Sayings of the Desert Fathers (alphabetical collection)
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Chapter 1
1.1PG 65:75
Ὁ ἅγιος ἀββᾶς Ἀντώνιος καθεζόμενός ποτε ἐν τῇ ἐρήμῳ, ἐν ἀκηδίᾳ γέγονε καὶ πολλῇ σκοτώσει λογισμῶν· καὶ ἔλεγε πρὸς τὸν Θεόν Κύριε, θέλω σωθῆναι, καὶ οὐκ ἐῶσί με οἱ λογισμοί· τί ποιήσω ἐν τῇ θλίψει μου; πῶς σωθῶ; Καὶ μικρὸν διαναστὰς ἐπὶ τὰ ἔξω, θεωρεῖ τινα ὁ Ἀντώνιος ὡς ἑαυτὸν, καθεζόμενον καὶ ἐργαζόμενον, εἶτα ἀνιστάμενον ἀπὸ τοῦ ἔργου καὶ προσευχόμενον, καὶ πάλιν καθεζόμενον καὶ τὴν σειρὰν πλέκοντα, εἶτα πάλιν εἰς προσευχὴν ἀνιστάμενον ἦν δὲ ἄγγελος Κυρίου, ἀποσταλεὶς πρὸς διόρθωσιν καὶ ἀσφάλειαν Ἀντωνίου. Καὶ ἤκουσε τοῦ ἀγγέλου λέγοντος Οὕτως ποίει, καὶ σώζῃ. Ὁ δὲ τοῦτο ἀκούσας, πολλὴν χαρὰν ἔσχε καὶ θάρσος, καὶ οὕτως ποιῶν ἐσώζετο.
Ho hagios abbas Antōnios kathezomenos pote en tę̄ erēmǭ, en akēdią gegone kai pollę̄ skotōsei logismōn; kai elege pros ton Theon Kyrie, thelō sōthēnai, kai ouk eōsi me hoi logismoi; ti poiēsō en tę̄ thlipsei mou? pōs sōthō? Kai mikron dianastas epi ta exō, theōrei tina ho Antōnios hōs heauton, kathezomenon kai ergazomenon, eita anistamenon apo tou ergou kai proseuchomenon, kai palin kathezomenon kai tēn seiran plekonta, eita palin eis proseuchēn anistamenon ēn de angelos Kyriou, apostaleis pros diorthōsin kai asphaleian Antōniou. Kai ēkouse tou angelou legontos Houtōs poiei, kai sōzę̄. Ho de touto akousas, pollēn charan esche kai tharsos, kai houtōs poiōn esōzeto.
When the holy abba Antony was once sitting in the desert, he fell into listlessness and great darkness of thoughts, and he said to God, “Lord, I want to be saved, and my thoughts will not let me. What shall I do in my affliction? How shall I be saved?” And getting up a little and going outside, Antony sees someone like himself, sitting and working, then getting up from the work and praying, and again sitting and plaiting the rope, then again getting up to pray. It was an angel of the Lord, sent for Antony’s correction and safety. And he heard the angel saying, “Do this, and you will be saved.” When he heard this, he had great joy and courage, and by doing so he was saved.
1.2PG 65:75
Ὁ αὐτὸς ἀββᾶς Ἀντώνιος, ἀτενίσας πρὸς τὸ βάθος τῶν τοῦ Θεοῦ κριμάτων, ἤτησε λέγων· Κύριε, πῶς τινες ὀλιγόβιοι ἀποθνήσκουσι, τινὲς δὲ ὑπεργηρῶσι; καὶ διατί τινὲς μὲν πένονται, ἄλλοι δὲ πλουτοῦσι καὶ πῶς ἄδικοι μὲν πλουτοῦσι, δίκαιοι δὲ πένονται; Ἦλθε δὲ αὐτῷ φωνή λέγουσα· Ἀντώνιε, σεαυτῷ πρόσεχε ταῦτα γὰρ κρίματα Θεοῦ εἰσι, καὶ οὐ συμφέρει σοι αὐτὰ μαθεῖν.
Ho autos abbas Antōnios, atenisas pros to bathos tōn tou Theou krimatōn, ētēse legōn; Kyrie, pōs tines oligobioi apothnēskousi, tines de hypergērōsi? kai diati tines men penontai, alloi de ploutousi kai pōs adikoi men ploutousi, dikaioi de penontai? Ēlthe de autǭ phōnē legousa; Antōnie, seautǭ proseche tauta gar krimata Theou eisi, kai ou sympherei soi auta mathein.
The same abba Antony, gazing into the depth of God’s judgments, asked, “Lord, how is it that some die after a short life while others reach extreme old age? And why are some poor and others rich? And how is it that the unjust are rich and the just are poor?” And a voice came to him, saying, “Antony, attend to yourself; for these are judgments of God, and it is not good for you to learn them.”
1.3PG 65:75
Ἠρώτησέ τις τὸν ἀββᾶν Ἀντώνιον, λέγων· φυλάξας τῷ Θεῷ εὐαρεστήσω; Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· "Α ἐντέλλομαί σοι φύλαξον· ὅπου δὲ ἂν ἀπέρχῃ, τὸν Θεὸν ἔχε πρὸ ὀφθαλμῶν σου πάντοτε καὶ ὅπερ ἂν πράττεις ἔχε ἐκ τῶν ἁγίων Γραφῶν τὴν μαρτυρίαν καὶ ἐν οἴῳ δ᾽ ἂν καθέζῃ τόπῳ, μὴ ταχέως κινοῦ. Τὰ τρία ταῦτα φύλαξον, καὶ σώζῃ. μᾶλλον δὲ κάτεργον. Τοῦτο γὰρ σαφῶς ἐπαίδευσεν ὁ νης ὁ πρόδρομος, καὶ ὁ θεολόγος Ἰωάννης πραότητος δὲ, Μωϋσῆς, καὶ Δαυΐδ· τῆς δὲ τῆς δὲ προσευχῆς, αὐτὸς ὁ Θεοῦ Λόγος, καὶ ὁ φανεὶς ἄγγελος Ἀντωνίῳ καὶ Παχωμίῳ.
Ērōtēse tis ton abban Antōnion, legōn; phylaxas tǭ Theǭ euarestēsō? Kai apokritheis ho gerōn eipen; "A entellomai soi phylaxon; hopou de an aperchę̄, ton Theon eche pro ophthalmōn sou pantote kai hoper an pratteis eche ek tōn hagiōn Graphōn tēn martyrian kai en oiǭ d᾽ an kathezę̄ topǭ, mē tacheōs kinou. Ta tria tauta phylaxon, kai sōzę̄. mallon de katergon. Touto gar saphōs epaideusen ho nēs ho prodromos, kai ho theologos Iōannēs praotētos de, Mōÿsēs, kai Dauïd; tēs de tēs de proseuchēs, autos ho Theou Logos, kai ho phaneis angelos Antōniǭ kai Pachōmiǭ.
Someone asked abba Antony, “What must I keep in order to please God?” And the old man answered, “Keep what I command you: wherever you go, always have God before your eyes; whatever you do, have the testimony for it from the holy Scriptures; and in whatever place you live, do not leave it quickly. Keep these three things, and you will be saved.” … rather … For this was clearly taught by John the Forerunner and John the Theologian; meekness by Moses and David; and prayer by the Word of God himself and by the angel who appeared to Antony and Pachomius.
1.4PG 65:77
Εἶπεν ὁ ἀββᾶς Ἀντώνιος τῷ ἀββᾷ Ποιμένι, ὅτι Αὕτη ἐστὶν ἡ μεγάλη ἐργασία τοῦ ἀνθρώπου, ἵνα τὸ σφάλμα ἑαυτοῦ ἐπάνω ἑαυτοῦ βάλῃ ἐνώπιον τοῦ Θεοῦ, καὶ προσδοκήσῃ πειρασμὸν ἕως ἐσχάτης ἀναπνοῆς.
Eipen ho abbas Antōnios tǭ abbą Poimeni, hoti Hautē estin hē megalē ergasia tou anthrōpou, hina to sphalma heautou epanō heautou balę̄ enōpion tou Theou, kai prosdokēsę̄ peirasmon heōs eschatēs anapnoēs.
Abba Antony said to abba Poemen, “This is the great work of a man: to lay his fault upon himself before God, and to expect temptation until his last breath.”
1.5PG 65:77
Ὁ αὐτὸς εἶπεν· Οὐδεὶς ἀπείραστος δυνήσεται εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἔπαρον γὰρ, φησὶ, τοὺς πειρασμοὺς, καὶ οὐδεὶς ὁ σωζόμενος.
Ho autos eipen; Oudeis apeirastos dynēsetai eiselthein eis tēn basileian tōn ouranōn. Eparon gar, phēsi, tous peirasmous, kai oudeis ho sōzomenos.
The same said, “No one who has not been tempted will be able to enter the kingdom of heaven. For take away temptations,” he says, “and no one is saved.”
1.6PG 65:77
Ἠρώτησεν ὁ ἀββᾶς Παμβὼ τὸν ἀββᾶν Ἀντώνιον· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Μὴ ἔσο πεποιθὼς τῇ δικαιοσύνῃ σου, μηδὲ μεταμελοῦ ἐπὶ πράγματι παρελθόντι, καὶ ἐγκρατὴς γενοῦ γλώσσης καὶ κοιλίας.
Ērōtēsen ho abbas Pambō ton abban Antōnion; Ti poiēsō? Legei autǭ ho gerōn; Mē eso pepoithōs tę̄ dikaiosynę̄ sou, mēde metamelou epi pragmati parelthonti, kai enkratēs genou glōssēs kai koilias.
Abba Pambo asked abba Antony, “What shall I do?” The old man says to him, “Do not trust in your own righteousness, do not regret a thing that is past, and be master of your tongue and your belly.”
1.7PG 65:77
Εἶπεν ὁ ἀββᾶς Ἀντώνιος Εἶδον πάσας τὰς παγίδας τοῦ ἐχθροῦ ἡπλωμένας ἐπὶ τῆς γῆς· καὶ στενάξας εἶπον· Τίς ἄρα παρέρχεται ταύτας; Καὶ ἤκουσα φωνῆς λεγούσης μοι· Ἡ ταπεινοφροσύνη.
Eipen ho abbas Antōnios Eidon pasas tas pagidas tou echthrou hēplōmenas epi tēs gēs; kai stenaxas eipon; Tis ara parerchetai tautas? Kai ēkousa phōnēs legousēs moi; Hē tapeinophrosynē.
Abba Antony said, “I saw all the snares of the enemy spread out over the earth, and I groaned and said, ‘Who then gets past these?’ And I heard a voice saying to me, ‘Humility.’”
1.8PG 65:77
Εἶπε πάλιν, ὅτι Εἰσί τινες κατατρίψαντες τὰ ἑαυτῶν σώματα ἐν ἀσκήσει, καὶ διὰ τὸ μὴ ἐσχηκέναι αὐτοὺς διάκρισιν, μακρὰν τοῦ Θεοῦ γεγόνασιν.
Eipe palin, hoti Eisi tines katatripsantes ta heautōn sōmata en askēsei, kai dia to mē eschēkenai autous diakrisin, makran tou Theou gegonasin.
He also said, “There are some who have worn out their bodies in ascetic practice, and because they did not have discernment, they have become far from God.”
1.9PG 65:77
Εἶπεν πάλιν, ὅτι Ἐκ τοῦ πλησίον ἐστὶν ἡ ζωή καὶ ὁ θάνατος. Ἐὰν γὰρ κερδήσωμεν τὸν ἀδελφὸν, τὸν Θεὸν κερδαίνομεν· ἐὰν δὲ σκανδαλίσωμεν τὸν ἀδελφὸν, εἰς Χριστὸν ἁμαρτάνομεν.
Eipen palin, hoti Ek tou plēsion estin hē zōē kai ho thanatos. Ean gar kerdēsōmen ton adelphon, ton Theon kerdainomen; ean de skandalisōmen ton adelphon, eis Christon hamartanomen.
He also said, “Life and death come from our neighbor. For if we gain our brother, we gain God; but if we cause our brother to stumble, we sin against Christ.”
1.10PG 65:77
Εἶπε πάλιν· Ὥσπερ οἱ ἰχθύες ἐγχρονίζοντες τῇ ξηρᾷ τελευτῶσιν, οὕτως καὶ οἱ μοναχοί, βραδύνοντες ἔξω τοῦ κελλίου, ἢ μετὰ κοσμικῶν διατρίβοντες, πρὸς τὸν τῆς ἡσυχίας τόνον ἐκλύονται. Δεῖ οὖν, ὥσπερ τὸν ἰχθὺν εἰς τὴν θάλασσαν, οὕτως καὶ ἡμᾶς εἰς τὸ κελλίον ἐπείγεσθαι, μήποτε βραδύνοντες ἔξω ἐπιλαθώμεθα τῆς ἔνδον φυλακῆς.
Eipe palin; Hōsper hoi ichthyes enchronizontes tę̄ xērą teleutōsin, houtōs kai hoi monachoi, bradynontes exō tou kelliou, ē meta kosmikōn diatribontes, pros ton tēs hēsychias tonon eklyontai. Dei oun, hōsper ton ichthyn eis tēn thalassan, houtōs kai hēmas eis to kellion epeigesthai, mēpote bradynontes exō epilathōmetha tēs endon phylakēs.
He also said, “Just as fish that stay long on dry land die, so monks who linger outside the cell or spend time with people of the world lose the tension of stillness. So, as the fish hurries to the sea, we too must hurry to the cell, lest by lingering outside we forget the watch within.”
1.11PG 65:77
Εἶπε πάλιν, ὅτι Ὁ καθήμενος ἐν τῇ ἐρήμῳ καὶ ἡσυχάζων, τριῶν ἀπαλλάττεται πολέμων, τῆς ἀκοῆς, καὶ τῆς λαλιᾶς, καὶ τοῦ βλέπειν· πρὸς ἕνα μόνον ἔχει, τὸν τῆς πορνείας
Eipe palin, hoti Ho kathēmenos en tę̄ erēmǭ kai hēsychazōn, triōn apallattetai polemōn, tēs akoēs, kai tēs lalias, kai tou blepein; pros hena monon echei, ton tēs porneias
He also said, “The one who sits in the desert in stillness is delivered from three wars: of hearing, of speaking, and of seeing. He has only one to fight: that of sexual immorality.”
1.12PG 65:77
Ἀδελφοί τινες παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ, ἀναγγείλαι αὐτῷ φαντασίας ἃς ἔβλεπον, καὶ μαθεῖν παρ᾿ αὐτοῦ εἰ ἀληθιναί εἰσιν, ἢ ἀπὸ δαιμόνων. Εἶχον δὲ ὄνον, καὶ ἀπέθανεν ἐν τῇ ὁδῷ. Ὡς οὖν ἦλθον πρὸς τὸν γέροντα, προλαβὼν εἶπεν αὐτοῖς· Πῶς ἀπέθανεν ὁ μικρὸς ὄνος ἐν τῇ ὁδῷ; Λέγουσιν αὐτῷ· Πόθεν οἶδας, ἀββᾶ; Ὁ δὲ εἶπεν αὐτοῖς· Οἱ δαίμονες ἔδειξάν μοι. Καὶ λέγουσιν αὐτῷ· Ἡμεῖς διὰ τοῦτο ἤλθομεν έρωτῆσαί σε, ὅτι βλέπομεν φαντασίας, καὶ πολλάκις γίνονται ἀληθιναὶ, μήπως πλανώμεθα. Καὶ ἐπληροφόρησεν αὐτοὺς ὁ γέρων ἐκ τοῦ κατὰ τὸν ὄνον ἀποδείγματος, ὅτι ἀπὸ δαιμόνων εἰσίν.
Adelphoi tines parebalon tǭ abbą Antōniǭ, anangeilai autǭ phantasias has eblepon, kai mathein par᾿ autou ei alēthinai eisin, ē apo daimonōn. Eichon de onon, kai apethanen en tę̄ hodǭ. Hōs oun ēlthon pros ton geronta, prolabōn eipen autois; Pōs apethanen ho mikros onos en tę̄ hodǭ? Legousin autǭ; Pothen oidas, abba? Ho de eipen autois; Hoi daimones edeixan moi. Kai legousin autǭ; Hēmeis dia touto ēlthomen erōtēsai se, hoti blepomen phantasias, kai pollakis ginontai alēthinai, mēpōs planōmetha. Kai eplērophorēsen autous ho gerōn ek tou kata ton onon apodeigmatos, hoti apo daimonōn eisin.
Some brothers came to abba Antony to tell him about visions they were seeing and to learn from him whether they were true or from demons. They had a donkey, and it died on the way. When they came to the old man, he spoke first and said to them, “How did the little donkey die on the way?” They say to him, “How do you know, abba?” He said to them, “The demons showed me.” And they say to him, “That is why we came to ask you: we see visions, and often they come true; we fear we are being deceived.” And the old man convinced them from the example of the donkey that they were from demons.
1.13PG 65:77–79
ὧν δὲ τις κατὰ τὴν ἔρημον θηρεύων ἄγρια ζῶα, καὶ εἶδε τὸν ἀββᾶν Ἀντώνιον χαριεντιζόμενον μετὰ τῶν ἀδελφῶν ὁ. Θέλων δὲ αὐτὸν πληροφορῆσαι ὁ γέρων, ὅτι χρὴ μίαν συγκαταβαίνειν τοῖς ἀδελφοῖς, λέγει αὐτῷ· Βάλε βέλος εἰς τὸ τόξον σου, καὶ τεῖνον καὶ ἐποίησεν οὕτως. Λέγει αὐτῷ· Πάλιν τεῖνον καὶ ἔτεινεν. Καὶ πάλιν φησί· Τεῖνον. Λέγει αὐτῷ ὁ θηρευτής Ἐὰν ὑπὲρ τὸ μέτρον τείνω, κλᾶται τὸ τόξον. Λέγει αὐτῷ ὁ γέρων· Οὕτως καὶ εἰς τὸ ἔργον τοῦ Θεοῦ· ἐὰν πλεῖον τοῦ μέτρου τείνωμεν κατὰ τῶν ἀδελφῶν, ταχὺ προσρήσσουσι. Χρὴ οὖν μίαν μίαν συγκαταβαίνειν τοῖς ἀδελφοῖς. Ταῦτα ἀκούσας ὁ θηρευτής, κατενύγη, καὶ πολλὰ ὠφεληθεὶς παρὰ τοῦ γέροντος, ἀπῆλθε καὶ οἱ ἀδελφοὶ στηριχθέντες ἀνεχώρησαν εἰς τὸν τόπον αὐτῶν.
hōn de tis kata tēn erēmon thēreuōn agria zōa, kai eide ton abban Antōnion charientizomenon meta tōn adelphōn ho. Thelōn de auton plērophorēsai ho gerōn, hoti chrē mian synkatabainein tois adelphois, legei autǭ; Bale belos eis to toxon sou, kai teinon kai epoiēsen houtōs. Legei autǭ; Palin teinon kai eteinen. Kai palin phēsi; Teinon. Legei autǭ ho thēreutēs Ean hyper to metron teinō, klatai to toxon. Legei autǭ ho gerōn; Houtōs kai eis to ergon tou Theou; ean pleion tou metrou teinōmen kata tōn adelphōn, tachy prosrēssousi. Chrē oun mian mian synkatabainein tois adelphois. Tauta akousas ho thēreutēs, katenygē, kai polla ōphelētheis para tou gerontos, apēlthe kai hoi adelphoi stērichthentes anechōrēsan eis ton topon autōn.
There was a man hunting wild animals in the desert, and he saw abba Antony joking with the brothers, … The old man, wanting to convince him that one must sometimes come down to the brothers’ level, says to him, “Put an arrow in your bow and draw it.” And he did so. He says to him, “Draw it again,” and he drew it. And again he says, “Draw.” The hunter says to him, “If I draw beyond measure, the bow breaks.” The old man says to him, “So it is also in the work of God: if we stretch the brothers beyond measure, they quickly break. So one must sometimes come down to the brothers’ level.” When the hunter heard this, he was pierced to the heart, and having been greatly helped by the old man he went away; and the brothers, strengthened, went back to their place.
1.14PG 65:79
Ἤκουσεν ὁ ἀββᾶς Ἀντώνιος περί τινος νεωτέρου μοναχοῦ, ποιήσαντος σημεῖον ἐν τῇ ὁδῷ· ὡς τούτου ἑωρακότος γέροντάς τινας ὁδεύοντας καὶ κάμνοντας ἐν τῇ ὁδῷ, καὶ ὀνάγρους ἐπιτάξαντος ἐλθεῖν καὶ βαστάσαι τοὺς γέροντας, ἕως οὗ φθάσωσι πρὸς Ἀντώνιον. Οἱ οὖν γέροντες ἀνήγγειλαν τῷ ἀββα Ἀντωνίῳ ταῦτα. Καὶ λέγει αὐτοῖς· Ἔοικέ μοι ὁ μοναχὸς οὗτος πλοῖον εἶναι μεστὸν ἀγαθῶν, οὐκ οἶδα δὲ εἰ ἥξει εἰς τὸν λιμένα. Καὶ μετὰ χρόνον ἄρχεται ἐξαίφνης ὁ ἀββᾶς Ἀντώνιος κλαίειν καὶ τίλλειν τὸς τρίχας αὐτοῦ καὶ ὀδύρεσθαι. Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· Τί κλαίεις, ἀββᾶ; Καὶ εἶπεν ὁ γέρων Μέγας στύλος τῆς Ἐκκλησίας ἄρτι ἔπεσεν (ἔλεγε δὲ περὶ τοῦ νεωτέρου μοναχοῦ)· ἀλλὰ ἀπέλθετε, φησὶν, ἕως αὐτοῦ, καὶ βλέπετε τὸ γεγονός. Ἀπέρχονται οὖν οἱ μαθηταὶ, καὶ εὑρίσκουσι τὸν μοναχὸν ἐπὶ ψιαθίου καθήμενον, καὶ κλαίοντα τὴν ἁμαρτίαν ἣν εἰργάσατο. Ἑωρακὼς δὲ τοὺς μαθητὰς τοῦ γέροντος, λέγει· Εἴπατε τῷ γέροντι ἵνα παρακαλέσῃ τὸν Θεὸν, δέκα μόνας ἡμέρας ἐνδοῦναι μοι, καὶ ἐλπίζω ἀπολογήσασθαι. Καὶ ἐντὸς ἡμερῶν πέντε ἐτελεύτησεν.
Ēkousen ho abbas Antōnios peri tinos neōterou monachou, poiēsantos sēmeion en tę̄ hodǭ; hōs toutou heōrakotos gerontas tinas hodeuontas kai kamnontas en tę̄ hodǭ, kai onagrous epitaxantos elthein kai bastasai tous gerontas, heōs hou phthasōsi pros Antōnion. Hoi oun gerontes anēngeilan tǭ abba Antōniǭ tauta. Kai legei autois; Eoike moi ho monachos houtos ploion einai meston agathōn, ouk oida de ei hēxei eis ton limena. Kai meta chronon archetai exaiphnēs ho abbas Antōnios klaiein kai tillein tos trichas autou kai odyresthai. Legousin autǭ hoi mathētai autou; Ti klaieis, abba? Kai eipen ho gerōn Megas stylos tēs Ekklēsias arti epesen (elege de peri tou neōterou monachou); alla apelthete, phēsin, heōs autou, kai blepete to gegonos. Aperchontai oun hoi mathētai, kai heuriskousi ton monachon epi psiathiou kathēmenon, kai klaionta tēn hamartian hēn eirgasato. Heōrakōs de tous mathētas tou gerontos, legei; Eipate tǭ geronti hina parakalesę̄ ton Theon, deka monas hēmeras endounai moi, kai elpizō apologēsasthai. Kai entos hēmerōn pente eteleutēsen.
Abba Antony heard about a young monk who had worked a sign on the road: seeing some old men traveling and growing tired on the road, he commanded wild asses to come and carry the old men until they reached Antony. So the old men told abba Antony about this. And he says to them, “This monk seems to me like a ship full of goods; but I do not know whether it will reach harbor.” And after a time abba Antony suddenly begins to weep, tear his hair, and lament. His disciples say to him, “Why are you weeping, abba?” And the old man said, “A great pillar of the church has just fallen” (he meant the young monk); “but go to him,” he says, “and see what has happened.” So the disciples go, and they find the monk sitting on a mat and weeping over the sin he had committed. When he saw the old man’s disciples, he says, “Tell the old man to ask God to grant me only ten days, and I hope to make my defense.” And within five days he died.
1.15PG 65:79
Ἐπηνέθη τις μοναχὸς ὑπὸ τῶν ἀδελφῶν πρὸς τὸν ἀββᾶν Ἀντώνιον. Ὁ δὲ παραβαλόντα αὐτὸν ἐπείρασεν, εἰ φέρει ἀτιμίαν· καὶ εὑρὼν ὅτι οὐ βαστάζει, εἶπεν αὐτῷ· Ἔοικας κώμῃ, τὰ ἔμπροσθεν κεκαλλωπισμένῃ, τὰ δὲ ὄπισθεν ὑπὸ λῃστῶν συλουμένῃ.
Epēnethē tis monachos hypo tōn adelphōn pros ton abban Antōnion. Ho de parabalonta auton epeirasen, ei pherei atimian; kai heurōn hoti ou bastazei, eipen autǭ; Eoikas kōmę̄, ta emprosthen kekallōpismenę̄, ta de opisthen hypo lę̄stōn syloumenę̄.
A certain monk was praised by the brothers to abba Antony. When he came to visit, Antony tested him to see whether he could bear dishonor; and finding that he could not bear it, he said to him, “You are like a village beautifully adorned in front but plundered by robbers behind.”
1.16PG 65:79
Ἀδελφὸς εἶπε τῷ ἀββᾷ Ἀντωνίῳ· Εὔξαι ὑπὲρ ἐμοῦ. Λέγει αὐτῷ ὁ γέρων· Οὐδὲ ἐγώ σε ἐλεῶ, οὐδὲ ὁ Θεὸς, ἐὰν μὴ σὺ αὐτὸς σπουδάσῃς, καὶ αἰτήσῃ τὸν Θεόν.
Adelphos eipe tǭ abbą Antōniǭ; Euxai hyper emou. Legei autǭ ho gerōn; Oude egō se eleō, oude ho Theos, ean mē sy autos spoudasę̄s, kai aitēsę̄ ton Theon.
A brother said to abba Antony, “Pray for me.” The old man says to him, “Neither I nor God will have mercy on you, unless you yourself make an effort and ask God.”
1.17PG 65:79
Παρέβαλόν ποτε γέροντες τῷ ἀββᾷ Ἀντωνίῳ, καὶ ἦν ὁ ἀββᾶς Ἰωσὴφ μετ᾿ αὐτῶν. Καὶ θέλων ὁ γέρων δοκιμάσαι αὐτοὺς, προεβάλετο ῥῆμα ἐκ τῆς Γραφῆς, καὶ ἤρξατο ἐρωτῶν ἀπὸ τῶν μικροτέρων, τί ἐστι τὸ ῥῆμα τοῦτο. Καὶ ἕκαστος ἔλεγε κατὰ τὴν ἰδίαν δύναμιν. Ὁ δὲ γέρων ἑκάστῳ ἔλεγεν· Οὔπω εὗρες. Ὕστερον ὅλων λέγει τῷ ἀββᾷ Ἰωσήφ· Σὺ πῶς λέγεις εἶναι τὸν λόγον τοῦτον Ἀποκρίνεται Οὐκ οἶδα. Λέγει οὖν ὁ ἀββᾶς Ἀντώνιος· Πάντως ἀββᾶς Ἰωσὴφ εὗρε τὴν ὁδὸν, ὅτι εἶπεν, Οὐκ οἶδα.
Parebalon pote gerontes tǭ abbą Antōniǭ, kai ēn ho abbas Iōsēph met᾿ autōn. Kai thelōn ho gerōn dokimasai autous, proebaleto rhēma ek tēs Graphēs, kai ērxato erōtōn apo tōn mikroterōn, ti esti to rhēma touto. Kai hekastos elege kata tēn idian dynamin. Ho de gerōn hekastǭ elegen; Oupō heures. Hysteron holōn legei tǭ abbą Iōsēph; Sy pōs legeis einai ton logon touton Apokrinetai Ouk oida. Legei oun ho abbas Antōnios; Pantōs abbas Iōsēph heure tēn hodon, hoti eipen, Ouk oida.
Once some old men visited abba Antony, and abba Joseph was with them. Wishing to test them, the old man put forward a word from Scripture and began asking, starting with the youngest, what this word meant. Each spoke according to his own ability. But the old man said to each one, “You have not found it yet.” Last of all he says to abba Joseph, “How do you say this word is to be understood?” He answers, “I do not know.” So abba Antony says, “Truly abba Joseph has found the way, because he said, ‘I do not know.’”
1.18PG 65:81
Ἀδελφοὶ παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ ἀπὸ Σκήτεως, καὶ ἐμβάντες εἰς πλοῖον ἀπελθεῖν πρὸς αὐτὸν, εὗρον γέροντα θέλοντα καὶ αὐτὸν ἀπελθεῖν ἐκεῖ. Ἡγνόουν δὲ αὐτὸν οἱ ἀδελφοί. Καὶ καθήμενοι ἐν τῷ πλοίῳ ἐλάλουν λόγους Πατέρων, καὶ ἐκ τῆς Γραφῆς, καὶ πάλιν περὶ ἐργοχείρων ἑαυτῶν. Ὁ δὲ γέρων ἐσιώπα. Ἐλθόντων δὲ αὐτῶν ἐπὶ τοῦ ὅρμου, εὑρέθη καὶ ὁ γέρων ὑπάγων πρὸς τὸν ἀββᾶν Ἀντώνιον. Ὡς δὲ ἦλθον πρὸς αὐτὸν, λέγει αὐτοῖς· Καλὴν συνοδίαν εὔρετε, τὸν γέροντα τοῦτον. Εἶπε δὲ καὶ τῷ γέροντι Καλοὺς ἀδελφοὺς εὗρες μετὰ σοῦ, ἀββᾶ. Λέγει ὁ γέρων· Καλοὶ μέν εἰσιν, ἀλλ᾽ ἡ αὐλὴ αὐτῶν οὐκ ἔχει θύραν, καὶ ὁ θέλων εἰσέρχεται εἰς τὸν σταῦλον, καὶ λύει τὸν ὄνον. Τοῦτο δὲ ἔλεγεν, ὅτι τὰ ἐρχόμενα εἰς τὸ στόμα αὐτῶν λαλοῦσιν
Adelphoi parebalon tǭ abbą Antōniǭ apo Skēteōs, kai embantes eis ploion apelthein pros auton, heuron geronta thelonta kai auton apelthein ekei. Hēgnooun de auton hoi adelphoi. Kai kathēmenoi en tǭ ploiǭ elaloun logous Paterōn, kai ek tēs Graphēs, kai palin peri ergocheirōn heautōn. Ho de gerōn esiōpa. Elthontōn de autōn epi tou hormou, heurethē kai ho gerōn hypagōn pros ton abban Antōnion. Hōs de ēlthon pros auton, legei autois; Kalēn synodian eurete, ton geronta touton. Eipe de kai tǭ geronti Kalous adelphous heures meta sou, abba. Legei ho gerōn; Kaloi men eisin, all᾽ hē aulē autōn ouk echei thyran, kai ho thelōn eiserchetai eis ton staulon, kai lyei ton onon. Touto de elegen, hoti ta erchomena eis to stoma autōn lalousin
Brothers from Scetis were going to visit abba Antony, and when they boarded a boat to go to him, they found an old man who also wanted to go there. The brothers did not know him. Sitting in the boat, they talked about sayings of the Fathers and about Scripture, and again about their own handiwork. But the old man was silent. When they came to the landing place, it turned out that the old man too was going to abba Antony. When they came to him, he says to them, “You found a good traveling companion in this old man.” And he said also to the old man, “You found good brothers with you, abba.” The old man says, “They are good, but their courtyard has no door, and whoever wishes goes into the stable and unties the donkey.” He said this because they spoke whatever came into their mouths.
1.19PG 65:81
Παρέβαλον ἀδελφοὶ τῷ ἀββᾷ Ἀντωνίῳ, καὶ λέγουσιν αὐτῷ· Εἰπὲ ἡμῖν λόγον, πῶς σωθῶμεν Λέγει αὐτοῖς ὁ γέρων· Ἠκούσατε τὴν Γραφήν; καλῶς ὑμῖν ἔχει. Οἱ δὲ εἶπον· Καὶ παρὰ σοῦ θέλομεν ἀκοῦσαι, Πάτερ. Εἶπε δὲ αὐτοῖς ὁ γέρων Λέγει τὸ Εὐαγγέλιον· Ἐὰν τις σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην. Λέγουσιν αὐτῷ Οὐ δυνάμεθα τοῦτο ποιῆσαι. Λέγει αὐτοῖς ὁ γέρων· Εἰ μὴ δύνασθε στρέψαι καὶ τὴν ἄλλην, κἂν τὴν μίαν ὑπομείνατε. Λέγουσιν αὐτῷ· Οὐδὲ τοῦτο δυνάμεθα. Λέγει ὁ γέρων Εἰ οὐδὲ τοῦτο δύνασθε, μὴ δότε ἀνθ' οὗ ἐλάβετε. Καὶ εἶπον· Οὐδὲ τοῦτο δυνάμεθα. Λέγει οὖν ὁ γέρων τῷ μαθητῇ αὐτοῦ· Ποίησον' αὐτοῖς μικρὰν ἀθήραν· ἀσθενοῦσι γάρ. Εἰ τοῦτο οὐ δύνασθε, κἀκεῖνο οὐ θέλετε, τί ὑμῖν ποιήσω; Εὐχῶν χρεία.
Parebalon adelphoi tǭ abbą Antōniǭ, kai legousin autǭ; Eipe hēmin logon, pōs sōthōmen Legei autois ho gerōn; Ēkousate tēn Graphēn? kalōs hymin echei. Hoi de eipon; Kai para sou thelomen akousai, Pater. Eipe de autois ho gerōn Legei to Euangelion; Ean tis se rhapisę̄ eis tēn dexian siagona, strepson autǭ kai tēn allēn. Legousin autǭ Ou dynametha touto poiēsai. Legei autois ho gerōn; Ei mē dynasthe strepsai kai tēn allēn, kan tēn mian hypomeinate. Legousin autǭ; Oude touto dynametha. Legei ho gerōn Ei oude touto dynasthe, mē dote anth' hou elabete. Kai eipon; Oude touto dynametha. Legei oun ho gerōn tǭ mathētę̄ autou; Poiēson' autois mikran athēran; asthenousi gar. Ei touto ou dynasthe, kakeino ou thelete, ti hymin poiēsō? Euchōn chreia.
Brothers visited abba Antony and say to him, “Tell us a word: how may we be saved?” The old man says to them, “You have heard the Scripture? That is good for you.” But they said, “We want to hear from you too, father.” The old man said to them, “The Gospel says, ‘If someone strikes you on the right cheek, turn the other to him as well.’” They say to him, “We cannot do that.” The old man says to them, “If you cannot turn the other also, at least bear the one blow.” They say to him, “We cannot do that either.” The old man says, “If you cannot do even that, do not repay what you have received.” And they said, “We cannot do that either.” So the old man says to his disciple, “Make them a little gruel, for they are weak.” “If you cannot do this, and do not want that, what shall I do for you? Prayers are needed.”
1.20PG 65:81
Ἀδελφὸς ἀποταξάμενος τῷ κόσμῳ καὶ διαδοὺς τὰ ὑπάρχοντα αὐτοῦ πτωχοῖς, παρακατασχὼν δὲ ὀλίγα εἰς λόγον ἑαυτοῦ, παρέβαλε τῷ ἀββᾷ Ἀντωνίῳ. Καὶ τοῦτο μαθὼν, λέγει αὐτῷ ὁ γέρων· Εἰ θέλεις μοναχὸς γενέσθαι, ἄπελθε εἰς τήνδε τὴν κώμην, καὶ ἀγόρασον κρέας, καὶ περίθες τῷ σώματί σου γυμνῷ, καὶ οὕτως ἐλθὲ ἐνταῦθα. Καὶ ποιήσαντος οὕτως τοῦ ἀδελφοῦ, οἱ κύνες καὶ τὰ ὄρνεα τὸ σῶμα αὐτοῦ κατέτεμνον. Απαντήσαντος δὲ αὐτοῦ πρὸς τὸν γέροντα, ἐπύθετο εἰ γέγονεν ὡς συνεβούλευσεν. Ἐκείνου δὲ ἐπιδεικνυμένου τὸ σῶμα διεσπαραγμένον, λέγει ὁ ἅγιος Ἀντώνιος Οἱ ἀποταξάμενοι τῷ κόσμῳ, καὶ θέλοντες ἔχειν χρήματα, οὕτως ἀπὸ τῶν δαιμόνων κατακόπτονται πολεμούμενοι.
Adelphos apotaxamenos tǭ kosmǭ kai diadous ta hyparchonta autou ptōchois, parakataschōn de oliga eis logon heautou, parebale tǭ abbą Antōniǭ. Kai touto mathōn, legei autǭ ho gerōn; Ei theleis monachos genesthai, apelthe eis tēnde tēn kōmēn, kai agorason kreas, kai perithes tǭ sōmati sou gymnǭ, kai houtōs elthe entautha. Kai poiēsantos houtōs tou adelphou, hoi kynes kai ta ornea to sōma autou katetemnon. Apantēsantos de autou pros ton geronta, epytheto ei gegonen hōs synebouleusen. Ekeinou de epideiknymenou to sōma diesparagmenon, legei ho hagios Antōnios Hoi apotaxamenoi tǭ kosmǭ, kai thelontes echein chrēmata, houtōs apo tōn daimonōn katakoptontai polemoumenoi.
A brother renounced the world and gave his possessions to the poor, but kept back a little for himself, and he visited abba Antony. When the old man learned this, he says to him, “If you want to become a monk, go to this village, buy meat, put it around your naked body, and come here like that.” When the brother did so, the dogs and the birds tore at his body. When he met the old man again, he asked whether it had happened as he had advised. As he showed his torn body, holy Antony says, “Those who renounce the world and want to keep money are torn to pieces like this by the demons who make war on them.”
1.21PG 65:81–83
Ἀδελφῷ ποτε συνέβη πειρασμὸς εἰς τὸ κοινόβιον τοῦ ἀββᾶ Ἠλίτ καὶ διωχθεὶς ἐκεῖθεν ἀπῆλθεν εἰς ὄρος πρὸς τὸν ἀββᾶν Ἀντώνιον. Καὶ μείναντος τοῦ ἀδελφοῦ χρόνον πρὸς αὐτὸν, ἀπέστειλεν αὐτὸν εἰς τὸ κοινόβιον ὅθεν ἐξέβη. Οἱ δὲ ἰδόντες αὐτὸν, πάλιν ἐδίωξαν· ὁ δὲ ἀνέκαμψε πρὸς τὸν ἀββᾶν Ἀντώνιον, λέγων· Οὐκ ἠθέλησάν με δέξασθαι, Πάτερ. Ἀπέστειλεν οὖν ὁ γέρων λέγων· Πλοῖον ἐναυάγησεν ἐν τῷ πελάγει, καὶ ἀπώλεσε τὸν γόμον, καὶ μετὰ καμάτου ἐσώθη ἐπὶ τὴν γῆν· ὑμεῖς δὲ τὰ σωθέντα ἐπὶ τὴν γῆν θέλετε καταποντίσαι. Οἱ δὲ ἀκούσαντες ὅτι ὁ ἀββᾶς Ἀντώνιος αὐτὸν ἀπέστειλεν, εὐθέως ἐδέξαντο αὐτόν.
Adelphǭ pote synebē peirasmos eis to koinobion tou abba Ēlit kai diōchtheis ekeithen apēlthen eis oros pros ton abban Antōnion. Kai meinantos tou adelphou chronon pros auton, apesteilen auton eis to koinobion hothen exebē. Hoi de idontes auton, palin ediōxan; ho de anekampse pros ton abban Antōnion, legōn; Ouk ēthelēsan me dexasthai, Pater. Apesteilen oun ho gerōn legōn; Ploion enauagēsen en tǭ pelagei, kai apōlese ton gomon, kai meta kamatou esōthē epi tēn gēn; hymeis de ta sōthenta epi tēn gēn thelete katapontisai. Hoi de akousantes hoti ho abbas Antōnios auton apesteilen, eutheōs edexanto auton.
Once a brother fell into temptation in the community of abba Elias, and having been driven out from there he went to the mountain to abba Antony. After the brother had stayed with him for a time, Antony sent him back to the community he had come from. But when they saw him, they drove him out again; and he returned to abba Antony, saying, “They would not receive me, father.” So the old man sent them a message, saying, “A ship was wrecked at sea and lost its cargo, and with great labor it was brought safe to land; and you want to sink what has been saved on land.” When they heard that abba Antony had sent him, they received him at once.
1.22PG 65:83
Εἶπεν ὁ ἀββᾶς Ἀντώνιος Λογίζομαι ὅτι ἔχει τὸ σῶμα κίνησιν φυσικὴν συναναφυρεῖσαν αὐτῷ· ἀλλ᾿ οὐκ ἐνεργεῖ, μὴ θελούσης τῆς ψυχῆς· μόνον δὲ σημαίνει ἐν τῷ σώματι ἀπαθῆ κίνησιν. Ἔστι δὲ καὶ ἄλλη κίνησις, ἐκ τοῦ τρέφειν καὶ θάλπειν τὸ σῶμα βρώμασι καὶ πόμασιν· ἐξ ὧν ἡ θέρμη τοῦ αἵματος διεγείρει τὸ σῶμα πρὸς ἐνέργειαν. Διὸ καὶ ἔλεγεν ὁ Ἀπόστολος· Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία. Καὶ πάλιν ὁ Κύριος ἐν τῷ Εὐαγγελίῳ τοῖς μαθηταῖς ἐντελλόμενος εἶπε· Βλέπετε μήποτε βαρηθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ. Ἔστι δέ τις καὶ ἑτέρα κίνησις τοῖς ἀγωνιζομένοις, ἐξ ἐπιβουλῆς καὶ φθόνου δαιμόνων ἐπιγινομένη, ὥστε εἰδέναι δεῖ, ὅτι τρεῖς εἰσι σωματικαὶ κινήσεις μία μὲν φυσικὴ, ἑτέρα δὲ ἐξ ἀδιαφορίας τροφῶν ἡ δὲ τρίτη ἀπὸ δαιμόνων.
Eipen ho abbas Antōnios Logizomai hoti echei to sōma kinēsin physikēn synanaphyreisan autǭ; all᾿ ouk energei, mē thelousēs tēs psychēs; monon de sēmainei en tǭ sōmati apathē kinēsin. Esti de kai allē kinēsis, ek tou trephein kai thalpein to sōma brōmasi kai pomasin; ex hōn hē thermē tou haimatos diegeirei to sōma pros energeian. Dio kai elegen ho Apostolos; Mē methyskesthe oinǭ, en hǭ estin asōtia. Kai palin ho Kyrios en tǭ Euangeliǭ tois mathētais entellomenos eipe; Blepete mēpote barēthōsin hymōn hai kardiai en kraipalę̄ kai methę̄. Esti de tis kai hetera kinēsis tois agōnizomenois, ex epiboulēs kai phthonou daimonōn epiginomenē, hōste eidenai dei, hoti treis eisi sōmatikai kinēseis mia men physikē, hetera de ex adiaphorias trophōn hē de tritē apo daimonōn.
Abba Antony said, “I think that the body has a natural movement mixed into it, but it does not act unless the soul wills; it only signals in the body a movement without passion. There is also another movement, from feeding and warming the body with food and drink, from which the heat of the blood stirs the body to action. That is why the Apostle said, ‘Do not get drunk with wine, in which is debauchery.’ And again the Lord in the Gospel, commanding his disciples, said, ‘Take care that your hearts are not weighed down with dissipation and drunkenness.’ There is also yet another movement in those who strive, which comes from the scheming and envy of demons. So one must know that there are three bodily movements: one natural, another from careless eating, and the third from demons.”
1.23PG 65:83
Εἶπε πάλιν, ὅτι ὁ Θεὸς οὐκ ἀφίει τοὺς πολέμους ἐπὶ τὴν γενεὰν ταύτην, ὥσπερ ἐπὶ τῶν ἀρχαίων. Οἶδε γὰρ ὅτι ἀσθενεῖς εἰσι καὶ οὐ βαστάζουσιν.
Eipe palin, hoti ho Theos ouk aphiei tous polemous epi tēn genean tautēn, hōsper epi tōn archaiōn. Oide gar hoti astheneis eisi kai ou bastazousin.
He also said, “God does not permit wars against this generation as he did against the ancients. For he knows that they are weak and cannot bear them.”
1.24PG 65:83
Τῷ ἀββᾷ Ἀντωνίῳ ἀπεκαλύφθη ἐν τῇ ἐρήμῳ, ὅτι Ἐν τῇ πόλει ἐστί τις ὅμοιός σοι, ἰατρὸς τὴν ἐπιστήμην, τὴν περισσείαν αὐτοῦ διδοὺς τοῖς χρείαν ἔχουσι, καὶ πᾶσαν τὴν ἡμέραν τὸ Τρισάγιον ψάλλων μετὰ τῶν ἀγγέλων.
Tǭ abbą Antōniǭ apekalyphthē en tę̄ erēmǭ, hoti En tę̄ polei esti tis homoios soi, iatros tēn epistēmēn, tēn perisseian autou didous tois chreian echousi, kai pasan tēn hēmeran to Trisagion psallōn meta tōn angelōn.
It was revealed to abba Antony in the desert: “In the city there is someone like you, a physician by profession, who gives his surplus to those in need and all day long sings the Trisagion with the angels.”
1.25PG 65:83
Εἶπεν ὁ ἀββᾶς Ἀντώνιος, ὅτι Ἔρχεται καιρὸς, ἵνα οἱ ἄνθρωποι μανῶσι, καὶ ἐπὰν ἴδωσί τινα μὴ μαινόμενον, ἐπαναστήσονται αὐτῷ λέγοντες, ὅτι Σὺ μαίνῃ, διὰ τὸ μὴ εἶναι ὅμοιον αὐτοῖς.
Eipen ho abbas Antōnios, hoti Erchetai kairos, hina hoi anthrōpoi manōsi, kai epan idōsi tina mē mainomenon, epanastēsontai autǭ legontes, hoti Sy mainę̄, dia to mē einai homoion autois.
Abba Antony said, “A time is coming when people will go mad, and when they see someone who is not mad, they will rise up against him, saying, ‘You are mad,’ because he is not like them.”
1.26PG 65:83
Ἀδελφοὶ παρέβαλον τῷ ἀββᾷ Ἀντωνίῳ, καὶ εἶπον αὐτῷ ῥῆμα τοῦ Λευϊτικοῦ. Ἐξῆλθεν οὖν ὁ γέρων εἰς τὴν ἔρημον, καὶ ἠκολούθησεν αὐτῷ ἀββᾶς Αμμωνᾶς κρυφῆ, εἰδὼς τὴν συνήθειαν αὐτοῦ. Καὶ μακρύνας πολὺ ὁ γέρων, στὰς εἰς προσευχὴν ἔκραξε φωνῇ μεγάλῃ· Ὁ Θεὸς, ἀπόστειλον τὸν Μωϋσῆν, καὶ διδάξει με τὸ ῥῆμα τοῦτο. Καὶ ἦλθεν αὐτῷ φωνή λαλοῦσα μετ' αὐτοῦ. Εἶπεν οὖν ὁ ἀββᾶς Αμμωνᾶς, ὅτι Τὴν μὲν φωνὴν ἤκουσα τὴν λαλοῦσαν μετ᾿ αὐτοῦ, τὴν δὲ δύναμιν τοῦ λόγου οὐκ ἔμαθον.
Adelphoi parebalon tǭ abbą Antōniǭ, kai eipon autǭ rhēma tou Leuïtikou. Exēlthen oun ho gerōn eis tēn erēmon, kai ēkolouthēsen autǭ abbas Ammōnas kryphē, eidōs tēn synētheian autou. Kai makrynas poly ho gerōn, stas eis proseuchēn ekraxe phōnę̄ megalę̄; Ho Theos, aposteilon ton Mōÿsēn, kai didaxei me to rhēma touto. Kai ēlthen autǭ phōnē lalousa met' autou. Eipen oun ho abbas Ammōnas, hoti Tēn men phōnēn ēkousa tēn lalousan met᾿ autou, tēn de dynamin tou logou ouk emathon.
Brothers visited abba Antony and told him a word from Leviticus. So the old man went out into the desert, and abba Ammonas followed him secretly, knowing his custom. Having gone a long way off, the old man stood to pray and cried with a loud voice, “O God, send Moses, and he will teach me this word.” And a voice came to him, speaking with him. Abba Ammonas said, “I heard the voice that spoke with him, but I did not learn the meaning of the word.”
1.27PG 65:83
Τρεῖς τῶν Πατέρων εἶχον ἔθος κατ' ἐνιαυτὸν ὑπάγειν προς τὸν μακάριον Ἀντώνιον· καὶ οἱ μὲν δύο ἠρώτων αὐτὸν περὶ λογισμῶν καὶ σωτηρίας ψυχῆς· ὁ δὲ εἷς πάντα ἐσιώπα μηδὲν ἐρωτῶν. Μετὰ δὲ πολὺν χρόνον λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Ἰδοὺ τοσοῦτον χρόνον ἔχεις ἐρχόμενος ὧδε, καὶ οὐδὲν ἐρωτᾷς με. Καὶ ἀποκριθεὶς εἶπεν αὐτῷ· Ἀρκεῖ μοι μόνον τοῦ βλέπειν σε, Πάτερ.
Treis tōn Paterōn eichon ethos kat' eniauton hypagein pros ton makarion Antōnion; kai hoi men dyo ērōtōn auton peri logismōn kai sōtērias psychēs; ho de heis panta esiōpa mēden erōtōn. Meta de polyn chronon legei autǭ ho abbas Antōnios; Idou tosouton chronon echeis erchomenos hōde, kai ouden erōtąs me. Kai apokritheis eipen autǭ; Arkei moi monon tou blepein se, Pater.
Three of the Fathers had the custom of going to blessed Antony every year; two of them would ask him about thoughts and the salvation of the soul, but the third was always silent and asked nothing. After a long time abba Antony says to him, “Look, you have been coming here for so long, and you ask me nothing.” And he answered him, “It is enough for me just to see you, father.”
1.28PG 65:83–85
Ἔλεγον, ὅτι τις τῶν γερόντων ἠρώτησε τὸν Θεὸν ἰδεῖν τοὺς Πατέρας καὶ εἶδεν αὐτοὺς χωρὶς τοῦ ἀββᾶ Ἀντωνίου. Λέγει οὖν τῷ δεικνύοντι αὐτῷ· Ποῦ ἐστιν ὁ ἀββᾶς Ἀντώνιος; Ὁ δὲ εἶπεν αὐτῷ, ὅτι εἰς τὸν τόπον ὅπου ὁ Θεὸς, ἐκεῖ ἐστιν.
Elegon, hoti tis tōn gerontōn ērōtēse ton Theon idein tous Pateras kai eiden autous chōris tou abba Antōniou. Legei oun tǭ deiknyonti autǭ; Pou estin ho abbas Antōnios? Ho de eipen autǭ, hoti eis ton topon hopou ho Theos, ekei estin.
They said that one of the old men asked God to see the Fathers, and he saw them without abba Antony. So he says to the one who was showing him, “Where is abba Antony?” And he said to him, “He is in the place where God is.”
1.29PG 65:85
Ἐσυκοφαντήθη ἀδελφὸς εἰς κοινόβιον περὶ πορνείας, καὶ ἀναστὰς ἦλθε πρὸς τὸν ἀββᾶν Ἀντώνιον· καὶ ἦλθον οἱ ἀδελφοὶ ἀπὸ τοῦ κοινοβίου θεραπεῦσαι αὐτὸν καὶ λαβεῖν· καὶ ἤρξαντο ἐλέγχειν ὅτι Οὕτως ἐποίησας. Ὁ δὲ ἀπελογεῖτο ὅτι Οὐδὲν τοιοῦτον ἐποίησα. Εὐκαίρησε δὲ ἐκεῖ ὁ ἀββᾶς Παφνούτιος ὁ Κεφαλᾶς, καὶ εἶπε παραβολὴν τοιαύτην· Εἶδον εἰς τὴν ὄχθαν τοῦ ποταμοῦ ἄνθρωπον βληθέντα εἰς βόρβορον ἕως τῶν γονάτων αὐτοῦ, καὶ ἐλθόντες τινὲς δοῦναι αὐτῷ χεῖρα κατεπόντισαν αὐτὸν ἕως τοῦ τραχήλου. Καὶ λέγει αὐτοῖς ὁ ἀββᾶς Ἀντώνιος περὶ τοῦ ἀββᾶ Παφνουτίου· Ἰδοὺ ἄνθρωπος ἀληθινὸς, δυνάμενος θεραπεῦσαι καὶ σῶσαι ψυχάς. Κατανυγέντες οὖν τῷ λόγῳ τῶν γερόντων, ἔβαλον μετάνοιαν τῷ ἀδελφῷ. Καὶ παρακληθέντες ὑπὸ τῶν Πατέρων ἕλαον τὸν ἀδελφὸν εἰς τὸ κοινόβιον.
Esykophantēthē adelphos eis koinobion peri porneias, kai anastas ēlthe pros ton abban Antōnion; kai ēlthon hoi adelphoi apo tou koinobiou therapeusai auton kai labein; kai ērxanto elenchein hoti Houtōs epoiēsas. Ho de apelogeito hoti Ouden toiouton epoiēsa. Eukairēse de ekei ho abbas Paphnoutios ho Kephalas, kai eipe parabolēn toiautēn; Eidon eis tēn ochthan tou potamou anthrōpon blēthenta eis borboron heōs tōn gonatōn autou, kai elthontes tines dounai autǭ cheira katepontisan auton heōs tou trachēlou. Kai legei autois ho abbas Antōnios peri tou abba Paphnoutiou; Idou anthrōpos alēthinos, dynamenos therapeusai kai sōsai psychas. Katanygentes oun tǭ logǭ tōn gerontōn, ebalon metanoian tǭ adelphǭ. Kai paraklēthentes hypo tōn Paterōn helaon ton adelphon eis to koinobion.
A brother in a community was falsely accused of sexual immorality, and he got up and went to abba Antony. And the brothers from the community came to restore him and take him back, and they began to accuse him: “You did this.” But he defended himself: “I did nothing of the kind.” Abba Paphnutius Cephalas happened to be there, and he told this parable: “I saw on the bank of the river a man who had sunk into the mud up to his knees; and some people came to give him a hand and sank him up to his neck.” And abba Antony says to them about abba Paphnutius, “Here is a true man, able to heal and save souls.” Pierced to the heart by the word of the old men, they made a prostration of repentance to the brother. And, urged by the Fathers, they took the brother back to the community.
1.30PG 65:85
Ἔλεγόν τινες περὶ τοῦ ἀββᾶ Ἀντωνίου, ὅτι γέγονε Πνευματοφόρος, ἀλλ᾿ οὐκ ἤθελε λαλεῖν διὰ τοὺς ἀνθρώπους· καὶ γὰρ τὰ γινόμενα ἐν τῷ κόσμῳ καὶ τὰ μέλλοντα ἐλθεῖν ἐμήνυεν.
Elegon tines peri tou abba Antōniou, hoti gegone Pneumatophoros, all᾿ ouk ēthele lalein dia tous anthrōpous; kai gar ta ginomena en tǭ kosmǭ kai ta mellonta elthein emēnyen.
Some said of abba Antony that he had become Spirit-bearing, but that he did not want to speak because of people; for he used to disclose what was happening in the world and what was going to come.
1.31PG 65:85
Ποτὲ ὁ ἀββᾶς Ἀντώνιος ἐδέξατο Κωνσταντίου τοῦ βασιλέως γράμματα, ἵνα ἔλθῃ εἰς Κωνσταντινούπολιν· καὶ ἐσκόπει τί ποιῆσαι. Λέγει οὖν τῷ ἀββᾷ Παύλῳ τῷ μαθητῇ αὐτοῦ· Ωφειλον ἀπελθεῖν; Καὶ λέγει αὐτῷ· Ἐὰν ἀπέλθῃς, Ἀντώνιος λέγῃ· εἰ δὲ μὴ ἀπέλθῃς, ἀββᾶς Ἀντώνιος.
Pote ho abbas Antōnios edexato Kōnstantiou tou basileōs grammata, hina elthę̄ eis Kōnstantinoupolin; kai eskopei ti poiēsai. Legei oun tǭ abbą Paulǭ tǭ mathētę̄ autou; Ōpheilon apelthein? Kai legei autǭ; Ean apelthę̄s, Antōnios legę̄; ei de mē apelthę̄s, abbas Antōnios.
Once abba Antony received letters from the emperor Constantius asking him to come to Constantinople, and he was considering what to do. So he says to abba Paul, his disciple, “Should I go?” And he says to him, “If you go, you will be called Antony; but if you do not go, abba Antony.”
1.32PG 65:85
Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Ἐγὼ οὐκέτι φοβοῦμαι τὸν Θεὸν ἀλλ᾿ ἀγαπῶ αὐτόν Ἡ γὰρ ἀγάπη ἔξω βάλλει τὸν φόβον.
Eipen ho abbas Antōnios; Egō ouketi phoboumai ton Theon all᾿ agapō auton Hē gar agapē exō ballei ton phobon.
Abba Antony said, “I no longer fear God, but I love him. For love casts out fear.”
1.33PG 65:85
Ὁ αὐτὸς εἶπε· Πρὸ ὀφθαλμῶν ἔχε πάντοτε τὸν φόβον τοῦ Θεοῦ. Μνημόνευε τοῦ θανατοῦντος καὶ ζωογονοῦντος. Μισήσατε τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ. Μισήσατε πᾶσαν σαρκικὴν ἀνάπαυσιν. Ἀποτάξασθε τῇ ζωῇ ταύτῃ, ἵνα ζήσητε τῷ Θεῷ. Μνημονεύετε τί ἐπηγγείλασθε τῷ Θεῷ· ζητεῖ γὰρ αὐτὸ παρ᾽ ὑμῶν ἐν ἡμέρᾳ κρίσεως. Πεινάσατε, διψήσατε, γυμνητεύσατε, ἀγρυπνήσατε, πενθήσατε, κλαύσατε, στενάξατε τῇ καρδίᾳ ὑμῶν· δοκιμάσατε εἰ ἄξιοί ἐστε τοῦ Θεοῦ· καταφρονήσατε τῆς σαρκὸς, ἵνα σώσητε ὑμῶν τὰς ψυχάς.
Ho autos eipe; Pro ophthalmōn eche pantote ton phobon tou Theou. Mnēmoneue tou thanatountos kai zōogonountos. Misēsate ton kosmon kai panta ta en autǭ. Misēsate pasan sarkikēn anapausin. Apotaxasthe tę̄ zōę̄ tautę̄, hina zēsēte tǭ Theǭ. Mnēmoneuete ti epēngeilasthe tǭ Theǭ; zētei gar auto par᾽ hymōn en hēmerą kriseōs. Peinasate, dipsēsate, gymnēteusate, agrypnēsate, penthēsate, klausate, stenaxate tę̄ kardią hymōn; dokimasate ei axioi este tou Theou; kataphronēsate tēs sarkos, hina sōsēte hymōn tas psychas.
The same said, “Always have the fear of God before your eyes. Remember the one who puts to death and gives life. Hate the world and all that is in it. Hate all bodily comfort. Renounce this life, so that you may live to God. Remember what you promised God; for he will require it of you on the day of judgment. Hunger, thirst, go naked, keep vigil, mourn, weep, groan in your heart; test whether you are worthy of God; despise the flesh, so that you may save your souls.”
1.34PG 65:85–87
Παρέβαλέ ποτε ὁ ἀββᾶς Ἀντώνιος τῷ ἀββᾷ Ἀμοῦν εἰς τὸ ὄρος τῆς Νιτρίας, καὶ μετὰ τὸ συντυχεῖν ἀλλήλοις, λέγει αὐτῷ ὁ ἀββᾶς Ἀμοῦν· Ἐπειδὴ διὰ τῶν εὐχῶν σου ἐπληθύνθησαν οἱ ἀδελφοὶ, καὶ θέλουσί τινες αὐτῶν οἰκοδομῆσαι κελλία μακρὰν ἵνα ἡσυχάσωσι, πόσον κελεύεις ἵνα ἀπέχῃ διάστημα τὰ κτιζόμενα κελλία τῶν ἐνταῦθα; Ὁ δὲ εἶπε· Γευσώμεθα ὥραν ἐνάτην, καὶ ἐξέλθωμεν, καὶ διακινήσωμεν τὴν ἔρημον, καὶ σκοποῦμεν τὸν τόπον. Ὡς δὲ ὧδευσαν τὴν ἔρημον ἕως οὗ ἐλθεῖν δῦναι τὸν ἥλιον, λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Ποιήσωμεν εὐχὴν καὶ στήσωμεν ὧδε σταυρὸν ἵνα ὧδε κτίσωσιν οἱ θέλοντες κτίσαι, ἵνα καὶ οἱ ἐκεῖθεν, ὅταν παραβάλωσι τούτοις, γευσάμενοι τὸ μικρὸν βουκὶν αὐτῶν ὥραν ἐνάτην, οὕτως παραβάλωσι, καὶ οἱ ἔνθεν ἀπερχόμενοι, τὸ αὐτὸ ποιοῦντες, ἀπερίσπαστοι μένωσιν ἐν τῷ παραβάλλειν ἀλλήλοις. Ἔστι δὲ τὸ διάστημα σημεία δεκαδύο.
Parebale pote ho abbas Antōnios tǭ abbą Amoun eis to oros tēs Nitrias, kai meta to syntychein allēlois, legei autǭ ho abbas Amoun; Epeidē dia tōn euchōn sou eplēthynthēsan hoi adelphoi, kai thelousi tines autōn oikodomēsai kellia makran hina hēsychasōsi, poson keleueis hina apechę̄ diastēma ta ktizomena kellia tōn entautha? Ho de eipe; Geusōmetha hōran enatēn, kai exelthōmen, kai diakinēsōmen tēn erēmon, kai skopoumen ton topon. Hōs de hōdeusan tēn erēmon heōs hou elthein dynai ton hēlion, legei autǭ ho abbas Antōnios; Poiēsōmen euchēn kai stēsōmen hōde stauron hina hōde ktisōsin hoi thelontes ktisai, hina kai hoi ekeithen, hotan parabalōsi toutois, geusamenoi to mikron boukin autōn hōran enatēn, houtōs parabalōsi, kai hoi enthen aperchomenoi, to auto poiountes, aperispastoi menōsin en tǭ paraballein allēlois. Esti de to diastēma sēmeia dekadyo.
Once abba Antony visited abba Amoun on the mountain of Nitria, and after they had met, abba Amoun says to him, “Since through your prayers the brothers have multiplied, and some of them want to build cells far off so as to live in stillness, how far do you direct that the cells being built should be from the ones here?” He said, “Let us eat at the ninth hour, go out, walk through the desert, and look at the place.” They walked through the desert until the sun was about to set, and abba Antony says to him, “Let us pray and set up a cross here, so that those who want to build may build here, so that when those from there visit these, after eating their little bit of bread at the ninth hour they may come over, and those going from here may do the same, and so they may remain undistracted in visiting one another.” The distance is twelve miles.
1.35PG 65:87
Εἶπεν ὁ ἀββᾶς Ἀντώνιος· Ὁ τύπτων τὸ μαζὶν τοῦ σιδήρου, πρῶτον σκοπεῖ τὸν λογισμὸν τί μέλλει ποιεῖν, δρέπανον, μάχαιραν, πέλυκα. Οὕτως καὶ ἡμεῖς ὀφείλομεν λογίζεσθαι ποίαν ἀρετὴν μετερχόμεθα, ἵνα μὴ εἰς κενὸν κοπιάσωμεν.
Eipen ho abbas Antōnios; Ho typtōn to mazin tou sidērou, prōton skopei ton logismon ti mellei poiein, drepanon, machairan, pelyka. Houtōs kai hēmeis opheilomen logizesthai poian aretēn meterchometha, hina mē eis kenon kopiasōmen.
Abba Antony said, “The one who hammers a lump of iron first considers in his mind what he is going to make: a sickle, a sword, or an axe. So we too must consider what virtue we are pursuing, so that we do not labor in vain.”
1.36PG 65:87
Εἶπε πάλιν, ὅτι ἡ ὑποταγὴ μετὰ ἐγκρατείας ὑποτάσσει θηρία.
Eipe palin, hoti hē hypotagē meta enkrateias hypotassei thēria.
He also said, “Obedience joined with self-control subdues wild beasts.”
1.37PG 65:87
Εἶπε πάλιν· Οἶδα μοναχοὺς μετὰ πολλοὺς κόπους πεσόντας, καὶ εἰς ἔκστασιν φρενῶν ἐλθόντας, διὰ τὸ ἡλπικέναι ἐπὶ τὸ ἔργον αὐτῶν, καὶ παραλογισαμένους τὴν ἐντολὴν τοῦ εἰπόντος· Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι.
Eipe palin; Oida monachous meta pollous kopous pesontas, kai eis ekstasin phrenōn elthontas, dia to hēlpikenai epi to ergon autōn, kai paralogisamenous tēn entolēn tou eipontos; Eperōtēson ton patera sou, kai anangelei soi.
He also said, “I know monks who fell after many labors and came to derangement of mind, because they had put their hope in their own work and had disregarded the commandment of the one who said, ‘Ask your father, and he will tell you.’”
1.38PG 65:87
Εἶπε πάλιν· Εἰ δυνατὸν, ὅσα βήματα βάλλει ὁ μοναχὸς, ἢ ὅσας σταγόνας πίνει εἰς τὸ κελλίον αὐτοῦ, ὀφείλει θαῤῥεῖν τοῖς γέρουσιν, εἱ ἄρα οὐ πταίει ἐν αὐτοῖς.
Eipe palin; Ei dynaton, hosa bēmata ballei ho monachos, ē hosas stagonas pinei eis to kellion autou, opheilei tharrhein tois gerousin, hei ara ou ptaiei en autois.
He also said, “If possible, a monk ought to entrust to the old men how many steps he takes, or how many drops he drinks in his cell, in case he is going wrong in them.”
Chapter 2
2.1PG 65:87
Ὁ ἀββᾶς Ἀρσένιος ἔτι ὧν ἐν τῷ παλατίῳ, εὔξατο τῷ Θεῷ λέγων· Κύριε, ὁδήγησόν με πῶς σωθῶ. Καὶ ἦλθεν αὐτῷ φωνὴ λέγουσα· Ἀρσένιε, φεύγε Ἔκλεπτεν ὁ ἀδελφὸς ἐκεῖνος βουκκία, φοινίκια,
Ho abbas Arsenios eti hōn en tǭ palatiǭ, euxato tǭ Theǭ legōn; Kyrie, hodēgēson me pōs sōthō. Kai ēlthen autǭ phōnē legousa; Arsenie, pheuge Eklepten ho adelphos ekeinos boukkia, phoinikia,
While abba Arsenius was still in the palace, he prayed to God, saying, “Lord, guide me how I may be saved.” And a voice came to him, saying, “Arsenius, flee …” [Stray line from another saying: “That brother was stealing bread rolls, dates, …”]
2.2PG 65:87
Ὁ αὐτὸς ἀναχωρήσας ἐν τῷ μονήρει βίῳ, πάλιν εὔξατο, τὸν αὐτὸν λόγον εἰπών. Καὶ ἤκουσε φωνῆς λεγούσης αὐτῷ· Ἀρσένιε, φεῦγε, σιώπα, ἡσύχαζε αὗται γάρ εἰσιν αἱ ῥίζαι τῆς ἀναμαρτησίας.
Ho autos anachōrēsas en tǭ monērei biǭ, palin euxato, ton auton logon eipōn. Kai ēkouse phōnēs legousēs autǭ; Arsenie, pheuge, siōpa, hēsychaze hautai gar eisin hai rhizai tēs anamartēsias.
When he had withdrawn to the solitary life, he prayed again, saying the same words. And he heard a voice saying to him, “Arsenius, flee, be silent, be still; for these are the roots of sinlessness.”
2.3PG 65:87
Ἐπέστησάν ποτε τῷ ἀββᾷ Ἀρσενίῳ οἱ δαίμονες ἐν τῷ κελλίῳ θλίβοντες αὐτόν. Παραβαλόντες δὲ οἱ διακονοῦντες αὐτῷ, καὶ στάντες ἔξω τῆς κέλλης, ἤκουσαν αὐτοῦ βοῶντος πρὸς τὸν Θεὸν καὶ λέγοντος Ὁ Θεὸς, μὴ ἐγκαταλίπῃς με οὐδὲν ἐποίησα ἐνώπιόν σου ἀγαθόν· ἀλλὰ δός μοι κατὰ τὴν χρηστότητά σου βαλεῖν ἀρχήν.
Epestēsan pote tǭ abbą Arseniǭ hoi daimones en tǭ kelliǭ thlibontes auton. Parabalontes de hoi diakonountes autǭ, kai stantes exō tēs kellēs, ēkousan autou boōntos pros ton Theon kai legontos Ho Theos, mē enkatalipę̄s me ouden epoiēsa enōpion sou agathon; alla dos moi kata tēn chrēstotēta sou balein archēn.
Once the demons came upon abba Arsenius in his cell, afflicting him. Those who served him came by, and standing outside the cell they heard him crying out to God and saying, “O God, do not forsake me. I have done nothing good before you; but grant me, according to your goodness, to make a beginning.”
2.4PG 65:87
Ἔλεγον περὶ αὐτοῦ, ὅτι ὥσπερ οὐδεὶς τοῦ παλατίου ἐφόρει βελτίονα αὐτοῦ ἐσθῆτα οὕτως οὐδὲ εἰς τὴν Ἐκκλησίαν εὐτελεστέραν τις αὐτοῦ ἐφόρει.
Elegon peri autou, hoti hōsper oudeis tou palatiou ephorei beltiona autou esthēta houtōs oude eis tēn Ekklēsian eutelesteran tis autou ephorei.
They said of him that just as no one in the palace wore finer clothing than he, so in the church no one wore poorer.
2.5PG 65:87–89
Εἶπέ τις τῷ μακαρίῳ Ἀρσενίῳ· Πῶς ἡμεῖς ἀπὸ τοσαύτης παιδεύσεως καὶ σοφίας οὐδὲν ἔχομεν, οὗτοι δὲ οἱ αγροῖκοι καὶ Αἰγύπτιοι τοσαύτας ἀρετὰς κέκτηνται; Λέγει αὐτῷ ὁ ἀββᾶς Ἀρσένιος· Ἡμεῖς ἀπὸ τῆς τοῦ κόσμου παιδεύσεως οὐδὲν ἔχομεν· οὗτοι δὲ οἱ ἀγροῖκοι καὶ Αἰγύπτιοι ἀπὸ τῶν ἰδίων πόνων ἐκτήσαντο τὰς ἀρετάς.
Eipe tis tǭ makariǭ Arseniǭ; Pōs hēmeis apo tosautēs paideuseōs kai sophias ouden echomen, houtoi de hoi agroikoi kai Aigyptioi tosautas aretas kektēntai? Legei autǭ ho abbas Arsenios; Hēmeis apo tēs tou kosmou paideuseōs ouden echomen; houtoi de hoi agroikoi kai Aigyptioi apo tōn idiōn ponōn ektēsanto tas aretas.
Someone said to blessed Arsenius, “How is it that we, with so much education and wisdom, have nothing, while these peasants and Egyptians have acquired so many virtues?” Abba Arsenius says to him, “We have nothing from the world’s education; but these peasants and Egyptians have acquired the virtues by their own labors.”
2.6PG 65:89
Ἑρωτῶντός ποτε τοῦ ἀββᾶ Ἀρσενίου τινὰ γέροντα Αἰγύπτιον περὶ ἰδίων λογισμῶν, ἕτερος ἰδὼν αὐτὸν εἶπεν· Ἀ̓ββᾶ Ἀρσένιε, πῶς τοσαύτην παίδευσιν Ῥωμαϊκὴν καὶ Ἑλληνικὴν ἐπιστάμενος, τοῦτον τὸν ἀγροῖκον περὶ τῶν σῶν λογισμῶν ἐρωτᾷς; Ὁ δὲ εἶπε πρὸς αὐτόν· Τὴν μὲν Ῥωμαϊκὴν καὶ Ἑλληνικὴν ἐπίσταμαι παίδευσιν· τὸν δὲ ἀλφάβητον τοῦ ἀγροίκου τούτου οὔπω μεμάθηκα.
Herōtōntos pote tou abba Arseniou tina geronta Aigyption peri idiōn logismōn, heteros idōn auton eipen; Abba Arsenie, pōs tosautēn paideusin Rhōmaïkēn kai Hellēnikēn epistamenos, touton ton agroikon peri tōn sōn logismōn erōtąs? Ho de eipe pros auton; Tēn men Rhōmaïkēn kai Hellēnikēn epistamai paideusin; ton de alphabēton tou agroikou toutou oupō memathēka.
Once when abba Arsenius was asking an Egyptian old man about his own thoughts, someone else saw him and said, “Abba Arsenius, how is it that you, who know so much Latin and Greek learning, ask this peasant about your thoughts?” He said to him, “I know the Latin and Greek learning; but I have not yet learned the alphabet of this peasant.”
2.7PG 65:89
Παρέβαλέ ποτε ὁ μακάριος Θεόφιλος ἀρχιεπίσκοπος τῷ ἀββᾷ Ἀρσενίῳ, μετὰ ἄρχοντός τινος ἠρώτα δὲ τὸν γέροντα, ἀκοῦσαι παρ᾿ αὐτοῦ λόγον. Μικρὸν δὲ σιωπήσας ὁ γέρων, ἀπεκρίνατο πρὸς αὐτὸν· Καὶ ἐὰν ὑμῖν εἴπω, φυλάσσετε; Οἱ δὲ συνέθεντο φυλάττειν. Καὶ εἶπεν αὐτοῖς ὁ γέρων· ὅπου ἐὰν ἀκούσητε Αρσένιον, μὴ πλησιάσητε.
Parebale pote ho makarios Theophilos archiepiskopos tǭ abbą Arseniǭ, meta archontos tinos ērōta de ton geronta, akousai par᾿ autou logon. Mikron de siōpēsas ho gerōn, apekrinato pros auton; Kai ean hymin eipō, phylassete? Hoi de synethento phylattein. Kai eipen autois ho gerōn; hopou ean akousēte Arsenion, mē plēsiasēte.
Once the blessed archbishop Theophilus visited abba Arsenius with a certain official, and asked the old man to hear a word from him. After a short silence the old man answered him, “If I tell you, will you keep it?” They agreed to keep it. And the old man said to them, “Wherever you hear that Arsenius is, do not come near.”
2.8PG 65:89
"Αλλοτε πάλιν βουληθεὶς ὁ ἀρχιεπίσκοπος παραβαλεῖν αὐτῷ, ἀπέστειλε πρῶτον εἰδέναι εἰ ἀνοίγει ὁ γέρων. Καὶ ἐδήλωσεν αὐτῷ λέγων· Ἐὰν ἔλθῃς, ἀνοίγω σοι καὶ ἐὰν σοι ἀνοίξω, πᾶσιν ἀνοίγω· καὶ τότε οὐκέτι καθέζομαι ὧδε. Ταῦτα ἀκούσας ὁ ἀρχιεπίσκοπος εἶπεν· Εἰ διῶξαι αὐτὸν ἀπέρχομαι, οὐκ ἔτι ἀπέρχομαι πρὸς αὐτόν.
"Allote palin boulētheis ho archiepiskopos parabalein autǭ, apesteile prōton eidenai ei anoigei ho gerōn. Kai edēlōsen autǭ legōn; Ean elthę̄s, anoigō soi kai ean soi anoixō, pasin anoigō; kai tote ouketi kathezomai hōde. Tauta akousas ho archiepiskopos eipen; Ei diōxai auton aperchomai, ouk eti aperchomai pros auton.
Another time the archbishop, wanting to visit him, first sent to find out whether the old man would open to him. And he let him know, saying, “If you come, I will open to you; and if I open to you, I open to everyone; and then I will no longer live here.” When the archbishop heard this, he said, “If I go to drive him away, I will not go to him anymore.”
2.9PG 65:89
Ἀδελφὸς ἠρώτησε τον ἀββᾶν Ἀρσένιον ἀκοῦσαι παρ' αὐτοῦ λόγον. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ὅση δύναμίς σοί ἐστιν, ἀγώνισαι, ἵνα ἡ ἔνδον σου ἐργασία κατὰ Θεὸν ᾖ, καὶ νικήσῃ τὰ ἔξω πάθη.
Adelphos ērōtēse ton abban Arsenion akousai par' autou logon. Kai eipen autǭ ho gerōn; Hosē dynamis soi estin, agōnisai, hina hē endon sou ergasia kata Theon ę̄, kai nikēsę̄ ta exō pathē.
A brother asked abba Arsenius to hear a word from him. And the old man said to him, “With all the strength you have, strive that your inner work may be according to God, and it will overcome the outer passions.”
2.10PG 65:89
Εἶπε πάλιν· Ἐὰν τὸν Θεὸν ζητήσωμεν, φανήσεται ἡμῖν· καὶ ἐὰν αὐτὸν κατάσχωμεν, παραμενεῖ ἡμῖν.
Eipe palin; Ean ton Theon zētēsōmen, phanēsetai hēmin; kai ean auton kataschōmen, paramenei hēmin.
He also said, “If we seek God, he will appear to us; and if we hold him fast, he will stay with us.”
2.11PG 65:89
Εἶπέ τις τῷ ἀββᾷ Ἀρσενίῳ· Οἱ λογισμοί μου θλίβουσί με λέγοντες· Οὐ δύνασαι νηστεύειν οὐδὲ ἐργάσασθαι· κἂν ἐπισκέπτου τοὺς ἀσθενοῦντας καὶ τοῦτο γὰρ ἀγάπη ἐστίν. Ὁ δὲ γέρων εἰδὼς τὰς σπορὰς τῶν δαιμόνων, λέγει αὐτῷ· Ὕπαγε, φάγε, πίε, κοιμῶ, καὶ μὴ ἐργάσῃ· μόνον τοῦ κελλίου μὴ ἀποστῇς. Ἤδει γὰρ ὅτι ἡ ὑπομονὴ τοῦ κελλίου φέρει τὸν μοναχὸν εἰς τὴν τάξιν αὐτοῦ
Eipe tis tǭ abbą Arseniǭ; Hoi logismoi mou thlibousi me legontes; Ou dynasai nēsteuein oude ergasasthai; kan episkeptou tous asthenountas kai touto gar agapē estin. Ho de gerōn eidōs tas sporas tōn daimonōn, legei autǭ; Hypage, phage, pie, koimō, kai mē ergasę̄; monon tou kelliou mē apostę̄s. Ēdei gar hoti hē hypomonē tou kelliou pherei ton monachon eis tēn taxin autou
Someone said to abba Arsenius, “My thoughts afflict me, saying, ‘You cannot fast or work; at least visit the sick, for that too is love.’” But the old man, knowing the seeds sown by the demons, says to him, “Go, eat, drink, sleep, and do not work; only do not leave your cell.” For he knew that perseverance in the cell brings the monk to his proper order.
2.12PG 65:89
Ἔλεγεν ὁ ἀββᾶς Ἀρσένιος, ὅτι ξένος μοναχὸς εἰς ἀλλοτρίαν χώραν μηδὲν μεσαζέτω. καὶ ἀναπαύεται. καὶ εὑρὼν μικρὰ θαλλία, ἔσχισεν αὐτά· καὶ πάλιν τῇ ἑξῆς ἤρξατο πλέκειν αὐτά· καὶ πεινάσας, εἶπεν Ἰδοὺ ἄλλα μικρὰ θαλλία εἰσὶν, καὶ ἐσθίω. Καὶ ὡς ἐποίησεν τὰ θαλλία, εἶπεν πάλιν· Ἀναγινώσκω μικρὸν, καὶ οὕ κρὸν, καὶ οὕτως ἐσθίω. Καὶ ὡς ἀνέγνω, λέγει· Ποι μου τοὺς μικροὺς ψαλμοὺς, καὶ μετὰ ἀμεριμνίας ἐσθίω. Καὶ οὕτως κατὰ μικρὸν προέκοπτεν, τοῦ Θεοῦ συνεργοῦντος, ἕως οὗ ἦλθεν εἰς τὴν τάξιν αὐτοῦ. Καὶ θάρσος λαβὼν κατὰ τῶν λογισμῶν, ἐνίκα αὐτούς.
Elegen ho abbas Arsenios, hoti xenos monachos eis allotrian chōran mēden mesazetō. kai anapauetai. kai heurōn mikra thallia, eschisen auta; kai palin tę̄ hexēs ērxato plekein auta; kai peinasas, eipen Idou alla mikra thallia eisin, kai esthiō. Kai hōs epoiēsen ta thallia, eipen palin; Anaginōskō mikron, kai hou kron, kai houtōs esthiō. Kai hōs anegnō, legei; Poi mou tous mikrous psalmous, kai meta amerimnias esthiō. Kai houtōs kata mikron proekopten, tou Theou synergountos, heōs hou ēlthen eis tēn taxin autou. Kai tharsos labōn kata tōn logismōn, enika autous.
Abba Arsenius used to say, “A foreign monk in a strange land should not meddle in anything, and he is at rest.” … And finding a few palm leaves, he split them; and again the next day he began to plait them; and when he grew hungry he said, “Look, there are a few more palm leaves, and then I will eat.” And when he had finished the palm leaves, he said again, “I will read a little, and then I will eat.” And when he had read, he says, “I will say my little psalms, and then I will eat without care.” And so, little by little, with God’s help, he made progress until he came to his proper order. And taking courage against his thoughts, he overcame them.
2.13PG 65:91
Εἶπεν ὁ ἀββᾶς Μάρκος τῷ ἀββᾷ Ἀρσενίῳ Διατί φεύγεις ἡμᾶς; Λέγει αὐτῷ ὁ γέρων· Ὁ Θεὸς οἶδεν, ὅτι ἀγαπῶ ὑμᾶς· ἀλλ' οὐ δύναμαι εἶναι μετὰ τοῦ Θεοῦ καὶ μετὰ τῶν ἀνθρώπων. Αἱ ἄνω χιλιάδες καὶ μυριάδες ἓν θέλημα ἔχουσιν, οἱ δὲ ἄνθρωποι πολλὰ θελήματα ἔχουσιν. Οὐ δύναμαι οὖν ἀφεῖναι τὸν Θεὸν, καὶ ἐλθεῖν μετὰ τῶν ἀνθρώπων.
Eipen ho abbas Markos tǭ abbą Arseniǭ Diati pheugeis hēmas? Legei autǭ ho gerōn; Ho Theos oiden, hoti agapō hymas; all' ou dynamai einai meta tou Theou kai meta tōn anthrōpōn. Hai anō chiliades kai myriades hen thelēma echousin, hoi de anthrōpoi polla thelēmata echousin. Ou dynamai oun apheinai ton Theon, kai elthein meta tōn anthrōpōn.
Abba Mark said to abba Arsenius, “Why do you flee from us?” The old man says to him, “God knows that I love you; but I cannot be with God and with men. The thousands and tens of thousands above have one will, but men have many wills. So I cannot leave God and come to be with men.”
2.14PG 65:91
Ἔλεγεν ὁ ἀββᾶς Δανιὴλ περὶ τοῦ ἀββᾶ Ἀρσενίου, ὅτι ὅλην τὴν νύκτα διετέλει ἀγρυπνῶν· καὶ ὅτε ἦλθε περὶ τὸ πρωὶ διὰ τὴν φύσιν καθευδῆσαι, ἔλεγε τῷ ὕπνῳ· Δεῦρο, κακὲ δοῦλε· καὶ ἥρπαζε μικρὸν καθεζόμενος, καὶ εὐθέως ἠγείρετο.
Elegen ho abbas Daniēl peri tou abba Arseniou, hoti holēn tēn nykta dietelei agrypnōn; kai hote ēlthe peri to prōi dia tēn physin katheudēsai, elege tǭ hypnǭ; Deuro, kake doule; kai hērpaze mikron kathezomenos, kai eutheōs ēgeireto.
Abba Daniel said of abba Arsenius that he spent the whole night keeping vigil; and when toward morning nature required him to sleep, he would say to sleep, “Come, wicked servant”; and he would snatch a little sleep sitting, and at once get up.
2.15PG 65:91
Ἔλεγεν ὁ ἀββᾶς Ἀρσένιος, ὅτι ἀρκετὸν τῷ μοναχῷ, ἵνα κοιμᾶται μίαν ὥραν, ἐὰν ἡ ἀγωνιστής
Elegen ho abbas Arsenios, hoti arketon tǭ monachǭ, hina koimatai mian hōran, ean hē agōnistēs
Abba Arsenius used to say that one hour of sleep is enough for a monk, if he is a fighter.
2.16PG 65:91
Ἔλεγον οἱ γέροντες, ὅτι ἐδόθη ποτὲ εἰς Σκῆτιν πρὸς ὀλίγα ἰσχάδια, καὶ ὡς μηδὲν ὄντα, οὐκ ἀπέστειλαν τῷ ἀββᾷ Ἀρσενίῳ, ὡς ἵνα μὴ ὕβριν πάθῃ. Ὁ δὲ γέρων ἀκούσας οὐκ ἦλθεν εἰς τὴν σύναξιν, λέγων· Ἀφορίσατέ με τοῦ μὴ δοῦναί μοι τὴν εὐλογίαν ἄξιος λαβεῖν. Καὶ ἤκουσαν πάντες καὶ ὠφελήθησαν εἰς τὴν ταπείνωσιν τοῦ γέροντος. Καὶ ἀπελθὼν ὁ πρεσβύτερος ἀπήνεγκεν αὐτῷ τὰ ἰσχάδια, καὶ ἤνεγκεν αὐτὸν εἰς τὴν σύναξιν μετὰ χαρᾶς.
Elegon hoi gerontes, hoti edothē pote eis Skētin pros oliga ischadia, kai hōs mēden onta, ouk apesteilan tǭ abbą Arseniǭ, hōs hina mē hybrin pathę̄. Ho de gerōn akousas ouk ēlthen eis tēn synaxin, legōn; Aphorisate me tou mē dounai moi tēn eulogian axios labein. Kai ēkousan pantes kai ōphelēthēsan eis tēn tapeinōsin tou gerontos. Kai apelthōn ho presbyteros apēnenken autǭ ta ischadia, kai ēnenken auton eis tēn synaxin meta charas.
The old men said that once a few dried figs were given at Scetis, and because they were of no account, they did not send any to abba Arsenius, so that he would not be insulted. When the old man heard of it, he did not come to the synaxis, saying, “You have excommunicated me by not giving me the blessing … worthy to receive.” And everyone heard it and was helped by the old man’s humility. And the presbyter went and took him the dried figs, and brought him to the synaxis with joy.
2.17PG 65:91
Ἔλεγεν ὁ ἀββᾶς Δανιήλ, ὅτι Τοσαῦτα ἔτη ἔμεινε μεθ᾽ ἡμῶν, καὶ μόνον θαλλὶν σίτου ἐποιοῦμεν αὐτῷ τοῦ ἐνιαυτοῦ· καὶ ὅτε παρεβάλομεν αὐτῷ, ἐξ αὐτοῦ ἡσθίομεν.
Elegen ho abbas Daniēl, hoti Tosauta etē emeine meth᾽ hēmōn, kai monon thallin sitou epoioumen autǭ tou eniautou; kai hote parebalomen autǭ, ex autou hēsthiomen.
Abba Daniel said, “He stayed with us so many years, and we made him only a basket of grain for the year; and when we visited him, we ate from it.”
2.18PG 65:91
Ἔλεγε πάλιν περὶ τοῦ αὐτοῦ ἀββᾶ Ἀρσενίου, ὅτι εἰ μὴ ἅπαξ τοῦ ἐνιαυτοῦ οὐκ ἤλλασσε τὸ ὕδωρ τῶν βαΐων, ἀλλὰ μόνον προσετίθει· ἔπλεκε γὰρ σειρὰν καὶ ἔῤῥαπτεν ἕως ὥρας ἕκτης. Καὶ παρεκάλεσαν αὐτὸν οἱ γέροντες λέγοντες· Διατί οὐκ ἀλλάσσεις τὸ ὕδωρ τῶν βαΐων, ὅτι ὅζει; Καὶ εἶπεν αὐτοῖς Ὅτι ἀντὶ τῶν θυμιαμάτων καὶ τῶν ἀρωμάτων ὧν ἀπἐλαυσα ἐν τῷ κόσμῳ, χρὴ ἀπολαβεῖν με τὴν ὀσμὴν ταύτην
Elege palin peri tou autou abba Arseniou, hoti ei mē hapax tou eniautou ouk ēllasse to hydōr tōn baïōn, alla monon prosetithei; epleke gar seiran kai errhapten heōs hōras hektēs. Kai parekalesan auton hoi gerontes legontes; Diati ouk allasseis to hydōr tōn baïōn, hoti hozei? Kai eipen autois Hoti anti tōn thymiamatōn kai tōn arōmatōn hōn apelausa en tǭ kosmǭ, chrē apolabein me tēn osmēn tautēn
He also said of the same abba Arsenius that he did not change the water for his palm leaves except once a year, but only added to it; for he plaited rope and sewed until the sixth hour. And the old men urged him, saying, “Why do you not change the water for the palm leaves, since it stinks?” And he said to them, “In place of the incense and perfumes I enjoyed in the world, I must take this smell.”
2.19PG 65:91
Εἶπε πάλιν, ὅτι ὡς ἤκουεν ὅτι ἐτελέσθη πᾶν γένος ὀπώρας, ἔλεγεν ἀφ᾿ ἑαυτοῦ· Φέρετέ μοι. Καὶ ἐγεύετο ἅπαξ μόνον ἀπὸ πάντων μικρὸν, εὐχαριστῶν τῷ Θεῷ.
Eipe palin, hoti hōs ēkouen hoti etelesthē pan genos opōras, elegen aph᾿ heautou; Pherete moi. Kai egeueto hapax monon apo pantōn mikron, eucharistōn tǭ Theǭ.
He also said that when he heard that every kind of fruit had ripened, he would say of his own accord, “Bring me some.” And he would taste a little of each, once only, giving thanks to God.
