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BOOK 15
CONCERNING HUMILITY

15. Περὶ ταπεινοφροσύνης

LIBELLUS DECIMUS QUINTUS.

De humilitate. ^[0953B]

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1. Abba Antony was [uncertain] as he focused on the depths of God’s judgements, and prayed, saying: “Lord, how is it that some die young and others grow old and infirm? Why are there some poor and some wealthy? And why are the rich unrighteous and grind the faces of the righteous poor?” And a voice came to him: “Antony, look to yourself: these are the judgments of God, and it is not good for you to know them.”

15.1. Ὁ ἀββᾶ Ἀντώνιος ἀτενίσας εἰς τὸ βάθος τῶν τοῦ Θεοῦ κριμάτων ᾔτησε λέγων· Κύριε, πῶς τινες ὀλιγόβιοι ἀποθνήσκουσίν, τινες δὲ ὑπεργηρῶσιν; Καὶ διὰ τί τινες μὲν πείνονται, ἄλλοι δὲ πλουτοῦσιν; Καὶ πῶς ἄδικοι μὲν πλουτοῦσιν, δίκαιοι δὲ πείνονται; Ἦλθε δὲ αὐτῷ φωνὴ λέγουσα· Ἀντώνιε, σεαυτῷ πρόσεχε· ταῦτα γὰρ κρίματα Θεοῦ εἰσιν, καὶ οὐ συμφέρει σοι αὐτὰ μαθεῖν.

1. Abbas Antonius, deficiens in consideratione profunditatis judiciorum Dei, postulavit, dicens: Domine, quomodo aliqui in parvo tempore vitae suae moriuntur, et aliqui ultra decrepitam veniunt senectutem; et quare quidam egestuosi sunt, alii autem facultatibus ditantur; et quomodo injusti opulenti sunt, justi vero paupertate premuntur? Et venit ei vox, dicens: Antoni, ad teipsum intende; haec enim judicia Dei sunt, et te scire ea non convenit.

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2. Abba Antony said to Abba Poemen: “Man’s great work is to lay his guilt upon himself before God, and to expect to be tempted to the end of his life.”

15.2. Εἶπεν ἀββᾶ Ἀντώνιος τῷ ἀββᾷ Ποιμένι ὅτι· Αὕτη ἐστὶν ἡ μεγάλη ἐργασία τοῦ ἀνθρώπου ἵνα τὸ σφάλμα αὐτοῦ ἐπάνω ἑαυτοῦ βάλῃ ἐνώπιον τοῦ Θεοῦ καὶ προσδοκήσῃ πειρασμὸν ἕως ἐσχάτης ἀναπνοῆς.

2. Dixit abbas Antonius abbati Pastori: Hoc est magnum opus hominis, ut culpam suam super seipsum unusquisque ponat coram Domino, et exspectet tentationem usque ad ultimum vitae suae tempus.

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3. ABBA Antony also said: “I saw all the traps the devil has set on the earth, and I groaned, saying: ‘Who do you imagine can pass through them?’ And I heard a voice saying: ‘Humility.’ “

15.3. Εἶπε πάλιν ἀββᾶ Ἀντώνιος· Εἶδον πάσας τὰς παγίδας τοῦ διαβόλου ἡπλωμένας εἰς τὴν γῆν, καὶ στενάξας εἶπον· Τίς ἄρα παρέρχεται ταύτας; Καὶ ἤκουσα φωνῆς λεγούσης· Ἡ ταπεινοφροσύνη.

3. Dixit iterum abbas Antonius: Vidi omnes laqueos  ^[0953C] [cf Eccl 9:20; Aug in Ps 141]  inimici tensos in terra, et ingemiscens dixi: Quis putas transiet istos? Et audivi vocem dicentem: Humilitas.

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4. Once some old men came to Abba Antony, and Abba Joseph was with them. Abba Antony, wanting to test them, began to speak about holy Scripture. And he began to ask the younger monks the meaning of text after text, and each of them replied as he was able. And to each the old man said: “You have not yet found it.” Then he said to Abba Joseph: “What do you say is the meaning of this word?” He answered: “I do not know.” And Abba Antony said: “Truly AbbaJoseph alone has found the true way, for he answered that he does not know.”

15.4. Παρέβαλόν ποτε γέροντες τῷ ἀββᾷ Ἀντωνίῳ, καὶ ἦν ἀββᾶ Ἰωσὴφ μετ’ αὐτῶν. Καὶ θέλων ὁ γέρων δοκιμάσαι αὐτούς, προεβάλετο ῥῆμα ἀπὸ τῆς Γραφῆς, καὶ ἤρξατο ἐρωτᾷν ἀπὸ τῶν μικροτέρων τί ἐστι τὸ ῥῆμα τοῦτο. Καὶ ἕκαστος ἔλεγε πρὸς τὴν ἰδίαν δύναμιν. Ὁ δὲ γέρων ἔλεγεν ἑκάστῳ· Οὔπω εὗρες. Ὕστερον δὲ λέγει τῷ ἀββᾶ Ἰωσήφ· Σὺ πῶς λέγεις εἶναι τὸν λόγον τοῦτον; Ὁ δὲ ἀπεκρίθη λέγων· Οὐκ οἶδα. Λέγει ἀββᾶ Ἀντώνιος· Πάντως ἀββᾶ Ἰωσὴφ εὗρε τὴν ὁδὸν ὅτι εἶπεν· Οὐκ οἶδα.

4. Venerunt aliquando senes ad abbatem Antonium, et erat cum eis etiam abbas Joseph. Volens autem abbas Antonius probare eos, movit sermonem de Scripturis sanctis. Et coepit interrogare a junioribus, quid esset hoc vel illud verbum. Et singuli dicebant prout poterant. Ille autem dicebat eis: Necdum invenistis. Post eos vero dixit abbati Joseph: Tu quomodo dicis esse verbum hoc? Ille respondit: Nescio. Et dixit abbas Antonius: Vere abbas Joseph solus invenit viam, qui se nescire respondit.

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5. Some demons were once standing near Abba Arsenius in his cell, and were troubling him. Then some brothers came, who usually ministered to him. And as they stood outside the cell, they heard him crying aloud to the Lord: “Lord, do not leave me, though I have done nothing good in thy sight. Grant me, Lord, according to thy loving-kindness, at least the very beginning of a good life.”

15.5. Ἐπέστησάν ποτε τῷ ἀββᾷ Ἀρσενίῳ οἱ δαίμονες ἐν τῷ κελλίῳ θλίβοντες αὐτόν. Παραβαλόντες δὲ οἱ διακονοῦντες αὐτῷ καὶ στάντες ἔξω τῆς κέλλης ἤκουον αὐτοῦ βοῶντος πρὸς τὸν Θεὸν καὶ λέγοντος· Ὁ Θεός, μὴ ἐγκαταλίπῃς με· οὐδὲν ἐποίησα ἐνώπιόν σου ἀγαθόν, ἀλλὰ δός μοι κατὰ τὴν χρηστότητά σου βαλεῖν ἀρχήν.

5. Astiterunt aliquando abbati Arsenio daemones in cella sedenti, et tribulabant eum: supervenerunt  ^[0953D] autem fratres, qui ministrare solebant ei; et stantes extra cellam audiebant eum clamantem ad Dominum, et dicentem: Domine, non me derelinquas, quia nihil boni feci coram te. Sed praesta mihi, Domine, secundum benignitatem tuam, saltem modo habere bene vivendi principia.

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6. THEY said of Abba Arsenius, that while he was in the Emperor’s palace he was the best dressed person there: and while he was leading the religious life, no one was clothed in worse rags.

15.6. Ἔλεγον δὲ περὶ αὐτοῦ ὅτι ὥσπερ οὐδεὶς τοῦ παλατίου ἐφόρει βέλτιον αὐτοῦ ἐσθῆτα ὅτε ἦν ἐν τῷ παλατίῳ, οὕτως οὐδὲ εἰς τὴν ἐκκλησίαν εὐτελεστέραν τις αὐτοῦ ἐφόρει.

6. Dicebant autem de eo qui supra, quia sicut dum in palatio esset, nemo melioribus vestibus eo utebatur; ita et dum in conversatione moraretur, nemo eo vilius tegebatur  (Ruff., l. III, n. 37)

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7. ABBA Arsenius was once asking an old Egyptian for advice about his temptations. And another, who saw this, said: “Abba Arsenius, how is it that you, who are so learned in the Greek and Latin languages, come to be asking that uneducated countryman about your temptations?” He answered: “I have acquired the world’s knowledge of Greek and Latin: but I have not yet been able to learn the alphabet of this uneducated man.”

15.7. Ἐρωτῶντός ποτε τοῦ ἀββᾶ Ἀρσενίου τινὰ γέροντα αἰγύπτιον περὶ τῶν ἰδίων λογισμῶν, ἕτερος ἰδὼν αὐτὸν εἶπεν· Ἀββᾶ Ἀρσένιε, πῶς τοσαύτην παίδευσιν ῥωμαϊκὴν καὶ ἑλληνικὴν ἐπιστάμενος, τοῦτον τὸν ἄγροικον περὶ τῶν σῶν λογισμῶν ἐπερωτᾷς; Ὁ δὲ εἶπεν πρὸς αὐτόν· Τὴν μὲν ῥωμαϊκὴν καὶ ἑλληνικὴν παίδευσιν ἐπίσταμαι, τὸν δὲ ἀλφάβητον τοῦ ἀγροίκου τούτου οὔπω μεμάθηκα.

7. Cum interrogaret aliquando abbas Arsenius quemdam senem Aegyptium de 621 cogitationibus suis, alius videns eum dixit: Abba Arseni, quomodo tu, qui tantae eruditionis in Latina et Graeca lingua  ^[0954A] edoctus es, rusticum istum de cogitationibus tuis interrogas? Et ille respondit: Latinam quidem et Graecam eruditionem, quantum ad saeculum, apprehendi; sed alphabetum rustici istius necdum discere potui.

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8. The old men said that they once gave the brothers in Scete a few figs: but because they had so few, they did not give any to Abba Arsenius, for fear he should be offended. When he heard of this, he did not go out as usual to the divine office with the brothers, and said: “You have excommunicated me, by not giving me the blest food which the Lord sent to the brothers, because I was not worthy to receive it.” And they were edified at his humility, and the priest went and took him some of the figs, and brought him back to the congregation happy.

15.8. Ἔλεγον οἱ γέροντες ὅτι ἐδόθη ποτὲ εἰς Σκῆτιν πρὸς ὀλίγα ἰσχάδια· καὶ ὡς μηδὲν ὄντα, οὐκ ἀπέστειλαν τῷ ἀββᾷ Ἀρσενίῳ ὡς ἵνα μὴ ὕβριν πάθῃ. Ὁ δὲ γέρων ἀκούσας οὐκ ἐξῆλθεν εἰς τὴν σύναξιν λέγων· Ἀφορίσατέ με τοῦ μὴ δοῦναί μοι εὐλογίαν ἣν ἔπεμψεν ὁ Θεὸς τοῖς ἀδελφοῖς, ἣν οὐκ ἤμην ἄξιος λαβεῖν. Καὶ ἀκούσαντες ὠφελήθησαν εἰς τὴν ταπείνωσιν τοῦ γέροντος. Καὶ ἀπελθὼν ὁ πρεσβύτερος ἀπήνεγκεν αὐτῷ τὰ ἰσχάδια, καὶ ἤνεγκεν αὐτὸν εἰς τὴν σύναξιν μετὰ χαρᾶς.

8. Dicebant senes quia dederint quidam aliquando in Scythi fratribus paucas caricas, et pro hoc quod paucae erant, non transmiserunt ex eis abbati Arsenio, ne velut injuriam pateretur. Ille autem cum hoc audisset, non est egressus juxta morem ad opus Dei cum fratribus celebrandum, dicens: Excommunicastis me, ut non mihi daretis eulogiam, quam transmisit Dominus fratribus, ex qua ego non fui dignus accipere. Quod cum audissent omnes, aedificati sunt in humilitate senis, et vadens presbyter portavit ei  ^[0954B] de caricis illis, et adduxit cum in congregatione gaudentem.

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9. They used to say that no one could fathom the depth of his religious life. Once when he was living in Lower Egypt, and suffering from importunate visitors, he decided to leave his cell. He took nothing with him, and said to his disciples Alexander and Zoilus: “Alexander, you board a ship, and you, Zoilus, come with me to the Nile and find for me a little boat that is sailing to Alexandria, and then sail to join your brother.” Zoilus was troubled at this, but said nothing, and so they parted. The old man went down to the country near Alexandria, and there fell gravely ill. But his disciples said to each other: “Do you think one of us has grieved him, and that is why he has separated from us?” They examined themselves, but could not find that they had been ungrateful to him, or that they had ever disobeyed him. When the old man had recovered from his illness, he said to himself: “I will go to my fathers.” And so he came to the place called Petra, where were Alexander and Zoilus his servants. While he was by the river-bank, he met an Ethiopian girl, who came up and touched his cloak. The old man rebuked her. But she said: “If you are a monk, go to the mountain.” The old man was stricken in heart at these words, and said to himself: “Arsenius, if you are a monk, go to the mountain.” And on the way his disciples Alexander and Zoilus met him, and fell at his feet. And the old man too threw himself on the ground, and they all wept. Then the old man said: “Did you not hear that I fell ill?” They said to him: “Yes, we heard.” And he said: “Then why did you not come to see me?” And Alexander said: “We were aggrieved at your parting from us. For many people were vexed at it, and said: ‘Unless they had disobeyed the old man, he would surely not have left them.’ “ And the old man said to them: “Yes, I knew this would be said. But men shall say again: ‘The dove found no rest for his feet, and so returned to Noah in the ark.’ “The minds of his disciples were healed by the saying, and they stayed with him to the end of his life..

15.10. Καθεζομένου ποτὲ τοῦ αὐτοῦ ἀββᾶ Ἀρσενίου ἐν τοῖς κάτω μέρεσι καὶ ὀχλουμένου ἐκεῖσε ἔδοξεν αὐτῷ καταλιπεῖν τὸ κελλίον. Μηδὲν δὲ ἐξ αὐτοῦ λαβών, οὕτως ἐπορεύθη πρὸς τοὺς ἑαυτοῦ μαθητὰς τοὺς φαρανίτας, Ἀλέξανδρον καὶ Ζώϊλον. Εἶπεν οὖν Ἀλεξάνδρῳ· Ἀναστὰς ἀνάπλευσον. Καὶ ἐποίησεν οὕτως. Καὶ τῷ Ζωΐλω εἶπεν· Δεῦρο μετ’ ἐμοῦ ἕως τοῦ ποταμοῦ καὶ ζητήσωμεν πλοῖον ἐπὶ τὴν Ἀλεξάνδρειαν καταπλέον, καὶ οὕτως ἀνάπλευσον καὶ σὺ πρὸς τὸν ἀδελφόν σου. Ὁ δὲ Ζώϊλος ταραχθεὶς ἐπὶ τῷ λόγῳ ἐσιώπησεν. Καὶ οὕτως ἐχωρίσθησαν ἀπ’ ἀλλήλων. Κατῆλθεν οὖν ὁ γέρων ἐπὶ τὰ μέρη Ἀλεξανδρείας, καὶ ἠσθένησεν ἀσθένειαν μεγάλην. Οἱ δὲ τούτου διακονηταὶ εἶπον πρὸς ἀλλήλους· Μὴ ἄρα τίς ἡμῶν ἐλύπησε τὸν γέροντα, καὶ διὰ τοῦτο ἐχωρίσθη ἀφ’ ἡμῶν; Καὶ οὐχ εὗρον ἐν ἑαυτοῖς οὐδέν, οὐδ’ ὅτι παρήκουσαν αὐτοῦ ποτέ. Ὑγιάνας δὲ ὁ γέρων εἶπεν· Πορεύομαι πρὸς τοὺς ἐμοὺς πατέρας. Καὶ οὕτως ἀναπλεύσας ἦλθεν εἰς τὴν Πέτραν ὅπου ἦσαν οἱ διακονηταὶ αὐτοῦ. Πλησίον δὲ τοῦ ποταμοῦ παιδίσκη τις αἰθιόπισσα προσελθοῦσα ἥψατο τῆς μηλωτῆς αὐτοῦ. Ὁ δὲ γέρων ἐπετίμησεν αὐτῇ. Ἡ οὖν παιδίσκη εἶπεν αὐτῷ· Εἰ μοναχὸς εἶ, πορεύου εἰς τὸ ὄρος. Ὁ δὲ γέρων κατανυγεὶς ἐπὶ τῷ λόγῳ εἶπεν ἐν ἑαυτῷ· Ἀρσένιε, εἰ μοναχὸς εἶ, πορεύου εἰς τὸ ὄρος. Καὶ ἐπὶ τούτῳ ὑπήντησαν αὐτῷ ὁ τε Ἀλέξανδρος καὶ Ζώϊλος. Καὶ ἐπιπεσόντων αὐτῶν τοῖς ποσὶν αὐτοῦ, ἔρριψεν ἑαυτὸν καὶ ὁ γέρων καὶ ἔκλαυσαν ἀμφότεροι. Εἶπε δὲ αὐτοῖς ὁ γέρων· Οὐκ ἠκούσατε ὅτι ἠσθένησα; Οἱ δὲ εἶπον· Ναί. Καὶ λέγει ὁ γέρων· Καὶ διὰ τί οὐκ ἤλθατε καὶ εἴδετέ με; Λέγει αὐτῷ ἀββᾶ Ἀλέξανδρος· Ὅτι ὁ χωρισμός σου ἀφ’ ἡμῶν οὐ γέγονεν ἁρμόδιος, καὶ πολλοὶ οὐκ ὠφελήθησαν λέγοντες ὅτι εἰ μὴ παρήκουσαν τοῦ γέροντος οὐκ ἂν ἐχωρίσθη ἀπ’ αὐτῶν. Λέγει αὐτοῖς· Κἀγὼ ἔγνων· πάλιν οὖν μέλλουσι λέγειν οἱ ἄνθρωποι ὅτι οὐχ ηὗρεν ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς καὶ ἀνέκαμψε πρὸς Νῶε εἰς τὴν κιβωτόν. Καὶ οὕτως ἐπληροφορήθησαν καὶ ἔμειναν μετ’ αὐτοῦ ἕως τῆς τελευτῆς αὐτοῦ.

9. Dicebant autem de eo quia nemo potuerit comprehendere modum conversationis ejus. Sedente eodem abbate Arsenio aliquando in inferioribus partibus Aegypti, cum illic importunitates pateretur, visum est ei derelinquere cellam suam; et nihil ex ea tollens secum, dixit discipulis suis Alexandro et Zoilo: Tu, Alexander, ascende navim, et tu, Zoile, veni mecum usque ad flumen, et quaere mihi naviculam in Alexandriam navigantem, et ita navigabis etiam tu ad fratrem tuum. Turbatus autem Zoilus in verbo isto, tacuit, atque ita divisi sunt ab invicem. Descendit autem senex circa partes Alexandriae, et aegrotavit aegritudine magna. Discipuli autem ejus dicebant  ^[0954C] ad invicem: Putasne aliquis nostrum contristavit eum, et propterea divisus est a nobis? Et non inveniebant in se ingratitudinis causam, neque quia inobedientes ei aliquando fuissent. Cum vero sanus factus fuisset senex, dixit ad seipsum: Vadam ad Patres meos. Et ita venit in locum qui dicitur Petra, ubi erant supradicti ministri ejus. Cum vero juxta flumen esset puella quaedam Aethiopissa, veniens tetigit melotem ejus: senex autem increpavit eam. Illa vero dixit: Si monachus es, vade in montem. Compunctus autem in hoc verbo senex, dicebat ad seipsum: Arseni, si monachus es, vade in montem. Et inter haec occurrerunt ei Alexander et Zoilus discipuli sui. Et cum cecidissent ad pedes ejus, projecit se senex in terra, et flebant simul. Dixit autem senex: Non audistis  ^[0954D] quia aegrotavi? Et dixerunt ei: Etiam, audivimus. Et ille dixit: Quare non venistis videre me? Et dixit Alexander: Quia divisio tua a nobis non fuit nobis tolerabilis, quoniam et multi ex ea contristati sunt, dicentes: Nisi inobedientes fuissent seni, nunquam se separasset ab eis. Et dixit eis senex: Et ego cognovi quia hoc diceretur; sed tamen iterum dicturi sunt homines: Quia non inveniens columba requiem pedibus suis, reversa est ad Noe in arcam  (Gen. VIII) . In hoc igitur verbo curati sunt animi discipulorum ejus, et permanserunt cum eo usque ad ultimum vitae ipsius tempus.

But when he lay dying, they were much distressed. And he said to them: “The hour is not yet come. But I will tell you when it comes. You will be judged with me before the judgement seat of Christ, if you let anyone touch my dead body.” And they said: “What then shall we do? We do not know how to clothe or bury a dead body.” And the old man said: “Surely you know how to tie a rope to my leg and pull me up the mountain?” When he was soon to commit his soul to God, they saw him weeping, and said: “Truly, Father, are you afraid, even you, of death?” And he said: “Truly. The fear which possesses me now has been with me since I became a monk: and I am very afraid.” So he slept in peace. Arsenius always used to say this: “Why, you words, did I let you go out? I have often been penitent that I spoke, never that I kept silent.” When Abba Poemen heard that Arsenius had departed this life, he wept, and said: “You are blessed, Abba Arsenius; for you wept for yourself in this world; and he who does not weep for himself in this world, shall lament for ever in the next. We cannot escape lamentation: if we do not lament here of our own will, we shall later be forced to lament against our will.”

Μέλλοντος δὲ αὐτοῦ τελευτᾷν, ἐταράχθησαν οἱ μαθηταὶ αὐτοῦ, καὶ λέγει αὐτοῖς· Οὔπω ἦλθεν ἡ ὥρα· ὅτε δὲ ἔρχεται, λέγω ὑμῖν. Κριθῆναι δὲ ἔχω μεθ’ ὑμῶν ἐπὶ τοῦ βήματος τοῦ Χριστοῦ ἐὰν δῶτε τὸ λείψανόν μου τινί. Οἱ δὲ λέγουσιν αὐτῷ· Τί οὖν ποιήσωμεν ὅτι οὐκ οἴδαμεν ἐνταφιάζειν. Καὶ εἶπεν ὁ γέρων· Οὐκ οἴδατε βαλεῖν σχοινίον εἰς τὸν πόδα μου καὶ ἆραί με εἰς τὸ ὄρος; Ὡς δὲ ἤμελλε παραδιδόναι τὸ πνεῦμα, εἶδον αὐτὸν οἱ ἀδελφοὶ κλαίοντα, καὶ λέγουσιν αὐτῷ· Ἐν ἀληθείᾳ καὶ σὺ φοβῇ, πάτερ; Καὶ εἶπεν αὐτοῖς· Ἐν ἀληθείᾳ ὁ φόβος ὁ νῦν μετ’ ἐμοῦ ἐν τῇ ὥρᾳ ταύτῃ μετ’ ἐμοῦ ἐστιν ἀφ’ οὗ ἐγενόμην μοναχός. Καὶ οὕτως ἐκοιμήθη. Οὗτος δὲ ὁ λόγος τοῦ γέροντος ἦν· Ἀρσένιε, διὸ ἐξῆλθες; Καὶ ὅτι· Λαλήσας μετεμελήθην πολλάκις, σιωπήσας δὲ οὐδέποτε. Ἀκούσας δὲ ὁ ἀββᾶ Ποιμὴν ὅτι ἐκοιμήθη ἀββᾶ Ἀρσένιος δακρύσας εἶπεν· Μακάριος εἶ, ἀββᾶ Ἀρσένιε, ὅτι ἔκλαυσας ἑαυτὸν εἰς τὸν ὧδε κόσμον· ὁ γὰρ μὴ κλαίων ἑαυτὸν ὧδε αἰωνίως ἐκεῖ κλαύσεται. Εἴτε οὖν ὧδε ἑκουσίως εἴτε ἐκεῖ ἀκουσίως, ἀδύνατον μὴ κλαῦσαι ἀπὸ βασάνων.

