Sayings of the Desert Fathers (alphabetical collection) 61.1–69.3
Authorship disputed: Anonymous collection of sayings and stories of the Egyptian desert monks of the 4th and 5th centuries, arranged by the Greek alphabet of the monks' names and compiled in its present form in the late 5th or 6th century. The sayings are attributed to the named monks and were handed down orally and in smaller collections; the compiler is unknown.
Greek text: PG 65.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 61
61.1PG 65:243
Διηγήσατο ὁ ἀββᾶς Κασιανὸς, ὅτι Παρεβάλομεν ἐγώ τε καὶ ὁ ἅγιος Γερμανὸς εἰς Αἴγυπτον, πρός τινα γέροντα. Καὶ φιλοξενήσας ἡμᾶς ἡρωτήθη παρ' ἡμῶν· Τίνος ἕνεκεν ἐν τῷ καιρῷ τῆς ὑποδοχῆς τῶν ξένων ἀδελφῶν, τὸν κανόνα τῆς νηστείας ἡμῶν, ὡς ἐν Παλαιστίνῃ παρελάβομεν, οὐ φυλάττετε; Καὶ ἀπεκρίθη λέγων· Ἡ νηστεία πάντοτε μετ' ἐμοῦ ἐστιν ὑμᾶς δὲ κατέχειν πάντοτε μεθ᾽ ἑαυτοῦ οὐ δύναμαι· καὶ ἡ μὲν νηστεία καὶ χρήσιμόν ἐστι πρᾶγμα καὶ ἀναγκαῖον, τῆς ἡμετέρας δὲ ἐστι προαιρέσεως τὴν δὲ τῆς ἀγάπης πλήρωσιν ἐξ ἀνάγκης ἀπαιτεῖ ὁ τοῦ Θεοῦ νόμος. Ἑν ὑμῖν οὖν δεχόμενος τὸν Χριστὸν, χρεωστῶ μετὰ πάσης θεραπεῦσαι σπουδῆς. Ἐπὰν δὲ ὑμᾶς προπέμψω, τὸν κανόνα τῆς νηστείας δύναμαι ἀνακτήσασθαι. Οὐ δύνανται γὰρ οἱ υἱοὶ τοῦ νυμφῶνος νηστεύειν, ἐφ᾿ ὅσον χρόνον ὁ νυμφίος μετ' αὐτῶν ἐστιν· ὅταν δὲ ἀρθῇ ὁ νυμφίος, τότε μετ' ἐξουσίας νηστεύσουσιν
Diēgēsato ho abbas Kasianos, hoti Parebalomen egō te kai ho hagios Germanos eis Aigypton, pros tina geronta. Kai philoxenēsas hēmas hērōtēthē par' hēmōn; Tinos heneken en tǭ kairǭ tēs hypodochēs tōn xenōn adelphōn, ton kanona tēs nēsteias hēmōn, hōs en Palaistinę̄ parelabomen, ou phylattete? Kai apekrithē legōn; Hē nēsteia pantote met' emou estin hymas de katechein pantote meth᾽ heautou ou dynamai; kai hē men nēsteia kai chrēsimon esti pragma kai anankaion, tēs hēmeteras de esti proaireseōs tēn de tēs agapēs plērōsin ex anankēs apaitei ho tou Theou nomos. Hen hymin oun dechomenos ton Christon, chreōstō meta pasēs therapeusai spoudēs. Epan de hymas propempsō, ton kanona tēs nēsteias dynamai anaktēsasthai. Ou dynantai gar hoi huioi tou nymphōnos nēsteuein, eph᾿ hoson chronon ho nymphios met' autōn estin; hotan de arthę̄ ho nymphios, tote met' exousias nēsteusousin
Abba Cassian related, “Holy Germanus and I visited an old man in Egypt. And after he had shown us hospitality, we asked him, ‘Why, when you receive visiting brothers, do you not keep the rule of fasting as we received it in Palestine?’ And he answered, ‘Fasting is always with me; but I cannot keep you with me always; and fasting is a useful and necessary thing, but it belongs to our own choice, whereas the law of God requires the fulfillment of love by necessity. So, receiving Christ in you, I am bound to serve you with all eagerness. But when I have sent you on your way, I can take up the rule of fasting again. For the sons of the bridechamber cannot fast as long as the bridegroom is with them; but when the bridegroom is taken away, then they will fast with authority.’”
Matt 9:15 (quotation, high confidence) · Matt 25:35 (echo, low confidence)
Notes and citation
Summary: An Egyptian elder sets aside fasting to welcome visitors, receiving Christ in them.
- Matt 9:15, in a free form.
Notes on the original text
- Digital text corrected (OCR: word split): Παρεβά λομεν → Παρεβάλομεν.
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.1 (PG 65:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-1
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.2PG 65:243
Ὁ αὐτὸς εἶπεν ὅτι ἦν τις γέρων, καὶ ὑπηρετεῖτο ὑπὸ ἁγίας παρθένου· καὶ οἱ ἄνθρωποι ἔλεγον· Οὐκ εἰσὶ καθαροί. Καὶ ἤκουσεν ὁ γέρων. Ὅταν δὲ ἤμελλε τελευτᾷν, εἶπε τοῖς Πατράσιν Ὅταν τελευτήσω, φυτεύσατε τὴν ῥάβδον μου εἰς τάφον καὶ ἐὰν βλαστήσῃ καὶ ποιήσῃ καρπὸν, μάθετε ὅτι καθαρός εἰμι ἀπ᾿ αὐτῆς· εἰ δὲ μὴ βλαστήσῃ γινώσκετε ὅτι πέπτωκα μετ' αὐτῆς. Καὶ ἐφυτεύθη ἡ ῥάβδος, καὶ τῇ τρίτῃ ἡμέρᾳ ἐβλάστησε, καὶ ἐποίησε καρπόν. Καὶ πάντες ἐδόξασαν τὸν Θεόν.
Ho autos eipen hoti ēn tis gerōn, kai hypēreteito hypo hagias parthenou; kai hoi anthrōpoi elegon; Ouk eisi katharoi. Kai ēkousen ho gerōn. Hotan de ēmelle teleutąn, eipe tois Patrasin Hotan teleutēsō, phyteusate tēn rhabdon mou eis taphon kai ean blastēsę̄ kai poiēsę̄ karpon, mathete hoti katharos eimi ap᾿ autēs; ei de mē blastēsę̄ ginōskete hoti peptōka met' autēs. Kai ephyteuthē hē rhabdos, kai tę̄ tritę̄ hēmerą eblastēse, kai epoiēse karpon. Kai pantes edoxasan ton Theon.
The same said that there was an old man who was served by a holy virgin; and people said, “They are not pure.” And the old man heard of it. When he was about to die, he said to the Fathers, “When I die, plant my staff in the grave; and if it sprouts and bears fruit, know that I am pure with regard to her; but if it does not sprout, know that I have fallen with her.” And the staff was planted, and on the third day it sprouted and bore fruit. And everyone glorified God.
Num 17:8 (echo, medium confidence)
Notes and citation
Summary: An old man suspected with the virgin who served him is vindicated when his staff blossoms on his grave.
- Cf. Aaron’s rod, Num 17:8.
Notes on the original text
- Digital text corrected (OCR: letter slip; OCR: word split): ὅτι ὧν τις γέρων → ὅτι ἦν τις γέρων; γι νώσκετε → γινώσκετε.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.2 (PG 65:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.3PG 65:243
Εἶπε πάλιν, ὅτι Παρεβάλομεν ἑτέρῳ γέροντι καὶ ἐποίησεν ἡμᾶς γεύσασθαι. Προετρέπετο δὲ ἡμᾶς κορεσθέντας, ἔτι μεταλαβεῖν τροφῆς. Ἐμοῦ δὲ εἰρηκότος μηκέτι δύνασθαι, ἀπεκρίθη· Ἐγὼ ἑξάκις παραγενομένων ἀδελφῶν τράπεζαν ἔθηκα, καὶ προτρεπόμενος ἕνα ἕκαστον συνήσθιον, καὶ ἀκμὴν πεινῶ. Τοῦτο δὲ σὺ ἅπαξ φαγὼν οὕτως ἐκορέσθης, ὥστε μηκέτι φαγεῖν δύνασθαι.
Eipe palin, hoti Parebalomen heterǭ geronti kai epoiēsen hēmas geusasthai. Proetrepeto de hēmas koresthentas, eti metalabein trophēs. Emou de eirēkotos mēketi dynasthai, apekrithē; Egō hexakis paragenomenōn adelphōn trapezan ethēka, kai protrepomenos hena hekaston synēsthion, kai akmēn peinō. Touto de sy hapax phagōn houtōs ekoresthēs, hōste mēketi phagein dynasthai.
He also said, “We visited another old man, and he made us eat. And when we were full, he urged us to take more food. When I said that I could not, he answered, ‘I have set the table six times for brothers who came, and urging each one I ate with him, and I am still hungry. And you, having eaten once, are so full that you cannot eat any more.’”
Notes and citation
Summary: An old man who ate six times with visitors to encourage them is still hungry, while his guest is full after one meal.
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.3 (PG 65:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-3
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.4PG 65:243–245
Διηγήσατο πάλιν ὁ αὐτὸς, ὅτι Παρέβαλεν ὁ ἀββᾶς Ἰωάννης ἄνθρωπος κοινοβίου ἡγούμενος μεγάλου, τῷ ἀββᾷ Παησίῳ, ἐν ἀκροτάτῃ ἐρήμῳ διάγοντι ἐπὶ ἔτη τεσσαράκοντα, καὶ ὡς ἔχων πρὸς αὐτὸν πολλὴν ἀγάπην, καὶ τὴν ἐκ ταύτης παῤῥησίαν εἶπεν αὐτῷ· Τί ἐν τοσούτῳ χρόνῳ οὕτως ἀναχωρῶν, καὶ ὑπὸ μηδενὸς ἀνθρώπου ταχέως ὀχλούμενος κατώρθωσας; Ὁ δέ φησιν· Ἀφ' οὗ ἐμόνασα, οὐδέ ποτέ με εἶδεν ὁ ἥλιος ἐσθίοντα. Εἶπε δὲ καὶ ὁ ἀββᾶς Ἰωάννης Οὐδὲ ἐμὲ ὀργιζόμενον.
Diēgēsato palin ho autos, hoti Parebalen ho abbas Iōannēs anthrōpos koinobiou hēgoumenos megalou, tǭ abbą Paēsiǭ, en akrotatę̄ erēmǭ diagonti epi etē tessarakonta, kai hōs echōn pros auton pollēn agapēn, kai tēn ek tautēs parrhēsian eipen autǭ; Ti en tosoutǭ chronǭ houtōs anachōrōn, kai hypo mēdenos anthrōpou tacheōs ochloumenos katōrthōsas? Ho de phēsin; Aph' hou emonasa, oude pote me eiden ho hēlios esthionta. Eipe de kai ho abbas Iōannēs Oude eme orgizomenon.
The same also related that abba John, a man who was superior of a great community, visited abba Paësius, who had lived in the farthest desert for forty years; and having great love for him, and the freedom that comes from it, he said to him, “What have you achieved, living so long in such solitude and readily troubled by no one?” He said, “Since I became a solitary, the sun has never seen me eating.” And abba John said, “Nor me angry.”
Notes and citation
Summary: Paësius never ate by daylight; John, superior of a community, was never angry.
- A few stray words from Migne’s notes are removed.
Notes on the original text
- Digital text corrected (stray words from Migne’s notes merged into the Greek): καὶ ποιήσῃ καρπόν. διαφόρων. παρεβάλομεν ἀπὸ Παλαιστίνης εἰς Αἴγυπτον. → .
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.4 (PG 65:243–245; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-4
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.5PG 65:245
Τοῦτον τὸν ἀββᾶν Ἰωάννην περὶ τὴν τελευτὴν ὄντα, καὶ ἐκδημοῦντα προθύμως καὶ ἱλαρῶς πρὸς τὸν Θεὸν, ἐκύκλωσαν οἱ ἀδελφοὶ, ἀξιοῦντες λόγον τινὰ σύντομον καὶ σωτήριον ἐν κλήρου τάξει καταλιπεῖν αὐτοῖς, δι' οὗ δυνήσονται ἐπιβῆναι τῆς ἐν Χριστῷ τελειότητος. Ὁ δὲ στενάξας ἔφη Οὐδέποτε ἐποίησα τὸ ἴδιον θέλημα· οὐδέ τινα ἐδίδαξα, ὅπερ πρότερον οὐκ ἐποίησα.
Touton ton abban Iōannēn peri tēn teleutēn onta, kai ekdēmounta prothymōs kai hilarōs pros ton Theon, ekyklōsan hoi adelphoi, axiountes logon tina syntomon kai sōtērion en klērou taxei katalipein autois, di' hou dynēsontai epibēnai tēs en Christǭ teleiotētos. Ho de stenaxas ephē Oudepote epoiēsa to idion thelēma; oude tina edidaxa, hoper proteron ouk epoiēsa.
When this abba John was near his end and departing eagerly and cheerfully to God, the brothers surrounded him, asking him to leave them as an inheritance some short and saving word by which they might attain to perfection in Christ. He sighed and said, “I have never done my own will; nor have I taught anyone anything that I had not first done.”
Notes and citation
Summary: Dying, John leaves the brothers this: he never did his own will or taught what he had not done.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.5 (PG 65:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-5
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.6PG 65:245
Διηγήσατο πάλιν περὶ ἑτέρου γέροντος ἐν ἐρήμῳ καθεζομένου, ὅτι παρεκάλεσε τὸν Θεὸν χαρίσασθαι αὐτῷ, ὥστε μηδέποτε νυστάξαι αὐτὸν κινουμένης ὁμιλίας πνευματικῆς· εἰ δὲ τις καταλαλιᾶς ἢ ἀργολογίας λόγους ἐπιφέρει, εὐθὺς εἰς ὕπνον καταφέρεσθαι, ἵνα μὴ ἱοῦ τοιούτου γεύωνται αἱ ἀκοαὶ αὐτοῦ. Οὗτος δὲ ἔλεγε, τὸν διάβολον σπουδαστὴν εἶναι τῆς ἀργολογίας, πολέμιον δὲ πάσης διδασκαλίας πνευματικῆς· τοιούτῳ χρώμενος ὑποδείγματι· Λαλοῦντος γάρ μου, φησὶ, περὶ ὠφελείας πρός τινας ἀδελφοὺς, τοσούτῳ ὕπνῳ βαθεῖ κατεσχέθησαν, ὥστε μήτε τὰ βλέφαρα κινεῖν δύνασθαι. Ἐγὼ οὖν θέλων δεῖξαι τοῦ δαίμονος τὴν ἐνέργειαν, λόγον ἀργολογίας παρεισήνεγκα ἐφ᾽ ᾧ χαρέντες παραχρῆμα διένηψαν. Στενάξας δὲ εἶπον· Μέχρι τοίνυν περὶ οὐρανίων πραγμάτων διελεγόμεθα, πάντων ὑμῶν οἱ ὀφθαλμοὶ τῷ ὕπνῳ συνείχοντο· ἡνίκα δὲ λόγος ἀργὸς ἐῤῥύη, πάντες μετὰ προθυμίας διανέστητε. Διὸ, ἀδελφοὶ παρακαλῶ, ἐπίγνωτε τοῦ πονηροῦ δαίμονος τὴν ἐνέργειαν, καὶ ἑαυτοῖς προσέχετε, φυλαττόμενοι τὸν νυσταγμὸν, ἡνίκα τι ποιεῖτε πνευματικὸν, ἢ ἀκούετε.