2.20PG 65:91–93
Ἠσθένησε ποτε ὁ ἀββᾶς Ἀρσένιος εἰς Σκῆτιν, ἔχων ὅθεν ἀγοράσαι, ἔλαβε παρά τινος ἀγάπην, καὶ ἓν σίτου εἶπεν· Εὐχαριστῶ σοι, Κύριε, ὅτι ἡξίωσάς με λαβεῖν ἀγάπην διὰ τὸ ὄνομά σου.
Ēsthenēse pote ho abbas Arsenios eis Skētin, echōn hothen agorasai, elabe para tinos agapēn, kai hen sitou eipen; Eucharistō soi, Kyrie, hoti hēxiōsas me labein agapēn dia to onoma sou.
Once abba Arsenius fell ill at Scetis, … having nothing with which to buy, he received something as alms from someone, and one … and said, “I thank you, Lord, that you have counted me worthy to receive alms for your name’s sake.”
2.21PG 65:93
Ἔλεγον περὶ αὐτοῦ, ὅτι εἶχε τὸ διάστημα τοῦ κελλίου αὐτοῦ μίλια τριακονταδύο· οὐκ ἐξήρχετο δὲ ταχέως· ἄλλοι γὰρ ἐποίουν αὐτῷ τὸ διακόνημα. Ὅτε δὲ ἠρημώθη ἡ Σκῆτις, ἐξῆλθε κλαίων, καὶ ἔλεγεν. Ἀπώλεσεν ὁ κόσμος τὴν Ῥώμην, καὶ οἱ μοναχοὶ τὴν Σκῆτιν.
Elegon peri autou, hoti eiche to diastēma tou kelliou autou milia triakontadyo; ouk exērcheto de tacheōs; alloi gar epoioun autǭ to diakonēma. Hote de ērēmōthē hē Skētis, exēlthe klaiōn, kai elegen. Apōlesen ho kosmos tēn Rhōmēn, kai hoi monachoi tēn Skētin.
They said of him that the distance to his cell was thirty-two miles, and he did not readily go out, for others did his errands for him. When Scetis was laid waste, he went out weeping and said, “The world has lost Rome, and the monks Scetis.”
2.22PG 65:93
Ἠρώτησεν ὁ ἀββᾶς Μάρκος τὸν ἀββᾶν Ἀρσένιον λέγων: Καλὸν τὸ μὴ ἔχειν τινὰ ἐν τῷ κελλίῳ αὐτοῦ παράκλησιν εἶδον γὰρ ἀδελφόν τινα ἔχοντα μικρὰ λάχανα, καὶ ἐκριζοῦντα αὐτά. Καὶ εἶπεν ὁ ἀββᾶς Ἀρσένιος: Καλὸν μὲν ἐστιν, ἀλλὰ πρὸς τὴν ἕξιν τοῦ ἀνθρώπου· ἐὰν γὰρ μὴ ἔχῃ ἰσχὺν ἐν τῷ τοιούτῳ τρόπῳ, πάλιν φυτεύει ἄλλα.
Ērōtēsen ho abbas Markos ton abban Arsenion legōn: Kalon to mē echein tina en tǭ kelliǭ autou paraklēsin eidon gar adelphon tina echonta mikra lachana, kai ekrizounta auta. Kai eipen ho abbas Arsenios: Kalon men estin, alla pros tēn hexin tou anthrōpou; ean gar mē echę̄ ischyn en tǭ toioutǭ tropǭ, palin phyteuei alla.
Abba Mark asked abba Arsenius, “Is it good for someone to have nothing in his cell for his comfort? For I saw a brother who had a few vegetables and was pulling them up.” And abba Arsenius said, “It is good, but according to the person’s state; for if he does not have the strength for such a way of life, he will plant others again.”
2.23PG 65:93
Διηγήσατο ὁ ἀββᾶς Δανιὴλ ὁ μαθητὴς τοῦ ἀββᾶ Ἀρσενίου λέγων, ὅτι Εὑρέθην ποτὲ ἐγγὺς τοῦ ἀββᾶ Ἀλεξάνδρου· καὶ ἐκράτησεν αὐτὸν πόνος, καὶ ἤπλωσεν αὐτὸν ἄνω βλέπων διὰ τὸν πόνον. Συνέβη δὲ τὸν μακάριον Ἀρσένιον ἐλθεῖν τοῦ λαλῆσαι αὐτῷ· καὶ εἶδεν αὐτὸν ἡπλωμένον. Ὡς οὖν ἐλάλησε, λέγει αὐτῷ· Καὶ τίς ἦν κοσμικὸς ὃν εἶδον ὧδε; Λέγει αὐτῷ ὁ ἀβᾶς Ἀλέξανδρος· Ποῦ ἑώρακας αὐτόν; Καὶ εἶπεν· Ὡς κατηρχόμην ἀπὸ τοῦ ὄρους, προσέσχον ὧδε ἐπὶ τὸ σπήλαιον, καὶ εἶδόν τινα ἡπλωμένον ἄνω βλέποντα. Καὶ ἔβαλεν αὐτῷ μετάνοιαν λέγων· Συγχώρησόν μοι ἐγὼ ἤμην· πόνος γάρ με κατέσχε. λέγει αὐτῷ ὁ γέρων· Οὐκοῦν σὺ ἧς; καλῶς. Ἐγὼ ὑπενόησα ὅτι κοσμικός ἐστι, καὶ διὰ τοῦτο ἠρώτησα.
Diēgēsato ho abbas Daniēl ho mathētēs tou abba Arseniou legōn, hoti Heurethēn pote engys tou abba Alexandrou; kai ekratēsen auton ponos, kai ēplōsen auton anō blepōn dia ton ponon. Synebē de ton makarion Arsenion elthein tou lalēsai autǭ; kai eiden auton hēplōmenon. Hōs oun elalēse, legei autǭ; Kai tis ēn kosmikos hon eidon hōde? Legei autǭ ho abas Alexandros; Pou heōrakas auton? Kai eipen; Hōs katērchomēn apo tou orous, proseschon hōde epi to spēlaion, kai eidon tina hēplōmenon anō bleponta. Kai ebalen autǭ metanoian legōn; Synchōrēson moi egō ēmēn; ponos gar me katesche. legei autǭ ho gerōn; Oukoun sy hēs? kalōs. Egō hypenoēsa hoti kosmikos esti, kai dia touto ērōtēsa.
Abba Daniel, the disciple of abba Arsenius, related: “Once I was near abba Alexander, and pain took hold of him, and because of the pain he stretched himself out, looking upward. It happened that blessed Arsenius came to speak with him and saw him stretched out. When he had spoken, he says to him, ‘And who was the layman I saw here?’ Abba Alexander says to him, ‘Where did you see him?’ And he said, ‘As I was coming down from the mountain, I looked here toward the cave, and I saw someone stretched out, looking up.’ And he made a prostration to him, saying, ‘Forgive me, it was I; for pain had seized me.’ The old man says to him, ‘So it was you? Good. I supposed it was a layman, and that is why I asked.’”
2.24PG 65:93–95
"Αλλοτε εἶπεν ὁ ἀββᾶς Ἀρσένιος τῷ ἀββᾷ Ἀλεξάνδρῳ, ὅτι "Αν ἀποσχίσῃς τὰ θαλλία σου, ἐλθὲ γεῦσαι μετ᾿ ἐμοῦ ἐὰν δὲ ἔλθωσι ξένοι, φάγε μετ' αὐτῶν. Ὁ οὖν ἀββᾶς Ἀλέξανδρος ὁμαλῶς εἰργάζετο καὶ ἐπιεικῶς. Καὶ ὡς γέγονεν ἡ ὥρα, ἀκμὴν εἶχε θαλλία καὶ θέλων τηρῆσαι τὸν λόγον τοῦ γέροντος, ἀνέμεινε πληρῶσαι τὰ θαλλία Ὁ οὖν ἀββᾶς Ἀρσένιος, ὡς εἶδεν ὅτι ἐχρόνισεν, ἐγεύσατο, λογισάμενος μήποτε ξένους ἔσχεν. Ὁ δὲ ἀββᾶς Ἀλέξανδρος ὡς ἐτέλεσεν ὀψὲ, ἀπῆλθε. Καὶ λέγει αὐτῷ ὁ γέρων· Ξένους ἔσχες; Λέγει· Οὐχί. Εἶπε δὲ αὐτῷ· Πῶς οὖν οὐκ ἦλθες; Ὁ δὲ λέγει· Ὅτι εἶπές μοι, ὅταν ἀποσχίσῃς” τὰ θαλλία σου, ἐλθέ· καὶ τηρῶν τὸν λόγον σου, οὐκ ἦλθον, ὅτι ἄρτι ἐπλήρωσα. Καὶ ἐθαύμασεν ὁ γέρων τὴν ἀκρίβειαν αὐτοῦ, καὶ λέγει αὐτῷ· Ταχύτερον κατάλυε ἵνα καὶ τὴν σύναξίν σου βάλῃς καὶ τοῦ ὕδατός σου μεταλάβῃς· εἰ δὲ μήγε, ταχέως ἔχει τὸ σῶμά σου ἀσθενῆσαι.
"Allote eipen ho abbas Arsenios tǭ abbą Alexandrǭ, hoti "An aposchisę̄s ta thallia sou, elthe geusai met᾿ emou ean de elthōsi xenoi, phage met' autōn. Ho oun abbas Alexandros homalōs eirgazeto kai epieikōs. Kai hōs gegonen hē hōra, akmēn eiche thallia kai thelōn tērēsai ton logon tou gerontos, anemeine plērōsai ta thallia Ho oun abbas Arsenios, hōs eiden hoti echronisen, egeusato, logisamenos mēpote xenous eschen. Ho de abbas Alexandros hōs etelesen opse, apēlthe. Kai legei autǭ ho gerōn; Xenous esches? Legei; Ouchi. Eipe de autǭ; Pōs oun ouk ēlthes? Ho de legei; Hoti eipes moi, hotan aposchisę̄s” ta thallia sou, elthe; kai tērōn ton logon sou, ouk ēlthon, hoti arti eplērōsa. Kai ethaumasen ho gerōn tēn akribeian autou, kai legei autǭ; Tachyteron katalye hina kai tēn synaxin sou balę̄s kai tou hydatos sou metalabę̄s; ei de mēge, tacheōs echei to sōma sou asthenēsai.
Another time abba Arsenius said to abba Alexander, “When you have finished cutting your palm leaves, come and eat with me; but if visitors come, eat with them.” So abba Alexander worked steadily and gently. And when the hour came, he still had palm leaves, and wanting to keep the old man’s word he waited to finish the palm leaves. When abba Arsenius saw that he was late, he ate, thinking that perhaps he had visitors. Abba Alexander, when he finished late, went to him. And the old man says to him, “Did you have visitors?” He says, “No.” He said to him, “Then why did you not come?” He says, “Because you told me, ‘When you have finished cutting your palm leaves, come’; and keeping your word I did not come, because I have only just finished.” And the old man marveled at his exactness and says to him, “Break your fast sooner, so that you may both say your office and take your water; otherwise your body will soon fall ill.”
2.25PG 65:95
Παρέβαλέ ποτε ὁ ἀββᾶς Ἀρσένιος εἰς τόπον, καὶ ἦσαν ἐκεῖ κάλαμοι, καὶ ἐκινήθησαν ὑπὸ τοῦ ἀνέμου. Καὶ λέγει ὁ γέρων τοῖς ἀδελφοῖς· Τἱ ἐστιν ὁ σεισμός οὗτος; Καὶ λέγουσι· Κάλαμοί εἰσι. Λέγει οὖν αὐτοῖς ὁ γέρων· Φύσει ἐὰν κάθηταί τις ἐν ἡσυχίᾳ, ἀκούσει δὲ φωνὴν στρουθίου, οὐκ ἔχει ἡ καρδία τὴν αὐτὴν ἡσυχίαν· πόσῳ μᾶλλον ὑμεῖς ἔχοντες τὸν σεισμὸν τῶν καλάμων τούτων
Parebale pote ho abbas Arsenios eis topon, kai ēsan ekei kalamoi, kai ekinēthēsan hypo tou anemou. Kai legei ho gerōn tois adelphois; Ti estin ho seismos houtos? Kai legousi; Kalamoi eisi. Legei oun autois ho gerōn; Physei ean kathētai tis en hēsychią, akousei de phōnēn strouthiou, ouk echei hē kardia tēn autēn hēsychian; posǭ mallon hymeis echontes ton seismon tōn kalamōn toutōn
Once abba Arsenius came to a place where there were reeds, and they were shaken by the wind. And the old man says to the brothers, “What is this rustling?” And they say, “It is reeds.” So the old man says to them, “Truly, if someone sits in stillness and hears the voice of a sparrow, his heart does not have the same stillness; how much more you, who have the rustling of these reeds.”
2.26PG 65:95
Ἔλεγεν ὁ ἀββᾶς Δανιήλ, ὅτι τινὲς ἀδελφοὶ μέλλοντες ὑπάγειν εἰς Θηβαΐδα διὰ λινάρια, λέγουσι Δι' ἀφορμῆς ἴδωμεν καὶ τὸν ἀββᾶν Ἀρσένιον. Καὶ εἰσἦλθεν ὁ ἀββᾶς Ἀλέξανδρος, καὶ εἶπε τῷ γέροντι Ἀδελφοὶ ἐλθόντες ἀπὸ Ἀλεξανδρείας θέλουσί σε ἰδεῖν. Λέγει ὁ γέρων· Μάθε παρ' αὐτῶν δι᾽ ἣν αἰτίαν παραγεγόνασι. Καὶ μαθὼν ὅτι εἰς Θηβαΐδα διὰ λινάρια ὑπάγουσιν, ἀπήγγειλε τῷ γέροντι. Λέγει καὶ αὐτός Φύσει οὐ βλέπουσι τὸ πρόσωπον Ἀρσενίου, ὅτι δι' ἐμὲ οὐκ ἦλθον, ἀλλὰ διὰ τὸ ἔργον αὐτῶν. Ἀνάπαυσον αὐτοὺς, καὶ ἀπόλυσον ἐν εἰρήνῃ, εἰπὼν αὐτοῖς, ὅτι Ὁ γέρων οὐ δύναται ἀπαντῆσαι.
Elegen ho abbas Daniēl, hoti tines adelphoi mellontes hypagein eis Thēbaïda dia linaria, legousi Di' aphormēs idōmen kai ton abban Arsenion. Kai eisēlthen ho abbas Alexandros, kai eipe tǭ geronti Adelphoi elthontes apo Alexandreias thelousi se idein. Legei ho gerōn; Mathe par' autōn di᾽ hēn aitian paragegonasi. Kai mathōn hoti eis Thēbaïda dia linaria hypagousin, apēngeile tǭ geronti. Legei kai autos Physei ou blepousi to prosōpon Arseniou, hoti di' eme ouk ēlthon, alla dia to ergon autōn. Anapauson autous, kai apolyson en eirēnę̄, eipōn autois, hoti Ho gerōn ou dynatai apantēsai.
Abba Daniel said that some brothers who were about to go to the Thebaid for linen said, “Let us take the occasion to see abba Arsenius too.” And abba Alexander went in and said to the old man, “Brothers who have come from Alexandria want to see you.” The old man says, “Find out from them for what reason they have come.” And learning that they were going to the Thebaid for linen, he told the old man. He says, “Truly they will not see Arsenius’s face, because they did not come for me but for their business. Give them rest and send them away in peace, telling them, ‘The old man cannot meet you.’”
2.27PG 65:95
Ἀδελφός τις ἀπῆλθεν εἰς τὸ κελλίον τοῦ ἀββᾶ Ἀρσενίου ἐν Σκήτει, καὶ προσέσχε διὰ τῆς θυρίδος, καὶ θεωρεῖ τὸν γέροντα ὅλον ὡς πῦρ· ἦν δὲ ἄξιος ὁ ἀδελφὸς τοῦ ἰδεῖν. Καὶ ὡς ἔκρουσεν, ἐξῆλθεν ὁ γέρων, καὶ θεωρεῖ τὸν ἀδελφὸν ὡς ἔκθαμβον. Καὶ λέγει αὐτῷ· Ἔχεις πολλὴν ὥραν κρούων; μή τί ποτε εἶδες ὧδε; Καὶ εἶπε· Οὐχί. Καὶ λαλήσας αὐτὸν ἀπέλυσεν.
Adelphos tis apēlthen eis to kellion tou abba Arseniou en Skētei, kai prosesche dia tēs thyridos, kai theōrei ton geronta holon hōs pyr; ēn de axios ho adelphos tou idein. Kai hōs ekrousen, exēlthen ho gerōn, kai theōrei ton adelphon hōs ekthambon. Kai legei autǭ; Echeis pollēn hōran krouōn? mē ti pote eides hōde? Kai eipe; Ouchi. Kai lalēsas auton apelysen.
A brother went to the cell of abba Arsenius at Scetis and looked through the window, and he sees the old man entirely like fire; and the brother was worthy to see it. When he knocked, the old man came out and sees the brother as if astounded. And he says to him, “Have you been knocking a long time? Did you see anything here?” And he said, “No.” And he talked with him and sent him away.
2.28PG 65:95–97
Καθημένου ποτε τοῦ ἀββᾶ Ἀρσενίου εἰς τὸν Κάνωπον, ἦλθε μία συγκλητική παρθένος πλουσία σφόδρα καὶ φοβουμένη τὸν Θεὸν, ἀπὸ Ῥώμης ἰδεῖν αὐτόν· καὶ ὑπεδέξατο αὐτὴν Θεόφιλος ὁ ἀρχιεπίσκοπος· καὶ παρεκάλεσεν αὐτὸν, ἵνα πείσῃ τὸν γέροντα δέξασθαι αὐτήν. Καὶ ἐλθὼν πρὸς αὐτὸν παρεκάλεσε λέγων· Ἡ δεῖνα ἡ συγκλητικὴ ἦλθεν ἀπὸ Ῥώμης, καὶ θέλει σε ἰδεῖν. Ὁ δὲ γέρων οὐ κατεδέξατο ἀπαντῆσαι αὐτῇ. Ὡς οὖν ἀνηγγέλη αὐτῇ ταῦτα, κελεύει στρωθῆναι κτήνη, λέγουσα· Πιστεύω τῷ Θεῷ ἰδεῖν αὐτόν. Οὐ γὰρ ἄνθρωπον ἦλθον ἰδεῖν· εἰσὶ γὰρ καὶ ἐν τῇ πόλει ἡμῶν πολλοὶ ἄνθρωποι· ἀλλὰ προφήτην ἦλθον ἰδεῖν. Καὶ ὡς ἔφθασε περὶ τὴν κέλλαν τοῦ γέροντος, κατ' οίκονομίαν Θεοῦ εὐκαίρησεν ὁ γέρων ἔξω τῆς κέλλης· καὶ ἰδοῦσα αὐτὸν προσέπεσε τοῖς ποσὶν αὐτοῦ. Ὁ δὲ ἤγειρεν αὐτὴν μετ᾿ ὀργῆς καὶ προσέσχεν αὐτῇ λέγων· Εἰ τὸ πρόσωπόν μου θέλεις ἰδεῖν, ἰδοὺ βλέπε. Ἡ δὲ ἀπὸ αἰσχύνης οὐ κατενόησε τὸ πρόσωπον αὐτοῦ. Καὶ λέγει αὐτῇ ὁ γέρων· Οὐκ ἤκουσας τὰ ἔργα μου; ταῦτα βλέπειν ἀναγκαῖόν ἐστι. Πῶς δὲ ἐτόλμησας τοσοῦτον ποιῆσαι πλοῦν; οὐκ οἶδας ὅτι γυνὴ εἶ; οὐκ ὀφείλεις ἐξέρχεσθαί πού ποτε; Η ἵνα ἀπέλθῃς εἰς Ῥώμην, καὶ εἴπῃς ταῖς ἄλλαις γυναιξὶν, ὅτι Εώρακα Ἀρσένιον, καὶ ποιήσωσι τὴν θάλασσαν ὁδὸν γυναικῶν ἐρχομένων πρὸς μέ; Ἡ δὲ εἶπεν· Ἐὰν θέλῃ ὁ Κύριος, οὐκ ἀφῶ τινα ἐλθεῖν ὧδε· ἀλλ' εὔχου ὑπὲρ ἐμοῦ, καὶ μνημόνευέ μου διαπαντός. Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτῇ Εὔχομαι τῷ Θεῷ, ἵνα ἐξαλείψῃ τὸ μνημόσυνόν σου ἐκ τῆς καρδίας μου. Καὶ ταῦτα ἀκούσασα, ἐξῆλθε τεταραγμένη. Καὶ ὡς ἦλθεν εἰς τὴν πόλιν, ἀπὸ τῆς λύπης ἔβαλε πυρέσσειν· καὶ ἀνηγγέλη τῷ μακαρίῳ Θεοφίλῳ τῷ ἀρχιεπισκόπῳ ὅτι ἀσθενεῖ. Καὶ ἐλθὼν πρὸς αὐτὴν, παρεκάλει μαθεῖν τὸ ἐστιν ὁ ἔχει. Ἡ δὲ εἶπεν αὐτῷ· Εἴθε μὴ ἀπήντησα ὧδε· εἶπον γὰρ τῷ γέροντι· Μνημόνευε μου· καὶ εἶπέ μοι· Εὔχομαι τῷ Θεῷ, ἵνα ἐξαλειφθῇ τὸ μνημόσυνόν σου ἐκ τῆς καρδίας μου. Καὶ ἰδοὺ ἐγὼ ἀποθνήσκω ἐκ τῆς λύπης. Καὶ λέγει αὐτῇ ὁ ἀρχιεπίσκοπος· Οὐκ οἶδας ὅτι γυνὴ εἶ, καὶ διὰ τῶν γυναικῶν ὁ ἐχθρὸς πολεμεῖ τοὺς ἁγίους; διὰ τοῦτο εἶπεν ὁ γέρων· περὶ γὰρ τῆς ψυχῆς σου εὔχεται διαπαντός. Καὶ οὕτως ἐθεραπεύθη ὁ λογισμὸς αὐτῆς, καὶ ἀπῆλθε μετὰ χαρᾶς εἰς τὰ ἴδια.
Kathēmenou pote tou abba Arseniou eis ton Kanōpon, ēlthe mia synklētikē parthenos plousia sphodra kai phoboumenē ton Theon, apo Rhōmēs idein auton; kai hypedexato autēn Theophilos ho archiepiskopos; kai parekalesen auton, hina peisę̄ ton geronta dexasthai autēn. Kai elthōn pros auton parekalese legōn; Hē deina hē synklētikē ēlthen apo Rhōmēs, kai thelei se idein. Ho de gerōn ou katedexato apantēsai autę̄. Hōs oun anēngelē autę̄ tauta, keleuei strōthēnai ktēnē, legousa; Pisteuō tǭ Theǭ idein auton. Ou gar anthrōpon ēlthon idein; eisi gar kai en tę̄ polei hēmōn polloi anthrōpoi; alla prophētēn ēlthon idein. Kai hōs ephthase peri tēn kellan tou gerontos, kat' oikonomian Theou eukairēsen ho gerōn exō tēs kellēs; kai idousa auton prosepese tois posin autou. Ho de ēgeiren autēn met᾿ orgēs kai proseschen autę̄ legōn; Ei to prosōpon mou theleis idein, idou blepe. Hē de apo aischynēs ou katenoēse to prosōpon autou. Kai legei autę̄ ho gerōn; Ouk ēkousas ta erga mou? tauta blepein anankaion esti. Pōs de etolmēsas tosouton poiēsai ploun? ouk oidas hoti gynē ei? ouk opheileis exerchesthai pou pote? Ē hina apelthę̄s eis Rhōmēn, kai eipę̄s tais allais gynaixin, hoti Eōraka Arsenion, kai poiēsōsi tēn thalassan hodon gynaikōn erchomenōn pros me? Hē de eipen; Ean thelę̄ ho Kyrios, ouk aphō tina elthein hōde; all' euchou hyper emou, kai mnēmoneue mou diapantos. Ho de apokritheis eipen autę̄ Euchomai tǭ Theǭ, hina exaleipsę̄ to mnēmosynon sou ek tēs kardias mou. Kai tauta akousasa, exēlthe tetaragmenē. Kai hōs ēlthen eis tēn polin, apo tēs lypēs ebale pyressein; kai anēngelē tǭ makariǭ Theophilǭ tǭ archiepiskopǭ hoti asthenei. Kai elthōn pros autēn, parekalei mathein to estin ho echei. Hē de eipen autǭ; Eithe mē apēntēsa hōde; eipon gar tǭ geronti; Mnēmoneue mou; kai eipe moi; Euchomai tǭ Theǭ, hina exaleiphthę̄ to mnēmosynon sou ek tēs kardias mou. Kai idou egō apothnēskō ek tēs lypēs. Kai legei autę̄ ho archiepiskopos; Ouk oidas hoti gynē ei, kai dia tōn gynaikōn ho echthros polemei tous hagious? dia touto eipen ho gerōn; peri gar tēs psychēs sou euchetai diapantos. Kai houtōs etherapeuthē ho logismos autēs, kai apēlthe meta charas eis ta idia.
Once when abba Arsenius was living at Canopus, a virgin of senatorial rank, very rich and God-fearing, came from Rome to see him. Theophilus the archbishop received her, and she asked him to persuade the old man to receive her. And he went to him and urged him, saying, “A certain lady of senatorial rank has come from Rome and wants to see you.” But the old man would not consent to meet her. When this was reported to her, she ordered the animals to be saddled, saying, “I trust in God that I shall see him. For I did not come to see a man; there are many men in our own city; I came to see a prophet.” And when she arrived near the old man’s cell, by God’s arrangement the old man happened to be outside the cell. Seeing him, she fell at his feet. But he raised her up angrily, and looking at her said, “If you want to see my face, here it is: look.” But from shame she did not look at his face. And the old man says to her, “Have you not heard of my works? Those are what one needs to see. How did you dare to make such a voyage? Do you not know that you are a woman and ought not to go out anywhere? Or is it so that you may go to Rome and tell the other women, ‘I have seen Arsenius,’ and they will make the sea a road of women coming to me?” She said, “If the Lord wills, I will not let anyone come here; but pray for me and remember me always.” He answered her, “I pray to God that he will wipe the memory of you from my heart.” When she heard this, she went away troubled. And when she came to the city, from grief she fell into a fever; and it was reported to the blessed archbishop Theophilus that she was ill. He went to her and urged her to tell him what was wrong. She said to him, “If only I had not come here! For I said to the old man, ‘Remember me,’ and he said to me, ‘I pray to God that the memory of you may be wiped from my heart.’ And look, I am dying of grief.” And the archbishop says to her, “Do you not know that you are a woman, and that through women the enemy wars against the saints? That is why the old man said it; but for your soul he prays always.” And so her thought was healed, and she went home with joy.
2.29PG 65:97
Διηγήσατο ὁ ἀββᾶς Δανιήλ περὶ τοῦ ἀββᾶ Ἀρσενίου, ὅτι ἦλθέ ποτε μαγιστριανὸς, φέρων αὐτῷ διαθήκην τινὸς συγκλητικοῦ συγγενοῦς αὐτοῦ, ὃς κατἐλιπεν αὐτῷ κληρονομίαν πολλὴν σφόδρα· καὶ λαβὼν αὐτὴν, ἤθελε σχίσαι. Καὶ ἔπεσεν ὁ μαγιστριανὸς εἰς τοὺς πόδας αὐτοῦ, λέγων· Δέομαί σου, μὴ σχίσῃς αὐτὴν, ἐπεὶ αἴρεταί μου ἡ κεφαλή. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀρσένιος· Ἐγὼ πρὸ ἐκείνου ἀπέθανον· αὐτὸς δὲ ἄρτι ἀπέθανε. Καὶ ἀντέπεμψεν αὐτὴν, μηδὲν δεξάμενος.
Diēgēsato ho abbas Daniēl peri tou abba Arseniou, hoti ēlthe pote magistrianos, pherōn autǭ diathēkēn tinos synklētikou syngenous autou, hos katelipen autǭ klēronomian pollēn sphodra; kai labōn autēn, ēthele schisai. Kai epesen ho magistrianos eis tous podas autou, legōn; Deomai sou, mē schisę̄s autēn, epei airetai mou hē kephalē. Kai legei autǭ ho abbas Arsenios; Egō pro ekeinou apethanon; autos de arti apethane. Kai antepempsen autēn, mēden dexamenos.
Abba Daniel related of abba Arsenius that once an official came bringing him the will of a senator, a relative of his, who had left him a very large inheritance; and taking it, Arsenius wanted to tear it up. And the official fell at his feet, saying, “I beg you, do not tear it up, or my head will be taken off.” And abba Arsenius says to him, “I died before he did; he has only just died.” And he sent it back, accepting nothing.
2.30PG 65:97
Ἔλεγον πάλιν περὶ αὐτοῦ, ὅτι ὀψὲ σαββάτων ἐπιφωσκούσης Κυριακῆς, ἤφιε τὸν ἥλιον ὀπίσω αὐτοῦ, καὶ ἔτεινε τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εὐχόμενος, ἕως πάλιν ἔλαμψεν ὁ ἥλιος εἰς τὸ πρόσωπον αὐτοῦ καὶ οὕτως ἐκαθέζετο
Elegon palin peri autou, hoti opse sabbatōn epiphōskousēs Kyriakēs, ēphie ton hēlion opisō autou, kai eteine tas cheiras autou eis ton ouranon euchomenos, heōs palin elampsen ho hēlios eis to prosōpon autou kai houtōs ekathezeto
They also said of him that on Saturday evening, as Sunday was dawning, he would put the sun behind him and stretch out his hands to heaven, praying, until the sun shone again on his face; and then he would sit down.
2.31PG 65:97
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀρσενίου καὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης, ὅτι ὑπὲρ πάντας ἐμισουν τὴν τῶν ἀνθρώπων δόξαν. μὲν οὖν ἀββᾶς Ἀρσένιος οὐχ ὑπήντα ταχέως τινί· ὁ δὲ ἀββᾶς Θεόδωρος ὑπήντα μὲν, ἀλλὰ ὡς ῥομφαία ἦν.
Elegon peri tou abba Arseniou kai tou abba Theodōrou tou tēs Phermēs, hoti hyper pantas emisoun tēn tōn anthrōpōn doxan. men oun abbas Arsenios ouch hypēnta tacheōs tini; ho de abbas Theodōros hypēnta men, alla hōs rhomphaia ēn.
They said of abba Arsenius and abba Theodore of Pherme that more than anyone they hated the glory of men. Abba Arsenius did not readily meet anyone; abba Theodore did meet people, but he was like a sword.
2.32PG 65:97–99
Καθεζομένου ποτὲ τοῦ ἀββᾶ Ἀρσενίου ἐν τοῖς κάτω μέρεσι, καὶ ὀχλουμένου ἐκεῖσε, ἔδοξεν αὐτῷ καταλιπεῖν τὸ κελλίον. Μηδὲν δὲ ἐξ αὐτοῦ λαβὼν, οὗτως ἐπορεύθη μαθητὰς τοὺς Φαρανίτας Ἀλέξανδρον καὶ Ζώϊλον. Εἶπεν οὖν τῷ Ἀλεξάνδρῳ· Ἀναστὰς ἀνάπλευσον. Καὶ ἐποίησεν οὕτως. Καὶ τῷ Ζωΐλῳ εἶπε· Δεῦρο μετ᾿ ἐμοῦ ἕως τοῦ ποταμοῦ, καὶ ζήτησόν μοι πλοῖον ἐπὶ τὴν Ἀλεξάνδρειαν καταπλέον, καὶ οὔτως ἀνάπλευσον καὶ σὺ πρὸς τὸν ἀδελφόν σου. Ὁ δὲ Ζώϊλος, ἐπὶ τῷ λόγῳ ταραχθεὶς, ἐσιώπησε. Καὶ οὕτως ἐχωρίσθησαν ἀπ᾿ ἀλλήλων. Κατῆλθεν οὖν ὁ γέρων ἐπὶ τὰ μέρη Ἀλεξανδρείας, καὶ ἠσθένησεν ἀῤῥωστίαν μεγάλην. Οἱ δὲ τούτου διακονηταὶ εἶπον πρὸς ἀλλήλους· Μὴ ἄρα τις ἡμῶν ἐλύπησε τὸν γέροντα, καὶ διὰ τοῦτο ἐχωρίσθη ἀφ᾿ ἡμῶν; Καὶ οὐχ εὖρον ἐν ἑαυτοῖς οὐδὲν, οὔτε ὅτι παρήκουσαν αὐτοῦ ποτε. Ὑγιάνας δὲ -ὁ γέρων εἶπε· Πορεύσομαι πρὸς τοὺς ἐμοὺς Πατέρας. Καὶ οὕτως ἀναπλεύσας ἦλθεν εἰς τὴν Πέτραν ὅπου ἦσαν οἱ διακονηταὶ αὐτοῦ. Ὄντος δὲ αὐτοῦ πλησίον τοῦ ποταμοῦ, παιδίσκη τις Αἰθιόπισσα ἐλθοῦσα, ἥψατο τῆς μηλωτῆς αὐτοῦ. Ὁ δὲ γέρων ἐπετίμησεν αὐτῇ. Ἡ οὖν παιδίσκη εἶπεν αὐτῷ· Εἰ μοναχὸς εἶ, πορεύου εἰς τὸ ὄρος. Ὁ δὲ γέρων ἐπὶ τῷ λόγῳ κατανυγεὶς ἔλεγεν ἐν ἑαυτῷ· Ἀρσένιε, εἰ μοναχὸς εἶ, πορεύου εἰς τὸ ὄρος. Καὶ ἐπὶ τούτῳ ἀπήντησαν αὐτῷ ὅ τε Ἀλέξανδρος καὶ Ζώϊλος· καὶ ἐπιπεσόντων αὐτῶν τοῖς ποσὶν αὐτοῦ, ἔῤῥιψεν ἑαυτὸν καὶ ὁ γέρων· καὶ ἔκλαυσαν ἀμφότεροι. Εἶπε δὲ ὁ γέρων· Οὐκ ἠκούσατε ὅτι ἡσθένησα; Καὶ εἶπον αὐτῷ· Ναί. Καὶ λέγει ὁ γέρων· Καὶ διατί οὐκ ἤλθετε ἰδεῖν με; Καὶ λέγει ὁ ἀββᾶς Ἀλέξανδρος ὅτι Ὁ χωρισμός σου ἀφ᾿ ἡμῶν οὐ γέγονε πιθανὸς. καὶ πολλοὶ οὐκ ὠφελήθησαν, λέγοντες, ὅτι Εἰ μὴ παρἠκουσαν τοῦ γέροντος, οὐκ ἂν ἐχωρίσθη ἐξ αὐτῶν. Λέγει αὐτοῖς· Πάλιν οὖν μέλλουσι λέγειν οἱ ἄνθρωποι, ὅτι Οὐχ εὗρεν ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς, καὶ ἀνέστρεψε πρὸς τὸν Νῶε, εἰς τὴν κιβωτόν. Καὶ οὕτως ἐθεραπεύθησαν· καὶ ἔμεινε μετ᾿ αὐτῶν ἕως τῆς τελευτῆς αὐτοῦ.
Kathezomenou pote tou abba Arseniou en tois katō meresi, kai ochloumenou ekeise, edoxen autǭ katalipein to kellion. Mēden de ex autou labōn, houtōs eporeuthē mathētas tous Pharanitas Alexandron kai Zōïlon. Eipen oun tǭ Alexandrǭ; Anastas anapleuson. Kai epoiēsen houtōs. Kai tǭ Zōïlǭ eipe; Deuro met᾿ emou heōs tou potamou, kai zētēson moi ploion epi tēn Alexandreian katapleon, kai outōs anapleuson kai sy pros ton adelphon sou. Ho de Zōïlos, epi tǭ logǭ tarachtheis, esiōpēse. Kai houtōs echōristhēsan ap᾿ allēlōn. Katēlthen oun ho gerōn epi ta merē Alexandreias, kai ēsthenēsen arrhōstian megalēn. Hoi de toutou diakonētai eipon pros allēlous; Mē ara tis hēmōn elypēse ton geronta, kai dia touto echōristhē aph᾿ hēmōn? Kai ouch euron en heautois ouden, oute hoti parēkousan autou pote. Hygianas de -ho gerōn eipe; Poreusomai pros tous emous Pateras. Kai houtōs anapleusas ēlthen eis tēn Petran hopou ēsan hoi diakonētai autou. Ontos de autou plēsion tou potamou, paidiskē tis Aithiopissa elthousa, hēpsato tēs mēlōtēs autou. Ho de gerōn epetimēsen autę̄. Hē oun paidiskē eipen autǭ; Ei monachos ei, poreuou eis to oros. Ho de gerōn epi tǭ logǭ katanygeis elegen en heautǭ; Arsenie, ei monachos ei, poreuou eis to oros. Kai epi toutǭ apēntēsan autǭ ho te Alexandros kai Zōïlos; kai epipesontōn autōn tois posin autou, errhipsen heauton kai ho gerōn; kai eklausan amphoteroi. Eipe de ho gerōn; Ouk ēkousate hoti hēsthenēsa? Kai eipon autǭ; Nai. Kai legei ho gerōn; Kai diati ouk ēlthete idein me? Kai legei ho abbas Alexandros hoti Ho chōrismos sou aph᾿ hēmōn ou gegone pithanos. kai polloi ouk ōphelēthēsan, legontes, hoti Ei mē parēkousan tou gerontos, ouk an echōristhē ex autōn. Legei autois; Palin oun mellousi legein hoi anthrōpoi, hoti Ouch heuren hē peristera anapausin tois posin autēs, kai anestrepse pros ton Nōe, eis tēn kibōton. Kai houtōs etherapeuthēsan; kai emeine met᾿ autōn heōs tēs teleutēs autou.
Once when abba Arsenius was living in the lower regions and was being troubled there, it seemed good to him to leave the cell. Taking nothing from it, he went to his disciples, the Pharanites Alexander and Zoilus. He said to Alexander, “Get up and sail upriver.” And he did so. And to Zoilus he said, “Come with me as far as the river, and find me a boat going down to Alexandria; and then you too sail up to your brother.” Zoilus was troubled at the word and kept silent. And so they parted from one another. So the old man went down to the region of Alexandria and fell gravely ill. His servants said to one another, “Did one of us grieve the old man, and is that why he parted from us?” And they found nothing in themselves, nor that they had ever disobeyed him. When the old man recovered, he said, “I will go to my Fathers.” And so, sailing up, he came to Petra, where his servants were. When he was near the river, an Ethiopian slave girl came and touched his sheepskin. The old man rebuked her. The girl said to him, “If you are a monk, go to the mountain.” The old man, pierced to the heart at the word, said to himself, “Arsenius, if you are a monk, go to the mountain.” And at that moment Alexander and Zoilus met him; and as they fell at his feet, the old man also threw himself down, and they both wept. The old man said, “Did you not hear that I was ill?” And they said to him, “Yes.” And the old man says, “Then why did you not come to see me?” And abba Alexander says, “Your parting from us did not seem reasonable, and many were not helped by it, saying, ‘If they had not disobeyed the old man, he would not have parted from them.’” He says to them, “Now people will say again, ‘The dove found no rest for her feet and returned to Noah in the ark.’” And so they were healed, and he stayed with them until his death.
2.33PG 65:99–101
Εἶπεν ὁ ἀββᾶς Δανιὴλ, ὅτι Διηγήσατο ἡμῖν ὁ ἀββᾶς Ἀρσένιος ὡς περὶ ἄλλου τινός· τάχα δὲ αὐτὸς ἦν· ὅτι καθημένου τινὸς γέροντος εἰς τὸ κελλίον αὐτοῦ, ἦλθεν αὐτῷ φωνὴ λέγουσα· Δεῦρο, καὶ δείξω σοι τὰ ἔργα τῶν ἀνθρώπων. Καὶ ἀναστὰς ἐξῆλθε· καὶ ἀπήνεγκεν αὐτὸν εἰς τόπον τινὰ, καὶ ἔδειξεν Αἰθίοπα κόπτοντα ξύλα, καὶ ποιήσαντα φορτίον μέγα· ἐπειρᾶτο δὲ αὐτὸ βαστάσαι, καὶ οὐκ ἠδύνατο· καὶ ἀντὶ τοῦ ἆραι ἐξ αὐτοῦ, πάλιν ἔκοπτε ξύλα, καὶ προσετίθει τῷ φορτίῳ. Τοῦτο δὲ ἐπὶ πολὺ ἐποίει. Καὶ προβὰς ὀλίγον πάλιν ἔδειξεν αὐτῷ ἄνθρωπον ἱστάμενον ἐπὶ λάκκου, καὶ ἀντλοῦντα ὕδωρ ἐξ αὐτοῦ, καὶ μεταβάλλοντα εἰς δεξαμενὴν τετρημμένην, καὶ τὸ αὐτὸ ὕδωρ ἐκχέουσαν εἰς τὸν λάκκον. Καὶ λέγει αὐτῷ πάλιν· Δεῦρο, δείξω σοι ἄλλο. Καὶ θεωρεῖ ἱερὸν, καὶ δύο ἄνδρας καθημένους ἵπποις, καὶ βαστάζοντας ξύλον πλαγίως, ἕνα κατέναντι τοῦ ἑνός· ἤθελον δὲ διὰ τῆς πύλης εἰσελθεῖν, καὶ οὐκ ἠδύναντο, διὰ τὸ εἶναι τὸ ξύλον πλάγιον Οὐκ ἐταπείνωσε δὲ ὁ εἷς ἑαυτὸν ὀπίσω τοῦ ἑτέρου ἐνέγκαι τὸ ξύλον ἐπ᾿ εὐθείας· καὶ διὰ τοῦτο ἔμειναν ἔξω τῆς πύλης. Οὗτοί εἰσι, φησὶν, οἱ βαστάζοντες ὡς δικαιοσύνης ζυγὸν μετὰ ὑπερηφανίας, καὶ οὐκ ἐταπεινώθησαν τοῦ διορθώσασθαι ἑαυτοὺς, καὶ πορευθῆναι τῇ ταπεινῇ ὁδῷ τοῦ Χριστοῦ· διὸ καὶ μένουσιν ἔξω τῆς βασιλείας τοῦ Θεοῦ. Ὁ δὲ κόπτων τὰ ξύλα ἄνθρωπός ἐστιν ἐν ἁμαρτίαις πολλαῖς· καὶ ἀντὶ τοῦ μετανοῆσαι, ἄλλας ἀνομίας προστιθεῖ ἐπάνω τῶν ἁμαρτιῶν αὐτοῦ. Καὶ ὁ τὸ ὕδωρ ἀντλῶν ἄνθρωπός ἐστι καλὰ μὲν ἔργα ποιῶν, ἀλλ᾽ ἐπειδὴ εἶχεν ἐν αὐτοῖς πονηρὰν συμμιγὴν, ἐν τούτῳ ἀπώλεσε καὶ τὰ καλὰ αὐτοῦ ἔργα. Χρὴ οὖν νήφειν πάντα ἄνθρωπον εἰς τὰ ἔργα αὐτοῦ, ἵνα μὴ εἰς κενὸν κοπιάσῃ.
Eipen ho abbas Daniēl, hoti Diēgēsato hēmin ho abbas Arsenios hōs peri allou tinos; tacha de autos ēn; hoti kathēmenou tinos gerontos eis to kellion autou, ēlthen autǭ phōnē legousa; Deuro, kai deixō soi ta erga tōn anthrōpōn. Kai anastas exēlthe; kai apēnenken auton eis topon tina, kai edeixen Aithiopa koptonta xyla, kai poiēsanta phortion mega; epeirato de auto bastasai, kai ouk ēdynato; kai anti tou arai ex autou, palin ekopte xyla, kai prosetithei tǭ phortiǭ. Touto de epi poly epoiei. Kai probas oligon palin edeixen autǭ anthrōpon histamenon epi lakkou, kai antlounta hydōr ex autou, kai metaballonta eis dexamenēn tetrēmmenēn, kai to auto hydōr ekcheousan eis ton lakkon. Kai legei autǭ palin; Deuro, deixō soi allo. Kai theōrei hieron, kai dyo andras kathēmenous hippois, kai bastazontas xylon plagiōs, hena katenanti tou henos; ēthelon de dia tēs pylēs eiselthein, kai ouk ēdynanto, dia to einai to xylon plagion Ouk etapeinōse de ho heis heauton opisō tou heterou enenkai to xylon ep᾿ eutheias; kai dia touto emeinan exō tēs pylēs. Houtoi eisi, phēsin, hoi bastazontes hōs dikaiosynēs zygon meta hyperēphanias, kai ouk etapeinōthēsan tou diorthōsasthai heautous, kai poreuthēnai tę̄ tapeinę̄ hodǭ tou Christou; dio kai menousin exō tēs basileias tou Theou. Ho de koptōn ta xyla anthrōpos estin en hamartiais pollais; kai anti tou metanoēsai, allas anomias prostithei epanō tōn hamartiōn autou. Kai ho to hydōr antlōn anthrōpos esti kala men erga poiōn, all᾽ epeidē eichen en autois ponēran symmigēn, en toutǭ apōlese kai ta kala autou erga. Chrē oun nēphein panta anthrōpon eis ta erga autou, hina mē eis kenon kopiasę̄.
Abba Daniel said, “Abba Arsenius told us, as if about someone else (but perhaps it was himself), that while an old man was sitting in his cell, a voice came to him, saying, ‘Come, and I will show you the works of men.’ And he got up and went out; and it took him to a certain place and showed him an Ethiopian cutting wood and making a large bundle. He tried to carry it and could not; and instead of taking some off it, he cut more wood and added it to the bundle. He kept doing this for a long time. And going on a little, it showed him again a man standing by a cistern, drawing water from it and pouring it into a cistern with holes, which poured the same water back into the cistern. And it says to him again, ‘Come, I will show you something else.’ And he sees a temple, and two men sitting on horses, carrying a beam crosswise, one opposite the other. They wanted to go in through the gate and could not, because the beam was crosswise. Neither humbled himself to go behind the other and carry the beam straight; and so they stayed outside the gate. ‘These,’ he says, ‘are those who carry the yoke of righteousness, as it were, with pride, and were not humbled to correct themselves and walk in the humble way of Christ; and that is why they remain outside the kingdom of God. The one cutting the wood is a man in many sins; and instead of repenting, he adds other iniquities on top of his sins. And the one drawing the water is a man who does good works, but because he had wickedness mixed with them, by this he has lost his good works as well. So every man must be watchful in his works, so that he may not labor in vain.’”
2.34PG 65:101
Ὁ αὐτὸς διηγήσατο, ὅτι ποτὲ ἦλθόν τινες τῶν Πατέρων ἀπὸ Ἀλεξανδρείας, ἰδεῖν τὸν ἀββᾶν Ἀρσένιον· καὶ ἦν εἷς ἐξ αὐτῶν θεῖος τοῦ παλαιοῦ Τιμοθέου ἀρχιεπισκόπου Ἀλεξανδρείας τοῦ λεγομένου ἀκτήμονος, καὶ εἶχεν ἕνα ἐκ τῶν τεκναδέλφων αὐτοῦ. Εἶχε δὲ τότε ὁ γέρων ἀσθένειαν, καὶ οὐκ ἠθέλησεν ἀπαντῆσαι αὐτοῖς, ἵνα μὴ καὶ ἄλλοι ἔλθωσι καὶ παρενοχλήσωσιν αὐτόν. Ἦν δὲ τότε εἰς τὴν Πέτραν τῆς Τρώης. Καὶ ἀνέκαμψαν λυπούμενοι. Συνέβη δὲ ἐπίστασιν βαρβάρων γενέσθαι, καὶ θέλων ἔμεινεν ἐν τοῖς κάτω μέρεσι. Καὶ ἀκούσαντες πάλιν ἦλθον ἰδεῖν αὐτόν. Καὶ μετὰ χαρᾶς προσελάβετο αὐτούς. Καὶ λέγει αὐτῷ ὁ ἀδελφὸς ὃς ἦν μετ' αὐτῶν· Οὐκ οἶδας, ἀββᾶ, ὅτι ἤλθομεν παραβαλεῖν σοι εἰς Τρώην, καὶ οὐκ ἐδέξω ἡμᾶς; Καὶ λέγει αὐτῷ ὁ γέρων· Ὑμεῖς ἐγεύσασθε ἄρτου καὶ ἐπίετε ὕδωρ· φύσει δὲ ἐγὼ, τέκνον, οὔτε ἄρτου οὔτε ὕδατος ἐγευσάμην, οὔτε μὴν ἐκάθισα, κολάζων ἐμαυτὸν, ἕως οὗ ἐδοκίμασα ὅτι ἐφθάσατε εἰς τὸν τόπον ὑμῶν, ὅτι δι'" ἐμὲ καὶ ὑμεῖς ἐσκύλητε· ἀλλὰ συγχωρήσατέ μοι, ἀδελφοί. Καὶ παρακληθέντες ἀνεχώρησαν.
Ho autos diēgēsato, hoti pote ēlthon tines tōn Paterōn apo Alexandreias, idein ton abban Arsenion; kai ēn heis ex autōn theios tou palaiou Timotheou archiepiskopou Alexandreias tou legomenou aktēmonos, kai eichen hena ek tōn teknadelphōn autou. Eiche de tote ho gerōn astheneian, kai ouk ēthelēsen apantēsai autois, hina mē kai alloi elthōsi kai parenochlēsōsin auton. Ēn de tote eis tēn Petran tēs Trōēs. Kai anekampsan lypoumenoi. Synebē de epistasin barbarōn genesthai, kai thelōn emeinen en tois katō meresi. Kai akousantes palin ēlthon idein auton. Kai meta charas proselabeto autous. Kai legei autǭ ho adelphos hos ēn met' autōn; Ouk oidas, abba, hoti ēlthomen parabalein soi eis Trōēn, kai ouk edexō hēmas? Kai legei autǭ ho gerōn; Hymeis egeusasthe artou kai epiete hydōr; physei de egō, teknon, oute artou oute hydatos egeusamēn, oute mēn ekathisa, kolazōn emauton, heōs hou edokimasa hoti ephthasate eis ton topon hymōn, hoti di'" eme kai hymeis eskylēte; alla synchōrēsate moi, adelphoi. Kai paraklēthentes anechōrēsan.
The same related that once some of the Fathers came from Alexandria to see abba Arsenius; one of them was the uncle of the elder Timothy, archbishop of Alexandria, called “the Poor”, and he had one of his nephews with him. At that time the old man was ill, and he did not want to meet them, lest others also come and trouble him. He was then at the Rock of Troë. And they went back grieved. It happened that there was an attack of barbarians, and he came to stay in the lower regions. And hearing of it, they came again to see him, and he received them with joy. And the brother who was with them says to him, “Do you not know, abba, that we came to visit you at Troë and you did not receive us?” And the old man says to him, “You ate bread and drank water; but truly, my child, I neither tasted bread nor water, nor did I sit down, punishing myself, until I judged that you had reached your place, because you too were troubled on my account. But forgive me, brothers.” And comforted, they went away.
2.35PG 65:101
Ὁ αὐτὸς ἔλεγεν, ὅτι Ἐκάλεσέ με μίαν ὁ ἀββᾶς Ἀρσένιος, καὶ λέγει μοι· Ἀνάπαυσον τὸν πατέρα σου, ἶνα ὅταν ἀπέλθῃ πρὸς Κύριον, παρακαλέσῃ ὑπὲρ σοῦ, καὶ εῦ σοι γένηται.
Ho autos elegen, hoti Ekalese me mian ho abbas Arsenios, kai legei moi; Anapauson ton patera sou, ina hotan apelthę̄ pros Kyrion, parakalesę̄ hyper sou, kai eu soi genētai.
The same said, “Once abba Arsenius called me and says to me, ‘Give rest to your father, so that when he goes to the Lord he may intercede for you, and it may go well with you.’”
2.36PG 65:101–103
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀρσενίου, ὅτι, ἀσθενήσαντος αὐτοῦ ποτε εἰς Σκῆτιν, ἀπῆλθεν ὁ πρεσβύτερος, καὶ ἤνεγκεν αὐτὸν εἰς τὴν ἐκκλησίαν, καὶ ἔθηκεν αὐτὸν εἰς χαλάδριον, μικρὸν προσκεφάλαιον πρὸς τῇ κεφαλῇ αὐτοῦ. Καὶ ἰδοὺ εἷς τῶν γερόντων ἐλθὼν ἐπισκέψασθαι αὐτὸν, καὶ ἰδὼν αὐτὸν εἰς τὸ χαλάδριον καὶ τὸ προσκεφάλαιον ὑποκάτω αὐτοῦ, ἐσκανδαλίσθη, λέγων· Οὗτός ἐστιν ὁ ἀββᾶς Ἀρσένιος; καὶ εἰς ταῦτα ἀνάκειται; Λαβὼν δὲ αὐτὸν πρεσβύτερος κατ' ἰδίαν, λέγει αὐτῷ· Τί ἦν τὸ ἔργον σου ἐν τῇ κώμῃ σου; Ὁ δὲ εἶπε· Ποιμὴν ἤμην. Πῶς οὖν, φησὶ, διῆγες τὸν βίον σου; Ὁ δὲ ἔφη· Ἐν πολλῷ κόπῳ διῆγον. Καὶ λέγει αὐτῷ· Νῦν οὖν πῶς διάγεις ἐν τῷ κελλίῳ; Ὁ δὲ ἔφη· Μᾶλλον ἀναπαύομαι. Καὶ λέγει αὐτῷ· Βλέπεις τοῦτον τὸν ἀββᾶν Ἀρσένιον; πατὴρ βασιλέων ὑπῆρχεν ὧν ἐν τῷ κόσμῳ, καὶ χίλιοι δοῦλοι χρυσόζωνοι καὶ ὅλοι μανιάκια καὶ ὀλοσήρικα φοροῦντες παρειστήκεισαν αὐτῷ· πολύτιμα δὲ στρώματα ὑποκάτω αὐτοῦ ἦν· σὺ δὲ ποιμὴν ῶν, οὐκ εἶχες ἐν τῷ κόσμῳ ἣν νῦν ἔχεις ἀνάπαυσιν· καὶ οὗτος τὴν τρυφὴν ἣν εἶχεν ἐν τῷ κόσμῳ, ὧδε οὐκ ἔχει. Ἰδοὺ οὖν σὺ ἀναπαύῃ, κἀκεῖνος θλίβεται. Ὁ δὲ ἀκούσας ταῦτα, κατενύγη, καὶ ἔβαλε μετάνοιαν, λέγων· Συγχώρησόν μοι, ἀββᾶ, ἡμάρτηκα· ἀληθῶς γὰρ αὕτη ἐστὶν ἡ ἀληθινὴ ὁδὸς, ὅτι οὗτος ἦλθεν εἰς ταπείνωσιν, ἐγὼ δὲ εἰς ἀνάπαυσιν. Καὶ ὠφεληθεὶς ὁ γέρων ἀνεχώρησεν.
Elegon peri tou abba Arseniou, hoti, asthenēsantos autou pote eis Skētin, apēlthen ho presbyteros, kai ēnenken auton eis tēn ekklēsian, kai ethēken auton eis chaladrion, mikron proskephalaion pros tę̄ kephalę̄ autou. Kai idou heis tōn gerontōn elthōn episkepsasthai auton, kai idōn auton eis to chaladrion kai to proskephalaion hypokatō autou, eskandalisthē, legōn; Houtos estin ho abbas Arsenios? kai eis tauta anakeitai? Labōn de auton presbyteros kat' idian, legei autǭ; Ti ēn to ergon sou en tę̄ kōmę̄ sou? Ho de eipe; Poimēn ēmēn. Pōs oun, phēsi, diēges ton bion sou? Ho de ephē; En pollǭ kopǭ diēgon. Kai legei autǭ; Nyn oun pōs diageis en tǭ kelliǭ? Ho de ephē; Mallon anapauomai. Kai legei autǭ; Blepeis touton ton abban Arsenion? patēr basileōn hypērchen hōn en tǭ kosmǭ, kai chilioi douloi chrysozōnoi kai holoi maniakia kai olosērika phorountes pareistēkeisan autǭ; polytima de strōmata hypokatō autou ēn; sy de poimēn ōn, ouk eiches en tǭ kosmǭ hēn nyn echeis anapausin; kai houtos tēn tryphēn hēn eichen en tǭ kosmǭ, hōde ouk echei. Idou oun sy anapauę̄, kakeinos thlibetai. Ho de akousas tauta, katenygē, kai ebale metanoian, legōn; Synchōrēson moi, abba, hēmartēka; alēthōs gar hautē estin hē alēthinē hodos, hoti houtos ēlthen eis tapeinōsin, egō de eis anapausin. Kai ōphelētheis ho gerōn anechōrēsen.
They said of abba Arsenius that once when he fell ill at Scetis, the presbyter went and brought him to the church and laid him on a cot, with a small pillow at his head. And look, one of the old men came to visit him, and seeing him on the cot with the pillow under him, he was offended, saying, “Is this abba Arsenius? And does he lie on such things?” The presbyter took him aside and says to him, “What was your work in your village?” He said, “I was a shepherd.” “And how,” he says, “did you live?” He said, “I lived in great hardship.” And he says to him, “And now how do you live in your cell?” He said, “I have more rest.” And he says to him, “Do you see this abba Arsenius? When he was in the world he was the father of emperors, and a thousand slaves with golden girdles, all wearing collars and garments of pure silk, stood around him; and costly coverings were spread beneath him. But you, who were a shepherd, did not have in the world the rest you now have; and this man does not have here the luxury he had in the world. So look: you are at rest, and he is afflicted.” When he heard this, he was pierced to the heart and made a prostration, saying, “Forgive me, abba, I have sinned. Truly this is the true way, for this man came to humility and I to rest.” And the old man went away helped.
2.37PG 65:103
Ηλθέ τις τῶν Πατέρων πρὸς τὸν ἀββᾶν Ἀρσένιον· καὶ ὡς ἔκρουσε τὴν θύραν, ἀνέωξεν ὁ γέρων, νομίζων ὅτι διακονητὴς αὐτοῦ ἐστι. Καὶ ὡς εἶδεν αὐτὸν ἄλλον, ἔπεσεν ἐπὶ πρόσωπον. Ὁ δὲ λέγει αὐτῷ· Ἀνάστα, ἀββᾶ, ἵνα σε ἀσπάσωμαι. Καὶ ἔφη αὐτῷ ὁ γέρων· Οὐκ ἐγείρομαι ἐὰν μὴ ἀναχωρήσῃς. Καὶ ἐπὶ πολὺ παρακληθεὶς οὐκ ἀνέστη ἕως οὗ ἀνεχώρησεν.
Ēlthe tis tōn Paterōn pros ton abban Arsenion; kai hōs ekrouse tēn thyran, aneōxen ho gerōn, nomizōn hoti diakonētēs autou esti. Kai hōs eiden auton allon, epesen epi prosōpon. Ho de legei autǭ; Anasta, abba, hina se aspasōmai. Kai ephē autǭ ho gerōn; Ouk egeiromai ean mē anachōrēsę̄s. Kai epi poly paraklētheis ouk anestē heōs hou anechōrēsen.
One of the Fathers came to abba Arsenius, and when he knocked on the door, the old man opened, thinking it was his servant. And when he saw it was someone else, he fell on his face. And he says to him, “Get up, abba, so that I may greet you.” And the old man said to him, “I will not get up unless you go away.” And though urged for a long time, he did not get up until he had gone.
2.38PG 65:103–105
Ἔλεγον περί τινος ἀδελφοῦ ἐλθόντος ἰδεῖν εἰς Σκῆτιν τὸν ἀββᾶν Ἀρσένιον, ὅτι ἐλθὼν εἰς τὴν ἐκκλησίαν, παρεκάλει τοὺς κληρικοὺς συντυχεῖν τῷ ἀββῇ Ἀρσενίῳ. Ἔλεγον οὖν αὐτῷ· Ἀναπαύου μικρὸν, ἀδελφὲ, καὶ βλέπεις αὐτόν. Ὁ δὲ ἔφη· Οὐ γεύομαί τινος, ἐὰν μὴ αὐτῷ ἀπαντήσω. Ἔπεμψαν οὖν ἀδελφὸν καταστῆσαι αὐτὸν, ὅτι μακρὰν ἦν ἡ κέλλα αὐτοῦ. Καὶ κρούσαντες τὴν θύραν εἰσῆλθον, καὶ ἀσπασάμενοι τὸν γέροντα ἐκάθισαν σιωπῶντες. Εἶπεν οὖν ὁ ἀδελφὸς ὁ τῆς Ἐκκλησίας· Ἐγὼ ὑπάγω, εὔξασθε ὑπὲρ ἐμοῦ. Ὁ δὲ ἀδελφὸς ὁ ξένος, μὴ εὑρὼν παῤῥησίαν πρὸς τὸν γέροντα, εἶπε τῷ ἀδελφῷ· Ἔρχομαι κἀγὼ μετὰ σοῦ. Καὶ ἐξῆλθον ὁμοῦ. Παρεκάλεσεν οὖν αὐτὸν, λέγων· Λαβε με καὶ πρὸς τὸν ἀββᾶν Μωσῆν τὸν ἀπὸ λῃστῶν. Καὶ ἐλθόντων αὐτῶν πρὸς αὐτὸν, ἐδέξατο αὐτοὺς μετὰ χαρᾶς, καὶ φιλοφρονήσας αὐτοὺς ἀπέλυσε. Καὶ λέγει αὐτῷ ὁ ἀδελφὸς ὁ ἐνεγκὼν αὐτόν· Ἰδοὺ ἀπένεγκά σε πρὸς τὸν ξενικὸν καὶ πρὸς τὸν Αἰγύπτιον. Τίς ἐκ τῶν δύο ἤρεσέ σοι; Ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐμοὶ τέως ὁ Αἰγύπτιος ἤρεσεν. Ακούσας δὲ τις τῶν Πατέρων ταῦτα, εὔξατο τῷ Θεῷ, λέγων· Κύριε, δεῖξόν μοι τὸ πρᾶγμα τοῦτο· ὅτι ὅς μὲν φεύγει διὰ τὸ ὄνομά σου· ὃς δὲ ἐναγκαλίζεται διὰ τὸ ὄνομά σου. Καὶ ἰδοὺ ἐδείχθη αὐτῷ δύο πλοῖα μεγάλα ἐν τῷ ποταμῷ, καὶ θεωρεῖ τὸν ἀββᾶν Ἀρσένιον καὶ τὸ Πνεῦμα τοῦ Θεοῦ πλέον ἐν ἡσυχίᾳ εἰς ἕνα καὶ ὁ ἀββᾶς Μωσῆς καὶ οἱ ἄγγελοι τοῦ Θεοῦ πλέοντες εἰς ἕναι, καὶ ἐψώμιζον αὐτὸν μελικηρίδας.
Elegon peri tinos adelphou elthontos idein eis Skētin ton abban Arsenion, hoti elthōn eis tēn ekklēsian, parekalei tous klērikous syntychein tǭ abbę̄ Arseniǭ. Elegon oun autǭ; Anapauou mikron, adelphe, kai blepeis auton. Ho de ephē; Ou geuomai tinos, ean mē autǭ apantēsō. Epempsan oun adelphon katastēsai auton, hoti makran ēn hē kella autou. Kai krousantes tēn thyran eisēlthon, kai aspasamenoi ton geronta ekathisan siōpōntes. Eipen oun ho adelphos ho tēs Ekklēsias; Egō hypagō, euxasthe hyper emou. Ho de adelphos ho xenos, mē heurōn parrhēsian pros ton geronta, eipe tǭ adelphǭ; Erchomai kagō meta sou. Kai exēlthon homou. Parekalesen oun auton, legōn; Labe me kai pros ton abban Mōsēn ton apo lę̄stōn. Kai elthontōn autōn pros auton, edexato autous meta charas, kai philophronēsas autous apelyse. Kai legei autǭ ho adelphos ho enenkōn auton; Idou apenenka se pros ton xenikon kai pros ton Aigyption. Tis ek tōn dyo ērese soi? Ho de apokritheis eipen; Emoi teōs ho Aigyptios ēresen. Akousas de tis tōn Paterōn tauta, euxato tǭ Theǭ, legōn; Kyrie, deixon moi to pragma touto; hoti hos men pheugei dia to onoma sou; hos de enankalizetai dia to onoma sou. Kai idou edeichthē autǭ dyo ploia megala en tǭ potamǭ, kai theōrei ton abban Arsenion kai to Pneuma tou Theou pleon en hēsychią eis hena kai ho abbas Mōsēs kai hoi angeloi tou Theou pleontes eis henai, kai epsōmizon auton melikēridas.
They told of a brother who came to Scetis to see abba Arsenius: coming to the church, he asked the clergy to let him meet abba Arsenius. They said to him, “Rest a little, brother, and you will see him.” But he said, “I will not taste anything until I meet him.” So they sent a brother to take him, because his cell was far away. They knocked at the door and went in, and having greeted the old man they sat down in silence. Then the brother from the church said, “I am leaving; pray for me.” The visiting brother, finding no freedom to speak with the old man, said to the brother, “I am coming with you too.” And they went out together. Then he asked him, saying, “Take me also to abba Moses, the former robber.” When they came to him, he received them with joy, and after showing them kindness sent them off. And the brother who had brought him says to him, “Look, I have taken you to the foreigner and to the Egyptian. Which of the two pleased you?” He answered, “For my part, the Egyptian pleased me.” One of the Fathers, hearing this, prayed to God, saying, “Lord, show me this matter: for one flees for your name’s sake, and the other embraces for your name’s sake.” And look, two large boats on the river were shown to him, and he sees abba Arsenius and the Spirit of God sailing in stillness in one, and abba Moses and the angels of God sailing in the other, and they were feeding him honeycombs.
2.39PG 65:105
Ἔλεγεν ὁ ἀββᾶς Δανιὴλ, ὅτι μέλλων τελευτᾷν ὁ ἀββᾶς Ἀρσένιος, παρήγγειλεν ἡμῖν λέγων· Μὴ φροντίσητε ποιεῖν ἀγάπας ὑπὲρ ἐμοῦ· ἐγὼ γαρ εἰ ἐποίησα ἐμαυτῷ ἀγάπην, ταύτην ἔχω εὑρεῖν.
Elegen ho abbas Daniēl, hoti mellōn teleutąn ho abbas Arsenios, parēngeilen hēmin legōn; Mē phrontisēte poiein agapas hyper emou; egō gar ei epoiēsa emautǭ agapēn, tautēn echō heurein.
Abba Daniel said that when abba Arsenius was about to die, he charged us, saying, “Do not trouble to hold love-feasts for me; for if I have made a love-feast for myself, I shall find it.”
2.40PG 65:105
Μέλλοντος τελευτᾷν τοῦ ἀββᾶ Ἀρσενίου, ἐταράχθησαν οἱ μαθηταὶ αὐτοῦ. Καὶ λέγει αὐτοῖς· Ούπω ἦλθεν ἡ ὥρα· ὅτε δὲ ἔλθῃ ὥρα, λέγω ὑμῖν. Κριθῆναι δὲ ἔχω μεθ᾽ ὑμῶν ἐπὶ τοῦ βήματος τοῦ φοβεροῦ ἐὰν δῶτε τὸ λείψανόν μού τινι. Οἱ δὲ εἶπον· Τί οὖν ποιήσομεν, ὅτι οὐκ οἴδαμεν ἐνταφιάσαι; Καὶ λέγει αὐτοῖς ὁ γέρων· Οὐκ οἴδατε βαλεῖν σχοινίον εἰς τὸν πόδα μου, καὶ ἆραί με εἰς τὸ ὄρος; Οὗτος δὲ ὁ λόγος τοῦ γέροντος ἦν· Ἀρσένιε, διὸ ἐξῆλθες; λαλήσας, πολλάκις μετεμελήθην, σιωπήσας δὲ οὐδέποτε. Ὡς δὲ ἐγγὺς ἦν τοῦ τελευτᾷν εἶδον αὐτὸν οἱ ἀδελφοὶ κλαίοντα· καὶ λέγουσιν αὐτῷ· Ἐν ἀληθείᾳ καὶ σὺ φοβῇ, Πάτερ; Καὶ εἶπεν αὐτοῖς· Ἐν ἀληθείᾳ, ὁ φόβος ὁ νῦν μετ᾿ ἐμοῦ ἐν τῇ ὥρᾳ ταύτῃ, μετ᾿ ἐμοῦ ἐστιν ἀφ᾿ οὗ ἐγενόμην μοναχός. Καὶ οὕτως ἐκοιμήθη.
Mellontos teleutąn tou abba Arseniou, etarachthēsan hoi mathētai autou. Kai legei autois; Oupō ēlthen hē hōra; hote de elthę̄ hōra, legō hymin. Krithēnai de echō meth᾽ hymōn epi tou bēmatos tou phoberou ean dōte to leipsanon mou tini. Hoi de eipon; Ti oun poiēsomen, hoti ouk oidamen entaphiasai? Kai legei autois ho gerōn; Ouk oidate balein schoinion eis ton poda mou, kai arai me eis to oros? Houtos de ho logos tou gerontos ēn; Arsenie, dio exēlthes? lalēsas, pollakis metemelēthēn, siōpēsas de oudepote. Hōs de engys ēn tou teleutąn eidon auton hoi adelphoi klaionta; kai legousin autǭ; En alētheią kai sy phobę̄, Pater? Kai eipen autois; En alētheią, ho phobos ho nyn met᾿ emou en tę̄ hōrą tautę̄, met᾿ emou estin aph᾿ hou egenomēn monachos. Kai houtōs ekoimēthē.
When abba Arsenius was about to die, his disciples were troubled. And he says to them, “The hour has not yet come; when the hour comes, I will tell you. But I will be judged with you before the dreadful judgment seat if you give my body to anyone.” They said, “Then what shall we do, since we do not know how to bury?” And the old man says to them, “Do you not know how to tie a rope to my foot and drag me up the mountain?” This was the old man’s saying: “Arsenius, why did you come out?” And: “Having spoken, I have often regretted it; having kept silent, never.” As he was near death the brothers saw him weeping, and they say to him, “Truly, father, are you also afraid?” And he said to them, “Truly, the fear that is with me now at this hour has been with me since I became a monk.” And so he fell asleep.
2.41PG 65:105
Ἔλεγον δὲ ὅτι ὅλον τὸν χρόνον τῆς ζωῆς αὐτοῦ, καθεζόμενος εἰς τὸ ἐργόχειρον αὐτοῦ, ῥάκκος εἶχεν ἐν τῷ κόλπῳ, χάριν τῶν δακρύων τῶν πιπτόντων ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ. Ἀκούσας δὲ ὁ ἀββᾶς Ποιμὴν ὅτι ἐκοιμήθη, δακρύσας εἶπε· Μακάριος εἶ, ἀββᾶ Ἀρσένιε, ὅτι ἔκλαυσας ἑαυτὸν εἰς τὸν ὧδε κόσμον. Ὁ γὰρ μὴ κλαίων ἑαυτὸν ὧδε, αἰωνίως ἐκεῖ κλαύσεται. Εἴτε οὖν ὧδε ἑκὼν, εἴτε ἐκεῖ ἀπὸ βασάνων, ἀδύνατον μὴ κλαῦσαι.
Elegon de hoti holon ton chronon tēs zōēs autou, kathezomenos eis to ergocheiron autou, rhakkos eichen en tǭ kolpǭ, charin tōn dakryōn tōn piptontōn apo tōn ophthalmōn autou. Akousas de ho abbas Poimēn hoti ekoimēthē, dakrysas eipe; Makarios ei, abba Arsenie, hoti eklausas heauton eis ton hōde kosmon. Ho gar mē klaiōn heauton hōde, aiōniōs ekei klausetai. Eite oun hōde hekōn, eite ekei apo basanōn, adynaton mē klausai.
They said that throughout his life, sitting at his handiwork, he had a cloth in his lap because of the tears that fell from his eyes. When abba Poemen heard that he had fallen asleep, he wept and said, “You are blessed, abba Arsenius, because you wept for yourself in this world. For whoever does not weep for himself here will weep eternally there. So, whether here willingly or there from torments, it is impossible not to weep.”
2.42PG 65:105–107
Διηγήσατο δὲ ὁ ἀββᾶς Δανιὴλ περὶ αὐτοῦ, ὅτι οὐδέποτε ἤθελε λαλεῖν τι ζήτημα ἐκ τῆς Γραφῆς, καίπερ δυνάμενος λαλῆσαι εἰ ἤθελεν· ἀλλ᾽ οὐδὲ ἐπιστολὴν ταχέως ἔγραφεν. Ὅτε δὲ ἤρχετο εἰς τὴν εκκλησίαν διὰ χρόνου, ὀπίσω τοῦ στύλου ἐκαθέζετο, ἵνα μηδεὶς ἰδῇ τὸ πρόσωπον αὐτοῦ, μηδὲ αὐτὸς ἄλλῳ πρόσχῃ. Ἦν δὲ τὸ εἶδος αὐτοῦ, ἀγγελικὸν, ὥσπερ τοῦ Ἰακώβ· ὁλοπόλιος, ἀστεῖος τῷ σώματι· ξηρὸς δὲ ὑπῆρχεν· εἶχε δὲ τὸν πώγωνα μέγαν φθάνοντα ἕως τῆς κοιλίας· αἱ δὲ τρίχες τῶν ὀφθαλμῶν αὐτοῦ ἔπεσον ἀπὸ τοῦ κλαυθμοῦ· μακρὸς δὲ ἦν, ἀλλ᾽ ἐκυρτώθη ἀπὸ τοῦ γήρως. Ἐγένετο δὲ ἐτῶν ἐνενήκοντα πέντε. Ἐποίησε δὲ εἰς τὸ παλάτιον τοῦ τῆς θείας μνήμης Θεοδοσίου τοῦ μεγάλου ἔτη τεσσαράκοντα, πατὴρ γενόμενος τῶν θειοτάτων Ἀρκαδίου καὶ Ονωρίου· καὶ ἐν τῇ Σκήτει ἐποίησεν ἔτη τεσσαράκοντα· καὶ δέκα εἰς Τρώην τῆς ἄνω Βαβυλῶνος κατέναντι Μέμφεως· καὶ τρία ἔτη εἰς τὸν Κάνωπον Ἀλεξανδρείας· καὶ τὰ ἄλλα δύο ἔτη, ἦλθε πάλιν εἰς Τρώην, καὶ ἐκεῖ ἐκοιμήθη, τελέσας ἐν εἰρήνῃ καὶ ἐν φόβῳ Θεοῦ τὸν δρόμον αὐτοῦ· ὅτι ἦν ἀνὴρ ἀγαθὸς καὶ πλήρης Πνεύματος ἁγίου καὶ πίστεως. Κατέλιπε δέ μοι τὸν χιτῶνα αὐτοῦ τὸν δερμάτινον, καὶ τρίχινον καμάσιν λευκὸν, καὶ σανδάλια σεβένινα Καὶ ἐγὼ ἀνάξιος ἐφόρεσα αὐτὰ, ἵνα εὐλογηθῶ.
Diēgēsato de ho abbas Daniēl peri autou, hoti oudepote ēthele lalein ti zētēma ek tēs Graphēs, kaiper dynamenos lalēsai ei ēthelen; all᾽ oude epistolēn tacheōs egraphen. Hote de ērcheto eis tēn ekklēsian dia chronou, opisō tou stylou ekathezeto, hina mēdeis idę̄ to prosōpon autou, mēde autos allǭ proschę̄. Ēn de to eidos autou, angelikon, hōsper tou Iakōb; holopolios, asteios tǭ sōmati; xēros de hypērchen; eiche de ton pōgōna megan phthanonta heōs tēs koilias; hai de triches tōn ophthalmōn autou epeson apo tou klauthmou; makros de ēn, all᾽ ekyrtōthē apo tou gērōs. Egeneto de etōn enenēkonta pente. Epoiēse de eis to palation tou tēs theias mnēmēs Theodosiou tou megalou etē tessarakonta, patēr genomenos tōn theiotatōn Arkadiou kai Onōriou; kai en tę̄ Skētei epoiēsen etē tessarakonta; kai deka eis Trōēn tēs anō Babylōnos katenanti Mempheōs; kai tria etē eis ton Kanōpon Alexandreias; kai ta alla dyo etē, ēlthe palin eis Trōēn, kai ekei ekoimēthē, telesas en eirēnę̄ kai en phobǭ Theou ton dromon autou; hoti ēn anēr agathos kai plērēs Pneumatos hagiou kai pisteōs. Katelipe de moi ton chitōna autou ton dermatinon, kai trichinon kamasin leukon, kai sandalia sebenina Kai egō anaxios ephoresa auta, hina eulogēthō.
Abba Daniel related of him that he never wanted to speak about a question from Scripture, though he could have spoken if he had wished; nor did he readily write a letter. When he came to church at intervals, he would sit behind a pillar, so that no one might see his face and he himself might not look at another. His appearance was angelic, like Jacob’s; he was entirely white-haired, graceful in body, but lean; he had a long beard reaching to his belly; his eyelashes had fallen out from weeping; he was tall, but bent with age. He lived to ninety-five. He spent forty years in the palace of Theodosius the Great, of divine memory, becoming the father of the most divine Arcadius and Honorius; and he spent forty years at Scetis; and ten at Troë, of Babylon above, opposite Memphis; and three years at Canopus of Alexandria; and for the other two years he came back to Troë, and there he fell asleep, having finished his course in peace and in the fear of God; for he was a good man and full of the Holy Spirit and faith. He left me his leather tunic, a white hair shirt, and palm-fiber sandals. And I, unworthy, have worn them, to receive a blessing.
2.43PG 65:107
Διηγήσατο πάλιν ὁ ἀββᾶς Δανιὴλ περὶ τοῦ ἀββᾶ Ἀρσενίου, ὅτι ποτὲ ἐκάλεσε τοὺς Πατέρας μου, τόν τε ἀββᾶν Ἀλέξανδρον καὶ Ζώϊλον· καὶ ταπεινῶν ἑαυτὸν εἶπεν αὐτοῖς Ἐπειδὴ οἱ δαίμονες πολεμοῦσί με, καὶ οὐκ οἶδα εἰ κλέπτουσί με ἐν ὕπνῳ, ἀλλὰ τὴν νύκτα ταύτην κοπιάσατε μετ᾿ ἐμοῦ, καὶ τηρήσατέ με εἰ νυστάζω ἐν τῇ ἀγρυπνίᾳ· Καὶ ἐκάθισεν εἷς ἐκ δεξιῶν αὐτοῦ, καὶ εἷς ἐξ εὐωνύμων, ἀπὸ ὀψὲ σιωπῶντες. Καὶ εἶπον οἱ Πατέρες μου, ὅτι Ἡμεῖς ἐκοιμήθημεν καὶ ἀνέστημεν, καὶ οὐκ ἠσθάνθημεν αὐτὸν νυστάξαντα. Καὶ ἐπὶ τὸ πρωΐ (ὁ Θεὸς οἶδεν εἰ ἀφ' ἑαυτοῦ ἐποίησεν, ἵνα νοήσωμεν ὅτι ἐνύσταξεν, ἢ κατὰ ἀλήθειαν ἡ φύσις τοῦ ὕπνου ἦλθεν) ἐφύσησε τρεῖς πνοὰς, καὶ εὐθέως ἀνέστη λέγων· Ἐνύσταξα, ναί. Καὶ ἀπεκρίθημεν ἡμεῖς, λέγοντες Οὐκ οἶδαμεν.
Diēgēsato palin ho abbas Daniēl peri tou abba Arseniou, hoti pote ekalese tous Pateras mou, ton te abban Alexandron kai Zōïlon; kai tapeinōn heauton eipen autois Epeidē hoi daimones polemousi me, kai ouk oida ei kleptousi me en hypnǭ, alla tēn nykta tautēn kopiasate met᾿ emou, kai tērēsate me ei nystazō en tę̄ agrypnią; Kai ekathisen heis ek dexiōn autou, kai heis ex euōnymōn, apo opse siōpōntes. Kai eipon hoi Pateres mou, hoti Hēmeis ekoimēthēmen kai anestēmen, kai ouk ēsthanthēmen auton nystaxanta. Kai epi to prōï (ho Theos oiden ei aph' heautou epoiēsen, hina noēsōmen hoti enystaxen, ē kata alētheian hē physis tou hypnou ēlthen) ephysēse treis pnoas, kai eutheōs anestē legōn; Enystaxa, nai. Kai apekrithēmen hēmeis, legontes Ouk oidamen.
Abba Daniel also related of abba Arsenius that once he called my Fathers, abba Alexander and Zoilus, and humbling himself he said to them, “Since the demons are fighting me, and I do not know whether they rob me in sleep, labor with me this night and watch whether I doze in the vigil.” And one sat at his right and one at his left, in silence, from evening on. And my Fathers said, “We slept and got up, and did not notice him dozing.” And toward morning (God knows whether he did it of himself, so that we would think he had dozed, or whether the nature of sleep truly came upon him) he breathed three breaths, and at once got up, saying, “I dozed, did I not?” And we answered, saying, “We do not know.”
2.44PG 65:107
Ἦλθόν ποτε γέροντες πρὸς τὸν ἀββᾶν Ἀρσένιον, καὶ πολλὰ παρεκάλεσαν ἵνα συντύχωσιν αὐτῷ. Ὁ δὲ ἤνοιξεν αὐτοῖς. Καὶ παρεκάλεσαν αὐτὸν εἰπεῖν αὐτοῖς λόγον περὶ τῶν ἡσυχαζόντων καὶ μηδενὶ ἀπαντώντων. Λέγει αὐτοῖς ὁ γέρων· Ὅταν ἡ παρθένος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς ᾖ, πολλοὶ θέλουσιν αὐτῇ μνηστευθῆναι· ἐπὰν δὲ λάβῃ ἄνδρα, οὐ πᾶσιν ἀρέσκει· οἱ μὲν ἐξουθενοῦσιν, ἄλλοι δὲ ἐπαινοῦσι· καὶ οὐχ οὕτως ἔχει τιμὴν ὡς τὸ πρῶτον, ὅτε ἦν κεκρυμμένη. Οὕτως καὶ τὰ τῆς ψυχῆς· ἀφ᾿ ὅτε δημοσιεύεται, οὐ πάντας δύναται πληροφορῆσαι.
Ēlthon pote gerontes pros ton abban Arsenion, kai polla parekalesan hina syntychōsin autǭ. Ho de ēnoixen autois. Kai parekalesan auton eipein autois logon peri tōn hēsychazontōn kai mēdeni apantōntōn. Legei autois ho gerōn; Hotan hē parthenos en tǭ oikǭ tou patros autēs ę̄, polloi thelousin autę̄ mnēsteuthēnai; epan de labę̄ andra, ou pasin areskei; hoi men exouthenousin, alloi de epainousi; kai ouch houtōs echei timēn hōs to prōton, hote ēn kekrymmenē. Houtōs kai ta tēs psychēs; aph᾿ hote dēmosieuetai, ou pantas dynatai plērophorēsai.
Once some old men came to abba Arsenius and begged him earnestly to meet with them. And he opened to them. And they asked him to tell them a word about those who live in stillness and meet no one. The old man says to them, “While a virgin is in her father’s house, many want to be betrothed to her; but when she takes a husband, she does not please everyone; some despise her, others praise her; and she does not have the same honor as at first, when she was hidden. So it is with the things of the soul: from the time they are made public, they cannot satisfy everyone.”
Chapter 3
3.1PG 65:107–109
Εἶπεν ὁ ἀββᾶς Πέτρος ὁ τοῦ ἀββᾶ Λὼτ, ὅτι Ἐν τῷ κελλίῳ τοῦ ἀββᾶ Ἀγάθωνος ἤμην ποτὲ, καὶ ἦλθε πρὸς αὐτὸν ἀδελφὸς λέγων· Θέλω οἰκῆσαι μετὰ ἀδελφῶν· εἶπόν μοι πῶς μετ᾿ αὐτῶν οἰκήσω. Λέγει αὐτῷ ὁ γέρων· Ὡς ἐν τῇ πρώτῃ ἡμέρᾳ ὅτε εἰσέρχῃ πρὸς αὐτοὺς, οὕτως φύλαξον τὴν ξενιτείαν σου πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἵνα μὴ παῤῥησιασθῇς μετ' αὐτῶν. Λέγει αὐτῷ ὁ ἀββᾶς Μακάριος Τί γὰρ ποιεῖ ἡ παρρησία; Λέγει αὐτῷ ὁ γέρων· Ἔοικεν ἡ παρῥησία καύσωνι μεγάλῳ ὃς ὅταν γένηται, πάντες φεύγουσιν ἀπὸ προσώπου αὐτοῦ, καὶ τῶν δένδρων τὸν καρπὸν διαφθείρει. Λέγει αὐτῷ ὁ ἀββᾶς Μαχάριος Οὕτως χαλεπή ἐστιν ἡ παῤῥησία; Καὶ εἶπεν ὁ ἀββᾶς Ἀγάθων· Οὐκ ἔστιν ἕτερον πάθος χαλεπώτερον τῆς παῤῥησίας· γεννήτρια γάρ ἐστι πάντων τῶν παθῶν. Πρέπει δὲ τῷ ἐργάτῃ μὴ παρρησιάζεσθαι, κἂν μόνος ᾗ ἐν τῷ κελλίῳ. Οἶδα γὰρ ὅτι ἀδελφὸς ποιήσας χρόνον ἐν τῷ κελλίῳ οἰκῶν, ἔχων τι κοιτωνάριον, εἶπεν, ὅτι Μετέβην ἐκ τοῦ κελλίου, μὴ γνοὺς αὐτὸ τὸ κοιτωνάριον, εἰ μὴ ἕτερός μοι εἶπεν. Ὁ τοιοῦτος ἐργάτης ἐστὶ καὶ πολεμιστής. ἐάσαι τὴν συνείδησιν αὐτοῦ κατηγορῆσαι αὐτοῦ εἰς οἰονδήποτε πρᾶγμα.
Eipen ho abbas Petros ho tou abba Lōt, hoti En tǭ kelliǭ tou abba Agathōnos ēmēn pote, kai ēlthe pros auton adelphos legōn; Thelō oikēsai meta adelphōn; eipon moi pōs met᾿ autōn oikēsō. Legei autǭ ho gerōn; Hōs en tę̄ prōtę̄ hēmerą hote eiserchę̄ pros autous, houtōs phylaxon tēn xeniteian sou pasas tas hēmeras tēs zōēs sou, hina mē parrhēsiasthę̄s met' autōn. Legei autǭ ho abbas Makarios Ti gar poiei hē parrēsia? Legei autǭ ho gerōn; Eoiken hē parrhēsia kausōni megalǭ hos hotan genētai, pantes pheugousin apo prosōpou autou, kai tōn dendrōn ton karpon diaphtheirei. Legei autǭ ho abbas Macharios Houtōs chalepē estin hē parrhēsia? Kai eipen ho abbas Agathōn; Ouk estin heteron pathos chalepōteron tēs parrhēsias; gennētria gar esti pantōn tōn pathōn. Prepei de tǭ ergatę̄ mē parrēsiazesthai, kan monos hę̄ en tǭ kelliǭ. Oida gar hoti adelphos poiēsas chronon en tǭ kelliǭ oikōn, echōn ti koitōnarion, eipen, hoti Metebēn ek tou kelliou, mē gnous auto to koitōnarion, ei mē heteros moi eipen. Ho toioutos ergatēs esti kai polemistēs. easai tēn syneidēsin autou katēgorēsai autou eis oiondēpote pragma.
Abba Peter, the disciple of abba Lot, said, “Once I was in the cell of abba Agathon, and a brother came to him, saying, ‘I want to live with brothers; tell me how I should live with them.’ The old man says to him, ‘As on the first day when you come in among them, so keep your stranger’s status all the days of your life, so that you do not become too free with them.’ Abba Macarius says to him, ‘And what does freedom of speech do?’ The old man says to him, ‘Freedom of speech is like a great scorching wind: when it comes, everyone flees before it, and it destroys the fruit of the trees.’ Abba Macarius says to him, ‘Is freedom of speech so harmful?’ And abba Agathon said, ‘There is no passion more harmful than freedom of speech; for it is the mother of all the passions. It is fitting for the worker not to be too free, even if he is alone in his cell. For I know a brother who spent a long time living in a cell that had a little sleeping place, and he said, “I moved out of the cell without knowing of the sleeping place, until someone else told me.” Such a one is a worker and a warrior.’” [2] … to let his conscience accuse him in anything.
3.3PG 65:109
Εἶπε πάλιν, ὅτι ἄνευ φυλακῆς τῶν θείων ἐντολῶν οὐ προβαίνει ἄνθρωπος οὐδὲ εἰς μίαν ἀρετήν.
Eipe palin, hoti aneu phylakēs tōn theiōn entolōn ou probainei anthrōpos oude eis mian aretēn.
He also said, “Without keeping the divine commandments a man does not advance in even one virtue.”
3.4PG 65:109
Εἶπε πάλιν, ὅτι Οὐδέποτε ἐκοιμήθην ἔχων κατά τινος οὐδὲ ἀφῆκά τινα κοιμηθῆναι ἔχοντα κατ' ἐμοῦ, κατὰ τὴν δύναμίν μου.
Eipe palin, hoti Oudepote ekoimēthēn echōn kata tinos oude aphēka tina koimēthēnai echonta kat' emou, kata tēn dynamin mou.
He also said, “I have never gone to sleep holding something against anyone, nor, as far as I could, have I let anyone go to sleep holding something against me.”