Qui cum moreretur, turbati sunt valde  (Ruff., l. III, n. 163) . Et dixit eis: Nondum venit hora; cum autem  ^[0955A] venerit, dicam vobis. Judicari autem habeo vobiscum ante tribunal Christi, si permiseritis cuiquam de corpore meo aliquid facere. Et illi dixerunt: Quid ergo faciemus, quia nescimus mortuum vestire vel sepelire? Et dixit senex: Nescitis mittere funem in pede meo, et trahere me in montem? Cum autem traditurus esset spiritum, viderunt eum flentem, et dicunt ei: In veritate et tu times mortem, Pater? Et dixit eis: In veritate. Timor enim qui in hac hora est mihi semper fuit in me, ex quo factus sum monachus, et timeo valde; atque ita in pace dormivit. Ille autem sermo semper erat in ore Arsenii, Propter quid existi? loqui me semper poenituit, tacere nunquam. Audiens autem abbas Pastor, quia ex hac vita discesserit Arsenius, lacrymatus est, et dixit: Beatus  ^[0955B] es, abba Arseni, quia flevisti temetipsum in saeculo isto; qui enim se in hoc saeculo non fleverit, sempiterne plorabit illic; sive igitur hic voluntarie, sive illic tormentis cogentibus, impossibile est non flere.

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10. Abba Daniel said of Abba Arsenius that he never wanted to discuss any question about the Scripture, though he was wonderful at expounding it when he wanted: and that he was very slow to write anyone a letter. When from time to time he came to the meeting in church, he sat behind a pillar so that none should see his face and he himself should be undistracted. And like Jacob, he looked like an angel, having white hair, a man lovely to look upon, yet somehow dried up. He had a long beard which reached down to his waist: his eyes were dim with constant weeping: and although he was tall, his body was bent, for he died at the age of ninety-five. He lived for forty years in the palace of the Emperor Theodosius the Great of holy memory, the father of Arcadius and Honorius: then he lived forty years in Scete, ten years in the place called Trohe, above Babylon, near the city of Memphis, and three years in Canopus near Alexandria. Then he returned to Trohe for two more years, and there ended his life in peace and the fear of God. He was “a good man, full of the Holy Spirit and of faith.”

15.11. Διηγήσατο ἀββᾶ Δανιὴλ περὶ τοῦ αὐτοῦ ἀββᾶ Ἀρσενίου ὅτι οὐδέποτε ἠθέλησε λαλῆσαί τι ζήτημα περὶ τῆς Γραφῆς, καίπερ δυνάμενος λαλῆσαι εἰ ἠθέλησεν. Ἀλλ’ οὐδὲ ἐπιστολὴν ταχέως ἔγραφεν. Ὅτε δὲ ἤρχετο εἰς τὴν ἐκκλησίαν διὰ χρόνου, ὀπίσω τοῦ στύλου ἐκαθέζετο ἵνα μή τις ἴδῃ τὸ πρόσωπον αὐτοῦ μηδὲ αὐτὸς ἄλλῳ πρόσχῃ. Ἦν δὲ τὸ εἶδος αὐτοῦ ἀγγελικὸν ὥσπερ τοῦ Ἰακώβ, ὁλοπόλιος, ἀστεῖος τῷ σώματι. Ξηρὸς δὲ ὑπῆρχεν. Εἶχε δὲ τὸν πώγωνα μέγαν φθάνοντα ἕως τῆς κοιλίας· αἱ δὲ τρίχες τῶν ὀφθαλμῶν αὐτοῦ ἔπεσαν ἀπὸ τοῦ κλαυθμοῦ. Μακρὸς δὲ ἦν ἀλλ’ ἐκυρτώθη ὑπὸ τοῦ γήρους. Τελευτᾷ δὲ ἐτῶν ἐνενήκοντα πέντε. Ἐποίησε δὲ εἰς τὸ παλάτιον τοῦ ἐν ὁσίᾳ τῇ μνήμῃ Θεοδοσίου τοῦ μεγάλου ἔτη τεσσαράκοντα, πατὴρ γενόμενος Ἀρκαδίου καὶ Ὁνωρίου τῶν θειοτάτων· καὶ ἐν τῇ Σκήτει ἐποίησεν ἔτη τεσ- σαράκοντα, καὶ δέκα εἰς Τρώην τῆς ἄνω Βαβυλῶνος κατέναντι Μεμφέως, καὶ τρία ἔτη εἰς Κάνωπον Ἀλεξανδρείας, καὶ τὰ ἄλλα δύο ἦλθεν εἰς Τρώην πάλιν, καὶ ἐκεῖ ἐκοιμήθη τελέσας ἐν εἰρήνῃ καὶ φόβῳ Θεοῦ τὸν δρόμον αὐτοῦ· «ὅτι ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως ἦν.»

10. Narravit abbas Daniel de abbate Arsenio, quia nunquam voluerit loqui de quaestione aliqua Scripturarum, cum posset magnifice si vellet, sed neque epistolam cito scripsit ad aliquem  (Ruff., l. III, n. 198) . Quando autem ad conventum post aliquantum temporis veniebat, post columnam sedebat, ne quis videret faciem ejus, et ne ipse attenderet alium. Erat enim visio ejus angelica, sicut Jacob, canis ornatus, elegans corpore, siccus tamen. Habebat autem barbam prolixam, omnino attingentem usque ad ventrem ejus: pili autem oculorum ejus nimio fletu ceciderant;  ^[0955C] longus autem erat, sed senio longaevo curvatus, moritur autem annorum nonaginta quinque. Hic fecit in palatio divae memoriae Theodosii imperatoris majoris, qui fuit pater Arcadii et Honorii, annos quadraginta, et in Scythi fecit annos quadraginta, et 622 decem annos in loco qui dicitur Trohen, supra Babyloniam, contra civitatem Memphis, et tres annos in Cinopo Alexandriae; alios duos annos revertens iterum in Trohen fecit, consummans in pace et timore Dei cursum suum, quia erat vir bonus et plenus Spiritu sancto et fide  (Act. XI) .

XX

11 . Abba John told this story. Abba Anub and Abba Poemen and the others, who were born of the same mother, were monks in Scete. And some savage Mazicae came and sacked Scete. The monks went away, and came to a place called Terenuthis, while they discussed where to live, and stayed a few days there in an old temple. Abba Anub said to Abba Poemen: “Of your charity, let me live apart from you and your brothers, and we shall not see each other for a week.” And Abba Poemen said: “Let us do as you wish”: and they did so. In the temple stood a stone statue. And every day at dawn Abba Anub rose and pelted the face of the statue with stones: and every day at evening he said: “Forgive me.” Every day for a week he did this: and on Saturday they met again. And Abba Poemen said to Abba Anub: “I saw you, Abba, throwing stones at the face of the statue every day this week, and later doing penance to the statue. A true Christian would not have done that.” And the old man answered: “For your sakes I did it. When you saw me throwing stones at the statue’s face, did it speak? Was it angry?” And Abba Poemen said: “No.” And he said: “When I did penance before the statue, was it troubled in heart? Did it say: ‘I do not forgive you?’ “ And Abba Poemen answered: “No.” And he said: “Here we are, seven brothers. If we want to stay together, we must become like this statue, which is un­troubled by the injuries I have done it. If you will not become like this statue, see, there are four doors to this temple, and each of us may go in the direction he chooses.” At these words they fell upon the ground before Abba Anub, and said to him: “As you say, Father. We will do what you tell us.” And afterwards Abba Poemen described what happened. “We remained together all our lives, doing our work and everything else as the old man directed us. He appointed one of us as a steward, and we ate whatever he put before us; no one could have said: ‘Bring something else to eat,’ or ‘I will not eat that.’ And so we passed our lives in quiet and peace.”

15.12. Διηγήσατο ἀββᾶ Ἰωάννης ὅτι· Ἀββᾶ Ἀνοὺβ καὶ ἀββᾶ Ποιμὴν καὶ οἱ λοιποὶ ἀδελφοὶ αὐτῶν ἦλθον εἰς τόπον καλούμενον Τερενοῦθιν ἕως ἂν σκοπήσωσι ποῦ ὀφείλουσι μεῖναι. Καὶ ἔμειναν ἐκεῖ εἰς παλαιὸν ἱερὸν ὀλίγας ἡμέρας. Εἶπε δὲ ἀββᾶ Ἀνοὺβ τῷ ἀββᾶ Ποιμένι· Ποιήσατε ἀγάπην· καὶ σὺ καὶ οἱ ἀδελφοί σου ἕκαστος καταμόνας ἡσυχάσῃ, καὶ μὴ ἀπαντήσωμεν ἀλλήλοις τὴν ἑβδομάδα ταύτην. Καὶ εἶπεν αὐτῷ ἀββᾶ Ποιμήν· Ὡς θέλεις ποιοῦμεν. Καὶ ἐποίησαν οὕτως. Ἦν δὲ ἐκεῖ ἄγαλμα λίθινον ἐν τῷ ἱερῷ. Καὶ ἠγείρετο ἀββᾶ Ἀνοὺβ κατὰ πρωὶ καὶ ἐλιθοβόλει τὸ πρόσωπον τοῦ ἀγάλματος, καὶ καθ’ ἑσπέραν ἔλεγεν αὐτῷ· Συγχώρησόν μοι. Καὶ ἐπλήρωσε τὴν ἑβδομάδα οὕτως ποιῶν. Τῇ δὲ ἡμέρᾳ τοῦ σαββάτου ἀπήντησαν ἀλλήλοις, καὶ εἶπεν ἀββᾶ Ποιμὴν τῷ ἀββᾶ Ἀνούβ· Εἶδον σέ, ἀββᾶ, τὴν ἑβδομάδα ταύτην λιθάζοντα τὸ πρόσωπον τοῦ ἀγάλματος καὶ πάλιν μετάνοιαν αὐτῷ ποιοῦντα· πιστὸς ἄνθρωπος ταῦτα ποιεῖ; Καὶ ἀπεκρίθη ὁ γέρων· Τοῦτο τὸ πρᾶγμα ἐποίησα δι’ ὑμᾶς. Ὅτε εἴδετέ με λιθάζοντα τὸ πρόσωπον τοῦ ἀγάλματος, μὴ ὠργίσθη ἢ ἐλάλησεν; Καὶ εἶπεν ἀββᾶ Ποιμήν· Οὔ. Καὶ πάλιν ὅτε ἔβαλον αὐτῷ μετάνοιαν, μὴ ἐταράχθη καὶ εἶπεν· Οὐ συγχωρῶ; Καὶ εἶπεν ἀββᾶ Ποιμήν· Οὔ. Λέγει ἀββᾶ Ἀνούβ· Καὶ ἡμεῖς οὖν ἰδοὺ ἐσμὲν ἑπτὰ ἀδελφοί· εἰ θέλετε ἵνα μείνωμεν μετ’ ἀλλήλων, γενώμεθα ὥσπερ τὸ ἄγαλμα τοῦτο ὅπερ ἐὰν ὑβρισθῇ οὐ ταράσσεται. Εἰ δὲ οὐ θέλετε γενέσθαι οὕτως, ἰδοὺ τέσσαρες πύλαι εἰσὶν ἐν τῷ ἱερῷ τούτῳ· ἕκαστος ὅπου θέλει ἀπέλθῃ. Καὶ ἔβαλον ἑαυτοὺς χαμαὶ λέγοντες τῷ ἀββᾶ Ἀνούβ· Ὡς θέλεις ποιοῦμεν, πάτερ, καὶ ἀκούομεν ὡς λέγεις ἡμῖν. Εἶπε δὲ ἀββᾶ Ποιμὴν ὅτι· Ἐμείναμεν μετ’ ἀλλήλων τὸν πάντα χρόνον ἡμῶν ἐργαζόμενοι κατὰ τὸν λόγον τοῦ γέροντος ὃν εἶπεν ἡμῖν, καταστήσαντος αὐτοῦ ἕνα ἐξ ἡμῶν οἰκονόμον. Καὶ πᾶν εἴ τι παρετίθει ἡμῖν ἠσθίομεν, καὶ ἀδύνατον ἦν τινὰ ἐξ ἡμῶν εἰπεῖν· Φέρε ἄλλο τί, ἢ εἰπεῖν ὅτι· Οὐ θέλω τοῦτο φαγεῖν. Καὶ ἐποιήσαμεν πάντα τὸν χρόνον ἡμῶν ἐν ἀναπαύσει καὶ εἰρήνῃ.

11. Narravit abbas Joannes: Quia abbas Anub et abbas Pastor et residui fratres eorum ex uno utero nati, monachi fuerunt in Scythi  (Ruff., l. III, n. 199; Pasch., c. 42, n. 4) ; et quando illic venit gens Mazicarum,  ^[0955D] et desolaverunt locum ipsum, primo discesserunt illinc, et venerunt in locum qui vocatur Therenuthi, donec deliberarent ubi habitare deberent; et manserunt illic in templo quodam antiquo paucis diebus. Dixit autem abbas Anub abbati Pastori: Ostende charitatem et tu et fratres tui, et singuli seorsim habitemus, et non veniamus ad nos invicem hebdomada hac. Et respondit abbas Pastor: Faciamus qualiter vis; et fecerunt sic. Erat autem ibi in templo statua lapidea. Et surgebat quotidie mane abbas Anub, et faciem statuae illius lapidabat; vespere autem dicebat: Ignosce mihi. Et tota hebdomada ita fecit; die autem Sabbati occurrerunt sibi invicem. Et dixit abbas Pastor abbati Anub: Vidi te,  ^[0956A] abba, hebdomada ista lapidantem faciem statuae hujus, et iterum poenitentiam agentem apud eam; fidelis autem homo haec non facit. Et respondit senex: Hanc rem ego propter vos feci. Quando me vidisti lapidantem faciem statuae ipsius, num locuta est, num furuit? Et dixit abbas Pastor: Non. Iterum quando apud eam poenitentiam egi, num turbata est? num dixit: Non ignosco? Et respondit abbas Pastor: Non. Et ille dixit: Ergo et nos qui sumus septem fratres, si vultis ut maneamus simul, efficiamur sicut statua haec, quae contumeliis affecta non turbatur; si autem non vultis ista fieri, ecce quatuor ingressus sunt ad aditum templi hujus, unusquisque quo vult exeat, et quo vult vadat. Illi autem haec audientes, prostraverunt se in terram abbati Anub, et dixerunt ei: Quomodo  ^[0956B] jubes, Pater, ita fiat; faciemus quod dixeris nobis. Postea autem retulit abbas Pastor, dicens: Quia mansimus simul per omne tempus vitae nostrae operantes et facientes omnia secundum verbum senis quod dixit nobis. Constituit autem unum ex nobis dispensatorem, qui quodcunque nobis apposuisset, comedebamus, et impossibile erat ut diceret aliquis ex nobis: Affer aliud aliquid; aut diceret: Nolo istud manducare. Et sic transivimus omne tempus vitae nostrae cum quiete et pace.

XX

12. They said of Abba Ammon that some people asked him to arbitrate in their quarrel. But the old man took no noticeof them. And one woman said to another woman standing next to her: “That old man is a fool.” And the old man heard what she said; and he called her, and said: “Can you imagine what travail I have endured in different deserts in the effort to acquire this folly? And you are making me lose it all today.”

15.13. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμωνᾶ ὅτι ἦλθόν τινες δικάσασθαι παρ’ αὐτῷ. Ὁ δὲ γέρων ἀκούων ἐμωροποίει. Καὶ ἰδού τις γυνὴ ἔλεγε τῇ πλησίον αὐτῆς· Ὁ γέρων οὗτος σαλός ἐστιν. Ἤκουσεν οὖν αὐτῆς ὁ γέρων καὶ φωνήσας αὐτὴν λέγει αὐτῇ· Πόσους κόπους ἐποίησα ἐν ταῖς ἐρήμοις ἵνα κτήσωμαι τὴν σαλότητα ταύτην, καὶ διὰ σὲ ἔχω ἀπολέσαι αὐτὴν σήμερον;

12. Dicebant de abbate Ammone quia venerunt ad eum quidam petentes ut judicaret inter eos; senex autem dissimulabat. Et ecce quaedam mulier ad aliam mulierem juxta se stantem dicebat: Senex iste fatuus est. Audivit autem eam senex; et vocans illam  ^[0956C] ad se dixit ei: Quantos labores putas sustinui in solitudinibus diversis, ut acquirerem fatuitatem istam, et propter te hodie eam perditurus sum?

XX

13. There was a bishop of the city of Oxyrhynchus named Affy. They said that while he was a monk, he treated his body very severely. And when he became a bishop, he wanted to continue in his city the austerities which he had practised in the desert, but he could not. So he fell prostrate before God, and said: “Dost thou think, my Lord, that thy grace has left me because I have become a bishop?” And it was revealed to him: “No: in the desert you had no man to help you, and God alone sustained you. But now you are in the world, and have men to help you.”

15.14. Διηγήσαντο περὶ ἐπισκόπου τινὸς τῆς Ὀξυρύγχου ὀνόματι Ἀπφὺ ὅτι ὅτε ἦν μοναχὸς πολλὰς σκληραγωγίας ἐποίει· ὅτε δὲ γέγονεν ἐπίσκοπος ἠθέλησε χρήσασθαι τῇ αὐτῇ σκληραγωγίᾳ ἐν τῷ κόσμῳ καὶ οὐκ ἴσχυσεν. Καὶ ἔρριψεν ἑαυτὸν ἐνώπιον τοῦ Θεοῦ λέγων· Μὴ ἆρα διὰ τὴν ἐπισκοπὴν ἀπῆλθεν ἡ χάρις σου ἀπ’ ἐμοῦ; Καὶ ἀπεκαλύφθη αὐτῷ· Οὐχί, ἀλλὰ τότε ἔρημος ἦν καί, μὴ ὄντος ἀνθρώπου, ὁ Θεός σου ἀντελαμβάνετο· νῦν δὲ κόσμος ἐστὶν καὶ οἱ ἄνθρωποι ἀντιλαμβάνονταί σου.

13. Narraverunt de episcopo civitatis, quae vocatur Oxyrinchus, nomine Affy, quia cum esset monachus, nimis dure tractaverit vitam suam; et cum factus fuisset episcopus, voluit ipsa duritia uti in civitate quam in eremo habuerat, et non praevaluit. Idcirco prostravit se in conspectu Domini, dicens: Putasne, Domine, propter episcopatum discessit a me gratia tua? Et revelatum est ei: Quia non; sed quia tunc solitudo erat, et cum non esset homo, Deus tuus susceptor erat tuus: nunc autem hic in saeculo es, ubi homines auxiliantur tibi.

XX

14. Abba Daniel said that in Babylon there was a nobleman’s daughter, who had a devil. Her father sought out a monk. And the monk said to him: “No one can cure your daughter except some hermits I know: and if you go to them, they will refuse to do it from motives of humility. Let us do this: when they come, bringing their produce for sale, tell them that you want to buy what they have. And when they come into the house to receive the money, we will ask them to pray, and I believe that your daughter will be healed.” So they went into the street, and found a disciple of the old men, who was sitting there to sell his baskets. They took him back with them to the house, as if to receive the money for his wares. And when the monk had come into the house, the girl, who was troubled with the demon, went up to him and slapped him. And he followed the Lord’s commandment, and turned her the other cheek. The demon was forced out, and began to cry: “Violence ! The commandment of Jesus Christ is driving me out”: and so the girl was in that moment healed. When they came to the old men, they told them what had happened, and glorified God, saying: “The pride of devils cannot but fall before the humble obedience to the commandments of Jesus Christ.”

15.15. Εἶπεν ἀββᾶ Δανιὴλ ὅτι ἐν Βαβυλῶνι ἦν θυγάτηρ τινὸς πρωτεύοντος ἔχουσα δαιμόνιον. Εἶχε δὲ ὁ πατὴρ αὐτῆς ἀγαπητόν τινα μοναχόν· καὶ λέγει αὐτῷ· Οὐδεὶς δύναται θεραπεῦσαι τὴν θυγατέρα σου εἰ μὴ οὓς οἶδα ἀναχωρητάς. Καὶ ἐὰν αὐτοὺς παρακαλέσῃς, οὐκ ἀνέχονται τοῦτο ποιῆσαι διὰ ταπεινοφροσύνην. Ἀλλὰ τοῦτο ποιήσωμεν· ὅταν ἔλθωσιν εἰς τὴν ἀγοράν, ποιήσατε ἑαυτοὺς ὡς θέλοντάς τι ἀγοράσαι ἐξ αὐτῶν. Καὶ ὅταν ἔλθωσιν λαβεῖν τὴν τιμὴν τῶν σκευῶν, λέγομεν αὐτοῖς ἵνα ποιήσωσιν εὐχήν, 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 ὀφείλοντα λαβεῖν τὸ τίμημα αὐτῶν. Καὶ ὅτε εἰσῆλθεν ὁ μοναχὸς εἰς τὸν οἶκον ἦλθεν ἡ δαιμονιζομένη καὶ ἔδωκε ῥάπισμα τῷ μοναχῷ. Ὁ δὲ ἔστρεψε καὶ τὴν ἄλλην σιαγόνα κατὰ τὴν ἐντολήν. Καὶ βασανισθεὶς ὁ δαίμων ἔκραζε λέγων· Ὦ βία, ἡ ἐντολὴ τοῦ Ἰησοῦ ἐκβάλλει με. Καὶ εὐθέως ὁ δαίμων ἐξῆλθεν καὶ ἐκαθαρίσθη ἡ κόρη. Καὶ ὡς ἦλθον οἱ γέροντες ἀνήγγειλαν αὐτοῖς τὸ γενόμενον. Καὶ ἐδόξασαν τὸν Θεὸν καὶ εἶπον· Ἔθος ἐστὶ τῇ ὑπερηφανείᾳ τοῦ διαβόλου πίπτειν ἐκ τῆς ταπεινώσεως τοῦ Χριστοῦ.

14. Dixit abbas Daniel, quia erat in Babylonia filia  ^[0956D] cujusdam primarii, daemonium habens; pater autem ejus diligebat monachum quemdam. Dixit autem monachus ipse ei: Nemo potest curare filiam tuam, nisi quos scio solitarios; et si perrexeris ad eos, non acquiescent hoc facere propter humilitatem. Sed hoc faciamus, et quando veniunt afferentes venalia quae operantur, dicite vos emere velle quod vendunt. Et dum venerint in domo pretium accepturi, dicemus eis ut faciant orationem, et credo quia salvabitur filia tua. Exeuntes ergo in platea, invenerunt unum discipulum senum sedentem ut venderet sportellas suas; et tulerunt eum secum in domo ut quasi pretium sportarum acciperet. Et cum intrasset monachus ille in domo, venit puella illa quae a daemonio vexabatur,  ^[0957A] et dedit alapam monacho illi. Ille autem convertit ei et aliam maxillam, secundum divinum praeceptum. Daemon autem coactus clamare coepit: O violentia! mandata Jesu Christi expellunt me hinc; et statim mundata est puella illa. Cum autem venissent ad senes, indicaverunt eis quod fuerat factum, et glorificaverunt Deum, et dixerunt: Consuetudo et superbiae diabolicae, humilitate mandatorum Christi Jesu corruere.

XX

15. Abba Evagrius said: “The beginning of salvation is, to contradict yourself.”

15.16. Εἶπε γέρων· Ἀρχὴ σωτηρίας ἡ ἑαυτοῦ κατάγνωσις.

15. Dixit abbas Evagrius: Principium salutis est, si teipsum redarguas.

XX

16. Abba Serapion said: “I have afflicted my body far more than my son Zacharias, and I cannot equal his humility or his silence.

15.17. Εἶπεν ἀββᾶ Καρίων ὅτι· Πολλοὺς κόπους σωματικοὺς πλέον τοῦ υἱοῦ μου Ζαχαρίου ἐποίησα, καὶ οὐκ ἔφθασα εἰς τὰ μέτρα αὐτοῦ ἐν τῇ ταπεινώσει αὐτοῦ καὶ ἐν τῇ σιωπῇ αὐτοῦ.

16. Dixit abbas Serapion: Quia multos labores corporales plus quam filius meus Zacharias feci, et non perveni ad mensuram humilitatis et taciturnitatis ejus.

