through malice that I do not believe and so that I may not err through ignorance, reveal this mystery to me, Lord Jesus Christ.” The old men returned to their cells and they also prayed God, saying, “Lord Jesus Christ, reveal this mystery to the old man, that he may believe and not lose his reward.” God heard both the prayers. At the end of the week they came to church on Sunday and sat all three on the same mat, the old man in the middle. Then their eyes were opened and when the bread was placed on the holy table, there appeared as it were a little child to these three alone. And when the priest put out his hand to break the bread, behold an angel descended from heaven with a sword and poured the child’s blood into the chalice. When the priest cut the bread into small pieces, the angel also cut the child in pieces. When they drew near to receive the sacred elements the old man alone received a morsel of bloody flesh. Seeing this he was afraid and cried out, “Lord, I believe that this bread is your flesh and this chalice your blood.” Immediately the flesh which he held in his hand became bread, according to the mystery and he took it, giving thanks to God. Then the old men said to him, “God knows human nature and that man cannot eat raw flesh and that is why he has changed his body into bread and his blood into wine, for those who receive it in faith.” Then they gave thanks to God for the old man, because he had allowed him not to lose the reward of his labour. So all three returned with joy to their own cells.’	ζ. Διηγήσατο ὁ ἀββᾶς Δανιὴλ ὁ Φαρανίτης͵ ὅτι Εἶπεν ὁ Πατὴρ ἡμῶν ἀββᾶς Ἀρσένιος περί τινος Σκη τιώτου͵ ὅτι ἦν πρακτικὸς μέγας͵ ἀφελὴς δὲ εἰς ¹⁵⁷ τὴν πίστιν· καὶ ἐσφάλλετο διὰ ἰδιωτείαν· καὶ ἔλεγεν· Οὐκ ἔστι φύσει ὁ ἄρτος ὃν λαμβάνομεν σῶμα Χρι στοῦ͵ ἀλλ΄ ἀντίτυπον. Καὶ ἤκουσαν δύο γέροντες ὅτι λέγει τὸν λόγον τοῦτον͵ καὶ γινώσκοντες μέγαν αὐτὸν ὄντα τῷ βίῳ͵ ἐλογίσαντο ὅτι ἐν ἀκακίᾳ καὶ ἀφελότητι λέγει͵ καὶ ἦλθον πρὸς αὐτὸν͵ καὶ λέγουσιν αὐτῷ· Ἀββᾶ͵ λόγον ἠκούσαμεν περὶ τινὸς ἄπιστον͵ ὅτι λέγει ὅτι ὁ ἄρτος ὃν μεταλαμβάνομεν͵ οὐκ ἔστι φύσει σῶμα Χριστοῦ͵ ἀλλ΄ ἀντίτυπόν ἐστι. Λέγει ὁ γέρων· Ἐγώ εἰμι ὁ τοῦτο λέγων. Οἱ δὲ παρεκάλουν αὐτὸν λέγοντες· Μὴ οὕτως κρατήσῃς͵ ἀββᾶ͵ ἀλλ΄ ὡς παρ έδωκεν ἡ καθολικὴ Ἐκκλησία. Ἡμεῖς γὰρ πιστεύο μεν͵ ὅτι αὐτὸς ὁ ἄρτος σῶμά ἐστι τοῦ Χριστοῦ͵ καὶ τὸ ποτήριον αὐτό ἐστι τὸ αἷμα τοῦ Χριστοῦ͵ κατὰ ἀλή θειαν͵ καὶ οὐ κατ΄ ἀντίτυπον. Ἀλλ΄ ὥσπερ ἐν ἀρχῇ χοῦν λαβὼν ἀπὸ τῆς γῆς ἔπλασε τὸν ἄνθρωπον κατ΄ εἰκόνα αὐτοῦ͵ καὶ οὐδεὶς δύναται εἰπεῖν ὅτι οὐκ ἔστιν εἰκὼν Θεοῦ͵ εἰ καὶ ἀκατάληπτος· οὕτως ὁ ἄρ τος ὃν εἶπεν ὅτι Σῶμά μού ἐστιν͵ οὕτως πιστεύομεν ὅτι κατὰ ἀλήθειαν σῶμά ἐστι Χριστοῦ. Ὁ δὲ γέρων ἔφη· Ἐὰν μὴ πεισθῶ ἀπὸ πράγματος͵ οὐ πληρο φοροῦμαι. Οἱ δὲ εἶπον πρὸς αὐτόν· Δεηθῶμεν τοῦ Θεοῦ τὴν ἑβδομάδα ταύτην περὶ τοῦ μυστηρίου τού του͵ καὶ πιστεύομεν ὅτι ὁ Θεὸς ἀποκαλύπτει ἡμῖν. Ὁ δὲ γέρων μετὰ χαρᾶς ἐδέξατο τὸν λόγον· καὶ ἐδέετο τοῦ Θεοῦ͵ λέγων· Κύριε͵ σὺ γινώσκεις ὅτι οὐ κατὰ κακίαν ἀπιστῶ· ἀλλ΄ ὅπως μὴ ἐν ἀγνωσίᾳ πλανηθῶ͵ ἀποκάλυψόν μοι͵ Κύριε Ἰησοῦ Χριστέ. Ἀπελθόντες δὲ οἱ γέροντες εἰς τὰ κελλία ἑαυτῶν͵ παρεκάλουν τὸν Θεὸν καὶ αὐτοὶ͵ λέγοντες· Κύριε Ἰησοῦ Χριστὲ͵ ἀπο κάλυψον τῷ γέροντι τὸ μυστήριον τοῦτο͵ ἵνα πιστεύσῃ͵ καὶ μὴ ἀπολέσῃ τὸν κόπον αὐτοῦ. Καὶ εἰσήκουσεν ὁ Θεὸς ἀμφοτέρων. Καὶ πληρωθείσης τῆς ἑβδομάδος͵ ἦλθον τῇ Κυριακῇ εἰς τὴν ἐκκλησίαν͵ καὶ ἔστησαν ἐπὶ τὸ αὐτὸ οἱ τρεῖς μόνοι εἰς ἓν ἐμβρίμιν͵ μέσος δὲ ἦν ὁ γέρων. Ἀνεῴχθησαν δὲ αὐτῶν οἱ ὀφθαλμοί· καὶ ὅτε ἐτέθη ὁ ἄρτος εἰς τὴν ἁγίαν τράπεζαν͵ ἐφαί νετο τοῖς τρισὶ μόνοις ὡς παιδίον. Καὶ ὡς ἐξέτεινεν ὁ πρεσβύτερος τὴν χεῖρα κλάσαι τὸν ἄρτον͵ ἰδοὺ ἄγ γελος Κυρίου κατῆλθεν ἐξ οὐρανοῦ ἔχων μάχαιραν͵ καὶ ἔθυσε τὸ παιδίον͵ καὶ ἐκένωσε τὸ αἷμα αὐτοῦ εἰς τὸ ποτήριον. Ὡς δὲ ἔκλασεν ὁ πρεσβύτερος εἰς μικρὰ μέρη τὸν ἄρτον͵ καὶ ὁ ἄγγελος ἔκοπτεν ἐκ τοῦ παι δίου μικρὰ μέρη. Καὶ ὡς προσῆλθον λαβεῖν ἐκ τῶν ἁγίων͵ ἐδόθη τῷ γέροντι μόνῳ κρέας ᾑματωμένον· καὶ ἰδὼν ἐφοβήθη͵ καὶ ἔκραξε λέγων· Πιστεύω͵ Κύ ριε͵ ὅτι ὁ ἄρτος σῶμά σού ἐστι͵ καὶ τὸ ποτήριον αἷμά σού ἐστι. Καὶ εὐθέως ἐγένετο τὸ ἐν τῇ χειρὶ αὐτοῦ κρέας͵ ἄρτος κατὰ τὸ μυστήριον· καὶ μετέλαβεν εὐ ¹⁶⁰ χαριστῶν τῷ Θεῷ. Καὶ λέγουσιν αὐτῷ οἱ γέροντες· Ὁ Θεὸς οἶδε τὴν ἀνθρωπίνην φύσιν͵ ὅτι οὐ δύναται φαγεῖν κρέα ὠμὰ͵ καὶ διὰ τοῦτο μετεποίησε τὸ σῶμα εἰς ἄρτον͵ καὶ τὸ αἷμα αὐτοῦ εἰς οἶνον͵ τοῖς πίστει δεχομένοις. Καὶ ηὐχαρίστησαν τῷ Θεῷ περὶ τοῦ γέ ροντος͵ ὅτι οὐκ ἀφῆκεν ἀπολέσθαι τοὺς κόπους αὐ τοῦ͵ καὶ ἀπῆλθον οἱ τρεῖς μετὰ χαρᾶς εἰς τὰ κελλία αὐτῶν

8. The same Abba Daniel told of another great old man who dwelt in lower Egypt, who in his simplicity, said that Melchizedek was the son of God. When blessed Cyril, Archbishop of Alexandria, was told about this he sent someone to him. Learning that the old man was a worker of miracles and that all he asked of God was revealed to him, and that it was because of his simplicity that he had given utterance to this saying, using guile the Archbishop said to him, Abba, I think that Melchizedek is the son of God, while a contrary thought says to me, no, that he is simply a man, high-priest of God. Since I am thus plagued, I have sent someone to you that you may pray God to reveal to you what he is.’ Confident of his gift, the old man said without hesitation, ‘Give me three days, I will ask God about this matter and I will tell you who he is.’ So he withdrew and prayed to God about this question. Coming three days later he said to the blessed Cyril that Melchizedek was a man. The archbishop said to him, ‘How to you know, Abba?’ He replied, ‘God has shewn me all the patriarchs in such a way that each one, from Adam to Melchizedek, passed before me. Therefore be sure that it is so.’ Then the old man withdrew, having preached to himself that Melchizedek was a man. Then the blessed Cyril rejoiced greatly.	η. Ὁ αὐτὸς ἀββᾶς Δανιὴλ διηγήσατο περὶ ἄλλου τινὸς γέροντος μεγάλου͵ καθημένου εἰς τὰ κάτω μέρη τῆς Αἰγύπτου͵ ὅτι ἔλεγεν ἐν ἀφελότητι͵ ὅτι ὁ Μελ χισεδὲκ υἱός ἐστι τοῦ Θεοῦ. Καὶ ἀνηγγέλη τῷ μα καρίῳ Κυρίλλῳ τῷ ἀρχιεπισκόπῳ Ἀλεξανδρείας περὶ αὐτοῦ· καὶ ἔπεμψεν ἐπ΄ αὐτόν. Εἰδὼς δὲ ὅτι σημειο φόρος ἐστὶν ὁ γέρων͵ καὶ εἴ τι αἰτεῖ τῷ Θεῷ͵ ἀπο καλύπτει αὐτῷ͵ καὶ ὅτι ἐν ἀφελότητι λέγει τὸν λόγον͵ ἐχρήσατο τοιαύτῃ σοφίᾳ͵ λέγων· Ἀββᾶ͵ παρακαλῶ σε͵ ἐπειδὴ ὁ λογισμός μου λέγει͵ ὅτι ὁ Μελχισεδὲκ υἱὸς τοῦ Θεοῦ ἐστι͵ καὶ ἄλλος λογισμὸς λέγει͵ ὅτι οὒ͵ ἀλλ΄ ἄνθρωπός ἐστιν ἀρχιερεὺς τοῦ Θεοῦ· ἐπεὶ οὖν διστάζω περὶ τούτου͵ ἀπέστειλα πρὸς σὲ͵ ἵνα δεηθῇς τοῦ Θεοῦ͵ ὅπως σοι ἀποκαλύψῃ περὶ τούτου. Ὁ δὲ γέρων τῇ αὐτοῦ πολιτείᾳ θαῤῥῶν͵ εἶπε μετὰ παῤῥησίας· Ἔνδος μοι τρεῖς ἡμέρας͵ κἀγὼ ἐρωτῶ τὸ Θεὸν περὶ τού του͵ καὶ ἀναγγέλλω σοι τίς ἐστιν. Ἀπελθὼν οὖν ἐδέετο τοῦ Θεοῦ περὶ τοῦ ῥήματος τούτου. Καὶ ἐλθὼν μετὰ τρεῖς ἡμέρας͵ λέγει τῷ μακαρίῳ Κυρίλλῳ͵ ὅτι ἄν θρωπός ἐστιν ὁ Μελχισεδέκ. Καὶ εἶπεν αὐτῷ ὁ ἀρ χιεπίσκοπος· Πῶς οἶδας͵ ἀββᾶ; Ὁ δὲ εἶπεν· Ὁ Θεὸς ἀπεκάλυψέ μοι ὅλους τοὺς πατριάρχας͵ οὕτως ἕνα ἕκαστον παρερχόμενον ἐνώπιόν μου͵ ἀπὸ Ἀδὰμ μέχρι Μελχισεδέκ· καὶ θάρσει ὅτι οὕτως ἐστίν. Ἀπελθὼν οὖν͵ δι΄ ἑαυτοῦ ἐκήρυσσεν ὅτι ἄνθρωπός ἐστιν ὁ Μελχισεδέκ. Καὶ ἐχάρη μεγάλως ὁ μακάριος Κύριλλος.

DIOSCORUS 04_02

DIOSCORUS 04_02	Περὶ τοῦ ἀββᾶ Διοσκόρου


Dioscorus was a monk in Nitria. He was one of the Four Tall Brothers who were involved in the Origenist disputes with Theophilus. Palladius says Melania met Dioscorus on her visit to Egypt in A.D. 373-4. He was made Bishop of Hermopolis ten miles from Nitria, and attended the Council of Constantinople in 394.	He was later deposed and excommunicated for supposed Origenist sympathies. He died in the early fifth century.

1. It was said of Abba Dioscorus the Nachiaste, that he ate bread of barley and lentils. Every year he made a resulution about a particular thing, saying, ‘I will not meet anyone this year’; or else, ‘I will not speak’; or else, ‘I will not eat cooked food’; or else, ‘I will not eat fruit or vegetables.’ In all his work he acted thus, and when he had gained one point, he began another. Each year he did this.	α. Διηγήσαντο περὶ τοῦ ἀββᾶ Διοσκόρου τῆς Να χιάστεως͵ ὅτι ὁ ἄρτος αὐτοῦ κρίθινος ἦν καὶ ἀπὸ φακοῦ. Καὶ κατ΄ ἐνιαυτὸν ἔβαλεν ἀρχὴν μιᾶς πολι τείας͵ λέγων· Οὐκ ἀπαντῶ τινι τὸ ἔτος τοῦτο͵ ἢ οὐ λαλῶ͵ ἢ οὐ τρώγω ἕψημα͵ ἢ οὐ τρώγω ὀπώραν ἢ λάχανον. Καὶ εἰς πᾶσαν ἐργασίαν οὕτως ἐποίει· καὶ τελειῶν τὸ ἓν͵ ἐλάμβανε τὸ ἄλλο. Καὶ τοῦτο ἐποίει κατὰ ἐνιαυτόν

2. A brother questioned Abba Poemen in this way, ‘My thoughts trouble me, making me put my sins aside, and concern myself with my brother’s faults.’ The old man told him the following story about Abba Dioscorus, ‘In his cell he wept over himself, while his disciple was sitting in another cell. When the latter came to see the old man he asked him, “Father, why are you weeping?” “I am weeping over my sins,” the old man answered him. Then his disciple said, “You do not have any sins, Father.” The old man replied, “Truly, my child, if I were allowed to see my sins, three or four men would not be enough to weep for them.”	Β. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα͵ ὅτι Τα ράσσουσί με οἱ λογισμοί μου͵ τοῦ ἀφεῖναί με τὰς ἁμαρτίας μου͵ καὶ ποιοῦσί με προσέχειν εἰς τὰ ¹⁶¹ ὑστερήματα τοῦ ἀδελφοῦ μου. Καὶ λέγει αὐτῷ ὁ γέ ρων περὶ τοῦ ἀββᾶ Διοσκόρου͵ ὅτι ἦν ἐν τῷ κελλίῳ κλαίων ἑαυτόν· ὁ δὲ μαθητὴς αὐτοῦ ἐν ἄλλῳ κελλίῳ ἐκάθητο. Ὅτε οὖν παρέβαλε τῷ γέροντι͵ εὕρισκεν αὐτὸν κλαίοντα͵ καὶ ἔλεγεν αὐτῷ· Πάτερ͵ τί κλαίεις; Ὁ δὲ γέρων ἔλεγεν· Τὰς ἁμαρτίας μου κλαίω. Λέ γει οὖν αὐτῷ ὁ μαθητὴς αὐτοῦ· Οὐκ ἔχεις ἁμαρτίας͵ Πάτερ. Καὶ ἀπεκρίθη ὁ γέρων· Φύσει͵ τέκνον͵ ἐὰν ἀφεθῶ ἰδεῖν τὰς ἁμαρτίας μου͵ οὐκ ἀρκοῦσιν ἄλλοι τρεῖς ἢ τέσσαρες κλαῦσαι αὐτάς

3. Abba Dioscorus said, ‘If we wear our heavenly robe, we shall not be found naked, but if we are found not wearing this garment, what shall we do, brothers? We, even we also, shall hear the voice that says, “Cast them into outer darkness; there men will weep and gnash their teeth.” (Matt 22.13) And, brothers, there will be great shame in store for us, if, after having worn this habit for so long, we are found in the hour of need not having put on the wedding garment. Oh what compunction will seize us! What darkness will fall upon us, in the presence of our fathers and our brothers, who will see us being tortured by the angels of punishment!’	γ. Εἶπεν ὁ ἀββᾶς Διόσκορος͵ ὅτι Ἐὰν φορέσωμεν ἡμῶν τὸ οὐράνιον ἔνδυμα͵ οὐκ ἂν εὑρεθῶμεν γυμνοί· ἐὰν δὲ μὴ εὑρεθῶμεν φοροῦντες τὸ ἔνδυμα ἐκεῖνο͵ τί ποιήσομεν͵ ἀδελφοί; ἔχομεν γὰρ καὶ ἡμεῖς ἀκοῦ σαι τὴν φωνὴν ἐκείνην τὴν λέγουσαν· Ἔκβαλε τοῦ τον εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς͵ καὶ ὁ βρυγμὸς τῶν ὀδόντων. Νυνὶ δὲ͵ ἀδελφοὶ͵ μεγάλη αἰσχύνη ἡμῖν͵ μετὰ τοσοῦτον χρό νον φοροῦντας ἡμᾶς τὸ σχῆμα͵ εὑρεθῆναι ἐν τῇ ὥρᾳ τῆς ἀνάγκης͵ μὴ ἔχοντας τὸ ἔνδυμα τοῦ γάμου. Ὢ τῆς μετανοίας τῆς μελλούσης ἡμῖν προσγίνεσθαι Ὢ τοῦ σκότους τοῦ μέλλοντος ἡμῖν ἐπιπίπτειν ἔμ προσθεν τῶν Πατέρων καὶ τῶν ἀδελφῶν ἡμῶν͵ βλε πόντων ἡμᾶς τιμωρουμένους ὑπὸ τῶν ἀγγέλων τῆς τιμωρίας



DO 04_02


DOULAS 04_03	Περὶ τοῦ ἀββᾶ Δουλᾶ

1. Abba Doulas said, ‘If the enemy induces us to give up our inner peace, we must not listen to him, for nothing is equal to this peace and the privation of food. The one and the other join together to fight the enemy. For they make interior vision keen.’	α. Εἶπεν ὁ ἀββᾶς Δουλᾶς· Ἐὰν ὁ ἐχθρὸς βιάζηται ἡμᾶς καταλιπεῖν τὴν ἡσυχίαν͵ μὴ ἀκούσωμεν αὐτοῦ· οὐδὲν γὰρ ὅμοιον αὐτῆς͵ καὶ τῆς ἀσιτίας. Συγκρίνε ται εἰς συμμαχίαν κατ΄ αὐτοῦ· ὀξυδορκίαν γὰρ παρ έχουσι τοῖς ἔνδον ὄμμασιν

2. He also said, ‘Detach yourself from the love of the multitude lest your enemy question your spirit and trouble your inner peace.’	β. Εἶπε πάλιν· Κόπτε τῶν πολλῶν τὰς σχέσεις͵ μή σου ὁ πόλεμος πρὸς τὸν νοῦν περιστατικὸς γένηται͵ καὶ τὸν τῆς ἡσυχίας ταράξῃ τρόπον.


C5_EPSILON
EPSILON	. Ἀρχὴ τοῦ Ε στοιχείου
EPIPHANIUS, BISHOP OF CYPRUS 05_08	Περὶ τοῦ ἁγίου Ἐπιφανίου ἐπισκόπου Κύπρου


DO 04_02


Epiphanius was a Palestinian who learned his monasticism in Egypt as a disciple of Abba Hilarion. His monastery was at Besanduk near Eleutheropolis, between Jerusalem and Gaza. He was an opponent of Origenism. Saying 3 shows him upholding the traditions of Egypt against the abbot of his own monastery in Palestine with regard to prayer and psalmody.	He, like Bessarion, was also concerned in the overthrow of the pagan temples in Alexandria. As a bishop, he set more store by books and reading than was usual with monks trained in Egypt.

1. The holy Bishop Epiphanius related that some crows, flying all around the temple of Serapis, in the presence of blessed Athanasius, cried without interruption, ‘Caw, caw.’ Then some pagans, standing in front of blessed Athanasius cried out, ‘Wicked old man, tell us what these crows are crying.’ He answered, ‘These crows are saying, “Caw, caw”, and in the Ausonion (or Latin) language, this word means “tomorrow”.’ He added, ‘Tomorrow you shall see the glory of God.’ Just afterwards, the death of the Em[ 56 ] Epiphanius, Bishop of Cyprus [57 peror Julian was announced. At this news they all ran to the temple of Serapis crying out against him and saying, ‘If you did not want him, why did you accept his gifts?’	α. Διηγήσατο ὁ ἅγιος Ἐπιφάνιος ὁ ἐπίσκοπος͵ ὅτι ἐπὶ τοῦ μακαρίου Ἀθανασίου τοῦ μεγάλου͵ κορῶναι περιϊπτάμεναι τὸ τοῦ Σεράπιδος ἱερὸν͵ ἔκραζον ἀπαύ ¹⁶⁴ στως͵ Κρᾶς͵ Κρᾶς. Καὶ προστάντες ἐπὶ τὸν μακά ριον Ἀθανάσιον οἱ Ἕλληνες͵ ἔκραξαν· Κακόγηρε͵ εἰπὲ ἡμῖν τί κράζουσιν αἱ κορῶναι. Καὶ ἀποκριθεὶς εἶπεν· Αἱ κορῶναι κράζουσι͵ Κρᾶς͵ Κρᾶς· τὸ δὲ Κρᾶς τῇ Αὐσωνίων φωνῇ αὔριόν ἐστι· καὶ προσ ετίθει͵ ὅτι Αὔριον ὄψεσθε τὴν δόξαν τοῦ Θεοῦ. Καὶ ἑξῆς ἠγγέλθη ὁ θάνατος τοῦ Ἰουλιανοῦ βασιλέως. Καὶ τούτου γενομένου͵ συνδραμόντες κατέκραζον τοῦ Σεράπιδος͵ λέγοντες· Ἐὰν οὐκ ἤθελες αὐτὸν͵ τί ἐλάμβανες τὰ αὐτοῦ;

2. The same related that there was a charioteer in Alexandria, whose mother was called Mary. In an equestrian fight he had a fall. Then getting up again he surpassed the men who had overthrown him and carried off the victory. The crowd cried out, ‘The son of Mary has fallen; he has risen again and is the victor.’ While these cries were still being heard, an uproar ran through the crowd in connection with the temple of Serapis; the great Theophilus had gone and overthrown the statue of Serapis and made himself master of the temple.	β. Ὁ αὐτὸς διηγήσατο͵ ὅτι ἦν τις ἡνίοχος κατὰ τὴν Ἀλεξανδρέων͵ ὃς ἦν μητρὸς Μαρίας υἱός. Οὗτος ἱππικοῦ ἐπιτελουμένου κατέπεσεν· εἶτα ἀναστὰς παρ ῆλθε τὸν καταβεβληκότα͵ καὶ ἐνίκησε. Καὶ τὸ πλῆ θος ἀνεβόησεν· Ὁ Υἱὸς Μαρίας πέπτωκε καὶ ἐγήγερ ται καὶ ἐνίκησε. Ταύτης ἔτι τῆς φωνῆς λεγομένης͵ ἐνέπεσεν ἡ περὶ τοῦ ἱεροῦ τοῦ Σεράπιδος φήμη τῷ πλήθει͵ ὅτι ὁ μέγας Θεόφιλος ἀνελθὼν͵ τὸ τοῦ Σερά πιδος κατέστρεψεν εἴδωλον͵ καὶ τοῦ ναοῦ γέγονεν ἐγκρατής

3. The blessed Epiphanius, Bishop of Cyprus, was told this by the abbot of a monastery which he had in Palestine, ‘By your prayers we do not neglect our appointed round of psalmody, but we are very careful to recite Terce, Sext and None.’ Then Epiphanius corrected them with the following comment, ‘It is clear that you do not trouble about the other hours of the day, if you cease from prayer. The true monk should have prayer and psalmody continually in his heart.’	γ. Ἐδηλώθη τῷ μακαρίῳ Ἐπιφανίῳ τῷ ἐπισκόπῳ Κύπρου παρὰ τοῦ ἀββᾶ τῆς μονῆς ἧς εἶχεν ἐν Πα λαιστίνῃ͵ ὅτι Εὐχαῖς σου οὐκ ἠμελήσαμεν τοῦ κανό νος ἡμῶν͵ ἀλλὰ μετὰ σπουδῆς καὶ τὴν τρίτην καὶ τὴν ἕκτην καὶ τὴν ἐννάτην ἐπιτελοῦμεν. Ὁ δὲ καταγνοὺς αὐτῶν͵ ἐδήλωσεν αὐτοῖς λέγων͵ ὅτι Φανε ροί ἐστε ἀμελοῦντες τὰς ἄλλας ὥρας τῆς ἡμέρας ἀργοῦντες ἀπὸ τῆς εὐχῆς. Δεῖ γὰρ τὸν ἀληθινὸν μο ναχὸν ἀδιαλείπτως ἔχειν τὴν εὐχὴν καὶ τὴν ψαλμῳ δίαν ἐν τῇ καρδίᾳ αὐτοῦ

4. One day Saint Epiphanius sent someone to Abba Hilarion with this request, ‘Come, and let us see one another before we depart from the body.’ When he came, they rejoiced in each other’s company. During their meal, they were brought a fowl; Epiphanius took it and gave it to Hilarion. Then the old man said to him, ‘Forgive me, but since I received the habit I have not eaten meat that has been killed.’ Then the bishop answered, ‘Since I took the habit, I have not allowed anyone to go to sleep with a complaint against me and I have not gone to rest with a complaint against anyone.’ The old man replied, ‘Forgive me, your way of life is better than mine.’	δ. Ἔπεμψέ ποτε ὁ ἅγιος Ἐπιφάνιος πρὸς τὸν ἀβ βᾶν Ἱλαρίωνα͵ παρακαλῶν αὐτὸν͵ καὶ λέγων· Δεῦρο͵ ἴδωμεν ἑαυτοὺς πρὸ τοῦ ἐξελθεῖν ἡμᾶς ἀπὸ τοῦ σώ ματος· καὶ παραγενομένου αὐτοῦ͵ ἐχάρησαν μετ΄ ἀλλήλων. Ἐσθιόντων δὲ αὐτῶν͵ ἠνέχθη πετεινόν. Καὶ λαβὼν ὁ ἐπίσκοπος ἔδωκε τῷ ἀββᾷ Ἱλαρίωνι. Καὶ λέγει αὐτῷ ὁ γέρων· Συγχώρησόν μοι͵ ὅτι ἐξ οὗ ἔλαβον τὸ σχῆμα͵ οὐκ ἔφαγον θῦμα. Καὶ λέγει αὐτῷ ὁ ἐπίσκοπος· Ἐγὼ δὲ ἐξ οὗ ἔλαβον τὸ σχῆμα͵ οὐκ ἀφῆκά τινα κοιμηθῆναι ἔχοντα κατ΄ ἐμοῦ͵ οὐδὲ ἐγὼ ἐκοιμήθην ἔχων κατὰ τινός. Καὶ λέγει αὐτῷ ὁ γέρων· Συγχώρησόν μοι͵ ὅτι ἡ σὴ πολιτεία μείζων ἐστὶ τῆς ἐμῆς

5. The same old man said, ‘Melchizedek, the image of Christ, blessed Abraham, the father of the Jews; how much more does truth itself, which is the Christ, bless and sanctify all those who believe in it.’	ε. Ὁ αὐτὸς ἔλεγεν͵ ὅτι ἡ εἰκὼν τοῦ Χριστοῦ Μελχισεδὲκ͵ τὴν ῥίζαν τῶν Ἰουδαίων εὐλόγησε τὸν Ἀβραάμ· πολλῷ πλέον αὐτὴ ἡ ἀλήθεια ὁ Χριστὸς͵ εὐ λογεῖ καὶ ἁγιάζει πάντας τοὺς πιστεύοντας εἰς αὐτόν. ¹⁶⁵

6. The same old man said, ‘The Canaanite woman cries out, and she is heard; (Matt. 15) the woman with the issue of blood is silent, and she is called blessed; (Luke 8) the pharisee speaks, and he is condemned; (Matt. 9) the publican does not open his mouth, and he is heard.’ (Luke 18)	ϛ.. Ὁ αὐτὸς ἔλεγεν· Ἡ Χαναναίᾳ βοᾷ καὶ ἀκούεται· καὶ ἡ αἱμόῤῥους σιωπᾷ καὶ μακαρίζεται· ὁ δὲ Φαρι σαῖος κράζει καὶ κατακρίνεται· ὁ τελώνης οὐδὲ ἀνοί γει τὸ στόμα καὶ ἀκούεται

7. The same old man said, ‘David the prophet prayed late at night; waking in the middle of the night, he prayed before the day; at the dawn of day he stood before the Lord; in the small hours he prayed, in the evening and at mid-day he prayed again, and this is why he said, “Seven times a day have I praised you.’“ (Ps. 119.164)	ζ. Ὁ αὐτὸς ἔλεγεν͵ ὅτι Δαβὶδ ὁ προφήτης͵ ἐν ἀω ρίᾳ ηὔχετο͵ μεσονύκτιον ἐξηγείρετο͵ πρὸ τοῦ ὄρθρου παρεκάλει͵ ὄρθρου παρίστατο͵ πρωΐας ἐδέετο͵ ἑσπέ ρας καὶ μεσημβρίας ἱκέτευε͵ καὶ διὰ τοῦτο ἔλεγεν· Ἑπτάκις τῆς ἡμέρας ᾔνεσά σε

8. He also said, ‘The acquisition of Christian books is necessary for those who can use them. For the mere sight of these books renders us less inclined to sin, and incites us to believe more firmly in righteousness.’	η. Εἶπε πάλιν͵ ὅτι ἀναγκαία τῶν Χριστιανῶν βιβλίων ἡ κτῆσις τοῖς ἔχουσι. Καὶ αὐτὴ γὰρ καθ΄ ἑαυτὴν τῶν βιβλίων ἡ ὄψις͵ ὀκνηροτέρους ἡμᾶς πρὸς τὴν ἁμαρτίαν ἐργάζεται͵ καὶ πρὸς δικαιοσύνην μᾶλ λον διανίστασθαι προτρέπεται

9. He also said, ‘Reading the Scriptures is a great safeguard against sin.’	θ. Εἶπε πάλιν͵ ὅτι μεγάλη ἀσφάλεια πρὸς τὸ μὴ ἁμαρτάνειν͵ τῶν Γραφῶν ἡ ἀνάγνωσις

10. He also said, ‘It is a great treachery to salvation to know nothing of the divine law.’	ι. Εἶπε πάλιν͵ ὅτι μέγας κρημνὸς καὶ βαθὺ βά ραθρον͵ τῶν Γραφῶν ἡ ἄγνοια

11. He also said, ‘Ignorance of the Scriptures is a precipice and a deep abyss.’	ια. Εἶπε πάλιν͵ ὅτι μεγάλη προδοσία σωτηρίας͵ τὸ μηδένα τῶν θείων νόμων εἰδέναι

12. The same abba said, ‘The righteous sin through their mouths, but the ungodly sin in their whole bodies. This is why David sings; “Set, O Lord, a watch before my mouth and keep the door of my lips.” (Ps. 141.3) And again, “I will take heed to my ways that I do not sin with my tongue.” ‘ (Ps. 39.1)	ιβ. Ὁ αὐτὸς ἔλεγεν͵ ὅτι τὰ τῶν δικαίων ἁμαρτή ματα περὶ τὰ χείλη ἐστὶ͵ τὰ δὲ τῶν ἀσεβῶν͵ ἐξ ὅλου τοῦ σώματος. Ὅθεν ψάλλει Δαβίδ· Θοῦ͵ Κύριε͵ φυ λακὴν τῷ στόματί μου͵ καὶ θύραν περιοχῆς περὶ τὰ χείλη μου· Καί· Εἶπα͵ Φυλάξω τὰς ὁδούς μου͵ τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου

13. Someone asked him, ‘Why are there ten commandments in the Law and nine Beatitudes?’ He replied, ‘The Decalogue corresponds with the number of the plagues of Egypt, while the figure of the Beatitudes is three times the image of the Trinity.’	ιγ. Ὁ αὐτὸς ἠρωτήθη͵ Διατί δέκα μέν εἰσιν αἱ νομικαὶ ἐντολαὶ͵ ἐννέα δὲ οἱ μακαρισμοί; καὶ ἔφη· Ἰσάριθμος τῶν Αἰγυπτιακῶν μαστίγων ὁ Δε κάλογος· τριπλῆς δὲ Τριάδος εἰκὼν͵ ἡ τῶν μακαρι σμῶν ἀρίθμησις

14. Someone else asked him, ‘Is one righteous man enough to appease God?’ He replied, ‘Yes, for he himself has written: “Find a man who lives according to righteousness, and I will pardon the whole people.’“ (Jer. 5.1)	ιδ. Ἠρωτήθη ὁ αὐτὸς͵ εἰ ἀρκεῖ εἷς δίκαιος δυσ ωπῆσαι τὸν Θεὸν͵ καὶ ἔφη· Ναὶ͵ αὐτὸς γὰρ εἶπεν· Ἐρευνήσατε ἕνα ποιοῦντα κρῖμα καὶ δικαιοσύ νην͵ καὶ ἵλεως ἔσομαι παντὶ τῷ λαῷ

15. The same abba said, ‘God remits the debts of sinners who are penitent, for example, the sinful woman and the publican, but of the righteous man he even asks interest. This is what he says to his apostles, “Except your righteousness exceed that of the scribes and pharisees, you will never enter the kingdom of heaven.’“ (Matt. 5.20)	ιε. Ὁ αὐτὸς εἶπεν͵ ὅτι ὁ Θεὸς τοῖς μὲν ἁμαρτωλοῖς καὶ τὸ κεφάλαιον παραχωρεῖ μετανοοῦσιν͵ ὡς τῇ πόρνῃ καὶ τῷ τελώνῃ· τοὺς δὲ δικαίους ἀπαι ¹⁶⁸ τεῖ καὶ τόκους. Καὶ τοῦτό ἐστιν ὃ τοῖς ἀποστόλοις ἔλεγεν͵ ὅτι Ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν͵ πλέον τῶν γραμματέων· καὶ Φαρισαίων͵ οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν

16. He also said, ‘God sells righteousness at a very low price to those who wish to buy it: a little piece of bread, a cloak of no value, a cup of cold water, a mite.’	ιϛ. Ἔλεγε δὲ καὶ τοῦτο͵ ὅτι ὀλίγον πάνυ τὰς δι καιοσύνας ὁ Θεὸς πωλεῖ τοῖς ἀγοράζειν σπουδάζουσι· μικροῦ κλάσματος ἄρτου͵ εὐτελοῦς ἱματίου͵ ψυχροῦ ποτηρίου͵ ἑνὸς ὀβολοῦ

17. He added, ‘A man who receives something from another because of his poverty or his needs has therein his reward, and because he is ashamed, when he repays it he does so in secret. But it is the opposite for the Lord God; he receives in secret, but he repays it in the presence of the angels, the archangels and the righteous.’	ιζ. Προσετίθει δὲ καὶ τοῦτο͵ ὅτι παρ΄ ἀνθρώπῳ δανειζόμενος ἄνθρωπος διὰ πενίαν͵ ἢ χρεία εὐπο ρίας͵ καὶ ἀποδιδοὺς χάριτας μὲν ὁμολογεῖ͵ κρύφα δὲ ἀποδίδωσιν αἰσχυνόμενος. Ὁ δὲ δεσπότης Θεὸς τὸ ἀνάπαλιν· κρυφῆ δανειζόμενος ἐνώπιον ἀγγέλων καὶ ἀρχαγγέλων καὶ δικαίων ἀποδίδωσιν.

EPHREM 05_02

EPHREM 05_02	Περὶ τοῦ ἀγίου Ἐφραίμ


(possibly Ephrem the Syrian, the hymn writer)

1. While yet a child, Abba Ephrem had a dream and then a vision. A branch of vine came out of his tongue, grew bigger and filled everything under heaven. It was laden with beautiful fruit. All the birds of heaven came to eat of the fruit of the vine, and the more they ate, the more the fruit increased.	α. Παιδίον ἦν ὁ ἀββᾶς Ἐφραὶμ καὶ εἶδεν ὄναρ εἴτ΄ οὖν ὀπτασίαν͵ ὅτι ἀνῆλθεν ἄμπελος ἐν τῇ γλώσσῃ αὐ τοῦ͵ καὶ ηὔξησε͵ καὶ ἐπλήρωσε πᾶσαν τὴν ὑπ΄ οὐρα νὸν͵ εὔκαρπος πάνυ· καὶ ἤρχοντο πάντα τὰ πετεινὰ τοῦ οὐρανοῦ͵ καὶ ἤσθιον ἐκ τοῦ καρποῦ τῆς ἀμπέλου· καὶ πρὸς ὃ ἤσθιον͵ ἐπλεόναζεν ὁ καρπὸς αὐτῆς

2. Another time, one of the saints had a vision. According to the commandment of God, a band of angels descended from heaven, holding in their hands a kephalis (that is to say, a piece of papyrus covered with writing), and they said to one another, ‘To whom should we give this?’ Some said, ‘To this one,’ others, ‘To that one.’ Then the answer came in these words, ‘Truly, they are holy and righteous, but none of them is able to receive this, except Ephrem.’ The old man saw that the kephalis was given to Ephrem and he saw as it were a fountain flowing from his lips. Then he understood that that which came from the lips of Ephrem was of the Holy Spirit.	β. Ἄλλοτε πάλιν εἶδέ τις τῶν ἁγίων ἐν ὁράματι͵ ἀγγέλων τάγμα ἐκ τοῦ οὐρανοῦ κατερχόμενον κατὰ πρόσταξιν Θεοῦ͵ ἔχον ἐπὶ χεῖρας κεφαλίδα͵ τουτέστι τόμον γεγραμμένον ἔσωθεν καὶ ἔξωθεν· καὶ ἔλεγον πρὸς ἀλλήλους· Τίς ὀφείλει τοῦτο ἐγχειρισθῆναι; Καὶ οἱ μὲν ἔλεγον͵ Ὅσδε· οἱ δὲ ἔλεγον ἕτερον. Ἀπεκρί θησαν δὲ καὶ εἶπον· Ἀληθῶς ἅγιοί εἰσι καὶ δίκαιοι· πλὴν τοῦτο οὐδεὶς δύναται ἐγχειρισθῆναι͵ εἰ μὴ Ἐφραίμ. Καὶ ὁρᾷ ὁ γέρων ὅτι τῷ Ἐφραὶμ ἐπέδωκαν τὴν κεφαλίδα· καὶ ἀναστὰς πρωῒ͵ ἤκουσε τοῦ Ἐφραὶμ ὥσπερ πηγὴν βρύουσαν ἐκ τοῦ στόματος αὐτοῦ καὶ συντάσσοντος͵ καὶ ἔγων ὅτι ἐκ Πνεύματος ἁγίου ἐστὶ τὰ ἐκπορευόμενα διὰ χειλέων Ἐφραίμ

3. Another time, when Ephrem was on the road, a prostitute tried by her flatteries, if not to lead him to shameful intercourse, at least to make him angry, for no-one had every seen him angry. He said to her, ‘Follow me.’ When they had reached a very crowded place, he said to her, ‘In this place, come, do what you desire.’ But she, seeing the crowd, said to him, ‘How can we do what we want to do in front of so great a crowd, without being ashamed?’ He replied, ‘If you blush before men, how much more should we blush before God, who knows what is hidden in darkness?’ She was covered with shame and went away without having achieved anything.	γ. Ἄλλοτε πάλιν παριόντος τοῦ Ἐφραὶμ͵ ἐξ ὑπο βολῆς τινος ἔρχεται μία ἑταιρὶς κολακεύειν αὐτὸν εἰς αἰσχρὰν μίξιν͵ εἰ δὲ μὴ͵ κἂν εἰς ἀγανάκτησιν κινῆ σαι αὐτὸν͵ ὅτι οὐδεποτέ τις εἶδεν αὐτὸν ὀργιζόμενον. Καὶ λέγει πρὸς αὐτήν· Ἀκολούθει μοι· πλησιάσας δὲ τόπῳ πολυοχλουμένῳ͵ εἶπεν αὐτῇ· Ἐν τῷ τόπῳ τούτῳ δεῦρο καθὼς ἠθέλησας. Ἐκείνη δὲ θεασαμένη τὸν ὄχλον͵ λέγει αὐτῷ· Πῶς δυνάμεθα τοῦτο ποιῆσαι͵ τοσούτου ὄχλου ἑστῶτος͵ καὶ οὐκ αἰσχυνόμεθα; Ὁ δὲ λέγει πρὸς αὐτήν· Εἰ ἀνθρώπους αἰσχυνόμεθα͵ πολλῷ μᾶλλον ὀφείλομεν αἰσχύνεσθαι τὸν Θεὸν͵ τὸν τὰ κρυπτὰ τοῦ σκότους ἐλέγχοντα. Ἡ δὲ ἐντρα πεῖσα ἀπῆλθεν ἄπρακτος.
EUCHARISTUS THE SECULAR 05_03

EUCHARISTUS THE SECULAR 05_03	Περὶ Εὐχαρίστου κοσμικοῦ.