3.5PG 65:109–111
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι ἀπῆλθόν τινες πρὸς αὐτὸν, ἀκούσαντες ὅτι μεγάλην διάκρισιν ἔχει· καὶ θέλοντες δοκιμάσαι εἰ ὀργίζεται, λέγουσιν αὐτῷ Σὺ εἶ Ἀγάθων; ἀκούομεν περὶ σοῦ ὅτι πόρνος εἶ, καὶ ὑπερήφανος. Ὁ δὲ εἶπεν· Ναὶ, οὕτως ἔχει. Καὶ λέγουσιν αὐτῷ· Σὺ εἶ Ἀγάθων ὁ φλύαρος καὶ κατάλαλος; Ὁ δὲ εἶπεν· Ἐγώ εἰμι. Λέγουσι πάλιν· Σὺ εἶ Ἀγάθων ὁ αἱρετικός; Καὶ ἀπεκρίθη· Οὐκ εἰμὶ αἱρετικός. Καὶ παρεκάλεσαν αὐτὸν, λέγοντες· Εἰπὲ ἡμῖν διατί τοσαῦτα εἴπομέν σοι, καὶ κατεδέξω, τὸν δὲ λόγον τοῦτον οὐκ ἐβάστασας; Λέγει αὐτοῖς· Τὰ πρῶτα ἐμαυτῷ ἐπιγράφω ὄφελος γὰρ ἐστι τῇ ψυχῇ μου· τὸ δὲ αἱρετικός, χωρισμός ἐστιν ἀπὸ τοῦ Θεοῦ, καὶ οὐ θέλω χωρισθῆναι ἀπὸ Θεοῦ. Οἱ δὲ ἀκούσαντες, ἐθαύμασαν τὴν διάκρισιν αὐτοῦ, καὶ ἀπῆλθον οἰκοδομηθέντες. σ'. Διηγήσαντο περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι ἔμεινε χρόνον ἱκανὸν οἰκοδομῶν κελλίον μετὰ τῶν μαθητῶν αὐτοῦ· καὶ τελειωσάντων αὐτῶν τὸ κελλίον, ἦλθον λοιπὸν τοῦ καθίσαι. Εἶδε δὲ εἰς τὴν πρώτην ἑβδομάδα πρᾶγμα μὴ ὠφελοῦν αὐτὸν, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ἐταράχθησαν δὲ σφόδρα, λέγοντες· Εἰ΄ ὅλως λογισμὸν εἶχες τοῦ μεταβῆναι, τί τοσοῦτον κόπον ὑπεμείναμεν οἰκοδομήσαντες τὸ κελλίον; καὶ μέλλουσι πάλιν οἱ ἄνθρωποι, σκανδαλισθέντες εἰς ἡμᾶς, λέγειν Ἰδοὺ μετέβησαν πάλιν οἱ ἀκάθιστοι. Ἰδὼν δὲ αὐτοὺς ὀλιγοψυχοῦντας, λέγει αὐτοῖς· Εἰ καὶ σκανδαλίζονταί τινες, ἀλλὰ πάλιν οἰκοδομηθήσονται ἕτεροι, λέγοντες Μακάριοι οἱ τοιοῦτοι, ὅτι διὰ τὸν Θεὸν μετέβησαν, καὶ πάντων κατεφρόνησαν. Πλὴν ὁ θέλων ἐλθεῖν, ἔλθῃ, ἐγὼ τέως ὑπάγω. Ἔβαλον οὖν ἑαυτοὺς εἰς τὸ ἔδαφος, ἀξιοῦντες, ἕως οὗ συγχωρηθῶσιν σὺν αὐτῷ ὁδεῦσαι.
Elegon peri tou abba Agathōnos, hoti apēlthon tines pros auton, akousantes hoti megalēn diakrisin echei; kai thelontes dokimasai ei orgizetai, legousin autǭ Sy ei Agathōn? akouomen peri sou hoti pornos ei, kai hyperēphanos. Ho de eipen; Nai, houtōs echei. Kai legousin autǭ; Sy ei Agathōn ho phlyaros kai katalalos? Ho de eipen; Egō eimi. Legousi palin; Sy ei Agathōn ho hairetikos? Kai apekrithē; Ouk eimi hairetikos. Kai parekalesan auton, legontes; Eipe hēmin diati tosauta eipomen soi, kai katedexō, ton de logon touton ouk ebastasas? Legei autois; Ta prōta emautǭ epigraphō ophelos gar esti tę̄ psychę̄ mou; to de hairetikos, chōrismos estin apo tou Theou, kai ou thelō chōristhēnai apo Theou. Hoi de akousantes, ethaumasan tēn diakrisin autou, kai apēlthon oikodomēthentes. s'. Diēgēsanto peri tou abba Agathōnos, hoti emeine chronon hikanon oikodomōn kellion meta tōn mathētōn autou; kai teleiōsantōn autōn to kellion, ēlthon loipon tou kathisai. Eide de eis tēn prōtēn hebdomada pragma mē ōpheloun auton, kai legei tois mathētais autou Egeiresthe, agōmen enteuthen. Etarachthēsan de sphodra, legontes; Ei΄ holōs logismon eiches tou metabēnai, ti tosouton kopon hypemeinamen oikodomēsantes to kellion? kai mellousi palin hoi anthrōpoi, skandalisthentes eis hēmas, legein Idou metebēsan palin hoi akathistoi. Idōn de autous oligopsychountas, legei autois; Ei kai skandalizontai tines, alla palin oikodomēthēsontai heteroi, legontes Makarioi hoi toioutoi, hoti dia ton Theon metebēsan, kai pantōn katephronēsan. Plēn ho thelōn elthein, elthę̄, egō teōs hypagō. Ebalon oun heautous eis to edaphos, axiountes, heōs hou synchōrēthōsin syn autǭ hodeusai.
They said of abba Agathon that some people went to him, having heard that he had great discernment; and wanting to test whether he would get angry, they say to him, “Are you Agathon? We hear about you that you are a fornicator and proud.” He said, “Yes, it is so.” And they say to him, “Are you Agathon the chatterer and slanderer?” He said, “I am.” Again they say, “Are you Agathon the heretic?” And he answered, “I am not a heretic.” And they begged him, saying, “Tell us why you accepted all the things we said to you but did not bear this word.” He says to them, “The first things I ascribe to myself, for it is profitable for my soul; but ‘heretic’ is separation from God, and I do not want to be separated from God.” When they heard this, they marveled at his discernment and went away edified. [6] They related of abba Agathon that he spent a long time building a cell with his disciples; and when they had finished the cell, they came to settle in it. But in the first week he saw something that did not profit him, and he says to his disciples, “Get up, let us go from here.” They were very troubled, saying, “If you had any thought at all of moving, why did we bear so much labor building the cell? And people, offended at us, will say again, ‘Look, the restless ones have moved again.’” Seeing them faint-hearted, he says to them, “Even if some are offended, others again will be edified, saying, ‘Blessed are such people, because they moved for God’s sake and despised everything.’ But whoever wants to come, let him come; I for my part am going.” So they threw themselves on the ground, begging until they were allowed to travel with him.
3.7PG 65:111
Εἶπον πάλιν περὶ αὐτοῦ, ὅτι πολλάκις μετέβη ἔχων τὴν σμίλαν ἑαυτοῦ μόνην εἰς τὸ μαννάδιν
Eipon palin peri autou, hoti pollakis metebē echōn tēn smilan heautou monēn eis to mannadin
They also said of him that he often moved, having only his small knife in his basket.
3.8PG 65:111
Ἠρωτήθη ὁ ἀββᾶς Ἀγάθων, τί μεῖζον, ὁ σωματικὸς κόπος, ἢ ἡ φυλακὴ τῶν ἔνδον. Εἶπε δὲ ὁ γέρων· Ἔοικε δένδρῳ ὁ ἄνθρωπος· ὁ τοίνυν σωματικὸς κόπος φύλλα ἐστίν· ἡ δὲ τῶν ἔνδον φυλακὴ ὁ καρπός ἐστιν. Ἐπειδὴ δὲ κατὰ τὸ γεγραμμένον, Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται, φανερόν ἐστιν ὅτι διὰ τὸν καρπόν ἐστιν ἡμῶν ἡ σπουδὴ πᾶσα, τουτέστι τὴν τοῦ νοὸς φυλακήν. Χρεία δὲ ἐστι καὶ τῆς ἐκ τῶν φύλλων σκέπης καὶ εὐκοσμίας, ἅτινά ἐστιν ὁ σωματικὸς κόπος.
Ērōtēthē ho abbas Agathōn, ti meizon, ho sōmatikos kopos, ē hē phylakē tōn endon. Eipe de ho gerōn; Eoike dendrǭ ho anthrōpos; ho toinyn sōmatikos kopos phylla estin; hē de tōn endon phylakē ho karpos estin. Epeidē de kata to gegrammenon, Pan dendron mē poioun karpon kalon ekkoptetai, kai eis pyr balletai, phaneron estin hoti dia ton karpon estin hēmōn hē spoudē pasa, toutesti tēn tou noos phylakēn. Chreia de esti kai tēs ek tōn phyllōn skepēs kai eukosmias, hatina estin ho sōmatikos kopos.
Abba Agathon was asked which is greater, bodily labor or guarding what is within. The old man said, “Man is like a tree: bodily labor is the leaves, and guarding what is within is the fruit. Since, as it is written, ‘Every tree that does not bear good fruit is cut down and thrown into the fire,’ it is clear that all our effort is for the fruit, that is, the guarding of the mind. But there is need also of the shelter and adornment of the leaves, which is bodily labor.”
3.9PG 65:111
Ἠρώτησαν αὐτὸν πάλιν οἱ ἀδελφοὶ λέγοντες Ποία ἀρετή ἐστι, Πάτερ, ἐν ταῖς πολιτείαις, ἔχουσα πλείονα κάματον; Λέγει αὐτοῖς· Συγχωρήσατέ μοι, λογίζομαι ὅτι οὐκ ἔστιν ἕτερος κάματος, ὡς τὸ εὔξασθαι τῷ Θεῷ. Πάντοτε γὰρ ὅτε θέλῃ ὁ ἄνθρωπος προσεύξασθαι, βούλονται οἱ ἐχθροὶ ἐκκόψαι αὐτόν οἴδασι γὰρ ὅτι οὐδαμόθεν ἐμποδίζονται, εἰ μὴ ἀπὸ τοῦ εὔξασθαι τῷ Θεῷ. Καὶ πᾶσαν δὲ πολιτείαν ἣν ἂν μετέλθῃ κι ἄνθρωπος, ἐγκαρτερῶν ἐν αὐτῇ, κτᾶται ἀνάπαυσιν· τὸ δὲ εὔξασθαι, ἕως ἐσχάτης ἀναπνοῆς ἀγῶνος χρήζει Ἦν δὲ ὁ ἀββᾶς Ἀγάθων σοφὸς ἐν τῷ διανοητικῷ, καὶ ἄοκνος ἐν τῷ σωματικῷ, καὶ αὐτάρκης ἐν πᾶσιν, ἔν τε τῷ ἐργοχείρῳ καὶ τῇ τροφῇ καὶ τῇ ἐσθῆτι.
Ērōtēsan auton palin hoi adelphoi legontes Poia aretē esti, Pater, en tais politeiais, echousa pleiona kamaton? Legei autois; Synchōrēsate moi, logizomai hoti ouk estin heteros kamatos, hōs to euxasthai tǭ Theǭ. Pantote gar hote thelę̄ ho anthrōpos proseuxasthai, boulontai hoi echthroi ekkopsai auton oidasi gar hoti oudamothen empodizontai, ei mē apo tou euxasthai tǭ Theǭ. Kai pasan de politeian hēn an metelthę̄ ki anthrōpos, enkarterōn en autę̄, ktatai anapausin; to de euxasthai, heōs eschatēs anapnoēs agōnos chrēzei Ēn de ho abbas Agathōn sophos en tǭ dianoētikǭ, kai aoknos en tǭ sōmatikǭ, kai autarkēs en pasin, en te tǭ ergocheirǭ kai tę̄ trophę̄ kai tę̄ esthēti.
The brothers also asked him, saying, “Father, which virtue in the monastic life has the most labor?” He says to them, “Forgive me, I think there is no labor like praying to God. For whenever a man wants to pray, the enemies want to cut him off; for they know that nothing hinders them except praying to God. And whatever way of life a man takes up, if he perseveres in it, he gains rest; but prayer needs struggle until the last breath.” [10] Abba Agathon was wise in understanding, tireless in bodily work, and content with little in everything: in handiwork, food, and clothing.
3.11PG 65:111
Ὁ αὐτὸς ὧδευε μετὰ τῶν μαθητῶν αὐτοῦ· καὶ εὑρὼν εἷς ἐξ αὐτῶν μικρὸν ἀράκιον χλωρὸν ἐν τῇ ὁδῷ, λέγει τῷ γέροντι Πάτερ, κελεύεις λάβω αὐτό; προσέσχεν οὖν ὁ γέρων αὐτῷ θαυμάζων, καὶ λέγει Σὺ ἔθηκας αὐτὸ ἐκεῖ; Λέγει ὁ ἀδελφός· Οὐχί. Καὶ λέγει ὁ γέρων· Πῶς οὖν θέλεις λαβεῖν ὃ οὐκ ἔθηκας
Ho autos hōdeue meta tōn mathētōn autou; kai heurōn heis ex autōn mikron arakion chlōron en tę̄ hodǭ, legei tǭ geronti Pater, keleueis labō auto? proseschen oun ho gerōn autǭ thaumazōn, kai legei Sy ethēkas auto ekei? Legei ho adelphos; Ouchi. Kai legei ho gerōn; Pōs oun theleis labein ho ouk ethēkas
The same was traveling with his disciples, and one of them, finding a little green pea on the road, says to the old man, “Father, do you bid me take it?” The old man looked at him in astonishment and says, “Did you put it there?” The brother says, “No.” And the old man says, “Then how do you want to take what you did not put there?”
3.12PG 65:111–113
Ἀδελφὸς ἦλθε πρὸς τὸν ἀββᾶν Ἀγάθωνα, λέγων· Ἔασόν με οἰκεῖν μετὰ σοῦ. Ἑρχόμενος δὲ ἐν τῇ ὁδῷ εὗρε μικρὸν νίτρον, καὶ ἤνεγκεν αὐτό. Καὶ λέγει ὁ γέρων Πόθεν εὗρες τὸ νίτρον; Λέγει ὁ ἀδελφός· Ἐν τῇ ὁδῷ εὗρον αὐτὸ, περιπατῶν, καὶ ἔλαβον αὐτό. Λέγει αὐτῳ ο γέρων· Εἰ μετ᾿ ἐμοῦ ἦλθες οἰκῆσαι, ὃ οὐκ ἔθηκας, πῶς εἴληφας; Καὶ ἔπεμψεν αὐτὸν ἀπενεγκεῖν αὐτὸ, ὅθεν εἴληφεν αὐτό.
Adelphos ēlthe pros ton abban Agathōna, legōn; Eason me oikein meta sou. Herchomenos de en tę̄ hodǭ heure mikron nitron, kai ēnenken auto. Kai legei ho gerōn Pothen heures to nitron? Legei ho adelphos; En tę̄ hodǭ heuron auto, peripatōn, kai elabon auto. Legei autǭ o gerōn; Ei met᾿ emou ēlthes oikēsai, ho ouk ethēkas, pōs eilēphas? Kai epempsen auton apenenkein auto, hothen eilēphen auto.
A brother came to abba Agathon, saying, “Let me live with you.” On the way he had found a little natron and brought it. And the old man says, “Where did you find the natron?” The brother says, “I found it on the road as I was walking, and I took it.” The old man says to him, “If you have come to live with me, how did you take what you did not put there?” And he sent him to take it back where he had taken it from.
3.13PG 65:113
Ἀδελφὸς ἠρώτησε τὸν γέροντα λέγων· Ἐντολή μοι ἔφθασε, καὶ ἔστι πόλεμος ὅπου ἐστὶν ἡ ἐντολή. Θέλω οὖν ἀπελθεῖν δι' αὐτὴν, καὶ φοβοῦμαι τὸν πόλεμον. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ ἦν Ἁγάθων ἐποίει τὴν ἐντολὴν, καὶ ἐνίκα τὸν πόλεμον.
Adelphos ērōtēse ton geronta legōn; Entolē moi ephthase, kai esti polemos hopou estin hē entolē. Thelō oun apelthein di' autēn, kai phoboumai ton polemon. Kai legei autǭ ho gerōn; Ei ēn Hagathōn epoiei tēn entolēn, kai enika ton polemon.
A brother asked the old man, saying, “A command has come to me, and there is war where the command is. I want to go because of the command, and I fear the war.” And the old man says to him, “If it were Agathon, he would carry out the command and overcome the war.”
3.14PG 65:113
Ὁ αὐτὸς Ἀγάθων, συνεδρίου γενομένου περὶ πράγματός τινος ἐν Σκήτει, καὶ λαβόντος τύπον, ὕστερον ἐλθὼν εἶπεν αὐτοῖς· Οὐ καλῶς ἑτυπώσατε τὸ πρᾶγμα. Οἱ δὲ εἶπον πρὸς αὐτόν· Σὺ τίς εἶ ὅτι ὅλως λαλεῖς Ὁ δὲ εἶπεν· Υἱὸς ἀνθρώπου. Γέγραπται γάρ· Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε, εὐθείας κρίνατε, υἱοὶ τῶν ἀνθρώπων.
Ho autos Agathōn, synedriou genomenou peri pragmatos tinos en Skētei, kai labontos typon, hysteron elthōn eipen autois; Ou kalōs hetypōsate to pragma. Hoi de eipon pros auton; Sy tis ei hoti holōs laleis Ho de eipen; Huios anthrōpou. Gegraptai gar; Ei alēthōs ara dikaiosynēn laleite, eutheias krinate, huioi tōn anthrōpōn.
When a council was held at Scetis about some matter and a decision had been made, the same Agathon came afterward and said to them, “You have not decided the matter well.” They said to him, “Who are you to speak at all?” He said, “A son of man. For it is written, ‘If you truly speak righteousness, judge uprightly, sons of men.’”
3.15PG 65:113
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι τρία ἔτη ἐποίησεν, ἔχων λίθον εἰς τὸ στόμα αὐτοῦ, ἕως οὗ κατώρθωσε τὸ σιωπᾶν.
Elegon peri tou abba Agathōnos, hoti tria etē epoiēsen, echōn lithon eis to stoma autou, heōs hou katōrthōse to siōpan.
They said of abba Agathon that he spent three years with a stone in his mouth, until he had mastered silence.
3.16PG 65:113
Ἔλεγον πάλιν περὶ αὐτοῦ καὶ τοῦ ἀββα Ἀμοῦν, ὅτι ὅτε ἐπίπρασκον σκεῦος, ἅπαξ ἔλεγον τὴν τιμὴν, καὶ τὸ διδόμενον αὐτοῖς ἐλάμβανον σιωπῶντες μετὰ ἀναπαύσεως· καὶ πάλιν ὅτε ἤθελον ἀγοράσαι τί ποτε, τὸ λεγόμενον αὐτοῖς παρεῖχον μετὰ σιωπῆς, καὶ ἐλάμβανον τὸ σκεῦος, καθόλου μὴ φθεγγόμενοι.
Elegon palin peri autou kai tou abba Amoun, hoti hote epipraskon skeuos, hapax elegon tēn timēn, kai to didomenon autois elambanon siōpōntes meta anapauseōs; kai palin hote ēthelon agorasai ti pote, to legomenon autois pareichon meta siōpēs, kai elambanon to skeuos, katholou mē phthengomenoi.
They also said of him and of abba Amoun that when they sold an article, they would name the price once and take what was given them in silence and with tranquility; and again, when they wanted to buy something, they would pay what was asked in silence and take the article, not uttering a word at all.
3.17PG 65:113
Ὁ αὐτὸς ἀββᾶς Ἀγάθων εἶπεν, ὅτι Οὐδέποτε ἔδωκα ἀγάπην ἀλλὰ τὸ δοῦναι καὶ λαβεῖν ἀγάπη μοι ἦν· λογιζόμενος ὅτι τὸ κέρδος τοῦ ἀδελφοῦ μου, ἔργον καρποφορίας ἐστίν.
Ho autos abbas Agathōn eipen, hoti Oudepote edōka agapēn alla to dounai kai labein agapē moi ēn; logizomenos hoti to kerdos tou adelphou mou, ergon karpophorias estin.
The same abba Agathon said, “I have never given alms; but giving and receiving was alms to me, reckoning that my brother’s gain is a work that bears fruit.”
3.18PG 65:113
Ὁ αὐτὸς ὅτε ἔβλεπε πρᾶγμα, καὶ ἤθελεν ὁ λογισμὸς αὐτοῦ κρῖναι, ἔλεγεν ἑαυτῷ· Ἀγάθων, μὴ ποιήσῃς αὐτὸ σύ. Καὶ οὗτος δὲ ὁ λογισμὸς αὐτοῦ ἡσύχαζεν.
Ho autos hote eblepe pragma, kai ēthelen ho logismos autou krinai, elegen heautǭ; Agathōn, mē poiēsę̄s auto sy. Kai houtos de ho logismos autou hēsychazen.
When the same saw something and his thought wanted to judge it, he would say to himself, “Agathon, do not do it yourself.” And so his thought became quiet.
3.19PG 65:113
Ὁ αὐτὸς εἶπεν· Ἐὰν ὀργίλος νεκρὸν ἐγείρῃ, οὐκ ἔστι δεκτὸς παρὰ τῷ Θεῷ.
Ho autos eipen; Ean orgilos nekron egeirę̄, ouk esti dektos para tǭ Theǭ.
The same said, “If an angry man raises a dead man, he is not acceptable to God.”
3.20PG 65:113–115
Ἔσχε ποτὲ ὁ ἀββᾶς Ἀγάθων δύο μαθητὰς ἀναχωροῦντας κατ᾿ ἰδίαν. Ἐν μιᾷ οὖν τῶν ἡμερῶν, ἠρώτησε τὸν ἕνα· Πῶς διάγεις ἐν τῷ κελλίῳ σου; Ο δὲ ἔφη Νηστεύω ἕως ὀψὲ, καὶ ἐσθίω δύο παξαμάτια. Λέγει αὐτῷ· Καλὴ δίαιτα, οὐ πάνυ ἔχουσα κόπον. Λέγει καὶ τῷ ἄλλῳ· Σὺ πῶς; Ὁ δὲ ἔφη. Δύο δύο νηστεύω, καὶ δύο παξαμάτια ἐσθίω. Καὶ λέγει αὐτῷ ὁ γέρων· Κοπιᾷς τόνῳ, δύο πολέμους βαστάζων· ὅτι ἐάν τις ἐσθίῃ καθ᾽ ἡμέραν καὶ οὐ χορτάζηται, κοπιᾷ. Ἔστι δὲ ἄλλος, νηστεύειν θέλων δύο δύο καὶ χορτάζεσθαι· σὺ δὲ διπλᾶς νηστεύων οὐ χορτάζῃ.
Esche pote ho abbas Agathōn dyo mathētas anachōrountas kat᾿ idian. En mią oun tōn hēmerōn, ērōtēse ton hena; Pōs diageis en tǭ kelliǭ sou? O de ephē Nēsteuō heōs opse, kai esthiō dyo paxamatia. Legei autǭ; Kalē diaita, ou pany echousa kopon. Legei kai tǭ allǭ; Sy pōs? Ho de ephē. Dyo dyo nēsteuō, kai dyo paxamatia esthiō. Kai legei autǭ ho gerōn; Kopiąs tonǭ, dyo polemous bastazōn; hoti ean tis esthię̄ kath᾽ hēmeran kai ou chortazētai, kopią. Esti de allos, nēsteuein thelōn dyo dyo kai chortazesthai; sy de diplas nēsteuōn ou chortazę̄.
Once abba Agathon had two disciples who lived as anchorites each on his own. One day he asked one of them, “How do you live in your cell?” He said, “I fast until evening, and I eat two biscuits.” He says to him, “A good rule, without too much labor.” He says also to the other, “And you?” He said, “I fast two days at a time, and I eat two biscuits.” And the old man says to him, “You labor hard, carrying two wars: for if someone eats every day and does not eat his fill, he labors; and there is another who wants to fast two days at a time and eat his fill; but you, fasting double, do not eat your fill.”
3.21PG 65:115
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἀγάθωνα περὶ τῆς πορνείας. Καὶ λέγει αὐτῷ· Ὕπαγε, ῥίψον ἐνώπιον τοῦ Θεοῦ τὴν ἀδυναμίαν σου, καὶ ἕξεις ἀνάπαυσιν.
Adelphos ērōtēse ton abban Agathōna peri tēs porneias. Kai legei autǭ; Hypage, rhipson enōpion tou Theou tēn adynamian sou, kai hexeis anapausin.
A brother asked abba Agathon about sexual immorality. And he says to him, “Go, cast your weakness before God, and you will have rest.”
3.22PG 65:115
Ἠσθένησέ ποτε ὁ ἀββᾶς Ἀγάθων καὶ ἄλλος τις τῶν γερόντων· Ἀνακειμένων δὲ αὐτῶν ἐν τῷ κελλίῳ, ἀνεγίνωσκεν ὁ ἀδελφὸςεἰς τὴν Γένεσιν, καὶ ἔρχεται εἰς τὸ κεφάλαιον ὅπου λέγει ὁ Ἰακώβ· Ἰωσὴφ οὐκ ἔστι, Συμεὼν οὐκ ἔστι, καὶ τὸν Βενιαμὶν λήψεσθε· καὶ καθέξετε μου τὸ γῆρας μετὰ λύπης εἰς ᾄδου Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Οὐκ ἀρκοῦσί σοι οἱ ἄλλοι δέκα, ἀββᾶ Ἰακώβ; Λέγει ὁ ἀββᾶς Ἀγάθων· Παῦσαι, γέρων. Εἰ ὁ Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων;
Ēsthenēse pote ho abbas Agathōn kai allos tis tōn gerontōn; Anakeimenōn de autōn en tǭ kelliǭ, aneginōsken ho adelphoseis tēn Genesin, kai erchetai eis to kephalaion hopou legei ho Iakōb; Iōsēph ouk esti, Symeōn ouk esti, kai ton Beniamin lēpsesthe; kai kathexete mou to gēras meta lypēs eis ądou Kai apokritheis ho gerōn eipen; Ouk arkousi soi hoi alloi deka, abba Iakōb? Legei ho abbas Agathōn; Pausai, gerōn. Ei ho Theos ho dikaiōn, tis ho katakrinōn?
Once abba Agathon and another of the old men fell ill. As they lay in the cell, the brother was reading Genesis, and he comes to the chapter where Jacob says, “Joseph is not, Simeon is not, and you will take Benjamin; and you will bring down my old age with grief to Hades.” And the old man answered and said, “Are the other ten not enough for you, abba Jacob?” Abba Agathon says, “Stop, old man. If God is the one who justifies, who is the one who condemns?”
3.23PG 65:115
Εἶπεν ὁ ἀββᾶς Ἀγάθων· Ἀγαπητός μού τις ἐὰν ᾗ καθ' ὑπερβολὴν, καὶ γνῶ ὅτι κατάγει με εἰς ἐλάττωμα, ἀποκόπτω αὐτὸν ἀπ᾿ ἐμοῦ.
Eipen ho abbas Agathōn; Agapētos mou tis ean hę̄ kath' hyperbolēn, kai gnō hoti katagei me eis elattōma, apokoptō auton ap᾿ emou.
Abba Agathon said, “If someone is exceedingly dear to me, and I know that he is leading me into some fault, I cut him off from me.”
3.24PG 65:115
Εἶπε πάλιν· Χρὴ τὸν ἄνθρωπον εἶναι πᾶσαν ὥραν προσέχοντα τῷ κριτηρίῳ τοῦ Θεοῦ.
Eipe palin; Chrē ton anthrōpon einai pasan hōran prosechonta tǭ kritēriǭ tou Theou.
He also said, “A man must at every hour attend to the judgment of God.”
3.25PG 65:115
Ἔλεγεν ὁ ἀββᾶς Ἰωσὴφ, ἀδελφῶν λαλούντων περὶ ἀγάπης, ὅτι Ἡμεῖς οἴδαμεν τί ἐστιν ἀγάπη; Καὶ εἶπε περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι σμιλίον εἶχε, καὶ ἦλθε πρὸς αὐτὸν ἀδελφὸς, καὶ ἐπήνεσεν αὐτὸ, καὶ οὐκ ἀφῆκεν αὐτὸν ἐξελθεῖν, εἰ μὴ ἔλαβε τὸ σμιλίον.
Elegen ho abbas Iōsēph, adelphōn lalountōn peri agapēs, hoti Hēmeis oidamen ti estin agapē? Kai eipe peri tou abba Agathōnos, hoti smilion eiche, kai ēlthe pros auton adelphos, kai epēnesen auto, kai ouk aphēken auton exelthein, ei mē elabe to smilion.
When brothers were talking about love, abba Joseph said, “Do we know what love is?” And he said of abba Agathon that he had a little knife, and a brother came to him and praised it, and he did not let him leave until he had taken the knife.
3.26PG 65:115
Ἔλεγεν ὁ ἀββᾶς Ἀγάθων, ὅτι Εἰ δυνατὸν ἦν μοι εὑρεῖν λεπρὸν καὶ δοῦναι αὐτῷ τὸ ἐμὸν σῶμα, καὶ λαβεῖν τὸ αὐτοῦ, ἡδέως εἶχον. Αὕτη γάρ ἐστιν ἡ τελεία ἀγάπη.
Elegen ho abbas Agathōn, hoti Ei dynaton ēn moi heurein lepron kai dounai autǭ to emon sōma, kai labein to autou, hēdeōs eichon. Hautē gar estin hē teleia agapē.
Abba Agathon said, “If I could find a leper and give him my body and take his, I would gladly do it. For this is perfect love.”
3.27PG 65:115
Ἔλεγον πάλιν περὶ αὐτοῦ, ὅτι ἐλθών ποτε πωλῆσαι σκεύη ἐν τῇ πόλει, εὖρεν ἄνθρωπον ξένον ἐν τῇ πλατείᾳ ἐῤῥιμμένον ἄῤῥωστον, μὴ ἔχοντα τὸν ἐπιμελούμενον· καὶ ἔμεινε σὺν αὐτῷ ὁ γέρων λαβὼν ἐνοικίου κελλίον, καὶ ἐκ τοῦ ἐργοχείρου παρείχε τὸ ἐνοίκιον, καὶ τὰ λοιπὰ εἰς τὴν τοῦ ἀῤῥώστου χρείαν ἀνἡλισκε· καὶ ἔμεινε τετράμηνον, ἕως οὗ ἰάθη ὁ ἄῤῥωστος. Καὶ οὕτως ὁ γέρων ἀπῆλθεν εἰς τὸ κελλίον αὐτοῦ μετ' εἰρήνης.
Elegon palin peri autou, hoti elthōn pote pōlēsai skeuē en tę̄ polei, euren anthrōpon xenon en tę̄ plateią errhimmenon arrhōston, mē echonta ton epimeloumenon; kai emeine syn autǭ ho gerōn labōn enoikiou kellion, kai ek tou ergocheirou pareiche to enoikion, kai ta loipa eis tēn tou arrhōstou chreian anēliske; kai emeine tetramēnon, heōs hou iathē ho arrhōstos. Kai houtōs ho gerōn apēlthen eis to kellion autou met' eirēnēs.
They also said of him that once when he came to sell articles in the city, he found a stranger lying sick in the street, with no one to care for him. And the old man stayed with him, renting a room; he paid the rent from his handiwork and spent the rest on the sick man’s needs. And he stayed four months, until the sick man was healed. And so the old man went back to his cell in peace.
3.28PG 65:115–117
Ἔλεγεν ὁ ἀββᾶς Δανιὴλ, ὅτι Πρὶν ἔλθῃ ὁ ἀββᾶς Ἀρσένιος πρὸς τοὺς Πατέρας μου, καὶ αὐτοὶ ἔμειναν μετὰ τοῦ ἀββᾶ Ἀγάθωνος. Ἡγάπα δὲ ὁ ἀββᾶς Ἀγάθων τὸν ἀββᾶν Ἀλέξανδρον, ὅτι ἀσκητὴς ἦν καὶ ἐπιεικής. Συνέβη δὲ ὅλους τοὺς μαθητὰς αὐτοῦ πλύνειν τὰ θρύα εἰς τὸν ποταμόν· καὶ ὁ ἀββᾶς Ἀλέξανδρος ἐπιεικῶς ἔπλυνεν. Οἱ δὲ λοιποὶ ἀδελφοὶ εἶπον τῷ γέροντι· Ὁ ἀδελφὸς Ἀλέξανδρος οὐδὲν ποιεῖ. Καὶ θέλων αὐτοὺς θεραπεῦσαι, εἶπεν αὐτῷ· Ἀδελφὲ Ἀλέξανδρε, καλῶς πλῦνον αὐτὰ ὅτι λινάριά εἰσι. Καὶ ὡς ἤκουσεν ἐλυπήθη. Καὶ μετὰ ταῦτα παρεκάλεσεν αὐτὸν ὁ γέρων, λέγων· Μὴ γὰρ οὐκ ᾔδειν ὅτι καλῶς ποιεῖς; ἀλλὰ τοῦτο εἶπόν σοι ἐπὶ αὐτῶν, ἵνα θεραπεύσω αὐτῶν τὸν λογισμὸν ἐν τῇ σῇ ὑπακοῆ, ἀδελφέ.
Elegen ho abbas Daniēl, hoti Prin elthę̄ ho abbas Arsenios pros tous Pateras mou, kai autoi emeinan meta tou abba Agathōnos. Hēgapa de ho abbas Agathōn ton abban Alexandron, hoti askētēs ēn kai epieikēs. Synebē de holous tous mathētas autou plynein ta thrya eis ton potamon; kai ho abbas Alexandros epieikōs eplynen. Hoi de loipoi adelphoi eipon tǭ geronti; Ho adelphos Alexandros ouden poiei. Kai thelōn autous therapeusai, eipen autǭ; Adelphe Alexandre, kalōs plynon auta hoti linaria eisi. Kai hōs ēkousen elypēthē. Kai meta tauta parekalesen auton ho gerōn, legōn; Mē gar ouk ę̄dein hoti kalōs poieis? alla touto eipon soi epi autōn, hina therapeusō autōn ton logismon en tę̄ sę̄ hypakoē, adelphe.
Abba Daniel said, “Before abba Arsenius came to my Fathers, they too lived with abba Agathon. Abba Agathon loved abba Alexander, because he was an ascetic and gentle. It happened that all his disciples were washing rushes in the river, and abba Alexander washed gently. The other brothers said to the old man, ‘Brother Alexander does nothing.’ And wanting to heal them, he said to him, ‘Brother Alexander, wash them well, because they are linen.’ When he heard it, he was grieved. And afterward the old man comforted him, saying, ‘Did I not know that you were doing well? But I said this to you in front of them in order to heal their thought through your obedience, brother.’”
3.29PG 65:117
Διηγήσαντο περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι ἐσπούδαζε ποιεῖν πᾶσαν ἐντολήν. Καὶ εἰ διέβαινεν εἰς πορθμεῖον, αὐτὸς πρῶτος ἐκράτει τὴν κώπην· καὶ ὅτε παρέβαλον αὐτῷ ἀδελφοὶ, εὐθέως ἀπὸ τῆς εὐχῆς ἡ χεὶρ αὐτοῦ τὴν τράπεζαν ἐτίθει ἦν γὰρ μεστὸς ἀγάπης Θεοῦ. Μέλλοντος δὲ αὐτοῦ τελευτᾷν, ἔμεινε τρεῖς ἡμέρας ἀνεῳγμένους ἔχων τοὺς ὀφθαλμοὺς μὴ κινουμένους. Ἔνυξαν δὲ αὐτὸν οἱ ἀδελφοὶ λέγοντες· Ἀββᾶ Ἀγάθων, ποῦ εἶ; Λέγει αὐτοῖς· Ἐνώπιον τοῦ κριτηρίου τοῦ Θεοῦ ἵσταμαι. Λέγουσιν αὐτῷ Καὶ σὺ φοβῇ, Πάτερ; Λέγει αὐτοῖς· Τέως ἐποίησα τὴν δύναμίν μου εἰς τὸ φυλάξαι τὰς ἐντολὰς τοῦ Θεοῦ ἀλλ᾽ ἄνθρωπός εἰμι· πόθεν οἶδα εἰ τὸ ἔργον μου εὐηρέστησε τῷ Θεῷ; Λέγουσιν αὐτῷ οἱ ἀδελφοί· Οὐκ εἶ πεποιθὼς ἐπὶ τὸ ἔργον σου, ὅτι κατὰ Θεόν ἐστιν; Λέγει ὁ γέρων Οὐ θαῤῥῶ, εἰ μὴ τῷ Θεῷ ἀπαντήσω. Ἕτερον γάρ ἐστι τὸ τοῦ Θεοῦ κριτήριον, καὶ ἕτερον τὸ τῶν ἀνθρώπων. Ὡς δὲ ἤθελον ἐρωτῆσαι αὐτὸν ἕτερον λόγον, λέγει αὐτοῖς Ποιήσατε ἀγάπην, μὴ λαλεῖτε ἄρτι μετ᾿ ἐμοῦ, ὅτι ἀσχολοῦμαι. Καὶ ἐτελειώθη ἐν χαρᾷ. Ἑώρων γὰρ αὐτὸν ἀναγόμενον, ὃν τρόπον τις ἀσπάζεται τοὺς ἑαυτοῦ φίλους καὶ ἀγαπητούς. Εἶχε δὲ φυλακὴν μεγάλην ἐν πᾶσι, καὶ ἔλεγεν· Ἄνευ φυλακῆς μεγάλης οὐ προβαίνει ἄνθρωπος οὔτε εἰς μίαν ἀρετήν.
Diēgēsanto peri tou abba Agathōnos, hoti espoudaze poiein pasan entolēn. Kai ei diebainen eis porthmeion, autos prōtos ekratei tēn kōpēn; kai hote parebalon autǭ adelphoi, eutheōs apo tēs euchēs hē cheir autou tēn trapezan etithei ēn gar mestos agapēs Theou. Mellontos de autou teleutąn, emeine treis hēmeras aneǭgmenous echōn tous ophthalmous mē kinoumenous. Enyxan de auton hoi adelphoi legontes; Abba Agathōn, pou ei? Legei autois; Enōpion tou kritēriou tou Theou histamai. Legousin autǭ Kai sy phobę̄, Pater? Legei autois; Teōs epoiēsa tēn dynamin mou eis to phylaxai tas entolas tou Theou all᾽ anthrōpos eimi; pothen oida ei to ergon mou euērestēse tǭ Theǭ? Legousin autǭ hoi adelphoi; Ouk ei pepoithōs epi to ergon sou, hoti kata Theon estin? Legei ho gerōn Ou tharrhō, ei mē tǭ Theǭ apantēsō. Heteron gar esti to tou Theou kritērion, kai heteron to tōn anthrōpōn. Hōs de ēthelon erōtēsai auton heteron logon, legei autois Poiēsate agapēn, mē laleite arti met᾿ emou, hoti ascholoumai. Kai eteleiōthē en charą. Heōrōn gar auton anagomenon, hon tropon tis aspazetai tous heautou philous kai agapētous. Eiche de phylakēn megalēn en pasi, kai elegen; Aneu phylakēs megalēs ou probainei anthrōpos oute eis mian aretēn.
They related of abba Agathon that he was eager to do every commandment. If he crossed by ferry, he himself was the first to take the oar; and when brothers visited him, immediately after the prayer his hand would set the table; for he was full of the love of God. When he was about to die, he remained three days with his eyes open, not moving them. The brothers nudged him, saying, “Abba Agathon, where are you?” He says to them, “I am standing before the judgment seat of God.” They say to him, “Are you afraid too, father?” He says to them, “So far I have done what I could to keep the commandments of God; but I am a man; how do I know whether my work has pleased God?” The brothers say to him, “Are you not confident that your work is according to God?” The old man says, “I have no confidence until I meet God. For the judgment of God is one thing, and that of men another.” When they wanted to ask him another word, he says to them, “Do me the kindness: do not talk with me now, for I am occupied.” And he died in joy; for they saw him departing as one greets his friends and loved ones. He kept great watch in all things, and used to say, “Without great watchfulness a man does not advance in even one virtue.”
3.30PG 65:117–123
Εἰσῆλθέ ποτε ὁ ἀββᾶς Ἀγάθων εἰς τὴν πόλιν πωλῆσαι μικρὰ σκεύη, καὶ εὑρίσκει τινὰ λελωβημένον δι παρὰ τὴν ὁδόν. Λέγει αὐτῷ ὁ λελωβημένος· Ποῦ ὑπάγεις; Λέγει αὐτῷ ὁ ἀββᾶς Ἀγάθων· Εἰς τὴν πόλιν πωλῆσαι σκεύη. Λέγει αὐτῷ· Ποίησον ἀγάπην, καὶ ἆρόν με ἐκεῖ. Καὶ βαστάσας αὐτὸν, ἀπήνεγκεν εἰς τὴν πόλιν. Λέγει αὐτῷ· Ὅπου πωλεῖς τὰ σκεύη, ἐκεῖ με θές. Ἐποίησε δὲ οὕτως. Καὶ ὅτε ἐπώλησε σκεῦος, ἔλεγεν αὐτῷ ὁ λελωβημένος Πόσου ἐπώλησας αὐτό; Καὶ ἔλεγε τόσου. Καὶ ἔλεγεν αὐτῷ· Ἀγόρασόν μοι πλακοῦντιν Καὶ ἠγόραζε. Καὶ πάλιν ἐπώλει ἄλλο σκεῦος. Καὶ ἔλεγε· Καὶ τοῦτο πόσου; Καὶ ἔλεγε Τόσου. Καὶ ἔλεγεν αὐτῷ· Ἀγόρασόν μοι τόδε. Καὶ ἡγόραζε. Μετὰ οὖν τὸ πωλῆσαι ὅλα τὰ σκεύη, καὶ θέλειν ἀπελθεῖν, λέγει αὐτῷ ὁ λελωβημένος· Ὑπάγεις; Λέγει αὐτῷ Ναί. Καὶ λέγει· Ποίησον πάλιν ἀγάπην, καὶ ἄρον ὅπου με εὗρες. Καὶ βαστάσας αὐτὸν, ἤνεγκεν εἰς τὸν τόπον αὐτοῦ. Καὶ λέγει αὐτῷ· Εὐλογημένος εἶ, Ἀγάθων, ὑπὸ Κυρίου ἐν οὐρανῷ καὶ ἐπὶ γῆς. Καὶ ἄρας τοὺς ὀφθαλμοὺς αὐτοῦ οὐδένα εἶδεν· ἦν γὰρ ἄγγελος Κυρίου ἐλθὼν δοκιμάσαι αὐτόν. Περὶ του ἀββᾶ Ἀμμωνᾶ. α'. Ἀδελφός ἠρώτησε τὸν ἀββᾶν Ἀμμωνᾶν, λέγων· Εἰπέ μοι ῥῆμα. Καὶ λέγει ὁ γέρων· Ὕπαγε, ποίησον τὸν λογισμόν σου, ὥσπερ οἱ κακοῦργοι ποιοῦσιν οἱ ὄντες ἐν τῇ φυλακῇ. Ἐκεῖνοι γὰρ ἐρωτῶσιν ἀεὶ τοὺς ἀνθρώπους, ποῦ ἔστιν ὁ ἡγεμὼν καὶ πότε ἔρχεται, καὶ ἀπὸ τῆς προσδοκίας κλαίουσιν. Οὕτως καὶ ὁ μοναχὸς ὀφείλει διαπαντὸς προσέχειν, καὶ ἐλέγχειν τὴν ἑαυτοῦ ψυχὴν, λέγων· Οὐαί μοι Πῶς ἔχω παραστῆναι τῷ βήματι τοῦ Χριστοῦ; καὶ πῶς ἔχω αὐτῷ ἀπολογήσασθαι; Ἐὰν οὕτως μελετήσῃς διαπαντὸς, δύνασαι σωθῆναι. β'. Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμωνᾶ, ὅτι καὶ βασιλίσκον ἀπέκτεινεν. Ἀπελθὼν γὰρ εἰς τὴν ἔρημον ἀντλῆσαι ὕδωρ ἀπὸ λάκκου, καὶ ἰδὼν τὸν βασιλίσκον, ἔβαλεν αὐτὸν ἐπὶ πρόσωπον, λέγων· Κύριε, εἰ ἐγὼ ἔχω ἀποθανεῖν, ἢ οὗτος. Καὶ εὐθέως ὁ βασιλίσκος ἐν τῇ δυνάμει τοῦ Χριστοῦ διεῤῥάγη. γ'. Εἶπεν ὁ ἀββᾶς Αμμωνᾶς, ὅτι Δεκατέσσαρα ἔτη ἐποίησα ἐν Σκήτει δεόμενος τοῦ Θεοῦ νυκτὸς καὶ ἡμέρας, ἵνα μοι χαρίσηται νικῆσαι τὴν ὀργήν. δ΄. Διηγήσατό τις τῶν Πατέρων, ὅτι ἦν τις γέρων πονικὸς εἰς τὰ Κελλία φορῶν ψιάθιον· καὶ ἀπελθὼν παρέβαλε τῷ ἀββᾷ Αμμωνᾷ. Εἶδε δὲ αὐτὸν ὁ γέρων φοροῦντα τὸ ψιάθιον, καὶ λέγει αὐτῷ· Τοῦτο οὐδέν σε ὠφελεῖ. Καὶ ἠρώτησεν αὐτὸν ὁ γέρων, λέγων· Τρεῖς λογισμοὶ ὀχλοῦσί μοι· ἢ τὸ πλάζεσθαι ἐν ταῖς ἐρήμοις ἢ ἵνα ἀπέλθω ἐπὶ ξένης ὅπου οὐδείς με ἐπιγινώσκει, ἢ ἵνα ἐγκλείσω ἑαυτὸν εἰς κελλίον, καὶ μηδενὶ ἀπαντήσω, διὰ δύο ἐσθίων. Λέγει αὐτῷ ὁ ἀββᾶς Ἀμμωνᾶς· Οὐδὲν ἐκ τῶν τριῶν συμφέρει σοι ποιῆσαι· ἀλλὰ μᾶλλον κάθου εἰς τὸ κελλίον σου, καὶ ἔσθιε μικρὸν καθ' ἡμέραν· καὶ ἔχε διαπαντὸς τὸν λόγον τοῦ τελώνου ἐν τῇ καρδίᾳ σου· καὶ δύνασαι σωθῆναι. ε΄. Ἀδελφοῖς συνέβη θλίψις ἐν τῷ τόπῳ αὐτῶν, καὶ θέλοντες καταλιπεῖν αὐτὸν, ἀπῆλθον πρὸς τὸν ἀββᾶν Αμμωνᾶν. Καὶ ἰδοὺ ὁ γέρων κατέπλες, καὶ ἰδὼν αὐτοὺς παρὰ τὴν ὄχθαν ὁδεύοντας τοῦ ποταμοῦ, εἶπε τοῖς ναύταις· Βάλετέ με εἰς τὴν γῆν. Καὶ καλέσας τοὺς ἀδελφοὺς εἶπεν αὐτοῖς· Ἐγώ εἰμι Αμμωνᾶς, πρὸς ὂν θέλετε ἐλθεῖν. Καὶ παρακαλέσας αὐτῶν τὰς καρδίας, ἐποίησεν αὐτοὺς ὑποστρέψαι ὅθεν ἐξῆλθον. Οὐ γὰρ εἶχε τὸ πρᾶγμα ζημίαν ψυχῆς, ἀλλὰ θλίψιν ἀνθρωπίνην. ς'. Ἦλθέ ποτε ὁ ἀββᾶς Αμμωνᾶς περάσαι τὸν ποταμὸν, καὶ εὖρε τὸ πορθμεῖον φιλοκαλημένον καὶ παρεκαθέσθη αὐτῷ· καὶ ἰδοὺ ἄλλο σκάφος εἰς τὸν τόπον ἦλθε, καὶ ἐπέρασε τοὺς ὄντας ἀνθρώπους. Καὶ λέγουσιν αὐτῷ· Δεῦρο καὶ σὺ ἀββᾶ, πέρασον μεθ' ἡμῶν. Ὁ δὲ λέγει Εἰ μὴ εἰς τὸ δημόσιον πορθμεῖον οὐκ ἀναβαίνω. Εἶχε δὲ δέσμην θαλλίων, καὶ ἐκάθητο πλέκων σειρὰν, καὶ πάλιν λύων αὐτὴν, ἕως οὗ γέγονε τὸ σε πορθμεῖον. Καὶ οὕτως ἐπέρασεν. Ἔβαλον οὖν αὐτῷ οἱ ἀδελφοὶ μετάνοιαν, λέγοντες Τί τοῦτο ἐποίησας; Καὶ λέγει αὐτοῖς ὁ γέρων· Ἵνα μὴ πάντοτε σπουδάζοντος τοῦ λογισμοῦ περιπατῶ. Ἀλλὰ καὶ τοῦτο ὑπόδειγμά ἐστιν, ἵνα μετὰ καταστάσεως βαδίζωμεν τὴν ὁδὸν τοῦ Θεοῦ. ζ'. Ἀπῆλθέ ποτε ὁ ἀββᾶς Ἁμμωνᾶς παραβαλεῖν τῷ ἀββᾷ Ἀντωνίῳ, καὶ ἐπλανήθη τὴν ὁδόν· καὶ καθίσας ἐκοιμήθη μικρόν· καὶ ἀναστὰς ἐκ τοῦ ὕπνου, εὔξατο τῷ Θεῷ, λέγων· Δέομαί σου, Κύριε ὁ Θεός μου, μὴ ἀπολέσῃς τὸ πλάσμα σου. Καὶ ὤφθη αὐτῷ ὡς χεὶρ ἀνθρώπου κρεμαμένη ἐκ τοῦ οὐρανοῦ, δεικνύουσα αὐτῷ τὴν ὁδὸν, ἕως οὗ ἦλθε καὶ ἔστη κατὰ τοῦ σπηλαίου τοῦ ἀββᾶ Ἀντωνίου. η'. Τούτῳ τῷ ἀββᾷ Ἀμμωνᾷ προεφήτευσεν ὁ ἀββᾶς Ἀντώνιος, λέγων, ὅτι Ἔχεις προκόψαι εἰς τὸν φόβον τοῦ Θεοῦ. Καὶ ἐξήγαγεν αὐτὸν ἔξω τοῦ κελλίου, καὶ ἔδειξεν αὐτῷ λίθον, καὶ εἶπεν αὐτῷ· Ὕβρισον τὸν λίθον τοῦτον καὶ τύψον αὐτόν. Ὁ δὲ ἐποίησεν οὕτως. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος Μὴ ἐλάλησεν ὁ λίθος; Ὁ δὲ εἶπεν· Οὐχί. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Οὕτω καὶ σὺ καταλαβεῖν μέλλεις τοῦτο τὸ μέτρον. "Ο καὶ ἐγένετο. Προέκοψε γὰρ ὁ ἀββᾶς Ἀμμωνᾶς οὕτως, ὡς ἀπὸ πολλῆς ἀγαθότητος μηκέτι εἰδέναι τὴν κακίαν. Ἐν οἷς γενομένου αὐτοῦ ἐπισκόπου, προσήνεγκαν αὐτῷ παρθένον λαβοῦσαν ἐν γαστρὶ, καὶ λέγουσιν αὐτῷ Ὁ δεῖνα ἐποίησε τοῦτο δὸς αὐτοῖς ἐπιτιμίαν. Ὁ δὲ σφραγίσας αὐτῆς τὴν κοιλίαν, ἐκέλευσε δοθῆναι αὐτῇ ἐξ ζυγὰς σινδονίων, λέγων· Μήποτε ὡς ἀπέρχεται γεννῆσαι, ἀποθάνῃ ἢ αὐτὴ ἢ τὸ παιδίον, καὶ μὴ εὕρῃ κηδευθῆναι. Λέγουσιν αὐτῷ οἱ κατ᾿ αὐτῆς ἐντυχόντες· Τί τοῦτο ἐποίησας; δὸς αὐτοῖς ἐπιτιμίαν. Ὁ δὲ λέγει αὐτοῖς· Βλέπετε, ἀδελφοὶ, ὅτι ἐγγὺς ἐστι τοῦ θανάτου καὶ τί ἔχω ἐγὼ ποιῆσαι; Καὶ ἀπέλυσεν αὐτήν· καὶ οὐκ ἐτόλμησεν ὁ γέρων κατακρῖναί τινα. θ'. Ἔλεγον περὶ αὐτοῦ, ὅτι τινὲς ἦλθον δικασθῆναι παρ' αὐτῷ. Ὁ δὲ γέρων ἐμωροποίει. Καὶ ἰδοὺ γυνή τις ἔστη πλησίον αὐτοῦ, καὶ ἔλεγεν Οὗτος ὁ γέρων σαλός ἐστιν. Ἤκουσεν οὖν αὐτῆς ὁ γέρων, καὶ φωνήσας αὐτὴν λέγει· Πόσους κόπους ἐποίησα ἐν ταῖς ἐρήμοις, ἵνα κτήσωμαι τὴν σαλότητα ταύτην, καὶ διὰ σὲ ἔχω ἀπολέσαι αὐτὴν σήμερον! ι'. Ἦλθέ ποτε ὁ ἀββᾶς Ἀμμωνᾶς εἰς τόπον γεύσασθαι, καὶ ἦν ἐκεῖ εἷς ἔχων φήμην κακήν· καὶ συνέβη ἐλθεῖν τὴν γυναῖκα, καὶ εἰσελθεῖν εἰς τὸ κελλίον τοῦ ἀδελφοῦ τοῦ ἔχοντος τὴν κακὴν φήμην. Μαθόντες οὖν οἱ οἰκοῦντες εἰς τὸν τόπον ἐκεῖνον, ἐταράχθησαν, καὶ συνήχθησαν, ὥστε διῶξαι αὐτὸν ἐκ τοῦ κελλίου. Καὶ γνόντες ὅτι ὁ ἐπίσκοπος Αμμωνᾶς εἰς τὸν τόπον ἐκεῖνόν ἐστιν, ἐλθόντες παρεκάλεσαν αὐτὸν, ὅπως παραγένηται σὺν αὐτοῖς. Ὡς δὲ γνῶ ὁ ἀδελφὸς, λαβὼν τὴν γυναῖκα ἔκρυψεν εἰς πίθον μέγαν. Παραγενομένου δὲ τοῦ πλήθους, εἶδεν ὁ ἀββᾶς Ἀμμωνᾶς τὸ γενόμενον, καὶ διὰ τὸν Θεὸν ἐσκέπασε τὸ πρᾶγμα· καὶ εἰσελθὼν ἐκάθισεν ἐπάνω τοῦ πίθου, καὶ ἐκέλευσε ζητηθῆναι τὸ κελλίον. Ὡς οὖν ἐψηλάφησαν, καὶ οὐχ εὖρον τὴν γυναῖκα, εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς· Τί ἐστι τοῦτο; ὁ Θεὸς συγχωρήσει το ὑμῖν. Καὶ εὐξάμενος ἐποίησε πάντας ἀναχωρῆσαι· καὶ κατασχὼν τὴν χεῖρα τοῦ ἀδελφοῦ, εἶπεν αὐτῷ· Πρόσεχε σεαυτῷ, ἀδελφέ. Καὶ τοῦτο εἰπὼν, ἀνεχώρησεν. ια΄. Ἠρωτήθη ὁ ἀββᾶς Αμμωνᾶς, τίς ἐστιν ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη· καὶ ἀποκριθεὶς εἶπεν· Ἡ ὁδὸς ἡ στενὴ καὶ τεθλιμμένη αὕτη ἐστί· τὸ βιάζεσθαι τοὺς λογισμοὺς ἑαυτοῦ, καὶ κόπτειν διὰ τὸν Θεὸν τὰ ἴδια θελήματα καὶ τοῦτό ἐστι τὸ, Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι.
Eisēlthe pote ho abbas Agathōn eis tēn polin pōlēsai mikra skeuē, kai heuriskei tina lelōbēmenon di para tēn hodon. Legei autǭ ho lelōbēmenos; Pou hypageis? Legei autǭ ho abbas Agathōn; Eis tēn polin pōlēsai skeuē. Legei autǭ; Poiēson agapēn, kai aron me ekei. Kai bastasas auton, apēnenken eis tēn polin. Legei autǭ; Hopou pōleis ta skeuē, ekei me thes. Epoiēse de houtōs. Kai hote epōlēse skeuos, elegen autǭ ho lelōbēmenos Posou epōlēsas auto? Kai elege tosou. Kai elegen autǭ; Agorason moi plakountin Kai ēgoraze. Kai palin epōlei allo skeuos. Kai elege; Kai touto posou? Kai elege Tosou. Kai elegen autǭ; Agorason moi tode. Kai hēgoraze. Meta oun to pōlēsai hola ta skeuē, kai thelein apelthein, legei autǭ ho lelōbēmenos; Hypageis? Legei autǭ Nai. Kai legei; Poiēson palin agapēn, kai aron hopou me heures. Kai bastasas auton, ēnenken eis ton topon autou. Kai legei autǭ; Eulogēmenos ei, Agathōn, hypo Kyriou en ouranǭ kai epi gēs. Kai aras tous ophthalmous autou oudena eiden; ēn gar angelos Kyriou elthōn dokimasai auton. Peri tou abba Ammōna. a'. Adelphos ērōtēse ton abban Ammōnan, legōn; Eipe moi rhēma. Kai legei ho gerōn; Hypage, poiēson ton logismon sou, hōsper hoi kakourgoi poiousin hoi ontes en tę̄ phylakę̄. Ekeinoi gar erōtōsin aei tous anthrōpous, pou estin ho hēgemōn kai pote erchetai, kai apo tēs prosdokias klaiousin. Houtōs kai ho monachos opheilei diapantos prosechein, kai elenchein tēn heautou psychēn, legōn; Ouai moi Pōs echō parastēnai tǭ bēmati tou Christou? kai pōs echō autǭ apologēsasthai? Ean houtōs meletēsę̄s diapantos, dynasai sōthēnai. b'. Elegon peri tou abba Ammōna, hoti kai basiliskon apekteinen. Apelthōn gar eis tēn erēmon antlēsai hydōr apo lakkou, kai idōn ton basiliskon, ebalen auton epi prosōpon, legōn; Kyrie, ei egō echō apothanein, ē houtos. Kai eutheōs ho basiliskos en tę̄ dynamei tou Christou dierrhagē. g'. Eipen ho abbas Ammōnas, hoti Dekatessara etē epoiēsa en Skētei deomenos tou Theou nyktos kai hēmeras, hina moi charisētai nikēsai tēn orgēn. d΄. Diēgēsato tis tōn Paterōn, hoti ēn tis gerōn ponikos eis ta Kellia phorōn psiathion; kai apelthōn parebale tǭ abbą Ammōną. Eide de auton ho gerōn phorounta to psiathion, kai legei autǭ; Touto ouden se ōphelei. Kai ērōtēsen auton ho gerōn, legōn; Treis logismoi ochlousi moi; ē to plazesthai en tais erēmois ē hina apelthō epi xenēs hopou oudeis me epiginōskei, ē hina enkleisō heauton eis kellion, kai mēdeni apantēsō, dia dyo esthiōn. Legei autǭ ho abbas Ammōnas; Ouden ek tōn triōn sympherei soi poiēsai; alla mallon kathou eis to kellion sou, kai esthie mikron kath' hēmeran; kai eche diapantos ton logon tou telōnou en tę̄ kardią sou; kai dynasai sōthēnai. e΄. Adelphois synebē thlipsis en tǭ topǭ autōn, kai thelontes katalipein auton, apēlthon pros ton abban Ammōnan. Kai idou ho gerōn kateples, kai idōn autous para tēn ochthan hodeuontas tou potamou, eipe tois nautais; Balete me eis tēn gēn. Kai kalesas tous adelphous eipen autois; Egō eimi Ammōnas, pros on thelete elthein. Kai parakalesas autōn tas kardias, epoiēsen autous hypostrepsai hothen exēlthon. Ou gar eiche to pragma zēmian psychēs, alla thlipsin anthrōpinēn. s'. Ēlthe pote ho abbas Ammōnas perasai ton potamon, kai eure to porthmeion philokalēmenon kai parekathesthē autǭ; kai idou allo skaphos eis ton topon ēlthe, kai eperase tous ontas anthrōpous. Kai legousin autǭ; Deuro kai sy abba, perason meth' hēmōn. Ho de legei Ei mē eis to dēmosion porthmeion ouk anabainō. Eiche de desmēn thalliōn, kai ekathēto plekōn seiran, kai palin lyōn autēn, heōs hou gegone to se porthmeion. Kai houtōs eperasen. Ebalon oun autǭ hoi adelphoi metanoian, legontes Ti touto epoiēsas? Kai legei autois ho gerōn; Hina mē pantote spoudazontos tou logismou peripatō. Alla kai touto hypodeigma estin, hina meta katastaseōs badizōmen tēn hodon tou Theou. z'. Apēlthe pote ho abbas Hammōnas parabalein tǭ abbą Antōniǭ, kai eplanēthē tēn hodon; kai kathisas ekoimēthē mikron; kai anastas ek tou hypnou, euxato tǭ Theǭ, legōn; Deomai sou, Kyrie ho Theos mou, mē apolesę̄s to plasma sou. Kai ōphthē autǭ hōs cheir anthrōpou kremamenē ek tou ouranou, deiknyousa autǭ tēn hodon, heōs hou ēlthe kai estē kata tou spēlaiou tou abba Antōniou. ē'. Toutǭ tǭ abbą Ammōną proephēteusen ho abbas Antōnios, legōn, hoti Echeis prokopsai eis ton phobon tou Theou. Kai exēgagen auton exō tou kelliou, kai edeixen autǭ lithon, kai eipen autǭ; Hybrison ton lithon touton kai typson auton. Ho de epoiēsen houtōs. Kai legei autǭ ho abbas Antōnios Mē elalēsen ho lithos? Ho de eipen; Ouchi. Kai legei autǭ ho abbas Antōnios; Houtō kai sy katalabein melleis touto to metron. "O kai egeneto. Proekopse gar ho abbas Ammōnas houtōs, hōs apo pollēs agathotētos mēketi eidenai tēn kakian. En hois genomenou autou episkopou, prosēnenkan autǭ parthenon labousan en gastri, kai legousin autǭ Ho deina epoiēse touto dos autois epitimian. Ho de sphragisas autēs tēn koilian, ekeleuse dothēnai autę̄ ex zygas sindoniōn, legōn; Mēpote hōs aperchetai gennēsai, apothanę̄ ē autē ē to paidion, kai mē heurę̄ kēdeuthēnai. Legousin autǭ hoi kat᾿ autēs entychontes; Ti touto epoiēsas? dos autois epitimian. Ho de legei autois; Blepete, adelphoi, hoti engys esti tou thanatou kai ti echō egō poiēsai? Kai apelysen autēn; kai ouk etolmēsen ho gerōn katakrinai tina. th'. Elegon peri autou, hoti tines ēlthon dikasthēnai par' autǭ. Ho de gerōn emōropoiei. Kai idou gynē tis estē plēsion autou, kai elegen Houtos ho gerōn salos estin. Ēkousen oun autēs ho gerōn, kai phōnēsas autēn legei; Posous kopous epoiēsa en tais erēmois, hina ktēsōmai tēn salotēta tautēn, kai dia se echō apolesai autēn sēmeron! i'. Ēlthe pote ho abbas Ammōnas eis topon geusasthai, kai ēn ekei heis echōn phēmēn kakēn; kai synebē elthein tēn gynaika, kai eiselthein eis to kellion tou adelphou tou echontos tēn kakēn phēmēn. Mathontes oun hoi oikountes eis ton topon ekeinon, etarachthēsan, kai synēchthēsan, hōste diōxai auton ek tou kelliou. Kai gnontes hoti ho episkopos Ammōnas eis ton topon ekeinon estin, elthontes parekalesan auton, hopōs paragenētai syn autois. Hōs de gnō ho adelphos, labōn tēn gynaika ekrypsen eis pithon megan. Paragenomenou de tou plēthous, eiden ho abbas Ammōnas to genomenon, kai dia ton Theon eskepase to pragma; kai eiselthōn ekathisen epanō tou pithou, kai ekeleuse zētēthēnai to kellion. Hōs oun epsēlaphēsan, kai ouch euron tēn gynaika, eipen ho abbas Ammōnas; Ti esti touto? ho Theos synchōrēsei to hymin. Kai euxamenos epoiēse pantas anachōrēsai; kai kataschōn tēn cheira tou adelphou, eipen autǭ; Proseche seautǭ, adelphe. Kai touto eipōn, anechōrēsen. ia΄. Ērōtēthē ho abbas Ammōnas, tis estin hē hodos hē stenē kai tethlimmenē; kai apokritheis eipen; Hē hodos hē stenē kai tethlimmenē hautē esti; to biazesthai tous logismous heautou, kai koptein dia ton Theon ta idia thelēmata kai touto esti to, Idou hēmeis aphēkamen panta, kai ēkolouthēsamen soi.
Once abba Agathon went into the city to sell small articles, and he finds a cripple by the road. The cripple says to him, “Where are you going?” Abba Agathon says to him, “To the city to sell articles.” He says to him, “Do me a kindness and carry me there.” And he picked him up and carried him to the city. He says to him, “Put me where you sell the articles.” And he did so. And when he sold an article, the cripple would say to him, “How much did you sell it for?” And he would say, “So much.” And he would say to him, “Buy me a cake.” And he would buy it. And again he would sell another article. And he would say, “And this one, how much?” And he would say, “So much.” And he would say to him, “Buy me this.” And he would buy it. So after selling all the articles, when he wanted to leave, the cripple says to him, “Are you going?” He says to him, “Yes.” And he says, “Do me a kindness again and carry me where you found me.” And picking him up, he carried him to his place. And he says to him, “Blessed are you, Agathon, by the Lord in heaven and on earth.” And lifting his eyes he saw no one; for it was an angel of the Lord who had come to test him. [On abba Ammonas] [1] A brother asked abba Ammonas, saying, “Tell me a word.” And the old man says, “Go, make your thought like that of the criminals who are in prison. For they always ask people where the governor is and when he is coming, and they weep in anticipation. So the monk too ought always to pay attention and rebuke his own soul, saying, ‘Woe is me! How shall I stand before the judgment seat of Christ? And how shall I make my defense to him?’ If you meditate like this always, you can be saved.” [2] They said of abba Ammonas that he even killed a basilisk. For going into the desert to draw water from a cistern and seeing the basilisk, he threw himself on his face, saying, “Lord, either I must die, or this.” And at once the basilisk burst apart by the power of Christ. [3] Abba Ammonas said, “I spent fourteen years at Scetis asking God night and day to grant me to overcome anger.” [4] One of the Fathers related that there was a hard-working old man in the Cells who wore a mat; and he went and visited abba Ammonas. The old man saw him wearing the mat and says to him, “This does you no good.” And the old man asked him, saying, “Three thoughts trouble me: either to wander in the deserts, or to go to a foreign land where no one knows me, or to shut myself in a cell, meet no one, and eat every two days.” Abba Ammonas says to him, “None of the three is good for you to do; rather, sit in your cell, eat a little every day, and always have the word of the tax collector in your heart; and you can be saved.” [5] Affliction came upon some brothers in their place, and wanting to leave it, they went to abba Ammonas. And look, the old man was sailing downstream, and seeing them walking along the bank of the river, he said to the sailors, “Put me ashore.” And calling the brothers, he said to them, “I am Ammonas, to whom you want to come.” And comforting their hearts, he made them return to where they had come from. For the matter was not harm to the soul, but human affliction. [6] Once abba Ammonas came to cross the river, and he found the ferry made ready and sat down beside it; and look, another boat came to the place and took across the people who were there. And they say to him, “Come too, abba, cross with us.” But he says, “I will not get on except into the public ferry.” He had a bundle of palm leaves, and he sat plaiting rope and then undoing it, until the ferry was ready. And so he crossed. The brothers made a prostration to him, saying, “Why did you do this?” And the old man says to them, “So that I may not always walk with my thought in a hurry.” This too is an example, that we should walk the way of God with composure. [7] Once abba Ammonas went to visit abba Antony, and he lost his way; and sitting down he slept a little; and getting up from sleep, he prayed to God, saying, “I beg you, Lord my God, do not destroy your creature.” And there appeared to him something like a man’s hand hanging from heaven, showing him the way, until he came and stood at abba Antony’s cave. [8] Abba Antony prophesied to this abba Ammonas, saying, “You will advance in the fear of God.” And he led him out of the cell and showed him a stone and said to him, “Insult this stone and strike it.” And he did so. And abba Antony says to him, “Did the stone say anything?” He said, “No.” And abba Antony says to him, “So you too will reach this measure.” Which also happened. For abba Ammonas advanced so far that from his great goodness he no longer knew wickedness. When he had become bishop, they brought him a virgin who had conceived, and they say to him, “So-and-so did this; give them a penance.” But he signed her womb with the cross and ordered that six pairs of linen sheets be given her, saying, “Lest, when she goes to give birth, she or the child die and find nothing to be buried in.” Those who had accused her say to him, “Why did you do this? Give them a penance.” But he says to them, “You see, brothers, that she is near death; and what am I to do?” And he let her go; and the old man did not dare to condemn anyone. [9] They said of him that some people came to have their case judged by him. But the old man played the fool. And look, a woman stood near him and said, “This old man is mad.” The old man heard her, and calling to her he says, “How many labors I have spent in the deserts to acquire this madness, and through you I am to lose it today!” [10] Once abba Ammonas came to a place to eat, and there was a man there with a bad reputation; and it happened that a woman came and went into the cell of the brother who had the bad reputation. When those who lived in that place learned of it, they were troubled and gathered to drive him out of his cell. And learning that bishop Ammonas was in that place, they came and asked him to come with them. When the brother learned of it, he took the woman and hid her in a large jar. When the crowd arrived, abba Ammonas saw what had happened, and for God’s sake he covered the matter; and going in, he sat on top of the jar and ordered the cell to be searched. When they had felt everywhere and not found the woman, abba Ammonas said, “What is this? God forgive you.” And after praying he made them all leave; and taking the brother’s hand he said to him, “Watch yourself, brother.” And having said this, he left. [11] Abba Ammonas was asked what is the narrow and hard way; and he answered, “The narrow and hard way is this: to do violence to one’s own thoughts and to cut off one’s own wills for God’s sake. And this is the meaning of ‘Look, we have left everything and followed you.’”
Chapter 4
4.1PG 65:123
Παρέβαλόν ποτε τρεῖς γέροντες τῷ ἀββᾷ Ἀχιλᾷ, καὶ ὁ εἷς ἐξ αὐτῶν εἶχε φήμην κακήν. Εἶπε δὲ αὐτῷ εἷς τῶν γερόντων· Ἀββᾶ, ποίησόν μοι μίαν σαγήνην. Ὁ δὲ εἶπεν· Οὐ ποιῶ. Καὶ ὁ ἄλλος εἶπε· Ποίησον ἀγάπην, ἵνα ἔχωμέν σου μνημόσυνον εἰς τὴν μονήν. Ὁ δὲ ἔφη· Οὐ σχολάζω. Λέγει αὐτῷ ὁ ἄλλος ὁ ἔχων τὴν κακὴν φήμην· Ἐμοὶ ποίησον μίαν σαγήνην, ἵνα ἐκ τῶν χειρῶν σου ἔχω, ἀββᾶ. Ὁ δὲ ἀποκριθεὶς εὐθέως εἶπεν αὐτῷ· Ἐγώ σοι ποιῶ. Καὶ εἶπον αὐτῷ κατ' ἰδίαν οἱ δύο γέροντες· Πῶς ἡμεῖς παρεκαλέσαμέν σε, καὶ οὐκ ἠθέλησας ἡμῖν ποιῆσαι, καὶ τούτῳ εἶπας· Ἐγώ σοι ποιῶ; Λέγει αὐτοῖς ὁ γέρων· ΕΙπον ὑμῖν, Οὐ ποιῶ, καὶ οὐκ ἐλυπήθητε, ὡς μὴ σχολάζοντός μου· τούτῳ δὲ ἐὰν μὴ ποιήσω, ἐρεῖ, ὅτι Διὰ τὴν ἁμαρτίαν μου ἀκούσας ὁ γέρων οὐκ ἠθέλησε ποιῆσαι· καὶ εὐθέως κόπτομεν τὸ σχοινίον. Διήγειρα οὖν αὐτοῦ τὴν ψυχὴν, ἵνα μὴ τῇ λύπῃ καταποθῇ ὁ τοιοῦτος.
Parebalon pote treis gerontes tǭ abbą Achilą, kai ho heis ex autōn eiche phēmēn kakēn. Eipe de autǭ heis tōn gerontōn; Abba, poiēson moi mian sagēnēn. Ho de eipen; Ou poiō. Kai ho allos eipe; Poiēson agapēn, hina echōmen sou mnēmosynon eis tēn monēn. Ho de ephē; Ou scholazō. Legei autǭ ho allos ho echōn tēn kakēn phēmēn; Emoi poiēson mian sagēnēn, hina ek tōn cheirōn sou echō, abba. Ho de apokritheis eutheōs eipen autǭ; Egō soi poiō. Kai eipon autǭ kat' idian hoi dyo gerontes; Pōs hēmeis parekalesamen se, kai ouk ēthelēsas hēmin poiēsai, kai toutǭ eipas; Egō soi poiō? Legei autois ho gerōn; EIpon hymin, Ou poiō, kai ouk elypēthēte, hōs mē scholazontos mou; toutǭ de ean mē poiēsō, erei, hoti Dia tēn hamartian mou akousas ho gerōn ouk ēthelēse poiēsai; kai eutheōs koptomen to schoinion. Diēgeira oun autou tēn psychēn, hina mē tę̄ lypę̄ katapothę̄ ho toioutos.
Once three old men visited abba Achilas, and one of them had a bad reputation. One of the old men said to him, “Abba, make me a fishing net.” He said, “I will not make one.” And the other said, “Do us a kindness, so that we may have a remembrance of you in the monastery.” He said, “I have no time.” The other, who had the bad reputation, says to him, “Make me a net, so that I may have something from your hands, abba.” He answered at once, “I will make you one.” And the two old men said to him privately, “How is it that we begged you and you would not make one for us, and to this man you said, ‘I will make you one’?” The old man says to them, “I told you, ‘I will not make one,’ and you were not grieved, since I have no time; but if I do not make one for this man, he will say, ‘The old man heard about my sin and would not make one,’ and at once we cut the rope. So I roused his soul, so that such a man might not be swallowed up by grief.”
4.2PG 65:123
Εἶπεν ὁ ἀββᾶς Βητίμης ὅτι Καταβαίνοντός μού ποτε εἰς Σκῆτιν, ἔδωκάν μεί τινες ὀλίγα μῆλα, ἵνα δώσω τοῖς γέρουσι. Καὶ ἔκρουσα εἰς τὸ κελλίον τοῦ ἀββᾶ Ἀχιλᾶ, ἵνα δώσω αὐτῷ. Ὁ δὲ ἔφη· Φύσει, ἀδελφὲ, οὐκ ἤθελον ἵνα κρούσῃς μοι ἄρτι, εἰ ἦν μάννα· μηδὲ εἰς ἄλλο κελλίον ἀπέλθῃς. Ἀνεχώρησα οὖν εἰς τὸ κελλίον μου, καὶ ἀνήνεγκα αὐτὰ εἰς τὴν ἐκκλησίαν.
Eipen ho abbas Bētimēs hoti Katabainontos mou pote eis Skētin, edōkan mei tines oliga mēla, hina dōsō tois gerousi. Kai ekrousa eis to kellion tou abba Achila, hina dōsō autǭ. Ho de ephē; Physei, adelphe, ouk ēthelon hina krousę̄s moi arti, ei ēn manna; mēde eis allo kellion apelthę̄s. Anechōrēsa oun eis to kellion mou, kai anēnenka auta eis tēn ekklēsian.
Abba Bitimius said, “Once when I was going down to Scetis, some people gave me a few apples to give to the old men. And I knocked at the cell of abba Achilas to give him some. He said, ‘Truly, brother, I would not want you to knock on my door now, even if it were manna; and do not go to another cell.’ So I went back to my cell and took them to the church.”
4.3PG 65:123
Ἦλθέ ποτε ὁ ἀββᾶς Ἀχιλᾶς εἰς τὸ κελλίον τοῦ ἀββᾶ Ἡσαΐου ἐν Σκήτει, καὶ εὖρεν αὐτὸν ἐσθίοντα ἦν δὲ βαλὼν εἰς τὸ πινάκιν ἅλας καὶ ὕδωρ. Ἰδὼν δὲ αὐτὸν ὁ γέρων ὅτι ἔκρυψεν αὐτὸ ὀπίσω τῆς σειρᾶς, λέγει αὐτῷ· Εἰπέ μοι, τί ἤσθιες; Ὁ δὲ εἶπε· Συγχώρησόν μοι, ἀββᾶ, ὅτι θαλλία ἔκοπτον, καὶ ἀνῆλθον εἰς τὸ καῦμα, καὶ ἔβαλον εἰς τὸ στόμα μου ψωμὸν μετὰ ἅλατος· καὶ ἐξηράνθη ὁ φάρυγξ μου ἀπὸ τοῦ καύματος, καὶ οὐ κατέβαινεν ὁ ψωμός· διὰ τοῦτο, ἡναγκάσθην βαλεῖν μικρὸν ὕδωρ εἰς τὸ ἄλὰς, ἵνα οὕτως δυνηθῶ γεύσασθαι. Ἀλλὰ συγχώρησόν μοι. Καὶ λέγει ὁ γέρων· Δεῦτε, ἴδετε Ἡσαῖαν ζωμὸν ἐσθίοντα ἐν Σκήτει. Εἰ ζωμὸν θέλεις ἐσθίειν, ὕπαγε εἰς Αἴγυπτον.
Ēlthe pote ho abbas Achilas eis to kellion tou abba Hēsaïou en Skētei, kai euren auton esthionta ēn de balōn eis to pinakin halas kai hydōr. Idōn de auton ho gerōn hoti ekrypsen auto opisō tēs seiras, legei autǭ; Eipe moi, ti ēsthies? Ho de eipe; Synchōrēson moi, abba, hoti thallia ekopton, kai anēlthon eis to kauma, kai ebalon eis to stoma mou psōmon meta halatos; kai exēranthē ho pharynx mou apo tou kaumatos, kai ou katebainen ho psōmos; dia touto, hēnankasthēn balein mikron hydōr eis to alas, hina houtōs dynēthō geusasthai. Alla synchōrēson moi. Kai legei ho gerōn; Deute, idete Hēsaian zōmon esthionta en Skētei. Ei zōmon theleis esthiein, hypage eis Aigypton.
Once abba Achilas came to the cell of abba Isaiah at Scetis and found him eating; he had put salt and water in the dish. When the old man saw that he had hidden it behind the rope, he says to him, “Tell me, what were you eating?” He said, “Forgive me, abba, I was cutting palm leaves and went up in the heat, and I put a morsel with salt in my mouth; and my throat was dry from the heat and the morsel would not go down; so I was forced to put a little water in the salt, so that I could eat. But forgive me.” And the old man says, “Come, see Isaiah eating broth at Scetis! If you want to eat broth, go to Egypt.”
4.4PG 65:125
Παρέβαλέ τις τῶν γερόντων τῷ ἀββᾷ Ἀχιλᾷ, καὶ θεωρεῖ αὐτὸν ῥίψαντα αἷμα ἐκ τοῦ στόματος αὐτοῦ· καὶ ἠρώτησεν· αὐτόν Τί ἐστι τοῦτο, Πάτερ Καὶ εἶπεν ὁ γέρων ὅτι Λόγος ἐστὶν ἀδελφοῦ λελυπηκότος με, καὶ ἡγωνισάμην τοῦ μὴ ἀναγγεῖλαι αὐτῷ καὶ ἐδεήθην Θεοῦ ἵνα ἀρθῇ ἀπ᾿ ἐμοῦ· καὶ γέγονεν ὁ λόγος ὡς αἷμα ἐν τῷ στόματί μου, καὶ ἔπτυσα αὐτὸν, καὶ ἀνεπάην, καὶ τὴν λύπην ἐπελαθόμην.
Parebale tis tōn gerontōn tǭ abbą Achilą, kai theōrei auton rhipsanta haima ek tou stomatos autou; kai ērōtēsen; auton Ti esti touto, Pater Kai eipen ho gerōn hoti Logos estin adelphou lelypēkotos me, kai hēgōnisamēn tou mē anangeilai autǭ kai edeēthēn Theou hina arthę̄ ap᾿ emou; kai gegonen ho logos hōs haima en tǭ stomati mou, kai eptysa auton, kai anepaēn, kai tēn lypēn epelathomēn.
One of the old men visited abba Achilas and sees him spitting blood from his mouth; and he asked him, “What is this, father?” And the old man said, “It is the word of a brother who grieved me, and I struggled not to tell it to him, and I prayed God to take it away from me; and the word became like blood in my mouth, and I spat it out, and I was at rest and forgot the grief.”
4.5PG 65:125
Ἔλεγεν ὁ ἀββᾶς Αμμώης, ὅτι Παρεβάλομεν ἐγὼ καὶ ὁ ἀββᾶς Βητίμης τῷ ἀββᾶ Ἀχιλᾷ, καὶ ἡκούσαμεν αὐτοῦ μελετῶντος τὸν λόγον τοῦτον· Μὴ φοβοῦ, Ἰακώβ, καταβῆναι εἰς Αἴγυπτον. Καὶ ἐπὶ πολὺ ἔμεινε μελετῶν τὸν λόγον τοῦτον. Καὶ ὡς ἐκρούσαμεν, ἤνοιξεν ἡμῖν, καὶ ἐπηρώτησε Πόθεν ἐστέ; Καὶ φοβηθέντες εἰπεῖν, Ἐκ τῶν Κελλίων, εἴπαμεν, Ἐκ τοῦ ὄρους τῆς Νιτρίας. Καὶ λέγει Τί ὑμῖν ποιήσω ὅτι ἀπὸ μήκοθέν ἐστε; καὶ εἰσήγαγεν ἡμᾶς. Καὶ εὔρομεν αὐτὸν ἐργαζόμενον τὴν νύκτα πολλὴν σειρὰν, καὶ ἠρωτήσαμεν αὐτὸν εἰπεῖν ἡμῖν λόγον. Ὁ δὲ εἶπεν· Ἐγὼ ἀπὸ ὀψὲ ἕως ἄρτι ἔπλεξα εἴκοσιν ὀργυίας, καὶ φύσει οὐ χρήζω αὐτῶν· ἀλλὰ μήπως ἀγανακτήσῃ ὁ Θεὸς, καὶ ἐγκαλέσῃ μοι, λέγων Διατί δυνάμενος ἐργάσασθαι, οὐκ εἰργάσω; διὰ τοῦτο κοπιῶ, καὶ ποιῶ ὅλην τὴν δύναμίν μου. Καὶ ὠφεληθέντες ἀνεχωρήσαμεν.
Elegen ho abbas Ammōēs, hoti Parebalomen egō kai ho abbas Bētimēs tǭ abba Achilą, kai hēkousamen autou meletōntos ton logon touton; Mē phobou, Iakōb, katabēnai eis Aigypton. Kai epi poly emeine meletōn ton logon touton. Kai hōs ekrousamen, ēnoixen hēmin, kai epērōtēse Pothen este? Kai phobēthentes eipein, Ek tōn Kelliōn, eipamen, Ek tou orous tēs Nitrias. Kai legei Ti hymin poiēsō hoti apo mēkothen este? kai eisēgagen hēmas. Kai euromen auton ergazomenon tēn nykta pollēn seiran, kai ērōtēsamen auton eipein hēmin logon. Ho de eipen; Egō apo opse heōs arti eplexa eikosin orguias, kai physei ou chrēzō autōn; alla mēpōs aganaktēsę̄ ho Theos, kai enkalesę̄ moi, legōn Diati dynamenos ergasasthai, ouk eirgasō? dia touto kopiō, kai poiō holēn tēn dynamin mou. Kai ōphelēthentes anechōrēsamen.
Abba Ammoes said, “Abba Bitimius and I visited abba Achilas, and we heard him meditating on this word: ‘Do not fear, Jacob, to go down into Egypt.’ And he went on meditating on this word for a long time. When we knocked, he opened to us and asked, ‘Where are you from?’ And being afraid to say ‘From the Cells,’ we said, ‘From the mountain of Nitria.’ And he says, ‘What can I do for you, since you have come from far away?’ and he brought us in. We found that he had been working at a great deal of rope during the night, and we asked him to tell us a word. He said, ‘From evening until now I have plaited twenty fathoms, and truly I do not need them; but lest God be displeased and accuse me, saying, “Why did you not work when you could?” that is why I labor and do all I can.’ And we went away helped.”
4.6PG 65:125
"Αλλοτε πάλιν μέγας γέρων παρέβαλε τῷ ἀββα Ἀχιλᾷ ἀπὸ Θηβαΐδος, καὶ λέγει αὐτῷ· Ἀ̓ββᾶ, πολεμοῦμαι εἰς σε. Ὁ δὲ λέγει αὐτῷ· Ὕπαγε καὶ σὺ, γέρον, εἰς ἐμὲ ἄρτι πολεμῇ; Ὁ δὲ γέρων ἀπὸ ταπεινώσεως εἶπε Ναὶ, ἀββᾶ. Ἦν δὲ ἐκεῖ ἐπὶ τῇ θύρᾳ καθήμενος γέρων τυφλὸς καὶ χωλός. Καὶ λέγει αὐτῷ ὁ γέρων· Ἤθελον καθίσαι μικρὰς ἡμέρας, καὶ διὰ τὸν γέροντα τοῦτον οὐ δύναμαι καθίσαι. Ακούσας οὖν ὁ ἀββᾶς Ἀχιλᾶς, ἐθαύμασε τὴν ταπείνωσιν τοῦ γέροντος, καὶ ἔλεγεν· Αὕτη οὐκ ἔστι πορνεία, ἀλλὰ φθόνος ἐστὶ τῶν πονηρῶν δαιμόνων.
"Allote palin megas gerōn parebale tǭ abba Achilą apo Thēbaïdos, kai legei autǭ; Abba, polemoumai eis se. Ho de legei autǭ; Hypage kai sy, geron, eis eme arti polemę̄? Ho de gerōn apo tapeinōseōs eipe Nai, abba. Ēn de ekei epi tę̄ thyrą kathēmenos gerōn typhlos kai chōlos. Kai legei autǭ ho gerōn; Ēthelon kathisai mikras hēmeras, kai dia ton geronta touton ou dynamai kathisai. Akousas oun ho abbas Achilas, ethaumase tēn tapeinōsin tou gerontos, kai elegen; Hautē ouk esti porneia, alla phthonos esti tōn ponērōn daimonōn.
Another time a great old man from the Thebaid visited abba Achilas and says to him, “Abba, I am tempted because of you.” He says to him, “Come now, you too, old man, are you tempted now because of me?” And the old man, out of humility, said, “Yes, abba.” There was an old man sitting there at the door, blind and lame. And the old man says to him, “I wanted to stay a few days, and because of this old man I cannot stay.” When abba Achilas heard this, he marveled at the old man’s humility and said, “This is not sexual immorality, but the envy of the wicked demons.”
Chapter 5
5.1PG 65:125
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμώη, ὅτι ὡς ὑπἦγεν εἰς τὴν ἐκκλησίαν, οὐκ ἤφιε τὸν μαθητὴν αὐτοῦ ἔγγιστα αὐτοῦ περιπατῆσαι, ἀλλὰ ἀπὸ μακρόθεν· καὶ εἰ ἤρχετο ἐρωτῆσαι περὶ λογισμῶν, ὡς ἔλεγεν αὐτῷ μόνον, εὐθέως ἐδίωκεν αὐτὸν, λέγων· Μήποτε λαλούντων ἡμῶν περὶ ὠφελείας, ἐγκύψῃ τ ξένη ὁμιλία· διὰ τοῦτο οὐκ ἀφῶ σε ἔγγιστά μου.
Elegon peri tou abba Ammōē, hoti hōs hypēgen eis tēn ekklēsian, ouk ēphie ton mathētēn autou engista autou peripatēsai, alla apo makrothen; kai ei ērcheto erōtēsai peri logismōn, hōs elegen autǭ monon, eutheōs ediōken auton, legōn; Mēpote lalountōn hēmōn peri ōpheleias, enkypsę̄ t xenē homilia; dia touto ouk aphō se engista mou.
They said of abba Ammoes that when he went to church, he did not let his disciple walk close to him, but at a distance; and if he came to ask about thoughts, as soon as he had spoken to him he sent him away at once, saying, “Lest, while we speak of what is profitable, some idle talk creep in; that is why I do not let you near me.”
5.2PG 65:125
Ἔλεγεν ὁ ἀββᾶς Ἀμμώης τῷ ἀββᾷ Ἡσαΐα το τῇ ἀρχῇ Πῶς με βλέπεις ἄρτι; Λέγει αὐτῷ Ὡς ἄγγελον, Πάτερ. Καὶ εἰς τὰ ὕστερα ἔλεγεν αὐτῷ· Πῶς με νῦν βλέπεις; Ὁ δὲ ἔλεγεν Ὡς τὸν Σατανᾶν κἂν λόγον μοι λαλήσεις ἀγαθὸν, ὡς ῥομφαίαν αὐτὸν ἔχω.
Elegen ho abbas Ammōēs tǭ abbą Hēsaïa to tę̄ archę̄ Pōs me blepeis arti? Legei autǭ Hōs angelon, Pater. Kai eis ta hystera elegen autǭ; Pōs me nyn blepeis? Ho de elegen Hōs ton Satanan kan logon moi lalēseis agathon, hōs rhomphaian auton echō.
In the beginning abba Ammoes used to say to abba Isaiah, “How do you see me now?” He says to him, “As an angel, father.” And later he would say to him, “How do you see me now?” And he would say, “As Satan; even if you speak a good word to me, I take it as a sword.”
5.3PG 65:125–127
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμώη, ὅτι ἡσθένει κλινήρης ὧν ἐπὶ πολλὰ ὕτη, καὶ οὐδέποτε ἀφῆκε τὸν λογισμὸν αὐτοῦ προσχεῖν εἰς τὸ ἐσώτερον αὐτοῦ κελλίον, ἰδεῖν τί ἔχει. Πολλὰ γὰρ αὐτῷ προσέφερον διὰ τὴν ἀσθένειαν. Καὶ εἰσερχομένου τοῦ μαθητοῦ αὐτοῦ Ἰωάννου καὶ ἐξερχομένου, ἐκάμυε τοὺς ὀφθαλμοὺς αὐτοῦ, ἵνα μὴ ἴδῃ τί ποιεῖ. Ἤδει γὰρ ὅτι ἦν πιστὸς μοναχός.
Elegon peri tou abba Ammōē, hoti hēsthenei klinērēs hōn epi polla hytē, kai oudepote aphēke ton logismon autou proschein eis to esōteron autou kellion, idein ti echei. Polla gar autǭ prosepheron dia tēn astheneian. Kai eiserchomenou tou mathētou autou Iōannou kai exerchomenou, ekamye tous ophthalmous autou, hina mē idę̄ ti poiei. Ēdei gar hoti ēn pistos monachos.
They said of abba Ammoes that he was ill and bedridden for many years, and he never let his thought look into his inner cell to see what it held. For they brought him many things because of his illness. And when his disciple John went in and out, he would close his eyes, so as not to see what he was doing. For he knew that he was a faithful monk.