XX

17. Abba Moses said to the brother Zacharias: “Tell me what to do.” And at the words, Zacharias threw himself at his feet, saying: “Why ask me, Father?” The old man said: “Believe me, my son Zacharias, I saw the Holy Spirit coming upon you, and so I cannot but ask you.” Then Zacharias took his cowl from his head, and put it beneath his feet and stamped on it, and said: “Unless a man stamps upon himself like that, he cannot be a monk.”

15.18. Καθημένου ποτὲ τοῦ ἀββᾶ Ζαχαρίου εἰς. Σκῆτιν, ἦλθεν εἰς αὐτὸν θεωρία καὶ ἀνήγγειλε τῷ ἀββᾶ Καρίωνι. Ὁ δὲ γέρων πρακτικὸς ἦν καὶ οὐδὲν τούτων ἤδει ἀκριβῶς. Καὶ ἔδειρεν αὐτὸν λέγων ὅτι· Ἀπὸ δαιμόνων ἐστίν. Παρέμεινε δὲ ὁ λογισμός. Ἦλθεν οὖν πρὸς τὸν ἀββᾶ Ποιμένα νυκτός, καὶ εἶπεν αὐτῷ πάντα καὶ πῶς καίεται τὰ ἐντὸς αὐτοῦ. Εἰδὼς δὲ ὁ γέρων ὅτι ἀπὸ Θεοῦ ἐστιν, ἔπεμψεν αὐτὸν πρός τινα γέροντα καὶ εἶπεν αὐτῷ· Εἴ τι λέγει σοι, ποίησον; Καὶ ἀπελθὼν πρὶν αὐτὸν ἐξετάσαι τι, προλαβὼν ὁ γέρων εἶπεν αὐτῷ πάντα ὅτι· Ἡ θεωρία ἀπὸ τοῦ Θεοῦ ἐστιν, ἀλλ’ ὕπαγε, ὑποτάγηθι τῷ πατρί σου.

 ^[0957B] 623 17. Abbas Moyses dixit fratri Zachariae: Dic mihi quid faciam? Ille autem haec audiens, jactavit se pronus in terram ad pedes ejus, dicens: Tu me interrogas, Pater  (Ruff., l. III, num. 86; Append. Mart., n. 49) ? Dixit autem ei senex: Crede mihi, fili Zacharia, quia vidi Spiritum sanctum descendentem in te, et propterea compellor interrogare te. Tunc tollens Zacharias cucullum suum de capite suo, misit illud sub pedibus suis, et conculcans eum, dixit: Nisi ita conculcatus fuerit homo, non potest monachus esse.

XX

18. Abba Poemen said: “Abba Moses asked the monk Zacharias, who was dying: ‘What can you see?’ And he said: ‘Nothing better than being silent, Father.’ And Abba Moses said: ‘Truth, my son: keep silent.’ “At the moment of his death Abba Isidore looked up to heaven, and said: “Rejoice, my son Zacharias: for the gates of the kingdom of heaven are opened to you.”

15.19. Εἶπεν ἀββᾶ Μωυσῆς τῷ ἀββᾶ Ζαχαρίᾳ· Εἰπέ μοι τί ποιήσω. Ὁ δὲ ἀκούσας ἔρριψεν ἑαυτὸν χαμαὶ εἰς τοὺς πόδας αὐτοῦ λέγων· Σὺ ἐμὲ ἐρωτᾷς, πάτερ; Λέγει αὐτῷ ὁ γέρων· Πίστευέ μοι, τέκνον μου Ζαχαρία, εἶδον τὸ Πνεῦμα τὸ ἅγιον κατελθὼν εἰς σέ, καὶ ἐκ τούτου ἀναγκάζομαι ἐρωτῆσαί σε. Τότε λαβὼν ὁ Ζαχαρίας τὸ κουκούλιον ἑαυτοῦ ἀπὸ τῆς κεφαλῆς αὐτοῦ ἔθηκεν ὑπὸ τοὺς πόδας καὶ πατήσας αὐτὸ εἶπεν· Ἐὰν μὴ συντριβῇ ὁ ἄνθρωπος οὕτως, οὐ δύναται εἶναι μοναχός.

18. Dixit abbas Pastor: Quia interrogavit abbas Moyses fratrem Zachariam, tempore quo moriebatur, dicens: Quid vides? Et ille dixit ei: Nihil melius quam tacere, Pater. Et dixit ei: Verum est, fili, tace.  ^[0957C] Hora autem mortis ejus sedens abbas Isidorus, respexit in coelum, et dixit: Laetare, fili mi Zacharia, quoniam apertae sunt tibi januae regni coelorum.

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19. Theophilus of holy memory, the bishop of Alexandria, once went to the mount of Nitria, and an abba of Nitria came to him. The bishop said: “What have you found upon your way, Father?” And the old man answered: “To blame myself un­ceasingly.” And the bishop said: “This is the only way to follow.”

15.31. Ὁ μακάριος Θεόφιλος ὁ ἀρχιεπίσκοπος παρέβαλέ ποτε εἰς τὸ ὄρος τῆς Νιτρίας· Καὶ ἦλθεν ὁ ἀββᾶ τοῦ ὄρους πρὸς αὐτόν. Καὶ λέγει αὐτῷ ὁ ἀρχιεπίσκοπος· Τί εὗρες ἐν τῇ ὁδῷ ταύτῃ πλέον, πάτερ; Λέγει αὐτῷ ὁ γέρων· Τὸ αἰτιᾶσθαι καὶ μέμφεσθαι ἑαυτὸν πάντοτε. Λέγει αὐτῷ ὁ ἀρχιεπίσκοπος· Ὄντως ἄλλη ὁδὸς οὐκ ἔστιν εἰ μὴ αὕτη.

19. Sanctae memoriae Theophilus episcopus Alexandrinus venit aliquando ad montem Nitriae, et venit ad eum abbas montis illius, et dixit ad eum episcopus: Quid amplius invenisti in via ista, Pater? Et respondit ei senex: Culpare et reprehendere meipsum sine cessatione. Et dixit ei episcopus: Non est alia via sequenda nisi haec.

XX

20. When Abba Theodore was supping with the brothers, they received the cups with silent reverence, and did not follow the usual custom of receiving the cup with a “Pardon me.” And Abba Theodore said: “The monks have lost their manners and do not say ‘Pardon me.’ “

15.32. Εὐκαίρησεν ἀββᾶ Θεόδωρος μετὰ τῶν ἀδελφῶν, καὶ ἐσθιόντων αὐτῶν κατ’ εὐλάβειαν ἐλάμβανον οἱ ἀδελφοὶ τὰ ποτήρια σιωπῶντες καὶ οὐκ ἔλεγον συγχώρησον. Καὶ εἶπεν ἀββᾶ Θεόδωρος· Ἀπώλεσαν οἱ μοναχοὶ τὴν εὐγένειαν αὐτῶν τοῦ μὴ λέγειν συγχώρησον.

20. Quando abbas Theodorus cum fratribus manducabat, accipiebant calices cum reverentia et taciturnitate, nec dicebant, sicut mos est, Ignosce.

XX

21. They said of this Abba Theodore, that after he was ordained deacon in Scete, he refused to minister in services, but escaped to various places to avoid having to do so. And the old men brought him back, and said: “Do not desert your ministry.” Abba Theodore said to them: “Let me go, and I will pray to God. If he shows me that I ought to act as a minister, I will do so.” And he prayed to God thus: “Show me, Lord, if it be thy will that I minister as a deacon.” And there appeared a pillar of fire from earth to heaven, and a voice was heard saying: “If you can become like this pillar, go, and exercise your ministry.” When he heard this, he determined never to exercise his ministry. And when he came back to the church, they did penance before him, and said: “If you do not want to take part in the service, at least hold the chalice.” But he re­fused, saying: “If you do not let me go, I will leave this place altogether.” And so they left him.

15.33. Ἔλεγον περὶ τοῦ αὐτοῦ ἀββᾶ Θεοδώρου ὅτι γενόμενος διάκονος εἰς Σκῆτιν οὐκ ἠθέλησε καταδέξασθαι διακονεῖν· εἰς πολλοὺς οὖν τόπους ἔφυγεν. Καὶ πάλιν ἔφερον αὐτὸν οἱ γέροντες λέγοντες· Μὴ καταλίπῃς τὴν διακονίαν σου. Λέγει αὐτοῖς ἀββᾶ Θεόδωρος· Ἐάσατέ με καὶ δέομαι τοῦ Θεοῦ εἰ πληροφορήσει με στῆναι εἰς τὸν τόπον τῆς διακονίας μου. Καὶ δεόμενος τοῦ Θεοῦ ἔλεγεν· Ὁ Θεός, εἰ θέλημά σου ἐστὶν ἵνα στῶ εἰς τὸν τόπον τῆς λειτουργίας μου, πληροφόρησόν με. Καὶ ἐδείχθη αὐτῷ στῦλος πυρὸς ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ, καὶ φωνὴ γέγονεν· Εἰ δύνασαι γενέσθαι ὡς ὁ στῦλος οὗτος, ὕπαγε, διακόνει. Ὁ δὲ ἀκούσας ἔκρινε μηκέτι καταδέξασθαι. Καὶ ἐλθόντος αὐτοῦ εἰς τὴν ἐκκλησίαν, ἔβαλον αὐτῷ μετάνοιαν οἱ ἀδελφοὶ λέγοντες· Εἰ οὐ θέλεις διακονεῖν, κἂν τὸ ποτήριον κάτεχε. Καὶ οὐκ ἠνέσχετο λέγων· Ἐὰν μή με ἀφῆτε, ἀναχωρῶ ἐκ τοῦ τόπου τούτου. Καὶ οὕτως αὐτὸν ἀφῆκαν.

21. Dicebant de eo ipso abbate Theodoro, quia cum factus esset diaconus in Scythi, non acquiescebat  ^[0957D] ministrare, et huc atque illuc fugiebat. Et iterum senes adducebant eum, dicentes: Non derelinquas ministerium tuum. Dixit autem eis abbas Theodorus: Dimittite me, et deprecor Deum. Et si ostenderit mihi, quia debeo stare in locum ministerii hujus, facio. Et cum deprecaretur Deum, dicebat: Si voluntas tua est, Domine, ut stem in hoc ministerio, demonstra mihi. Et ostensa est columna ignis de terra usque ad coelum, et vox sonuit, dicens: Si potes fieri sicut columna haec, vade, ministra. Ille autem haec audiens, statuit apud se nullatenus ministrare. Qui cum venisset ad ecclesiam, poenitentiam egerunt apud eum, dicentes: Si nos vis ministrare, vel calicem tene. Et non acquievit, dicens:  ^[0958A] Si me non dimittitis, discedo de loco isto. Et ita discesserunt ab eo.

22_John_the_Short

22. Abba John the Short said: “The gateway to God is humility. Our fathers endured much suffering and so entered the city of God with joy.”He also said: “Humility and the fear of God surpass all the other virtues.”

15.34. Εἶπεν ἀββᾶ Ἰωάννης ὁ Κολοβὸς ὅτι· Ἡ πύλη τοῦ Θεοῦ ἐστιν ἡ ταπείνωσις, καὶ οἱ πατέρες ἡμῶν διὰ πολλῶν ὕβρεων χαίροντες εἰσῆλθον εἰς τὴν πόλιν τοῦ Θεοῦ.

22. Dixit abbas Joannes Brevis: Quia janua Dei est humilitas; et patres nostri per multas contumelias acti, gaudentes intraverunt in civitatem Dei. Dixit iterum ipse idem: Quia humilitas et timor Dei superant universas virtutes.

XX

23. Abba John of the Thebaid said: “The monk ought above all to be humble. For this is the Saviour’s first commandment: ‘Blessed are the poor in spirit, for theirs is the Kingdom of heaven.

15.36. Εἶπεν ἀββᾶ Ἰωάννης ὁ Θηβαῖος· Ὀφείλει ὁ μοναχὸς πρὸ πάντων τὴν ταπεινοφροσύνην κατορθῶσαι. Αὕτη γάρ ἐστιν ἡ πρώτη ἐντολὴ τοῦ Σωτῆρος λέγοντος· «Μακάριοι οἱ πτωχοὶ τῷ πνεύματι ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.»

23. Dixit abbas Joannes Thebaeus: Quia debet monachus ante omnia humilitatem habere: hoc enim est primum Salvatoris mandatum, dicentis: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum  (Matth. V) .

XX

24. The brothers in Scete were once assembled, and began to discuss Melchizedek the priest. But they forgot to call for Abba Copres. Later, they summoned him and asked him what he thought upon the question. He struck his mouth three times and said: “Woe upon you, Copres. You have left undone what God commanded you to do, and you have dared to enquire into things which he did not ask of you.” At these words the brothers fled, each to his own cell.

15.37. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶ Ἰσαάκ· Ποίῳ τρόπῳ ἔρχεται ἄνθρωπος εἰς ταπεινοφροσύνην; Λέγει ὁ γέρων· Διὰ τοῦ φόβου τοῦ Θεοῦ. Λέγει ὁ ἀδελφός· Καὶ διὰ ποίου πράγματος ἔρχεταί τις εἰς τὸν φόβον τοῦ Θεοῦ; Λέγει ὁ γέρων· Τὸ κατ’ ἐμέ, ἵνα συστείλῃ τις ἑαυτὸν ἀπὸ παντὸς πράγματος καὶ ἐκδώσῃ ἑαυτὸν κόπῳ σωματικῷ καί, ὡς ἡ ἰσχὺς αὐτοῦ ἐστιν, τῆς τοῦ σώματος ἐξόδου καὶ τῆς κρίσεως τοῦ Θεοῦ μνημονεύειν, καὶ ἀναπαύηται.

24. Collecti sunt aliquando fratres qui habitabant in Scythi, et coeperunt intra se quaerere de Melchisedech sacerdote: obliti sunt autem vocare abbatem  ^[0958B] Coprem. Postea autem vocantes eum, interrogabant eum de eadem quaestione. Ille autem tundens tertio os suum, dixit: Vae tibi, Copres, quia quae mandavit tibi Deus ut faceres, dereliquisti; et quae a te non requirit, illa scrutari praesumis. Haec autem audientes fratres, fugerunt singuli in cellis suis.

XX

25. Abba Macarius once said of himself: “When I was a young man, and was staying in my cell in Egypt, they caught me, and made me a cleric at a village. And because I did not want to rninister, I fled to another place. And a man of the world, but of a devout life, came to me, and took what I made with my hands and ministered to my needs. It happened that a girl of the village was tempted by the devil and seduced. And when she was seen to be pregnant, she was asked who was the father of the child: and she said: ‘It was this hermit, who slept with me.’ They came out, arrested me, and brought me back to the village: and they hung dirty pots and jug handles on my neck, and made me walk round the vil­lage, beating me as I went, and saying: ‘This monk has seduced our girl. Away with him, away with him.’ And they beat me until I was almost dead: but one of the old men came and said: ‘How long have you been beating that stranger monk?’ The man who used to minister to my needs followed behind, ashamed: and they heaped insults on him, saying: ‘You bore witness to this hermit, and look what he has done.’The parents of the girl said that they would not let me go unless I found someone to guarantee her support. I spoke to the man who used to minister to me and asked him to be my guarantor, and he gave a pledge on my behalf. I went back to my cell, and I gave him all the baskets I had, and said: ‘Sell them, and give my woman some food.’ Then I said to myself: ‘Macarius, you have found a woman for yourself; you need to work much harder to support her.’ So I worked night and day, and passed her the money which I made.When it was time that the unfortunate glrl should bear a child, she spent many days in travail, and still did not bring forth the baby. They said to her: ‘What’s the matter?’ She said: ‘I know why I am in agony so long.’ Her parents asked her why. She said: ‘I accused that monk falsely, for he had nothing to do with it: the father is a young man named N.’The man who ministered to me heard this, and came to me with joy saying: ‘The girl could not bear her child, until she confessed that you had nothing to do with it and that she told lies against you. And look—all the villagers want to come to yOur cell and glonfy God, and do penance to you.’ When I heard this, I did not want the men to trouble me, so I rose and fied here to Scete: and this was the reason why I began to live here.”

15.39. Διηγήσατο περὶ ἑαυτοῦ ἀββᾶ Μακάριος λέγων· Ὅτε ἤμην νεώτερος καὶ ἐκαθήμην εἰς τὸ κελλίον ἐν Αἰγύπτῳ, ἐκράτησάν με καὶ ἐποίησάν με κληρικὸν εἰς τὴν ἐκκλησίαν τῆς κώμης. Καὶ μὴ θέλων καταδέξασθαι ἔφυγον εἰς ἕτερον τόπον. Ἦλθε δὲ πρός μέ τις κοσμικὸς εὐλαβὴς καὶ ἐλάμβανε τὸ ἐργόχειρόν μου καὶ διηκόνει μοι. Συνέβη δὲ ἀπὸ πειρασμοῦ διαβολικοῦ παρθένον τινὰ εἰς τὴν κώμην ἐκπεσεῖν. Καὶ λαβοῦσα κατὰ γαστρὸς ἠρωτᾶτο τίς εἴη ὁ τοῦτο πεποιηκώς. Ἡ δὲ εἶπεν· Ὁ ἀναχωρητής. Καὶ ἐξελθόντες συνέλαβόν με οἱ τῆς κώμης καὶ ἐκρέμασαν ἐν τῷ τραχήλῳ μου ἠσβολωμένας χύτρας καὶ ὠτία κούφων καὶ περιεπόμπευσάν με ἐν τῇ κώμῃ κατὰ ἄμφοδον τύπτοντές με καὶ λέγοντες· Οὗτος ὁ μοναχὸς ἔφθειρεν ἡμῶν τὴν παρθένον, λάβετε αὐτόν, λάβετε. Καὶ ἐτύπτησάν με παρὰ μικρὸν εἰς τὸ ἀποθανεῖν. Ἐλθὼν δὲ εἷς τῶν γερόντων λέγει αὐτοῖς· Ἕως πότε τύπτετε τὸν ξένον μοναχόν; Ὁ δὲ διακονῶν μοι ἠκολούθει ὄπισθεν αἰδούμενος. Ἦσαν γὰρ ὑβρίζοντες αὐτὸν καὶ λέγοντες· Ἰδοὺ ὁ ἀναχωρητὴς ᾧ σὺ μαρτυρεῖς τί ἐποίησεν; Καὶ λέγουσιν οἱ γονεῖς αὐτῆς· Οὐκ ἀπολύομεν αὐτὸν ἕως οὗ δώσῃ ἐγγυητὴν ὅτι τρέφει αὐτήν. Καὶ εἶπον τῷ διακονοῦντί μοι καὶ ἐνηγγυήσατό με. Καὶ ἀπελθὼν εἰς τὸ κελλίον μου ἔδωκα αὐτῷ ὅσα εἶχον σπυρίδια λέγων· Πώλησον αὐτὰ καὶ δὸς τῇ γυναικί μου φαγεῖν. Καὶ ἔλεγον τῷ λογισμῷ· Μακάριε, ἰδοὺ εὗρες σεαυτῷ γυναῖκα· χρεία ἐστὶν ἐργάσασθαι περισσῶς ἵνα τρέφῃς αὐτήν. Καὶ εἰργαζόμην νύκτα καὶ ἡμέραν καὶ ἔπεμπον αὐτῇ. Καὶ ὅτε ἦλθεν ὁ καιρὸς τῆς ἀθλίας τεκεῖν, ἔμεινεν ἐπὶ πολλὰς ἡμέρας βασανιζομένη καὶ οὐκ ἔτικτεν. Καὶ λέγουσιν αὐτῇ· Τί ἐστι τοῦτο; Ἡ δὲ εἶπεν· Ἐγὼ οἶδα· ὅτι τὸν ἀναχωρητὴν ἐσυκοφάντησα καὶ ἐψευσάμην κατ’ αὐτοῦ· καὶ οὗτος οὐκ ἔχει πρᾶγμα, ἀλλ’ ὁ δεῖνα ὁ νεώτερος. Καὶ ἐλθὼν ὁ διακονῶν μοι χαίρων ἔλεγεν ὅτι· Οὐκ ἠδυνήθη τεκεῖν ἡ κόρη ἕως οὗ ὡμολόγησεν λέγουσα· Οὐκ ἔχει πρᾶγμα ὁ ἀναχωρητὴς ἀλλ’ ἐψευσάμην κατ’ αὐτοῦ. Καὶ ἰδοὺ πᾶσα ἡ κώμη ἐλθεῖν θέλει ὧδε καὶ μετανοῆσαί σοι. Ἐγὼ δὲ ταῦτα ἀκούσας, ἵνα μὴ θλίψωσί με οἱ ἄνθρωποι ἀναστὰς ἔφυγον ὧδε εἰς Σκῆτιν. Αὕτη ἐστὶν ἡ αἰτία δι’ ἣν ἦλθον ὧδε.

25. Narravit aliquando de seipso abbas Macarius, dicens: Quando eram juvenis, et sedebam in cella mea in Aegypto, tenuerent et fecerunt me clericum in vico  (Ruff., l. III, n. 99) . Et cum nollem acquiescere ad ministrandum, fugi ad alium locum. Et venit ad me quidam saecularis homo, sed vita religiosus, et tollebat a me opus quod faciebam manibus meis, et ministrabat mihi quae necessaria erant. Contigit autem, tentante diabolo, ut quaedam virgo in vico illo vitiata  ^[0958C] lapsum faceret. Et cum in utero habere coepisset, interrogatur quis esset de quo in utero haberet; illa autem dixit: Quia hic solitarius est, qui mecum dormivit. Exeuntes autem de vico illo, comprehenderunt me, et adduxerunt ad vicum, et appenderunt in collum meum cacabatas ollas et ansas vasorum, et miserunt me circituram in vico illo, per viam caedentes atque dicentes: Hic monachus corrupit filiam nostram: tollite, tollite eum. Et ceciderunt me pene usque ad mortem. Superveniens autem quidam senum dixit: Quandiu caeditis monachum istum peregrinum? Ille autem, qui mihi solebat ministrare necessaria, sequebatur retro cum verecundia; etenim etiam ipsum contumeliis multis affecerant, dicentes: Ecce solitarius monachus, cui tu testificabaris quid  ^[0958D] fecit? Et dixerunt parentes puellae illius: Quia non dimittimus eum, donec fidejussorem praebeat, quia pascet eam. Et dixi illi qui mihi solebat ministrare, ut fidejussor mihi fieret, et fidedixit mihi. Et reversus sum ad cellam meam, et dedi ei quantas habui sportellas, dicens: Vende eas, et da illi meae mulieri manducare. Dicebam autem in animo meo: Macari, ecce invenisti tibi mulierem, opus habes modo amplius 624 laborare, ut pascas eam. Et operabar non solum in die, sed etiam in nocte, et transmittebam ei. Cum autem venisset tempus infelici illi, ut pareret, traxit plurimis diebus in dolore, et non pariebat. Dicunt ergo ei: Quid est hoc? Et illa dixit: Ego scio, quare torqueor diu. Et interrogata a parentibus suis,  ^[0959A] Quare? respondit: Quia illi monacho crimen imposui, et fallens implicavi eum, cum iste non habeat causam; sed juvenis ille talis hoc fecit. Audiens autem verba haec ille minister meus, gaudens venit ad me, et dixit: Quia non potuit parere illa puella, donec confiteretur quia tu nullam causam in conspectu ejus habuisses, sed quia mentita sit adversum te. Et ecce omnes habitatores vici illius volunt venire hic ad cellam tuam glorificaturi Deum, et poenitentiam apud te acturi. Ego autem audiens ista a ministro meo, ne affligerent me homines, surrexi, et fugi hic in Scythi; et hoc principium causae propter quam hic habitare coepi.

XX

26. Abba Macarius was once returning to his cell from the marsh carrying palm-leaves. And the devil met him by the way, with a sickle, and wanted to run him through with the sicklej but could not. The devil said: “Macarius, I suffer much violence from you, for I cannot overcome you. For whatever you do, I do also. If you fast, I eat nothing: if you keep watch I get no sleep. But it is only one quality in you which overcomes me.” And Abba Macarius said to him: “What is that?” The devil answered: “Your humility—that is why I cannot prevail against you.”

