BOOK 11
That it is right to live soberly

LIBELLUS UNDECIMUS. De eo quod oporteat sobrie vivere.

11.I. A brother asked Abba Arsenius to speak a word to him. The old man said to him: “As far as you can, strive to make your inner progress as God would have it, and by it conquer the passions of the outer man.” He also said: “If we seek God, he will appear to us: if we hold him, he will stay with us.”

 ^[0933B] 1. Frater interrogavit abbatem Arsenium, ut audiret ab eo sermonem. Dixit autem ei senex: Quantacunque tibi virtus est, conare ut interius opus tuum secundum Deum sit, et vincat exterioris hominis passiones. Dixit iterum: Si quaerimus Deum, apparebit nobis; et si tenemus eum, manebit apud nos.

11.2. Abba Agatho said: “A monk ought not to let his conscience accuse him about anything.” When this Abba Agatho was on his death-bed, he remained motionless for three days with his eyes open. The brothers shook him, saying: “Abba, where are you?” And he said: “I am standing in the presence of God’s judgement.” They said to him: “Are you afraid?” And he said: “Mostly I have worked as much as I could to keep the commandments of God. But I am a man, and I do not know whether my works will be pleasing in God’s sight.” The brothers said to him: “Do you not trust in your works? For they were obedient to God’s will.” And the old man said: “I do not presume, except I come before God: for the judgements of God are not the judgements of men.” When they still wished to ask him to speak, he said to them: “Of your charity do not talk to me, for I am busy.” And at the words, he breathed forth his spirit with joy. And they saw him welcoming his spirit as a man greets his dear friends. In every­thing Abba Agatho kept a careful guard, and he used to say: “There is no virtue which a man can acquire without taking guard.”

2. Dixit abbas Agathon: Non debet monachus permittere conscientiae suae ut accuset eum in quacunque re  (Ruff., l. III, num. 161) . Quando autem moriturus erat memoratus abbas Agatho, tres dies mansit immobilis, apertos oculos tenens. Pulsaverunt autem eum fratres, dicentes: Abba, ubi es? Et ille respondit: In conspectu divini judicii assisto. Dicunt ei: Et tu times? Et ille dixit: Interim laboravi virtute qua  ^[0933C] potui, in custodiendis mandatis Dei; sed homo sum, et nescio utrum placuerint opera mea coram Deo. Dicunt ei fratres: Et non confidis de operibus tuis, quia secundum Deum sint? Et dixit senex: Non praesumo, nisi venero ante Deum; aliter enim sunt judicia Dei, aliter hominum. Cum autem vellent eum adhuc interrogare alium sermonem, dicit eis: Ostendite charitatem, et nolite mecum loqui, quia occupatus sum. Quo dicto, statim emisit spiritum cum gaudio. Videbant enim eum colligentem spiritum, quemadmodum si quis salutat amicos suos dilectos. Habuit autem custodiam magnam in omnibus, et dicebat: Quia sine custodia ad nullam virtutem ascendit homo.

11.3. They said of Abba Ammoi that when he went to church, he did not let his disciple walk with him, but made him follow a long way behind. And if the disciple drew near to ask him something, he gave him a rapid answer and drove him back at once, saying: “I am afraid that while we are talking for the soul’s good, some irrelevant words will be spoken: and that is why I do not let you walk by my side.”

3. Dicebant de abbate Ammoys, quia quando ibat  ^[0933D] ad ecclesiam, non permittebat discipulum suum juxta se ambulare, sed de longe sequi; sed et si approximasset se ad eum, ut interrogaret eum de quacunque re, mox dicebat ei, et statim repellebat eum retro, dicens: Ne forte cum loquimur aliquid de utilitate animae, incurrat etiam sermo qui non pertinet ad rem, propterea non te permitto morari juxta me.

11.4. Abba Ammoi began by saying to Abba Aesius: “How do you see me now?” And he said: “Like an angel, father.” And later he said again: “Now how do you see me?” And he said: “Like Satan: for even if you speak a good word, it is like a sword to me.”

4. Dicebat abbas Ammoys abbati Arsenio in initio: Quomodo me vides modo? Et ille dixit: Sicut angelum, Pater. Et 609 iterum dixit ei postea: Nunc quomodo me vides? Et ille dixit: Quomodo Satanam, etenim vel si bonum sermonem loquaris, velut gladius mihi est.

11.5. Abba Allois said: “Unless a man say in his heart, Only I and God are in the world, he shall not find rest.”

 ^[0934A] 5. Dixit abbas Allois: Nisi dixerit homo in corde suo, Ego solus et Deus sumus in hoc mundo, requiem non habebit  (Append. Matt., n. 71) .

11.6. He also said: “If a man wills, in one day he can come by the evening to a measure of divinity.”

6. Dixit iterum: Quia si vult homo, in una die usque ad vesperam pervenit ad mensuram divinitatis.

11.7. Abba Bessarion said when he was dying: “A monk ought to be all eye, like the Cherubim and Seraphim.”

7. Abbas Besarion moriens dicebat: Debet monachus totus oculus esse, sicut Cherubim et Seraphim.

11.8. Abba Daniel and Abba Ammoi were once on a journey together. Abba Ammoi said: “Do you think sometime we shall rest in a cell, father?” Abba Daniel said to him: “Who can take God away from us? God is abroad in the world, and he is in the cell likewise.”

8. Iter agebant aliquando simul abbas Daniel et abbas Ammoys; dixit autem abbas Ammoys: Putas aliquando et nos sedebimus in cella, Pater? Dixit ei abbas Daniel: Quis enim aufert a nobis Deum? nam et foris Deus est modo, et iterum in cella Deus est.

11.9. Abba Evagrius said: “It is a great thing to pray without hindrance. It is a greater, to sing psalms without hindrance.”

9. Dixit abbas Evagrius: Magnum est quidem,  ^[0934B] sine impedimento orare; majus est, psallere sine impedimento.

11.10. He also said: “If you always remember your death and do not forget the eternal judgement, there will be no sin in your soul.”

10. Idem dixit: Memor esto semper exitus tui, et non obliviscaris aeterni judicii, et non erit delictum in anima tua.

11.11. Abba Theodore of the ninth region of Alexandria said: “If God reckons to us the carelessness of our times of prayer, and the captivity of our minds to other things during our psalmody, we cannot be saved.”

11. Dixit abbas Theodorus de Ennato [(37) ^[0990B] Theodorus de Ennato.] Sic supra, libello VII, num. 7, de Nono Alexandriae. Per Ennatum seu Nonum Alexandriae intelligitur nonum clima seu regio Alexandriae.] : Quia si nobis imputat Deus negligentias temporis quo oramus, et captivitates quas patimur dum psallimus, non possumus salvi fieri.

11.12. Abba Theonas said: “Our mind is hindered and held back from contemplating God, because we are imprisoned in our bodily passions.”

12. Dixit abbas Theonas: Quia impeditur mens nostra et revocatur a contemplatione Dei, propterea captivi ducimur in carnalibus passionibus.

11.13. Some of the brothers once came to tempt Abba John the Short, for he never let his mind wander among worldly thoughts, and he never spoke for the world’s sake. They said to him: “Thanks be to God, it has rained hard this year, and the palm-trees have had enough water to begin to bear; and so the brothers who are engaged in bodily labour will find fruit from their labour.” So Abba John said to them: “So it is when the Holy Spirit comes down into the hearts of saintly men. They grow green and fresh, and in the fear of God put forth leaves.”

13. Venerunt aliquando quidam fratrum tentare Joannem Brevem, quia non dimittebat mentem suam diffundi in cogitationibus saeculi, neque loquebatur  ^[0934C] causam hujus mundi, et dicunt ei: Gratias agimus Deo, quia multum pluit isto anno, et rigatae competenter arbores palmarum bene incipiunt producere ramos, et invenient unde laborent fratres, qui solent in manuum suarum operibus occupari. Dicit ergo eis abbas Joannes: Sic est quando Spiritus sanctus descendit in corda sanctorum: virescunt quodammodo et innovantur, et proferunt folia in timore Dei.

11.14. They said of this Abba John that he once made enough material for two baskets, and twisted it all into one basket, but did not see what he was doing until he tried to hang them on the wall. For his mind was occupied in the contemplation of God.

14. Dicebant iterum de abbate Joanne, quia fecerit aliquando plectas ad duas sportas, et expenderit eas in una sporta, et non intellexit donec jungeret parieti. Erat enim mens ejus occupata in contemplatione Dei.

11.I4A. AbbaJohn the Short also said: “I am like a man sitting in the shade of a tall tree, who sees wild beasts and snakes coming at him and knows his danger and rushes to climb the tree to safety. I sit in my cell, and see temptations coming at me: and when I cannot stand up to them I rush to pray God, and so I find safety from the enemy’s attack.”

11.15. There was an old man in Scete, with a reasonable rule of bodily life, but not at all careful in remembering what he heard. So he went to Abba John the Short to ask him about forgetfulness. He listened to Abba John, went back to his cell. and forgot what he had been told. He came a second time and asked him, listened, went back, and forgot what he had heard the moment he had reached his cell. Many times he went back­wards and forwards, but could never remember. He happened to meet the old man and said: “Do you know) father, that I again forgot what you told me? I did not wish to trouble you, so I did not come again.” AbbaJohn said to him: “Go, light a lamp.” And he lit it. And he said: “Bring more lamps and light them from the first.” And he did so. And Abba John said to the old man: “Was the first lamp harmed, because you used it to light others?” And he said: “No.” “SoJohn is not harmed: even if all the monks of Scete should come to me, it does not keep me from God’s love. So come to me whenever you want, and do not hesitate.” And so, by patience on both sides, God cured the forgetful­ness of the old man. This was the work of the men of Scete, to strengthen those who were attacked by passion; their own experience in the moral struggle enabled them to help others along the road.