Diēgēsato palin peri heterou gerontos en erēmǭ kathezomenou, hoti parekalese ton Theon charisasthai autǭ, hōste mēdepote nystaxai auton kinoumenēs homilias pneumatikēs; ei de tis katalalias ē argologias logous epipherei, euthys eis hypnon katapheresthai, hina mē hiou toioutou geuōntai hai akoai autou. Houtos de elege, ton diabolon spoudastēn einai tēs argologias, polemion de pasēs didaskalias pneumatikēs; toioutǭ chrōmenos hypodeigmati; Lalountos gar mou, phēsi, peri ōpheleias pros tinas adelphous, tosoutǭ hypnǭ bathei kateschethēsan, hōste mēte ta blephara kinein dynasthai. Egō oun thelōn deixai tou daimonos tēn energeian, logon argologias pareisēnenka eph᾽ hǭ charentes parachrēma dienēpsan. Stenaxas de eipon; Mechri toinyn peri ouraniōn pragmatōn dielegometha, pantōn hymōn hoi ophthalmoi tǭ hypnǭ syneichonto; hēnika de logos argos errhyē, pantes meta prothymias dianestēte. Dio, adelphoi parakalō, epignōte tou ponērou daimonos tēn energeian, kai heautois prosechete, phylattomenoi ton nystagmon, hēnika ti poieite pneumatikon, ē akouete.
He also related of another old man living in the desert that he asked God to grant him never to doze while spiritual conversation was going on; but if anyone brought in words of slander or idle talk, to fall asleep at once, so that his ears might not taste such poison. He used to say that the devil promotes idle talk and is the enemy of all spiritual teaching, using this example: “Once while I was speaking about what is profitable to some brothers, they were held by such deep sleep that they could not even move their eyelids. So, wanting to show the working of the demon, I introduced a piece of idle talk; at which they rejoiced and at once woke up. And I groaned and said, ‘As long as we were discussing heavenly things, all your eyes were held by sleep; but when an idle word flowed, you all woke up eagerly. So, brothers, I beg you, recognize the working of the evil demon, and attend to yourselves, guarding against drowsiness when you are doing or hearing something spiritual.’”
Notes and citation
Summary: An elder shows monks that the devil makes them sleepy at spiritual talk and alert at idle gossip.
Notes on the original text
- Digital text corrected (OCR: word split): σπουδα στὴν → σπουδαστὴν.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.6 (PG 65:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-6
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.7PG 65:245
Εἶπε πάλιν, ὅτι Συγκλητικός τις ἀποταξάμενος, καὶ τὰ ἑαυτοῦ ὑπάρχοντα πένησι διαδοὺς, παρακατέσχε τινὰ εἰς ἰδίαν ἀπόλαυσιν, μὴ βουλόμενος τὴν ἐκ τῆς τελείας ἀποταγῆς ἀναδέξασθαι ταπεινοφροσύνην, καὶ τὴν γνησίαν ὑποταγὴν τοῦ κοινοβιακοῦ κανόνος. Πρὸς ὃν ὁ ἐν ἁγίοις Βασίλειος λόγον ἀπεφθέγξατο τοιοῦτον· Καὶ τὸν συγκλητικὸν ἀπώλεσας, καὶ μοναχὸν οὐκ ἐποίησας.
Eipe palin, hoti Synklētikos tis apotaxamenos, kai ta heautou hyparchonta penēsi diadous, parakatesche tina eis idian apolausin, mē boulomenos tēn ek tēs teleias apotagēs anadexasthai tapeinophrosynēn, kai tēn gnēsian hypotagēn tou koinobiakou kanonos. Pros hon ho en hagiois Basileios logon apephthenxato toiouton; Kai ton synklētikon apōlesas, kai monachon ouk epoiēsas.
He also said that a senator who had renounced the world and distributed his possessions to the poor kept back some for his own enjoyment, not wanting to accept the humility that comes from complete renunciation and the genuine submission of the community’s rule. To him Basil, among the saints, spoke this word: “You have lost the senator, and you have not made a monk.”
Notes and citation
Summary: Basil tells a senator who kept back part of his wealth that he is neither senator nor monk.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.7 (PG 65:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-61-7) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
61.8PG 65:245
Εἶπε πάλιν, ὅτι ἦν τις μοναχὸς οἰκῶν ἐν σπηλαίῳ ἐν ἐρήμῳ· καὶ ἐδηλώθη αὐτῷ ὑπὸ τῶν συγγενῶν κατὰ σάρκα, ὅτι Ὁ πατήρ σου ἰσχυρῶς ἐνοχλεῖται, καὶ μέλλει τελευτᾷν, ἐλθὲ ἵνα κληρονομήσῃς αὐτόν. Ὁ δὲ ἀπεκρίθη πρὸς αὐτούς· Ἐγὼ πρὸ ἐκείνου ἀπέθανον τῷ κόσμῳ· νεκρὸς ζῶντα οὐ κληρονομεῖ.
Eipe palin, hoti ēn tis monachos oikōn en spēlaiǭ en erēmǭ; kai edēlōthē autǭ hypo tōn syngenōn kata sarka, hoti Ho patēr sou ischyrōs enochleitai, kai mellei teleutąn, elthe hina klēronomēsę̄s auton. Ho de apekrithē pros autous; Egō pro ekeinou apethanon tǭ kosmǭ; nekros zōnta ou klēronomei.
He also said that there was a monk living in a cave in the desert; and his relatives according to the flesh sent him word, “Your father is very ill and is about to die; come so that you may inherit from him.” He answered them, “I died to the world before he did; a dead man does not inherit from a living one.”
Textual problem in this passage: see the notes.
Gal 6:14 (echo, low confidence)
Notes and citation
Summary: A hermit refuses his father’s inheritance, saying the dead do not inherit from the living.
- A variant note and a Greek epigram on the senator of the preceding saying (from Migne’s notes) are removed.
Notes on the original text
- Digital text corrected (OCR: word split; variant note (“Al.”) and an epigram from Migne’s notes): σπη λαίῳ → σπηλαίῳ; ΑΙ. ἀγαπητοί. Συγκλητικός τις, Ὅτι ἡ ἀκτημοσύνη ἁγνὴ ἐν μοναχοῖς. Ἦλθ᾿ ἀποταξάμενος κυδίστατος ἐς Σκίταν ἀνήρ· Καὶ πολὺ χρῆμα διδοὺς κάλλιπεν οἱ τι μέρος. Εἶπε δέ τις· Καὶ τὸ πρὶν ἀπώλεσας, ὦ φίλε, κῦδος, Τερπνὸν ἐὸν, καὶ ὁ δοὺς ὁδοὺς) οὐκ ἐπ[έβης ἀβίων. ἄβιοι, μοναχοί. → .
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 61.8 (PG 65:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/61-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/61-8
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 62
62.1PG 65:247
Ἀδελφὸς ἔφη τῷ ἀββᾷ Κρονίῳ· Εἰπέ μοι ῥῆμα. Καὶ λέγει αὐτῷ, ὅτι Ἐν τῷ ἐλθεῖν τὸν Ἐλισσαῖον πρὸς τὴν Σωμανῆτιν, εὖρεν αὐτὴν μὴ ἔχουσαν πρᾶγμα μετά τινος· συνέλαβεν οὖν, καὶ ἔτεκε διὰ τῆς παρουσίας Ἐλισσαίου. Λέγει δὲ αὐτῷ ὁ ἀδελφός Τί ἐστι τὸ ῥῆμα τοῦτο; Καὶ λέγει ὁ γέρων, ὅτι Ἡ ψυχὴ ἐὰν νήψῃ, καὶ συστείλῃ ἑαυτὴν ἀπὸ τοῦ περισπασμοῦ, καὶ καταλείψῃ τὰ θελήματα ἑαυτῆς, τότε τὸ Πνεῦμα τοῦ Θεοῦ παραβάλλει αὐτῇ καὶ δύναται λοιπὸν γεννῆσαι, ἐπειδὴ στεῖρά ἐστιν.
Adelphos ephē tǭ abbą Kroniǭ; Eipe moi rhēma. Kai legei autǭ, hoti En tǭ elthein ton Elissaion pros tēn Sōmanētin, euren autēn mē echousan pragma meta tinos; synelaben oun, kai eteke dia tēs parousias Elissaiou. Legei de autǭ ho adelphos Ti esti to rhēma touto? Kai legei ho gerōn, hoti Hē psychē ean nēpsę̄, kai systeilę̄ heautēn apo tou perispasmou, kai kataleipsę̄ ta thelēmata heautēs, tote to Pneuma tou Theou paraballei autę̄ kai dynatai loipon gennēsai, epeidē steira estin.
A brother said to abba Cronius, “Tell me a word.” And he says to him, “When Elisha came to the Shunammite woman, he found her having no dealings with anyone; so she conceived and gave birth through the presence of Elisha.” The brother says to him, “What does this word mean?” And the old man says, “If the soul is watchful, and withdraws itself from distraction, and abandons its own wills, then the Spirit of God visits it, and then it can give birth, since it is barren.”
2 Kgs 4:17 (allusion, high confidence)
Notes and citation
Summary: Cronius reads Elisha and the Shunammite as the barren soul that bears fruit when the Spirit visits it in stillness.
- 2 Kgs 4:8–17.
Topics: Scripture and canon
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 62.1 (PG 65:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/62-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/62-1
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
62.2PG 65:247
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Κρόνιον· Τί ποιήσω τῇ λήθῃ τῇ αἰχμαλωτιζούσῃ τὸν νοῦν μου, καὶ οὐκ ἐώσῃ με αἰσθάνεσθαι, μέχρι με ἐνέγκῃ κατ᾿ αὐτῆς τῆς ἁμαρτίας Καὶ λέγει ὁ γέρων· Ὅτε ἔλαβον οἱ ἀλλόφυλοι τὴν κιβωτὸν διὰ τὴν κακὴν πρᾶξιν τῶν υἱῶν Ἰσραὴλ, ἔσυρον αὐτὴν ἕως οὗ ἤνεγκαν αὐτὴν εἰς τὸν οἶκον Δαγὼν τοῦ θεοῦ αὐτῶν· καὶ τότε ἔπεσεν ἐπὶ προσώπου αὐτοῦ. Καὶ λέγει ὁ ἀδελφός· Τί ἐστι τοῦτο; Ὁ δὲ γέρων εἶπεν, ὅτι Ἐὰν φθάσωσιν αἰχμαλωτίσαι τὸν νοῦν τοῦ ἀνθρώπου διὰ τῶν ἰδίων αὐτοῦ ἀφορμῶν, οὕτως ὑποσύρωσιν αὐτὸν, ἕως ἂν ἐνέγκωσιν αὐτὸν ἐπάνω τοῦ ἀοράτου πάθους. Ἐν ἐκείνῳ οὖν τῷ τόπῳ ἐὰν στραφῇ ὁ νοῦς, καὶ ζητήσῃ τὸν Θεὸν, καὶ μνημονεύσῃ τῆς αἰωνίου κρίσεως εὐθὺς τὸ πάθος πίπτει καὶ ἀφανὲς γίνεται. Γέγραπται γάρ· Ὅταν ἀποστραφεὶς στενάξῃς, τότε σωθήσῃ, καὶ γνώσῃ ποῦ ἦσθα
Adelphos ērōtēse ton abban Kronion; Ti poiēsō tę̄ lēthę̄ tę̄ aichmalōtizousę̄ ton noun mou, kai ouk eōsę̄ me aisthanesthai, mechri me enenkę̄ kat᾿ autēs tēs hamartias Kai legei ho gerōn; Hote elabon hoi allophyloi tēn kibōton dia tēn kakēn praxin tōn huiōn Israēl, esyron autēn heōs hou ēnenkan autēn eis ton oikon Dagōn tou theou autōn; kai tote epesen epi prosōpou autou. Kai legei ho adelphos; Ti esti touto? Ho de gerōn eipen, hoti Ean phthasōsin aichmalōtisai ton noun tou anthrōpou dia tōn idiōn autou aphormōn, houtōs hyposyrōsin auton, heōs an enenkōsin auton epanō tou aoratou pathous. En ekeinǭ oun tǭ topǭ ean straphę̄ ho nous, kai zētēsę̄ ton Theon, kai mnēmoneusę̄ tēs aiōniou kriseōs euthys to pathos piptei kai aphanes ginetai. Gegraptai gar; Hotan apostrapheis stenaxę̄s, tote sōthēsę̄, kai gnōsę̄ pou ēstha
A brother asked abba Cronius, “What shall I do about the forgetfulness that takes my mind captive and does not let me notice, until it brings me right up to sin?” And the old man says, “When the foreigners took the ark because of the evil conduct of the sons of Israel, they dragged it until they brought it into the house of Dagon their god; and then he fell on his face.” And the brother says, “What does this mean?” The old man said, “If they manage to take a man’s mind captive through his own occasions, they drag him along until they bring him to the unseen passion. So in that place, if the mind turns back and seeks God and remembers the eternal judgment, at once the passion falls and vanishes. For it is written, ‘When you turn back and groan, then you will be saved, and you will know where you were.’”
1 Sam 5:3 (allusion, high confidence) · Isa 30:15 (quotation, high confidence)
Notes and citation
Summary: Cronius uses the ark and Dagon to show that a mind turning to God makes the passion fall.
- 1 Sam 5:2–3; Isa 30:15 (LXX), with an added clause.
Notes on the original text
- Digital text corrected (OCR: stray letter): Ἰσραὴλ τ, ἔσυρον → Ἰσραὴλ, ἔσυρον.
Topics: Scripture and canon
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 62.2 (PG 65:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/62-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/62-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
62.3PG 65:247
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Κρόνιον Ποίῳ τρόπῳ ἔρχεται ἄνθρωπος εἰς ταπεινοφροσύνην; Λέγει αὐτῷ ὁ γέρων, ὅτι διὰ τοῦ φόβου τοῦ Θεοῦ. Λέγει αὐτῷ ὁ ἀδελφός· Καὶ διὰ ποίου πράγματος ἔρχεται εἰς τὸν φόβον τοῦ Θεοῦ; Λέγει αὐτῷ ὁ γέρων· Τὰ κατ᾿ ἐμὲ, ἵνα συστείλῃ ἑαυτὸν ἀπὸ παντὸς πράγματος, καὶ δώσει ἑαυτὸν εἰς κόπον σωματικὸν, καὶ ὅσην ἔχει ἰσχὺν, μνημονεύσῃ τῆς ἐκ τοῦ σώματος ἐξόδου, καὶ τῆς κρίσεως τοῦ Θεοῦ.
Adelphos ērōtēse ton abban Kronion Poiǭ tropǭ erchetai anthrōpos eis tapeinophrosynēn? Legei autǭ ho gerōn, hoti dia tou phobou tou Theou. Legei autǭ ho adelphos; Kai dia poiou pragmatos erchetai eis ton phobon tou Theou? Legei autǭ ho gerōn; Ta kat᾿ eme, hina systeilę̄ heauton apo pantos pragmatos, kai dōsei heauton eis kopon sōmatikon, kai hosēn echei ischyn, mnēmoneusę̄ tēs ek tou sōmatos exodou, kai tēs kriseōs tou Theou.
A brother asked abba Cronius, “In what way does a man come to humility?” The old man says to him, “Through the fear of God.” The brother says to him, “And by what means does he come to the fear of God?” The old man says to him, “In my view, he should withdraw himself from every affair, give himself to bodily labor, and with all his strength remember the departure from the body and the judgment of God.”
Notes and citation
Summary: Humility comes through the fear of God, which comes from withdrawal, labor, and remembering death and judgment.
Notes on the original text
- Digital text corrected (OCR: stray letters): Λέγει Ει αὐτῷ → Λέγει αὐτῷ.