5.4PG 65:127
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ἀμμώῃ, αἰτούμενος παρ' αὐτοῦ λόγον. Καὶ μείνας μετ᾿ αὐτοῦ ἡμέρας ἑπτὰ, οὐκ ἀπεκρίθη αὐτῷ ὁ γέρων, προπέμπων δὲ αὐτὸν εἶπεν αὐτῷ· Ἄπελθε, πρόσεχε σεαυτῷ· ἐμοῦ τέως αἱ ἁμαρτίαι γεγόνασι τεῖχος σκοτεινὸν ἀνὰ μέσον ἐμοῦ καὶ τοῦ Θεοῦ.
Eipen ho abbas Poimēn, hoti adelphos parebale tǭ abbą Ammōę̄, aitoumenos par' autou logon. Kai meinas met᾿ autou hēmeras hepta, ouk apekrithē autǭ ho gerōn, propempōn de auton eipen autǭ; Apelthe, proseche seautǭ; emou teōs hai hamartiai gegonasi teichos skoteinon ana meson emou kai tou Theou.
Abba Poemen said that a brother visited abba Ammoes, asking a word of him. He stayed with him seven days, and the old man did not answer him; but seeing him off he said to him, “Go, attend to yourself; as for me, my sins have become a dark wall between me and God.”
5.5PG 65:127
Ἔλεγον διὰ τὸν ἀββᾶν Ἀμμώην, ὅτι ἐποίησε πεντήκοντα ἀρτάβας σίτου, πρὸς χρείαν ποτέ, καὶ ἔβαλεν εἰς τὸν ἥλιον· καὶ πρὶν ξηρανθῆναι αὐτὰ καλῶς, εἶδε πρᾶγμα ἐν τῷ τόπῳ μὴ ὠφελοῦν αὐτὸν καὶ λέγει τοῖς παιδαρίοις αὐτοῦ· Ἄγωμεν ἔνθεν. Οἱ δὲ σφόδρα ἐλυπήθησαν. Ἰδὼν δὲ αὐτοὺς λυπουμένους, λέγει αὐτοῖς· Λυπεῖσθε διὰ τοὺς ἄρτους ἀληθῶς εἶδον ἐγώ τινας φυγόντας, καὶ ἐάσαντας κεκονιαμένα τὰ θυρίδια μετὰ βιβλίων μεμβράνων οὐδὲ ἔκλεισαν τὰς θυρίδας, ἀλλ' ἀπῆλθον ἀνεῳγμένας καταλιπόντες αὐτάς.
Elegon dia ton abban Ammōēn, hoti epoiēse pentēkonta artabas sitou, pros chreian pote, kai ebalen eis ton hēlion; kai prin xēranthēnai auta kalōs, eide pragma en tǭ topǭ mē ōpheloun auton kai legei tois paidariois autou; Agōmen enthen. Hoi de sphodra elypēthēsan. Idōn de autous lypoumenous, legei autois; Lypeisthe dia tous artous alēthōs eidon egō tinas phygontas, kai easantas kekoniamena ta thyridia meta bibliōn membranōn oude ekleisan tas thyridas, all' apēlthon aneǭgmenas katalipontes autas.
They said of abba Ammoes that he once made fifty artabas of grain for his needs and put it out in the sun; and before it had dried well, he saw something in the place that did not profit him, and he says to his servants, “Let us go from here.” They were very grieved. Seeing them grieved, he says to them, “Are you grieved because of the bread? Truly I have seen some who fled and left their whitewashed window niches with parchment books, and did not even close the shutters, but went away leaving them open.”
Chapter 6
6.1PG 65:127
Ὁ ἀββᾶς Ἀμμοῦν ὁ Νιτριώτης παρέβαλε τῷ ἀββᾷ Ἀντωνίῳ, καὶ λέγει αὐτῷ, ὅτι Ἐγὼ πλείονά σου κόπον ἔχω, καὶ πῶς τὸ ὄνομά σου ἐμεγαλύνθη ἐν τοῖς ἀνθρώποις ὑπὲρ ἐμέ; Λέγει ἁὐτῷ ὁ ἀββᾶς Ἀντώνιος Ἐπειδὴ ἐγὼ ἀγαπῶ τὸν Θεὸν ὑπὲρ σέ.
Ho abbas Ammoun ho Nitriōtēs parebale tǭ abbą Antōniǭ, kai legei autǭ, hoti Egō pleiona sou kopon echō, kai pōs to onoma sou emegalynthē en tois anthrōpois hyper eme? Legei hautǭ ho abbas Antōnios Epeidē egō agapō ton Theon hyper se.
Abba Amoun of Nitria visited abba Antony and says to him, “I have more labor than you, so how is it that your name has been magnified among men above mine?” Abba Antony says to him, “Because I love God more than you.”
6.2PG 65:127
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀμμοῦν, ὅτι ἐποίησεν εἰς μετὴν το κριθῆς, μῆνας δύο. Παρέβαλε δὲ αὐτὸς τῷ ἀββᾷ Ποιμένι, καὶ λέγει αὐτῷ· Ἐὰν ἀπέλθω εἰς τὸ κελλίον τοῦ πλησίον, ἢ καὶ αὐτός μοι παραβάλῃ διά τινα χρείαν, εὐλαβούμεθα συλλαλῆσαι ἀλλήλοις, μή τις ἀνακύψῃ ξένη ὁμιλία. Λέγει αὐτῷ ὁ γέρων Καλῶς ποιεῖς χρήζει γὰρ ἡ νεότης φυλακῆς. Λέγει αὐτῷ ὁ ἀββᾶς Ἀμμοῦν· Οἱ γέροντες οὖν τἱ ἐποίουν; Καὶ εἶπεν αὐτῷ Οἱ γέροντες προκόψαντες, οὐκ εἶχον ἐν αὐτοῖς ἕτερόν τι, ἢ ξένον ἐν τῷ στόματι, ἵνα αὐτὸ λαλήσωσιν. Ἐὰν οὖν γένηται ἀνάγκη, φησὶ, λαλῆσαι μετὰ τοῦ πλησίον, θέλεις λαλήσω ἐν ταῖς Γραφαῖς, ἢ ἐν τοῖς λόγοις τῶν γερόντων; Λέγει ὁ γέρων Εἰ οὐ δύνασαι σιωπᾶν, καλόν ἐστι μᾶλλον ἐν τοῖς λόγοις τῶν γερόντων, καὶ μὴ ἐν τῇ Γραφῇ. Κίνδυνος γάρ ἐστι οὐ μικρός.
Elegon peri tou abba Ammoun, hoti epoiēsen eis metēn to krithēs, mēnas dyo. Parebale de autos tǭ abbą Poimeni, kai legei autǭ; Ean apelthō eis to kellion tou plēsion, ē kai autos moi parabalę̄ dia tina chreian, eulaboumetha syllalēsai allēlois, mē tis anakypsę̄ xenē homilia. Legei autǭ ho gerōn Kalōs poieis chrēzei gar hē neotēs phylakēs. Legei autǭ ho abbas Ammoun; Hoi gerontes oun ti epoioun? Kai eipen autǭ Hoi gerontes prokopsantes, ouk eichon en autois heteron ti, ē xenon en tǭ stomati, hina auto lalēsōsin. Ean oun genētai anankē, phēsi, lalēsai meta tou plēsion, theleis lalēsō en tais Graphais, ē en tois logois tōn gerontōn? Legei ho gerōn Ei ou dynasai siōpan, kalon esti mallon en tois logois tōn gerontōn, kai mē en tę̄ Graphę̄. Kindynos gar esti ou mikros.
They said of abba Amoun that he spent two months … barley. He visited abba Poemen and says to him, “If I go to my neighbor’s cell, or if he visits me for some need, we are careful about speaking together, lest some idle talk creep in.” The old man says to him, “You do well; for youth needs watchfulness.” Abba Amoun says to him, “Then what did the old men do?” And he said to him, “The old men who had advanced had nothing else in them, nothing alien in their mouths, to say.” “So if it becomes necessary,” he says, “to speak with my neighbor, do you want me to speak about the Scriptures or about the sayings of the old men?” The old man says, “If you cannot keep silent, it is better to speak of the sayings of the old men and not of the Scripture. For the danger is not small.”
6.3PG 65:127
Ἀδελφὸς ἦλθεν ἀπὸ Σκήτεως πρὸς τὸν ἀββᾶν Ἀμμοῦν, καὶ λέγει αὐτῷ· Πέμπει με ὁ Πατήρ μου εἰς διακονίαν, καὶ φοβοῦμαι τὴν πορνείαν. Λέγει αὐτῷ ὁ γέρων Οἴαν ὥραν ἔρχεταί σοι πειρασμὸς, εἰπέ· Ὁ Θεὸς τῶν δυνάμεων, εὐχαῖς τοῦ Πατρός μου ἐξελοῦ με. Ἐν μιᾷ οὖν τῶν ἡμερῶν ἔκλεισε παρθένος τὴν θύραν ἐπάνω αὐτοῦ· καὶ βοήσας φωνῇ μεγάλῃ εἶπεν· Ὁ Θεὸς τοῦ Πατρός μου, ἐξελοῦ με Καὶ εὐθέως εὑρέθη εἰς τὴν ὁδὸν τῆς Σκήτεως.
Adelphos ēlthen apo Skēteōs pros ton abban Ammoun, kai legei autǭ; Pempei me ho Patēr mou eis diakonian, kai phoboumai tēn porneian. Legei autǭ ho gerōn Oian hōran erchetai soi peirasmos, eipe; Ho Theos tōn dynameōn, euchais tou Patros mou exelou me. En mią oun tōn hēmerōn ekleise parthenos tēn thyran epanō autou; kai boēsas phōnę̄ megalę̄ eipen; Ho Theos tou Patros mou, exelou me Kai eutheōs heurethē eis tēn hodon tēs Skēteōs.
A brother came from Scetis to abba Amoun and says to him, “My father is sending me on an errand, and I fear sexual immorality.” The old man says to him, “Whatever hour temptation comes to you, say, ‘God of powers, by the prayers of my father, deliver me.’” One day a virgin shut the door on him; and crying out with a loud voice he said, “God of my father, deliver me!” And at once he found himself on the road to Scetis.
Chapter 7
7.1PG 65:129
Διηγήσατο ὁ ἀββᾶς Ἰωάννης, ὅτι ὁ ἀββᾶς Ἀνούβ καὶ ὁ ἀββᾶς Ποιμὴν καὶ οἱ λοιποὶ ἀδελφοὶ αὐτῶν, ἐκ μιᾶς κοιλίας ὄντες, καὶ μοναχοὶ ἐν τῇ Σκήτει γενόμενοι, ὅτε ἦλθον οἱ Μάζικες καὶ ἠρήμωσαν αὐτὴν τὸ πρῶτον, ἀνεχώρησαν ἐκεῖθεν, καὶ ἦλθον εἰς τόπον καλούμενον Τερενοῦθιν, ἕως οὗ σκοπήσωσι πῶς ὀφείλωσι μεῖναι. Καὶ ἔμειναν ἐκεῖ εἰς παλαιὸν ἱερὸν μικρὰς ἡμέρας. Εἶπε δὲ ὁ ἀββᾶς Ἀνοὺβ τῷ ἀββᾷ Ποιμένι· Ποίησον ἀγάπην· σὺ καὶ οἱ ἀδελφοί σου ἕκαστος καταμόνας ἡσυχάσει, καὶ μὴ ἀπαντήσωμεν ἀλλήλοις τὴν ἑβδομάδα ταύτην. Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Ὡς θέλεις ποιοῦμεν. Καὶ ἐποίησαν οὕτως. ὧν δὲ ἐκεῖ ἄγαλμα λίθινον ἐν αὐτῷ τῷ ἱερῷ· καὶ ἡγείρετο ὁ γέρων ὁ ἀββᾶς Ἀνοὺβ κατὰ πρωΐ, καὶ ἐλιθοβόλει τὸ πρόσωπον τοῦ ἀγάλματος, καὶ καθ᾽ ἑσπέραν ἔλεγεν αὐτῷ· Συγχώρησόν μοι. Καὶ ἐπλήρωσε τὴν ἑβδομάδα οὕτως ποιῶν. Τῇ δὲ ἡμέρᾳ τοῦ σαββάτου ἀπήντησαν ἀλλήλοις, καὶ εἶπεν ὁ ἀββᾶς Ποιμὴν τῷ ἀββᾷ Ἀνούβ· Εἶδόν σε, ἀββᾶ, τῇ ἑβδομάδι ταύτῃ λιθάζοντα τὸ πρόσωπον τοῦ ἀγάλματος, καὶ δι μετάνοιαν αὐτῷ ποιοῦντα πιστὸς ἄνθρωπος ταῦτα ποιεῖ; Καὶ ἀπεκρίθη ὁ γέρων Καὶ τοῦτο τὸ πρᾶγμα δι᾽ ὑμᾶς ἐποίησα. Ὅτι δ εἴδετέ με λιθοβολοῦντα τὸ πρόσωπον τοῦ ἀγάλματος, μὴ ἐλάλησεν, ἢ ὠργίσθη; Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Οὔ. Καὶ πάλιν, ὅτι ἔβαλον αὐτῷ μετάνοιαν, μὴ ἐταράχθη, καὶ εἶπεν, Οὐ συγχωρῶ; Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Οὔ. Καὶ εἶπεν ὁ γέρων· Καὶ ἡμεῖς οὖν ἐσμεν ἑπτὰ ἀδελφοί· εἰ θέλετε ἵνα μείνωμεν μετ᾿ ἀλλήλων, γενώμεθα ὥσπερ τὸ ἄγαλμα τοῦτο, ὅπερ ἐὰν ὑβρισθῇ ἢ δοξασθῇ, οὐ ταράσσεται. δὲ οὐ θέλετε γενέσθαι οὕτως, ἰδοὺ τέσσαρες πύλαι εἰσὶν ἐν τῷ ἱερῷ· ἕκαστος ὅπου θέλῃ ἀπέλθῃ. Καὶ ἔβαλον ἑαυτοὺς χαμαὶ, λέγοντες τῷ ἀββᾶ Ἀνούβ· Ὡς θέλεις, Πάτερ, ποιοῦμεν, καὶ ἀκούομεν ὡς λέγεις ἡμῖν. Εἶπε δὲ ὁ ἀββᾶς Ποιμὴν, ὅτι Ἐμείναμεν μετ' ἀλλήλων τὸν ἅπαντα χρόνον ἡμῶν, ἐργαζόμενοι κατὰ τὸν λόγον τοῦ γέροντος ὃν εἶπεν ἡμῖν· καταστήσαντος αὐτοῦ ἕνα ἐξ ἡμῶν οἰκονόμον· καὶ πᾶν ὅπερ ἐτίθει ἡμῖν ἡσθίομεν· καὶ ἀδύνατον ἦν εἰπεῖν τινα ἐξ ἡμῶν, Φέρε ἡμῖν ἄλλο τί ποτε, ἢ εἰπεῖν, ὅτι Οὐ θέλομεν τοῦτο φαγεῖν. Καὶ ἐποιοῦμεν τὸν πάντα χρόνον ἡμῶν ἐν ἀναπαύσει καὶ εἰρήνῃ.
Diēgēsato ho abbas Iōannēs, hoti ho abbas Anoub kai ho abbas Poimēn kai hoi loipoi adelphoi autōn, ek mias koilias ontes, kai monachoi en tę̄ Skētei genomenoi, hote ēlthon hoi Mazikes kai ērēmōsan autēn to prōton, anechōrēsan ekeithen, kai ēlthon eis topon kaloumenon Terenouthin, heōs hou skopēsōsi pōs opheilōsi meinai. Kai emeinan ekei eis palaion hieron mikras hēmeras. Eipe de ho abbas Anoub tǭ abbą Poimeni; Poiēson agapēn; sy kai hoi adelphoi sou hekastos katamonas hēsychasei, kai mē apantēsōmen allēlois tēn hebdomada tautēn. Kai eipen ho abbas Poimēn; Hōs theleis poioumen. Kai epoiēsan houtōs. hōn de ekei agalma lithinon en autǭ tǭ hierǭ; kai hēgeireto ho gerōn ho abbas Anoub kata prōï, kai elithobolei to prosōpon tou agalmatos, kai kath᾽ hesperan elegen autǭ; Synchōrēson moi. Kai eplērōse tēn hebdomada houtōs poiōn. Tę̄ de hēmerą tou sabbatou apēntēsan allēlois, kai eipen ho abbas Poimēn tǭ abbą Anoub; Eidon se, abba, tę̄ hebdomadi tautę̄ lithazonta to prosōpon tou agalmatos, kai di metanoian autǭ poiounta pistos anthrōpos tauta poiei? Kai apekrithē ho gerōn Kai touto to pragma di᾽ hymas epoiēsa. Hoti d eidete me lithobolounta to prosōpon tou agalmatos, mē elalēsen, ē ōrgisthē? Kai eipen ho abbas Poimēn; Ou. Kai palin, hoti ebalon autǭ metanoian, mē etarachthē, kai eipen, Ou synchōrō? Kai eipen ho abbas Poimēn; Ou. Kai eipen ho gerōn; Kai hēmeis oun esmen hepta adelphoi; ei thelete hina meinōmen met᾿ allēlōn, genōmetha hōsper to agalma touto, hoper ean hybristhę̄ ē doxasthę̄, ou tarassetai. de ou thelete genesthai houtōs, idou tessares pylai eisin en tǭ hierǭ; hekastos hopou thelę̄ apelthę̄. Kai ebalon heautous chamai, legontes tǭ abba Anoub; Hōs theleis, Pater, poioumen, kai akouomen hōs legeis hēmin. Eipe de ho abbas Poimēn, hoti Emeinamen met' allēlōn ton hapanta chronon hēmōn, ergazomenoi kata ton logon tou gerontos hon eipen hēmin; katastēsantos autou hena ex hēmōn oikonomon; kai pan hoper etithei hēmin hēsthiomen; kai adynaton ēn eipein tina ex hēmōn, Phere hēmin allo ti pote, ē eipein, hoti Ou thelomen touto phagein. Kai epoioumen ton panta chronon hēmōn en anapausei kai eirēnę̄.
Abba John related that abba Anoub and abba Poemen and the rest of their brothers, born of one womb and made monks at Scetis, when the Mazices came and laid it waste the first time, withdrew from there and came to a place called Terenouthis, until they could consider how they should live. And they stayed there a few days in an old temple. Abba Anoub said to abba Poemen, “Do me a kindness: you and your brothers each live in stillness alone, and let us not meet one another this week.” And abba Poemen said, “We will do as you wish.” And they did so. There was a stone statue in the temple; and the old man abba Anoub would get up in the morning and throw stones at the statue’s face, and in the evening he would say to it, “Forgive me.” And he completed the week doing this. On the Saturday they met one another, and abba Poemen said to abba Anoub, “I saw you, abba, this week stoning the face of the statue and making a prostration of repentance to it. Does a believing man do such things?” And the old man answered, “I did this for your sakes. When you saw me stoning the face of the statue, did it speak, or get angry?” And abba Poemen said, “No.” “And again, when I made a prostration to it, was it disturbed, and did it say, ‘I do not forgive’?” And abba Poemen said, “No.” And the old man said, “So we too are seven brothers; if you want us to stay with one another, let us become like this statue, which is not disturbed whether it is insulted or glorified. But if you do not want to become like this, look, there are four gates in the temple; let each go where he wishes.” And they threw themselves on the ground, saying to abba Anoub, “We will do as you wish, father, and we will listen to what you tell us.” And abba Poemen said, “We stayed with one another all our time, working according to the word the old man spoke to us; he appointed one of us steward, and we ate whatever he set before us; and it was impossible for any of us to say, ‘Bring us something else,’ or to say, ‘We do not want to eat this.’ And we spent all our time in rest and peace.”
7.2PG 65:129
Εἶπεν ὁ ἀββᾶς Ἀνούβ· Ἐξ οὗ τὸ ὄνομα τοῦ Χριστοῦ ἐκλήθη ἐπ᾿ ἐμὲ, οὐκ ἐξῆλθε ψεῦδος ἐκ τοῦ στόματός μου.
Eipen ho abbas Anoub; Ex hou to onoma tou Christou eklēthē ep᾿ eme, ouk exēlthe pseudos ek tou stomatos mou.
Abba Anoub said, “Since the name of Christ was called upon me, no lie has come out of my mouth.”
Chapter 8
8.1PG 65:129–131
Ἔλεγον περί τινος γέροντος, ὅτι ἐποίησε πεντήκοντα ἔτη, μήτε ἄρτον ἐσθίων μήτε οἶνον πίνων ταχύ. Καὶ ἔλεγεν, ὅτι Ἀπέκτεινα τὴν πορνείαν καὶ τὴν φιλαργυρίαν καὶ τὴν κενοδοξίαν. Καὶ ἦλθε πρὸς αὐτὸν ὁ ἀββᾶς Ἀβραὰμ, ἀκούσας ὅτι εἶπε τοῦτο, καὶ ὁ γέρων λέγει αὐτῷ· Σὺ εἶπας τὸν λόγον τοῦτον; Καὶ λέγει· Ναί. Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ εἰσέρχῃ εἰς τὸ κελλίον σου, καὶ εὑρίσκεις εἰς τὸ ψιάθιόν σου γυναῖκα, δύνασαι λογίσασθαι ὅτι οὐκ ἔστι γυνή; Λέγει· Οὔ· ἀλλὰ πολεμῶ τῷ λογισμῷ, μὴ ἅψασθαι αὐτῆς. Λέγει οὖν ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ οὐκ ἀπέκτεινας, ἀλλὰ ζῇ τὸ πάθος, δέδεται δέ. Πάλιν ὡς περιπατεῖς βλέπεις λίθους καὶ ὄστρακα, μέσον δὲ τούτων χρυσὸν, δύναται ἡ διάνοιά σου λογίσασθαι τοῦτο ὥσπερ ταῦτα; Λέγει· Οὐχί· ἀλλὰ πολεμῶ τῷ λογισμῷ μὴ λαβεῖν αὐτό. Καὶ λέγει ὁ γέρων· Ἰδοὺ ζῇ ἀλλὰ δέδεται. Λέγει πάλιν ὁ ἀββᾶς Ἀβραάμ· Ἰδοὺ ἀκούεις περὶ δύο ἀδελφῶν, ὅτι ὁ εἷς ἀγαπᾷ σε, ὁ δὲ ἄλλος μισεῖ σε καὶ κακολογεῖ σε· ἐὰν ἔλθωσι πρὸς σὲ, τοὺς δύο ἐξ ἴσης ἔχεις; Λέγει Οὐχί· ἀλλὰ πολεμῶ τῷ λογισμῷ, ἀγαθοποιῆσαι τῷ μισοῦντί με ὡς τῷ ἀγαπῶντί με. Λέγει αὐτῷ ὁ ἀββᾶς Ἀβραάμ· "Ὥστε οὖν ζῶσι τὰ πάθη, μόνον δὲ δεσμοῦνται ὑπὸ τῶν ἁγίων.
Elegon peri tinos gerontos, hoti epoiēse pentēkonta etē, mēte arton esthiōn mēte oinon pinōn tachy. Kai elegen, hoti Apekteina tēn porneian kai tēn philargyrian kai tēn kenodoxian. Kai ēlthe pros auton ho abbas Abraam, akousas hoti eipe touto, kai ho gerōn legei autǭ; Sy eipas ton logon touton? Kai legei; Nai. Kai eipen autǭ ho abbas Abraam; Idou eiserchę̄ eis to kellion sou, kai heuriskeis eis to psiathion sou gynaika, dynasai logisasthai hoti ouk esti gynē? Legei; Ou; alla polemō tǭ logismǭ, mē hapsasthai autēs. Legei oun ho abbas Abraam; Idou ouk apekteinas, alla zę̄ to pathos, dedetai de. Palin hōs peripateis blepeis lithous kai ostraka, meson de toutōn chryson, dynatai hē dianoia sou logisasthai touto hōsper tauta? Legei; Ouchi; alla polemō tǭ logismǭ mē labein auto. Kai legei ho gerōn; Idou zę̄ alla dedetai. Legei palin ho abbas Abraam; Idou akoueis peri dyo adelphōn, hoti ho heis agapą se, ho de allos misei se kai kakologei se; ean elthōsi pros se, tous dyo ex isēs echeis? Legei Ouchi; alla polemō tǭ logismǭ, agathopoiēsai tǭ misounti me hōs tǭ agapōnti me. Legei autǭ ho abbas Abraam; "Hōste oun zōsi ta pathē, monon de desmountai hypo tōn hagiōn.
They told of an old man who spent fifty years neither eating bread nor readily drinking wine. And he said, “I have killed sexual immorality, avarice, and vainglory.” Abba Abraham came to him, having heard that he said this, and says to him, “Did you say this word?” And he says, “Yes.” And abba Abraham said to him, “Suppose you go into your cell and find a woman on your mat; can you think that it is not a woman?” He says, “No; but I fight my thought so as not to touch her.” So abba Abraham says, “Look, you have not killed it; the passion lives, but it is bound. Again, as you walk, you see stones and potsherds, and among them gold; can your mind think of it as of the others?” He says, “No; but I fight my thought so as not to take it.” And the old man says, “Look, it lives, but it is bound.” Abba Abraham says again, “Suppose you hear about two brothers, that one loves you and the other hates you and speaks ill of you; if they come to you, do you regard the two equally?” He says, “No; but I fight my thought to do good to the one who hates me as to the one who loves me.” Abba Abraham says to him, “So then the passions live; they are only bound by the saints.”
8.2PG 65:131
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἀβραὰμ, λέγων· Ἐὰν συμβῇ με πολλάκις φαγεῖν, τί ἐστι Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Τί λαλεῖς, ἀδελφέ; τοσαῦτα ἐσθίεις; ἢ δοκεῖς ὅτι εἰς ἅλωνα ἦλθες;
Adelphos ērōtēse ton abban Abraam, legōn; Ean symbę̄ me pollakis phagein, ti esti Kai apokritheis ho gerōn eipe; Ti laleis, adelphe? tosauta esthieis? ē dokeis hoti eis halōna ēlthes?
A brother asked abba Abraham, saying, “If it happens that I eat often, what is that?” And the old man answered, “What are you saying, brother? Do you eat so much? Or do you think you have come to a threshing floor?”
8.3PG 65:131
Ἔλεγε περί τινος τῶν Σκητιωτῶν ὁ ἀββᾶς˙ Ἀβραάμ, ὅτι γραφεὺς ἦν, καὶ οὐκ ἤσθιεν ἄρτον. Ἦλθεν οὖν ἀδελφὸς παρακαλῶν αὐτὸν γράψαι αὐτῷ βιβλίον. Ὁ οὖν γέρων ἔχων τὸν νοῦν αὐτοῦ εἰς τὴν θεωρίαν, ἔγραψε παρὰ στίχους, καὶ οὐκ ἔστιξεν. Ὁ δὲ ἀδελφὸς λαβὼν καὶ θέλων στίξαι, εὗρε παρὰ λόγους. Καὶ λέγει τῷ γέροντι Παρὰ στίχους ἐστὶν, ἀββᾶ. Λέγει αὐτῷ ὁ γέρων· Ὕπαγε, πρῶτον ποίησον τὰ γεγραμμένα, καὶ τότε ἔρχῃ καὶ γράφω σοι καὶ τὴν λοιπάδα.
Elege peri tinos tōn Skētiōtōn ho abbas˙ Abraam, hoti grapheus ēn, kai ouk ēsthien arton. Ēlthen oun adelphos parakalōn auton grapsai autǭ biblion. Ho oun gerōn echōn ton noun autou eis tēn theōrian, egrapse para stichous, kai ouk estixen. Ho de adelphos labōn kai thelōn stixai, heure para logous. Kai legei tǭ geronti Para stichous estin, abba. Legei autǭ ho gerōn; Hypage, prōton poiēson ta gegrammena, kai tote erchę̄ kai graphō soi kai tēn loipada.
Abba Abraham told of one of the monks of Scetis that he was a scribe and did not eat bread. A brother came asking him to copy a book for him. The old man, having his mind on contemplation, wrote leaving out lines, and did not punctuate. The brother took it, and wanting to punctuate it, found words left out. And he says to the old man, “Lines are missing, abba.” The old man says to him, “Go, first do what is written, and then come, and I will write the rest for you.”
Chapter 9
9.1PG 65:131–133
Παρέβαλε ὁ ἀββᾶς Ἀ̓βραὰμ τῷ ἀββᾷ Ἄρῃ· καὶ καθημένων αὐτῶν, ἦλθεν ἀδελφὸς πρὸς τὸν γέροντα, καὶ λέγει αὐτῷ· Εἰπέ μοι τί ποιήσω ἵνα σωθώ. Ο δὲ λέγει αὐτῷ· Ὕπαγε, ποίησον τὸν ἐνιαυτὸν τοῦτον, κατ᾿ ὀψὲ ἐσθίων ἄρτον καὶ ἅλας, καὶ δεῦρο πάλιν, καὶ λαλῶ σοι. Καὶ ἀπελθὼν ἐποίησεν οὕτως. Πληρωθέντος δὲ τοῦ ἐνιαυτοῦ, ἦλθε πάλιν ὁ ἀδελφὸς πρὸς τὸν ἀββᾶν "Αρην. Εὐκαίρησε δὲ τότε καὶ ὁ ἀββᾶς Ἀβραὰμ ἐκεῖ. Καὶ εἶπε πάλιν ὁ γέρων τῷ ἀδελφῷ· Ὕπαγε, νήστευσον καὶ τοῦτον τὸν ἐνιαυτὸν δύο δύο. Καὶ ὡς ἀπῆλθεν ὁ ἀδελφὸς, λέγει ὁ ἀββᾶς Ἀβραὰμ τῷ ἀββᾷ "Αρῃ· Διατί ὅλοις τοῖς ἀδελφοῖς μετὰ ζυγοῦ ἐλαφροῦ λαλεῖς, τῷ δὲ ἀδελφῷ τούτῳ φορτία βαρέα ἐπιτιθεῖς; Λέγει αὐτῷ ὁ γέρων· Οἱ ἀδελφοὶ καθὼς ἔρχονται ζητοῦντες, οὕτως καὶ ὑπάγουσιν· οὗτος δὲ διὰ τὸν Θεὸν ἔρχεται ἀκοῦσαι λόγον. Ἐργάτης γάρ ἐστιν· καὶ εἴ τι δ᾽ ἂν εἴπω αὐτῷ, μετὰ σπουδῆς ποιεῖ· διὰ τοῦτο κἀγὼ λαλῶ αὐτῷ τὸν λόγον τοῦ Θεοῦ.
Parebale ho abbas Abraam tǭ abbą Arę̄; kai kathēmenōn autōn, ēlthen adelphos pros ton geronta, kai legei autǭ; Eipe moi ti poiēsō hina sōthō. O de legei autǭ; Hypage, poiēson ton eniauton touton, kat᾿ opse esthiōn arton kai halas, kai deuro palin, kai lalō soi. Kai apelthōn epoiēsen houtōs. Plērōthentos de tou eniautou, ēlthe palin ho adelphos pros ton abban "Arēn. Eukairēse de tote kai ho abbas Abraam ekei. Kai eipe palin ho gerōn tǭ adelphǭ; Hypage, nēsteuson kai touton ton eniauton dyo dyo. Kai hōs apēlthen ho adelphos, legei ho abbas Abraam tǭ abbą "Arę̄; Diati holois tois adelphois meta zygou elaphrou laleis, tǭ de adelphǭ toutǭ phortia barea epititheis? Legei autǭ ho gerōn; Hoi adelphoi kathōs erchontai zētountes, houtōs kai hypagousin; houtos de dia ton Theon erchetai akousai logon. Ergatēs gar estin; kai ei ti d᾽ an eipō autǭ, meta spoudēs poiei; dia touto kagō lalō autǭ ton logon tou Theou.
Abba Abraham visited abba Ares; and as they were sitting, a brother came to the old man and says to him, “Tell me what to do to be saved.” He says to him, “Go, spend this year eating bread and salt each evening, and come back, and I will speak with you.” And he went and did so. When the year was over, the brother came again to abba Ares. Abba Abraham happened to be there again. And the old man said again to the brother, “Go, fast this year too, two days at a time.” And when the brother had gone, abba Abraham says to abba Ares, “Why do you speak to all the brothers with a light yoke, but lay heavy burdens on this brother?” The old man says to him, “The brothers go away as they come, seeking; but this one comes for God’s sake to hear a word. For he is a worker, and whatever I tell him he does with zeal; that is why I too speak the word of God to him.”
Chapter 10
10.1PG 65:133
Εἶπεν ὁ ἀββᾶς Ἀλώνιος Ἐὰν μὴ εἴπῃ ἐν τῇ καρδίᾳ αὐτοῦ ἄνθρωπος, ὅτι Ἐγὼ μόνος καὶ ὁ Θεὸς ἐσμὲν ἐν τῷ κόσμῳ, οὐχ ἕξει ἀνάπαυσιν.
Eipen ho abbas Alōnios Ean mē eipę̄ en tę̄ kardią autou anthrōpos, hoti Egō monos kai ho Theos esmen en tǭ kosmǭ, ouch hexei anapausin.
Abba Alonius said, “Unless a man says in his heart, ‘I alone and God are in the world,’ he will not have rest.”
10.2PG 65:133
Εἶπε πάλιν· Εἰ μὴ τὸ ὅλον κατέστρεψα, οὐκ ἂν ἡδυνήθην ἐμαυτὸν οἰκοδομῆσαι.
Eipe palin; Ei mē to holon katestrepsa, ouk an hēdynēthēn emauton oikodomēsai.
He also said, “If I had not pulled everything down, I could not have built myself up.”
10.3PG 65:133
Εἶπε πάλιν, ὅτι ἐὰν θέλῃ ὁ ἄνθρωπος, ἀπὸ πρωί ἕως ἑσπέρας, γίνεται εἰς μέτρον θεῖον.
Eipe palin, hoti ean thelę̄ ho anthrōpos, apo prōi heōs hesperas, ginetai eis metron theion.
He also said, “If a man wishes, from morning to evening he can come to the divine measure.”
10.4PG 65:133
Ἠρώτησε ποτε ὁ ἀββᾶς Ἀγάθων τὸν ἀββᾶν Ἀλώνιον, λέγων· Πῶς θέλω κρατεῖν τῆς γλώσσης μου, ἵνα μὴ λαλῇ ψευδῆ; Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀλώνιος Ἐὰν μὴ ψεύδῃ πολλὰς ἁμαρτίας μέλλεις ποιεῖν. Ὁ δὲ εἶπε· Πῶς; Καὶ λέγει αὐτῷ ὁ γέρων· Ἰδοὺ δύο ἄνθρωποι ἐπὶ σοῦ φόνον ἐποίησαν, καὶ ὁ εἷς ἔφυγεν εἰς τὸ κελλίον σου· καὶ ἰδοὺ ὁ ἄρχων ζητεῖ αὐτὸν, καὶ ἐρωτᾷ σε λέγων· Ἐπὶ σοῦ φόνος γέγονεν; ἐὰν μὴ ψεύσῃ, παραδιδεῖς τὸν ἄνθρωπον εἰς θάνατον. Μᾶλλον ἄφες αὐτὸν ἐνώπιον τοῦ Θεοῦ χωρὶς δεσμῶν· αὐτὸς γὰρ οἶδε τὰ πάντα.
Ērōtēse pote ho abbas Agathōn ton abban Alōnion, legōn; Pōs thelō kratein tēs glōssēs mou, hina mē lalę̄ pseudē? Kai legei autǭ ho abbas Alōnios Ean mē pseudę̄ pollas hamartias melleis poiein. Ho de eipe; Pōs? Kai legei autǭ ho gerōn; Idou dyo anthrōpoi epi sou phonon epoiēsan, kai ho heis ephygen eis to kellion sou; kai idou ho archōn zētei auton, kai erōtą se legōn; Epi sou phonos gegonen? ean mē pseusę̄, paradideis ton anthrōpon eis thanaton. Mallon aphes auton enōpion tou Theou chōris desmōn; autos gar oide ta panta.
Once abba Agathon asked abba Alonius, saying, “How can I control my tongue so that it does not speak lies?” And abba Alonius says to him, “If you do not lie, you are going to commit many sins.” He said, “How?” And the old man says to him, “Suppose two men committed a murder in your presence, and one of them fled into your cell; and look, the magistrate is seeking him and asks you, ‘Was a murder committed in your presence?’ If you do not lie, you hand the man over to death. Rather leave him before God unbound; for he knows all things.”
Chapter 11
11.1PG 65:133
Διηγήσαντο περὶ ἐπισκόπου τῆς Ὀξυρύγχου ὀνόματι ἀββᾶ Ἀπφύ· ὅτι ὅτε ἦν μοναχὸς, πολλὰς σκληραγωγίας ἐποίει· ὅτε δὲ ἐγένετο ἐπίσκοπος, ἠθέλησε χρήσασθαι τῇ αὐτῇ σκληραγωγίᾳ καὶ ἐν τῷ κόσμῳ, καὶ οὐκ ἴσχυσε. Καὶ ἔῤῥιψε ἑαυτὸν ἐνώπιον τοῦ Θεοῦ λέγων· Μὴ ἆρα διὰ τὴν ἐπισκοπὴν ἀπῆλθεν ἡ χάρις ἀπ᾿ ἐμοῦ; Καὶ ἀπεκαλύφθη αὐτῷ, ὅτι Οὐχί· ἀλλὰ τότε ἔρημος ἦν, καὶ μὴ ὄντος ἀνθρώπου, ὁ Θεὸς ἀντελαμβάνετο· νῦν δὲ κόσμος ἐστὶ, καὶ οἱ ἄνθρωποι ἀντιλαμβάνονταί σου.
Diēgēsanto peri episkopou tēs Oxyrynchou onomati abba Apphy; hoti hote ēn monachos, pollas sklēragōgias epoiei; hote de egeneto episkopos, ēthelēse chrēsasthai tę̄ autę̄ sklēragōgią kai en tǭ kosmǭ, kai ouk ischyse. Kai errhipse heauton enōpion tou Theou legōn; Mē ara dia tēn episkopēn apēlthen hē charis ap᾿ emou? Kai apekalyphthē autǭ, hoti Ouchi; alla tote erēmos ēn, kai mē ontos anthrōpou, ho Theos antelambaneto; nyn de kosmos esti, kai hoi anthrōpoi antilambanontai sou.
They told of a bishop of Oxyrhynchus named abba Aphy that when he was a monk he practiced great austerity; and when he became bishop, he wanted to practice the same austerity in the world too, and could not. And he threw himself down before God, saying, “Has grace left me because of the episcopate?” And it was revealed to him: “No; but then it was the desert, and since there was no man, God helped you; but now it is the world, and men help you.”
Chapter 12
12.1PG 65:133
Ἧν τις γέρων εἰς τὰ Κελλία ὀνόματι Ἀπολλώς· καὶ εἰ ἤρχετό τις αἰτῶν αὐτὸν εἰς οἱονδήποτε ἔργον, μετὰ χαρᾶς ἀπῄει, λέγων· Μετὰ τοῦ Χριστοῦ ἔχω σήμερον ἐργάσασθαι ὑπὲρ τῆς ψυχῆς μου· οὗτος γάρ ἐστιν ὁ μισθὸς αὐτῆς.
Hēn tis gerōn eis ta Kellia onomati Apollōs; kai ei ērcheto tis aitōn auton eis hoiondēpote ergon, meta charas apę̄ei, legōn; Meta tou Christou echō sēmeron ergasasthai hyper tēs psychēs mou; houtos gar estin ho misthos autēs.
There was an old man in the Cells named Apollo; and if anyone came asking him to help with any kind of work, he went with joy, saying, “Today I get to work with Christ for my soul; for this is its wage.”
12.2PG 65:133–135
Ἔλεγον περί τινος ἀββᾶ Ἀπολλὼ εἰς Σκῆτιν, ὅτι ποιμὴν ἦν ἄγροικος· καὶ ἰδὼν γυναῖκα ἐν γαστρὶ ἔχουσαν ἐν τῷ ἀγρῷ, ἐνεργηθεὶς ὑπὸ τοῦ διαβόλου εἶπε· Θέλω ἰδεῖν πῶς τὸ βρέφος κεῖται ἐν τῇ κοιλίᾳ αὐτῆς· καὶ ἀναῤῥήξας αὐτὴν, εἶδε τὸ βρέφος. Καὶ εὐθέως ἐπάταξεν αὐτὸν ἡ καρδία αὐτοῦ· καὶ κατανυγεὶς, ἦλθεν εἰς Σκῆτιν, καὶ ἀνήγγειλε τοῖς Πατράσιν ὁ ἐποίησεν. Ἤκουσε δὲ αὐτῶν ψαλλόντων· Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη· ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα· καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος. Καὶ εἶπεν αὐτοῖς· Εἰμὶ τεσσαράκοντα ἐτῶν, μίαν εὐχὴν μὴ ποιήσας· καὶ νῦν ἐὰν ζήσω ἄλλα τεσσαράκοντα ἔτη, οὐ παύομαι εὐχόμενος τῷ Θεῷ, ἵνα συγχωρήσῃ μοι τὰς ἁμαρτίας μου. Οὐδὲ γὰρ ἐργόχειρον ἐποίει, ἀλλὰ πάντοτε ηὔχετο, λέγων· Ἥμαρτον ὡς ἄνθρωπος, ὡς Θεὸς ἱλάσθητι Καὶ γέγονεν αὐτῷ ἡ εὐχὴ αὕτη, εἰς μελέτην νυκτὸς καὶ ἡμέρας. Ἦν δὲ ἀδελφὸς μένων μετ᾿ αὐτοῦ, καὶ ἤκουσεν αὐτοῦ λέγοντος· Ὤχλησά σοι, Κύριε, ἄφες μοι, ἵνα ἀναπαύσωμαι μικρόν. Καὶ ἐγένετο αὐτῷ πληροφορία, ὅτι συνεχώρησεν αὐτῷ ὁ Θεὸς πάσας τὰς ἁμαρτίας αὐτοῦ, καὶ τὸ τῆς γυναικός· εἰς δὲ τὸ παιδίον οὐκ ἐπληροφορήθη. Καὶ εἶπεν αὐτῷ τις τῶν γερόντων, ὅτι καὶ τὸ τοῦ παιδίου συνεχώρησε σοι ὁ Θεός· ἀλλὰ ἀφίει σε ἐν τῷ πόνῳ, ὅτι συμφέρει τῇ ψυχῇ σου.
Elegon peri tinos abba Apollō eis Skētin, hoti poimēn ēn agroikos; kai idōn gynaika en gastri echousan en tǭ agrǭ, energētheis hypo tou diabolou eipe; Thelō idein pōs to brephos keitai en tę̄ koilią autēs; kai anarrhēxas autēn, eide to brephos. Kai eutheōs epataxen auton hē kardia autou; kai katanygeis, ēlthen eis Skētin, kai anēngeile tois Patrasin ho epoiēsen. Ēkouse de autōn psallontōn; Hai hēmerai tōn etōn hēmōn en autois hebdomēkonta etē; ean de en dynasteiais, ogdoēkonta; kai to pleion autōn kopos kai ponos. Kai eipen autois; Eimi tessarakonta etōn, mian euchēn mē poiēsas; kai nyn ean zēsō alla tessarakonta etē, ou pauomai euchomenos tǭ Theǭ, hina synchōrēsę̄ moi tas hamartias mou. Oude gar ergocheiron epoiei, alla pantote ēucheto, legōn; Hēmarton hōs anthrōpos, hōs Theos hilasthēti Kai gegonen autǭ hē euchē hautē, eis meletēn nyktos kai hēmeras. Ēn de adelphos menōn met᾿ autou, kai ēkousen autou legontos; Ōchlēsa soi, Kyrie, aphes moi, hina anapausōmai mikron. Kai egeneto autǭ plērophoria, hoti synechōrēsen autǭ ho Theos pasas tas hamartias autou, kai to tēs gynaikos; eis de to paidion ouk eplērophorēthē. Kai eipen autǭ tis tōn gerontōn, hoti kai to tou paidiou synechōrēse soi ho Theos; alla aphiei se en tǭ ponǭ, hoti sympherei tę̄ psychę̄ sou.
They told of a certain abba Apollo at Scetis that he had been a rough shepherd; and seeing a pregnant woman in the field, moved by the devil, he said, “I want to see how the baby lies in her womb”; and he ripped her open and saw the baby. And at once his heart struck him; and pierced to the heart, he came to Scetis and told the Fathers what he had done. He heard them singing, “The days of our years are seventy years in them, and if in strength, eighty; and the greater part of them is labor and toil.” And he said to them, “I am forty years old and have not prayed once; and now, if I live another forty years, I will not cease praying to God to forgive me my sins.” He did not even do handiwork, but always prayed, saying, “I have sinned as a man; as God, have mercy.” And this prayer became his meditation night and day. A brother lived with him, and he heard him saying, “I have troubled you, Lord; forgive me, so that I may rest a little.” And he received assurance that God had forgiven him all his sins, including that of the woman; but for the child he did not receive assurance. And one of the old men said to him, “God has forgiven you the child’s too, but he leaves you in the toil because it is good for your soul.”
12.3PG 65:135
Ὁ αὐτὸς εἶπεν περὶ τῆς ὑποδοχῆς τῶν ἀδελφῶν, ὅτι Δεῖ ἐρχομένους τοὺς ἀδελφοὺς προσκυνεῖν· οὐ γὰρ αὐτοὺς, ἀλλὰ τὸν Θεὸν προσκυνοῦμεν. Εἶδες γάρ, φησὶ, τὸν ἀδελφόν σου, εἶδες Κύριον τὸν Θεόν σου· καὶ τοῦτο, φησὶ, παρὰ τοῦ Ἀβραὰμ παρειλήφαμεν. Καὶ ὅτε δέχεσθε, πρὸς ἀνάπαυσιν παραβιάζεσθε· καὶ τοῦτο γὰρ παρὰ τοῦ Λὼτ μεμαθήκαμεν παραβιασαμένου τοὺς ἀγγέλους.
Ho autos eipen peri tēs hypodochēs tōn adelphōn, hoti Dei erchomenous tous adelphous proskynein; ou gar autous, alla ton Theon proskynoumen. Eides gar, phēsi, ton adelphon sou, eides Kyrion ton Theon sou; kai touto, phēsi, para tou Abraam pareilēphamen. Kai hote dechesthe, pros anapausin parabiazesthe; kai touto gar para tou Lōt memathēkamen parabiasamenou tous angelous.
The same said about the reception of the brothers that one must bow down before the brothers when they come; for it is not them but God we bow before. “For,” he says, “you have seen your brother, you have seen the Lord your God; and this,” he says, “we have received from Abraham. And when you receive them, press them to rest; for this too we have learned from Lot, who pressed the angels.”
Chapter 13
13.1PG 65:135
Ἔλεγεν ὁ ἀββᾶς Ἀνδρέας· Πρέπει τῷ μοναχῷ τὰ τρία ταῦτα· ἡ ξενιτεία, ἡ πτωχεία, καὶ ἡ σιωπὴ ἐν ὑπομονῇ.
Elegen ho abbas Andreas; Prepei tǭ monachǭ ta tria tauta; hē xeniteia, hē ptōcheia, kai hē siōpē en hypomonę̄.
Abba Andrew used to say, “These three things are fitting for a monk: exile, poverty, and silence in endurance.”
Chapter 14
14.1PG 65:135
Ἔλεγον περί τινος γέροντος εἰς τὴν Θηβαΐδα ἀββᾶ Ἀντιανοῦ, ὅτι πολλὰς πολιτείας ἐποίησεν ἐν τῇ νεότητι αὐτοῦ, καὶ εἰς τὸ γῆρας αὐτοῦ ἡσθένησε, καὶ ἐτυφλώθη, καὶ πολλὴν παράκλησιν οἱ ἀδελφοὶ διὰ τὴν αὐτοῦ ἀσθένειαν ἐποίουν, καὶ ἔβαλον εἰς τὸ στόμα αὐτοῦ· καὶ ἠρώτησαν τὸν ἀββᾶν Ἀϊὼ περὶ τούτου Τί γίνεται διὰ τὴν πολλὴν παράκλησιν ταύτην; Καὶ λέγει αὐτοῖς· Λέγω ὑμῖν, ὅτι ἐὰν ἡ καρδία αὐτοῦ θέλῃ, καὶ συγκαταβαίνῃ ἡδέως, ἐὰν φάγῃ ἓν φοίνικιν, ὁ Θεὸς αἴρει αὐτὸ ἐκ τοῦ κόπου αὐτοῦ· ἐὰν δὲ μὴ συγκαταβαίνῃ, ἀλλὰ μὴ θέλων λαμβάνῃ, ὁ Θεὸς τηρεῖ τὸν κόπον αὐτοῦ σῶον, ὅτι μὴ θέλων βιάζεται· κἀκεῖνοι τὸν μισθὸν ἔχουσιν.
Elegon peri tinos gerontos eis tēn Thēbaïda abba Antianou, hoti pollas politeias epoiēsen en tę̄ neotēti autou, kai eis to gēras autou hēsthenēse, kai etyphlōthē, kai pollēn paraklēsin hoi adelphoi dia tēn autou astheneian epoioun, kai ebalon eis to stoma autou; kai ērōtēsan ton abban Aïō peri toutou Ti ginetai dia tēn pollēn paraklēsin tautēn? Kai legei autois; Legō hymin, hoti ean hē kardia autou thelę̄, kai synkatabainę̄ hēdeōs, ean phagę̄ hen phoinikin, ho Theos airei auto ek tou kopou autou; ean de mē synkatabainę̄, alla mē thelōn lambanę̄, ho Theos tērei ton kopon autou sōon, hoti mē thelōn biazetai; kakeinoi ton misthon echousin.
They told of an old man in the Thebaid, abba Antianus, that he practiced many ascetic disciplines in his youth, and in his old age he fell ill and went blind; and the brothers gave him much comfort because of his illness, and put food into his mouth. And they asked abba Aio about this: “What becomes of him through this great comfort?” And he says to them, “I tell you, if his heart desires it and gladly gives way, if he eats even one date, God takes it away from his labor; but if he does not give way but takes it unwillingly, God keeps his labor intact, because he is compelled against his will; and they too have their reward.”
Chapter 15
15.1PG 65:135–137
Ἦλθέ ποτέ τις ἄρχων εἰς τὸ Πηλούσιον, καὶ ἤθελεν ἀπαιτῆσαι ἐπικεφάλαια τοὺς μοναχούς, καθάπερ καὶ τοὺς κοσμικούς. Καὶ συνήχθησαν ὅλοι οἱ ἀδελφοὶ πρὸς τὸν ἀββᾶν Ἀμμωναθᾶν περὶ τούτου, καὶ ἐψηφίσαντό τινας τῶν Πατέρων ἀνελθεῖν πρὸς τὸν βασιλέα. Καὶ λέγει αὐτοῖς ὁ ἀββᾶς Αμμωναθᾶς Οὐ χρεία τοῦ σκυλμοῦ τούτου· ἀλλὰ μᾶλλον ἡσυχάσατε εἰς τὰ κελλία ὑμῶν, καὶ νηστεύσατε δύο ἑβδομάδας, καὶ τῇ χάριτι τοῦ Χριστοῦ ἐγὼ μόνος ποιῶ τὸ πρᾶγμα. Καὶ ἀπῆλθον οἱ ἀδελφοὶ εἰς τὰ κελλία ἑαυτῶν· καὶ ὁ γέρων ἡσύχασεν εἰς τὸ ἴδιον κελλίον. Ὡς οὖν ἐπληρώθησαν δεκατεσσαρες ἡμέραι, ἐλυπήθησαν οἱ ἀδελφοὶ κατὰ τοῦ γέροντος, ὅτι οὐκ εἶδον αὐτὸν πώποτε κινηθέντα, καὶ ἔλεγον· Κατήργησεν ὁ γέρων τὸ πρᾶγμα ἡμῶν. Τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ συνἠχθησαν οἱ ἀδελφοὶ κατὰ τὰς συνταγάς· καὶ ὁ γέρων ἦλθε πρὸς αὐτοὺς ἔχων τὴν Σάκραν ὑπὸ τοῦ βασιλέως ἐσφραγισμένην. Ἰδόντες δὲ οἱ ἀδελφοὶ ἐξέστησαν, λέγοντες Πότε ταύτην ἤνεγκας, ἀββᾶ; Καὶ λέγει ὁ γέρων· Πιστεύσατέ μοι, ἀδελφοὶ, ὅτι ἐν ταύτῃ τῇ νυκτὶ ἀπῆλθον πρὸς τὸν βασιλέα, καὶ ἔγραψε τὴν Σάκραν ταύτην· καὶ ἐλθὼν εἰς Ἀλεξάνδρειαν ὑπέγραψα αὐτὴν παρὰ τῶν ἀρχόντων· καὶ οὕτως ἦλθον πρὸς ὑμᾶς. Ἀκούσαντες δὲ ἐφοβήθησαν, καὶ ἔβαλον αὐτῷ μετάνοιαν· καὶ ἠνύσθη αὐτῶν τὸ πρᾶγμα, καὶ οὐκ ἠνώχλησεν αὐτοῖς ὁ ὁ ἄρχων.
Ēlthe pote tis archōn eis to Pēlousion, kai ēthelen apaitēsai epikephalaia tous monachous, kathaper kai tous kosmikous. Kai synēchthēsan holoi hoi adelphoi pros ton abban Ammōnathan peri toutou, kai epsēphisanto tinas tōn Paterōn anelthein pros ton basilea. Kai legei autois ho abbas Ammōnathas Ou chreia tou skylmou toutou; alla mallon hēsychasate eis ta kellia hymōn, kai nēsteusate dyo hebdomadas, kai tę̄ chariti tou Christou egō monos poiō to pragma. Kai apēlthon hoi adelphoi eis ta kellia heautōn; kai ho gerōn hēsychasen eis to idion kellion. Hōs oun eplērōthēsan dekatessares hēmerai, elypēthēsan hoi adelphoi kata tou gerontos, hoti ouk eidon auton pōpote kinēthenta, kai elegon; Katērgēsen ho gerōn to pragma hēmōn. Tę̄ de pentekaidekatę̄ hēmerą synēchthēsan hoi adelphoi kata tas syntagas; kai ho gerōn ēlthe pros autous echōn tēn Sakran hypo tou basileōs esphragismenēn. Idontes de hoi adelphoi exestēsan, legontes Pote tautēn ēnenkas, abba? Kai legei ho gerōn; Pisteusate moi, adelphoi, hoti en tautę̄ tę̄ nykti apēlthon pros ton basilea, kai egrapse tēn Sakran tautēn; kai elthōn eis Alexandreian hypegrapsa autēn para tōn archontōn; kai houtōs ēlthon pros hymas. Akousantes de ephobēthēsan, kai ebalon autǭ metanoian; kai ēnysthē autōn to pragma, kai ouk ēnōchlēsen autois ho ho archōn.
Once a magistrate came to Pelusium and wanted to exact the poll tax from the monks, just as from people in the world. All the brothers gathered to abba Ammonathas about this, and they voted that some of the Fathers should go up to the emperor. And abba Ammonathas says to them, “There is no need for this trouble; rather, stay in stillness in your cells and fast for two weeks, and by the grace of Christ I alone will do the business.” And the brothers went away to their cells, and the old man stayed in stillness in his own cell. When the fourteen days were completed, the brothers were annoyed with the old man, because they had not seen him stir at all, and they said, “The old man has neglected our business.” On the fifteenth day the brothers gathered as agreed, and the old man came to them with the rescript sealed by the emperor. When the brothers saw it they were amazed, saying, “When did you bring this, abba?” And the old man says, “Believe me, brothers, this night I went to the emperor, and he wrote this rescript; and coming to Alexandria I had it countersigned by the magistrates; and so I came to you.” When they heard this they were afraid and made a prostration to him; and their business was accomplished, and the magistrate did not trouble them.
Chapter 16
16.1PG 65:137
Ἔλεγέ τις τῶν γερόντων, ὅτι ὁ ἅγιος Βασίλειος ἐν κοινοβίῳ παραβαλών, μετὰ τὴν πρέπουσαν διδασκαλίαν λέγει τῷ ἡγουμένῳ· Ἔχεις ἀδελφὸν ὧδε ἔχοντα ὑπακοήν; Ὁ δὲ λέγει αὐτῷ· Πάντες δοῦλοί σού εἰσι, καὶ σπουδάζουσι σωθῆναι, δέσποτα. Πάλιν λέγει αὐτῷ· Ἔχεις ἐν ἀληθείᾳ τινὰ ἔχοντα ὑπακοήν; Ὁ δὲ ἤνεγκεν αὐτῷ ἕνα ἀδελφόν καὶ ἐχρήσατο αὐτὸν εἰς τὸ ἄριστον ὑπηρέτην ὁ ἅγιος Βασίλειος. Μετὰ δὲ τὸ γεύσασθαι, ἔδωκεν αὐτῷ νίψασθαι· καὶ λέγει αὐτῷ ὁ ἅγιος Βασίλειος· Δεῦρο, κἀγὼ δώσω σοι νίψασθαι. Ὁ δὲ κατεδέξατο αὐτοῦ ἐπιχέοντος τὸ ὕδωρ. Καὶ λέγει αὐτῷ, ὅτι Ὅταν εἰσέρχωμαι εἰς τὸ ἱερατεῖον, δεῦρο ἵνα ποιήσω σε διάκονον. Καὶ τούτου γενομένου, ἐποίησεν αὐτὸν πρεσβύτερον· καὶ ἔλαβεν αὐτὸν μεθ' ἑαυτοῦ εἰς τὸ ἐπισκοπεῖον, διὰ τὴν ὑπακοὴν αὐτοῦ.
Elege tis tōn gerontōn, hoti ho hagios Basileios en koinobiǭ parabalōn, meta tēn prepousan didaskalian legei tǭ hēgoumenǭ; Echeis adelphon hōde echonta hypakoēn? Ho de legei autǭ; Pantes douloi sou eisi, kai spoudazousi sōthēnai, despota. Palin legei autǭ; Echeis en alētheią tina echonta hypakoēn? Ho de ēnenken autǭ hena adelphon kai echrēsato auton eis to ariston hypēretēn ho hagios Basileios. Meta de to geusasthai, edōken autǭ nipsasthai; kai legei autǭ ho hagios Basileios; Deuro, kagō dōsō soi nipsasthai. Ho de katedexato autou epicheontos to hydōr. Kai legei autǭ, hoti Hotan eiserchōmai eis to hierateion, deuro hina poiēsō se diakonon. Kai toutou genomenou, epoiēsen auton presbyteron; kai elaben auton meth' heautou eis to episkopeion, dia tēn hypakoēn autou.
One of the old men said that holy Basil, visiting a community, after giving the fitting teaching says to the superior, “Do you have a brother here who has obedience?” He says to him, “All are your servants, master, and are eager to be saved.” Again he says to him, “Do you truly have someone who has obedience?” And he brought him one brother, and holy Basil used him as a servant at the meal. After eating, the brother gave him water to wash; and holy Basil says to him, “Come, I too will give you water to wash.” And he consented while Basil poured the water. And he says to him, “When I go into the sanctuary, come so that I may make you a deacon.” And when this was done, he made him a presbyter; and he took him with him to the bishop’s house because of his obedience.
Chapter 17
17.1PG 65:137–139
Ἔλεγεν ὁ ἀββᾶς Δουλᾶς ὁ μαθητὴς τοῦ ἀββᾶ Βισαρίωνος, ὅτι Ὁδευόντων ἡμῶν ποτε εἰς ὄχθαν τῆς θαλάσσης, ἐδίψησα, καὶ εἶπον τῷ ἀββᾷ Βισαρίωνι· Ἀ̓ββᾶ, διψῶ πάνυ. Καὶ ποιήσας εὐχὴν ὁ γέρων, λέγει μοι· Πίε ἐκ τῆς θαλάσσης. Καὶ ἐγλυκάνθη τὸ ὕδωρ, καὶ ἔπιον. Ἐγὼ δὲ ἤντλησα εἰς τὸ ἀγγεῖον, μήποτε παρ' ἐκεῖ διψήσω. Καὶ ἰδὼν ὁ γέρων, λέγει μοι· Διατί ἤντλησας; Λέγω αὐτῷ· Συγχώρησόν μοι, μήποτε παρ' ἐκεῖ διψήσω. Καὶ εἶπεν ὁ γέρων· Ὁ Θεὸς ὧδε, καὶ πάντη Θεός.
Elegen ho abbas Doulas ho mathētēs tou abba Bisariōnos, hoti Hodeuontōn hēmōn pote eis ochthan tēs thalassēs, edipsēsa, kai eipon tǭ abbą Bisariōni; Abba, dipsō pany. Kai poiēsas euchēn ho gerōn, legei moi; Pie ek tēs thalassēs. Kai eglykanthē to hydōr, kai epion. Egō de ēntlēsa eis to angeion, mēpote par' ekei dipsēsō. Kai idōn ho gerōn, legei moi; Diati ēntlēsas? Legō autǭ; Synchōrēson moi, mēpote par' ekei dipsēsō. Kai eipen ho gerōn; Ho Theos hōde, kai pantē Theos.
Abba Doulas, the disciple of abba Bessarion, said, “Once as we were traveling along the seashore, I was thirsty, and I said to abba Bessarion, ‘Abba, I am very thirsty.’ And the old man said a prayer and says to me, ‘Drink from the sea.’ And the water became sweet, and I drank. And I drew some into my vessel, in case I should be thirsty farther on. When the old man saw it, he says to me, ‘Why did you draw water?’ I say to him, ‘Forgive me, in case I should be thirsty farther on.’ And the old man said, ‘God is here, and God is everywhere.’”
17.2PG 65:139
Αλλοτε χρείας αὐτῷ γενομένης, ἐποίησεν εὐχὴν, καὶ διέβη τὸν Χρυσορόαν ποταμὸν πεζῇ, καὶ ἀπῆλθεν εἰς τὸ πέραν. Ἐγὼ δὲ θαυμάσας, μετενόησα αὐτῷ, λέγων· Πῶς ἡσθάνου τοὺς πόδας σου ἐν τῷ περιπατεῖν σε εἰς τὸ ὕδωρ Καὶ εἶπεν ὁ γέρων· Ἕως τῶν ἀστραγάλων ἠσθανόμην τοῦ ὕδατος· τὸ δὲ λοιπὸν ἦν στερεόν.
Allote chreias autǭ genomenēs, epoiēsen euchēn, kai diebē ton Chrysoroan potamon pezę̄, kai apēlthen eis to peran. Egō de thaumasas, metenoēsa autǭ, legōn; Pōs hēsthanou tous podas sou en tǭ peripatein se eis to hydōr Kai eipen ho gerōn; Heōs tōn astragalōn ēsthanomēn tou hydatos; to de loipon ēn stereon.
Another time, when there was need, he said a prayer and crossed the Chrysorrhoas river on foot and went to the other side. And I, amazed, made a prostration to him, saying, “How did your feet feel as you walked on the water?” And the old man said, “I felt the water up to my ankles; but the rest was solid.”
17.3PG 65:139
Ἄλλοτε πάλιν ὑπαγόντων ἡμῶν πρός τινα γέροντα, ἦλθεν ὁ ἥλιος εἰς τὸ δῦναι. Καὶ εὐξάμενος ὁ γέρων εἶπε Δέομαί σου, Κύριε, στήτω ὁ ἥλιος, ἕως οὗ φθάσω εἰς τὸν δοῦλόν σου. Καὶ ἐγένετο οὕτως.
Allote palin hypagontōn hēmōn pros tina geronta, ēlthen ho hēlios eis to dynai. Kai euxamenos ho gerōn eipe Deomai sou, Kyrie, stētō ho hēlios, heōs hou phthasō eis ton doulon sou. Kai egeneto houtōs.
Another time, as we were going to a certain old man, the sun was about to set. And the old man prayed and said, “I beg you, Lord, let the sun stand still until I reach your servant.” And so it happened.
17.4PG 65:139–141
"Αλλοτε πάλιν ἦλθον εἰς τὸ κελλίον αὐτοῖ καὶ εὗρον αὐτὸν ἑστηκότα εἰς εὐχὴν, καὶ αἱ χεῖρες αὐτοῦ ἐκτεταμέναι εἰς τὸν οὐρανόν· ἔμεινε δὲ ἐπὶ δεκατέσσαρας ἡμέρας τοῦτο ποιῶν. Καὶ μετὰ τοῦτα ἐφώνησέ με, καὶ εἶπέ μοι· Ἀκολούθει μοι. Καὶ ἐξελθόντες ἐπορεύθημεν εἰς τὴν ἔρημον. Καὶ διψήσας, εἶπον· Ἀ̓ββᾶ, διψῶ. Καὶ λαβὼν ὁ γέρων τὸ μηλωτάριόν μου ἀπῆλθεν ὡσεὶ λίθου βολήν· καὶ ποιήσας εὐχὴν ἤνεγκέ μοι αὐτὸ μεστὸν ὕδατος. Περιπατοῦντες δὲ ἤλθομεν κατά τινος σπηλαίου· καὶ εἰσελθόντες εὕρομέν τινα ἀδελφὸν καθεζόμενον καὶ ἐργαζόμενον με σειρὰν, καὶ μὴ ἀνανεύοντα πρὸς ἡμᾶς, μήτε ἀσπαζόμενον, μήτε ὅλως θέλοντα συνάραι λόγον μεθ' ἡμῶν. Καὶ λέγει μοι ὁ γέρων· Ἄγωμεν ἐντεῦθεν· τάχα οὐ πληροφορεῖται ὁ γέρων λαλῆσαι ἡμῖν. Καὶ ὠδεύσαμεν εἰς τὴν Λυκὼ, ἕως ἤλθομεν εἰς τὸν ἀββᾶν Ἰωάννην". Καὶ ἀσπασάμενοι αὐτὸν ἐποιήσαμεν εὐχήν. Εἶτα ἐκάθισαν λαλεῖν περὶ τῆς θεωρίας ἧς εἶδε. Καὶ εἶπεν ὁ ἀββᾶς Βισαρίων, ὅτι ἀπόφασις ἐξῆλθεν ἵνα καθαιρεθῶσι τὰ ἱερά. Ἐγένετο δὲ οὕτως, καὶ καθηρέθησαν. Ἐν δὲ τῷ ὑποστρέφειν ἡμᾶς, ἤλθομεν πάλιν κατὰ τοῦ σπηλαίου ὅπου εἴδομεν τὸν ἀδελφόν. Καὶ λέγει μοι ὁ γέρων· Εἰσέλθωμεν πρὸς αὐτὸν, μήπως ὁ Θεὸς ἐπληροφόρησεν αὐτὸν λαλῆσαι ἡμῖν. Καὶ ὡς εἰσήλθομεν, εὕρομεν αὐτὸν τελειωθέντα. Καὶ λέγει μοι ὁ γέρων· Δεῦρο, ἀδελφέ, συστείλωμεν τὸ σῶμα αὐτοῦ· εἰς γὰρ τοῦτο ἔπεμψεν ἡμᾶς ὁ Θεὸς ὧδε. Συστελλόντων δὲ ἡμῶν εἰς τὸ θάψαι αὐτὸν, εὔρομεν ὅτι γυνὴ ἦν τῇ φύσει. Καὶ ἐθαύμασεν ὁ γέρων, καὶ εἶπεν· Ἴδε πῶς καὶ γυναῖκες καταπαλαίουσι τὸν Σατανᾶν, καὶ ἡμεῖς ἐν ταῖς πόλεσιν ἀσχημονοῦμεν. Καὶ δοξάσαντες τὸν Θεὸν τὸν ὑπερασπιστὴν τῶν ἀγαπώντων αὐτὸν, ἀνεχωρήσαμεν ἐκεῖθεν.
"Allote palin ēlthon eis to kellion autoi kai heuron auton hestēkota eis euchēn, kai hai cheires autou ektetamenai eis ton ouranon; emeine de epi dekatessaras hēmeras touto poiōn. Kai meta touta ephōnēse me, kai eipe moi; Akolouthei moi. Kai exelthontes eporeuthēmen eis tēn erēmon. Kai dipsēsas, eipon; Abba, dipsō. Kai labōn ho gerōn to mēlōtarion mou apēlthen hōsei lithou bolēn; kai poiēsas euchēn ēnenke moi auto meston hydatos. Peripatountes de ēlthomen kata tinos spēlaiou; kai eiselthontes heuromen tina adelphon kathezomenon kai ergazomenon me seiran, kai mē ananeuonta pros hēmas, mēte aspazomenon, mēte holōs thelonta synarai logon meth' hēmōn. Kai legei moi ho gerōn; Agōmen enteuthen; tacha ou plērophoreitai ho gerōn lalēsai hēmin. Kai ōdeusamen eis tēn Lykō, heōs ēlthomen eis ton abban Iōannēn". Kai aspasamenoi auton epoiēsamen euchēn. Eita ekathisan lalein peri tēs theōrias hēs eide. Kai eipen ho abbas Bisariōn, hoti apophasis exēlthen hina kathairethōsi ta hiera. Egeneto de houtōs, kai kathērethēsan. En de tǭ hypostrephein hēmas, ēlthomen palin kata tou spēlaiou hopou eidomen ton adelphon. Kai legei moi ho gerōn; Eiselthōmen pros auton, mēpōs ho Theos eplērophorēsen auton lalēsai hēmin. Kai hōs eisēlthomen, heuromen auton teleiōthenta. Kai legei moi ho gerōn; Deuro, adelphe, systeilōmen to sōma autou; eis gar touto epempsen hēmas ho Theos hōde. Systellontōn de hēmōn eis to thapsai auton, euromen hoti gynē ēn tę̄ physei. Kai ethaumasen ho gerōn, kai eipen; Ide pōs kai gynaikes katapalaiousi ton Satanan, kai hēmeis en tais polesin aschēmonoumen. Kai doxasantes ton Theon ton hyperaspistēn tōn agapōntōn auton, anechōrēsamen ekeithen.
Another time I came to his cell and found him standing at prayer with his hands stretched out to heaven; and he remained doing this for fourteen days. After this he called me and said to me, “Follow me.” And we went out and made our way into the desert. Being thirsty, I said, “Abba, I am thirsty.” And the old man took my sheepskin and went about a stone’s throw away; and having prayed he brought it to me full of water. Walking on, we came to a cave; and going in, we found a brother sitting and working at a rope, who did not look up at us, nor greet us, nor want to exchange a word with us at all. And the old man says to me, “Let us go from here; perhaps the old man is not assured that he should speak with us.” And we traveled to Lycopolis, until we came to abba John. Having greeted him, we prayed. Then they sat down to speak about the vision he had seen. And abba Bessarion said that a decree had gone out that the temples should be torn down. And so it happened, and they were torn down. As we were returning, we came again to the cave where we had seen the brother. And the old man says to me, “Let us go in to him; perhaps God has assured him that he should speak with us.” When we went in, we found him dead. And the old man says to me, “Come, brother, let us lay out his body; for this is why God sent us here.” As we were laying out the body to bury it, we found that by nature it was a woman. And the old man marveled and said, “See how even women overthrow Satan, while we behave shamefully in the cities.” And glorifying God, the protector of those who love him, we went away from there.
17.5PG 65:141
Ἦλθέ τίς ποτε δαιμονιζόμενος εἰς τὴν Σκῆτιν, καὶ ἐγένετο εὐχὴ περὶ αὐτοῦ ἐν τῇ ἐκκλησίᾳ, καὶ οὐκ ἐξήρχετο ὁ δαίμων· ἦν γὰρ σκληρός. Καὶ λέγουσιν οἱ κληρικοί· Τί ἔχομεν ποιῆσαι τῷ δαίμονι τούτῳ; οὐδεὶς δύναται αὐτὸν ἐκβαλεῖν, εἰ μὴ ὁ ἀββᾶς Βισαρίων· καὶ ἐὰν αὐτὸν παρακαλέσωμεν οὐδὲ εἰς τὴν ἐκκλησίαν ἔρχεται. Τοῦτο οὖν ποιήσωμεν· ἰδοὺ ἔρχεται πρωΐ πρὸ πάντων εἰς τὴν ἐκκλησίαν· ποιήσωμεν τὸν πάσχοντα καθευδῆσαι ὁ εἰς τὸν τόπον αὐτοῦ· καὶ ὅτε εἰσέρχεται, στῶμεν εἰς εὐχὴν, καὶ εἴπωμεν αὐτῷ· Ἑξύπνησον καὶ τὸν ἀδελφὸν, ἀββᾶ. Ἐποίησαν δὲ οὕτως, καὶ ἐλθόντος τοῦ γέροντος πρωΐ, ἐστάθησαν εἰς εὐχὴν, καὶ λέγουσιν αὐτῷ· Ἐξύπνησον καὶ τὸν ἀδελφόν. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ἀνάστα, ἔξελθε ἔξω. Καὶ εὐθέως ἐξῆλθεν ἀπ᾿ αὐτοῦ ὁ δαίμων, καὶ ἰάθη ἀπὸ τῆς ὥρας ἐκείνης.
Ēlthe tis pote daimonizomenos eis tēn Skētin, kai egeneto euchē peri autou en tę̄ ekklēsią, kai ouk exērcheto ho daimōn; ēn gar sklēros. Kai legousin hoi klērikoi; Ti echomen poiēsai tǭ daimoni toutǭ? oudeis dynatai auton ekbalein, ei mē ho abbas Bisariōn; kai ean auton parakalesōmen oude eis tēn ekklēsian erchetai. Touto oun poiēsōmen; idou erchetai prōï pro pantōn eis tēn ekklēsian; poiēsōmen ton paschonta katheudēsai ho eis ton topon autou; kai hote eiserchetai, stōmen eis euchēn, kai eipōmen autǭ; Hexypnēson kai ton adelphon, abba. Epoiēsan de houtōs, kai elthontos tou gerontos prōï, estathēsan eis euchēn, kai legousin autǭ; Exypnēson kai ton adelphon. Kai eipen autǭ ho gerōn; Anasta, exelthe exō. Kai eutheōs exēlthen ap᾿ autou ho daimōn, kai iathē apo tēs hōras ekeinēs.
Once a man possessed by a demon came to Scetis, and prayer was made for him in the church, and the demon did not come out, for it was stubborn. And the clergy say, “What are we to do with this demon? No one can cast it out except abba Bessarion; and if we ask him, he will not even come to church. So let us do this: look, he comes to church early, before everyone; let us make the sufferer sleep in his place; and when he comes in, let us stand at prayer and say to him, ‘Wake the brother too, abba.’” They did so; and when the old man came in early, they stood at prayer and say to him, “Wake the brother too.” And the old man said to him, “Get up, go out.” And at once the demon came out of him, and he was healed from that hour.
17.6PG 65:141
Εἶπεν ὁ ἀββᾶς Βισαρίων, ὅτι Τεσσαράκοντα νυχθήμερα ἔμεινα μέσον ῥάμνων, στήκων, μὴ κοιμώμενος.
Eipen ho abbas Bisariōn, hoti Tessarakonta nychthēmera emeina meson rhamnōn, stēkōn, mē koimōmenos.
Abba Bessarion said, “For forty days and nights I stood among thorn bushes, without sleeping.”
17.7PG 65:141
Ἀδελφός τις ἁμαρτήσας έχωρίζετο ὑπὸ τοῦ πρεσβυτέρου ἐκ τῆς ἐκκλησίας. Ὁ δὲ ἀββᾶς Βισαρίων ἀναστὰς συνεξῆλθεν αὐτῷ, λέγων, ὅτι Κἀγὼ ἁμαρτωλός είμι.
Adelphos tis hamartēsas echōrizeto hypo tou presbyterou ek tēs ekklēsias. Ho de abbas Bisariōn anastas synexēlthen autǭ, legōn, hoti Kagō hamartōlos eimi.
A brother who had sinned was being put out of the church by the presbyter. And abba Bessarion got up and went out with him, saying, “I too am a sinner.”
17.8PG 65:141
Ὁ αὐτὸς ἀββᾶς Βισαρίων εἶπεν, ὅτι Τεσσαράκοντα ἔτη οὐκ ἔθηκα ἑαυτὸν ἐπιπλευρὸν ἀλλὰ καθήμενος ἢ στήκων ἐκοιμώμην.
Ho autos abbas Bisariōn eipen, hoti Tessarakonta etē ouk ethēka heauton epipleuron alla kathēmenos ē stēkōn ekoimōmēn.
The same abba Bessarion said, “For forty years I did not lie down on my side, but slept sitting or standing.”
17.9PG 65:141
Ὁ αὐτὸς εἶπεν· Ὅταν ἐν εἰρήνῃ τυγχάνῃς καὶ οὐ πολεμῆσαι, τότε" μᾶλλον ταπεινοῦ, μήπως χαρᾶς ἀλλοτρίας ἐπεισελθούσης καυχησώμεθα, καὶ παραδοθῶμεν εἰς πόλεμον. Πολλάκις γὰρ ὁ Θεὸς διὰ τὰς ἀσθενείας ἡμῶν οὐ συγχωρεῖ ἡμᾶς παραδοθῆναι ἵνα μὴ ἀπολώμεθα.
Ho autos eipen; Hotan en eirēnę̄ tynchanę̄s kai ou polemēsai, tote" mallon tapeinou, mēpōs charas allotrias epeiselthousēs kauchēsōmetha, kai paradothōmen eis polemon. Pollakis gar ho Theos dia tas astheneias hēmōn ou synchōrei hēmas paradothēnai hina mē apolōmetha.
The same said, “When you are at peace and not under attack, then humble yourself all the more, lest an alien joy come in and we boast and be handed over to war. For often, because of our weaknesses, God does not allow us to be handed over, so that we may not perish.”
17.10PG 65:141
Ἀδελφὸς συνοικῶν ἀδελφοῖς ἡρώτησε τὸν ἀββᾶν Βισαρίωνα· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Σιώπα, καὶ μὴ μετρήσῃς ἑαυτόν. τα΄. Ὁ ἀββᾶς Βισαρίων ἀποθνήσκων ἔλεγεν, ὅτι ὀφείλει εἶναι ὁ μοναχὸς, ὡς τὰ χερουβὶμ καὶ τὰ σεραφία, ὅλος ὀφθαλμός.
Adelphos synoikōn adelphois hērōtēse ton abban Bisariōna; Ti poiēsō? Legei autǭ ho gerōn; Siōpa, kai mē metrēsę̄s heauton. ta΄. Ho abbas Bisariōn apothnēskōn elegen, hoti opheilei einai ho monachos, hōs ta cheroubim kai ta seraphia, holos ophthalmos.
A brother living with brothers asked abba Bessarion, “What shall I do?” The old man says to him, “Keep silent, and do not measure yourself.” [11] Abba Bessarion, dying, said that the monk ought to be like the cherubim and seraphim, all eye.
17.12PG 65:141–143
Διηγήσαντο οἱ μαθηταὶ τοῦ ἀββᾶ Βισαρίωνος, τὸν βίον αὐτοῦ οὕτως γεγενῆσθαι, ὡς ἕν τι τῶν ἀερίων πτηνῶν ἢ νηκτῶν ἢ χερσαίων ζώων, ἀταράχως καὶ ἀμερίμνως πάντα τὸν τῆς ζωῆς αὐτοῦ χρόνον διατελέσαντα Οὐ γὰρ φροντὶςοἴκου παρ' αὐτοῦ ἐμελετᾶτο, οὐ τόπων ἐπιθυμία κεκρατηκέναι ἔδοξε τῆς τούτου ψυχῆς, οὐ κόρος τρυφῆς οὐ κτίσις οἰκημάτων, οὐ βίβλων περιφοραί· ἀλλ᾽ ὅλος δι᾽ ὅλου τῶν τοῦ σώματος παθῶν ἐφάνη ἐλεύθερος, ἐλπίδι τῶν μελλόντων τρεφόμενος, καὶ πίστεως ὀχυρώματι βεβηκώς, ἐκαρτέρει ὥσπερ αἰχμάλωτος ὧδε κἀκεῖσε, ἐν ψύχει καὶ γυμνότητι διαμένων, καὶ τῇ φλογὶ τοῦ ἡλίου διακαιόμονος αἴθριος πάντοτε· κρημνοῖς ἐρημιῶν ἑαυτὸν ὡς πλανώμενον περιπείρων, καὶ πλατείᾳ τῇ ἄμμου χώρᾳ ἀοικήτῳ πολλάκις ἑαυτὸν ὡς ἐν πελάγει φέρεσθαι εὐδοκήσας. Εἰ δὲ συμβεβήκει εἰς ἡμερότητα τόπων ἐλθεῖν, ἔνθα οἱ τῆς ὁμοτρόπου ζωῆς μοναχοὶ καὶ κοινὸν τὸν βίον ἔχουσιν, ἔξω θυρῶν καθεζόμενος ἔκλαιε, καὶ ὥσπερ ἐκ ναυαγίου τις ἀποῤῥιφεὶς ὠδύρετο. Εἶτα, ἐξελθών τις τῶν ἀδελφῶν, εἰ εὗρε τοῦτον, ὡς προσαίτην ἕνα τῶν ἐν τῷ κόσμῳ πτωχῶν καθήμενον, καὶ ἐγγίσας, ἐλεεινῶς φησιν αὐτῷ· Τί κλαίεις, ἄνθρωπε; εἰ δέῃ τινὸς τῶν ἀναγκαίων, κατὰ δύναμιν λήψῃ, μόνον εἰσελθὼν ἔνδον κοινώνησον ἡμῖν τραπέζης, παραμυθίας τυχών. Ὁ δὲ ἀπεκρίνατο, μὴ δύνασθαι ὑπὸ στέγην μεῖναι, πρὶν ἂν εὕρω τῆς ἐμῆς οἰκίας τὴν ὕπαρξιν· ἀπολωλεκέναι φήσας πολλὰ χρήματα διαφόροις τρόποις. Καὶ γὰρ πειραταῖς περιέπεσα, καὶ ναυαγίῳ ἐλήφθην, καὶ τῆς εὐγενείας μου ἐξέπεσον, ἄδοξος ἐξ ἐνδόξων γενόμενος. Ὁ δὲ πρὸς τὸν λόγον σχετλιάσας, εἰσελθὼν, καὶ ψωμὸν λαβών, παρέσχε, λέγων· Λάβε τοῦτον, πάτερ· τὰ δὲ ἄλλα σοι ὁ Θεὸς, ὡς λέγεις, ἀπονεμεῖ πατρίδα καὶ γένος, καὶ πλοῦτον ὃν ἔφης. Ὁ δὲ ἔτι μᾶλλον πενθῶν ἔβρυξε μέγα, ἐπιφθεγξάμενος Οὐκ οἶδα εἰπεῖν εἰ δυνηθείην εὑρεῖν ἅπερ ζητῶ ἀπολέσας· ἀλλ᾽ ἔτι μᾶλλον χαρίσομαι, κινδυνεύων ἀεὶ καθ' ἡμέραν εἰς θάνατον, ἀνοχὴν οὐκ ἔχων ἀπὸ τῶν ἀμέτρων ἐμοὶ συμφορῶν· Δεῖ γὰρ με συνεχῶς ἀποπλανώμενον, τελειῶσαι τὸν δρόμον.
Diēgēsanto hoi mathētai tou abba Bisariōnos, ton bion autou houtōs gegenēsthai, hōs hen ti tōn aeriōn ptēnōn ē nēktōn ē chersaiōn zōōn, atarachōs kai amerimnōs panta ton tēs zōēs autou chronon diatelesanta Ou gar phrontisoikou par' autou emeletato, ou topōn epithymia kekratēkenai edoxe tēs toutou psychēs, ou koros tryphēs ou ktisis oikēmatōn, ou biblōn periphorai; all᾽ holos di᾽ holou tōn tou sōmatos pathōn ephanē eleutheros, elpidi tōn mellontōn trephomenos, kai pisteōs ochyrōmati bebēkōs, ekarterei hōsper aichmalōtos hōde kakeise, en psychei kai gymnotēti diamenōn, kai tę̄ phlogi tou hēliou diakaiomonos aithrios pantote; krēmnois erēmiōn heauton hōs planōmenon peripeirōn, kai plateią tę̄ ammou chōrą aoikētǭ pollakis heauton hōs en pelagei pheresthai eudokēsas. Ei de symbebēkei eis hēmerotēta topōn elthein, entha hoi tēs homotropou zōēs monachoi kai koinon ton bion echousin, exō thyrōn kathezomenos eklaie, kai hōsper ek nauagiou tis aporrhipheis ōdyreto. Eita, exelthōn tis tōn adelphōn, ei heure touton, hōs prosaitēn hena tōn en tǭ kosmǭ ptōchōn kathēmenon, kai engisas, eleeinōs phēsin autǭ; Ti klaieis, anthrōpe? ei deę̄ tinos tōn anankaiōn, kata dynamin lēpsę̄, monon eiselthōn endon koinōnēson hēmin trapezēs, paramythias tychōn. Ho de apekrinato, mē dynasthai hypo stegēn meinai, prin an heurō tēs emēs oikias tēn hyparxin; apolōlekenai phēsas polla chrēmata diaphorois tropois. Kai gar peiratais periepesa, kai nauagiǭ elēphthēn, kai tēs eugeneias mou exepeson, adoxos ex endoxōn genomenos. Ho de pros ton logon schetliasas, eiselthōn, kai psōmon labōn, paresche, legōn; Labe touton, pater; ta de alla soi ho Theos, hōs legeis, aponemei patrida kai genos, kai plouton hon ephēs. Ho de eti mallon penthōn ebryxe mega, epiphthenxamenos Ouk oida eipein ei dynētheiēn heurein haper zētō apolesas; all᾽ eti mallon charisomai, kindyneuōn aei kath' hēmeran eis thanaton, anochēn ouk echōn apo tōn ametrōn emoi symphorōn; Dei gar me synechōs apoplanōmenon, teleiōsai ton dromon.
The disciples of abba Bessarion related that his life had been like that of one of the birds of the air, or the fish, or the land animals, passing all the time of his life without disturbance and without care. For no concern for a house occupied him, no desire for places seemed to have gained mastery over his soul, no surfeit of luxury, no building of dwellings, no carrying about of books; but he appeared wholly free from the passions of the body, nourished by the hope of things to come, and standing on the stronghold of faith; he endured like a captive, here and there, remaining in cold and nakedness, and burned by the flame of the sun, always in the open; wandering about the precipices of the deserts like a vagrant, and often content to be carried over the broad uninhabited land of sand as if on the open sea. And if it happened that he came to gentler places, where monks of the same way of life live a common life, he would sit outside the gate and weep, and lament like a man thrown up from a shipwreck. Then, if one of the brothers came out and found him sitting like one of the beggars among the poor of the world, he would come near and say to him with pity, “Why are you weeping, man? If you need any of the necessities, you will receive them as far as we can; only come in and share our table and be comforted.” But he answered that he could not stay under a roof until he had found the substance of his house, saying that he had lost great riches in various ways: “For I fell among pirates, and I was caught in a shipwreck, and I fell from my noble rank, becoming obscure instead of illustrious.” The brother, moved by his words, went in and took a morsel of bread and gave it to him, saying, “Take this, father; and God, as you say, will give you back the rest: homeland, family, and the wealth you spoke of.” But he, mourning still more, groaned aloud, saying, “I cannot say whether I shall be able to find what I have lost and am seeking; but I shall be still more glad, being in danger of death every day, having no respite from my measureless misfortunes; for I must complete my course always wandering.”
Chapter 18
18.1PG 65:143
Ἔλεγεν ὁ ἀββᾶς Βενιαμὶν, ὅτι Ὡς κατήλθομεν ἀπὸ τοῦ θέρους εἰς Σκῆτιν, ἤνεγκαν ἡμῖν ἀπὸ Ἀλεξανδρείας καρποφορίαν, πρὸς ἕνα ἀγγεῖον ἐλαίου ξέστου γεγυψωμένον· καὶ ὡς ἦλθε πάλιν ὁ καιρὸς τοῦ θέρους, εἴ τι περιέσσευεν, οἱ ἀδελφοὶ ἔφερον εἰς τὴν ἐκκλησίαν. Κἀγὼ ἤμην μὴ ἀνοίξας τὸ ἀγγεῖόν μου, ἀλλὰ τῇ ῥαφίδι τρυπήσας, μετέβαλον μικρόν· καὶ εἶχεν ἡ καρδία μου, ὅτι μέγα πρᾶγμα ἐποίησα. Καὶ ὡς ἤνεγκαν οἱ ἀδελφοὶ τὰ ἑαυτῶν ἀγγεῖα γεγυψωμένα ὡς ἦσαν, καὶ τὸ ἐμὸν τετρυπημένον ἦν, εὑρέθην ὡς πορνεύσας ἀπὸ τῆς αἰσχύνης.
Elegen ho abbas Beniamin, hoti Hōs katēlthomen apo tou therous eis Skētin, ēnenkan hēmin apo Alexandreias karpophorian, pros hena angeion elaiou xestou gegypsōmenon; kai hōs ēlthe palin ho kairos tou therous, ei ti periesseuen, hoi adelphoi epheron eis tēn ekklēsian. Kagō ēmēn mē anoixas to angeion mou, alla tę̄ rhaphidi trypēsas, metebalon mikron; kai eichen hē kardia mou, hoti mega pragma epoiēsa. Kai hōs ēnenkan hoi adelphoi ta heautōn angeia gegypsōmena hōs ēsan, kai to emon tetrypēmenon ēn, heurethēn hōs porneusas apo tēs aischynēs.
Abba Benjamin said, “When we came down to Scetis after the harvest, they brought us from Alexandria a gift: a sealed jar of oil, of one sextarius each. And when the time of harvest came round again, the brothers would bring whatever was left over to the church. I had not opened my jar, but had pierced it with a needle and taken out a little; and my heart told me that I had done a great thing. And when the brothers brought their jars sealed as they were, and mine had been pierced, I was found as if I had committed sexual immorality, from shame.”
18.2PG 65:143
Εἶπεν ὁ ἀββᾶς Βενιαμὶν ὁ πρεσβύτερος τῶν Κελλίων, ὅτι Παρεβάλομεν εἰς Σκῆτιν πρός τινα γέροντα, καὶ ἠθελήσαμεν αὐτῷ βαλεῖν μικρὸν ἔλαιον· καὶ λέγει ἡμῖν· Ἰδοὺ ποῦ κεῖται τὸ μικρὸν ἀγγεῖον ὁ ἠνέγκατέ μοι πρὸ τριῶν ἐτῶν· ὡς ἐθήκατε αὐτὸ, οὕτως ἔμεινεν. Ακούσαντες δὲ ἡμεῖς ἐθαυμάσαμεν τὴν πολιτείαν τοῦ γέροντος.