15. Senex quidam erat in Scythi, habens quidem  ^[0934D] tolerantiam corporalem, sed non valde scrupulosus erat in retinendis quae audierat. Abiit ergo iste ad abbatem Joannem Brevem, ut interrogaret eum de oblivione; et audiens ab eo sermonem, rediit in cellam suam, et oblitus est quod dixit abbas Joannes. Iterum abiit et interrogavit eum; audiens autem ab eo, similiter reversus est: mox autem ut pervenit ad cellam suam, oblitus est quod audivit, atque ita multoties vadens atque revertens, dominabatur ei oblivio. Post haec vero rursus occurrens seni, dixit: Nosti, abba, quia oblitus sum rursus quod dixisti mihi? sed ne tibi molestus essem, ideo non veni. Dixit ei abbas Joannes: Vade, incende lucernam. Et incendit. Et dixit ei: Affer alias lucernas,  ^[0935A] et incende ex ea. Et fecit sic. Et dixit abbas Joannes seni: Ne aliquid laesa est lucerna, quia ex ea alias incendisti? Et dixit: Non. Ita nec Joannes laeditur, si tota Scythia veniat ad me, nec impedit me a charitate Dei; quando igitur vis, veni nihil haesitans. Et ita per patientiam utrorumque, abstulit Deus oblivionem a sene; hoc enim erat opus habitantium in Scythi, ut animarent eos qui impugnabantur a quacunque passione, et extorquebant sibi laborem, unde invicem lucrarentur bono.

11.16. A brother asked Abba John: “What am I to do? A brother keeps coming and takes me away to help with the work which he is doing: but I am wretched and sick, and am too weak for it. How then am I to obey God’s commandment?” The old man answered him: “Caleb the son of Jephunneh said to Joshua the son of Nun 42 ‘I was forty years old when Moses the servant of the Lord sent me with you to that country: and now I am eighty-five. Then I was strong: and I am still just as capable of beginning and ending a battle.’ And so do you go,if you can finish the work as well as you begin it. If you cannot, sit in your cell and lament your sins. And if they find you weeping when they come, they will not force you to go out with them.”

16. Interrogavit frater abbatem Joannem, dicens: Quid facio, quia frequenter venit quidam frater, ut tollat me secum ad opus quod laborat, et ego miser sum infirmus, et deficio in tali re; quid ergo de mandato Dei faciam? Respondens senex dixit ei: Caleph  ^[0935B] filius Jephone dixit Jesu filio Nave:  (Josue IV) : Quadraginta annorum eram quando misit me Moyses servus Domini tecum ad terram istam; et nunc octoginta annorum sum; et quemadmodum tunc eram fortis, ita et nunc valeo intrare et exire ad bellum. Itaque et tu, si potes, ut sicut ingrederis, ita egrediaris, vade; si autem non potes id facere, sede in cella tua plorans peccata tua. Et si invenerint te lugentem, non te compellent exire.

11.17. Abba Isidore, who was the priest in Scete, said: “When I was a young man and stayed in my cell, I made no limit to the number of psalms which I used in the service of God. Night and day alike were spent in psalmody.”

17. Dixit abbas Isidorus, qui erat presbyter in Scythi: Ego quando eram juvenis et sedebam in cella mea, non habebam numerum psalmorum quos dicebam in ministerio Dei: nox enim mihi et dies in hoc expendebatur.

11.18. Abba Cassian told a story of an old man, living in the desert, who asked God to grant that he never fell into a doze when the conversation was edifying: but that, if anyone spoke with back-biting or hate, he should immediately fall asleep, and so he would not listen to the poisonous words. He said that the devil strove earnestly to make men speak idle words, and assailed all spiritual teaching. In this connexion he gave the following example: “When once I was talking to some brothers for the good of their souls, they fell into a drowsiness so deep that they could not even keep their eyelids open. I wanted to show them that this was the devil’s work, so I started gossiping: and at once they lost all drowsiness and began to enjoy what I was saying. But I said sorrowfully: ‘We were talking of the heavenly till just now, and your eyes were drooping into heavy slumber: but the moment the talk is frivolous, you all begin to listen avidly. I beg you then, dear brothers, since you know that this is the work of an evil demon, to look to yourselves, and beware of sleep when­ever you are doing or hearing the things of the spirit.’ “

18. Narravit abbas Cassianus de quodam sene in  ^[0935C] eremo sedente quia rogaverit Deum ut donaret ei ne dormitaret aliquando, cum spirituales res faceret; si autem detractionis aut odii verba essent, statim in somno corrueret, ut non hujusmodi venenum aures ejus exciperent. Hic dicebat diabolum studiosum esse ut moveret homines in verba otiosa, impugnatorem etiam totius doctrinae spiritualis. Ad quam rem hoc utebatur exemplo: Loquente me aliquando de utilitate animarum ad quosdam fratres, in tantum somno profundo occupati sunt, ut nec palpebras oculorum movere possent: ego autem volens ostendere opus daemoniacum esse, otiosarum rerum verba introduxi; ad quod illi gaudentes, statim somno reluctati sunt. Ego autem ingemiscens dixi: Usque nunc ⁶¹⁰ de coelestibus rebus loquebamur, et  ^[0935D] omnium vestrum oculi somno gravissimo tenebantur; quando autem sermo otiosus inventus est, omnes prompti audire coepistis. Propter quod rogo, charissimi fratres, cognoscentes maligni daemonis opus esse, attendite vobismetipsis, custodientes vos a somno quando aliquid spirituale vel facitis vel auditis.

11.19. When Abba Poemen was a young man, he once went to an old man to ask him three questions. When he arrived at the old man’s cell he forgot one of his three questions, and went back to his own cell. And he was just stretching out his hand for the key of his cell when he remembered the question which he had forgotten. He left the key lying there, and returned to the old man. The old man said to him: “You have travelled fast to get here, my brother.” And Poemen told him: “When I was stretching out my hand for the key, I remembered the question: so I did not open my cell door, but immediately returned to you.” The distance between the cells was very great. The old man said to him: “Truly you are Poemen,44 shepherd of sheep: for your name shall be renowned in all Egypt.”

19. Abiit aliquando abbas Pastor cum esset juvenis ad quemdam senem, ut interrogaret eum tres sermones: Cum autem pervenisset ad senem, oblitus est unum ex tribus sermonibus, et reversus est ad cellam suam. Et cum tetendisset manum, ut teneret clavem, recordatus est sermonis illius quem ante fuerat oblitus; et sustulit manum a clavi, et  ^[0936A] reversus est ad senem; senex autem dixit ei: Accelerasti venire, frater. Et ille narravit ei quia eum tetendissem manum tenere clavem, recordatus sum sermonis quem quaerebam, et non aperui cellam, sed mox ad te sum reversus. Erat autem longitudo viae multa nimis. Dicebat autem ei senex: Vere gregum Pastor; nominabitur enim nomen tuum in tota terra Aegypti.

11.20. Abba Ammon came to Abba Poemen, and said to him: “If I go to my neighbour’s cell, or if he comes to mine, we are both frightened of unsuitable conversation, which may harm our monastic purpose.” And the old man said to him: “You are right. Young men need to be on their guard.” Abba Ammon said to him: “What about old men?” And Abba Poemen said to him: “Old men who make progress, and are stable, do not find these unsuitable words in their mouths and so they do not say them.” And Abba Ammon said: “If I need to talk with my neighbour, do you think I should talk to him about the Scrip­tures, or about the sayings and judgements of the elders?” And the old man said to him: “If you cannot keep silence, it is much better to talk about the sayings of the elders than about the Scriptures. For the danger is no small one.”

20. Venit abbas Ammon ad abbatem Pastorem, et dicit ei: Si vado ad cellam vicini, aut si ille ad me venerit pro aliqua re, veremur invicem, ne incurrat aliqua incompetens fabula, et aliena a proposito monachi. Et dixit ei senex: Bene facis; necessariam enim habet juventus custodiam. Dicit ei abbas Ammon: Senes ergo quid faciebant? Et dixit  ^[0936B] ei: Jam senes proficientes, atque firmati, non habebant in se aliud quid aut peregrinum in ore suo, ut id loquerentur. Et ille dixit: Si ergo fit necessitas cum vicino loquendi, videtur tibi ut de Scripturis cum eo loquar, aut de verbis et sententiis seniorum? Et dicit ei senex: Si non potes tacere, bonum est magis ut de verbis seniorum loquaris, quam de Scripturis. Periculum est enim non parvum.

11.21. Abba Poemen was asked about pollutions. He replied: “If we strengthen our moral life and make earnest efforts, we shall not find pollutions in ourselves.”

21. Interrogatus est abbas Pastor de inquinamentis, et respondit: Quia si stabilimus activam vitam nostram timore Dei et sobrietate, non invenimus in nobis inquinamenta.

11.22. They used to say of Abba Poemen that when he was soon to go out for the divine office, he first sat by himself for an hour in self-examination, and then went out.

22. Dicebant de abbate Pastore, quia cum exiturus erat ad opus Dei faciendum, sedebat primus eorum discernens cogitationes suas jugiter una hora,  ^[0936C] et sic egrediebatur.

11.23. Abba Poemen said that a man asked Abba Paysio this question: “What am I to do to my soul? It has become in­capable of feeling and does not fear God.” And he said to him: “Go, and put yourself under a man who does fear God: and when you live with him, you will learn to fear God also.”

23. Dixit abbas Pastor, quia interrogavit quidam abbatem Paysionem, dicens: Quid facio animae meae, quia insensibilis facta est, et non timet Deum? Et dixit ei: Vade, et jungere homini timenti Deum; et cum illi inhaeseris, doceberis et tu timere Deum.

11.24. He also said: “The beginning and the end is the fear of the Lord. For thus it is written, ‘The fear of the Lord is the beginning of wisdom’: and, when Abraham built an altar the Lord said to him: ‘Now I know that thou fearest God.’ “ 45

24. Dixit iterum: Quia principium et finis timor Domini; sic enim scriptum est: Initium sapientiae timor Domini  (Psal. CX) . Et iterum, quando Abraham perfecit altare dixit ei Dominus: Nunc scio quoniam timeas Deum  (Gen. II) .

11.24A. He also said: “If a man makes a new heaven and a new earth, he still cannot be safe from temptation.”