15.40. Παρερχόμενός ποτε ἀπὸ τοῦ ἕλους ἐπὶ τὸ κελλίον ἑαυτοῦ ὁ αὐτὸς ἀββᾶ Μακάριος ἐβάσταζε θαλλία. Καὶ ἰδοὺ ὑπήντησεν αὐτῷ ἐν τῇ ὁδῷ ὁ διάβολος μετὰ δρεπάνου. Καὶ ὡς ἠθέλησεν αὐτὸν κροῦσαι οὐκ ἴσχυσεν. Καὶ λέγει αὐτῷ· Πολλὴ βία ἀπὸ σοῦ, Μακάριε, ὅτι οὐ δύναμαι πρὸς σέ. Ἰδοὺ γὰρ εἴ τι ποιεῖς κἀγὼ ποιῶ· σὺ νηστεύεις κἀγὼ δὲ ὅλως οὐ τρώγω· ἀγρυπνεῖς, ἐγὼ δὲ ὅλως οὐ κοιμῶμαι· ἕν ἐστι μόνον ἐν ᾧ νικᾷς με. Λέγει αὐτῷ ἀββᾶ Μακάριος· Ποῖον τοῦτο; Ὁ δὲ ἔφη· Ἡ ταπείνωσίς σου μόνον, καὶ διὰ τοῦτο οὐ δύναμαι πρὸς σέ.

26. Praeteriens aliquando abbas Macarius, a palude ad cellam suam revertens, portabat palmulas; et  ^[0959B] ecce occurrit ei diabolus in via cum falce messoria  (Ruff., l. III, n. 124; Pasch., c. 13, n. 6) . Voluit autem eum percutere de falce illa, et non potuit, et dixit ei: Multam violentiam patior a te, o Macari, quia non praevalere adversus te possum. Ecce enim quidquid tu facis, et ego facio; jejunas tu, et ego penitus non comedo, vigilas tu, et ego omnino non dormio. Unum est autem solum in quo me superas. Et dicit ei abbas Macarius: Quod est illud? Respondit diabolus: Humilitas tua, per quam non praevaleo adversum te.

XX

27. Abba Mathois once went from Raythu to the country of Gebalon, and his brother was with him. And the bishop of Gebalon came to him, and ordained him priest. And at supper the bishop said: “Forgive me, Abba. I know that you did not want to be ordained: but I dared to do it, so that you would give me your blessing.” The old man said humbly: “My soul did not much want ordination, it is true. But I am grieved by the fact that I must be divided from my brother who is with me: and by myself I cannot offer all the prayers which togethet we offer.” The bishop said: “If you know that he is a worthy person, I will ordain him too.” Abba Mathois said: “Whether he is worthy I do not linow: but one thing I do know, that he is better than I am.” So the bishop ordained his brother too: and neither of them, when he died, had offered the sacrifice at the altar. The old man said: “I trust God, that perhaps he will not judge me hardly for my ordination, provided I do not dare to consecrate the offering. For that is the duty of men who live innocently.”

15.42. Ἀπῆλθεν ἀββᾶ Ματώης ἀπὸ τῆς Ῥαϊθοῦ εἰς τὰ μέρη Γεβάλων. Ἦν δὲ μετ’ αὐτοῦ ὁ ἀδελφὸς αὐτοῦ. Καὶ κρατήσας ὁ ἐπίσκοπος τὸν γέροντα ἐποίησεν αὐτὸν πρεσβύτερον. Καὶ γευσαμένων αὐτῶν ὁμοῦ, ἔλεγεν ὁ ἐπίσκοπος· Συγχώρησόν μοι, ἀββᾶ, οἶδα ὅτι οὐκ ἤθελες τὸ πρᾶγμα τοῦτο, ἀλλὰ διὰ τὸ εὐλογηθῆναι παρὰ σοῦ ἐτόλμησα τοῦτο ποιῆσαι. Εἶπεν δὲ αὐτῷ ὁ γέρων μετὰ ταπεινώσεως· Καὶ ὁ λογισμὸς ἤθελε μικρόν· πλὴν ἐγὼ εἰς τοῦτο θλίβομαι ὅτι χωρισθῆναι ἔχω τοῦ ἀδελφοῦ μου· οὐ γὰρ βαστάζω ποιεῖν ὅλας τὰς εὐχάς. Καὶ εἶπεν αὐτῷ ὁ ἐπίσκοπος· Εἰ οἶδας ὅτι ἄξιός ἐστιν, καὶ αὐτὸν χειροτονῶ. Λέγει ἀββᾶ Ματώης· Εἰ μὲν ἄξιός ἐστιν, οὐκ οἶδα· ἓν δὲ οἶδα ὅτι κάλλιόν μού ἐστιν. Ἐχειροτόνησε δὲ καὶ αὐτόν. Καὶ ἐκοιμήθησαν ἀμφότεροι μὴ ἐγγίσαντες θυσιαστηρίῳ ἕνεκεν τοῦ ποιῆσαι προσφοράν. Καὶ ἔλεγεν ὁ γέρων· Πιστεύω εἰς τὸν Θεὸν ὅτι τάχα οὐκ ἔχω κρῖμα πολὺ διὰ τὴν χειροτονίαν ὅποτε οὐ ποιῶ προσφοράν.

27. Perrexit aliquando abbas Mathois de Raythu in partibus Gebalon: erat autem cum eo frater ejus  (Ruff., l. III, n. 188; Pasch., c. 33, n. 3) . Et venit episcopus loci illius ad memoratum senem, et fecit  ^[0959C] eum presbyterum. Et dum gustarent simul, dixit episcopus: Ignosce mihi, abba, quia scio quod nolueris rem hanc; sed ut benedictionem tuam acciperem, praesumpsi hoc facere. Dixit autem ei senex cum humilitate: Et animus meus modicum volebat hoc, verumtamen in hoc graviter fero, quia compellor separari a fratre meo, qui mecum est; neque enim sufficio omnes orationes quas simul faciebamus, implere. Et dixit episcopus: Si scis quia dignus est, ego et ipsum ordino. Et dixit ei abbas Mathois: Equidem si dignus est nescio, unum autem scio, quia melior me est. Ordinavit autem et ipsum episcopus; et ita uterque recesserunt de hac vita, ut nunquam se ad sacrificandam oblationem altari approximarent. Dicebat autem senex: Credo in Deum,  ^[0959D] quia forsitan non sustineam grave judicium propter ordinationem, quam suscepi, dum oblationem non audeo consecrare; hoc enim officium illorum est, qui sine querela vivunt.

28_Mathois

28. Abba Mathois said: “The closer a person draws to God, the more he sees himself to be a sinner. Isaiah the prophet saw the Lord, and said that he was wretched and unclean.”

15.41. Εἶπεν ἀββᾶ Ματώης· Ὅσον ἄνθρωπος ἐγγίζει πρὸς τὸν Θεόν, τοσοῦτον ἁμαρτωλὸν βλέπει ἑαυτόν. Ἡσαΐας γὰρ ὁ προφήτης ἰδὼν τὸν Κύριον τάλαν καὶ ἀκάθαρτον ἑαυτὸν ἔλεγεν.

28. Dixit autem abbas Mathois: Quantum se approximat homo Deo, tantum se peccatorem videt  (Ruff., l. III, n. 123) ; Isaias enim propheta videns Dominum, miserum se et immundum dicebat  (Isaiae VI) .

XX

29. They said of Abba Moses that when he was ordained a cleric, they put the pall on his shoulders. And the archbishop said to him: “See, you are clothed in white and ready for your ordination, Abba Moses.” He answered: “White outside, Lord Pope, or white inside, do you think?” The archbishop, wishing to test him, said to the clergy: “When Abba Moses comes to the altar, turn him away: but follow him and listen to what he says.” They began to drive him from the church, saying: “Get out, Ethiopian.” As he went out, he said: “You thing of dust and ashes, they have done you a good turn. You are not a man, how dare you remain in the company of men?”

12.4 Ἔλεγον περὶ τοῦ ἀββᾶ Μωϋσέως͵ ὅτι ἐγένετο κληρικὸς͵ καὶ ἐπέθηκαν αὐτῷ τὴν ἐπωμίδα. Καὶ λέ γει αὐτῷ ὁ ἀρχιεπίσκοπος· Ἰδοὺ γέγονας ὁλόλευκος͵ ἀββᾶ Μωϋσῆ. Λέγει αὐτῷ ὁ γέρων· Ἄρα τὰ ἔξω͵ κῦρι ὁ Πάπας· ἢ καὶ τὰ ἔσω Θέλων δὲ ὁ ἀρ χιεπίσκοπος δοκιμάσαι αὐτὸν͵ λέγει τοῖς κληρικοῖς· Ὅταν εἰσέρχηται ὁ ἀββᾶς Μωϋσῆς εἰς τὸ ἱερατεῖον͵ διώξατε αὐτὸν͵ καὶ ἀκολουθήσατε αὐτῷ͵ ἵνα ἀκού σητε τί λέγει. Εἰσῆλθεν οὖν ὁ γέρων· καὶ ἐπετίμη σαν αὐτὸν͵ καὶ ἐδίωξαν͵ λέγοντες· Ὕπαγε ἔξω͵ Αἰ θίοψ. Ὁ δὲ ἐξελθὼν ἔλεγεν ἑαυτῷ· Καλῶς σοι ἐποίη σαν͵ σποδόδερμε͵ μελανέ. Μὴ ὢν ἄνθρωπος͵ τί ἔρχῃ μετὰ ἀνθρώπων; 

29. Dicebant de abbate Moyse quia factus esset clericus, et posuerunt ei superhumerale. Et dixit ei archiepiscopus: Ecce factus es candidatus, abba Moyses. Et ille respondit: Putas a foris, domne papa, aut deintus? Volens autem episcopus probare  ^[0960A] eum, dixit clericis: Quando intrat abbas Moyses ad altare, expellite eum, et sequimini, ut audiatis quid dicat. Dum autem coepissent eum mittere foras, dicebant ei: Exi foras, Aethiops. Ille vero egrediens, dicebat: Bene tibi fecerunt cinerente et caccabate [(43) ^[0990C] Cinerente et caccabate.) Ita Manuscripti Vedastinus et Audomarensis. Variant Editi: quidam, cinerose  ^[0990D] et caccabate; quidam cinerate et caccabate. Existimo cinerentum dictum ea forma, qua pulverulentus et similia. Vide Onomasticon.] . Qui cum homo non sis, quare te in medio hominum dare praesumpsisti?

XX

30. While Abba Poemen was in a community, he heard of Abba Nesteros and wanted to see him. So he sent a message to his abba to ask him to let Nesteros come to him. But the abba did not wish it, and refused. A few days afterwards the steward of the monastery asked the abba to let him go to Abba Poemen, so that he could tell him his thoughts. His abba, when he was giving him leave, said to him: “Take with you the brother Nesteros whom the old man asked me to send him. I did not dare to let him go alone, and have put off sending him until now.” When the steward reached the old man, he talked to him about his thoughts, and the old man healed his mind by his answer. Then the old man turned to the brother and said: “Abba Nesteros, how have you won this virtue, that if there is trouble within the monastery, you do not speak, and remain serene?” The brother had to be pressed by the old man for an answer. In the end he said: “Forgive me, Abba. When I first entered the community, I said to my soul, You and the donkey must be alike. The donkey says nothing when he is beaten. That is what you must do: as you read in the Psalm: ‘I am become as a beast before thee: and I am always with thee.”

15.46. Τὰ περὶ τοῦ ἀββᾶ Νεσθερώου ἀκούων ἀββᾶ Ποιμὴν καθεζόμενος εἰς κοινόβιον ἐπεθύμησεν αὐτὸν ἰδεῖν, καὶ ἐδήλωσε τῷ ἀββᾷ αὐτοῦ ἵνα ἀποστείλῃ αὐτόν. Καὶ μὴ βουλόμενος ἀποστεῖλαι αὐτὸν μόνον, οὐκ ἀπέστειλεν. Μετὰ δὲ ὀλίγας ἡμέρας, ὁ οἰκονόμος τοῦ κοινοβίου ἔχων λογισμὸν παρεκάλεσε τὸν ἀββᾶν αὐτοῦ ἀπολῦσαι αὐτὸν πρὸς τὸν ἀββᾶ Ποιμένα λέγων ἐξειπεῖν αὐτῷ τοὺς ἑαυτοῦ λογισμούς. Ὁ δὲ ἀπέλυσεν αὐτὸν εἰπών· Λάβε καὶ τὸν ἀδελφὸν μετὰ σοῦ ὅτι ἐδήλωσέ μοι ὁ γέρων περὶ αὐτοῦ, καὶ μὴ θαρρὼν ἀπολῦσαι αὐτὸν μόνον οὐκ ἔπεμψα. Ὡς δὲ ἦλθον πρὸς τὸν γέροντα, ὁ οἰκονόμος ἐλάλησεν αὐτῷ τοὺς ἑαυτοῦ λογισμούς, καὶ ἐθεράπευσεν αὐτόν. Μετὰ δὲ τοῦτο ἠρώτα ὁ γέρων τὸν ἀδελφὸν λέγων· Ἀββᾶ Νησθερώου, πόθεν ἐκτήσω τὴν ἀρετὴν ταύτην ὅτι δήποτε συμβῇ θλῖψις εἰς τὸ κοινόβιον, οὐ λαλεῖς οὐδὲ μεσάζεις; Καὶ πολλὰ βιασθεὶς ὁ ἀδελφὸς ὑπὸ τοῦ γέροντος εἶπεν· Συγχώρησόν μοι, ἀββᾶ, ὅτε εἰσῆλθον ἐν ἀρχῇ εἰς τὸ κοινόβιον, εἶπον τῷ λογισμῷ μου ὅτι· Καὶ σὺ καὶ ὁ ὄνος ἕν ἐστε· ὥσπερ γὰρ ὁ ὄνος δέρεται καὶ οὐ λαλεῖ, ὑβρίζεται καὶ οὐδὲν ἀποκρίνεται, οὕτως καὶ σύ. Καθὼς καὶ ὁ ψαλμῳδὸς λέγει· «Κτηνώδης ἐγενήθην παρὰ σοὶ κἀγὼ διὰ παντὸς μετὰ σοῦ.»

30. Dum abbas Pastor in congregatione esset, audiens de abbate Nesterone, desideravit eum videre, et mandavit abbati ejus ut mitteret eum ad ipsum. Qui cum nollet eum solum dimittere, non direxit eum. Post paucos autem dies dispensator monasterii rogavit abbatem ut permitteret eum ire ad abbatem Pastorem, ut diceret ei cogitationes suas. Abbas autem ejus, cum eum dimitteret, dixit ei:  ^[0960B] Tolle tecum et fratrem istum, quia mandavit mihi de ipso senex; et non praesumens eum solum dimittere, distuli usque modo. Cum ergo venisset dispensator ad senem, locutus est ei de cogitationibus suis, et ille sanavit eum responsione sua. Post haec autem interrogabat senex fratrem illum, dicens: Abba Nestero, quomodo acquisisti virtutem hanc, ut quando emerserit tribulatio aliqua in monasterio, non loquaris, neque taedium facias? Et cum multum cogeretur frater a sene, dicit ei: Ignosce mihi, abba, quando intravi in initio in congregatione, dixi animo meo: Tu et asinus unum estote. Sicut enim asinus vapulat et non loquitur, injuriam patitur et non respondet, sic et tu; quemadmodum et in Psalmo legitur: Ut jumentum factus sum apud te, et ego semper  ^[0960C] per tecum  (Psal. LXXII) .

XX

31. They told this story of Abba Olympius in Scete. He was a slave, and each year went down to Alexandria carrying what he had earned for his masters. They met him, and greeted him. The old man put water in a basin and brought it to wash his masters’ feet. But they said to him: “No, Father, please do not put a burden on us.” He answered: “I confess that I am your slave: and I am grateful that you have let me go free to serve God. Yet I wash your feet, and here is what I have earned.” But they refused to accept it. And he said: “Believe me, if you will not accept my earnings, I shall stay here and be your servant.” But they revered him, and gave him leave to do what he wanted. And they brought him back to the desert with honour, and gave him what he needed to make a love-feast on their behalf; and henceforward was renowned in Scete.

15.47. Ἔλεγον περὶ τοῦ ἀββᾶ Ὀλυμπίου εἰς Σκῆτιν ὅτι ἀπὸ δούλων ἦν, καὶ ἤρχετο κατ’ ἐνιαυτὸν εἰς Ἀλεξάνδρειαν φέρων τὴν μισθοφορίαν αὐτοῦ τοῖς κυρίοις αὐτοῦ. Καὶ ὑπήντουν καὶ προσεκύνουν αὐτῷ. Ὁ δὲ γέρων ἔβαλεν ὕδωρ εἰς τὸν νιπτῆρα καὶ ἔφερεν ἵνα νίψῃ τοὺς πόδας τῶν κυρίων αὐτοῦ. Οἱ δὲ πρὸς αὐτὸν ἔλεγον· Μή, πάτερ· βαρεῖς ἡμᾶς. Ὁ δὲ πρὸς αὐτοὺς ἔλεγεν· Ὁμολογῶ ὅτι δοῦλος ὑμῶν εἰμι, κύριοι, καὶ εὐχαριστῶ ὅτι ἀφήκατέ με ἐλεύθερον δουλεῦσαι τῷ Θεῷ· ἀλλὰ κἀγὼ νίπτω ὑμᾶς, καὶ δέξασθε τὴν μισθοφορίαν μου. Οἱ δὲ ἐφιλονείκουν μὴ καταδεχόμενοι. Ἔλεγεν δὲ αὐτοῖς· Ἐὰν μὴ θέλητε καταδέξασθαι, κάθημαι ὧδε δουλεύων ὑμῖν. Καὶ εὐλαβούμενοι αὐτὸν παρεχώρουν αὐτῷ ὃ θέλει ποιεῖν, καὶ προέπεμπον αὐτὸν μετὰ τιμῆς καὶ χρειῶν πολλῶν ἵνα ποιήσῃ ὑπὲρ αὐτῶν ἀγάπας. Καὶ διὰ τοῦτο γέγονεν ὀνομαστὸς εἰς Σκῆτιν.

31. Dicebant de abbate Olympio in Scythi  (Ruff., l. III, n. 17)  quia servus esset, et descendebat per singulos annos in Alexandriam portans mercedes 625 suas dominis suis. Et occurrebant ei, et salutabant eum: senes autem mittebat aquam in pelvim, et afferebat, ut lavaret pedes dominis suis. Illi autem ad eum dicebant: Noli, Pater, non graves nos. Ille vero respondebat eis: Ego confiteor, quia servus sum vester; et gratias ago, quia dimisistis me liberum servire Deo. Sed tamen lavo vobis pedes, ecce et suscipite mercedes meas. Illi vero contemnebant. Et non acquiescentibus dicebat: Credite mihi, quia si non vultis suscipere mercedes meas, remaneo hic et servio vobis. Illi autem reverentiam ei habentes,  ^[0960D] dabant in potestate ejus, ut faceret quod vellet. Et revertentem deducebant eum cum honore, praebentes ei quae necessaria erant, ut faceret pro eis agapem, et ex hoc factus est nominatus in Scythi.

32_Poeman

32. Abba Poemen said: “A person should always [breathe] humility and the fear of God, just as the mouth breathes air [in and out].”

15.48. Εἶπεν ἀββᾶ Ποιμὴν ὅτι ἄνθρωπος δεῖται τῆς ταπεινοφροσύνης διὰ παντός, καὶ τοῦ φόβου τοῦ Θεοῦ ὥσπερ τῆς πνοῆς τῆς ἐκπορευομένης ἐκ τοῦ στόματος αὐτοῦ.

32. Dixit abbas Pastor: Quia semper homo humilitatem et timorem Dei ita incessabiliter respirare debet, sicut flatum quem naribus attrahit vel emittit  (Append. Mart. n. 101) .

XX

33. A brother asked Abba Poemen: “How ought I to behave, in my cell in the place where I live?” The old man answered: “Be as prudent as a stranger; and wherever you are, do not expect your words to be powerful in your presence, and you will find peace.”

15.49. Ἠρωτήθη ἀββᾶ Ποιμὴν ὑπὸ ἀδελφοῦ· Πῶς ὀφείλω εἶναι ἐν τῷ τόπῳ ἐν ᾧ κατοικῶ; Καὶ λέγει αὐτῷ ὁ γέρων· Ἔχε φρόνημα παροίκου ὅπου ἐὰν παροικῇς, ἵνα μὴ ζητήσῃς τὸν λόγον σου ἔμπροσθεν ἔχειν καὶ ἀναπαύῃ.

33. Interrogatus est abbas Pastor a quodam fratre: Quomodo debeo esse in loco, in quo habito? Et respondit ei senex: Habeto prudentiam velut advena; et ubicunque fueris, ne quaeras verbum tuum coram te habere potentiam, et requiesces.

34_Poeman

34. He also said: “The tools of the soul are these: to cast oneself down in God’s sight; not to lift oneself up; and to put one’s self-will behind one.”

15.50. Εἶπε πάλιν· Τὸ ῥίψαι ἑαυτὸν ἐνώπιον τοῦ Θεοῦ καὶ τὸ μὴ ἑαυτὸν μετρεῖν καὶ τὸ βάλλειν ὀπίσω τὸ ἴδιον θέλημα ἐργαλεῖα εἰσὶν τῆς ψυχῆς.

34. Dixit iterum: Quia projicere se in conspectu  ^[0961A] Dei, et non seipsum extollere, et mittere post tergum suum propriam voluntatem, ferramenta sunt quibus anima operatur.

XX

35. He also said: “Do not put a value on yourself, but cleave to the man who is living a good life.”

15.51. Εἶπε πάλιν· Μὴ μέτρει σεαυτὸν ἀλλὰ κολλήθητι τῷ καλῶς ἀναστρεφομένῳ.

35. Item dixit: Non metiaris temetipsum, sed adhaere ei qui bene conversatur.

XX

36. He also said: “A brother asked Abba Alonius: ‘What is self-contempt?” And the old man said: ‘To be lower than brute beasts; and to know that they are not condemned.’ “

15.53. Εἶπε πάλιν ὅτι ἀδελφὸς ἠρώτησε τὸν ἀββᾶ Ἀλώνιον τί ἐστιν ἐξουδένωσις; Καὶ εἶπεν ὁ γέρων· Τὸ εἶναι ὑποκάτω τῶν ἀλόγων καὶ εἰδέναι ὅτι ἐκεῖνα ἀκατάκριτά εἰσιν.

36. Dixit iterum: Quia interrogavit frater abbatem Alonium, Quid est contemptus? Et dixit senex: Ut sis infra animalia irrationabilia, et scies quia illa non condemnantur.

37_Poeman

37. He also said: “Humility is the ground whereon the Lord ordered the sacrifice to be offered.”

15.55. Εἶπε πάλιν· Ἡ γῆ ἐν ᾗ ἐνετείλατο ὁ Κύριος θυσίας ποιεῖν αὕτη ἐστὶ ταπεινοφροσύνη.

37. Dixit iterum qui supra: Quia humilitas terra est, in qua Dominus sacrificium fieri demandavit

XX

38. He also said: “If a man keeps his own place, he shall not be troubled.”

15.56. Εἶπε πάλιν· Ἄνθρωπος ἐὰν τὴν τάξιν αὐτοῦ φυλάσσῃ οὐ ταράσσεται.

38. Rursus dixit: Quia si homo ordinem suum custodiat, non turbabitur.

XX

39. He also said: “Once when the old men were sitting down to supper, Abba Alonius stood and waited on them: and when they saw it, they praised him. But he said not a word. So one of them whispered to him: “Why do you not answer when the old men praise you?” And Abba Alonius said: “If I answer them, I shall find pleasure in being praised.”