Topics: Eschatology
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 62.3 (PG 65:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/62-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/62-3
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
62.4PG 65:247–249
Εἶπεν ὁ ἀββᾶς Κρόνιος, ὅτι Εἰ μὴ ἤγαγε Μωϋσῆς τὰ πρόβατα ὑπὸ τὸ ὄρος Σινᾶ, οὐκ ἂν ἔβλεπε τὸ πῦρ ἐν τῇ βάτῳ. Ἠρώτησεν ὁ ἀδελφὸς τὸν γέροντα Εἰς τί λαμβάνεται ἡ βάτος Καὶ λέγει αὐτῷ, ὅτι Ἡ βάτος λαμβάνεται εἰς τὴν σωματικὴν πρᾶξιν. Γέγραπται γὰρ, ὅτι Ὁ̔μοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν ἀγρῷ. Λέγει ὁ ἀδελφὸς τῷ γέροντι· Οὐκοῦν ἐκτὸς καμάτου σωματικοῦ οὐ προκόπτει ἄνθρωπος εἴς τινα τιμήν; Λέγει αὐτῷ ὁ γέρων Τέως γέγραπται· Ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρόν. Καὶ πάλιν Δαβὶδ λέγει· Εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμόν· καὶ τὰ ἑξῆς.
Eipen ho abbas Kronios, hoti Ei mē ēgage Mōÿsēs ta probata hypo to oros Sina, ouk an eblepe to pyr en tę̄ batǭ. Ērōtēsen ho adelphos ton geronta Eis ti lambanetai hē batos Kai legei autǭ, hoti Hē batos lambanetai eis tēn sōmatikēn praxin. Gegraptai gar, hoti Homoia estin hē basileia tōn ouranōn thēsaurǭ kekrymmenǭ en agrǭ. Legei ho adelphos tǭ geronti; Oukoun ektos kamatou sōmatikou ou prokoptei anthrōpos eis tina timēn? Legei autǭ ho gerōn Teōs gegraptai; Aphorōntes eis ton tēs pisteōs archēgon kai teleiōtēn Iēsoun, hos anti tēs prokeimenēs autǭ charas hypemeine stauron. Kai palin Dabid legei; Ei dōsō hypnon tois ophthalmois mou, kai tois blepharois mou nystagmon; kai ta hexēs.
Abba Cronius said, “If Moses had not led the sheep under Mount Sinai, he would not have seen the fire in the bush.” The brother asked the old man, “What does the bush stand for?” And he says to him, “The bush stands for bodily practice. For it is written, ‘The kingdom of heaven is like treasure hidden in a field.’” The brother says to the old man, “So without bodily labor a man does not advance to any honor?” The old man says to him, “Indeed it is written, ‘Looking to Jesus, the pioneer and perfecter of faith, who for the joy set before him endured the cross.’ And again David says, ‘If I give sleep to my eyes and slumber to my eyelids,’ and so on.”
Textual problem in this passage: see the notes.
Exod 3:2 (allusion, high confidence) · Matt 13:44 (quotation, high confidence) · Heb 12:2 (quotation, high confidence) · Ps 132:4 (131:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Cronius uses Moses at the bush to teach that bodily labor is the field where the treasure is found.
- Variant notes and a repeated line are removed; the name of Jesus, half lost in the scan, is restored. Exod 3:1–2; Matt 13:44; Heb 12:2; Ps 132:4 (LXX 131:4).
Notes on the original text
- Digital text corrected (OCR: letters of the name lost; variant notes (“Al.”) and a repeated line inside a split word): Γέν ΑΙ. Ηλί. ΑΙ. κολάσεως η. Ὅταν ἀποστραφῆς καὶ στενάξῃς, τότε σωθήσῃ. γραπται → Γέγραπται; τελειωτὴν σοῦν → τελειωτὴν Ἰησοῦν.
Topics: Scripture and canon
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 62.4 (PG 65:247–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/62-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/62-4
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
62.5PG 65:249
Εἶπεν ὁ ἀββᾶς Κρόνιος, ὅτι Διηγήσατο ἡμῖν ὁ ἀββᾶς Ἰωσὴφ ὁ τοῦ Πηλουσίου, ὅτι Καθημένου μου εἰς τὸ Σινᾶ, ἦν ἐκεῖ ἀδελφὸς καλὸς καὶ ἀσκητὴς, ἀλλὰ καὶ κατὰ τὸ σῶμα εὐειδής· καὶ ἤρχετο εἰς τὴν ἐκκλησίαν εἰς τὴν σύναξιν, φορῶν πολύῤῥαφον καὶ μικρὸν μαφόριον παλαιόν. Καὶ θεωρῶν αὐτὸν καθάπαξ οὕτως εἰς τὴν σύναξιν ἐρχόμενον, λέγω αὐτῷ· Ἀδελφὲ, οὐ βλέπεις τοὺς ἀδελφοὺς, πῶς εἰσιν ὡς ἄγγελοι εἰς τὴν σύναξιν ἐν τῇ ἐκκλησίᾳ; πῶς σὺ πάντοτε οὗτως ἔρχῃ ὧδε Ὁ̔ δὲ ἔφη· Συγχώρησόν μοι, ἀββᾶ, ὅτι οὐκ ἔχω ἄλλα. Ἔλαβον οὖν αὐτὸν ἐν τῷ κελλίῳ μου, καὶ ἔδωκα αὐτῷ λεβίτωνα καὶ εἴ τι ἄλλο ἔχρῃζε· καὶ ἐφόρει λοιπὸν ὡς καὶ οἱ λοιποὶ ἀδελφοὶ, καὶ ἦν ἰδεῖν αὐτὸν ὡς ἄγγελον. Ἐγένετο δὲ ποτε χρεία τοῖς Πατράσιν, ἀποστεῖλαι δέκα ἀδελφοὺς πρὸς τὸν βασιλέα διά τινα χρείαν· καὶ ἐψηφίσαντο καὶ αὐτὸν μετὰ τῶν ὑπαγόντων. Ὡς δὲ ἤκουσεν, ἔβαλε μετάνοιαν τοῖς Πατράσι, λέγων· Διὰ τὸν Κύριον συγχωρήσατέ μοι, ὅτι δοῦλός εἰμί τινος μεγάλου τῶν ἐκεῖ· καὶ ἐὰν γνωρίσῃ με, ἀποσχηματίζει με, καὶ φέρει πάλιν εἰς τὸ δουλεύειν αὐτῷ. Μετὰ οὖν τὸ πεισθῆναι τοὺς Πατέρας, καὶ ἀφεῖναι αὐτὸν, ἔμαθον ὕστερον παρά τινος ἀκριβῶς ἐπισταμένου αὐτὸν, ὅτι ὅτε ἦν ἐν τῷ κόσμῳ, ἔπαρχος πραιτωρίων ὑπῆρχε· καὶ ἵνα μὴ γνωσθῇ, καὶ ὄχλησιν εὔρῃ ἐκ τῶν ἀνθρώπων, τοῦτο προεφασίσατο. Τοσαύτη ἦν σπουδὴ τοῖς Πατράσι, φεύγειν τὴν δόξαν καὶ τὴν ἀνάπαυσιν τοῦ κόσμου τούτου.
Eipen ho abbas Kronios, hoti Diēgēsato hēmin ho abbas Iōsēph ho tou Pēlousiou, hoti Kathēmenou mou eis to Sina, ēn ekei adelphos kalos kai askētēs, alla kai kata to sōma eueidēs; kai ērcheto eis tēn ekklēsian eis tēn synaxin, phorōn polyrrhaphon kai mikron maphorion palaion. Kai theōrōn auton kathapax houtōs eis tēn synaxin erchomenon, legō autǭ; Adelphe, ou blepeis tous adelphous, pōs eisin hōs angeloi eis tēn synaxin en tę̄ ekklēsią? pōs sy pantote houtōs erchę̄ hōde Ho de ephē; Synchōrēson moi, abba, hoti ouk echō alla. Elabon oun auton en tǭ kelliǭ mou, kai edōka autǭ lebitōna kai ei ti allo echrę̄ze; kai ephorei loipon hōs kai hoi loipoi adelphoi, kai ēn idein auton hōs angelon. Egeneto de pote chreia tois Patrasin, aposteilai deka adelphous pros ton basilea dia tina chreian; kai epsēphisanto kai auton meta tōn hypagontōn. Hōs de ēkousen, ebale metanoian tois Patrasi, legōn; Dia ton Kyrion synchōrēsate moi, hoti doulos eimi tinos megalou tōn ekei; kai ean gnōrisę̄ me, aposchēmatizei me, kai pherei palin eis to douleuein autǭ. Meta oun to peisthēnai tous Pateras, kai apheinai auton, emathon hysteron para tinos akribōs epistamenou auton, hoti hote ēn en tǭ kosmǭ, eparchos praitōriōn hypērche; kai hina mē gnōsthę̄, kai ochlēsin eurę̄ ek tōn anthrōpōn, touto proephasisato. Tosautē ēn spoudē tois Patrasi, pheugein tēn doxan kai tēn anapausin tou kosmou toutou.
Abba Cronius said, “Abba Joseph of Pelusium told us: ‘When I was living at Sinai, there was a brother there, good and ascetic, and also handsome in body; and he came to church for the synaxis wearing a much-patched old garment and a small shoulder cloth. Seeing him always coming to the synaxis like this, I said to him, “Brother, do you not see the brothers, how they look like angels at the synaxis in church? Why do you always come here like this?” He said, “Forgive me, abba, for I have nothing else.” So I took him into my cell and gave him a tunic and whatever else he needed; and from then on he dressed like the other brothers, and he looked like an angel. Once the Fathers needed to send ten brothers to the emperor on some business; and they chose him too among those going. When he heard it, he made a prostration to the Fathers, saying, “For the Lord’s sake forgive me, for I am the slave of one of the great men there; and if he recognizes me, he will strip me of the habit and bring me back to serve him.” After the Fathers were persuaded and let him off, we learned afterward from someone who knew him well that when he was in the world he had been praetorian prefect; and he made this excuse so as not to be recognized and be troubled by people.’ So great was the Fathers’ eagerness to flee glory and the comfort of this world.”
Notes and citation
Summary: A poorly dressed monk at Sinai, once a praetorian prefect, avoids a mission to court by calling himself a runaway slave.
Notes on the original text
- Digital text corrected (OCR: word split): Ἀδελ φὲ → Ἀδελφὲ.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 62.5 (PG 65:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/62-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/62-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-62-5) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 63
63.1PG 65:249
Εἶπεν ὁ ἀββᾶς Καρίων ὅτι Πολλοὺς κόπους ἐποίησα, πλέον τοῦ υἱοῦ μου Ζαχαρίου, καὶ οὐκ ἔφθασα εἰς τὰ μέτρα αὐτοῦ, ἐν τῇ ταπεινώσει καὶ ἐν τῇ σιωπῇ αὐτοῦ.
Eipen ho abbas Kariōn hoti Pollous kopous epoiēsa, pleon tou huiou mou Zachariou, kai ouk ephthasa eis ta metra autou, en tę̄ tapeinōsei kai en tę̄ siōpę̄ autou.
Abba Carion said, “I have done many more labors than my son Zacharias, and I have not reached his measure in humility and silence.”
Notes and citation
Summary: Carion admits his son Zacharias surpasses him in humility and silence.
Notes on the original text
- Digital text corrected (OCR: stray mark): ἐποίησα', → ἐποίησα,.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 63.1 (PG 65:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/63-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/63-1
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
63.2PG 65:249–251
Γέγονέ τις ἐν τῇ Σκήτει μοναχὸς, ἀββᾶς Καρίων λεγόμενος. Οὗτος ἐσχηκὼς δύο τέκνα, ἐάσας αὐτὰ τῇ ἰδίᾳ γυναικὶ, ἀνεχώρησε. Μετὰ δὲ καιρὸν, λιμοῦ γενομένου ἐν τῇ Αἰγύπτῳ, στενωθεῖσα ἡ γυνὴ αὐτοῦ, ἦλθεν ἐν τῇ Σκήτει φέρουσα τὰ δύο παιδία μεθ' ἑαυτῆς (ἦν δὲ τὸ ἓν ἀῤῥενικὸν λεγόμενον Ζαχαρίας, καὶ τὸ ἓν θηλυκὸν), καὶ καθίσασα πόρρωθεν τοῦ γέροντος ἐν τῷ ἔλει· ἕλος γὰρ παράκειται ἐν τῇ Σκήτει, ἔνθα καὶ αἱ ἐκκλησίαι ᾠκοδόμηνται, καὶ αἱ πηγαὶ τῶν ὑδάτων εἰσί. Συνήθεια δὲ τοιαύτη ἦν ἐν τῇ Σκήτει, ἵνα ἔλθῃ γυνὴ, λαλῆσαι ἀδελφῷ αὐτῆς, ἢ ἄλλῳ διαφέροντι αὐτῇ, ἀπὸ μακρόθεν καθεζομένων αὐτῶν ἀπ᾿ ἀλλήλων ὁμιλῶσιν ἀλλήλοις. Τότε λέγει ἡ γυνὴ τῷ ἀββᾷ Καρίωνι· Ἰδοὺ γέγονας μοναχὸς, καὶ λιμός ἐστι· τίς οὖν τρέφει τὰ τέκνα σου; Λέγει αὐτῇ ὁ ἀββᾶς Καρίων· Καὶ ἀπόστειλόν μοι αὐτὰ ὧδε. Λέγει ἡ γυνὴ τοῖς τέκνοις· Απέλθετε πρὸς τὸν πατέρα ὑμῶν. Ἐρχομένων οὖν αὐτῶν πρὸς τὸν πατέρα αὐτῶν, τὸ θηλυκὸν ὑπέστρεψε πρὸς τὴν μητέρα αὐτοῦ, τὸ δὲ ἀῤῥενικὸν ἦλθε πρὸς τὸν ἴδιον πατέρα. Τότε λέγει αὐτῇ· Ἰδοὺ καλῶς ἐγένετο· λάβε σὺ τὸ θηλυκὸν καὶ ἄπελθε, κἀγὼ τὸ ἀῤῥενικόν. Ανέτρεφεν οὖν αὐτὸ ἐν τῇ Σκήτει, πάντων εἰδότων ὅτι τέκνον αὐτοῦ ἐστιν. Ὡς δὲ ἡλικίας γέγονε, γογγυσμὸς ἐγένετο ἐν τῇ ἀδελφότητι περὶ αὐτοῦ. Καὶ ἀκούσας ὁ ἀββᾶς Καρίων, λέγει τῷ τέκνῳ αὐτοῦ· Ζαχαρία, ἔγειρε, ἄγωμεν ἐντεῦθεν, ὅτι γογγύζουσιν οἱ Πατέρες. Λέγει αὐτῷ ὁ μικρός· Ἀβᾶ, πάντες οἴδασιν ἐνταῦθα ὅτι υἱός σου εἰμι· ἐὰν δὲ ἄλλῃ ἀπέλθωμεν, οὐκ ἔχουσι λέγειν ὅτι υἱός σού εἰμι. Καὶ λέγει αὐτῷ ὁ γέρων· Ἔγειρε, ἄγωμεν ἐντεῦθεν. Καὶ ἀπῆλθον ἐν τῇ Θηβαΐδι. Ὡς δὲ λαβόντες κελλίον ἐκάθισαν ὀλίγας ἡμέρας, κἀκεῖ ὁ αὐτὸς γογγυσμὸς γέγονε περὶ τοῦ παιδίου. Τότε λέγει αὐτῷ ὁ πατὴρ αὐτοῦ· Ζαχαρία, ἔγειρε, ἄγωμεν ἐν τῇ Σκήτει. Καὶ ἐλθόντων αὐτῶν ἐν τῇ Σκήτει, καὶ ὀλίγων ἡμερῶν παρελθουσῶν, πάλιν γογγυσμὸς ἐγένετο περὶ αὐτοῦ. Τότε Ζαχαρίας ὁ παῖς, ἐλθὼν εἰς τὴν λίμνην τοῦ νίτρου, καὶ ἀποδυσάμενος, κατῆλθε κάτω μέχρι τῆς ῥινὸς αὐτοῦ καταβαπτίσας ἑαυτόν· καὶ μείνας ἐπὶ πολλὴν ὥραν, ὅσην ἠδύνατο, ἡφάνισε τὸ ἑαυτοῦ σῶμα· γέγονε γὰρ ὡς λελωβημένος. Καὶ ἀνελθὼν ἐφόρεσε τὰ ἱμάτια αὐτοῦ, καὶ ἀπῆλθε πρὸς τὸν ἴδιον πατέρα· καὶ μόλις ἐπέγνω αὐτόν. Απελθόντος δὲ αὐτοῦ εἰς τὴν ἁγίαν κοινωνίαν κατὰ τὸ ἔθος, ἀπεκαλύφθη τῷ ἁγίῳ Ἰσιδώρῳ τῷ πρεσβυτέρῳ τῆς Σκήτεως, ὅπερ ἐποίησε· καὶ ἰδὼν αὐτὸν καὶ θαυμάσας, εἶπε· Ζαχαρίας ὁ παῖς τῇ Κυριακῇ παρελθούσῃ ἦλθε καὶ ἐκοινώνησεν ὡς ἄνθρωπος, νῦν δὲ ὡς ἄγγελος ἐγένετο.