25. Dixit iterum: Discede ab omni homine qui in collocutione incessanter contentiosus est.

11.25. He also said: “Depart from any man who is always scorn­ful in his conversation.”

11.26. He also said: “I once asked Abba Peter, the disciple of Abba Lot: ‘When I am in my cell, my soul is at peace. But if some brother arrives and tells me what is being said outside, my soul is troubled?’ And Abba Peter told me that Abba Lot said: ‘Your key has opened my door.’And I said: ‘What does that mean?’ And he said: ‘Ifsomeone comes to visit you, you ask him: How are you? Where do you come from? How are such-and-such brothers faring, did they receive you or not? Then you are opening the door for your brother to talk, and you hear words which you do not want to hear.’ And I said to him: ‘That is so. But what shall a man do otherwise, when a brother visits him?’ And the old man said: ‘True teaching is always in sorrow. Where sorrow is not, you cannot keep a watch on the mind.’ And I said to him: ‘When I am in my cell, sorrow is with me. But when anyone visits me, or when I go out of my cell, I am sorrowful no longer.’ And the old man said: ‘You are not yet stable in sorrow, you use it as a transitory and expedient feeling.’ And I said: ‘What does that mean?’ And he said to me: ‘If a man labours for something as vigorously as he can, he finds it ready to hand whenever he needs it for his spiritual profit.’ “

26. Dixit iterum  (Append. Mart., n. 25) ; interrogavi aliquando abbatem Petrum, discipulum abbatis  ^[0936D] Lot, dicens: Quando sum in cella, in pace est anima mea; cum autem venerit frater aliquis ad me, et retulerit mihi verba eorum quae foris sunt, turbatur anima mea. Et dixit mihi abbas Petrus, quia dicebat abbas Lot: Clavis tua aperuit ostium meum. Et ego dixi ei: Quod est verbum hoc? Et dixit: Si quis venit ad te, et interrogas eum. Quomodo habes, unde venis, qualiter agitur circa illos vel illos fratres, susceperunt te an non? tunc aperis januam oris fratri tuo, et audis quae non vis. Et ego dixi ei: Ita est. Sed quid faciat homo, cum venerit frater ad eum? Et dixit ei senex: In luctu omnino doctrina est: ubi autem luctus non est, impossible est custodire mentem. Et dixit ei: Quando in cella sum,  ^[0937A] mecum est luctus: cum autem aliquis ad me venerit, aut cum egredior de cella, non invenio luctum. Et dixit ei senex: Necdum tibi subjectus est, sed velut ad usum pro tempore adhibetur. Et dixit ei: Quis est hic sermo? Et dixit mihi: Si laborat homo pro re aliqua secundum virtutem, quacunque hora quaesierit eam ad utilitatem suam, invenit eam.

11.27. A brother asked Abba Sisois: “I long to guard my heart.” The old man said to him: “And how can we guard the heart if our tongue leaves the door of the fortress open?”

27. Frater interrogavit abbatem Sisoi, dicens: Desidero custodire cor meum. Dicit ei senex: Et quomodo possumus custodire cor nostrum, si lingua nostra januam apertam habuerit?

11.28. Abba Silvanus was once living on Mount Sinai. His disciple, who was about to go off on some necessary task, said to the old man: “Bring water, and water the garden.” The old man went to draw water: and he covered his face with his cowl, so that he could see only his feet. By chance a visitor arrived to see him at that moment: and looking at him from a distance, marvelled at the sight. And he went up to him and said: “Tell me, Abba, why did you cover your face with your hood, and so water the garden?” And the old man said to him: “So that my eyes should not see the trees, and my mind should not be disturbed from its work by the sight.”

28. Sedente aliquando abbate Silvano in monte Sina, discipulus ejus volens abire ad quoddam ministerium suum, dixit seni: Dimitte aquam, et riga hortum. Ille autem exiens ad dimittendam aquam  ^[0937B] tegebat faciem suam de cucullo suo, tantum ad pedes suos intendens. Contigit autem ut ipsa hora quidam superveniret ad eum, et videns eum a longe, consideravit quid fecisset. Et cum pervenisset ad eum, dixit ei: Dic mihi, abba, ut quid tegebas de cucullo faciem tuam, et sic adaquabas hortum? Et dixit ei senex: Ne viderent oculi mei arbores, 611 et occuparetur mens mea ab opere suo in consideratione earum.

11.29. Abba Moses asked Abba Silvanus: “Can a man live every day as though it were the first day of his religious life?” Abba Silvanus answered: “If a man is a labourer, he can live every day, nay every hour, as though it were the first day or hour of his religious life.”

29. Interrogavit abbas Moyses abbatem Silvanum, dicens: Potest homo per omnem diem initium facere conversationis? Respondit ei abbas Silvanus: Si est homo operarius, potest per idem et per horam inchoare initium conversationis suae  (Ruff., l. III, n. 175) .

11.30. Some brothers once asked Abba Silvanus: “What way of life did you practise to be endowed with such prudence?” And he answered: “I never let any embittering thought remain in my heart.”

 ^[0937C] 30. Interrogaverunt quidam aliquando abbatem Silvanum, dicentes: In quali conversatione operatus es, ut acciperes prudentiam istam? Et ille respondens, dixit: Nunquam permisi in corde meo cogitationem morari, quae exacerbabat.

11.31. Abba Serapion said: “The imperial guards while on duty in the emperor’s presence must keep their eyes to the front and not turn their heads to one side or the other. And the monk, in God’s presence, must keep his attention all the time uponthe fear of God and so none of the enemy’s wickednesses can affright him.”

31. Dixit abbas Serapion: Quia sicut milites imperatoris cum ante ipsum stant, non debent dextera aut sinistra respicere; ita et monachus cum stat in conspectu Dei, et intentus est omni hora in timore ejus, nihil est quod eum de adversarii malis terrere possit.

11.3IA. Saint Syncletice said: “My sons, we all know the way to be saved, and fail to travel it because we do not care.”

11.32. Saint Syncletice said: “Let us live soberly. For through our bodily senses, willy-nilly, robbers come in. The inside of the house is sure to be blackened when the smoke that is climbing up the outer walls finds the windows open.”

32. Dixit sancta Syncletica: Sobrie vivamus, quia per sensus corporis nostri, vel si non velimus, fures ingrediuntur; quomodo enim potest non fuscari domus, si fumus exterius ascendens fenestras apertas  ^[0937D] invenerit?

11.33. She also said: “We ought to be armed at all points against the demons. They come at us from outside; and are invited by the inner man if the soul is weak. Sometimes a ship is crushed by the battering of heavy seas; sometimes it is sunk because the bilge water steadily rises within. And in the same way we are sometimes condemned because we have committed wicked acts, and sometimes because the inner thoughts are evil. So we must watch for the assaults of unclean spirits, and cleanse the thoughts of the heart.”

33. Dixit iterum quae supra: Oportet nos adversum daemones undique armatos existere, quoniam et exterius ingrediuntur, et de intro moventur, siquidem et anima nostra id patitur. Sicut enim navis, quae aliquando exterius fluctuum mole opprimitur, aliquando vero interius crescente sentina demergitur; sic et nos aliquando operum exterius commissorum iniquitate damnamur, aliquando vero interius nequitia cogitationum addicimur; et ideo oportet non solum exterius spirituum immundorum impetus observare, verum etiam interiorum cogitationum immunditiam exhaurire.

11.34. She also said: “We have no security in this world. The Apostle said: ‘Let him that standeth, take heed lest he fall.’ 46 We are sailing on uncharted seas; as the Psalmist David said: ‘Our life is like a sea.’ Yet some seas have dangerous reefs, some are full of sharks, some seas are calm. We seem to be sailing in calm waters, while men of the world are sailing in rough weather. And we are sailing in daylight, led by the Sun of righteousness, while they are being driven along in the night time—the night of ignorance. Yet it often happens that worldly men, sailing in darkness and through storms, are so afraid of the danger that they save the ship, by calling upon God and by watchfulness: while we, in our calm waters, become negligent, get off the proper course of righteousness, and are sunk.”

34. dixit iterum: Non habemus in hoc saeculo  ^[0938A] securitatem; etenim Apostolo dicente, Qui stat, videat ne cadat  (I Cor. X) ; in incerto siquidem navigamus; quia sicut Psalmista dicit: Velut mare est vita nostra  (Psal. CIII) . Sed tamen sunt loca in mari, quaedam vero periculis plena, quaedam autem et tranquilla; nos enim in tranquilla parte maris navigare videmur, saeculares vero homines in locis periculosis  (Ruff., l. III, n. 123) . Et iterum nos in die navigamus, sole justitiae nobis praebente ducatum, illi autem in nocte ignorantiae deportantur. Sed tamen plerumque contingit ut saeculares illi in tempestate et in obscuro navigantes, pro metu periculi ad Deum clamando et vigilando salvent navim suam, nos autem in tranquillitate neglectu ipso demergimur, dum gubernacula justitiae derelinquimus.

11.35. Abba Hyperichius said: “Let your mind be ever upon the kingdom of heaven, and you will soon win its inheritance.”

 ^[0938B] 35. Dixit abbas Hyperichius: Cogitatio tua semper sit in regno coelorum, et cito in haereditatem accipies illud.

11.36. He also said: “The life of a monk should be like that of the angels, in burning up sin.”

36. Dixit iterum: Vita monachi juxta imitationem angelorum fiat, comburens atque consumens peccata.

11.37. Abba Orsisius said: “I think that unless a man has a good watch on his heart, he will become forgetful and careless in his conversation. And so the enemy gets a footing in him and overthrows him. A lamp will give light if it has oil and a trimmed wick. But if the oil is forgotten, it goes slowly out and little by little the shadows creep in upon it. If a mouse comes to it and tries to eat the wick before it is quite out, it is thwarted by the heat of the dying flame. But when it sees that the light is gone and the wick is cool, it knocks the lamp to the floor. If the lamp is earthenware, it is smashed, if it is brass, it is re­parable. If the soul is negligent, the Holy Spirit goes from it little by little, until it has grown quite cold: and then the enemy devours the soul’s purpose, and wickedness puts an end to it. If a man through his Godward affection is a good man and has merely been caught in temporary negligence, the merciful God stirs the mind to remember the punishment waiting for sinners in the next life; and henceforth the mind takes trouble to be earnest and watches itself carefully, until the time of its visita­tion.”