Eipen ho abbas Beniamin ho presbyteros tōn Kelliōn, hoti Parebalomen eis Skētin pros tina geronta, kai ēthelēsamen autǭ balein mikron elaion; kai legei hēmin; Idou pou keitai to mikron angeion ho ēnenkate moi pro triōn etōn; hōs ethēkate auto, houtōs emeinen. Akousantes de hēmeis ethaumasamen tēn politeian tou gerontos.
Abba Benjamin, the presbyter of the Cells, said, “We visited an old man at Scetis, and we wanted to give him a little oil; and he says to us, ‘Look, there is the little jar you brought me three years ago; as you put it down, so it has stayed.’ When we heard this, we marveled at the old man’s way of life.”
18.3PG 65:143–145
Ὁ αὐτὸς εἶπεν, ὅτι Παρεβάλομεν ἄλλῳ γέροντι, καὶ ἐκράτησεν ἡμᾶς φαγεῖν· ἔβαλε δὲ ἡμῖν ῥαφανέλαιον. Καὶ λέγομεν αὐτῷ· Πάτερ, μᾶλλον μικρὸν χρήσιμον ἔλαιον βάλε ἡμῖν. Ὁ δὲ ἀκούσας, ἐσφράγισεν ἑαυτὸν, λέγων· Εἴ ἐστιν ἄλλο ἔλαιον ἐκτὸς τούτου, οὐκ οἶδα ἐγώ.
Ho autos eipen, hoti Parebalomen allǭ geronti, kai ekratēsen hēmas phagein; ebale de hēmin rhaphanelaion. Kai legomen autǭ; Pater, mallon mikron chrēsimon elaion bale hēmin. Ho de akousas, esphragisen heauton, legōn; Ei estin allo elaion ektos toutou, ouk oida egō.
The same said, “We visited another old man, and he kept us to eat; and he put radish oil on our food. And we say to him, ‘Father, put a little good oil on it for us instead.’ When he heard this, he crossed himself, saying, ‘If there is any oil besides this, I do not know it.’”
18.4PG 65:145
Ὁ ἀββᾶς Βενιαμὶν εἴρηκε τοῖς υἱοῖς αὐτοῦ ἀποθνήσκων Ταῦτα ποιεῖτε, καὶ δύνασθε σωθῆναι· Πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε.
Ho abbas Beniamin eirēke tois huiois autou apothnēskōn Tauta poieite, kai dynasthe sōthēnai; Pantote chairete, adialeiptōs proseuchesthe, en panti eucharisteite.
Abba Benjamin, dying, said to his sons, “Do these things, and you can be saved: rejoice always, pray without ceasing, give thanks in everything.”
18.5PG 65:145
Ὁ αὐτὸς εἴρηκε· Τὴν βασιλικὴν ὁδὸν πορεύεσθε, καὶ τὰ μίλια μετρεῖτε, καὶ οὐκ ὀλιγωρεῖτε.
Ho autos eirēke; Tēn basilikēn hodon poreuesthe, kai ta milia metreite, kai ouk oligōreite.
The same said, “Walk the royal road, and count the miles, and do not lose heart.”
Chapter 19
19.1PG 65:145
Ἠρώτησέ τις τὸν ἀββᾶν Βιαρὲ, λέγων· Τί ποιἡσω ἵνα σωθῶ; Καὶ λέγει αὐτῷ· Ὕπαγε, ποίησον τὴν κοιλίαν σου μικρὰν, καὶ τὸ ἐργόχειρόν σου μικρὸν, καὶ μὴ ταράσσου εἰς τὸ κελλίον σου· σώζῃ.
Ērōtēse tis ton abban Biare, legōn; Ti poiēsō hina sōthō? Kai legei autǭ; Hypage, poiēson tēn koilian sou mikran, kai to ergocheiron sou mikron, kai mē tarassou eis to kellion sou; sōzę̄.
Someone asked abba Biare, saying, “What shall I do to be saved?” And he says to him, “Go, make your belly small and your handiwork small, and do not be troubled in your cell; you will be saved.”
Chapter 20
20.1PG 65:145
Εἶπεν ὁ ἀββᾶς Γρηγόριος, ὅτι τὰ τρία ταῦτα ἀπαιτεῖ ὁ Θεὸς παρὰ παντὸς ἀνθρώπου ἔχοντος τὸ βάπτισμα· πίστιν ὀρθὴν ἀπὸ τῆς ψυχῆς, καὶ ἀλήθειαν ἀπὸ τῆς γλώσσης, καὶ σωφροσύνην ἀπὸ τοῦ σώματος.
Eipen ho abbas Grēgorios, hoti ta tria tauta apaitei ho Theos para pantos anthrōpou echontos to baptisma; pistin orthēn apo tēs psychēs, kai alētheian apo tēs glōssēs, kai sōphrosynēn apo tou sōmatos.
Abba Gregory said, “God requires these three things of every person who has baptism: right faith from the soul, truth from the tongue, and chastity from the body.”
20.2PG 65:145
Εἶπε πάλιν· ὅλος ὁ βίος ἀνθρώπου, ἡμέρα μία, τοῖς πόθῳ κάμνουσιν.
Eipe palin; holos ho bios anthrōpou, hēmera mia, tois pothǭ kamnousin.
He also said, “The whole life of a man is a single day to those who labor with longing.”
Chapter 21
21.1PG 65:145–147
Ἔλεγον περὶ τοῦ ἀββᾶ Γελασίου, ὅτι εἶχε βιβλίον ἐν δέρμασιν, ἄξιον δεκαοκτώ νομισμάτων εἶχε δὲ τὴν Παλαιὰν καὶ Καινὴν Διαθήκην γεγραμμένην ὅλην καὶ ἔκειτο ἐν τῇ ἐκκλησίᾳ, ἵνα ὁ θέλων τῶν ἀδελφῶν ἀναγνῷ. Ἑλθὼν δὲ τις ἀδελφῶν ξένος παραβαλεῖν τῷ γέροντι, ὡς εἶδεν αὐτὸ, ἐπεθύμησεν αὐτοῦ, καὶ κλέψας ἐξῆλθεν. Ὁ δὲ γέρων οὐκ ἐδίωξεν ὀπίσω αὐτοῦ, ὥστε καταλαβεῖν αὐτὸν, καίπερ νοήσας. Ἀπελθὼν οὖν ἐκεῖνος εἰς τὴν πόλιν, ἐζήτει πωλῆσαι αὐτό· καὶ εὑρὼν τὸν θέλοντα ἀγοράσαι, ἀπῄτει τὴν τιμὴν νομίσματα δεκαέξ. Ὁ δὲ θέλων ἀγοράσαι, λέγει αὐτῷ· Δός μοι πρῶτον, δοκιμάσω αὐτὸ, καὶ οὕτω τὸ τίμημά σοι παρέχω. Δέδωκεν οὖν αὐτό. Ὁ δὲ λαβὼν, ἤνεγκε τῷ ἀββᾷ Γελασίῳ δοκιμάσαι αὐτὸ, εἰρηκὼς αὐτῷ τὴν ποσότητα ἣν καὶ ὁ πωλῶν εἶπε. Καὶ λέγει ὁ γέρων· Αγόρασον αὐτὸ, καλὸν γάρ ἐστι καὶ ἄξιον ἧς εἴρηκας τιμῆς. Καὶ ἐλθὼν ὁ ἄνθρωπος εἶπε τῷ πωλοῦντι ἄλλως, καὶ οὐ καθὼς εἶπεν ὁ γέρων, λέγων· Ἰδοὺ ἔδειξα αὐτὸ τῷ ἀββ Γελασίῳ, καὶ εἶπέ μοι ὅτι πολλοῦ ἐστι, καὶ οὐκ ἔστιν ἄξιον ἧς εἴρηκας τιμῆς. Ἐκεῖνος ἀκούσας, λέγει αὐτῷ· Οὐδέν σοι ἄλλο εἶπεν ὁ γέρων; Λέγει αὐτῷ· Οὐχί. Τότε λέγει· Οὐκέτι θέλω πωλῆσαι αὐτό. Κατανυγεὶς δὲ ἦλθε πρὸς τὸν γέροντα μετανοῶν, καὶ παρακαλῶν αὐτὸν δέξασθαι αὐτό. Ὁ δὲ γέρων οὐκ ἤθελε λαβεῖν. Τότε λέγει αὐτῶ ὁ ἀδελφὸς, ὅτι Ἐὰν μὴ λάβῃς αὐτὸ, οὐκ ἔχω ἀνάπαυσιν Λέγει αὐτῷ ὁ γέρων· Εἰ οὐκ ἀναπαύῃ, ἰδοὺ δέχομαι αὐτό. Καὶ ἔμεινεν ὁ ἀδελφὸς ἐκεῖνος ἕως τῆς τελευτῆς αὐτοῦ, ὠφεληθεὶς ἀπὸ τῆς ἐργασίας τοῦ γέροντος.
Elegon peri tou abba Gelasiou, hoti eiche biblion en dermasin, axion dekaoktō nomismatōn eiche de tēn Palaian kai Kainēn Diathēkēn gegrammenēn holēn kai ekeito en tę̄ ekklēsią, hina ho thelōn tōn adelphōn anagnǭ. Helthōn de tis adelphōn xenos parabalein tǭ geronti, hōs eiden auto, epethymēsen autou, kai klepsas exēlthen. Ho de gerōn ouk ediōxen opisō autou, hōste katalabein auton, kaiper noēsas. Apelthōn oun ekeinos eis tēn polin, ezētei pōlēsai auto; kai heurōn ton thelonta agorasai, apę̄tei tēn timēn nomismata dekaex. Ho de thelōn agorasai, legei autǭ; Dos moi prōton, dokimasō auto, kai houtō to timēma soi parechō. Dedōken oun auto. Ho de labōn, ēnenke tǭ abbą Gelasiǭ dokimasai auto, eirēkōs autǭ tēn posotēta hēn kai ho pōlōn eipe. Kai legei ho gerōn; Agorason auto, kalon gar esti kai axion hēs eirēkas timēs. Kai elthōn ho anthrōpos eipe tǭ pōlounti allōs, kai ou kathōs eipen ho gerōn, legōn; Idou edeixa auto tǭ abb Gelasiǭ, kai eipe moi hoti pollou esti, kai ouk estin axion hēs eirēkas timēs. Ekeinos akousas, legei autǭ; Ouden soi allo eipen ho gerōn? Legei autǭ; Ouchi. Tote legei; Ouketi thelō pōlēsai auto. Katanygeis de ēlthe pros ton geronta metanoōn, kai parakalōn auton dexasthai auto. Ho de gerōn ouk ēthele labein. Tote legei autō ho adelphos, hoti Ean mē labę̄s auto, ouk echō anapausin Legei autǭ ho gerōn; Ei ouk anapauę̄, idou dechomai auto. Kai emeinen ho adelphos ekeinos heōs tēs teleutēs autou, ōphelētheis apo tēs ergasias tou gerontos.
They said of abba Gelasius that he had a book on parchment worth eighteen gold coins; it contained the whole Old and New Testament written out, and it lay in the church so that any of the brothers who wished might read it. A visiting brother came to see the old man, and when he saw it, he desired it, stole it, and left. The old man did not run after him to catch him, though he knew. So the man went to the city and sought to sell it; and finding someone who wanted to buy it, he asked sixteen coins as the price. The buyer says to him, “First give it to me so that I may have it examined, and then I will pay you the price.” So he gave it to him. He took it to abba Gelasius to examine it, telling him the price the seller had named. And the old man says, “Buy it, for it is good and worth the price you mention.” And the man went and told the seller something else, not what the old man said: “Look, I showed it to abba Gelasius, and he told me that it is dear and not worth the price you named.” When he heard this, he says to him, “Did the old man say nothing else to you?” He says to him, “No.” Then he says, “I no longer want to sell it.” And pierced to the heart, he came to the old man repenting and begging him to take it back. But the old man did not want to take it. Then the brother says to him, “If you do not take it, I have no rest.” The old man says to him, “If you have no rest, look, I take it.” And that brother stayed until his death, helped by the old man’s conduct.
21.2PG 65:147
Τούτῳ τῷ ἀββᾷ Γελασίῳ κατελείφθη ποτὲ παρὰ γέροντός τινος, μοναχοῦ καὶ αὐτοῦ, περὶ τὴν Νικόπολιν τὴν οἴκησιν ἔχοντος, κελλίον καὶ τὸ περὶ αὐτὸ χωρίον. Γεωργὸς δὲ τις Βακάτου τοῦ τότε πρωτεύοντος τῆς Νικοπόλεως τῆς κατὰ Παλαιστίνην, συγγενής ὢν τοῦ κοιμηθέντος γέροντος, προσελθὼν τῷ αὐτῷ Βακάτῳ ἠξίου λαβεῖν τὸ αὐτὸ χωρίον, ὡς δῆθεν ἐκ τῶν νόμων εἰς αὐτὸν ἐλθεῖν ὀφείλοντος. Ὁ δὲ (δράστης γὰρ ἦν) αὐτοχειρὶ τὸ χωρίον λαβεῖν ἐπειρᾶτο παρὰ τοῦ ἀββᾶ Γελασίου. Μὴ θέλων δὲ κελλίον μοναχικὸν παραδοῦναι κοσμικῷ ὁ αὐτὸς ἀββᾶς Γελάσιος, οὐ παρεχώρει. Παρατηρησάμενος δὲ ὁ Βακάτος τὰ ζῶα τοῦ ἀββᾶ Γελασίου μεταφέροντα τὰς ἐλαίας τοῦ καταλειφθέντος χωρίου αὐτῷ, βιαίως ταῦτα ἀποσπάσας, εἰς τὸν οἶκον αὐτοῦ τὰς ἐλαίας λαβῶν, μόλις μετὰ ἀτιμίας ἀπέλυσε τὰ ζῶα μετὰ τῶν κτηνιτῶν αὐτῶν. Ὁ δὲ μακάριος γέρων τοῦ μὲν καρποῦ οὐδ᾽ ὅλως ἀντεποιήθη, τῆς δὲ δεσποτείας τοῦ χωρίου οὐ παρεχώρησε, διὰ τὴν εἰρημένην αἰτίαν. Ἐφ' ὂν ἐξαφθεὶς ὁ Βακάτος, χρειῶν καὶ ἄλλων ἑλκουσῶν αὐτὸν (φιλόδικος γὰρ ἦν), ἐπὶ Κωνσταντινούπολιν ὁρμᾷ, πεζῇ τὴν ὁδοιπορίαν ποιούμενος. Γενόμενος δὲ κατὰ τὴν Ἀντιόχειαν, τότε ὡς μεγάλου φωστῆρος λάμποντος τοῦ ἁγίου Συμεὼν, τὰ κατ᾿ αὐτὸν ἀκούσας (ὑπὲρ ἄνθρωπον γὰρ ἦν), ἐπεθύμησεν ὡς χριστιανὸς τὸν ἅγιον θεάσασθαι. Ἰδὼν δὲ αὐτὸν ἀπὸ τοῦ στύλου ὁ ἅγιος Συμεών, εὐθὺς εἰσελθόντα εἰς τὸ μοναστήριον, ἠρώτα· Πόθεν εἶ, καὶ ποῦ πορεύῃ; Ὁ δέ φησιν· Ἀπὸ Παλαιστίνης εἰμὶ, καὶ εἰς Κωνσταντινούπολιν ὑπάγω. Ὁ δὲ πρὸς αὐτόν· Καὶ τίνος χάριν; Λέγει αὐτῷ ὁ Βακάτος Διὰ χρείας πολλάς· καὶ ἐλπίζω διὰ τῶν εὐχῶν τῆς ἁγιωσύνης σου ἐπαναλῦσαι, καὶ προσκυνεῖν τὰ ἅγιά σου ἴχνη. Καὶ λέγει αὐτῷ ὁ ἅγιος Συμεών Οὐ θέλεις, ἀνέλπιστε τῶν ἀνθρώπων, εἰπεῖν ὅτι κατὰ τοῦ ἀνθρώπου τοῦ Θεοῦ ἀνέρχῃ. Ἀλλ᾿ οὐκ εὔοδά σοι ἔσται, οὐδὲ ὄψει ἔτι τὸν οἶκόν σου. Ἐὰν οὖν πείθῃ τῇ συμβουλίᾳ μου, ἐντεῦθεν ἤδη ἀναλύσας πρὸς αὐτὸν ὁρμᾶς, καὶ μετανοεῖς αὐτῷ, εἴγε ἐν τοῖς ζῶσιν ὢν καταλάβῃς τὸν τόπον. Εὐθέως οὖν ληφθεὶς ὑπὸ πυρετοῦ, καὶ ὑπὸ τῶν συνόντων ἐν λεκτικίῳ βληθεὶς, ἠπείγετο κατὰ τὸν λόγον τοῦ ἁγίου Συμεὼν καταλαβεῖν τὴν χώραν, καὶ μετανοῆσαι τῷ ἀββᾷ Γελασίῳ. Ἀλλὰ φθάσας τὴν Βήρυτον, ἐτελεύτησε, μὴ θεασάμενος τὸν οἶκοι αὐτοῦ, κατὰ τὴν προφητείαν τοῦ ἁγίου. Ταῦτα ἐ υἱὸς αὐτοῦ, Βακάτος καὶ αὐτὸς λεγόμενος, μετὰ τὴν τελευτὴν τοῦ πατρὸς αὐτοῦ, πολλοῖς καὶ ἀξιοπίστοις ἀνδράσι διηγήσατο.
Toutǭ tǭ abbą Gelasiǭ kateleiphthē pote para gerontos tinos, monachou kai autou, peri tēn Nikopolin tēn oikēsin echontos, kellion kai to peri auto chōrion. Geōrgos de tis Bakatou tou tote prōteuontos tēs Nikopoleōs tēs kata Palaistinēn, syngenēs ōn tou koimēthentos gerontos, proselthōn tǭ autǭ Bakatǭ ēxiou labein to auto chōrion, hōs dēthen ek tōn nomōn eis auton elthein opheilontos. Ho de (drastēs gar ēn) autocheiri to chōrion labein epeirato para tou abba Gelasiou. Mē thelōn de kellion monachikon paradounai kosmikǭ ho autos abbas Gelasios, ou parechōrei. Paratērēsamenos de ho Bakatos ta zōa tou abba Gelasiou metapheronta tas elaias tou kataleiphthentos chōriou autǭ, biaiōs tauta apospasas, eis ton oikon autou tas elaias labōn, molis meta atimias apelyse ta zōa meta tōn ktēnitōn autōn. Ho de makarios gerōn tou men karpou oud᾽ holōs antepoiēthē, tēs de despoteias tou chōriou ou parechōrēse, dia tēn eirēmenēn aitian. Eph' on exaphtheis ho Bakatos, chreiōn kai allōn helkousōn auton (philodikos gar ēn), epi Kōnstantinoupolin hormą, pezę̄ tēn hodoiporian poioumenos. Genomenos de kata tēn Antiocheian, tote hōs megalou phōstēros lampontos tou hagiou Symeōn, ta kat᾿ auton akousas (hyper anthrōpon gar ēn), epethymēsen hōs christianos ton hagion theasasthai. Idōn de auton apo tou stylou ho hagios Symeōn, euthys eiselthonta eis to monastērion, ērōta; Pothen ei, kai pou poreuę̄? Ho de phēsin; Apo Palaistinēs eimi, kai eis Kōnstantinoupolin hypagō. Ho de pros auton; Kai tinos charin? Legei autǭ ho Bakatos Dia chreias pollas; kai elpizō dia tōn euchōn tēs hagiōsynēs sou epanalysai, kai proskynein ta hagia sou ichnē. Kai legei autǭ ho hagios Symeōn Ou theleis, anelpiste tōn anthrōpōn, eipein hoti kata tou anthrōpou tou Theou anerchę̄. All᾿ ouk euoda soi estai, oude opsei eti ton oikon sou. Ean oun peithę̄ tę̄ symboulią mou, enteuthen ēdē analysas pros auton hormas, kai metanoeis autǭ, eige en tois zōsin ōn katalabę̄s ton topon. Eutheōs oun lēphtheis hypo pyretou, kai hypo tōn synontōn en lektikiǭ blētheis, ēpeigeto kata ton logon tou hagiou Symeōn katalabein tēn chōran, kai metanoēsai tǭ abbą Gelasiǭ. Alla phthasas tēn Bēryton, eteleutēse, mē theasamenos ton oikoi autou, kata tēn prophēteian tou hagiou. Tauta e huios autou, Bakatos kai autos legomenos, meta tēn teleutēn tou patros autou, pollois kai axiopistois andrasi diēgēsato.
To this abba Gelasius there was once left, by an old man who was also a monk and lived near Nicopolis, a cell and the land around it. A farmer of Bacatus, then the leading man of Nicopolis in Palestine, being a relative of the old man who had died, went to Bacatus and asked to receive the land, as though it ought by law to come to him. Bacatus, a violent man, tried to take the land from abba Gelasius by his own hand. But abba Gelasius, not wanting to hand over a monk’s cell to a layman, would not yield. Bacatus, watching for abba Gelasius’s animals carrying the olives of the land left to him, seized them by force, took the olives to his own house, and only grudgingly, with insult, let the animals go with their drivers. The blessed old man made no claim at all to the fruit, but he did not give up ownership of the land, for the reason stated. Enraged at him, and drawn by other business too (for he was fond of lawsuits), Bacatus set out for Constantinople, making the journey on foot. When he came to Antioch, where holy Symeon was then shining like a great light, he heard about him (for he was beyond human measure) and as a Christian desired to see the saint. When holy Symeon saw him from the pillar as soon as he entered the monastery, he asked, “Where are you from, and where are you going?” He says, “I am from Palestine, and I am going to Constantinople.” He said to him, “And for what reason?” Bacatus says to him, “For many matters; and I hope through the prayers of your holiness to return and to venerate your holy footsteps.” And holy Symeon says to him, “You do not want to say, most hopeless of men, that you are going up against the man of God. But it will not go well for you, nor will you see your house again. If you take my advice, you will go back from here at once to him and repent before him, if indeed you reach the place alive.” At once he was seized by a fever, and was put on a litter by his companions; and he hastened, according to the word of holy Symeon, to reach the country and repent before abba Gelasius. But having reached Berytus, he died without seeing his house, according to the saint’s prophecy. His son, also called Bacatus, related these things after his father’s death to many trustworthy men.
21.3PG 65:147–149
Καὶ τοῦτο δὲ πολλοὶ τῶν μαθητῶν αὐτοῦ διηγήσαντο· ὅτι Ποτὲ ὀψαρίου ἐνεχθέντος αὐτοῖς, τοῦτο τηγανίσας ὁ μάγειρος, εἰσήνεγκε τῷ κελλαρίτῃ χρείας δὲ ἐπειγούσης τὸν κελλαρίτην, ἐξῆλθε τοῦ κελλαρίου, ἐάσας τὸ ὀψάριον ἐν σκεύει χαμαὶ, παραγγείλας θρεπταρίῳ μικρῷ τοῦ μακαρίου Γελασίου φυλάττειν αὐτὸ πρὸς ὥραν, ἕως οὗ ἀνακάμψῃ· τὸ δὲ παιδίον λιχνισθὲν, ἔβαλεν ἐσθίειν ἀφειδῶς τὸ ὀψάμιον. Εἰσελθὼν δὲ ὁ κελλαρίτης, καὶ εὑρὼν αὐτὸ ἐσθίον, ἀγανακτήσας κατὰ τοῦ παιδὸς χαμαὶ καθημένου, ἀπαρατηρήτως τῷ ποδὶ ὤθησεν· ἐξ ἐνεργείας δὲ τινος, κατὰ καιρίου κρουσθεὶς, λειποθυμήσας ἀπέθανεν. Ὁ δὲ κελλαρίτης φόβῳ κατασχεθεὶς, ἀνακλίνας τοῦτον ἐν τῇ ἰδίᾳ στρώσει, καὶ σκεπάσας, ἀπελθὼν προσέπεσε τοῖς ποσὶ τοῦ ἀ̓ββᾶ. Γελασίου, ἀπαγγέλλων αὐτῷ τὸ γενόμενον. Ὁ δὲ παραγγείλας αὐτῷ μηδενὶ ἄλλῳ εἰπεῖν, ἐκέλευσεν αὐτῷ μετὰ τὸ πάντας ἡσυχάσαι ἑσπέρας, εἰσενέγκαι αὐτὸ εἰς τὸ διακονικὸν, καὶ θεῖναι ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ἀναχωρῆσαι. Καὶ ἐλθὼν ὁ γέρων εἰς τὸ διακονικὸν, ἔστη εἰς προσευχήν καὶ τῇ ὥρᾳ τῆς νυκτερινῆς ψαλμῳδίας, συναχθέντων τῶν ἀδελφῶν, ἐξῆλθεν ὁ γέρων ἔχων ἀκολουθοῦν αὐτὸ τὸ μειράκιον· μηδενὸς τὸ γενόμενον εἰδότος, πλὴν αὐτοῦ, καὶ τοῦ κελλαρίτου, ἕως τῆς αὐτοῦ τελευτῆς.
Kai touto de polloi tōn mathētōn autou diēgēsanto; hoti Pote opsariou enechthentos autois, touto tēganisas ho mageiros, eisēnenke tǭ kellaritę̄ chreias de epeigousēs ton kellaritēn, exēlthe tou kellariou, easas to opsarion en skeuei chamai, parangeilas threptariǭ mikrǭ tou makariou Gelasiou phylattein auto pros hōran, heōs hou anakampsę̄; to de paidion lichnisthen, ebalen esthiein apheidōs to opsamion. Eiselthōn de ho kellaritēs, kai heurōn auto esthion, aganaktēsas kata tou paidos chamai kathēmenou, aparatērētōs tǭ podi ōthēsen; ex energeias de tinos, kata kairiou kroustheis, leipothymēsas apethanen. Ho de kellaritēs phobǭ kataschetheis, anaklinas touton en tę̄ idią strōsei, kai skepasas, apelthōn prosepese tois posi tou abba. Gelasiou, apangellōn autǭ to genomenon. Ho de parangeilas autǭ mēdeni allǭ eipein, ekeleusen autǭ meta to pantas hēsychasai hesperas, eisenenkai auto eis to diakonikon, kai theinai emprosthen tou thysiastēriou, kai anachōrēsai. Kai elthōn ho gerōn eis to diakonikon, estē eis proseuchēn kai tę̄ hōrą tēs nykterinēs psalmǭdias, synachthentōn tōn adelphōn, exēlthen ho gerōn echōn akolouthoun auto to meirakion; mēdenos to genomenon eidotos, plēn autou, kai tou kellaritou, heōs tēs autou teleutēs.
Many of his disciples also related this: once, when a fish had been brought to them, the cook fried it and took it in to the cellarer. Since urgent business called the cellarer, he went out of the storeroom, leaving the fish in a dish on the ground, and told a little boy whom blessed Gelasius was bringing up to watch it for a while until he returned. But the child, overcome by greed, began eating the fish unsparingly. When the cellarer came in and found him eating it, he was angry with the boy sitting on the ground and kicked him carelessly; and by some working of the devil the blow struck a vital spot, and he fainted and died. The cellarer, seized with fear, laid him on his own bed and covered him, and went and fell at the feet of abba Gelasius, telling him what had happened. He told him to tell no one else, and ordered him, after everyone had gone to rest in the evening, to carry the body into the sacristy, lay it before the altar, and withdraw. And the old man came into the sacristy and stood in prayer; and at the hour of the night psalmody, when the brothers had gathered, the old man came out with the boy following him. No one knew what had happened except himself and the cellarer, until his death.
21.4PG 65:149–151
Ἔλεγον περὶ τοῦ ἀββᾶ Γελασίου, οὐχ οἱ μαθηταὶ αὐτοῦ μόνον, ἀλλὰ καὶ πολλοὶ τῶν πυκνῶς αὐτῷ παραβαλόντων διηγοῦντο, ὅτι ἐν τῷ καιρῷ τῆς οἰκουμενικῆς συνόδου τῆς ἐν Καλχηδόνι Θεοδόσιος ὁ προκατάρξας ἐν Παλαιστίνῃ τοῦ κατὰ Διόσκορον σχίσματος προλαβὼν τοὺς ἐπισκόπους ἐπανελθεῖν μέλλοντας ἐπὶ τὰς ἰδίας Ἐκκλησίας (παρῆν γὰρ καὶ αὐτὸς ἐν Κωνσταντινουπόλει, διωχθεὶς ἀπὸ τῆς ἰδίας πατρίδος ὡς ταραχαῖς ἀεὶ χαίρων) ὥρμησε πρὸς τὸν ἀββᾶν Γελάσιον εἰς τὸ αὐτοῦ μοναστήριον, λέγων κατὰ τῆς συνόδου, ὡς τὸ Νεστορίου δόγμα κυρωσάσης· Διὰ τούτου νομίζων τὸν ἅγιον ὑφαρπάζειν, πρὸς συνεργίαν τῆς αὐτοῦ ῥᾳδιουργίας καὶ τοῦ κατ᾿ αὐτὸν σχίσματος. Ὁ δὲ ἐκ τῆς τοῦ ἀνδρὸς καταστάσεως, καὶ ἐκ τῆς προσούσης αὐτῷ θεόθεν συνέσεως, τὸ διεφθαρμένον τῆς αὐτοῦ γνώμης καταλαβών, οὐ συναπήχθη τῇ αὐτοῦ ἀποστασίᾳ, ὡς οἱ τότε σχεδόν πάντες, ἀλλ᾽ ἀξίως αὐτὸν ἀτιμάσας ἀπέπεμψεν. Εἰς μέσον γὰρ ἐνεγκὼν τὸ θρεπτάριον ὅπερ ἐκ νεκρῶν ἀνέστησεν, ἔλεγεν ἐν ἤθει σεμνῷ οὕτως· Ἐὰν περὶ πίστεως θέλῃς διαλεχθῆναι, ἔχεις τοῦτον παρὰ σοῦ ἀκούοντα καὶ διαλεγόμενόν σοι· ἐμοὶ γὰρ οὐ σχολὴ τὰ παρὰ σοῦ ἀκούειν. Ἐπὶ τούτοις διατραπεὶς, καὶ ἐπὶ τὴν ἁγίαν πόλιν ὁρμήσας, συναρπάζει μὲν ὅλον τὸ μοναχικὸν, ἐν προσχήματι θείου ζήλου συναρπάζει δὲ καὶ τὴν Αὐγούσταν τότε παροῦσαν· καὶ οὕτως η συνεργὸν λαβών, βίᾳ κατέσχε τὸν θρόνον Ἱεροσολύμων· φόνοις τοῦτον προαρπάσας, καὶ τὰ ἄλλα ἀθέμιτα καὶ ἀκανόνιστα διαπράξας, ἃ μέχρι νῦν πολλοὶ μνημονεύουσι. Τότε δὴ ὡς ἐγκρατὴς γενόμενος, καὶ τοῦ σκοποῦ ἐπιτυχὼν, καὶ ἐπισκόπους πλείστους χειροτονήσας, προλαμβάνων τοὺς θρόνους τῶν ἐπισκόπων μηδέπω ἐπανελθόντων, μεταστέλλεται καὶ τὸν ἀββᾶν Γελάσιον· καὶ προτρέπεται εἰς τὸ ἱερατεῖον, δελεάζων ἅμα καὶ ἐκφοβῶν. Εἰσελθόντι οὖν αὐτῷ εἰς τὸ ἱερατεῖον, ἔλεγεν ὁ Θεοδόσιος· Αναθεμάτισον Ἰουβενάλιον. Ὁ δὲ μηδὲν καταπλαγεὶς, Ἄ̓́λλον οὐκ οἶδα, φησὶν, ἐπίσκοπον Ἱεροσολύμων, εἰ μὴ Ἰουβενάλιον. Εὐλαβηθεὶς δὲ ὁ Θεοδόσιος, μὴ καὶ ἄλλοι τὸν εὐσεβῆ αὐτοῦ ζῆλον μιμήσωνται, κελεύει αὐτὸν εὐφυῶς ἔξω βληθῆναι τῆς ἐκκλησίας. Παραλαβόντες δὲ αὐτὸν οἱ τοῦ αὐτοῦ σχήματος περιέστησαν αὐτῷ ξύλα, καίειν αὐτὸν ἀπειλοῦντες. Ὁρῶντες δὲ αὐτὸν μηδὲ οὕτως ἐνδιδόντα, μηδὲ καταπτήσσοντα, καὶ εὐλαβούμενοι τὴν τοῦ δήμου ἔγερσιν, διὰ τὸ περιβόητον εἶναι τὸν ἄνδρα (τὸ ὅλον ἐκ τῆς ἄνωθεν ἦν Προνοίας), ἀπέλυσαν ἀβλαβῆ τὸν μάρτυρα, τό γε ἐφ᾽ ἑαυτῷ Χριστῷ ὁλοκαυτωθέντα.
Elegon peri tou abba Gelasiou, ouch hoi mathētai autou monon, alla kai polloi tōn pyknōs autǭ parabalontōn diēgounto, hoti en tǭ kairǭ tēs oikoumenikēs synodou tēs en Kalchēdoni Theodosios ho prokatarxas en Palaistinę̄ tou kata Dioskoron schismatos prolabōn tous episkopous epanelthein mellontas epi tas idias Ekklēsias (parēn gar kai autos en Kōnstantinoupolei, diōchtheis apo tēs idias patridos hōs tarachais aei chairōn) hōrmēse pros ton abban Gelasion eis to autou monastērion, legōn kata tēs synodou, hōs to Nestoriou dogma kyrōsasēs; Dia toutou nomizōn ton hagion hypharpazein, pros synergian tēs autou rhądiourgias kai tou kat᾿ auton schismatos. Ho de ek tēs tou andros katastaseōs, kai ek tēs prosousēs autǭ theothen syneseōs, to diephtharmenon tēs autou gnōmēs katalabōn, ou synapēchthē tę̄ autou apostasią, hōs hoi tote schedon pantes, all᾽ axiōs auton atimasas apepempsen. Eis meson gar enenkōn to threptarion hoper ek nekrōn anestēsen, elegen en ēthei semnǭ houtōs; Ean peri pisteōs thelę̄s dialechthēnai, echeis touton para sou akouonta kai dialegomenon soi; emoi gar ou scholē ta para sou akouein. Epi toutois diatrapeis, kai epi tēn hagian polin hormēsas, synarpazei men holon to monachikon, en proschēmati theiou zēlou synarpazei de kai tēn Augoustan tote parousan; kai houtōs ē synergon labōn, bią katesche ton thronon Hierosolymōn; phonois touton proarpasas, kai ta alla athemita kai akanonista diapraxas, ha mechri nyn polloi mnēmoneuousi. Tote dē hōs enkratēs genomenos, kai tou skopou epitychōn, kai episkopous pleistous cheirotonēsas, prolambanōn tous thronous tōn episkopōn mēdepō epanelthontōn, metastelletai kai ton abban Gelasion; kai protrepetai eis to hierateion, deleazōn hama kai ekphobōn. Eiselthonti oun autǭ eis to hierateion, elegen ho Theodosios; Anathematison Ioubenalion. Ho de mēden kataplageis, Allon ouk oida, phēsin, episkopon Hierosolymōn, ei mē Ioubenalion. Eulabētheis de ho Theodosios, mē kai alloi ton eusebē autou zēlon mimēsōntai, keleuei auton euphyōs exō blēthēnai tēs ekklēsias. Paralabontes de auton hoi tou autou schēmatos periestēsan autǭ xyla, kaiein auton apeilountes. Horōntes de auton mēde houtōs endidonta, mēde kataptēssonta, kai eulaboumenoi tēn tou dēmou egersin, dia to periboēton einai ton andra (to holon ek tēs anōthen ēn Pronoias), apelysan ablabē ton martyra, to ge eph᾽ heautǭ Christǭ holokautōthenta.
They said of abba Gelasius (not only his disciples, but many of those who visited him often related it) that at the time of the ecumenical council at Chalcedon, Theodosius, who began the schism of Dioscorus’s party in Palestine, got ahead of the bishops who were about to return to their own churches (for he too was present in Constantinople, having been driven from his own homeland as one who always delighted in disturbances) and rushed to abba Gelasius at his monastery, speaking against the council as having confirmed the doctrine of Nestorius, thinking by this to snatch the saint over into cooperating with his mischief and his schism. But Gelasius, perceiving the corruption of his mind from the man’s bearing and from the understanding given him by God, was not carried away with his apostasy, as nearly everyone then was, but sent him away with the dishonor he deserved. For bringing out into the middle the boy he had raised from the dead, he said with a grave manner, “If you want to discuss the faith, you have this boy to hear you and to discuss with you; I have no leisure to hear what you say.” Abashed at this, he rushed to the holy city, and carried away the whole body of monks under a pretext of divine zeal; he carried away also the Augusta, who was then present; and having taken her as his ally, he seized the throne of Jerusalem by force, grabbing it by murders and doing other lawless and uncanonical things, which many remember to this day. Then, having gained power and achieved his aim, and having ordained a great many bishops, seizing the sees of bishops who had not yet returned, he sent for abba Gelasius too, and urged him into the sanctuary, enticing and frightening him at once. When he came into the sanctuary, Theodosius said, “Anathematize Juvenal.” But he, not at all dismayed, says, “I know no other bishop of Jerusalem but Juvenal.” Theodosius, fearing that others too might imitate his pious zeal, ordered him to be cleverly thrown out of the church. Those of his party took him and piled wood around him, threatening to burn him. But seeing that even so he did not yield or cower, and fearing a rising of the people, because the man was famous (the whole thing came from providence above), they let the martyr go unharmed, who for his part had offered himself to Christ as a whole burnt offering.
21.5PG 65:151
Ἔλεγον περὶ αὐτοῦ, ὅτι ἐν νεότητι τὸν ἀκτήμονα βίον καὶ ἀναχωρητικὸν μετήρχετο· ἦσαν δὲ κατ᾿ αὐτὸν τὸν καιρὸν καὶ ἄλλοι πλεῖστοι κατὰ τοὺς αὐτοὺς τόπους, τὸν αὐτὸν βίον αὐτῷ συνασπαζόμενοι· ἐν οἷς καὶ γέρων τις ἦν εἰς ἄκρον ἁπλούστατος καὶ ἀκτήμων, ἐν μονοκελλίῳ οἰκήσας ἄχρι τελευτῆς, καίπερ μαθητὰς ἐσχηκὼς ἐν τῷ γήρα αὐτοῦ. Οὗτος ἤσκησε φυλάξαι τὸ μὴ κτήσασθαι δύο χιτῶνας, μηδὲ μεριμνῆσαι περὶ τῆς αὔριον μετὰ τῶν συνόντων αὐτῷ μέχρι θανάτου. Ὅτε οὖν συνέβη τὸν ἀββᾶν Γελάσιον, ἐκ θείας συνεργίας συστήσασθαι τὸ κοινόβιον, προσεφέροντο αὐτῷ καὶ χωρία πολλά ἐκτήσατο δὲ καὶ τὰ πρὸς τὰς χρείας τοῦ κοινοβίου κτήνη ἀχθοφόρα καὶ βόας. Ὁ γάρ χρηματίσας τῷ θείῳ Παχωμίῳ ἐν πρώτοις κοινόβιον συστήσασθαι, καὶ τούτῳ συνήργει εἰς τὴν πᾶσαν τοῦ μοναστηρίου σύστασιν. Ἐν τούτοις οὖν βλέπων αὐτὸν ὁ προειρημένος γέρων, καὶ γνησίαν σώζων πρὸς αὐτὸν ἀγάπην, ἔλεγεν αὐτῷ· Φοβοῦμαι, ἀββᾶ Γελάσιε, μὴ δεθῇ ὁ λογισμός σου εἰς τὰ χωρία καὶ τὴν λοιπὴν κτῆσιν τοῦ κοινοβίου. Ὁ δὲ πρὸς αὐτόν· Δέδεται μᾶλλον ὁ λογισμός σου εἰς τὸ κεντητῆριν ἐν ᾧ ἐργάζῃ, ἢ ὁ λογισμὸς Γελασίου εἰς τὰ κτήματα.
Elegon peri autou, hoti en neotēti ton aktēmona bion kai anachōrētikon metērcheto; ēsan de kat᾿ auton ton kairon kai alloi pleistoi kata tous autous topous, ton auton bion autǭ synaspazomenoi; en hois kai gerōn tis ēn eis akron haploustatos kai aktēmōn, en monokelliǭ oikēsas achri teleutēs, kaiper mathētas eschēkōs en tǭ gēra autou. Houtos ēskēse phylaxai to mē ktēsasthai dyo chitōnas, mēde merimnēsai peri tēs aurion meta tōn synontōn autǭ mechri thanatou. Hote oun synebē ton abban Gelasion, ek theias synergias systēsasthai to koinobion, prosepheronto autǭ kai chōria polla ektēsato de kai ta pros tas chreias tou koinobiou ktēnē achthophora kai boas. Ho gar chrēmatisas tǭ theiǭ Pachōmiǭ en prōtois koinobion systēsasthai, kai toutǭ synērgei eis tēn pasan tou monastēriou systasin. En toutois oun blepōn auton ho proeirēmenos gerōn, kai gnēsian sōzōn pros auton agapēn, elegen autǭ; Phoboumai, abba Gelasie, mē dethę̄ ho logismos sou eis ta chōria kai tēn loipēn ktēsin tou koinobiou. Ho de pros auton; Dedetai mallon ho logismos sou eis to kentētērin en hǭ ergazę̄, ē ho logismos Gelasiou eis ta ktēmata.
They said of him that in his youth he pursued the life of poverty and solitude; and at that time there were also very many others in the same places who embraced the same life with him. Among them was an old man of the utmost simplicity and poverty, who lived in a solitary cell until his death, though in his old age he had disciples. He practiced not owning two tunics, and not taking thought for the morrow, together with those with him, until death. So when it came about that abba Gelasius, with divine help, founded the community, many lands were offered to him; and he also acquired pack animals and oxen for the needs of the community. For the one who had directed the divine Pachomius at the first to found a community worked with this man too in the whole establishment of the monastery. Seeing him occupied in these things, the old man mentioned above, keeping a genuine love for him, said to him, “I fear, abba Gelasius, that your thought may be bound to the lands and the rest of the community’s property.” But he said to him, “Your thought is more bound to the awl you work with than Gelasius’s thought is to the possessions.”
21.6PG 65:151–153
Ἕλεγον περὶ τοῦ ἀββᾶ Γελασίου, ὅτι πολλάκις ἐνοχληθεὶς ὑπὸ τῶν λογισμῶν ἀπελθεῖν εἰς τὴν ἔρημον, μιᾷ τῶν ἡμερῶν λέγει τῷ μαθητῇ αὐτοῦ· Ποίησον ἀγάπην, ἀδελφὲ, καὶ εἴ τι δ᾽ ἂν ποιήσω, βάσταξον, καὶ μηδὲν λαλήσῃς μοι τὴν ἑβδομάδα ταύτην. Καὶ λαβὼν βαΐνην ῥάβδον, ἤρξατο περιπατεῖν εἰς τὸ αὐλύδριον αὐτοῦ καὶ κοπιάσας ἐκάθισε μικρὸν, καὶ πάλιν ἀναστὰς περιεπάτει. Γενομένης δὲ ἐσπέρας, λέγει τῷ λογισμῷ· Ὁ εἰς τὴν ἔρημον περιπατῶν ἄρτον οὐκ ἐσθίει, ἀλλὰ βοτάνας· σὺ δὲ διὰ τὴν ἀσθένειὰν σου φάγε λεπτολάχανον. Καὶ ποιήσας οὕτως, πάλιν λέγει τῷ λογισμῷ· Ὁ εἰς τὴν ἔρημον ὑπὸ στέγην οὐ κοιμᾶται, ἀλλὰ ὑπὸ τὸν ἀέρα· καὶ οὖν ποίησον οὕτως· καὶ κλίνας ἑαυτὸν, κοιμᾶται εἰς τὸ αὐλύδριον. Ποιήσας οὖν τρεῖς ἡμέρας περιπατῶν ἐν τῷ μοναστηρίῳ, καθ' ἑσπέραν ἐσθίων μικρὰς σέρεις, τὰς δὲ νύκτας κοιμώμενος ὑπὸ τὸν ἀέρα, ἐκοπίασε· καὶ ἐπιτιμήσας τῷ λογισμῷ τῷ ὀχλοῦντι αὐτῷ, ἤλεγχεν αὐτὸν, λέγων· Εἰ οὐ δύνασαι ποιῆσαι τὰ ἔργα τῆς ἐρήμου, κάθου εἰς τὸ κελλίον σου μεθ' ὑπομονῆς, κλαίων τὰς ἁμαρτίας σου, καὶ μὴ πλάζου· πανταχοῦ γὰρ ὁ τοῦ Θεοῦ. ὀφθαλμὸς βλέπει τὰ ἔργα τῶν ἀνθρώπων, καὶ οὐδὲν αὐτῷ λανθάνει, καὶ συνιεῖ τοὺς ἀγαθὸν ἐργαζομένους.
Helegon peri tou abba Gelasiou, hoti pollakis enochlētheis hypo tōn logismōn apelthein eis tēn erēmon, mią tōn hēmerōn legei tǭ mathētę̄ autou; Poiēson agapēn, adelphe, kai ei ti d᾽ an poiēsō, bastaxon, kai mēden lalēsę̄s moi tēn hebdomada tautēn. Kai labōn baïnēn rhabdon, ērxato peripatein eis to aulydrion autou kai kopiasas ekathise mikron, kai palin anastas periepatei. Genomenēs de esperas, legei tǭ logismǭ; Ho eis tēn erēmon peripatōn arton ouk esthiei, alla botanas; sy de dia tēn astheneian sou phage leptolachanon. Kai poiēsas houtōs, palin legei tǭ logismǭ; Ho eis tēn erēmon hypo stegēn ou koimatai, alla hypo ton aera; kai oun poiēson houtōs; kai klinas heauton, koimatai eis to aulydrion. Poiēsas oun treis hēmeras peripatōn en tǭ monastēriǭ, kath' hesperan esthiōn mikras sereis, tas de nyktas koimōmenos hypo ton aera, ekopiase; kai epitimēsas tǭ logismǭ tǭ ochlounti autǭ, ēlenchen auton, legōn; Ei ou dynasai poiēsai ta erga tēs erēmou, kathou eis to kellion sou meth' hypomonēs, klaiōn tas hamartias sou, kai mē plazou; pantachou gar ho tou Theou. ophthalmos blepei ta erga tōn anthrōpōn, kai ouden autǭ lanthanei, kai syniei tous agathon ergazomenous.
They said of abba Gelasius that, being often troubled by thoughts urging him to go away into the desert, one day he says to his disciple, “Do me a kindness, brother: whatever I do, bear with it, and say nothing to me this week.” And taking a palm stick, he began walking about in his little courtyard; and when he was tired he sat a little, and then got up again and walked. When evening came, he says to his thought, “One who walks in the desert does not eat bread, but herbs; but you, because of your weakness, eat a few greens.” And having done so, he again says to his thought, “One in the desert does not sleep under a roof, but in the open air; so do the same.” And lying down, he sleeps in the courtyard. So after walking about the monastery for three days, eating a few chicory leaves each evening and sleeping in the open at night, he grew weary; and rebuking the thought that troubled him, he reproved it, saying, “If you cannot do the works of the desert, sit in your cell with patience, weeping for your sins, and do not wander; for the eye of God sees the works of men everywhere, and nothing escapes him, and he understands those who do good.”
Chapter 22
22.1PG 65:153
Εἶπεν ὁ ἀββᾶς Γερόντιος ὁ τῆς Πέτρας, ὅτι πολλοὶ πειραζόμενοι ἐκ σωματικῶν ἡδονῶν, μὴ πλησιάσαντες σώμασι, κατὰ διάνοιαν ἐξεπόρνευσαν· καὶ τῶν σωμάτων παρθένων φυλαττομένων, κατὰ ψυχὴν ἐκπορνεύουσι. Καλὸν οὖν, ἀγαπητοὶ, ποιεῖν τὸ γεγραμμένον, καὶ πάσῃ φυλακῇ τηρεῖν τὴν ἑαυτοῦ καρδίαν ἕκαστον.
Eipen ho abbas Gerontios ho tēs Petras, hoti polloi peirazomenoi ek sōmatikōn hēdonōn, mē plēsiasantes sōmasi, kata dianoian exeporneusan; kai tōn sōmatōn parthenōn phylattomenōn, kata psychēn ekporneuousi. Kalon oun, agapētoi, poiein to gegrammenon, kai pasę̄ phylakę̄ tērein tēn heautou kardian hekaston.
Abba Gerontius of Petra said, “Many who are tempted by bodily pleasures, without coming near bodies, have committed sexual immorality in their mind; and while their bodies are kept virgin, they commit sexual immorality in soul. So it is good, beloved, to do what is written, and for each to guard his own heart with all watchfulness.”
Chapter 23
23.1PG 65:153
Ἔλεγον περὶ τοῦ ἀββᾶ Δανιήλ, ὅτι ὅτε ἦλθον οἱ βάρβαροι εἰς Σκῆτιν, ἔφυγον οἱ Πατέρες· καὶ λέγει ὁ γέρων· Εἰ μὴ φροντίζει μου ὁ Θεὸς, ἵνα τί καὶ ζῶ; καὶ παρῆλθε διὰ τῶν βαρβάρων, καὶ οὐκ εἶδον αὐτόν. Λέγει τότε πρὸς ἑαυτόν· Ἰδοὺ ἐφρόντισέ μου ὁ Θεὸς, καὶ οὐκ ἀπέθανον, ποίησον οὖν καὶ σὺ τὸ ἀνθρώπινον, καὶ φύγε ὡς οἱ Πατέρες
Elegon peri tou abba Daniēl, hoti hote ēlthon hoi barbaroi eis Skētin, ephygon hoi Pateres; kai legei ho gerōn; Ei mē phrontizei mou ho Theos, hina ti kai zō? kai parēlthe dia tōn barbarōn, kai ouk eidon auton. Legei tote pros heauton; Idou ephrontise mou ho Theos, kai ouk apethanon, poiēson oun kai sy to anthrōpinon, kai phyge hōs hoi Pateres
They said of abba Daniel that when the barbarians came to Scetis, the Fathers fled; and the old man says, “If God does not care for me, why do I even live?” And he passed through the middle of the barbarians, and they did not see him. Then he says to himself, “Look, God has cared for me, and I did not die; now you too do what is human, and flee like the Fathers.”
23.2PG 65:153
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Δανιήλ, λέγων· Δός μοι μίαν ἐντολὴν, καὶ φυλάξω αὐτήν. Καὶ λέγει αὐτῷ· Μηδέποτε χαλάσῃς τὴν χεῖρά σου μετὰ γυναικὸς εἰς πινάκιν, καὶ φάγῃς μετ' αὐτῆς· καὶ ἐν τούτῳ φεύξῃ ἐκ τοῦ δαίμονος τῆς πορνείας μικρόν
Adelphos ērōtēse ton abban Daniēl, legōn; Dos moi mian entolēn, kai phylaxō autēn. Kai legei autǭ; Mēdepote chalasę̄s tēn cheira sou meta gynaikos eis pinakin, kai phagę̄s met' autēs; kai en toutǭ pheuxę̄ ek tou daimonos tēs porneias mikron
A brother asked abba Daniel, saying, “Give me one commandment, and I will keep it.” And he says to him, “Never put your hand into a dish with a woman and eat with her; and in this you will escape the demon of sexual immorality a little.”
23.3PG 65:153–155
Εἶπεν ὁ ἀββᾶς Δανιὴλ, ὅτι ὧν ἐν Βαβυλῶνι θυγάτηρ πρωτεύοντος δαιμόνιον ἔχουσα εἶχε δὲ ὁ πατὴρ αὐτῆς ἀγαπητὸν μοναχόν τινα· καὶ λέγει αὐτῷ· Οὐδεὶς δύναται θεραπεῦσαι τὴν θυγατέρα σου, εἰ μὴ οὓς οἶδα ἀναχωρητάς· καὶ ἐὰν αὐτοὺς παρακαλέσῃς, οὐκ ἀνέχονται τοῦτο ποιῆσαι διὰ ταπεινοφροσύνην. Ἀλλὰ τοῦτο ποιήσωμεν· ὅτ᾽ ἂν ἔλθωσιν εἰς τὴν ἀγορὰν, ποιήσατε ἑαυτοὺς ὡς θέλοντες ἀγοράσαι σκεύη· καὶ ὅταν ἔλθωσι λαβεῖν τὴν τιμὴν αὐτῶν, λέγομεν αὐτοῖς ἵνα ποιήσωσιν εὐχὴν, καὶ πιστεύω ὅτι θεραπεύεται. Καὶ ἐξελθόντες ἐν τῇ ἀγορᾷ, εὗρον ἕνα μαθητὴν τῶν γερόντων καθήμενον ἵνα πωλήσῃ τὰ σκεύη αὐτῶν καὶ ἔλαβον αὐτὸν μετὰ τῶν σπυρίδων, ὡς ἵνα λάβῃ τὸ τίμημα αὐτῶν. Καὶ ὅτε ἦλθεν ὁ μοναχὸς εἰς τὸν οἶχον, ἦλθεν ἡ δαιμονιζομένη, καὶ ἔδωκεν αὐτῷ ῥάπισμα Ὁ δὲ ἔστρεψε καὶ τὴν ἄλλην σιαγόνα, κατὰ τὴν ἐντολὴν τοῦ Κυρίου. Καὶ βασανισθεὶς ὁ δαίμων, ἔκραξε λέγων· Ὢ βία! ἡ ἐντολὴ τοῦ Ἰησοῦ ἐκβάλλει με. Καὶ εὐθέως ἐκαθαρίσθη ἡ γυνή Καὶ ὡς ἦλθον οἱ γέροντες, ἀνήγγειλαν αὐτοῖς τὸ γενόμενον. Καὶ ἐδόξασαν τὸν Θεὸν, καὶ εἶπον· Ἔθος ἐστὶ τῇ ὑπερηφανίᾳ τοῦ διαβόλου, πίπτειν ἀπὸ τῆς ταπεινώσεως τῆς ἐντολῆς τοῦ Χριστοῦ,
Eipen ho abbas Daniēl, hoti hōn en Babylōni thygatēr prōteuontos daimonion echousa eiche de ho patēr autēs agapēton monachon tina; kai legei autǭ; Oudeis dynatai therapeusai tēn thygatera sou, ei mē hous oida anachōrētas; kai ean autous parakalesę̄s, ouk anechontai touto poiēsai dia tapeinophrosynēn. Alla touto poiēsōmen; hot᾽ an elthōsin eis tēn agoran, poiēsate heautous hōs thelontes agorasai skeuē; kai hotan elthōsi labein tēn timēn autōn, legomen autois hina poiēsōsin euchēn, kai pisteuō hoti therapeuetai. Kai exelthontes en tę̄ agorą, heuron hena mathētēn tōn gerontōn kathēmenon hina pōlēsę̄ ta skeuē autōn kai elabon auton meta tōn spyridōn, hōs hina labę̄ to timēma autōn. Kai hote ēlthen ho monachos eis ton oichon, ēlthen hē daimonizomenē, kai edōken autǭ rhapisma Ho de estrepse kai tēn allēn siagona, kata tēn entolēn tou Kyriou. Kai basanistheis ho daimōn, ekraxe legōn; Ō bia! hē entolē tou Iēsou ekballei me. Kai eutheōs ekatharisthē hē gynē Kai hōs ēlthon hoi gerontes, anēngeilan autois to genomenon. Kai edoxasan ton Theon, kai eipon; Ethos esti tę̄ hyperēphanią tou diabolou, piptein apo tēs tapeinōseōs tēs entolēs tou Christou,
Abba Daniel said that in Babylon the daughter of a leading man had a demon; and her father had a monk dear to him, who says to him, “No one can heal your daughter except some anchorites I know; and if you ask them, they will not consent to do it, out of humility. But let us do this: when they come to the market, make as if you want to buy their wares; and when they come to receive their price, let us tell them to say a prayer, and I believe she will be healed.” And going out into the market, they found one of the old men’s disciples sitting to sell their wares, and they took him with the baskets, as though he were to receive the price for them. And when the monk came into the house, the possessed girl came and struck him on the cheek. But he turned the other cheek also, according to the Lord’s commandment. And the demon, tormented, cried out, saying, “O violence! The commandment of Jesus drives me out.” And at once the woman was cleansed. And when the old men came, they told them what had happened. And they glorified God and said, “It is the way of the devil’s pride to fall before the humility of Christ’s commandment.”
23.4PG 65:155
Ἔλεγε πάλιν ὁ ἀββᾶς Δανιὴλ, ὅτι ὅσον τὸ σῶμα θάλλει, τοσοῦτον ἡ ψυχὴ λεπτύνεται· καὶ ὅσον τὸ σῶμα λεπτύνεται, τοσοῦτον ἡ ψυχὴ θάλλει.
Elege palin ho abbas Daniēl, hoti hoson to sōma thallei, tosouton hē psychē leptynetai; kai hoson to sōma leptynetai, tosouton hē psychē thallei.
Abba Daniel also said, “As much as the body flourishes, so much the soul grows thin; and as much as the body grows thin, so much the soul flourishes.”
23.5PG 65:155
Ωδευόν ποτε ὁ ἀββᾶς Δανιὴλ καὶ ὁ ἀββᾶς Ἀμμώης. Καὶ λέγει ὁ ἀββᾶς Αμμώης Πότε καθεζόμεθα καὶ ἡμεῖς εἰς τὸ κελλίον, Πάτερ; Λέγει αὐτῷ ὁ ἀββᾶς Δανιήλ· Τίς γὰρ ἀφαιρεῖ ἀφ᾿ ἡμῶν τὸν Θεὸν ἄρτι ὁ Θεός ἐστιν ἐν τῷ κελλίῳ, καὶ πάλιν ἔξω ὁ Θεός ἐστιν.
Ōdeuon pote ho abbas Daniēl kai ho abbas Ammōēs. Kai legei ho abbas Ammōēs Pote kathezometha kai hēmeis eis to kellion, Pater? Legei autǭ ho abbas Daniēl; Tis gar aphairei aph᾿ hēmōn ton Theon arti ho Theos estin en tǭ kelliǭ, kai palin exō ho Theos estin.
Once abba Daniel and abba Ammoes were traveling. And abba Ammoes says, “When shall we too settle in a cell, father?” Abba Daniel says to him, “Who takes God away from us now? God is in the cell, and again God is outside.”
23.6PG 65:155
Διηγήσατο ὁ ἀββᾶς Δανιήλ, ὅτι Ὅτε ἦν ἐν Σκήτει ὁ ἀββᾶς Ἀρσένιος, ἦν τις ἐκεῖ μοναχὸς κλέπτων τὰ σκεύη τῶν γερόντων. Καὶ ἔλαβεν αὐτὸν ὁ ἀββᾶς Ἀρσένιος εἰς τὴν κέλλαν αὐτοῦ, θέλων αὐτὸν κερδῆσαι, καὶ τοὺς γέροντας ἀναπαῦσαι, καὶ λέγει αὐτῷ· Εἴ τι ἂν θέλῃς, ἐγώ σοι παρέχω· μόνον μὴ κλέψῃς καὶ ἔδωκεν αὐτῷ χρυσίον καὶ κέρμα καὶ ἱματισμὸν, καὶ πᾶσαν τὴν χρείαν αὐτοῦ Ἀπελθὼν δὲ πάλιν ἔκλεπτεν. Οἱ οὖν γέροντες, ἰδόντες ὅτι οὐκ ἐπαύσατο, ἐδίωξαν αὐτὸν, λέγοντες, ὅτι Ἐὰν εὑρεθῇ ἀδελφὸς ἔχων ἀσθένειαν ἐλαττώματος, χρὴ βαστάζειν αὐτόν· ἐὰν δὲ κλέπτῃ, διώξατε αὐτόν· ὅτι καὶ τὴν ψυχὴν αὐτοῦ ζημιοῖ, καὶ ὅλους τοὺς ἐν τῷ τόπῳ ταράττει.
Diēgēsato ho abbas Daniēl, hoti Hote ēn en Skētei ho abbas Arsenios, ēn tis ekei monachos kleptōn ta skeuē tōn gerontōn. Kai elaben auton ho abbas Arsenios eis tēn kellan autou, thelōn auton kerdēsai, kai tous gerontas anapausai, kai legei autǭ; Ei ti an thelę̄s, egō soi parechō; monon mē klepsę̄s kai edōken autǭ chrysion kai kerma kai himatismon, kai pasan tēn chreian autou Apelthōn de palin eklepten. Hoi oun gerontes, idontes hoti ouk epausato, ediōxan auton, legontes, hoti Ean heurethę̄ adelphos echōn astheneian elattōmatos, chrē bastazein auton; ean de kleptę̄, diōxate auton; hoti kai tēn psychēn autou zēmioi, kai holous tous en tǭ topǭ tarattei.
Abba Daniel related: “When abba Arsenius was at Scetis, there was a monk there who stole the old men’s belongings. Abba Arsenius took him into his cell, wanting to win him and to give the old men rest, and says to him, ‘Whatever you want, I will provide for you; only do not steal.’ And he gave him gold and coins and clothing and all he needed. But he went away and stole again. So the old men, seeing that he did not stop, drove him out, saying, ‘If a brother is found who has the weakness of some fault, one must bear with him; but if he steals, drive him out, because he harms his own soul and troubles everyone in the place.’”
23.7PG 65:155–159
Διηγήσατο ὁ ἀββᾶς Δανιὴλ ὁ Φαρανίτης ὅτι Εἶπεν ὁ Πατὴρ ἡμῶν ἀββᾶς Ἀρσένιος περί τινος Σκητιώτου, ὅτι ἦν πρακτικὸς μέγας ἀφελὴς δὲ εἰς τὴν πίστιν καὶ ἐσφάλλετο διὰ ἰδιωτείαν καὶ ἔλεγεν Οὐκ ἔστι φύσει ὁ ἄρτος ὃν λαμβάνομεν σῶμα Χριστοῦ, ἀλλ᾽ ἀντίτυπον. Καὶ ἤκουσαν δύο γέροντες ὅτι λέγει τὸν λόγον τοῦτον, καὶ γινώσκοντες μέγαν αὐτὸν ὄντα τῷ βίῳ, ἐλογίσαντο ὅτι ἐν ἀκακίᾳ καὶ ἀφελότητι λέγει, καὶ ἦλθον πρὸς αὐτὸν, καὶ λέγουσιν αὐτῷ· Ἀ̓ββᾶ, λόγον ἠκούσαμεν περὶ τινὸς ἄπιστον ὅτι λέγει ὅτι ὁ ἄρτος ὃν μεταλαμβάνομεν, οὐκ ἔστι φύσει σῶμα Χριστοῦ, ἀλλ᾿ ἀντίτυπόν ἐστι. Λέγει ὁ γέρων· Ἐγώ εἰμι ὁ τοῦτο λέγων. Οἱ δὲ παρεκάλουν αὐτὸν λέγοντες· Μὴ οὕτως κρατήσῃς, ἀββᾶ, ἀλλ᾿ ὡς παρέδωκεν ἡ καθολικὴ Ἐκκλησία. Ἡμεῖς γὰρ πιστεύομεν, ὅτι αὐτὸς ὁ ἄρτος σῶμά ἐστι τοῦ Χριστοῦ, καὶ τὸ ποτήριον αὐτό ἐστι τὸ αἷμα τοῦ Χριστοῦ, κατὰ ἀλήθειαν, καὶ οὐ κατ' ἀντίτυπον. Αλλ' ὥσπερ ἐν ἀρχῇ χοῦν λαβὼν ἀπὸ τῆς γῆς ἔπλασε τὸν ἄνθρωπον κατ' εἰκόνα αὐτοῦ, καὶ οὐδεὶς δύναται εἰπεῖν ὅτι οὐκ ἔστιν εἰκὼν Θεοῦ, εἰ καὶ ἀκατάληπτος· οὕτως ὁ ἄρτος ὃν εἶπεν ὅτι Σῶμά μού ἐστιν, οὕτως πιστεύομεν ὅτι κατὰ ἀλήθειαν σῶμά ἐστι Χριστοῦ. Ὁ δὲ γέρων ἔφη· Ἐὰν μὴ πεισθῶ ἀπὸ πράγματος, οὐ πληροφοροῦμαι. Οἱ δὲ εἶπον πρὸς αὐτόν· Δεηθῶμεν τοῦ Θεοῦ τὴν ἑβδομάδα ταύτην περὶ τοῦ μυστηρίου τούτου, καὶ πιστεύομεν ὅτι ὁ Θεὸς ἀποκαλύπτει ἡμῖν. Ὁ δὲ γέρων μετὰ χαρᾶς ἐδέξατο τὸν λόγον· καὶ ἐδέετο τοῦ Θεοῦ, λέγων· Κύριε, σὺ γινώσκεις ὅτι οὐ κατὰ κακίαν ἀπιστῶ· ἀλλ᾽ ὅπως μὴ ἐν ἀγνωσίᾳ πλανηθῶ, ἀποκάλυψόν μοι, Κύριε Ἰησοῦ Χριστέ. Ἀπελθόντες δὲ οἱ γέροντες εἰς τὰ κελλία ἑαυτῶν, παρεκάλουν τὸν Θεὸν καὶ αὐτοὶ, λέγοντες· Κύριε Ἰησοῦ Χριστὲ, ἀποκάλυψον τῷ γέροντι τὸ μυστήριον τοῦτο, ἵνα πιστεύσῃ, καὶ μὴ ἀπολέσῃ τὸν κόπον αὐτοῦ. Καὶ εἰσήκουσεν ὁ Θεὸς ἀμφοτέρων. Καὶ πληρωθείσης τῆς ἑβδομάδος, ἦλθον τῇ Κυριακῇ εἰς τὴν ἐκκλησίαν, καὶ ἔστησαν ἐπὶ τὸ αὐτὸ οἱ τρεῖς μόνοι εἰς ἓν ἐμβρίμιν μέσος δὲ ἦν ὁ γέρων. Ἀνεώχθησαν δὲ αὐτῶν οἱ ὀφθαλμοί καὶ ὅτε ἐτέθη ὁ ἄρτος εἰς τὴν ἁγίαν τράπεζαν, ἐφαίνετο τοῖς τρισὶ μόνοις ὡς παιδίον. Καὶ ὡς ἐξέτεινεν ὁ πρεσβύτερος τὴν χεῖρα κλάσαι τὸν ἄρτον, ἰδοὺ ἄγγελος Κυρίου κατῆλθεν ἐξ οὐρανοῦ ἔχων μάχαιραν, καὶ ἔθυσε τὸ παιδίον, καὶ ἐκένωσε τὸ αἷμα αὐτοῦ εἰς τὸ ποτήριον. Ὡς δὲ ἔκλασεν ὁ πρεσβύτερος εἰς μικρὰ μέρη τὸν ἄρτον, καὶ ὁ ἄγγελος ἔκοπτεν ἐκ τοῦ παιδίου μικρὰ μέρη. Καὶ ὡς προσῆλθον λαβεῖν ἐκ τῶν ἁγίων, ἐδόθη τῷ γέροντι μόνῳ κρέας ἡματωμένον· καὶ ἰδὼν ἐφοβήθη, καὶ ἔκραξε λέγων· Πιστεύω, Κύριε, ὅτι ὁ ἄρτος σῶμά σοὐ ἐστι, καὶ τὸ ποτήριον αἷμά σου ἐστι. Καὶ εὐθέως ἐγένετο τὸ ἐν τῇ χειρὶ αὐτοῦ κρέας, ἄρτος κατὰ τὸ μυστήριον· καὶ μετέλαβεν εὐχαριστῶν τῷ Θεῷ. Καὶ λέγουσιν αὐτῷ οἱ γέροντες Ὁ Θεὸς οἶδε τὴν ἀνθρωπίνην φύσιν, ὅτι οὐ δύναται φαγεῖν κρέα ὠμὰ, καὶ διὰ τοῦτο μετεποίησε τὸ σῶμα εἰς ἄρτον, καὶ τὸ αἷμα αὐτοῦ εἰς οἶνον, τοῖς πίστει δεχομένοις. Καὶ ηὐχαρίστησαν τῷ Θεῷ περὶ τοῦ γέροντος, ὅτι οὐκ ἀφῆκεν ἀπολέσθαι τοὺς κόπους αὐτοῦ, καὶ ἀπῆλθον οἱ τρεῖς μετὰ χαρᾶς εἰς τὰ κελλία αὐτῶν.
Diēgēsato ho abbas Daniēl ho Pharanitēs hoti Eipen ho Patēr hēmōn abbas Arsenios peri tinos Skētiōtou, hoti ēn praktikos megas aphelēs de eis tēn pistin kai esphalleto dia idiōteian kai elegen Ouk esti physei ho artos hon lambanomen sōma Christou, all᾽ antitypon. Kai ēkousan dyo gerontes hoti legei ton logon touton, kai ginōskontes megan auton onta tǭ biǭ, elogisanto hoti en akakią kai aphelotēti legei, kai ēlthon pros auton, kai legousin autǭ; Abba, logon ēkousamen peri tinos apiston hoti legei hoti ho artos hon metalambanomen, ouk esti physei sōma Christou, all᾿ antitypon esti. Legei ho gerōn; Egō eimi ho touto legōn. Hoi de parekaloun auton legontes; Mē houtōs kratēsę̄s, abba, all᾿ hōs paredōken hē katholikē Ekklēsia. Hēmeis gar pisteuomen, hoti autos ho artos sōma esti tou Christou, kai to potērion auto esti to haima tou Christou, kata alētheian, kai ou kat' antitypon. All' hōsper en archę̄ choun labōn apo tēs gēs eplase ton anthrōpon kat' eikona autou, kai oudeis dynatai eipein hoti ouk estin eikōn Theou, ei kai akatalēptos; houtōs ho artos hon eipen hoti Sōma mou estin, houtōs pisteuomen hoti kata alētheian sōma esti Christou. Ho de gerōn ephē; Ean mē peisthō apo pragmatos, ou plērophoroumai. Hoi de eipon pros auton; Deēthōmen tou Theou tēn hebdomada tautēn peri tou mystēriou toutou, kai pisteuomen hoti ho Theos apokalyptei hēmin. Ho de gerōn meta charas edexato ton logon; kai edeeto tou Theou, legōn; Kyrie, sy ginōskeis hoti ou kata kakian apistō; all᾽ hopōs mē en agnōsią planēthō, apokalypson moi, Kyrie Iēsou Christe. Apelthontes de hoi gerontes eis ta kellia heautōn, parekaloun ton Theon kai autoi, legontes; Kyrie Iēsou Christe, apokalypson tǭ geronti to mystērion touto, hina pisteusę̄, kai mē apolesę̄ ton kopon autou. Kai eisēkousen ho Theos amphoterōn. Kai plērōtheisēs tēs hebdomados, ēlthon tę̄ Kyriakę̄ eis tēn ekklēsian, kai estēsan epi to auto hoi treis monoi eis hen embrimin mesos de ēn ho gerōn. Aneōchthēsan de autōn hoi ophthalmoi kai hote etethē ho artos eis tēn hagian trapezan, ephaineto tois trisi monois hōs paidion. Kai hōs exeteinen ho presbyteros tēn cheira klasai ton arton, idou angelos Kyriou katēlthen ex ouranou echōn machairan, kai ethyse to paidion, kai ekenōse to haima autou eis to potērion. Hōs de eklasen ho presbyteros eis mikra merē ton arton, kai ho angelos ekopten ek tou paidiou mikra merē. Kai hōs prosēlthon labein ek tōn hagiōn, edothē tǭ geronti monǭ kreas hēmatōmenon; kai idōn ephobēthē, kai ekraxe legōn; Pisteuō, Kyrie, hoti ho artos sōma sou esti, kai to potērion haima sou esti. Kai eutheōs egeneto to en tę̄ cheiri autou kreas, artos kata to mystērion; kai metelaben eucharistōn tǭ Theǭ. Kai legousin autǭ hoi gerontes Ho Theos oide tēn anthrōpinēn physin, hoti ou dynatai phagein krea ōma, kai dia touto metepoiēse to sōma eis arton, kai to haima autou eis oinon, tois pistei dechomenois. Kai ēucharistēsan tǭ Theǭ peri tou gerontos, hoti ouk aphēken apolesthai tous kopous autou, kai apēlthon hoi treis meta charas eis ta kellia autōn.
Abba Daniel of Pharan related: “Our father abba Arsenius said about a certain monk of Scetis that he was great in practice but simple in faith, and he erred through lack of learning and used to say, ‘The bread we receive is not by nature the body of Christ, but a figure.’ Two old men heard that he said this, and knowing him to be great in his life, they reckoned that he spoke in innocence and simplicity; and they came to him and say to him, ‘Abba, we have heard a faithless word about someone, that he says that the bread we partake of is not by nature the body of Christ, but is a figure.’ The old man says, ‘I am the one who says this.’ But they begged him, saying, ‘Do not hold it so, abba, but as the catholic church has handed it down. For we believe that the bread itself is the body of Christ, and the cup itself is the blood of Christ, in truth and not in figure. But just as in the beginning he took dust from the earth and formed man according to his image, and no one can say that he is not the image of God, even though incomprehensible; so the bread of which he said, “This is my body,” we believe is truly the body of Christ.’ The old man said, ‘Unless I am persuaded by the thing itself, I am not convinced.’ They said to him, ‘Let us pray to God this week about this mystery, and we believe that God will reveal it to us.’ The old man accepted the word with joy, and he prayed to God, saying, ‘Lord, you know that I do not disbelieve out of malice; but so that I may not go astray in ignorance, reveal it to me, Lord Jesus Christ.’ The old men went away to their cells and themselves also besought God, saying, ‘Lord Jesus Christ, reveal this mystery to the old man, so that he may believe and not lose his labor.’ And God heard them both. When the week was completed, they came to church on the Lord’s day, and the three stood together alone on one mat, with the old man in the middle. Their eyes were opened; and when the bread was placed on the holy table, it appeared to the three alone as a child. And when the presbyter stretched out his hand to break the bread, look, an angel of the Lord came down from heaven holding a knife, and he sacrificed the child and poured its blood into the cup. And as the presbyter broke the bread into small pieces, the angel also cut small pieces from the child. And when they came forward to receive the holy things, to the old man alone was given bloody flesh. Seeing it, he was afraid and cried out, saying, ‘I believe, Lord, that the bread is your body and the cup is your blood.’ And at once the flesh in his hand became bread, according to the mystery; and he partook, giving thanks to God. And the old men say to him, ‘God knows human nature, that it cannot eat raw flesh, and for this reason he changed the body into bread and his blood into wine for those who receive it in faith.’ And they gave thanks to God for the old man, that he had not let his labors be lost, and the three went back with joy to their cells.”
23.8PG 65:159
Ὁ αὐτὸς ἀββᾶς Δανιὴλ διηγήσατο περὶ ἄλλου τινὸς γέροντος μεγάλου, καθημένου εἰς τὰ κάτω μέρη τῆς Αἰγύπτου, ὅτι ἔλεγεν ἐν ἀφελότητι, ὅτι ὁ Μελχισεδέκ υἱός ἐστι τοῦ Θεοῦ. Καὶ ἀνηγγέλη τῷ μακαρίῳ Κυρίλλῳ τῷ ἀρχιεπισκόπῳ Ἀλεξανδρείας περὶ αὐτοῦ· καὶ ἔπεμψεν ἐπ' αὐτόν. Εἰδὼς δὲ ὅτι σημειοφόρος ἐστὶν ὁ γέρων, καὶ εἴ τι αἰτεῖ τῷ Θεῷ, ἀποκαλύπτει αὐτῷ, καὶ ὅτι ἐν ἀφελότητι λέγει τὸν λόγον, ἐχρήσατο τοιαύτῃ σοφίᾳ, λέγων· Ἀββᾶ, παρακαλῶ σε, ἐπειδὴ ὁ λογισμός μου λέγει, ὅτι ὁ Μελχισεδέκ υἱὸς τοῦ Θεοῦ ἐστι, καὶ ἄλλος λογισμὸς λέγει, ὅτι οῦ, ἀλλ᾽ ἄνθρωπός ἐστιν ἀρχιερεὺς τοῦ Θεοῦ· ἐπεὶ οὖν διστάζω περὶ τούτου, ἀπέστειλα πρὸς σὲ, ἵνα δεηθῇς τοῦ Θεοῦ, ὅπως σοι ἀποκαλύψῃ περὶ τούτου Ὁ δὲ γέρων τῇ αὐτοῦ πολιτείᾳ θαῤῥῶν, εἶπε μετὰ παῤῥησίας· Ενδος μοι τρεῖς ἡμέρας, κἀγὼ ἐρωτῶ τὸν Θεὸν περὶ τούτου, καὶ ἀναγγέλλω σοι τίς ἐστιν. Ἀπελθὼν οὖν ἐδέετο τοῦ Θεοῦ περὶ τοῦ ῥήματος τούτου. Καὶ ἐλθὼν μετὰ τρεῖς ἡμέρας, λέγει τῷ μακαρίῳ Κυρίλλῳ, ὅτι ἄνθρωπός ἐστιν ὁ Μελχισεδέκ. Καὶ εἶπεν αὐτῷ ὁ ἀρχιεπίσκοπος· Πῶς οἶδας, ἀββᾶ; Ὁ δὲ εἶπεν· Ὁ Θεὸς ἀπεκάλυψέ μοι ὅλους τοὺς πατριάρχας, οὕτω; ἕνα ἕκαστον παρερχόμενον ἐνώπιόν μοῦ, ἀπὸ Ἀδάμ μέχρι Μελχισεδέκ καὶ θάρσει ὅτι οὕτως ἐστίν. Ἀπελθὼν οὖν, δι᾽ ἑαυτοῦ ἐκήρυσσεν ὅτι ἄνθρωπός ἐστιν ὁ Μελχισεδέκ. Καὶ ἐχάρη μεγάλως ὁ μακάριος Κύριλλος.
Ho autos abbas Daniēl diēgēsato peri allou tinos gerontos megalou, kathēmenou eis ta katō merē tēs Aigyptou, hoti elegen en aphelotēti, hoti ho Melchisedek huios esti tou Theou. Kai anēngelē tǭ makariǭ Kyrillǭ tǭ archiepiskopǭ Alexandreias peri autou; kai epempsen ep' auton. Eidōs de hoti sēmeiophoros estin ho gerōn, kai ei ti aitei tǭ Theǭ, apokalyptei autǭ, kai hoti en aphelotēti legei ton logon, echrēsato toiautę̄ sophią, legōn; Abba, parakalō se, epeidē ho logismos mou legei, hoti ho Melchisedek huios tou Theou esti, kai allos logismos legei, hoti ou, all᾽ anthrōpos estin archiereus tou Theou; epei oun distazō peri toutou, apesteila pros se, hina deēthę̄s tou Theou, hopōs soi apokalypsę̄ peri toutou Ho de gerōn tę̄ autou politeią tharrhōn, eipe meta parrhēsias; Endos moi treis hēmeras, kagō erōtō ton Theon peri toutou, kai anangellō soi tis estin. Apelthōn oun edeeto tou Theou peri tou rhēmatos toutou. Kai elthōn meta treis hēmeras, legei tǭ makariǭ Kyrillǭ, hoti anthrōpos estin ho Melchisedek. Kai eipen autǭ ho archiepiskopos; Pōs oidas, abba? Ho de eipen; Ho Theos apekalypse moi holous tous patriarchas, houtō? hena hekaston parerchomenon enōpion mou, apo Adam mechri Melchisedek kai tharsei hoti houtōs estin. Apelthōn oun, di᾽ heautou ekēryssen hoti anthrōpos estin ho Melchisedek. Kai echarē megalōs ho makarios Kyrillos.
The same abba Daniel related about another great old man living in the lower parts of Egypt, that he said in simplicity that Melchizedek is the Son of God. And this was reported about him to blessed Cyril, archbishop of Alexandria, and he sent for him. Knowing that the old man was a wonder-worker and that whatever he asked of God was revealed to him, and that he said the word in simplicity, he used this wisdom, saying, “Abba, I beg you: since my thought says that Melchizedek is the Son of God, and another thought says, no, but he is a man, a high priest of God, since I am in doubt about this, I have sent for you so that you may pray to God that he reveal this to you.” The old man, confident in his way of life, said boldly, “Give me three days, and I will ask God about this and tell you who he is.” So he went away and prayed to God about this question. And coming after three days, he says to blessed Cyril that Melchizedek is a man. And the archbishop said to him, “How do you know, abba?” He said, “God showed me all the patriarchs, each one passing before me, from Adam to Melchizedek; so be sure that this is so.” So he went away and of his own accord proclaimed that Melchizedek is a man. And blessed Cyril rejoiced greatly.
Chapter 24
24.1PG 65:159
Διηγήσαντο περὶ τοῦ ἀββᾶ Διοσκόρου τῆς Ναχιάστεως ὅτι ὁ ἄρτος αὐτοῦ κρίθινος ἦν καὶ ἀπὸ φακοῦ. Καὶ κατ᾿ ἐνιαυτὸν ἔβαλεν ἀρχὴν μιᾶς πολιτείας, λέγων· Οὐκ ἀπαντῶ τινι τὸ ἔτος τοῦτο, ἢ οὐ λαλῶ, ἢ οὐ τρώγω ἔψημα, ἢ οὐ τρώγω ὀπώραν ἢ λάχανον. Καὶ εἰς πᾶσαν ἐργασίαν οὕτως ἐποίει· καὶ τελειῶν τὸ ἓν, ἐλάμβανε τὸ ἄλλο. Καὶ τοῦτο ἐποίει κατὰ ἐνιαυτόν.
Diēgēsanto peri tou abba Dioskorou tēs Nachiasteōs hoti ho artos autou krithinos ēn kai apo phakou. Kai kat᾿ eniauton ebalen archēn mias politeias, legōn; Ouk apantō tini to etos touto, ē ou lalō, ē ou trōgō epsēma, ē ou trōgō opōran ē lachanon. Kai eis pasan ergasian houtōs epoiei; kai teleiōn to hen, elambane to allo. Kai touto epoiei kata eniauton.
They related of abba Dioscorus of Namisias that his bread was of barley and lentils. And every year he made a beginning of one discipline, saying, “This year I will not meet anyone,” or “I will not speak,” or “I will not eat cooked food,” or “I will not eat fruit or vegetables.” And he did this in every work; and finishing one, he would take up another. And this he did every year.
24.2PG 65:159–161
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, ὅτι ταράσσουσί με οἱ λογισμοί μου, τοῦ ἀφεῖναί με τὰς ἁμαρτίας μου, καὶ ποιοῦσί με προσέχειν εἰς τὰ ὑστερήματα τοῦ ἀδελφοῦ μου. Καὶ λέγει αὐτῷ ὁ γέρων περὶ τοῦ ἀββᾶ Διοσκόρου, ὅτι ἦν ἐν τῷ κελλίῳ κλαίων ἑαυτόν· ὁ δὲ μαθητὴς αὐτοῦ ἐν ἄλλῳ κελλίῳ ἐκάθητο. Ὅτε οὖν παρέβαλε τῷ γέροντι, εὕρισκεν αὐτὸν κλαίοντα, καὶ ἔλεγεν αὐτῷ· Πάτερ, τί κλαίεις; Ὁ δὲ γέρων ἔλεγεν Τὰς ἁμαρτίας μου κλαίω. Λέγει οὖν αὐτῷ ὁ μαθητὴς αὐτοῦ· Οὐκ ἔχεις ἁμαρτίας, Πάτερ. Καὶ ἀπεκρίθη ὁ γέρων· Φύσει, τέκνον, ἐὰν ἀφεθῶ ἰδεῖν τὰς ἁμαρτίας μου, οὐκ ἀρκοῦσιν ἄλλοι τρεῖς ἢ τέσσαρες κλαῦσαι αὐτάς.
Adelphos hērōtēse ton abban Poimena, hoti tarassousi me hoi logismoi mou, tou apheinai me tas hamartias mou, kai poiousi me prosechein eis ta hysterēmata tou adelphou mou. Kai legei autǭ ho gerōn peri tou abba Dioskorou, hoti ēn en tǭ kelliǭ klaiōn heauton; ho de mathētēs autou en allǭ kelliǭ ekathēto. Hote oun parebale tǭ geronti, heurisken auton klaionta, kai elegen autǭ; Pater, ti klaieis? Ho de gerōn elegen Tas hamartias mou klaiō. Legei oun autǭ ho mathētēs autou; Ouk echeis hamartias, Pater. Kai apekrithē ho gerōn; Physei, teknon, ean aphethō idein tas hamartias mou, ouk arkousin alloi treis ē tessares klausai autas.
A brother asked abba Poemen, “My thoughts trouble me, making me neglect my sins and attend to the faults of my brother.” And the old man told him about abba Dioscorus, that he was in his cell weeping for himself, while his disciple lived in another cell. When the disciple visited the old man, he found him weeping, and said to him, “Father, why are you weeping?” The old man said, “I am weeping for my sins.” So his disciple says to him, “You have no sins, father.” And the old man answered, “Truly, child, if I were allowed to see my sins, three or four others would not be enough to weep for them.”
24.3PG 65:161
Εἶπεν ὁ ἀββᾶς Διόσκορος, ὅτι Ἐὰν φορέσωμεν ἡμῶν τὸ οὐράνιον ἔνδυμα, οὐκ ἂν εὑρεθῶμεν γυμνοί· ἐὰν δὲ μὴ εὑρεθῶμεν φοροῦντες τὸ ἔνδυμα ἐκεῖνο, τί ποιήσομεν, ἀδελφοί; ἔχομεν γὰρ καὶ ἡμεῖς ἀκοῦσαι τὴν φωνὴν ἐκείνην τὴν λέγουσαν· Ἔκβαλε τοῦτον εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς τῶν ὀδόντων. Νυνὶ δὲ, ἀδελφοὶ, μεγάλη αἰσχύνη ἡμῖν, μετὰ τοσοῦτον χρόνον φοροῦντας ἡμᾶς τὸ σχῆμα εὑρεθῆναι ἐν τῇ ὥρᾳ τῆς ἀνάγκης, μὴ ἔχοντας τὸ ἔνδυμα τοῦ γάμου. Ὦ τῆς μετανοίας τῆς μελλούσης ἡμῖν προσγίνεσθαι! Ὢ τοῦ σκότους τοῦ μέλλοντος ἡμῖν ἐπιπίπτειν ἔμπροσθεν τῶν Πατέρων καὶ τῶν ἀδελφῶν ἡμῶν, βλεπόντων ἡμᾶς τιμωρουμένους ὑπὸ τῶν ἀγγέλων τῆς τιμωρίας
Eipen ho abbas Dioskoros, hoti Ean phoresōmen hēmōn to ouranion endyma, ouk an heurethōmen gymnoi; ean de mē heurethōmen phorountes to endyma ekeino, ti poiēsomen, adelphoi? echomen gar kai hēmeis akousai tēn phōnēn ekeinēn tēn legousan; Ekbale touton eis to skotos to exōteron; ekei estai ho klauthmos, kai ho brygmos tōn odontōn. Nyni de, adelphoi, megalē aischynē hēmin, meta tosouton chronon phorountas hēmas to schēma heurethēnai en tę̄ hōrą tēs anankēs, mē echontas to endyma tou gamou. Ō tēs metanoias tēs mellousēs hēmin prosginesthai! Ō tou skotous tou mellontos hēmin epipiptein emprosthen tōn Paterōn kai tōn adelphōn hēmōn, blepontōn hēmas timōroumenous hypo tōn angelōn tēs timōrias
Abba Dioscorus said, “If we wear our heavenly garment, we shall not be found naked; but if we are not found wearing that garment, what shall we do, brothers? For we too shall hear that voice that says, ‘Throw him into the outer darkness; there will be weeping and gnashing of teeth.’ And now, brothers, it is a great shame for us, after wearing the habit so long, to be found in the hour of need without the wedding garment. Oh, the repentance that will come upon us! Oh, the darkness that will fall upon us before our Fathers and our brothers, as they see us punished by the angels of punishment!”
Chapter 25
25.1PG 65:161
Εἶπεν ὁ ἀββᾶς Δουλᾶς· Ἐὰν ὁ ἐχθρὸς βιάζηται ἡμᾶς καταλιπεῖν τὴν ἡσυχίαν, μὴ ἀκούσωμεν αὐτοῦ· οὐδὲν γὰρ ὅμοιον αὐτῆς, καὶ τῆς ἀσιτίας. Συγκρίνεται εἰς συμμαχίαν κατ' αὐτοῦ· ἐξυδορκίαν γὰρ παρέχουσι τοῖς ἔνδον ὄμμασιν.
Eipen ho abbas Doulas; Ean ho echthros biazētai hēmas katalipein tēn hēsychian, mē akousōmen autou; ouden gar homoion autēs, kai tēs asitias. Synkrinetai eis symmachian kat' autou; exydorkian gar parechousi tois endon ommasin.
Abba Doulas said, “If the enemy presses us to leave stillness, let us not listen to him; for nothing is like it and fasting. They are joined as allies against him; for they give sharp sight to the inner eyes.”
25.2PG 65:161
Εἶπε πάλιν· Κόπτε τῶν πολλῶν τὰς σχέσεις, μή σου ὁ πόλεμος πρὸς τὸν νοῦν περιστατικὸς γένηται, καὶ τὸν τῆς ἡσυχίας ταράξῃ τρόπον.
Eipe palin; Kopte tōn pollōn tas scheseis, mē sou ho polemos pros ton noun peristatikos genētai, kai ton tēs hēsychias taraxę̄ tropon.
He also said, “Cut off your ties with the many, lest the war against your mind become overwhelming and disturb the way of stillness.”