Gegone tis en tę̄ Skētei monachos, abbas Kariōn legomenos. Houtos eschēkōs dyo tekna, easas auta tę̄ idią gynaiki, anechōrēse. Meta de kairon, limou genomenou en tę̄ Aigyptǭ, stenōtheisa hē gynē autou, ēlthen en tę̄ Skētei pherousa ta dyo paidia meth' heautēs (ēn de to hen arrhenikon legomenon Zacharias, kai to hen thēlykon), kai kathisasa porrōthen tou gerontos en tǭ elei; helos gar parakeitai en tę̄ Skētei, entha kai hai ekklēsiai ǭkodomēntai, kai hai pēgai tōn hydatōn eisi. Synētheia de toiautē ēn en tę̄ Skētei, hina elthę̄ gynē, lalēsai adelphǭ autēs, ē allǭ diapheronti autę̄, apo makrothen kathezomenōn autōn ap᾿ allēlōn homilōsin allēlois. Tote legei hē gynē tǭ abbą Kariōni; Idou gegonas monachos, kai limos esti; tis oun trephei ta tekna sou? Legei autę̄ ho abbas Kariōn; Kai aposteilon moi auta hōde. Legei hē gynē tois teknois; Apelthete pros ton patera hymōn. Erchomenōn oun autōn pros ton patera autōn, to thēlykon hypestrepse pros tēn mētera autou, to de arrhenikon ēlthe pros ton idion patera. Tote legei autę̄; Idou kalōs egeneto; labe sy to thēlykon kai apelthe, kagō to arrhenikon. Anetrephen oun auto en tę̄ Skētei, pantōn eidotōn hoti teknon autou estin. Hōs de hēlikias gegone, gongysmos egeneto en tę̄ adelphotēti peri autou. Kai akousas ho abbas Kariōn, legei tǭ teknǭ autou; Zacharia, egeire, agōmen enteuthen, hoti gongyzousin hoi Pateres. Legei autǭ ho mikros; Aba, pantes oidasin entautha hoti huios sou eimi; ean de allę̄ apelthōmen, ouk echousi legein hoti huios sou eimi. Kai legei autǭ ho gerōn; Egeire, agōmen enteuthen. Kai apēlthon en tę̄ Thēbaïdi. Hōs de labontes kellion ekathisan oligas hēmeras, kakei ho autos gongysmos gegone peri tou paidiou. Tote legei autǭ ho patēr autou; Zacharia, egeire, agōmen en tę̄ Skētei. Kai elthontōn autōn en tę̄ Skētei, kai oligōn hēmerōn parelthousōn, palin gongysmos egeneto peri autou. Tote Zacharias ho pais, elthōn eis tēn limnēn tou nitrou, kai apodysamenos, katēlthe katō mechri tēs rhinos autou katabaptisas heauton; kai meinas epi pollēn hōran, hosēn ēdynato, hēphanise to heautou sōma; gegone gar hōs lelōbēmenos. Kai anelthōn ephorese ta himatia autou, kai apēlthe pros ton idion patera; kai molis epegnō auton. Apelthontos de autou eis tēn hagian koinōnian kata to ethos, apekalyphthē tǭ hagiǭ Isidōrǭ tǭ presbyterǭ tēs Skēteōs, hoper epoiēse; kai idōn auton kai thaumasas, eipe; Zacharias ho pais tę̄ Kyriakę̄ parelthousę̄ ēlthe kai ekoinōnēsen hōs anthrōpos, nyn de hōs angelos egeneto.
There was a monk at Scetis called abba Carion. He had two children, and leaving them with his own wife, he withdrew. After a time, when there was a famine in Egypt, his wife, in distress, came to Scetis bringing the two children with her (one was a boy called Zacharias, the other a girl), and she sat at a distance from the old man in the marsh; for there is a marsh beside Scetis, where the churches are built and the springs of water are. Such was the custom at Scetis: if a woman came to speak with her brother or another relative, they sat at a distance from one another and talked. Then the woman says to abba Carion, “Look, you have become a monk, and there is a famine; so who will feed your children?” Abba Carion says to her, “Send them here to me.” The woman says to the children, “Go to your father.” As they were going to their father, the girl turned back to her mother, but the boy came to his own father. Then he says to her, “Look, it has turned out well; you take the girl and go, and I the boy.” So he brought him up at Scetis, everyone knowing that he was his son. When he grew up, there was grumbling in the brotherhood about him. And hearing of it, abba Carion says to his child, “Zacharias, get up, let us go from here, for the Fathers are grumbling.” The boy says to him, “Abba, everyone here knows that I am your son; but if we go elsewhere, they cannot say that I am your son.” And the old man says to him, “Get up, let us go from here.” And they went to the Thebaid. When they had taken a cell and stayed a few days, the same grumbling arose there too about the boy. Then his father says to him, “Zacharias, get up, let us go to Scetis.” And when they came to Scetis and a few days had passed, again there was grumbling about him. Then the boy Zacharias went to the lake of natron, undressed, went down into it up to his nostrils, immersing himself; and staying there for a long time, as long as he could, he disfigured his body; for he became like a leper. And coming up, he put on his clothes and went to his own father; and he barely recognized him. When he went to holy communion as usual, it was revealed to holy Isidore, the presbyter of Scetis, what he had done; and seeing him and marveling, he said, “The boy Zacharias came last Sunday and communicated as a man; now he has become like an angel.”
Notes and citation
Summary: Carion’s son Zacharias, a cause of grumbling at Scetis, disfigures himself in the natron lake and is declared an angel.
- The boy’s disfigurement of himself to end the grumbling (about his youthful beauty) is narrated as written.
Notes on the original text
- Digital text corrected (OCR: stray mark; OCR: word split with stray mark; OCR: wrong diacritic): δια. φέροντι → διαφέροντι; τοῖς. τέκνοις → τοῖς τέκνοις; νἱτρου → νίτρου.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 63.2 (PG 65:249–251; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/63-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/63-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 64
64.1PG 65:251
Ἔλεγεν ὁ ἀββᾶς Ποιμὴν διὰ τὸν ἀββᾶν Κόπριν, ὅτι εἰς τοσοῦτον ἦλθε μέτρον, ὅτι ἡσθένει καὶ κλινήρης ἦν, καὶ εὐχαρίστει, καὶ ἐκώλυε τὸ ἴδιον θέλημα.
Elegen ho abbas Poimēn dia ton abban Koprin, hoti eis tosouton ēlthe metron, hoti hēsthenei kai klinērēs ēn, kai eucharistei, kai ekōlye to idion thelēma.
Abba Poemen said of abba Copres that he came to such a measure that while he was ill and bedridden he gave thanks and restrained his own will.
Notes and citation
Summary: Copres gave thanks in illness and curbed his own will.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 64.1 (PG 65:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/64-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/64-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-64-1) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
64.2PG 65:251
Εἶπεν ὁ ἀββᾶς Κόπρις· Μακάριος ὁ ὑπομένων κόπον μετ᾿ εὐχαριστίας.
Eipen ho abbas Kopris; Makarios ho hypomenōn kopon met᾿ eucharistias.
Abba Copres said, “Blessed is the one who endures toil with thanksgiving.”
Notes and citation
Summary: Blessed is one who bears toil with thanks.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 64.2 (PG 65:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/64-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/64-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-64-2) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
64.3PG 65:251
Συνήχθησάν ποτε οἱ ἐν τῇ Σκήτει περὶ τοῦ Μελχισεδέκ, καὶ ἐπελάθοντο καλέσαι τὸν ἀββᾶν Κόπριν ὕστερον δὲ καλέσαντες αὐτὸν, ἠρώτων περὶ τούτου. Ὁ δὲ, τύψας τὸ στόμα αὐτοῦ ἐπὶ τρεῖς, εἶπεν· Οὐαί σοι, Κόπρι! ὅτι ἃ ὁ Θεὸς ἐνετείλατό σοι ποιῆσαι ἐγκατέλειπες, καὶ ἃ οὐ ζητεί παρὰ σοῦ ἐρευνᾷς. Καὶ ἀκούσαντες οἱ ἀδελφοὶ ταῦτα, ἔφυγον εἰς τὰ κελλία αὐτῶν.
Synēchthēsan pote hoi en tę̄ Skētei peri tou Melchisedek, kai epelathonto kalesai ton abban Koprin hysteron de kalesantes auton, ērōtōn peri toutou. Ho de, typsas to stoma autou epi treis, eipen; Ouai soi, Kopri! hoti ha ho Theos eneteilato soi poiēsai enkateleipes, kai ha ou zētei para sou ereunąs. Kai akousantes hoi adelphoi tauta, ephygon eis ta kellia autōn.
Once the monks of Scetis gathered about Melchizedek, and they forgot to call abba Copres; but afterward they called him and asked him about it. And he, striking his mouth three times, said, “Woe to you, Copres! For what God commanded you to do you have abandoned, and what he does not require of you, you investigate.” Hearing this, the brothers fled to their cells.
Gen 14:18 (echo, low confidence)
Notes and citation
Summary: Copres rebukes himself and the monks for debating Melchizedek while neglecting God’s commands.
Notes on the original text
- Digital text corrected (OCR: stray letter; OCR: stray mark): Σκήτει ὁ περὶ → Σκήτει περὶ; Κόπρι"! → Κόπρι!.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 64.3 (PG 65:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/64-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/64-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-64-3) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 65
65.1PG 65:253
Πρὸς τὸν λογισμὸν τῆς πορνείας, ἐπερωτηθεὶς ὁ ἀββᾶς Κῦρος ὁ Ἀλεξανδρεὺς, ἀπεκρίνατο οὕτως· Ἐὰν λογισμὸν οὐκ ἔχῃς, ἐλπίδα οὐκ ἔχεις· ἐὰν λογισμοὺς οὐκ ἔχῃς, πρᾶξιν ἔχεις. Τοῦτο δὲ ἐστιν, ὅτι ὁ κατὰ διάνοιαν πρὸς τὴν ἁμαρτίαν μὴ πολεμῶν, μηδὲ ἀντιλέγων, σωματικῶς πράττει αὐτήν. Ὁ γὰρ ἔχων πράξεις διὰ λογισμῶν οὐκ ὀχλεῖται. Ἠρώτησε δὲ ὁ γέρων τὸν ἀδελφὸν, λέγων. Μὴ συνήθειαν ἔχεις εἰς ὁμιλίαν γυναικός Καὶ εἶπεν ὁ ἀδελφός· Οὔ· παλαιοί καὶ νέοι ζωγράφοι εἰσὶν οἱ λογισμοί μου· μνῆμαί εἰσιν ὀχλοῦσαί μοι, καὶ γυναικῶν εἴδωλα. Ὁ δὲ γέρων πρὸς αὐτόν· Νεκροὺς μὴ φοβοῦ· ἀλλὰ τοὺς ζῶντας φεῦγε, καὶ ἐπεκτείνου μᾶλλον εἰς προσευχήν.
Pros ton logismon tēs porneias, eperōtētheis ho abbas Kyros ho Alexandreus, apekrinato houtōs; Ean logismon ouk echę̄s, elpida ouk echeis; ean logismous ouk echę̄s, praxin echeis. Touto de estin, hoti ho kata dianoian pros tēn hamartian mē polemōn, mēde antilegōn, sōmatikōs prattei autēn. Ho gar echōn praxeis dia logismōn ouk ochleitai. Ērōtēse de ho gerōn ton adelphon, legōn. Mē synētheian echeis eis homilian gynaikos Kai eipen ho adelphos; Ou; palaioi kai neoi zōgraphoi eisin hoi logismoi mou; mnēmai eisin ochlousai moi, kai gynaikōn eidōla. Ho de gerōn pros auton; Nekrous mē phobou; alla tous zōntas pheuge, kai epekteinou mallon eis proseuchēn.
Asked about the thought of sexual immorality, abba Cyrus of Alexandria answered thus: “If you do not have thought, you have no hope; if you do not have thoughts, you have the deed. That is, one who does not fight sin in the mind and resist it commits it in the body. For one who has the deeds is not troubled by thoughts.” And the old man asked the brother, saying, “Are you not accustomed to conversing with a woman?” And the brother said, “No; but my thoughts are painters of old and new pictures; memories trouble me, and images of women.” The old man said to him, “Do not fear the dead; but flee the living, and stretch yourself rather toward prayer.”
Notes and citation
Summary: Cyrus explains that tempting thoughts show one is not committing the deed, and urges fleeing real women and praying.
Topics: Prayer
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 65.1 (PG 65:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/65-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/65-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-65-1) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 66
66.1PG 65:253
Παρέβαλόν ποτέ τινες τῷ ἀββᾷ Λουκίῳ εἰς τὸ Ἕνατον, οἱ λεγόμενοι Εὐκτῖται μοναχοί· καὶ ἠρώτησεν αὐτοὺς ὁ γέρων· Τί τὸ ἐργόχειρον ὑμῶν; Οἱ δὲ εἶπον· Ἡμεῖς οὐ ψηλαφῶμεν ἐργόχειρον· ἀλλὰ, καθὼς λέγει ὁ Ἀπόστολος, ἀδιαλείπτως προσευχόμεθα. Καὶ λέγει ὁ γέρων· Οὐκ ἐσθίετε; Καὶ εἶπον· Ναί. Καὶ λέγει αὐτοῖς· Ὅτε οὖν ἐσθίετε, τίς εὔχεται ὑπὲρ ὑμῶν; Πάλιν οὖν εἶπεν αὐτοῖς· Οὐ κοιμᾶσθε; Καὶ εἶπον· Ναί. Καὶ λέγει ὁ γέρων· Ὅτε οὖν κοιμᾶσθε, τίς εὔχεται περὶ ὑμῶν; Καὶ οὐχ εὗρον πρὸς ταῦτα ἀποκρίνασθαι αὐτῷ. Καὶ εἶπεν αὐτοῖς· Συγχωρήσατέ μοι, ἰδοὺ οὐ ποιεῖτε καθὼς λέγετε. Ἐγὼ δὲ δεικνύω ὑμῖν, προσεύχομαι. Καθέζομαι σὺν Θεῷ βρέξας τὰ μικρά μου θαλλία καὶ πλέκων αὐτὰ σειρὰν, λέγω· Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. Καὶ λέγει αὐτοῖς· Οὐκ ἔστιν εὐχὴ τοῦτο Καὶ εἶπον· Ναί. Καὶ εἶπεν αὐτοῖς· Ὅταν οὖν ἐμμείνω δι᾽ ὅλης ἡμέρας ἐργαζόμενος καὶ εὐχόμενος, ποιῶ πλεῖον ἢ ἔλαττον δεκαέξ νουμία καὶ παρέχω ἐξ αὐτῶν εἰς τὴν θύραν δύο, καὶ τὰ λοιπά ἐσθίω· καὶ εὔχεται ὑπὲρ ἐμοῦ ὁ λαβὼν τὰ δύο νουμία ὅτε ἐσθίω ἢ ὅτε κοιμῶμαι· καὶ διὰ τῆς χάριτος τοῦ Θεοῦ πληροῦταί μοι τὸ ἀδιαλείπτως προσεύχεσθαι.