37. Dixit abbas Orsisius: Puto, quia nisi homo custodierit cor suum, omnia quae audit et videt obliviscetur et negliget. Denique sic inimicus inveniens in eo locum, supplantat eum; sicut enim lucerna oleo et lychino [(38) ^[0990B] Lychino.] Ita Manuscripti, Editi, lychno. Puto intelligi ellychnium. Nisi quis legat licinio. Nam Isidoro licinium quasi lucinium, quod idem est cum ellychnio.]  praeparata lucet, si autem per negligentiam non acceperit oleum, paulatim exstinguitur, atque ita invalescunt tenebrae adversus eam; sed et mus veniens ad eam, volensque myxum [(39) ^[0990B] Myxum.] Ita reposui. In manuscriptis tamen et editis omnibus nixum. Existimo intelligi ellychnium,  ^[0990C] quod Graecis etiam muvxa dicitur.]  ejus comedere priusquam perfecte exstinguatur,  ^[0938C] non potest propter calorem ignis; si autem viderit quod nec lumen habet, nec calorem jam retinet ignis, tunc volens trahere myxum ejus, dejicit etiam ipsam lucernam in terram: quae si testea fuerit, minutatur; si aerea, a domino suo reparatur. Ita etiam si neglexerit anima, paulatim recedit ab ea Spiritus sanctus, donec perfecte exstinguatur calor ejus; atque ita inimicus consumit et devorat propositum animae illius, sed et corpus nequitiae exterminat. Si autem quis per affectum quem habet in Deo, bonus fuerit, simpliciter autem ad negligentiam raptus fuerit, Deus, qui misericors est, excitat in eo mentem suam, et memoriam poenarum, quae in futuro saeculo peccatoribus praeparantur, et curat ut sobrius sit, et custodiat se de caetero cum magna cautela, usque  ^[0938D] ad tempus visitationis suae.

11.38. An old man visited another old man. In their con­versation one said: “I am dead to the world.” And the other said: “Do not be self-confident until you die. You may say about yourself that you are dead: but Satan is not dead.”

38. Venit quidam senex ad alium senem; et cum loquerentur, unus ex eis dicit: Ego mortuus sum huic saeculo  (Ruff., l. II, n. 116; Pasch., c. 12, n. 5) . Alter vero dixit ei: Ne confidas in temetipso, donec exeas de corpore isto; nam si dicis de te quia mortuus es, Satanas autem mortuus non est.

11.39. An old man said: “A monk ought every day to examine himself morning and evening, how far he has kept the Lord’s will. He ought to be leading a penitential life all his days. That was the way Abba Arsenius lived.”

39. Dixit quidam senex: Debet monachus quotidie mane, et sero cogitare in semetipso, quid fecit eorum quae vult Deus, et quae non fecit. Et ita tractantem omnem vitam suam poenitentiam agendo monachum esse oportet; sic enim abbas Arsenius vixit.

11.40. An old man said: “If you lose gold or silver, you can find something as good as you lost. But the man who loses time can never make up what he has lost.”

 ^[0939A] 40. Dixit senex: Quia si quis aurum vel argentum perdidit, potest reinvenire pro eo quod perdidit.

11.4I. An old man said: “Before soldiers or hunters start on expeditions, they do not consider whether some will be wounded and others unhurt. Each one fights for himself alone. That is how the monk should be.”

41. Dixit senex: Sicut miles et venator proficiscentes ad propositum sibi laborem, non cogitant utrum vulneretur aliquis, an illaesus maneat alter; sed unusquisque pro se solo certat: ita oportet et monachum esse.

11.42. An old man said: “No one can harm the man at the emperor’s side: and Satan cannot harm us if our souls are fixed upon God: as it is written, ‘Draw nigh to me, and I shall draw nigh unto you.’ 47 But because we are so often puffed up with pride, it is easy for the enemy to snatch away our wretched soul to carnal passion and its ignominy.”

612 42. Dixit senex: Sicut nemo potest laedere eum qui ad lalus imperatoris est, ita neque Satanas potest aliquid nos nocere, si anima nostra inhaeserit Deo: scriptum est enim: Appropinquate mihi et appropinquabo vobis   (Zach., I) ; sed quia frequenter extollimur, facile rapit inimicus miseram animam nostram in ignominia passionis.

11.42A. An old man said: “A man must work so that his work does not perish. However much he does, it is no use if it is im­permanent. It is work that is little and lasting which shall stand.”

11.42B. An old man said: “Sometimes I do a great work, some­times a little. And I have regard to the results in my thoughts and deeds.”

11.42C. An old man said: “Waking or sleeping, whatever you do, you will not fear the devil if God be before your eyes. Even if temptation stays with a man, so does God’s power stay with

11.42D. An old man said: “When you wake in the morning, tell yourself this: ‘Work, my body, for your food. Be earnest, my soul, to win your inheritance.’ “

11.43. A brother said to an old man: “I see no battle in my heart.” And the old man said: “You are like double doors: anyone who likes can go inside, and come out again when he likes, and you are unaware of what is happening. If you had a door and shut it, you would not let wicked thoughts come in, and then you would see them standing outside the door and fighting against you.”

43. Frater dixit cuidam seni: Nihil pugnae video  ^[0939B] in corde meo. Et dixit ei senex: Tu sic es velut quadrigemina porta, ut quicunque voluerit intret unde voluerit in te, et unde voluerit exeat, et tu non intelligis quae aguntur. Nam si haberes januam et clauderes eam, nec permitteres intrare per eam cogitationes malas, tunc videres stantes foris, et pugnantes adversum te.

11.44. They said of an old man that his thoughts suggested to him: “Let be today; tomorrow you shall do penance.” And he contradicted them thus: “No, I do penance today, and to­morrow the Lord’s will be done.”

44. Dicebant de quodam sene quia quando ei cogitationes suae dicebant: Dimitte hodie, jam crastino poenitebis; contradicebat eis ille dicens: Non, sed hodie poenitentiam ago; crastino autem fiat voluntas Domini  (Ruff., l. III, n. 165) .

11.45. An old man said: “Unless the inner man live soberly, the outer man is uncontrollable.”

45. Dixit senex: Nisi exterior noster homo se sobrie gesserit, impossibile est custodire interiorem.

11.46. An old man said: “Satan has three powers, which lead to all the sins. The first is forgetfulness, the second negligence, the third concupiscence. If forgetfulness comes, it begets negli­gence: negligence is the mother of concupiscence: and by concupiscence a man falls. If the mind is serious, it repels forgetfulness, negligence does not come, concupiscence finds no entry—and so with help from Christ’s grace, he shall never fall.”

46. Dicebat senex: Quia tres virtutes Satanae, quae  ^[0939C] praecedunt universa peccata: prima oblivionis, secunda negligentiae, tertia concupiscentiae. Etenim si oblivio venerit, generat negligentiam; de negligentia vero concupiscentia nascitur; de concupiscentia vero corruit homo. Si enim ita est sobria mens, ut oblivionem respuat, ad negligentiam non venit; et si non neglexerit concupiscentiam non recipit; si vero concupiscentiam non recipit, nunquam cadet opitulante Christi gratia.

11.47. An old man said: “Take care to be silent. Empty the mind. Attend to your meditation, in the fear of God, whether you are resting in bed or at work. If you do this, you will not fear the assaults of demons.”

47. Dixit quidam senex: Taciturnitati operam da, et nihil vanum cogites, et intende meditationi tuae sive quiescens vel surgens cum timore Dei. Et haec faciens, malignorum impetus non timebis.

11.48. An old man said to a brother: “The devil is like a hostile neighbour and you are like a house. The enemy con­tinually throws into you all the dirt that he can find. It is your business not to neglect to throw out whatever he throws in. If you neglect to do this, your house will be so full of mud that you will not be able to walk inside. From the moment he begins to throw, put it out again, bit by bit: and so by Christ’s grace your house shall remain clean.”

48. Dixit senex cuidam fratri: Diabolus est inimicus, et tu domus. Inimicus ergo non cessat jactare  ^[0939D] super te quidquid sordidum invenerit, effundens in te universas immunditias. Tuum est autem, non negligere ut projicias foris quae ille jactaverit: nam si neglexeris, replebitur tibi domus sordibus, et nequaquam valebis intrare in eam, sed ab initio, quae ille jactaverit, tu ejice paulatim, et manebit domus tua munda per gratiam Christi.

11.49. An old man said: “When the donkey’s eyes are covered, it walks round the mill-wheel. If you uncover its eyes, it will not go on walking in the circle. And if the devil succeeds in covering a man’s eyes, he lowers him into every kind of sin. But if man’s eyes are uncovered, he can more easily escape.”

49. Dixit quidam senum: Quando cooperiuntur oculi animalis, tunc circuit ad molendinum: sin autem discoopertos habuerit oculos, non ambulat in circuitu molae; sic enim et diabolus, si occurrerit cooperire oculos hominis, in omne peccatum humiliat eum; quod si non fuerint clausi oculi ejus, facilius potest effugere ab eo.

11.50. The old men used to say that on the mountain of Abba Antony, seven monks took turns at the time of the grape harvest to drive away the birds from the fruit. One old man among them, on the day when it was his turn to guard the grapes, used to shout: “Go away—ill thoughts within, birds without.”

 ^[0940A] 50. Dicebant senes: Quia in monte abbatis Antonii sedebant septem monachi tempore dactylorum, et unus ex eis abigebat ab eis volucres: erat autem ibi senex, qui in die qua eum dactylos custodire contingebat, clamabat, dicens: Discedite ab intro, malae cogitationes, et de foris aves.

11.5I. A brother collected palm-leaves in his cell. And as soon as he sat down to plait them, his mind suggested to him that he should go visit one of the old men. He meditated on it, and said: “I will go in a few days.” And then his mind suggested: “Suppose he dies during the next few days, what will you do?” “I will go now and talk with him, because it is summer time.” And again he thought: “No, it is not the proper time yet.” Then he said: “It will be time when you have cut the reeds for the mats.” And he said: “I will spread out these palm-leaves and then go.” Then he said: “But today it is fine weather.” So he rose, left his pile of palms, took his cloak, and went out. But nearby was another old man, a man of prophetic vision. When he saw the brother hurrying out, he called to him: “Prisoner, prisoner, where are you running to? Come here to me.” He came: and the old man said to him: “Go back to your cell.” The brother described to him the ups and downs and indecisions of his mind, and then went back to his cell. And as soon as he entered it, he fell down and did penance. And suddenly the demons shrieked aloud: “You have conquered us, monk, you have conquered us.” And the mat on which he lay was singed as though by fire, and the demons vanished away like smoke; and so the brother learnt their wiles.