1. Two Fathers asked God to reveal to them how far they had advanced. A voice came which said, ‘In a certain village in Egypt there is a man called Eucharistus and his wife who is called Mary. You have not yet reached their degree of virtue.’ The two old men set out and went to the village. Having enquired, they found his house and his wife. They said to her, ‘Where is your husband?’ She replied, ‘He is a shepherd and is feeding the sheep.’ Then she made them come into the house. When evening came, Eucharistus returned with the sheep. Seeing the old men, he set the table and brought water to wash their feet. The old men said to him, ‘We shall not eat anything until you have told us about your way of life.’ Eucharistus replied with humility, ‘I am a Shepherd, and this is my wife.’ The old men insisted but he did not want to say more. Then they said, ‘God has sent us to you.’ At these words, Eucharistus was afraid and said, ‘Here are these sheep; we received them from our parents, and if, by God’s help we make a little profit, we divide it into three parts: one for the poor, the second for hospitality, and the third for our personal needs. Since I married my wife, we have not had intercourse with one another, for she is a virgin; we each live alone. At night we wear hair-shirts and our ordinary clothes by day. No-one has known of this till now.’ At these words they were filled with admiration and went away giving glory to God.	Δύο τῶν Πατέρων παρεκάλεσαν τὸν Θεὸν͵ ἵνα ¹⁶⁹ πληροφορήσῃ αὐτοὺς͵ εἰς ποῖον ἔφθασαν μέτρον. Καὶ ἦλθεν αὐτοῖς φωνὴ λέγουσα· Εἰς τήνδε τὴν κώμην τῆς Αἰγύπτου ἐστί τις κοσμικὸς Εὐχάριστος ὀνόματι͵ καὶ ἡ γυνὴ αὐτοῦ καλεῖται Μαρία· οὔπω ἤλθετε ὑμεῖς εἰς τὰ μέτρα αὐτῶν. Καὶ ἀναστάντες οἱ δύο γέροντες͵ ἦλθον εἰς τὴν κώμην· καὶ ἐρωτήσαντες͵ εὗρον τὸ κελλίον αὐτοῦ καὶ τὴν γυναῖκα αὐτοῦ· καὶ λέγουσιν αὐτῇ· Ποῦ ἔστι ὁ ἀνήρ σου; Ἡ δὲ εἶπεν· Ποιμήν ἐστι͵ καὶ βόσκει τὰ πρόβατα. Καὶ εἰσήγαγεν αὐτοὺς εἰς τὸ κελλίον αὐτοῦ. Ὡς δὲ ὀψία ἐγένετο͵ ἦλθεν ὁ Εὐχάριστος μετὰ τῶν προβάτων· καὶ ἰδὼν τοὺς γέροντας͵ ἡτοίμασεν αὐτοῖς τράπεζαν͵ καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας αὐτῶν. Καὶ λέγουσιν αὐτῷ οἱ γέροντες· Οὐ μὴ γευσώμεθά τινος͵ ἐὰν μὴ ἀναγγείλῃς ἡμῖν τὴν ἐργασίαν σου. Ὁ δὲ Εὐχάριστος μετὰ ταπεινοφροσύνης εἶπεν· Ἐγὼ ποιμήν εἰμι͵ καὶ αὕτη ἐστὶν ἡ γυνή μου. Οἱ δὲ γέροντες ἐπέμειναν παρακαλοῦντες αὐτὸν͵ καὶ οὐκ ἠθέλησε εἰπεῖν. Καὶ εἶπον αὐτῷ· Ὁ Θεὸς ἔπεμψεν ἡμᾶς πρὸς σέ. Ὡς δὲ ἤκουσε τὸν λόγον τοῦτον͵ ἐφοβήθη͵ καὶ εἶπεν αὐτοῖς· Ἰδοὺ τὰ πρόβατα ταῦτα ἔχομεν ἀπὸ τῶν γονέων ἡμῶν· καὶ εἴ τι δ΄ ἂν εὐοδώσῃ ὁ Κύριος εἰσοδιάσαι ἐξ αὐτῶν͵ ποιοῦμεν εἰς τρία μέρη· μέρος ἓν τοῖς πτω χοῖς͵ καὶ μέρος ἓν εἰς τὴν φιλοξενίαν͵ καὶ τὸ τρίτον μέρος εἰς τὴν χρείαν ἡμῶν. Ἀφ΄ οὗ δὲ ἔλαβον τὴν γυναῖκά μου͵ οὐκ ἐμιάνθην οὔτε ἐγὼ οὔτε αὐτὴ͵ ἀλλὰ παρθένος ἐστί· καὶ ἕκαστος ἡμῶν καθ΄ ἑαυτὸν καθεύδει· τὴν δὲ νύκτα φοροῦμεν σάκκους͵ καὶ τὴν ἡμέραν τὰ ἱμάτια ἡμῶν. Ἕως ἄρτι ἀνθρώπων οὐ δεὶς ταῦτα ἔγνωκεν. Καὶ ἀκούσαντες ἐθαύμασαν͵ καὶ ἀνεχώρησαν δοξάζοντες τὸν Θεόν.
EULOGIUS THE PRIEST 05_04

EULOGIUS THE PRIEST 05_04	Περὶ Εὐλογίου τοῦ πρεσβυτέρου.


1. A certain Eulogius, a disciple of blessed John the bishop, a priest and great ascetic, used to fast two days together and often extended his fast to the whole week, eating only bread and salt. Men thought highly of him. He went to Abba Joseph at Panephysis, in the hope of finding greater austerity with him. The old man received him joyfully and supplied him with everything he had to refresh him. Eulogius’ disciples said, ‘The priest only eats bread and salt.’ Abba Joseph ate in silence. The visitors spent three days there without hearing them chanting or praying, for the brothers laboured in secret. They went away without having been edified. By the will of God, it became so dark that they lost their way and returned to the old man. Before knocking on the door, they heard chanting. So they waited for a suitable moment and then knocked. Those who were inside, having ended their psalmody, received them joyfully. Then, because of the heat, the disciples of Eulogius rushed to the water jar and offered it to him. Now it contained a mixture of sea-water and river-water, so that he could not drink it. Coming to himself, Eulogius threw himself at the old man’s feet and, wanting to know about his manner of life, he asked him, Abba, what is this? You did not chant before, but only after we left. And now when I take the jug, I find salt water in it.’ The old man said to him, ‘The brother is distraught and has mixed sea-water with it by mistake.’ But Eulogius pressed the old man, wanting to learn the truth. So the old man said, ‘This little bottle of wine is for hospitality, but that water is what the brothers always drink.’ Then he instructed him in discernment of thoughts and in controlling all the merely human in himself. So he became more balanced and ate whatever was brought him and learnt how to work in secret. Then he said to the old man, ‘Truly, your way of life is indeed genuine.’	Εὐλόγιός τις μαθητὴς γενόμενος τοῦ μακαρίου Ἰωάννου τοῦ ἐπισκόπου͵ πρεσβύτερος καὶ ἀσκη τὴς μέγας͵ νηστεύων δύο δύο͵ πολλάκις δὲ καὶ τὴν ἑβδομάδα ἕλκων͵ ἄρτον μόνον ἐσθίων καὶ ἅλας͵ ἐδοξάζετο ὑπὸ τῶν ἀνθρώπων. Παρέβαλε δὲ τῷ ἀββᾷ Ἰωσὴφ εἰς τὴν Πανεφὼ͵ προσδοκῶν τι πλέον σκληραγωγίαν ἰδεῖν παρ΄ αὐτῷ. Καὶ δεξάμενος αὐτὸν ὁ γέρων μετὰ χαρᾶς͵ εἴ τι δ΄ ἂν εἶχεν ἐποίησε παράκλησιν γενέσθαι. Καὶ λέγουσιν οἱ μαθηταὶ Εὐ λογίου· Οὐκ ἐσθίει πρεσβύτερος πλὴν ἄρτου καὶ ἅλατος. Ὁ δὲ ἀββᾶς Ἰωσὴφ σιωπῶν ἔτρωγε. Καὶ ποιήσαντες ἡμέρας τρεῖς͵ οὐκ ἤκουσαν αὐτῶν ψαλ λόντων ἢ εὐχομένων· κρυπτὴ γὰρ ἦν ἡ ἐργασία αὐ τῶν. Καὶ ἐξῆλθον μὴ ὠφεληθέντες. Κατ΄ οἰκονομίαν δὲ γίνεται γνόφος͵ καὶ πλανηθέντες ὑπέστρεψαν πρὸς τὸν γέροντα. Καὶ πρὶν αὐτοὺς κροῦσαι͵ ἤκουσαν αὐ τῶν ψαλλόντων· καὶ μείναντες ἐπὶ πολὺ͵ ὕστερον ἔκρουσαν. Οἱ δὲ σιωπήσαντες ἀπὸ ψαλμῳδίας͵ ἐδέ ξαντο αὐτοὺς χαίροντες. Καὶ διὰ τὸν καύσωνα͵ ἔβαλον οἱ μαθηταὶ Εὐλογίου εἰς τὸ βαυκάλιον ὕδωρ͵ καὶ ἔδωκαν αὐτῷ· ἦν δὲ μεμιγμένον τῆς θαλάσσης καὶ τοῦ ποταμοῦ· καὶ οὐκ ἠδυνήθη πιεῖν. Καὶ ἐν ἑαυτῷ γενόμενος͵ προσέπεσε τῷ γέροντι μαθεῖν θέλων τὴν ¹⁷² διαγωγὴν αὐτοῦ͵ λέγων· Ἀββᾶ͵ τί ἐστι τοῦτο; ὅτι τὸ πρῶτον οὐκ ἐψάλλετε͵ ἀλλὰ νῦν μετὰ τὸ ἐξελθεῖν ἡμᾶς· καὶ τὸ βαυκάλιον δὲ νῦν λαβὼν͵ εὗρον τὸ ὕδωρ ἁλμυρόν. Λέγει αὐτῷ ὁ γέρων· Ὁ ἀδελφὸς σαλός ἐστι͵ καὶ κατὰ πλάνην ἔμιξεν αὐτὸ θαλάσσιον. Ὁ δὲ Εὐλόγιος παρεκάλει τὸν γέροντα͵ θέλων μαθεῖν τὴν ἀλήθειαν. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐκεῖνο τὸ μι κρὸν ποτήριον τοῦ οἴνου͵ τῆς ἀγάπης ἦν· τοῦτο δὲ τὸ ὕδωρ͵ ὃ πίνουσιν οἱ ἀδελφοὶ διαπαντός. Καὶ ἐδίδα ξεν αὐτὸν τὴν διάκρισιν τῶν λογισμῶν͵ καὶ ἔκοψεν ἀπ΄ αὐτοῦ πάντα τὰ ἀνθρώπινα. Καὶ γέγονεν οἰκονο μικός· καὶ λοιπὸν ἤσθιε πάντα τὰ παρατιθέ μενα͵ καὶ ἔμαθε καὶ αὐτὸς ἐν τῷ κρυπτῷ ἐργάζεσθαι͵ καὶ εἶπε τῷ γέροντι· Ὄντως ἐν ἀληθείᾳ ἐστὶν ἡ ἐρ γασία ὑμῶν.
EUPREPIUS 05_05

EUPREPIUS 05_05	Περὶ τοῦ ἀββᾶ Εὐπρεπίου


1. Abba Euprepius said, ‘Knowing that God is faithful and mighty, have faith in him and you will share what is his. If you are depressed, you do not believe. We all believe that he is mighty and we believe all is possible to him. As for your own affairs, behave with faith in him about them, too, for he is able to work miracles in you also.’	α. Εἶπεν ὁ ἀββᾶς Εὐπρέπιος· Ἔχων͵ φησὶν͵ ἐν ἑαυτῷ͵ εἶναι πιστὸν τὸν Θεὸν καὶ δυνατὸν͵ πίστευε εἰς αὐτὸν͵ καὶ μεθέξεις τῶν αὐτοῦ. Εἰ δὲ ὀλιγωρεῖς͵ οὐ πιστεύεις Καὶ ὅτι πάντες πιστεύομεν δυνατὸν αὐτὸν εἶναι͵ καὶ πιστεύομεν ὅτι πάντα αὐτῷ ἐστι δυνατά. Ἀλλὰ καὶ ἐν τοῖς σοῖς πίστευε ἐν αὐτῷ πρά γμασιν͵ ὅτι καὶ ἐν σοὶ ποιεῖ σημεῖα

2. The same old man helped some thieves when they were stealing. When they had taken away what was inside his cell, Abba Euprepius saw that they had left his stick and he was sorry. So he took it and ran after them to give it to them. But the thieves did not want to take it, fearing that something would happen to them if they did. So he asked someone he met who was going the same way to give the stick to them.	β. Ὁ αὐτὸς συλούμενος συνεπῆρεν αὐτοῖς. Μετὰ δὲ τὸ ἀποβαστάξαι αὐτοὺς τὰ ἔνδον κείμενα͵ καταλει ψάντων αὐτῶν τὴν ῥάβδον ἑαυτοῦ͵ ὡς ταύτην ἐθεά σατο ὁ ἀββᾶς Εὐπρέπιος͵ ἠχθέσθη· καὶ λαβὼν ἐπ έτρεχε͵ βουλόμενος ἀποδοῦναι. Τῶν δὲ μὴ θελόντων δέξασθαι͵ ἀλλὰ δεδιότων μὴ ἄρα τι γέγονεν͵ περιτυ χών τισι͵ ἠξίου ἀποδοθῆναι δι΄ αὐτῶν ῥάβδον͵ τὴν αὐ τὴν ὁδευόντων ὁδόν

3. Abba Euprepius said, ‘Bodily things are compounded of matter. He who loves the world loves occasions of falling. Therefore if we happen to lose something, we must accept this with joy and gratitude, realising that we have been set free from care.’	γ. Εἶπεν ὁ ἀββᾶς Εὐπρέπιος͵ ὅτι τὰ σωματικὰ ὕλη εἰσίν. Ὁ ἀγαπῶν τὸν κόσμον ἀγαπᾷ προσκόμ ματα. Εἴπερ οὖν συμβῇ τί ποτε ἀπολέσθαι͵ τοῦτο μετὰ χαρᾶς καὶ ἐξομολογήσεως δέχεσθαι δεῖ͵ ὡς φροντίδων ἀπαλλαγέντας

4. A brother questioned Abba Euprepius about his life. And the old man said, Eat straw, wear straw, sleep on straw: that is to say, depise everything and acquire for yourself a heart of iron.’	δ. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Εὐπρέπιον περὶ ζωῆς. Καὶ εἶπεν ὁ γέρων· Χόρτον φάγε͵ χόρτον φόρεσον͵ εἰς χόρτον κοιμοῦ͵ τουτέστι͵ πάντων κατα φρόνει͵ τὴν δὲ καρδίαν κέκτησο σιδηρᾶν

5. A brother asked the same old man, ‘How does the fear of God dwell in the soul?’ The old man said, ‘If a man is possessed of humility and poverty, and if he does not judge others, the fear of God will come to him.’	ε. Ἀδελφὸς ἠρώτησε τὸν αὐτὸν γέροντα. λέγων· Πῶς ἕρχεται ὁ φόβος τοῦ Θεοῦ εἰς τὴν ψυχήν; Καὶ εἶπεν ὁ γέρων· Ἐὰν ἔχῃ ἄνθρωπος τὴν ταπείνωσιν͵ καὶ τὴν ἀκτημοσύνην͵ καὶ τὸ μὴ κρίνειν͵ ἔρχεται αὐτῷ ὁ φόβος τοῦ Θεοῦ. .

6. He also said, ‘May fear, humility, lack of food and compunction be with you.’	ϛ. Ὁ αὐτὸς εἶπε· Φόβος καὶ ταπείνωσις͵ καὶ ἔν δεια τροφῶν͵ καὶ πένθος διαμενέτω σοι

7. In his early days, Abba Euprepius went to see an old man and said to him, Abba, give me a word so that I may be saved.’ The other replied, ‘If you wish to be saved, when you go to see someone, do not begin to speak before you are spoken to.’ Filled with compunction at this saying, he made a prostration, saying, ‘I have read many books before, but never have I received such teaching,’ and he went away greatly edified.	ζ. Παρέβαλεν ἐν ἀρχῇ αὐτοῦ ὁ ἀββᾶς Εὐπρέπιός τινι γέροντι͵ καὶ λέγει αὐτῷ· Ἀββᾶ͵ εἰπέ μοι λόγον πῶς σωθῶ. Ὁ δὲ εἶπεν αὐτῷ· Ἐὰν θέλῃς σωθῆναι͵ ὅταν παραβάλῃς τινὶ͵ μὴ προλάβῃς λαλῆσαι πρὶν ἐξετάσει σε. Ὁ δὲ ἐπὶ τῷ λόγῳ κατανυγεὶς ἔβαλε μετάνοιαν͵ λέγων· Ὄντως πολλὰ βιβλία ἀνέγνων͵ καὶ τοιαύτην παιδείαν οὐδέπω ἔγνων. Καὶ πολλὰ ὠφεληθεὶς ἐξῆλθεν. ¹⁷³

HELLADIUS 05_06

HELLADIUS 05_06	Περὶ τοῦ ἀββᾶ Ἐλαδίου


1. It was said of Abba Helladius that he spent twenty years in the Cells, without ever raising his eyes to see the roof of the church.	α. Ἔλεγον περὶ τοῦ ἀββᾶ Ἐλαδίου͵ ὅτι ἐποίησεν εἴκοσι ἔτη εἰς τὰ Κελλία͵ καὶ οὐκ ἦρέ ποτε τοὺς ὀφθαλμοὺς ἄνω͵ ἰδεῖν τὴν στέγην τῆς ἐκκλησίας
2. Of the same Abba Helladius, it was said that he was accustomed to eat bread and salt, and that when Easter came, he would Evagrius [63 say, ‘The brothers eat bread and salt; as for me, I must make a little effort because of Easter. Therefore, since I eat sitting down all the other days, now that it is Easter, I will make this effort, and eat standing up.’	β. Ἔλεγον περὶ τοῦ αὐτοῦ ἀββᾶ Ἐλαδίου͵ ὅτι ἄρτον καὶ ἅλας ἤσθιεν. Ὅτε οὖν ἦλθε τὸ Πάσχα͵ ἔλεγεν͵ ὅτι Οἱ ἀδελφοὶ ἄρτον καὶ ἅλας ἐσθίουσιν· ἐγὼ δὲ ὤφειλον μικρὸν κόπον ποιῆσαι διὰ τὸ Πάσχα. Ἐπειδὴ τὰς ἄλλας ἡμέρας καθήμενος ἐσθίω· νῦν ὅτι Πάσχα ἐστὶ͵ ποιήσω τὸν κόπον͵ ἱστάμενος ἐσθίων.

EVAGRIUS 05_07

EVAGRIUS 05_07	Περὶ τοῦ ἀββᾶ Εὐαγρίου


Evagrius was born in Ibora in Pontus A.D. 345-6. He was ordained as a reader by Saint Basil, and deacon by Saint Gregory Nazianzen. He accompanied Saint Gregory to the Great Synod of Constantinople. In 382 he went to Jerusalem where he was nursed during a severe illness by Melania. In A.D. 383 he lived in Egypt and was for two years a monk in Nitria. He spent ten years as a disciple of Macarius of Alexandria in Cellia and was renowned both for his learning and the austerity of his life.	He was the centre of the group who supported Origen, but died in 400 before the matter came to a crisis in Egypt. He was a well-educated monk and wrote about the spiritual life; his most famous works are the Praktikos and Chapters on Prayer.
1. Abba Evagrius said, ‘Sit in your cell, collecting your thoughts. Remember the day of your death. See then what the death of your body will be; let your spirit be heavy, take pains, condemn the vanity of the world, so as to be able to live always in the peace you have in view without weakening. Remember also what happens in hell and think about the state of the souls down there, their painful silence, their most bitter groanings, their fear, their strife, their waiting. Think of their grief without end and the tears their souls shed eternally. But keep the day of resurrection and of presentation to God in remembrance also. Imagine the fearful and terrible judgement. Consider the fate kept for sinners, their shame before the face of God and the angels and archangels and all men, that is to say, the punishments, the eternal fire, worms that rest not, the darkness, gnashing of teeth, fear and supplications. Consider also the good things in store for the righteous: confidence in the face of God the Father and His Son, the angels and archangels and all the people of the saints, the kingdom of heaven, and the gifts of that realm, joy and beatitude. ‘Keep in mind the remembrance of these two realities. Weep for the judgement of sinners, afflict yourself for fear lest you too feel those pains. But rejoice and be glad at the lot of the righteous. Strive to obtain those joys but be a stranger to those pains. Whether you be inside or outside your cell, be careful that the remembrance of these things never leaves you, so that, thanks to their remembrance, you may at least flee wrong and harmful thoughts.’	α. Εἶπεν ὁ ἀββᾶς Εὐάγριος· Καθεζόμενος ἐν τῷ κελλίῳ͵ συνάγαγέ σου τὸν λογισμόν· μνήσθητι ἡμέρας θανάτου· ἴδε τότε τοῦ σώματος τὴν νέκρωσιν· ἐννόει τὴν συμφοράν· λαβὲ τὸν πόνον· κατάγνωθι τῆς ἐν τῷ κόσμῳ ματαιότητος· ὅπως δυνηθῇς διαπαντὸς μένειν ἐν τῇ προθέσει τῆς ἡσυχίας͵ καὶ μὴ ἀσθενή σῃς. Μνήσθητι δὲ καὶ τῆς ἐν τῷ ᾅδῃ νῦν καταστά σεως· λογίζου τὸ πῶς εἰσιν ἐκεῖ αἱ ψυχαὶ͵ ἐν ποίᾳ δεινοτάτῃ σιωπῇ͵ ἐν ποίῳ πικροτάτῳ στεναγμῷ͵ καὶ πηλίκῳ φόβῳ καὶ ἀγῶνι καὶ προσδοκίᾳ· τὴν ἄπαυ στον ὀδύνην͵ τὸ ψυχικὸν καὶ ἀπέραντον δάκρυον. Ἀλλὰ καὶ ἡμέρας ἀναστάσεως μνήσθητι͵ καὶ παρα στάσεως τῆς πρὸς τὸν Θεόν· φαντάζου τὸ φρικῶδες καὶ φοβερὸν ἐκεῖνο κρῖμα. Ἄγε εἰς μέσον τὰ ἀπο κείμενα τοῖς ἁμαρτάνουσιν͵ αἰσχύνην τὴν κατ΄ ἐν ώπιον τοῦ Θεοῦ καὶ ἀγγέλων καὶ ἀρχαγγέλων καὶ πάν των ἀνθρώπων͵ τουτέστι κολαστήρια͵ πῦρ αἰώνιον͵ σκώληκα τὸν ἀκοίμητον͵ τὸν τάρταρον͵ τὸ σκότος͵ τὸν τῶν ὀδόντων βρυγμὸν͵ τοὺς φόβους καὶ τὰς βασά νους. Ἄγε δὴ καὶ τὰ τοῖς δικαίοις ἀποκείμενα ἀγαθὰ͵ παῤῥησίαν τὴν μετὰ Θεοῦ Πατρὸς καὶ Χριστοῦ αὐτοῦ͵ ἀγγέλων καὶ ἀρχαγγέλων͵ καὶ παντὸς δήμου τῶν ἁγίων͵ βασιλείαν οὐρανῶν͵ καὶ τὰ ταύτης δωρήματα τὴν χαρὰν καὶ τὴν ταύτης ἀπόλαυσιν. Ἑκατέρων τούτων τὴν μνήμην ἄγε σεαυτῷ· καὶ ἐπὶ μὲν τῇ τῶν ἁμαρτωλῶν κρίσει δάκρυσον͵ πένθησον͵ φοβούμενος μὴ καὶ σὺ αὐτὸς ἐν τούτοις γένῃ· ἐπὶ δὲ τοῖς ἀποκει μένοις τοῖς δικαίοις͵ χαῖρε καὶ εὐφραίνου. Καὶ τού των μὲν σπούδασον ἐν ἀπολαύσει γενέσθαι͵ καὶ ἀλ λοτριοῦσθαι ἐκείνων. Ὅρα μὴ ἐπιλάθῃ ποτὲ͵ κἂν ἔνδον τοῦ κελλίου σου τυγχάνῃς͵ κἂν ἔξω που͵ τῆς παροὺς καὶ βλαβεροὺς διαφεύξῃ λογισμούς

2. He also said, ‘Restrain yourself from affection towards many people, for fear lest your spirit be distracted, so that your interior peace may not be disturbed.’	β. Εἶπε πάλιν· Κόπτε τῶν πολλῶν τὰς σχέσεις· μή σου ὁ νοῦς περιστατικὸς γένηται͵ καὶ τὸν τῆς ἡσυχίας ταράξῃ τρόπον

3. He also said, ‘It is a great thing to pray without distraction but to chant psalms without distraction is even greater.’	γ. Εἶπε πάλιν μέγα μὲν τὸ ἀπερισπάστως προσ εύχεσθαι· μεῖζον δὲ καὶ τὸ ψάλλειν ἀπερισπάστως

4. He also said, ‘Always keep your death in mind and do not forget the eternal judgement, then there will be no fault in your soul’	δ. Εἶπε πάλιν· Μέμνησο διαπαντὸς τῆς ἐξόδου σου͵ καὶ μὴ ἐπιλάθῃ κρίσεως αἰωνίου· καὶ οὐκ ἔσται πλημμέλεια ἐν τῇ ψυχῇ σου. ¹⁷⁶

5. He also said, ‘Take away temptations and no-one will be saved.’	ε. Εἶπε πάλιν· Ἔπαρον τοὺς πειρασμοὺς͵ καὶ οὐδεὶς ὁ σωζόμενος. .

6. He also said that one of the Fathers used to say, ‘Eat a little without irregularity; if charity is joined to this, it leads the monk rapidly to the threshhold of apatheia.’	ϛ. Εἶπε πάλιν͵ ὅτι Ἔλεγέ τις τῶν Πατέρων· Ἡ ξηροτέρα καὶ ἀνώμαλος δίαιτα͵ ἀγάπῃ συζευχθεῖσα͵ θᾶττον εἰσάγει τὸν μοναχὸν εἰς τὸν τῆς ἀπαθείας λι μένα

7. One day at the Cells, there was an assembly about some matter or other and Abba Evagrius held forth. Then the priest said to him, Abba, we know that if you were living in your own country you would probably be a bishop and a great leader; but at present you sit here as a stranger.’ He was filled with compunction, but was not at all upset and bending his head he replied, ‘I have spoken once and will not answer, twice but I will proceed no further.’ (Job 40.5)	ζ. Ἐγένετό ποτε συνέδριον εἰς τὰ Κελλία περὶ πράγματος͵ καὶ ἐλάλησεν ὁ ἀββᾶς Εὐάγριος. Λέγει αὐτῷ ὁ πρεσβύτερος· Οἴδαμεν͵ ἀββᾶ͵ ὅτι εἰ ᾖς ἐν τῇ χώρᾳ σου͵ καὶ ἐπίσκοπος πολλάκις καὶ κεφαλὴ πολλῶν εἶχες εἶναι· νῦν δὲ ὡς ξένος καθέζῃ ὧδε. Ὁ δὲ κατανυγεὶς οὐκ ἐταράχθη͵ ἀλλὰ κινήσας τὴν κε φαλὴν͵ λέγει αὐτῷ· Ἀληθῶς ἐστι͵ Πάτερ. Πλὴν ἅπαξ ἐλάλησα͵ ἐπὶ δὲ τῷ δευτέρῳ οὐ προσθήσω.

EUDEMON 05_08

EUDEMON 05_08	Περὶ τοῦ ἀββᾶ Εὐδαίμονος.


1. Abba Eudemon said this about Abba Paphnutius the Father of Scetis: ‘I went down there while I was still young, and he would not let me stay, saying to me, “I do not allow the face of a woman to dwell in Scetis, because of the conflict with the enemy.’	Εἶπεν ὁ ἀββᾶς Εὐδαίμων περὶ τοῦ ἀββᾶ Παφνου τίου τοῦ Πατρὸς τῆς Σκήτεως͵ ὅτι Κατῆλθον ἐκεῖ νεώτερος͵ καὶ οὐκ ἀφῆκέ με μεῖναι ἐκεῖ͵ λέγων ἐπὶ ἐμοῦ͵ Ὄψιν γυναικὸς οὐκ ἀφιῶ μεῖναι εἰς Σκῆτιν͵ διὰ τὸν πόλεμον τοῦ ἐχθροῦ.
C6_ZETA


ZELTA	Ἀρχὴ τοῦ στοιχείου Ζ


ZENO 06_01

ZENO 06_01	Περὶ τοῦ ἀββᾶ Ζήνωνος


Zeno was a famous disciple of Abba Silvanus, on Sinai. Like other monks in the early days in Egypt, he moved about a good deal in Egypt, Syria and Palestine.	At the end of his life he settled near Gaza and in 451 he shut himself up and would see no-one until he died.

1. Abba Zeno, the disciple of blessed Silvanus said, ‘Do not live in a famous place, do not settle close to a man with a great name, and do not lay foundations for building yourself a cell one day.’	α. Εἶπεν ὁ ἀββᾶς Ζήνων ὁ μαθητὴς τοῦ μακαρίου Σιλουανοῦ· Μὴ οἰκήσῃς ἐν τόπῳ ὀνομαστῷ͵ μηδὲ καθίσῃς μετὰ ἀνθρώπου ἔχοντος μέγα ὄνομα͵ μηδὲ βάλῃς θεμέλιον τοῦ οἰκοδομῆσαι ἑαυτῷ κελλίον πώ ποτε

2. It was said of Abba Zeno, that from the outset he never wished to receive anything from anyone at all. Those who brought him something came away hurt that he had not accepted anything. Others came to him, wanting to receive some token from a great old man and he had nothing to give them so they too came away hurt. The old man said, ‘What shall I do, since those who bring things are hurt just as much as those who wish to receive something? I know what seems right to me: when someone brings me something, I will accept it and I will give it to anyone who asks me for something.’ So he did that and was at peace and satisfied everyone.	β. Ἔλεγον περὶ τοῦ ἀββᾶ Ζήνωνος͵ ὅτι ἀπ΄ ἀρχῆς οὐκ ἤθελε λαβεῖν παρά τινός τί ποτε. Καὶ ἐντεῦθεν οἱ φέροντες ἀπήρχοντο λυπούμενοι͵ ὅτι οὐκ ἐλάμ βανε. Καὶ ἄλλοι ἤρχοντο πρὸς αὐτὸν͵ λαβεῖν θέλοντες ὡς παρὰ μεγάλου γέροντος͵ καὶ οὐκ εἶχέ τι δοῦναι αὐτοῖς͵ καὶ αὐτοὶ ὑπῆγον λυπούμενοι. Λέγει ὁ γέρων· Τί ποιήσω͵ ὅτι καὶ οἱ φέροντες λυποῦνται͵ καὶ οἱ λαβεῖν θέλοντες; Τοῦτο μᾶλλον συμφέρει· εἴ τις φέ ρει͵ λαμβάνω͵ καὶ εἴ τις αἰτεῖ παρέχω αὐτῷ. Καὶ οὕτως ποιήσας ἀνεπαύετο͵ καὶ πάντας ἐπληροφόρει

3. An Egyptian brother came to see Abba Zeno in Syria, and accused himself to the old man about his temptations. Filled with admiration, Zeno said, ‘The Egyptians hide the virtues they possess and ceaselessly accuse themselves of faults they do not have, while the Syrians and Greeks pretend to have virtues they do not have, and hide the faults of which they are guilty.’	γ. Παρέβαλεν ἀδελφὸς Αἰγύπτιος τῷ ἀββᾷ Ζήνωνι εἰς Συρίαν͵ καὶ κατηγόρει τῶν λογισμῶν ἑαυτοῦ ἐπὶ τοῦ γέροντος. Ὁ δὲ θαυμάσας εἶπεν· Οἱ Αἰγύ πτιοι͵ ἃς μὲν ἔχουσιν ἀρετὰς͵ κρύπτουσιν͵ ἃ δὲ οὐκ ἔχουσιν ἐλαττώματα͵ τούτων ἀεὶ κατηγοροῦσιν· οἱ δὲ Σύροι καὶ οἱ Ἑλληνικοὶ͵ ἃς μὲν οὐκ ἔχουσιν ἀρε τὰς͵ λέγουσιν ἔχειν͵ ἃ δὲ ἔχουσι ἐλαττώματα͵ κρύ πτουσιν

4. Some brothers came to see him and asked him, ‘What does this saying in the book of Job mean: “Heaven is not pure in his presence?” ‘ (Job 15.15) The old man replied, ‘The brothers have passed over their sins and inquired about heavenly things. This is the interpretation of this saying: “God alone is pure,” therefore he said, “Heaven is not pure.” ‘	δ. ῏Ηλθον πρὸς αὐτὸν ἀδελφοὶ͵ καὶ ἠρώτησαν αὐτὸν͵ λέγοντες· Τί ἐστι τὸ ἐν τῷ Ἰὼβ γεγραμμέ νον· Οὐρανὸς δὲ οὐ καθαρὸς ἐνώπιον αὐτοῦ; Ἀπο κριθεὶς δὲ ὁ γέρων εἶπεν αὐτοῖς· Ἀφῆκαν οἱ ἀδελφοὶ τὰς ἁμαρτίας αὐτῶν͵ καὶ περὶ τῶν οὐρανῶν ἐρευ νῶσιν. Αὔτη δέ ἐστιν ἡ ἑρμηνεία τοῦ λόγου· Ἐπειδὴ αὐτὸς μόνος ἐστὶ καθαρὸς͵ διὰ τοῦτο εἶπεν· Οὐρανὸς δὲ οὐ καθαρός ἐστιν. ¹⁷⁷

5. It was said of Abba Zeno, that when he was living in Scetis, he came out of his cell by night, going in the direction of the marshes. He spent three days and three nights wandering at random. At last, tired out, his strength failing him, he fell down as though he were dying. Behold, a little child stood before him with bread and a jar of water and said to him, ‘Get up, and eat.’ He stood up and prayed, thinking that it was a delusion. The other said to him, ‘You have done well.’ And he prayed a second, and then a third time. The child said again, ‘You have done well.’ Then the old man stood up, took some food and ate. The child said to him, As far as you have walked, so far are you from your cell. So then, get up, and follow me.’ Immediately he found himself in his cell. So the old man said to the child, ‘Enter, and let us pray.’ But when the old man went inside, the other vanished.	ε. Ἔλεγον περὶ τοῦ ἀββᾶ Ζήνωνος͵ ὅτι καθήμενος ἐν. τῇ Σκήτει͵ ἐξῆλθε νυκτὸς ἐκ τῆς κέλλης αὐτοῦ ὡς ἐπὶ τὸ ἕλος· καὶ πλανηθεὶς ἐποίησε τρεῖς ἡμέρας καὶ τρεῖς νύκτας περιπατῶν· καὶ κοπιάσας͵ ἐκλιπὼν ἔπεσεν εἰς τὸ ἀποθανεῖν. Καὶ ἰδοὺ παιδάριον ἔστη ἐνώπιον αὐτοῦ͵ ἔχον ἄρτον καὶ βαυκάλιον ὕδατος· καὶ ἔλεγεν αὐτῷ· Ἀνάστα͵ φάγε. Ὁ δὲ ἀναστὰς͵ προσηύξατο͵ νομίζων ὅτι φαντασία ἐστίν. Ὁ δὲ εἶπεν αὐτῷ· Καλῶς ἐποίησας. Καὶ πάλιν ηὔξατο δεύτερον καὶ τρίτον. Καὶ λέγει αὐτῷ· Καλῶς ἐποίησας. Ἀναστὰς οὖν ὁ γέρων͵ ἔλαβε καὶ ἔφαγε. Καὶ μετὰ ταῦτα λέγει αὐτῷ· Ὅσον περιεπάτησας͵ τοσοῦτον εἶ μακρὰν ἀπὸ τῆς κέλλης σου· ἀλλ΄ ἀνάστα͵ ἀκολούθει μοι. Καὶ εὐθέως εὑρέθη εἰς τὸ κελλίον αὐτοῦ. Εἶπεν οὖν αὐτῷ ὁ γέρων· Εἴσελθε͵ ποίησον ἡμῖν εὐχήν. Καὶ εἰσελθόντος τοῦ γέροντος͵ ἐκεῖνος ἀφανὴς ἐγένετο.

6. Another time, the same Abba Zeno was walking in Palestine and he was tired. He sat down near a cucumber plant to eat and he said to himself, ‘Take a cucumber and eat it. Truly it is only a little thing.’ But he answered himself, ‘Thieves are taken away to punishment. Examine yourself therefore, to see if you can bear punishment.’ He got up and stood in the sun for five days. When he was quite burnt he said, You cannot bear punishment,’ and he said to Zacharias [67 his thoughts, ‘Since you cannot bear punishment, do not steal, and do not eat.’	ϛ. Ἄλλοτε ὁ αὐτὸς ἀββᾶς Ζήνων περιπατῶν ἐν τῇ Παλαιστίνῃ͵ καὶ κοπιάσας͵ ἐγγὺς σικυηλάτου ἐκάθι σε φαγεῖν͵ καὶ λέγει αὐτῷ ὁ λογισμός· Ἆρον ἑαυτῷ ἓν σικύδιν͵ καὶ φάγε. Τί γάρ ἐστιν; Ὁ δὲ ἀποκρι θεὶς εἶπε τῷ λογισμῷ· Οἱ κλέπται εἰς κόλασιν ὑπ άγουσι. Δοκίμασον οὖν ἑαυτὸν ἐντεῦθεν͵ εἰ δύνασαι τὴν κόλασιν ὑπενεγκεῖν. Καὶ ἀναστὰς ἔστη εἰς τὸ καῦμα πέντε ἡμέρας͵ καὶ τηγανίσας ἑαυτὸν͵ εἶπεν· Οὐ δύνασαι τὴν κόλασιν ὑπενεγκεῖν. Καὶ λέγει τῷ λογισμῷ· Εἰ οὐ δύνασαι͵ μὴ κλέπτε καὶ τρῶγε

7. Abba Zeno said, ‘If a man wants God to hear his prayer quickly, then before he prays for anything else, even his own soul, when he stands and stretches out his hands towards God, he must pray with all his heart for his enemies. Through this action God will hear everything that he asks.’	ζ. Εἶπεν ὁ ἀββᾶς Ζήνων· Ὁ θέλων ταχὺ ἵνα εἰσ ακούσῃ ὁ Θεὸς τῆς εὐχῆς αὐτοῦ͵ ἡνίκα ἀναστῇ καὶ ἐκτείνει τὰς χεῖρας αὐτοῦ πρὸς Θεὸν͵ πρὸ πάντων καὶ πρὸ τῆς ἰδίας ψυχῆς ὑπὲρ τῶν ἐχθρῶν αὐτοῦ ἀπὸ ψυχῆς εὔξηται· καὶ διὰ τούτου κατορθώματος͵ εἴ τι ἂν παρακαλέσῃ τῷ Θεῷ͵ ὑπακούει αὐτῷ

8. In a village there was said to be a man who fasted to such a degree that he was called ‘the Faster’. Abba Zeno had heard of him, and he sent for him. The other came gladly. They prayed and sat down. The old man began to work in silence. Since he could not succeed in talking to him the Faster began to get bored. So he said to the old man, ‘Pray for me, Abba, for I want to go.’ The old man said to him. ‘Why?’ The other replied, ‘Because my heart is as if it were on fire and I do not know what is the matter with it. For truly, when I was in the village and I fasted until the evening, nothing like this happened to me.’ The old man said, ‘In the village you fed yourself through your ears. But go away and from now on eat at the ninth hour and whatever you do, do it secretly.’ As soon as he had begun to act on this advice, the Faster found it difficult to wait until the ninth hour. And those who knew him said, ‘The Faster is possessed by the devil.’ So he went to tell all this to the old man who said to him, ‘This way is according to God.’	η. Ἔλεγον ὅτι ἦν τις ἐν κώμῃ͵ καὶ πολλὰ ἐνή στευεν͵ ὥστε καλεῖσθαι τὸ ὄνομα αὐτοῦ ὁ Νηστευτής. Ἀκούσας δὲ ὁ ἀββᾶς Ζήνων περὶ αὐτοῦ͵ μετεστεί λατο αὐτόν. Ὁ δὲ ἀπῆλθε μετὰ χαρᾶς. Καὶ εὐξάμε νοι ἐκάθισαν. ῎Ηρξατο οὖν ὁ γέρων ἐργάζεσθαι σιω πῶν. Μὴ εὑρίσκων δὲ λαλῆσαι μετ΄ αὐτοῦ ὁ Νηστευ τὴς ἤρξατο ὀχλεῖσθαι ὑπὸ τῆς ἀκηδίας. Καὶ λέγει τῷ γέροντι· Εὖξαι ὑπὲρ ἐμοῦ͵ ἀββᾶ͵ ὅτι ἀπελθεῖν θέλω. Λέγει αὐτῷ ὁ γέρων· Διατί; Ὁ δὲ ἀποκριθεὶς εἶπεν· Ὅτι ἡ καρδία μου ὡς καιομένη ἐστὶ͵ καὶ οὐκ οἶδα τί ἔχει. Ὅτε γὰρ ἤμην εἰς τὴν κώμην͵ ἕως ὀψὲ ἐνήστευον͵ καὶ οὐδέποτε οὕτως μοι ἐγένετο. Λέγει αὐτῷ ὁ γέρων· Εἰς τὴν κώμην͵ ἐκ τῶν ὠτίων σου ἐτρέφου· ἀλλ΄ ἄπελθε ἀπὸ τοῦ νῦν͵ καὶ ἔσθιε τὴν ἐννάτην· καὶ εἴ τι ποιεῖς͵ ἐν κρυπτῷ ποίει. Καὶ ὡς ἤρξατο ποιεῖν͵ μετὰ θλίψεως ἔμενε τὴν ἐννάτην. Καὶ ἔλεγον οἱ γνωρίζοντες αὐτὸν͵ ὅτι Ὁ Νηστευτὴς ἐδαιμονίσθη. Ἐλθὼν δὲ ἀπήγγειλε τῷ γέροντι πάντα. Ὁ δὲ εἶπεν αὐτῷ· Αὕτη ἡ ὁδὸς κατὰ Θεόν ἐστιν.

ZACHARIAS 06_02	Περὶ τοῦ ἀββᾶ Ζαχαρίου
Zacharias was the son of Abba Carton who brought him up in the desert ofScetis. The story of his youth is told under ‘Carion ‘. Macarius and Moses consulted the boy and his wisdom was recognised also by Poemen. He seems to have diedyoung.