Parebalon pote tines tǭ abbą Loukiǭ eis to Henaton, hoi legomenoi Euktitai monachoi; kai ērōtēsen autous ho gerōn; Ti to ergocheiron hymōn? Hoi de eipon; Hēmeis ou psēlaphōmen ergocheiron; alla, kathōs legei ho Apostolos, adialeiptōs proseuchometha. Kai legei ho gerōn; Ouk esthiete? Kai eipon; Nai. Kai legei autois; Hote oun esthiete, tis euchetai hyper hymōn? Palin oun eipen autois; Ou koimasthe? Kai eipon; Nai. Kai legei ho gerōn; Hote oun koimasthe, tis euchetai peri hymōn? Kai ouch heuron pros tauta apokrinasthai autǭ. Kai eipen autois; Synchōrēsate moi, idou ou poieite kathōs legete. Egō de deiknyō hymin, proseuchomai. Kathezomai syn Theǭ brexas ta mikra mou thallia kai plekōn auta seiran, legō; Eleēson me, ho Theos, kata to mega eleos sou, kai kata to plēthos tōn oiktirmōn sou exaleipson to anomēma mou. Kai legei autois; Ouk estin euchē touto Kai eipon; Nai. Kai eipen autois; Hotan oun emmeinō di᾽ holēs hēmeras ergazomenos kai euchomenos, poiō pleion ē elatton dekaex noumia kai parechō ex autōn eis tēn thyran dyo, kai ta loipa esthiō; kai euchetai hyper emou ho labōn ta dyo noumia hote esthiō ē hote koimōmai; kai dia tēs charitos tou Theou plēroutai moi to adialeiptōs proseuchesthai.
Once some monks called Euchites visited abba Lucius at the Enaton; and the old man asked them, “What is your handiwork?” They said, “We do not touch handiwork; but as the Apostle says, we pray unceasingly.” And the old man says, “Do you not eat?” And they said, “Yes.” And he says to them, “So when you eat, who prays for you?” Again he said to them, “Do you not sleep?” And they said, “Yes.” And the old man says, “So when you sleep, who prays for you?” And they found nothing to answer him. And he said to them, “Forgive me, but look, you do not do as you say. But I will show you how I pray unceasingly. I sit with God, soaking my little palm leaves and plaiting them into rope, and I say, ‘Have mercy on me, O God, according to your great mercy, and according to the multitude of your compassions blot out my transgression.’” And he says to them, “Is this not prayer?” And they said, “Yes.” And he said to them, “So when I continue the whole day working and praying, I make sixteen coins, more or less, and I give two of them at the door, and I eat the rest; and the one who receives the two coins prays for me when I eat or when I sleep; and so by the grace of God the ‘pray without ceasing’ is fulfilled for me.”
1 Thess 5:17 (quotation, high confidence) · Ps 51:1 (50:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Lucius shows the Euchites how work, prayer, and almsgiving together fulfill “pray without ceasing.”
- The Euchites (Messalians) rejected manual work in favor of constant prayer; they were condemned as heretics. Quotations of 1 Thess 5:17 and Ps 51:1 (LXX 50:3).
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 66.1 (PG 65:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/66-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/66-1
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 67
67.1PG 65:253–255
Ἦλθέ τις τῶν γερόντων πρὸς τὸν ἀββᾶν Λὼτ, πρὸς τὸ μικρὸν ἕλος τοῦ Ἀρσενοῖτου, καὶ παρεκάλεσεν αὐτὸν διὰ κελλίον, καὶ ἔδωκεν αὐτῷ. Ἦν δὲ ὁ γέρων ἀσθενής· καὶ ἀνέπαυσεν αὐτὸν ὁ ἀββᾶς Λώτ· καὶ εἰ ἤρχοντό τινες παραβαλεῖν τῷ ἀββᾷ Λὼτ, ἐποίει αὐτοὺς παραβαλεῖν καὶ τῷ γέροντι τῷ ἀσθενεῖ. Καὶ ἤρξατο λαλεῖν αὐτοῖς λόγους τοῦ Ὠριγένους· καὶ ἐθλίβετο ὁ ἀββᾶς Λὼτ, λέγων· Μὴ καὶ νομίσωσιν οἱ Πατέρες, ὅτι καὶ ἡμεῖς οὕτως ἐσμέν· καὶ ἐκβαλεῖν αὐτὸν ἐκ τοῦ τόπου ἐφοβεῖτο διὰ τὴν ἐντολήν. Καὶ ἀναστὰς ὁ ἀββᾶς Λὼτ, ἦλθε πρὸς τὸν ἀββᾶν Ἀρσένιον, καὶ διηγήσατο αὐτῷ περὶ τοῦ γέροντος. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀρσένιος· Μὴ διώξῃς αὐτὸν, ἀλλ᾿ εἰπὲ αὐτῷ· Ἰδοὺ ἐκ τῶν τοῦ Θεοῦ φάγε, πίε, ὡς θέλεις, μόνον τὸν λόγον τοῦτον μὴ λαλήσῃς· καὶ ἐὰν θέλῃ, διορθοῦται· εἰ δὲ μὴ θέλῃ διορθώσασθαι, ἀφ' ἑαυτοῦ μέλλει παρακαλεῖν τοῦ ἀναχωρῆσαι ἐκ τοῦ τόπου· καὶ οὐκ ἀπὸ σοῦ γίνεται ἡ ἀφορμή. Ἀπελθὼν οὖν ὁ ἀββᾶς Λὼτ ἐποίησεν οὕτως. Καὶ ὁ γέρων ὡς ἤκουσε ταῦτα, οὐκ ἤθελε διορθώσασθαι· ἀλλ᾽ ἔβαλε παρακαλεῖν λέγων· Διὰ τὸν Κύριον πέμψατέ με ἐντεῦθεν, ὅτι οὐκ ἔτι δύναμαι βαστάξαι τὴν ἔρημον. Καὶ οὕτως ἀναστὰς ἐξῆλθε, προπεμπόμενος μετὰ ἀγάπης.
Ēlthe tis tōn gerontōn pros ton abban Lōt, pros to mikron helos tou Arsenoitou, kai parekalesen auton dia kellion, kai edōken autǭ. Ēn de ho gerōn asthenēs; kai anepausen auton ho abbas Lōt; kai ei ērchonto tines parabalein tǭ abbą Lōt, epoiei autous parabalein kai tǭ geronti tǭ asthenei. Kai ērxato lalein autois logous tou Ōrigenous; kai ethlibeto ho abbas Lōt, legōn; Mē kai nomisōsin hoi Pateres, hoti kai hēmeis houtōs esmen; kai ekbalein auton ek tou topou ephobeito dia tēn entolēn. Kai anastas ho abbas Lōt, ēlthe pros ton abban Arsenion, kai diēgēsato autǭ peri tou gerontos. Kai legei autǭ ho abbas Arsenios; Mē diōxę̄s auton, all᾿ eipe autǭ; Idou ek tōn tou Theou phage, pie, hōs theleis, monon ton logon touton mē lalēsę̄s; kai ean thelę̄, diorthoutai; ei de mē thelę̄ diorthōsasthai, aph' heautou mellei parakalein tou anachōrēsai ek tou topou; kai ouk apo sou ginetai hē aphormē. Apelthōn oun ho abbas Lōt epoiēsen houtōs. Kai ho gerōn hōs ēkouse tauta, ouk ēthele diorthōsasthai; all᾽ ebale parakalein legōn; Dia ton Kyrion pempsate me enteuthen, hoti ouk eti dynamai bastaxai tēn erēmon. Kai houtōs anastas exēlthe, propempomenos meta agapēs.
One of the old men came to abba Lot at the little marsh of Arsinoë and asked him for a cell, and he gave him one. The old man was sick; and abba Lot cared for him; and if anyone came to visit abba Lot, he had them visit the sick old man too. And he began to speak to them words of Origen; and abba Lot was distressed, saying, “Lest the Fathers think that we too are like this”; and he was afraid to throw him out of the place because of the commandment. And getting up, abba Lot went to abba Arsenius and told him about the old man. And abba Arsenius says to him, “Do not drive him out, but say to him, ‘Look, eat and drink of God’s gifts as you wish; only do not speak this word.’ And if he is willing, he will correct himself; but if he is not willing to correct himself, he will of his own accord ask to leave the place; and the occasion will not come from you.” So abba Lot went and did so. And when the old man heard this, he would not correct himself; but he began begging, saying, “For the Lord’s sake send me away from here, for I can no longer bear the desert.” And so he got up and left, sent off with love.
Notes and citation
Summary: Advised by Arsenius, Lot tells an old man spreading Origen’s teachings to stop, and the man leaves of his own accord.
- “Words of Origen” are teachings ascribed to Origen that were controversial among the monks (cf. the Origenist disputes of ca. 400); the saying is translated as written.
Notes on the original text
- Digital text corrected (OCR: word split): λέ γει → λέγει; ἀγά πης → ἀγάπης.
Topics: Heresy
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 67.1 (PG 65:253–255; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/67-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/67-1
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
67.2PG 65:255
Διηγήσατό τις περί τινος ἀδελφοῦ ἐμπεσόντος εἰς ἁμαρτίαν, ὅτι παραβάλλων τῷ ἀββᾷ Λὼτ, ἐταράσσετο εἰσερχόμενος καὶ ἐξερχόμενος, μὴ δυνάμενος καθίσαι. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Λώτ· Τί ἔχεις, ἀδελφέ; Ὁ δὲ εἶπεν· Ἁμαρτίαν μεγάλην ἐποίησα, καὶ οὐ δύναμαι ἐξειπεῖν τοῖς Πατράσι. Λέγει ὁ γέρων· Ὁμολόγησόν μοι αὐτὴν, κἀγὼ βαστάζω αὐτήν. Τότε εἶπεν αὐτῷ· Εἰς πορνείαν ἔπεσον, καὶ ἔθυσα τοῦ τυχεῖν τοῦ πράγματος. Καὶ λέγει αὐτῷ ὁ γέρων· Θάρσει ὅτι ἔστι μετάνοια· ὕπαγε, κάθου εἰς τὸ σπήλαιον, καὶ νήστευσον δύο δύο, κἀγὼ βαστάζω μετὰ σοῦ τὸ ἥμισυ τῆς ἁμαρτίας. Πληρωθεισῶν οὖν τῶν τριῶν ἑβδομάδων, ἐπληροφορήθη ὁ γέρων ὅτι ἐδέξατο ὁ Θεὸς τὴν μετάνοιαν τοῦ ἀδελφοῦ. Καὶ ἔμεινεν ὑποτασσόμενος τῷ γέροντι ἕως τοῦ θανάτου αὐτοῦ.
Diēgēsato tis peri tinos adelphou empesontos eis hamartian, hoti paraballōn tǭ abbą Lōt, etarasseto eiserchomenos kai exerchomenos, mē dynamenos kathisai. Kai legei autǭ ho abbas Lōt; Ti echeis, adelphe? Ho de eipen; Hamartian megalēn epoiēsa, kai ou dynamai exeipein tois Patrasi. Legei ho gerōn; Homologēson moi autēn, kagō bastazō autēn. Tote eipen autǭ; Eis porneian epeson, kai ethysa tou tychein tou pragmatos. Kai legei autǭ ho gerōn; Tharsei hoti esti metanoia; hypage, kathou eis to spēlaion, kai nēsteuson dyo dyo, kagō bastazō meta sou to hēmisy tēs hamartias. Plērōtheisōn oun tōn triōn hebdomadōn, eplērophorēthē ho gerōn hoti edexato ho Theos tēn metanoian tou adelphou. Kai emeinen hypotassomenos tǭ geronti heōs tou thanatou autou.
Someone related about a brother who had fallen into sin, that when he visited abba Lot, he was troubled, going in and out, unable to sit still. And abba Lot says to him, “What is wrong, brother?” He said, “I have committed a great sin, and I cannot tell it to the Fathers.” The old man says, “Confess it to me, and I will carry it.” Then he said to him, “I fell into sexual immorality, and I offered sacrifice to obtain the thing.” And the old man says to him, “Take courage, for there is repentance. Go, sit in the cave and fast two days at a time, and I will carry half of the sin with you.” When three weeks were completed, the old man received assurance that God had accepted the brother’s repentance. And he remained in obedience to the old man until his death.
Gal 6:2 (echo, medium confidence)
Notes and citation
Summary: Lot takes on half the sin of a brother who had sacrificed to idols to obtain a woman, and the brother’s repentance is accepted.
- “Offered sacrifice” (ἔθυσα): the brother had sacrificed to pagan gods or used magic to win the woman; translated as written.
Notes on the original text
- Digital text corrected (OCR: word split): ἐταράσ σετο → ἐταράσσετο.
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 67.2 (PG 65:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/67-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/67-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 68
68.1PG 65:255
Ἠρώτησεν ὁ ἀββᾶς Λογγίνος τὸν ἀββᾶν Λούκιόν ποτε τρεῖς λογισμοὺς, λέγων· Θέλω ξενιτεῦσαι. Λέγει αὐτῷ ὁ γέρων· Ἐὰν μὴ κρατήσῃς τῆς γλώσσης σου, οὐκ εἶ ξένος, ὅπου ἐὰν ἀπέλθῃς. Καὶ ὧδε οὖν κράτησον τῆς γλώσσης σου, καὶ ξένος εἶ. Λέγει αὐτῷ πάλιν· Θέλω νηστεῦσαι. Ἀπεκρίθη ὁ γέρων· Εἶπεν Ἡσαΐας ὁ προφήτης· Ἐὰν κάμψῃς ὡς κλοιὸν καὶ κρίκον τὸν τράχηλόν σου, οὐδὲ οὕτως κληθήσεται νηστεία δεκτή· ἀλλὰ μᾶλλον κράτησον τῶν πονηρῶν λογισμῶν. Λέγει αὐτῷ τὸ τρίτον· Θέλω φυγεῖν τοὺς ἀνθρώπους. Ἀπεκρίθη ὁ γέρων· Ἐὰν μὴ πρῶτον κατορθώσῃς μετὰ τῶν ἀνθρώπων, οὐδὲ καταμόνας δύνασαι κατορθῶσαι.
Ērōtēsen ho abbas Longinos ton abban Loukion pote treis logismous, legōn; Thelō xeniteusai. Legei autǭ ho gerōn; Ean mē kratēsę̄s tēs glōssēs sou, ouk ei xenos, hopou ean apelthę̄s. Kai hōde oun kratēson tēs glōssēs sou, kai xenos ei. Legei autǭ palin; Thelō nēsteusai. Apekrithē ho gerōn; Eipen Hēsaïas ho prophētēs; Ean kampsę̄s hōs kloion kai krikon ton trachēlon sou, oude houtōs klēthēsetai nēsteia dektē; alla mallon kratēson tōn ponērōn logismōn. Legei autǭ to triton; Thelō phygein tous anthrōpous. Apekrithē ho gerōn; Ean mē prōton katorthōsę̄s meta tōn anthrōpōn, oude katamonas dynasai katorthōsai.