51. Frater quidam in cellis infundebat palmulas suas; et cum sedisset facere plectas, dicit ei cogitatio sua, ut iret ad quemdam senem visitare eum. Et iterum cogitans in semetipso, dicebat: Post paucos dies vadam. Et rursum dicebat ei cogitatus suus: Si inter haec moriatur, quid facies? Sed vadam modo ut loquar ei, propter aestivum tempus. Et iterum dixit intra se: Sed non est modo tempus. Iterum autem cogitavit, dicens: Sed cum incideris scirpum  ^[0940B] ad mattas fit tempus. Et rursum dixit: Extendo palmulas istas et tunc vado. Rursus dixit in semetipso: Sed hodie bonum aerem facit. Et surgens reliquit palmas infusas, et tollens melotem suam, ibat. Erat autem senex quidam vicinus ei, vir praevidens; qui cum vidisset cum impetu ambulantem clamavit, dicens: Captive, captive, ubi curris? veni huc ad me. Qui cum venisset, dixit ei senex: Revertere in cellam tuam. Ille autem frater narravit ei fluctus quos pertulerat in cogitationibus suis, et ita reversus est ad cellam suam. Et cum ingressus fuisset in eam, prostravit se, et poenitentiam egit. Hoc autem facto, voce magna subito daemones clamaverunt, dicentes: Vicisti nos, monache, vicisti nos. Et facta est matta ejus supra quam jacebat, velut ab igne ustulata; daemones  ^[0940C] autem velut fumus exterminati sunt, sicque frater ille didicit versutias eorum.

11.52. They told a story of an old man who was dying in Scete. The brothers stood round his bed, and clothed him, and began to weep. But he opened his eyes and began to laugh; it hap­pened three times. So the brothers asked him: “Tell us, Abba, why do you laugh at our weeping?” And he told them: “I laughed the first time because you fear death; I laughed the second time because you are not ready for death; I laughed the third time, because I am passing from labour to rest, and yet you weep.” And so saying, he closed his eyes and died.

52. Dicebant de quodam sene quia moriebatur in Scythi, et circumdederunt fratres lectum ejus, et vestierunt eum, et coeperunt flere; ille autem aperuit oculos suos et risit, et adjecit iterum ridere  (Ruff., l. III, n. 159) . Hoc autem factum est tertio. Quod cum viderent fratres, rogaverunt eum, dicentes: Dic nobis, abba, quare nobis flentibus tu rides? Et dixit eis: Primo risi, quia vos timetis mortem; secundo risi, quia non estis parati; tertio autem risi, quia ex labore ad requiem vado, et vos ploratis. Hoc cum dixisset, statim utpote moriens clausit oculos.

11.53. A brother who was living in his cell once came to one of the fathers and said that he was grievously troubled by his thoughts. And the old man said: “You have thrown on the ground a mighty weapon, which is the fear of God, and taken in your hand a stick made of reeds, which is wicked thoughts. You must take to yourself the fire which is the fear of God. And when the wicked thought approaches you, the fear of God will destroy it as a fire burns reeds. Wickedness cannot over­come men who fear God.”

53. Venit aliquando frater manens in cella ad unum de Patribus, et dixit ei, quia a cogitatione sua affligeretur.  ^[0940D] Et dixit ei senex: 613 Tu projecisti in terra ferramentum magnum, quod est timor Dei, et accepisti in manu tenere arundineam virgam, hoc est cogitationes malas. Accipe ergo magis tibi ignem, qui est timor Dei. Et quando approximabit tibi cogitatio mala, velut calamus igne timoris Dei comburetur, neque enim praevalet malitia adversus eos qui habent timorem Dei.

11.54. One of the fathers said: “Unless you first hate, you cannot love. Unless you hate sin, you cannot live righteously. As it is written: ‘Eschew evil and do good.’48 But mental purpose is needed for all this. Adam, though in Paradise, dis­obeyed God’s command: Job, living in a dung-hill, kept it. It seems that God requires from man a good purpose, the purpose of feanng him always.

54. Dixit quidam Patrum: Nisi prius odio habueris, non potes diligere. Nisi ergo oderis peccatum, non facies justitiam, sicut scriptum est: Declina a malo, et fac bonum  (Psal. XXXVI) . Verumtamen in omnibus his propositum animi ubique requiritur. Adam enim in paradiso consistens, praevaricatus est  ^[0941A] mandatum Dei: Job autem in stercore sedens, custodivit. Unde constat quia propositum bonum quaerit Deus ab homine, ut semper teneat eum.

BOOK 12
 That we ought to pray earnestly and unceasingly

LIBELLUS DUODECIMUS.

De eo quo a sine intermissione et sobrie debet orori.

1. They said of Abba Arsenius that on Saturday evening he put his back to the setting sun and stretched out his hands towards heaven, and prayed, until at dawn on Sunday the rising sun lit up his face: and then he sat down again.

1. Dicebant de abbate Arsenio, quia vespere Sabbati lucescente Dominica, relinquebat post se solem, et extendebat manus suas ad coelum orans, donec mane die Dominico illustraret ascendens sol faciem ejus, et sic residebat  (Ruff., l. III, num. 21) .

2. The brothers asked Abba Agatho: “Father, which virtue in our way of life needs most effort to acquire?” And he said to them: “Forgive me, I think nothing needs so much effort as prayer to God. If a man is wanting to pray, the demons infest him in the attempt to interrupt the prayer, for they know that prayer is the only thing that hinders them. All the other efforts of a religious life, whether they are made vehemently or gently, have room for a measure of rest. But we need to pray till we breathe out our dying breath. That is the great struggle.”

2. Interrogaverunt fratres abbatem Agathonem, dicentes: Pater, quae virtus in conversatione plus habet laboris? Et dixit eis: Ignoscite mihi, quia puto non esse alium laborem talem, qualem orare  ^[0941B] Deum; dum enim voluerit homo orare Deum suum, semper inimici daemones festinant interrumpere orationem ejus, scientes quia ex nulla re impediuntur, nisi per orationem fusam ad Deum. Siquidem omnem alium laborem, quem homo in religiosa conversatione positus assumpserit, quamvis instanter et toleranter agat, habet tamen et possidet aliquam requiem: oratio autem usque ad ultimam exhalationem opus est, ut habeat laborem magni certaminis.

3. Abba Dulas, the disciple of Abba Bessarion, said: “I once went into the cell of my abba, and found him standing in prayer, with his hands stretched towards heaven. He stayed like that for fourteen days. At the end he called me and said: “Follow me.” We went out and took our way through the desert. I grew thirsty, and said to him: “Abba, I am thirsty.” He took off his cloak, and went away a stone’s throw: and he prayed, and brought me the cloak full of water. And we went to the city of Lycus, and came to Abba John, and greeted him, and prayed. Then they sat down and began to talk about a vision which they had seen. Abba Bessarion said: “The Lord has given a commandment that the temples be destroyed.” And so it was done. They were destroyed.”

3. Narravit abbas Dulas, qui fuit discipulus abbatis Besarionis, dicens: Veni aliquando in cellam abbatis mei, et inveni eum stantem ad orationem: et manus ejus erant extensae in coelum. Permansit autem hoc faciens jugiter per quatuordecim dies. Et post haec vocavit me, et dixit: Sequere me. Et exeuntes  ^[0941C] perreximus in eremo; cum sitirem dixi ei: Abba, sitio. Ille autem melotem tollens discessit a me, quantum jactus est lapidis, et facta oratione attulit eam plenam aqua. Et abivimus in civitatem Lyco, et venimus ad abbatem Joannem; et salutantes eum, fecimus orationem. Deinde sedentes coeperunt loqui de visione quam viderant. Dixit abbas Besarion: Quia exivit praeceptum a Domino ut destruantur templa. Et factum est sic; et destructa sunt.

4. Abba Evagrius said: “If your soul grows weak, pray. As it is written, pray in fear and trembling, earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are vehemently trying to hinder us.”

4. Dixit abbas Evagrius: Si deficis animo, ora. Ora autem cum timore, et tremore, et labore, sobrie et vigilanter. Ita oportet orare, maxime propter malignos et ad nequitias vacantes invisibiles inimicos nostros, qui nos in hoc praecipue impedire nituntur.

5. He also said: “When a contrary thought enters the heart, do not cast around here and there in your prayer, but be simply penitent—and so you will sharpen your sword against your assailant.”

5. Dixit iterum: Quando cogitatio contraria in  ^[0941D] corde venerit, noli alia pro aliis per orationem quaerere, sed adversus eum qui te impugnat, gladium lacrymarum exacue.

6. Epiphanius, of holy memory, the bishop from Cyprus, was told this by the abbot of his monastery in Palestine. “By your prayers we have kept our rule; we carefully observe the offices of terce, sext, none and vespers.” But Epiphanius rebuked him and said: “Then you are surely failing to pray at other times. The true monk ought to pray without ceasing, ought always to be singing psalms in his heart.”

6. Mandatum est sanctae memoriae Epiphanio episcopo Cyprio, ab abbate monasterii sui, quod habuit in Palaestina: Quia orationibus tuis non negleximus regulam, sed cum sollicitudine tertiam, sextam, nonam atque vesperam celebramus. Ille autem reprebendens eum, mandavit ei: Constat vos vacare ab oratione caeteris horis; eum autem qui verus est monachus, oportet sine intermissione orare, aut certe psallere in corde suo.

7. Abba Isaiah said: “A priest at Pelusium was holding a love-feast: and while the brothers in church were eating and conversing, he rebuked them thus: ‘Be silent, my brothers. I know of one brother who is supping among you, and his prayer mounts in the sight of God like a darting flame.’ “

7. Dixit abbas Isaias: Quia presbyter Pelusii cum faceret agapem, et fratres in ecclesia comederent et  ^[0942A] loquerentur sibi ad invicem, increpans eos dixit: Tacete, fratres; ego enim scio unum fratrem manducantem vobiscum, et oratio ejus ascendit in conspectu Dei velut ignis.

8. Abba Lot went to AbbaJoseph and said: “Abba, as far as I can, I keep a moderate rule, with a little fasting, and prayer, and meditation, and quiet: and as far as I can I try to cleanse my heart of evil thoughts. What else should I do?” Then the old man rose, and spread out his hands to heaven, and his fingers shone like ten candles: and he said: “If you will, you could become a living flame.”