1. Abba Macarius said to Abba Zacharias, ‘Tell me, what is the work of a monk?’ He said to him, ‘How is it that you are asking me, Father?’ Abba Macarius said, Zacharias, my child, you inspire me with confidence. It is God who urges me to ask you.’ Then Zacharias said to him, ‘Father, in my opinion, he is a monk who does violence to himself in everything.’	α. Εἶπεν ὁ ἀββᾶς Μακάριος τῷ ἀββᾷ Ζαχαρίᾳ· ¹⁸⁰ Εἰπέ μοι τὸ ἔργον τοῦ μοναχοῦ. Λέγει αὐτῷ· Ἐμὲ ἐρω τᾷς͵ Πάτερ; Καὶ λέγει ὁ ἀββᾶς Μακάριος· Πληροφο ροῦμαι εἰς σὲ͵ τέκνον Ζαχαρία. Ἔστι γὰρ ὁ νύσσων με τοῦ ἐρωτῆσαί σε. Λέγει αὐτῷ ὁ Ζαχαρίας· Τὸ κατ΄ ἐμὲ͵ Πάτερ͵ τὸ ἑαυτὸν βιάζεσθαι εἰς πάντα͵ οὗτός ἐστιν ὁ μοναχός

2. Going to draw water one day, Abba Moses found Abba Zacharias praying beside the well and the spirit of God rested above him.	β. ῏Ηλθέ ποτε ὁ ἀββᾶς Μωσῆς ἀντλῆσαι ὕδωρ͵ καὶ εὗρε τὸν ἀββᾶν Ζαχαρίαν εὐχόμενον ἐπὶ τοῦ λάκκου͵ καὶ τὸ Πνεῦμα τοῦ Θεοῦ καθήμενον ἐπ άνω αὐτοῦ

3. One day Abba Moses said to brother Zacharias, ‘Tell me what I ought to do?’ At these words the latter threw himself on the ground at the old man’s feet and said, Are you asking me, Father?’ The old man said to him, ‘Believe me, Zacharias, my son, I have seen the Holy Spirit descending upon you and since then I am constrained to ask you.’ Then Zacharias drew his hood off his head put it under his feet and trampled on it, saying, ‘The man who does not let himself be treated thus, cannot become a monk.’	γ. Εἶπέ ποτε ὁ ἀββᾶς Μωσῆς τῷ ἀδελφῷ Ζαχα ρίᾳ· Εἰπέ μοι τί ποιήσω; Ἀκούσας δὲ ἔῤῥιψεν ἑαυτὸν χαμαὶ εἰς τοὺς πόδας αὐτοῦ͵ λέγων· Σύ με ἐρωτᾷς͵ Πάτερ; Λέγει αὐτῷ γέρων· Πίστευσόν μοι͵ τέκνον μου Ζαχαρία· εἶδον τὸ Πνεῦμα τὸ ἅγιον κατελ θὸν ἐπὶ σὲ͵ καὶ ἐκ τούτου ἀναγκάζομαι ἐρωτῆσαί σε. Τότε λαβὼν ὁ Ζαχαρίας τὸ κουκούλιον αὐτοῦ ἐκ τῆς κεφαλῆς αὐτοῦ͵ ἔθηκεν ὑπὸ τοὺς πόδας͵ καὶ καταπα τήσας αὐτὸ εἶπεν· Ἐὰν μὴ συντριβῇ οὕτως ἄνθρω πος͵ οὐ δύναται εἶναι μοναχός

4. While he was sitting one day in Scetis, Abba Zacharias had a vision. He went to tell his father, Carion, about it. The old man, who was an ascetic, did not understand this matter. He got up and beat him soundly, saying that it came from the demons. But Zacharias went on thinking about it, and he went by night to Abba Poemen, to tell the matter to him and how his heart burned within him. Then the old man, seeing that this came from God, said to him, ‘Go to such and such an old man and whatever he tells you to do, do it.’ Zacharias went to the old man and even before he could ask anything, he forestalled him, telling him everything that had happened and saying that this vision came from God. ‘But go,’ he said, ‘and submit yourself to your father.’	δ. Καθημένου ποτὲ τοῦ ἀββᾶ Ζαχαρίου εἰς Σκῆτιν͵ ἦλθε θεωρία εἰς αὐτόν· καὶ ἀναστὰς ἀνήγγειλε τῷ ἀββᾷ αὐτοῦ Καρίωνι. Ὁ δὲ γέρων͵ πρακτικὸς ὢν͵ οὐχ ὑπῆρχεν ἀκριβὴς περὶ ταῦτα. Καὶ ἀναστὰς ἔδει ρεν αὐτὸν͵ λέγων͵ ὅτι ἀπὸ δαιμόνων ἐστί. Παρέμεινε δὲ ὁ λογισμός. Καὶ ἀναστὰς ἀπῆλθε πρὸς τὸν ἀββᾶν Ποιμένα͵ νυκτὸς͵ καὶ ἀνήγγειλεν αὐτῷ τὸ πρᾶγμα͵ καὶ πῶς καίεται τὰ ἐντὸς αὐτοῦ. Καὶ ἰδὼν ὁ γέρων ὅτι ἀπὸ Θεοῦ ἐστι͵ λέγει αὐτῷ· Ὕπαγε πρὸς τὸν δεῖνα τὸν γέροντα͵ καὶ εἴ τι δ΄ ἄν σοι εἴπῃ͵ ποίησον. Καὶ ἀπελθὼν πρὸς τὸν γέροντα͵ πρὶν ἐξετάσαι αὐτόν τι͵ προλαβὼν ὁ γέρων εἶπεν αὐτῷ πάντα͵ καὶ ὅτι ἡ θεωρία ἀπὸ Θεοῦ ἐστιν. Ἀλλ΄ ὕπαγε͵ ὑποτάγηθι τῷ Πατρί σου

5. Abba Poemen said that Abba Moses asked Abba Zacharias, who was at the point of death, ‘What do you see?’ He said, ‘Is it not better to hold my peace, Father?’ And he said, ‘Yes, it is better to hold your peace, my child.’ At the hour of his death, Abba Isidore who was sitting there looked towards heaven and said, ‘Rejoice, Zacharias, my son, because the doors of the kingdom of heaven are opened to you.’	ε. Εἶπεν ὁ ἀββᾶς Ποιμὴν͵ ὅτι ἠρώτησεν ὁ ἀββᾶς Μωϋσῆς τὸν ἀββᾶν Ζαχαρίαν μέλλοντα τελευτᾷν· Τί ὁρᾷς; Καὶ λέγει αὐτῷ· Οὐ βέλτιον τὸ σιωπᾷν͵ Πάτερ; καὶ εἶπε· Ναὶ͵ τέκνον͵ σιώπα. Καὶ τῇ ὥρᾳ τοῦ θανάτου αὐτοῦ͵ καθεζόμενος ὁ ἀββᾶς Ἰσίδωρος͵ ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν· Εὐφραίνου͵ τέκνον μου Ζαχαρία͵ ὅτι ἀνεῴχθησάν σοι αἱ πύλαι τῆς τῶν οὐρανῶν βασιλείας.

C7_ETA
ETA	Ἀρχὴ τοῦ Η στοιχείου.
ISAIAH 07_01	Περὶ τοῦ ἀββᾶ Ἡσαΐου
1. Abba Isaiah said, ‘Nothing is so useful to the beginner as insults. The beginner who bears insults is like a tree that is watered every day.’	α. Εἶπεν ὁ ἀββᾶς Ἡσαΐας͵ ὅτι οὐδὲν οὕτως λυσι ¹⁸¹ τελεῖ τῷ ἀρχαρίῳ͵ ὡς ἡ ὕβρις. Ὥσπερ γὰρ δένδρον καθ΄ ἑκάστην ποτιζόμενον͵ οὕτως ἀρχά ριος ὑβριζόμενος καὶ ὑπομένων

2. He also said to those who were making a good beginning by putting themselves under the direction of the holy Fathers, ‘As with purple dye, the first colouring is never lost.’ And, ‘Just as young shoots are easily trained back and bent, so it is with beginners who live in submission.’	β. Ἔλεγε πάλιν πρὸς τοὺς καλῶς ἀρχομένους καὶ ὑποτασσομένους Πατράσιν ἁγίοις͵ ὅτι Ἡ πρώτη βαφὴ οὐκ ἀποβάλλει͵ ὡς ἐπὶ πορφύρας. Καί· ὅτι Ὥσπερ οἱ κλάδοι οἱ ἁπαλοὶ εὐχερῶς μεταστρέ φονται καὶ κάμπτονται͵ οὕτως καὶ οἱ ἀρχάριοι ὄντες ἐν ὑποταγῇ

3. He also said, A beginner who goes from one monastery to another is like an animal who jumps this way and that, for fear of the halter.’	γ. Ἔλεγε πάλιν͵ ὅτι ἀρχάριος μεταβαίνων ἀπὸ μοναστηρίου εἰς μοναστήριον͵ ἔοικε ζώῳ ὑπὸ φορ βαίας ἐνταῦθα κἀκεῖσε ἐλαυνομένῳ

4. He also said that when there was an agape and the brethren were eating in the church and talking to one another, the priest of Pelusia reprimanded them in these words, ‘Brethren, be quiet. For I have seen a brother eating with you and drinking as many cups as you and his prayer is ascending to the presence of God like fire.’	δ. Εἶπε πάλιν͵ ὅτι ὁ πρεσβύτερος τοῦ Πηλουσίου͵ γενομένης ἀγάπης͵ καὶ τῶν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ ἐσθιόντων͵ καὶ συλλαλούντων ἀλλήλοις͵ ἐπιτιμήσας αὐτοῖς εἶπε· Σιωπᾶτε͵ ἀδελφοί· εἶδον ἐγὼ ἀδελφὸν ἐσθίοντα μεθ΄ ὑμῶν͵ καὶ πίνοντα ποτήρια ὅσα ὑμεῖς͵ καὶ ἡ εὐχὴ αὐτοῦ ἀναβαίνει ἐνώπιον τοῦ Θεοῦ ὡς πῦρ

5. It was said of Abba Isaiah that one day he took a branch and went to the threshing-floor to thresh and said to the owner, ‘Give me some wheat.’ The latter replied, ‘Have you brought in the harvest, Father?’ He said, ‘No.’ The owner said to him, ‘How then can you expect to be given wheat, if you have not harvested?’ Then the old man said to him, ‘So then, if someone does not work, he does not receive wages?’ The owner replied, ‘No.’ At that, the old man went away. Seeing what he had done, the brethren bowed before him, asking him to tell them why he had acted thus. The old man said to them, ‘I did this as an example: whoever has not worked will not receive a reward from God.’	ε. Ἔλεγον περὶ τοῦ ἀββᾶ Ἡσαΐου͵ ὅτι ποτὲ ἔλαβε θαλλίον͵ καὶ ἀπῆλθεν εἰς τὴν ἅλωνα͵ καὶ λέγει τῷ γεούχῳ· Δός μοι σῖτον. Καὶ λέγει αὐτῷ· Καὶ σὺ ἐθέρισας͵ ἀββᾶ; Λέγει· Οὐχί. Καὶ λέγει αὐτῷ ὁ γεοῦχος· Πῶς οὖν θέλεις σῖτον λαβεῖν͵ μὴ θερίσας; Καὶ λέγει αὐτῷ ὁ γέρων· Οὐκοῦν ἐὰν μή τις θερίσῃ͵ οὐ λαμβάνει μισθόν; Λέγει ὁ γεοῦχος· Οὐχί. Καὶ οὕτως ἀνεχώρησεν ὁ γέρων. Οἱ δὲ ἀδελφοὶ͵ ἰδόντες τί ἐποίησεν͵ ἔβαλον αὐτῷ μετάνοιαν͵ παρακαλοῦντες μαθεῖν τί τοῦτο ἐποίησε. Λέγει αὐτοῖς ὁ γέρων· Ὑπόδειγμα αὐτὸ ἐποίησα͵ ὅτι ἐὰν μή τις ἐργάσηται͵ οὐ λαμβάνει μισθὸν παρὰ τοῦ Θεοῦ. .

6. The same Abba Isaiah called one of the brethren, washed his feet, put a handful of lentils into the pot and brought them to him as soon as they had boiled. The brother said to him, ‘They are not cooked, Abba.’ The old man replied, ‘Is it not enough simply to have seen the fire? That alone is a great consolation.’	ϛ. Ὁ αὐτὸς ἀββᾶς Ἡσαΐας ἐκάλεσέ τινα τῶν ἀδελφῶν͵ καὶ ἔνιψεν αὐτοῦ τοὺς πόδας͵ καὶ ἔβαλε δράκα φακοῦ εἰς χύτραν͵ καὶ ὡς ἔβρασε͵ κατήνεγ κεν αὐτήν. Καὶ λέγει αὐτῷ ὁ ἀδελφός· Οὔπω ἑψήθη͵ ἀββᾶ. Καὶ λέγει αὐτῷ· Οὐκ ἀρκεῖ σοι ὅτι ὅλως εἶ δες λαμπρόν; καὶ αὕτη μεγάλη παράκλησις

7. He also said, ‘When God wishes to take pity on a soul and it rebels, not bearing anything and doing its own will, he then allows it to suffer that which it does not want, in order that it may seek him again.’	ζ. Ἔλεγε πάλιν͵ ὅτι Ἐὰν θέλῃ ὁ Θεὸς ψυχὴν ἐλεῆσαι͵ αὐτὴ δὲ ἀφηνιάζει καὶ οὐκ ἀνέχεται͵ ἀλλὰ τὸ θέλημα αὐτῆς ποιεῖ͵ συγχωρεῖ αὐτὴν παθεῖν ἅπερ οὐ θέλει͵ ἵνα οὕτως αὐτὸν ἐπιζητήσῃ

8. He also said, ‘When someone wishes to render evil for evil, he can injure his brother’s soul even by a single nod of the head.’	η. Ἔλεγε πάλιν͵ ὅτι Ἡνίκα τις βούλεται κακὸν ἀντὶ κακοῦ ἀποδοῦναι͵ δύναται καὶ διὰ νεύματος μό νου βλάψαι τὴν συνείδησιν τοῦ ἀδελφοῦ

9. The same Abba Isaiah, when someone asked him what avarice was, replied, ‘Not to believe that God cares for you, to despair of the promises of God and to love boasting.’	θ. Ὁ αὐτὸς ἀββᾶς Ἡσαΐας ἠρωτήθη͵ τί ἐστι φιλαργυρία͵ καὶ ἀπεκρίθη· Τὸ μὴ πιστεῦσαι τῷ ¹⁸⁴ Θεῷ͵ ὅτι ποιεῖταί σου φροντίδα͵ καὶ τὸ ἀπελπί σαι τῶν ἐπαγγελιῶν τοῦ Θεοῦ καὶ φιλοπλατύ νεσθαι

10. He was also asked what calumny is and he replied, ‘It is ignorance of the glory of God, and hatred of one’s neighbour.’	ι. Ἠρωτήθη πάλιν͵ τί ἐστι καταλαλιὰ͵ καὶ ἀπ εκρίθη· Τὸ μὴ γνῶναι τὴν δόξαν τοῦ Θεοῦ͵ καὶ Φθόνος πρὸς τὸν πλησίον

11. He was also asked what anger is and he replied, “Quarrelling, lying and ignorance.’	ια. Ἠρωτήθη πάλιν͵ τί ἐστιν ὀργὴ͵ καὶ ἀπεκρί θη· Ἔρις͵ καὶ ψεῦδος͵ καὶ ἀγνωσία.

ELIAS 07_02	Περὶ τοῦ ἀββᾶ Ἠλία
1. Abba Elias said, ‘For my part: I fear three things: the moment when my soul will leave my body, and when I shall appear before God, and when the sentence will be given against me.’	α. Εἶπεν ὁ ἀββᾶς Ἠλίας· Ἐγὼ τρία πράγματα φοβοῦμαι· ὅταν μέλλῃ ἡ ψυχή μου ἐξελθεῖν ἀπὸ τοῦ σώματος͵ καὶ ὅταν μέλλω τῷ Θεῷ ἀπαντῆσαι͵ καὶ ὅταν μέλλῃ ἡ ἀπόφασις ἐξελθεῖν κατ΄ ἐμοῦ

2. The old men said of Abba Agathon to Abba Elias, in Egypt, ‘He is a good abba.’ The old man answered them, ‘In comparison with his own generation, he is good.’ They said to him, And what is he in comparison with the ancients?’ He gave them this answer, ‘I have said to you that in comparison with his generation he is good but as to that of the ancients, in Scetis I have seen a man who, like Joshua the son of Nun could make the sun stand still in the heavens.’ At these words they were astounded and gave glory to God.	β. Ἔλεγον οἱ γέροντες τῷ ἀββᾷ Ἠλίᾳ εἰς Αἴ γυπτον περὶ τοῦ ἀββᾶ Ἀγάθωνος͵ ὅτι Καλὸς ἀβ βᾶς ἐστιν. Καὶ λέγει αὐτοῖς ὁ γέρων· Κατὰ τὴν γενεὰν αὐτοῦ καλός ἐστι. Καὶ λέγουσιν αὐτῷ· Κατὰ δὲ τοὺς ἀρχαίους τί; Καὶ ἀποκριθεὶς λέγει· Εἶπον ὑμῖν͵ ὅτι κατὰ τὴν γενεὰν αὐτοῦ καλός ἐστι· κατὰ δὲ τοὺς ἀρχαίους͵ ἑώρακα ἄνθρωπον ἐν Σκήτει͵ ὅτι ἠδύνατο τὸν ἥλιον στῆσαι ἐν τῷ οὐρανῷ͵ καθάπερ Ἰησοῦς ὁ τοῦ Ναυΐ. Καὶ τοῦτο ἀκούσαντες͵ ἐθαμ βήθησαν͵ καὶ ἐδόξασαν τὸν Θεόν

3. Abba Elias, the minister, said, ‘What can sin do where there is penitence? And of what use is love where there is pride?’	γ. Εἶπεν ὁ ἀββᾶς Ἠλίας ὁ τῆς διακονίας· Τί ἰσχύει ἁμαρτία͵ ὅπου ἐστὶ μετάνοια; καὶ τί ὠφε λεῖ ἀγάπη͵ ἔνθα ἐστὶν ὑπερηφανία;

4. Abba Elias said, ‘I saw someone who was carrying a skin of wine on his arm, and, in order to make the demons blush, for it was a fantasy, I said to the brother, “Of your charity take off your cloak.” He took off his cloak, and was not found to be carrying anything. I say that so that you may not believe even that which you see or hear. Even more, observe your thoughts, and beware of what you have in your heart and your spirit, knowing that the demons put ideas into you so as to corrupt your soul by making it think of that which is not right, in order to turn your spirit from the consideration of your sins and of God.’	δ. Εἶπεν ὁ ἀββᾶς Ἠλίας͵ ὅτι Εἶδον ἐγώ τινα λα βόντα κολοκύντιον οἵνου εἰς τὴν μάλην αὐτοῦ· καὶ ἵνα αἰσχύνω τοὺς δαίμονας ὅτι φαντασία ἦν͵ εἶπον τῷ ἀδελφῷ· Ποίησον ἀγάπην͵ καὶ ἆρόν μου τοῦτο· καὶ ἄρας τὸ πάλλιον αὐτοῦ͵ εὑρέθη μηδὲν ἔχων. Τοῦτο δὲ εἶπον͵ ὅτι κἂν τοῖς ὀφθαλμοῖς ἴδητέ τι͵ ἢ ἀκού σητε͵ μὴ καταδέξησθε. Πόσῳ μᾶλλον τηρεῖτε τοὺς διαλογισμοὺς καὶ τὰς ἐνθυμήσεις καὶ τὰς ἐννοίας͵ εἰδότες ὅτι αὐτοὶ ἐμβάλλουσιν αὐτὰ͵ ἵνα μιάνωσι τὴν ψυχὴν λογίζεσθαι τὰ μὴ συμφέροντα͵ καὶ ἵνα ἀπ ασχολήσωσι τὸν νοῦν ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ͵ καὶ τοῦ Θεοῦ

5. He also said, ‘Men turn their minds either to their sins, or to Jesus, or to men.’	ε. Εἶπε πάλιν· Οἱ ἄνθρωποι τὸν νοῦν ἔχουσιν͵ ἢ εἰς τὰς ἁμαρτίας͵ ἢ πρὸς τὸν Ἰησοῦν͵ ἢ πρὸς τοὺς ἀνθρώπους. .

6. He also said, If the spirit does not sing with the body, labour is in vain. Whoever loves tribulation will obtain joy and peace later on.’	ϛ. Εἶπε πάλιν· Ἐὰν μὴ ὁ νοῦς ψάλλῃ μετὰ τοῦ σώματος͵ εἰς μάτην ὁ κόπος. Ἐὰν γάρ τις ἀγα πᾷ τὴν θλίψιν͵ ὕστερον γίνεται αὐτῷ εἰς χαρὰν καὶ ἀνάπαυσιν

7. He also said, An old man was living in a temple and the demons came to say to him, “Leave this place which belongs to us,” and the old man said, “No place belongs to you.” Then they began to scatter his palm leaves about, one by one, and the old man went on gathering them together with perseverance. A little later the devil took his hand and pulled him to the door. When the old man reached the door, he seized the lintel with the other hand crying out, “Jesus, save me.” Immediately the devil fled away. Then the old man began to weep. Then the Lord said to him, “Why are you weeping?” and the old man said, “Because the devils have dared to seize a man and treat him like this.” The Lord said to him, “You had been careless. As soon as you turned to me again, you see I was beside you.” I say this, because it is necessary to take great pains, and anyone who does not do so, cannot come to his God. For he himself was crucified for our sake.’	ζ. Εἶπε πάλιν͵ ὅτι Τὶς γέρων ἔμεινεν εἰς ἱερόν· καὶ ἦλθον οἱ δαίμονες λέγοντες αὐτῷ· Ἄπελθε ἐκ τοῦ τόπου ἡμῶν. Καὶ ὁ γέρων ἔφη· Ὑμεῖς οὐκ ἔχετε τόπον. Καὶ ἤρξαντο σκορπίζειν αὐτοῦ τὰ βαΐα καθ΄ ἅπαξ. Ὁ δὲ γέρων ἐπέμενεν αὐτὰ συλλέγων. Ὕστε ρον ὁ δαίμων κρατήσας αὐτοῦ τὴν χεῖρα͵ ἔσυρεν αὐ τὸν ἔξω. Ὡς δὲ ἔφθασε τὴν θύραν ὁ γέρων͵ τῇ ἄλλῃ ¹⁸⁵ χειρὶ κατέσχε τὴν θύραν͵ κράζων· Ἰησοῦ͵ βοήθει μοι. Καὶ εὐθὺς ὁ δαίμων ἔφυγε. Καὶ ὁ γέρων ἤρξατο κλαίειν. Ὁ δὲ Κύριος εἶπεν αὐτῷ· Τί κλαίεις; καὶ λέγει ὁ γέρων· Ὅτι τολμῶσι κρατῆσαι τὸν ἄνθρω πον͵ καὶ οὕτως ποιῆσαι. Εἶπε δὲ αὐτῷ· Σὺ ἠμέ λησας. Ὅτε γὰρ ἐζήτησάς με͵ εἶδες πῶς εὑρέθην σοι. Ταῦτα λέγω͵ ὅτι κόπου πολλοῦ χρεία͵ καὶ εἰ μὴ κόπος γένηται͵ οὐ δύναταί τις ἔχειν τὸν Θεὸν αὐ τοῦ. Αὐτὸς γὰρ δι΄ ἡμᾶς ἐσταυρώθη

8. A brother who followed the life of stillness in the monastery of the cave of Abba Saba came to Abba Elias and said to him, Abba, give me a way of life.’ The old man said to the brother, ‘In the days of our predecessors they took great care about these three virtues: poverty, obedience and fasting. But among monks nowadays avarice, self-confidence and great greed have taken charge. Choose whichever you want most.’	. Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ἠλίᾳ τῷ ἡσυχαστῇ͵ εἰς τὸ κοινόβιον τοῦ σπηλαίου τοῦ ἀββᾶ Ζάββα͵ καὶ λέγει αὐτῷ· Ἀββᾶ͵ εἶπόν μοι ῥῆμα. Ὁ δὲ γέρων λέγει τῷ ἀδελφῷ͵ ὅτι Ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν͵ ἠγαπῶντο αἱ τρεῖς ἀρεταὶ αὗ ται͵ ἡ ἀκτημοσύνη͵ καὶ ἡ πραότης͵ καὶ ἡ ἐγκράτεια· νῦν δὲ κρατεῖ εἰς τοὺς μοναχοὺς ἡ πλεονεξία͵ καὶ ἡ γαστριμαργία͵ καὶ ἡ θρασύτης. Εἴ τι θέλεις κράτησον.

HERACLIDES 07_03	Περὶ τοῦ ἀββᾶ Ἡρακλείου.
1. A brother who was attacked by the devil unburdened himself to Abba Heraclides. He told him the following in order to comfort him: An old man had a disciple who for many years had obeyed him in everything. Now one day when he was attacked by the devil, he made a prostration before the old man, saying, “Let me become a monk on my own.” The old man replied, “Survey the district and we will build a cell for you.” So they found a place a mile away. They went there and built the cell. The old man said to the brother, “What I tell you to do, do it. Each time you are afflicted, eat, drink, sleep; only do not come out of your cell until Saturday; then come to see me.” The brother spent two days according to these orders, but the third day, a prey to accidie, he said to himself, “Why did the old man arrange that for me?” Standing up, he sang many psalms, and after sunset he ate, then went to lie down on his mat to sleep. But he saw an Ethiopian lying there who gnashed his teeth at him. Driven by great fear, he ran to the old man, knocked on his door and said, “Abba, have pity on me, open the door.” The old man, seeing he had not obeyed his instructions did not open it till morning, very early; then he opened it, and found him outside imploring him to help him. Then, full of pity, he made him come inside. The other said, “Father, I need you; on my bed I saw a black Ethiopian, as I was going to sleep.” The old man replied, “You suffered that because you did not keep to my instructions.” Then, according to his capacity, he taught him the discipline of the solitary life, and in a short time he became a good monk.’	Ἀδελφὸς πολεμηθεὶς͵ ἀπήγγειλε τῷ ἀββᾷ Ἡρα κλείῳ. Καὶ λέγει αὐτῷ ἐκεῖνος στηρίζων αὐτὸν͵ ὅτι Τὶς γέρων ἔσχε μαθητὴν ὑπήκοον πάνυ ἐπὶ πολλὰ ἔτη. Μιᾷ οὖν πολεμηθεὶς ἔβαλε μετάνοιαν τῷ γέ ροντι͵ λέγων· Ποίησόν με γενέσθαι μοναχόν. Καὶ λέγει αὐτῷ ὁ γέρων· Βλέπε τόπον͵ καὶ ποιοῦμέν σοι κελλίον. Κὶ ἀπελθὼν ἀπὸ σημείου ἑνὸς εὗρε. Καὶ ἀπελθόντες ἐποίησαν κελλίον. Καὶ λέγει τῷ ἀδελφῷ· Εἴ τί σοι λέγω͵ τοῦτο ποίησον. Ὅταν πεινᾷς͵ φάγε͵ πίε͵ κοιμῶ· μόνον τοῦ κελλίου σου μὴ ἐξέλθῃς ἕως τοῦ σαββάτου· τότε ἔρχου ἐγγύς μου. Ὁ δὲ ἀδελ φὸς ἐποίησε τὰς δύο ἡμέρας κατὰ τὴν ἐντολήν· καὶ τῇ τρίτῃ ἡμέρᾳ ἀκηδιάσας͵ λέγει· Τί τοῦτο ἐποίησέ μοι ὁ γέρων; καὶ ἀναστὰς͵ ἔψαλλε πλείστους ψαλ μούς· καὶ μετὰ τὸ δῦναι τὸν ἥλιον ἔφαγε· καὶ ἀνα στὰς ἀπῆλθε κοιμηθῆναι εἰς τὸ ψιάθιον αὐτοῦ. Καὶ θεωρεῖ Αἰθίοπα κείμενον τρίζοντα τοὺς ὀδόντας κατ΄ αὐτοῦ. Καὶ δρομαῖος φόβῳ πολλῷ ἦλθε πρὸς τὸν γέ ροντα· καὶ κρούσας τὴν θύραν͵ εἶπεν· Ἀββᾶ͵ ἐλέη σόν με͵ καὶ ἄνοιξον. Ὁ δὲ γέρων͵ γνοὺς ὅτι οὐκ ἐφύ λαξε τὸ ῥῆμα αὐτοῦ͵ οὐκ ἤνοιξεν αὐτῷ ἕως πρωῒ͵ καὶ ἀνοίξας τῷ πρωῒ͵ εὗρεν αὐτὸν ἔξω παρακαλοῦντα· καὶ οἰκτηρήσας εἰσήνεγκεν αὐτόν. Τότε λέγει· Δέομαί σου͵ Πάτερ· Αἰθίοπα μέλανα εἶδον ἐπὶ τὸ ψιάθιόν μου͵ ὡς ἀπῆλθον κοιμηθῆναι. Ὁ δὲ εἶπε· Τοῦτο ἔπαθες͵ ὅτι οὐκ ἐφύλαξας τὸ ῥῆμά μου. Τότε τυπώ σας αὐτῷ πρὸς τὴν δύναμιν͵ τὸ ἀκόλουθον τοῦ μονήρους βίου͵ κατὰ μικρὸν γέγονε μοναχὸς καλός.

C08_THETA
THETA	¹⁸⁸ Ἀρχὴ τοῦ Θ στοιχείου.
THEODORE OF PHERME 08_01	Περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης
Theodore was trained as a monk in Seeds, probably by Macarius the Great. He was an educated man, and was ordained deacon, though he refused through humility to exercise this office. After the first devastation of Seeds he went to Pherme, which Palladius describes as ‘a mountain in Egypt. . . which borders on the great desert of Seeds ‘.
1. Abba Theodore of Pherme had acquired three good books. He came to Abba Macarius and said to him, ‘I have three excellent books from which I derive profit; the brethren also make use of them and derive profit from them. Tell me what I ought to do: keep them for my use and that of the brethren, or sell them and give the money to the poor?’ The old man answered him in this way, ‘Your actions are good; but it is best of all to posses nothing.’ Hearing that, he went and sold his books and gave the money for them to the poor.	α. Ὁ ἀββᾶς Θεόδωρος ὁ τῆς Φέρμης ἐκτήσατο τρία βιβλία καλά· καὶ παρέβαλε τῷ ἀββᾷ Μακαρίῳ͵ καὶ λέγει αὐτῷ͵ ὅτι Ἔχω τρία βιβλία καλὰ͵ καὶ ὠφε λοῦμαι ἐξ αὐτῶν· καὶ οἱ ἀδελφοὶ κιχρῶνται αὐτὰ͵ καὶ ὠφελοῦνται. Εἰπὲ οὖν μοι͵ τί ὤφειλον ποιῆσαι; κατάσχω αὐτὰ εἰς τὴν ἐμὴν καὶ τὴν τῶν ἀδελφῶν ὠφέλειαν͵ ἢ πωλήσω αὐτὰ καὶ δώσω πτωχοῖς; Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Καλαὶ μὲν αἱ πράξεις͵ ἀλλὰ μείζων πάντων ἡ ἀκτημοσύνη ἐστί. Καὶ τοῦτο ἀκούσας͵ ἀπελθὼν ἐπώλησεν αὐτὰ͵ καὶ διέδωκε πτω χοῖς

2. A brother lived in the Cells and in his solitude he was troubled. He went to tell Abba Theodore of Pherme about it. The old man said to him, ‘Go, be more humble in your aspirations, place yourself under obedience and live with others.’ Later, he came back to the old man and said, ‘I do not find any peace with others.’ The old man said to him, If you are not at peace either alone or with others, why have you become a monk? Is it not to suffer trials? Tell me how many years you have worn the habit?’ He replied, ‘For eight years.’ Then the old man said to him, ‘I have worn the habit seventy years and on no day have I found peace. Do you expect to obtain peace in eight years?’ At these words the brother went away strengthened.	β. Ἀδελφός τις καθεζόμενος εἰς τὰ Κελλία ἐτα ράσσετο καταμόνας· καὶ ἀπελθὼν πρὸς τὸν ἀββᾶν Θεόδωρον τὸν τῆς Φέρμης͵ εἶπεν αὐτῷ. Ὁ δὲ γέρων εἶπεν· Ὕπαγε͵ ταπείνωσον τὸν λογισμόν σου͵ καὶ ὑποτάγηθι͵ καὶ μεῖνον μετὰ ἄλλων. Καὶ ὑποστρέφει πρὸς τὸν γέροντα͵ καὶ λέγει αὐτῷ· Οὐδὲ μετὰ τῶν ἀνθρώπων ἀναπαύομαι. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ μόνος οὐκ ἀναπαύῃ͵ οὐδὲ μετὰ τῶν ἄλλων͵ διατὶ ἐξῆλθες εἰς τὸν μοναχόν; οὐχὶ ἵνα ὑποφέρῃς τὰς θλί ψεις; εἰπὲ δέ μοι· Πόσα ἔτη ἔχεις εἰς τὸ σχῆμα; Λέγει· Ὀκτώ. Εἶπεν οὖν αὐτῷ ὁ γέρων· Φύσει ἔχω ἐν τῷ σχήματι ἑβδομήκοντα ἔτη͵ καὶ οὐδὲ μίαν ἡμέ ραν εὗρον ἀνάπαυσιν· καὶ σὺ εἰς ὀκτὼ ἔτη θέλεις ἀνάπαυσιν ἔχειν; Καὶ τοῦτο ἀκούσας͵ ἑδραιωθεὶς ἀπῆλθεν

3. A brother came to Abba Theodore and spent three days begging him to say a word to him without getting any reply. So he went away grieved. Then the old man’s disciple said to him, Abba, why did you not say a word to him? See, he has gone away grieved.’ The old man said to him, ‘I did not speak to him, for he is a trafficker who seeks to glorify himself through the words of others.’	γ. Παρέβαλεν ἀδελφός ποτε τῷ ἀββᾷ Θεοδώρῳ͵ καὶ ἐποίησε τρεῖς ἡμέρας παρακαλῶν αὐτὸν ἀκοῦσαι λόγον. Ὁ δὲ οὐκ ἀπεκρίθη αὐτῷ. Καὶ ἐξῆλθε λυπού μενος. Λέγει οὖν αὐτῷ ὁ μαθητὴς αὐτοῦ· Ἀββᾶ͵ πῶς οὐκ εἶπες αὐτῷ λόγον; καὶ ἀπῆλθε λυπούμενος. Καὶ λέγει αὐτῷ ὁ γέρων· Φύσει οὐκ ἔλεγον αὐτῷ· πραγματευτὴς γάρ ἐστι͵ καὶ εἰς ἀλλοτρίους λόγους θέλει δοξάζεσθαι

4. He also said, If you are friendly with someone who happens to fall into the temptation of fornication, offer him your hand, if you can, and deliver him from it. But if he falls into heresy and you cannot persuade him to turn from it, separate yourself quickly from him, in case, if you delay, you too may be dragged down with him into the pit.	δ. Εἶπε πάλιν· Ἐὰν ἕξεις φιλίαν μετὰ τινὸς͵ καὶ συμβῇ αὐτὸν εἰς πειρασμὸν πορνείας ἐμπεσεῖν͵ ἐὰν δύνασαι δὸς αὐτῷ χεῖρα͵ καὶ ἕλκυσον αὐτὸν ἄνω. Ἐὰν δὲ εἰς αἵρεσιν ἐμπέσῃ͵ καὶ μὴ πεισθῇ σοι ἀπο στραφῆναι͵ ταχέως κόψον αὐτὸν ἀπὸ σοῦ· μήποτε βραδύνων συγκατασπασθῇς αὐτῷ εἰς τὸν βόθρον

5. It was said of Abba Theodore of Pherme that the three things he held to be fundamental were: poverty, asceticism, flight from men.	ε. Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρ μης͵ ὅτι τὰ τρία ταῦτα κεφάλαια εἶχεν ὑπὲρ πολ λούς· τὴν ἀκτημοσύνην͵ τὴν ἄσκησιν͵ καὶ τὸ φεύ γειν τοὺς ἀνθρώπους

6. One day Abba Theodore was entertaining himself with the brethren. While they were eating, they drank their cups with respect, but in silence, without even saying ‘pardon’. So Abba Theodore said, ‘The monks have lost their manners and do not say, “pardon.”‘	ζ. Εὐκαίρησέ ποτε ὁ ἀββᾶς Θεόδωρος μετ΄ αὐ τῶν· καὶ ἐσθιόντων αὐτῶν͵ κατ΄ εὐλάβειαν ἐλάμ βανον τὰ ποτήρια σιωπῶντες͵ καὶ οὐκ ἔλεγον τὸ Συγ χώρησον. Καὶ εἶπεν ὁ ἀββᾶς Θεόδωρος· Ἀπώλεσαν οἱ μοναχοὶ τὴν εὐγένειαν αὐτῶν͵ τὸ λέγειν͵ Συγχώ ρησον. ¹⁸⁹

7. A brother questioned him saying, Abba, would you approve of my not eating bread for several days?’ The old man said to him, ‘You do well, and I have done the same.’ The brother said, I mean to take my chick-peas to the bakery, and have them made into flour.’ The old man replied, If you are going to the bakery, why not make the flour into bread? What need is there to go out twice?’	ζ. Ἠρώτησεν αὐτὸν ἀδελφὸς͵ λέγων· Θέλεις͵ ἀββᾶ͵ μικρὰς ἡμέρας μὴ φάγω ἄρτον; Καὶ λέγει αὐτῷ ὁ γέρων· Καλῶς ποιεῖς· καὶ γὰρ κἀγὼ ἐποίησα οὕτως. Καὶ λέγει αὐτῷ ὁ ἀδελφός· Θέλω οὖν λαβεῖν τὰ ἐρε βίνθιά μου εἰς τὸ ἀρτοκοπεῖον͵ καὶ ποιῆσαι αὐτὰ ἄλευρον. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ πάλιν ὑπάγεις εἰς τὸ ἀρτοκοπεῖον͵ ποίησον τὸν ἄρτον σου· καὶ τίς ἡ χρεία τῆς ἐξαγωγῆς ταύτης;

8. One of the old men came to Abba Theodore and said to him, ‘Look how such and such a brother has returned to the world.’ The old man said to him, ‘Does that surprise you? No, rather be astonished when you hear that someone has been able to escape the jaws of the enemy.’	η. ῏Ηλθέ τις τῶν γερόντων πρὸς τὸν ἀββᾶν Θεό δωρον͵ καὶ εἶπεν αὐτῷ· Ἰδοὺ ὁ δεῖνα ὁ ἀδελφὸς ὑπ έστρεψεν εἰς τὸν κόσμον. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ἐπὶ τούτῳ θαυμάζεις; μὴ θαυμάσῃς͵ ἀλλὰ θαύμα σον μᾶλλον ἐὰν ἀκούσῃς ὅτι ἠδυνήθη τις ἐκφυγεῖν ἀπὸ τοῦ στόματος τοῦ ἐχθροῦ

9. A brother came to Abba Theodore and began to converse with him about things which he had never yet put into practice. So the old man said to him, ‘You have not yet found a ship nor put your cargo aboard it and before you have sailed, you have already arrived at the city. Do the work first; then you will have the speed you are making now.’	θ. Ἀδελφός τις ἦλθεν πρὸς τὸν ἀββᾶν Θεόδωρον͵ καὶ ἤρξατο λαλεῖν καὶ ἐξετάζειν πράγματα͵ ὧν οὔπω τὴν ἐργασίαν ἐποίει. Καὶ λέγει αὐτῷ ὁ γέρων· Οὔπω εὗρες τὸ πλοῖον͵ οὐδὲ τὰ σκεύη σου ἔβαλες͵ καὶ πρὸ τοῦ πλεῦσαι͵ ἤδη εἰς τὴν πόλιν ἐκείνην ἀπῆλθες. Πρῶτον ὅταν ποιήσῃς τὸ ἔργον͵ ἔρχῃ εἰς ἃ νῦν λαλεῖς

10. The same abba came one day to see Abba John, a eunuch from birth, and during their conversation he said to him, “When I was at Scetis, the works of the soul were our work, and we considered manual work to be subordinate; now the work of the soul has become subordinate and what was secondary is the chief work.’	ι. Ὁ αὐτός ποτε παρέβαλε τῷ ἀββᾷ Ἰωάννῃ τῷ ἀπὸ γεννήσεως εὐνούχῳ· καὶ λαλούντων αὐτῶν͵ εἶπεν· Ὅταν ἤμην εἰς Σκῆτιν͵ τὰ ἔργα τῆς ψυχῆς ἦν τὸ ἔργον ἡμῶν͵ τὸ δὲ ἐργόχειρον ὡς πάρεργον εἴχομεν· νῦν δὲ γέγονε τὸ ἔργον τῆς ψυχῆς ὡς πάρ εργον͵ καὶ τὸ πάρεργον ἔργον

11. A brother questioned him saying, ‘What is the work of the soul which we now consider to be subordinate, and what is that which was subordinate and which we now consider to be our chief work?’ The old man said, ‘Everything you do as a commandment of God is the work of the soul; but to work and to gather goods together for a personal motive ought to be held as subordinate.’ Then the brother said, ‘Explain this matter to me.’ So the old man said, ‘Suppose you hear it said that I am ill and you ought to visit me; you say to yourself, “Shall I leave my work and go now? I had better finish my work and then go.” Then another idea comes along and perhaps you never go; or again, another brother says to you, “Lend me a hand, brother”; and you say, “Shall I leave my own work and go and work with him? If you do not go, you are disregarding the commandment of God which is the work of the soul, and doing the work of your hands which is subordinate.’	ια. Ἠρώτησε δὲ αὐτὸν ἀδελφὸς͵ λέγων· Ποῖόν ἐστι τὸ ἔργον τῆς ψυχῆς͵ ὃ νῦν ὡς πάρεργον ἔχομεν͵ καὶ ποῖόν ἐστι τὸ πάρεργον͵ ὃ νῦν ἔργον ἔχομεν; Καὶ λέγει ὁ γέρων· Πάντα τὰ γινόμενα διὰ τὴν ἐντολὴν τοῦ Θεοῦ͵ ἔργον ψυχῆς ἐστι· τὸ δὲ εἰς λόγον ἑαυτῶν ἐργάζεσθαι καὶ συνάγειν͵ τοῦτο πάρεργον ἔχειν ὀφεί λομεν. Καὶ λέγει ὁ ἀδελφός· Σαφήνισόν μοι τὴν ὑπό θεσιν ταύτην. Καὶ λέγει ὁ γέρων· Ἰδοὺ ἀκούεις περὶ ἐμοῦ ὅτι ἀσθενῶ͵ καὶ ὀφείλεις ἐπισκέψασθαί με͵ καὶ λέγεις ἐν ἑαυτῷ· Καταλιπεῖν ἔχω τὸ ἔργον μου͵ καὶ νῦν ἀπελθεῖν; ἀλλὰ πληρώσω πρῶτον͵ καὶ οὕτως ἀπέρχομαι. Ἔρχεται δέ σοι καὶ ἄλλη ἀφορμὴ͵ καὶ τάχα οὐδὲ ὅλως ὑπάγεις. Πάλιν ἄλλος ἀδελφὸς λέγει σοι· Δός μοι χεῖρα͵ ἀδελφέ καὶ λέγεις· Ἔχω ἀφῆσαι τὸ ἔργον μου͵ καὶ ἀπελθεῖν ἐργάσασθαι μετὰ τούτου; Ἐὰν οὖν μὴ ἀπέλθῃς͵ ἀφίεις τὴν ἐντολὴν τοῦ Θεοῦ͵ ὅ ἐστι τὸ ἔργον τῆς ψυχῆς͵ καὶ ποιεῖς τὸ πάρεργον͵ ὅ ἐστι τὸ ἔργον τῶν χειρῶν