Chapter 26
26.1PG 65:161–163
Διηγήσατο ὁ ἄἅγιος Ἐπιφάνιος ὁ ἐπίσκοπος ὅτι ἐπὶ τοῦ μακαρίου Ἀθανασίου τοῦ μεγάλου, κορῶναι περιϊπτάμεναι τὸ τοῦ Σεράπιδος ἱερὸν, ἔκραζον ἀπαύστως, Κρᾶς, Κρᾶς. Καὶ προστάντες ἐπὶ τὸν μακάριον Ἀθανάσιον οἱ Ἕλληνες, ἔκραξαν· Κακόγηρε, εἰπὲ ἡμῖν τί κράζουσιν αἱ κορῶναι. Καὶ ἀποκριθεὶς εἶπεν· Αἱ κορῶναι κράζουσι, Κρᾶς, Κρᾶς· τὸ δὲ Κρᾶς τῇ Αὐσωνίων φωνῇ αὔριόν ἐστι· καὶ προσετίθει, ὅτι Αὔριον ὄψεσθε τὴν δόξαν τοῦ Θεοῦ. Καὶ ἑξῆς ἡγγέλθη ὁ θάνατος τοῦ Ἰουλιανοῦ βασιλέως. Καὶ τούτου γενομένου, συνδραμόντες κατέκραζον τοῦ Σεράπιδος, λέγοντες· Ἐὰν οὐκ ἤθελες αὐτὸν, τἱ ἐλάμβανες τὰ αὐτοῦ;
Diēgēsato ho haagios Epiphanios ho episkopos hoti epi tou makariou Athanasiou tou megalou, korōnai periïptamenai to tou Serapidos hieron, ekrazon apaustōs, Kras, Kras. Kai prostantes epi ton makarion Athanasion hoi Hellēnes, ekraxan; Kakogēre, eipe hēmin ti krazousin hai korōnai. Kai apokritheis eipen; Hai korōnai krazousi, Kras, Kras; to de Kras tę̄ Ausōniōn phōnę̄ aurion esti; kai prosetithei, hoti Aurion opsesthe tēn doxan tou Theou. Kai hexēs hēngelthē ho thanatos tou Ioulianou basileōs. Kai toutou genomenou, syndramontes katekrazon tou Serapidos, legontes; Ean ouk ētheles auton, ti elambanes ta autou?
Holy Epiphanius the bishop related that in the time of the blessed Athanasius the Great, crows flying around the temple of Serapis cried unceasingly, “Cras, cras.” And the pagans stood before blessed Athanasius and cried out, “Evil old man, tell us what the crows are crying.” And he answered, “The crows are crying ‘Cras, cras’; and ‘cras’ in the language of the Ausonians means ‘tomorrow’”; and he added, “Tomorrow you will see the glory of God.” And next day the death of the emperor Julian was announced. When this happened, they ran together and cried out against Serapis, saying, “If you did not want him, why did you accept his offerings?”
26.2PG 65:163
Ὁ αὐτὸς διηγήσατο, ὅτι ἦν τις ἡνίοχος κατὰ τὴν Ἀλεξανδρέων, ὃς ἦν μητρὸς Μαρίας υἱός. Οὗτος ἱππικοῦ ἐπιτελουμένου κατέπεσεν· εἶτα ἀναστὰς παρἤλθε τὸν καταβεβληκότα, καὶ ἐνίκησε. Καὶ τὸ πλῆθος ἀνεβόησεν· Ὁ Υἱὸς Μαρίας πέπτωκε καὶ ἐγήγερται καὶ ἐνίκησε. Ταύτης ἔτι τῆς φωνῆς λεγομένης ἐνέπεσεν ἡ περὶ τοῦ ἱεροῦ τοῦ Σεράπιδος φήμη τῷ πλήθει, ὅτι ὁ μέγας Θεόφιλος ἀνελθὼν, τὸ τοῦ Σεράπιδος κατέστρεψεν εἴδωλον, καὶ τοῦ ναοῦ γέγονεν ἐγκρατής.
Ho autos diēgēsato, hoti ēn tis hēniochos kata tēn Alexandreōn, hos ēn mētros Marias huios. Houtos hippikou epiteloumenou katepesen; eita anastas parēlthe ton katabeblēkota, kai enikēse. Kai to plēthos aneboēsen; Ho Huios Marias peptōke kai egēgertai kai enikēse. Tautēs eti tēs phōnēs legomenēs enepesen hē peri tou hierou tou Serapidos phēmē tǭ plēthei, hoti ho megas Theophilos anelthōn, to tou Serapidos katestrepsen eidōlon, kai tou naou gegonen enkratēs.
The same related that there was a charioteer in Alexandria whose mother was named Mary. During a race he fell; then he got up, overtook the one who had thrown him, and won. And the crowd cried out, “The son of Mary has fallen, and has risen, and has conquered!” While this cry was still being raised, the report about the temple of Serapis reached the crowd: that the great Theophilus had gone up and overthrown the idol of Serapis and taken possession of the temple.
26.3PG 65:163
Ἐδηλώθη τῷ μακαρίῳ Ἐπιφανίῳ τῷ ἐπισκόπῳ Κύπρου παρὰ τοῦ ἀββᾶ τῆς μονῆς ἧς εἶχεν ἐν Παλαιστίνῃ, ὅτι Εὐχαῖς σου οὐκ ἠμελήσαμεν τοῦ κανόνος ἡμῶν, ἀλλὰ μετὰ σπουδῆς καὶ τὴν τρίτην καὶ τὴν ἕκτην καὶ τὴν ἐννάτην ἐπιτελοῦμεν. Ὁ δὲ καταγνοὺς αὐτῶν, ἐδήλωσεν αὐτοῖς λέγων, ὅτι Φανεροί ἐστε ἀμελοῦντες τὰς ἄλλας ὥρας τῆς ἡμέρας ἀργοῦντες ἀπὸ τῆς εὐχῆς. Δεῖ γὰρ τὸν ἀληθινὸν μοναχὸν ἀδιαλείπτως ἔχειν τὴν εὐχὴν καὶ τὴν ψαλμῳδίαν ἐν τῇ καρδίᾳ αὐτοῦ.
Edēlōthē tǭ makariǭ Epiphaniǭ tǭ episkopǭ Kyprou para tou abba tēs monēs hēs eichen en Palaistinę̄, hoti Euchais sou ouk ēmelēsamen tou kanonos hēmōn, alla meta spoudēs kai tēn tritēn kai tēn hektēn kai tēn ennatēn epiteloumen. Ho de katagnous autōn, edēlōsen autois legōn, hoti Phaneroi este amelountes tas allas hōras tēs hēmeras argountes apo tēs euchēs. Dei gar ton alēthinon monachon adialeiptōs echein tēn euchēn kai tēn psalmǭdian en tę̄ kardią autou.
The abbot of the monastery that blessed Epiphanius, bishop of Cyprus, had in Palestine sent him word: “By your prayers we have not neglected our rule, but we carefully perform the third, the sixth, and the ninth hours.” But he rebuked them and sent them word, saying, “It is clear that you neglect the other hours of the day, being idle from prayer. For the true monk must have prayer and psalmody in his heart unceasingly.”
26.4PG 65:163
Ἔπεμψέ ποτε ὁ ἅγιος Ἐπιφάνιος πρὸς τὸν ἀβᾶν Ἰλαρίωνα, παρακαλῶν αὐτὸν, καὶ λέγων· Δεῦρο, ἴδωμεν ἑαυτοὺς πρὸ τοῦ ἐξελθεῖν ἡμᾶς ἀπὸ τοῦ σώματος καὶ παραγενομένου αὐτοῦ, ἐχάρησαν μετ' ἀλλήλων. Ἐσθιόντων δὲ αὐτῶν, ἡνέχθη πετεινόν. Καὶ λαβὼν ὁ ἐπίσκοπος ἔδωκε τῷ ἀββᾷ Ἰλαρίωνι. Καὶ λέγει αὐτῷ ὁ γέρων· Συγχώρησόν μοι, ὅτι ἐξ οὗ ἕλαβον τὸ σχῆμα, οὔκ ἔφαγον θῦμα. Καὶ λέγει αὐτῷ ὁ ἐπίσκοπος· Ἐγὼ δὲ ἐξ οὗ ἕλαβον τὸ σχῆμα, οὐκ ἀφῆκά τινα κοιμηθῆναι ἔχοντα κατ᾿ ἐμοῦ, οὐδὲ ἐγὼ ἐκοιμήθην ἔχων κατὰ τινός. Καὶ λέγει αὐτῷ ὁ γέρων· Συγχώρησόν μοι, ὅτι ἡ σὴ πολιτεία μείζων ἐστὶ τῆς ἐμῆς.
Epempse pote ho hagios Epiphanios pros ton aban Ilariōna, parakalōn auton, kai legōn; Deuro, idōmen heautous pro tou exelthein hēmas apo tou sōmatos kai paragenomenou autou, echarēsan met' allēlōn. Esthiontōn de autōn, hēnechthē peteinon. Kai labōn ho episkopos edōke tǭ abbą Ilariōni. Kai legei autǭ ho gerōn; Synchōrēson moi, hoti ex hou helabon to schēma, ouk ephagon thyma. Kai legei autǭ ho episkopos; Egō de ex hou helabon to schēma, ouk aphēka tina koimēthēnai echonta kat᾿ emou, oude egō ekoimēthēn echōn kata tinos. Kai legei autǭ ho gerōn; Synchōrēson moi, hoti hē sē politeia meizōn esti tēs emēs.
Once holy Epiphanius sent to abba Hilarion, inviting him and saying, “Come, let us see each other before we depart from the body.” And when he came, they rejoiced together. As they were eating, a fowl was brought. The bishop took it and gave it to abba Hilarion. And the old man says to him, “Forgive me, but since I received the habit I have not eaten anything killed.” And the bishop says to him, “And I, since I received the habit, have not let anyone go to sleep holding something against me, nor have I gone to sleep holding something against anyone.” And the old man says to him, “Forgive me, your way of life is greater than mine.”
26.5PG 65:163
Ο αὐτὸς ἔλεγεν, ὅτι ἡ εἰκὼν τοῦ Χριστοῦ Μελχισεδέκ, τὴν ῥίζαν τῶν Ἰουδαίων εὐλόγησε τὸν Ἀβραάμ· πολλῷ πλέον αὐτὴ ἡ ἀλήθεια ὁ Χριστὸς, εὐλογεῖ καὶ ἀγιάζει πάντας τοὺς πιστεύοντας εἰς αὐτόν.
O autos elegen, hoti hē eikōn tou Christou Melchisedek, tēn rhizan tōn Ioudaiōn eulogēse ton Abraam; pollǭ pleon autē hē alētheia ho Christos, eulogei kai agiazei pantas tous pisteuontas eis auton.
The same said: “[If] Melchizedek, the image of Christ, blessed Abraham, the root of the Jews, much more does Christ himself, the truth, bless and sanctify all who believe in him.”
26.6PG 65:165
Ὁ αὐτὸς ἔλεγεν· Ἡ Χαναναία βοᾷ καὶ ἀκούεται· καὶ ἡ αἰμόῤῥους σιωπᾷ καὶ μακαρίζεται· ὁ δὲ Φαρισαῖος κράζει καὶ κατακρίνεται· ὁ τελώνης οὐδὲ ἀνοίγει τὸ στόμα καὶ ἀκούεται.
Ho autos elegen; Hē Chananaia boą kai akouetai; kai hē aimorrhous siōpą kai makarizetai; ho de Pharisaios krazei kai katakrinetai; ho telōnēs oude anoigei to stoma kai akouetai.
The same said, “The Canaanite woman cries out and is heard; the woman with the flow of blood is silent and is called blessed; the Pharisee shouts and is condemned; the tax collector does not even open his mouth and is heard.”
26.7PG 65:165
Ὁ αὐτὸς ἔλεγεν, ὅτι Δαβὶδ ὁ προφήτης, ἐν ἀωρίᾳ ηὔχετο, μεσονύκτιον ἐξηγείρετο, πρὸ τοῦ ὄρθρου παρεκάλει, ὄρθρου παρίστατο, πρωΐας ἐδέετο, ἑσπέρας καὶ μεσημβρίας ἱκέτευε, καὶ διὰ τοῦτο ἔλεγεν Ἑπτάκις τῆς ἡμέρας ἤνεσά σε.
Ho autos elegen, hoti Dabid ho prophētēs, en aōrią ēucheto, mesonyktion exēgeireto, pro tou orthrou parekalei, orthrou paristato, prōïas edeeto, hesperas kai mesēmbrias hiketeue, kai dia touto elegen Heptakis tēs hēmeras ēnesa se.
The same said, “David the prophet prayed late at night; he rose at midnight; he besought God before dawn; at dawn he stood before him; in the early morning he made petition; at evening and at noon he made supplication; and therefore he said, ‘Seven times a day I have praised you.’”
26.8PG 65:165
Εἶπε πάλιν, ὅτι ἀναγκαία τῶν Χριστιανῶν δι βιβλίων ἡ κτῆσις δε τοῖς ἔχουσι. Καὶ αὐτὴ γὰρ καθ' ἑαυτὴν τῶν βιβλίων ἡ ὄψις, ὀκνηροτέρους ἡμᾶς πρὸς τὴν ἁμαρτίαν ἐργάζεται, καὶ πρὸς δικαιοσύνην μᾶλλον διανίστασθαι προτρέπεται.
Eipe palin, hoti anankaia tōn Christianōn di bibliōn hē ktēsis de tois echousi. Kai autē gar kath' heautēn tōn bibliōn hē opsis, oknēroterous hēmas pros tēn hamartian ergazetai, kai pros dikaiosynēn mallon dianistasthai protrepetai.
He also said, “Acquiring Christian books is necessary for those who can. For the mere sight of the books makes us more reluctant to sin and urges us to rise up rather toward righteousness.”
26.9PG 65:165
Εἶπε πάλιν, ὅτι μεγάλη ἀσφάλεια πρὸς τὸ μὴ ἁμαρτάνειν, τῶν Γραφῶν ἡ ἀνάγνωσις.
Eipe palin, hoti megalē asphaleia pros to mē hamartanein, tōn Graphōn hē anagnōsis.
He also said, “Reading the Scriptures is a great safeguard against sinning.”
26.10PG 65:165
Εἶπε πάλιν, ὅτι μέγας κρημνὸς καὶ βαθὺ βάραθρον, τῶν Γραφῶν ἡ ἄγνοια.
Eipe palin, hoti megas krēmnos kai bathy barathron, tōn Graphōn hē agnoia.
He also said, “Ignorance of the Scriptures is a great precipice and a deep abyss.”
26.11PG 65:165
Εἶπε πάλιν, ὅτι μεγάλη προδοσία σωτηρίας, τὸ μηδένα τῶν θείων νόμων εἰδέναι.
Eipe palin, hoti megalē prodosia sōtērias, to mēdena tōn theiōn nomōn eidenai.
He also said, “To know nothing of the divine laws is a great betrayal of salvation.”
26.12PG 65:165
Ὁ αὐτὸς ἔλεγεν, ὅτι τὰ τῶν δικαίων ἁμαρτήματα περὶ τὰ χείλη ἐστὶ, τὰ δὲ τῶν ἀσεβῶν, ἐξ ὅλου τοῦ σώματος. Ὅθεν ψάλλει Δαβίδ· Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν περιοχῆς περὶ τὰ χείλη μου· Καί Εἶπα, Φυλάξω τὰς ὁδοὺς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου ιγ. Ει: νομικαὶ ἐντολαὶ, ἐννέα δὲ οἱ μακαρισμοί καὶ ἔφη· Ἰσάριθμος τῶν Αἰγυπτιακῶν μαστίγων ἡ Δεκάλογος· τριπλῆς δὲ Τριάδος εἰκὼν, ἡ τῶν μακαρισμῶν ἀρίθμησις.
Ho autos elegen, hoti ta tōn dikaiōn hamartēmata peri ta cheilē esti, ta de tōn asebōn, ex holou tou sōmatos. Hothen psallei Dabid; Thou, Kyrie, phylakēn tǭ stomati mou, kai thyran periochēs peri ta cheilē mou; Kai Eipa, Phylaxō tas hodous mou, tou mē hamartanein me en glōssę̄ mou ig. Ei: nomikai entolai, ennea de hoi makarismoi kai ephē; Isarithmos tōn Aigyptiakōn mastigōn hē Dekalogos; triplēs de Triados eikōn, hē tōn makarismōn arithmēsis.
The same said, “The sins of the righteous are on the lips, but those of the ungodly come from the whole body. That is why David sings, ‘Set a guard, Lord, over my mouth, and a door of enclosure about my lips’; and, ‘I said, I will guard my ways, that I may not sin with my tongue.’” [13] … the commandments of the law, and nine the beatitudes; and he said, “The Decalogue is equal in number to the plagues of Egypt; the count of the beatitudes is an image of the threefold Trinity.”
26.14PG 65:165
Ἠρωτήθη ὁ αὐτὸς, εἰ ἀρκεῖ εἷς δίκαιος δυσωπῆσαι τὸν Θεὸν, καὶ ἔφη· Ναὶ, αὐτὸς γὰρ εἶπεν· Ερευνήσατε ἕνα ποιοῦντα κρῆμα καὶ δικαιοσύνην, καὶ ἴλεως ἔσομαι παντὶ τῷ λαῷ.
Ērōtēthē ho autos, ei arkei heis dikaios dysōpēsai ton Theon, kai ephē; Nai, autos gar eipen; Ereunēsate hena poiounta krēma kai dikaiosynēn, kai ileōs esomai panti tǭ laǭ.
The same was asked whether one righteous man suffices to appease God, and he said, “Yes, for he himself said, ‘Search out one who does judgment and righteousness, and I will be merciful to all the people.’”
26.15PG 65:165–167
Ὁ αὐτὸς εἶπεν, ὅτι ὁ Θεὸς τοῖς μὲν ἁμαρτωλοῖς καὶ τὸ κεφάλαιον παραχωρεῖ μετανοοῦσιν, ὡς τῇ πόρνῃ καὶ τῷ τελώνῃ τοὺς δὲ δικαίους ἀπαιτεῖ καὶ τόκους. Καὶ τοῦτό ἐστιν ὁ τοῖς ἀποστόλοις ἔλεγεν, ὅτι Ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν, πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
Ho autos eipen, hoti ho Theos tois men hamartōlois kai to kephalaion parachōrei metanoousin, hōs tę̄ pornę̄ kai tǭ telōnę̄ tous de dikaious apaitei kai tokous. Kai touto estin ho tois apostolois elegen, hoti Ean mē perisseusę̄ hē dikaiosynē hymōn, pleon tōn grammateōn kai Pharisaiōn, ou mē eiselthēte eis tēn basileian tōn ouranōn.
The same said that God forgives sinners even the principal when they repent, as he did the prostitute and the tax collector; but from the righteous he demands interest as well. And this is what he said to the apostles: “Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.”
26.16PG 65:167
Ἔλεγε δὲ καὶ τοῦτο, ὅτι ὀλίγον πάνυ τὰς δικαιοσύνας ὁ Θεὸς πωλεῖ τοῖς ἀγοράζειν σπουδάζουσι μικροῦ κλάσματος ἄρτου, εὐτελοῦς ἱματίου, ψυχροῦ ποτηρίου, ἑνὸς ὀβολοῦ.
Elege de kai touto, hoti oligon pany tas dikaiosynas ho Theos pōlei tois agorazein spoudazousi mikrou klasmatos artou, eutelous himatiou, psychrou potēriou, henos obolou.
He also said this: that God sells righteousness very cheaply to those eager to buy it: for a small piece of bread, a cheap garment, a cup of cold water, one obol.
26.17PG 65:167
Προσετίθει δὲ καὶ τοῦτο, ὅτι παρ' ἀνθρώπῳ δανειζόμενος ἄνθρωπος διὰ πενίαν, ἢ χρείαν εὐπορίας, καὶ ἀποδιδοὺς χάριτας μὲν ὁμολογεῖ, κρύφα δὲ ἀποδίδωσιν αἰσχυνόμενος. Ὁ δὲ δεσπότης Θεὸς τὸ ἀνάπαλιν· κρυφῆ δανειζόμενος ἐνώπιον ἀγγέλων καὶ ἀρχαγγέλων καὶ δικαίων ἀποδίδωσιν.
Prosetithei de kai touto, hoti par' anthrōpǭ daneizomenos anthrōpos dia penian, ē chreian euporias, kai apodidous charitas men homologei, krypha de apodidōsin aischynomenos. Ho de despotēs Theos to anapalin; kryphē daneizomenos enōpion angelōn kai archangelōn kai dikaiōn apodidōsin.
He added this too: that a man who borrows from a man because of poverty or need of means, when he repays, acknowledges his gratitude but repays in secret, ashamed. But the Lord God does the opposite: he borrows in secret and repays before angels and archangels and the righteous.
Chapter 27
27.1PG 65:167
Παιδίον ἦν ὁ ἀββᾶς Ἐφραὶμ καὶ εἶδεν ὄναρ εἴτ' οὖν ὁπτασίαν, ὅτι ἀνῆλθεν ἄμπελος ἐν τῇ γλώσσῃ αὐτοῦ, καὶ ηὔξησε, καὶ ἐπλήρωσε πᾶσαν τὴν ὑπ᾿ οὐρανὸν, εὔκαρπος πάνυ· καὶ ἤρχοντο πάντα τὰ πετεινά τοῦ οὐρανοῦ, καὶ ἤσθιον ἐκ τοῦ καρποῦ τῆς ἀμπέλου· καὶ πρὸς ὅ ἤσθιον, ἐπλεόναζεν ὁ καρπὸς αὐτῆς.
Paidion ēn ho abbas Ephraim kai eiden onar eit' oun hoptasian, hoti anēlthen ampelos en tę̄ glōssę̄ autou, kai ēuxēse, kai eplērōse pasan tēn hyp᾿ ouranon, eukarpos pany; kai ērchonto panta ta peteina tou ouranou, kai ēsthion ek tou karpou tēs ampelou; kai pros ho ēsthion, epleonazen ho karpos autēs.
When abba Ephraim was a child, he saw a dream or a vision: that a vine grew up on his tongue, increased, and filled everything under heaven, very fruitful; and all the birds of the sky came and ate of the fruit of the vine; and the more they ate, the more its fruit increased.
27.2PG 65:167
Ἄλλοτε πάλιν εἶδέ τις τῶν ἁγίων ἐν ὁράματι, ἀγγέλων τάγμα ἐκ τοῦ οὐρανοῦ κατερχόμενον κατὰ πρόσταξιν Θεοῦ, ἔχον ἐπὶ χεῖρας κεφαλίδα, τουτέστι τόμον γεγραμμένον ἔσωθεν καὶ ἔξωθεν· καὶ ἔλεγον πρὸς ἀλλήλους· Τίς ὀφείλει τοῦτο ἐγχειρισθῆναι; Καὶ οἱ μὲν ἔλεγον, Ὅσδε· οἱ δὲ ἔλεγον ἕτερον. Απεκρίθησαν δὲ καὶ εἶπον· Ἀληθῶς ἅγιοί εἰσι καὶ δίκαιοι πλὴν τοῦτο οὐδεὶς δύναται ἐγχειρισθῆναι, εἰ μὴ Ἐφραίμ. Καὶ ὁρᾷ ὁ γέρων ὅτι τῷ Ἐφραὶμ ἐπέδωκαν τὴν κεφαλίδα· καὶ ἀναστὰς πρωῖ, ἤκουσε τοῦ Ἐφραὶμ ὥσπερ πηγὴν βρύουσαν ἐκ τοῦ στόματος αὐτοῦ καὶ συντάσσοντος, καὶ ἔγνω ὅτι ἐκ Πνεύματος ἁγίου ἐστὶ τὰ ἐκπορευόμενα διὰ χειλέων Ἐφραίμ.
Allote palin eide tis tōn hagiōn en horamati, angelōn tagma ek tou ouranou katerchomenon kata prostaxin Theou, echon epi cheiras kephalida, toutesti tomon gegrammenon esōthen kai exōthen; kai elegon pros allēlous; Tis opheilei touto encheiristhēnai? Kai hoi men elegon, Hosde; hoi de elegon heteron. Apekrithēsan de kai eipon; Alēthōs hagioi eisi kai dikaioi plēn touto oudeis dynatai encheiristhēnai, ei mē Ephraim. Kai horą ho gerōn hoti tǭ Ephraim epedōkan tēn kephalida; kai anastas prōi, ēkouse tou Ephraim hōsper pēgēn bryousan ek tou stomatos autou kai syntassontos, kai egnō hoti ek Pneumatos hagiou esti ta ekporeuomena dia cheileōn Ephraim.
Another time one of the saints saw in a vision a company of angels coming down from heaven by God’s command, holding in their hands a scroll, that is, a book written inside and outside; and they said to one another, “Who should be entrusted with this?” And some said, “So-and-so”; others named another. Then they answered and said, “Truly these are holy and righteous; but no one can be entrusted with this except Ephraim.” And the old man sees that they gave the scroll to Ephraim; and getting up in the morning, he heard Ephraim composing, as if a spring were gushing from his mouth, and he knew that what came forth through Ephraim’s lips was from the Holy Spirit.
27.3PG 65:167–171
"Αλλοτε πάλιν παριόντος τοῦ Ἐφραὶμ, ἐξ ὑποβολῆς τινος ἔρχεται μία ἑταιρὶς κολακεύειν αὐτὸν εἰς αἰσχρὰν μίξιν, εἰ δὲ μὴ, κἂν εἰς ἀγανάκτησιν κινῆσαι αὐτὸν, ὅτι οὐδέποτέ τις εἶδεν αὐτὸν ὀργιζόμενον Καὶ λέγει πρὸς αὐτήν· Ἀκολούθει μοι· πλησιάσας δὲ τόπῳ πολυοχλουμένῳ, εἶπεν αὐτῇ· Ἐν τῷ τόπῳ τούτῳ δεῦρο καθὼς ἠθέλησας. Εκείνη δὲ θεασαμένη τὸν ὄχλον, λέγει αὐτῷ· Πῶς δυνάμεθα τοῦτο ποιῆσαι, τοσούτου ὄχλου ἑστῶτος, καὶ οὐκ αἰσχυνόμεθα; Ὁ δὲ λέγει πρὸς αὐτήν· Εἰ ἀνθρώπους αἰσχυνόμεθα, πολλῷ μᾶλλον ὀφείλομεν αἰσχύνεσθαι τὸν Θεὸν, τὸν τὰ κρυπτὰ τοῦ σκότους ἐλέγχοντα. Ἡ δὲ ἐντραπεῖσα ἀπῆλθεν ἄπρακτος. Περὶ Εὐχαρίστου κοσμικοῦ. Δύο τῶν Πατέρων παρεκάλεσαν τὸν Θεὸν, ἵνα πληροφορήσῃ αὐτοὺς, εἰς ποῖον ἔφθασαν μέτρον. Καὶ ἦλθεν αὐτοῖς φωνὴ λέγουσα· Εἰς τήνδε τὴν κώμην τῆς Αἰγύπτου ἐστί τις κοσμικὸς Εὐχάριστος ὀνόματι, καὶ ἡ γυνὴ αὐτοῦ καλεῖται Μαρία· οὔπω ἤλθετε ὑμεῖς εἰς τὰ μέτρα αὐτῶν. Καὶ ἀναστάντες οἱ δύο γέροντες, ἦλθον εἰς τὴν κώμην· καὶ ἐρωτήσαντες, εὗρον τὸ κελλίον αὐτοῦ καὶ τὴν γυναῖκα αὐτοῦ λέγουσιν αὐτῇ· Ποῦ ἔστι ὁ ἀνήρ σου; Ἡ δὲ εἶπεν· Ποιμήν ἐστι, καὶ βόσκει τὰ πρόβατα. Καὶ εἰσήγαγεν αὐτοὺς εἰς τὸ κελλίον αὐτοῦ ἐ. Ὡς δὲ ὀψία ἐγένετο, ἦλθεν ὁ Εὐχάριστος μετὰ τῶν προβάτων· καὶ ἰδὼν τοὺς γέροντας, ἡτοίμασεν αὐτοῖς τράπεζαν, καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας αὐτῶν. Καὶ λέγουσὶν αὐτῷ οἱ γέροντες· Οὐ μὴ γευσώμεθά τινος, ἐὰν μὴ ἀναγγείλῃς ἡμῖν τὴν ἐργασίαν σου. Ὁ δὲ Εὐχάριστος μετὰ ταπεινοφροσύνης εἶπεν· Ἐγὼ ποιμήν εἰμι, καὶ αὕτη ἐστὶν ἡ γυνή μου. Οἱ δὲ γέροντες ἐπέμειναν παρακαλοῦντες αὐτὸν, καὶ οὐκ ἠθέλησε εἰπεῖν. εἶπον αὐτῷ· Ὁ Θεὸς ἔπεμψεν ἡμᾶς πρὸς σὲ. Ὡς δὲ ἤκουσε τὸν λόγον τοῦτον, ἐφοβήθη, καὶ εἶπεν αὐτοῖς· Ἰδοὺ τὰ πρόβατα ταῦτα ἔχομεν ἀπὸ τῶν γονέων ἡμῶν· καὶ εἴ τι δ᾽ ἂν εὐοδώσῃ ὁ Κύριος εἰσοδιάσαι ἐξ αὐτῶν, ποιοῦμεν εἰς τρία μέρη· μέρος ἓν τοῖς πτωχοῖς, καὶ μέρος ἓν εἰς τὴν φιλοξενίαν, καὶ τὸ τρίτον μερος εἰς τὴν χρείαν ἡμῶν. Αφ' οὗ δὲ ἔλαβον τὴν γυναῖκά μου, οὐκ ἐμιάνθην οὔτε ἐγὼ οὔτε αὐτὴ, ἀλλὰ παρθένος ἐστί· καὶ ἕκαστος ἡμῶν καθ' ἑαυτὸν καθεύδει· τὴν δὲ νύκτα φοροῦμεν σάκκους, καὶ τὴν ἡμέραν τὰ ἱμάτια ἡμῶν. Ἕως ἄρτι ἀνθρώπων οὐδεὶς ταῦτα ἔγνωκεν. Καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀνεχώρησαν δοξάζοντες τὸν Θεόν. Περὶ Εὐλογίου τοῦ πρεσβυτέρου. Εὐλόγιος τις μαθητής γενόμενος τοῦ μακαρίου Ἰωάννου τοῦ ἐπισκόπου πρεσβύτερος καὶ ἀσκητὴς μέγας, νηστεύων δύο δύο, πολλάκις δὲ καὶ τὴν ἑβδομάδα ἕλκων, ἄρτον μόνον ἐσθίων καὶ ἄλας, ἐδοξάζετο ὑπὸ τῶν ἀνθρώπων. Παρέβαλε δὲ τῷ ἀββᾷ Ἰωσὴφ εἰς τὴν Πανεφώ, προσδοκῶν τι πλέον σκληραγωγίαν ἰδεῖν παρ᾿ αὐτῷ. Καὶ δεξάμενος αὐτὸν ὁ γέρων μετὰ χαρᾶς, εἴ τι δ' ἂν εἶχεν ἐποίησε παράκλησιν γενέσθαι. Καὶ λέγουσιν οἱ μαθηταὶ Εὐλογίου· Οὐκ ἐσθίει πρεσβύτερος πλὴν ἄρτου καὶ ἄλατος. Ὁ δὲ ἀββᾶς Ἰωσὴφ σιωπῶν ἔτρωγε. Καὶ ποιήσαντες ἡμέρας τρεῖς, οὐκ ἤκουσαν αὐτῶν ψαλλόντων ἢ εὐχομένων· κρυπτὴ γὰρ ἦν ἡ ἐργασία αὐτῶν. Καὶ ἐξῆλθον μὴ ὠφεληθέντες. Κατ' οἰκονομίαν δὲ γίνεται γνόφος, καὶ πλανηθέντες ὑπέστρεψαν πρὸς τὸν γέροντα. Καὶ πρὶν αὐτοὺς κροῦσαι, ἤκουσαν αὐτῶν ψαλλόντων· καὶ μείναντες ἐπὶ πολὺ, ὕστερον ἔκρουσαν. Οἱ δὲ σιωπήσαντες ἀπὸ ψαλμῳδίας, ἐδέξαντο αὐτοὺς χαίροντες. Καὶ διὰ τὸν καύσωνα, ἔβαλον οἱ μαθηταὶ Εὐλογίου εἰς τὸ βαυκάλιον ὕδωρ, καὶ ἔδωκαν αὐτῷ· ἦν δὲ μεμιγμένον τῆς θαλάσσης καὶ τοῦ ποταμοῦ· καὶ οὐκ ἠδυνήθη πιεῖν. Καὶ ἐν ἑαυτῷ γενόμενος, προσέπεσε τῷ γέροντι μαθεῖν θέλων τὴν διαγωγὴν αὐτοῦ, λέγων· Ἀ̓ββᾶ, τί ἐστι τοῦτο; ὅτι τὸ πρῶτον οὐκ ἐψάλλετε, ἀλλὰ νῦν μετὰ τὸ ἐξελθεῖν ἡμᾶς· καὶ τὸ βαυκάλιον δὲ νῦν λαβὼν, εὗρον τὸ ὕδωρ ἁλμυρόν. Λέγει αὐτῷ ὁ γέρων· Ὁ ἀδελφὸς σαλός ἐστι, καὶ κατὰ πλάνην ἔμιξεν αὐτὸ θαλάσσιον. Ὁ δὲ Εὐλόγιος παρεκάλει τὸν γέροντα, θέλων μαθεῖν τὴν ἀλήθειαν. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐκεῖνο τὸ μικρὸν ποτήριον τοῦ οἴνου, τῆς ἀγάπης ἦν· τοῦτο δὲ τὸ ὕδωρ, ὁ πίνουσιν οἱ ἀδελφοὶ διαπαντός. Καὶ ἐδίδαξεν αὐτὸν τὴν διάκρισιν τῶν λογισμῶν, καὶ ἔκοψεν ἀπ᾿ αὐτοῦ πάντα τὰ ἀνθρώπινα. Καὶ γέγονεν οἰκονομικός καὶ λοιπὸν ἥσθιε πάντα τὰ παρατιθέμενα, καὶ ἔμαθε καὶ αὐτὸς ἐν τῷ κρυπτῷ ἐργάζεσθαι, καὶ εἶπε τῷ γέροντι· Ὄντως ἐν ἀληθείᾳ ἐστὶν ἡ ἐργασία ὑμῶν.
"Allote palin pariontos tou Ephraim, ex hypobolēs tinos erchetai mia hetairis kolakeuein auton eis aischran mixin, ei de mē, kan eis aganaktēsin kinēsai auton, hoti oudepote tis eiden auton orgizomenon Kai legei pros autēn; Akolouthei moi; plēsiasas de topǭ polyochloumenǭ, eipen autę̄; En tǭ topǭ toutǭ deuro kathōs ēthelēsas. Ekeinē de theasamenē ton ochlon, legei autǭ; Pōs dynametha touto poiēsai, tosoutou ochlou hestōtos, kai ouk aischynometha? Ho de legei pros autēn; Ei anthrōpous aischynometha, pollǭ mallon opheilomen aischynesthai ton Theon, ton ta krypta tou skotous elenchonta. Hē de entrapeisa apēlthen apraktos. Peri Eucharistou kosmikou. Dyo tōn Paterōn parekalesan ton Theon, hina plērophorēsę̄ autous, eis poion ephthasan metron. Kai ēlthen autois phōnē legousa; Eis tēnde tēn kōmēn tēs Aigyptou esti tis kosmikos Eucharistos onomati, kai hē gynē autou kaleitai Maria; oupō ēlthete hymeis eis ta metra autōn. Kai anastantes hoi dyo gerontes, ēlthon eis tēn kōmēn; kai erōtēsantes, heuron to kellion autou kai tēn gynaika autou legousin autę̄; Pou esti ho anēr sou? Hē de eipen; Poimēn esti, kai boskei ta probata. Kai eisēgagen autous eis to kellion autou e. Hōs de opsia egeneto, ēlthen ho Eucharistos meta tōn probatōn; kai idōn tous gerontas, hētoimasen autois trapezan, kai ēnenken hydōr nipsai tous podas autōn. Kai legousin autǭ hoi gerontes; Ou mē geusōmetha tinos, ean mē anangeilę̄s hēmin tēn ergasian sou. Ho de Eucharistos meta tapeinophrosynēs eipen; Egō poimēn eimi, kai hautē estin hē gynē mou. Hoi de gerontes epemeinan parakalountes auton, kai ouk ēthelēse eipein. eipon autǭ; Ho Theos epempsen hēmas pros se. Hōs de ēkouse ton logon touton, ephobēthē, kai eipen autois; Idou ta probata tauta echomen apo tōn goneōn hēmōn; kai ei ti d᾽ an euodōsę̄ ho Kyrios eisodiasai ex autōn, poioumen eis tria merē; meros hen tois ptōchois, kai meros hen eis tēn philoxenian, kai to triton meros eis tēn chreian hēmōn. Aph' hou de elabon tēn gynaika mou, ouk emianthēn oute egō oute autē, alla parthenos esti; kai hekastos hēmōn kath' heauton katheudei; tēn de nykta phoroumen sakkous, kai tēn hēmeran ta himatia hēmōn. Heōs arti anthrōpōn oudeis tauta egnōken. Kai akousantes ethaumasan, kai anechōrēsan doxazontes ton Theon. Peri Eulogiou tou presbyterou. Eulogios tis mathētēs genomenos tou makariou Iōannou tou episkopou presbyteros kai askētēs megas, nēsteuōn dyo dyo, pollakis de kai tēn hebdomada helkōn, arton monon esthiōn kai alas, edoxazeto hypo tōn anthrōpōn. Parebale de tǭ abbą Iōsēph eis tēn Panephō, prosdokōn ti pleon sklēragōgian idein par᾿ autǭ. Kai dexamenos auton ho gerōn meta charas, ei ti d' an eichen epoiēse paraklēsin genesthai. Kai legousin hoi mathētai Eulogiou; Ouk esthiei presbyteros plēn artou kai alatos. Ho de abbas Iōsēph siōpōn etrōge. Kai poiēsantes hēmeras treis, ouk ēkousan autōn psallontōn ē euchomenōn; kryptē gar ēn hē ergasia autōn. Kai exēlthon mē ōphelēthentes. Kat' oikonomian de ginetai gnophos, kai planēthentes hypestrepsan pros ton geronta. Kai prin autous krousai, ēkousan autōn psallontōn; kai meinantes epi poly, hysteron ekrousan. Hoi de siōpēsantes apo psalmǭdias, edexanto autous chairontes. Kai dia ton kausōna, ebalon hoi mathētai Eulogiou eis to baukalion hydōr, kai edōkan autǭ; ēn de memigmenon tēs thalassēs kai tou potamou; kai ouk ēdynēthē piein. Kai en heautǭ genomenos, prosepese tǭ geronti mathein thelōn tēn diagōgēn autou, legōn; Abba, ti esti touto? hoti to prōton ouk epsallete, alla nyn meta to exelthein hēmas; kai to baukalion de nyn labōn, heuron to hydōr halmyron. Legei autǭ ho gerōn; Ho adelphos salos esti, kai kata planēn emixen auto thalassion. Ho de Eulogios parekalei ton geronta, thelōn mathein tēn alētheian. Kai legei autǭ ho gerōn; Ekeino to mikron potērion tou oinou, tēs agapēs ēn; touto de to hydōr, ho pinousin hoi adelphoi diapantos. Kai edidaxen auton tēn diakrisin tōn logismōn, kai ekopsen ap᾿ autou panta ta anthrōpina. Kai gegonen oikonomikos kai loipon hēsthie panta ta paratithemena, kai emathe kai autos en tǭ kryptǭ ergazesthai, kai eipe tǭ geronti; Ontōs en alētheią estin hē ergasia hymōn.
Another time, as Ephraim was passing by, a prostitute, at someone’s instigation, came to entice him into shameful intercourse, or failing that, at least to move him to anger, since no one had ever seen him angry. And he says to her, “Follow me.” And coming near a crowded place, he said to her, “Come here in this place, as you wished.” But she, seeing the crowd, says to him, “How can we do this with so great a crowd standing here, and not be ashamed?” He says to her, “If we are ashamed before men, how much more ought we to be ashamed before God, who exposes the hidden things of darkness?” And she, put to shame, went away having achieved nothing. [On Eucharistus the secular] Two of the Fathers asked God to assure them what measure they had reached. And a voice came to them, saying, “In such-and-such a village of Egypt there is a man of the world named Eucharistus, and his wife is called Mary; you have not yet reached their measure.” The two old men got up and came to the village; and inquiring, they found his house and his wife, and they say to her, “Where is your husband?” She said, “He is a shepherd and is pasturing the sheep.” And she brought them into his house. When evening came, Eucharistus came with the sheep; and seeing the old men, he prepared a table for them and brought water to wash their feet. And the old men say to him, “We will not taste anything unless you tell us your way of life.” Eucharistus said with humility, “I am a shepherd, and this is my wife.” The old men kept urging him, and he would not tell. They said to him, “God sent us to you.” When he heard this word, he was afraid, and said to them, “Look, we have these sheep from our parents; and whatever the Lord lets us gain from them, we divide into three parts: one part for the poor, one part for hospitality, and the third part for our own needs. Since I took my wife, neither I nor she has been defiled, but she is a virgin; and each of us sleeps apart; at night we wear sackcloth, and by day our ordinary clothes. Until now no one has known these things.” When they heard this, they marveled, and went away glorifying God. [On Eulogius the presbyter] A certain Eulogius, a disciple of the blessed bishop John, a presbyter and great ascetic, fasting two days at a time and often stretching it to the whole week, eating only bread and salt, was glorified by men. He visited abba Joseph at Panephysis, expecting to see some still greater austerity with him. The old man received him with joy and made whatever comfort he had available. And Eulogius’s disciples say, “The presbyter eats nothing but bread and salt.” But abba Joseph ate in silence. And after spending three days, they did not hear them singing psalms or praying; for their work was hidden. And they left without having been helped. By providence a fog came, and having lost their way they returned to the old man. And before they knocked, they heard them singing psalms; and after waiting a long time, they finally knocked. They stopped their psalmody and received them with joy. Because of the heat, Eulogius’s disciples put water in the flask and gave it to him; it was mixed from the sea and the river, and he could not drink it. Coming to himself, he fell at the old man’s feet, wanting to learn his way of life, saying, “Abba, what is this? At first you did not sing psalms, but now, after we left; and now when I took the flask I found the water salty.” The old man says to him, “The brother is simple, and by mistake he mixed sea water into it.” But Eulogius begged the old man, wanting to learn the truth. And the old man says to him, “That little cup of wine was for love’s sake; but this water is what the brothers always drink.” And he taught him the discernment of thoughts, and cut away from him everything merely human. And he became accommodating, and from then on ate everything set before him, and he too learned to work in secret; and he said to the old man, “Truly your work is in truth.”
Chapter 28
28.1PG 65:171
Εἶπεν ὁ ἀββᾶς Εὐπρέπιος· Ἔχων, φησὶν, ἐν ἑαυτῷ, εἶναι πιστὸν τὸν Θεὸν καὶ δυνατὸν, πίστευε εἰς αὐτὸν, καὶ μεθέξεις τῶν αὐτοῦ. Εἰ δὲ ὀλιγωρεῖς, οὐ πιστεύεις. Καὶ ὅτι πάντες πιστεύομεν δυνατὸν αὐτὸν εἶναι, καὶ πιστεύομεν ὅτι πάντα αὐτῷ ἐστι δυνατά. Ἀλλὰ καὶ ἐν τοῖς σοῖς πίστευε ἐν αὐτῷ πράγμασιν, ὅτι καὶ ἐν σοὶ ποιεῖ σημεῖα.
Eipen ho abbas Euprepios; Echōn, phēsin, en heautǭ, einai piston ton Theon kai dynaton, pisteue eis auton, kai methexeis tōn autou. Ei de oligōreis, ou pisteueis. Kai hoti pantes pisteuomen dynaton auton einai, kai pisteuomen hoti panta autǭ esti dynata. Alla kai en tois sois pisteue en autǭ pragmasin, hoti kai en soi poiei sēmeia.
Abba Euprepius said, “Holding within yourself that God is faithful and powerful, believe in him, and you will share in what is his. But if you are careless, you do not believe. And all of us believe that he is powerful, and we believe that all things are possible to him. But believe in him also in your own affairs, that he works wonders in you too.”
28.2PG 65:171
Ὁ αὐτὸς συλούμενος συνεπῆρεν αὐτοῖς. Μετά δὲ τὸ ἀποβαστάξαι αὐτοὺς τὰ ἔνδον κείμενα, καταλειψάντων αὐτῶν τὴν ῥάβδον ἑαυτοῦ, ὡς ταύτην ἐθεάσατο ὁ ἀββᾶς Εὐπρέπιος, ἠχθέσθη· καὶ λαβὼν ἐπέτρεχε, βουλόμενος ἀποδοῦναι. Τῶν δὲ μὴ θελόντων δέξασθαι, ἀλλὰ δεδιότων μὴ ἄρα τι γέγονεν, περιτυχών τισι, ἠξίου ἀποδοθῆναι δι᾿ αὐτῶν ῥάβδον, τὴν αὐτὴν ὁδευόντων ὁδόν.
Ho autos syloumenos synepēren autois. Meta de to apobastaxai autous ta endon keimena, kataleipsantōn autōn tēn rhabdon heautou, hōs tautēn etheasato ho abbas Euprepios, ēchthesthē; kai labōn epetreche, boulomenos apodounai. Tōn de mē thelontōn dexasthai, alla dediotōn mē ara ti gegonen, peritychōn tisi, ēxiou apodothēnai di᾿ autōn rhabdon, tēn autēn hodeuontōn hodon.
The same, when he was being robbed, helped them carry things off. After they had carried away what was inside, they left his staff behind; when abba Euprepius saw it, he was distressed, and taking it he ran after them, wanting to give it back. But they did not want to accept it, fearing that something might have happened; so meeting some people traveling the same road, he asked them to give the staff back through them.
28.3PG 65:171
Εἶπεν ὁ ἀββᾶς Εὐπρέπιος, ὅτι τὰ σωματικὰ ὕλη εἰσίν. Ὁ ἀγαπῶν τὸν κόσμον ἀγαπᾷ προσκόμματα. Εἴπερ οὖν συμβῇ τί ποτε ἀπολέσθαι, τοῦτο μετὰ χαρᾶς καὶ ἐξομολογήσεως δέχεσθαι δεῖ, ὡς φροντίδων ἀπαλλαγέντας.
Eipen ho abbas Euprepios, hoti ta sōmatika hylē eisin. Ho agapōn ton kosmon agapą proskommata. Eiper oun symbę̄ ti pote apolesthai, touto meta charas kai exomologēseōs dechesthai dei, hōs phrontidōn apallagentas.
Abba Euprepius said, “Bodily things are matter. One who loves the world loves stumbling blocks. So if we happen to lose something, we must accept it with joy and thanksgiving, as being freed from cares.”
28.4PG 65:171
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Εὐπρέπιον περὶ ζωῆς. Καὶ εἶπεν ὁ γέρων· Χόρτον φάγε, χόρτον φόρεσον, εἰς χόρτον κοιμοῦ, τουτέστι, πάντων καταφρόνει, τὴν δὲ καρδίαν κέκτησο σιδηρᾶν.
Adelphos ērōtēse ton abban Euprepion peri zōēs. Kai eipen ho gerōn; Chorton phage, chorton phoreson, eis chorton koimou, toutesti, pantōn kataphronei, tēn de kardian kektēso sidēran.
A brother asked abba Euprepius about life. And the old man said, “Eat grass, wear grass, sleep on grass; that is, despise everything, and acquire a heart of iron.”
28.5PG 65:171
Ἀδελφὸς ἠρώτησε τὸν αὐτὸν γέροντα, λέγων· Πῶς ἔρχεται ὁ φόβος τοῦ Θεοῦ εἰς τὴν ψυχήν; Καὶ εἶπεν ὁ γέρων· Ἐὰν ἔχῃ ἄνθρωπος τὴν ταπείνωσιν, καὶ τὴν ἀκτημοσύνην, καὶ τὸ μὴ κρίνειν, ἔρχεται αὐτῷ ὁ φόβος τοῦ Θεοῦ.
Adelphos ērōtēse ton auton geronta, legōn; Pōs erchetai ho phobos tou Theou eis tēn psychēn? Kai eipen ho gerōn; Ean echę̄ anthrōpos tēn tapeinōsin, kai tēn aktēmosynēn, kai to mē krinein, erchetai autǭ ho phobos tou Theou.
A brother asked the same old man, saying, “How does the fear of God come into the soul?” And the old man said, “If a man has humility, poverty, and not judging, the fear of God comes to him.”
28.6PG 65:171
Ὁ αὐτὸς εἶπε· Φόβος και ταπείνωσις, καὶ ἔνδεια τροφῶν, καὶ πένθος διαμενέτω σοι.
Ho autos eipe; Phobos kai tapeinōsis, kai endeia trophōn, kai penthos diamenetō soi.
The same said, “Let fear, humility, lack of food, and mourning remain with you.”
28.7PG 65:171
Παρέβαλεν ἐν ἀρχῇ αὐτοῦ ὁ ἀββᾶς Εὐπρέπιός τινι γέροντι, καὶ λέγει αὐτῷ· Ἀββᾶ, εἰπέ μοι λόγον πῶς σωθῶ. Ὁ δὲ εἶπεν αὐτῷ· Ἐὰν θέλῃς σωθῆναι, ὅταν παραβάλῃς τινὶ, μὴ προλάβῃς λαλῆσαι πρὶν ἐξετάσει σε. Ὁ δὲ ἐπὶ τῷ λόγῳ κατανυγεὶς ἔβαλε μετάνοιαν, λέγων· Ὄντως πολλὰ βιβλία ἀνέγνων, καὶ τοιαύτην παιδείαν οὐδέπω ἔγνων. Καὶ πολλὰ ὠφεληθεὶς ἐξῆλθεν.;
Parebalen en archę̄ autou ho abbas Euprepios tini geronti, kai legei autǭ; Abba, eipe moi logon pōs sōthō. Ho de eipen autǭ; Ean thelę̄s sōthēnai, hotan parabalę̄s tini, mē prolabę̄s lalēsai prin exetasei se. Ho de epi tǭ logǭ katanygeis ebale metanoian, legōn; Ontōs polla biblia anegnōn, kai toiautēn paideian oudepō egnōn. Kai polla ōphelētheis exēlthen.?
At his beginning, abba Euprepius visited an old man and says to him, “Abba, tell me a word: how may I be saved?” He said to him, “If you want to be saved, when you visit someone, do not speak first before he questions you.” Pierced to the heart by the word, he made a prostration, saying, “Truly I have read many books, and I had never known such instruction.” And he went away greatly helped.
Chapter 29
29.1PG 65:173
Ἔλεγον περὶ τοῦ ἀββᾶ Ἐλαδίου ὅτι ἐποίησεν εἴκοσι ἔτη εἰς τὰ Κελλία, καὶ οὐκ ἦρέ ποτε τοὺς ὀφθαλμοὺς ἄνω, ἰδεῖν τὴν στέγην τῆς ἐκκλησίας.
Elegon peri tou abba Eladiou hoti epoiēsen eikosi etē eis ta Kellia, kai ouk ēre pote tous ophthalmous anō, idein tēn stegēn tēs ekklēsias.
They said of abba Eladius that he spent twenty years in the Cells and never raised his eyes to look at the roof of the church.
29.2PG 65:173
Ἔλεγον περὶ τοῦ αὐτοῦ ἀββᾶ Ἐλαδίου, ὅτι ἄρτον καὶ ἅλας ἤσθιεν. Ὅτε οὖν ἦλθε τὸ Πάσχα, ἔλεγεν, ὅτι Οἱ ἀδελφοὶ ἄρτον καὶ ἅλας ἐσθίουσιν· ἐγὼ δὲ ὤφειλον μικρὸν κόπον ποιῆσαι διὰ τὸ Πάσχα. Ἐπειδὴ τὰς ἄλλας ἡμέρας καθήμενος ἐσθίω· νῦν ὅτι Πάσχα ἐστὶ, ποιήσω τὸν κόπον, ἱστάμενος ἐσθίων.
Elegon peri tou autou abba Eladiou, hoti arton kai halas ēsthien. Hote oun ēlthe to Pascha, elegen, hoti Hoi adelphoi arton kai halas esthiousin; egō de ōpheilon mikron kopon poiēsai dia to Pascha. Epeidē tas allas hēmeras kathēmenos esthiō; nyn hoti Pascha esti, poiēsō ton kopon, histamenos esthiōn.
They said of the same abba Eladius that he ate bread and salt. So when Easter came, he said, “The brothers eat bread and salt; but I ought to make a little effort because of Easter. Since on the other days I eat sitting down, now that it is Easter I will make the effort and eat standing.”
Chapter 30
30.1PG 65:173
Εἶπεν ὁ ἀββᾶς Εὐάγριος Καθεζόμενος ἐν τῷ κελλίῳ, συνάγαγέ σου τὸν λογισμόν· μνήσθητι ἡμέρας θανάτου· ἴδε τότε τοῦ σώματος τὴν νέκρωσιν· ἐννόει τὴν συμφοράν· λαβέ τὸν πόνον· κατάγνωθι τῆς ἐν τῷ κόσμῳ ματαιότητος· ὅπως δυνηθῇς διαπαντὸς μένειν ἐν τῇ προθέσει τῆς ἡσυχίας, καὶ μὴ ἀσθενήσῃς. Μνήσθητι δὲ καὶ τῆς ἐν τῷ ᾅδῃ νῦν καταστάσεως· λογίζου τὸ πῶς εἰσιν ἐκεῖ αἱ ψυχαὶ, ἐν ποίᾳ δεινοτάτῃ σιωπῇ, ἐν ποίῳ πικροτάτῳ στεναγμῷ, καὶ πηλίκῳ φόβῳ καὶ ἀγῶνι καὶ προσδοκίᾳ· τὴν ἄπαυστον ὀδύνην, τὸ ψυχικὸν καὶ ἀπέραντον δάκρυον. Ἀλλὰ καὶ ἡμέρας ἀναστάσεως μνήσθητι, καὶ παραστάσεως τῆς πρὸς τὸν Θεόν· φαντάζου τὸ φρικῶδες καὶ φοβερὸν ἐκεῖνο κρίμα. Ἄγε εἰς μέσον τὰ ἀποκείμενα τοῖς ἁμαρτάνουσιν, αἰσχύνην τὴν κατενώπιον τοῦ Θεοῦ καὶ ἀγγέλων καὶ ἀρχαγγέλων καὶ πάντων ἀνθρώπων, τουτέστι κολαστήρια, πῦρ αἰώνιον, σκώληκα τὸν ἀκοίμητον, τὸν τάρταρον, τὸ σκότος, τὸν τῶν ὀδόντων βρυγμὸν, τοὺς φόβους καὶ τὰς βασάνους. Ἄγε δὴ καὶ τὰ τοῖς δικαίοις ἀποκείμενα ἀγαθὰ, παῤῥησίαν τὴν μετὰ Θεοῦ Πατρὸς καὶ Χριστοῦ αὐτοῦ, ἀγγέλων καὶ ἀρχαγγέλων, καὶ παντὸς δήμου τῶν ἁγίων, βασιλείαν οὐρανῶν, καὶ τὰ ταύτης δωρήματα τὴν χαρὰν καὶ τὴν ταύτης ἀπόλαυσιν. Ἑκατέρων τούτων τὴν μνήμην ἄγε σεαυτῷ· καὶ ἐπὶ μὲν τῇ τῶν ἁμαρτωλῶν κρίσει δάκρυσον, πένθησον, φοβούμενος μὴ καὶ σὺ αὐτὸς ἐν τούτοις γένῃ· ἐπὶ δὲ τοῖς ἀποκειμένοις τοῖς δικαίοις, χαῖρε καὶ εὐφραίνου. Καὶ τούτων μὲν σπούδασον ἐν ἀπολαύσει γενέσθαι, καὶ ἀλλοτριοῦσθαι ἐκείνων. Ὅρα μὴ ἐπιλάθῃ ποτὲ, κἂν ἔνδον τοῦ κελλίου σου τυγχάνῃς, κἂν ἔξω που, τῆς ἐκ τούτων μνήμης, ὅπως κἂν διὰ τούτων, τοὺς ῥυπαροὺς καὶ βλαβεροὺς διαφεύξῃ λογισμούς.
Eipen ho abbas Euagrios Kathezomenos en tǭ kelliǭ, synagage sou ton logismon; mnēsthēti hēmeras thanatou; ide tote tou sōmatos tēn nekrōsin; ennoei tēn symphoran; labe ton ponon; katagnōthi tēs en tǭ kosmǭ mataiotētos; hopōs dynēthę̄s diapantos menein en tę̄ prothesei tēs hēsychias, kai mē asthenēsę̄s. Mnēsthēti de kai tēs en tǭ hądę̄ nyn katastaseōs; logizou to pōs eisin ekei hai psychai, en poią deinotatę̄ siōpę̄, en poiǭ pikrotatǭ stenagmǭ, kai pēlikǭ phobǭ kai agōni kai prosdokią; tēn apauston odynēn, to psychikon kai aperanton dakryon. Alla kai hēmeras anastaseōs mnēsthēti, kai parastaseōs tēs pros ton Theon; phantazou to phrikōdes kai phoberon ekeino krima. Age eis meson ta apokeimena tois hamartanousin, aischynēn tēn katenōpion tou Theou kai angelōn kai archangelōn kai pantōn anthrōpōn, toutesti kolastēria, pyr aiōnion, skōlēka ton akoimēton, ton tartaron, to skotos, ton tōn odontōn brygmon, tous phobous kai tas basanous. Age dē kai ta tois dikaiois apokeimena agatha, parrhēsian tēn meta Theou Patros kai Christou autou, angelōn kai archangelōn, kai pantos dēmou tōn hagiōn, basileian ouranōn, kai ta tautēs dōrēmata tēn charan kai tēn tautēs apolausin. Hekaterōn toutōn tēn mnēmēn age seautǭ; kai epi men tę̄ tōn hamartōlōn krisei dakryson, penthēson, phoboumenos mē kai sy autos en toutois genę̄; epi de tois apokeimenois tois dikaiois, chaire kai euphrainou. Kai toutōn men spoudason en apolausei genesthai, kai allotriousthai ekeinōn. Hora mē epilathę̄ pote, kan endon tou kelliou sou tynchanę̄s, kan exō pou, tēs ek toutōn mnēmēs, hopōs kan dia toutōn, tous rhyparous kai blaberous diapheuxę̄ logismous.
Abba Evagrius said, “Sitting in your cell, gather your thought; remember the day of death; see then the death of the body; consider the calamity; take on the pain; condemn the vanity of the world, so that you may always be able to remain in the purpose of stillness and not grow weak. Remember also the present state of those in Hades; consider how the souls are there, in what most dreadful silence, in what most bitter groaning, in how great fear and struggle and expectation; the unceasing pain, the endless tears of the soul. But remember also the day of resurrection and of standing before God; picture that awesome and fearful judgment. Bring into view what is laid up for sinners: shame before the face of God and of angels and archangels and of all men, that is, punishments, eternal fire, the sleepless worm, Tartarus, the darkness, the gnashing of teeth, the terrors and the torments. Bring also the good things laid up for the righteous: freedom of speech with God the Father and his Christ, with angels and archangels and all the people of the saints; the kingdom of heaven and its gifts, its joy and its enjoyment. Bring the memory of both to yourself; and at the judgment of sinners weep and mourn, fearing lest you too be among them; but at what is laid up for the righteous, rejoice and be glad. And be eager to come to the enjoyment of these, and to be estranged from those. See that you never forget the memory of these things, whether you are inside your cell or somewhere outside, so that at least by means of them you may escape filthy and harmful thoughts.”
30.2PG 65:173
Εἶπε πάλιν Κόπτε τῶν πολλῶν τὰς σχέσεις μή σου ὁ νοῦς περιστατικὸς γένηται, καὶ τὸν τῆς ἡσυχίας ταράξῃ τρόπον.
Eipe palin Kopte tōn pollōn tas scheseis mē sou ho nous peristatikos genētai, kai ton tēs hēsychias taraxę̄ tropon.
He also said, “Cut off your ties with the many, lest your mind become overwhelmed and disturb the way of stillness.”
30.3PG 65:173
Εἶπε πάλιν μέγα μὲν τὸ ἀπερισπάστως προσεύχεσθαι· μείζον δὲ καὶ τὸ ψάλλειν ἀπερισπάστως.
Eipe palin mega men to aperispastōs proseuchesthai; meizon de kai to psallein aperispastōs.
He also said, “It is a great thing to pray without distraction; but greater still to sing psalms without distraction.”
30.4PG 65:173
Εἶπε πάλιν· Μέμνησο διαπαντὸς τῆς ἐξόδου σου, καὶ μὴ ἐπιλάθῃ κρίσεως αἰωνίου· καὶ οὐκ ἔσται πλημμέλεια ἐν τῇ ψυχῇ σου.
Eipe palin; Memnēso diapantos tēs exodou sou, kai mē epilathę̄ kriseōs aiōniou; kai ouk estai plēmmeleia en tę̄ psychę̄ sou.
He also said, “Always remember your departure, and do not forget the eternal judgment; and there will be no fault in your soul.”
30.5PG 65:175
Εἶπε πάλιν· Ἔπαρον τοὺς πειρασμούς, καὶ οὐδεὶς ὁ σωζόμενος
Eipe palin; Eparon tous peirasmous, kai oudeis ho sōzomenos
He also said, “Take away temptations, and no one is saved.”
30.6PG 65:175
Εἶπε πάλιν, ὅτι Ἔλεγέ τις τῶν Πατέρων· Ή ξηροτέρα καὶ τ' ἀνώμαλος δίαιτα, ἀγάπῃ συζευχθεῖσα, θᾶττον εἰσάγει τὸν μοναχὸν εἰς τὸν τῆς ἀπαθείας λιμένα.
Eipe palin, hoti Elege tis tōn Paterōn; Ē xērotera kai t' anōmalos diaita, agapę̄ syzeuchtheisa, thatton eisagei ton monachon eis ton tēs apatheias limena.
He also said, “One of the Fathers used to say, ‘A drier and steady diet, joined to love, quickly brings the monk into the harbor of passionlessness.’”
30.7PG 65:175
Ἐγένετό ποτε συνέδριον εἰς τὰ Κελλία περὶ πράγματος, καὶ ἐλάλησεν ὁ ἀββᾶς Εὐάγριος. Λέγει αὐτῷ ὁ πρεσβύτερος· Οἴδαμεν, ἀββᾶ, ὅτι εἰ ἧς ἐν τῇ χώρᾳ σου, καὶ ἐπίσκοπος πολλάκις καὶ κεφαλὴ πολλῶν εἶχες εἶναι· νῦν δὲ ὡς ξένος καθέζῃ ὧδε. Ὁ δὲ κατανυγεὶς οὐκ ἐταράχθη, ἀλλὰ κινήσας τὴν κεφαλὴν, λέγει αὐτῷ· Ἀληθῶς ἐστι, Πάτερ Πλὴν ἅπαξ ἐλάλησα, ἐπὶ δὲ τῷ δευτέρῳ οὐ προσθήσω.
Egeneto pote synedrion eis ta Kellia peri pragmatos, kai elalēsen ho abbas Euagrios. Legei autǭ ho presbyteros; Oidamen, abba, hoti ei hēs en tę̄ chōrą sou, kai episkopos pollakis kai kephalē pollōn eiches einai; nyn de hōs xenos kathezę̄ hōde. Ho de katanygeis ouk etarachthē, alla kinēsas tēn kephalēn, legei autǭ; Alēthōs esti, Pater Plēn hapax elalēsa, epi de tǭ deuterǭ ou prosthēsō.
Once a council was held at the Cells about some matter, and abba Evagrius spoke. The presbyter says to him, “We know, abba, that if you were in your own country, you would probably be a bishop and the head of many; but now you sit here as a foreigner.” Pierced to the heart, he was not troubled, but nodding his head he says to him, “It is true, father. But I have spoken once; a second time I will not add.”
Chapter 31
31.1PG 65:175
Εἶπεν ὁ ἀββᾶς Εὐδαίμων περὶ τοῦ ἀββᾶ Παφνουτίου τοῦ Πατρὸς τῆς Σκήτεως, ὅτι Κατῆλθον ἐκεῖ νεώτερος, καὶ οὐκ ἀφῆκε με μεῖναι ἐκεῖ, λέγων ἐπὶ ἐμοῦ, Ὄψιν γυναικὸς οὐκ ἀφιῶ μεῖναι εἰς Σκῆτιν, διὰ τὸν πόλεμον τοῦ ἐχθροῦ. Ἀρχὴ τοῦ στοιχείου Ζ.
Eipen ho abbas Eudaimōn peri tou abba Paphnoutiou tou Patros tēs Skēteōs, hoti Katēlthon ekei neōteros, kai ouk aphēke me meinai ekei, legōn epi emou, Opsin gynaikos ouk aphiō meinai eis Skētin, dia ton polemon tou echthrou. Archē tou stoicheiou Z.
Abba Eudaimon said of abba Paphnutius, the Father of Scetis, “I went down there when I was young, and he would not let me stay there, saying in my presence, ‘I do not allow the face of a woman to stay in Scetis, because of the enemy’s war.’” [Beginning of the letter Z.]
Chapter 32
32.1PG 65:175
Εἶπεν ὁ ἀββᾶς Ζήνων ὁ μαθητὴς τοῦ μακαρίου Σιλουανοῦ· Μὴ οἰκήσῃς ἐν τόπῳ ὀνομαστῷ, μηδὲ καθίσῃς μετὰ ἀνθρώπου ἔχοντος μέγα ὄνομα, μηδὲ βάλης θεμέλιον τοῦ οἰκοδομῆσαι ἑαυτῷ κελλίον πώποτε.
Eipen ho abbas Zēnōn ho mathētēs tou makariou Silouanou; Mē oikēsę̄s en topǭ onomastǭ, mēde kathisę̄s meta anthrōpou echontos mega onoma, mēde balēs themelion tou oikodomēsai heautǭ kellion pōpote.
Abba Zeno, the disciple of blessed Silvanus, said, “Do not live in a famous place, do not stay with a man who has a great name, and never lay a foundation to build yourself a cell.”
32.2PG 65:175
Ἔλεγον περὶ τοῦ ἀββᾶ Ζήνωνος, ὅτι ἀπ᾿ ἀρχῆς οὐκ ἤθελε λαβεῖν παρά τινός τί ποτε. Καὶ ἐντεῦθεν οἱ φέροντες ἀπήρχοντο λυπούμενοι, ὅτι οὐκ ἐλάμβανε. Καὶ ἄλλοι ἤρχοντο πρὸς αὐτὸν, λαβεῖν θέλοντες ὡς παρὰ μεγάλου γέροντος, καὶ οὐκ εἶχέ τι δοῦναι αὐτοῖς, καὶ αὐτοὶ ὑπῆγον λυπούμενοι. Λέγει ὁ γέρων· Τί ποιήσω, ὅτι καὶ οἱ φέροντες λυποῦνται, καὶ οἱ λαβεῖν θέλοντες; Τοῦτο μᾶλλον συμφέρει· εἴ τις φέρει, λαμβάνω, καὶ εἴ τις αἰτεῖ παρέχω αὐτῷ. Καὶ οὕτως ποιήσας ἀνεπαύετο, καὶ πάντας ἐπληροφόρει.
Elegon peri tou abba Zēnōnos, hoti ap᾿ archēs ouk ēthele labein para tinos ti pote. Kai enteuthen hoi pherontes apērchonto lypoumenoi, hoti ouk elambane. Kai alloi ērchonto pros auton, labein thelontes hōs para megalou gerontos, kai ouk eiche ti dounai autois, kai autoi hypēgon lypoumenoi. Legei ho gerōn; Ti poiēsō, hoti kai hoi pherontes lypountai, kai hoi labein thelontes? Touto mallon sympherei; ei tis pherei, lambanō, kai ei tis aitei parechō autǭ. Kai houtōs poiēsas anepaueto, kai pantas eplērophorei.
They said of abba Zeno that from the beginning he would not accept anything from anyone. And so those who brought things went away grieved because he did not accept. And others came to him wanting to receive something as from a great old man, and he had nothing to give them, and they too went away grieved. The old man says, “What shall I do, since both those who bring and those who want to receive are grieved? This is better: if someone brings, I will accept, and if someone asks, I will give to him.” And doing so he was at rest, and satisfied everyone.
32.3PG 65:175
Παρέβαλεν ἀδελφὸς Αἰγύπτιος τῷ ἀββᾷ Ζήνωνι εἰς Συρίαν, καὶ κατηγόρει τῶν λογισμῶν ἑαυτοῦ ἐπὶ τοῦ γέροντος. Ὁ δὲ θαυμάσας εἶπεν· Οἱ Αἰγύπτιοι, ἂς μὲν ἔχουσιν ἀρετὰς, κρύπτουσιν, ἃ δὲ οὐκ ἔχουσιν ἐλαττώματα, τούτων ἀεὶ κατηγοροῦσιν· οἱ δὲ Σύροι καὶ οἱ Ἑλληνικοὶ, ἃς μὲν οὐκ ἔχουσιν ἀρετὰς, λέγουσιν ἔχειν, ἃ δὲ ἔχουσιν ἐλαττώματα, κρύπτουσιν.
Parebalen adelphos Aigyptios tǭ abbą Zēnōni eis Syrian, kai katēgorei tōn logismōn heautou epi tou gerontos. Ho de thaumasas eipen; Hoi Aigyptioi, as men echousin aretas, kryptousin, ha de ouk echousin elattōmata, toutōn aei katēgorousin; hoi de Syroi kai hoi Hellēnikoi, has men ouk echousin aretas, legousin echein, ha de echousin elattōmata, kryptousin.
An Egyptian brother visited abba Zeno in Syria and accused his own thoughts before the old man. He marveled and said, “The Egyptians hide the virtues they have, and always accuse themselves of faults they do not have; but the Syrians and Greeks claim to have virtues they do not have, and hide the faults they have.”
32.4PG 65:175–177
Ἦλθον πρὸς αὐτὸν ἀδελφοὶ, καὶ ἠρώτησαν αὐτὸν, λέγοντες Τί ἐστι τὸ ἐν τῷ Ἰὼβ γεγραμμένον Οὐρανὸς δὲ οὐ καθαρὸς ἐνώπιον αὐτοῦ; Ἀποκριθεὶς δὲ ὁ γέρων εἶπεν αὐτοῖς· Ἀφῆκαν οἱ ἀδελφοὶ τὰς ἁμαρτίας αὐτῶν, καὶ περὶ τῶν οὐρανῶν ἐρευνῶσιν. Αὕτη δέ ἐστιν ἡ ἑρμηνεία τοῦ λόγου· Ἐπειδὴ αὐτὸς μόνος ἐστὶ καθαρὸς, διὰ τοῦτο εἶπεν· Οὐρανὸς δὲ οὐ καθαρός ἐστιν. σ΄. Ἔλεγον περὶ τοῦ ἀββᾶ Ζήνωνος, ὅτι καθήμενος ἐν τῇ Σκήτει, ἐξῆλθε νυκτὸς ἐκ τῆς κέλλης αὐτοῦ ὡς ἐπὶ τὸ ἕλος· καὶ πλανηθεὶς ἐποίησε τρεῖς ἡμέρας καὶ τρεῖς νύκτας περιπατῶν· καὶ κοπιάσας, ἐκλιπὼν ἔπεσεν εἰς τὸ ἀποθανεῖν. Καὶ ἰδοὺ παιδάριον ἔστη. ἐνώπιον αὐτοῦ, ἔχον ἄρτον καὶ βαυκάλιον ὕδατος· καὶ ἔλεγεν αὐτῷ· Ἀνάστα, φάγε. Ὁ δὲ ἀναστὰς, προσηύξατο, νομίζων ὅτι φαντασία το ἐστίν. Ὁ δὲ εἶπεν αὐτῷ· Καλῶς ἐποίησας. Καὶ πάλιν ηὔξατο δεύτερον καὶ τρίτον. Καὶ λέγει αὐτῷ· Καλῶς ἐποίησας. Ἀναστὰς οὖν ὁ γέρων, ἔλαβε καὶ ἔφαγε. Καὶ μετὰ ταῦτα λέγει αὐτῷ· Ὅσον περιεπάτησας, τοσοῦτον εἶ μακρὰν ἀπὸ τῆς κέλλης σου· ἀλλ᾽ ἀνάστα, ἀκολούθει μοι. Καὶ εὐθέως εὑρέθη εἰς τὸ κελλίον αὐτοῦ. Εἶπεν οὖν αὐτῷ ὁ γέρων· Εἴσελθε, ποίησον ἡμῖν εὐχήν. Καὶ εἰσελθόντος τοῦ γέροντος, ἐκεῖνος ἀφανὴς ἐγένετο. ς'. Ἄλλοτε ὁ αὐτὸς ἀββᾶς Ζήνων περιπατῶν ἐν τῇ Παλαιστίνῃ, καὶ κοπιάσας, ἐγγὺς σικυηλάτου ἐκάθισε φαγεῖν, καὶ λέγει αὐτῷ ὁ λογισμός· Ἆρον ἑαυτῷ ἓν σικύδιν, καὶ φάγε. Τί γάρ ἐστιν; Ὁ δὲ ἀποκριθεὶς εἶπε τῷ λογισμῷ· Οἱ κλέπται εἰς κόλασιν ὑπἁγουσι. Δοκίμασον οὖν ἑαυτὸν ἐντεῦθεν, εἰ δύνασαι τὴν κόλασιν ὑπενεγκεῖν. Καὶ ἀναστὰς ἔστη εἰς τὸ καῦμα πέντε ἡμέρας, καὶ τηγανίσας ἑαυτὸν, εἶπεν· Οὐ δύνασαι το τὴν κόλασιν ὑπενεγκεῖν. Καὶ λέγει τῷ λογισμῷ· Εἰ οὐ δύνασαι, μὴ κλέπτε καὶ τρῶγε.
Ēlthon pros auton adelphoi, kai ērōtēsan auton, legontes Ti esti to en tǭ Iōb gegrammenon Ouranos de ou katharos enōpion autou? Apokritheis de ho gerōn eipen autois; Aphēkan hoi adelphoi tas hamartias autōn, kai peri tōn ouranōn ereunōsin. Hautē de estin hē hermēneia tou logou; Epeidē autos monos esti katharos, dia touto eipen; Ouranos de ou katharos estin. s΄. Elegon peri tou abba Zēnōnos, hoti kathēmenos en tę̄ Skētei, exēlthe nyktos ek tēs kellēs autou hōs epi to helos; kai planētheis epoiēse treis hēmeras kai treis nyktas peripatōn; kai kopiasas, eklipōn epesen eis to apothanein. Kai idou paidarion estē. enōpion autou, echon arton kai baukalion hydatos; kai elegen autǭ; Anasta, phage. Ho de anastas, prosēuxato, nomizōn hoti phantasia to estin. Ho de eipen autǭ; Kalōs epoiēsas. Kai palin ēuxato deuteron kai triton. Kai legei autǭ; Kalōs epoiēsas. Anastas oun ho gerōn, elabe kai ephage. Kai meta tauta legei autǭ; Hoson periepatēsas, tosouton ei makran apo tēs kellēs sou; all᾽ anasta, akolouthei moi. Kai eutheōs heurethē eis to kellion autou. Eipen oun autǭ ho gerōn; Eiselthe, poiēson hēmin euchēn. Kai eiselthontos tou gerontos, ekeinos aphanēs egeneto. s'. Allote ho autos abbas Zēnōn peripatōn en tę̄ Palaistinę̄, kai kopiasas, engys sikyēlatou ekathise phagein, kai legei autǭ ho logismos; Aron heautǭ hen sikydin, kai phage. Ti gar estin? Ho de apokritheis eipe tǭ logismǭ; Hoi kleptai eis kolasin hypagousi. Dokimason oun heauton enteuthen, ei dynasai tēn kolasin hypenenkein. Kai anastas estē eis to kauma pente hēmeras, kai tēganisas heauton, eipen; Ou dynasai to tēn kolasin hypenenkein. Kai legei tǭ logismǭ; Ei ou dynasai, mē klepte kai trōge.
Brothers came to him and asked him, saying, “What is the meaning of what is written in Job, ‘Heaven is not pure before him’?” The old man answered, “The brothers have left their sins and are investigating the heavens. But this is the interpretation of the word: since he alone is pure, that is why he said, ‘Heaven is not pure.’” [5] They said of abba Zeno that while he was living at Scetis, he went out of his cell at night as if toward the marsh; and losing his way, he spent three days and three nights walking; and growing weary, he fell exhausted, about to die. And look, a boy stood before him holding bread and a flask of water, and said to him, “Get up, eat.” He got up and prayed, thinking it was an illusion. The boy said to him, “You did well.” And he prayed again a second and a third time. And he says to him, “You did well.” So the old man got up, took it, and ate. And after this he says to him, “As far as you have walked, so far are you from your cell; but get up, follow me.” And at once he found himself at his cell. So the old man said to him, “Come in and say a prayer for us.” And when the old man went in, the other vanished. [6] Another time the same abba Zeno, walking in Palestine and growing tired, sat down to eat near a cucumber field, and his thought says to him, “Take a cucumber for yourself and eat. What does it matter?” He answered his thought, “Thieves go to punishment. So test yourself from this, whether you can bear the punishment.” And he got up and stood in the heat for five days, and having roasted himself, he said, “You cannot bear the punishment.” And he says to his thought, “If you cannot, do not steal and eat.”
32.7PG 65:177
Εἶπεν ὁ ἀββᾶς Ζήνων· Ὁ θέλων ταχὺ ἵνα εἰσακούσῃ ὁ Θεὸς τῆς εὐχῆς αὐτοῦ, ἡνίκα ἀναστῇ ἐκτείνει τὰς χεῖρας αὐτοῦ πρὸς Θεὸν, πρὸ πάντων καὶ πρὸ τῆς ἰδίας ψυχῆς ὑπὲρ τῶν ἐχθρῶν αὐτοῦ ἀπὸ ψυχῆς εὔξηται· καὶ διὰ τούτου κατορθώματος, εἴ τι ἂν παρακαλέσῃ τῷ Θεῷ, ὑπακούει αὐτῷ.
Eipen ho abbas Zēnōn; Ho thelōn tachy hina eisakousę̄ ho Theos tēs euchēs autou, hēnika anastę̄ ekteinei tas cheiras autou pros Theon, pro pantōn kai pro tēs idias psychēs hyper tōn echthrōn autou apo psychēs euxētai; kai dia toutou katorthōmatos, ei ti an parakalesę̄ tǭ Theǭ, hypakouei autǭ.
Abba Zeno said, “Whoever wants God to hear his prayer quickly, when he stands up and stretches out his hands to God, before everything, even before his own soul, let him pray from the heart for his enemies; and through this good deed, whatever he asks of God, God hears him.”
32.8PG 65:177
Ἔλεγον ὅτι ἦν τις ἐν κώμῃ, καὶ πολλὰ ἐνήστευεν, ὥστε καλεῖσθαι τὸ ὄνομα αὐτοῦ ὁ Νηστευτής. Ἀκούσας δὲ ὁ ἀββᾶς Ζήνων περὶ αὐτοῦ, μετεστείλατο αὐτόν. Ὁ δὲ ἀπῆλθε μετὰ χαρᾶς. Καὶ εὐξάμενοι ἐκάθισαν. "Ηρξατο οὖν ὁ γέρων ἐργάζεσθαι σιωπῶν. Μὴ εὑρίσκων δὲ λαλῆσαι μετ᾿ αὐτοῦ ὁ Νηστευτὴς ἤρξατο ὀχλεῖσθαι ὑπὸ τῆς ἀκηδίας. Καὶ λέγει τῷ γέροντι· Εὖξαι ὑπὲρ ἐμοῦ, ἀββᾶ, ὅτι ἀπελθεῖν θέλω. Λέγει αὐτῷ ὁ γέρων· Διατί; Ὁ δὲ ἀποκριθεὶς εἶπεν· ὅτι ἡ καρδία μου ὡς καιομένη ἐστὶ, καὶ οὐκ οἶδα τί ἔχει. Ὅτε γὰρ ἤμην εἰς τὴν κώμην, ἕως ὀψὲ ἐνήστευον, καὶ οὐδέποτε οὕτως μοι ἐγένετο. Λέγει αὐτῷ ὁ γέρων· Εἰς τὴν κώμην, ἐκ τῶν ὠτίων σου ἐτρέφου· ἀλλ᾽ ἄπελθε ἀπὸ τοῦ νῦν, καὶ ἔσθιε τὴν ἐννάτην· καὶ εἴ τι ποιεῖς, ἐν κρυπτῷ ποίει. ὡς ἤρξατο ποιεῖν, μετὰ θλίψεως ἔμενε τὴν ἐννάτην. Καὶ ἔλεγον οἱ γνωρίζοντες αὐτὸν, ὅτι Ὁ Νηστευτής ἐδαιμονίσθη. Ἐλθὼν δὲ ἀπήγγειλε τῷ γέροντι πάντα. Ὁ δὲ εἶπεν αὐτῷ· Αὕτη ἡ ὁδὸς κατὰ Θεόν ἐστιν.
Elegon hoti ēn tis en kōmę̄, kai polla enēsteuen, hōste kaleisthai to onoma autou ho Nēsteutēs. Akousas de ho abbas Zēnōn peri autou, metesteilato auton. Ho de apēlthe meta charas. Kai euxamenoi ekathisan. "Ērxato oun ho gerōn ergazesthai siōpōn. Mē heuriskōn de lalēsai met᾿ autou ho Nēsteutēs ērxato ochleisthai hypo tēs akēdias. Kai legei tǭ geronti; Euxai hyper emou, abba, hoti apelthein thelō. Legei autǭ ho gerōn; Diati? Ho de apokritheis eipen; hoti hē kardia mou hōs kaiomenē esti, kai ouk oida ti echei. Hote gar ēmēn eis tēn kōmēn, heōs opse enēsteuon, kai oudepote houtōs moi egeneto. Legei autǭ ho gerōn; Eis tēn kōmēn, ek tōn ōtiōn sou etrephou; all᾽ apelthe apo tou nyn, kai esthie tēn ennatēn; kai ei ti poieis, en kryptǭ poiei. hōs ērxato poiein, meta thlipseōs emene tēn ennatēn. Kai elegon hoi gnōrizontes auton, hoti Ho Nēsteutēs edaimonisthē. Elthōn de apēngeile tǭ geronti panta. Ho de eipen autǭ; Hautē hē hodos kata Theon estin.
They said that there was a man in a village who fasted a great deal, so that he was called “the Faster.” Abba Zeno heard about him and sent for him. He came with joy. And after praying they sat down. The old man began to work in silence. Finding no chance to talk with him, the Faster began to be troubled by listlessness. And he says to the old man, “Pray for me, abba, because I want to leave.” The old man says to him, “Why?” He answered, “Because my heart is as if burning, and I do not know what is wrong with it. For when I was in the village, I fasted until evening, and this never happened to me.” The old man says to him, “In the village you were fed through your ears; but go now, and from now on eat at the ninth hour; and whatever you do, do it in secret.” When he began to do so, he waited for the ninth hour with difficulty. And those who knew him said, “The Faster has become possessed.” He came and told the old man everything. And he said to him, “This is the way according to God.”
Chapter 33
33.1PG 65:177–179
Εἶπεν ὁ ἀββᾶς Μακάριος τῷ ἀββᾷ Ζαχαρίᾳ· Εἰπέ μοι τὸ ἔργον τοῦ μοναχοῦ. Λέγει αὐτῷ· Ἐμὲ ἐρωτᾷς, Πάτερ; Καὶ λέγει ὁ ἀββᾶς Μακάριος· Πληροφοροῦμαι εἰς σὲ, τέκνον Ζαχαρία. Ἔστι γὰρ ὁ νύσσων με τοῦ ἐρωτῆσαί σε. Λέγει αὐτῷ ὁ Ζαχαρίας· Τὸ κατ΄ ἐμὲ, Πάτερ, τὸ ἑαυτὸν βιάζεσθαι εἰς πάντα, οὗτός ἐστιν ὁ μοναχός.
Eipen ho abbas Makarios tǭ abbą Zacharią; Eipe moi to ergon tou monachou. Legei autǭ; Eme erōtąs, Pater? Kai legei ho abbas Makarios; Plērophoroumai eis se, teknon Zacharia. Esti gar ho nyssōn me tou erōtēsai se. Legei autǭ ho Zacharias; To kat΄ eme, Pater, to heauton biazesthai eis panta, houtos estin ho monachos.
Abba Macarius said to abba Zacharias, “Tell me the work of the monk.” He says to him, “Are you asking me, father?” And abba Macarius says, “I am convinced about you, my child Zacharias. For there is one who prompts me to ask you.” Zacharias says to him, “As far as I am concerned, father, to force oneself in everything: that is the monk.”
33.2PG 65:179
Ἦλθέ ποτε ὁ ἀββᾶς Μωσῆς ἀντλῆσαι ὕδωρ, καὶ εὖρε τὸν ἀββᾶν Ζαχαρίαν εὐχόμενον ἐπὶ τοῦ λάκκου, καὶ τὸ Πνεῦμα τοῦ Θεοῦ καθήμενον ἐπάνω αὐτοῦ.
Ēlthe pote ho abbas Mōsēs antlēsai hydōr, kai eure ton abban Zacharian euchomenon epi tou lakkou, kai to Pneuma tou Theou kathēmenon epanō autou.
Once abba Moses came to draw water, and he found abba Zacharias praying at the cistern, and the Spirit of God resting upon him.
33.3PG 65:179
Εἶπέ ποτε ὁ ἀββᾶς Μωσῆς τῷ ἀδελφῷ Ζαχαρίᾳ· Εἰπέ μοι τί ποιήσω; Ακούσας δὲ ἔρριψεν ἑαυτὸν χαμαὶ εἰς τοὺς πόδας αὐτοῦ, λέγων· Σύ με ἐρωτᾷς, Πάτερ; Λέγει αὐτῷ γέρων· Πίστευσόν μοι, τέκνον μου Ζαχαρία· εἶδον τὸ Πνεῦμα τὸ ἅγιον κατελθὸν ἐπὶ σὲ, καὶ ἐκ τούτου ἀναγκάζομαι ἐρωτῆσαί σε. Τότε λαβὼν ὁ Ζαχαρίας τὸ κουκούλιον αὐτοῦ ἐκ τῆς κεφαλῆς αὐτοῦ, ἔθηκεν ὑπὸ τοὺς πόδας, καὶ καταπατήσας αὐτὸ εἶπεν· Ἐὰν μὴ συντριβῇ οὕτως ἄνθρωπος, οὐ δύναται εἶναι μοναχός.
Eipe pote ho abbas Mōsēs tǭ adelphǭ Zacharią; Eipe moi ti poiēsō? Akousas de erripsen heauton chamai eis tous podas autou, legōn; Sy me erōtąs, Pater? Legei autǭ gerōn; Pisteuson moi, teknon mou Zacharia; eidon to Pneuma to hagion katelthon epi se, kai ek toutou anankazomai erōtēsai se. Tote labōn ho Zacharias to koukoulion autou ek tēs kephalēs autou, ethēken hypo tous podas, kai katapatēsas auto eipen; Ean mē syntribę̄ houtōs anthrōpos, ou dynatai einai monachos.
Once abba Moses said to brother Zacharias, “Tell me what I should do.” Hearing this, he threw himself on the ground at his feet, saying, “You are asking me, father?” The old man says to him, “Believe me, my child Zacharias, I saw the Holy Spirit come down upon you, and because of this I am compelled to ask you.” Then Zacharias took his hood from his head, put it under his feet, and trampling on it said, “Unless a man is crushed like this, he cannot be a monk.”
33.4PG 65:179
Καθημένου ποτὲ τοῦ ἀββᾶ Ζαχαρίου εἰς Σκῆτιν, ἦλθε θεωρία εἰς αὐτόν· καὶ ἀναστὰς ἀνήγγειλε τῷ ἀββᾷ αὐτοῦ Καρίωνι. Ὁ δὲ γέρων, πρακτικὸς ὢν, οὐχ ὑπῆρχεν ἀκριβὴς περὶ ταῦτα. Καὶ ἀναστὰς ἔδειρεν αὐτὸν, λέγων, ὅτι ἀπὸ δαιμόνων ἐστί. Παρέμεινε δὲ ὁ λογισμός. Καὶ ἀναστὰς ἀπῆλθε πρὸς τὸν ἀββᾶν Ποιμένα, νυκτὸς, καὶ ἀνήγγειλεν αὐτῷ τὸ πρᾶγμα, καὶ πῶς καίεται τὰ ἐντὸς αὐτοῦ. Καὶ ἰδὼν ὁ γέρων –ὅτι ἀπὸ Θεοῦ ἐστι, λέγει αὐτῷ· Ὕπαγε πρὸς τὸν δεῖνα τὸν γέροντα, καὶ εἴ τι δ᾽ ἄν σοι εἴπῃ, ποίησον. Καὶ ἀπελθὼν πρὸς τὸν γέροντα, πρὶν ἐξετάσαι αὐτόν τι, προλαβὼν ὁ γέρων εἶπεν αὐτῷ πάντα, καὶ ὅτι ἡ θεωρία ἀπὸ Θεοῦ ἐστιν. Ἀλλ᾽ ὕπαγε, ὑποτάγηθι τῷ Πατρί σου.
Kathēmenou pote tou abba Zachariou eis Skētin, ēlthe theōria eis auton; kai anastas anēngeile tǭ abbą autou Kariōni. Ho de gerōn, praktikos ōn, ouch hypērchen akribēs peri tauta. Kai anastas edeiren auton, legōn, hoti apo daimonōn esti. Paremeine de ho logismos. Kai anastas apēlthe pros ton abban Poimena, nyktos, kai anēngeilen autǭ to pragma, kai pōs kaietai ta entos autou. Kai idōn ho gerōn –hoti apo Theou esti, legei autǭ; Hypage pros ton deina ton geronta, kai ei ti d᾽ an soi eipę̄, poiēson. Kai apelthōn pros ton geronta, prin exetasai auton ti, prolabōn ho gerōn eipen autǭ panta, kai hoti hē theōria apo Theou estin. All᾽ hypage, hypotagēthi tǭ Patri sou.
Once when abba Zacharias was living at Scetis, a vision came to him; and he got up and told his abba Carion. The old man, being a man of practice, was not exact about these things. And he got up and beat him, saying that it was from the demons. But the thought remained. And he got up and went to abba Poemen at night and told him the matter, and how his inner parts were burning. And the old man, seeing that it was from God, says to him, “Go to such-and-such an old man, and whatever he tells you, do it.” And going to the old man, before he could question him, the old man spoke first and told him everything, and that the vision was from God. “But go, submit to your father.”