8. Venit abbas Lot ad abbatem Joseph, et dixit ei: Abba, secundum virtutem meam facio modicam regulam, et parvum jejunium, et orationem, et meditationem, et quietem, et secundum virtutem meam studeo purgare cogitationes meas; quid ergo debeo de caetero facere? Surgens ergo senex, expandit manus suas in coelum, et facti sunt digiti ejus velut decem lampades ignis, et dixit ei: Si vis, efficiere totus sicut ignis.

9. Some monks called Euchites,50 or “men of prayer,” once came to Abba Lucius in the ninth region of Alexandria. And the old man asked them: “What work do you do with your hands?” And they said: “We do not work with our hands. We obey St Paul’s command and pray without ceasing.” The old man said to them: “Do you not eat?” They said: “Yes, we eat.” And the old man said to them: “When you are eating, who prays for you?” Again, he asked them: “Do you not sleep?” They said: “We sleep.” And the old man said: “Who prays for you while you are asleep?” They would not answer him.And he said to them: “Forgive me, brothers, but you do not practise what you say. I will show you how I pray without ceasing though I work with my hands. With God’s help, I sit and collect a few palm-leaves, and plait them, and say: ‘Have mercy upon me, O God, after thy great mercy: and according to the multitude of thy mercies do away with mine ini­quity.’ ~ 51 And he said to them: “Is that prayer, or is it not?” They said: “It is prayer.” And he said: “When I stay all day working and praying in my heart, I make about sixteen pence. Two of these I put outside the door, and with the rest I buy food. And he who receives the two pennies outside the door, prays for me while I am eating and sleeping: and so by God’s grace I fulfil the text: ‘Pray without ceasing.’ “

9. Venerunt aliquando ad abbatem Lucium in Ennato monachi quidam, qui dicebantur Euchitae  ^[0942B]  [(40) ^[0990C] Euchitae.] Quaedam editiones euschiti; quaedam, supra, apud Ruffinum, lib. III, num. 212, Cochiti. Noti Euchitae haeretici euæcomai, oro.] , hoc est orantes; et interrogavit eos senex, dicens: Quod est opus manuum vestrarum  (Ruff., l. II, n. 212) ? Et illi dixerunt: Nos non contingimus aliquod opus manuum, sed sicut dicit Apostolus  (I Thess. V) , sine intermissione oramus. Dicit eis senex: Et non manducatis? Illi autem dixerunt: Etiam manducamus. Et dicit eis senex; Quando ergo comeditis, quis pro vobis orat? Et iterum interrogavit eos, dicens: Non dormitis? 614 Et illi dixerunt: Dormimus. Et dixit senex: Et cum dormitis, quis pro vobis orat? Et non invenerunt quid ad haec responderent ei. Et dixit eis: Ignoscite mihi, fratres, quia ecce non facitis sicut dixistis: ego autem ostendam vobis, quia operans manibus meis, sine intermissione oro. Sedeo enim juvante Deo, infundens  ^[0942C] mihi paucas palmulas, et facio ex eis plectam, et dico: Miserere mei, Deus, secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum dele iniquitatem meam  (Psal. L) . Et dixit eis: Oratio est, an non? Et dixerunt ei: Etiam. Et ille dixit: Quando permansero tota die laborans et orans corde vel ore, facio plus minus sedecim nummos, et pono ex eis ad ostium duos, et residuos manduco. Qui acceperit illos duos denarios, orat pro me tempore quo ego manduco vel dormio; atque ita per gratiam Dei impletur a me quod scriptum est: Sine intermissione orate  (I Thess. V) .

10. Some brothers asked Abba Macarius: “How should we pray?” And the old man said: “There is no need to talk much in prayer. Spread out your hands often, and say: ‘Lord, have mercy upon me, as thou wilt and as thou knowest.’ But if war presses into the soul, say: ‘Lord, help me.’ He knows what is best for us, and has mercy.”

10. Interrogaverunt quidam abbatem Macarium, dicentes: Quomodo debemus orare  (Ruff., l. III, n. 207) ? Et dixit ei senex: Non opus est multum loqui  ^[0942D] in oratione, sed extendere manus frequenter, et dicere: Domine, sicut vis et scis, miserere mei. Si autem instat bellum in animo, dicere: Adjuva me. Et quia ipse scit quae expediant, facit misericordiam nobiscum.

11. They said of Abba Sisois that unless he soon lowered his hands when he stood up to pray, his mind was snatched up into the heavenly places. So if he happened to be praying with another brother, he quickly lowered his hands and ended the prayer, so that his mind should not be rapt or remain in prayer too long for his brother.

11. Dicebant de abbate Sisoi, quia nisi cito deponeret manus suas quando stabat ad orationem, rapiebatur mens ejus in superioribus. Si ergo contingebat cum eo aliquem fratrem orare, festinabat cito deponere, ne raperetur mens ejus et moraretur.

12. An old man used to say: “Constant prayer soon cures the mind.”

12. Dicebat aliquis senex: Quia assidua oratio cito corrigit mentem.

13. One of the fathers said: “No one can see his face re­fiected in muddy water: and the soul cannot pray to God with contemplation unless first cleansed of harrnful thoughts.”

13. Dicebat quidam Patrum: Quia sicut impossibile est ut videat quis in aqua turbida faciem suam,  ^[0943A] sic et anima, nisi purgata fuerit a cogitationibus alienis, contemplative non potest orare Deum.

14. An old man once visited Mount Sinai. And when he was going away, a brother met him by the path, and groaned, and said: “Abba, we are afflicted by drought. There has been no rain.” And the old man said: “Why do you not pray and ask God?” And he said: “We have been praying and asking God constantly, and still there is no rain.” And the old man said: “I believe you are not praying intently enough. Shall we try whether it is so? Come, let us stand and pray together.” He stretched out his hands to heaven and prayed; and at once the rain fell. The brother was afraid at the sight, and fell down and worshipped him. But the old man fled away from that place.

14. Venit quidam senex aliquando in monte Sina; et cum exiret inde, occurrit ei frater in via, et ingemiscens dicebat seni illi: Affligimur, abba, propter siccitatem, quia nobis non pluit. Et dixit ei senex: Quare non oratis et rogatis Deum? Et ille dixit: Et orationem facimus, et deprecamur assidue Deum, et non pluit. Et dixit senex: Credo quia non oratis attentius. Vis autem scire quia ita est? Veni, stemus pariter ad orationem: et extendens in coelum manus oravit, et statim pluvia descendit. Quod cum vidisset frater ille timuit, et procidens adoravit eum: senex autem statim fugit illinc

15. The brothers told this story. “We once visited some old men, and after the usual prayer we exchanged greetings and sat down. And after we had talked together, we made ready to go, and asked once again for prayer to be made. But one of the old men said to us: `What, have you not prayed already?’ And we said: `Yes, father, when we came in, we prayed, and since then we have been talking.’ And he said: `Forgive me, brothers; one brother, while he was sitting and talking with you, offered a hundred and three prayers.’ And with these words he prayed, and sent us away.”

15. Narraverunt fratres, dicentes: Quia venimus  ^[0943B] aliquando ad quosdam senes, et cum ex more facta fuisset oratio, salutantes invicem sedimus. Et postquam locuti sumus, cum discederemus, poposcimus ut fieret rursus oratio. Dixit autem unus illorum seniorum ad nos; quid enim, non orastis? Et nos diximus: Etiam. Sed quando intravimus, Pater, tunc est facta oratio, et ex illa hora usque modo locuti sumus. Et ille dixit: Ignoscite mihi, fratres, quia vobiscum sedens quidam frater, et loquens, centum et tres orationes fecit. Hoc cum dixisset, facta oratione dimiserunt nos.

BOOK 13
That we ought to be hospitable and show mercy with cheerfulness

LIBELLUS DECIMUS TERTIUS.
De eo quod oporteat hospitalem esse et misericordem in hilaritate.

1. Some of the fathers once came to Abba Joseph in Pane­physis, to ask him if they should break their fast when they re­ceived brothers as guests, and so could celebrate their coming. And before they asked their question, the old man said to his disciple: “Meditate on what I am going to do today.” And he put two seats, made of reeds, tied in bundles, one on his left and the other on his right, and said: “Sit down.” Then he went into his cell and put on rags; and he came out, and walked past them, and then went in again and put on his ordinary clothes. The visitors were astonished, and asked him what it meant. He said to them: “Did you see what I did?” They said: “Yes.” And he said: “Did the rags change me for the better?” They said: “No.” He said: “Did the good garment change me for the worse?” They said: “No.” And he said: “So I am myself whether I wear good clothes or rags. I was not changed for better or worse because I changed my clothes. That is what we ought to do in receiving guests. It is written in the Holy Gospel, `Render unto Caesar the things that are Caesar’s; and unto God the things that are God’s.’ So when visitors come, we ought to welcome them and celebrate with them. When we are by our­selves, we need to be sorrowful.” When they heard it, they were astonished that he knew what they intended to ask him, and they glorified God.

1. Perrexerunt aliquando quidam Patrum ad abbatem  ^[0943C] Joseph in Panepho, ut interrogarent eum de susceptione fratrum, qui superveniunt ad eos, si deberent sibi relaxare abstinentiam suam cum ipsis, et congaudere eis  (Ruff., l. III, n. 47) . Et priusquam interrogarent eum, dixit senex discipulo suo: Considera quod facio hodie, et exspecta; et posuit duo sedilia de scirpo in fasciculis ligata, unum a dextra et unum a sinistra; et dixit: Sedete. Et intravit in cellam suam, et vestivit se res vetustas. Et exiens transivit in medio eorum; et iterum intravit et vestivit se rescellas suas, quas prius habuerat. Et egressus iterum sedit in medio eorum. Illi autem stupentes in id quod fecerat senex, interrogaverunt eum quid hoc esset. Et dixit eis: Vidistis quid feci? Dixerunt: Etiam. Et ille dixit: Ne mutatus sum ego pro  ^[0943D] contumeliosa veste? Et dixerunt: Non. Et ipse dixit iterum: Ne laesus sum de meliori veste? Et dixerunt: Non. Et ille dixit: Sic ego ipse sum in utrisque; et sicut priori veste mutatus non sum, nec sequenti laesus sum; ita debemus in susceptione fratrum facere, sicut in sancto Evangelio legitur: Date quae sunt Caesaris, Caesari; et quae sunt Dei, Deo  (Matth. XXII; Marc. XII; Lucae XX) . Quando ergo est praesentia fratrum, cum gaudio debemus suscipere eos; quando vero soli sumus, opus habemus lugere. Illi autem audientes, admirati sunt: quia quae in corde eorum erant ut interrogarent eum, prius agnovit, et glorificaverunt Deum.