15.54. Εἶπε πάλιν ὅτι καθεζομένων ποτὲ γερόντων καὶ ἐσθιόντων ἵστατο ὑπηρετῶν ὁ αὐτὸς ἀββᾶ Ἀλώνιος. Καὶ ἰδόντες αὐτὸν ἐπῄνεσαν. Ὁ δὲ τὸ σύνολον οὐκ ἀπεκρίθη. Λέγει οὖν τις αὐτῷ κατ’ ἰδίαν· Διατί οὐκ ἀπεκρίθης τοῖς γέρουσιν ἐπαινέσασί σε; Λέγει αὐτῷ ἀββᾶ Ἀλώνιος· Εἰ ἀπεκρίθην αὐτοῖς εὑρισκόμην ὡς καταδεξάμενος τὸν ἔπαινον.

39. Iterum dixit: Quia sedentibus aliquando senibus ad manducandum, stabat Alonius abbas et ministrabat  ^[0961B] eis; et videntes laudaverunt. Ille autem nihil omnino respondit. Dixit ergo quidam secreto: Quare non respondisti senibus laudantibus te? Et dixit abbas Alonius: Quia si responderem eis, inveniebar delectatus laudibus meis.

XX

40. Abba Joseph told this story. “Once when we were sitting with Abba Poemen, he talked of ‘Abba’ Agatho. We said to him: ‘He is a young man, why do you call him Abba?’ And Abba Poemen said: ‘His speech is such that we must call him Abba.’ “

15.57. Διηγήσατο ἀββᾶ Ἰωσὴφ ὅτι· Καθημένων ἡμῶν μετὰ τοῦ ἀββᾶ Ποιμένος ὠνόμασε τὸν ἀββᾶ Ἀγάθωνα. Καὶ λέγω αὐτῷ· Νεώτερός ἐστιν, καὶ διατί καλεῖς αὐτὸν ἀββᾶ; Καὶ εἶπεν ἀββᾶ Ποιμήν· Ὅτι τὸ στόμα αὐτοῦ ἐποίησεν αὐτὸν καλεῖσθαι ἀββᾶ.

40. Narravit abbas Joseph: Quia sedentibus nobis aliquando cum abbate Pastore, nominaverit abbatem Agathonem, et diximus ei: Juvenis est, quare eum appellas abbatem? Et dixit abbas Pastor: Quia os suum fecit eum appellari abbatem.

XX

41. They said of Abba Poemen, that he never wanted to cap the saying of another old man, but always praised what had been said.

15.58. Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος ὅτι οὐδέποτε ἠθέλησε δοῦναι τὸν λόγον αὐτοῦ ἐπάνω ῥήματος ἄλλου γέροντος, ἀλλὰ μᾶλλον ἐπῄνει.

41. Dicebant de abbate Pastore, quia nunquam voluisset sermonem dimittere supra alterius senis verbum, sed magis laudaverit semper quae ille dixisset.

XX

42. Once Theophilus of holy memory, the archbishop of Alexandria, came to Scete. The brothers assembled there saidto Abba Pambo: “Say a word to the Pope, that his soul may be edified here.” And the old man answered: “If my silence does not edify him, my speech certainly will not.”

15.59. Παρέβαλέ ποτε ἀββᾶ Θεόφιλος ὁ ἀρχιεπίσκοπος εἰς τὴν Σκῆτιν. Συναχθέντες δὲ οἱ ἀδελφοὶ εἶπον τῷ ἀββᾶ Παμβώ· Εἰπὲ ἕνα λόγον τῷ πάπᾳ ὅπως ὠφεληθῇ εἰς τὸν τόπον. Λέγει αὐτοῖς ὁ γέρων· Εἰ οὐκ ὀφελεῖται ἐν τῇ σιωπῇ μου οὐδὲ ἐν τῷ λόγῳ μου ὠφεληθῆναι ἔχει.

42. Venit aliquando sanctae memoriae Theophilus episcopus Alexandrinus in Scythi: congregati autem  ^[0961C] fratres dixerunt ad abbatem Pambo: Dic unum sermonem papae, ut aedificetur animus ejus in hoc loco. Et respondit senex: Si in taciturnitate mea non aedificatur, neque in sermone meo aedificatur

XX

43. A brother named Pystus told this story. “Seven of us, hermits, went to Abba Sisois, who was living in the island of C]ysmatus. And when we asked him to give us a word, he answered: ‘Forgive me, I am an ignoramus. But I once went to Abba Hor and Abba Athrem: Abba Hor had been ill for eighteen years. And I began to beg them to speak a word to me. And Abba Hor said: “What have I to say to you? Go and do whatever you think right. God is the God of the man who extracts from himself more than he can do, and carries all by violence.” These men, Abba Hor and Abba Athrem, were not of the same province. But there was much grace between them, until they died. Abba Athrem was a man of perfect obedience, Abba Hor of great humility. I spent a few days with them, observing their virtues; and I saw Abba Athrem do a wonderful thing. Someone brought them a little fish, and Abba Athrem wanted to prepare it for his elder, Abba Hor. So Abba Athrem took a knife and cut into the fish: but at that moment Abba Hor called him: “Athrem, Athrem.” And he left the knife in the middle of the fish and did not finish the cut but ran to Abba Hor. I was astonished at his obedience, and that he did not say: “Wait until I have cut the fish.” So I said to Abba Athrem: “Where did you find this obedience?” And he answered me: “It is not mine: it is that old man’s.” And he took me and said: “Come and see his obedience.” He cooked a piece of fish badly, intentionally so, and put it in front of the old man. Abba Hor ate it without saying a word. Abba Athrem said: “Is it good, Abba?” He answered: “Very good.” Then he brought him another piece, very well cooked, and said: “See, I have ruined it, Abba, by cooking it badly.” Abba Hor answered: “Yes, you have cooked it rather badly.” And Abba Athrem turned to me and said: “I)id you see his obedience?” And I left them: and have tried, as far as I could, to practise what I saw. All this was told the brothers by Abba Sisois. One of us asked him: ‘Of your charity, speak us a word.’ And he said: ‘The man who has limitless knowledge understands the Scriptures perfectly. Another of us asked him: ‘What is pilgrimage, Father?’ He answered: ‘Keep silent: and wherever you go, say “I am at peace with all rnen”: that is pilgrimage.”

15.60. Διηγήσατο ὁ ἀδελφὸς Πιστὸς λέγων ὅτι· Ἀπήλθαμεν ἑπτὰ ἀδελφοὶ πρὸς τὸν ἀββᾶ Σισόην ἐν τῇ νήσῳ οἰκοῦντα τοῦ Κλύσματος, παρακαλοῦντες εἰπεῖν αὐτὸν ἡμῖν λόγον. Καὶ εἶπεν· Συγχωρήσατέ μοι, ὅτι ἰδιώτης ἄνθρωπος εἰμί· ἀλλὰ παρέβαλον πρὸς τὸν ἀββᾶ Ὢρ καὶ πρὸς τὸν ἀββᾶ Ἀθρέ. Ἦν δὲ ἐν ἀσθενείᾳ ἀββᾶ Ὢρ δεκαοκτὼ ἔτη. Καὶ ἔβαλον αὐτοῖς μετάνοιαν εἰπεῖν μοι λόγον. Καὶ εἶπεν ἀββᾶ Ὤρ· Τί ἔχω εἰπεῖν σοι; Ἄπελθε, εἴ τι βλέπεις ποίησον. Ὁ Θεὸς ἐκείνου ἐστὶν τοῦ πλεονεκτοῦντος ἤτοι βιαζομένου εἰς πάντα ἑαυτόν. Οὐκ ἦσαν δὲ ἀπὸ μιᾶς ἐνορίας ἀββᾶ Ὢρ καὶ ἀββᾶ Ἀθρέ, ἐγένετο δὲ μεγάλη εἰρήνη μετάξυ αὐτῶν ἕως οὗ ἐξῆλθον ἀπὸ τοῦ σώματος. Καὶ γὰρ ἦν μεγάλη ἡ ὑπακοὴ τοῦ ἀββᾶ Ἀθρέ, καὶ πολλὴ ἡ ταπεινοφροσύνη τοῦ ἀββᾶ Ὤρ. Ἐποίησα γὰρ μικρὰς ἡμέρας πρὸς αὐτοὺς ἀνιχνεύων αὐτούς, καὶ εἶδον μέγα θαῦμα ὃ ἐποίησεν ἀββᾶ Ἀθρέ. Ἤνεγκε γάρ τις αὐτοῖς μικρὸν ὀψάριον καὶ ἠβουλήθη αὐτὸ ποιῆσαι ἀββᾶ Ἀθρὲ τῷ γέροντι ἀββᾶ Ὤρ. Εἶχε δὲ τὴν μάχαιραν κόπτων τὸ ὀψάριον, καὶ ἐκάλεσεν αὐτὸν ἀββᾶ Ὢρ λέγων· Ἀθρέ, Ἀθρέ. Καὶ ἀφῆκεν ἀββᾶ Ἀθρὲ εἰς μέσον τοῦ ὀψαρίου τὴν μάχαιραν καὶ οὐκ ἔκοψε τὸ ἐπίλοιπον, ἀλλ’ ἦλθε πρὸς τὸν γέροντα. Καὶ ἐθαύμασα τὴν πολλὴν ὑπακοὴν αὐτοῦ διατί οὐκ εἶπεν· Μακροθύμησον ἕως οὗ κόψω τὸ ὀψάριον. Εἶπον δὲ τῷ ἀββᾶ Ἀθρέ· Ποῦ εὗρες τὴν ὑπακοὴν ταύτην; Καὶ εἶπέν μοι· Οὐκ ἔστιν ἐμή, ἀλλὰ τοῦ γέροντός ἐστιν. Καὶ ἔλαβέ με λέγων· Δεῦρο βλέπε τὴν ὑπακοὴν αὐτοῦ. Καὶ ἔψησε τὸ μικρὸν ὀψάριον καὶ ἠφάνισεν αὐτὸ θέλων καὶ παρέθηκεν αὐτὸ τῷ γέροντι. Καὶ ἔφαγε μὴ λαλήσας. Καὶ εἶπεν αὐτῷ· Καλόν ἐστιν, γέρων; Καὶ ἀπεκρίθη· Καλόν ἐστι πάνυ. Μετὰ ταῦτα ἤνεγκεν αὐτῷ μικρὸν καλὸν σφόδρα, καὶ εἶπεν· Ἠφάνισα αὐτό, γέρων. Καὶ ἀπεκρίθη αὐτῷ· Ναί, ναί, ἠφάνισας αὐτὸ μικρόν. Καὶ εἶπέ μοι ἀββᾶ Ἀθρέ· Εἶδες ὅτι ἡ ὑπακοὴ τοῦ γέροντός ἐστιν. Καὶ ἐξῆλθον ἀπ’ αὐτῶν, καὶ εἴ τι εἶδον ἐποίησα κατὰ τὴν δύναμίν μου φυλάξαι. Ταῦτα εἶπε τοῖς ἀδελφοῖς ἀββᾶ Σισόης. Εἷς δὲ ἐξ ἡμῶν παρεκάλεσεν αὐτὸν λέγων· Ποίησον ἀγάπην μεθ’ ἡμῶν, εἰπὲ ἡμῖν καὶ αὐτὸς ἕνα λόγον. Καὶ εἶπεν· Ὁ κατέχων τὸ ἀψήφιστον ἐν τῇ γνώσει ἐπιτελεῖ πᾶσαν γραφήν. Ἕτερος ἐξ ἡμῶν εἶπεν αὐτῷ· Τί ἐστιν ξενιτεία, πάτερ; Ὁ δὲ εἶπεν· Σιώπα καὶ εἰπέ· Οὐκ ἔχω πρᾶγμα ἐν παντὶ τόπῳ ὅπου ἐὰν ἀπέρχῃ· αὕτη ἐστὶν ἡ ξενιτεία.

43. Narravit frater Pystus, dicens: Quia ibamus septem fratres solitarii ad abbatem Sisoi habitantem in insula Clysmatus: et cum rogaremus cum ut diceret nobis aliquid, ille respondit: Ignoscite mihi, quia idiota sum homo; sed veni aliquando ad abbatem Hor et abbatem Athre; et erat in infirmitate abbas Hor decem et octo annis, et coepi supplicare eis, ut dicerent mihi aliquod verbum; et dixit abbas Hor: Quid tibi habeo dicere? Quidquid vides, fac; Deus enim illius est, qui sibi ultra quam potest extorquet, et violentiam facit ad omnia: hi autem ambo non erant  ^[0961D] de una provincia, hoc est abbas Hor et abbas Athre. Fuit autem inter eos magna gratia, donec exirent ambo de corpore. Abbas autem Athre summae obedientiae erat, abbas vero Hor multae humilitatis. Feci ergo paucos dies apud eos, investigans virtutes eorum, et vidi mirabile quid quod fecit abbas Athre. Attulerat enim eis quidam unum piscem modicum, et voluit illum facere abbas Athre seniori abbati Hor; posuerat ergo abbas Athre cultellum, et incidebat piscem illum, et vocavit eum abbas Hor, dicens: Athre, Athre. Ille vero statim dimisit cultellum in medio pisce inciso, et non perincidit eum, et cucurrit ad eum; et miratus sum tantam obedientiam ejus, quia non dixit: Exspecta donec incidam piscem.  ^[0962A] Dixi ergo abbati Athre: Ubi invenisti obedientiam hanc? Et ille mihi respondit: Non est mea, sed istius senis est. Et tulit me, dicens: Veni, vide obedientiam ejus. Coxit ergo modicum piscem male, ita ut perderet eum voluntarie, et apposuit seni; et ille manducavit, nihil loquens. Et dixit ei: Bonum est, senex? Et ille respondit: Bonum valde. Posthaec attulit ei illud modicum, nimis bene coctum, et dixit: Ecce istud perdidi, senex, male illud coxi. Et ille respondit: Etiam modice tibi male exivit. Et conversus ad me abbas Athre dixit: Vides quia haec obedientia istius 626 senis est? Et exii ab eis; et quidquid vidi, hoc feci secundum virtutem meam. Haec dixit fratribus abbas Sisoi; unus autem ex nobis rogavit eum dicens: Ostende nobis charitatem, et dic  ^[0962B] nobis tu unum sermonem. Et dixit: Qui habet quod innumerabile est in scientia, perficit omnem Scripturam. Iterum alter ex nobis dixit ei: Quid est peregrinatio, Pater? Et ille respondit: Tace, et in omni loco quocunque veneris, dic: Non habeo causam, et haec est peregrinatio.

44_Sisois

44. A brother once came to Abba Sisois on the mountain of Abba Antony. And in their talk he said to Abba Sisois: “Have you not yet attained the stature of Abba Antony, Father?” And the old man answered: “If I had a single thought like Abba Antony, 1 should quite leap toward heaven like a flame. But I know myself to be a man who can only with an effort bear his thoughts.”

17(18?).9Παρέβαλέ τις τῶν ἀδελφῶν πρὸς τὸν ἀββᾶν Σισόην͵ εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου· καὶ λαλούν των αὐτῶν͵ ἔλεγε τῷ ἀββᾷ Σισόῃ· Ἄρτι οὐκ ἔφθα σας εἰς τὰ μέτρα τοῦ ἀββᾶ Ἀντωνίου͵ Πάτερ; Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ εἶχον ἕνα τῶν λογισμῶν τοῦ ἀββᾶ Ἀντωνίου͵ ἐγινόμην ὅλος ὡς πῦρ· πλὴν οἶδα ἄνθρωπον͵ ὅτι μετὰ καμάτου δύναται βαστάσαι τὸν λογισμὸν αὐτοῦ

44. Venit quidam frater ad abbatem Sisoi in montem abbatis Antonii; et loquentibus eis, dicebat abbati Sisoi: Modo adhuc non pervenisti ad mensuras abbatis Antonii, Pater? Et respondit ei senex: Ego si haberem unam cogitationem abbatis Antonii, efficerer totus velut ignis: verumtamen scio hominem qui cum labore potest ferre cogitationes suas.

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45. The same brother asked him: “Do you think Satan per­secuted the men of old as he persecutes us?” And Abba Sisois said: “More: for now his doom has drawn nearer, and he is troubled.”

15.63. Ἠρώτησε δὲ αὐτὸν πάλιν ὁ ἀδελφὸς λέγων· Ἆρα οὕτως ἐπείραζεν ὁ Σατανᾶς τοὺς ἀρχαίους; Καὶ ἀπεκρίθη ἀββᾶ Σισόης· Ἄρτι πλέον, ὅτι ὁ καιρὸς αὐτοῦ ἤγγικεν καὶ ταράσσεται.

45. Iterum autem interrogavit eum frater ille, dicens: Putas sic persequebatur Satanas antiquos? Et  ^[0962C] dicit ei abbas Sisoi: Modo plus, quia tempus ejus appropinquavit, et turbatur  (Ruff., l. III, num. 174; Pasch., c. 25, n. 2)  .

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46. Some others came to hear a word from Abba Sisois. And he said nothing to them, but kept repeating: “Forgive me.” They saw his baskets, and said to his disciple, Abraham: “What are you doing with those baskets?” And he answered: “We sell them now and then.” The old man heard, and said: “And so Sisois eats now and then.” They were very edified at his humility, and went away happy.

15.62. Παρέβαλέ τις ἀδελφὸς πρὸς τὸν ἀββᾶ Σισόην εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου καί, λαλούντων αὐτῶν, ἔλεγε πρὸς τὸν ἀββᾶ Σισόην· Ἄρτι οὐκ ἔφθασας εἰς τὰ μέτρα τοῦ ἀββᾶ Ἀντωνίου, πάτερ; Καὶ λέγει ὁ γέρων· Πόθεν ἐγὼ εἶχον φθᾶσαι εἰς τὰ μέτρα τοῦ ἁγίου; Εἰ εἶχον ἕνα λογισμὸν τοῦ ἀββᾶ Ἀντωνίου ἐγινόμην ὅλος ὡς πῦρ. Πλὴν οἶδα ἄνθρωπον ὅτι μετὰ καμάτου πολλοῦ δύναται βαστάσαι τὸν λογισμὸν αὐτοῦ.

46. Venerunt alii quidam ad eum, ut audirent ab eo sermonem; et nihil eis loquebatur, sed semper dicebat: Ignoscite mihi. Videntes autem sportellas ejus, dixerint discipulo ejus Abraham: Quid facitis de sportellis istis? Et respondit eis: Huc et illuc expendimus eas. Hoc autem audiens senex, dixit: Et Sisois hinc et inde manducat. Illi vero audientes aedificati sunt valde in humilitate ejus, atque cum gaudio recesserunt.

47_Sisis

47. A brother asked Abba Sisois: “I observe my own mind, and I see that it is recollected and intent upon God.” And the old man said to him: “This is no great thing that your mind should be with God. The great thing is to see yourself to be lower than every created [being]. Corporeal labor will correct it, and lead you on the path to humility.”

15.65. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶ Σισόην λέγων· Ὁρῶ ἑαυτὸν ὅτι ἡ μνήμη μου τῷ Θεῷ παραμένει. Καὶ λέγει ὁ γέρων· Οὐκ ἔστι μέγα τὸ εἶναι τὸν λογισμόν σου μετὰ τοῦ Θεοῦ. Μέγα δέ ἐστι τοῦτο· τὸ ὑποκάτω ἑαυτὸν ὁρᾷν πάσης τῆς κτίσεως. Τοῦτο γὰρ καὶ ὁ σωματικὸς κόπος ὁδηγοί εἰσιν τῆς ταπεινοφροσύνης.

47. Frater interrogavit abbatem Sisoi, dicens: Video meipsum, quia memoria mea ad Deum intenta sit. Et dicit ei senex: Non est magnum hoc, ut mens  ^[0962D] tua cum Deo sit; magnum est autem, si teipsum infra omnem videas creaturam; hoc autem et labor corporalis corrigit, et ducit ad humilitatis viam.

48_Syncletica

48. Syncletica of blessed memory said: “As a ship cannot be built without nails, one cannot be saved without humility.”

15.66. Εἶπεν ἡ μακαρία Συγκλητική· Ὥσπερ πλοῖον ἀδύνατον χωρὶς ἥλων κατασκευασθῆναι, οὕτως ἀμήχανον σωθῆναι χωρὶς ταπεινοφροσύνης.

48. Dixit beatae memoriae Syncletica: Sicut impossibile est navim fabricari sine acutis, ita impossibile est hominem sine humilitate salvari.

49_Hyperichius

49. Abba Hyperichius said: “The tree of life is lofty, and humility climbs it.”

15.67. Εἶπεν ἀββᾶ Ὑπερέχιος· Δένδρον ζωῆς εἰς ὕψος ἐγειρόμενόν ἐστιν ἡ ταπεινοφροσύνη.

49. Dixit abbas Hyperichius: Arbor vitae est in excelsum, et ascendit ad eam humilitas monachi.

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50. He also said: “Imitate the publican, to prevent yourself being condemned with the Pharisee. Follow the gentleness of Moses, and hollow out the rocky places of your heart, so that you turn them into springs of water.”

15.68. Εἶπε πάλιν· Μίμησαι τὸν τελώνην ἵνα μὴ τῷ φαρισαίῳ συγκατακριθῇς, καὶ Μωυσέως τὸ πρᾷον ἐπίλεξαι ἵνα τὴν καρδίαν σου ἀκρότομον οὖσαν εἰς πηγὰς ὑδάτων μεταβάλῃς.

50. Dixit iterum qui supra: Imitare Publicanum illum, ne cum Pharisaeo damneris; et sequere mansuetudinem Moysis, ut summitates cordis tui resecans, convertas in fontes aquarum.

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51. Abba Orsisius said: “If you put a piece of unbaked tiling in a building with a river nearby, it does not last a day. If it is baked, it is as good as stone. So it is with the man with worldly wisdom, who is not proved by the word of God, as Joseph was proved at his beginning. To live among men is to be tempted often. It is good that a man should know his weakness, and not pick up too heavy a burden at first. But men of strong faith cannot be moved. Take the life of Saint Joseph and see what grievous temptations he suffered, and in a country where there was no trace of the true worship of God. But the God of his fathers was with him, and kept him safe in every tribulation, and he is now with his fathers in the kingdom of heaven. Let us then own our weakness, and so struggle onward. For it is hard for us to escape the judgement of God.

15.69. Εἶπεν ἀββᾶ Ὀρσιήσιος· Πλίνθος ὠμὴ βαλλομένη εἰς θεμέλιον ἐγγὺς ποταμοῦ οὐχ ὑπομένει μίαν ἡμέραν, ὀπτὴ δὲ ὡς λίθος διαμένει. Οὕτως ἄνθρωπος σαρκικὸν φρόνημα ἔχων καὶ μὴ πυρωθεὶς κατὰ τὸν Ἰωσὴφ τῷ λόγῳ τοῦ Θεοῦ λύεται ἐπὶ ἀρχὴν προσελθών. Πολλοὶ γὰρ τῶν τοιούτων πειρασμοὶ ἐν μέσῳ τῶν ἀνθρώπων εἰσίν. Καλὸν δέ τινα τὰ ἴδια μέτρα ἰδόντα ἀποφεύγειν τὸ βάρος τῆς ἀρχῆς. Οἱ δὲ ἑδραῖοι τῇ πίστει ἀμετακίνητοί εἰσιν. Περὶ αὐτοῦ γὰρ τοῦ ἁγίου Ἰωσὴφ ἐὰν θέλῃ τις λαλῆσαι, λέγει ὅτι οὐκ ἐπίγειος ἦν. Πόσα ἐπειράσθη καὶ ἐν ποίᾳ χώρᾳ ὅτε οὐκ ἦν ἴχνος θεοσεβείας; Ἀλλ’ ὁ Θεὸς τῶν πατέρων αὐτοῦ ἦν μετ’ αὐτοῦ καὶ ἐξείλατο αὐτὸν ἀπὸ πάσης θλίψεως. Καὶ νῦν ἐστιν μετὰ τῶν πατέρων αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Καὶ ἡμεῖς τοίνυν ἐπιγνῶντες τὰ ἑαυτῶν μέτρα ἀγωνισώμεθα· μόλις γὰρ οὕτως δυνησόμεθα ἐκφυγεῖν τὴν κρίσιν τοῦ Θεοῦ.