12. Abba Theodore of Pherme said, ‘The man who remains standing when he repents, has not kept the commandment.’	ιβ. Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τῆς Φέρμης͵ ὅτι ἄνθρωπος στήκων εἰς μετάνοιαν͵ οὐ δέδεται εἰς ἐν τολήν

13. He also said, ‘There is no other virtue than that of not being scornful.’	ιγ. Ὁ αὐτὸς εἶπεν· Ἄλλη ἀρετὴ οὐκ ἔστιν͵ ὡς τὸ μὴ ἐξουθενεῖν

14. He also said, ‘The man who has learnt the sweetness of the cell flees from his neighbour but not as though he despised him.’	ιδ. Πάλιν εἶπεν· Ἄνθρωπος μαθὼν τὴν γλυκύ ¹⁹² τητα τοῦ κελλίου͵ οὐχ ὡς ἀτιμάζων τὸν πλησίον αὐτοῦ φεύγει

15. He also said, ‘If I do not cut myself off from these feelings of compassion, they will not let me be a monk.’	ιε. Πάλιν εἶπεν· Ἐὰν μὴ ἐκκόψω ἐμαυτὸν ἀπὸ τῶν οἰκτιρμῶν τούτων͵ οὐκ ἐῶσί με εἶναι μοναχόν

16. He also said, ‘In these days many take their rest before God gives it them.’	ιϛ. Εἶπε πάλιν· Πολλοὶ ἐν τῷ καιρῷ τούτῳ εἵ λοντο τὴν ἀνάπαυσιν͵ πρὶν ὁ Θεὸς αὐτοῖς παράσχῃ

17. He also said, ‘Do not sleep in a place where there is a woman.’	ιζ. Εἶπε πάλιν· Μὴ κοιμηθῇς εἰς τόπον ὅπου ἐστὶ γυνή

18. A brother said to Abba Theodore, ‘I wish to fulfil the commandments.’ The old man told him that Abba Theonas had said to him, ‘I want to fill my spirit with God.’ Taking some flour to the bakery, he had made loaves which he gave to the poor who asked him for them; others asked for more, and he gave them the baskets, then the cloak he was wearing, and he came back to his cell with his loins girded with his cape. Afterwards he took himself to task telling himself that he had still not fulfilled the commandment of God.’	ιη. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Θεόδωρον͵ λέ γων· Θέλω ἐπιτελέσαι τὰς ἐντολάς. Λέγει αὐτῷ ὁ γέρων περὶ τοῦ ἀββᾶ Θεωνᾶ͵ ὅτι εἶπε καὶ αὐτός ποτε· Θέλω πληρῶσαι τὸν λογισμόν μου μετὰ τοῦ Θεοῦ͵ καὶ λαβὼν σιτίαν εἰς τὸ ἀρτοκοπεῖον͵ ἐποίησεν ἄρτους· καὶ αἰτησάντων αὐτὸν πτωχῶν͵ ἔδωκε τοὺς ἄρτους· καὶ πάλιν αἰτησάντων ἄλλων͵ ἔδωκε τὰ σπυρίδια καὶ τὸ ἱμάτιον ὃ ἐφόρει͵ καὶ εἰσῆλθεν εἰς τὸ κελλίον͵ περιζωσάμενος τὸ μαφόριον. Καὶ οὕτως πάλιν ἐμέμφετο ἑαυτὸν λέγων͵ ὅτι Οὐκ ἐπλήρωσα τὴν ἐντολὴν τοῦ Θεοῦ

19. Once when Abba Joseph was ill, he sent someone to say to Abba Theodore, ‘Come here, that I may see you before I leave the body.’ It was the middle of the week and he did not go, but sent to say to him, ‘If you wait until Saturday, I shall come; but if you depart, we shall see one another in the world to come.’	ιθ. Ἠσθένησέ ποτε ὁ ἀββᾶς Ἰωσὴφ͵ καὶ ἔπεμψε πρὸς τὸν ἀββᾶν Θεόδωρον͵ λέγων· Δεῦρο͵ ἵνα σε ἴδω πρὸ τοῦ με ἐξελθεῖν ἐκ τοῦ σώματος· ἦν δὲ μέσον τῆς ἑβδομάδος. Καὶ οὐκ ἀπῆλθεν· ἔπεμψε δὲ͵ λέγων· Ἐὰν μείνῃς ἕως τοῦ σαββάτου͵ ἔρχομαι· εἰ δὲ ὑπάγεις͵ εἰς ἐκεῖνον τὸν κόσμον βλέπομεν ἀλλήλους

20. A brother said to Abba Theodore, ‘Speak a word to me, for I am perishing,’ and sorrowfully he said to him. ‘I am myself in danger, so what can I say to you?’	κ. Ἀδελφὸς εἶπε τῷ ἀββᾷ Θεοδώρῳ· Εἰπέ μοι ῥῆμα͵ ὅτι ἀπόλλυμαι. Καὶ μετὰ κόπου εἶπεν αὐτῷ· Ἐγὼ κινδυνεύω͵ καὶ τί σοι ἔχω εἰπεῖν;

21. A brother came to see Abba Theodore to learn weaving from him. He took a rope with him. The old man said to him, ‘Go, and come back early tomorrow.’ Getting up, the old man steeped the rope and prepared what was necessary, saying, ‘Work in such and such a way,’ and he left him. Then he went back to his cell and sat down. When the time came he gave the brother something to eat and sent him away. The brother returned in the small hours and the old man said to him, ‘Pick up your rope and take it away, for you have come to cast me into temptation and trouble.’ So he did not let him come in any more.	κα. Ἀδελφὸς ἦλθε πρὸς τὸν ἀββᾶν Θεόδωρον͵ ἵνα διδάξῃ αὐτὸν ῥάπτειν͵ ἐνέγκας καὶ τὴν σειρὰν πρὸς αὐτόν. Ὁ δὲ γέρων λέγει αὐτῷ· Ὕπαγε͵ καὶ πρωῒ δεῦρο ὧδε. Καὶ ἀναστὰς ὁ γέρων͵ ἔβρεξεν αὐτῷ τὴν σειρὰν͵ καὶ ἡτοίμασεν αὐτῷ τὴν προκαταραφὴν͵ λέγων· Οὕτως καὶ οὕτως ποίησον· καὶ ἀφῆκεν αὐτόν. Καὶ εἰσελθὼν εἰς τὸ κελλίον αὐτοῦ͵ ἐκάθισεν ὁ γέρων· καὶ εἰς τὴν ὥραν͵ ἐποίησεν αὐτὸν φαγεῖν͵ καὶ ἀπ έπεμψεν. ῏Ηλθε δὲ πάλιν πρωΐ· καὶ λέγει αὐτῷ ὁ γέ ρων· Ἆρον τὴν σειράν σου ἔνθεν͵ καὶ ἀναχώρει· εἰς πειρασμὸν γὰρ ἦλθες βαλεῖν με καὶ εἰς φροντίδα. Καὶ οὐκ ἔτι ἀφῆκεν αὐτὸν ἔσω

22. Abba Theodore’s disciple said, ‘Someone came today to sell some onions and he filled a basin with them for me. The old man said, ‘Fill one with wheat and give it to him.’ There were two heaps of wheat, one of good wheat, the other of unsorted wheat. I filled him a basin of the unsorted wheat. Then the old man looked at me with anger and sorrow, and from fear, I fell down on the ground and broke the basin. When I made a prostration before him the old man said, ‘Get up, it is not your fault but mine, because of what I said to you.’ Then he went and filled his lap with good wheat and gave it to the tradesman with the onions.	κβ. Εἶπεν ὁ μαθητὴς τοῦ ἀββᾶ Θεοδώρου͵ ὅτι ῏Ηλθέ ποτέ τις πωλῶν κρόμμυα͵ καὶ ἐγέμισέ μοι κρα τῆρα. Καὶ λέγει ὁ γέρων· Γέμισον αὐτῷ σῖτον͵ καὶ δὸς αὐτῷ. ῏Ησαν δὲ δύο βουνοὶ σίτου͵ εἷς καθαρὸς͵ καὶ εἷς ἀκαθάρτος· ἐγέμισα δὲ αὐτῷ ἐκ τοῦ ἀκαθάρ του. Καὶ προσέσχε μοι ὁ γέρων μετὰ ἕξεως καὶ λύ πης· καὶ ἀπὸ τοῦ φόβου ἔπεσον͵ καὶ ἔκλασα τὸν κρατῆρα· καὶ ἔβαλον αὐτῷ μετάνοιαν. Καὶ λέγει ὁ γέρων· Ἐγείρου͵ οὐκ ἔχεις σὺ πρᾶγμα͵ ἀλλ΄ ἐγὼ ἥμαρτον͵ ὅτι εἶπόν σοι. Καὶ εἰσελθὼν ὁ γέρων ἐγέ μισε τὸν κόλπον αὐτοῦ σῖτον καθαρὸν͵ καὶ ἔδωκεν αὐτῷ μετὰ τῶν κρομμύων

23. One day Abba Theodore went to draw water with a brother. The brother going ahead, saw a dragon in the lake. The old man said to him, ‘Go, and walk on his head.’ But he was afraid and did not go. So the old man went. The beast saw him and fled away into the desert, as if it was ashamed.	κγ. Ἀπῆλθέ ποτε ὁ ἀββᾶς Θεόδωρος μετὰ ἀδελ φοῦ γεμίσαι ὕδωρ· καὶ προλαβὼν ὁ ἀδελφὸς εἰς τὸν λάκκον εἶδε δράκοντα. Καὶ λέγει αὐτῷ ὁ γέρων ¹⁹³ Ὕπαγε͵ πάτησον τὴν κεφαλὴν αὐτοῦ. Καὶ φοβηθεὶς οὐκ ἀπῆλθεν. ῏Ηλθε δὲ ὁ γέρων͵ καὶ εἶδεν αὐτὸν τὸ θηρίον͵ καὶ καταισχυνθὲν ἔφυγεν εἰς τὴν ἔρημον

24. Abba Theodore was asked, ‘If there was a sudden catastrophe, would you be frightened, abba?’ The old man replied, ‘Even if the heavens and the earth were to collide, Theodore would not be frightened.’ He had prayed God to take away fear from him and it was because of this that he was questioned.	κδ. Ἠρώτησέ τις τὸν ἀββᾶν Θεόδωρον· Ἐὰν ἄφνω γένηταί τις πτῶσις͵ καὶ σὺ φοβῇ͵ ἀββᾶ; Λέγει Αὐτῷ ὁ γέρων· Ἐὰν κολληθῇ ὁ οὐρανὸς τῇ γῇ͵ Θεόδω ρος οὐ φοβεῖται. ῏Ην γὰρ δεηθεὶς τοῦ Θεοῦ͵ ἵνα ἀρθῇ ἀπ΄ αὐτοῦ ἡ δειλία. Διὰ τοῦτο καὶ ἠρώτησεν αὐτόν

25. It was said about him that, though he was made a deacon at Scetis, he refused to exercise the office and fled to many places from it. Each time the old men brought him back to Scetis, saying, ‘Do not leave your deaconate.’ Abba Theodore said to them, ‘Let me pray God that he may tell me for certain whether I ought to take my part in the liturgy.’ Then he prayed God in this manner, ‘If it is your will that I should stand in this place, make me certain of it.’ Then appeared to him a column of fire, reaching from earth to heaven, and a voice said to him, ‘If you can become like this pillar, go, be a deacon.’ On hearing this he decided never to accept the office. When he went to church the brethren bowed before him saying, If you do not wish to be deacon, at least hold the chalice.’ But he refused, saying, If you do not leave me alone, I shall leave this place.’ So they left him in peace.	κε. Ἐλέγετο περὶ αὐτοῦ͵ ὅτι γενόμενος διάκονος εἰς Σκῆτιν οὐκ ἤθελε καταδέξασθαι διακονεῖν͵ καὶ εἰς πολλοὺς τόπους ἔφυγε. Καὶ πάλιν οἱ γέροντες ἔφερον αὐτὸν͵ λέγοντες· Μὴ καταλίπῃς τὴν διακο νίαν σου. Λέγει αὐτοῖς ὁ ἀββᾶς Θεόδωρος· Ἐάσατέ με͵ καὶ δέομαι τοῦ Θεοῦ͵ εἰ πληροφορήσει με στῆναι εἰς τὸν τόπον τῆς λειτουργίας μου. Καὶ δεόμενος τοῦ Θεοῦ͵ ἔλεγεν· Εἰ θέλημά σού ἐστιν ἵνα στῶ εἰς τὸν τόπον μου͵ πληροφόρησόν με. Καὶ ἐδείχθη αὐτῷ στύλος πυρὸς ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ͵ καὶ φωνὴ λέγουσα· Εἰ δύνασαι γενέσθαι ὡς ὁ στύλος οὗτος͵ ὕπαγε͵ διακόνησον. Ὁ δὲ ἀκούσας ἔκρινε μηκέτι καταδέξασθαι. Ἐλθόντος οὖν αὐτοῦ εἰς τὴν ἐκκλησίαν͵ ἔβαλον αὐτῷ μετάνοιαν οἱ ἀδελφοὶ͵ λέγον τες· Εἰ οὐ θέλεις διακονεῖν͵ κἂν τὸ ποτήριον κατά σχε. Καὶ οὐκ ἠνέσχετο͵ λέγων· Ἐὰν μὴ ἀφῆτε͵ ἀναχωρῶ ἐκ τοῦ τόπου τούτου. Καὶ οὕτως ἀφῆκαν αὐτόν

26. It was said of him, that when Scetis was laid waste, he went to live in Pherme. When he grew old he was ill. So he was brought food. Whatever the first one brought him, he gave to the second, and so on; what he received from the first, he offered to the next. When the time to eat came, he ate what the one who came then brought him.	κϛ. Ἔλεγον δὲ περὶ αὐτοῦ͵ ὅτι ὡς ἠρημώθη ἡ Σκῆτις͵ ἦλθε μεῖναι εἰς Φέρμην· καὶ γηράσας ἠσθένησε. Προσέφερον οὖν αὐτῷ ἐδέσματά τινα. Καὶ ἃ ἔφερεν ὁ πρῶτος͵ ἐδίδου τῷ δευτέρῳ͵ καὶ οὕτως κατὰ τὴν τάξιν͵ ἃ ἐλάμβανεν παρὰ τοῦ πρώτου͵ παρεῖχε τῷ ἄλλῳ· εἰς δὲ τὴν ὥραν τοῦ γεύσασθαι͵ ὃ ἔφερεν ὁ ἐρχόμενος͵ τοῦτο ἤσθιεν

27. It was said of Abba Theodore that when he settled down at Scetis, a demon came to him wanting to enter his cell, but he bound him to the outside of his cell. Once more another demon tried to enter, and he bound him too. A third demon came as well, and finding the other two bound, said to them, ‘Why are you standing outside like this?’ They said to him, ‘He is sitting inside, and will not let us enter.’ So the demon tried to enter by force. The old man bound him too. Fearing the prayers of the old man, they begged him, saying, ‘Let us go,’ and the old man said to them, ‘Go away.’ Then they went off covered with confusion.	κζ. Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου͵ ὅτι ὅτε ἐκάθητο ἐν Σκήτει͵ ἦλθε πρὸς αὐτὸν δαίμων θέλων εἰσελθεῖν· καὶ ἔδησεν αὐτὸν ἔξω τῆς κέλλης. Καὶ πάλιν ἄλλος δαίμων ἦλθεν εἰσελθεῖν· καὶ τοῦτον ἔδησε. Καὶ προσθεὶς ὁ τρίτος δαίμων͵ ἦλθε͵ καὶ εὗρε δεδεμένους τοὺς δύο· καὶ λέγει αὐτοῖς· Τί ἑστήκατε ὧδε ἔξω; Καὶ λέγουσιν αὐτῷ͵ ὅτι Ἔστι καθήμενος ἔσω͵ καὶ μὴ ἐῶν ἡμᾶς εἰσελθεῖν. Καὶ αὐτὸς τυραννή σας ἐπεχείρησεν εἰσελθεῖν. Ὁ δὲ γέρων ἔδησε καὶ τοῦτον. Φοβηθέντες δὲ τὰς εὐχὰς τοῦ γέροντος͵ παρ εκάλουν αὐτὸν͵ λέγοντες· Ἀπόλυσον ἡμᾶς. Καὶ λέγει αὐτοῖς ὁ γέρων· Ὑπάγετε. Καὶ λοιπὸν αἰσχυν θέντες ἀνεχώρησαν

28. One of the Fathers told this about Abba Theodore of Pherme: ‘One evening I came to him and found him wearing a torn habit, his chest bare and his cowl hanging in front of it. Now it happened that a great man came to see him. When he had knocked, the old man went to open the door, and having met him, sat down at the door to talk with him. Then I took one side of his cape and covered his shoulders with it. But the old man put out his hand and snatched it off. When the great man had gone, I said to him, Abba, why did you do that? This man came to be edified, perhaps he will be shocked.’ Then the old man said to me, ‘What do you mean, abba? Are we still the slaves of men? We did what was necessary, the rest is superfluous. He who wishes to be edified, let him be edified; he who wishes to be shocked, let him be shocked; as for me, I meet people as they find me.’ Then he said to his disciple, ‘If someone comes to see me, do not say anything out of human respect, but if I am eating, say to him, “He is eating”; and if I am sleeping, say to him, “He is sleeping.’“	κη. Διηγήσατό τις τῶν Πατέρων͵ περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης͵ ὅτι ῏Ηλθόν ποτε δείλης πρὸς αὐτὸν͵ καὶ εὗρον αὐτὸν φοροῦντα κεκομμένον λεβίτωνα͵ καὶ τὸ στῆθος αὐτοῦ γυμνὸν͵ καὶ τὸ κο κούλιον αὐτοῦ ἔμπροσθεν. Καὶ ἰδού τις Κόμης ἦλθεν ἰδεῖν αὐτόν. Καὶ κρούσαντος αὐτοῦ͵ ἐξῆλθεν ὁ γέρων ἀνοῖξαι͵ καὶ ἀπαντήσας αὐτῷ ἐκάθισεν εἰς τὴν θύ ραν λαλεῖν αὐτῷ. Καὶ ἔλαβον κόμμα μαφορίου͵ καὶ ¹⁹⁶ ἐσκέπασα τοὺς ὤμους αὐτοῦ. Ὁ δὲ γέρων ἐξέτεινε τὴν χεῖρα͵ καὶ ἔῤῥιψε αὐτό. καὶ ὡς ἀπῆλθεν ὁ Κό μης͵ εἶπον αὐτῷ· Ἀββᾶ͵ τί τοῦτο ἐποίησας; ἦλθεν ὁ ἄνθρωπος ὠφεληθῆναι· μὴ ἵνα σκανδαλισθῇ; Καὶ λέγει μοι ὁ γέρων· Τί λέγεις μοι͵ ἀββᾶ; ἀκμὴν τοῖς ἀνθρώποις δουλεύομεν; ἐποιήσαμεν τὴν χρείαν· παρῆλθε λοιπόν. Ὁ θέλων ὠφεληθῆναι͵ ὠφεληθῇ· ὁ θέλων σκανδαλισθῆναι͵ σκανδαλισθῇ· ἐγὼ δὲ ὡς δ΄ ἂν εὑρεθῶ͵ οὕτως ἀπαντῶ. Παρήγγειλε δὲ τῷ μαθητῇ αὐτοῦ͵ λέγων· Ἐάν τις ἔλθῃ ἰδεῖν με θέλων͵ μὴ εἴπῃς αὐτῷ τί ποτε ἀνθρώπινον· ἀλλ΄ ἐὰν τρώγω͵ εἰπὲ͵ Τρώγει· ἐὰν κοιμῶμαι͵ εἰπὲ͵ Κοιμᾶται

29. Three thieves came to him one day and while the first two held him, the third took away his property. When he had taken the books, he wanted to take the habit as well. So he said to them, ‘Leave that.’ But they did not agree. So, fighting with his hands he pushed them both away. Seeing this, they were very frightened. Then the old man said to them, ‘Do not fear; divide these things into four parts: take three and leave me one.’ So they did this and in his part he got the habit which he used for the synaxis.	κθ. ῏Ηλθόν ποτε ἐπάνω αὐτοῦ τρεῖς λῃσταί· καὶ οἱ δύο ἐκράτουν αὐτὸν͵ ὁ δὲ εἷς ἐκουβάλει τὰ σκεύη αὐτοῦ. Ὡς δὲ ἐξήνεγκε τὰ βιβλία͵ καὶ τὸν λεβίτωνα ἤθελε λαβεῖν· τότε λέγει αὐτοῖς· Τοῦτο ἀφίετε. Οἱ δὲ οὐκ ἤθελον. Καὶ κινήσας τὰς χεῖρας αὐτοῦ ἔῤῥιψε τοὺς δύο. Καὶ ἰδόντες ἐφοβήθησαν. Καὶ λέγει αὐτοῖς ὁ γέρων· Μηδὲν δειμάσητε· ποιήσατε αὐτὰ εἰς τέσ σαρα μέρη͵ καὶ λάβετε τὰ τρία͵ καὶ ἄφετε τὸ ἕν. Καὶ οὕτως ἐποίησαν· διὰ τὸ λαβεῖν τὸ μέρος αὐτοῦ τὸν λεβίτωνα τὸν συνακτικόν.

THEODORE OF ENATON 08_02	Περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ Ἐννάτου
Theodore of Enaton was a companion of Abba Or and a disciple of Abba Amoun. He went to Enaton in 308, a monastery nine miles west of Alexandria. By the end of the fourth century it was the leading monastery in Egypt under its vigorous abbot, Longinus. Theodore was still alive in ³⁶⁴.
1. Abba Theodore of Enaton said, ‘When I was young, I lived in the desert. One day I went to the bakery to make two loaves, and there I found a brother also wanting to make bread, but there was no-one to help him. So I put mine on one side, to lend him a hand. When the work was done, another brother came, and again I lent him a hand in cooking his food. Then a third came, and I did the same; and similarly one after the other, I baked for each of those who came. I made six batches. Later I made my own two loaves, since no-one else came.’	α. Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τοῦ Ἐννάτου͵ ὅτι Ὅτε ἤμην νεώτερος͵ εἰς τὴν ἔρημον ἔμενον. Ἀπῆλθον οὖν εἰς τὸ ἀρτοκοπεῖον ποιῆσαι δύο σιτίας͵ καὶ εὗρον ἐκεῖ ἀδελφὸν θέλοντα ποιῆσαι ἄρτους͵ καὶ οὐκ εἶχέ τινα δοῦναι αὐτῷ χεῖρα. Ἐγὼ δὲ ἀφῆκα τὰ ἐμὰ͵ καὶ ἔδωκα αὐτῷ χεῖρα. Ὡς δὲ ἐσχόλασα͵ ἦλθεν ἄλλος ἀδελφὸς͵ καὶ πάλιν ἔδωκα αὐτῷ χεῖρα͵ καὶ ἐποίησα τὰ ψωμία. Καὶ πάλιν τρίτος ἦλθε͵ καὶ ἐποίησα ὁμοίως· καὶ οὕτως ἕκαστον τῶν ἐρχομένων ἐποίουν· καὶ ἐποίησα ἓξ σιτίας. Ὕστερον δὲ ἐποίησα τὰς δύο σιτίας τὰς ἐμὰς͵ ἀποσχόντων τῶν ἐρχο μένων

2. It was said of Abba Theodore and Abba Lucius of Enaton that they spent fifty years mocking their temptations by saying, After this winter, we will leave here.’ When the summer came, they said, After this summer, we will go away from here.’ They passed all their lives in this way, these Fathers whose memory we should always preserve.	β. Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου καὶ τοῦ ἀββᾶ Λουκίου τῶν τοῦ Ἐννάτου͵ ὅτι ἐποίησαν πεντήκοντα ¹⁹⁷ ἕτη͵ χλευάζοντες τοὺς λογισμοὺς αὐτῶν͵ καὶ λέγοντες· Μετὰ τὸν χειμῶνα τοῦτον͵ μεταβαίνομεν ἐντεῦθεν. Ὅτε δὲ πάλιν ἤρχετο τὸ θέρος͵ ἔλεγον͵ ὅτι Μετὰ τὸ θέρος τοῦτο ἀπερχόμεθα ἐντεῦθεν. Καὶ οὕτως ἐποίη σαν πάντα τὸν χρόνον οἱ ἀείμνηστοι Πατέρες

3. Abba Theodore of Enaton said, ‘If God reproaches us for carelessness in our prayers and infidelities in our psalmody, we cannot be saved.’	γ. Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τῶν Ἐννάτου͵ ὅτι Ἐὰν λογίσηται ἡμῖν ὁ Θεὸς τὰς ἐν ταῖς εὐχαῖς ἀμελείας͵ καὶ τὰς αἰχμαλωσίας τὰς ἐν ταῖς ψαλμῳδίαις͵ οὐ δυνάμεθα σωθῆναι.

THEODORE OF SCETIS 08_03	Περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ εἰς Σκῆτιν.
1. Abba Theodore of Scetis said, A thought comes to me which troubles me and does not leave me free; but not being able to lead me to act, it simply stops me progressing in virtue; but a vigilant man would cut it off and get up to pray.’	Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ εἰς Σκῆτιν· Ἔρχεται ὁ λογισμὸς͵ καὶ ταράσσει με͵ καὶ ἀσχολεῖ με͵ καὶ τὴν πρᾶξιν οὐκ ἰσχύει ποιῆσαι͵ ἀλλὰ μόνον ἐμποδίζει πρὸς τὴν ἀρετήν· ὁ δὲ νηφάλιος ἀνὴρ͵ ἐκτιναξάμενος αὐτὸν͵ ἐγείρεται εἰς προσευχήν.

THEODORE OF ELEUTHEROPOLIS 08_04	Περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ Ἐλευθεροπολίτου
1. Abba Abraham of Iberia asked Abba Theodore of Eleutheropolis, ‘Father, which is right? Ought I to seek glory for myself, or ignominy?’ The old man said, ‘As far as I am concerned, I prefer to seek glory rather than ignominy. If I do something good, and praise myself for it, I can condemn my thoughts by saying to myself that I do not deserve the praise; but ignominy comes from evil deeds. How then can I appease my conscience if men have been shocked because of me? It is better, therefore, to do good and praise oneself for it.’ Abba Abraham said, ‘Father, you have spoken well.’	α. Ἠρώτησεν ὁ ἀββᾶς Ἀβραὰμ ὁ Ἰβὴρ τὸν ἀββᾶν Θεόδωρον τὸν Ἐλευθεροπολίτην͵ λέγων· Πῶς καλῶς ἐστι͵ Πάτερ; δόξαν περιποιήσομαι ἐμαυτῷ͵ ἢ ἀτιμίαν; Ὁ δὲ γέρων λέγει· Τέως ἐγὼ θέλω περιποιήσασθαι δόξαν͵ ἢ ἀτιμίαν. Ἐὰν γὰρ ποιήσω καλὸν ἔργον͵ καὶ δοξασθῶ͵ δύναμαι κατακρῖναι τὸν λογισμόν μου͵ ὅτι οὐκ εἰμὶ ἄξιος τῆς δόξης ταύτης· ἡ δὲ ἀτιμία ἀπὸ φαύλων πραγμάτων γίνεται. Πῶς οὖν δύναμαι παρα καλέσαι τὴν καρδίαν μου͵ σκανδαλισθέντων ἐν ἐμοὶ τῶν ἀνθρώπων; κρεῖσσον οὖν τὸ ἀγαθὸν ποιεῖν͵ καὶ δοξάζεσθαι. Ὁ δὲ ἀββᾶς Ἀβραὰμ εἶπε· Καλῶς εἶπας͵ Πάτερ

2. Abba Theodore said, ‘Privation of food mortifies the body of the monk.’ Another old man said, ‘Vigils mortify it still more.’	β. Εἶπε ὁ ἀββᾶς Θεόδοτος· Ἡ ἔνδεια τοῦ ἄρτου τήκει τὸ σῶμα τοῦ μοναχοῦ. Ἄλλος δὲ γέρων ἔλεγεν͵ ὅτι ἡ ἀγρυπνία πλέον τήκει τὸ σῶμα.

3. Abba Theodore also said, ‘If you are temperate, do not judge the fornicator, for you would then transgress the law just as much. And he who said, “Do not commit forrnication,” also said, “Do not judge.” ‘	*3 is from J.-C. Guy’s text (p. 22)

THEONAS 08_05	Περὶ τοῦ ἀββᾶ Θεωνᾶ.
1. Abba Theonas said, ‘When we turn our spirit from the contemplation of God, we become the slaves of carnal passions.’	Εἶπεν ὁ ἀββᾶς Θεωνᾶς· Διὰ τὸ ἀπασχοληθῆναι τὸν νοῦν ἀπὸ τῆς εἰς Θεὸν θεωρίας͵ αἰχμαλωτιζόμεθα ὑπὸ τῶν παθῶν τῶν σαρκικῶν.

THEOPHILUS THE ARCHBISHOP 08_06	Περὶ Θεοφίλου τοῦ ἀρχιεπισκόπου
Theophilus, Archbishop of Alexandria, was much opposed to Origenism and expelled those who held with Origen ‘s teaching from Nitria and Cells. His quarrel with the Four Tall Brethren was particularly fierce. He was however reconciled with the monks before his death in A.D. 412.	The ambiguity of his relationship with the monks is mirrored in these sayings attributed to him.

1. One day blessed Theophilus the archbishop came to the mountain of Nitria and the abba of the mountain came to meet him. The archbishop said to him, ‘Father, in this way of life which you follow, what do you find to be best?’ The old man said to him, ‘The act of accusing myself, and of constantly reproaching myself to . Theophilus the Archbishop [81 myself.’ Abba Theophilus said to him, ‘There is no other way but this.’	α. Ὁ μακάριος Θεόφιλος ὁ ἀρχιεπίσκοπος παρ έβαλέ ποτε εἰς τὸ ὄρος τῆς Νιτρίας· καὶ ἦλθεν ὁ ἀββᾶς τοῦ ὄρους πρὸς αὐτόν. Καὶ λέγει αὐτῷ ὁ ἀρχι επίσκοπος· Τί εὗρες ἐν τῇ ὁδῷ ταύτῃ πλέον͵ Πάτερ; Λέγει αὐτῷ ὁ γέρων· Τὸ αἰτιᾶσθαι καὶ μέμφεσθαι ἑαυτὸν πάντοτε. Λέγει αὐτῷ ὁ ἀββᾶς Θεόφιλος· Ἄλλη ὁδὸς οὐκ ἔστιν͵ εἰ μὴ αὕτη

2. The same Abba Theophilus, the archbishop, came to Scetis one day. The brethren who were assembled said to Abba Pambo, ‘Say something to the archbishop, so that he may be edified.’ The old man said to them, If he is not edified by my silence, he will not be edified by my speech.’	β. Ὁ αὐτὸς ἀββᾶς Θεόφιλος ὁ ἀρχιεπίσκοπος παρέβαλέ ποτε εἰς τὴν Σκῆτιν. Συναχθέντες δὲ οἱ ἀδελφοὶ εἶπον τῷ ἀββᾷ Παμβώ· Εἰπὲ ἕνα λόγον τῷ Πάπᾳ͵ ὅπως ὠφεληθῇ. Λέγει αὐτοῖς ὁ γέρων· Εἰ οὐκ ὠφελεῖται ἐν τῇ σιωπῇ μου͵ οὐδὲ ἐν τῷ λόγῳ μου ὠφεληθῆναι ἔχει. ²⁰⁰

3. Theophilus the archbishop summoned some Fathers to go to Alexandria one day, to pray and to destroy the heathen temples there. As they were eating with him, they were brought some veal for food and they ate it without realising what it was. The bishop, taking a piece of meat, offered it to the old man beside him, saying, ‘Here is a nice piece of meat, abba, eat it.’ But he replied, ‘Till this moment, we believed we were eating vegetables, but if it is meat, we do not eat it.’ None of them tasted any more of the meat which was brought.	γ. ῏Ηλθόν ποτε Πατέρες εἰς Ἀλεξάνδρειαν͵ κλη θέντες ὑπὸ Θεοφίλου τοῦ ἀρχιεπισκόπου͵ ἵνα ποιήσῃ εὐχὴν καὶ καθέλῃ τὰ ἱερά. Καὶ ἐσθιόντων αὐτῶν μετ΄ αὐτοῦ͵ παρετέθη κρέας μόσχιον· καὶ ἤσθιον͵ μηδὲν διακρινόμενοι. Καὶ λαβὼν ὁ ἐπίσκοπος ἓν κοπάδιν ἔδωκε τῷ ἔγγιστα αὐτοῦ γέροντι͵ λέγων· Ἰδοὺ τοῦτο καλὸν κοπάδιν ἐστὶ͵ φάγε͵ ἀββᾶ. Οἱ δὲ ἀποκρι θέντες εἶπον· Ἡμεῖς ἕως ἄρτι λάχανα ἠσθίομεν· εἰ δὲ κρέας ἐστὶ͵ οὐ τρώγομεν. Καὶ οὐκ ἔτι προσέθετο οὐδὲ εἷς ἐξ αὐτῶν γεύσασθαι αὐτοῦ

4. The same Abba Theophilus said, ‘What fear, what trembling, what uneasiness will there be for us when our soul is separated from the body. Then indeed the force and strength of the adverse powers come against us, the rulers of darkness, those who command the world of evil, the principalities, the powers, the spirits of evil. They accuse our souls as in a lawsuit, bringing before it all the sins it has committed, whether deliberately or through ignorance, from its youth until the time when it has been taken away. So they stand accusing it of all it has done. Furthermore, what anxiety do you suppose the soul will have at that hour, until sentence is pronounced and it gains its liberty. That is its hour of affliction, until it sees what will happen to it. On the other hand, the divine powers stand on the opposite side, and they present the good deeds of the soul. Consider the fear and trembling of the soul standing between them until in judgement it receives the sentence of the righteous judge. If it is judged worthy, the demons will receive their punishment, and it will be carried away by the angels. Then thereafter you will be without disquiet, or rather you will live according to that which is written: “Even as the habitation of those who rejoice is in you.” (Ps. 87.7) Then will the Scripture be fulfilled: “Sorrow and sighing shall flee away.” (Isaiah 35.10) ‘Then your liberated soul will go on to that joy and ineffable glory in which it will be established. But if it is found to have lived carelessly, it will hear that terrible voice: “Take away the ungodly, that he may not see the glory of the Lord.” (cf. Isaiah 26.10) Then the day of anger, the day of affliction, the day of darkness and shadow seizes upon it. Abandoned to outer darkness and condemned to everlasting fire it will be punished through the ages without end. Where then is the vanity of the world? Where is vain-glory? Where is carnal life? Where is enjoyment? Where is imagination? Where is ease? Where is boasting? Riches? Nobility? Father, mother, brother? Who could take the soul out of its pains when it is burning in the fire, and remove it from bitter torments? ‘Since this is so, in what manner ought we not to give ourselves to holy and devout works? What love ought we to acquire? What manner of life? What virtues? What speed? What diligence? What prayer? What prudence? Scripture says: “In this waiting, let us make every effort to be found blameless and without reproach in peace.” (cf. I Cor. 1.7-8) In this way, we shall be worthy to hear it said: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (Matt. 25.34) Amen.’	δ. Ὁ αὐτὸς ἀββᾶς Θεόφιλος ἔλεγεν· Οἷον φόβον καὶ τρόμον καὶ ἀνάγκην ἔχομεν ἰδεῖν͵ ὅτε ἡ ψυχὴ τοῦ σώματος χωρίζεται Παραγίνεται γὰρ πρὸς ἡμᾶς στρατιὰ καὶ δύναμις τῶν ἐναντίων δυνάμεων͵ οἱ τοῦ σκότους ἄρχοντες͵ οἱ κοσμοκράτορες τῆς πονηρίας͵ καὶ ἀρχαὶ καὶ ἐξουσίαι͵ τὰ πνεύματα τῆς πονηρίας· καὶ τρόπῳ τινὶ δίκης κατέχουσι τὴν ψυχὴν͵ ἐπιφέροντες πάντα αὐτῆς τὰ ἐν γνώσει καὶ ἀγνοίᾳ ἁμαρτήματα͵ ἀπὸ νεότητος ἕως τῆς ἡλι κίας ἧς κατελήφθη. Ἵστανται οὖν κατηγοροῦντες πάντα τὰ πεπραγμένα ὑπ΄ αὐτῆς. Λοιπὸν ὁποῖον τρόμον δοκεῖς τὴν ψυχὴν ἔχειν ἐν τῇ ὥρᾳ ἐκείνῃ͵ ἕως οὗ ἡ ἀπόφασις ἐξέλθῃ͵ καὶ ἐλευθερία γένηται αὐτῆς; τοῦτό ἐστιν ἡ ὥρα τῆς ἀνάγκης αὐτῆς͵ ἕως οὗ ἴδῃ τί τὸ ἀποβησόμενον αὐτῇ. Καὶ πάλιν αἱ θεῖαι δυνάμεις ἵστανται κατὰ πρόσωπον τῶν ἐναντίων͵ καὶ αὐταὶ τὰ καλὰ αὐτῆς ἐπιφέρουσαι. Κατανόει οὖν ἡ ψυχὴ μέση ἱσταμένη ποίῳ ἄρα φόβῳ καὶ τρόμῳ στήκει͵ ἕως οὗ ἡ κρίσις αὐτῆς ἀπόφασιν λάβῃ παρὰ τοῦ δικαίου κριτοῦ. Καὶ ἐὰν μὲν ᾖ ἀξία͵ ἐκεῖνοι λαμβάνουσιν ἐπιτιμίαν͵ καὶ αὐτὴ ἁρπάζεται ἀπ΄ αὐτῶν· καὶ λοιπὸν ἀμέριμνος εἶ͵ μᾶλλον δὲ κατοικεῖ κατὰ τὸ γεγραμμένον· Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί. Τότε πληροῦται τὸ γεγραμμένον· Ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός· τότε ἀπαλλαγεῖσα πορεύεται εἰς ἐκείνην τὴν ἀνεκλάλητον χαρὰν καὶ δόξαν͵ εἰς ἣν καταστήσεται. Ἐὰν δὲ εὑρεθῇ ἐν ἀμελείᾳ ζήσασα͵ ἀκούει τὴν δεινοτάτην φωνήν· Ἀρθήτω ὁ ἀσεβὴς͵ ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου. Τότε αὐτὴν καταλαμβάνει ἡμέρα ὀργῆς͵ ἡμέρα θλί ψεως͵ ἡμέρα σκότους καὶ γνόφου. Παραδιδομένη εἰς τὸ ἐξώτερον σκότος͵ καὶ εἰς τὸ αἰώνιον πῦρ κα τακριθεῖσα͵ εἰς ἀπεράντους αἰῶνας κολασθήσεται. Τότε ποῦ ἡ καύχησις τοῦ κόσμου; ποῦ ἡ κενοδοξία; ποῦ ἡ τρυφή; ποῦ ἡ ἀπόλαυσις; ποῦ ἡ φαντασία; ποῦ ἡ ἀνάπαυσις; ποῦ ὁ κόμπος; ποῦ τὰ χρήματα; ποῦ ἡ εὐγένεια; ποῦ πατήρ; ποῦ μήτηρ; ποῦ ἀδελ φός; τίς δυνήσεται τούτων ἐξελέσθαι τὴν ὑπὸ πυρὸς φλεγομένην͵ καὶ ὑπὸ πικρῶν βασάνων κατεχομένην; Τούτων οὕτως γινομένων͵ ποταποὺς δεῖ ὑπάρχειν ἡμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις; ποταπὴν ἀγάπην ὀφείλομεν κτήσασθαι; ποταπὴν ἀγωγήν; ²⁰¹ ποταπὴν πολιτείαν; ποταπὸν δρόμον; ὁποίαν ἀκρί βειαν; ὁποίαν προσευχήν; ὁποίαν ἀσφάλειαν; Ταῦτα γὰρ͵ φησὶ͵ προσδοκῶντες͵ σπουδάσωμεν ἄσπιλοι καὶ ἀμώμητοι εὑρεθῆναι αὐτῷ ἐν εἰρήνῃ͵ ἵνα κατ αξιωθῶμεν αὐτοῦ ἀκοῦσαι λέγοντος· Δεῦτε͵ οἱ εὐ λογημένοι τοῦ Πατρός μου͵ κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου͵ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν

5. The same Abba Theophilus, the archbishop, at the point of death, said, ‘You are blessed, Abba Arsenius, because you have always had this hour in mind.’	ε. Ὁ αὐτὸς ἀββὰς Θεόφιλος ὁ ἀρχιεπίσκοπος͵ μέλλων τελευτᾶν͵ εἶπε· Μακάριος εἶ͵ ἀββᾶ Ἀρσένιε͵ ὅτι ταύ της ἀεὶ ἐμνημόνευες τῆς ὥρας.

THEODORA 08_07	Περὶ τῆς Ἀμμᾶς Θεοδώρας
Theodora was one of the great women ascetics of the desert. Palladius mentions a Theodora ‘the wife of the tribune who reached such a depth of poverty that she became a recipient of alms and finally died in the monastery of Hesychas near the sea’. She consulted Archbishop Theophilus and appears as a woman consulted by many monks about monastic life.