33.5PG 65:179
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἡρώτησεν ὁ ἀββᾶς Μωϋσῆς τὸν ἀββᾶν Ζαχαρίαν μέλλοντα τελευτᾶν Τί ὁρᾷς; καὶ λέγει αὐτῷ· Οὐ βέλτιον τὸ σιωπᾶν, Πάτερ; καὶ εἶπε· Ναὶ, τέκνον, σιώπα. Καὶ τῇ ὥρᾳ τοῦ θανάτου αὐτοῦ, καθεζόμενος ὁ ἀββᾶς Ἰσίδωρος, ἀναβλέψας εἰς τὸν οὐρανὸν εἶπεν· Εὐφραίνου, τέκνον μου Ζαχαρία, ὅτι ἀνεῴχθησάν σοι αἱ πύλαι τῆς τῶν οὐρανῶν βασιλείας. Ἀρχὴ τοῦ Ἡ στοιχείου.
Eipen ho abbas Poimēn, hoti hērōtēsen ho abbas Mōÿsēs ton abban Zacharian mellonta teleutan Ti horąs? kai legei autǭ; Ou beltion to siōpan, Pater? kai eipe; Nai, teknon, siōpa. Kai tę̄ hōrą tou thanatou autou, kathezomenos ho abbas Isidōros, anablepsas eis ton ouranon eipen; Euphrainou, teknon mou Zacharia, hoti aneǭchthēsan soi hai pylai tēs tōn ouranōn basileias. Archē tou Hē stoicheiou.
Abba Poemen said that abba Moses asked abba Zacharias when he was about to die, “What do you see?” And he says to him, “Is it not better to keep silent, father?” And he said, “Yes, child, keep silent.” And at the hour of his death, abba Isidore, who was sitting there, looked up to heaven and said, “Rejoice, my child Zacharias, for the gates of the kingdom of heaven have been opened to you.” [Beginning of the letter Ē.]
Chapter 34
34.1PG 65:179–181
Εἶπεν ὁ ἀββᾶς Ἠσαΐας, ὅτι οὐδὲν οὕτως λυσιτελεῖ τῷ ἀρχαρίῳ ὡς ἡ ὕβρις. "Ωσπερ γὰρ δένδρον καθ᾽ ἑκάστην ποτιζόμενον, οὕτως ἀρχάριος ὑβριζόμενος καὶ ὑπομένων.
Eipen ho abbas Ēsaïas, hoti ouden houtōs lysitelei tǭ archariǭ hōs hē hybris. "Ōsper gar dendron kath᾽ hekastēn potizomenon, houtōs archarios hybrizomenos kai hypomenōn.
Abba Isaiah said, “Nothing profits a beginner so much as insult. For like a tree watered every day, so is a beginner who is insulted and endures.”
34.2PG 65:181
Ἔλεγε πάλιν πρὸς τοὺς καλῶς ἀρχομένους καὶ ὑποτασσομένους Πατράσιν ἁγίοις, ὅτι Ἡ πρώτη βαφὴ οὐκ ἀποβάλλει, ὡς ἐπὶ πορφύρας. Και· ὅτι Ὥσπερ οἱ κλάδοι οἱ ἁπαλοὶ εὐχερῶς μεταστρέφονται καὶ κάμπτονται, οὕτως καὶ οἱ ἀρχάριοι ὄντες ἐν ὑποταγῇ.
Elege palin pros tous kalōs archomenous kai hypotassomenous Patrasin hagiois, hoti Hē prōtē baphē ouk apoballei, hōs epi porphyras. Kai; hoti Hōsper hoi kladoi hoi hapaloi eucherōs metastrephontai kai kamptontai, houtōs kai hoi archarioi ontes en hypotagę̄.
He also said to those who begin well and submit to holy Fathers, “The first dye does not come out, as with purple.” And: “As tender branches are easily turned and bent, so too are beginners who live in obedience.”
34.3PG 65:181
Ἔλεγε πάλιν, ὅτι ἀρχάριος μεταβαίνων ἀπὸ μοναστηρίου εἰς μοναστήριον, ἔοικε ζώῳ ὑπὸ φορβαίας ἐνταῦθα κἀκεῖσε ἐλαυνομένῳ.
Elege palin, hoti archarios metabainōn apo monastēriou eis monastērion, eoike zōǭ hypo phorbaias entautha kakeise elaunomenǭ.
He also said, “A beginner who moves from monastery to monastery is like an animal driven here and there by its halter.”
34.4PG 65:181
Εἶπε πάλιν, ὅτι ὁ πρεσβύτερος τοῦ Πηλουσίου, γενομένης ἀγάπης, καὶ τῶν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ ἐσθιόντων, καὶ συλλαλούντων ἀλλήλοις, ἐπιτιμήσας αὐτοῖς εἶπε· Σιωπᾶτε, ἀδελφοί· εἶδον ἐγὼ ἀδελφὸν ἐσθίοντα μεθ' ὑμῶν, καὶ πίνοντα ποτήρια ὅσα ὑμεῖς καὶ ἡ εὐχὴ αὐτοῦ ἀναβαίνει ἐνώπιον τοῦ Θεοῦ ὡς πῦρ.
Eipe palin, hoti ho presbyteros tou Pēlousiou, genomenēs agapēs, kai tōn adelphōn en tę̄ ekklēsią esthiontōn, kai syllalountōn allēlois, epitimēsas autois eipe; Siōpate, adelphoi; eidon egō adelphon esthionta meth' hymōn, kai pinonta potēria hosa hymeis kai hē euchē autou anabainei enōpion tou Theou hōs pyr.
He also said that the presbyter of Pelusium, when there was a love-feast and the brothers were eating in the church and talking with one another, rebuked them and said, “Be silent, brothers. I have seen a brother eating with you and drinking as many cups as you, and his prayer goes up before God like fire.”
34.5PG 65:181
Ἔλεγον περὶ τοῦ ἀββᾶ Ἠσαΐου, ὅτι ποτὲ ἔλαβε θαλλίον, καὶ ἀπῆλθεν εἰς τὴν ἄλωνα, καὶ λέγει τῷ γεούχῳ· Δός μοι σἴτον. Καὶ λέγει αὐτῷ· Καὶ σὺ ἐθέρισας, ἀββᾶ; Λέγει· Οὐχί. Καὶ λέγει αὐτῷ ὁ γεοῦχος· Πῶς οὖν θέλεις σἴτον λαβεῖν, μὴ θερίσας; Καὶ λέγει αὐτῷ ὁ γέρων· Οὐκοῦν ἐὰν μὴ τις θερίσῃ, οὐ λαμβάνει μισθόν; Λέγει ὁ γεοῦχος· Οὐχί. Καὶ οὕτως ἀνεχώρησεν ὁ γέρων. Οἱ δὲ ἀδελφοὶ, ἰδόντες τί ἐποίησεν, ἔβαλον αὐτῷ μετάνοιαν, παρακαλοῦντες μαθεῖν τί τοῦτο ἐποίησε. Λέγει αὐτοῖς ὁ γέρων· Ὑπόδειγμα αὐτὸ ἐποίησα, ὅτι ἐὰν μὴ τις ἐργάσηται, οὐ λαμβάνει μισθὸν παρὰ τοῦ Θεοῦ.
Elegon peri tou abba Ēsaïou, hoti pote elabe thallion, kai apēlthen eis tēn alōna, kai legei tǭ geouchǭ; Dos moi siton. Kai legei autǭ; Kai sy etherisas, abba? Legei; Ouchi. Kai legei autǭ ho geouchos; Pōs oun theleis siton labein, mē therisas? Kai legei autǭ ho gerōn; Oukoun ean mē tis therisę̄, ou lambanei misthon? Legei ho geouchos; Ouchi. Kai houtōs anechōrēsen ho gerōn. Hoi de adelphoi, idontes ti epoiēsen, ebalon autǭ metanoian, parakalountes mathein ti touto epoiēse. Legei autois ho gerōn; Hypodeigma auto epoiēsa, hoti ean mē tis ergasētai, ou lambanei misthon para tou Theou.
They said of abba Isaiah that once he took a branch and went to the threshing floor and says to the landowner, “Give me wheat.” And he says to him, “Did you reap too, abba?” He says, “No.” And the landowner says to him, “Then how do you want to receive wheat without having reaped?” And the old man says to him, “So if someone does not reap, he does not receive wages?” The landowner says, “No.” And so the old man went away. The brothers, seeing what he had done, made a prostration to him, begging to learn why he had done this. The old man says to them, “I did it as an example: if someone does not work, he does not receive wages from God.”
34.6PG 65:181
Ὁ αὐτὸς ἀββᾶς Ἠσαΐας ἐκάλεσέ τινα τῶν ἀδελφῶν, καὶ ἔνιψεν αὐτοῦ τοὺς πόδας, καὶ ἔβαλε δράκα φακοῦ εἰς χύτραν, καὶ ὡς ἔβρασε, κατήνεγκεν αὐτήν. Καὶ λέγει αὐτῷ ὁ ἀδελφός· Οὔπω ἐψήθη, ἀββᾶ. Καὶ λέγει αὐτῷ· Οὐκ ἀρκεῖ σοι ὅτι ὅλως εἶδες λαμπρόν; καὶ αὕτη μεγάλη παράκλησις.
Ho autos abbas Ēsaïas ekalese tina tōn adelphōn, kai enipsen autou tous podas, kai ebale draka phakou eis chytran, kai hōs ebrase, katēnenken autēn. Kai legei autǭ ho adelphos; Oupō epsēthē, abba. Kai legei autǭ; Ouk arkei soi hoti holōs eides lampron? kai hautē megalē paraklēsis.
The same abba Isaiah invited one of the brothers, washed his feet, put a handful of lentils into a pot, and as soon as it boiled, took it off. And the brother says to him, “It is not cooked yet, abba.” And he says to him, “Is it not enough for you that you have seen the fire at all? That too is great comfort.”
34.7PG 65:181
Ἔλεγε πάλιν, ὅτι Ἐὰν θέλῃ ὁ Θεὸς ψυχὴν ἐλεῆσαι, αὐτὴ δὲ ἀφηνιάζει καὶ οὐκ ἀνέχεται, ἀλλὰ τὸ θέλημα αὐτῆς ποιεῖ, συγχωρεῖ αὐτὴν παθεῖν ἅπερ οὐ θέλει, ἵνα οὕτως αὐτὸν ἐπιζητήσῃ.
Elege palin, hoti Ean thelę̄ ho Theos psychēn eleēsai, autē de aphēniazei kai ouk anechetai, alla to thelēma autēs poiei, synchōrei autēn pathein haper ou thelei, hina houtōs auton epizētēsę̄.
He also said, “If God wants to have mercy on a soul, and it rebels and will not bear it, but does its own will, he allows it to suffer what it does not want, so that in this way it may seek him.”
34.8PG 65:181
Ἔλεγε πάλιν, ὅτι Ἡνίκα τις βούλεται κακὸν ἀντὶ κακοῦ ἀποδοῦναι, δύναται καὶ διὰ νεύματος μόνου βλάψαι τὴν συνείδησιν τοῦ ἀδελφοῦ.
Elege palin, hoti Hēnika tis bouletai kakon anti kakou apodounai, dynatai kai dia neumatos monou blapsai tēn syneidēsin tou adelphou.
He also said, “When someone wants to repay evil for evil, he can injure his brother’s conscience even by a mere nod.”
34.9PG 65:181–183
Ὁ αὐτὸς ἀββᾶς Ἠσαΐας ἡρωτήθη, τί ἐστι φιλαργυρία, καὶ ἀπεκρίθη· Τὸ μὴ πιστεῦσαι τῷ Θεῷ, ὅτι ποιεῖταί σου φροντίδα, καὶ τὸ ἀπελπίσαι τῶν ἐπαγγελιῶν τοῦ Θεοῦ καὶ φιλοπλατύνεσθαι.
Ho autos abbas Ēsaïas hērōtēthē, ti esti philargyria, kai apekrithē; To mē pisteusai tǭ Theǭ, hoti poieitai sou phrontida, kai to apelpisai tōn epangeliōn tou Theou kai philoplatynesthai.
The same abba Isaiah was asked what avarice is, and he answered, “Not to believe God, that he takes care of you; to despair of God’s promises; and to love to expand.”
34.10PG 65:183
Ἠρωτήθη πάλιν, τί ἐστι καταλαλιά, καὶ ἀπεκρίθη· Τὸ μὴ γνῶναι δὲ τὴν δόξαν τοῦ Θεοῦ καὶ Φθόνος πρὸς τὸν πλησίον.
Ērōtēthē palin, ti esti katalalia, kai apekrithē; To mē gnōnai de tēn doxan tou Theou kai Phthonos pros ton plēsion.
He was asked again what slander is, and he answered, “Not to know the glory of God, and envy toward one’s neighbor.”
34.11PG 65:183
Ἠρωτήθη πάλιν, τί ἐστιν ὀργὴ, καὶ ἀπεκρίθη· Ἔρις καὶ ψεῦδος, καὶ ἀγνωσία.
Ērōtēthē palin, ti estin orgē, kai apekrithē; Eris kai pseudos, kai agnōsia.
He was asked again what anger is, and he answered, “Strife, lying, and ignorance.”
Chapter 35
35.1PG 65:183
Εἶπεν ὁ ἀββᾶς Ἠλίας· Ἐγὼ τρία πράγματα φοβοῦμαι· ὅταν μέλλῃ ἡ ψυχή μου ἐξελθεῖν ἀπὸ τοῦ σώματος, καὶ ὅταν μέλλω τῷ Θεῷ ἀπαντῆσαι, καὶ ὅταν μέλλῃ ἡ ἀπόφασις ἐξελθεῖν κατ᾿ ἐμοῦ
Eipen ho abbas Ēlias; Egō tria pragmata phoboumai; hotan mellę̄ hē psychē mou exelthein apo tou sōmatos, kai hotan mellō tǭ Theǭ apantēsai, kai hotan mellę̄ hē apophasis exelthein kat᾿ emou
Abba Elijah said, “I fear three things: when my soul is about to leave the body, when I am about to meet God, and when the sentence is about to go out against me.”
35.2PG 65:183
Ἔλεγον οἱ γέροντες τῷ ἀββᾷ Ἠλίᾳ εἰς Αἴγυπτον περὶ τοῦ ἀββᾶ Ἀγάθωνος, ὅτι Καλὸς ἀβᾶς ἐστιν. Καὶ λέγει αὐτοῖς ὁ γέρων· Κατὰ τὴν γενεὰν αὐτοῦ καλός ἐστι. Καὶ λέγουσιν αὐτῷ· Κατὰ δὲ τοὺς ἀρχαίους τί; Καὶ ἀποκριθεὶς λέγει· Εἶπον ὑμῖν, ὅτι κατὰ τὴν γενεὰν αὐτοῦ καλός ἐστι· κατὰ δὲ τοὺς ἀρχαίους, ἑώρακα ἄνθρωπον ἐν Σκήτει, ὅτι ἠδύνατο τὸν ἥλιον στῆσαι ἐν τῷ οὐρανῷ, καθάπερ Ἰησους ὁ τοῦ Ναυΐ Καὶ τοῦτο ἀκούσαντες, έθαμβήθησαν, καὶ ἐδόξασαν τὸν Θεόν
Elegon hoi gerontes tǭ abbą Ēlią eis Aigypton peri tou abba Agathōnos, hoti Kalos abas estin. Kai legei autois ho gerōn; Kata tēn genean autou kalos esti. Kai legousin autǭ; Kata de tous archaious ti? Kai apokritheis legei; Eipon hymin, hoti kata tēn genean autou kalos esti; kata de tous archaious, heōraka anthrōpon en Skētei, hoti ēdynato ton hēlion stēsai en tǭ ouranǭ, kathaper Iēsous ho tou Nauï Kai touto akousantes, ethambēthēsan, kai edoxasan ton Theon
The old men in Egypt said to abba Elijah about abba Agathon, “He is a good abba.” And the old man says to them, “For his generation he is good.” And they say to him, “And compared with the ancients?” And he answered, “I told you that for his generation he is good; but as for the ancients, I have seen a man at Scetis who could make the sun stand still in the sky, like Joshua the son of Nun.” Hearing this, they were astonished and glorified God.
35.3PG 65:183
Εἶπεν ὁ ἀββᾶς Ἠλίας ὁ τῆς διακονίας Τί ἰσχύει ἁμαρτία, ὅπου ἐστὶ μετάνοια; καὶ τί ὠφελεῖ ἀγάπη, ἔνθα ἐστὶν ὑπερηφανία;
Eipen ho abbas Ēlias ho tēs diakonias Ti ischyei hamartia, hopou esti metanoia? kai ti ōphelei agapē, entha estin hyperēphania?
Abba Elijah of the diaconate said, “What power has sin where there is repentance? And what profit is love where there is pride?”
35.4PG 65:183
Εἶπεν ὁ ἀββᾶς Ἠλίας, ὅτι Εἶδον ἐγώ τινα λαβόντα κολοκύντιον οἶνου εἰς τὴν μάλην αὐτοῦ· καὶ ἵνα αἰσχύνω τοὺς δαίμονας ὅτι φαντασία ἦν, εἶπον τῷ ἀδελφῷ· Ποίησον ἀγάπην, καὶ ἄρόν μου τοῦτο· καὶ ἄρας τὸ πάλλιον αὐτοῦ, εὑρέθη μηδὲν ἔχων. Τοῦτο δὲ εἶπον, ὅτι κἂν τοῖς ὀφθαλμοῖς ἴδητέ τι, ἢ ἀκούσητε, μὴ καταδέξησθε. Πόσῳ μᾶλλον τηρεῖτε τοὺς διαλογισμοὺς καὶ τὰς ἐνθυμήσεις καὶ τὰς ἐννοίας, εἰδότες ὅτι αὐτοὶ ἐμβάλλουσιν αὐτὰ, ἵνα μιάνωσι τὴν ψυχὴν λογίζεσθαι τὰ μὴ συμφέροντα, καὶ ἵνα ἀπασχολήσωσι τὸν νοῦν ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ, καὶ τοῦ Θεοῦ.
Eipen ho abbas Ēlias, hoti Eidon egō tina labonta kolokyntion oinou eis tēn malēn autou; kai hina aischynō tous daimonas hoti phantasia ēn, eipon tǭ adelphǭ; Poiēson agapēn, kai aron mou touto; kai aras to pallion autou, heurethē mēden echōn. Touto de eipon, hoti kan tois ophthalmois idēte ti, ē akousēte, mē katadexēsthe. Posǭ mallon tēreite tous dialogismous kai tas enthymēseis kai tas ennoias, eidotes hoti autoi emballousin auta, hina mianōsi tēn psychēn logizesthai ta mē sympheronta, kai hina apascholēsōsi ton noun apo tōn hamartiōn autou, kai tou Theou.
Abba Elijah said, “I saw someone who had taken a gourd of wine under his arm; and to put the demons to shame, because it was an illusion, I said to the brother, ‘Do me a kindness and take this off for me’; and when he lifted his cloak, he was found to have nothing. I said this so that even if you see or hear something with your eyes, you do not accept it. How much more should you watch your reasonings and reflections and thoughts, knowing that they put them in, in order to defile the soul by thinking what is not profitable, and to distract the mind from its sins and from God.”
35.5PG 65:183
Εἶπε πάλιν· Οἱ ἄνθρωποι τὸν νοῦν ἔχουσιν, ἢ εἰς τὰς ἁμαρτίας, ἢ πρὸς τὸν Ἰησοῦν, ἢ πρὸς τοὺς ἀνθρώπους.
Eipe palin; Hoi anthrōpoi ton noun echousin, ē eis tas hamartias, ē pros ton Iēsoun, ē pros tous anthrōpous.
He also said, “People have their minds either on their sins, or on Jesus, or on men.”
35.6PG 65:183
Εἶπε πάλιν· Ἐὰν μὴ ὁ νοῦς ψάλλῃ μετὰ τοῦ σώματος, εἰς μάτην ὁ κόπος. Ἐὰν γάρ τις ἀγαπᾷ τὴν θλίψιν, ὕστερον γίνεται αὐτῷ εἰς χαρὰν καὶ ἀνάπαυσιν.
Eipe palin; Ean mē ho nous psallę̄ meta tou sōmatos, eis matēn ho kopos. Ean gar tis agapą tēn thlipsin, hysteron ginetai autǭ eis charan kai anapausin.
He also said, “If the mind does not sing psalms with the body, the labor is in vain. For if someone loves affliction, afterward it turns for him into joy and rest.”
35.7PG 65:183–185
Εἶπε πάλιν, ὅτι Τὶς γέρων ἔμεινεν εἰς ἱερόν· καὶ ἦλθον οἱ δαίμονες λέγοντες αὐτῷ· Ἄπελθε ἐν τοῦ τόπου ἡμῶν. Καὶ ὁ γέρων ἔφη· Ὑμεῖς οὐκ ἔχετε τόπον. Καὶ ἤρξαντο σκορπίζειν αὐτοῦ τὰ βαΐα καθ' ἅπαξ. Ὁ δὲ γέρων ἐπέμενεν αὐτὰ συλλέγων. Ὕστερον ὁ δαίμων κρατήσας αὐτοῦ τὴν χεῖρα, ἔσυρεν αὐτὸν ἔξω. Ὡς δὲ ἔφθασε τὴν θύραν ὁ γέρων, τῇ ἄλλῃ χειρὶ κατέσχε τὴν θύραν, κράζων· Ἰησοῦ, βοήθει μοι. Καὶ εὐθὺς ὁ δαίμων ἔφυγε. Καὶ ὁ γέρων ἤρξατο κλαίειν. Ὁ δὲ Κύριος εἶπεν αὐτῷ· Τί κλαίεις; καὶ λέγει ὁ γέρων· Ὅτι τολμῶσι κρατῆσαι τὸν ἄνθρωπον, καὶ οὕτως ποιῆσαι. Εἶπε δὲ αὐτῷ· Σὺ ἡμέλησας. Ὅτε γὰρ ἐζήτησάς με, εἶδες πῶς εὑρέθην σοι. Ταῦτα λέγω, ὅτι κόπου πολλοῦ χρεία, καὶ εἰ μὴ κόπος γένηται, οὐ δύναταί τις ἔχειν τὸν Θεὸν αὐτοῦ Αὐτὸς γὰρ δι᾽ ἡμᾶς ἐσταυρώθη. Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ἠλίᾳ τῷ ἡσυχαστῇ Ζάββα καὶ λέγει αὐτῷ· Ἀββᾶ, εἶπόν μοι ῥῆμα. Ὁ δὲ γέρων λέγει τῷ ἀδελφῷ, ὅτι Ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, ἡγαπῶντο αἱ τρεῖς ἀρεταὶ αὖται, ἡ ἀκτημοσύνη, καὶ ἡ πραότης, καὶ ἡ ἐγκράτεια· νῦν δὲ κρατεῖ εἰς τοὺς μοναχοὺς ἡ πλεονεξία, καὶ κράτησον.
Eipe palin, hoti Tis gerōn emeinen eis hieron; kai ēlthon hoi daimones legontes autǭ; Apelthe en tou topou hēmōn. Kai ho gerōn ephē; Hymeis ouk echete topon. Kai ērxanto skorpizein autou ta baïa kath' hapax. Ho de gerōn epemenen auta syllegōn. Hysteron ho daimōn kratēsas autou tēn cheira, esyren auton exō. Hōs de ephthase tēn thyran ho gerōn, tę̄ allę̄ cheiri katesche tēn thyran, krazōn; Iēsou, boēthei moi. Kai euthys ho daimōn ephyge. Kai ho gerōn ērxato klaiein. Ho de Kyrios eipen autǭ; Ti klaieis? kai legei ho gerōn; Hoti tolmōsi kratēsai ton anthrōpon, kai houtōs poiēsai. Eipe de autǭ; Sy hēmelēsas. Hote gar ezētēsas me, eides pōs heurethēn soi. Tauta legō, hoti kopou pollou chreia, kai ei mē kopos genētai, ou dynatai tis echein ton Theon autou Autos gar di᾽ hēmas estaurōthē. Adelphos parebale tǭ abbą Ēlią tǭ hēsychastę̄ Zabba kai legei autǭ; Abba, eipon moi rhēma. Ho de gerōn legei tǭ adelphǭ, hoti En tais hēmerais tōn paterōn hēmōn, hēgapōnto hai treis aretai autai, hē aktēmosynē, kai hē praotēs, kai hē enkrateia; nyn de kratei eis tous monachous hē pleonexia, kai kratēson.
He also said, “An old man was living in a temple; and the demons came and said to him, ‘Get out of our place.’ And the old man said, ‘You have no place.’ And they began to scatter his palm leaves one by one; but the old man kept gathering them up. Finally the demon seized his hand and dragged him outside. When the old man reached the door, he grabbed the door with his other hand, crying, ‘Jesus, help me!’ And at once the demon fled. And the old man began to weep. And the Lord said to him, ‘Why are you weeping?’ And the old man says, ‘Because they dare to seize a man and treat him like this.’ He said to him, ‘You were careless. For when you sought me, you saw how I was found by you.’ I say this because much labor is needed, and unless there is labor, no one can have his God; for he was crucified for us.” [8] A brother visited abba Elijah the solitary at Zabba and says to him, “Abba, tell me a word.” The old man says to the brother, “In the days of our fathers these three virtues were loved: poverty, meekness, and self-control; but now greed holds sway among the monks, … and hold fast.”
Chapter 36
36.1PG 65:185
Ἀδελφὸς πολεμηθεὶς, ἀπήγγειλε τῷ ἀββᾷ Ἡρακλείῳ. Καὶ λέγει αὐτῷ ἐκεῖνος στηρίζων αὐτὸν, ὅτι Τὶς γέρων ἔσχε μαθητὴν ὑπήκοον πάνυ ἐπὶ πολλὰ ἔτη. Μιᾷ οὖν πολεμηθεὶς ἔβαλε μετάνοιαν τῷ γέροντι, λέγων· Ποίησόν με γενέσθαι μοναχόν. Καὶ λέγει αὐτῷ ὁ γέρων· Βλέπε τόπον, καὶ ποιοῦμέν σοι κελλίον Καὶ ἀπελθὼν ἀπὸ σημείου ἑνὸς εὖρε. Καὶ ἀπελθόντες ἐποίησαν κελλίον. Καὶ λέγει τῷ ἀδελφῷ· Εἰ τί σοι λέγω, τοῦτο ποίησον. Ὅταν πεινᾷς, φάγε, πίε, κοιμῶ· μόνον τοῦ κελλίου σου μὴ ἐξέλθῃς ἕως φὸς ἐποίησε τὰς δύο ἡμέρας κατὰ τὴν ἐντολὴν· καὶ τῇ τρίτῃ ἡμέρᾳ ἀκηδιάσας, λέγει· Τί τοῦτο ἐποίησε μοι ὁ γέρων; καὶ ἀναστὰς, ἔψαλλε πλείστους ψαλμούς· καὶ μετὰ τὸ δῦναι τὸν ἥλιον ἔφαγε· καὶ ἀναθεωρεῖ Αἰθίοπα κείμενον τρίζοντα τοὺς ὀδόντας κατ' αὐτοῦ. Καὶ δρομαῖος φόβῳ πολλῷ ἦλθε πρὸς τὸν γέροντα· καὶ κρούσας τὴν θύραν, εἶπεν· Ἀββᾶ, ἐλέησόν με, καὶ ἄνοιξον Ὁ δὲ γέρων, γνοὺς ὅτι οὐκ ἐφύλαξε τὸ ῥῆμα αὐτοῦ, οὐκ ἤνοιξεν αὐτῷ ἕως πρωί, καὶ ἀνοίξας τῷ πρωΐ, εὗρεν αὐτὸν ἔξω παρακαλοῦντα· καὶ οἰκτηρήσας εἰσήνεγκεν αὐτόν. Τότε λέγει· Δέομαί σου, Πάτερ· Αἰθίοπα μέλανα εἶδον ἐπὶ τὸ ψιάθιόν μου, ὡς ἀπῆλθον κοιμηθῆναι. Ὁ δὲ εἶπε· Τοῦτο σας αὐτῷ πρὸς τὴν δύναμιν, τὸ ἀκόλουθον τοῦ μονήρους βίου κατὰ μικρὸν γέγονε μοναχὸς καλός.
Adelphos polemētheis, apēngeile tǭ abbą Hērakleiǭ. Kai legei autǭ ekeinos stērizōn auton, hoti Tis gerōn esche mathētēn hypēkoon pany epi polla etē. Mią oun polemētheis ebale metanoian tǭ geronti, legōn; Poiēson me genesthai monachon. Kai legei autǭ ho gerōn; Blepe topon, kai poioumen soi kellion Kai apelthōn apo sēmeiou henos eure. Kai apelthontes epoiēsan kellion. Kai legei tǭ adelphǭ; Ei ti soi legō, touto poiēson. Hotan peinąs, phage, pie, koimō; monon tou kelliou sou mē exelthę̄s heōs phos epoiēse tas dyo hēmeras kata tēn entolēn; kai tę̄ tritę̄ hēmerą akēdiasas, legei; Ti touto epoiēse moi ho gerōn? kai anastas, epsalle pleistous psalmous; kai meta to dynai ton hēlion ephage; kai anatheōrei Aithiopa keimenon trizonta tous odontas kat' autou. Kai dromaios phobǭ pollǭ ēlthe pros ton geronta; kai krousas tēn thyran, eipen; Abba, eleēson me, kai anoixon Ho de gerōn, gnous hoti ouk ephylaxe to rhēma autou, ouk ēnoixen autǭ heōs prōi, kai anoixas tǭ prōï, heuren auton exō parakalounta; kai oiktērēsas eisēnenken auton. Tote legei; Deomai sou, Pater; Aithiopa melana eidon epi to psiathion mou, hōs apēlthon koimēthēnai. Ho de eipe; Touto sas autǭ pros tēn dynamin, to akolouthon tou monērous biou kata mikron gegone monachos kalos.
A brother who was under attack told abba Heracleius. And he, strengthening him, says to him, “An old man had a very obedient disciple for many years. One day, under attack, the disciple made a prostration to the old man, saying, ‘Make me become a monk on my own.’ And the old man says to him, ‘Look for a place, and we will make you a cell.’ And he went off and found one a mile away. And they went and made a cell. And he says to the brother, ‘Whatever I tell you, do it. When you are hungry, eat, drink, sleep; only do not go out of your cell until … ’ The brother did this for two days according to the command; and on the third day, overcome by listlessness, he says, ‘Why did the old man do this to me?’ And getting up, he sang a great many psalms; and after sunset he ate; and he sees an Ethiopian lying there gnashing his teeth at him. And running in great fear, he came to the old man; and knocking at the door he said, ‘Abba, have mercy on me and open!’ The old man, knowing that he had not kept his word, did not open to him until morning; and opening in the morning, he found him outside begging; and taking pity on him, he brought him in. Then he says, ‘I beg you, father: I saw a black Ethiopian on my mat when I went to sleep.’ And he said, ‘This …’” … according to his strength, the order of the solitary life, little by little he became a good monk.
Chapter 37
37.1PG 65:187
Ὁ̔ ἀββᾶς Θεόδωρος ὁ τῆς Φέρμης ἐκτήσατο τρία βιβλία καλά· καὶ παρέβαλε τῷ ἀββᾷ Μακαρίῳ, καὶ λέγει αὐτῷ, ὅτι Ἔχω τρία βιβλία καλὰ, καὶ ὠφελοῦμαι ἐξ αὐτῶν· καὶ οἱ ἀδελφοὶ κιχρῶνται αὐτὰ, καὶ ὠφελοῦνται. Εἰπὲ οὖν μοι, τί ὤφειλον ποιῆσαι; κατάσχω αὐτὰ εἰς τὴν ἐμὴν καὶ τὴν τῶν ἀδελφῶν ὠφέλειαν, ἢ πωλήσω αὐτὰ καὶ δώσω πτωχοῖς; Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Καλαὶ μὲν αἱ πράξεις, ἀλλὰ μείζων πάντων ἡ ἀκτημοσύνη ἐστί. Καὶ τοῦτο ἀκούσας, ἀπελθὼν ἐπώλησεν αὐτὰ, καὶ διέδωκε πτωχοῖς.
Ho abbas Theodōros ho tēs Phermēs ektēsato tria biblia kala; kai parebale tǭ abbą Makariǭ, kai legei autǭ, hoti Echō tria biblia kala, kai ōpheloumai ex autōn; kai hoi adelphoi kichrōntai auta, kai ōphelountai. Eipe oun moi, ti ōpheilon poiēsai? kataschō auta eis tēn emēn kai tēn tōn adelphōn ōpheleian, ē pōlēsō auta kai dōsō ptōchois? Kai apokritheis ho gerōn eipe; Kalai men hai praxeis, alla meizōn pantōn hē aktēmosynē esti. Kai touto akousas, apelthōn epōlēsen auta, kai diedōke ptōchois.
Abba Theodore of Pherme had acquired three good books; and he visited abba Macarius and says to him, “I have three good books, and I benefit from them; and the brothers borrow them and benefit. So tell me, what ought I to do? Should I keep them for my own and the brothers’ benefit, or sell them and give to the poor?” And the old man answered, “Deeds are good, but greatest of all is possessing nothing.” Hearing this, he went and sold them and distributed to the poor.
37.2PG 65:187
Αδελφός τις καθεζόμενος εἰς τὰ Κελλία ἐταράσσετο καταμόνας· καὶ ἀπελθὼν πρὸς τὸν ἀββᾶν Θεόδωρον τὸν τῆς Φέρμης, εἶπεν αὐτῷ. Ὁ δὲ γέρων εἶπεν· Ὕπαγε, ταπείνωσον τὸν λογισμόν σου, καὶ ὑποτάγηθι, καὶ μεῖνον μετὰ ἄλλων. Καὶ ὑποστρέφει πρὸς τὸν γέροντα, καὶ λέγει αὐτῷ· Οὐδὲ μετὰ τῶν ἀνθρώπων ἀναπαύομαι. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ μόνος οὐκ ἀναπαύῃ, οὐδὲ μετὰ τῶν ἄλλων, διατί ἐξῆλθες εἰς τὸν μοναχόν; οὐχὶ ἵνα ὑποφέρῃς τὰς θλίψεις; εἰπὲ δέ μοι· Πόσα ἔτη ἔχεις εἰς τὸ σχῆμα; Λέγει· Ὀκτώ. Εἶπεν οὖν αὐτῷ ὁ γέρων· Φύσει ἔχω ἐν τῷ σχήματι ἑβδομήκοντα ἔτη, καὶ οὐδὲ μίαν ἡμέραν εὗρον ἀνάπαυσιν· καὶ σὺ εἰς ὀκτὼ ἔτη θέλεις ἀνάπαυσιν ἔχειν; Καὶ τοῦτο ἀκούσας, ἑδραιωθεὶς ἀπῆλθεν.
Adelphos tis kathezomenos eis ta Kellia etarasseto katamonas; kai apelthōn pros ton abban Theodōron ton tēs Phermēs, eipen autǭ. Ho de gerōn eipen; Hypage, tapeinōson ton logismon sou, kai hypotagēthi, kai meinon meta allōn. Kai hypostrephei pros ton geronta, kai legei autǭ; Oude meta tōn anthrōpōn anapauomai. Kai legei autǭ ho gerōn; Ei monos ouk anapauę̄, oude meta tōn allōn, diati exēlthes eis ton monachon? ouchi hina hypopherę̄s tas thlipseis? eipe de moi; Posa etē echeis eis to schēma? Legei; Oktō. Eipen oun autǭ ho gerōn; Physei echō en tǭ schēmati hebdomēkonta etē, kai oude mian hēmeran heuron anapausin; kai sy eis oktō etē theleis anapausin echein? Kai touto akousas, hedraiōtheis apēlthen.
A brother living alone at the Cells was troubled; and he went to abba Theodore of Pherme and told him. The old man said, “Go, humble your thought, submit, and stay with others.” And he comes back to the old man and says to him, “I find no rest with people either.” And the old man says to him, “If you have no rest alone or with others, why did you come out to be a monk? Was it not to bear afflictions? But tell me, how many years have you been in the habit?” He says, “Eight.” So the old man said to him, “Truly, I have been in the habit seventy years, and I have not found rest for a single day; and you want to have rest in eight years?” Hearing this, he went away strengthened.
37.3PG 65:187
Παρέβαλεν ἀδελφός ποτε τῷ ἀββᾷ Θεοδώρῳ, καὶ ἐποίησε τρεῖς ἡμέρας παρακαλῶν αὐτὸν ἀκοῦσαι λόγον. Ὁ δὲ οὐκ ἀπεκρίθη αὐτῷ. Καὶ ἐξῆλθε λυπούμενος. Λέγει οὖν αὐτῷ ὁ μαθητὴς αὐτοῦ· Ἀββᾶ, πῶς οὐκ εἶπες αὐτῷ λόγον; καὶ ἀπῆλθε λυπούμενος. Καὶ λέγει αὐτῷ ὁ γέρων· Φύσει οὐκ ἔλεγον αὐτῷ· πραγματευτὴς γάρ ἐστι, καὶ εἰς ἀλλοτρίους λόγους θέλει δοξάζεσθαι.
Parebalen adelphos pote tǭ abbą Theodōrǭ, kai epoiēse treis hēmeras parakalōn auton akousai logon. Ho de ouk apekrithē autǭ. Kai exēlthe lypoumenos. Legei oun autǭ ho mathētēs autou; Abba, pōs ouk eipes autǭ logon? kai apēlthe lypoumenos. Kai legei autǭ ho gerōn; Physei ouk elegon autǭ; pragmateutēs gar esti, kai eis allotrious logous thelei doxazesthai.
Once a brother visited abba Theodore and spent three days begging him to hear a word. But he did not answer him. And he went away grieved. So his disciple says to him, “Abba, why did you not tell him a word? He went away grieved.” And the old man says to him, “Truly I did not speak to him; for he is a trader, and wants to be glorified with other people’s words.”
37.4PG 65:187
Εἶπε πάλιν· Ἐὰν ἕξεις φιλίαν μετὰ τινὸς, καὶ συμβῇ αὐτὸν εἰς πειρασμὸν πορνείας ἐμπεσεῖν, ἐὰν δύνασαι δὸς αὐτῷ χεῖρα, καὶ ἕλκυσον αὐτὸν ἄνω. Ἐὰν δὲ εἰς αἵρεσιν ἐμπέσῃ, καὶ μὴ πεισθῇ σοι ἀποστραφῆναι, ταχέως κόψον αὐτὸν ἀπὸ σοῦ· μήποτε βραδύνων συγκατασπασθῇς αὐτῷ εἰς τὸν βόθρον
Eipe palin; Ean hexeis philian meta tinos, kai symbę̄ auton eis peirasmon porneias empesein, ean dynasai dos autǭ cheira, kai helkyson auton anō. Ean de eis hairesin empesę̄, kai mē peisthę̄ soi apostraphēnai, tacheōs kopson auton apo sou; mēpote bradynōn synkataspasthę̄s autǭ eis ton bothron
He also said, “If you have friendship with someone, and he happens to fall into the temptation of sexual immorality, if you can, give him your hand and pull him up. But if he falls into heresy and will not be persuaded by you to turn back, cut him off from you quickly, lest by delaying you be dragged down with him into the pit.”
37.5PG 65:187
Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης, ὅτι τὰ τρία ταῦτα κεφάλαια εἶχεν ὑπὲρ πολλούς· τὴν ἀκτημοσύνην, τὴν ἄσκησιν, καὶ τὸ φεύγειν τοὺς ἀνθρώπους.
Elegon peri tou abba Theodōrou tou tēs Phermēs, hoti ta tria tauta kephalaia eichen hyper pollous; tēn aktēmosynēn, tēn askēsin, kai to pheugein tous anthrōpous.
They said of abba Theodore of Pherme that he had these three chief things more than many: poverty, asceticism, and fleeing from people.
37.6PG 65:187
Εὐκαίρησε ποτε ὁ ἀββᾶς Θεόδωρος μετ᾿ αὐτῶν καὶ ἐσθιόντων αὐτῶν, κατ' εὐλάβειαν ἐλάμβανον τὰ ποτήρια σιωπῶντες, καὶ οὐκ ἔλεγον τὸ Συγχώρησον. Καὶ εἶπεν ὁ ἀββᾶς Θεόδωρος Απώλεσαν οἱ μοναχοὶ τὴν εὐγένειαν αὐτῶν, τὸ λέγειν', Συγχώρησον.
Eukairēse pote ho abbas Theodōros met᾿ autōn kai esthiontōn autōn, kat' eulabeian elambanon ta potēria siōpōntes, kai ouk elegon to Synchōrēson. Kai eipen ho abbas Theodōros Apōlesan hoi monachoi tēn eugeneian autōn, to legein', Synchōrēson.
Once abba Theodore happened to be with them; and as they were eating, they took the cups reverently in silence, and did not say “Forgive me.” And abba Theodore said, “The monks have lost their good manners, saying ‘Forgive me.’”
37.7PG 65:189
Ἠρώτησεν αὐτὸν ἀδελφὸς, λέγων· Θέλεις, ἀββᾶ, μικρὰς ἡμέρας μὴ φάγω ἄρτον; Καὶ λέγει αὐτῷ ὁ γέρων· Καλῶς ποιεῖς· καὶ γὰρ κἀγὼ ἐποίησα οὕτως. Καὶ λέγει αὐτῷ ὁ ἀδελφός Θέλω οὖν λαβεῖν· τὰ ἐρεβἰνθιά μου εἰς τὸ ἀρτοκοπεῖον, καὶ ποιῆσαι αὐτὰ ἄλευρον. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ πάλιν ὑπάγεις εἰς τὸ ἀρτοκοπεῖον, ποίησον τὸν ἄρτον σου· καὶ τίς ἡ χρεία τῆς ἐξαγωγῆς ταύτης
Ērōtēsen auton adelphos, legōn; Theleis, abba, mikras hēmeras mē phagō arton? Kai legei autǭ ho gerōn; Kalōs poieis; kai gar kagō epoiēsa houtōs. Kai legei autǭ ho adelphos Thelō oun labein; ta erebinthia mou eis to artokopeion, kai poiēsai auta aleuron. Kai legei autǭ ho gerōn; Ei palin hypageis eis to artokopeion, poiēson ton arton sou; kai tis hē chreia tēs exagōgēs tautēs
A brother asked him, saying, “Do you want me, abba, not to eat bread for a few days?” And the old man says to him, “You do well; I too did so.” And the brother says to him, “Then I want to take my chickpeas to the bakery and have them made into flour.” And the old man says to him, “If you are going to the bakery again, make your bread; and what need is there of this detour?”
37.8PG 65:189
Ἦλθέ τις τῶν γερόντων πρὸς τὸν ἀββᾶν Θεόδωρον, καὶ εἶπεν αὐτῷ· Ἰδοὺ ὁ δεῖνα ὁ ἀδελφὸς ὑπἑστρεψεν εἰς τὸν κόσμον. Καὶ εἶπεν αὐτῷ ὁ γέρων· Ἐπὶ τούτῳ θαυμάζεις; μὴ θαυμάσῃς, ἀλλὰ θαύμασον μᾶλλον ἐὰν ἀκούσῃς ὅτι ἡδυνήθη τις ἐκφυγεῖν ἀπὸ τοῦ στόματος τοῦ ἐχθροῦ.
Ēlthe tis tōn gerontōn pros ton abban Theodōron, kai eipen autǭ; Idou ho deina ho adelphos hypestrepsen eis ton kosmon. Kai eipen autǭ ho gerōn; Epi toutǭ thaumazeis? mē thaumasę̄s, alla thaumason mallon ean akousę̄s hoti hēdynēthē tis ekphygein apo tou stomatos tou echthrou.
One of the old men came to abba Theodore and said to him, “Look, brother so-and-so has gone back to the world.” And the old man said to him, “Do you marvel at this? Do not marvel; but marvel rather if you hear that anyone has been able to escape from the mouth of the enemy.”
37.9PG 65:189
Ἀδελφός τις ἦλθεν πρὸς τὸν ἀββᾶν Θεόδωρον, καὶ ἤρξατο λαλεῖν καὶ ἐξετάζειν πράγματα, ὧν οὔπω τὴν ἐργασίαν ἐποίει. Καὶ λέγει αὐτῷ ὁ γέρων· Οὔπω εὗρες τὸ πλοῖον, οὐδὲ τὰ σκεύη σου ἔβαλες, καὶ πρὸ τοῦ πλεῦσαι, ἤδη εἰς τὴν πόλιν ἐκείνην ἀπῆλθες. Πρῶτον ὅταν ποιήσῃς τὸ ἔργον, ἔρχῃ εἰς ἃ νῦν λαλεῖς.
Adelphos tis ēlthen pros ton abban Theodōron, kai ērxato lalein kai exetazein pragmata, hōn oupō tēn ergasian epoiei. Kai legei autǭ ho gerōn; Oupō heures to ploion, oude ta skeuē sou ebales, kai pro tou pleusai, ēdē eis tēn polin ekeinēn apēlthes. Prōton hotan poiēsę̄s to ergon, erchę̄ eis ha nyn laleis.
A brother came to abba Theodore and began to talk and inquire about things he had not yet put into practice. And the old man says to him, “You have not yet found the ship, nor put your baggage aboard, and before sailing you have already arrived at that city. When you have first done the work, then come to what you are now talking about.”
37.10PG 65:189
Ὁ αὐτός ποτε παρέβαλε τῷ ἀββᾷ Ἰωάννῃ τῷ ἀπὸ γεννήσεως εὐνούχῳ· καὶ λαλούντων αὐτῶν, εἶπεν· Ὅταν ἤμην εἰς Σκῆτιν, τὰ ἔργα τῆς ψυχῆς ἦν τὸ ἔργον ἡμῶν, τὸ δὲ ἐργόχειρον ὡς πάρεργον είχομεν· νῦν δὲ γέγονε τὸ ἔργον τῆς ψυχῆς ὡς πάρεργον, καὶ τὸ πάρεργον ἔργον.
Ho autos pote parebale tǭ abbą Iōannę̄ tǭ apo gennēseōs eunouchǭ; kai lalountōn autōn, eipen; Hotan ēmēn eis Skētin, ta erga tēs psychēs ēn to ergon hēmōn, to de ergocheiron hōs parergon eichomen; nyn de gegone to ergon tēs psychēs hōs parergon, kai to parergon ergon.
The same once visited abba John, the eunuch from birth; and as they were talking, he said, “When I was at Scetis, the works of the soul were our work, and handiwork we held as a side task; but now the work of the soul has become a side task, and the side task the work.”
37.11PG 65:189
Ἠρώτησε δὲ αὐτὸν ἀδελφὸς, λέγων· Ποϊόν ἐστι τὸ ἔργον τῆς ψυχῆς, ὁ νῦν ὡς πάρεργον ἔχομεν, καὶ ποῖόν ἐστι τὸ πάρεργον, ὃ νῦν ἔργον ἔχομεν; Καὶ λέγει ὁ γέρων· Πάντα τὰ γινόμενα διὰ τὴν ἐντολὴν τοῦ Θεοῦ, ἔργον ψυχῆς ἐστι· τὸ δὲ εἰς λόγον ἑαυτῶν ἐργάζεσθαι καὶ συνάγειν, τοῦτο πάρεργον ἔχειν ὀφείλομεν. Καὶ λέγει ὁ ἀδελφός· Σαφήνισόν μοι τὴν ὑπόθεσιν ταύτην. Καὶ λέγει ὁ γέρων· Ἰδοὺ ἀκούεις περὶ ἐμοῦ ὅτι ἀσθενῶ, καὶ ὀφείλεις ἐπισκέψασθαί με, καὶ λέγεις ἐν ἑαυτῷ· Καταλιπεῖν ἔχω τὸ ἔργον μου, καὶ νῦν ἀπελθεῖν; ἀλλὰ πληρώσω πρῶτον, καὶ οὕτως ἀπέρχομαι. Ἔρχεται δέ σοι καὶ ἄλλη ἀφορμὴ, καὶ τάχα οὐδὲ ὅλως ὑπάγεις. Πάλιν ἄλλος ἀδελφὸς λέγει σοι· Δός μοι χεῖρα, ἀδελφέ! καὶ λέγεις· Ἔχω ἀφῆσαι τὸ ἔργον μου, καὶ ἀπελθεῖν ἐργάσασθαι μετὰ τούτου; Ἐὰν οὖν μὴ ἀπέλθῃς, ἀφίεις τὴν ἐντολὴν τοῦ Θεοῦ, ὅ ἐστι τὸ ἔργον τῆς ψυχῆς, καὶ ποιεῖς τὸ πάρεργον, ὅ ἐστι τὸ ἔργον τῶν χειρῶν.
Ērōtēse de auton adelphos, legōn; Poïon esti to ergon tēs psychēs, ho nyn hōs parergon echomen, kai poion esti to parergon, ho nyn ergon echomen? Kai legei ho gerōn; Panta ta ginomena dia tēn entolēn tou Theou, ergon psychēs esti; to de eis logon heautōn ergazesthai kai synagein, touto parergon echein opheilomen. Kai legei ho adelphos; Saphēnison moi tēn hypothesin tautēn. Kai legei ho gerōn; Idou akoueis peri emou hoti asthenō, kai opheileis episkepsasthai me, kai legeis en heautǭ; Katalipein echō to ergon mou, kai nyn apelthein? alla plērōsō prōton, kai houtōs aperchomai. Erchetai de soi kai allē aphormē, kai tacha oude holōs hypageis. Palin allos adelphos legei soi; Dos moi cheira, adelphe! kai legeis; Echō aphēsai to ergon mou, kai apelthein ergasasthai meta toutou? Ean oun mē apelthę̄s, aphieis tēn entolēn tou Theou, ho esti to ergon tēs psychēs, kai poieis to parergon, ho esti to ergon tōn cheirōn.
A brother asked him, saying, “What is the work of the soul, which we now hold as a side task, and what is the side task, which we now hold as work?” And the old man says, “Everything done for the commandment of God is the work of the soul; but working and gathering for ourselves, this we ought to hold as a side task.” And the brother says, “Explain this matter to me.” And the old man says, “Suppose you hear that I am ill, and you ought to visit me, and you say to yourself, ‘Shall I leave my work and go now? I will finish first, and then go.’ And another occasion comes up, and perhaps you never go at all. Again another brother says to you, ‘Give me a hand, brother’; and you say, ‘Shall I leave my work and go and work with him?’ If you do not go, you are leaving the commandment of God, which is the work of the soul, and doing the side task, which is the work of the hands.”
37.12PG 65:189
Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τῆς Φέρμης, ὅτι ἄνθρωπος στήκων εἰς μετάνοιαν, οὐ δέδεται εἰς ἐντολήν.
Eipen ho abbas Theodōros ho tēs Phermēs, hoti anthrōpos stēkōn eis metanoian, ou dedetai eis entolēn.
Abba Theodore of Pherme said, “A man who stands in repentance is not bound to a commandment.”
37.13PG 65:189
Ὁ αὐτὸς εἶπεν· Ἄ̓́λλη ἀρετὴ οὐκ ἔστιν, ὡς τὸ μὴ ἐξουθενεῖν.
Ho autos eipen; Allē aretē ouk estin, hōs to mē exouthenein.
The same said, “There is no virtue like not despising anyone.”
37.14PG 65:189–191
Πάλιν εἶπεν· "Ανθρωπος μαθὼν τὴν γλυκύτητα τοῦ κελλίου, οὐχ ὡς ἀτιμάζων τὸν πλησίον αὐτοῦ φεύγει.
Palin eipen; "Anthrōpos mathōn tēn glykytēta tou kelliou, ouch hōs atimazōn ton plēsion autou pheugei.
Again he said, “A man who has learned the sweetness of the cell flees from his neighbor, but not as despising him.”
37.15PG 65:191
Πάλιν εἶπεν· Ἑὰν μὴ ἐκκόψω ἐμαυτὸν ἀπὸ τῶν οἰκτιρμῶν τούτων, οὐκ ἐῶσί με εἶναι μοναχόν.
Palin eipen; Hean mē ekkopsō emauton apo tōn oiktirmōn toutōn, ouk eōsi me einai monachon.
Again he said, “If I do not cut myself off from these compassions, they will not let me be a monk.”
37.16PG 65:191
Εἶπε πάλιν· Πολλοὶ ἐν τῷ καιρῷ τούτῳ εἰλοντο τὴν ἀνάπαυσιν, πρὶν ὁ Θεὸς αὐτοῖς παράσχῃ.
Eipe palin; Polloi en tǭ kairǭ toutǭ eilonto tēn anapausin, prin ho Theos autois paraschę̄.
He also said, “Many in this time have chosen rest before God has granted it to them.”
37.17PG 65:191
Εἶπε πάλιν· Μὴ κοιμηθῇς εἰς τόπον ὅπου ἐστὶ γυνή.
Eipe palin; Mē koimēthę̄s eis topon hopou esti gynē.
He also said, “Do not sleep in a place where there is a woman.”
37.18PG 65:191
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Θεόδωρον, λέγων· Θέλω ἐπιτελέσαι τὰς ἐντολάς. Λέγει αὐτῷ ὁ γέρων περὶ τοῦ ἀββᾶ Θεωνᾶ, ὅτι εἶπε καὶ αὐτός ποτε· Θέλω πληρῶσαι τὸν λογισμόν μου μετὰ τοῦ Θεοῦ, καὶ λαβὼν σιτίαν εἰς τὸ ἀρτοκοπεῖον, ἐποίησεν ἄρτους· καὶ αἰτησάντων αὐτὸν πτωχῶν, ἔδωκε τοὺς ἄρτους· καὶ πάλιν αἰτησάντων ἄλλων, ἔδωκε τὰ σπυρίδια καὶ τὸ ἱμάτιον ὁ ἐφόρει, καὶ εἰσῆλθεν εἰς τὸ κελλίον, περιζωσάμενος τὸ μαφόριον. Καὶ οὕτως πάλιν ἐμέμφετο ἑαυτὸν λέγων, ὅτι Οὐκ ἐπλήρωσα τὴν ἐντολὴν τοῦ Θεοῦ.
Adelphos ērōtēse ton abban Theodōron, legōn; Thelō epitelesai tas entolas. Legei autǭ ho gerōn peri tou abba Theōna, hoti eipe kai autos pote; Thelō plērōsai ton logismon mou meta tou Theou, kai labōn sitian eis to artokopeion, epoiēsen artous; kai aitēsantōn auton ptōchōn, edōke tous artous; kai palin aitēsantōn allōn, edōke ta spyridia kai to himation ho ephorei, kai eisēlthen eis to kellion, perizōsamenos to maphorion. Kai houtōs palin emempheto heauton legōn, hoti Ouk eplērōsa tēn entolēn tou Theou.
A brother asked abba Theodore, saying, “I want to fulfill the commandments.” The old man told him about abba Theonas, that he too once said, “I want to fulfill my thought with God”; and taking flour to the bakery, he made loaves; and when poor people asked him, he gave the loaves; and when others asked again, he gave the baskets and the cloak he was wearing, and went into his cell girded with his shoulder cloth. And even so he blamed himself, saying, “I have not fulfilled the commandment of God.”
37.19PG 65:191
Ἠσθένησέ ποτε ὁ ἀββᾶς Ἰωσὴφ, καὶ ἔπεμψε πρὸς τὸν ἀββᾶν Θεόδωρον, λέγων· Δεῦρο, ἵνα σε ἴδω πρὸ τοῦ με ἐξελθεῖν ἐκ τοῦ σώματος· ἦν δὲ μέσον τῆς ἑβδομάδος. Καὶ οὐκ ἀπῆλθεν· ἔπεμψε δὲ, λέγων· Ἐὰν μείνῃς ἕως τοῦ σαββάτου, ἔρχομαι· εἰ δὲ ὑπάγεις, εἰς ἐκεῖνον τὸν κόσμον βλέπομεν ἀλλήλους.
Ēsthenēse pote ho abbas Iōsēph, kai epempse pros ton abban Theodōron, legōn; Deuro, hina se idō pro tou me exelthein ek tou sōmatos; ēn de meson tēs hebdomados. Kai ouk apēlthen; epempse de, legōn; Ean meinę̄s heōs tou sabbatou, erchomai; ei de hypageis, eis ekeinon ton kosmon blepomen allēlous.
Once abba Joseph fell ill and sent to abba Theodore, saying, “Come, so that I may see you before I leave the body.” It was the middle of the week. And he did not go, but sent word, saying, “If you stay until Saturday, I will come; but if you go, we shall see each other in that world.”
37.20PG 65:191
Ἀδελφὸς εἶπε τῷ ἀββᾷ Θεοδώρῳ· Εἰπέ μοι ῥῆμα, ὅτι ἀπόλλυμαι. Καὶ μετὰ κόπου εἶπεν αὐτῷ· Ἐγὼ κινδυνεύω, καὶ τί σοι ἔχω εἰπεῖν;
Adelphos eipe tǭ abbą Theodōrǭ; Eipe moi rhēma, hoti apollymai. Kai meta kopou eipen autǭ; Egō kindyneuō, kai ti soi echō eipein?
A brother said to abba Theodore, “Tell me a word, for I am perishing.” And with difficulty he said to him, “I am in danger myself, and what have I to tell you?”
37.21PG 65:191
Ἀδελφὸς ἦλθε πρὸς τὸν ἀββᾶν Θεόδωρον, ἵνα διδάξῃ αὐτὸν ῥάπτειν, ἐνέγκας καὶ τὴν σειρὰν πρὸς αὐτόν. Ὁ δὲ γέρων λέγει αὐτῷ· Ὕπαγε, καὶ πρωί δεῦρο ὧδε. Καὶ ἀναστὰς ὁ γέρων, ἔβρεξεν αὐτῷ τὴν σειρὰν, καὶ ἡτοίμασεν αὐτῷ τὴν προκαταραφὴν, λέγων· Οὕτως καὶ οὕτως ποίησον· καὶ ἀφῆκεν αὐτόν. Καὶ εἰσελθὼν εἰς τὸ κελλίον αὐτοῦ, ἐκάθισεν ὁ γέρων· καὶ εἰς τὴν ὥραν, ἐποίησεν αὐτὸν φαγεῖν, καὶ ἀπέπεμψεν. Ἦλθε δὲ πάλιν πρωΐ· καὶ λέγει αὐτῷ ὁ γέρων· Ἆρον τὴν σειράν σου ἔνθεν, καὶ ἀναχώρει· εἰς πειρασμὸν γὰρ ἦλθες βαλεῖν με καὶ εἰς φροντίδα. Καὶ οὐκ ἔτι ἀφῆκεν αὐτὸν ἔσω.
Adelphos ēlthe pros ton abban Theodōron, hina didaxę̄ auton rhaptein, enenkas kai tēn seiran pros auton. Ho de gerōn legei autǭ; Hypage, kai prōi deuro hōde. Kai anastas ho gerōn, ebrexen autǭ tēn seiran, kai hētoimasen autǭ tēn prokataraphēn, legōn; Houtōs kai houtōs poiēson; kai aphēken auton. Kai eiselthōn eis to kellion autou, ekathisen ho gerōn; kai eis tēn hōran, epoiēsen auton phagein, kai apepempsen. Ēlthe de palin prōï; kai legei autǭ ho gerōn; Aron tēn seiran sou enthen, kai anachōrei; eis peirasmon gar ēlthes balein me kai eis phrontida. Kai ouk eti aphēken auton esō.
A brother came to abba Theodore to have him teach him to sew, bringing the rope with him. The old man says to him, “Go, and come back here in the morning.” And the old man got up, soaked the rope for him, and prepared the first stitches, saying, “Do it like this and like this”; and he let him go. And going into his cell, the old man sat down; and at the hour he made him eat and sent him away. He came again in the morning; and the old man says to him, “Take your rope away from here and go; for you have come to put me into temptation and anxiety.” And he did not let him in again.
37.22PG 65:191
Εἶπεν ὁ μαθητὴς τοῦ ἀββᾶ Θεοδώρου, ὅτι Ηλθέ ποτέ τις πωλῶν κρόμμυα, καὶ ἐγέμισέ μοι κρατῆρα. Καὶ λέγει ὁ γέρων· Γέμισον αὐτῷ σἴτον, καὶ δὸς αὐτῷ. Ἦταν δὲ δύο βουνοὶ σίτου, εἷς καθαρός, καὶ εἷς ἀκαθάρτος· ἐγέμισα δὲ αὐτῷ ἐκ τοῦ ἀκαθάρτου. Καὶ προσέσχε μοι ὁ γέρων μετὰ ἕξεως καὶ λύπης· καὶ ἀπὸ τοῦ φόβου ἔπεσον, καὶ ἔκλασα τὸν κρατῆρα· καὶ ἔβαλον αὐτῷ μετάνοιαν. Καὶ λέγει ὁ γέρων· Ἐγείρου, οὐκ ἔχεις σὺ πρᾶγμα, ἀλλ᾽ ἐγὼ ἥμαρτον, ὅτι εἶπόν σοι. Καὶ εἰσελθὼν ὁ γέρων ἐγέμισε τὸν κόλπον αὐτοῦ σἴτον καθαρὸν, καὶ ἔδωκεν αὐτῷ μετὰ τῶν κρομμύων.
Eipen ho mathētēs tou abba Theodōrou, hoti Ēlthe pote tis pōlōn krommya, kai egemise moi kratēra. Kai legei ho gerōn; Gemison autǭ siton, kai dos autǭ. Ētan de dyo bounoi sitou, heis katharos, kai heis akathartos; egemisa de autǭ ek tou akathartou. Kai prosesche moi ho gerōn meta hexeōs kai lypēs; kai apo tou phobou epeson, kai eklasa ton kratēra; kai ebalon autǭ metanoian. Kai legei ho gerōn; Egeirou, ouk echeis sy pragma, all᾽ egō hēmarton, hoti eipon soi. Kai eiselthōn ho gerōn egemise ton kolpon autou siton katharon, kai edōken autǭ meta tōn krommyōn.
The disciple of abba Theodore said, “Once someone came selling onions, and he filled a bowl for me. And the old man says, ‘Fill it with wheat for him and give it to him.’ There were two heaps of wheat, one clean and one unclean; and I filled it for him from the unclean. And the old man looked at me with severity and grief; and from fear I fell and broke the bowl; and I made a prostration to him. And the old man says, ‘Get up, it is not your fault, but I sinned, because I spoke to you.’ And the old man went in and filled the fold of his garment with clean wheat and gave it to him with the onions.”
37.23PG 65:191–193
Ἀπῆλθέ ποτε ὁ ἀββᾶς Θεόδωρος μετὰ ἀδελφοῦ γεμίσαι ὕδωρ· καὶ προλαβὼν ὁ ἀδελφὸς εἰς τὸν λάκκον εἶδε δράκοντα. Καὶ λέγει αὐτῷ ὁ γέρων Υπαγε, πάτησον τὴν κεφαλὴν αὐτοῦ. Καὶ φοβηθεὶς οὐκ ἀπῆλθεν. Ἦλθε δὲ ὁ γέρων, καὶ εἶδεν αὐτὸν τὸ θηρίον, καὶ καταισχυνθὲν ἔφυγεν εἰς τὴν ἔρημον.
Apēlthe pote ho abbas Theodōros meta adelphou gemisai hydōr; kai prolabōn ho adelphos eis ton lakkon eide drakonta. Kai legei autǭ ho gerōn Ypage, patēson tēn kephalēn autou. Kai phobētheis ouk apēlthen. Ēlthe de ho gerōn, kai eiden auton to thērion, kai kataischynthen ephygen eis tēn erēmon.
Once abba Theodore went with a brother to draw water; and the brother, going ahead to the cistern, saw a serpent. And the old man says to him, “Go, tread on its head.” And being afraid he did not go. But the old man came, and the beast saw him and, put to shame, fled into the desert.
37.24PG 65:193
Ἠρώτησέ τις τὸν ἀββᾶν Θεόδωρον Ἐὰν ἄφνω ·γένηταί τις πτῶσις, καὶ σὺ φοβῇ, ἀββᾶ; Λέγει αὐτῷ ὁ γέρων· Ἐὰν κολληθῇ ὁ οὐρανὸς τῇ γῇ, Θεόδωρος οὐ φοβεῖται. Ἦν γὰρ δεηθεὶς τοῦ Θεοῦ, ἵνα ἀρθῇ ἀπ᾿ αὐτοῦ ἡ δειλία. Διὰ τοῦτο καὶ ἠρώτησεν αὐτόν.
Ērōtēse tis ton abban Theodōron Ean aphnō ;genētai tis ptōsis, kai sy phobę̄, abba? Legei autǭ ho gerōn; Ean kollēthę̄ ho ouranos tę̄ gę̄, Theodōros ou phobeitai. Ēn gar deētheis tou Theou, hina arthę̄ ap᾿ autou hē deilia. Dia touto kai ērōtēsen auton.
Someone asked abba Theodore, “If a sudden collapse happens, are you afraid too, abba?” The old man says to him, “If heaven is stuck to the earth, Theodore is not afraid.” For he had prayed to God that timidity might be taken away from him. That is why the man asked him.
37.25PG 65:193
Ἑλέγετο περὶ αὐτοῦ, ὅτι γενόμενος διάκονος εἰς Σκῆτιν οὐκ ἤθελε καταδέξασθαι διακονεῖν, καὶ εἰς πολλοὺς τόπους ἔφυγε. Καὶ πάλιν οἱ γέροντες ἔφερον αὐτὸν, λέγοντες· Μὴ καταλίπῃς τὴν διακονίαν σου. Λέγει αὐτοῖς ὁ ἀββᾶς Θεόδωρος· Ἐάσατέ με, καὶ δέομαι τοῦ Θεοῦ, εἰ πληροφορήσει με στῆναι εἰς τὸν τόπον τῆς λειτουργίας μου. Καὶ δεόμενος τοῦ Θεοῦ, ἔλεγεν· Εἰ θέλημά σου ἐστιν ἵνα στῶ εἰς τὸν τόπον μου, πληροφόρησόν με. Καὶ ἐδείχθη αὐτῷ στύλος πυρὸς ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ, καὶ φωνή λέγουσα· Εἰ δύνασαι γενέσθαι ὡς ὁ στύλος οὗτος, ὕπαγε, διακόνησον. Ὁ δὲ ἀκούσας ἔκρινε μηκέτι καταδέξασθαι. Ἐλθόντος οὖν αὐτοῦ εἰς τὴν ἐκκλησίαν, ἔβαλον αὐτῷ μετάνοιαν οἱ ἀδελφοὶ, λέγοντες· Εἰ οὐ θέλεις διακονεῖν, κἂν τὸ ποτήριον κατάσχε. Καὶ οὐκ ἠνέσχετο, λέγων· Ἐὰν μὴ ἀφῆτε, ἀναχωρῶ ἐκ τοῦ τόπου τούτου. Καὶ οὕτως ἀφῆκαν αὐτόν.
Helegeto peri autou, hoti genomenos diakonos eis Skētin ouk ēthele katadexasthai diakonein, kai eis pollous topous ephyge. Kai palin hoi gerontes epheron auton, legontes; Mē katalipę̄s tēn diakonian sou. Legei autois ho abbas Theodōros; Easate me, kai deomai tou Theou, ei plērophorēsei me stēnai eis ton topon tēs leitourgias mou. Kai deomenos tou Theou, elegen; Ei thelēma sou estin hina stō eis ton topon mou, plērophorēson me. Kai edeichthē autǭ stylos pyros apo tēs gēs heōs tou ouranou, kai phōnē legousa; Ei dynasai genesthai hōs ho stylos houtos, hypage, diakonēson. Ho de akousas ekrine mēketi katadexasthai. Elthontos oun autou eis tēn ekklēsian, ebalon autǭ metanoian hoi adelphoi, legontes; Ei ou theleis diakonein, kan to potērion katasche. Kai ouk ēnescheto, legōn; Ean mē aphēte, anachōrō ek tou topou toutou. Kai houtōs aphēkan auton.
It was said of him that when he was made a deacon at Scetis, he would not agree to serve as deacon, and he fled to many places. And again the old men brought him back, saying, “Do not abandon your diaconate.” Abba Theodore says to them, “Let me be, and I will pray to God whether he will assure me to stand in the place of my ministry.” And praying to God, he said, “If it is your will that I stand in my place, assure me.” And there was shown to him a pillar of fire from earth to heaven, and a voice saying, “If you can become like this pillar, go, serve as deacon.” Hearing this, he decided never to accept it. So when he came to church, the brothers made a prostration to him, saying, “If you do not want to serve as deacon, at least hold the cup.” And he would not bear it, saying, “If you do not let me be, I will leave this place.” And so they left him alone.
37.26PG 65:193
Ἔλεγον δὲ περὶ αὐτοῦ, ὅτι ὡς ἡρημώθη ἡ Σκῆτις, ἦλθε μεῖναι εἰς Φέρμην· καὶ γηράσας ἠσθένησε. Προσέφερον οὖν αὐτῷ ἐδέσματά τινα. Καὶ ἃ ἔφερεν ὁ πρῶτος, ἐδίδου τῷ δευτέρῳ, καὶ οὕτως κατὰ τὴν τάξιν, ἃ ἐλάμβανεν παρὰ τοῦ πρώτου, παρεῖχε τῷ ἄλλῳ· εἰς δὲ τὴν ὥραν τοῦ γεύσασθαι, ὃ ἔφερεν ὁ ἐρχόμενος, τοῦτο ἤσθιεν.
Elegon de peri autou, hoti hōs hērēmōthē hē Skētis, ēlthe meinai eis Phermēn; kai gērasas ēsthenēse. Prosepheron oun autǭ edesmata tina. Kai ha epheren ho prōtos, edidou tǭ deuterǭ, kai houtōs kata tēn taxin, ha elambanen para tou prōtou, pareiche tǭ allǭ; eis de tēn hōran tou geusasthai, ho epheren ho erchomenos, touto ēsthien.
They said of him that when Scetis was laid waste, he came to live at Pherme; and growing old, he fell ill. So they brought him some food. And what the first brought, he gave to the second, and so in order, what he received from the first he gave to the next; and at the hour for eating, he ate what the one who came then brought.
37.27PG 65:193
Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου, ὅτι ὅτε ἐκάθητο ἐν Σκήτει, ἦλθε πρὸς αὐτὸν δαίμων θέλων εἰσελθεῖν· καὶ ἔδησεν αὐτὸν ἔξω τῆς κέλλης. Καὶ πάλιν ἄλλος δαίμων ἦλθεν εἰσελθεῖν· καὶ τοῦτον ἔδησε. Καὶ προσθεὶς ὁ τρίτος δαίμων, ἦλθε, καὶ εὖρε δεδεμένους τοὺς δύο· καὶ λέγει αὐτοῖς· Τί ἑστήκατε ὧδε ἔξω; Καὶ λέγουσιν αὐτῷ, ὅτι Ἔστι καθήμενος ἔσω, καὶ μὴ ἐῶν ἡμᾶς εἰσελθεῖν. Καὶ αὐτὸς τυραννήσας ἐπεχείρησεν εἰσελθεῖν. Ὁ δὲ γέρων ἔδησε καὶ τοῦτον. Φοβηθέντες δὲ τὰς εὐχὰς τοῦ γέροντος, παρεκάλουν αὐτὸν, λέγοντες· Απόλυσον ἡμᾶς. Καὶ λέγει αὐτοῖς ὁ γέρων Ὑπάγετε. Καὶ λοιπὸν αἰσχυνθέντες ἀνεχώρησαν.
Elegon peri tou abba Theodōrou, hoti hote ekathēto en Skētei, ēlthe pros auton daimōn thelōn eiselthein; kai edēsen auton exō tēs kellēs. Kai palin allos daimōn ēlthen eiselthein; kai touton edēse. Kai prostheis ho tritos daimōn, ēlthe, kai eure dedemenous tous dyo; kai legei autois; Ti hestēkate hōde exō? Kai legousin autǭ, hoti Esti kathēmenos esō, kai mē eōn hēmas eiselthein. Kai autos tyrannēsas epecheirēsen eiselthein. Ho de gerōn edēse kai touton. Phobēthentes de tas euchas tou gerontos, parekaloun auton, legontes; Apolyson hēmas. Kai legei autois ho gerōn Hypagete. Kai loipon aischynthentes anechōrēsan.
They said of abba Theodore that when he was living at Scetis, a demon came to him wanting to come in; and he bound him outside the cell. And again another demon came to go in; and he bound him too. And a third demon came besides and found the two bound; and he says to them, “Why are you standing outside here?” And they say to him, “He is sitting inside and will not let us come in.” And he tried to force his way in. But the old man bound him too. Fearing the old man’s prayers, they begged him, saying, “Release us.” And the old man says to them, “Go.” And finally, put to shame, they went away.
37.28PG 65:193–195
Διηγήσατό τις τῶν Πατέρων, περὶ τοῦ ἀββᾶ Θεοδώρου τοῦ τῆς Φέρμης, ὅτι Ηλθόν ποτε δείλης πρὸς αὐτὸν, καὶ εὗρον αὐτὸν φοροῦντα κεκομμένον λεβίτωνα, καὶ τὸ στῆθος αὐτοῦ γυμνὸν, καὶ τὸ κοκούλιον αὐτοῦ ἔμπροσθεν. Καὶ ἰδού τις Κόμης ἦλθεν ἰδεῖν αὐτόν. Καὶ κρούσαντος αὐτοῦ, ἐξῆλθεν ὁ γέρων ἀνοῖξαι, καὶ ἀπαντήσας αὐτῷ ἐκάθισεν εἰς τὴν θύραν λαλεῖν αὐτῷ. Καὶ ἔλαβον κόμμα μαφορίου, καὶ ἐσκέπασα τοὺς ὤμους αὐτοῦ. Ὁ δὲ γέρων ἐξέτεινε τὴν χεῖρα, καὶ ἔῤῥιψε αὐτό. Καὶ ὡς ἀπῆλθεν ὁ Κόμης, εἶπον αὐτῷ· Ἀββᾶ, τί τοῦτο ἐποίησας; ἦλθεν ὁ ἄνθρωπος ὠφεληθῆναι· μὴ ἵνα σκανδαλισθῇ; Καὶ λέγει μοι ὁ γέρων Τί λέγεις μοι, ἀββᾶ; ἀκμὴν τοῖς ἀνθρώποις δουλεύομεν; ἐποιήσαμεν τὴν χρείαν· παρῆλθε λοιπόν. Ὁ θέλων ὠφεληθῆναι, ὠφεληθῇ ὁ θέλων σκανδαλισθῆναι, σκανδαλισθῇ· ἐγὼ δὲ ὡς δ᾽ ἂν εὑρεθῶ, οὕτως ἀπαντῶ. Παρήγγειλε δὲ τῷ μαθητῇ αὐτοῦ, λέγων·. Ἐάν τις ἔλθῃ ἰδεῖν με θέλων, μὴ εἴπῃς αὐτῷ τί ποτε ἀνθρώπινον· ἀλλ᾽ ἐὰν τρώγω, εἰπὲ, Τρώγει· ἐὰν κοιμῶμαι, εἰπὲ, Κοιμᾶται.
Diēgēsato tis tōn Paterōn, peri tou abba Theodōrou tou tēs Phermēs, hoti Ēlthon pote deilēs pros auton, kai heuron auton phorounta kekommenon lebitōna, kai to stēthos autou gymnon, kai to kokoulion autou emprosthen. Kai idou tis Komēs ēlthen idein auton. Kai krousantos autou, exēlthen ho gerōn anoixai, kai apantēsas autǭ ekathisen eis tēn thyran lalein autǭ. Kai elabon komma maphoriou, kai eskepasa tous ōmous autou. Ho de gerōn exeteine tēn cheira, kai errhipse auto. Kai hōs apēlthen ho Komēs, eipon autǭ; Abba, ti touto epoiēsas? ēlthen ho anthrōpos ōphelēthēnai; mē hina skandalisthę̄? Kai legei moi ho gerōn Ti legeis moi, abba? akmēn tois anthrōpois douleuomen? epoiēsamen tēn chreian; parēlthe loipon. Ho thelōn ōphelēthēnai, ōphelēthę̄ ho thelōn skandalisthēnai, skandalisthę̄; egō de hōs d᾽ an heurethō, houtōs apantō. Parēngeile de tǭ mathētę̄ autou, legōn;. Ean tis elthę̄ idein me thelōn, mē eipę̄s autǭ ti pote anthrōpinon; all᾽ ean trōgō, eipe, Trōgei; ean koimōmai, eipe, Koimatai.
One of the Fathers related about abba Theodore of Pherme: “I came to him once in the afternoon and found him wearing a torn tunic, with his chest bare and his hood hanging in front. And look, a count came to see him. When he knocked, the old man went out to open, and meeting him he sat at the door to talk with him. And I took a piece of a shoulder cloth and covered his shoulders. But the old man stretched out his hand and threw it off. And when the count had gone, I said to him, ‘Abba, why did you do this? The man came to be helped; was it so that he might be offended?’ And the old man says to me, ‘What are you saying to me, abba? Are we still slaves to men? We did what was needed; it is over. Whoever wants to be helped, let him be helped; whoever wants to be offended, let him be offended; but I meet people as I happen to be found.’ And he instructed his disciple, saying, ‘If someone comes wanting to see me, tell him nothing in a human way; but if I am eating, say, “He is eating”; if I am sleeping, say, “He is sleeping.”’”
37.29PG 65:195
Ἦλθόν ποτε ἐπάνω αὐτοῦ τρεῖς λῃσταί· καὶ οἱ δύο ἐκράτουν αὐτὸν, ὁ δὲ εἷς ἐκουβάλει τὰ σκεύη αὐτοῦ. Ὡς δὲ ἐξήνεγκε τὰ βιβλία, καὶ τὸν λεβίτωνα ὁ ἤθελε λαβεῖν· τότε λέγει αὐτοῖς Τοῦτο ἀφίετε. Οἱ δὲ οὐκ ἤθελον. Καὶ κινήσας τὰς χεῖρας αὐτοῦ ἔρριψε τοὺς δύο. Καὶ ἰδόντες ἐφοβήθησαν. Καὶ λέγει αὐτοῖς ὁ γέρων· Μηδὲν δειμάσητε ποιήσατε αὐτὰ εἰς τέσσαρα μέρη, καὶ λάβετε τὰ τρία, καὶ ἄφετε τὸ ἕν. Καὶ οὕτως ἐποίησαν· διὰ τὸ λαβεῖν τὸ μέρος αὐτοῦ τὸν λεβίτωνα τὸν συνακτικόν
Ēlthon pote epanō autou treis lę̄stai; kai hoi dyo ekratoun auton, ho de heis ekoubalei ta skeuē autou. Hōs de exēnenke ta biblia, kai ton lebitōna ho ēthele labein; tote legei autois Touto aphiete. Hoi de ouk ēthelon. Kai kinēsas tas cheiras autou erripse tous dyo. Kai idontes ephobēthēsan. Kai legei autois ho gerōn; Mēden deimasēte poiēsate auta eis tessara merē, kai labete ta tria, kai aphete to hen. Kai houtōs epoiēsan; dia to labein to meros autou ton lebitōna ton synaktikon
Once three robbers came upon him; and two of them held him while one carried off his belongings. When he had brought out the books and wanted to take the tunic too, he then says to them, “Leave this.” But they would not. And moving his hands, he threw the two down. And seeing it, they were afraid. And the old man says to them, “Do not be afraid; divide these things into four parts, and take three, and leave one.” And they did so; and he took as his share the tunic he wore at the synaxis.
Chapter 38
38.1PG 65:195
Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τοῦ Ἐννάτου ὅτι Ὅτε ἤμην νεώτερος, εἰς τὴν ἔρημον ἔμενον. Ἀπῆλθον οὖν εἰς τὸ ἀρτοκοπεῖον ποιῆσαι δύο σιτίας, καὶ εὖρον ἐκεῖ ἀδελφὸν θέλοντα ποιῆσαι ἄρτους, καὶ οὐκ εἶχέ τινα δοῦναι αὐτῷ χεῖρα. Ἐγὼ δὲ ἀφῆκα τὰ ἐμὰ, καὶ ἔδωκα αὐτῷ χεῖρα. Ὡς δὲ ἐσχόλασα, ἦλθεν ἄλλος ἀδελφὸς, καὶ πάλιν ἔδωκα αὐτῷ χεῖρα, καὶ ἐποίησα τὰ ψωμία. Καὶ πάλιν τρίτος ἦλθε, καὶ ἐποίησα ὁμοίως καὶ οὕτως ἕκαστον τῶν ἐρχομένων ἐποίουν καὶ ἐποίησα ἓξ σιτίας. Ὕστερον δὲ ἐποίησα τὰς δύο σιτίας τὰς ἐμὰς, ἀποσχόντων τῶν ἐρχομένων.
Eipen ho abbas Theodōros ho tou Ennatou hoti Hote ēmēn neōteros, eis tēn erēmon emenon. Apēlthon oun eis to artokopeion poiēsai dyo sitias, kai euron ekei adelphon thelonta poiēsai artous, kai ouk eiche tina dounai autǭ cheira. Egō de aphēka ta ema, kai edōka autǭ cheira. Hōs de escholasa, ēlthen allos adelphos, kai palin edōka autǭ cheira, kai epoiēsa ta psōmia. Kai palin tritos ēlthe, kai epoiēsa homoiōs kai houtōs hekaston tōn erchomenōn epoioun kai epoiēsa hex sitias. Hysteron de epoiēsa tas dyo sitias tas emas, aposchontōn tōn erchomenōn.
Abba Theodore of the Enaton said, “When I was young, I lived in the desert. So I went to the bakery to make two loads of bread, and I found a brother there wanting to make loaves, and he had no one to give him a hand. So I left my own and gave him a hand. When I was free, another brother came, and again I gave him a hand and made the loaves. And a third came again, and I did the same; and so I did for each one who came, and I made six loads. Afterward I made my own two loads, when those coming had stopped.”
38.2PG 65:195–197
Ἔλεγον περὶ τοῦ ἀββᾶ Θεοδώρου καὶ τοῦ ἀββᾶ Λουκίου τῶν τοῦ Ἐννάτου, ὅτι ἐποίησαν πεντήκοντα ἔτη, χλευάζοντες τοὺς λογισμοὺς αὐτῶν, καὶ λέγοντες· Μετὰ τὸν χειμῶνα τοῦτον, μεταβαίνομεν ἐντεῦθεν. Ὅτε δὲ πάλιν ἤρχετο τὸ θέρος, ἔλεγον, ὅτι Μετὰ τὸ θέρος τοῦτο ἀπερχόμεθα ἐντεῦθεν. Καὶ οὕτως ἐποίησαν πάντα τὸν χρόνον οἱ ἀείμνηστοι Πατέρες.
Elegon peri tou abba Theodōrou kai tou abba Loukiou tōn tou Ennatou, hoti epoiēsan pentēkonta etē, chleuazontes tous logismous autōn, kai legontes; Meta ton cheimōna touton, metabainomen enteuthen. Hote de palin ērcheto to theros, elegon, hoti Meta to theros touto aperchometha enteuthen. Kai houtōs epoiēsan panta ton chronon hoi aeimnēstoi Pateres.
They said of abba Theodore and abba Lucius of the Enaton that they spent fifty years mocking their thoughts and saying, “After this winter we will move from here.” And when summer came again, they said, “After this summer we will go away from here.” And so these Fathers of everlasting memory did all their time.
38.3PG 65:197
Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ τῶν Ἐννάτου, ὅτι Ἐὰν λογίσηται ἡμῖν ὁ Θεὸς τὰς ἐν ταῖς εὐχαῖς ἀμελείας, καὶ τὰς αἰχμαλωσίας τὰς ἐν ταῖς ψαλμῳδίαις, οὐ δυνάμεθα σωθῆναι.
Eipen ho abbas Theodōros ho tōn Ennatou, hoti Ean logisētai hēmin ho Theos tas en tais euchais ameleias, kai tas aichmalōsias tas en tais psalmǭdiais, ou dynametha sōthēnai.
Abba Theodore of the Enaton said, “If God reckons against us our carelessness in prayers and our captivity of mind in psalmody, we cannot be saved.”
Chapter 39
39.1PG 65:197
Εἶπεν ὁ ἀββᾶς Θεόδωρος ὁ εἰς Σκῆτιν· Ἔρχεται ὁ λογισμὸς, καὶ ταράσσει με, καὶ ἀσχολεῖ με, καὶ τὴν πρᾶξιν οὐκ ἰσχύει ποιῆσαι, ἀλλὰ μόνον ἐμποδίζει αὐτὸν, ἐγείρεται εἰς προσευχήν.
Eipen ho abbas Theodōros ho eis Skētin; Erchetai ho logismos, kai tarassei me, kai ascholei me, kai tēn praxin ouk ischyei poiēsai, alla monon empodizei auton, egeiretai eis proseuchēn.
Abba Theodore of Scetis said, “A thought comes, troubles me, and occupies me, but it has no strength to make me act; it only hinders me, and it rises up at prayer.”
Chapter 40
40.1PG 65:197
Ἠρώτησεν ὁ ἀββᾶς Ἀβραὰμ ὁ Ἰβὴρ τὸν ἀββᾶν Θεόδωρον τὸν Ἐλευθεροπολίτην, λέγων· Πῶς καλῶς ἐστι, Πάτερ; δόξαν περιποιήσομαι ἐμαυτῷ, ἢ ἀτιμίαν; Ὁ δὲ γέρων λέγει· Τέως ἐγὼ θέλω περιποιήσασθαι δόξαν, ἢ ἀτιμίαν. Ἐὰν γὰρ ποιήσω καλὸν ἔργον, καὶ δοξασθῶ, δύναμαι κατακρίναι τὸν λογισμόν μου, ὅτι οὐκ εἰμὶ ἄξιος τῆς δόξης ταύτης· ἡ δὲ ἀτιμία ἀπὸ φαύλων πραγμάτων γίνεται. Πῶς οὖν δύναμαι παρακαλέσαι τὴν καρδίαν μου, σκανδαλισθέντων ἐν ἐμοὶ δοξάζεσθαι. Ὁ δὲ ἀββᾶς Ἀβραὰμ εἶπε· Καλῶς εἶπας, Πάτερ.
Ērōtēsen ho abbas Abraam ho Ibēr ton abban Theodōron ton Eleutheropolitēn, legōn; Pōs kalōs esti, Pater? doxan peripoiēsomai emautǭ, ē atimian? Ho de gerōn legei; Teōs egō thelō peripoiēsasthai doxan, ē atimian. Ean gar poiēsō kalon ergon, kai doxasthō, dynamai katakrinai ton logismon mou, hoti ouk eimi axios tēs doxēs tautēs; hē de atimia apo phaulōn pragmatōn ginetai. Pōs oun dynamai parakalesai tēn kardian mou, skandalisthentōn en emoi doxazesthai. Ho de abbas Abraam eipe; Kalōs eipas, Pater.
Abba Abraham the Iberian asked abba Theodore of Eleutheropolis, saying, “Which is good, father: shall I win glory for myself, or dishonor?” The old man says, “For my part, I would rather win glory than dishonor. For if I do a good work and am glorified, I can condemn my thought, that I am not worthy of this glory; but dishonor comes from bad deeds. How then can I comfort my heart, when people are offended because of me? So it is better to be glorified.” And abba Abraham said, “You have spoken well, father.”
40.2PG 65:197
Εἶπεν ὁ ἀββᾶς Θεόδοτος· Ἡ ἔνδεια τοῦ ἄρτου τήκει τὸ σῶμα τοῦ μοναχοῦ. Ἄλλος δὲ γέρων ἔλεγεν, ὅτι ἡ ἀγρυπνία πλέον τήκει τὸ σῶμα.
Eipen ho abbas Theodotos; Hē endeia tou artou tēkei to sōma tou monachou. Allos de gerōn elegen, hoti hē agrypnia pleon tēkei to sōma.
Abba Theodotus said, “Lack of bread wastes the monk’s body.” But another old man said, “Vigil wastes the body more.”
Chapter 41
41.0PG 65:197
Εἶπεν ὁ ἀββᾶς Θεωνᾶς· Διὰ τὸ ἀπασχοληθῆναι τὸν νοῦν ἀπὸ τῆς εἰς Θεὸν θεωρίας, αἰχμαλωτιζόμεθα ὑπὸ τῶν παθῶν τῶν σαρκικῶν. Περὶ Θεοφίλου τοῦ ἀρχιεπισκόπου.
Eipen ho abbas Theōnas; Dia to apascholēthēnai ton noun apo tēs eis Theon theōrias, aichmalōtizometha hypo tōn pathōn tōn sarkikōn. Peri Theophilou tou archiepiskopou.
Abba Theonas said, “Because our mind is distracted from the contemplation of God, we are taken captive by the passions of the flesh.” [On Theophilus the archbishop.]
41.1PG 65:197
Ὁ μακάριος Θεόφιλος ὁ ἀρχιεπίσκοπος παρἐβαλέ ποτε εἰς τὸ ὄρος τῆς Νιτρίας· καὶ ἦλθεν ὁ ἀββᾶς τοῦ ὄρους πρὸς αὐτόν. Καὶ λέγει αὐτῷ ὁ ἀρχιεπίσκοπος· Τί εὗρες ἐν τῇ ὁδῷ ταύτῃ πλέον, Πάτερ; ἑαυτὸν πάντοτε. Λέγει αὐτῷ ὁ ἀββᾶς Θεόφιλος· Ἄλλη ὁδὸς οὐκ ἔστιν, εἰ μὴ αὕτη.
Ho makarios Theophilos ho archiepiskopos parebale pote eis to oros tēs Nitrias; kai ēlthen ho abbas tou orous pros auton. Kai legei autǭ ho archiepiskopos; Ti heures en tę̄ hodǭ tautę̄ pleon, Pater? heauton pantote. Legei autǭ ho abbas Theophilos; Allē hodos ouk estin, ei mē hautē.
The blessed archbishop Theophilus once visited the mountain of Nitria; and the abba of the mountain came to him. And the archbishop says to him, “What have you found more than anything else on this road, father?” … [To blame] oneself always. Abba Theophilus says to him, “There is no other road but this.”
41.2PG 65:197
Ὁ αὐτὸς ἀββᾶς Θεόφιλος ὁ ἀρχιεπίσκοπος παρέβαλέ ποτε εἰς τὴν Σκῆτιν. Συναχθέντες δὲ οἱ ἀδελφοὶ εἶπον τῷ ἀββᾷ Παμβώ· Εἰπὲ ἕνα λόγον τῷ Πάπᾳ, ὅπως ὠφεληθῇ Λέγει αὐτοῖς ὁ γέρων· Εἰ οὐκ ὠφελεῖται ἐν τῇ σιωπῇ μου, οὐδὲ ἐν τῷ λόγῳ μου ὠφεληθῆναι ἔχει.
Ho autos abbas Theophilos ho archiepiskopos parebale pote eis tēn Skētin. Synachthentes de hoi adelphoi eipon tǭ abbą Pambō; Eipe hena logon tǭ Papą, hopōs ōphelēthę̄ Legei autois ho gerōn; Ei ouk ōpheleitai en tę̄ siōpę̄ mou, oude en tǭ logǭ mou ōphelēthēnai echei.