51. Dixit abbas Crsisius: Si fragmen crudae tegulae in fundamento mittatur, ubi juxta sit fluvius, non  ^[0963A] sustinet unum diem; coctae autem, permanet velut lapis. Ita est homo qui carnalem sapientiam habet, et non est tentationum igne decoctus, sicut et Joseph; hujusmodi enim verbo Dei resolvitur: qui cum initium fecerit, multis tentationibus in medio hominum agitatur. Bonum est enim ut quis noverit mensuras suas, et declinet in initio pondus; fortes autem in fide immobiles sunt; nam de ipso sancto Joseph si velit aliquis loqui, dicet quia nec terrenus erat; quantum tentatus est, et in quali provincia, ubi nec vestigium erat divini cultus? Sed Deus patrum ejus erat cum eo, qui erupuit eum ex omni tribulatione, et nunc est cum patribus suis in regno coelorum. Et nos ergo agnoscentes mensuras nostras certemus; vix enim nos possumus effugere judicium Dei.

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52. There was an old hermit in the desert who said to him­self that he was perfectly virtuous. He prayed God and said: “Show me what makes me perfect, and I will perform it.” But God wanted to humble him, and said: “Go to that archi­mandrite, and do what he tells you.” God gave a revelation to the archimandrite, before the hermit came, and said: “A hermit is soon coming to see you. Tell him to take a whip, and go and herd your swine.” The old man arrived, knocked at the door, and went in to the archimandrite: they greeted each other, and sat down. The hermit said: “Tell me what I must do to be saved.” And the archimandrite said: “Will you do what I tell you?” And he said: “Yes.” The archimandrite said: “Take this whip, and go herd the swine.” When those who knew the hermit and his reputation, saw he had gone to be a swineherd, they said: “Do you see that hermit who had won so great a reputation? Look what he is doing. He has gone mad, and is troubled by a demon, and is herding swine.” But God looked upon his humility, and saw how he bore these insults with patience, and told him to go back to his cell.

15.70. Γέρων τις ἀναχωρητὴς πλαζόμενος ἐν τῇ ἐρήμῳ ἔλεγεν ἐν ἑαυτῷ ὅτι κατόρθωσε τὰς ἀρετάς. Καὶ ηὔξατο τῷ Θεῷ λέγων· Δεῖξόν μοι, Κύριε, ἐὰν ὑστερῶ τι, καὶ ποιήσω. Καὶ θέλων ὁ Θεὸς ταπεινῶσαι αὐτοῦ τὸν λογισμὸν εἶπεν αὐτῷ· Ὕπαγε πρὸς τόνδε τὸν ἀρχιμανδρίτην, καὶ εἴ τι σοι λέγει ποίησον. Ἀπεκάλυψε δὲ ὁ Θεὸς τῷ ἀρχιμανδρίτῃ λέγων· Ἰδοὺ ὁ δεῖνα ὁ ἀναχωρητὴς ἔρχεται πρὸς σέ, εἰπὲ δὲ αὐτῷ λαβεῖν φραγέλλιον καὶ βόσκειν τοὺς χοίρους. Ἐλθὼν δὲ ὁ γέρων ἔκρουσε τὴν θύραν καὶ εἰσελθὼν πρὸς τὸν ἀρχιμανδρίτην καὶ ἀσπασάμενοι ἀλλήλους ἐκαθέσθησαν. Καὶ λέγει ὁ ἀναχωρητής· Εἰπέ μοι τί ποιήσω ἵνα σωθῶ. Λέγει αὐτῷ· Εἴ τι οὖν ἐάν σοι εἴπω, ποιεῖς; Λέγει αὐτῷ· Ναί. Ὁ δὲ εἶπεν· Λάβε τὸ φραγέλλιον τοῦτο καὶ ὕπαγε βόσκε χοίρους. Ἀπελθὼν δὲ ὁ ἀναχωρητὴς ἔβοσκε χοίρους. Οἱ δὲ ἰδόντες αὐτὸν καὶ ἀκούοντες περὶ αὐτοῦ, βλέποντες ὅτι βόσκει χοίρους ἔλεγον· Ἴδετε τὸν μέγαν ἀναχωρητὴν περὶ οὗ ἠκούσαμεν· ἰδοὺ ἐξέστη καὶ δαιμόνιον ἔχει καὶ βόσκει τοὺς χοίρους. Ἰδὼν δὲ ὁ Θεὸς τὴν ταπείνωσιν αὐτοῦ ὅτι οὕτως ὑπήνεγκε τοὺς ὀνειδισμοὺς τῶν ἀνθρώπων, ἀπέλυσεν αὐτὸν πάλιν εἰς τὸν τόπον αὐτοῦ.

 ^[0963B] 52. Senex quidem erat solitarius vacans in eremo, et dicebat in semetipso quia perfectus esset in virtutibus. Hic oravit Deum, dicens: Ostende mihi quid est perfectio animae, et facio. Volens autem Deus humiliare cogitationes ejus, dixit ei: Vade ad illum archimandritam, et quidquid tibi dixerit, facito. Revelavit autem Deus archimandritae illi, antequam ille ad ipsum veniret, dicens: Ecce ille solitarius venit ad te; die ergo ei ut tollat flagellum, et vadat ut pascat porcos tibi. Veniens ergo senex pulsavit ostium, et ingressus est ad archimandritam illum; et cum se salutassent, sederunt. Et dixit ei solitarius ille qui venerat: Dic mihi quid faciam, ut sim salvus. Et ille dixit: Facies quodcunque dixero tibi? Et respondit ei: Etiam. Et dixit ei: Ecce tolle flagellum,  ^[0963C] et vade, pasce porcos. Hi autem, qui eum noverant et audierant de eo, cum vidissent quia porcos pasceret, dicebant: Vidistis illum solitarium magnum, de quo audiebamus? ecce stupuit cor ejus, et daemonio vexatur, et pascit porcos. Videns autem Deus humilitatem ejus, quia ita patienter sustinebat opprobria hominum, praecepit eum iterum redire ad locum suum.

XX

53. A demoniac, frothing terribly at the mouth, struck an old hermit on the jaw, and the old man turned him the other cheek. The humility tortured the demon like flames, and drove him out there and then.

15.71. Τινὰ τῶν γερόντων μοναχὸν ἐρημίτην ἄνθρωπος δαιμονιζόμενος καὶ δεινῶς ἀφρίζων ἔτυψε κατὰ τῆς σιαγόνος. Ὁ δὲ γέρων ἀλλάξας τὴν ἄλλην παρέθηκεν. Ὁ δὲ δαίμων μὴ φέρων τὴν πύρωσιν τῆς ταπεινώσεως ἀπέστη εὐθέως ἀπ’ αὐτοῦ.

53. Quemdam senem monachum solitarium homo, qui a daemonio vexabatur et fortiter spumabat, percussit in maxillam; senex vero convertit ei aliam maxillam statim. Daemon autem, non ferens incendium humilitatis ejus, mox exivit ab eo  (Ruff., l. III, num. 125) .

XX

54. An old man said to a brother: “When a proud or vain thought enters you, examine your conscience to see if you are keeping God’s commandments; if you love your enemies; if you reJoice in your adversary’s triumph, and are grieved at his downfall; if you know yourself to be an unprofitable servant, and a sinner beyond all others. But not even then must you thmk yourself to have corrected all your faults; knowing that this thought alone in you shall undo all the other good you have done.”

15.72. Εἶπε γέρων· Ὅταν λογισμὸς ὑψηλοφροσύνης ἢ ὑπερηφανίας ὑπεισέλθῃ σοι ἐρεύνησόν σου τὸ συνειδός, εἰ πάσας τὰς ἐντολὰς ἐφύλαξας εἰ ἀγαπᾷς τοὺς ἐχθρούς σου καὶ λυπῇ ἐπὶ τῇ ἐλαττώσει αὐτῶν, καὶ εἰ ἔχεις ἑαυτὸν δοῦλον ἄχρειον καὶ πάντων ἁμαρτωλότερον· καὶ μηδέποτε ἑαυτῷ μέγα φρονήσῃς ὡς πάντα κατορθώσας, εἰδὼς ὅτι ὁ τοιοῦτος λογισμὸς πάντα καταλύει.

54. Dixit senex cuidam  (Ruff., l. III, num. 115;  ^[0963D] Pasch., c. 13, n. 3) : Quando cogitatio superbiae aut elationis intraverit in te, scrutare conscientiam tuam, si divina mandata omnia custodis, si inimicos tuos diligis, si gaudes in adversarii tui glorificatione, et si contristaris in minoratione ejus, 627 et si agnoscis teipsum esse inutilem servum, et si omnium peccatorum esse deteriorem: sed nunc si ita de te sentias, quasi omnia correxeris, sciens quia hujusmodi cogitatio tua universa resolvet.

XX

55. An old man said to a brother: “Do not measure your heart against your brother, saying that you are more serious or more continent or more understanding than he. But be obedient to the grace of God, in the spirit of poverty, and incharity unfeigned. The efforts of a man swollen with vanity are futile. It is written, ‘Let him that thinketh he standeth take heed lest he fall.’ Be in your spirit seasoned with salt—and so dependent upon Christ

15.73. Εἶπε γέρων· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου κατὰ τοῦ ἀδελφοῦ σου λέγων ὅτι· Νηφαλαιώτερός εἰμι καὶ ἀσκητικώτερος, ἀλλ’ ὑποτάσσου τῇ χάριτι τοῦ Χριστοῦ ἐν πνεύματι πτωχείας καὶ ἀγάπης ἀνυποκρίτου ἵνα μὴ πνεύματι καυχήσεως περιπέσῃς καὶ ἀπολέσῃς σου τὸν κόπον. Γέγραπται γάρ· «Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ», «ἅλατι δὲ ἠρτυμένος» ἔσῃ ἐν Κυρίῳ.

55. Dixit senex cuidam: Non apponas cor tuum adversus fratrem, dicens, quia tu magis illo sobrius et continentior, et intelligentior sis; sed subditus esto gratiae Dei in spiritu paupertatis, et per charitatem non fictam; ne spiritu exaltationis elatus, perdas  ^[0964A] laborem tuum; sed esto spiritali sale conditus in Christo.

XX

56. An old man said: “He who is praised and honoured above his deserts suffers grievous loss. He who receives no honour at all among men, shall be hereafter glorified.”

15.74. Εἶπε γέρων· Ὁ πλείω τῆς ἀξίας τιμώμενος ἢ ἐπαινώμενος πολὺ ζημιοῦται· ὁ δὲ μηδὲ ὅλως τιμώμενος ὑπὸ ἀνθρώπων ἄνωθεν δοξάζεται.

56. Dixit senex: Quia qui plusquam dignus est honoratur aut laudatur, amplius patitur detrimentum; qui autem non fuerit omnino ab hominibus honoratus, hic desuper glorificabitur  (Ruff. l. III, n. 112; Pasch., c. 13, n. 1) .

XX

57. A brother asked an old man: “Is it good to be constant in penitence?” And the old man answered: “We have seen Joshua the son of Nun: it was when he was lying prostrate on his face that God appeared to him.”

15.75. Ἀδελφὸς ἠρώτησε γέροντα λέγων· Καλόν ἐστιν ποιῆσαι μετανοίας πολλάς; Λέγει αὐτῷ ὁ γέρων· Ὁρῶμεν Ἰησοῦν τὸν τοῦ Ναυῆ ὅτι κειμένῳ αὐτῷ ἐπὶ πρόσωπον ὤφθη αὐτῷ ὁ Θεός.

57. Frater aliquis interrogavit senem, dicens: Bonum est assidue poenitere? Et respondit ei senex: Vidimus Jesum filium Nave, quia cum pronus jaceret in facie, apparuit illi Deus.

XX

58. An old man, asked why we are troubled by demons, answered: “Because we throw away our armour—humility, poverty, patience and men’s scorn.”

15.76. Ἠρωτήθη γέρων· Διατί οὕτως πολεμούμεθα ὑπὸ τῶν δαιμόνων; Ὁ δὲ εἶπεν· Ἐπειδὴ τὰ ὅπλα ἡμῶν ἀπορρίπτομεν, τὴν ἀτιμίαν καὶ τὴν ταπείνωσιν καὶ τὴν ἀκτημοσύνην καὶ τὴν ὑπομονήν.

58. Interrogatus senex, quare ita inquietaremur a daemonibus, respondit: Quia arma nostra abjicimus, quod est contumeliam, et humilitatem, et paupertatem, et patientiam  (Ruff., l. III, n. 173; Pasch.,  ^[0964B] c. 25, n. 11) .

XX

59. A brother asked an old man: “If a brother brings me talk from the world, Abba, do you want me to tell him not to bring them to me?” And the old man said: “No.” The brother said: “Why?” The old man answered: “Because we cannot stop ourselves doing the same. We should find ourselves doing what we are telling our neighbour not to do.” And the brother said: “Then what is best?” And the old man answered: “If we would keep silence, that is enough for our neighbour as well.”

15.77. Ἀδελφὸς εἶπε γέροντι· Ἐάν τις ἀξιολόγους ἐνέγκῃ μοι ἔξωθεν, θέλεις, ἀββᾶ, εἴπω αὐτῷ ἵνα μή μοι αὐτοὺς φέρῃ; Λέγει ὁ γέρων· Μή. Καὶ εἶπεν ὁ ἀδελφός· Διατί; Καὶ λέγει ὁ γέρων· Καθότι οὐδὲ ἡμεῖς ἠδυνήθημεν ταῦτα φυλάξαι· μήποτε λέγοντες τῷ πλησίον μὴ ποιεῖν τοῦτο εὑρεθῆμεν ἡμεῖς μετὰ ταῦτα ποιοῦντες αὐτό. Λέγει ὁ ἀδελφός· Τί οὖν δεῖ ποιεῖν; Λέγει ὁ γέρων· Ἐὰν θέλωμεν σιωπᾶν, ὁ τρόπος ἀρκεῖ τῷ πλησίον.

59. Frater quidam interrogavit senem dicens: Si quis fratrum attulerit ad me deforis cogitationes; vis, abba, dicam ei ut non eas afferat ad me? Et respondit ei senex: Noli. Et dixit frater: Quare? Respondit ei senex: Quia nec nos hoc possumus custodire; et ne forte cum dicimus proximo. Ne facias illud, inveniamus nos postea idipsum facientes. Et dixit: frater: Quid ergo debet fieri? Et respondit ei senex: Si voluerimus taciturnitatem servare, sufficit proximo modus ipse.

XX

60. An old man was asked: “What is humility?” He answered: “Ifyou forgive a brother who has wronged you before he is penitent towards you.”

15.78. Ἠρωτήθη γέρων· Τί ἐστιν ταπείνωσις; Ὁ δὲ εἶπεν· Ἐὰν ἁμαρτήσῃ εἰς σὲ ὁ ἀδελφός σου καὶ συγχωρήσῃς αὐτῷ πρὸ τοῦ σοι μετανοῆσαι αὐτόν.

60. Interrogatus est senex, quid esset humilitas? Et ille respondit: Si peccanti fratri in te ignoveris, antequam apud te poenitentiam agat.

XX

6I. An old man said: “In every trial do not blame another, but blame yourself, saying: ‘This has happened to me because of my sins.

15.79. Εἶπε γέρων· Ἐν παντὶ πειρασμῷ μὴ μέμφου ἄνθρωπον ἀλλὰ σεαυτὸν μόνον λέγων ὅτι· Διὰ τὰς ἁμαρτίας μου ταῦτά μοι συνέβη.

61. Dixit senex: In omni tentatione non culpes  ^[0964C] hominem, sed teipsum tantum, dicens: Quia pro peccatis meis haec mihi evenerunt.

XX

62. An old man said: “I never push myself up and walk above my station; and am untroubled when I am put in a low place. For all the time I try to pray God to strip me of un­regenerate man.”

15.80. Εἶπε γέρων· Οὐδέποτε τὴν τάξιν μου παρέβην εἰς ὕψος περιπατῆσαι οὐδὲ κατενεχθεὶς εἰς ταπείνωσιν ἐταράχθην. Ἡ γὰρ φρόντις μου πᾶσά ἐστιν δέεσθαι τοῦ Θεοῦ ἕως ἂν ἐκβάλῃ με ἀπὸ τοῦ παλαιοῦ ἀνθρώπου.

62. Dixit senex: Nunquam praeterivi ordinem meum, ut altius ambularem: neque turbatus sum aliquando in humilitate positus; omnis enim cogitatio mea in hoc erat, ut deprecarer Dominum, quo spoliaret me veterem hominem.

XX

63. A brother asked an old man: “What is humility?” And the old man answered: “To do good to them that do ill to you.” And the brother said: “Suppose a man cannot attain that standard, what is he to do?” The old man answered: “He is to run away, and choose silence.”

15.81. Ἀδελφὸς ἠρώτησε γέροντα λέγων· Τί ἐστι ταπεινοφροσύνη; Λέγει ὁ γέρων· Ἵνα εὖ ποιήσῃς τοῖς ποιοῦσί σοι κακά. Λέγει ὁ ἀδελφός· Καὶ ἐὰν μὴ φθάσῃ τις εἰς τὸ μέτρον τοῦτο, τί ποιήσει; Λέγει ὁ γέρων· Φευγέτω ἑλόμενος τὸ σιωπᾶν.

63. Frater quidam interrogavit senem: Quid est humilitas? Et respondit ei senex: Ut benefacias his qui tibi malefaciunt. Et dixit frater: Si non perveniat homo in eadem mensura, quid faciet? Respondit senex: Fugiat, eligens taciturnitatem.

XX

64. A brother asked an old man: “What is the work of pilgrimage?” And he said: “I know a monk who was on pilgrimage, and came into a church where a love-feast was being held: and he sat down to eat with the monks. But someof them said: ‘Who brought that man in here?’ And they said to him: ‘Get out of here.’ He rose from the table and went out But some of the others were grieved that he had been driven away and went outside and brought him back. Then someone asked him: ‘How do you think you felt in your heart when you were driven out and then brought back?’ And he said: ‘I put it in my heart that I was no better than a dog, and a dog goes out when he is chased out and comes back when he is called.’ “

15.83. Ἀδελφὸς ἠρώτησε γέροντα λέγων· Τί ἐστι τὸ ἔργον τῆς ξενιτείας; Ὁ δὲ λέγει αὐτῷ· Οἶδα ἀδελφὸν ξενιτεύσαντα καὶ εὑρέθη εἰς τὴν ἐκκλησίαν καὶ κατὰ συγκυρίαν εὑρέθη ἀγάπη, καὶ ἐκάθισε μετὰ τῶν ἀδελφῶν ἐπὶ τῆς τραπέζης φαγεῖν. Εἶπαν δέ τινες· Τίς καὶ τοῦτον κατέσχεν; Καὶ λέγουσιν αὐτῷ· Ἔγειρε, ὕπαγε ἔξω. Καὶ ἀναστὰς ἀπῆλθεν. Ἕτεροι δὲ λυπηθέντες ἀπῆλθον καὶ ἐκάλεσαν αὐτόν. Καὶ μετὰ τοῦτο ἠρώτησέ τις αὐτὸν λέγων· Ἆρα τί ἐστιν ἐν τῇ καρδίᾳ σου ὅτι ἐξεβλήθης καὶ πάλιν εἰσήχθης; Ὁ δὲ λέγει· Ἐθέμην εἰς τὴν καρδίαν μου ὅτι ἐν ἴσῳ κυνός εἰμι ὃς ὅταν ἐκβλήθη πορεύεται, ὅταν δὲ κληθῇ ἔρχεται.

64. Frater aliquis interrogavit senem, dicens: Quod est opus peregrinationis? Et ille dixit ei: Scio fratrem peregrinantem, qui cum tentus esset in  ^[0964D] ecclesia, et contigisset ibi fieri agapem, sedit ad mensam ut manducaret cum fratribus. Dixerunt autem quidam: Istum hic quis tenuit. Et dixerunt ei: Surge et vade hinc foras: qui surrexit et abiit. Alii vero contristati de expulsione ejus, egressi sunt, et revocaverunt eum. Post haec interrogavit eum quidam, dicens: Quid, putas, est in corde tuo, quia expulsus es, et iterum revocatus? Et ille dixit ei: Quoniam posui in corde meo, quia aequalis essem cani, qui quando insectatur, foras egreditur; quando vero vocatur, ingreditur.

XX

65. Some people once came to an old man in the Thebaid, so that he might cure a demoniac whom they brought with them. After the old man had been importuned for some time, he said to the demon: “Go out of God’s creature.” The demon answered: “I will go: but I ask you a question; tell me, who are the goats and who are the sheep?” And the old man said: “The goats are people like myself: who the sheep are, God alone knows.” And the demon shouted aloud at the words, crying­“See, I go out because of your humility”: and he went out at that moment.

15.84. Ἦλθόν ποτέ τινες ἐν Θηβαίδι πρός τινα γέροντα ἔχοντες μεθ’ ἑαυτῶν δαιμονιζόμενον ἵνα θεραπεύσῃ αὐτόν. Ὁ δὲ γέρων πολλὰ παρακληθεὶς λέγει τῷ δαίμονι· Ἔξελθε ἀπὸ τοῦ πλάσματος τοῦ Θεοῦ. Καὶ εἶπεν ὁ δαίμων τῷ γέροντι· Ἐξέρχομαι· ἐρωτῶ δὲ σὲ ἓν ῥῆμα, καὶ εἰπέ μοι τίνες εἰσὶν τὰ ἐρίφια τὰ ἐν τῷ Εὐαγγελίῳ καὶ τίνες εἰσὶν τὰ ἀρνία. Καὶ εἶπεν ὁ γέρων· Τὰ μὲν ἐρίφια ἐγώ εἰμι, τὰ δὲ ἀρνία ὁ Θεὸς οἶδεν. Καὶ ἀκούσας ὁ δαίμων ἐβόησε φωνῇ μεγάλῃ λέγων· Ἰδοὺ διὰ τὴν ταπείνωσίν σου ἐξέρχομαι. Καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.

65. Venerunt quidam aliquando in Thebaidam ad quemdam senem, habentes secum unum qui a daemonio vexabatur, ut curaretur ab illo sene  (Ruff.,  ^[0965A] l. III, n. 25) . Senex ergo cum diu rogaretur, dixit daemoni: Exi de factura Dei. Et respondit daemon: Ex eo, sed interrogo te unum verbum, ut dicas mihi, qui sunt haedi, et qui sunt agni. Et dixit senex: Haedi quidem tales, qualis ego; agni vero qui sint, Deus scit. Et audiens daemon, clamavit voce magna, dicens: Ecce propter istam humilitatem tuam exeo. Et exiit eadem hora.

XX

66. An Egyptian monk was living in the suburbs of Con­stantinople:66 and when the Emperor Theodosius II passed that way he left his train of courtiers and came unattended to the cell. The monk opened the door to his knock, and at once recognized him to be the Emperor: but he received him as though he was one of the imperial guards. After he had come in, they prayed together and sat down. The Emperor began to ask him: “How are the fathers in Egypt?” He answered: “They are all praying for your salvation.” The Emperor looked round the cell to see if he had any food, and saw nothing except a basket with a little bread, and a flagon of water. The monk said to him: “Will you take a little supper?” And he put the bread in front of him, and mixed oil and salt, and gave him to eat and drink. The Emperor said to him: “Do you know who I am?” And he said: “God knows you, who you are.” The Emperor said­“I am the Emperor Theodosius.” The monk at once fell down before him and did humble obeisance. The Emperor said: “Blessed are you, for you have an untroubled life, without thought of the world. I tell you truly, I was born an emperor, and I have never enjoyed bread and water as I have today: I have supped with real pleasure.” And he began to do honour to the monk, But the old man werst out, and fled back tq Egypt.