1. Amma Theodora asked Archbishop Theophilus about some words of the apostle saying, ‘What does this mean, “Knowing how to profit by circumstances”?’ (Col. 4,5) He said to her, ‘This saying shows us how to profit at all times. For example, is it a time of excess for you? By humility and patience buy up the time of excess, and draw profit from it. Is it the time of shame? Buy it up by means of resignation and win it. So everything that goes against us can, if we wish, become profitable to us.’	α. Ἠρώτησεν ἡ Ἀμμᾶς Θεοδώρα τὸν Πάπαν Θεό φιλον τὸ ῥητὸν τοῦ Ἀποστόλου͵ τὸ͵ Τί ἐστι τὸν καιρὸν ἐξαγοραζόμενοι; Ὁ δὲ λέγει αὐτῇ· Ἡ ἐπωνυμία δεικνύει τὸ κέρδος· οἷον͵ καιρὸς ὕβρεώς σοι πάρεστιν; ἀγόρασον τῇ ταπεινοφροσύνῃ καὶ μακροθυμίᾳ τὸν τῆς ὕβρεως καιρὸν͵ καὶ ἕλκυσον κέρδος πρὸς ἑαυτόν· Καιρὸς ἀτιμίας; τῇ ἀνεξικακίᾳ ἀγόρασον τὸν καιρὸν͵ καὶ κέρδησον. Καὶ πάντα τὰ ἐναντία͵ ἐὰν θέλωμεν͵ κέρδη γίνονται ἡμῖν

2. Amma Theodora said, ‘Let us strive to enter by the narrow gate. Just as the trees, if they have not stood before the winter’s storms cannot bear fruit, so it is with us; this present age is a storm and it is only through many trials and temptations that we can obtain an inheritance in the kingdom of heaven.’	β. Εἶπεν ἡ Ἀμμᾶς Θεοδώρα· Ἀγωνίσασθε εἰσελ θεῖν διὰ τῆς στενῆς πύλης. Ὃν τρόπον γὰρ τὰ δένδρα͵ ἐὰν μὴ λάβωσι χειμῶνας καὶ ὑετοὺς͵ καρποφορεῖν οὐ δύνανται· οὕτως καὶ ἡμῖν͵ ὁ αἰὼν οὗτος χειμών ἐστι· καὶ ἐὰν μὴ διὰ πολλῶν θλίψεων καὶ πειρασμῶν͵ οὐ δυνησόμεθα τῆς βασιλείας τῶν οὐρανῶν γενέσθαι κλη ρονόμοι

3. She also said, ‘It is good to live in peace, for the wise man practises perpetual prayer. It is truly a great thing for a virgin or a monk to live in peace, especially for the younger ones. However, you should realize that as soon as you intend to live in peace, at once evil comes and weighs down your soul through accidie, faintheartedness, and evil thoughts. It also attacks your body through sickness, debility, weakening of the knees, and all the members. It dissipates the strength of soul and body, so that one believes one is ill and no longer able to pray. But if we are vigilant, all these temptations fall away. There was, in fact a monk who was seized by cold and fever every time he began to pray, and he suffered from headaches, too. In this condition, he said to himself, “I am ill, and near to death; so now I will get up before I die and pray.” By reasoning in this way, he did violence to himself and prayed. When he had finished, the fever abated also. So, by reasoning in this way, the brother resisted, and prayed and was able to conquer his thoughts.’	γ. Εἶπε πάλιν· Καλὸν τὸ ἡσυχάζειν· ἀνὴρ γὰρ φρόνιμος ἡσυχίαν ἄγει. Μέγα γὰρ ἀληθῶς παρθένῳ ἢ μοναχῷ͵ ἡσυχάζειν· μάλιστα δὲ τοῖς νέοις. Ἀλλὰ γίνωσκε͵ ὅτι προθῆται ἡσυχάσαι͵ εὐθέως ὁ πονη ρὸς ἔρχεται καὶ βαρεῖ τὴν ψυχὴν͵ ἐν ἀκηδίαις͵ ἐν ὀλιγοψυχίαις͵ ἐν λογισμοῖς· βαρεῖ καὶ τὸ σῶμα͵ ἐν ἀσθενείαις͵ ἐν ἀτονίᾳ͵ ἐν λύσει γονάτων καὶ ὅλων τῶν μελῶν͵ καὶ λύει τὴν δύναμιν τῆς ψυχῆς καὶ τοῦ σώματος· καὶ ὅτι ἀσθενῶ καὶ οὐκ ἰσχύω βαλεῖν τὴν Σύναξιν. Ἀλλ΄ ἐὰν νήψωμεν͵ πάντα ταῦτα διαλύονται. ῏Ην γάρ τις μοναχός· καὶ ὡς ἤρχετο βαλεῖν τὴν Σύν αξιν͵ ἐλάμβανεν αὐτὸν ῥῖγος καὶ πυρετὸς͵ καὶ ἡ κε φαλὴ τόνῳ ὠχλεῖτο· καὶ οὕτως ἔλεγεν ἑαυτῷ͵ ὅτι Ἰδοὺ ἀσθενῶ͵ καὶ ἐνίοτε ἀποθνήσκω· ἐγερθῶ οὖν πρὶν ἀποθάνω͵ καὶ βάλω τὴν σύναξιν. Καὶ τῷ λο γισμῷ τούτῳ ἐβιάζετο ἑαυτὸν͵ καὶ ἔβαλε τὴν Σύναξιν. καὶ ὡς κατέπαυεν ἡ σύναξις͵ κατέπαυε καὶ ὁ πυρετός. Καὶ πάλιν τούτῳ τῷ λογισμῷ ἀδελφὸς ἀνθέστηκε. καὶ ἔβαλε τὴν σύναξιν͵ καὶ ἐνίκησε τὸν λογισμόν

4. The same Amma Theodora said, ‘A devout man happened to be insulted by someone, and he said to him, “I could say as much to you, but the commandment of God keeps my mouth shut.’“ Again she said this, A Christian discussing the body with a Manichean expressed himself in these words, “Give the body discipline and you will see that the body is for him who made it.’“	δ. Ἔλεγε πάλιν ἡ αὐτὴ Ἀμμᾶς Θεοδώρα͵ ὅτι Πο τέ τις εὐλαβὴς ὑβρίζετο παρὰ τινός· καὶ λέγει πρὸς αὐτόν· Ἠδυνάμην κἀγὼ τὰ ὅμοιά σοι λέγειν· ἀλλ΄ ὁ νόμος τοῦ Θεοῦ κλείει μου τὸ στόμα. Ἔλεγε δὲ καὶ ²⁰⁴ τοῦτο͵ ὅτι Χριστιανός τις͵ μετὰ Μαννιχαίου διαλε γόμενος περὶ τοῦ σώματος͵ εἶπεν οὕτως· Δὸς τὸν νό μον τῷ σώματι͵ καὶ ὄψει τὸ σῶμα τῷ πλάσαντι

5. The same amma said that a teacher ought to be a stranger to the desire for domination, vain-glory, and pride; one should not be able to fool him by flattery, nor blind him by gifts, nor conquer him by the stomach, nor dominate him by anger; but he should be patient, gentle and humble as far as possible; he must be tested and without partisanship, full of concern, and a lover of souls.	ε. Εἶπε πάλιν ἡ αὐτὴ͵ ὅτι ὁ διδάσκαλος ὀφείλει εἶναι ξένος φιλαρχίας͵ καὶ ἀλλότριος κενοδοξίας͵ μακρὰν ὑπερηφανίας͵ μὴ ὑπὸ κολακείας ἐμπαιζόμενος͵ μὴ ὑπὸ δώρων τυφλούμενος͵ μὴ ὑπὸ γαστρὸς νικώμενος͵ μὴ ὑπὸ ὀργῆς κρατούμενος· ἀλλὰ μακρόθυμος͵ ἐπι εικὴς͵ πάσῃ δυνάμει ταπεινόφρων· ἔγκριτος εἶναι καὶ ἀνεκτικός· κηδεμονικὸς καὶ φιλόψυχος. .

6. She also said that neither asceticism, nor vigils nor any kind of suffering are able to save, only true humility can do that. There was an anchorite who was able to banish the demons; and he asked them, ‘What makes you go away? Is it fasting?’ They replied, ‘We do not eat or drink.’ ‘Is it vigils?’ They replied, ‘We do not sleep.’ ‘Is it separation from the world?’ ‘We live in the deserts.’ ‘What power sends you away then?’ They said, ‘Nothing can overcome us, but only humility.’ ‘Do you see how humility is victorious over the demons?’	ϛ. Ἔλεγε πάλιν ἡ αὐτὴ͵ ὅτι οὐκ ἄσκησις͵ οὔτε ἀγρυπνία͵ οὔτε παντοῖος πόνος σώζει· εἰ μὴ γνησία ταπεινοφροσύνη. ῏Ην γάρ τις ἀναχωρητὴς ἀπελαύνων δαίμονας· καὶ ἐξήταζεν αὐτούς· Ἐν τίνι ἐξέρχεσθε͵ ἐν νηστείᾳ; Καὶ ἔλεγον· Ἡμεῖς οὔτε ἐσθίομεν͵ οὔτε πίνομεν. Ἐν ἀγρυπνίᾳ; Καὶ ἔλεγον· Ἡμεῖς οὐ κοι μώμεθα. Ἐν ἀναχωρήσει; Ἡμεῖς εἰς τὰ ἐρήμους διάγομεν. Ἐν τίνι οὖν ἐξέρχεσθε; Καὶ ἔλεγον͵ ὅτι Οὐδὲν ἡμᾶς νικᾷ͵ εἰ μὴ ταπεινοφροσύνη. Ὁρᾷς ὅτι ἡ ταπεινοφροσύνη νικητήριόν ἐστι δαιμόνων;

7. Amma Theodora also said, ‘There was a monk, who, because of the great number of his temptations said, “I will go away from here.” As he was putting on his sandals, he saw another man who was also putting on his sandals and this other monk said to him, “Is it on my account that you are going away? Because I go before you wherever you are going.” ‘	ζ. Εἶπε πάλιν ἡ Ἀμμᾶς Θεοδώρα͵ ὅτι ῏Ην τις μοναχός· καὶ ἀπὸ πλήθους τῶν πειρασμῶν λέγει· Ὑπάγω ἔνθεν. Καὶ ὡς ἔβαλεν ἑαυτοῦ τὰ σανδάλια͵ ὁρᾷ ἄνθρωπον ἄλλον βάλλοντα καὶ αὐτὸν τὰ σανδάλια αὐτοῦ͵ καὶ λέγοντα αὐτῷ· Οὐ δι΄ ἐμὲ ἐξέρχῃ; ἰδοὺ ἐγώ σε προάγω ὅπου ἐὰν ἀπέρχῃ.

8. The same amma was asked about the conversations one hears; If one is habitually listening to secular speech, how can one yet live for God alone, as you suggest?’ She said, ‘Just as when you are sitting at table and there are many courses, you take some but without pleasure, so when secular conversations come your way, have your heart turned towards God, and thanks to this disposition, you will hear them without pleasure, and they will not do you any harm.’	8-10 are additions from J.-C. Guy’s text (p. 23).

9. Another monk suffered bodily irritation and was infested with vermin. Now originally he had been rich. So the demons said to him, ‘How can you bear to live like this, covered with vermin?’ But this monk, because of the greatness of his soul, was victorious over them.

10. Another of the old men questioned Amma Theodora saying, At the resurrection of the dead, how shall we rise?’ She said, As pledge, example, and as prototype we have him who died for us and is risen, Christ our God.’

C09_IOTA


IOTA	Ἀρχὴ τοῦ Ι στοιχείου.


JOHN THE DWARF 09_01

JOHN THE DWARF 09_01	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Κολοβοῦ


John the Dwarf, son of poor parents in Tese, was born about 339. The second story here clearly belongs to his youth at home before he became a monk, while he was living with his family. At the age of eighteen he went to Seeds and was trained by Abba Ammoesfor twelve years. One of the most vivid characters in the desert, he attracted many disciples and in order to preserve his own solitude he dug himself a cave underground.	He was ordained priest, and the number of his sayings, recorded and preserved, points to his importance among his disciples. After 407 he went to Suez and the Mountain of Anthony.

1. It was said of Abba John the Dwarf that he withdrew and lived in the desert at Scetis with an old man of Thebes. His abba, taking a piece of dry wood, planted it and said to him, ‘Water it every day with a bottle of water, until it bears fruit.’ Now the water was so far away that he had to leave in the evening and return the following morning. At the end of three years the wood came to life and bore fruit. Then the old man took some of the fruit and carried it to the church saying to the brethren, ‘Take and eat the fruit of obedience.’	α. Διηγήσαντο περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολο βοῦ͵ ὅτι ἀναχωρήσας πρὸς Θηβαῖον γέροντα εἰς Σκῆ τιν͵ ἐκάθητο ἐν τῇ ἐρήμῳ. Λαβὼν δὲ ὁ ἀββᾶς αὐτοῦ ξύλον ξηρὸν͵ ἐφύτευσε καὶ εἶπεν αὐτῷ· Καθ΄ ἡμέραν πότιζε τοῦτο λαγύνιον ὕδατος͵ ἕως καρπὸν ποιήσει. ῏Ην δὲ μακρὰν ἀπ΄ αὐτῶν τὸ ὕδωρ͵ ὡς ἀπὸ ὀψὲ ἀπελ θεῖν καὶ ἐλθεῖν πρωΐ. Μετὰ δὲ τρία ἔτη͵ ἔζησε καὶ καρπὸν ἐποίησε· καὶ λαβὼν ὁ γέρων τὸν καρπὸν αὐ τοῦ͵ ἤνεγκεν εἰς τὴν ἐκκλησίαν͵ λέγων τοῖς ἀδελ φοῖς· Λάβετε͵ φάγετε καρπὸν ὑπακοῆς

2. It was said of Abba John the Dwarf, that one day he said to his elder brother, ‘I should like to be free of all care, like the angels, who do not work, but ceaselessly offer worship to God.’ So he took off his cloak and went away into the desert. After a week he came back to his brother. When he knocked on the door, he heard his brother say, before he opened it ‘Who are you?’ He said, ‘I am John, your brother.’ But he replied, ‘John has become an angel, and henceforth he is no longer among men.’ Then the other begged him saying, ‘It is I.’ However, his brother did not let him in, but left him there in distress until morning. Then, opening the door, he said to him, ‘You are a man and you must once again work in order to eat.’ Then John made a prostration before him, saying, ‘Forgive me.’	β. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ͵ ὅτι εἶπέ ποτε τῷ ἀδελφῷ αὐτοῦ τῷ μειζοτέρῳ· ῎Ηθε λον ἀμέριμνος εἶναι͵ ὡς οἱ ἄγγελοι ἀμέριμνοί εἰσι͵ μηδὲν ἐργαζόμενοι͵ ἀλλ΄ ἀδιαλείπτως λατρεύοντες τῷ Θεῷ. Καὶ ἀποδυσάμενος τὸ ἱμάτιον͵ ἐξῆλθεν εἰς τὴν ἔρημον· καὶ ποιήσας ἐβδομάδα μίαν͵ ἀνέκαμψε πρὸς τὸν ἀδελφὸν αὐτοῦ. Καὶ ὡς ἔκρουσε τὴν θύραν͵ ὑπήκουσεν αὐτῷ πρὶν ἀνοίξει͵ λέγων· Σὺ τίς εἶ; Ὁ δὲ εἶπεν· Ἐγώ εἰμι Ἰωάννης ὁ ἀδελφός σου. Καὶ ἀπο ²⁰⁵ κριθεὶς εἶπεν αὐτῷ· Ἰωάννης γέγονεν ἄγγελος͵ καὶ οὐκ ἔτι ἐν ἀνθρώποις ἐστίν. Ὁ δὲ παρεκάλει͵ λέγων· Ἐγώ εἰμι. Καὶ οὐκ ἤνοιξεν αὐτῷ͵ ἀλλ΄ ἀφῆκεν αὐτὸν ἕως πρωῒ θλίβεσθαι· ὕστερον δὲ ἀνοίξας αὐτῷ͵ λέγει· Ἄνθρωπος εἶ͵ χρείαν ἔχεις πάλιν ἐργάζεσθαι ἵνα τραφῇς. Καὶ ἔβαλε μετάνοιαν͵ λέγων· Συγχώρησόν μοι

3. Abba John the Dwarf said, ‘If a king wanted to take possession of his enemy’s city, he would begin by cutting off the water and the food and so his enemies, dying of hunger, would submit to him. It is the same with the passions of the flesh: if a man goes about fasting and hungry the enemies of his soul grow weak.’	γ. Εἶπεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβὸς͵ ὅτι ἐὰν θε λήσῃ βασιλεὺς πόλιν παραλαβεῖν ἐχθρῶν͵ τὸ ὕδωρ πρῶτον κρατεῖ καὶ τὴν τροφὴν͵ καὶ οὕτως οἱ ἐχθροὶ ἐκ τοῦ λιμοῦ ἀπολλύμενοι ὑποτάσσονται αὐτῷ. Οὕτως καὶ τὰ πάθη τῆς σαρκός· ἐὰν ἐν νηστείᾳ καὶ λιμῷ πολιτεύσηται ἄνθρωπος͵ οἱ ἐχθροὶ ἐξασθενοῦσι ἀπὸ τῆς ψυχῆς αὐτοῦ

4. He also said, ‘He who gorges himself and talks with a boy has already in his thought committed fornication with him.’	δ. Εἶπε πάλιν͵ ὅτι ὁ χορταζόμενος καὶ λαλῶν με τὰ παιδίου͵ ἤδη ἐπόρνευσε τῷ λογισμῷ μετ΄ αὐτοῦ

5. He also said, ‘Going up the road again towards Scetis with some ropes, I saw the camel driver talking and he made me angry; so, leaving my goods, I took to flight.’	ε. Εἶπε πάλιν͵ ὅτι Ἀνερχόμενός ποτε τὴν ὁδὸν τῆς Σκήτεως μετὰ τῆς σειρᾶς͵ εἶδον τὸν καμηλίτην λαλοῦντα͵ καὶ κινοῦντά με εἰς ὀργήν· καὶ ἐάσας τὰ σκεύη͵ ἔφυγον. .

6. On another occasion in summertime, he heard a brother talking angrily to his neighbour, saying, Ah! you too?’ So leaving the harvest, he took to flight.	ϛ. Ἄλλοτε πάλιν εἰς τὸ θέρος͵ ἤκουσεν ἀδελφοῦ λαλοῦντος τῷ πλησίον μετ΄ ὀργῆς͵ καὶ λέγοντος͵ Αἶ͵ καὶ σύ; Καὶ ἐάσας τὸν θερισμὸν͵ ἔφυγεν

7. Some old men were entertaining themselves at Scetis by having a meal together; amongst them was Abba John. A venerable priest got up to offer drink, but nobody accepted any from him, except John the Dwarf. They were surprised and said to him, ‘How is it that you, the youngest, dared to let yourself be served by the priest?’ Then he said to them, ‘When I get up to offer drink, I am glad when everyone accepts it, since I am receiving my reward; that is the reason, then, that I accepted it, so that he also might gain his John the Dwarf [87 reward and not be grieved by seeing that no-one would accept anything from him.’ When they heard this, they were all filled with wonder and edification at his discretion.	ζ. Εὐκαίρησάν τινες γέροντες εἰς Σκῆτιν ἐσθίοντες μετ΄ ἀλλήλων· ἦν δὲ μετ΄ αὐτῶν καὶ ὁ ἀββᾶς Ἰωάννης. Καὶ ἀνέστη τις πρεσβύτερος μέγας δοῦναι τὸ καυκά λιον τοῦ νεροῦ· καὶ οὐδεὶς κατεδέξατο λαβεῖν αὐ τὸ παρ΄ αὐτοῦ͵ εἰ μὴ μόνος Ἰωάννης ὁ κολοβός. Ἐθαύμασαν οὖν͵ καὶ εἶπον αὐτῷ· Πῶς σὺ μικρότε ρος ὅλως ὢν͵ ἐτόλμησας ὑπηρετηθῆναι παρὰ τοῦ πρεσβυτέρου; Καὶ λέγει αὐτοῖς· Ἐγὼ ὅτε ἐγείρομαι δοῦναι τὸ βαυκάλιον͵ χαίρω ἐὰν πάντες λάβωσιν͵ ἵνα ἔχω μισθόν· κἀγὼ οὖν διὰ τοῦτο ἐδεξάμην͵ ἵνα ποιήσω αὐτῷ μισθόν· μήπως λυπηθῇ͵ ὡς μηδενὸς δεξαμένου παρ΄ αὐτοῦ. Καὶ ταῦτα αὐτοῦ εἰπόντος͵ ἐθαύμασαν͵ καὶ ὠφελήθησαν ἐπὶ τῇ διακρίσει αὐτοῦ

8. One day when he was sitting in front of the church, the brethren were consulting him about their thoughts. One of the old men who saw it became a prey to jealousy and said to him, ‘John, your vessel is full of poison.’ Abba John said to him, ‘That is very true, abba; and you have said that when you only see the outside, but if you were able to see the inside, too, what would you say then?’	η. Καθημένου αὐτοῦ ποτε ἔμπροσθεν τῆς ἐκκλη σίας͵ ἐκύκλωσαν αὐτὸν οἱ ἀδελφοὶ͵ καὶ ἐξήταζον αὐ τὸν τοὺς λογισμοὺς αὐτῶν. Καὶ ἰδών τις τῶν γερόν των͵ καὶ πολεμηθεὶς εἰς φθόνον͵ λέγει αὐτῷ· Τὸ βαυ κάλιόν σου͵ Ἰωάννη͵ φάρμακον γέμει. Λέγει αὐ τῶ ὁ ἀββᾶς Ἰωάννης· Οὕτως ἐστὶν͵ ἀββᾶ· καὶ τοῦτο εἶπας͵ ὅτι τὰ ἔξω βλέπεις μόνον· εἰ δὲ ἔβλεπες τὰ ἔσω͵ τί εἶχες εἰπεῖν;

9. The brethren used to tell how the brethren were sitting one day at an agape and one brother at table began to laugh. When he saw that, Abba John began to weep, saying, ‘What does this brother have in his heart, that he should laugh, when he ought to weep, because he is eating at an agape?	θ. Ἔλεγον οἱ Πατέρες͵ ὅτι ἐσθιόντων ποτὲ τῶν ἀδελφῶν ἐν ἀγάπῃ͵ ἐγέλασεν εἷς ἀδελφὸς ἐπὶ τῆς τραπέζης. Καὶ ἰδὼν αὐτὸν ὁ ἀββᾶς Ἰωάννης͵ ἔκλαυ σε͵ λέγων· Τί ἄρα ἔχει ὁ ἀδελφὸς οὗτος ἐν τῇ καρδίᾳ ²⁰⁸ αὐτοῦ͵ ὅτι ἐγέλασεν͵ ὀφείλων μᾶλλον κλαῦσαι͵ ὅτι ἀγάπην ἐσθίει;

10. Some brethren came one day to test him to see whether he would let his thoughts get dissipated and speak of the things of this world. They said to him, ‘We give thanks to God that this year there has been much rain and the palm trees have been able to drink, and their shoots have grown, and the brethren have found manual work.’ Abba John said to them, ‘So it is when the Holy Spirit descends into the hearts of men; they are renewed and they put forth leaves in the fear of God.’	ι. ῏Ηλθόν ποτέ τινες τῶν ἀδελφῶν πειράσαι αὐτόν· ὅτι οὐκ ἤφιε τὸν λογισμὸν αὐτοῦ ῥεμβασθῆναι͵ οὐδὲ ἐλάλει πρᾶγμα τοῦ αἰῶνος τούτου· καὶ λέγουσιν αὐτῷ· Εὐχαριστοῦμεν τῷ Θεῷ͵ ὅτι ἔβρεξεν ἐπ΄ ἔτος πολλὰ͵ καὶ ἔπιον οἱ φοίνικες͵ καὶ ἐκβάλλουσι λευκάδας͵ καὶ εὑρίσκουσιν οἱ ἀδελφοὶ τὸ ἐργόχειρον αὐτῶν. Λέγει αὐτοῖς ὁ ἀββᾶς Ἰωάννης· Οὕτως ἐστὶ τὸ Πνεῦμα τὸ ἅγιον· ὅταν καταβῇ εἰς τὰς καρδίας τῶν ἀνθρώπων͵ ἀνανεοῦνται͵ καὶ ἐκβάλλουσι λευκάδας ἐν τῷ φόβῳ τοῦ Θεοῦ

11. It was said of him that one day he was weaving rope for two baskets, but he made it into one without noticing, until it had reached the wall, because his spirit was occupied in contemplation.	ια. Ἔλεγον περὶ αὐτοῦ͵ ὅτι ἔπλεξέ ποτε σειρὰν δύο σπυρίδων͵ καὶ ἔῤῥαψεν αὐτὴν μίαν σπυρίδα͵ καὶ οὐκ ἐνόησεν͵ ἕως προσήγγισε τῷ τοίχῳ. ῏Ην γὰρ ὁ λογισμὸς αὐτοῦ σχολάζων τῇ θεωρίᾳ

12. Abba John said, ‘I am like a man sitting under a great tree, who sees wild beasts and snakes coming against him in great numbers. When he cannot withstand them any longer, he runs to climb the tree and is saved. It is just the same with me; I sit in my cell and I am aware of evil thoughts coming against me, and when I have no more strength against them, I take refuge in God by prayer and I am saved from the enemy.’	ιβ. Εἶπεν ὁ ἀββᾶς Ἰωάννης͵ ὅτι Ὅμοιός εἰμι ἀν θρώπῳ καθημένῳ ὑποκάτω δένδρου μεγάλου͵ καὶ θεω ροῦντι θηρία πολλὰ καὶ ἑρπετὰ ἐρχόμενα πρὸς αὐτόν· καὶ ὅταν μὴ δυνηθῇ στῆναι κατ΄ αὐτῶν͵ τρέχει ἄνω εἰς τὸ δένδρον͵ καὶ σώζεται. Οὕτως κἀγώ· καθέζομαι ἐν τῷ κελλίῳ μου͵ καὶ θεωρῶ τοὺς πονηροὺς λογισμοὺς ἐπάνω μου· καὶ ὅτε μὴ ἰσχύσω πρὸς αὐτοὺς͵ κατα φεύγω πρὸς τὸν Θεὸν διὰ τῆς προσευχῆς͵ καὶ σώζο μαι ἐκ τοῦ ἐχθροῦ

13. Abba Poemen said of Abba John the Dwarf that he had prayed God to take his passions away from him so that he might become free from care. He went and told an old man this: ‘I find myself in peace, without an enemy,’ he said. The old man said to him, ‘Go, beseech God to stir up warfare so that you may regain the affliction and humility that you used to have, for it is by warfare that the soul makes progress.’ So he besought God and when warfare came, he no longer prayed that it might be taken away, but said, ‘Lord, give me strength for the fight.’	ιγ. Εἶπεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ͵ ὅτι παρεκάλεσε τὸν Θεὸν͵ καὶ ἤρθη τὰ πάθη ἀπ΄ αὐτοῦ͵ καὶ γέγονεν ἀμέριμνος. Καὶ ἀπελ θὼν͵ εἶπέ τινι γέροντι· Ὁρῶ ἐμαυτὸν ἀναπαυόμενον͵ καὶ μηδένα πόλεμον ἔχοντα. Καὶ λέγει αὐτῷ ὁ γέρων· Ὕπαγε͵ παρακάλεσον τὸν Θεὸν͵ ὥστε τὸν πόλεμόν σοι ἐλθεῖν͵ καὶ ἣν εἶχες πρότερον συντριβὴν καὶ ταπεί νωσιν· διὰ γὰρ τῶν πολέμων προκόπτει ἡ ψυχή. Παρε κάλεσεν οὖν͵ καὶ ἐλθόντος τοῦ πολέμου͵ οὐκ ἔτι εὔ ξατο ἀρθῆναι αὐτὸν ἀπ΄ αὐτοῦ͵ ἀλλ΄ ἔλεγε· Δός μοι͵ Κύριε͵ ὑπομονὴν ἐν τοῖς πολέμοις

14. Abba John said, ‘Here is what one of the old men in ecstasy said: “Three monks were standing at the edge of the sea, and a voice came to them from the other side saying, ‘Take wings of fire and come here to me.’ The first two did so and reached the other shore, but the third remained, crying and weeping exceedingly. But later wings were given to him also, not of fire, but weak and without strength, so that with great difficulty he reached the other shore, sometimes under water, sometimes above it. So it is with the present generation; if they are given wings they are not of fire, but wings that are weak and without power.” ‘	ιδ. Εἶπεν ὁ ἀββᾶς Ἰωάννης͵ ὅτι εἶδέ τις τῶν γε ρόντων ἐν ἐκστάσει· Καὶ ἰδοὺ τρεῖς μοναχοὶ ἕστηκαν πέραν τῆς θαλάσσης· καὶ ἐγένετο φωνὴ πρὸς αὐτοὺς ἐκ τοῦ ἄλλου πέραν͵ λέγουσα· Λάβετε πτερὰ πυρὸς͵ καὶ δεῦτε πρὸς μέ. Καὶ οἱ μὲν δύο ἔλαβον͵ καὶ ἐπε τάσθησαν εἰς τὸ ἄλλο πέραν· ὁ δὲ ἄλλος ἔμεινε͵ καὶ ἔκλαιε σφόδρα καὶ ἔκραζεν. Ὕστερον δὲ ἐδόθησαν καὶ αὐτῷ πτερὰ͵ οὐ μέντοι πυρὸς͵ ἀλλ΄ ἀσθενῆ καὶ ἀδύναμα· καὶ μετὰ καμάτου καταποντιζόμενος καὶ ἀνιστάμενος͵ μετὰ θλίψεως πολλῆς ἦλθεν εἰς τὸ πέ ραν. Οὕτως καὶ ἡ γενεὰ αὕτη͵ εἰ καὶ λαμβάνει πτε ρὰ͵ οὐ μέντοι πυρὸς͵ ἀλλὰ μόλις ἀσθενῆ καὶ ἀδύνα μα λαμβάνει

15. A brother questioned Abba John saying, ‘How is it that my soul, bruised with wounds, does not blush to speak against my neighbour?’ The old man told him a parable relating to slander, ‘There was a poor man who had a wife. He saw another very beautiful woman and he took her. They were both quite naked. A feast was being held somewhere near and both women begged him to take them with him. Taking both of them, he put them into a barrel and put them aboard a ship and so they reached the place. When it became hot, the people lay down to rest. One of the women looked out of the barrel and seeing no-one, went to a pile of rubbish and joining old rags together, made herself a girdle and then walked about confidently. The other, sitting inside the barrel, naked, said, “Look at that courtesan who is not ashamed to walk about naked.” Grieved at this, her husband said to her, “This is truly wonderful! She at least hides her nakedness, but, as for you, you are completely naked; are you not ashamed to say that?” So it is when one speaks against one’s neighbour.’	ιε. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἰωάννην͵ λέγων· Πῶς ἡ ψυχή μου ἔχουσα τραύματα͵ οὐκ αἰσχύνεται καταλαλεῖν τοῦ πλησίον; Λέγει αὐτῷ ὁ γέρων παρα ²⁰⁹ βολὴν διὰ τὴν καταλαλιάν· Ἄνθρωπός τις ἦν πτωχὸς͵ καὶ εἶχε γυναῖκα· εἶδε δὲ καὶ ἄλλην πειθανὴν͵ καὶ ἔλαβε ταύτην· ἦσαν δὲ ἀμφότεραι γυμναί. Γενομένης δὲ πανηγύρεως ἐν τινὶ τόπῳ͵ παρεκάλεσαν αὐτὸν λέγουσαι· Ἆρον ἡμᾶς μετὰ σοῦ. Καὶ λαβὼν τὰς δύο͵ ἔβαλεν εἰς πίθον· καὶ ἐμβὰς εἰς πλοῖον͵ ἦλθεν εἰς τὸν τόπον. Ὅτε δὲ γέγονε καῦμα͵ καὶ ἡσύχασαν οἱ ἄνθρωποι͵ ἀναβλέψασα ἡ μία͵ καὶ μηδένα ἰδοῦσα͵ ἐξεπήδησεν εἰς τὴν κοπρίαν͵ καὶ συνάξασα παλαιὰ ῥάκη͵ ἐποίησεν ἑαυτῇ περίζωμα͵ καὶ λοιπὸν μετὰ παῤῥησίας περιεπάτει. Ἡ δὲ ἄλλη ἔσω καθημένη γυμνὴ͵ ἔλεγεν· Ἰδοὺ αὕτη ἡ πόρνη οὐκ αἰσχύνεται περιπατοῦσα γυμνή. Διαπονηθεὶς δὲ ὁ ἀνὴρ αὐτῆς εἶπεν· Ὦ θαῦμα· αὕτη κἂν σκέπει τὴν ἀσχημοσύ νην αὐτῆς· σὺ δὲ ὅλη γυμνὴ εἶ͵ καὶ ταῦτα οὐκ αἰ σχύνῃ λαλοῦσα; Οὕτως ἐστὶ καὶ τὸ τῆς καταλαλιᾶς

16. The old man also said this to a certain brother about the soul which wishes to be converted, ‘There was in a city a courtesan who had many lovers. One of the governors approached her, saying, “Promise me you will be good, and I will marry you.” She promised this and he took her and brought her to his house. Her lovers, seeking her again, said to one another, “That lord has taken her with him to his house, so if we go to his house and he learns of it, he will condemn us. But let us go to the back, and whistle to her. Then, when she recognizes the sound of the whistle she will come down to us; as for us, we shall be unassailable.” When she heard the whistle, the woman stopped her ears and withdrew to the inner chamber and shut the doors.’ The old man said that this courtesan is our soul, that her lovers are the passions and other men; that the lord is Christ; that the inner chamber is the eternal dwelling; those who whistle are the evil demons, but the soul always takes refuge in the Lord.	ιϛ. Ἔλεγε δὲ πάλιν τῷ ἀδελφῷ ὁ γέρων περὶ τῆς ψυχῆς τῆς θελούσης μετανοῆσαι· Πόρνη ἦν ὡραῖα ἐν τινὶ πόλει͵ καὶ πολλοὺς φίλους εἶχεν. Ἐλθὼν δὲ πρὸς αὐτὴν εἷς ἄρχων͵ εἶπεν αὐτῇ· Σύνθου μοι σωφρονεῖν͵ κἀγώ σε λαμβάνω εἰς γυναῖκα. Ἡ δὲ συνέθετο αὐτῷ. Καὶ λαβὼν αὐτὴν ἀπήγαγεν εἰς τὸν οἶκον αὐτοῦ. Οἱ δὲ φίλοι αὐτῆς͵ ζητοῦντες αὐτὴν͵ ἔλεγον· Ὁ δεῖνα ὁ ἄρχων ἔλαβεν αὐτὴν εἰς τὸν οἶκον αὐτοῦ· ἐὰν οὖν ἀπέλθωμεν εἰς τὸν οἶκον αὐτοῦ͵ καὶ μάθῃ͵ τιμω ρεῖται ἡμᾶς. Ἀλλὰ δεῦτε ὀπίσω τῆς οἰκίας͵ καὶ συ ρίσωμεν αὐτῇ· καὶ γνωρίζουσα τὴν φωνὴν τοῦ συρι γμοῦ͵ καταβαίνει πρὸς ἡμᾶς͵ καὶ ἡμεῖς ἀναίτιοι εὑ ρισκόμεθα. Ἀκούσασα οὖν τοῦ συριγμοῦ͵ ἐσφράγισε τὰ ὦτα αὐτῆς͵ καὶ εἰσεπήδησεν εἰς τὸν ἐνδότερον κοι τῶνα͵ καὶ ἔκλεισε τὰς θύρας. Ἔλεγε δὲ͵ τὴν πόρνην εἶναι τὴν ψυχήν· οἱ δὲ φίλοι αὐτῆς εἰσι τὰ πάθη καὶ οἱ ἄνθρωποι· ὁ δὲ ἄρχων ἐστὶν ὁ Χριστός· ἡ δὲ οἰκία ἡ ἐσωτέρα ἐστὶν ἡ αἰωνία μονή. Οἱ δὲ συρί ζοντες αὐτῇ εἰσιν οἱ πονηροὶ δαίμονες· αὐτὴ δὲ δια παντὸς φεύγει πρὸς τὸ Κύριον

17. One day when Abba John was going up to Scetis with some other brothers, their guide lost his way for it was night-time. So the brothers said to Abba John, ‘What shall we do, abba, in order not to die wandering about, for the brother has lost the way?’ The old man said to them, ‘If we speak to him, he will be filled with grief and shame. But look here, I will pretend to be ill and say I cannot walk any more; then we can stay here till the dawn.’ This he did. The others said, ‘We will not go on either, but we will stay with you.’ They sat there until the dawn, and in this way they did not upset the brother.	ιζ. Ἀναβαίνοντός ποτε τοῦ ἀββᾶ Ἰωάννου ἀπὸ Σκήτεως μετ΄ ἄλλων ἀδελφῶν͵ ἐπλανήθη ὁ ὁδηγῶν αὐτούς· ἦν γὰρ νύξ. Καὶ λέγουσιν οἱ ἀδελφοὶ τῷ ἀββᾶ Ἰωάννῃ· Τί ποιήσομεν͵ ἀββᾶ͵ ὅτι ἐπλανήθη ὁ ἀδελφὸς τὴν ὁδὸν͵ μήπως ἀποθάνωμεν πλανώμενοι; Λέγει αὐτοῖς ὁ γέρων· Ἐὰν εἴπωμεν αὐτῷ͵ λυπεῖ ται καὶ αἰσχύνεται. Ἀλλ΄ ἰδοὺ ποιῶ ἐμαυτὸν ἀσθε νοῦντα͵ καὶ λέγω͵ Οὐ δύναμαι ὁδεῦσαι͵ ἀλλὰ μένω ὧδε ἕως πρωΐ. Καὶ ἐποίησεν οὕτως. Οἱ δὲ λοιποὶ εἶπον· Οὐδὲ ἡμεῖς ὑπάγομεν͵ ἀλλὰ καθήμεθα μετὰ σοῦ. Καὶ ἐκάθισαν ἕως πρωΐ· καὶ τὸν ἀδελφὸν οὐκ ἐσκανδάλισαν

18. There was an old man at Scetis, very austere of body, but not very clear in his thoughts. He went to see Abba John to ask him about forgetfulness. Having received a word from him, he returned to his cell and forgot what Abba John had said to him. He went off again to ask him and having heard the same word from him he returned with it. As he got near his cell, he forgot it again. This he did many times; he went there, but while he was returning he was overcome by forgetfulness. Later, meeting the old man he said to him, ‘Do you know, abba, that I have forgotten again what you said to me? But I did not want to overburden you, so I did not come back.’ Abba John said to him, ‘Go and light a lamp.’ He lit it. He said to htm, ‘Bring some more lamps, and light them from the first.’ He did so. Then Abba John said to the old man, ‘Has that lamp suffered any loss from the fact that other lamps have been lit from it?’ He said, ‘No.’ The old man continued, ‘So it is with John; even if the whole of Scetis came to see me, they would not separate me from the love of Christ. Consequently, whenever you want to, come to me without hesitation.’ So, thanks to the endurance of these two men, God took forgetfulness away from the old man. Such was the work of the monks of Scetis; they inspire fervour in those who are in the conflict and do violence to themselves to win others to do good.	ιη. Γέρων τις ἦν ἐν Σκήτει͵ πονικὸς μὲν ἐν τῷ σωματικῷ͵ οὐκ ἀκριβὴς δὲ ἐν τοῖς λογισμοῖς. Ἀπῆλ θεν οὖν πρὸς τὸν ἀββᾶν Ἰωάννην͵ ἐρωτῆσαι αὐτὸν περὶ τῆς λήθης· καὶ ἀκούσας παρ΄ αὐτοῦ λόγον͵ ὑπέστρεψεν εἰς τὴν κέλλαν αὐτοῦ͵ καὶ ἐπελάθετο ὃ ²¹² εἶπεν αὐτῷ ὁ ἀββᾶς Ἰωάννης. Καὶ ἀπῆλθε πάλιν ἐρω τῆσαι αὐτόν· ἀκούσας δὲ παρ΄ αὐτοῦ ὁμοίως τὸν λό γον͵ ὑπέστρεψεν. Ὡς δὲ ἔφθασε τὸ ἴδιον κελλίον πά λιν ἐπελάθετο͵ καὶ οὕτω δὲ πλειστάκις ἀπερχόμενος͵ ἐν τῷ ὑποστρέφειν κατακυριεύετο ὑπὸ τῆς λήθης. Μετὰ δὲ ταῦτα ἀπαντήσας τῷ γέροντι͵ εἶπεν· Οἶδας͵ ἀββᾶ͵ ὅτι ἐπελαθόμην πάλιν ὅ μοι εἴρηκας; ἀλλ΄ ἵνα μὴ ὀχλήσω σοι͵ οὐκ ἦλθον. Λέγει αὐτῷ ὁ ἀββᾶς Ἰωάννης· Ὕπαγε͵ ἅψον λύχνον. Καὶ ἧψεν. Εἶπε καὶ αὐτῷ πάλιν· Φέρε ἄλλους λύχνους͵ καὶ ἅψον ἐξ αὐτοῦ. Ἐποίησε δὲ ὁμοίως. Καὶ εἶπεν ἀββᾶς Ἰωάννης τῷ γέροντι· Μή τί ποτε ἐβλάβη ὁ λύχνος͵ ὅτι ἀνήψας ἐξ αὐτοῦ τοὺς ἄλλους λύχνους; Λέγει· Οὐχί. Εἶπε δὲ ὁ γέρων· Οὕτως οὐδὲ Ἰωάννης· ἐὰν ἡ Σκῆτις ἔρχη ται πρὸς μὲ ὅλη͵ οὐ μή με ἐμποδίσει ἀπὸ τῆς χάριτος τοῦ Χριστοῦ. Τοίνυν͵ ὅτε θέλεις͵ ἔρχου͵ μηδὲν δια κρινόμενος. Καὶ οὕτω δι΄ ὑπομονῆς ἀμφοτέρων͵ ἦρε τὴν λήθην ὁ Θεὸς ἀπὸ τοῦ γέροντος. Αὕτη δὲ ἦν ἐργα σία τῶν Σκητιωτῶν͵ διδόναι προθυμίαν τοῖς πολεμου μένοις· καὶ βιαζομένου ἑαυτοὺς εἰς τὸ κερδῆσαι ἀλλήλους εἰς τὸ ἀγαθόν