Once abba Longinus asked abba Lucius about three thoughts, saying, “I want to go into exile.” The old man says to him, “Unless you control your tongue, you are not an exile wherever you go. So control your tongue here, and you are an exile.” He says to him again, “I want to fast.” The old man answered, “The prophet Isaiah said, ‘Even if you bend your neck like a collar and a ring, not even so will it be called an acceptable fast’; rather control your evil thoughts.” He says to him the third time, “I want to flee from people.” The old man answered, “Unless you first succeed among people, you cannot succeed alone either.”
Isa 58:5 (quotation, high confidence)
Notes and citation
Summary: Lucius tells Longinus that exile, fasting, and solitude are worthless without control of tongue, thoughts, and life among others.
- Quotation of Isa 58:5 (LXX).
Notes on the original text
- Digital text corrected (OCR: word split; OCR: word split with stray mark): πο· νηρῶν → πονηρῶν; πρῶ τον → πρῶτον.
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 68.1 (PG 65:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/68-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/68-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-68-1) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
68.2PG 65:255
Εἶπεν ὁ ἀββᾶς Λογγίνος· Ἅπαξ κακωθεὶς λέγε, Καὶ κακώθητι, καὶ ἀπόθανον· ἐὰν δὲ ἀπαιτήσης με παρὰ καιρὸν φαγεῖν, οὐδὲ τὴν καθημερινήν σοι τροφὴν προσφέρω.
Eipen ho abbas Longinos; Hapax kakōtheis lege, Kai kakōthēti, kai apothanon; ean de apaitēsēs me para kairon phagein, oude tēn kathēmerinēn soi trophēn prospherō.
Abba Longinus said, “When you are once afflicted with illness, say, ‘Be ill, and die; but if you ask me to eat out of season, I will not give you even your daily food.’”
Notes and citation
Summary: Longinus tells his sick body it may die rather than receive food out of season.
- The saying is addressed by the monk to his body; the Greek is compressed and translated by sense.
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 68.2 (PG 65:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/68-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/68-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
68.3PG 65:255–257
Γυνή τις ἔχουσα πάθος κατὰ τοῦ μασθοῦ αὐτῆς, τὸ λεγόμενον καρκίνον, ἀκούσασα περὶ τοῦ ἀββᾶ Λογγίνου, ἐζήτησε συντυχεῖν αὐτῷ. Ἐκάθητο οὖν οὗτος ἐν τῷ ἐνάτῳ σημείῳ Ἀλεξανδρείας τῷ πρὸς δυσμάς. Ἐπιζητούσης δὲ τῆς γυναικὸς, συνέβη τὸν μακάριον ἐκεῖνον συλλέγειν ξύλα παρὰ τὴν θάλασσαν. Καὶ εὐροῦσα αὐτὸν, λέγει αὐτῷ· Ἀ̓ββᾶ, ποῦ μένει ὁ ἀββᾶς Λογγίνος ὁ δοῦλος τοῦ Θεοῦ; μὴ εἰδυῖα ὅτι αὐτὸς ἐστιν. Ὁ δέ φησι· Τί θέλεις τὸν ἐπιθέτην ἐκεῖνον; μὴ ἀπέλθῃς πρὸς αὐτόν· ἐπιθέτης γάρ ἐστι. Τί δὲ ἐστιν ὁ ἔχεις; Ἡ δὲ γυνὴ ἔδειξε τὸ πάθος. Ὁ δὲ σφραγίσας τὸν τόπον, ἀπέλυσεν αὐτὴν, εἰπών· "Απελθε, καὶ ὁ Θεός σε θεραπεύει· Λογγίνος γὰρ οὐδέν σε δύναται ὠφελῆσαι. Ἀπῆλθε δὲ ἡ γυνὴ πιστεύσασα τῷ λόγῳ, καὶ ἐθεραπεύθη παραχρῆμα. Μετὰ ταῦτα διηγησαμένη τισὶ τὸ πρᾶγμα, καὶ τὰ σημεῖα εἰποῦσα τοῦ γέροντος, μανθάνει ὅτι αὐτός ἐστιν ὁ ἀββᾶς Λογγίνος.
Gynē tis echousa pathos kata tou masthou autēs, to legomenon karkinon, akousasa peri tou abba Longinou, ezētēse syntychein autǭ. Ekathēto oun houtos en tǭ enatǭ sēmeiǭ Alexandreias tǭ pros dysmas. Epizētousēs de tēs gynaikos, synebē ton makarion ekeinon syllegein xyla para tēn thalassan. Kai eurousa auton, legei autǭ; Abba, pou menei ho abbas Longinos ho doulos tou Theou? mē eiduia hoti autos estin. Ho de phēsi; Ti theleis ton epithetēn ekeinon? mē apelthę̄s pros auton; epithetēs gar esti. Ti de estin ho echeis? Hē de gynē edeixe to pathos. Ho de sphragisas ton topon, apelysen autēn, eipōn; "Apelthe, kai ho Theos se therapeuei; Longinos gar ouden se dynatai ōphelēsai. Apēlthe de hē gynē pisteusasa tǭ logǭ, kai etherapeuthē parachrēma. Meta tauta diēgēsamenē tisi to pragma, kai ta sēmeia eipousa tou gerontos, manthanei hoti autos estin ho abbas Longinos.
A woman who had a disease of her breast, called cancer, heard of abba Longinus and sought to meet him. He was living at the ninth milestone west of Alexandria. As the woman was looking for him, it happened that the blessed man was gathering wood by the sea. And finding him, she says to him, “Abba, where does abba Longinus, the servant of God, live?”, not knowing that it was he. He says, “What do you want with that impostor? Do not go to him, for he is an impostor. But what is wrong with you?” And the woman showed the disease. And he made the sign of the cross over the place and sent her away, saying, “Go, and God heals you; for Longinus can do you no good.” The woman went away believing the word, and was healed at once. Afterward, telling some people the matter and describing the marks of the old man, she learns that it was abba Longinus himself.
Notes and citation
Summary: Longinus heals a woman’s breast cancer while calling himself an impostor.
- The words “west” (τῷ πρὸς δυσμάς), displaced in the scan, are put back after “Alexandria.” The ninth milestone is the Enaton.
Notes on the original text
- Digital text corrected (displaced words restored to their place (same words as in the scan); words displaced by the OCR (restored above)): Ἀλεξανδρείας Ἐπιζητούσης → Ἀλεξανδρείας τῷ πρὸς δυσμάς. Ἐπιζητούσης; αὐτὸν, τῷ πρὸς δυσμάς. λέγει → αὐτὸν, λέγει.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 68.3 (PG 65:255–257; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/68-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/68-3
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
68.4PG 65:257
"Αλλοτε πάλιν φέρουσιν αὐτῷ τινες δαιμονιῶντα. Ὁ δὲ φησιν πρὸς αὐτούς· Ἐγώ τι ποιῆσαι ὑμῖν οὐκ ἔχω· ἀλλὰ μᾶλλον ἀπέλθετε πρὸς τὸν ἀββᾶν Ζήνωνα. Εἶτα ὁ ἀββᾶς Ζήνων ἤρξατο ἐπικεῖσθαι τῷ δαίμονι ἐκδιώκων αὐτόν. Καὶ ἤρξατο βοᾷν ὁ δαίμων· Ἄρτι νομίζεις, ἀββᾶ Ζήνων, ὅτι διὰ σὲ ἐξέρχομαι· ἰδοὺ ὁ ἀββᾶς Λογγίνος ἐκεῖ προσεύχεται, κατ᾿ ἐμοῦ ἐντυγχάνων· καὶ φοβούμενος τὰς εὐχὰς αὐτοῦ ἐξέρχομαι, ἐπεὶ οὐκ ἐδίδουν σοι ἀπόκρισιν.
"Allote palin pherousin autǭ tines daimoniōnta. Ho de phēsin pros autous; Egō ti poiēsai hymin ouk echō; alla mallon apelthete pros ton abban Zēnōna. Eita ho abbas Zēnōn ērxato epikeisthai tǭ daimoni ekdiōkōn auton. Kai ērxato boąn ho daimōn; Arti nomizeis, abba Zēnōn, hoti dia se exerchomai; idou ho abbas Longinos ekei proseuchetai, kat᾿ emou entynchanōn; kai phoboumenos tas euchas autou exerchomai, epei ouk edidoun soi apokrisin.
Another time some people bring him a man possessed by a demon. He says to them, “I can do nothing for you; rather go to abba Zeno.” Then abba Zeno began to press the demon, driving it out. And the demon began to shout, “Do you think now, abba Zeno, that I am coming out because of you? Look, abba Longinus is praying over there, interceding against me; and I am coming out because I fear his prayers; for I would not have given you an answer.”
Notes and citation
Summary: A demon cast out by Zeno confesses it leaves because of Longinus’s distant prayers.
Topics: Prayer
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 68.4 (PG 65:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/68-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/68-4
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
68.5PG 65:257
Εἶπεν ὁ ἀββᾶς Λογγίνος τῷ ἀββᾷ Ἀκακίῳ· Ἡ γυνὴ τότε γινώσκει ὅτι συνέλαβεν, ὅταν σταλῇ τὸ αἷμα αὐτῆς. Οὕτως οὖν καὶ ἡ ψυχὴ, τότε γινώσκει ὅτι συνέλαβε Πνεῦμα ἅγιον, ὅταν σταλῇ τὰ ῥέοντα ἀπ᾿ αὐτῆς κάτωθεν πάθη. Ἐν ὅσῳ δὲ ἐνέχεται ἐν αὐτοῖς, πῶς δύναται κενοδοξεῖν ὡς ἀπαθής; Δὸς αἷμα, καὶ λάβε Πνεῦμα. Ἀρχὴ τοῦ Μ στοιχείου.
Eipen ho abbas Longinos tǭ abbą Akakiǭ; Hē gynē tote ginōskei hoti synelaben, hotan stalę̄ to haima autēs. Houtōs oun kai hē psychē, tote ginōskei hoti synelabe Pneuma hagion, hotan stalę̄ ta rheonta ap᾿ autēs katōthen pathē. En hosǭ de enechetai en autois, pōs dynatai kenodoxein hōs apathēs? Dos haima, kai labe Pneuma. Archē tou M stoicheiou.
Abba Longinus said to abba Acacius, “A woman knows that she has conceived when her blood is stopped. So too the soul knows that it has conceived the Holy Spirit when the passions flowing from it below are stopped. But as long as it is held by them, how can it be vain as though it were passionless? Give blood, and receive Spirit.” [Beginning of the letter M.]
Notes and citation
Summary: Longinus compares the soul conceiving the Spirit to a woman whose bleeding stops: give blood and receive the Spirit.
- The comparison with menstruation and conception is translated as written. The last words are a heading of the printed collection.
Notes on the original text
- Digital text corrected (OCR: word split): αἷ μα → αἷμα.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 68.5 (PG 65:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/68-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/68-5
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 69
69.1PG 65:257–259
Διηγήσατο περὶ ἑαυτοῦ ὁ ἀββᾶς Μακάριος, λέγων· Ὅτε ἤμην νεώτερος καὶ ἐκαθήμην εἰς κελλίον εἰς Αἴγυπτον, ἐκράτησάν με καὶ ἐποίησαν κληρικόν εἰς τὴν κώμην. Καὶ μὴ θέλων καταδέξασθαι, ἔφυγον εἰς ἕτερον τόπον. Καὶ ἦλθε πρὸς μὲ εὐλαβὴς κοσμικός, καὶ ἐλάμβανε τὸ ἐργόχειρόν μου, καὶ διηκόνει μοι. Συνέβη δὲ ἀπὸ πειρασμοῦ παρθένον τινὰ εἰς τὴν κώμην ἐκπεσεῖν. Καὶ λαβοῦσα κατὰ γαστρὸς ἡρωτᾶτο τίς εἴη ὁ τοῦτο πεποιηκώς. Ἡ δὲ ἔλεγεν· Ὁ ἀναχωρητής. Καὶ ἐξελθόντες συνέλαβόν με εἰς τὴν κώμην, 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 αὐτὸν, λάβετε. Καὶ ἔτυψάν με παρὰ μικρὸν τοῦ ἀποθανεῖν. Ἐλθὼν δὲ τις τῶν γερόντων εἶπεν· Ἕως πότε τύπτετε τὸν ξένον μοναχόν; Ὁ δὲ διακονῶν μοι ἠκολούθει ὀπίσω μου αἰδούμενος. Ήσαν γὰρ ὑβρίζοντες αὐτὸν πολλά, καὶ λέγοντες· Ἰδοὺ ὁ ἀναχωρητὴς ὂν σὺ ἐμαρτύρεις, τί ἐποίησε; Καὶ λέγουσιν οἱ γονεῖς αὐτῆς· Οὐκ ἀπολύομεν αὐτὸν, ἕως δῷ ἐγγυητὴν τοῦ τρέφειν αὐτήν. Καὶ εἶπον τῷ διὰκονητῇ μου· καὶ ἐνηγγυήσατό με. Καὶ ἀπελθὼν εἰς τὸ κελλίον μου, ἔδωκα αὐτῷ ὅσα εἶχον σπυρίδια, λέγων· Πώλησον, καὶ δὸς τῇ γυναικί μου φαγεῖν. Καὶ ἔλεγον τῷ λογισμῷ μου· Μακάριε, ἰδοὺ εὖρες ἑαυτῷ γυναῖκα χρὴ ἐργάζεσθαι μικρὸν περισσὸν ἵνα τρέφῃς αὐτήν· καὶ εἰργαζόμην νύκτα καὶ ἡμέραν, καὶ ἔπεμπον αὐτῇ. Καὶ ὅτε ἦλθεν ὁ καιρὸς τῇ ἀθλίᾳ τεκεῖν, ἔμεινεν ἐπὶ πολλὰς ἡμέρας βασανιζομένη, καὶ οὐκ ἔτικτε. Καὶ λέγουσιν αὐτῇ· Τί ἐστι τοῦτο; Ἡ δὲ εἶπεν· Ἐγὼ οἶδα· ὅτι τὸν ἀναχωρητὴν ἐσυκοφάντησα, καὶ ψευσαμένη ᾐτιασάμην· καὶ οὗτος οὐκ ἔχει πρᾶγμα, ἀλλ᾽ ὁ δεῖνα ὁ νεώτερος. Καὶ ἐλθὼν ὁ διακονῶν μοι χαίρων ἔλεγεν, ὅτι οὐκ ἠδυνήθη τεκεῖν ἡ παρθένος ἐκείνη, ἕως οὗ ὡμολόγησε, λέγουσα, ὅτι Οὐκ ἔχει πρᾶγμα ὁ ἀναχωρητής, ἀλλ' ἐψευσάμην κατ' αὐτοῦ καὶ ἰδοὺ πᾶσα ἡ κώμη θέλει ἐλθεῖν ὧδε μετὰ δόξης, καὶ μετανοῆσαί σοι. Ἐγὼ δὲ ἀκούσας ταῦτα, ἵνα μὴ θλίψωσί με οἱ ἄνθρωποι, ἀνέστην καὶ ἔφυγον ὧδε εἰς Σκῆτιν. Αὕτη ἐστὶν ἡ ἀρχὴ τῆς αἰτίας, δι᾽ ἣν ἦλθον ὧδε.