15.85. Ἔμενέ τις μοναχὸς αἰγύπτιος ἐν προαστείῳ Κωνσταντινουπόλεως ἐπὶ τοῦ νέου Θεοδοσίου τοῦ βασιλέως. Διερχόμενος δὲ τὴν ὁδὸν ἐκείνην ὁ βασιλεὺς κατέλιπε πάντας, καὶ ἔρχεται μόνος καὶ κρούει εἰς τὴν θύραν τοῦ μοναχοῦ. Ὁ δὲ ἀνοίξας ἐπέγνω μὲν τίς ἦν, ἐδέξατο δὲ αὐτὸν ὡς ἕνα ταξεώτην. Ὡς οὖν εἰσῆλθεν, ἐποίησαν εὐχὴν καὶ ἐκάθησαν; Καὶ ἤρξατο ὁ βασιλεὺς ἐξετάζειν αὐτὸν πῶς οἱ πατέρες οἱ ἐν Αἰγύπτῳ· Ὁ δὲ εἶπεν· Πάντες εὔχονται ὑπὲρ τῆς βασιλείας σου. Καὶ εἶπεν αὐτῷ· Φάγε μικρόν. Καὶ ἔβρεξεν αὐτῷ ἄρτον, καὶ ἔβαλεν ὀλίγον ἔλαιον καὶ ἅλας, καὶ ἔφαγεν. Καὶ ἐπέδωκεν αὐτῷ ὕδωρ, καὶ ἔπιεν. Εἶπεν δὲ αὐτῷ ὁ βασιλεύς· Οἶδας τίς εἰμί; Ὁ δὲ εἶπεν· ὁ Θεὸς οἶδέν σε τίς εἶ. Τότε λέγει αὐτῷ· Ἐγὼ εἰμὶ Θεοδόσιος ὁ βασιλεύς. Καὶ εὐθέως προσεκύνησεν αὐτῷ ὁ γέρων. Καὶ λέγει αὐτῷ ὁ βασιλεύς· Μακάριοι ὑμεῖς οἱ ἀμέριμνοι τοῦ βίου. Ἐπ’ ἀληθείας, ἐν τῇ βασιλείᾳ ἐγεννήθην, καὶ οὐδέποτε ἀπήλαυσα αὐτοῦ τοῦ ἄρτου καὶ τοῦ ὕδατος ὡς σήμερον. Πάνυ γὰρ ἡδέως ἔφαγον; Καὶ ἤρξατο ἀπὸ τότε τιμᾶν αὐτὸν ὁ βασιλεύς. Ὁ δὲ γέρων ἀναστὰς ἔφυγεν καὶ πάλιν ἀπῆλθεν εἰς Αἴγυπτον.

66. Manebat quidam monachus Aegyptius in suburbano Constantinopolitanae civitatis  (Ruff., l. III, n. 19, narrante Paemene) ; et dum transiret Theodosius Junior imperator per viam illam, reliquit omnes qui in obsequio ejus erant, et venit solus ad cellam ejus. Et pulsans ad ostium monachi, aperuit ei monachus. Videns autem eum, agnovit quidem quia  ^[0965B] imperator esset; sic tamen suscepit eum, tanquam unum ex officio militantium. Cum ergo introisset, fecerunt orationem, et sederunt. Coepit autem interrogare imperator, dicens: Quomodo sunt patres in Aegypto? Et ille respondit: Orant omnes pro salute vestra. Imperator autem circumspiciebat in cella ejus, si quid haberet, et nihil illic vidit nisi parvam sportellam, habentem modicum panis, et lagenam aquae. Et dixit ei monachus: Gusta modice. Et infudit ei panes, et misit ei oleum et sal, et manducavit, et dedit ei aquam ut biberet. Dixit autem ei imperator: Scis quis sum ego? Et ille dixit: Deus te scit quis sis. Tunc dixit ei: Ego sum Theodosius imperator. Ille autem statim adoravit salutans eum humiliter. Et dicit imperator: Beati estis vos, quia securam  ^[0965C] vitam habetis, et non cogitatis de hoc saeculo. Veritatem autem dicam, quia in imperio natus sum, et nunquam 628 ita delectatus sum pane et aqua sicut hodie; satis enim libenter comedi. Et coepit ex tunc honorare eum imperator; senex vero egrediens fugit, et iterum venit in Aegyptum.

XX

67. The old men said: “We are the more humbled when we are tempted: for God, knowing our weakness, protects us. But if we boast of our own strength, he takes away his protection, and we are lost.”

15.86. Ἔλεγον οἱ γέροντες· Ὅταν μὴ πολεμώμεθα, τότε μᾶλλον ταπεινωθῶμεν. Ὁ Θεὸς γὰρ εἰδὼς ἡμῶν τὴν ἀσθένειαν σκέπει ἡμᾶς. Ἐὰν οὖν καυχώμεθα ἐπὶ τούτῳ ἀφαιρεῖ ἀφ’ ἡμῶν τὴν σκέπην αὐτοῦ καὶ λοιπὸν ἀπολλύμεθα.

67. Dicebant senes: Quoniam quando tentamur, tunc magis humiliamur; quoniam Deus sciens infirmitatem nostram, protegit nos: si autem gloriamur, aufert a nobis protectionem suam, et perimus.

XX

68. The devil appeared to a monk in the guise of an angel of light, and said to him: “I am the angel Gabriel, and I have been sent to you.” But the monk said: “See whether you were not sent to someone else. I am not worthy that an angel should be sent to me.” And the devil vanished.

15.87. Τινὶ ἀδελφῷ ἐφάνη ὁ διάβολος μετασχηματισάμενος εἰς ἄγγελον φωτός, καί φησι πρὸς αὐτόν· Ἐγώ εἰμι Γαβριὴλ ὁ ἀρχάγγελος, καὶ ἀπεστάλην πρὸς σέ. Ὁ δὲ εἶπεν αὐτῷ· Ὅρα μὴ πρὸς ἄλλον ἀπεστάλῃς· ἐγὼ γὰρ οὐκ εἰμὶ ἄξιος ἄγγελον ἰδεῖν. Ὁ δὲ εὐθέως ἀφανὴς ἐγένετο.

68. Cuidam fratri apparuit diabolus transformatus in angelum lucis, et dixit ad eum: Ego sum Gabriel angelus, et missus sum ad te. Ille vero dixit ei: Vide ne ad alium missus sis; ego autem non sum dignus ut angelus mittatur ad me. Diabolus autem statim  ^[0965D] non comparuit.

XX

69. The old men said: “If an angel in truth appears to you, do not accept it as a matter of course, but humble yourself, and say: ‘I live in my sin and am not worthy to see an angel.’ “

15.88. Ἔλεγον οἱ γέροντες· Κἂν ἀληθῶς ἄγγελός σοι φανῇ, μὴ παραδέξῃ, ἀλλὰ ταπείνωσον ἑαυτὸν λέγων· Οὐκ εἰμὶ ἄξιος ἄγγελον ἰδεῖν ἐν ἁμαρτίαις ζῶν.

69. Dicebant senes: Quia vel si pro veritate angelus tibi appareat, non suscipias facile, sed humilia temetipsum, dicens: Non sum dignus angelum videre vivens in peccatis.

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70. They said of another old man, that while he was under­going temptation in his cell, he saw the demons face to face, and was contemptuous of them. The devil, seeing himself overcome, came and showed himself, saying: “I am Christ.” The old man looked at him, and then shut his eyes. The devil said: “I am Christ, so why have you shut your eyes?” The old man answered: “I would not see Christ in this life, but in the next.” And the devil vanished at the words.

15.89. Διηγήσαντο περί τινος γέροντος ὅτι καθεζόμενος εἰς τὸ κελλίον αὐτοῦ καὶ ἀγωνιζόμενος ἔβλεπε τοὺς δαίμονας φανερῶς καὶ εὐτέλιζεν αὐτούς. Ἔβλεπε δὲ ἑαυτὸν ὁ διάβολος ἡττόμενον ὑπὸ τοῦ γέροντος, καὶ ἐλθὼν ἐνεφάνησεν ἑαυτὸν λέγων· Ἐγώ εἰμι ὁ Χριστός. Ἰδὼν δὲ αὐτὸν ὁ γέρων ἐκάμμυσε τοὺς ὀφθαλμοὺς αὐτοῦ. Εἶπεν δὲ αὐτῷ ὁ διάβολος· Τί καμμύεις τοὺς ὀφθαλμούς σου; ἐγώ εἰμι ὁ Χριστός. Ἀποκριθεὶς δὲ γέρων εἶπεν αὐτῷ· Ἐγὼ τὸν Χριστὸν ὧδε οὐ θέλω ἰδεῖν. Ἀκούσας δὲ ταῦτα ὁ διάβολος ἀφανὴς ἐγένετο.

70. Narraverunt de alio sene, quia sedens in cella sua, et sustinens tentationes, videbat daemones manifeste, et contemnebat eos. Cum autem diabolus videret se vinci a sene, venit et ostendit se ei, dicens: Ego sum Christus. Videns autem eum senex, clausit oculos suos. Et dixit ei diabolus: Ego sum Christus, et quare clausisti oculos tuos? Et respondit senex: Ego hic Christum nolo videre, sed in illa vita. Audiens autem diabolus haec, non comparuit.

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7I. The demons, wanting to seduce an old man, said to him: “\Vould you like to see Christ?” He said: “A curse be upon you and him of whom you speak. I believe my Christ when he said: ‘If anyone says to you, Lo, here is Christ, or Lo, there, do not believe him.’ “ And they vanished at the words.

15.90. Γέροντι ἑτέρῳ ἔλεγον οἱ δαίμονες θέλοντες αὐτὸν ἀπατῆσαι· Θέλεις ἰδεῖν τὸν Χριστόν; Ὁ δὲ εἶπεν αὐτοῖς· Ἀνάθεμα ὑμῖν καὶ ᾧ λέγετε. Τῷ δὲ ἐμῷ Χριστῷ πιστεύω εἰπόντι· «Ἐάν τις ὑμῖν εἴπῃ· Ἰδοὺ ὧδε ὁ Χριστὸς ἢ ἐκεῖ, μὴ πιστεύσητε.» Καὶ εὐθέως ἀφανεῖς ἐγένοντο.

 ^[0966A] 71. Alterum senem volentes seducere daemones, dicebant ei: Vis videre Christum? Et ille dixit: Anathema vobis et de quo dicitis. Ego autem meo Christo credo dicenti: Si quis vobis dixerit, Ecce hic Christus, aut ecce illic, nolite credere. Quo dicto statim non comparuerunt  (Matth. XXIV) .

XX

72. They said of an old man that he went on fasting for seventy weeks, eating a meal only once a week. He asked of God the meaning of a text of the holy Scriptures and God did not reveal it to him. So he said to himself: “Here I am: I have worked so hard, and profited nothing. I will go to my brother and ask him.” Just as he had shut his door on the way out, an angel of the Lord was sent to him; and the angel said: “The seventy weeks of your fast have not brought you near to God: but now you are humbled and going to your brother, I have been sent to show you the meaning of the text.” And he ex­plained to him what he had asked, and went away.

15.91. Διηγήσαντο περὶ ἄλλου γέροντος ὅτι ἐποίησε νηστεύων ἑβδομήκοντα ἑβδομάδας ἅπαξ τῆς ἑβδομάδος ἐσθίων. ᾘτεῖ δὲ παρὰ τοῦ Θεοῦ περί τινος ῥήματος τῆς Γραφῆς, καὶ οὐκ ἀπεκάλυψεν αὐτῷ ὁ Θεός. Λέγει οὖν ἐν ἑαυτῷ· Ἰδοὺ τοσοῦτος κάματος, καὶ οὐδὲν ἤνυσα. Ὑπάγω οὖν πρὸς τὸν ἀδελφόν μου καὶ ἐρωτῶ αὐτόν. Καὶ ὡς ἔκλεισε τὴν θύραν τοῦ ἀπελθεῖν ἀπεστάλη πρὸς αὐτὸν ἄγγελος Κυρίου λέγων· Αἱ ἑβδομήκοντα ἑβδομάδες ἃς ἐνήστευσας οὐκ ἤγγισαν πρὸς τὸν Θεόν· ὅταν δὲ ἐταπείνωσας ἑαυτὸν ἀπελθεῖν πρὸς τὸν ἀδελφόν σου, ἀπεστάλην τοῦ ἀναγγεῖλαί σοι τὸν λόγον. Καὶ πληροφορήσας αὐτὸν περὶ οὗ ἐζήτει λόγου ἀπέστη ἀπ’ αὐτοῦ.

72. Narraverunt de alio sene, quia perseveravit jejunans septuaginta hebdomadas, semel in hebdomada reficiens. Hic postulavit a Deo de quodam sermone Scripturarum sanctarum, et non revelabat ei Deus. Dixit ergo in semetipso: Ecce tantum laborem sumpsi, et nihil profeci: vadam ergo ad fratrem meum, et requiro ab eo. Qui cum egressus clausisset ostium suum ut abiret, missus est ad eum angelus Domini, dicens: Septuaginta hebdomadae quas jejunasti,  ^[0966B] non te fecerunt proximum Deo: nunc vere quando humiliatus es, ut ad fratrem tuum pergeres, missus sum indicare tibi sermonem; aperiensque ei de re quam quaerebat, discessit ab eo.

XX

73. An old man said: “If anyone, in humility and the fear of God, orders a monk to do something, the very word, thus spoken for God’s sake, makes the monk ready, and obedient to the command. But if he gives the command because he wants to give a command, if he sets himself up as an authority and seeks power over the monk, and does not give a command in the fear of God, God sees the secrets of the heart and does not let the monk obey the command. Everyone can see whether He also said: “Do not teach too early, or you will have less the work is done for God, or whether it is an order of self-willunderstanding during the rest of your life.” and desire for power. An order from God is given with humility and gentleness. An order given from a desire for power is given with anger and trouble of mind, for it is of the devil.”

15.93. Ἔλεγέ τις τῶν πατέρων ὅτι ἐάν τις μετὰ φόβου Θεοῦ καὶ ταπεινώσεως ἐπιτάξῃ ἀδελφῷ πρᾶγμα ποιῆσαι, ὁ λόγος ἐκεῖνος ὁ διὰ τὸν Θεὸν ἐξερχόμενος ποιεῖ τὸν ἀδελφὸν ὑποταγῆναι καὶ ποιῆσαι. Εἰ δέ τις θέλων κελεῦσαι ἀδελφῷ οὐ κατὰ φόβον Θεοῦ ἀλλ’ ὡς δι’ αὐθεντίαν θέλων ἐξουσιάζειν αὐτοῦ, ὁ Θεὸς ὁ βλέπων τὰ κρυπτὰ τῆς καρδίας οὐ πληροφορεῖ αὐτὸν ἀκοῦσαι οὐδὲ ποιῆσαι· φανερὸν γάρ ἐστι τὸ ἔργον τὸ διὰ τὸν Θεὸν γινόμενον καὶ φανερὸν τὸ τῆς αὐθεντίας. Τὸ γὰρ τοῦ Θεοῦ ταπεινόν ἐστι μετὰ παρακλήσεως, τὸ δὲ μετὰ αὐθεντίας καὶ θυμοῦ καὶ ταραχῆς ἐκ τοῦ πονηροῦ ἐστιν.

73. Dicebat quidam senex  (Ruffin., l. III, n. 73) : Quia si quis cum humilitate et timore Dei injungat fratri aliquid facere, sermo ipse qui propter Deum egreditur, facit fratrem illum suum subjectum existere et implere quod fuerit imperatum; si autem quis volens jubere fratri, et non hoc secundum timorem Dei fecerit, sed quasi per auctoritatem, volens sibi in eo potestatem defendere, Deus qui videt occulta cordis, non permittit eum audire vel facere quod jubetur. Manifestum enim est opus quod secundum Deum fit; et iterum manifestum est quod pro voluntate aut  ^[0966C] in potestate injungitur: quoniam quod a Deo est, cum humilitate et obsecratione imperatur; quod autem ex potestate, cum furore et perturbatione, utpote quod a maligno est.

XX

74. An old man said: “I would rather be defeated and humble than win and be proud.”

15.94. Εἶπε γέρων· Θέλω ἥττημα μετὰ ταπεινώσεως ἢ νίκην μετὰ ὑπερηφανίας.

74. Dixit senex: Volo magis vinci cum humilitate, quam vincere cum superbia.

XX

75. An old man said: “Do not think little of your neighbour for you do not know whether God’s Spirit is in you or in him. I tell you that your servant is your neighbour.”

15.95. Εἶπε γέρων· Μὴ καταφρονήσῃς τοῦ παρεστῶτός σοι· οὐκ οἶδας γὰρ εἰ ἐν σοί ἐστιν τὸ πνεῦμα τοῦ Θεοῦ ἢ ἐν ἐκείνῳ. Λέγω δὲ παρεστῶτά σοι τὸν διακονοῦντά σοι.

75. Dixit senex: Non condemnes astantem tibi, quoniam nescis utrum in te sit Spiritus Dei, an in illo. Astantem autem tibi dico eum, qui minister est tuus.

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76. A brother asked an old man: “If I live with other monks and see something wrong, do you want me to speak out?” The old man said: “If some are older than you, or your contem­ poraries, you will have more peace of mind in keening silent For you will make yourself at peace in the fact that you are putting yourself below the others.” The brother said to him: “What then am I to do, father? For the spirits trouble me.” The old man said to him: “Ifyou are suffering about the matter give a piece of advice, once, with humility. If they do not obey you, leave what you have done in God’s sight, and he will comfort you. For this is the way the worshipper of God should lay himself before God, and not follow his self-will But take care that your anxiety be of God. Yet, as far as I see; it is good to be silent, for here silence is humility.”

15.96. Ἀδελφὸς ἠρώτησε γέροντα λέγων· Ἐὰν οἰκήσω μετὰ ἀδελφῶν καὶ ἴδω πρᾶγμα παρὰ τὸ πρέπον, θέλεις λαλήσω; Λέγει αὐτῷ ὁ γέρων· Ἐὰν ὦσι μείζονες ἢ συνηλικιῶταί σου, σιωπῶν μᾶλλον ἕξεις ἀνάπαυσιν. Ἐν τούτῳ γὰρ ἐλάττωνα σεαυτὸν ποιήσεις καὶ ἀμέριμνον. Λέγει ὁ ἀδελφός· Τί οὖν ποιήσω, πάτερ, ὅτι ταράττουσί με τὰ πνεύματα; Λέγει ὁ γέρων· Εἰ κάμνεις ὑπόμνησον ἅπαξ ταπεινοφρονῶν, ἐὰν δὲ μὴ ὑπακούσωσί σου ἄφες τὸν κόπον σου ἐνώπιον τοῦ Θεοῦ, καὶ αὐτὸς σὲ ἀναπαύει. Τοῦτο γάρ ἐστι τὸ ῥίψαι ἑαυτὸν ἐνώπιον τοῦ Θεοῦ καὶ καταλιπεῖν τὸ ἴδιον θέλημα. Πρόσεχε δὲ μὴ ἐκφανῇς, ὅπως κατὰ Θεὸν γένηται ἡ μέριμνά σου. Ὡς δὲ ὁρῶ καλὸν τὸ σιωπᾶν μᾶλλον· ταπεινοφροσύνη γάρ ἐστιν.

76. Frater aliquis interrogavit senem, dicens: Si habito cum aliis fratribus, et video aliquam rem inconvenientem, vis ut loquar? Et dixit ei senex: Si sunt aliqui majores tibi aut coaetanei, tacens magis requiem habebis; in hoc enim, quo te minorem facies,  ^[0966D] etiam securum te reddes. Dicit ei frater: Quid ergo facio, Pater? perturbat enim me spiritus. Dicit ei senex: Si laboras, commonefacito semel humiliter; si autem non obediunt tibi, relinque laborem tuum in conspectu Dei, et ipse te consulabitur: hoc enim est ut projiciat se Dei cultor coram Deo, et relinquat ipse voluntates suas. Attende autem tibi ut secundum Deum sit sollicitudo tua; et tamen quomodo video, bonum est tacere, humilitas enim tibi est taciturnitas.

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77. A brother asked an old man: “What is man’s way of progress?” The old man answered: “Humility The more a man bends himself to humility, the more he is lifted up to make progress.”

15.97. Ἄλλος ἀδελφὸς ἠρώτησε γέροντα λέγων· Τί ἐστιν ἡ κατὰ Θεὸν προκοπὴ τοῦ ἀνθρώπου; Λέγει ὁ γέρων· Προκοπὴ τοῦ ἀνθρώπου ἐστὶν ἡ ταπείνωσις. Ὅσον γὰρ ταπεινοῦται ὁ ἄνθρωπος, τοσοῦτον εἰς προκοπὴν ἀνάγεται.

77. Frater quidam interrogavit senem, dicens: Quid est profectus hominis? Et respondit ei senex: Profectus hominis est humilitas. Quantum enim quis ad humilitatem inclinatus fuerit, tantum elevabitur  ^[0967A] ad profectum  (Ruff., lib. III, n. 171; Pasch., c. 15, n. 5) .

XX

78. An old man said: “If anyone says, Forgive me, and humbles himself, he burns up the demons which tempt him.”

15.98. Εἶπέ τις τῶν πατέρων ὅτι· Ἐὰν εἴπῃ τίς τινι συγχώρησόν μοι μετὰ ταπεινωφροσύνης καίει τοὺς δαίμονας.

78. Dixit quidam senex: Quia si quis dixerit, Ignosce mihi, humilians se, comburit daemones tentatores.

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79. An old man said: “Even if you have succeeded in the habit of keeping silent, you are not to have it in you as though it was a kind of virtue, but say: ‘I am not worthy to speak.’ “

15.99. Εἶπε πάλιν· Ἐὰν κτήσῃ σιωπὴν μὴ ἔχε σεαυτὸν ὡς ἀρετὴν κατορθωκότα, ἀλλὰ λέγε ὅτι· Ἀνάξιός εἰμι τοῦ λαλεῖν.

79. Dixit senex: Si acquisieris taciturnitatem, non habeas apud temetipsum quasi aliquam virtutem, etiamsi obtinueris, sed dic: Quia indignus sum loqui.

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80. An old man said: “Unless the miller blindfolded the donkey in the treadmill, it would turn round and eat the corn. And God has mercifully blindfolded us, so that we cannot see the good that we do: for then we should perhaps pat ourselves on the back, and lose our reward. That is why we are left for a time with ill thoughts, so that as we see them, we judge and condemn ourselves. Those very thoughts are the cloth which blindfolds and prevents the piece of goodness from being seen. When a man accuses himself, he does not lose his reward.”

15.100. Ἔλεγε γέρων· Εἰ μὴ ἔβαλεν ὁ ἀρτοκόπος σκέπασμα τοῖς ὀφθαλμοῖς τοῦ κτήνους ἐστρέφετο ἂν καὶ τὸν κόπον αὐτοῦ ἤσθιεν. Οὕτως καὶ ἡμεῖς λαμβάνομεν σκεπάσματα κατ’ οἰκονομίαν Θεοῦ ἵνα μὴ βλέποντες ἃ ἐργαζόμεθα καλὰ μακαρίσωμεν ἑαυτοὺς καὶ ἀπολέσωμεν τὸν μισθὸν ἡμῶν. Διὰ τοῦτο ἀφιέμεθα μίαν μίαν ἐν ῥυπαροῖς λογισμοῖς, καὶ αὐτὰ μόνον βλέπομεν ἵνα ἑαυτοὺς κατακρίνωμεν. Καὶ αὐτὰ τὰ ῥυπαρὰ γίνεται σκεπάσματα τοῦ μικροῦ ἀγαθοῦ. Ὅταν γὰρ μέμφηται ἑαυτὸν ἄνθρωπος οὐκ ἀπόλλει τὸν κόπον αὐτοῦ.

80. Dicebat quidam senex: Nisi velaret pistor oculos animalis ad molam circumeuntis, converteret se animal et comederet labores suos  (Ruff., l. III, n. 128; Pasch., c. 15, n. 1) ; ita et nos velamen accipimus secundum dispensationem Dei, ne videamus quae operamur bona, et beatificantes forsitan nosmetipsos,  ^[0967B] perdamus mercedem 629 nostram. Propterea ergo relinquimur per intervalla temporum semel sic sordidas cogitationes assumere, ut cum easdem cogitationes aspicimus, nosmetipsos judicio proprio condemnemus. Eae enim cogitationes ipsae, velamen sunt ipsius modici boni operis. Quando autem homo seipsum accusat, non perdit mercedem suam.

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8I. An old man said: “I would learn rather than teach.”

15.101. Εἶπε γέρων· Θέλω διδαχθῆναι ἢ διδάξαι.

81. Dixit quidam senex: Quia volo magis doceri quam docere. Item dixit: Non doceas ante tempus, alioquin omni tempore vitae tuae minoraberis intellectu.