19. A brother questioned Abba John, saying, ‘What ought I to do? A brother often comes to fetch me for work, and since I am ill and weak, I get tired out working; what should I do, in order to keep the commandment?’ The old man answered him saying, ‘Caleb said to Joshua, the son of Nun: “I was forty years old when Moses, the servant of the Lord, sent me with you into the desert in this land; and now I am eighty-five years of age; as then, so now I can still take part in the battle and withdraw from it.” (cf. Jos. 14.7-11) In the same way you, too, if you are strong enough to go out and to come in, go to work; but if you cannot do it, sit down in your cell and weep for your sins and when they find you filled with compunction, they will not compel you to go out.’	ιθ. Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ἰωάννην͵ λέγων· Τί ποιήσω; ὅτι πολλάκις ἔρχεται ἀδελφὸς λαβεῖν με εἰς ἔργον͵ καὶ ἐγὼ ταλαίπωρός εἰμι καὶ ἀσθενὴς͵ καὶ κοπιῶ εἰς τὸ πρᾶγμα· τί οὖν ποιήσω διὰ τὴν ἐντολήν; Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Χά λεβ εἶπε τῷ Ἰησοῦ υἱῷ Ναυῆ· Τεσσαράκοντα ἐτῶν ἤμην͵ ὅτε ἀπέστειλε Μωϋσῆς ὁ δοῦλος Κυρίου ἐκ τῆς ἐρήμου ἐμὲ καὶ σὲ εἰς τὴν γῆν ταύτην· καὶ νῦν εἰμι ἐτῶν ὀγδοήκοντα πέντε. Ὡς τότε ἤμην͵ καὶ νῦν ἰσχύω εἰσελθεῖν καὶ ἐξελθεῖν εἰς τὸν πόλεμον· ὥστε οὖν καὶ σὺ͵ εἰ δύνασαι ἵνα ὡς ἐξέρχῃ οὕτως καὶ εἰσέρχῃ͵ ὕπαγε· εἰ δὲ οὐ δύνασαι οὕτως ποιῆσαι͵ κάθου εἰς τὸ κελλίον σου κλαίων τὰς ἁμαρτίας σου· καὶ ἐὰν εὑρῶσί σε πενθοῦντα͵ οὐκ ἀναγκάζουσί σε ἐξελθεῖν

20. Abba John said, ‘Who sold Joseph?’ A brother replied saying, ‘It was his brethren.’ The old man said to him, ‘No, it was his humility which sold him, because he could have said, “I am their brother” and have objected, but, because he kept silence, he sold himself by his humility. It is also his humility which set him up as chief in Egypt.’	κ. Εἶπεν ὁ ἀββᾶς Ἰωάννης· Τίς πέπρακε τὸν Ἰωσήφ; Καὶ ἀπεκρίθη τις ἀδελφὸς͵ λέγων· Οἱ ἀδελφοὶ αὐτοῦ. Λέγει αὐτῷ ὁ γέρων· Οὐχί· ἀλλ΄ ἡ ταπείνωσις αὐτοῦ πέπρακεν αὐτόν. Ἠδύνατο γὰρ εἰπεῖν͵ ὅτι Ἀδελφὸς αὐτῶν εἰμι͵ καὶ ἀντιλέξαι· ἀλλὰ σιωπῶν͵ τῇ ταπεινώσει ἑαυτὸν πέπρακε· καὶ ἡ τα πείνωσις κατέστησεν αὐτὸν ἡγούμενον εἰς Αἴγυ πτον

21. Abba John said, ‘We have put the light burden on one side, that is to say, self-accusation, and we have loaded ourselves with a heavy one, that is to say, self-justification.’	κα. Εἶπεν ὁ ἀββᾶς Ἰωάννης· Τὸ ἐλαφρὸν φορτίον ἐάσαντες͵ τουτέστι τὸ ἑαυτοὺς μέμφεσθαι͵ τὸ βαρὺ ἐβαστάσαμεν͵ τουτέστι τὸ δικαιοῦν ἑαυτούς

22. He also said, ‘Humility and the fear of God are above all virtues.’	κβ. Ὁ αὐτὸς εἶπεν· Ἡ ταπεινοφροσύνη καὶ ὁ φόβος τοῦ Θεοῦ͵ ὑπεράνω εἰσὶ πασῶν τῶν ἀρετῶν

23. The same abba was sitting in church one day and he gave a sigh, unaware that there was someone behind him. When he noticed it he lay prostrate before him, saying, ‘Forgive me, abba, for I have not yet made a beginning.’	κγ. Ὁ αὐτὸς ἐκάθητό ποτε εἰς τὴν ἐκκλησίαν͵ καὶ ἐστέναξεν͵ ἀγνοῶν ὅτι ἐστί τις ὄπισθεν αὐτοῦ. ²¹³ Γνοὺς οὖν͵ ἔβαλε μετάνοιαν͵ λέγων· Συγχώρησόν μοι͵ ἀββᾶ· οὔπω γὰρ κατηχήθην

24. The same abba said to his disciple, ‘Let us honour one only, and everyone will honour us; for if we despise one, that is God, everyone will despise us, and we will be lost.’	κδ. Ὁ αὐτὸς ἔλεγε τῷ μαθητῇ αὐτοῦ· Τιμήσω μεν τὸν ἕνα͵ καὶ πάντες τιμῶσιν ἡμᾶς· ἐὰν δὲ κα ταφρονήσωμεν τοῦ ἑνὸς͵ ὅς ἐστι Θεὸς͵ καταφρονοῦσιν ἡμῶν πάντες͵ καὶ εἰς ἀπώλειαν ὑπάγομεν

25. It was said of Abba John that when he went to church at Scetis, he heard some brethren arguing, so he returned to his cell. He went round it three times and then went in. Some brethren who had seen him, wondered why he had done this, and they went to ask him. He said to them, ‘My ears were full of that argument, so I circled round in order to purify them, and thus I entered my cell with my mind at rest.’	κε. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου͵ ὅτι ἦλθεν εἰς τὴν ἐκκλησίαν εἰς Σκῆτιν· καὶ ἀκούσας ἀντιλο γίας τινῶν ἀδελφῶν͵ ὑπέστρεψεν εἰς τὴν κέλλαν αὐ τοῦ· καὶ κυκλεύσας αὐτὴν τρίτον͵ οὕτως εἰσῆλθεν. Ἀδελφοὶ δέ τινες ἰδόντες αὐτὸν͵ ἠπόρησαν διατί τοῦτο ἐποίησε͵ καὶ ἐλθόντες ἠρώτων αὐτόν. Ὁ δὲ λέγει αὐτοῖς· Τὰ ὦτά μου εἶχον ἀπὸ τῆς ἀντιλογίας μεστά· ἐκύκλωσα οὖν͵ ἵνα καθαρίσω αὐτὰ͵ καὶ οὕτως εἰσέλθω ἐν ἡσυχίᾳ τοῦ νοός μου εἰς τὸ κελλίον μου

26. One day a brother came to Abba John’s cell. It was late and he was in a hurry to leave. While they were speaking of the virtues, dawn came without their noticing it. Abba John came out with him to see him off and they went on talking until the sixth hour. Then he made him go in again and after they had eaten, he sent him away.	κϛ. ῏Ηλθέ ποτε ἀδελφὸς εἰς τὴν κέλλαν τοῦ ἀββᾶ Ἰωάννου ὀψὲ͵ σπουδάζων ἀπελθεῖν· καὶ λαλούντων αὐτῶν περὶ ἀρετῶν͵ γέγονε πρωῒ͵ καὶ οὐκ ἔγνωσαν. Καὶ ἐξῆλθε προπέμψαι αὐτόν· καὶ ἔμειναν λαλοῦντες ἕως ἕκτης ὥρας. Καὶ εἰσήνεγκεν· καὶ γευσάμενος͵ οὕτως ἀπῆλθεν

27. Abba John gave this advice, ‘Watching means to sit in the cell and be always mindful of God. This is what is meant by, “I was on the watch and God came to me.” ‘ (Matt. 25, 36)	κζ. Ἔλεγεν ὁ ἀββᾶς Ἰωάννης͵ ὅτι φυλακή ἐστι͵ τὸ καθίσαι ἐν τῷ κελλίῳ͵ καὶ μνημονεύειν τοῦ Θεοῦ πάντοτε. Καὶ τοῦτό ἐστι τὸ͵ Ἐν φυλακῇ ἤμην͵ καὶ ἤλθετε πρὸς μέ

28. He also said, ‘Who is as strong as the lion? And yet, because of his greed he falls into the net, and all his strength is brought low.’	κη. Εἶπε πάλιν· Τίς ἰσχυρὸς ὡς ὁ λέων; καὶ διὰ τὴν κοιλίαν αὐτοῦ ἐμπίπτει εἰς παγίδα͵ καὶ ὅλη ἡ ἰσχὺς αὐτοῦ ταπεινοῦται

29. He also said that the Fathers of Scetis ate bread and salt and said, We do not regard bread and salt as indispensable.’ So they were strong for the work of God.	κθ. Ἔλεγε πάλιν͵ ὅτι ἐσθίοντες οἱ Πατέρες τῆς Σκήτεως ἄρτον καὶ ἅλας͵ ἕλεγον· Μὴ ἀναγκάσωμεν ἑαυτοὺς εἰς ἅλας καὶ ἄρτον. Καὶ οὕτως ἰσχυροὶ ἦσαν πρὸς τὸ ἔργον τοῦ Θεοῦ

30. One day a brother came to Abba John to take away some baskets. He came out and said to him, ‘What do you want, brother?’ He said, ‘Baskets, abba.’ Going inside to bring them to him, he forgot them, and sat down to weave. Again the brother knocked. When Abba John came out, the brother said, ‘Bring me the baskets, abba.’ The old man went in once more and sat down to weave. Once more the brother knocked and, coming out, Abba John said, ‘What do you want, brother?’ He replied, ‘The baskets, abba.’ Then, taking him by the hand, Abba John led him inside, saying, ‘If you want the baskets, take them and go away, because really, I have no time for such things.’	λ. ῏Ηλθεν ἀδελφός τις λαβεῖν σπυρίδας παρὰ τοῦ ἀββᾶ Ἰωάννου. Καὶ ἐξελθὼν λέγει αὐτῷ· Τί θέλεις͵ ἀδελφέ; Ὁ δὲ εἶπε· Σπυρίδας͵ ἀββᾶ. Εἰσελθὼν δὲ ἐκβαλεῖν͵ ἐπελάθετο· καὶ ἐκάθισε ῥάπτων. Πάλιν ἔκρουσε· καὶ ὡς ἐξῆλθε͵ λέγει αὐτῷ· Φέρε τὴν σπυρίδα͵ ἀββᾶ. Εἰσελθὼν δὲ πάλιν ἐκάθισε ῥάπτειν. Καὶ πάλιν ἐκεῖνος ἔκρουσε. Καὶ ἐξελθὼν λέγει αὐτῷ· Τί θέλεις͵ ἀδελφέ; Ὁ δὲ εἶπε· Τὴν σπυ ρίδα͵ ἀββᾶ. Καὶ κρατήσας αὐτοῦ τὴν χεῖρα͵ εἰσ ήνεγκεν αὐτὸν ἔσω͵ λέγων· Εἰ σπυρίδας θέλεις. λάβε καὶ περιπάτει· ἐγὼ γὰρ οὐ σχολάζω

31. A camel-driver came one day to pick up some goods and take them elsewhere. Going inside to bring him what he had woven, Abba John forgot about it because his spirit was fixed in God. So once more the camel-driver disturbed him by knocking on the door and once more Abba John went in and forgot. The camel-driver knocked a third time and Abba John went in saying, ‘Weaving - camel; weaving - camel.’ He said this so that he would not forget again.	λα. ῏Ηλθέ ποτε καμηλίτης͵ ἵνα λάβῃ τὰ σκεύη αὐτοῦ͵ καὶ ἀπέλθῃ εἰς ἄλλον τόπον. Ὁ δὲ εἰσελθὼν ἐνέγκαι αὐτῷ τὴν σειρὰν͵ ἐπελάθετο͵ τεταμένην ἔχων τὴν διάνοιαν πρὸς τὸν Θεόν. Πάλιν οὖν ὤχλησεν ὁ καμηλίτης κρούων τὴν θύραν͵ καὶ πάλιν ὁ ἀββᾶς Ἰωάννης εἰσερχόμενος͵ ἐπελάθετο. Τὸ δὲ τρίτον κρούσαντος τοῦ καμηλίτου͵ εἰσερχόμενος ἔλεγε· Σειρὰ κάμηλος͵ σειρὰ κάμηλος·

32. The same abba was very fervent. Now someone who came to see him praised his work, and he remained silent, for he was weaving a rope. Once again the visitor began to speak and once again he kept silence. The third time he said to the visitor, ‘Since you came here, you have driven away God from me.’	λβ. Ὁ αὐτὸς γέγονε ζέων τῷ πνεύματι. Παρα βαλὼν οὖν τις αὐτῷ͵ ἐπῄνεσεν αὐτοῦ τὸ ἔργον· εἰρ ²¹⁶ γάζετο δὲ σειράν· καὶ ἐσιώπησε. Πάλιν ἐκεῖνος ἐκίνησεν αὐτῷ λόγον· καὶ πάλιν ἐσιώπα. Τὸ τρίτον͵ λέγει τῷ παραβαλόντι· Ἀφ΄ οὗ εἰσῆλθες ἐνταῦθα͵ ἔβαλες τὸν Θεὸν ἀπ΄ ἐμοῦ

33. An old man came to Abba John’s cell and found him asleep, with an angel standing above him, fanning him. Seeing this, he withdrew. When Abba John got up, he said to his disciple, ‘Did anyone come in while I was asleep?’ He said, ‘Yes, an old man.’ Then Abba John knew that this old man was his equal, and that he had seen the angel.	λγ. ῏Ηλθέ τις γέρων εἰς τὴν κέλλαν τοῦ ἀββᾶ Ἰωάννου͵ καὶ εὗρεν αὐτὸν καθεύδοντα͵ καὶ ἄγγελον παριστάμενον καὶ ῥιπίζοντα αὐτόν. Καὶ ἀνεχώρησεν ἰδών. Ὡς δὲ ἀνέστη͵ λέγει τῷ μαθητῇ αὐτοῦ· ῏Ηλθέ τις ὧδε κοιμωμένου μου; Λέγει· Ναί· ὁ δεῖνα ὁ γέρων. Καὶ ἔγνω ὁ ἀββᾶς Ἰωάννης͵ ὅτι τῶν μέτρων αὐτοῦ ἦ ὁ γέρων͵ καὶ εἶδε τὸν ἄγγελον

34. Abba John said, ‘I think it best that a man should have a little bit of all the virtues. Therefore, get up early every day and acquire the beginning of every virtue and every commandment of God. Use great patience, with fear and long-suffering, in the love of God, with all the fervour of your soul and body. Exercise great humility, bear with interior distress; be vigilant and pray often with reverence and groaning, with purity of speech and control of your eyes. When you are despised do not get angry; be at peace, and do not render evil for evil. Do not pay attention to the faults of others, and do not try to compare yourself with others, knowing you are less than every created thing. Renounce everything material and that which is of the flesh. Live by the cross, in warfare, in poverty of spirit, in voluntary spiritual asceticism, in fasting, penitence and tears, in discernment, in purity of soul, taking hold of that which is good. Do your work in peace. Persevere in keeping vigil, in hunger and thirst, in cold and nakedness, and in sufferings. Shut yourself in a tomb as though you were already dead, so that at all times you will think death is near.’	λδ. Εἶπεν ὁ ἀββᾶς Ἰωάννης· Ἐγὼ θέλω μεταλα βεῖν τὸν ἄνθρωπον͵ μικρὸν ἐκ πασῶν τῶν ἀρετῶν. Τοίνυν ἐφ΄ ἑκάστης ἡμέρας͵ διανιστάμενος τῷ πρωῒ͵ ἐπιλαβοῦ ἀρχὴν εἰς πᾶσαν ἀρετὴν͵ καὶ ἐντολὴν Θεοῦ͵ ἐν μεγίστῃ ὑπομονῇ͵ μετὰ φόβου καὶ μακρο θυμίας͵ ἐν ἀγάπῃ Θεοῦ͵ μετὰ πάσης προθυμίας ψυχῆς καὶ σώματος͵ καὶ ταπεινώσεως πολλῆς͵ ἐν ὑπομονῇ θλίψεως καρδίας καὶ φυλακῆς͵ ἐν προσευχῇ πολλῇ καὶ πρεσβείαις͵ μετὰ στεναγμοῦ͵ ἐν ἁγνείᾳ γλώσσης͵ καὶ φυλακῇ ὀφθαλμῶν ἀτιμαζόμενος͵ καὶ μὴ ὀργιζόμενος· εἰρηνεύων͵ καὶ μὴ ἀνταποδιδοὺς κακὸν ἀντὶ κακοῦ· μὴ προσέχων πταίσμασιν ἑτέ ρων· μὴ ἑαυτὸν μετρῶν͵ ὑποκάτω πάσης τῆς κτί σεως ὤν· ἐν ἀποταξίᾳ ὕλης καὶ τῶν κατὰ σάρκα͵ ἐν σταυρῷ͵ ἐν ἀγῶνι͵ ἐν πτωχείᾳ πνεύματος͵ ἐν προαιρέσει καὶ ἀσκήσει πνευματικῇ͵ ἐν νηστείᾳ͵ ἐν μετανοίᾳ καὶ κλαυθμῷ͵ ἐν ἀγῶνι πολέμου͵ ἐν δια κρίσει͵ ἐν ἁγνείᾳ ψυχῆς͵ ἐν μεταλήψει χρηστῇ· ἐν ἡσυχίᾳ τὸ ἐργόχειρον· ἐν ταῖς νυκτεριναῖς ἀγρυ πνίαις͵ ἐν πείνῃ καὶ δίψῃ͵ ἐν ψύχει καὶ γυμνότητι͵ ἐν πόνοις· ἀποκλείων σου τὸν τάφον͵ ὡς ἤδη τελευ τήσας· ὡς νομίζειν εἶναί σου τὸν θάνατον ἐγγὺς πᾶσαν τὴν ὥραν

35. It was said of the same Abba John that when he returned from the harvest or when he had been with some of the old men, he gave himself to prayer, meditation and psalmody until his thoughts were re-established in their previous order.	λε. Ἔλεγον περὶ αὐτοῦ τοῦ ἀββᾶ Ἰωάννου͵ ὅτι ὡς ἤρχετο ἐκ τοῦ θέρους͵ ἢ παραβάλλων γέρουσιν͵ εἰς τὴν εὐχὴν καὶ εἰς τὴν μελέτην καὶ εἰς τὴν ψαλμ ωδίαν ἐσχόλαζεν͵ ἕως οὗ ἀποκατεστάθη ὁ λογισμὸς αὐτοῦ εἰς τὴν τάξιν τὴν ἀρχαίαν

36. One of the Fathers said of him, ‘Who is this John, who by his humility has all Scetis hanging from his little finger?’	λ. Εἶπέ τις τῶν Πατέρων περὶ αὐτοῦ͵ ὅτι Τίς ἐστιν ὁ Ἰωάννης͵ ὅτι διὰ τῆς ταπεινώσεως αὐτοῦ͵ ἐκρέμασεν ὅλην τὴν Σκῆτιν ἐν τῷ μικρῷ αὐτοῦ δακτύλῳ;

37. One of the Fathers asked Abba John the Dwarf, ‘What is a monk?’ He said, ‘He is toil. The monk toils at all he does. That is what a monk is.’	λζ. Ἐρώτησέ τις τῶν Πατέρων τὸν ἀββᾶν Ἰωάν νην τὸν κολοβὸν͵ τί ἐστι μοναχός; Ὁ δὲ εἶπε· Κό πος Ὅτι ὁ μοναχὸς εἰς πᾶν ἔργον κοπιᾷ. Οὕτως ὁ μοναχός

38. Abba John the Dwarf said, ‘There was a spiritual old man who lived a secluded life. He was held in high estimation in the city and enjoyed a great reputation. He was told that a certain old man, at the point of death, was calling for him, to embrace him before he fell asleep. He thought to himself, if I go by day, men will run after me, giving me great honour, and I shall not be at peace in all that. So I will go in the evening in the darkness and I shall escape everyone’s notice. But lo, two angels were sent by God with lamps to give him light. Then the whole city came out to see his glory. The more he wished to flee from the glory, the more he was glorified. In this was accomplished that which is written: “He who humbles himself will be exalted.” ‘ (Luke 14.11)	λη. Εἶπεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβὸς͵ ὅτι γέρων τις πνευματικὸς͵ ἀπέκλεισεν ἑαυτὸν͵ καὶ ἦν ἐπίση μος ἐν τῇ πόλει͵ καὶ δόξαν πολλὴν ἔχων. Ἐδηλώθη δὲ τούτῳ͵ ὅτι Μέλλει τις τῶν ἁγίων ἀναλύειν͵ δεῦρο͵ ἄσπασαι αὐτὸν πρὶν κοιμηθῇ. Καὶ ἐνεθυμήθη ἐν ἑαυτῷ͵ ὅτι Ἐὰν ἐξέλθω ἡμέρας͵ ἐπιτρέχουσιν οἱ ἄν θρωποι͵ καὶ πολλή μοι δόξα γίνεται͵ καὶ οὐκ ἀνα παύομαι εἰς ταῦτα. Ἀπέρχομαι οὖν ὀψὲ τῇ σκοτία͵ ²¹⁷ καὶ λανθάνω πάντας. Ὀψὲ οὖν ἐξελθὼν ἐκ τοῦ κελλίου ὡς θέλων λαθεῖν· καὶ ἰδοὺ ἐκ τοῦ Θεοῦ καταπέμπον ται δύο ἄγγελοι μετὰ λαμπάδων͵ παραφαίνοντες αὐτῷ· καὶ λοιπὸν πᾶσα ἡ πόλις κατέδραμε βλέπουσα τὴν δόξαν. Καὶ ὅσον ἔδοξε φεύγειν τὴν δόξαν͵ πλέον ἐδοξάσθη. Ἐν τούτοις πληροῦται τὸ γεγραμμένον· Πᾶς ὁ ταπεινῶν ἑαυτὸν͵ ὑψωθήσεται

39. Abba John the Dwarf said, A house is not built by beginning at the top and working down. You must begin with the foundations in order to reach the top.’ They said to him, ‘What does this saying mean?’ He said, ‘The foundation is our neighbour, whom we must win, and that is the place to begin. For all the commandments of Christ depend on this one.’	λθ. Ἔλεγεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβός· Οὐ δυνατὸν οἰκοδομῆσαι τὸν οἶκον ἄνωθεν ἐπὶ τὸ κάτω͵ ἀλλ΄ ἐκ τοῦ θεμελίου ἐπὶ τὸ ἄνω. Λέγουσιν αὐτῷ· Τίς ἐστιν ὁ λόγος οὗτος; Λέγει αὐτοῖς· Ὁ θεμέλιος͵ ὁ πλησίον ἐστὶν͵ ἵνα αὐτὸν κερδάνῃς· καὶ ὀφείλει πρῶτον. Εἰς αὐτὸν γὰρ κρέμανται πᾶσαι αἱ ἐντο λαὶ τοῦ Χριστοῦ

40. What follows was said about Abba John. The parents of a young girl died, and she was left an orphan; she was called Paesia. She decided to make her house a hospice, for the use of the Fathers of Scetis. So for a long time she gave hospitality and served the Fathers. But in the course of time, her resources were exhausted and she began to be in want. Some wicked men came to see her and turned her aside from her aim. She began to live an evil life, to the point of becoming a prostitute. The Fathers, learning this, were deeply grieved, and calling Abba John the Dwarf said to him, ‘We have learnt that this sister is living an evil life. While she could, she gave us charity, so now it is our turn to offer her charity and to go to her assistance. Go to see her then, and according to the wisdom which God has given you, put things right for her.’ So Abba John went to her, and said to the old door-keeper, ‘Tell your mistress I am here.’ But she sent him away saying, ‘From the beginning you have eaten her goods, and see how poor she is now.’ Abba John said to her, ‘Tell her, I have something which will be very helpful to her.’ The door-keeper’s children, mocking him, said to him, ‘What have you to give her, that makes you want to meet her?’ He replied, ‘How do you know what I am going to give her?’ The old woman went up and spoke to her mistress about him. Paesia said to her, ‘These monks are always going about in the region of the Red Sea and finding pearls.’ Then she got ready and said to the door-keeper, ‘Please bring him to me.’ As he was coming up, she prepared for him and lay down on the bed. Abba John entered and sat down beside her. Looking into her eyes, he said to her, ‘What have you got against Jesus that you behave like this?’ When she heard this she became completely rigid. Then Abba John bent his head and began to weep copiously. She asked him, Abba, why are you crying?’ He raised his head, then lowered it again, weeping, and said to her, ‘I see Satan playing in your face, how should I not weep?’ Hearing this, she said to him, Abba, is it possible to repent?’ He replied ‘Yes.’ She said, ‘Take me wherever you wish.’ ‘Let us go,’ he said and she got up to go with him. Abba John noticed that she did not make any arrangements with regard to her house; he said nothing, but he was surprised. When they reached the desert, the evening drew on. He, making a little pillow with the sand, and marking it with the sign of the cross, said to her, ‘Sleep here.’ Then, a little further on, he did the same for himself, said his prayers, and lay down. Waking in the middle of the night, he saw a shining path reaching from heaven to her, and he saw the angels of God bearing away her soul. So he got up and went to touch her feet. When he saw that she was dead he threw himself face downwards on the ground, praying to God. He heard this: ‘One single hour of repentance has brought her more than the penitence of many who persevere without showing such fervour in repentance.’	μ. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου͵ ὅτι τινὸς νεωτέρας ἐτελεύτησαν οἱ γονεῖς͵ καὶ ὑπελείφθη ὀρ φανή· ὄνομα δὲ αὐτῇ͵ Παησία. Ἐλογίσατο οὖν ποιῆ σαι τὸν οἶκον αὐτῆς ξενοδοχεῖον͵ εἰς λόγον τῶν Πα τέρων τῆς Σκήτεως. Ἔμεινεν οὖν οὕτως ξενοδοχοῦσα ἐπὶ χρόνον ἱκανὸν͵ καὶ θεραπεύουσα τοὺς Πατέρας. Μετὰ δὲ χρόνον͵ ὡς ἀνηλώθη τὰ πράγματα͵ ἀρχὴν ἐποίησεν ὑστερεῖσθαι. Ἐκολλήθησαν οὖν αὐτῇ διά στροφοι ἄνθρωποι͵ καὶ μετέστησαν αὐτὴν ἀπὸ τοῦ σκοποῦ τοῦ ἀγαθοῦ· καὶ λοιπὸν ἤρξατο διάγειν κα κῶς͵ ὥστε φθάσαι αὐτὴν εἰς τὸ πορνεύειν. ῞Ηκουσαν δὲ οἱ Πατέρες͵ καὶ πάνυ ἐλυπήθησαν͵ καὶ προσκαλε σάμενοι τὸν ἀββᾶν Ἰωάννην τὸν κολοβὸν͵ λέγουσιν αὐτῷ ὅτι͵ Ἠκούσαμεν περὶ τῆς ἀδελφῆς ἐκείνης͵ ὅτι διάγει κακῶς καὶ αὐτὴ ὅτε ἠδύνατο͵ τὴν ἀγάπην αὐ τῆς εἰς ἡμᾶς ἐνεδείξατο· καὶ νῦν ἡμεῖς ἐπιδειξώμεθα εἰς αὐτὴν τὴν ἀγάπην͵ καὶ βοηθήσωμεν αὐτῇ. Σκύλ θητι οὖν πρὸς αὐτήν· καὶ κατὰ τὴν σοφίαν ἢν ἔδωκέ σοι ὁ Θεὸς͵ οἰκονόμησον τὰ κατ΄ αὐτήν. ῏Ηλθεν οὖν ὁ ἀββᾶς Ἰωάννης πρὸς αὐτὴν͵ καὶ λέγει τῇ γραΐδι τῆ θυρωρῷ· Μήνυσόν με πρὸς τὴν κυρίαν σου. Ἡ δὲ ἀπεπέμψατο αὐτὸν λέγουσα· Ὑμεῖς ἐξ ἀρχῆς κατεφάγετε τὰ αὐτῆς͵ καὶ ἥδε πτωχή ἐστι. Λέγει αὐτῇ ὁ ἀββᾶς Ἰωάννης· Εἰπὲ αὐτῇ. Πάνυ γὰρ ἔχω αὐτὴν ὠφελῆσαι. Οἱ δὲ παῖδες αὐτῆς ὑπομειδιῶντες λέγουσιν αὐτῷ· Τί γὰρ ἔχεις δοῦναι αὐτῇ͵ ὅτι θέλεις αὐτῇ συντυχεῖν; Ὁ δὲ ἀπεκρίθη λέγων· Πόθεν γὰρ οἴδατε τί μέλλω αὐτῇ παρασχεῖν; Ἀνελθοῦσα οὖν ἡ γραῦς͵ εἶπεν αὐτῇ περὶ αὐτοῦ. Καὶ λέγει αὐτῇ ἡ νεωτέρα· Οὗτοι οἱ μοναχοὶ ἀεὶ διακινοῦσι παρὰ τὴν Ἐρυθρὰν θάλασσαν͵ καὶ εὑρίσκουσι μαργαρίτας. Κοσμήσασα οὖν ἑαυτὴν λέγει͵ Θέλησον ἀνενέγκαι πρὸς μέ. Ὡς οὖν ἀνῆλθε͵ προλαβοῦσα ἐκαθέσθη εἰς τὴν κλίνην. Ἐλθὼν δὲ ὁ ἀββᾶς Ἰωάννης͵ ἐκαθέσθη ἐγγὺς αὐτῆς. Προσχὼν δὲ εἰς τὸ πρόσωπον αὐτῆς͵ λέγει αὐτῇ· Τί κατέγνως τοῦ Ἰησοῦ͵ ὅτι εἰς τοῦτο ἦλθες; Ἀκούσασα δὲ͵ ἀπεπάγη ὅλη. Καὶ κλίνας κάτω τὴν κεφαλὴν αὐτοῦ ὁ ἀββᾶς Ἰωάννης͵ ἤρξατο κλαίειν σφοδρῶς. Λέγει αὐτῷ αὐτή· Ἀββᾶ͵ τί κλαίεις; Ὡς δὲ ἀνένευσε͵ πάλιν ἔκλινεν ἑαυτὸν κλαίων͵ καὶ λέγει αὐτῇ· Βλέπω ὅτι ὁ Σατανᾶς παίζει εἰς τὴν ὄψιν σου͵ καὶ οὐ μὴ κλαύσω; Ἀκούσασα δὲ λέγει αὐτῷ· Ἔνι μετάνοια͵ ἀββᾶ; λέγει αὐτῇ· Ναί. Λέγει αὐτῷ· Λάβε ²²⁰ με ὅπου θέλεις. Λέγει αὐτῇ· Ἄγωμεν. Καὶ ἀνέστη ἀκο λουθῆσαι αὐτῷ. Προσέσχε δὲ ὁ ἀββᾶς Ἰωάννης ὅτι οὐδὲν διετάξατο ἢ ἐλάλησε περὶ τοῦ οἴκου αὐτῆς͵ καὶ ἐθαύμα σεν. Ὡς οὖν ἔφθασαν εἰς τὴν ἔρημον͵ βράδιον ἐγένετο. Καὶ ποιήσας ἐκ τῆς ἄμμου μικρὸν προσκέφαλα αὐ τῆς͵ καὶ σφραγισάμενος͵ λέγει αὐτῇ· Καθεύδησον ἐν ταῦθα. Ποιήσας δὲ καὶ ἑαυτῷ ἀπὸ μικροῦ διαστήματος͵ καὶ πληρώσας τὰς εὐχὰς αὐτοῦ͵ ἀνεκλίθη. Περὶ δὲ τὸ μεσονύκτιον διϋπνισθεὶς͵ βλέπει ὁδόν τινα φωτεινὴν ἀπὸ τοῦ οὐρανοῦ ἕως αὐτῆς ἐστηριγμένην· καὶ εἶδε τοὺς ἀγγέλους τοῦ Θεοῦ ἀναφέροντας τὴν ψυχὴν αὐ τῆς. Ἀναστὰς οὖν καὶ ἀπελθὼν͵ ἔνυξεν αὐτὴν τῷ ποδί. Ὡς δὲ εἶδεν ὅτι ἀπέθανεν͵ ἔῤῥιψεν ἑαυτὸν ἐπὶ πρόσωπον δεόμενος τοῦ Θεοῦ. Καὶ ἤκουσεν͵ ὅτι ἡ μία ὥρα τῆς μετανοίας αὐτῆς͵ προσεδέχθη ὑπὲρ μετάνοιαν πολλῶν χρονιζόντων͵ καὶ μὴ ἐνδεικνυμένων τὸ θερμὸν τῆς τοιαύτης μετανοίας.

41. The old man said that there were three philosophers who were friends. The first died and left his son to the care of one of the others. When he grew up he had intercourse with the wife of his guardian, who found them out and turned the boy out of doors. Although the young man came and asked his guardian to forgive him he would not receive him, but said, ‘Go and work for three years as a ferryman and I will forgive you.’ After three years the young man came to him again, and this time he said, ‘You still have not done penance; go and work for three more years, and give away all you earn, bearing all insults.’ So he did this, and then his guardian said to him, ‘Now go to Athens and learn philosophy.’ There was an old man who sat at the philosophers’ gate and he used to insult everyone who entered it. When he insulted this young man, the boy began to laugh, and the old man said, ‘Why are you laughing, when I have insulted you?’ He told him, ‘Would you not expect me to laugh? For three years I have paid to be insulted and now I am insulted free of charge. That is why I laughed.’ Abba John said, ‘The gate of the Lord is like that, and we Fathers go through many insults in order to enter joyfully into the city of God.’

42. Abba John said to his brother, ‘Even if we are entirely despised in the eyes of men, let us rejoice that we are honoured in the sight of God.’

43. Abba Poemen said that Abba John said that the saints are like a group of trees, each bearing different fruit, but watered from the same source. The practices of one saint differ from those of another, but it is the same Spirit that works in all of them.

44. Abba John said, ‘If a man has in his soul the tools of God, he will be able to stay in his cell, even if he has none of the tools of this world. If a man has the tools of this world, but lacks those of God, he can still use those tools to stay in the cell. But if a man has neither the tools of God nor of this world, it is absolutely impossible for him to stay in his cell.’

45. The old man also said, ‘You know that the first blow the devil gave to Job was through his possessions; and he saw that he had not grieved him nor separated him from God. With the second blow, he touched his flesh, but the brave athlete did not sin by any word that came out of his mouth in that either. In fact, he had within his heart that which is of God, and he drew on that source unceasingly.’

46. One day Abba John was sitting down in Scetis, and the brethren came to him to ask him about their thoughts. One of the elders said, ‘John, you are like a courtesan who shows her beauty to increase the number of her lovers.’ Abba John kissed him and said, ‘You are quite right, Father.’ One of his disciples said to him, ‘Do you not mind that in your heart?’ But he said, ‘No, I am the same inside as I am outside.’

47. They said that when he was given his wages for all the work he had done in the harvest, he took it to Scetis, saying, ‘My widows and my orphans are in Scetis.’

JOHN THE CENOBITE 09_02

JOHN THE CENOBITE 09_02	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ ἐν κοινοβίῳ.


1. A brother lived in a cenobium and he was a very vigorous ascetic. Some brothers who had heard about him in Scetis, came to see him. They entered the place where he was working. He greeted them, and turning round, went back to his work. When they saw what he was doing, the brethren said to him, ‘John, who clothed you in the habit? Who made you a monk? Have you not been taught to take the sheepskin from the brothers and to say to them, let us pray; or perhaps, sit down.’ He said to them, ‘John, the sinner, has no time to attend to that.’	Ἀδελφὸς ἦν οἰκῶν ἐν κοινοβίῳ͵ καὶ πάνυ κρατῶν ἄσκησιν. Ἀκούσαντες δὲ ἀδελφοὶ εἰς Σκῆτιν περὶ αὐτοῦ͵ ἦλθον ἰδεῖν αὐτόν. Καὶ εἰσῆλθον εἰς τὸν τόπον ὅπου αὐτὸς εἰργάζετο. Καὶ ἀσπασάμενος αὐτοὺς͵ ἐπι στραφεὶς ἤρξατο ἐργάζεσθαι. Ἰδόντες δὲ οἱ ἀδελφοὶ ὃ ἐποίησε͵ λέγουσιν αὐτῷ· Ἰωάννη͵ τίς ἔβαλέ σοι τὸ σχῆμα; ἢ τίς ἐποίησέ σε μοναχόν; καὶ οὐκ ἐδίδαξέ σε λαβεῖν ἀπὸ τῶν ἀδελφῶν τὸ μηλωτάριον͵ καὶ λέ γειν αὐτοῖς· Εὔξασθε͵ ἢ Καθίσατε. Λέγει αὐτοῖς· Ἰωάννης ἁμαρτωλὸς οὐ σχολάζει εἰς ταῦτα.

ISIDORE THE PRIEST 09_03

ISIDORE THE PRIEST 09_03	Περὶ τοῦ ἀββᾶ Ἰσιδώρου


Isidore the Priest was a monk of Scetis and early companion of Macarius. He is mentioned by Cassian as one of the heads of the four communities in Scetis.

1. It was said of Abba Isidore, priest of Scetis, that when anyone had a brother who was sick, or careless or irritable, and wanted to send him away, he said, ‘Bring him here to me.’ Then he took charge of him and by his long-suffering he cured him.	α. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ πρεσβυ τέρου τῆς Σκήτεως͵ ὅτι εἴ τις εἶχεν ἀδελφὸν ἀσθε νῆ͵ ἢ ὀλίγωρον͵ ἢ ὑβριστὴν͵ καὶ ἤθελε βαλεῖν αὐ τὸν ἔξω͵ ἔλεγε· Φέρε μοι αὐτὸν ὧδε. Καὶ ἐλάμβανεν αὐτὸν͵ καὶ διὰ τῆς μακροθυμίας αὐτοῦ ἔσωσεν αὐ τόν

2. A brother asked him, ‘Why are the demons so frightened of you?’ The old man said to him, ‘Because I have practised asceticism since the day I became a monk, and not allowed anger to reach my lips.’	β. Ἀδελφὸς ἠρώτησεν αὐτὸν͵ λέγων· Διατί οἱ δαί μονες οὕτως σε φοβοῦνται σφόδρα; Λέγει αὐτῷ ὁ γέρων· Ὅτι ἀφ΄ ἧς ἐγενόμην μοναχὸς͵ ἀσκῶ͵ μὴ συγχωρῶν τὴν ὀργὴν προαναβῆναι τῷ λάρυγγί μου

3. He also said that for forty years he had been tempted to sin in thought but that he had never consented either to covetousness or to anger.	γ. Ἔλεγε πάλιν͵ τεσσαρακοστὸν ἔτος ἔχειν͵ ἀφ΄ οὗ αἰσθάνεται τῆς κατὰ διάνοιαν ἁμαρτίας͵ μηδέ ποτε δὲ συγκαταθέσθαι͵ μήτε ἐπιθυμίας͵ μήτε θυ μοῦ

4. He also said, ‘When I was younger and remained in my cell I set no limit to prayer; the night was for me as much the time of prayer as the day.’	δ. Εἶπε πάλιν· Ἐγὼ ὅτε ἤμην νεώτερος͵ καὶ ἐκαθήμην εἰς τὸ κελλίον μου͵ μέτρον συνάξεως οὐκ εἶχον· ἡ νύξ μοι καὶ ἡμέρα͵ σύναξις ἦν

5. Abba Poemen used to say this about Abba Isidore: every night he plaited a bundle of palms, and the brethren pleaded with him saying, ‘Rest a little, for you are getting old.’ But he said to them, ‘Even if Isidore were burned, and his ashes thrown to the winds, I would not allow myself any relaxation because the Son of God came here for our sake.’	ε. Εἶπεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Ἰσιδώ ρου͵ ὅτι ἔπλεκε δέμα θαλλίων κατὰ νύκτα· καὶ παρ εκάλουν αὐτὸν οἱ ἀδελφοὶ͵ λέγοντες· Ἀνάπαυσον ²²¹ σεαυτὸν ὀλίγον͵ ὅτι λοιπὸν ἐγήρασας. Καὶ ἔλεγεν αὐ τοῖς͵ ὅτι Ἐὰν καύσωσιν Ἰσίδωρον͵ καὶ τὴν σποδὸν αὐ τοῦ ἀνέμῳ σκορπίσωσιν͵ οὐδὲ μία μοι χάρις ἀκμὴν͵ ὅτι ὁ Υἱὸς τοῦ Θεοῦ ὧδε ἦλθε δι΄ ἡμᾶς. .