Diēgēsato peri heautou ho abbas Makarios, legōn; Hote ēmēn neōteros kai ekathēmēn eis kellion eis Aigypton, ekratēsan me kai epoiēsan klērikon eis tēn kōmēn. Kai mē thelōn katadexasthai, ephygon eis heteron topon. Kai ēlthe pros me eulabēs kosmikos, kai elambane to ergocheiron mou, kai diēkonei moi. Synebē de apo peirasmou parthenon tina eis tēn kōmēn ekpesein. Kai labousa kata gastros hērōtato tis eiē ho touto pepoiēkōs. Hē de elegen; Ho anachōrētēs. Kai exelthontes synelabon me eis tēn kōmēn, kai ekremasan en tǭ trachēlǭ mou ēsbolōmenas chytras kai ōtia kouphōn kai periepompeusan me en tę̄ kōmę̄ kata amphodon typtontes me, kai legontes; Houtos ho monachos ephtheiren hēmōn tēn parthenon, labete auton, labete. Kai etypsan me para mikron tou apothanein. Elthōn de tis tōn gerontōn eipen; Heōs pote typtete ton xenon monachon? Ho de diakonōn moi ēkolouthei opisō mou aidoumenos. Ēsan gar hybrizontes auton polla, kai legontes; Idou ho anachōrētēs on sy emartyreis, ti epoiēse? Kai legousin hoi goneis autēs; Ouk apolyomen auton, heōs dǭ engyētēn tou trephein autēn. Kai eipon tǭ diakonētę̄ mou; kai enēngyēsato me. Kai apelthōn eis to kellion mou, edōka autǭ hosa eichon spyridia, legōn; Pōlēson, kai dos tę̄ gynaiki mou phagein. Kai elegon tǭ logismǭ mou; Makarie, idou eures heautǭ gynaika chrē ergazesthai mikron perisson hina trephę̄s autēn; kai eirgazomēn nykta kai hēmeran, kai epempon autę̄. Kai hote ēlthen ho kairos tę̄ athlią tekein, emeinen epi pollas hēmeras basanizomenē, kai ouk etikte. Kai legousin autę̄; Ti esti touto? Hē de eipen; Egō oida; hoti ton anachōrētēn esykophantēsa, kai pseusamenē ę̄tiasamēn; kai houtos ouk echei pragma, all᾽ ho deina ho neōteros. Kai elthōn ho diakonōn moi chairōn elegen, hoti ouk ēdynēthē tekein hē parthenos ekeinē, heōs hou hōmologēse, legousa, hoti Ouk echei pragma ho anachōrētēs, all' epseusamēn kat' autou kai idou pasa hē kōmē thelei elthein hōde meta doxēs, kai metanoēsai soi. Egō de akousas tauta, hina mē thlipsōsi me hoi anthrōpoi, anestēn kai ephygon hōde eis Skētin. Hautē estin hē archē tēs aitias, di᾽ hēn ēlthon hōde.
Abba Macarius told about himself, saying, “When I was young and living in a cell in Egypt, they seized me and made me a cleric in the village. And not wanting to accept, I fled to another place. And a devout layman came to me and took my handiwork and served me. It happened that through temptation a virgin in the village fell. And having conceived, she was asked who had done this. She said, ‘The anchorite.’ And they came out and seized me and took me to the village, and hung around my neck sooty pots and handles of jars, and paraded me through the village street by street, beating me and saying, ‘This monk has defiled our virgin; take him, take him.’ And they beat me almost to death. One of the old men came and said, ‘How long will you beat the stranger monk?’ The one who served me followed behind me, ashamed. For they insulted him greatly, saying, ‘Look at the anchorite you vouched for; what has he done?’ And her parents say, ‘We will not let him go until he gives a guarantor that he will feed her.’ And I spoke to my servant, and he stood surety for me. And going to my cell, I gave him all the baskets I had, saying, ‘Sell them, and give my wife something to eat.’ And I said to my thought, ‘Macarius, look, you have found yourself a wife; you must work a little more to feed her.’ And I worked night and day and sent it to her. And when the time came for the wretched woman to give birth, she remained in torment many days, and could not give birth. And they say to her, ‘What is this?’ She said, ‘I know: because I slandered the anchorite and accused him falsely; he had nothing to do with it, but such-and-such a young man.’ And the one who served me came rejoicing and said, ‘That virgin could not give birth until she confessed, saying, “The anchorite had nothing to do with it, but I lied against him.” And look, the whole village wants to come here in procession and make a prostration of repentance to you.’ When I heard this, so that people would not trouble me, I got up and fled here to Scetis. This is the beginning of the reason why I came here.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Macarius, falsely accused of fathering a child, works to support the woman until her confession clears him, then flees to Scetis.
- Variant notes and a stray line from Migne’s notes are removed. The story is told as written.
Notes on the original text
- Digital text corrected (variant note (“Al.”) from Migne’s apparatus; variant notes (“Al.”) and a stray line inside a split word): Καὶ λέδιαβολικοῦ. ΑΙ. οἱ τῆς κώμης. ᾧ. τοῦ Δαγιστέως μεγάλου λουτροῦ τῶν καμίνων κούγουσιν → Καὶ λέγουσιν; ΑΙ. περισσῶς. ἔχομεν. → .
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 69.1 (PG 65:257–259; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/69-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/69-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apophthegmata-alphabetica-69-1) · Report an error
Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
69.2PG 65:259–261
Ἦλθέ ποτε Μακάριος ὁ Αἰγύπτιος ἀπὸ Σκήτεως εἰς τὸ ὄρος τῆς Νιτρίας εἰς τὴν προσφορὰν τοῦ ἀββᾶ Παμβώ· καὶ λέγουσιν αὐτῷ οἱ γέροντες· Εἰπὲ ῥῆμα τοῖς ἀδελφοῖς, Πάτερ. Ὁ δὲ εἶπεν· Ἐγὼ οὔπω γέγονα μοναχός, ἀλλ' εἶδον μοναχούς. Καθημένῳ γάρ μοί ποτε ἐν τῷ κελλίῳ εἰς Σκῆτιν, ὤχλησάν μοι οἱ λογισμοὶ λέγοντες· Ἄπελθε εἰς τὴν ἔρημον, καὶ ἴδε τί βλέπεις ἐκεῖ. Ἔμεινα δὲ πολεμῶν τῷ λογισμῷ πέντε ἔτη, λέγων, Μήπως ἀπὸ δαιμόνων ἐστίν. Καὶ ὡς ἐπέμενεν ὁ λογισμὸς, ἀπῆλθον εἰς τὴν ἔρημον· καὶ ηὗρον ἐκεῖ λίμνην ὑδάτων, καὶ νῆσον ἐν μέσῳ αὐτῆς· καὶ ἦλθον τὰ κτήνη τῆς ἐρήμου πιεῖν ἐξ αὐτῆς. Καὶ εἶδον ἐν μέσῳ αὐτῶν δύο ἀνθρώπους γυμνούς· καὶ ἐδειλίασε τὸ σῶμά μου· ἐνόμισα γὰρ ὅτι πνεύματά εἰσιν. Αὐτοὶ δὲ με ὡς εἶδον δειλιῶντα, ἐλάλησαν πρὸς μέ· Μὴ φοβοῦ· καὶ ἡμεῖς ἄνθρωποί ἐσμεν. Καὶ εἰπον αὐτοῖς· Πόθεν ἐστὲ, καὶ πῶς ἤλθετε εἰς τὴν ἔρημον ταύτην; Καὶ εἶπον· Ἀπὸ κοινοβίου ἐσμέν· καὶ γέγονεν ἡμῖν συμφωνία, καὶ ἐξήλθομεν ὧδε· ἰδοὺ τεσσαράκοντα ἔτη καὶ ὁ μὲν εἶς Αἰγύπτιος, ὁ δὲ ἕτερος Λιβυκὸς ὑπάρχει. Καὶ ἐπερώτησάν με καὶ αὐτοὶ, λέγοντες· Πῶς ὁ κόσμος; καὶ εἰ ἔρχεται τὸ ὕδωρ κατὰ καιρὸν αὐτοῦ, καὶ εἰ ἔχει ὁ κόσμος τὴν εὐθηνίαν αὐτοῦ; Καὶ εἶπον αὐτοῖς· Ναί. Κἀγὼ αὐτοὺς ἠρώτησα· Πῶς δύναμαι γενέσθαι μοναχός; Καὶ λέγουσί μοι· Ἐὰν μὴ ἀποτάξηταί τις πᾶσι τοῖς τοῦ κόσμου, οὐ δύναται γενέσθαι μοναχός. Καὶ εἶπον αὐτοῖς· Ἐγὼ ἀσθενής εἰμι, καὶ οὐ δύναμαι ὡς ὑμεῖς. Καὶ εἶπόν μοι καὶ αὐτοί· Καὶ ἐὰν οὐ δύνασαι ὡς ἡμεῖς, κάθου εἰς τὸ κελλίον σου, καὶ κλαῦσον τὰς ἁμαρτίας σου. Καὶ ἠρώτησα αὐτούς· Ὅταν γίνηται χειμῶν, οὐ ῥιγᾶτε; καὶ ὅταν γίνηται καῦμα, οὐ καίεται τὰ σώματα ὑμῶν; Οἱ δὲ εἶπον· Ὁ Θεὸς ἐποίησεν ἡμῖν τὴν οἰκονομίαν ταύτην· καὶ οὔτε τῷ χειμῶνι ῥιγῶμεν, οὔτε τῷ θέρει τὸ καῦμα ἡμᾶς ἀδικεῖ. Διὰ τοῦτο εἶπον ὑμῖν, ὅτι οὔπω γέγονα μοναχὸς, ἀλλ᾽ εἶδον μοναχούς. Συγχωρήσατέ μοι, ἀδελφοί.
Ēlthe pote Makarios ho Aigyptios apo Skēteōs eis to oros tēs Nitrias eis tēn prosphoran tou abba Pambō; kai legousin autǭ hoi gerontes; Eipe rhēma tois adelphois, Pater. Ho de eipen; Egō oupō gegona monachos, all' eidon monachous. Kathēmenǭ gar moi pote en tǭ kelliǭ eis Skētin, ōchlēsan moi hoi logismoi legontes; Apelthe eis tēn erēmon, kai ide ti blepeis ekei. Emeina de polemōn tǭ logismǭ pente etē, legōn, Mēpōs apo daimonōn estin. Kai hōs epemenen ho logismos, apēlthon eis tēn erēmon; kai hēuron ekei limnēn hydatōn, kai nēson en mesǭ autēs; kai ēlthon ta ktēnē tēs erēmou piein ex autēs. Kai eidon en mesǭ autōn dyo anthrōpous gymnous; kai edeiliase to sōma mou; enomisa gar hoti pneumata eisin. Autoi de me hōs eidon deiliōnta, elalēsan pros me; Mē phobou; kai hēmeis anthrōpoi esmen. Kai eipon autois; Pothen este, kai pōs ēlthete eis tēn erēmon tautēn? Kai eipon; Apo koinobiou esmen; kai gegonen hēmin symphōnia, kai exēlthomen hōde; idou tessarakonta etē kai ho men eis Aigyptios, ho de heteros Libykos hyparchei. Kai eperōtēsan me kai autoi, legontes; Pōs ho kosmos? kai ei erchetai to hydōr kata kairon autou, kai ei echei ho kosmos tēn euthēnian autou? Kai eipon autois; Nai. Kagō autous ērōtēsa; Pōs dynamai genesthai monachos? Kai legousi moi; Ean mē apotaxētai tis pasi tois tou kosmou, ou dynatai genesthai monachos. Kai eipon autois; Egō asthenēs eimi, kai ou dynamai hōs hymeis. Kai eipon moi kai autoi; Kai ean ou dynasai hōs hēmeis, kathou eis to kellion sou, kai klauson tas hamartias sou. Kai ērōtēsa autous; Hotan ginētai cheimōn, ou rhigate? kai hotan ginētai kauma, ou kaietai ta sōmata hymōn? Hoi de eipon; Ho Theos epoiēsen hēmin tēn oikonomian tautēn; kai oute tǭ cheimōni rhigōmen, oute tǭ therei to kauma hēmas adikei. Dia touto eipon hymin, hoti oupō gegona monachos, all᾽ eidon monachous. Synchōrēsate moi, adelphoi.
Once Macarius the Egyptian came from Scetis to the mountain of Nitria for the offering of abba Pambo; and the old men say to him, “Say a word to the brothers, father.” He said, “I have not yet become a monk, but I have seen monks. For once when I was sitting in my cell at Scetis, my thoughts troubled me, saying, ‘Go into the desert and see what you see there.’ I remained fighting the thought for five years, saying, ‘Perhaps it is from demons.’ And as the thought persisted, I went into the desert; and I found there a pool of water and an island in the middle of it; and the animals of the desert came to drink from it. And I saw in the middle of them two naked men; and my body was afraid, for I thought they were spirits. When they saw me afraid, they spoke to me: ‘Do not be afraid; we too are men.’ And I said to them, ‘Where are you from, and how did you come into this desert?’ And they said, ‘We are from a community; and we made an agreement, and came out here; look, it is forty years. One of us is an Egyptian, the other a Libyan.’ And they too questioned me, saying, ‘How is the world? Does the water come in its season, and does the world have its plenty?’ And I said to them, ‘Yes.’ And I asked them, ‘How can I become a monk?’ And they say to me, ‘Unless one renounces everything of the world, he cannot become a monk.’ And I said to them, ‘I am weak, and cannot do as you do.’ And they said to me, ‘If you cannot do as we do, sit in your cell and weep for your sins.’ And I asked them, ‘When winter comes, are you not cold? And when it is hot, are your bodies not burned?’ They said, ‘God has made this provision for us; and we are neither cold in winter nor harmed by the heat in summer.’ That is why I told you that I have not yet become a monk, but I have seen monks. Forgive me, brothers.”
Notes and citation
Summary: Macarius tells of two naked hermits in the desert, saying he is no monk but has seen monks.
- “The offering” is the Eucharist (or a commemoration) at Pambo’s cell. “The water” is the Nile flood.
Notes on the original text
- Digital text corrected (OCR: stray letter): τί Ο βλέπεις → τί βλέπεις; αὐτοὶ, Η λέγοντες → αὐτοὶ, λέγοντες.
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 69.2 (PG 65:259–261; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/69-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/69-2
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.