2. Abba Cassian said: 52 “We came from Palestine to Egypt, and visited one of the fathers. After he had offered us hospital­ity, we asked him: `Why, when you receive guests, do you not keep the fast? In Palestine they keep it.’ He answered: `Fasting is ever with me. I cannot keep you here for ever. Fasting is useful and necessary, but we can choose to fast or not fast. God’s law demands from us perfect charity. In you I receive Christ: and so I must do all I can to show you the offices of charity. When I have bidden you farewell, I can return and make up my rule of fasting. The sons of the bridegroom cannot fast while the bridegroom is with them: when he is taken from them, then they can fast.’ 53”

2. Dixit abbas Cassianus: Quia venimus a Palaestina  ^[0944A] in Aegypto ad quemdam Patrum  (Cassian., l. V Instit., c. 24) . Et cum hospitalitatem nobis impendisset, interrogavimus eum: Quare tempore susceptionis fratrum regulam jejunii non custoditis, sicut et in Palaestina fit? Et respondens dixit: Jejunium semper mecum est, vos 615 hic semper tenere non possum; et jejunium quidem quamvis utilis et necessaria res sit, in nostra voluntate est; charitatis autem plenitudinem lex Dei exigit a nobis. Unde suscipiens in vobis Christum, debeo exhibere quae charitatis sunt cum omni sollicitudine: cum autem dimisero vos, regulam jejunii possum recuperare, quoniam non possunt filii sponsi jejunare quandiu cum illis est sponsus, cum autem ablatus fuerit ab eis, tunc ex sua potestate jejunant  (Matth. IX) .

3. Abba Cassian also said: 54 “We came to another old man and he invited us to sup, and pressed us, though we had eaten, to eat more. I said that I could not. He answered: `I have already given meals to six different visitors, and have supped with each of them, and am still hungry. Have you only eaten once and yet are so full that you cannot eat with me now?’ “

 ^[0944B] 3. Dixit iterum qui supra: Quia venimus ad alium senem, et fecit nos gustare; et hortabatur nos satiatos adhuc sumere cibum; et cum dixissem quia jam non possum, ille respondit: Ego jam supervenientibus diversis fratribus sexies mensam posui; et dum singulos hortor, etiam ego ipse manducavi, et adhuc esurio; tu vero hic semel manducans ita satiatus es, ut jam manducare non possis?

4.. In Scete there once went out an order that they should fast that week, and then celebrate Easter. During the week some brothers happened to come from Egypt to visit Abba Moses, and he cooked a little vegetable stew for them. The nearby hermits saw the smoke, and said to the clergy of the church: “What is that smoke? Moses must be disobeying the order, and cooking stew in his cell.” The clergy said: “We will talk to him when he comes.” On Saturday the clergy, who knew the greatness of his way of life, said to Abba Moses in front of the whole congregation: “Abba Moses, you have broken a commandment of men: but you have mightily kept the com­mandments of God.”

4. Factum est aliquando in Scythi mandatum ut jejunarent illa hebdomada, et facerent Pascha; contigit autem ut in ipsa hebdomada venirent ad abbatem Moysem fratres quidam ab Aegypto; et fecit eis modicum pulmentum; et cum vidissent vicini fumum, dixerunt clericis ecclesiae quae illic est: Ecce Moyses solvit mandatum, et coxit apud se pulmentum.  ^[0944C] Illi autem dixerunt: Quando venerit, loquemur ei nos. Facto autem Sabbato, videntes clerici magnam conversationem abbatis Moysis, dicunt ei coram omni plebe: O abbas Moyses, mandatum quidem hominum solvisti, sed Dei mandata fortiter alligasti

5. A brother came to Abba Poemen in the second week of Lent and told him his thoughts, and found peace of mind from his answer. Then he said: “I was almost stopped from coming to see you today.” And the old man said: “Why?” And he said: “I was afraid that the door would not be opened as it is Lent.” And Abba Poemen answered him: “We were not taught to shut wooden doors; the door we need to keep shut is the mouth.” 55

5. Frater quidam venit ad abbatem Pastorem in secunda hebdomada Quadragesimae, et dicens ei cogitationes suas, atque responsione ejus inveniens requiem, dicit ei frater ille: In modico impediri habui, ne venirem ad te hodie  (Append. Mart. n. 43) . Et dixit ei senex: Quare? Et ille dixit: Metuebam ne propter Quadragesimam mihi non aperiretur. Et respondit ei abbas Pastor: Nos non didicimus januam  ^[0944D] ligneam claudere, sed magis linguae januam cupimus clausam habere.

6. A brother said to Abba Poemen: “If I give my brother anything like a piece of bread, the demons pollute the gift; for it makes it seem to be done to please men.” And the old man told him: “Even if it is done to please men, we still ought to give our brothers what they need.” And he told him this parable: “There were in a town two farmers. One of them sowed seed, and gathered a poor harvest: the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?” And the brother answered: “The one who sowed, even if the harvest was poor.” And the old man said: “It is so with us. We sow a few seeds, and they are poor— but in a time of famine we shall not die.”

6. Frater quidam dixit abbati Pastori: Si dedero fratri meo modicum panis aut aliquid aliud, daemones polluunt illud, ut videatur ad placendum hominibus fieri. Et dixit ei senex: Et si ad placendum fiat tale opus, nos tamen fratribus debemus praebere quae egent. Dixit autem ei parabolam talem. Duo homines erant agricolae, habitantes in una civitate; et unus ex eis seminans, collegit pauca et sordida; alius autem negligens seminare, nihil omnino collegit. Si ergo fiat fames, quis duorum potest evadere? Et respondit frater ille: Qui fecit, quamvis parum atque immundum Et dixit ei senex: Ita et nos seminemus  ^[0945A] pauca, etsi immunda, ne famis tempore moriamur.

7. A brother came to a hermit: and as he was taking his leave, he said: “Forgive me, Abba, for hampering you in keep­ing your rule.” The hermit answered: “My rule is to welcome you with hospitality, and to send you on your way in peace.”

7. Frater quidam venit ad quemdam solitarium; et cum egrederetur ab eo, dixit: Ignosce mihi, abba, quia impedivi regulam tuam. Ille respondit, et dixit ei: Mea regula est ut recipiam te in hospitalitate, et cum pace dimittam.

8. A hermit, possessed of much virtue, lived not far from a community of monks. Some visitors to the community happened to go to see him and made him eat, though it was not the proper time. Later the monks of the community said to him: “Were you not disturbed, Abba?” And he answered: “I am disturbed when I do my own will.”

8. Solitarius quidam habitabat non longe a congregatione fratrum, operationes faciens plurimas: contigit autem quosdam venire in monasterio illo ubi congregatio erat, et divertentes ad solitarium illum, fecerunt eum extra horam manducare. Postea vero dixerunt ei fratres illi: Non contristaris, abba? Et ille respondit eis: Mea tristitia est, si propriam fecero voluntatem  (Ruff., l. III, num. 150; Pasch.,  ^[0945B] c. 18, n. 1) .

9. An old man in Syria, they said, lived near the way to the desert: and it was his work faithfully to refresh every monk who came from the desert, at whatever time he came. One day a hermit arrived, and was asked by him to sup. But the hermit refused, saying: “I am fasting.” The old man was grieved, and said: “I beseech you, do not pass by your servant, do not scorn me. Come, let us pray together. Look, here is a tree: let us obey him for whom the tree bows down when he kneels and prays.” So the hermit knelt and prayed: but nothing happened. Then the old man knelt down, and at once the tree bent its trunk as he did. They rejoiced at the sight, and gave thanks to God who is ever performing marvels.

9. Dicebant de quodam sene in Syria qui juxta viam eremi habitabat, et hoc erat opus ejus, ut quacunque hora veniret monachus de eremo, cum fidncia faciebat eum reficere. Venit ergo aliquando unus solitarius, et ille petebat ab eo ut gustaret. Qui cum nollet gustare, dicens: Ego jejuno. Contristatus senex, dixit ei: Ne praetermittas puerum tuum, obsecro te, ne despicias me, sed veni oremus; ecce enim arbor hic est, cum quo curvante genu et orante inclinata fuerit, ipsum sequamur. Curvavit ergo ille solitarius genu in oratione, et nihil factum est. Flexit etiam senex ille, qui eum susceperat, genu, et statim curvata est etiam arbor illa cum ipso: quod cum vidissent, gavisi sunt, et gratias egerunt Deo semper  ^[0945C] mirabilia facienti.

10. Two brothers once came to an old man, whose custom it was not to eat every day. When he saw them, he greeted them gladly, and said: “A fast has its reward.” And “He who sups from a motive of charity, obeys two commandments. He leaves his self-will, and refreshes his brothers.”

10. Venerunt aliquando duo fratres ad quemdam senem: consuetudo autem erat seni, non manducare quotidie. Qui cum vidisset fratres, gaudens suscepit eos, et dixit: Jejunium suam mercedem habet. Et iterum: Qui manducat propter charitatem, duo mandata implet; quoniam voluntatem propriam dereliquit, et mandatum implevit reficiens fratres.

11. An old man in Egypt lived in a desert place. And far away lived a Manichaean who was a priest, at least was one of those whom Manichaeans call priests. While the Manichaean was on a journey to visit another of that erroneous sect, he was caught by nightfall in the place where lived this orthodox and holy man. He wanted to knock and go in and ask for shelter; but was afraid to do so, for he knew that he would be recogruzed as a Manichaean, and believed that he would be refused hospitality. But, driven by his plight, he put the thought aside, and knocked.The old man opened the door and recognized him: and he welcomed him joyfully, made him pray with him, gave him supper and a bed. The Manichaean lay thinking in the night, and marvelling: “Why was he not hostile to me? He is a true servant of God.” And at break of day he rose, and fell at his feet, saying: “Henceforth I am orthodox, and shall not leave you.” And so he stayed with him.