6. The same abba said concerning Abba Isidore that his thoughts said to him, ‘You are a great man.’ He said to them, Am I to be compared with Abba Anthony; am I become like Abba Pambo, or like the other Fathers who pleased God?’ When he said this he was at peace. When the demons who are at war with men tried to make him afraid, suggesting that, after all this, he would still go to hell, he replied, ‘Even if I am sent there, I shall find you beneath me.’	ϛ. Ὁ αὐτὸς εἶπε περὶ τοῦ ἀββᾶ Ἰσιδώρου͵ ὅτι ἔλεγον αὐτῷ οἱ λογισμοί· Μέγας εἶ ἄνθρωπος. Καὶ ἔλεγε πρὸς αὐτούς· Μή εἰμι κατὰ τὸν ἀββᾶν Ἀντώ νιον; ἢ ἐγενόμην ὅλως κατὰ τὸν ἀββᾶν Παμβὼ͵ ἢ ὡς οἱ λοιποὶ Πατέρες οἱ τῷ Θεῷ εὐαρεστήσαντες Ὅτε ταῦτα παρεισήνεγκεν͵ ἀνεπαύετο. Ὅτε δὲ ἡ ἔχθρα ἐποίει αὐτὸν ὀλιγοψυχῆσαι͵ ὡς ὅτι μετὰ ταῦτα πάντα εἰς τὴν κόλασιν͵ ἔλεγεν αὐτὸς πρὸς αὐτοὺς ὅτι͵ Κἂν εἰς κόλασιν ἐμβληθῶ͵ ὑμᾶς ὑποκάτω εὑ ρίσκω

7. Abba Isidore said, ‘One day I went to the market place to sell some small goods; when I saw anger approaching me, I left the things and fled.’	ζ. Εἶπεν ὁ ἀββᾶς Ἰσίδωρος ὅτι͵ Ἀπῆλθόν ποτε ἐν τῇ ἀγορᾷ πωλῆσαι σκεύη μικρά· καὶ ἰδὼν τὴν ὀρ γὴν ἐγγίζουσάν μοι͵ ἐάσας τὰ σκεύη ἔφυγον

8. Abba Isidore went one day to see Abba Theophilus, archbishop of Alexandria and when he returned to Scetis the brethren asked him, ‘What is going on in the city?’ But he said to them, ‘Truly, brothers, I did not see the face of anyone there, except that of the archbishop.’ Hearing this they were very anxious and said to him, ‘Has there been a disaster there, then, abba?’ He said, ‘Not at all, but the thought of looking at anyone did not get the better of me.’ At these words they were filled with admiration, and strengthened in their intention of guarding the eyes from all distraction.	η. Ἀπῆλθέ ποτε ὁ ἀββᾶς Ἰσίδωρος πρὸς τὸν ἀβ βᾶν Θεόφιλον τὸν ἀρχιεπίσκοπον Ἀλεξανδρείας· καὶ ὡς ὑπέστρεψεν εἰς Σκῆτιν͵ ἠρώτησαν αὐτὸν οἱ ἀδελ φοί· Πῶς ἡ πόλις; Ὁ δὲ εἶπε· Φύσει͵ ἀδελφοὶ͵ ἐγὼ πρόσωπον ἀνθρώπου οὐκ εἶδον͵ εἰ μὴ μόνον τοῦ ἀρ χιεπισκόπου. Οἱ δὲ ἀκούσαντες ἐταράχθησαν͵ λέγοντες· Ἆρα ἐχαώθησαν͵ ἀββᾶ; Ὁ δὲ εἶπεν· Οὐχ οὕτως· ἀλλ΄ οὐκ ἐνίκησέ με ὁ λογισμὸς τοῦ ἰδεῖν τινα. Οἱ δὲ ἀκούσαντες ἐθαύμασαν͵ καὶ ἐστηρίχθησαν ἵνα φυ λάττωσιν ἀπὸ μετεωρισμοῦ τοὺς ὀφθαλμοὺς αὐτῶν

9. The same Abba Isidore said, ‘It is the wisdom of the saints to recognize the will of God. Indeed, in obeying the truth, man sur passes everything else, for he is the image and likeness of God. Of all evil suggestions, the most terrible is that of following one’s own heart, that is to say, one’s own thought, and not the law of God. A man who does this will be afflicted later on, because he has not recognized the mystery, and he has not found the way of the saints in order to work in it. For now is the time to labour for the Lord, for salvation is found in the day of affliction: for it is written: “By your endurance you will gain your lives.” ‘ (Luke 21.19)	θ. Ὁ αὐτὸς ἀββᾶς Ἰσίδωρος εἶπεν· Ἡ σύνεσις τῶν ἁγίων αὕτη ἐστὶ͵ τὸ ἐπιγνῶναι τὸ θέλημα τοῦ Θεοῦ. Πάντων γὰρ περιγίνεται ὁ ἄνθρωπος ἐν τῇ ὑπακοῇ τῆς ἀληθείας͵ ὅτι εἰκὼν καὶ ὁμοίωμα τοῦ Θεοῦ ἐστι. Πάντων δὲ πνευμάτων δεινόν ἐστι τὸ ἀκολουθεῖν τῇ ἑαυτοῦ καρδίᾳ͵ τουτέστι τῷ ἰδίῳ λο γισμῷ͵ καὶ μὴ τῷ νόμῳ τοῦ Θεοῦ· καὶ ὕστερον γί νεται αὐτῷ εἰς πένθος͵ ὅτι οὐκ ἔγνω τὸ μυστήριον͵ οὐδὲ εὗρε τὴν ὁδὸν τῶν ἁγίων ἐργάζεσθαι ἐν αὐτῇ. Νῦν οὖν καιρὸς τοῦ ποιῆσαι τῷ Κυρίῳ͵ ὅτι σωτηρία ἐν καιρῷ θλίψεως· ὅτι γέγραπται· Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.

10. Abba Poemen also said about Abba Isidore that wherever he addressed the brothers in church he said only one thing, ‘Forgive your brother, so that you also may be forgiven.’

ISIDORE OF PELUSIA 09_04	Περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ Πηλουσιώτου


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1. Abba Isidore of Pelusia said, ‘To live without speaking is better than to speak without living. For the former who lives rightly does good even by his silence but the latter does no good even when he speaks. When words and life correspond to one another they are together the whole of philosophy.’	α. Ἔλεγεν ὁ ἀββᾶς Ἰσίδωρος ὁ Πηλουσιώτης͵ ὅτι Βίος ἄνευ λόγου [μᾶλλον] ὠφελεῖν πέφυκεν͵ ἢ λόγος ἄνευ βίου. Ὁ μὲν γὰρ͵ καὶ σιγῶν ὠφελεῖ· ὁ δὲ καὶ βοῶν ἐνοχλεῖ. Εἰ δὲ καὶ λόγος καὶ βίος συνδράμοι͵ ἓν φιλοσοφίας ἁπάσης ἀποτελοῦσιν ἄγαλμα

2. The same abba said, ‘Prize the virtues and do not be the slave of glory; for the former are immortal, while the latter soon fades.’	β. Ὁ αὐτὸς ἔλεγε· Τὰς ἀρετὰς τίμα· μὴ τὰς εὐημερίας θεράπευε· αἱ μὲν γὰρ ἀθάνατόν εἰσι χρῆ μα· αἱ δὲ ῥᾳδίως σβέννυνται

3. He also said, ‘Many desire virtue, but fear to go forward in the way that leads to it, while others consider that virtue does not even exist. So it is necessary to persuade the former to give up their sloth, and teach the others what virtue really is.’	γ. Εἶπε πάλιν͵ ὅτι Πολλοὶ τῶν ἀνθρώπων ὀρέγον ²²⁴ ται μὲν ἀρετῆς͵ τὴν δὲ ἐπ΄ αὐτὴν φέρουσαν ὁδὸν ὀκνοῦσιν ἰέναι· ἄλλοι δὲ οὐδὲ ἀρετὴν εἶναι ἡγοῦνται. Χρὴ οὖν τοὺς μὲν πεῖσαι͵ τὸν ὄκνον ἀποθέσθαι· τοὺς δὲ διδάξαι ὅτι ὄντως ἀρετή ἐστιν ἡ ἀρετή

4. He also said, ‘Vice takes men away from God and separates them from one another. So we must turn from it quickly and pursue virtue, which leads to God and unites us with another. Now the definition of virtue and of philosophy is: simplicity with prudence.’	δ. Εἶπε πάλιν͵ ὅτι ἡ κακία͵ καὶ Θεοῦ τοὺς ἀνθρώ πους ἀπέστησε͵ καὶ ἀλλήλων διέστησε. Ταύτην οὖν προτροπάδην φεύγειν χρὴ͵ καὶ διώκειν τὴν ἀρετὴν͵ τὴν καὶ Θεῷ προσάγουσαν καὶ ἀλλήλοις συνάπτουσαν. Ἀρετῆς δὲ καὶ φιλοσοφίας ὅρος͵ τὸ μετὰ συνέσεως ἄπλαστον

5. He also said, ‘The heights of humility are great and so are the depths of boasting; I advise you to attend to the first and not to fall into the second.’	ε. Ἔλεγε πάλιν· Ἐπειδὴ μέγα τῆς ταπεινοφρο σύνης τὸ ὕψος͵ καὶ τῆς ἀλαζονείας τὸ πτῶμα͵ συμ βουλεύω ὑμῖν͵ ἐκεῖνο μὲν ἀσπάσασθαι͵ τούτῳ δὲ μὴ περιπεσεῖν. .

6. He also said, ‘The desire for possessions is dangerous and terrible, knowing no satiety; it drives the soul which it controls to the heights of evil. Therefore let us drive it away vigorously from the beginning. For once it has become master it cannot be overcome.’	ϛ. Εἶπε πάλιν· Ὁ δεινὸς καὶ πάντολμος τῆς φιλο χρηματίας ἔρως͵ κόρον οὐκ εἰδὼς͵ ἐπὶ τὸ ἔσχατον τῶν κακῶν͵ τὴν ἁλοῦσαν ψυχὴν ἐλαύνει. Οὐκοῦν μά λιστα αὐτὸν ἐν προοιμίοις ἐλάσωμεν. Κρατήσας γὰρ͵ ἀχείρωτος ἔσται.

ISAAC, PRIEST OF THE CELLS 09_05	Περὶ τοῦ ἀββᾶ Ἰσαὰκ τοῦ πρεσβυτέρου τῶν Κελλίων
Isaac of the Cells was an anchorite in Nitria. He was a disciple of Abba Cronius whom he succeeded as priest and superior in Nitria in 395 . He was exiled by Archbishop Theophilus as an Origenist with the Four Tall Brothers.Saying 5 introduces the theme of homosexual temptations which is noticeably absent from the first generation in Scetis;	it appears as part of the decline in monastic standards after the devastations. There is in these sayings a nostalgia for the virtues and austerities of the early days which mark them as belonging to the third generation.


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1. One day they came to make Abba Isaac a priest. Hearing this, he ran away to Egypt. He went into a field and hid himself in the midst of the hay. So the clergy went after him in pursuit. Reaching the same field, they stopped there to rest a little, for it was night. They unharnessed the ass to let it graze. The ass went close to the old man, so, when dawn came and they looked for her, they found Abba Isaac too, which filled them with astonishment. They wanted to bind him, but he did not allow it, saying, ‘I will not run away again. For it is the will of God, and wherever I flee, I find that.’	α. ῏Ηλθόν ποτε τὸν ἀββᾶν Ἰσαὰκ πρεσβύτερον ποιῆσαι. Καὶ ἀκούσας͵ ἔφυγεν εἰς Αἴγυπτον· καὶ ἀπῆλθεν εἰς ἀγρὸν͵ καὶ ἐκρύβη ἀνὰ μέσον τοῦ χόρ του. Κατεδίωξαν οὖν οἱ Πατέρες ὀπίσω αὐτοῦ· καὶ φθάσαντες εἰς αὐτὸν τὸν ἀγρὸν͵ κατέλυσαν ἀναπαῆναι μικρὸν ἐκεῖ· ἦν γὰρ νύξ. Καὶ τὸν ὄνον ἀπέλυσαν βό σκεσθαι. Ὁ δὲ ὄνος ἀπελθὼν͵ ἔστη κατὰ τοῦ γέρον τος. Καὶ πρωῒ ζητοῦντες τὸν ὄνον͵ εὗρον καὶ τὸν ἀβ βᾶν Ἰσαάκ· καὶ ἐθαύμασαν. Θέλοντες δὲ αὐτὸν δῆ σαι͵ οὐκ ἀφῆκε͵ λέγων· Οὐκ ἔτι φεύγω. Θέλημα γὰρ τοῦ Θεοῦ ἐστι͵ καὶ ὅπου δ΄ ἂν φύγω͵ εἰς αὐτὸ ἔρχομαι

2. Abba Isaac said, ‘When I was younger, I lived with Abba Cronius. He would never tell me to do any work, although he was old and tremulous; but he himself got up and offered food to me and to everyone. Then I lived with Abba Theodore of Pherme and he did not tell me to do anything either, but he himself set the table and said to me, “Brother, if you want to, come and eat.” I replied, “I have come to you to help you, why do you never tell me to do anything?” But the old man gave me no reply whatever. So I went to tell the old men. They came and said to him, “Abba, the brother has come to your holiness in order to help you. Why do you never tell him to do anything?” The old man said to them, “Am I a cenobite, that I should give him orders? As far as I am concerned, I do not tell him anything, but if he wishes he can do what he sees me doing.” From that moment I took the initiative and did what the old man was about to do. As for him, what he did, he did in silence; so he taught me to work in silence.’	β. Εἶπεν ὁ ἀββᾶς Ἰσαάκ· Ὅτε ἤμην νεώτερος͵ ἐκαθήμην μετὰ τοῦ ἀββᾶ Κρονίου· καὶ οὐδέποτε εἶ πέ μοι ποιῆσαι ἔργον͵ καίπερ γέρων ὢν καὶ τρέμων· ἀλλὰ δι΄ ἑαυτοῦ ἠγείρετο καὶ παρεῖχε τὸ βαυκάλιον ἐμοὶ καὶ πᾶσιν ὁμοίως. Καὶ μετὰ τοῦ ἀββᾶ Θεοδώ ρου τῆς Φέρμης ἐκάθισα͵ καὶ οὐδὲ αὐτὸς ἔλεγέ μοι ποιῆσαί τί ποτε· ἀλλὰ καὶ τὴν τράπεζαν δι΄ ἑαυτοῦ ἐτίθει͵ καὶ ἔλεγεν· Ἀδελφὲ͵ ἐὰν θέλῃς͵ δεῦρο φάγε. Ἐγὼ δὲ πρὸς αὐτὸν ἔλεγον· Ἀββᾶ͵ ἦλθον πρὸς σὲ ἵνα ὠφεληθῶ· καὶ πῶς οὐ λέγεις μοί τί ποτε ποιῆσαι; Ὁ δὲ γέρων πάντα ἐσιώπα. Καὶ ἀπῆλθον͵ καὶ ἀνήγ γειλα τοῖς γέρουσι. Καὶ ἐλθόντες οἱ γέροντες πρὸς αὐτὸν͵ εἶπον αὐτῷ· Ἀββᾶ͵ ἦλθεν ὁ ἀδελφὸς πρὸς τὴν ἁγιωσύνην σου͵ ὠφεληθῆναι͵ καὶ διατί οὐ λέγεις αὐ τῷ ἵνα ποιήσῃ τί ποτε; Καὶ λέγει αὐτοῖς ὁ γέρων· Μὴ γὰρ κοινοβιάρχης εἰμὶ͵ ἵνα διατάξω αὐτῷ; Ἐγὼ τέως͵ οὐδὲν λέγω αὐτῷ· ἀλλ΄ ἐὰν θέλῃ͵ ὃ βλέπει με ποιοῦντα͵ ποιήσει καὶ αὐτός. Ἀπὸ τότε οὖν͵ προ ελάμβανον καὶ ἐποίουν͵ εἴ τι ἔμελλεν ὁ γέρων ποιεῖν. Αὐτὸς δὲ εἴ τι ἐποίει͵ σιωπῶν ἐποίει· καὶ τοῦτό με ἐδί δαξε͵ τὸ ποιεῖν σιωπῶντα

3. Abba Isaac and Abba Abraham lived together. When he came home one day, Abba Abraham found Abba Isaac in tears. He asked him, ‘Why are you weeping?’ The old man replied, ‘Why should we not weep? For where have we to go? Our Fathers are dead. Manual work is not enough to pay for the cost of the journey by boat for us to go and visit the old men, and so henceforth we are orphans; that is why I am weeping.’	γ. Ὁ ἀββᾶς Ἰσαὰκ͵ καὶ ὁ ἀββᾶς Ἀβραὰμ͵ ἦσαν ²²⁵ ὅμου οἰκοῦντες· καὶ εἰσελθὼν ὁ ἀββᾶς Ἀβραὰμ͵ εὗρε τὸν ἀββᾶν Ἰσαὰκ κλαίοντα· καὶ λέγει αὐτῷ· Τί κλαίεις; Καὶ εἶπεν ὁ γέρων· Καὶ διατί μὴ κλαύσω μεν; Ποῦ γὰρ ἔχομεν ἀπελθεῖν; ἐκοιμήθησαν οἱ Πα τέρες ἡμῶν. Οὐκ ἤρκει γὰρ ἡμῖν τὸ ἐργόχειρον εἰς τὰ ναῦλα τῶν πλοίων͵ ἃ παρείχομεν ἀπερχόμενοι παρα βαλεῖν τοῖς γέρουσι. Νῦν οὖν ἀπωρφανίσθημεν. Διὰ τοῦτο κἀγὼ κλαίω

4. Abba Isaac said, ‘I knew a brother who wanted to eat an ear of wheat while he was harvesting in a field. He said to the foreman of the field, “Will you allow me to eat an ear of wheat?” The latter was astonished at these words and said to him, “Father, this field belongs to you, why are you asking me this?” See how conscientious the brother was.’	δ. Εἶπεν ὁ ἀββᾶς Ἰσαάκ· Οἶδα ἀδελφὸν θερί ζοντα ἐν ἀγρῷ͵ καὶ ἠθέλησε φαγεῖν στάχυν σίτου· καὶ εἶπε τῷ κυρίῳ τοῦ ἀγροῦ· Θέλεις φάγω ἕνα στά χυν σίτου; Ὁ δὲ ἀκούσας͵ ἐθαύμασε͵ καὶ εἶπεν αὐ τῷ· Σός ἐστιν ὁ ἀγρὸς͵ Πάτερ͵ κἀμὲ ἐρωτᾷς; Ἕως τούτου ἠκριβάζετο ὁ ἀδελφός.

5. He also said to the brethren, ‘Do not bring young boys here. Four churches in Scetis are deserted because of boys.’	ε Εἶπε πάλιν τοῖς ἀδελφοῖς· Μὴ φέρετε ὧδε παιδία. Τέσσαρες γὰρ ἐκκλησίαι εἰς Σκῆτιν ἔρημοι γεγόνασι διὰ τὰ παιδία. .

6. It was said of Abba Isaac that he ate the ashes from the incense offering with his bread.	ϛ.Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσαὰκ͵ ὅτι τὴν σποδὸν τοῦ θυμιατηρίου τῆς προσφορᾶς͵ μετὰ τοῦ ἄρτου ἤσθιεν αὑτοῦ

7. Abba Isaac said to the brethren, ‘Our Fathers and Abba Pambo wore old garments woven from palm fronds and mended all over; now you are foppishly dressed. Go away from here; leave this place.’ When they prepared to go harvesting he said to them, ‘I am not giving you any more directions because you would not keep them.’	ζ. Ἔλεγεν ὁ ἀββᾶς Ἰσαὰκ τοῖς ἀδελφοῖς͵ ὅτι Οἱ Πατέρες ἡμῶν͵ καὶ ὁ ἀββᾶς Παμβὼ͵ παλαιὰ πολύῤ ῥαφα ἐφόρουν καὶ σεβέννια· νῦν δὲ πολύτιμα φο ρεῖτε. Ὑπάγετε ἔνθεν ἠρημώσατε τὰ ὧδε. Ὅτε δὲ ἔμελλεν ὑπάγειν εἰς τὸ θέρος͵ ἔλεγεν αὐτοῖς· Οὐκ ἔτι παρέχω ὑμῖν ἐντολάς· οὐ φυλάσσετε γάρ

8. One of the Fathers related how, in the time of Abba Isaac, a brother came into the church of the Cells one day, wearing a little hood. The old man turned him out saying, ‘This place is for monks; you are a secular and you may not live here.’	η. Διηγήσατό τις τῶν Πατέρων͵ ὅτι ἦλθέ ποτέ τις τῶν ἀδελφῶν φορῶν μικρὸν κουσσούλιον εἰς τὴν ἐκκλησίαν τῶν Κελλίων ἐπὶ τοῦ ἀββᾶ Ἰσαάκ· καὶ ἐδίωξεν αὐτὸν ὁ γέρων͵ λέγων ὅτι͵ Τὰ ὧδε μο ναχῶν ἐστι· σὺ δὲ κοσμικὸς ὢν͵ οὐ δύνασαι μεῖναι ὧδε

9. Abba Isaac said, ‘I have never allowed a thought against my brother who has grieved me to enter my cell; I have seen to it that no brother should return to his cell with a thought against me.’	θ. Εἶπεν ὁ ἀββᾶς Ἰσαὰκ ὅτι͵ Οὐδέποτε εἰσήνεγκα εἰς τὸ κελλίον μου λογισμὸν κατὰ ἀδελφοῦ θλίψαντός με. Κἀγὼ ἐσπούδασα μὴ ἀφεῖναι ἀδελφὸν εἰς τὸ κελ λίον αὐτοῦ͵ ἔχοντα κατ΄ ἐμοῦ λογισμόν

10. Abba Isaac had a serious illness which lasted for a long time. The brother made him a little broth out of flour into which he put some fruit. The old man did not want to taste it so the brother tempted him saying, ‘Take a little, Father, because you are ill.’ But the old man said to him, ‘Truly, brother, I should like this illness to last for thirty years.’	ι. Ἠσθένησε μεγάλην ἀσθένειαν ὁ ἀββᾶς Ἰσαὰκ͵ καὶ ἐχρόνισεν ἐν αὐτῇ· ἐποίησε δὲ αὐτῷ ὁ ἀδελφὸς μικρὰν ἀθήραν͵ καὶ ἔδωκε μυξάρια εἰς αὐτήν· καὶ οὐκ ἤθελεν ὁ γέρων γεύσασθαι. Καὶ παρεκάλει ὁ ἀδελφὸς λέγων· Λάβε μικρὸν͵ ἀββᾶ͵ διὰ τὴν ἀσθέ νειαν. Καὶ λέγει αὐτῷ ὁ γέρων· Φύσει͵ ἀδελφὲ͵ ἤθελον ποιῆσαι ἐν τῇ ἀσθενείᾳ ταύτῃ τριάκοντα ἔτη

11. Concerning Abba Isaac it was said that when he was at the point of death the old men gathered round him saying, ‘What shall we do without you?’ He said to them, ‘See how I have walked before you; if you want to follow me and keep the commandments of God, God will send you his grace and will protect this place; but if you do not keep his commandments, you cannot remain in this place. We ourselves, when our Fathers were on the point of dying, were full of grief, but, keeping the Lord’s commandments and their admonitions, we have held fast as though they were still with us. Do the same in your turn, and you will be saved.’	ια. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσαὰκ͵ ὅτι μέλλοντος αὐτοῦ τελευτᾷν͵ συνῆλθον πρὸς αὐτὸν οἱ γέροντες͵ καὶ ἕλεγον· Τί ποιήσομεν μετὰ σὲ͵ Πάτερ; Ὁ δὲ εἶ πεν· Ἴδετε πῶς ἐπορεύθην ἐνώπιον ὑμῶν· ἐὰν θέλη τε καὶ ὑμεῖς ἀκολουθῆσαι͵ καὶ φυλάξαι τὰς ἐντολὰς τοῦ Θεοῦ͵ πέμπει τὴν χάριν αὐτοῦ͵ καὶ φυλάσσει τὸν τόπον τοῦτον. Ἐὰν δὲ μὴ φυλάξητε͵ οὐ μὴ μείνητε ἐν τῷ τόπῳ τούτῳ. Καὶ ἡμεῖς γὰρ ὅταν ἤμελλον ²²⁸ ἀποθανεῖν οἱ Πατέρες ἡμῶν͵ ἐλυπούμεθα· ἀλλὰ τὰς ἐντολὰς τοῦ Κυρίου καὶ αὐτῶν τὰς παραγγελίας τη ροῦντες͵ ἑστήκαμεν͵ ὡς αὐτῶν ὄντων μεθ΄ ἡμῶν. Οὕτως καὶ ὑμεῖς ποιήσατε͵ καὶ σώζεσθε

12. Abba Isaac said that Abba Pambo used to say, ‘The monk’s garment should be such that he could throw it out of his cell for three days and no-one would take it.’	ιβ. Εἶπεν ὁ ἀββᾶς Ἰσαάκ͵ ὅτι Ἔλεγεν ὁ ἀββᾶς Παμβὼ͵ ὅτι τοιοῦτον ὀφείλει ὁ μοναχὸς φορεῖν ἱμά τιον͵ ὥστε βάλλειν αὐτὸ ἔξω τοῦ κελλίου ἐπὶ τρεῖς ἡμέρας͵ καὶ μηδεὶς λάβῃ αὐτό.


JOSEPH of PANEPHYSIS 09_06

JOSEPH of PANEPHYSIS 09_06	Περὶ τοῦ ἀββᾶ Ἰωσὴφ τοῦ εἰς Πανεφώ


Abba Joseph lived as a solitary in Panephysis with his disciples; Abba Lot and Abba Poemen consulted him. The group appears to have been of some importance;	Cassian stayed therefor some time and Conferences XIXVII and XIX-XXIV are situated there.

1. Some Fathers went to Panephysis to see Abba Joseph and ask him what kind of reception they should give to the brethren to whom they gave lodging, whether they ought to mix with them (*sunkatabeinein) and speak freely (parrésiazesthai) with them. Before they asked him, the old man said to his disciple, ‘Consider what I am going to do today, and remain still’ Then the old man put two mats, one on his right and one on his left and said, ‘Sit down.’ Then he went inside his cell and put on beggar’s garments. Then he came out again and walked in between them. After this, he went back to put on his own clothes again; coming out once more, he sat down between them. They were surprised at the things he did. So he said to them: ‘Have you considered what I have done?’ They replied that they had. ‘Was I changed by those contemptible garments?’ They said ‘No.’ Then he said to them: ‘I remained the same, then, in both sets of clothes, the former did not change me and the latter have not done me harm. This is how we ought to behave when we receive visiting brethren, according to the holy Gospel which says, “Render to Caesar the things which are Caesar’s and to God the things which are God’s.” (Matt. 22.21) So when brothers come, let us receive them and speak freely (parrésiasias*) with them. On the other hand, when we are alone we ought to weep, in order that we may persevere.’ At these words the visitors were filled with astonishment because he had answered what they had in their hearts even before they had asked him and they gave glory to God.	α. Ἀνῆλθόν τινες τῶν Πατέρων πρὸς τὸν ἀββᾶν Ἰωσὴφ εἰς Πανεφὼ͵ ἵνα ἐρωτήσωσιν αὐτὸν περὶ τῆς ἀπαντήσεως τῶν ἀδελφῶν τῶν ξενιζομένων πρὸς αὐ τοὺς͵ εἰ χρὴ συγκαταβαίνειν καὶ παῤῥησιάζεσθαι πρὸς αὐτούς. Καὶ πρὸ τοῦ ἐρωτηθῆναι αὐτὸν͵ εἶπεν ὁ γέρων τῷ μαθητῇ αὐτοῦ· Κατανόησον ὃ μέλλω ποιεῖν σήμερον͵ καὶ ὑπόμεινον. Καὶ ἔθηκεν ὁ γέρων δύο ἐμ βρίμια͵ ἓν ἐκ δεξιῶν͵ καὶ ἓν ἐξ ἀριστερῶν αὐτοῦ͵ καὶ εἶπε· Καθίσατε. Καὶ εἰσῆλθεν εἰς τὴν κέλλαν αὐτοῦ͵ καὶ ἐφόρεσεν ἱμάτια ἐπαιτικά· καὶ ἐξ ελθὼν ἐπέρασεν ἐν μέσῳ αὐτῶν. Καὶ πάλιν εἰσελθὼν͵ ἐφόρεσε τὰ ἵδια ἱμάτια· καὶ ἐξελθὼν πάλιν͵ ἐκάθι σεν ἐν μέσῳ αὐτῶν. Αὐτοὶ δὲ ἐξέστησαν ἐπὶ τῷ ἔργῳ τοῦ γέροντος. Καὶ εἶπεν αὐτοῖς· Κατενοήσατε ὃ ἐποίησα; Λέγουσι· Ναί. Μὴ ἠλλάγην ἀπὸ τοῦ ἀτί μου φορέματος; Λέγουσιν· Οὔ. Καὶ λέγει αὐτοῖς· Εἰ οὖν αὐτὸς ἐγώ εἰμι ἐν ἀμφοτέροις· ὡς τὸ πρῶ τον οὐκ ἤλλαξέ με͵ οὕτως οὐδὲ τὸ δεύτερον ἔβλαψέ με· οὕτως οὖν ὀφείλομεν ποιεῖν εἰς τὴν ὑποδοχὴν τῶν ξένων ἀδελφῶν͵ κατὰ τὸ ἅγιον Εὐαγγέλιον. Δότε γὰρ͵ φησὶ͵ τὰ Καίσαρος Καίσαρι͵ καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ Ὅτε οὖν ἐστι παρουσία ἀδελφῶν͵ μετὰ παῤῥησίας δεξώμεθα αὐτούς. Ὅτε δὲ καταμό νας ἐσμὲν͵ χρείαν ἔχομεν τοῦ πένθους͵ ἵνα παραμεί νῃ ἡμῖν. Οἱ δὲ ἀκούσαντες ἐθαύμασαν͵ ὅτι καὶ τὰ ἐν καρδίᾳ αὐτῶν εἶπεν αὐτοῖς πρὶν ἐρωτήσωσιν αὐ τόν· καὶ ἐδόξασαν τὸν Θεόν

2. Abba Poemen said to Abba Joseph, ‘Tell me how to become a monk.’ He said, ‘If you want to find rest here below, and hereafter, in all circumstances say, Who am I? and do not judge anyone.’	β. Εἶπεν ὁ ἀββᾶς Ποιμὴν τῷ ἀββᾷ Ἰωσήφ· Εἰπέ μοι πῶς γένωμαι μοναχός; Καὶ εἶπεν· Εἰ θέλεις εὑ ρεῖν ἀνάπαυσιν καὶ ὧδε καὶ ἐκεῖ͵ ἐπὶ παντὶ πράγμα τι λέγε· Ἐγὼ τίς εἰμι; καὶ μὴ κρίνῃς τινά

3. The same abba asked Abba Joseph another question saying, ‘What should I do when the passions attack me? Should I resist them, or let them enter?’ The old man said to him, ‘Let them enter and fight against them.’ So he returned to Scetis where he remained. Now someone from Thebes came to Scetis and said to the brethren, ‘I asked Abba Joseph if I ought to resist the passions when they approach, or let them enter and he replied I ought not to allow them the smallest entry but cut them off immediately.’ When Abba Poemen learned that Abba Joseph had spoken to the brother from Thebes in this way, he got up and went to see him at Panephysis and said, Abba, I consulted you about my thoughts and you have said one thing to me, and another to the Theban.’ The old man said to him, ‘Do you not know that I love you?’ He said, ‘Yes.’ And did you not say to me: speak to me as you speak to yourself?’ ‘That is right.’ Then the old man said, ‘Truly, if the passions enter you and you fight them you become stronger. I spoke to you as to myself. But there are others who cannot profit in this way if the passions approach them, and so they must cut them off immediately.’	γ. Ὁ αὐτὸς πάλιν ἠρώτησε τὸν ἀββᾶν Ἰωσὴφ͵ λέ γων· Τί ποιήσω͵ ὅταν προσεγγίζῃ τὰ πάθη; Ἀντι στῶ αὐτοῖς͵ ἢ ἀφήσω εἰσελθεῖν; Λέγει αὐτῷ ὁ γέρων· Ἄφες αὐτὰ εἰσελθεῖν͵ καὶ πολέμησον μετ΄ αὐτῶν. Ἀνακάμψας οὖν ἐν Σκήτει͵ ἐκάθητο· καὶ ἐλθών τις τῶν Θηβαίων ἐν Σκήτει͵ ἔλεγε τοῖς ἀδελφοῖς͵ ὅτι Ἠρώτησα τὸν ἀββᾶν Ἰωσὴφ͵ λέγων· Ἐὰν προσεγ γίσῃ μοι πάθος͵ ἀντιστῶ αὐτῷ͵ ἢ ἀφήσω εἰσελθεῖν; Καὶ εἶπέ μοι· Μὴ ἀφήσῃς ὅλως εἰσελθεῖν τὰ πάθη͵ ²²⁹ ἀλλ΄ εὐθέως ἔκκοψον αὐτά. Ἀκούσας δὲ ὁ ἀββᾶς Ποι μὴν͵ ὅτι οὕτως εἶπε τῷ Θηβαίῳ ὁ ἀββᾶς Ἰωσὴφ͵ ἀναστὰς ἀπῆλθε πρὸς αὐτὸν εἰς Πανεφὼ͵ καὶ λέγει αὐτῷ· Ἀββᾶ͵ ἐγὼ ἐπίστευσά σοι τοὺς λογισμούς μου· καὶ ἰδοὺ ἄλλως εἶπας ἐμοὶ͵ καὶ ἄλλως τῷ Θηβαίῳ. Λέγει αὐτῷ ὁ γέρων· Οὐκ οἶδας ὅτι ἀγαπῶ σε; Καὶ εἶπε· Ναί. Οὐ σὺ ἔλεγές μοι· Ὡς ἑαυτῷ εἰπέ μοι; Καὶ εἶπεν· Οὕτως ἔχει. Λέγει αὐτῷ ὁ γέρων· Ἐὰν γὰρ εἰσέλθῃ τὰ πάθη͵ καὶ δῷς καὶ λάβῃς μετ΄ αὐτῶν͵ δοκιμώτερόν σε καθιστῶσιν. Ἐγὼ δὲ ὡς ἐμαυτῷ ἐλά λησά σοι. Εἰσὶ δὲ ἄλλοι͵ οἷς οὐδὲ προσεγγίσαι τὰ πά θη συμφέρει· ἀλλ΄ εὐθέως ἐκκόψαι αὐτὰ χρείαν ἔχουσιν

4. A brother asked Abba Joseph, saying, ‘What should I do, for I do not have the strength to bear evil, nor to work for charity’s sake?’ The old man said to him, ‘If you cannot do any of these things, at least guard your conscience from all evil with regard to your neighbour and you will be saved.’	δ. Ἀδελφός τις ἠρώτησε ἀββᾶν Ἰωσὴφ͵ λέγων Τί ποιήσω͵ ὅτι οὔτε κακοπαθῆσαι δύναμαι͵ οὐδὲ ἐργά σασθαι καὶ δοῦναι ἀγάπην; Λέγει αὐτῷ ὁ γέρων· Εἰ οὐ δύνασαι τούτων οὐδὲ ἓν ποιῆσαι͵ κἂν τήρησον τὴν συνείδησίν σου ἀπὸ τοῦ πλησίον σου ἀπὸ παντὸς κα κοῦ· καὶ σώζῃ

5. One of the brethren related this, ‘One day I went to lower Heracliopolis to see Abba Joseph. Now in the monastery there was a very good mulberry tree. At early dawn he said to me, ‘Go and eat.’ But as it was Friday I did not go, because of the fast; so I asked him, ‘For God’s sake, explain this to me. Here you are saying to me, go and eat but I did not go, because of the fast. I blushed for shame thinking of your command. I asked myself what was the old man’s intention in saying that and I wondered if I ought to have done it, since he told me to.’ The old man said, At the beginning the Fathers do not speak to the brothers as they ought to do, but rather in an ambiguous manner, and if they see that they do what is right, then they no longer speak like that, but tell them the truth when they know they are obedient in all things.’	ε. Ἔλεγέ τις τῶν ἀδελφῶν͵ ὅτι Παρέβαλόν ποτε εἰς Ἡρακλέος τὴν κάτω πρὸς τὸν ἀββᾶν Ἰωσήφ· καὶ εἶχεν ἐν τῷ μοναστηρίῳ συκάμινον ὡραῖον πάνυ. Καὶ λέγει μοι ἀπὸ πρωΐ· Ὕπαγε͵ φάγε· ἦν δὲ παρα σκευὴ͵ καὶ οὐκ ἀπῆλθον διὰ τὴν νηστείαν. Καὶ παρα καλέσας αὐτὸν εἶπον· Διὰ τὸν Θεὸν͵ εἰπέ μοι τὸν λο γισμὸν τοῦτον· ἰδοὺ σὺ ἔλεγές μοι· Ὕπαγε͵ φάγε· ἐγὼ δὲ διὰ τὴν νηστείαν οὐκ ἀπῆλθον͵ καὶ ἤμην αἰ σχυνόμενος τὴν σὴν ἐντολὴν λογιζόμενος͵ Ποίῳ λο γισμῷ ἔλεγέ μοι ὁ γέρων; Τί οὖν εἶχον ποιῆσαι; ὅτι ἐλεγές μοι͵ Ὕπαγε. Ὁ δὲ εἶπεν· Οἱ Πατέρες ἐξ ἀρχῆς οὐ λαλοῦσι τοῖς ἀδελφοῖς τὸ ὀρθὸν͵ ἀλλὰ μᾶλλον τὰ στρεβλά· καὶ ἐὰν ἴδωσιν ὅτι ποιοῦσι τὰ στρεβλὰ͵ οὐκ ἔτι λαλοῦσιν αὐτοῖς τὰ στρεβλὰ͵ ἀλλὰ τὴν ἀλήθειαν· εἰδότες͵ ὅτι εἰς πάντα ὑπήκοοί εἰσιν. .

6. Abba Joseph said to Abba Lot, ‘You cannot be a monk unless you become like a consuming fire.’	ϛ. Εἶπεν ὁ ἀββᾶς Ἰωσὴφ τῷ ἀββᾷ Λώτ· Οὐ δύνα σαι γενέσθαι μοναχὸς͵ ἐὰν μὴ γένῃ ὡς πῦρ φλογιζό μενος ὅλος

7. Abba Lot went to see Abba Joseph and said to him, Abba, as far as I can I say my little office, I fast a little, I pray and meditate, I live in peace and as far as I can, I purify my thoughts. What else can I do?’ Then the old man stood up and stretched his hands towards heaven. His fingers became like ten lamps of fire and he said to him, If you will, you can become all flame.’	ζ. Παρέβαλεν ὁ ἀββᾶς Λὼτ τῷ ἀββᾷ Ἰωσὴφ͵ καὶ λέγει αὐτῷ· Ἀββᾶ κατὰ δύναμίν μου ποιῶ τὴν μι κράν μου σύναξιν͵ καὶ τὴν μικρὰν νηστείαν μου͵ καὶ τὴν εὐχὴν͵ καὶ τὴν μελέτην͵ καὶ τὴν ἡσυχίαν͵ καὶ τὸ κατὰ δύναμίν μου καθαρεύω τοῖς λογισμοῖς. Τί οὖν ἔχω ποιῆσαι λοιπόν; Ἀναστὰς οὖν ὁ γέρων͵ ἥπλωσε τὰς χεῖρας εἰς τὸν οὐρανόν· καὶ γεγόνασιν οἱ δάκτυ λοι αὐτοῦ͵ ὡς δέκα λαμπάδες πυρός· καὶ λέγει αὐ τῷ· Εἰ θέλεις͵ γενοῦ ὅλος ὡς πῦρ

8. A brother asked Abba Joseph this, ‘I want to leave the monastery, and live as a solitary.’ The old man said to him, ‘Go wherever you find your soul is most at peace, and stay there, without blame.’ The brother said to him, ‘But I am at peace both in the monastery and in the solitary life; will you tell me what to do?’ The Old man said to him, If you are at peace both in the monastery and in the solitary life, put these two thoughts as it were in the balance and wherever you see your thoughts will profit most and make progress, that is what you should do.’	η. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἰωσὴφ͵ λέγων ὅτι͵ Θέλω ἐξελθεῖν ἀπὸ τοῦ κοινοβίου͵ καὶ καθίσαι καταμόνας. Καὶ λέγει αὐτῷ ὁ γέρων· Ὅπου βλέπεις τὴν ψυχήν σου ἀναπαυομένην καὶ μὴ βλαπτομένην͵ κάθισον. Λέγει αὐτῷ ὁ ἀδελφός· Καὶ εἰς κοινόβιον ἀναπαύομαι͵ καὶ καταμόνας· τί οὖν θέλεις ποιήσω; ²³² Λέγει αὐτῷ ὁ γέρων· Εἰ ἀναπαύῃ εἰς τὸ κοινόβιον καὶ καταμόνας͵ στῆσον τοὺς δύο λογισμούς σου ὡς ἐν ζυγῷ· καὶ ὅπου βλέπεις ὅτι μᾶλλον ἐκεῖ ὠφελεῖται καὶ κατάγει ὁ λογισμός σου͵ τοῦτο ποίησον

9. One of the old men joined one of his companions and went with him to visit Abba Joseph. He said to him, ‘Tell your disciple to saddle the ass.’ The other replied, ‘Call him, and he will do whatever you want.’ ‘What is his name?’ ‘I do not know.’ ‘How long 1 has he been with you, and you do not know his. name?’ He replied, ‘For two years.’ The other said, If in two years you have not learnt your disciple’s name, do I need to know it for a single day?’	θ. Παρέλαβέ τις τῶν γερόντων πρὸς τὸν ἑταῖρον αὐτοῦ͵ ἵνα ἀπελθόντες ἐπισκέψωνται τὸν ἀββᾶν Ἰω σήφ· καὶ λέγει· Εἰπὲ τῷ μαθητῇ σου͵ ἵνα στρώσῃ ἡμῖν τὸν ὄνον. Καὶ λέγει· Φώνησον αὐτόν· καὶ εἴ τι θέλεις ποιεῖ. Λέγει· Τίς καλεῖται; Ὁ δὲ ἔφη· Οὐκ οἶδα͵ Καὶ λέγει αὐτῷ· Πόσον χρόνον ἔχει μετὰ σοῦ͵ ὅτι οὐκ οἶδας τὸ ὄνομα αὐτοῦ; Καὶ εἶπεν· Ἔχει δύο ἔτη. Ὁ δὲ ἔφη· Εἰ σὺ δύο ἔτη οὐκ οἶδας τὸ ὄνομα τοῦ μαθητοῦ σου͵ ἐγὼ εἰς μίαν ἡμέραν τί ἔχω χρείαν μαθεῖν αὐτό;

10. Some brothers happened one day to meet at Abba Joseph’s cell. While they were sitting there, questioning him, he became cheerful and, filled with happiness he said to them, ‘I am a king today, for I reign over the passions.’	ι. Συνήχθησαν ἀδελφοί ποτε πρὸς τὸν ἀββᾶν Ἰω σήφ· καὶ καθημένων αὐτῶν͵ καὶ ἐπερωτώντων αὐ τὸν͵ ἔχαιρε· καὶ προθυμούμενος ἔλεγεν αὐτοῖς· Ἐγὼ βασιλεύς εἰμι σήμερον· ἐβασίλευσα γὰρ ἐπὶ τὰ πάθη

11. It was said of Abba Joseph of Panephysis that when he was at the point of death, while some old men were seated round him, he looked towards the window and saw the devil sitting close to it. Then calling his disciple he said to him, ‘Bring my stick, for there is one there who thinks I am getting old and have no more strength against him.’ As he gripped his stick the old men saw that the devil fled through the window like a dog, and disappeared from sight.	ια. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωσὴφ τῆς Πανεφὼ͵ ὅτι μέλλοντος αὐτοῦ τελευτᾷν͵ καθημένων γερόντων͵ προσχὼν πρὸς τὴν θυρίδα͵ εἶδε τὸν διάβολον καθή μενον πρὸς τῇ θυρίδι· καὶ φωνήσας τῷ μαθητῇ αὐ τοῦ͵ ἔλεγε· Φέρε τὴν ῥάβδον· νομίζει γὰρ οὗτος ὅτι ἐγήρασα͵ καὶ οὐκ ἔτι δύναμαι πρὸς αὐτόν. Καὶ ὡς κατέσχε τὴν ῥάβδον͵ εἶδον οἱ γέροντες ὅτι ἐχάλασεν ἑαυτὸν ὡς κύων διὰ τῆς θυρίδος͵ καὶ ἀφανὴς ἐγένετο.