69.3PG 65:261–263
Ὁ ἀββᾶς Μακάριος ὅτε ᾤκει ἐν τῇ πανερήμῳ· ἦν δὲ μόνος ἐν αὐτῇ ἀναχωρῶν, παρακάτω δὲ ἄλλη ἔρημος ἦν πλειόνων ἀδελφῶν. Παρετήρει δὲ ὁ γέρων τὴν ὁδόν· καὶ ὁρᾷ τὸν σατανᾶν ἀνερχόμενον ἐν σχήματι ἀνθρώπου, παρελθεῖν δι' αὐτοῦ· ἐφαίνετο δὲ ὡς στιχάριον φορῶν λινοῦν τρωγλωτόν· καὶ κατὰ τρυμαλίαν ἐκρέματο ληκύνθιον. Καὶ λέγει αὐτῷ ὁ γέρων ὁ μέγας· Ποῦ πορεύῃ; Καὶ εἶπεν αὐτῷ· Ἀπέρχομαι ὑπομνῆσαι τοὺς ἀδελφούς Ὁ δὲ γέρων εἶπε· Καὶ ἵνα τί σοι τὰ ληκύνθια ταῦτα; Καὶ εἶπε· Γεύματα ἀποφέρω τοῖς ἀδελφοῖς. Ὁ δὲ γέρων εἶπε· Καὶ ταῦτα ὅλα; Ἀπεκρίθη· Ναί· ἐὰν μὴ τὸ ἓν ἀρέσῃ τινὶ, φέρω ἄλλο· ἐὰν δὲ μὴ καὶ τοῦτο, διδῶ ἄλλο· πάντως δὲ ἐξ αὐτῶν κἂν ἐν ἀρέσει αὐτῷ. Καὶ ταῦτα εἰπὼν ἀπῆλθεν. Ὁ δὲ γέρων ἔμεινε παρατηρούμενος τὰς ὁδοὺς, ἕως πάλιν ἐκεῖνος ἐπανῆλθε. Καὶ ὡς εἶδεν αὐτὸν ὁ γέρων, λέγει αὐτῷ· Σωθείης. Ὁ δὲ ἀπεκρίθη· Ποῦ ἔνι μοι σωθῆναι; Λέγει αὐτῷ ὁ γέρων· Διατί; Ὁ δὲ λέγει· Ὅτι πάντες ἄγριοί μοι ἐγένοντο καὶ οὐδείς μου ἀνέχεται Λέγει αὐτῷ ὁ γέρων· Οὐδένα οὖν φίλον ἔχεις ἐκεῖ; Ὁ δὲ ἀπεκρίθη· Ναὶ, ἕνα μοναχὸν ἔχω ἐκεῖ φίλον καὶ κἂν αὐτὸς μοι πείθεται· καὶ ὅτε ὁρᾷ με, στρέφεται ὡς ἀνέμη. Λέγει αὐτῷ ὁ γέρων· Καὶ τίς καλεῖται ὁ ἀδελφός; Ὁ δὲ λέγει· Θεόπεμπτος. Εἰπὼν δὲ ταῦτα ἀπῆλθε. Καὶ ἀναστὰς ὁ ἀββᾶς Μακάριος ἀπέρχεται ἐπὶ τὴν παρακάτω ἔρημον. Καὶ ἀκούσαντες οἱ ἀδελφοὶ, λαβόντες βαΐα ἐξἦλθον εἰς ἀπάντησιν αὐτοῦ Καὶ λοιπὸν ἕκαστος ηὐτρεπίζετο, νομίζων ὅτι παρ' αὐτῷ ἔμελλε καταλύειν ὁ γέρων. Ὁ δὲ ἐζήτει τίς εἴη ὁ καλούμενος Θεόπεμπτος ἐν τῷ ὄρει. Καὶ εὑρὼν, εἰσῆλθεν εἰς τὸ κελλίον αὐτοῦ. Ὁ δὲ Θεόπεμπτος ὑπεδέξατο αὐτὸν χαίρων. Ὡς δὲ ἤρξατο ἰδιάζειν αὐτὸν, ὁ γέρων λέγει· Πῶς τὰ κατὰ σὲ, ἀδελφέ; Ὁ δὲ εἶπεν· Εὐχαῖς σου, καλῶς. Εἶπε δὲ ὁ γέρων· Μὴ πολεμοῦσί σε οἱ λογισμοί; Ὁ δὲ εἶπε· Τέως καλῶς εἰμι· ἡδεῖτο γὰρ εἰπεῖν. Λέγει αὐτῷ ὁ γέρων· Ἰδοὺ πόσα ἔτη ἀσκῶ, καὶ τιμῶμαι παρὰ πάντων, καὶ ἐμοὶ τῷ γέροντι ὀχλεῖ τὸ πνεῦμα τῆς πορνείας. Απεκρίθη λέγων καὶ ὁ Θεόπεμπτος· Πίστευε, ἀββᾶ, καὶ ἐμοί. Ὁ δὲ γέρων προεφασίζετο καὶ ἑτέρους λογισμοὺς πολεμεῖν αὐτῷ, ἕως ποιήσει αὐτὸν ὁμολογῆσαι. Εἶτα λέγει αὐτῷ· Πῶς νηστεύεις; Ὁ δὲ λέγει αὐτῷ· Τὴν ἐνάτην. Λέγει αὐτῷ ὁ γέρων· Νήστευε ἕως ὀψὲ, καὶ ἄσκει· καὶ ἀποστήθιζε τοῦ Εὐαγγελίου καὶ τῶν ἄλλων Γραφῶν· καὶ ἐὰν σοι ἀναβῇ λογισμὸς, μηδέποτε πρόσχῃς κάτω, ἀλλὰ πάντοτε ἄνω· καὶ εὐθέως σοι ὁ Κύριος βοηθεῖ. Καὶ τυπώσας ὁ γέρων τὸν ἀδελφὸν ἐξῆλθεν εἰς τὴν ἰδίαν ἔρημον. Καὶ παρατηρῶν πάλιν ὁρᾷ ἐκεῖνον τὸν δαίμονα, καὶ λέγει αὐτῷ· Ποῦ πάλιν ἀπέρχῃ; Ὁ δὲ λέγει· Ὑπομνῆσαι τοὺς ἀδελφούς. Καὶ ἀπῆλθεν. Ὡς δὲ πάλιν ἐπανἤλθε, λέγει αὐτῷ ὁ ἅγιος· Πῶς οἱ ἀδελφοί; Ὁ δὲ λέγει· Κακῶς. Ὁ δὲ γέρων λέγει· Διατί; Ὁ δὲ εἶπεν· "Αγριοί εἰσιν ὅλοι· καὶ τὸ μεῖζον κακὸν, ὅτι καὶ ἂν εἶχον φίλον ὑπακούοντά μοι, καὶ αὐτὸς οὐκ οἶδα πόθεν διεστράφη, καὶ οὐδὲ αὐτός μοι πείθεται, ἀλλὰ πάντων ἀγριώτερος ἐγένετο· καὶ ὤμοσα μηκέτι τὰ ἐκεῖ πατῆσαι, εἰ μὴ μετὰ χρόνον. Καὶ οὕτως εἰπὼν ἀπῆλθεν, ἐάσας τὸν γέροντα. Καὶ ὁ ἅγιος εἰσῆλθεν εἰς τὸ κελλίον αὐτοῦ.
Ho abbas Makarios hote ǭkei en tę̄ panerēmǭ; ēn de monos en autę̄ anachōrōn, parakatō de allē erēmos ēn pleionōn adelphōn. Paretērei de ho gerōn tēn hodon; kai horą ton satanan anerchomenon en schēmati anthrōpou, parelthein di' autou; ephaineto de hōs sticharion phorōn linoun trōglōton; kai kata trymalian ekremato lēkynthion. Kai legei autǭ ho gerōn ho megas; Pou poreuę̄? Kai eipen autǭ; Aperchomai hypomnēsai tous adelphous Ho de gerōn eipe; Kai hina ti soi ta lēkynthia tauta? Kai eipe; Geumata apopherō tois adelphois. Ho de gerōn eipe; Kai tauta hola? Apekrithē; Nai; ean mē to hen aresę̄ tini, pherō allo; ean de mē kai touto, didō allo; pantōs de ex autōn kan en aresei autǭ. Kai tauta eipōn apēlthen. Ho de gerōn emeine paratēroumenos tas hodous, heōs palin ekeinos epanēlthe. Kai hōs eiden auton ho gerōn, legei autǭ; Sōtheiēs. Ho de apekrithē; Pou eni moi sōthēnai? Legei autǭ ho gerōn; Diati? Ho de legei; Hoti pantes agrioi moi egenonto kai oudeis mou anechetai Legei autǭ ho gerōn; Oudena oun philon echeis ekei? Ho de apekrithē; Nai, hena monachon echō ekei philon kai kan autos moi peithetai; kai hote horą me, strephetai hōs anemē. Legei autǭ ho gerōn; Kai tis kaleitai ho adelphos? Ho de legei; Theopemptos. Eipōn de tauta apēlthe. Kai anastas ho abbas Makarios aperchetai epi tēn parakatō erēmon. Kai akousantes hoi adelphoi, labontes baïa exēlthon eis apantēsin autou Kai loipon hekastos ēutrepizeto, nomizōn hoti par' autǭ emelle katalyein ho gerōn. Ho de ezētei tis eiē ho kaloumenos Theopemptos en tǭ orei. Kai heurōn, eisēlthen eis to kellion autou. Ho de Theopemptos hypedexato auton chairōn. Hōs de ērxato idiazein auton, ho gerōn legei; Pōs ta kata se, adelphe? Ho de eipen; Euchais sou, kalōs. Eipe de ho gerōn; Mē polemousi se hoi logismoi? Ho de eipe; Teōs kalōs eimi; hēdeito gar eipein. Legei autǭ ho gerōn; Idou posa etē askō, kai timōmai para pantōn, kai emoi tǭ geronti ochlei to pneuma tēs porneias. Apekrithē legōn kai ho Theopemptos; Pisteue, abba, kai emoi. Ho de gerōn proephasizeto kai heterous logismous polemein autǭ, heōs poiēsei auton homologēsai. Eita legei autǭ; Pōs nēsteueis? Ho de legei autǭ; Tēn enatēn. Legei autǭ ho gerōn; Nēsteue heōs opse, kai askei; kai apostēthize tou Euangeliou kai tōn allōn Graphōn; kai ean soi anabę̄ logismos, mēdepote proschę̄s katō, alla pantote anō; kai eutheōs soi ho Kyrios boēthei. Kai typōsas ho gerōn ton adelphon exēlthen eis tēn idian erēmon. Kai paratērōn palin horą ekeinon ton daimona, kai legei autǭ; Pou palin aperchę̄? Ho de legei; Hypomnēsai tous adelphous. Kai apēlthen. Hōs de palin epanēlthe, legei autǭ ho hagios; Pōs hoi adelphoi? Ho de legei; Kakōs. Ho de gerōn legei; Diati? Ho de eipen; "Agrioi eisin holoi; kai to meizon kakon, hoti kai an eichon philon hypakouonta moi, kai autos ouk oida pothen diestraphē, kai oude autos moi peithetai, alla pantōn agriōteros egeneto; kai ōmosa mēketi ta ekei patēsai, ei mē meta chronon. Kai houtōs eipōn apēlthen, easas ton geronta. Kai ho hagios eisēlthen eis to kellion autou.
When abba Macarius lived in the farthest desert, he was the only anchorite in it, but lower down there was another desert with many brothers. The old man was watching the road; and he sees Satan coming up in the form of a man, to pass by him; he appeared to be wearing a linen tunic full of holes, and from each hole hung a little flask. And the great old man says to him, “Where are you going?” And he said to him, “I am going to stir up the brothers.” And the old man said, “And what are these flasks for?” And he said, “I am taking tastes to the brothers.” And the old man said, “All of these?” He answered, “Yes; if one does not please someone, I offer another; and if that does not either, I give another; and surely one of them will please him.” And saying this he went away. The old man remained watching the roads until he came back again. And when the old man saw him, he says to him, “Greetings.” He answered, “How can I have greetings?” The old man says to him, “Why?” And he says, “Because they have all become savage to me, and no one puts up with me.” The old man says to him, “So you have no friend there?” He answered, “Yes, I have one monk there as a friend, and at least he obeys me; and when he sees me, he spins like a weathervane.” The old man says to him, “And what is the brother called?” He says, “Theopemptus.” Having said this, he went away. And abba Macarius got up and went to the lower desert. When the brothers heard, they took palm branches and went out to meet him. And each one made ready, thinking that the old man would stay with him. But he asked who on the mountain was called Theopemptus. And finding him, he went into his cell. And Theopemptus received him with joy. When he began to speak with him privately, the old man says, “How are things with you, brother?” He said, “By your prayers, well.” And the old man said, “Do the thoughts not fight against you?” He said, “So far I am well”; for he was ashamed to say. The old man says to him, “Look how many years I have practiced asceticism and am honored by all, and the spirit of sexual immorality troubles even me, an old man.” Theopemptus answered, saying, “Believe me, abba, me too.” And the old man made the pretext that other thoughts also fought against him, until he made him confess. Then he says to him, “How do you fast?” He says to him, “Until the ninth hour.” The old man says to him, “Fast until evening and practice asceticism; and learn by heart passages of the Gospel and the other Scriptures; and if a thought rises in you, never look down, but always up; and at once the Lord will help you.” And having given the brother this rule, the old man went out to his own desert. And watching again he sees that demon, and says to him, “Where are you going again?” He says, “To stir up the brothers.” And he went away. When he came back again, the saint says to him, “How are the brothers?” He says, “Badly.” The old man says, “Why?” He said, “They are all savage; and the greater evil is that even the one friend I had who obeyed me has been turned, I do not know how, and he does not obey me either, but has become the most savage of all; and I have sworn not to set foot there again, except after a long time.” And saying this he went away, leaving the old man. And the saint went into his cell.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Macarius learns from Satan which monk yields to temptation, and by confessing his own struggles he helps the monk resist.
- The scan has displaced several pieces of this saying and of the next: the words “his cell. And Theopemptus received him with joy” are put back in their place, variant notes are removed, and a passage of saying 4 (the visit to Antony), printed here at the end, is moved to 69.4. Macarius’s claim to share Theopemptus’s temptation is a pretext to draw out his confession, as the saying says.
Notes on the original text
- Digital text corrected (OCR: word split; displaced words (restored above) and a passage of saying 4 (moved to 69.4) removed; variant notes (“Al.”) removed and the displaced words of this sentence restored to their place (same words as in the scan)): κελΑΙ. μοι πείθεται. ΑΙ. μόνον. ΑΙ. ἀδελφόν. ἄγριοί εἰσιν ὅλοι, εἰ πάντων ἀγριώτερος ἐγένετο. ρων. → κελλίον αὐτοῦ. Ὁ δὲ Θεόπεμπτος ὑπεδέξατο αὐτὸν χαίρων.; πνεῦ μα → πνεῦμα; γέ ρων τὸν ἀδελφὸν → γέρων τὸν ἀδελφὸν; εἶ χον → εἶχον; εἰς τὸ κελλίον αὐτοῦ. λίον αὐτοῦ. Ὁ δὲ Θεόπεμπτος ὑπεδέξατο αὐτὸν χαίΑντωνίῳ, εἰς τὸ ὄρος· καὶ κρούσαντος αὐτοῦ τὴν θύραν, ἐξῆλθε πρὸς αὐτὸν, καὶ εἶπεν αὐτῷ· Σὺ τίς εἶ; ὁ δὲ ἔφη· Ἐγώ εἰμι Μακάριος. Καὶ κλείσας τὴν θύραν εἰσῆλθε καὶ ἀφῆκεν αὐτόν. Καὶ ἰδὼν τὴν ὑπομονὴν αὐτοῦ, ἤνοιξεν αὐτῷ, καὶ χαριεντιζόμενος μετ' αὐτοῦ, ἔλεγεν· Ἀπὸ πολλοῦ χρόνου ἐπεθύμουν σε ἰδεῖν, ἀκούων τὰ περὶ σοῦ. Καὶ φιλοξενήσας αὐτὸν ἀνέπαυσεν· ἦν γὰρ ἀπὸ καμάτου πολλοῦ. Οψίας δὲ γενομένης, ἔβρεξεν ἑαυτῷ ὁ ἀββᾶς Ἀντώνιος θαλλία. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Μακάριος· Κέλευσον ἵνα κἀγὼ βρέξω ἐμαυτῷ. Ὁ δὲ εἶπε· Βρέξον. Καὶ ποιήσας δεσμὸν μέγαν, ἔβρεξε. Καὶ καθήμενοι ἀπὸ ὀψὲ, λαλοῦν τες περὶ σωτηρίας ψυχῶν ἔπλεκον· καὶ ἡ σειρὰ διὰ τῆς θυρίδος εἰς τὸ σπήλαιον κατέβαινε. Καὶ εἰσελθὼν → εἰς τὸ κελλίον αὐτοῦ..
Topics: Fasting
Cite (SBL): Apophthegmata Patrum, Apoph. Patr. (alph.) 69.3 (PG 65:261–263; trans. Sophia Scriptura, https://sophiascriptura.com/p/apophthegmata-alphabetica/69-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apophthegmata-alphabetica/69-3
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Translation: Translated by Claude (Opus) from Cotelier's Greek text as printed in Migne PG 65 (Bavarian State Library OCR); no public-domain English exists, so each batch was re-read against the Greek.