11. Erat quidam senum in Aegypto, habitans in deserto loco; erat etiam alter longe ab eo Manichaeus, et hic erat presbyter ex his quos ipsi vocabant presbyteros. Qui cum vellet pergere ad quemdam ejusdem erroris hominem, comprehendit eum nox in illo loco, quo erat vir ille sanctus et orthodoxus, et anxiabatur volens pulsare, ut maneret apud  ^[0945D] eum; sciebat enim quia cognosceret quod esset Manichaeus, et revocabatur a cogitatione sua, ne forte non acquiesceret 616 suscipere eum, compulsus autem necessitate pulsavit. Et aperiens senex, et cognoscens eum, suscepit cum hilaritate, et coegit eum orare, et reficiens eum collocavit ubi dormiret: Manichaeus autem cogitans in se nocte, mirabatur, dicens: Quomodo nullam suspicionem habuit in me? vere iste servus Dei est. Et surgens mane cecidit ad pedes ejus, dicens: Ab hodie orthodoxus sum, et non recedam a te. Et deinceps permansit cum eo.

12. A monk of the Thebaid received from God the grace of ministry, to minister to the poor as they had need. In a village once he happened to be holding a love-feast. And a woman clad in tatters came up to him to receive her share. When he saw the tatters, he meant to take a great handful, so as to give her a big helping: but his hand was kept nearly shut, and he took little. Another, well-dressed, woman came up: and seeing her clothes, he meant to take a little handful for her: but his hand was opened, and he took a big helping. So he made enquiry about the women, and he found that the well-dressed woman had been a lady who had sunk to poverty and clothed herself well because she felt that she had a standard to maintain before her family. But the other had put on tatters so as to receive more.

12. Monachus quidam Thebaeus accepit gratiam ministerii a Deo, ut singulis indigentibus ministraret quod necessarium esset. Contigit autem aliquando in  ^[0946A] quodam vico, ut faceret agapem; et ecce mulier quaedam venit ad eum, ut acciperet, et haec erat vestita vetustissimas res: quam cum vidisset ita vetustis rebus indutam, implevit manum ut daret ei multum, clausa est manus ejus, et levavit parum. Alia vero venit ad eum, vestita bene; et videns ejus vestes, misit manum ut daret ei parum; et aperta est manus ejus, et levavit multum. Et requisivit de utrisque mulieribus illis, et cognovit quia illa quae bonis vestibus utebatur de honestis mulieribus ad paupertatem pervenerit, et quia pro opinione natalium suorum bonis fuerit rebus induta; illa vero alia accipiendi causa vestierit se res vetustas.

13. A monk had a poor brother living in the world, to whom he gave all the profit from his work. But the more he gave him, the poorer he became. So the monk went and told an old man what was happening. The old man said to him: “If you take my advice, you will give him nothing more, but will tell him: ‘Brother, I have given you what I had. It is yours to work now, and give me of the produce’: accept whatever he brings you, and give it to any poor pilgrim or old man whom you find, and ask them to pray for him.” The monk listened to the advice, and did so. When his brother from the world came, he spoke to him as the old man advised, and his brother went away grieved. And then, the next day, he brought the monk a few vegetables from the garden. The monk accepted them, and gave them to some old men, asking them to pray for his brother. He received a blessing from them and returned home. Later his brother brought him vege­tables and three loaves of bread: and he accepted it and gave it, and again received a blessing. But the third time his brother brought costly articles, wine and fish. The monk was astonished at the sight, and called in poor men, and fed them. But he said to his brother from the world: “Do you not need all that bread?ss And his brother said: “No, Lord. When I used to accept presents from you, it was as though a fire entered into my house and consumed it: but now, while I am receiving nothing from you, I have plenty, and God blesses me.” So the monk went and told the old man what had happened. And the old man said to him: “Do you not know that the monks’ work is a fire which consumes wherever it passes? It is best for your brother that he should eke out a pittance from his own effort, and be prayed for by holy men: then he receives God’s blessing, and he will have plenty.”

13. Monachus quidam erat habens fratrem saecularem pauperculum, et quidquid laborabat praebebat  ^[0946B] ei; sed quantum ille praebebat, tantum ille pauperior fiebat. Pergens autem monachus ille indicavit haec seni cuidam. Senex autem dixit ei: Si me vis audire, ultra nihil praebeas ei, sed dic ei: Frater, quando habui praebui tibi: tu ergo modo labora, et ex eo quod laboraveris, praebe mihi, et quidquid tibi attulerit, accipe ab eo, et ubi scis peregrinum aut senem pauperem, da illud, et roga eos ut orent pro eo. Ille autem frater haec audiens, fecit ita; et veniente ad se illo saeculari fratre, locutus est ei quemadmodum dixerat senex, et discessit tristis. Et ecce quadam die tollens de horto minuta olera, attulit ei; accipiens autem frater ille, dedit senibus, et rogavit eos ut orarent pro eo. Qui cum accepissent benedictionem, reversus est in domum suam. Postea vero iterum  ^[0946C] attulit olera et tres panes; et accipiens frater ejus, fecit sicut prius. Et consecuta benedictione iterum discessit. Tertio veniens attulit multas expensas, et vinum, et pisces. Quod cum vidisset frater ejus, miratus est, et vocavit pauperes, et refecit eos. Dixit autem illi saeculari fratri suo: Ne opus habes aliquantos panes? Et ille dixit: Non, domine: quoniam quando aliquid accipiebam a te, velut ignis intrabat in domum meam, et consumebat illud; nunc autem quando a te nihil accipio, superabundo, et Deus benedicit mihi. Pergens autem frater, indicavit omnia quae facta fuerant seni. Et dicit ei senex: Nescis quia opus monachorum ignis est, et ubicumque ingreditur, consumit? Hoc autem utile est fratri tuo, ut de labore suo misereatur, est orationem a  ^[0946D] sanctis viris accipiat; et ita benedictionem consequens, multiplicabitur labor ejus.

14. One of the old men said: “There are some who do good, yet the devil insinuates a mean spirit into their souls, so that they lose the reward of all the good that they do. When I was once living in Oxyrhynchus with a priest who was generous in almsgiving, a widow came to ask him for a little barley. He said to her: ‘Go and fetch a measure, and I will weigh you some.’ She brought a measure. But he weighed the measure in his hand and said: ‘It is too big’: and he made the widow ashamed. After she had gone, I said: ‘Priest, did you lend barley to that widow, or what?’ He said: ‘No; I gave it her.’ But I said: ‘If you wanted to make her a free gift, why were you so exact about the measure and made her ashamed?’ “

14. Dicebat quidam senum: Quia est quidam faciens multa bona frequenter, et diabolus mittit et scrupulositatem in animo pro parvis rebus, ut aliorum omnium, quae facit, mercedem amittat. Sedente enim me aliquando in Oxyrincho cum quodam presbytero qui faciebat multas eleemosynas, venit quaedam mulier vidua postulans ab eo modicum tritici. Et dixit ei: Vade, affer modium, et mensuro tibi. Et attulit ei. Ille autem mensurans modium ad manum, dixit ei: Major est; et fecit verecundiam viduae illi. Cum vero discessisset vidua illa, dixi ego: Abba, mutuasti viduae isti triticum, aut quid? Et ille dixit.  ^[0947A] Non, sed donavi illi. Ego autem dixi: Ergo si totum gratis dedisti, quomodo in modico sic scrupulosus esse voluisti, et fecisti verecundiam mulieri?

15. An old man lived a common life with another brother, and he was an old man with a merciful disposition. Once in a time of famine, people began to come to his door to take part in a love-feast, and the old man ministered bread to everyone who came. But when his brother saw this, he said: “Give me my share of the bread, and do what you like with your share.” The old man divided the bread into two, and went on giving away his own share as usual. But a multitude flocked to the old man, hearing that he gave to all comers. And God, seeing his purpose, blessed that bread. But the brother who had taken his share, gave none away: and he ate up his bread, and said to the old man: “I have only a little of my bread left, Abba: so take me back to a life in common.” And the old man said to him: “I will do whatever you want.” And again they began to live together and have everything in common. Again, they had plenty of food, and again the needy kept coming to receive a love-feast. One day the brother happened to go in and see that there was no bread left. And a poor man came, asking for the love­feast. So the old man said to the brother: “Give him some bread.” And he said: “There is none left, father.” And the old man said: “Go in, and look for some.” The brother went in,and saw the bin full of loaves. He was afraid at the sight, and took some and gave to the poor man. And he recognized the faith and goodness of the old man, and glorified God.

15. Senex quidam cum alio uno fratre habebat communem vitam, erat enim senex ille misericors. Contigit autem ut fieret fames, et coeperunt quidam venire ad hospitium ejus, ut acciperent agapem; senex vero omnibus venientibus ministrabat panem. Videns autem frater quod fiebat, dicit seni: Da mihi partem meam de panibus, et quod vis fac de parte tua. Senex vero divisit panes, et faciebat more solito eleemosynam de parte sua. Multi autem concurrebant ad senem, audientes quia omnibus daret. Videns autem Deus propositum voluntatis ejus, benedixit panes. Frater autem ille, qui acceperat partem  ^[0947B] suam, et nulli dabat, consumpsit panes suos, et dixit seni: Quoniam modicum est, quod adhuc habeo de panibus meis, abba, suscipe me ad communem vitam. Et dixit ei senex: Quomodo vis, facio. Et coeperunt iterum simul esse et communiter vivere. Facta autem iterum egestate victualium, veniebant iterum indigentes, ut acciperent agapem. Contigit autem una die ut intraret frater ille, et videret quia defecerant panes. Venit autem et pauper postulans 617 agapem. Senex ergo dixit fratri illi: Da ei panem. Et dixit: Jam non habeo, Pater. Et dixit senex: Intra, et quaere. Ingressus autem frater, attendit et vidit repositionem, in qua panes haberi solebant, repletam panibus. Quod cum vidisset, timuit; et tollens dedit pauperi; atque ita cognoscens fidem et  ^[0947C] virtutem senis, glorificavit Deum