JAMES 09_07	Περὶ τοῦ ἀββᾶ Ἰακώβου


DO 04_02


1. Abba James said, ‘It is better to receive hospitality than to offer it.’	α. Εἶπεν ὁ ἀββᾶς Ἰάκωβος ὅτι͵ Μεῖζόν ἐστι τὸ ξενιτεῦσαι παρὰ τὸ ξενοδοχεῖν

2. He warned anyone who receives praise to think of his sins and realize that he does not deserve what has been said of him.	β. Ἔλεγε πάλιν͵ ὅτι ἐπαινούμενον͵ δεῖ λογίζεσθαι τὰς ἁμαρτίας αὐτοῦ͵ καὶ ἐννοεῖν ὅτι οὐκ ἔστιν ἄξιος τῶν λεγομένων

3. He also said, ‘Just as a lamp lights up a dark room, so the fear of God, when it penetrates the heart of a man illuminates him, teaching him all the virtues and commandments of God.’	γ. Εἶπε πάλιν͵ ὅτι Ὥσπερ λύχνος ἐν σκοτεινῷ κοι τῶνι φωτίζει͵ οὕτως καὶ ὁ φόβος τοῦ Θεοῦ͵ ὅταν ἔλθῃ εἰς καρδίαν ἀνθρώπου͵ φωτίζει αὐτὸν͵ καὶ διδάσκει πάσας τὰς ἀρετὰς καὶ τὰς ἐντολὰς τοῦ Θεοῦ

4. He also said, ‘We do not need words only, for, at the present time, there are many words among men, but we need works, for this is what is required, not words which do not bear fruit.’	δ. Εἶπε πάλιν· Οὐκ ἔστι χρεία λόγων μόνον· εἰσὶ γὰρ πολλοὶ λόγοι ἐν τοῖς ἀνθρώποις ἐν τῷ καιρῷ τού τῳ. Ἀλλὰ χρεία ἐστὶν ἔργου· αὐτὸ γάρ ἐστι τὸ ζη τούμενον͵ καὶ οὐ λόγοι͵ οἵτινες οὐκ ἔχουσι καρπόν.

HIERAX 09_08	Περὶ τοῦ ἀββᾶ Ἱέρακος


DO 04_02


1. A brother questioned Abba Hierax saying, ‘Give me a word. How can I be saved?’ The old man said to him, ‘Sit in your cell, and if you are hungry, eat, if you are thirsty, drink; only do not speak evil of anyone, and you will be saved.’ John of the Cells [ 105	α. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἱέρακα͵ λέγων· Εἰπέ μοι λόγον͵ πῶς σωθῶ; Λέγει αὐτῷ ὁ γέρων· Κάθου εἰς τὸ κελλίον σου· ἐὰν πεινᾷς͵ φάγε· ἐὰν δι ψᾷς͵ πίε· καὶ μὴ κακολογήσῃς τινά· καὶ σώζῃ

2. He also said, ‘I have never uttered, or wished to hear, a worldly remark.’	β. Ὁ αὐτὸς εἶπεν͵ ὅτι Οὐδέποτε κοσμικὸν λόγον ἢ εἶπον͵ ἢ ἠθέλησα ἀκοῦσαι.

JOHN THE EUNUCH 09_09	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ εὐνούχου


DO 04_02


1. In his youth Abba John the Eunuch questioned an old man, ‘How have you been able to carry out the work of God in peace? For we cannot do it, not even with labour.’ The old man said, ‘We were able to do it, because we considered the work of God to be primary, and bodily needs to be subsidiary; but you hold bodily necessities to be primary and the work of God to be secondary; that is why you labour, and that is why the Saviour said to the disciples, “Seek first his kingdom and his righteousness, and all these things shall be yours as well.’“ (Matt. 6.33)	α. Ὁ ἀββᾶς Ἰωάννης ὁ εὐνοῦχος͵ νεώτερος ὢν ἠρώτησε γέροντα͵ λέγων· Πῶς ὑμεῖς ἠδυνήθητε ποιῆ σαι τὸ ἔργον τοῦ Θεοῦ ἐν ἀναπαύσει· ἡμεῖς δὲ οὐδὲ μετὰ κόπου ποιῆσαι δυνάμεθα; Καὶ λέγει ὁ γέρων· ²³³ Ἡμεῖς ἡδυνήθημεν͵ ἐπειδὴ κεφάλαιον ἔχομεν τὸ ἔρ γον τοῦ Θεοῦ͵ τὴν δὲ χρείαν τὴν σωματικὴν ἐλάχι στον· ὑμεῖς δὲ κεφάλαιον ἔχετε τὴν σωματικὴν χρείαν͵ τὸ δὲ ἔργον τοῦ Θεοῦ οὐκ ἀναγκαιότερον. Διὰ τοῦτο κάμνετε͵ καὶ διὰ τοῦτο ὁ Σωτὴρ εἶπε τοῖς μα θηταῖς· Ὀλιγόπιστοι͵ ζητεῖτε πρῶτον τὴν βασι λείαν τοῦ Θεοῦ͵ καὶ ταῦτα πάντα προστεθήσεται ὑμῖν

2. Abba John said, ‘Our Father, Abba Anthony, said he had never put his own personal advantage before the good of a brother.’	β. Εἶπεν ὁ ἀββᾶς Ἰωάννης͵ ὅτι ὁ Πατὴρ ἡμῶν ὁ ἀββᾶς Ἀντώνιος εἶπεν͵ ὅτι Οὐδέποτε τὸ ἑαυτοῦ συμ φέρον προέκρινα τῆς τοῦ ἀδελφοῦ μου ὠφελείας

3. Abba John the Cilician, hegumen of Rhaithou, said to the brethren, ‘My sons, in the same way that we have fled from the world, let us equally flee from the desires of the flesh.’	γ. Ἔλεγεν ὁ ἀββᾶς Ἰωάννης ὁ Κίληξ ὁ ἡγούμε νος τῆς Ραϊθοῦ͵ τοῖς ἀδελφοῖς· Τέκνα͵ ὡς ἐφύγομεν τὸν κόσμον͵ φύγωμεν καὶ τὰς ἐπιθυμίας τῆς σαρ κός

4. He also said, ‘Let us imitate our Fathers: they lived in this place with much austerity and peace.’	δ. Εἶπε πάλιν· Μιμησώμεθα τοὺς Πατέρας ἡμῶν· μετὰ ποίας σκληραγωγίας͵ καὶ ἡσυχίας ἐκάθισαν ὧδε

5. He also said, ‘My sons, let us not make this place dirty, since our Fathers cleansed it from the demons.’	ε. Εἶπε πάλιν· Μὴ ῥυπώσωμεν͵ τέκνα͵ τὸν τόπον τοῦτον͵ ὃν οἱ Πατέρες ἡμῶν ἐκαθάρισαν ἀπὸ δαιμό νων. .

6. And he said, ‘This is a place for asceticism, not for worldly business.’	ϛ. Εἶπε πάλιν· Ὁ τόπος οὗτος ἀσκητῶν ἐστιν͵ οὐ πραγματευτῶν.

JOHN OF THE CELLS 09_10	Περὶ τοῦ ἀββᾶ Ἰωάννου τῶν Κελλίων


DO 04_02


1. Abba John of the Cells told us this story: ‘There was in Egypt a very rich and beautiful courtesan, to whom noble and powerful people came. Now one day she happened to be near the church and she wanted to go in. The sub-deacon, who was standing at the doors, would not allow her to enter saying, “You are not worthy to enter the house of God, for you are impure.” The bishop heard the noise of their argument and came out. Then the courtesan said to him, “He will not let me enter the church.” So the Bishop said to her, 1	α. Διηγήσατο ὁ ἀββᾶς Ἰωάννης τῶν Κελλίων͵ λέ γων͵ ὅτι Μία πόρνη ἦν ἐν Αἰγύπτῳ͵ εὐμορφωτάτη καὶ πλουσία σφόδρα· καὶ οἱ ἄρχοντες ἤρχοντο πρὸς αὐτήν. Μιᾷ οὖν τῶν ἡμερῶν εὐκαίρησεν ἐπὶ τὴν ἐκκλησίαν͵ καὶ ἠθέλησεν εἰσελθεῖν ἔσω. Ὁ δὲ ὑποδιάκονος͵ ὁ στήκων εἰς τὰς θύρας͵ οὐκ εἴασεν αὐ τὴν͵ λέγων· Οὐκ εἶ ἀξία εἰσελθεῖν εἰς οἶκον Θεοῦ͵ ὅτι ἀκάθαρτος εἶ. Ὡς δὲ ἐμάχοντο͵ ἤκουσεν ὁ ἐπίσκο πος τοῦ θορύβου͵ καὶ ἐξῆλθε. Λέγει οὖν αὐτῷ ἡ πόρ νη· Οὐκ ἀφίει με εἰσελθεῖν εἰς τὴν ἐκκλησίαν. Καὶ λέγει αὐτῇ ὁ ἐπίσκοπος·
“You are not allowed to enter it, for you are not pure.” She was filled with compunction and said to him, “Henceforth I will not commit fornication any more.” The bishop said to her, “If you bring your wealth here, I shall know that you will not commit fornication any more.” She brought her wealth and the bishop burnt it all in the fire. Then she went into the church, weeping and saying, “If this has happened to me below, what would I not have suffered above?” So she was converted and became a vessel of election.’	Οὐκ ἔξεστί σοι εἰσελθεῖν͵ ὅτι ἀκάθαρτος εἶ. Ἡ δὲ κατανυγεῖσα λέγει αὐτῷ· Οὐκ ἔτι πορνεύω. Λέγει αὐτῇ ὁ ἐπίσκοπος· Ἐὰν φέρῃς ὧδε τὰ χρήματά σου͵ οἶδα ὅτι οὐ πορνεύεις ἔτι. Ὡς δὲ ἤνεγκε͵ λαβὼν ἔκαυσεν αὐτὰ πυρί. Καὶ εἰσῆλθεν εἰς τὴν ἐκκλησίαν͵ κλαίουσα καὶ λέγουσα· Εἰ ὧδε οὕτως μοι γέγονεν͵ ἐκεῖ τί ἔχω παθεῖν; Καὶ μετενόησε͵ καὶ γέγονε σκεῦος ἐκλογῆς

JOHN OF THE THEBAID 09_11	Περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ πρεσβυτέρου


DO 04_02


1. Abba John of the Thebaid said, ‘First of all the monk must gain humility; for it is the first commandment of the Lord who said: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” ‘ (Matt. 5.3)	β. Εἶπεν ὁ ἀββᾶς Ἰωάννης τῆς Θηβαΐδος· Ὀφείλει ὁ μοναχὸς πρὸ πάντων τὴν ταπεινοφροσύ νην κατορθῶσαι. Αὕτη γάρ ἐστιν ἡ πρώτη ἐντολὴ τοῦ Σωτῆρος͵ λέγοντος· Μακάριοι οἱ πτωχοὶ τῷ πνεύ ματι͵ ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

ISIDORE THE PRIEST 09_12


DO 04_02


1. It was said of Abba Isidore the Priest that one day a brother came to invite him to a meal. But the old man refused to go, saying, Adam was deceived by food and had to live outside Paradise.’ The brother said to him, Are you so afraid to leave your cell?’ The other responded, ‘My child, I am afraid because the devil, like a roaring lion, seeketh whom he may devour.’ (1 Peter 5.8) He often said, ‘When someone gives himself a drink, he will not escape being attacked by thoughts. Lot, indeed, being constrained by his daughters, got drunk with wine, and through the effect of drunkenness, the devil easily brought him to a shameful act of fornication.’	α. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ ²³⁶ πρεσβυ τέρου͵ ὅτι ἦλθέ ποτέ τις ἀδελφὸς͵ ἵνα καλέσῃ αὐτὸν εἰς ἄριστον. Ὁ δὲ γέρων οὐκ ἠνέσχετο ἀπελθεῖν͵ λέ γων͵ Ὅτι Ἀδὰμ͵ τῷ βρώματι ἀπατηθεὶς͵ ἔξω τοῦ παραδείσου ηὐλίσθη. Λέγει αὐτῷ ὁ ἀδελφός· Σὺ ὅλως φοβῇ ἐξελθεῖν τοῦ κελλίου σου; Ὁ δὲ πάλιν εἶπε· Τέκνον͵ φοβοῦμαι͵ ὅτι ὁ διάβολος ὡς λέων ὠρυόμε νος ζητεῖ τίνα καταπίῃ. Πολλάκις δὲ ἔλεγεν͵ ὅτι Ἐάν τις δῷ ἑαυτὸν εἰς οἰνοποσίαν͵ οὐ μὴ ἐκφύγῃ τὴν τῶν λογισμῶν ἐπιβουλήν. Καὶ γὰρ ὁ Λὼτ͵ ἀναγκα σθεὶς ὑπὸ τῶν θυγατέρων αὐτοῦ͵ ἐμεθύσθη ἐκ τοῦ οἴνου͵ καὶ διὰ τῆς μέθης εὐχερῶς ὁ διάβολος εἰς ἄνο μον πορνείαν αὐτὸν παρεσκεύασεν

2. Abba Isidore said, ‘If you truly desire the kingdom of heaven, despise riches and respond to divine favours.’	β. Εἶπεν ὁ ἀββᾶς Ἰσίδωρος· Εἰ βασιλείας οὐρα νῶν ἐρᾷς͵ χρημάτων καταφρόνει͵ καὶ τῆς θείας ἀμοιβῆς ἀντιποιοῦ

3. He also said, ‘It is impossible for you to live according to God if you love pleasures and money.’	γ. Εἶπε πάλιν· Ζῆσαί σε κατὰ Θεὸν͵ ἀδύνατον͵ φιλήδονον ὄντα καὶ φιλάργυρον

4. He also said, ‘If you fast regularly, do not be inflated with pride, but if you think highly of yourself because of it, then you John the Persian had better eat meat. It is better for a man to eat meat than to be inflated with pride and to glorify himself	δ. Εἶπε πάλιν· Εἰ νομίμως ἀσκεῖτε νηστεύοντες͵ μὴ τυφοῦσθε· εἰ δὲ ἐπὶ τοῦτο αὐχεῖτε͵ μᾶλλον κρεωφα γεῖτε. Συμφέρει γὰρ ἀνθρώπῳ μᾶλλον κρέα ἐσθίειν͵ ἢ τυφοῦσθαι καὶ μεγαλαυχεῖν

5. He also said, ‘Disciples must love as their fathers those who are truly their masters and fear them as their leaders; they should not lose their fear because of love, nor because of fear should love be obscured.’	ε. Εἶπε πάλιν· Χρὴ τοὺς μαθητευομένους καὶ ὡς πατέρας φιλεῖν τοὺς ὄντως διδασκάλους͵ καὶ ὡς ἄρχοντας φοβεῖσθαι· καὶ μήτε διὰ τὴν ἀγάπην ἐκλύειν τὸν φόβον͵ μήτε διὰ τὸν φόβον ἀμαυροῦν τὴν ἀγάπην. .

6. He also said, ‘If you desire salvation, do everything that leads you to it.’	ϛ. Εἶπε πάλιν· Εἰ σωτηρίας ἐρᾷς͵ πάντα ποίει τὰ εἰς αὐτὴν ἄγοντά σε

7. It was said of Abba Isidore that when a brother went to see him, he would escape to the furthest corner of his cell. The brethren said to him, ‘Abba, what are you doing?’ He said, ‘Even the wild animals, when they flee to their lairs, are saved.’ He said this for the edification of the brethren.	ζ. Ἕλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου͵ ὅτι ὡς ὑπ ῆγεν ἀδελφὸς πρὸς αὐτὸν͵ ἔφευγεν ἐσώτερον τοῦ κελ λίου. Καὶ ἔλεγον αὐτῷ οἱ ἀδελφοί· Ἀββᾶ͵ τί ἐστιν ὃ σὺ ποιεῖς; Καὶ ἔλεγεν͵ ὅτι Καὶ τὰ θηρία φεύγοντα εἰς τὰς κοίτας αὐτῶν σώζονται. Ταῦτα δὲ ἔλεγε διὰ τὴν ὠφέλειαν τῶν ἀδελφῶν.

JOHN THE PERSIAN 09_13	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Πέρσου


DO 04_02


1. A demoniac boy came one day to be healed, and some brothers from an Egyptian monastery arrived. As one old man was coming out to meet them he saw a brother sinning with the boy, but he did not accuse him; he said, ‘If God who has made them sees them and does not burn them, who am I to blame them?’	α. ῏Ηλθέ ποτε παιδίον θεραπευθῆναι ἀπὸ δαίμο νος· καὶ παρέβαλον ἀδελφοὶ ἀπὸ κοινοβίου τῆς Αἰ γύπτου. Καὶ ἐξελθὼν ὁ γέρων εἶδε τὸν ἀδελφὸν ἁμαρ τάνοντα μετὰ τοῦ παιδίου͵ καὶ οὐκ ἤλεγξεν αὐτὸν͵ λέγων· Εἰ ὁ Θεὸς ὁ πλάσας αὐτοὺς βλέπων οὐ καίει αὐτοὺς͵ ἐγὼ τίς εἰμι ἵνα ἐλέγξω αὐτούς;

2. One of the Fathers related of Abba John the Persian that his great charity had brought him to a profound innocence. He dwelt in Arabia of Egypt. One day he borrowed some money from a brother and bought some flax for his work. Then a brother came and asked him, Abba, give me a little flax so that I can make myself a cloak.’ He gave him some readily. Similarly, another brother came and asked him, ‘Give me a little flax, so that I can make some cloth.’ So he gave him some too. Others came and asked him for things and he simply gave them cheerfully. Later, the owner of the money came to reclaim it. The old man said to him, ‘I will go and get it for you.’ Because he could not return it to him, he went to Abba James, who was a deacon, to ask him to give him some money so that he could return it to the brother. On the way he found a coin on the ground but he did not touch it. He said a prayer and returned to his cell. But the brother came once more pestering him about the money, and the old man said to him, ‘I am very worried about it.’ Once again he went, found the coin on the ground where it was lying and once again he said a prayer and returned to his cell. But the brother came back to pester him as before. The old man said to him, ‘This time I will certainly bring it to you.’ Once again he got up and went to the place where the coin lay on the ground. He said a prayer and went to tell Abba James, ‘Abba, as I was coming here, I found this coin on the road. Please make it known in the neighbourhood, in case someone has lost it; and if its owner is found, give it him.’ So the old man went and asked about it for three days, but no one who had lost a piece of money came. Then the old man said to Abba James, ‘Then if no-one has lost it, give it to this brother, for I owe it him. As I was coining to ask you for alms in order to give him his due, I found it.’ The old man was astonished that, having a debt and finding that piece, he had not picked it up at once and given it to him. It was equally to his credit that when someone came to borrow something from Abba John, he did not give it him himself, but said to the brother, ‘Go and help yourself to whatever you need,’ and when someone brought anything back to him, he would say, ‘Put it back where it belongs.’ If the borrower did not return the thing he did not say anything to him.	β. Διηγήσατό τις τῶν Πατέρων περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Πέρσου͵ ὅτι ἐκ τῆς πολλῆς αὐτοῦ χά ριτος εἰς βαθυτάτην ἤλασεν ἀκακίαν. Οὗτος δὲ ἔμε νεν ἐν Ἀραβίᾳ τῆς Αἰγύπτου. Ἐχρήσατο δέ ποτε παρὰ ἀδελφοῦ ἓν χρύσινον͵ καὶ ἠγόρασε λινάρια͵ ²³⁷ ἵνα ἐργάσηται. Καὶ ἦλθεν ἀδελφὸς παρακαλῶν αὐτὸν͵ καὶ λέγων· Χάρισαί μοι͵ ἀββᾶ͵ ὀλίγα λινάρια͵ ἵνα ποιήσω ἐμαυτῷ λεβίτωνα. Καὶ ἔδωκεν αὐτῷ μετὰ χα ρᾶς. Ὁμοίως δὲ καὶ ἄλλος ἦλθε παρακαλῶν αὐτόν· Δός μοι ὀλίγα λινάρια͵ ἵνα ποιήσω μου λέντιον. Ἔδωκε δὲ καὶ αὐτῷ ὁμοίως. Καὶ ἄλλων αἰτησάντων͵ ἐδίδου ἁπλῶς μετὰ χαρᾶς. Ὕστερον ἔρχεται ὁ κύριος τοῦ ὁλοκοτίνου θέλων αὐτό. Λέγει αὐτῷ ὁ γέρων· Ἐγὼ ὑπάγω καὶ φέρω σοι αὐτό. Καὶ μὴ ἔχων πόθεν ἀποδοῦναι͵ ἀνέστη ἀπελθεῖν πρὸς τὸν ἀββᾶν Ἰάκωβον τὸν τῆς διακονίας͵ παρακαλέσαι αὐτὸν δοῦναι αὐτῷ τὸ νόμισμα͵ ἵνα ἀποδώσει τῷ ἀδελφῷ. Καὶ ὑπάγων εὗρεν ὁλοκοτίνην κείμενον χαμαὶ͵ καὶ οὐχ ἥψατο αὐτοῦ. Ποιήσας δὲ εὐχὴν͵ ὑπέστρεψεν εἰς τὸ κελλίον ἑαυτοῦ. Καὶ ἦλθεν ὁ ἀδελφὸς πάλιν ὀχλῶν τῷ διὰ τὸ νόμισμα. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐγὼ πάντως φροντίζω. Καὶ ἀπελθὼν πάλιν͵ εὗρε τὸ νόμισμα χα μαὶ ὅπου ἦν· καὶ ποιήσας εὐχὴν πάλιν͵ ὑπέστρεψεν εἰς τὸ κελλίον ἑαυτοῦ. Καὶ ἰδοὺ ὁμοίως ἦλθεν ὁ ἀδελ φὸς ὁ ὀχλῶν αὐτόν. Καὶ λέγει ὁ γέρων͵ ὅτι Πάντως τὸ ἅπαξ τοῦτο φέρω αὐτό. Καὶ ἀναστὰς πάλιν͵ ἦλθε κατ΄ ἐκείνου τοῦ τόπου· καὶ εὗρεν αὐτὸ ἐκεῖ κείμε νον. Καὶ ποιήσας εὐχὴν͵ ἔλαβεν αὐτό. Καὶ ἦλθε πρὸς τὸν ἀββᾶν Ἰάκωβον͵ καὶ λέγει αὐτῷ· Ἀββᾶ͵ ἐρχό μενος πρὸς σὲ εὗρον τὸ νόμισμα τοῦτο ἐν τῇ ὁδῷ· ποίησον οὖν ἀγάπην͵ καὶ κήρυξον ἐν τῇ ἐνορίᾳ͵ μήτις ἀπώλεσεν αὐτό· καὶ ἐὰν εὑρεθῇ ὁ κύριος αὐ τοῦ͵ δὸς αὐτό. Ἀπελθὼν οὖν ὁ γέρων͵ ἐπὶ τρεῖς ἡμέρας ἐκήρυξε· καὶ οὐδεὶς εὑρέθη ὁ ἀπολέσας τὸ νόμισμα. Τότε λέγει ὁ γέρων τῷ ἀββᾷ Ἰακώβῳ· Εἰ οὖν οὐδεὶς αὐτὸ ἀπώλεσε͵ δὸς αὐτὸ τῷδε τῷ ἀδελ φῷ· χρεωστῶ γὰρ αὐτῷ· καὶ ἐρχόμενος λαβεῖν παρὰ σοῦ ἀγάπην καὶ ἀποδοῦναι τὸ χρέος͵ εὗρον αὐτό. Καὶ ἐθαύμασεν ὁ γέρων͵ πῶς χρεωστῶν καὶ εὑρὼν οὐκ εὐθέως ἔλαβε καὶ ἔδωκεν αὐτό. Καὶ τοῦτο δὲ ἦν αὐτοῦ τὸ θαυμαστὸν͵ ὅτι εἰ ἤρχετό τις χρή σασθαι παρ΄ αὐτοῦ τί ποτε͵ οὐ δι΄ ἑαυτοῦ παρεῖχεν͵ ἀλλ΄ ἔλεγε τῷ ἀδελφῷ· Ὕπαγε͵ σεαυτῷ ἆρον εἴ τι χρῄζεις· καὶ εἰς ἔφερεν͵ ἔλεγεν αὐτῷ· Ἀπόθου αὐτὸ πάλιν εἰς τὸν τόπον αὐτοῦ. Εἰ δὲ οὐδὲ ἔφερεν ὁ λαμ βάνων͵ οὐδὲν ἔλεγεν αὐτῷ

3. It was said of Abba John the Persian that when some evildoers came to him, he took a basin and wanted to wash their feet. But they were filled with confusion, and began to do penance.	γ. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Πέρσου͵ ὅτι κακούργων αὐτῷ ἐπιστάντων͵ νιπτῆρα προσέφερε͵ καὶ ἠξίου τοὺς πόδας αὐτῶν νίπτειν· κἀκεῖνοι αἰ δεσθέντες μετανοεῖν ἤρξαντο

4. Someone said to Abba John the Persian, ‘We have borne great afflictions for the sake of the kingdom of heaven. Shall we inherit it?’ The old man said, As for me, I am confident I shall obtain the inheritance of Jerusalem on high, which is written in the heavens. Why should I not be confident? I have been hospitable like Abraham, meek like Moses, holy like Aaron, patient like Job, humble like David, a hermit like John, filled with compunction like Jeremiah, a master like Paul, full of faith like Peter, wise like Solomon. Like the thief, I trust that he who of his natural goodness has given me all that, will also grant me the kingdom.’	δ. Εἶπέ τις τῷ ἀββᾷ Ἰωάννῃ τῷ Πέρσῃ͵ ὅτι Το σοῦτον κόπον ἐποιήσαμεν διὰ τὴν βασιλείαν τῶν οὐ ρανῶν· ἆρα κληρονομῆσαι αὐτὴν ἔχομεν; Καὶ εἶπεν ὁ γέρων· Ἐγὼ πιστεύω κληρονομῆσαι τὴν ἄνω Ἱε ρουσαλὴμ τὴν ἀπογεγραμμένην ἐν τοῖς οὐρανοῖς. Πι στὸς γὰρ ὁ ἐπαγγειλάμενος. Διατί δὲ ἀπιστήσω; Φιλό ξενος ὡς ὁ Ἀβραὰμ γέγονα͵ πραῢς ὡς ὁ Μωϋσῆς͵ ²⁴⁰ ἅγιος ὡς ὁ Ἀαρὼν͵ ὑπομονητικὸς ὡς ὁ Ἰὼβ͵ τα πεινόφρων ὡς ὁ Δαβὶδ͵ ἐρημίτης ὡς ὁ Ἰωάννης πενθικὸς ὡς ὁ Ἱερεμίας͵ διδάσκαλος ὡς ὁ Παῦλος πιστὸς ὡς ὁ Πέτρος͵ σοφὸς ὡς ὁ Σολωμών. Καὶ πι στεύω ὡς ὁ λῃστὴς͵ ὅτι ὁ ταῦτά μοι χαρισάμενος δι΄ οἰκείαν ἀγαθότητα͵ καὶ τὴν βασιλείαν παράσχῃ.

JOHN the THEBAN 09_14	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Θηβαίου


DO 04_02


1. It was said of young John the Theban, a disciple of Abba Ammoes, that he spent twelve years serving the old man when he was ill. He stayed sitting with him on his mat. But the old man did not pay much attention to him, so much so that though he worked very hard for him, never did he say to him, “Salvation be yours.’ But when he was at the point of death and the old men surrounded him, he took his hand and said to him, ‘Salvation be yours, salvation be yours, salvation be yours.’ Then he entrusted him to the old men saying, ‘He is an angel, not a man.’	. Ἔλεγον περὶ τοῦ μικροῦ Ἰωάννου τοῦ Θηβαίου͵ τοῦ μαθητοῦ τοῦ ἀββᾶ Ἀμμώη͵ ὅτι δεκαδύο ἔτη ἐποίη σεν ὑπηρετῶν τῷ γέροντι ὅτε ἠσθένει· καὶ μετ΄ αὐ τοῦ ἦν εἰς τὸ χαράδριον καθήμενος. Καὶ ὁ γέρων ὀλιγώρει ἐπάνω αὐτοῦ· καὶ πολλὰ κοπιάσαντα μετ΄ αὐτοῦ͵ οὐδέποτε εἶπεν αὐτῷ͵ Σωθείης. Ὅτε δὲ ἤμελλε τελευτᾷν͵ καθεζομένων τῶν γερόντων͵ ἐκράτησε τὴν χεῖρα αὐτοῦ͵ καὶ λέγει αὐτῷ· Σωθείης͵ σωθείης͵ σω θείης· καὶ παρέδωκεν αὐτὸν τοῖς γέρουσι͵ λέγων· Οὗτος ἄγγελός ἐστι͵ καὶ οὐκ ἄνθρωπος.

JOHN, DISCIPLE of ABBA PAUL 09_15

JOHN, DISCIPLE of ABBA PAUL 09_15	Περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ μαθητοῦ τοῦ ἀββᾶ Παύλου


1. It was said of Abba John, the disciple of Abba Paul, that his obedience was very great. Now there were some tombs thereabouts where a hyena lived. The old man saw some dung in the place, and told John to go and fetch it. He said, And what shall I do about the hyena, abba?’ The old man said to him jokingly, ‘If she sets upon you, tie her up and bring her here.’ So in the evening, the brother went there. And lo, the hyena fell upon him. According to the old man’s instruction, he rushed to catch her. But the hyena ran away. He pursued her saying, ‘My abba says I am to tie you up.’ He seized her and bound her. Now the old man was uneasy and sat waiting for him. When he returned, he brought the hyena on a rope. When the old man saw this he was filled with wonder, but he wanted to humiliate him, so he struck him, and said, ‘Fool, why have you brought a silly dog here?’ Then the old man set her free at once and let her go.	. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ μαθητοῦ τοῦ ἀββᾶ Παύλου͵ ὅτι εἶχε μεγάλην ὑπακοήν. ῏Ην δὲ ἔν τινι τόπῳ μνημεῖα͵ καὶ ᾤκει ὕαινα ἐκεῖ. Ὁ δὲ γέρων εἶδε περὶ τὸν τόπον βόλβιτα· καὶ λέγει τῷ Ἰωάννῃ ἀπελθεῖν καὶ ἐνεγκεῖν αὐτά. Ὁ δὲ εἶπεν αὐτῷ· Καὶ τί ποιήσω͵ ἀββᾶ͵ διὰ τὴν ὕαιναν; Ὁ δὲ γέρων χαριεντιζόμενος εἶπεν· Ἐὰν ἔλθῃ ἐπάνω σου͵ δῆσον αὐτὴν͵ καὶ φέρε αὐτὴν ὧδε. Ἀπῆλθεν οὖν ὁ ἀδελφὸς ἐκεῖ ὀψέ. Καὶ ἰδοὺ ἦλθεν ἡ ὕαινα ἐπάνω αὐτοῦ. Ὁ δὲ͵ κατὰ τὸν λόγον τοῦ γέροντος͵ ὥρμησε κρατῆσαι αὐτήν. Καὶ ἔφυγεν ἡ ὕαινα. Καὶ διώκων αὐτὴν ἕλεγεν· Ὁ ἀββᾶς μου εἶπεν ἵνα σε δεσμήσω. Καὶ κρατήσας αὐτὴν ἔδησεν. Ἐθλίβετο δὲ ὁ γέρων͵ καὶ ἐκάθητο περιμένων αὐτόν. Καὶ ἰδοὺ ἦλθεν ἔχων τὴν ὕαιναν δεδεμένην. Καὶ ἰδὼν ὁ γέρων ἐθαύμασε. Καὶ θέλων ταπεινῶσαι αὐτὸν͵ ἔτυψεν αὐτὸν λέγων· Σαλέ· κύνα σαλὸν ἤνεγκάς μοι ὧδε; Ἔλυσε δὲ αὐτὴν εὐθὺς ὁ γέρων͵ καὶ ἀπέλυσεν ἀπελθεῖν.

ISAAC the THEBAN 09_16

ISAAC the THEBAN 09_16	Περὶ τοῦ ἀββᾶ Ἰσαὰκ τοῦ Θηβαίου


1. One day Abba Isaac went to a monastery. He saw a brother committing a sin and he condemned him. When he returned to the desert, an angel of the Lord came and stood in front of the door of his cell, and said, ‘I will not let you enter.’ But he persisted saying, ‘What is the matter?’ and the angel replied, ‘God has sent me to ask you where you want to throw the guilty brother whom you have condemned.’ Immediately he repented and said, ‘I have sinned, forgive me.’ Then the angel said, ‘Get up, God has forgiven you. But from now on, be careful not to judge someone before God has done so.’	α. Παρέβαλέ ποτε ὁ ἀββᾶς Ἰσαὰκ ὁ Θηβαῖος εἰς κοινόβιον͵ καὶ εἶδεν ἀδελφὸν σφαλέντα͵ καὶ κατέκρι νεν αὐτόν. Ὡς δὲ ἐξῆλθεν εἰς τὴν ἔρημον͵ ἦλθεν ἄγ γελος Κυρίου͵ καὶ ἔστη ἔμπροσθεν τῆς θύρας τοῦ κελ λίου αὐτοῦ͵ λέγων· Οὐκ ἀφῶ σε εἰσελθεῖν. Ὁ δὲ παρ εκάλει͵ λέγων· Τί ἐστι τὸ πρᾶγμα; Καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ· Ὁ Θεὸς ἀπέστειλέ με͵ λέγων· Εἰπὲ αὐτῷ͵ Ποῦ κελεύεις βάλω τὸν σφαλέντα ἀδελφὸν ὃν ἔκρινας; Καὶ εὐθέως μετενόησε͵ λέγων· Ἡμάρ τηκα͵ συγχώρησόν μοι. Καὶ εἶπεν ὁ ἄγγελος· Ἐγεί ρου͵ συνεχώρησέ σοι ὁ Θεός. Φύλαξαι δὲ τοῦ λοιποῦ μὴ κρῖναί τινα πρὶν ἢ ὁ Θεὸς κρίνῃ αὐτόν. ²⁴¹

2. It was said of Abba Apollo that he had a disciple, named Isaac, perfectly trained in all good works and he had the gift of ceaseless prayer at the time of the eucharist. When he came to church, he did not allow anyone to join him. He used to say that all things are good in their proper time, ‘for there is a time for everything.’ As soon as the synaxis was concluded, he fled as though pursued by fire and hurried back to his cell. Now at the conclusion of the synaxis a piece of bread and a cup of wine was often given to the brethren, but he did not accept it. Not that he wanted to refuse the agape of the brethren, but because he wished to preserve the ceaseless prayer of the service. Now it happened that he fell ill. When they heard of it, the brethren came to visit him. Sitting beside him they asked him, Abba Isaac, why do you flee from the brethren at the end of the service?’ He said to them, ‘I am not fleeing from the brethren, but from the wicked ruse of the demons. When someone is holding a lighted lamp, if he lingers in the open air, the lamp goes out because of the wind. We are the same, if, when we are illuminated by the holy eucharist, we linger outside our cell; our spirit is darkened.’ Such was the way of life of the holy Abba Isaac.	β. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀπολλὼ͵ ὅτι εἶχε μαθη τὴν ὀνόματι Ἰσαὰκ͵ πεπαιδευμένον εἰς ἄκρον πρὸς πᾶν ἔργον ἀγαθόν· καὶ ἐκτήσατο τὴν τῆς ἁγίας προσ φορᾶς ἡσυχίαν. Καὶ ὅταν ἐξήρχετο εἰς τὴν ἐκκλη σίαν͵ οὐ συνεχώρει τινὰς ἐλθεῖν εἰς συντυχίαν ἑαυ τοῦ. ῏Ην γὰρ ὁ λόγος αὐτοῦ οὗτος͵ ὅτι πάντα καλὰ ἐν καιρῷ αὐτῶν· Καιρὸς γὰρ τῷ παντὶ πράγματι. Καὶ ὅταν ἀπέλυεν ἡ σύναξις͵ ὡς ἀπὸ πυρὸς ἦν διωκόμε νος͵ ζητῶν καταλαβεῖν τὸ κελλίον ἑαυτοῦ. Πολλάκις δὲ ἐδίδοτο τοῖς ἀδελφοῖς ἀπὸ συνάξεως͵ παξαμάτης καὶ ποτήριον οἵνου· αὐτὸς δὲ οὐκ ἐλάμβανεν· οὐκ ἀπωθούμενος τὴν εὐλογίαν τῶν ἀδελφῶν͵ ἀλλὰ τὴν τῆς συνάξεως ἐπικρατῶν ἡσυχίαν. Ἐγένετο δὲ αὐτὸν ἐν ἀῤῥωστίᾳ κατακεῖσθαι· καὶ ἀκούσαντες οἱ ἀδελ φοὶ ἦλθον τοῦ ἐπισκέψασθαι αὐτόν. Καθεζόμενοι δὲ οἱ ἀδελφοὶ ἠρώτησαν αὐτὸν͵ λέγοντες· Ἀββᾶ Ἰσαὰκ͵ διατί ἀπὸ συνάξεως φεύγεις τοὺς ἀδελφούς; Καὶ εἶπε πρὸς αὐτοὺς͵ ὅτι Τοὺς ἀδελφοὺς οὐ φεύγω͵ ἀλλὰ τὴν τῶν δαιμόνων κακοτεχνίαν. Καὶ γὰρ ἐάν τις κατέχῃ λαμπάδιον φωτὸς͵ καὶ βραδύνῃ εἰς τὸν ἀέρα ἱστάμε νος͵ σβέννυται ἀπ΄ αὐτοῦ. Οὕτως καὶ ἡμεῖς φωτιζό μενοι ὑπὸ τῆς ἁγίας προσφορᾶς͵ ἐὰν βραδύνωμεν ἔξω τοῦ κελλίου͵ σκοτίζεται ἡμῶν ὁ νοῦς. Αὕτη ἡ πολιτεία τοῦ ὁσίου ἀββᾶ Ἰσαάκ.

JOSEPH of THEBES 09_17

JOSEPH of THEBES 09_17	Περὶ τοῦς ἀββᾶ Ἰωσὴφ τοῦ Θηβαίου.


1. Abba Joseph the Theban said, ‘Three works are approved in the eyes of the Lord; when a man is ill and temptations fall upon him, if he welcomes them with gratitude; secondly, when someone carries out all his works purely in the presence of God, having no regard for anything human; in the third place, when someone remains in submission to a spiritual father in complete renunciation of his own will. This last will gain a lofty crown indeed. As for me, I have chosen illness.’	Εἶπεν ὁ ἀββᾶς Ἰωσὴφ ὁ Θηβαῖος͵ ὅτι τρία πρά γματά ἐστιν ἔντιμα ἐνώπιον Κυρίου· ὅταν ἄνθρω πος ἀσθενῇ͵ καὶ προστίθενται αὐτῷ πειρασμοὶ͵ καὶ μετ΄ εὐχαριστείας δέχεται αὐτούς. Τὸ δὲ δεύτερόν ἐστιν͵ ὅταν τις ποιῇ πάντα τὰ ἔργα αὐτοῦ καθαρὰ ἐνώπιον τοῦ Θεοῦ͵ καὶ μηδὲν ἔχοντα ἀνθρώπινον. Τὸ δὲ τρίτον͵ ὅταν τις ἐν ὑποταγῇ καθέζηται πατρὸς πνευματικοῦ͵ καὶ πᾶσιν ἀποτάσσηται τοῖς ἰδίοις θε λήμασιν. Ἔχει δὲ οὗτος ἕνα στέφανον περισσόν. Ἐγὼ δὲ τὴν ἀσθένειαν ᾑρησάμην.

HILARION 09_18

HILARION 09_18	Περὶ τοῦ ἀββᾶ Ἱλαρίωνος


1. From Palestine, Abba Hilarion went to the mountain to Abba Anthony. Abba Anthony said to him, ‘You are welcome, torch which awakens the day.’ Abba Hilarion said, ‘Peace to you, pillar of light, giving light to the world.’	Παρέβαλεν ὁ ἀββᾶς Ἱλαρίων ἀπὸ Παλαιστίνης εἰς τὸ ὄρος͵ πρὸς τὸν ἀββᾶν Ἀντώνιον. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Καλῶς ἦλθες͵ ὁ ἑωσφόρος ὁ πρωῒ ἀνατέλλων. Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ἱλαρίων· Εἰ ρήνη σοι͵ ὁ στύλος τοῦ φωτὸς͵ ὁ τὴν οἰκουμένην φω τίζων.

ISCHYRION 09_19

ISCHYRION 09_19	Περὶ τοῦ ἀββᾶ Ἰσχυρίωνος.


1. The holy Fathers were making predictions about the last generation. They said, ‘What have we ourselves done?’ One of them, the great Abba Ischyrion replied, ‘We ourselves have fulfilled the commandments of God.’ The others replied, And those who come after us, what will they do?’ He said, ‘They will struggle to achieve half our works.’ They said, And to those who come after them, what will happen?’ He said, ‘The men of that generation will not accomplish any works at all and temptation will come upon them; and those who will be approved in that day will be greater than either us or our fathers.’	Οἱ ἅγιοι Πατέρες προεφήτευσαν περὶ τῆς ἐσχά της γενεᾶς. Τί εἰργασάμεθα ἡμεῖς; φασί. Καὶ ἀπο κριθεὶς εἷς ἐξ αὐτῶν μέγας ἀββᾶς Ἰσχυρίων͵ εἶ πεν· Ἡμεῖς τὰς ἐντολὰς τοῦ Θεοῦ ἐποιήσαμεν. Καὶ ἀποκριθέντες εἶπον· Οἱ δὲ μεθ΄ ἡμᾶς͵ ἄρα τί ποιοῦ σιν; Καὶ εἶπε· Μέλλουσιν εἰς τὸ ἥμισυ τοῦ ἔργου ἡμῶν ἔρχεσθαι. Καὶ εἶπον· Οἱ δὲ μετ΄ αὐτοὺς͵ τί; Εἶπεν· Οὐκ ἔχουσιν ὅλως ἔργον οἱ τῆς γενεᾶς ἐκεί νης· μέλλει δὲ ἔρχεσθαι αὐτοῖς πειρασμός· καὶ οἱ ²⁴⁴ εὑρισκόμενοι δόκιμοι ἐν τῷ καιρῷ ἐκείνῳ͵ μείζονες καὶ ἡμῶν καὶ τῶν Πατέρων ἡμῶν εὑρεθήσονται.





DO 04_02

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