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82. An old man was asked, “What is humility?” He. answered: “Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.” And a brother said: “What does it mean, to be the servant of all?” The old man answered: “To be the servant of all is not to look out for the sins of others, ever to look out for your own sins, and to pray God without ceasing.”

15.103. Ἠρωτήθη γέρων· Τί ἐστι ταπείνωσις; Καὶ ἀπεκρίθη· Ἡ ταπείνωσις μέγα ἔργον καὶ θεϊκόν. Ἡ δὲ ὁδὸς τῆς ταπεινώσεώς ἐστιν αὕτη· οἱ κόποι οἱ σωματικοί, καὶ τὸ ἔχειν ἑαυτὸν ἁμαρτωλὸν καὶ ὑποκάτω πάντων. Καὶ εἶπεν ὁ ἀδελφός· Τί ἐστιν ὑποκάτω πάντων; Ὁ δὲ γέρων εἶπεν· Τοῦτο ἔστι· τὸ μὴ προσέχειν ἁμαρτίαις ἀλλοτρίαις ἀλλὰ ταῖς ἑαυτοῦ πάντοτε καὶ δέεσθαι τοῦ Θεοῦ ἀδιαλείπτως.

82. Interrogatus est quidam senex: Quid est humilitas? Et respondens dixit: Humilitas magnum opus est et divinum: via autem humilitatis haec est, ut labores corporales assumi debeant, et ascribat  ^[0967C] seipsum homo peccatorum, et ponat se subjectum omnibus. Et dixit frater: Quid est esse subjectum omnibus? Respondit senex: Hoc est esse subjectum omnibus, ut non attendat quis aliena peccata, sed sua semper aspiciat, et deprecetur sine intermissione Deum.

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83. A brother asked an old man: “Tell me one thing, that I may keep it and live by it.” And the old man said: “If you can suffer injury and cndure, this is a great thing, above all virtues.”

15.105-106. Ἠρώτησεν ἀδελφός τινα γέροντα λέγων· Εἰπέ μοι ἓν πρᾶγμα ἵνα τηρήσω αὐτὸ καὶ ζητήσω δι’ αὐτοῦ πάσας τὰς ἀρετάς.

83. Interrogavit quidam frater senem, dicens: Dic mihi unam rem, quam custodiam, et vivam per eam. Et dixit ei senex: Si potueris contumeliam pati et sustinere, magnum est hoc, et super omnes virtutes  (Ruff., l. III, n. 85) .

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84. An old man said: “He who bears scorn and injury and loss with patience, can be saved.”

Καὶ εἶπεν ὁ γέρων· Ἐξουδένωσιν καὶ ὕβριν καὶ ζημίαν ὁ ὑποφέρων δύναται σωθῆναι.

84. Dixit senex: Qui contemptum et injuriam et damnum patienter fert, potest salvus esse.

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85. An old man said : “Do not take much notice of your abba, and do not often go to see him: for you will get confidence from it, and start to want yourself to be a leader.”

15.107. Εἶπε γέρων· Μὴ ἔχε γνῶσιν μετὰ ἡγουμένου μηδὲ πύκναζε πρὸς αὐτόν. Ἐκ τούτου γὰρ καὶ παρρησίαν ἕξεις καὶ τοῦ ἡγεῖσθαι ἄλλων ἐπιθυμήσεις.

85. Dixit senex cuidam: Non habeas notitiam cum abbate, neque frequenter adjungas te ei; quoniam ex hoc fiduciam sumes, et desiderare incipies  ^[0967D] ut teneas etiam ipse primatum.

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86. A brother so took upon himself any charge that threatened his community, that he even accused himself of fornication. Some of the monks, who did not know the truth about his life, began to murmur against him, saying: “This man does much ill and no work.” The abba, knowing the truth, said to the brothers: “I want rather one mat with humility, than all your mats with pride.” And to show by God’s judge­ment the kind of person the monk was, he brought all the things which the monks had made, and the mat made by the monk of whom they were complaining. And he brought a lighted brand, and threw it into the pile of mats. All the mats were burnt except the mat of this monk, which was untouched. The brothers were afraid at the sight, and did penance to him, and thenceforth treated him as a father.

15.109. Ἦν τις ἀδελφὸς ἐν κοινοβίῳ καὶ ὅλα τὰ βάρη τῶν ἀδελφῶν ἔβαλεν ἐπάνω ἑαυτοῦ ὥστε καὶ ἕως πορνείας κατηγορεῖν ἑαυτοῦ. Τινὲς δὲ τῶν ἀδελφῶν ἀγνοοῦντες τὴν πρᾶξιν αὐτοῦ ἤρξαντο γογγύζειν κατ’ αὐτοῦ λέγοντες· Πόσα κακὰ ποιεῖ οὗτος καὶ οὐδὲ ἐργάζεται. Ὁ δὲ ἀββᾶς γινώσκων τὴν πρᾶξιν αὐτοῦ ἔλεγε τοῖς ἀδελφοῖς· Θέλω τὸ ἓν ψιαθίον αὐτοῦ ὃ ποιεῖ μετὰ ταπεινώσεως ἢ ὅλα τὰ ὑμῶν μετὰ ὑπερηφανείας. Καὶ θέλων πληροφορῆσαι αὐτοὺς ἤνεγκε τὰ ἔργα αὐτῶν ὅλα καὶ τὸ ἓν ψιαθίον τοῦ ἀδελφοῦ. Καὶ ἅψας πῦρ ἔρριψεν αὐτὰ ἐν αὐτῷ καὶ ἐκαύθησαν ὅλα παρεκτὸς τοῦ ψιαθίου οὗ ἐποίησεν ὁ ἀδελφός. Καὶ τοῦτο ἰδόντες οἱ ἀδελφοί, ἐφοβήθησαν καὶ ἔβαλον μετάνοιαν τῷ ἀδελφῷ, καὶ ἔσχον αὐτὸν οἱ ἀδελφοὶ λοιπὸν ὡς πατέρα.

86. Frater quidam erat in congregatione, et omne pondus quod fratribus imminebat, ipse suscipiebat, ita ut se etiam in fornicatione accusaret  (Ruff., l. III, n. 29, nomine Eulalii) . Quidam autem fratrum ignorantes actus ejus, coeperunt murmurare adversus eum, dicentes: Quanta mala facit hic et nec operatur? Abbas sciens quae agebat, dicebat fratribus: Volo unam mattulam istius cum humilitate, quam omnes vestras cum superbia. Et ut demonstraret ex Dei judicio qualis esset frater ille, attulit omnia quae operati fuerant illi fratres, et mattam ejus de quo querebantur, et accendit ignem, et jactavit in medio.  ^[0968A] Consumpta sunt ergo omnia illorum opera, matta autem fratris illius illaesa permansit. Hoc autem videntes illi fratres timuerunt, et poenitentiam coram illo egerunt, habentes eum deinceps velut patrem.

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87. An old man was asked how it was that some people said they had seen angels. He answered: “Blessed is he who always sees his own sin

15.110. Ἠρωτήθη γέρων· Πῶς τινες λέγουσιν ὅτι· Βλέπομεν ὀπτασίας ἀγγέλων; Καὶ ἀπεκρίθη λέγων· Μακάριός ἐστιν ὁ βλέπων τὰς ἁμαρτίας ἑαυτοῦ πάντοτε.

87. Interrogatus est senex, quomodo quidam dicerent videre se aspectum angelorum; et respondit dicens: Beatus est qui peccatum suum semper videt.

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88. A brother learnt that another brother was aggrieved at him, and went to make satisfaction. But the other did not open the door of his cell. So he went to an old man, and told him the circumstances. And the old man said: “See that you have no reason, which looks like a just reason, in your heart for blaming your brother: as though you would accuse him and justify yourself, and so God would not touch his heart to open the door to you I tell you this: even if he has sinned against you, keep it in your heart that you have sinned against him: justify your brother rather than yourself: and then God will put it into his heart to make peace with you.” And he told him the following story: “There were two devout men, living in the world: and after talking with each other they went out and became monks. Wanting to equal the precept in the Gospel, but not according to knowledge, they castrated themselves, as if it was for the sake of the kingdom of heaven. The archbishop heard of it and ex­communicated them. They believed that they had done right, and were indignant with the archbishop saying: ‘Have we castrated ourselves for the kingdom of heaven, and he ex­communicates us? Let us go and persuade the archbishop of Jerusalem against him.’ They went and told everything to the archbishop of Jerusalem. And he said: ‘And I excommunicate you too ‘ Further aggrieved, they went to the archbishop of Antioch, and toldhimeverything: and he excommunicatedthem likewise So they said: ‘Let us go to see the patriarch at Rome, and he will vindicate us from all these others ‘ So they went to the Pope of Rome and put before him what the other arch­bishops had done, saying: ‘We have come to you, as you are the head of all ‘ But he also said to them: ‘I excommunicate you, and you are put out of the Church.’ Then the excommunicated persons had no further excuse, and said to each other: ‘These bishops defer to each other, and reach agreement because they meet in synods. Let us go to that holy man of God, Epiphanius, the bishop in Cyprus, for he is a prophet, and takes no account of anyone’s rank.’ As they were approaching his city, he received a revelation about them, and sent to meet them, saying: ‘Do not enter this city.’ Then they recovered their right minds and said: ‘Truly, we are rightly blamed: why then do we seek to justify ourselves? Even supposing the archbishops excommunicated us unjustly, that cannot be true of this prophet, for he has received a revela­tion about us.’ And they charged themselves with the great guilt of what they had done. So God, who sees men’s hearts, revealed to Epiphanius the bishop that they had made them­selves guilty for the truth’s sake. And so, of his own initiative, he sent and brought them back, and comforted them, and received them to communion. He wrote to the archbishop of Alexandria about them, saying: ‘Receive back your children, for they have done penance in the truth.’ The old man, who told the story, added: ‘This is a man’s sanity and his obedience to God’s will, that he casts himself before God with confession of his sin.’ “ At these words the brother obeyed his word, and went and knocked on the other monk’s door. As soon as the other learnt who it was, he spoke penitently, and opened the door at once: they kissed each other with sincerity and perfect peace was established.

15.111. Ἀδελφὸς ἐλυπεῖτο κατὰ ἀδελφοῦ, καὶ ἀκούσας ἐκεῖνος ἦλθε μετανοῆσαι αὐτῷ. Ὁ δὲ οὐκ ἤνοιξεν αὐτῷ τὴν θύραν. Ἀπῆλθεν οὖν πρός τινα γέροντα καὶ εἶπεν αὐτῷ τὸ πρᾶγμα. Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Ὅρα μή τι ἔχεις ἐν τῇ καρδίᾳ σου μεμφόμενος τοῦ ἀδελφοῦ σου ὡς ὅτι ἐκεῖνός ἐστιν αἴτιος, ἑαυτὸν δὲ δικαιοῖς· καὶ διὰ τοῦτο οὐκ ἐπληροφορήθη ἀνοῖξαί σοι. Πλὴν τοῦτο ποίησον ὃ λέγω σοι. Κἂν ἐκεῖνος ἥμαρτεν εἰς σέ, ἄπελθε θὲς εἰς τὴν καρδίαν σου ὅτι σὺ ἥμαρτες εἰς αὐτόν, καὶ τὸν ἀδελφόν σου δικαίωσον, καὶ τότε ὁ Θεὸς πληροφορεῖ αὐτὸν ὁμονοῆσαί σοι. Καὶ διηγήσατο αὐτῷ ὁ γέρων ὑπόδειγμα τοιοῦτον λέγων· Δύο τινὲς ἦσαν κοσμικοὶ εὐλαβεῖς καὶ συμφωνήσαντες ἐξῆλθον καὶ γεγόνασι μοναχοί· καὶ ζήλῳ φερόμενοι καὶ τὴν εὐαγγελικὴν φωνὴν ἀγνοοῦντες εὐνούχισαν ἑαυτοὺς δῆθεν διὰ τὴν βασιλείαν τῶν οὐρανῶν. Καὶ ἀκούσας ὁ ἀρχιεπίσκοπος ἀφώρισεν αὐτούς. Ἐκεῖνοι δὲ δοκοῦντες ὅτι καλὸν ἐποίησαν ἠγανάκτησαν κατ’ αὐτοῦ λέγοντες ὅτι· Ἡμεῖς εὐνουχίσαμεν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν καὶ οὗτος ἐχώρισεν ἡμᾶς. Ἄγωμεν ἐντύχωμεν κατ’ αὐτοῦ τῷ ἀρχιεπισκόπῳ Ἱεροσολύμων. Καὶ ἀπελθόντες ἀνήγγειλαν αὐτῷ πάντα. Λέγει αὐτοῖς ὁ ἀρχιεπίσκοπος· Κἀγὼ ὑμᾶς χωρίζω. Καὶ ἐπὶ τούτῳ πάλιν λυπηθέντες ἀπῆλθον ἐν Ἀντιοχείᾳ πρὸς τὸν ἀρχιεπίσκοπον καὶ εἶπον αὐτῷ τὰ καθ’ ἑαυτούς. Κἀκεῖνος ὁμοίως ἐχώρισεν αὐτούς. Καὶ λέγουσιν πρὸς ἀλλήλους· Ἄγωμεν εἰς Ῥώμην πρὸς τὸν πατριάρχην, κἀκεῖνος ἐκδικήσει ἡμᾶς ἀπὸ πάντων τούτων. Ἀπελθόντες δὲ πρὸς τὸν μέγαν ἀρχιεπίσκοπον Ῥώμης ἀπήγγειλαν αὐτῷ ἃ ἐποίησαν αὐτοῖς οἱ ἀρχιεπίσκοποι, καί· Ἤλθομεν πρός σε, φασίν, ὅτι σὺ εἶ κεφαλὴ πάντων. Εἶπεν δὲ αὐτοῖς καὶ αὐτός· Κἀγὼ χωρίζω ὑμᾶς καὶ κεχωρισμένοι ἐστέ. Τότε ἀπορούμενοι πρὸς ἀλλήλους εἶπον· Οὗτοι εἷς τῷ ἑνὶ χαρίζονται διὰ τὸ ἐν συνόδοις συνάγεσθαι. Ἀλλὰ ἄγωμεν πρὸς τὸν ἅγιον τοῦ Θεοῦ Ἐπιφάνιον τὸν ἐπίσκοπον τῆς Κύπρου ὅτι προφήτης ἐστὶν καὶ οὐ λαμβάνει πρόσωπον ἀνθρώπου. Ὡς δὲ ἤγγισαν τῇ πόλει αὐτοῦ ἀπεκαλύφθη αὐτῷ περὶ αὐτῶν, καὶ πέμψας εἰς ἀπάντησιν αὐτῶν εἶπεν· Μηδὲ εἰς τὴν πόλιν ταύτην εἰσέλθητε. Τότε ἐν ἑαυτοῖς γενόμενοι εἶπον· Ἐπ’ ἀληθείας ἡμεῖς ἐσφάλημεν, τί οὖν ἑαυτοὺς δικαιοῦμεν; Ἔστω ἐκεῖνοι ἀδίκως ἡμᾶς ἐχώρησαν, μὴ καὶ οὗτος ὁ προφήτης; Ἰδοὺ γὰρ ὁ Θεὸς ἀπεκάλυψεν αὐτῷ τὰ περὶ ἡμῶν. Καὶ κατέγνωσαν ἑαυτῶν σφόδρα περὶ τοῦ πράγματος οὗ ἐποίησαν. Τότε ἰδὼν ὁ καρδιογνώστης Θεὸς ὅτι ἐν ἀληθείᾳ κατέγνωσαν ἑαυτῶν ἐπληροφόρησεν τὸν ἐπίσκοπον Ἐπιφάνιον, καὶ πέμψας ἀφ’ ἑαυτοῦ ἤνεγκεν αὐτοὺς καὶ παρακαλέσας ἐδέξατο εἰς κοινωνίαν, καὶ ἔγραψε τῷ ἀρχιεπισκόπῳ Ἀλεξανδρείας λέγων· Δέξαι τὰ τέκνα σου, μετενόησαν γὰρ ἐν ἀληθείᾳ. Εἶπεν δὲ ὁ γέρων ὅτι· Τοῦτό ἐστιν ἡ θεραπεία τοῦ ἀνθρώπου καὶ τοῦτο θέλει ὁ Θεὸς ἵνα ἄνθρωπος βάλῃ τὸ σφάλμα αὐτοῦ ἐπάνω ἑαυτοῦ καὶ δέηται τοῦ Θεοῦ. Ἀκούσας δὲ ταῦτα ὁ ἀδελφὸς ἐποίησε κατὰ τὸν λόγον τοῦ γέροντος, καὶ ἀπελθὼν ἔκρουσεν εἰς τὴν θύραν τοῦ ἀδελφοῦ. Ἐκεῖνος δὲ ὡς μόνον ἤσθετο αὐτοῦ ἔσωθεν πρῶτος αὐτῷ μετενόησεν, ἤνοιξέν τε εὐθέως καὶ ἠσπάσαντο ἀλλήλους ἐκ ψυχῆς καὶ γέγονεν ἀμφοτέροις εἰρήνη μεγάλη.

88. Frater aliquis contristabatur adversus alium fratrem; quod audiens ille venit satisfacere ei. Ille autem non aperuit ei ostium cellae suae. Perrexit ergo ille ad quemdam senem, et dixit ei causam: Vide ne quasi justam habeas causam apud temetipsum in corde tuo, tanquam culpaturus fratrem tuum, ut  ^[0968B] quasi illum reprehendas, et teipsum justifices, et propterea non tetigerit Deus cor ejus, ut aperiret tibi. Verumtamen hoc est quod dico tibi, ut vel si ille peccavit in te, pone in corde tuo, quia tu in illo peccaveris, et fratrem tuum justifica, et tunc Deus dat in corde illius concordare tecum; et narravit illi exemplum tale, dicens: Duo quidam erant saeculares religiosi, et colloquentes secum egressi sunt, et facti sunt monachi: aemulationem autem habentes vocis evangelicae, sed non secundum scientiam, castraverunt se quasi propter regna coelorum. Audiens autem archiepiscopus, excommunicavit eos; illi autem putantes quia bene fecissent, indignati sunt contra eum, dicentes: Nos propter regna coelorum castravimus nos, et hic excommunicavit nos? Eamus  ^[0968C] et interpellemus adversus eum Jerosolymitanorum archiepiscopum. Abeuntes ergo indicaverunt ei omnia. Et dixit eis archiepiscopus Jerosolymitanus: Et ego vos excommunico. Ex quo iterum contristati abierunt in Antiochiam ad archiepiscopum, et dixerunt ei omnia quae facta fuerant circa se. Et ille similiter excommunicavit eos. Et dixerunt ad seipsos: Eamus Romam ad patriarcham, et ipse nos vindicabit de omnibus istis. Abierunt ergo ad summum archiepiscopum Romanae civitatis, et suggesserunt ei quae fecerant eis memorati archiepiscopi, dicentes: Venimus ad te, quia tu es caput omnium. Dicit autem eis et ipse: Ego vos excommunico, et segregati estis. Tunc defecerunt excommunicati totius rationis, et dixerunt ad semetipsos: Isti episcopi sibi invicem  ^[0968D] deferunt et consentiunt, propter quod in Synodis congregantur: sed eamus ad illum virum Dei sanctum Epiphanium episcopum de Cypro, quia propheta est, et personam hominis non accipit. Cum autem appropinquarent civitati ejus, revelatum est ei de ipsis; et mittens in occursum eorum dixit: Ne intretis civitatem istam. Tunc illi in se reversi, dixerunt: Pro veritate nos culpabiles sumus; ut quid ergo nos ipsos justificamus? Fac etiam quia illi injuste nos excommunicaverunt, nunquid et iste propheta? ecce enim Deus revelavit ei de nobis. Et reprehenderunt semetipsos valde de culpa quam fecerunt. Tunc videns 630 qui corda novit quia pro veritate se culpabiles fecerant, revelavit episcopo  ^[0969A] Epiphanio. Et ultro misit et adduxit eos, et consolatus eos, suscepit in communionem. Scripsit itaque de his archiepiscopo Alexandriae, dicens: Suscipe filios tuos, quoniam in veritate poenitentiam egerunt. Et addidit senex qui hoc exemplum narraverat, dicens: Haec est sanitas hominis, et hoc est quod vult Deus, ut homo culpam suam projiciat ante Deum. Haec cum audisset frater, fecit secundum verbum senis, et pergens pulsavit estium fratris; ille autem mox ut sensit eum, prius apud illum deintus poenitentiam gessit, aperuitque statim ostium, et osculati sunt se invicem ex animo, et facta est inter utrosque pax maxima.

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89. Two monks, brothers in the flesh, lived together, and the devil wanted to cause division between them. The younger once lit a lamp and put it on the lampstand. The demon playing his trick, upset the lampstand and the elder was angry and beat his younger brother. But the younger was penitent, and said: “Be patient with me, brother, and I will light it again.” And suddenly the power of the Lord came and tortured that demon until break of day. So the demon told his chief, a pagan priest, svhat had happened. And the pagan priest went out and became a monk; and from the start of his religious life he held to humility, saying: “Humility breaks the power of the enemy. I know, for I have heard them saying: ‘When we trouble the monks, one of them turns to God and is penitent, and so destroys our power.”

15.112. Δύο μοναχοὶ ἦσαν καὶ κατὰ σάρκα ἀδελφοί, καὶ ἤθελεν ὁ διάβολος χωρίσαι αὐτοὺς ἀπ’ ἀλλήλων. Ἐν μιᾷ οὖν ἧψεν ὁ μικρότερος τὸν λύχνον καὶ ἤνεγκεν ἐπὶ τὴν λυχνίαν. Καὶ ἐνεργήσας ὁ δαίμων ἔστρεψε τὴν λυχνίαν. Καὶ ἔτυψεν αὐτὸν ὁ ἀδελφὸς αὐτοῦ ἐν ὀργῇ. Ἐκεῖνος δὲ ἔβαλεν αὐτῷ μετάνοιαν λέγων· Μακροθύμησον ἐπ’ ἐμέ, ἄδελφε, καὶ πάλιν ἀνάπτω αὐτόν. Καὶ ἰδοὺ δύναμις Κυρίου ἦλθεν καὶ ἐβασάνιζε τὸν δαίμονα ἕως πρωί. Καὶ ἐλθὼν ὁ δαίμων ἀνήγγειλε τῷ ἄρχοντι αὐτοῦ τὸ γενόμενον. Καὶ ἤκουσεν ὁ ἱερεὺς τῶν Ἑλλήνων τοῦ δαίμονος διηγουμένου. Καὶ ἀπελθὼν γέγονε μοναχός. Καὶ ἐκράτησεν ἐξ ἀρχῆς τὴν ταπείνωσιν λέγων· Ἡ ταπείνωσις λύει πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ ὥσπερ καὶ αὐτὸς ἤκουσα αὐτῶν λεγόντων ὅτι· Ὅτε ταράσσομεν τοὺς μοναχοὺς στρέφεται εἷς ἐξ αὐτῶν καὶ βάλλει μετάνοιαν καὶ καταργεῖ πᾶσαν τὴν δύναμιν ἡμῶν.

89. Duo monachi, qui erant etiam carnales fratres, habitabant simul, et volebat diabolus separare eos ab  ^[0969B] invicem  (Ruff., l. III, n. 18) . Semel ergo unus, qui erat minor aetate, incendit lucernam, et posuit eam super candelabrum. Fecit autem opera sua daemon, et evertit candelabrum: quapropter cecidit eum major frater cum ira. Ille vero poenitentiam egit, dicens ei: Habe patientiam in me, frater, et iterum accendo eam. Et ecce virtus Domini venit, et torquebat illum daemonem usque mane. Daemon autem nuntiavit suo principi quod factum fuerat. Et audivit sacerdos paganorum id quod retulerat daemon, et egressus factus est monachus, et ab initio conversionis suae tenuit humilitatem, dicens: Humilitas solvit omnem virtutem inimici, sicut ego audivi eos loquentes, dicendo: Quia quando perturbamus monachos, convertitur unus ex eis, et agit poenitentiam, et destruit  ^[0969C] omnem virtutem nostram.

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