The same abba Theophilus the archbishop once visited Scetis. The brothers gathered and said to abba Pambo, “Say a word to the pope, so that he may be helped.” The old man says to them, “If he is not helped by my silence, he will not be helped by my word either.”
41.3PG 65:199
Ἦλθόν ποτε Πατέρες εἰς Ἀλεξάνδρειαν, κληθέντες ὑπὸ Θεοφίλου τοῦ ἀρχιεπισκόπου, ἵνα ποιήσῃ εὐχὴν, καὶ καθέλῃ τὰ ἱερά. Καὶ ἐσθιόντων αὐτῶν μετ' αὐτοῦ, παρετέθη κρέας μόσχιον· καὶ ἤσθιον, μηδὲν διακρινόμενοι. Καὶ λαβὼν ὁ ἐπίσκοπος ἓν κοπάδιν ἔδωκε τῷ ἔγγιστα αὐτοῦ γέροντι, λέγων· Ἰδοὺ τοῦτο καλὸν κοπάδιν ἐστὶ, φάγε, ἀββᾶ. Οἱ δὲ ἀποκριθέντες εἶπον· Ἡμεῖς ἕως ἄρτι λάχανα ἠσθίομεν εἰ δὲ κρέας ἐστὶ, οὐ τρώγομεν. Καὶ οὐκ ἔτι προσέθετο οὐδὲ εἷς ἐξ αὐτῶν γεύσασθαι αὐτοῦ.
Ēlthon pote Pateres eis Alexandreian, klēthentes hypo Theophilou tou archiepiskopou, hina poiēsę̄ euchēn, kai kathelę̄ ta hiera. Kai esthiontōn autōn met' autou, paretethē kreas moschion; kai ēsthion, mēden diakrinomenoi. Kai labōn ho episkopos hen kopadin edōke tǭ engista autou geronti, legōn; Idou touto kalon kopadin esti, phage, abba. Hoi de apokrithentes eipon; Hēmeis heōs arti lachana ēsthiomen ei de kreas esti, ou trōgomen. Kai ouk eti prosetheto oude heis ex autōn geusasthai autou.
Once some Fathers came to Alexandria, summoned by Theophilus the archbishop to pray and tear down the temples. As they were eating with him, veal was served; and they ate it without noticing. And the bishop took a piece and gave it to the old man nearest him, saying, “Look, this is a good piece; eat, abba.” But they answered, “Until now we were eating vegetables; but if it is meat, we do not eat it.” And not one of them would taste it any more.
41.4PG 65:199–201
Ὁ αὐτὸς ἀββᾶς Θεόφιλος ἔλεγεν Οἷον φόβον καὶ τρόμον καὶ ἀνάγκην ἔχομεν ἰδεῖν, ὅτε ἡ ψυχὴ τοῦ σώματος χωρίζεται Παραγίνεται γὰρ πρὸς ἡμᾶς στρατιὰ καὶ δύναμις τῶν ἐναντίων δυνάμεων, οἱ τοῦ σκότους ἄρχοντες, οἱ κοσμοκράτορες τῆς πονηρίας, καὶ ἀρχαὶ καὶ ἐξουσίαι, τὰ πνεύματα τῆς πονηρίας· καὶ τρόπῳ τινὶ δίκης κατέχουσι τὴν ψυχὴν, ἐπιφέροντες πάντα αὐτῆς τὰ ἐν γνώσει καὶ ἀγνοίᾳ ἁμαρτήματα, ἀπὸ νεότητος ἕως τῆς ἡλικίας ἧς κατελήφθη. Ἴστανται οὖν κατηγοροῦντες πάντα τὰ πεπραγμένα ὑπ᾿ αὐτῆς. Λοιπὸν ὁποῖον τρόμον δοκεῖς τὴν ψυχὴν ἔχειν ἐν τῇ ὥρᾳ ἐκείνῃ, ἕως οὗ ἡ ἀπόφασις ἐξέλθῃ, καὶ ἐλευθερία γένηται αὐτῆς; τοῦτό ἐστιν ἡ ὥρα τῆς ἀνάγκης αὐτῆς, ἕως οὗ ἴδῃ τί τὸ ἀποβησόμενον αὐτῇ. Καὶ πάλιν αἱ θεῖαι δυνάμεις ἴστανται κατὰ πρόσωπον τῶν ἐναντίων, καὶ αὐταὶ τὰ καλὰ αὐτῆς ἐπιφέρουσαι. Κατανόει οὖν ἡ ψυχή μέση ἱσταμένη ποίῳ ἄρα φόβῳ καὶ τρόμῳ στήκει, ἕως οὗ ἡ κρίσις αὐτῆς ἀπόφασιν λάβῃ παρὰ τοῦ δικαίου κριτοῦ. Καὶ ἐὰν μὲν ᾗ ἀξία, ἐκεῖνοι λαμβάνουσιν ἐπιτιμίαν, καὶ αὐτὴ ἁρπάζεται ἀπ᾿ αὐτῶν· καὶ λοιπὸν ἀμέριμνος εἶ, μᾶλλον δὲ κατοικεῖ κατὰ τὸ γεγραμμένον· Ὡς εὐφραινομένων πάντων ἡ κατοικία ἐν σοί. Τότε πληροῦται τὸ γεγραμμένον Ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός· τότε ἀπαλλαγείσα πορεύεται εἰς ἐκείνην τὴν ἀνεκλάλητον χαρὰν καὶ δόξαν, εἰς ἣν καταστήσεται. Ἐὰν δὲ εὑρεθῇ ἐν ἀμελείᾳ ζήσασα, ἀκούει τὴν δεινοτάτην φωνήν· Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου. Τότε αὐτὴν καταλαμβάνει ἡμέρα ὀργῆς, ἡμέρα θλίψεως ἡμέρα σκότους καὶ γνόφου. Παραδιδομένη εἰς τὸ ἐξώτερον σκότος, καὶ εἰς τὸ αἰώνιον πῦρ κατακριθεῖσα, εἰς ἀπεράντους αἰῶνας κολασθήσεται. Τότε ποῦ ἡ καύχησις τοῦ κόσμου; ποῦ ἡ κενοδοξία; ποῦ ἡ τρυφή; ποῦ ἡ ἀπόλαυσις; ποῦ ἡ φαντασία; ποῦ ἡ ἀνάπαυσις; ποῦ ὁ κόμπος; ποῦ τὰ χρήματα; ποῦ ἡ εὐγένεια; ποῦ πατήρ; ποῦ μήτηρ; ποῦ ἀδελφός; τίς δυνήσεται τούτων ἐξελέσθαι τὴν ὑπὸ πυρὸς φλεγομένην, καὶ ὑπὸ πικρῶν βασάνων κατεχομένην; Τούτων οὕτως γινομένων, ποταποὺς δεῖ ὑπάρχειν ἡμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις; ποταπὴν ἀγάπην ὀφείλομεν κτήσασθαι; ποταπὴν ἀγωγήν; ποταπὴν πολιτείαν; ποταπὸν δρόμον; ὁποίαν ἀκρίβειαν ὁποίαν προσευχήν; ὁποίαν ἀσφάλειαν; Ταῦτα γὰρ, φησὶ, προσδοκῶντες, σπουδάσωμεν ἄσπιλοι καὶ ἀμώμητοι εὑρεθῆναι αὐτῷ ἐν εἰρήνῃ, ἵνα καταξιωθῶμεν αὐτοῦ ἀκοῦσαι λέγοντος· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν κόσμου, εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμήν.
Ho autos abbas Theophilos elegen Hoion phobon kai tromon kai anankēn echomen idein, hote hē psychē tou sōmatos chōrizetai Paraginetai gar pros hēmas stratia kai dynamis tōn enantiōn dynameōn, hoi tou skotous archontes, hoi kosmokratores tēs ponērias, kai archai kai exousiai, ta pneumata tēs ponērias; kai tropǭ tini dikēs katechousi tēn psychēn, epipherontes panta autēs ta en gnōsei kai agnoią hamartēmata, apo neotētos heōs tēs hēlikias hēs katelēphthē. Istantai oun katēgorountes panta ta pepragmena hyp᾿ autēs. Loipon hopoion tromon dokeis tēn psychēn echein en tę̄ hōrą ekeinę̄, heōs hou hē apophasis exelthę̄, kai eleutheria genētai autēs? touto estin hē hōra tēs anankēs autēs, heōs hou idę̄ ti to apobēsomenon autę̄. Kai palin hai theiai dynameis istantai kata prosōpon tōn enantiōn, kai autai ta kala autēs epipherousai. Katanoei oun hē psychē mesē histamenē poiǭ ara phobǭ kai tromǭ stēkei, heōs hou hē krisis autēs apophasin labę̄ para tou dikaiou kritou. Kai ean men hę̄ axia, ekeinoi lambanousin epitimian, kai autē harpazetai ap᾿ autōn; kai loipon amerimnos ei, mallon de katoikei kata to gegrammenon; Hōs euphrainomenōn pantōn hē katoikia en soi. Tote plēroutai to gegrammenon Apedra odynē kai lypē kai stenagmos; tote apallageisa poreuetai eis ekeinēn tēn aneklalēton charan kai doxan, eis hēn katastēsetai. Ean de heurethę̄ en ameleią zēsasa, akouei tēn deinotatēn phōnēn; Arthētō ho asebēs, hina mē idę̄ tēn doxan Kyriou. Tote autēn katalambanei hēmera orgēs, hēmera thlipseōs hēmera skotous kai gnophou. Paradidomenē eis to exōteron skotos, kai eis to aiōnion pyr katakritheisa, eis aperantous aiōnas kolasthēsetai. Tote pou hē kauchēsis tou kosmou? pou hē kenodoxia? pou hē tryphē? pou hē apolausis? pou hē phantasia? pou hē anapausis? pou ho kompos? pou ta chrēmata? pou hē eugeneia? pou patēr? pou mētēr? pou adelphos? tis dynēsetai toutōn exelesthai tēn hypo pyros phlegomenēn, kai hypo pikrōn basanōn katechomenēn? Toutōn houtōs ginomenōn, potapous dei hyparchein hēmas en hagiais anastrophais kai eusebeiais? potapēn agapēn opheilomen ktēsasthai? potapēn agōgēn? potapēn politeian? potapon dromon? hopoian akribeian hopoian proseuchēn? hopoian asphaleian? Tauta gar, phēsi, prosdokōntes, spoudasōmen aspiloi kai amōmētoi heurethēnai autǭ en eirēnę̄, hina kataxiōthōmen autou akousai legontos; Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn kosmou, eis tous aiōnas tōn aiōnōn. Amēn.
The same abba Theophilus said, “What fear and trembling and anguish we shall see when the soul is separated from the body! For there comes to us an army and host of the opposing powers, the rulers of darkness, the world-rulers of wickedness, principalities and authorities, the spirits of wickedness; and in a kind of trial they hold the soul, bringing against it all its sins committed in knowledge and in ignorance, from youth to the age at which it was taken. So they stand accusing it of everything it has done. Then what trembling do you think the soul has at that hour, until the sentence goes out and its freedom comes? This is the hour of its anguish, until it sees what will become of it. And again the divine powers stand facing the opposing ones, and they too bring forward its good deeds. Consider, then, in what fear and trembling the soul stands in the middle, until its judgment receives sentence from the righteous Judge. And if it is worthy, they receive rebuke, and it is snatched away from them; and from then on you are free from care, or rather it dwells, as it is written, ‘As of all who rejoice is the dwelling in you.’ Then is fulfilled what is written, ‘Pain and grief and groaning have fled away’; then, set free, it goes into that unspeakable joy and glory in which it will be established. But if it is found to have lived in carelessness, it hears that most terrible voice: ‘Let the ungodly be taken away, that he may not see the glory of the Lord.’ Then the day of wrath takes hold of it, the day of affliction, the day of darkness and gloom. Handed over to the outer darkness and condemned to the eternal fire, it will be punished for endless ages. Then where is the boasting of the world? Where is vainglory? Where is luxury? Where is enjoyment? Where is display? Where is rest? Where is pomp? Where is wealth? Where is noble birth? Where is father? Where is mother? Where is brother? Who will be able to rescue from these the soul burning in the fire and held fast by bitter torments? Since these things are so, what sort of people ought we to be in holy conduct and godliness? What love ought we to acquire? What way of life? What conduct? What course? What exactness? What prayer? What vigilance? ‘For,’ he says, ‘since we wait for these things, let us be eager to be found by him spotless and blameless, in peace,’ so that we may be counted worthy to hear him say, ‘Come, you who are blessed by my Father, inherit the … of the world,’ for ages of ages. Amen.”
41.5PG 65:201
Ὁ αὐτὸς ἀββὰς Θεόφιλος ὁ ἀρχιεπίσκοπος, μέλλων τελευτᾶν, εἶπε· Μακάριος εἶ, ἀββᾶ Ἀρσένιε, ὅτὶ ταύτης ἀεὶ ἐμνημόνευες τῆς ὥρας.
Ho autos abbas Theophilos ho archiepiskopos, mellōn teleutan, eipe; Makarios ei, abba Arsenie, hoti tautēs aei emnēmoneues tēs hōras.
The same abba Theophilus the archbishop, when he was about to die, said, “You are blessed, abba Arsenius, because you always kept this hour in mind.”
Chapter 42
42.0PG 65:201
ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς
hētoimasmenēn hymin basileian apo katabolēs
… kingdom prepared for you from the foundation …
42.1PG 65:201
Ἠρώτησεν ἡ Ἀμμᾶς Θεοδώρα τὸν Πάπαν Θεόφιλον τὸ ῥητὸν τοῦ Ἀποστόλου, τὸ, Τί ἐστι τὸν καιρὸν ἐξαγοραζόμενοι; Ὁ δὲ λέγει αὐτῇ· Ἡ ἐπωνυμία δεικνύει τὸ κέρδος· οἷον, καιρὸς ὕβρεώς σοι πάρεστιν; ἀγόρασον τῇ ταπεινοφροσύνῃ καὶ μακροθυμίᾳ τὸν τῆς ὕβρεως καιρὸν, καὶ ἕλκυσον κέρδος πρὸς ἑαυτόν· Καιρὸς ἀτιμίας; τῇ ἀνεξικακίᾳ ἀγόρασον τὸν καιρὸν, καὶ κέρδησον. Καὶ πάντα τὰ ἐναντία, ἐὰν θέλωμεν, κέρδη γίνονται ἡμῖν.
Ērōtēsen hē Ammas Theodōra ton Papan Theophilon to rhēton tou Apostolou, to, Ti esti ton kairon exagorazomenoi? Ho de legei autę̄; Hē epōnymia deiknyei to kerdos; hoion, kairos hybreōs soi parestin? agorason tę̄ tapeinophrosynę̄ kai makrothymią ton tēs hybreōs kairon, kai helkyson kerdos pros heauton; Kairos atimias? tę̄ anexikakią agorason ton kairon, kai kerdēson. Kai panta ta enantia, ean thelōmen, kerdē ginontai hēmin.
Amma Theodora asked Pope Theophilus about the saying of the Apostle, “What is ‘redeeming the time’?” He says to her, “The name shows the gain. For example: has a time of insult come to you? Buy the time of insult with humility and patience, and draw profit to yourself. A time of dishonor? Buy the time with forbearance, and gain. And all adverse things, if we wish, become gain for us.”
42.2PG 65:201
Εἶπεν ἡ Ἀμμᾶς Θεοδώρα· Ἀγωνίσασθε εἰσελθεῖν διὰ τῆς στενῆς πύλης. Ὃν τρόπον γὰρ τὰ δένδρα, ἐὰν μὴ λάβωσι χειμῶνας καὶ ὑετοὺς, καρποφορεῖν οὐ δύνανται· οὕτως καὶ ἡμῖν, ὁ αἰὼν οὗτος χειμών ἐστι· καὶ ἐὰν μὴ διὰ πολλῶν θλίψεων καὶ πειρασμῶν, οὐ δυνησόμεθα τῆς βασιλείας τῶν οὐρανῶν γενέσθαι κληρονόμοι.
Eipen hē Ammas Theodōra; Agōnisasthe eiselthein dia tēs stenēs pylēs. Hon tropon gar ta dendra, ean mē labōsi cheimōnas kai hyetous, karpophorein ou dynantai; houtōs kai hēmin, ho aiōn houtos cheimōn esti; kai ean mē dia pollōn thlipseōn kai peirasmōn, ou dynēsometha tēs basileias tōn ouranōn genesthai klēronomoi.
Amma Theodora said, “Strive to enter through the narrow gate. For as trees cannot bear fruit unless they have winters and rains, so for us too this age is winter; and unless it is through many afflictions and temptations, we shall not be able to become heirs of the kingdom of heaven.”
42.3PG 65:201
Εἶπε πάλιν· Καλὸν τὸ ἡσυχάζειν· ἀνὴρ γὰρ φρόνιμος ἡσυχίαν ἄγει. Μέγα γὰρ ἀληθῶς παρθένῳ ἢ μοναχῷ, ἡσυχάζειν· μάλιστα δὲ τοῖς νέοις. Ἀλλὰ γίνωσκε, ὅτι προθῆται ἡσυχάσαι, εὐθέως ὁ πονηρὸς ἔρχεται καὶ βαρεῖ τὴν ψυχὴν, ἐν ἀκηδίαις, ἐν ὀλιγοψυχίαις, ἐν λογισμοῖς· βαρεῖ καὶ τὸ σῶμα, ἐν ἀσθενείαις, ἐν ἀτονίᾳ, ἐν λύσει γονάτων καὶ ὅλων τῶν μελῶν, καὶ λύει τὴν δύναμιν τῆς ψυχῆς καὶ τοῦ σώματος· καὶ ὅτι ἀσθενῶ καὶ οὐκ ἰσχύω βαλεῖν τὴν Σύναξιν. Ἀλλ' ἐὰν νήψωμεν, πάντα ταῦτα διαλύονται. Ἦν γάρ τις μοναχός· καὶ ὡς ἤρχετο βαλεῖν τὴν Σύναξιν, ἐλάμβανεν αὐτὸν ῥἴγος καὶ πυρετὸς, καὶ ἡ κεφαλὴ τόνῳ ὠχλεῖτο· καὶ οὕτως ἔλεγεν ἑαυτῷ, ὅτι Ἰδοὺ ἀσθενῶ, καὶ ἐνίοτε ἀποθνήσκω· ἐγερθῶ οὖν πρὶν ἀποθάνω, καὶ βάλω τὴν σύναξιν. Καὶ τῷ λογισμῷ τούτῳ ἐβιάζετο ἑαυτὸν, καὶ ἔβαλε τὴν Σύναξιν. καὶ ὡς κατέπαυεν ἡ σύναξις, κατέπαυε καὶ ὁ πυρετός. Καὶ πάλιν τούτῳ τῷ λογισμῷ ἀδελφὸς ἀνθέστηκε. καὶ ἔβαλε τὴν σύναξιν, καὶ ἐνίκησε τὸν λογισμόν
Eipe palin; Kalon to hēsychazein; anēr gar phronimos hēsychian agei. Mega gar alēthōs parthenǭ ē monachǭ, hēsychazein; malista de tois neois. Alla ginōske, hoti prothētai hēsychasai, eutheōs ho ponēros erchetai kai barei tēn psychēn, en akēdiais, en oligopsychiais, en logismois; barei kai to sōma, en astheneiais, en atonią, en lysei gonatōn kai holōn tōn melōn, kai lyei tēn dynamin tēs psychēs kai tou sōmatos; kai hoti asthenō kai ouk ischyō balein tēn Synaxin. All' ean nēpsōmen, panta tauta dialyontai. Ēn gar tis monachos; kai hōs ērcheto balein tēn Synaxin, elambanen auton rhigos kai pyretos, kai hē kephalē tonǭ ōchleito; kai houtōs elegen heautǭ, hoti Idou asthenō, kai eniote apothnēskō; egerthō oun prin apothanō, kai balō tēn synaxin. Kai tǭ logismǭ toutǭ ebiazeto heauton, kai ebale tēn Synaxin. kai hōs katepauen hē synaxis, katepaue kai ho pyretos. Kai palin toutǭ tǭ logismǭ adelphos anthestēke. kai ebale tēn synaxin, kai enikēse ton logismon
She also said, “It is good to live in stillness; for a sensible man keeps quiet. Truly it is a great thing for a virgin or a monk to live in stillness, especially for the young. But know that as soon as one intends to live in stillness, the evil one at once comes and weighs down the soul with listlessness, faint-heartedness, and thoughts; he weighs down the body too with sicknesses, weakness, slackening of the knees and of all the limbs, and he undoes the strength of soul and body, so that one says, ‘I am ill and not strong enough to say the office.’ But if we keep watch, all these things are dissolved. For there was a monk, and whenever he came to say the office, chills and fever seized him, and his head was racked with pain; and so he said to himself, ‘Look, I am ill, and perhaps I am dying; so let me get up before I die and say the office.’ And by this thought he forced himself and said the office. And when the office ended, the fever ended too. And again by this thought the brother resisted, and said the office, and overcame the thought.”
42.4PG 65:201–203
Ἔλεγε πάλιν ἡ αὐτὴ Ἀμμᾶς Θεοδώρα, ὅτι Ποτέ τις εὐλαβὴς ὑβρίζετο παρὰ τινός· καὶ λέγει πρὸς αὐτόν· Ἠδυνάμην κἀγὼ τὰ ὅμοιά σοι λέγειν· ἀλλ᾽ ὁ νόμος τοῦ Θεοῦ κλείει μου τὸ στόμα. Ἔλεγε δὲ καὶ τοῦτο, ὅτι Χριστιανός τις, μετὰ Μανιχαίου διαλεγόμενος περὶ τοῦ σώματος, εἶπεν οὕτως· Δὸς τὸν νόμον τῷ σώματι, καὶ ὄψει τὸ σῶμα τῷ πλάσαντι.
Elege palin hē autē Ammas Theodōra, hoti Pote tis eulabēs hybrizeto para tinos; kai legei pros auton; Ēdynamēn kagō ta homoia soi legein; all᾽ ho nomos tou Theou kleiei mou to stoma. Elege de kai touto, hoti Christianos tis, meta Manichaiou dialegomenos peri tou sōmatos, eipen houtōs; Dos ton nomon tǭ sōmati, kai opsei to sōma tǭ plasanti.
The same amma Theodora said again that once a devout man was insulted by someone, and he says to him, “I too could say similar things to you; but the law of God shuts my mouth.” And she also said this: that a Christian, discussing the body with a Manichaean, spoke thus: “Give the body a law, and you will see that the body belongs to the one who formed it.”
42.5PG 65:203
Εἶπε πάλιν ἡ αὐτὴ, ὅτι ὁ διδάσκαλος ὀφείλει εἶναι ξένος φιλαρχίας, καὶ ἀλλότριος κενοδοξίας, μακρὰν ὑπερηφανίας, μὴ ὑπὸ κολακείας ἐμπαιζόμενος, μὴ ὑπὸ δώρων τυφλούμενος, μὴ ὑπὸ γαστρὸς νικώμενος, μὴ ὑπὸ ὀργῆς κρατούμενος· ἀλλὰ μακρόθυμος, ἐπιεικής, πάσῃ δυνάμει ταπεινόφρων· ἔγκριτος εἶναι καὶ ἀνεκτικός· κηδεμονικὸς καὶ φιλόψυχος. σ'. Ἔλεγε πάλιν ἡ αὐτὴ, ὅτι οὐκ ἄσκησις, οὔτε ἀγρυπνία, οὔτε παντοῖος πόνος σώζει· εἰ μὴ γνησία ταπεινοφροσύνη. Ἦν γάρ τις ἀναχωρητὴς ἀπελαύνων δαίμονας· καὶ ἐξήταζεν αὐτούς· Ἐν τίνι ἐξέρχεσθε; ἐν νηστείᾳ; Καὶ ἔλεγον· Ἡμεῖς οὔτε ἐσθίομεν, οὔτε πίνομεν. Ἐν ἀγρυπνίᾳ; Καὶ ἔλεγον· Ἡμεῖς οὐ κοιμώμεθα. Ἐν ἀναχωρήσει Ἡμεῖς εἰς τὰς ἐρήμους διάγομεν. Ἐν τίνι οὖν ἐξέρχεσθε; Καὶ ἔλεγον, ὅτι Οὐδὲν ἡμᾶς νικᾷ, εἰ μὴ ταπεινοφροσύνη. Ὁρᾷς ὅτι ἡ ταπεινοφροσύνη νικητήριόν ἐστι δαιμόνων;
Eipe palin hē autē, hoti ho didaskalos opheilei einai xenos philarchias, kai allotrios kenodoxias, makran hyperēphanias, mē hypo kolakeias empaizomenos, mē hypo dōrōn typhloumenos, mē hypo gastros nikōmenos, mē hypo orgēs kratoumenos; alla makrothymos, epieikēs, pasę̄ dynamei tapeinophrōn; enkritos einai kai anektikos; kēdemonikos kai philopsychos. s'. Elege palin hē autē, hoti ouk askēsis, oute agrypnia, oute pantoios ponos sōzei; ei mē gnēsia tapeinophrosynē. Ēn gar tis anachōrētēs apelaunōn daimonas; kai exētazen autous; En tini exerchesthe? en nēsteią? Kai elegon; Hēmeis oute esthiomen, oute pinomen. En agrypnią? Kai elegon; Hēmeis ou koimōmetha. En anachōrēsei Hēmeis eis tas erēmous diagomen. En tini oun exerchesthe? Kai elegon, hoti Ouden hēmas niką, ei mē tapeinophrosynē. Horąs hoti hē tapeinophrosynē nikētērion esti daimonōn?
The same said again that the teacher ought to be a stranger to the love of power, a foreigner to vainglory, far from pride; not mocked by flattery, not blinded by gifts, not conquered by the belly, not mastered by anger; but patient, gentle, humble with all his strength; tested and forbearing, caring and a lover of souls. [6] The same said again that neither asceticism nor vigil nor every kind of labor saves, but only genuine humility. For there was an anchorite who drove out demons; and he questioned them: “By what do you come out? By fasting?” And they said, “We neither eat nor drink.” “By vigil?” And they said, “We do not sleep.” “By withdrawal?” “We live in the deserts.” “Then by what do you come out?” And they said, “Nothing conquers us except humility.” Do you see that humility is victory over demons?
42.7PG 65:203
Εἶπε πάλιν ἡ Ἀμμᾶς Θεοδώρα, ὅτι ἦν τις μοναχός· καὶ ἀπὸ πλήθους τῶν πειρασμῶν λέγει· Ὑπάγω ἔνθεν. Καὶ ὡς ἔβαλεν ἑαυτοῦ τὰ σανδάλια, ὁρᾷ ἄνθρωπον ἄλλον βάλλοντα και αὐτὸν τὰ σανδάλια αὐτοῦ, καὶ λέγοντα αὐτῷ· Οὐ δι' ἐμὲ ἐξέρχῃ; ἰδοὺ ἐγώ σε προάγω ὅπου ἐὰν ἀπέρχῃ.
Eipe palin hē Ammas Theodōra, hoti ēn tis monachos; kai apo plēthous tōn peirasmōn legei; Hypagō enthen. Kai hōs ebalen heautou ta sandalia, horą anthrōpon allon ballonta kai auton ta sandalia autou, kai legonta autǭ; Ou di' eme exerchę̄? idou egō se proagō hopou ean aperchę̄.
Amma Theodora said again that there was a monk who, because of the great number of his temptations, says, “I am going away from here.” And as he put on his sandals, he sees another man also putting on his sandals, and saying to him, “Is it not because of me that you are leaving? Look, I go ahead of you wherever you go.”
Chapter 43
43.1PG 65:203
Διηγήσαντο περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ, ὅτι ἀναχωρήσας πρὸς Θηβαῖον γέροντα εἰς Σκῆτιν, ἐκάθητο ἐν τῇ ἐρήμῳ. Λαβὼν δὲ ὁ ἀββᾶς αὐτοῦ ξύλον ξηρὸν, ἐφύτευσε καὶ εἶπεν αὐτῷ· Καθ' ἡμέραν πότιζε τοῦτο λαγύνιον ὕδατος, ἕως καρπὸν ποιήσει. Ἦν δὲ μακρὰν ἀπ᾿ αὐτῶν τὸ ὕδωρ, ὡς ἀπὸ ὀψὲ ἀπελθεῖν καὶ ἐλθεῖν πρωΐ. Μετὰ δὲ τρία ἔτη, ἔζησε καὶ καρπὸν ἐποίησε· καὶ λαβὼν ὁ γέρων τὸν καρπὸν αὐτοῦ, ἤνεγκεν εἰς τὴν ἐκκλησίαν, λέγων τοῖς ἀδελφοῖς· Λάβετε, φάγετε καρπὸν ὑπακοῆς.
Diēgēsanto peri tou abba Iōannou tou kolobou, hoti anachōrēsas pros Thēbaion geronta eis Skētin, ekathēto en tę̄ erēmǭ. Labōn de ho abbas autou xylon xēron, ephyteuse kai eipen autǭ; Kath' hēmeran potize touto lagynion hydatos, heōs karpon poiēsei. Ēn de makran ap᾿ autōn to hydōr, hōs apo opse apelthein kai elthein prōï. Meta de tria etē, ezēse kai karpon epoiēse; kai labōn ho gerōn ton karpon autou, ēnenken eis tēn ekklēsian, legōn tois adelphois; Labete, phagete karpon hypakoēs.
They related of abba John the Dwarf that he withdrew to a Theban old man at Scetis and lived in the desert. His abba took a dry stick, planted it, and said to him, “Water this every day with a jar of water until it bears fruit.” The water was far from them, so that he had to leave in the evening and return in the morning. After three years it came to life and bore fruit; and the old man took its fruit and brought it to the church, saying to the brothers, “Take, eat the fruit of obedience.”
43.2PG 65:203–205
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ, ὅτι εἶπέ ποτε τῷ ἀδελφῷ αὐτοῦ τῷ μειζοτέρῳ· Ἤθελον ἀμέριμνος εἶναι, ὡς οἱ ἄγγελοι ἀμέριμνοί εἰσι, μηδὲν ἐργαζόμενοι, ἀλλ' ἀδιαλείπτως λατρεύοντες τῷ Θεῷ. Καὶ ἀποδυσάμενος τὸ ἱμάτιον, ἐξῆλθεν εἰς τὴν ἔρημον· καὶ ποιήσας ἑβδομάδα μίαν ἀνέκαμψε πρὸς τὸν ἀδελφὸν αὐτοῦ. Καὶ ὡς ἔκρουσε τὴν θύραν, ὑπήκουσεν αὐτῷ πρὶν ἀνοίξει, λέγων· Σὺ τίς εἶ; Ὁ δὲ εἶπεν· Ἐγώ εἰμι Ἰωάννης ὁ ἀδελφός σου. Καὶ ἀποκριθεὶς εἶπεν αὐτῷ· Ἰωάννης γέγονεν ἄγγελος, καὶ οὐκ ἔτι ἐν ἀνθρώποις ἐστίν. Ὁ δὲ παρεκάλει, λέγων· Ἐγώ εἰμι. Καὶ οὐκ ἤνοιξεν αὐτῷ, ἀλλ᾽ ἀφῆκεν αὐτὸν ἕως πρωΐ θλίβεσθαι· ὕστερον δὲ ἀνοίξας αὐτῷ, λέγει· Ἄνθρωπος εἶ, χρείαν ἔχεις πάλιν ἐργάζεσθαι ἵνα τραφῆς. Καὶ ἔβαλε μετάνοιαν, λέγων· Συγχώρησόν μοι.
Elegon peri tou abba Iōannou tou kolobou, hoti eipe pote tǭ adelphǭ autou tǭ meizoterǭ; Ēthelon amerimnos einai, hōs hoi angeloi amerimnoi eisi, mēden ergazomenoi, all' adialeiptōs latreuontes tǭ Theǭ. Kai apodysamenos to himation, exēlthen eis tēn erēmon; kai poiēsas hebdomada mian anekampse pros ton adelphon autou. Kai hōs ekrouse tēn thyran, hypēkousen autǭ prin anoixei, legōn; Sy tis ei? Ho de eipen; Egō eimi Iōannēs ho adelphos sou. Kai apokritheis eipen autǭ; Iōannēs gegonen angelos, kai ouk eti en anthrōpois estin. Ho de parekalei, legōn; Egō eimi. Kai ouk ēnoixen autǭ, all᾽ aphēken auton heōs prōï thlibesthai; hysteron de anoixas autǭ, legei; Anthrōpos ei, chreian echeis palin ergazesthai hina traphēs. Kai ebale metanoian, legōn; Synchōrēson moi.
They said of abba John the Dwarf that he once said to his elder brother, “I would like to be free of care as the angels are free of care, doing no work but serving God unceasingly.” And taking off his cloak, he went out into the desert; and after spending a week he came back to his brother. When he knocked on the door, his brother answered before opening, saying, “Who are you?” He said, “I am John, your brother.” And he answered him, “John has become an angel and is no longer among men.” He begged him, saying, “It is I.” But he did not open to him, and left him in distress until morning; and afterward, opening to him, he says, “You are a man; you need to work again to be fed.” And he made a prostration, saying, “Forgive me.”
43.3PG 65:205
Εἶπεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβός, ὅτι ἐὰν θελήσῃ βασιλεὺς πόλιν παραλαβεῖν ἐχθρῶν, τὸ ὕδωρ πρῶτον κρατεῖ καὶ τὴν τροφὴν, καὶ οὕτως οἱ ἐχθροὶ ἐκ τοῦ λιμοῦ ἀπολλύμενοι ὑποτάσσονται αὐτῷ. Οὕτως καὶ τὰ πάθη τῆς σαρκός· ἐὰν ἐν νηστείᾳ καὶ λιμῷ πολιτεύσηται ἄνθρωπος, οἱ ἐχθροὶ ἐξασθενοῦσιν ἀπὸ τῆς ψυχῆς αὐτοῦ.
Eipen ho abbas Iōannēs ho kolobos, hoti ean thelēsę̄ basileus polin paralabein echthrōn, to hydōr prōton kratei kai tēn trophēn, kai houtōs hoi echthroi ek tou limou apollymenoi hypotassontai autǭ. Houtōs kai ta pathē tēs sarkos; ean en nēsteią kai limǭ politeusētai anthrōpos, hoi echthroi exasthenousin apo tēs psychēs autou.
Abba John the Dwarf said that if a king wants to take a city of enemies, he first controls the water and the food, and so the enemies, perishing from hunger, submit to him. So it is with the passions of the flesh: if a man lives in fasting and hunger, the enemies weaken in his soul.
43.4PG 65:205
Εἶπε πάλιν, ὅτι ὁ χορταζόμενος καὶ λαλῶν μετὰ παιδίου, ἤδη ἐπόρνευσε τῷ λογισμῷ μετ' αὐτοῦ.
Eipe palin, hoti ho chortazomenos kai lalōn meta paidiou, ēdē eporneuse tǭ logismǭ met' autou.
He also said that one who eats his fill and talks with a boy has already committed sexual immorality with him in his thought.
43.5PG 65:205
Εἶπε πάλιν, ὅτι Ἀνερχόμενός ποτε τὴν ὁδὸν τῆς Σκήτεως μετὰ τῆς σειρᾶς, εἶδον τὸν καμηλίτην λαλοῦντα, καὶ κινοῦντά με εἰς ὀργήν· καὶ ἐάσας τὰ σκεύη, ἔφυγον.
Eipe palin, hoti Anerchomenos pote tēn hodon tēs Skēteōs meta tēs seiras, eidon ton kamēlitēn lalounta, kai kinounta me eis orgēn; kai easas ta skeuē, ephygon.
He also said, “Once as I was going up the road of Scetis with my rope, I saw the camel driver talking and moving me to anger; and leaving my goods, I fled.”
43.6PG 65:205
"Αλλοτε πάλιν εἰς τὸ θέρος, ἤκουσεν ἀδελφοῦ λαλοῦντος τῷ πλησίον μετ᾿ ὀργῆς, καὶ λέγοντος, Αἷ, καὶ σύ; Καὶ ἑάσας τὸν θερισμὸν, ἔφυγεν.
"Allote palin eis to theros, ēkousen adelphou lalountos tǭ plēsion met᾿ orgēs, kai legontos, Hai, kai sy? Kai heasas ton therismon, ephygen.
Another time, at harvest, he heard a brother speaking angrily to his neighbor and saying, “Ha, you too?” And leaving the harvest, he fled.
43.7PG 65:205
Εὐκαίρησάν τινες γέροντες εἰς Σκῆτιν ἐσθίοντες μετ᾿ ἀλλήλων· ἦν δὲ μετ᾿ αὐτῶν καὶ ὁ ἀββᾶς Ἰωάννης. Καὶ ἀνέστη τις πρεσβύτερος μέγας δοῦναι τὸ καυκάλιον τοῦ νεροῦ· καὶ οὐδεὶς κατεδέξατο λαβεῖν αὐτὸ παρ' αὐτοῦ, εἰ μὴ μόνος Ἰωάννης ὁ κολοβός. Ἐθαύμασαν οὖν, καὶ εἶπον αὐτῷ· Πῶς σὺ μικρότερος ὅλως ὢν, ἐτόλμησας ὑπηρετηθῆναι παρὰ τοῦ πρεσβυτέρου; Καὶ λέγει αὐτοῖς· Ἐγὼ ὅτε ἐγείρομαι δοῦναι τὸ βαυκάλιον, χαίρω ἐὰν πάντες λάβωσιν, ἵνα ἔχω μισθόν· κἀγὼ οὖν διὰ τοῦτο ἐδεξάμην, ἵνα ποιήσω αὐτῷ μισθόν· μήπως λυπηθῇ, ὡς μηδενὸς δεξαμένου παρ' αὐτοῦ. Καὶ ταῦτα αὐτοῦ εἰπόντος, ἐθαύμασαν, καὶ ὠφελήθησαν ἐπὶ τῇ διακρίσει αὐτοῦ.
Eukairēsan tines gerontes eis Skētin esthiontes met᾿ allēlōn; ēn de met᾿ autōn kai ho abbas Iōannēs. Kai anestē tis presbyteros megas dounai to kaukalion tou nerou; kai oudeis katedexato labein auto par' autou, ei mē monos Iōannēs ho kolobos. Ethaumasan oun, kai eipon autǭ; Pōs sy mikroteros holōs ōn, etolmēsas hypēretēthēnai para tou presbyterou? Kai legei autois; Egō hote egeiromai dounai to baukalion, chairō ean pantes labōsin, hina echō misthon; kagō oun dia touto edexamēn, hina poiēsō autǭ misthon; mēpōs lypēthę̄, hōs mēdenos dexamenou par' autou. Kai tauta autou eipontos, ethaumasan, kai ōphelēthēsan epi tę̄ diakrisei autou.
Some old men happened to be at Scetis eating together, and abba John was with them. And a great presbyter got up to give the jug of water; and no one would accept it from him except John the Dwarf alone. So they marveled and said to him, “How did you, the very youngest, dare to be served by the presbyter?” And he says to them, “When I get up to give the jug, I am glad if everyone accepts, so that I may have a reward; so I accepted for this reason, to give him a reward, lest he be grieved that no one accepted from him.” When he said this, they marveled and were helped by his discernment.
43.8PG 65:205
Καθημένου αὐτοῦ ποτε ἔμπροσθεν τῆς ἐκκλησίας, ἐκύκλωσαν αὐτὸν οἱ ἀδελφοὶ, καὶ ἐξήταζον αὐτὸν τοὺς λογισμοὺς αὐτῶν. Καὶ ἰδών τις τῶν γερόντων, καὶ πολεμηθεὶς εἰς φθόνον, λέγει αὐτῷ· Τὸ βαυκάλιόν σου, Ἰωάννη, φάρμακον γέμει. Λέγει αὐτῷ ὁ ἀββᾶς Ἰωάννης· Οὕτως ἐστὶν, ἀββᾶ· καὶ τοῦτο εἶπας, ὅτι τὰ ἔξω βλέπεις μόνον· εἰ δὲ ἔβλεπες τὰ ἔσω, τί εἶχες εἰπεῖν;
Kathēmenou autou pote emprosthen tēs ekklēsias, ekyklōsan auton hoi adelphoi, kai exētazon auton tous logismous autōn. Kai idōn tis tōn gerontōn, kai polemētheis eis phthonon, legei autǭ; To baukalion sou, Iōannē, pharmakon gemei. Legei autǭ ho abbas Iōannēs; Houtōs estin, abba; kai touto eipas, hoti ta exō blepeis monon; ei de eblepes ta esō, ti eiches eipein?
Once when he was sitting in front of the church, the brothers surrounded him and were consulting him about their thoughts. And one of the old men, seeing it and attacked by envy, says to him, “Your jug is full of poison, John.” Abba John says to him, “It is so, abba; and you say this because you see only the outside; if you saw the inside, what would you have to say?”
43.9PG 65:205–207
Ἔλεγον οἱ Πατέρες, ὅτι ἐσθιόντων ποτὲ τῶν ἀδελφῶν ἐν ἀγάπῃ, ἐγέλασεν εἷς ἀδελφὸς ἐπὶ τῆς τραπέζης. Καὶ ἰδὼν αὐτὸν ὁ ἀββᾶς Ἰωάννης, ἔκλαυσε, λέγων· Τί ἄρα ἔχει ὁ ἀδελφὸς οὗτος ἐν τῇ καρδίᾳ αὐτοῦ, ὅτι ἐγέλασεν, ὀφείλων μᾶλλον κλαῦσαι, ὅτι ἀγάπην ἐσθίει;
Elegon hoi Pateres, hoti esthiontōn pote tōn adelphōn en agapę̄, egelasen heis adelphos epi tēs trapezēs. Kai idōn auton ho abbas Iōannēs, eklause, legōn; Ti ara echei ho adelphos houtos en tę̄ kardią autou, hoti egelasen, opheilōn mallon klausai, hoti agapēn esthiei?
The Fathers said that once when the brothers were eating at a love-feast, one brother laughed at table. And when abba John saw him, he wept, saying, “What can this brother have in his heart, that he laughed, when he ought rather to weep, because he is eating at a love-feast?”
43.10PG 65:207
Ἦλθόν ποτέ τινες τῶν ἀδελφῶν πειράσαι αὐτόν· ὅτι οὐκ ἤφιε τὸν λογισμὸν αὐτοῦ ῥεμβασθῆναι, οὐδὲ ἐλάλει πρᾶγμα τοῦ αἰῶνος τούτου· καὶ λέγουσιν αὐτῷ· Εὐχαριστοῦμεν τῷ Θεῷ, ὅτι ἔβρεξεν ἐπ᾿ ἔτος πολλά, καὶ ἔπιον οἱ φοίνικες, καὶ ἐκβάλλουσι λευκάδας, καὶ εὑρίσκουσιν οἱ ἀδελφοὶ τὸ ἐργόχειρον αὐτῶν. Λέγει αὐτοῖς ὁ ἀββᾶς Ἰωάννης· Οὕτως ἐστὶ τὸ Πνεῦμα τὸ ἅγιον· ὅταν καταβῇ εἰς τὰς καρδίας τῶν ἀνθρώπων ἀνανεοῦνται, καὶ ἐκβάλλουσι λευκάδας ἐν τῷ φόβῳ τοῦ Θεοῦ.
Ēlthon pote tines tōn adelphōn peirasai auton; hoti ouk ēphie ton logismon autou rhembasthēnai, oude elalei pragma tou aiōnos toutou; kai legousin autǭ; Eucharistoumen tǭ Theǭ, hoti ebrexen ep᾿ etos polla, kai epion hoi phoinikes, kai ekballousi leukadas, kai heuriskousin hoi adelphoi to ergocheiron autōn. Legei autois ho abbas Iōannēs; Houtōs esti to Pneuma to hagion; hotan katabę̄ eis tas kardias tōn anthrōpōn ananeountai, kai ekballousi leukadas en tǭ phobǭ tou Theou.
Once some of the brothers came to test him, because he did not let his thought wander, nor speak of any matter of this age; and they say to him, “We thank God that it rained a great deal this year, and the palms have drunk and are putting out shoots, and the brothers are finding their handiwork.” Abba John says to them, “So it is with the Holy Spirit: when he comes down into the hearts of men, they are renewed and put out shoots in the fear of God.”
43.11PG 65:207
Ἔλεγον περὶ αὐτοῦ, ὅτι ἔπλεξέ ποτε σειρὰν δύο σπυρίδων, καὶ ἔῤῥαψεν αὐτὴν μίαν σπυρίδα, καὶ οὐκ ἐνόησεν, ἕως προσήγγισε τῷ τοίχῳ. Ἦν γὰρ ὁ λογισμὸς αὐτοῦ σχολάζων τῇ θεωρίᾳ.
Elegon peri autou, hoti eplexe pote seiran dyo spyridōn, kai errhapsen autēn mian spyrida, kai ouk enoēsen, heōs prosēngise tǭ toichǭ. Ēn gar ho logismos autou scholazōn tę̄ theōrią.
They said of him that once he plaited rope for two baskets and sewed it into one basket, and did not notice until he reached the wall. For his thought was occupied with contemplation.
43.12PG 65:207
Εἶπεν ὁ ἀββᾶς Ἰωάννης, ὅτι Ὅμοιός εἰμι ἀνθρώπῳ καθημένῳ ὑποκάτω δένδρου μεγάλου, καὶ θεωροῦντι θηρία πολλὰ καὶ ἑρπετὰ ἐρχόμενα πρὸς αὐτόν· καὶ ὅταν μὴ δυνηθῇ στῆναι κατ' αὐτῶν, τρέχει ἄνω εἰς τὸ δένδρον, καὶ σώζεται. Οὕτως κἀγώ· καθέζομαι ἐν τῷ κελλίῳ μου, καὶ θεωρῶ τοὺς πονηροὺς λογισμοὺς ἐπάνω μου· καὶ ὅτε μὴ ἰσχύσω πρὸς αὐτοὺς, καταφεύγω πρὸς τὸν Θεὸν διὰ τῆς προσευχῆς, καὶ σώζομαι ἐκ τοῦ ἐχθροῦ.
Eipen ho abbas Iōannēs, hoti Homoios eimi anthrōpǭ kathēmenǭ hypokatō dendrou megalou, kai theōrounti thēria polla kai herpeta erchomena pros auton; kai hotan mē dynēthę̄ stēnai kat' autōn, trechei anō eis to dendron, kai sōzetai. Houtōs kagō; kathezomai en tǭ kelliǭ mou, kai theōrō tous ponērous logismous epanō mou; kai hote mē ischysō pros autous, katapheugō pros ton Theon dia tēs proseuchēs, kai sōzomai ek tou echthrou.
Abba John said, “I am like a man sitting under a great tree, who sees many wild beasts and reptiles coming toward him; and when he cannot stand against them, he runs up into the tree and is saved. So it is with me: I sit in my cell and see the evil thoughts coming upon me; and when I am not strong enough against them, I flee to God by prayer, and I am saved from the enemy.”
43.13PG 65:207
Εἶπεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ κολοβοῦ, ὅτι παρεκάλεσε τὸν Θεὸν, καὶ ἤρθη τὰ πάθη ἀπ᾿ αὐτοῦ, καὶ γέγονεν ἀμέριμνος. Καὶ ἀπελθὼν, εἶπέ τινι γέροντι· Ὁρῶ ἐμαυτὸν ἀναπαυόμενον, καὶ μηδένα πόλεμον ἔχοντα. Καὶ λέγει αὐτῷ ὁ γέρων· Ὕπαγε, παρακάλεσον τὸν Θεὸν, ὥστε τὸν πόλεμόν σοι ἐλθεῖν, καὶ ἣν εἶχες πρότερον συντριβὴν καὶ ταπείνωσιν· διὰ γὰρ τῶν πολέμων προκόπτει ἡ ψυχή. Παρεκάλεσεν οὖν, καὶ ἐλθόντος τοῦ πολέμου, οὐκ ἔτι εὔξατο ἀρθῆναι αὐτὸν ἀπ᾿ αὐτοῦ, ἀλλ᾽ ἔλεγε· Δός μοι, Κύριε, ὑπομονὴν ἐν τοῖς πολέμοις.
Eipen ho abbas Poimēn peri tou abba Iōannou tou kolobou, hoti parekalese ton Theon, kai ērthē ta pathē ap᾿ autou, kai gegonen amerimnos. Kai apelthōn, eipe tini geronti; Horō emauton anapauomenon, kai mēdena polemon echonta. Kai legei autǭ ho gerōn; Hypage, parakaleson ton Theon, hōste ton polemon soi elthein, kai hēn eiches proteron syntribēn kai tapeinōsin; dia gar tōn polemōn prokoptei hē psychē. Parekalesen oun, kai elthontos tou polemou, ouk eti euxato arthēnai auton ap᾿ autou, all᾽ elege; Dos moi, Kyrie, hypomonēn en tois polemois.
Abba Poemen said of abba John the Dwarf that he prayed to God and the passions were taken away from him, and he became free from care. And he went and said to an old man, “I find myself at rest and having no war.” And the old man says to him, “Go, pray to God that the war may come to you, and the contrition and humility you had before; for it is through wars that the soul makes progress.” So he prayed, and when the war came, he no longer prayed that it be taken away from him, but said, “Lord, give me endurance in the wars.”
43.14PG 65:207
Εἶπεν ὁ ἀββᾶς Ἰωάννης, ὅτι εἶδέ τις τῶν γερόντων ἐν ἐκστάσει· Καὶ ἰδοὺ τρεῖς μοναχοὶ ἕστηκαν πέραν τῆς θαλάσσης· καὶ ἐγένετο φωνὴ πρὸς αὐτοὺς ἐκ τοῦ ἄλλου πέραν λέγουσα· Λάβετε πτερὰ πυρὸς, καὶ δεῦτε πρὸς μέ. Καὶ οἱ μὲν δύο ἔλαβον, καὶ ἐπετάσθησαν εἰς τὸ ἄλλο πέραν· ὁ δὲ ἄλλος ἔμεινε, καὶ ἔκλαιε σφόδρα καὶ ἔκραζεν. Ὕστερον δὲ ἐδόθησαν καὶ αὐτῷ πτερὰ, οὐ μέντοι πυρὸς, ἀλλ᾽ ἀσθενῆ καὶ ἀδύναμα· καὶ μετὰ καμάτου καταποντιζόμενος καὶ ἀνιστάμενος, μετὰ θλίψεως πολλῆς ἦλθεν εἰς τὸ πέραν. Οὕτως καὶ ἡ γενεὰ αὕτη, εἰ καὶ λαμβάνει πτερὰ, οὐ μέντοι πυρὸς, ἀλλὰ μόλις ἀσθενῆ καὶ ἀδύναμα λαμβάνει.
Eipen ho abbas Iōannēs, hoti eide tis tōn gerontōn en ekstasei; Kai idou treis monachoi hestēkan peran tēs thalassēs; kai egeneto phōnē pros autous ek tou allou peran legousa; Labete ptera pyros, kai deute pros me. Kai hoi men dyo elabon, kai epetasthēsan eis to allo peran; ho de allos emeine, kai eklaie sphodra kai ekrazen. Hysteron de edothēsan kai autǭ ptera, ou mentoi pyros, all᾽ asthenē kai adynama; kai meta kamatou katapontizomenos kai anistamenos, meta thlipseōs pollēs ēlthen eis to peran. Houtōs kai hē genea hautē, ei kai lambanei ptera, ou mentoi pyros, alla molis asthenē kai adynama lambanei.
Abba John said that one of the old men saw in ecstasy: and look, three monks were standing on the shore of the sea; and a voice came to them from the other shore, saying, “Take wings of fire and come to me.” Two of them took them and flew to the other shore; but the third stayed and wept greatly and cried out. Afterward wings were given to him too, not of fire, but weak and powerless; and with labor, sinking and rising again, with much affliction he came to the other shore. So too this generation: even if it receives wings, they are not of fire, but it barely receives weak and powerless ones.
43.15PG 65:207–209
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἰωάννην, λέγων· Πῶς ἡ ψυχή μου ἔχουσα τραύματα, οὐκ αἰσχύνεται καταλαλεῖν τοῦ πλησίον; Λέγει αὐτῷ ὁ γέρων παραβολὴν διὰ τὴν καταλαλιάν· "Ανθρωπός τις ἦν πτωχός, καὶ εἶχε γυναῖκα εἶδε δὲ καὶ ἄλλην πιθανὴν, καὶ ἔλαβε ταύτην· ἦσαν δὲ ἀμφότεραι γυμναί. Γενομένης δὲ πανηγύρεως ἐν τινὶ τόπῳ, παρεκάλεσαν αὐτὸν λέγουσαι· Ἆρον ἡμᾶς μετὰ σοῦ. Καὶ λαβὼν τὰς δύο, ἔβαλεν εἰς πίθον· καὶ ἐμβὰς εἰς πλοῖον, ἦλθεν εἰς τὸν τόπον. Ὅτε δὲ γέγονε καῦμα, καὶ ἡσύχασαν οἱ ἄνθρωποι, ἀναβλέψασα ἡ μία, καὶ μηδένα ἰδοῦσα, ἐξεπήδησεν εἰς τὴν κοπρίαν, καὶ συνάξασα παλαιά ῥάκη, ἐποίησεν ἑαυτῇ περίζωμα, καὶ λοιπὸν μετὰ παρρησίας περιεπάτει. Ἡ δὲ ἄλλη ἔσω καθημένη γυμνή, ἔλεγεν Ἰδοὺ αὕτη ἡ πόρνη οὐκ αἰσχύνεται περιπατοῦσα γυμνή. Διαπονηθεὶς δὲ ὁ ἀνὴρ αὐτῆς εἶπεν· Ὦ θαῦμα· αὕτη κἂν σκέπει τὴν ἀσχημοσύνην αὐτῆς· σὺ δὲ ὅλη γυμνὴ εἶ, καὶ ταῦτα οὐκ αἰσχύνῃ λαλοῦσα Οὕτως ἐστὶ καὶ τὸ τῆς καταλαλιᾶς.
Adelphos ērōtēse ton abban Iōannēn, legōn; Pōs hē psychē mou echousa traumata, ouk aischynetai katalalein tou plēsion? Legei autǭ ho gerōn parabolēn dia tēn katalalian; "Anthrōpos tis ēn ptōchos, kai eiche gynaika eide de kai allēn pithanēn, kai elabe tautēn; ēsan de amphoterai gymnai. Genomenēs de panēgyreōs en tini topǭ, parekalesan auton legousai; Aron hēmas meta sou. Kai labōn tas dyo, ebalen eis pithon; kai embas eis ploion, ēlthen eis ton topon. Hote de gegone kauma, kai hēsychasan hoi anthrōpoi, anablepsasa hē mia, kai mēdena idousa, exepēdēsen eis tēn koprian, kai synaxasa palaia rhakē, epoiēsen heautę̄ perizōma, kai loipon meta parrēsias periepatei. Hē de allē esō kathēmenē gymnē, elegen Idou hautē hē pornē ouk aischynetai peripatousa gymnē. Diaponētheis de ho anēr autēs eipen; Ō thauma; hautē kan skepei tēn aschēmosynēn autēs; sy de holē gymnē ei, kai tauta ouk aischynę̄ lalousa Houtōs esti kai to tēs katalalias.
A brother asked abba John, saying, “How is it that my soul, though it has wounds, is not ashamed to slander my neighbor?” The old man told him a parable about slander: “There was a poor man who had a wife; and he saw another, attractive one, and took her too; and both were naked. When a festival was held in a certain place, they begged him, saying, ‘Take us with you.’ And taking the two, he put them in a jar; and boarding a boat, he came to the place. When it became hot and people were resting, one of them peeped out, and seeing no one, she jumped out onto the rubbish heap, gathered old rags, made herself a loincloth, and then walked about confidently. But the other, sitting inside naked, said, ‘Look, this harlot is not ashamed to walk about naked!’ Her husband, vexed, said, ‘What a marvel! She at least covers her shame; but you are entirely naked, and you are not ashamed to say these things!’ So it is with slander.”
43.16PG 65:209
Ἔλεγε δὲ πάλιν τῷ ἀδελφῷ ὁ γέρων περὶ τῆς ψυχῆς τῆς θελούσης μετανοῆσαι· Πόρνη ἦν ὡραῖα ἐν τινὶ πόλει, καὶ πολλοὺς φίλους εἶχεν. Ἐλθὼν δὲ πρὸς αὐτὴν εἷς ἄρχων, εἶπεν αὐτῇ Σύνθου μοι σωφρονεῖν, κἀγώ σε λαμβάνω εἰς γυναῖκα. Ἡ δὲ συνέθετο αὐτῷ. Καὶ λαβὼν αὐτὴν ἀπήγαγεν εἰς τὸν οἶκον αὐτοῦ. Οἱ δὲ φίλοι αὐτῆς, ζητοῦντες αὐτὴν, ἔλεγον· Ὁ δεῖνα ὁ ἄρχων ἔλαβεν αὐτὴν εἰς τὸν οἶκον αὐτοῦ· ἐὰν οὖν ἀπέλθωμεν εἰς τὸν οἶκον αὐτοῦ, καὶ μάθῃ, τιμωρεῖται ἡμᾶς. Ἀλλὰ δεῦτε ὀπίσω τῆς οἰκίας, καὶ συρίσωμεν αὐτῇ καὶ γνωρίζουσα τὴν φωνὴν τοῦ συριγμοῦ, καταβαίνει πρὸς ἡμᾶς, καὶ ἡμεῖς ἀναίτιοι εὑρισκόμεθα. Ακούσασα οὖν τοῦ συριγμοῦ, ἐσφράγισε" τὰ ὦτα αὐτῆς, καὶ εἰσεπήδησεν εἰς τὸν ἐνδότερον κοιτῶνα, καὶ ἔκλεισε τὰς θύρας. Ἔλεγε δὲ, τὴν πόρνην εἶναι τὴν ψυχὴν· οἱ δὲ φίλοι αὐτῆς εἰσι τὰ πάθη καὶ οἱ ἄνθρωποι· ὁ δὲ ἄρχων ἐστὶν ὁ Χριστός· ἡ δὲ οἰκία ἡ ἐσωτέρα ἐστὶν ἡ αἰωνία μονή. Οἱ δὲ συρίζοντες αὐτῇ εἰσιν οἱ πονηροὶ δαίμονες· αὐτὴ δὲ διαπαντὸς φεύγει πρὸς τὸν Κύριον.
Elege de palin tǭ adelphǭ ho gerōn peri tēs psychēs tēs thelousēs metanoēsai; Pornē ēn hōraia en tini polei, kai pollous philous eichen. Elthōn de pros autēn heis archōn, eipen autę̄ Synthou moi sōphronein, kagō se lambanō eis gynaika. Hē de synetheto autǭ. Kai labōn autēn apēgagen eis ton oikon autou. Hoi de philoi autēs, zētountes autēn, elegon; Ho deina ho archōn elaben autēn eis ton oikon autou; ean oun apelthōmen eis ton oikon autou, kai mathę̄, timōreitai hēmas. Alla deute opisō tēs oikias, kai syrisōmen autę̄ kai gnōrizousa tēn phōnēn tou syrigmou, katabainei pros hēmas, kai hēmeis anaitioi heuriskometha. Akousasa oun tou syrigmou, esphragise" ta ōta autēs, kai eisepēdēsen eis ton endoteron koitōna, kai ekleise tas thyras. Elege de, tēn pornēn einai tēn psychēn; hoi de philoi autēs eisi ta pathē kai hoi anthrōpoi; ho de archōn estin ho Christos; hē de oikia hē esōtera estin hē aiōnia monē. Hoi de syrizontes autę̄ eisin hoi ponēroi daimones; autē de diapantos pheugei pros ton Kyrion.
The old man also told the brother about the soul that wants to repent: “There was a beautiful prostitute in a city, and she had many lovers. A magistrate came to her and said to her, ‘Promise me to live chastely, and I will take you as my wife.’ She promised him. And taking her, he brought her into his house. Her lovers, looking for her, said, ‘That magistrate has taken her into his house; if we go to his house and he finds out, he will punish us. But come, let us go behind the house and whistle to her; and recognizing the sound of the whistle, she will come down to us, and we shall be found blameless.’ But when she heard the whistle, she stopped her ears, ran into the inner chamber, and shut the doors.” He said that the prostitute is the soul; her lovers are the passions and men; the magistrate is Christ; the inner house is the eternal dwelling; those who whistle to her are the evil demons; but she always flees to the Lord.
43.17PG 65:209–211
Ἀναβαίνοντός ποτε τοῦ ἀββᾶ Ἰωάννου ἀπὸ Σκήτεως μετ' ἄλλων ἀδελφῶν, ἐπλανήθη ὁ ὁδηγῶν αὐτοὺς· ἦν γὰρ νύξ. Καὶ λέγουσιν οἱ ἀδελφοὶ τῷ ἀββᾶ Ἰωάννῃ· Τί ποιήσομεν, άββᾶ, ὅτι ἐπλανήθη ὁ ἀδελφὸς τὴν ὁδὸν, μήπως ἀποθάνωμεν πλανώμενοι; Λέγει αὐτοῖς ὁ γέρων· Ἐὰν εἴπωμεν αὐτῷ, λυπεῖται καὶ αἰσχύνεται. Ἀλλ᾿ ἰδοὺ ποιῶ ἐμαυτὸν ἀσθενοῦντα, καὶ λέγω, Οὐ δύναμαι ὁδεῦσαι, ἀλλὰ μένω ὧδε ἕως πρωΐ. Καὶ ἐποίησεν οὕτως. Οἱ δὲ λοιποί εἶπον· Οὐδὲ ἡμεῖς ὑπάγομεν, ἀλλὰ καθήμεθα μετὰ σοῦ. Καὶ ἐκάθισαν ἕως πρωΐ· καὶ τὸν ἀδελφὸν οὐκ ἐσκανδάλισαν. τη΄. Γέρων τις ἦν ἐν Σκήτει, πονικὸς μὲν ἐν τῷ σωματικῷ, οὐκ ἀκριβὴς δὲ ἐν τοῖς λογισμοῖς. Ἀπῆλθεν οὖν πρὸς τὸν ἀββᾶν Ἰωάννην, ἐρωτῆσαι αὐτὸν περὶ τῆς λήθης· καὶ ἀκούσας παρ᾿ αὐτοῦ λόγον, ὑπέστρεψεν εἰς τὴν κέλλαν αὐτοῦ, καὶ ἐπελάθετο ὃ εἶπεν αὐτῷ ὁ ἀββᾶς Ἰωάννης. Καὶ ἀπῆλθε πάλιν ἐρωτῆσαι αὐτόν· ἀκούσας δὲ παρ' αὐτοῦ ὁμοίως τὸν λόγον, ὑπέστρεψεν. Ὡς δὲ ἔφθασε τὸ ἴδιον κελλίον πάλιν ἐπελάθετο, καὶ οὕτω δὲ πλειστάκις ἀπερχόμενος, ἐν τῷ ὑποστρέφειν κατακυριεύετο ὑπὸ τῆς λήθης. Μετὰ δὲ ταῦτα ἀπαντήσας τῷ γέροντι, εἶπεν· Οἶδας, ἀββᾶ, ὅτι ἐπελαθόμην πάλιν ὅ μοι εἴρηκας; ἀλλ᾽ ἵνα μὴ ὀχλήσω σοι, οὐκ ἦλθον Λέγει αὐτῷ ὁ ἀββᾶς Ἰωάννης Ὕπαγε, ἄψον λύχνον. Καὶ ἦψεν. Εἶπε καὶ αὐτῷ πάλιν· Φέρε ἄλλους λύχνους, καὶ ἅψον ἐξ αὐτοῦ. Ἐποίησε δὲ ὁμοίως. Καὶ εἶπεν ἀββᾶς Ἰωάννης τῷ γέροντι· Μή τί ποτε ἐβλάβη ὁ λύχνος, ὅτι ἀνήψας ἐξ αὐτοῦ τοὺς ἄλλους λύχνους; Λέγει· Οὐχί. Εἶπε δὲ ὁ γέρων· Οὕτως οὐδὲ Ἰωάννης· ἐὰν ἡ Σκῆτις ἔρχηται πρὸς μὲ ὅλη, οὐ μή με ἐμποδίσει ἀπὸ τῆς χάριτος τοῦ Χριστοῦ. Τοίνυν, ὅτε θέλεις, ἔρχου, μηδὲν διακρινόμενος. Καὶ οὕτω δι᾽ ὑπομονῆς ἀμφοτέρων, ἦρε τὴν λήθην ὁ Θεὸς ἀπὸ τοῦ γέροντος. Αὕτη δὲ ἦν ἐργασία τῶν Σκητιωτῶν, διδόναι προθυμίαν τοῖς πολεμουμένοις· καὶ βιαζομένους ἑαυτοὺς εἰς τὸ κερδῆσαι ἀλλήλους εἰς τὸ ἀγαθόν.
Anabainontos pote tou abba Iōannou apo Skēteōs met' allōn adelphōn, eplanēthē ho hodēgōn autous; ēn gar nyx. Kai legousin hoi adelphoi tǭ abba Iōannę̄; Ti poiēsomen, abba, hoti eplanēthē ho adelphos tēn hodon, mēpōs apothanōmen planōmenoi? Legei autois ho gerōn; Ean eipōmen autǭ, lypeitai kai aischynetai. All᾿ idou poiō emauton asthenounta, kai legō, Ou dynamai hodeusai, alla menō hōde heōs prōï. Kai epoiēsen houtōs. Hoi de loipoi eipon; Oude hēmeis hypagomen, alla kathēmetha meta sou. Kai ekathisan heōs prōï; kai ton adelphon ouk eskandalisan. tē΄. Gerōn tis ēn en Skētei, ponikos men en tǭ sōmatikǭ, ouk akribēs de en tois logismois. Apēlthen oun pros ton abban Iōannēn, erōtēsai auton peri tēs lēthēs; kai akousas par᾿ autou logon, hypestrepsen eis tēn kellan autou, kai epelatheto ho eipen autǭ ho abbas Iōannēs. Kai apēlthe palin erōtēsai auton; akousas de par' autou homoiōs ton logon, hypestrepsen. Hōs de ephthase to idion kellion palin epelatheto, kai houtō de pleistakis aperchomenos, en tǭ hypostrephein katakyrieueto hypo tēs lēthēs. Meta de tauta apantēsas tǭ geronti, eipen; Oidas, abba, hoti epelathomēn palin ho moi eirēkas? all᾽ hina mē ochlēsō soi, ouk ēlthon Legei autǭ ho abbas Iōannēs Hypage, apson lychnon. Kai ēpsen. Eipe kai autǭ palin; Phere allous lychnous, kai hapson ex autou. Epoiēse de homoiōs. Kai eipen abbas Iōannēs tǭ geronti; Mē ti pote eblabē ho lychnos, hoti anēpsas ex autou tous allous lychnous? Legei; Ouchi. Eipe de ho gerōn; Houtōs oude Iōannēs; ean hē Skētis erchētai pros me holē, ou mē me empodisei apo tēs charitos tou Christou. Toinyn, hote theleis, erchou, mēden diakrinomenos. Kai houtō di᾽ hypomonēs amphoterōn, ēre tēn lēthēn ho Theos apo tou gerontos. Hautē de ēn ergasia tōn Skētiōtōn, didonai prothymian tois polemoumenois; kai biazomenous heautous eis to kerdēsai allēlous eis to agathon.
Once abba John was going up from Scetis with other brothers, and the one guiding them lost the way, for it was night. And the brothers say to abba John, “What shall we do, abba, since the brother has lost the way? Are we to die wandering?” The old man says to them, “If we tell him, he will be grieved and ashamed. But look, I will pretend to be ill and say, ‘I cannot walk, but I will stay here until morning.’” And he did so. And the others said, “We will not go on either, but will sit with you.” And they sat until morning; and they did not offend the brother. [18] There was an old man at Scetis, hard-working in the body but not exact in his thoughts. So he went to abba John to ask him about forgetfulness; and hearing a word from him, he returned to his cell and forgot what abba John had said to him. And he went again to ask him; and hearing the word from him likewise, he returned. When he reached his own cell, he forgot again; and so, going many times, on the way back he was overcome by forgetfulness. After this, meeting the old man, he said, “Do you know, abba, that I forgot again what you told me? But so as not to trouble you, I did not come.” Abba John says to him, “Go, light a lamp.” And he lit it. He said to him again, “Bring other lamps and light them from it.” He did so. And abba John said to the old man, “Was the lamp harmed at all because you lit the other lamps from it?” He says, “No.” And the old man said, “So neither is John; even if all Scetis comes to me, it will not hinder me from the grace of Christ. So whenever you want, come, without hesitating.” And so, through the patience of both, God took the forgetfulness away from the old man. This was the work of the monks of Scetis: to give encouragement to those under attack, and to force themselves to win one another to the good.
43.19PG 65:211
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ἰωάννην, λέγων· Τί ποιήσω; ὅτι πολλάκις ἔρχεται ἀδελφὸς λαβεῖν με εἰς ἔργον, καὶ ἐγὼ ταλαίπωρός εἰμι καὶ ἀσθενὴς, καὶ κοπιῶ εἰς τὸ πρᾶγμα· τί οὖν ποιήσω διὰ τὴν ἐντολήν; Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Χάλεβ εἶπε τῷ Ἰησοῦ υἱῷ Ναυῆ· Τεσσαράκοντα ἐτῶν ἤμην, ὅτε ἀπέστειλε Μωϋσῆς ὁ δοῦλος Κυρίου ἐκ τῆς ἐρήμου ἐμὲ καὶ σὲ εἰς τὴν γῆν ταύτην· καὶ νῦν εἰμι ἐτῶν ὀγδοήκοντα πέντε. Ως τότε ἤμην, καὶ νῦν ἰσχύω εἰσελθεῖν καὶ ἐξελθεῖν εἰς τὸν πόλεμον· ὥστε οὖν καὶ σὺ, εἰ δύνασαι ἵνα ὡς ἐξέρχῃ οὕτως καὶ εἰσέρχῃ, ὕπαγε· εἰ δὲ οὐ δύνασαι οὕτως ποιῆσαι, κάθου εἰς τὸ κελλίον σου κλαίων τὰς ἁμαρτίας σου· καὶ ἐὰν εὑρῶσί σε πενθοῦντα, οὐκ ἀναγκάζουσί σε ἐξελθεῖν.
Ērōtēsen adelphos ton abban Iōannēn, legōn; Ti poiēsō? hoti pollakis erchetai adelphos labein me eis ergon, kai egō talaipōros eimi kai asthenēs, kai kopiō eis to pragma; ti oun poiēsō dia tēn entolēn? Kai apokritheis ho gerōn eipe; Chaleb eipe tǭ Iēsou huiǭ Nauē; Tessarakonta etōn ēmēn, hote apesteile Mōÿsēs ho doulos Kyriou ek tēs erēmou eme kai se eis tēn gēn tautēn; kai nyn eimi etōn ogdoēkonta pente. Ōs tote ēmēn, kai nyn ischyō eiselthein kai exelthein eis ton polemon; hōste oun kai sy, ei dynasai hina hōs exerchę̄ houtōs kai eiserchę̄, hypage; ei de ou dynasai houtōs poiēsai, kathou eis to kellion sou klaiōn tas hamartias sou; kai ean heurōsi se penthounta, ouk anankazousi se exelthein.
A brother asked abba John, saying, “What shall I do? A brother often comes to take me to work, and I am wretched and weak, and I grow tired in the task; so what shall I do for the sake of the commandment?” And the old man answered, “Caleb said to Joshua the son of Nun, ‘I was forty years old when Moses the servant of the Lord sent me and you from the desert into this land; and now I am eighty-five. As I was then, so now I am strong to go in and go out to war.’ So you too, if you can go out and come in the same way, go; but if you cannot do so, sit in your cell weeping for your sins; and if they find you mourning, they will not force you to go out.”
43.20PG 65:211
Εἶπεν ὁ ἀββᾶς Ἰωάννης· Τίς πέπρακε τὸν Ἰωσήφ; Καὶ ἀπεκρίθη τις ἀδελφὸς, λέγων· Οἱ ἀδελφοὶ αὐτοῦ. Λέγει αὐτῷ ὁ γέρων· Οὐχί· ἀλλ᾽ ἡ ταπείνωσις αὐτοῦ πέπρακεν αὐτόν. Ἠδύνατο γὰρ εἰπεῖν, ὅτι Ἀδελφὸς αὐτῶν εἰμι, καὶ ἀντιλέξαι· ἀλλὰ σιωπῶν, τῇ ταπεινώσει ἑαυτὸν πέπρακε· καὶ ἡ ταπείνωσις κατέστησεν αὐτὸν ἡγούμενον εἰς Αἴγυπτον.
Eipen ho abbas Iōannēs; Tis peprake ton Iōsēph? Kai apekrithē tis adelphos, legōn; Hoi adelphoi autou. Legei autǭ ho gerōn; Ouchi; all᾽ hē tapeinōsis autou pepraken auton. Ēdynato gar eipein, hoti Adelphos autōn eimi, kai antilexai; alla siōpōn, tę̄ tapeinōsei heauton peprake; kai hē tapeinōsis katestēsen auton hēgoumenon eis Aigypton.
Abba John said, “Who sold Joseph?” And a brother answered, “His brothers.” The old man says to him, “No; his humility sold him. For he could have said, ‘I am their brother,’ and objected; but by keeping silent he sold himself by humility; and humility made him ruler in Egypt.”
43.21PG 65:211
Εἶπεν ὁ ἀββᾶς Ἰωάννης· Τὸ ἐλαφρὸν φορτίον ἑάσαντες, τουτέστι τὸ ἑαυτοὺς μέμφεσθαι, τὸ βαρὺ ἐβαστάσαμεν, τουτέστι τὸ δικαιοῦν ἑαυτούς.
Eipen ho abbas Iōannēs; To elaphron phortion heasantes, toutesti to heautous memphesthai, to bary ebastasamen, toutesti to dikaioun heautous.
Abba John said, “We have abandoned the light burden, that is, blaming ourselves, and taken up the heavy one, that is, justifying ourselves.”
43.22PG 65:211
Ὁ αὐτὸς εἶπεν· Ἡ ταπεινοφροσύνη καὶ ὁ φόβος τοῦ Θεοῦ, ὑπεράνω εἰσὶ πασῶν τῶν ἀρετῶν.
Ho autos eipen; Hē tapeinophrosynē kai ho phobos tou Theou, hyperanō eisi pasōn tōn aretōn.
The same said, “Humility and the fear of God are above all the virtues.”
43.23PG 65:211–213
Ὁ αὐτὸς ἐκάθητό ποτε εἰς τὴν ἐκκλησίαν, καὶ ἐστέναξεν, ἀγνοῶν ὅτι ἐστί τις ὅπισθεν αὐτοῦ. τοῦ Θεοῦ ἐστιν ἡ ταπείνωσις, καὶ οἱ πατέρες ἡμῶν διὰ πολλῶν ὕβρεων καὶ θλίψεων χαίροντες εἰσῆλθαν δι᾿ αὐτῆς εἰς τὴν πόλιν τοῦ Θεοῦ. Γνοὺς οὖν, ἔβαλε μετάνοιαν, λέγων· Συγχώρησόν μοι, ἀββᾶ· οὔπω γὰρ κατηχήθην.
Ho autos ekathēto pote eis tēn ekklēsian, kai estenaxen, agnoōn hoti esti tis hopisthen autou. tou Theou estin hē tapeinōsis, kai hoi pateres hēmōn dia pollōn hybreōn kai thlipseōn chairontes eisēlthan di᾿ autēs eis tēn polin tou Theou. Gnous oun, ebale metanoian, legōn; Synchōrēson moi, abba; oupō gar katēchēthēn.
The same was once sitting in the church, and he sighed, not knowing that someone was behind him. … [The door] of God is humility, and our fathers, through many insults and afflictions, entered rejoicing by it into the city of God. So when he realized it, he made a prostration, saying, “Forgive me, abba; for I have not yet been instructed.”
43.24PG 65:213
Ὁ αὐτὸς ἔλεγε τῷ μαθητῇ αὐτοῦ· Τιμήσωμεν τὸν ἕνα, καὶ πάντες τιμῶσιν ἡμᾶς· ἐὰν δὲ καταφρονήσωμεν τοῦ ἑνὸς, ὅς ἐστι Θεὸς, καταφρονοῦσιν ἡμῶν πάντες, καὶ εἰς ἀπώλειαν ὑπάγομεν.
Ho autos elege tǭ mathētę̄ autou; Timēsōmen ton hena, kai pantes timōsin hēmas; ean de kataphronēsōmen tou henos, hos esti Theos, kataphronousin hēmōn pantes, kai eis apōleian hypagomen.
The same said to his disciple, “Let us honor the One, and all will honor us; but if we despise the One, who is God, all will despise us, and we go to destruction.”
43.25PG 65:213
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου, ὅτι ἦλθεν εἰς τὴν ἐκκλησίαν εἰς Σκῆτιν· καὶ ἀκούσας ἀντιλογίας τινῶν ἀδελφῶν, ὑπέστρεψεν εἰς τὴν κέλλαν αὐτοῦ· καὶ κυκλεύσας αὐτὴν τρίτον, οὕτως εἰσῆλθεν. Ἀδελφοὶ δὲ τινες ἰδόντες αὐτὸν, ἠπόρησαν διατί τοῦτο ἐποίησε, καὶ ἐλθόντες ἠρώτων αὐτόν. Ὁ δὲ λέγει αὐτοῖς· Τὰ ὦτά μου εἶχον ἀπὸ τῆς ἀντιλογίας μεστά· ἐκύκλωσα οὖν, ἵνα καθαρίσω αὐτὰ, καὶ οὕτως εἰσέλθω ἐν ἡσυχίᾳ τοῦ νοός μου εἰς τὸ κελλίον μου.
Elegon peri tou abba Iōannou, hoti ēlthen eis tēn ekklēsian eis Skētin; kai akousas antilogias tinōn adelphōn, hypestrepsen eis tēn kellan autou; kai kykleusas autēn triton, houtōs eisēlthen. Adelphoi de tines idontes auton, ēporēsan diati touto epoiēse, kai elthontes ērōtōn auton. Ho de legei autois; Ta ōta mou eichon apo tēs antilogias mesta; ekyklōsa oun, hina katharisō auta, kai houtōs eiselthō en hēsychią tou noos mou eis to kellion mou.
They said of abba John that he came to the church at Scetis; and hearing some brothers disputing, he returned to his cell; and he walked around it three times, and then went in. Some brothers, seeing him, wondered why he did this, and came and asked him. He says to them, “My ears were full of the dispute; so I walked around to cleanse them, and so to enter my cell with stillness of mind.”
43.26PG 65:213
Ἦλθέ ποτε ἀδελφὸς εἰς τὴν κέλλαν τοῦ ἀββᾶ Ἰωάννου ὀψὲ, σπουδάζων ἀπελθεῖν· καὶ λαλούντων αὐτῶν περὶ ἀρετῶν, γέγονε πρωΐ, καὶ οὐκ ἔγνωσαν. Καὶ ἐξῆλθε προπέμψαι αὐτόν· καὶ ἔμειναν λαλοῦντες ἕως ἕκτης ὥρας. Καὶ εἰσήνεγκεν· καὶ γευσάμενος, οὕτως ἀπῆλθεν.
Ēlthe pote adelphos eis tēn kellan tou abba Iōannou opse, spoudazōn apelthein; kai lalountōn autōn peri aretōn, gegone prōï, kai ouk egnōsan. Kai exēlthe propempsai auton; kai emeinan lalountes heōs hektēs hōras. Kai eisēnenken; kai geusamenos, houtōs apēlthen.
Once a brother came to abba John’s cell in the evening, eager to leave; and as they talked about virtues, morning came, and they did not notice. And John went out to see him off; and they stayed talking until the sixth hour. And he brought him in; and after eating, he left.
43.27PG 65:213
Ἔλεγεν ὁ ἀββᾶς Ἰωάννης, ὅτι φυλακή ἐστι, τὸ καθίσαι ἐν τῷ κελλίῳ, καὶ μνημονεύειν τοῦ Θεοῦ πάντοτε Καὶ τοῦτό ἐστι τὸ, Ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρὸς μέ.
Elegen ho abbas Iōannēs, hoti phylakē esti, to kathisai en tǭ kelliǭ, kai mnēmoneuein tou Theou pantote Kai touto esti to, En phylakę̄ ēmēn, kai ēlthete pros me.
Abba John said, “To sit in the cell and remember God always: that is prison. And this is the meaning of ‘I was in prison, and you came to me.’”
43.28PG 65:213
Εἶπε πάλιν· Τίς ἰσχυρὸς ὡς ὁ λέων; καὶ διὰ τὴν κοιλίαν αὐτοῦ ἐμπίπτει εἰς παγίδα, καὶ ὅλη ἡ ἰσχὺς αὐτοῦ ταπεινοῦται.
Eipe palin; Tis ischyros hōs ho leōn? kai dia tēn koilian autou empiptei eis pagida, kai holē hē ischys autou tapeinoutai.
He also said, “Who is as strong as the lion? And yet because of his belly he falls into the trap, and all his strength is brought low.”
43.29PG 65:213
Ἔλεγε πάλιν, ὅτι ἐσθίοντες οἱ Πατέρες τῆς Σκήτεως ἄρτον καὶ ἅλας, ἔλεγον· Μὴ ἀναγκάσωμεν ἑαυτοὺς εἰς ἄλας καὶ ἄρτον. Καὶ οὕτως ἰσχυροὶ ἦσαν πρὸς τὸ ἔργον τοῦ Θεοῦ.
Elege palin, hoti esthiontes hoi Pateres tēs Skēteōs arton kai halas, elegon; Mē anankasōmen heautous eis alas kai arton. Kai houtōs ischyroi ēsan pros to ergon tou Theou.
He also said that the Fathers of Scetis, eating bread and salt, used to say, “Let us not force ourselves to bread and salt.” And so they were strong for the work of God.
43.30PG 65:213
Ἦλθεν ἀδελφός τις λαβεῖν σπυρίδας παρὰ τοῦ ἀββᾶ Ἰωάννου. Καὶ ἐξελθὼν λέγει αὐτῷ· Τί θέλεις, ἀδελφέ; Ὁ δὲ εἶπε· Σπυρίδας, ἀββᾶ. Εἰσελθὼν δὲ ἐκβαλεῖν, ἐπελάθετο· καὶ ἐκάθισε ῥάπτων. Πάλιν ἔκρουσε· καὶ ὡς ἐξῆλθε, λέγει αὐτῷ· Φέρε τὴν σπυρίδα, ἀββᾶ. Εἰσελθὼν δὲ πάλιν ἐκάθισε ῥάπτειν. Καὶ πάλιν ἐκεῖνος ἔκρουσε. Καὶ ἐξελθὼν λέγει αὐτῷ· Τί θέλεις, ἀδελφέ; Ὁ δὲ εἶπε· Τὴν σπυρίδα, ἀββᾶ. Καὶ κρατήσας αὐτοῦ τὴν χεῖρα, εἰσήνεγκεν αὐτὸν ἔσω, λέγων· Εἰ σπυρίδας θέλεις, λάβε καὶ περιπάτει· ἐγὼ γὰρ οὐ σχολάζω.
Ēlthen adelphos tis labein spyridas para tou abba Iōannou. Kai exelthōn legei autǭ; Ti theleis, adelphe? Ho de eipe; Spyridas, abba. Eiselthōn de ekbalein, epelatheto; kai ekathise rhaptōn. Palin ekrouse; kai hōs exēlthe, legei autǭ; Phere tēn spyrida, abba. Eiselthōn de palin ekathise rhaptein. Kai palin ekeinos ekrouse. Kai exelthōn legei autǭ; Ti theleis, adelphe? Ho de eipe; Tēn spyrida, abba. Kai kratēsas autou tēn cheira, eisēnenken auton esō, legōn; Ei spyridas theleis, labe kai peripatei; egō gar ou scholazō.
A brother came to get baskets from abba John. And he came out and says to him, “What do you want, brother?” He said, “Baskets, abba.” Going in to bring them out, he forgot, and sat down sewing. Again the brother knocked; and when he came out, he says to him, “Bring the basket, abba.” Going in again, he sat down to sew. And again the brother knocked. And coming out he says to him, “What do you want, brother?” He said, “The basket, abba.” And taking him by the hand, he brought him inside, saying, “If you want baskets, take them and go; for I have no time.”
43.31PG 65:213
Ηλθέ ποτε καμηλίτης, ἵνα λάβῃ τὰ σκεύη αὐτοῦ, καὶ ἀπέλθῃ εἰς ἄλλον τόπον. Ὁ δὲ εἰσελθὼν ἐνέγκαι αὐτῷ τὴν σειρὰν, ἐπέλαθετο, τεταμένην ἔχων τὴν διάνοιαν πρὸς τὸν Θεόν. Πάλιν οὖν ὤχλησεν ὁ καμηλίτης κρούων τὴν θύραν, καὶ πάλιν ὁ ἀββᾶς Ἰωάννης εἰσερχόμενος, ἐπελάθετο. Τὸ δὲ τρίτον κρούσαντος τοῦ καμηλίτου, εἰσερχόμενος ἔλεγε· Σειρὰ κάμηλος, σειρὰ κάμηλος
Ēlthe pote kamēlitēs, hina labę̄ ta skeuē autou, kai apelthę̄ eis allon topon. Ho de eiselthōn enenkai autǭ tēn seiran, epelatheto, tetamenēn echōn tēn dianoian pros ton Theon. Palin oun ōchlēsen ho kamēlitēs krouōn tēn thyran, kai palin ho abbas Iōannēs eiserchomenos, epelatheto. To de triton krousantos tou kamēlitou, eiserchomenos elege; Seira kamēlos, seira kamēlos
Once a camel driver came to take his goods and go to another place. And going in to bring him the rope, he forgot, having his mind stretched toward God. So again the camel driver troubled him by knocking at the door, and again abba John, going in, forgot. When the camel driver knocked the third time, he went in saying, “Rope, camel; rope, camel.”
43.32PG 65:213–215
Ὁ αὐτὸς γέγονε ζέων τῷ πνεύματι. Παραβαλὼν οὖν τις αὐτῷ, ἐπήνεσεν αὐτοῦ τὸ ἔργον· εἰργάζετο δὲ σειράν· καὶ ἐσιώπησε. Πάλιν ἐκεῖνος ἐκίνησεν αὐτῷ λόγον· καὶ πάλιν ἐσιώπα. Τὸ τρίτον, λέγει τῷ παραβαλόντι· Ἀφ' οὗ εἰσῆλθες ἐνταῦθα, ἔβαλες τὸν Θεὸν ἀπ᾿ ἐμοῦ.
Ho autos gegone zeōn tǭ pneumati. Parabalōn oun tis autǭ, epēnesen autou to ergon; eirgazeto de seiran; kai esiōpēse. Palin ekeinos ekinēsen autǭ logon; kai palin esiōpa. To triton, legei tǭ parabalonti; Aph' hou eisēlthes entautha, ebales ton Theon ap᾿ emou.
The same was fervent in spirit. Someone visiting him praised his work (he was making rope); and he kept silent. Again the man started a conversation with him, and again he kept silent. The third time, he says to the visitor, “Since you came in here, you have driven God away from me.”
43.33PG 65:215
Ἦλθέ τις γέρων εἰς τὴν κέλλαν τοῦ ἀββᾶ Ἰωάννου, καὶ εὖρεν αὐτὸν καθεύδοντα, καὶ ἄγγελον παριστάμενον καὶ ῥιπίζοντα αὐτόν. Καὶ ἀνεχώρησεν ἰδών. Ὡς δὲ ἀνέστη, λέγει τῷ μαθητῇ αὐτοῦ· Ἦλθέ τις ὧδε κοιμωμένου μου; Λέγει· Ναί· ὁ δεῖνα ὁ γέρων. Καὶ ἔγνω ὁ ἀββᾶς Ἰωάννης, ὅτι τῶν μέτρων αὐτοῦ ἦν ὁ γέρων, καὶ εἶδε τὸν ἄγγελον.
Ēlthe tis gerōn eis tēn kellan tou abba Iōannou, kai euren auton katheudonta, kai angelon paristamenon kai rhipizonta auton. Kai anechōrēsen idōn. Hōs de anestē, legei tǭ mathētę̄ autou; Ēlthe tis hōde koimōmenou mou? Legei; Nai; ho deina ho gerōn. Kai egnō ho abbas Iōannēs, hoti tōn metrōn autou ēn ho gerōn, kai eide ton angelon.
An old man came to abba John’s cell and found him sleeping, and an angel standing beside him and fanning him. And seeing this, he withdrew. When John got up, he says to his disciple, “Did someone come here while I was sleeping?” He says, “Yes, such-and-such an old man.” And abba John knew that the old man was of his own measure, and had seen the angel.
43.34PG 65:215
Εἶπεν ὁ ἀββᾶς Ἰωάννης· Ἐγὼ θέλω μεταλαβεῖν τὸν ἄνθρωπον, μικρὸν ἐκ πασῶν τῶν ἀρετῶν. Τοίνυν ἐφ᾽ ἑκάστης ἡμέρας, διανιστάμενος τῷ πρωί, ἐπιλαβοῦ ἀρχὴν εἰς πᾶσαν ἀρετὴν, καὶ ἐντολὴν Θεοῦ, ἐν μεγίστῃ ὑπομονῇ, μετὰ φόβου καὶ μακροθυμίας, ἐν ἀγάπη Θεοῦ, μετὰ πάσης προθυμίας ψυχῆς καὶ σώματος, καὶ ταπεινώσεως πολλῆς, ἐν ὑπομονῇ θλίψεως καρδίας καὶ φυλακῆς, ἐν προσευχῇ πολλῇ καὶ πρεσβείαις, μετὰ στεναγμοῦ ἐ, ἐν ἁγνείᾳ γλώσσης, καὶ φυλακῇ ὀφθαλμῶν ἀτιμαζόμενος, καὶ μὴ ὀργιζόμενος· εἰρηνεύων, καὶ μὴ ἀνταποδιδοὺς κακὸν ἀντὶ κακοῦ· μὴ προσέχων πταίσμασιν ἑτέρων· μὴ ἑαυτὸν μετρῶν, ὑποκάτω πάσης τῆς κτίὧν· ἐν ἀποταξίᾳ ὕλης καὶ τῶν κατὰ σάρκα, ἐν σταυρῷ, ἐν ἀγῶνι, ἐν πτωχείᾳ πνεύματος, ἐν προαιρέσει καὶ ἀσκήσει πνευματικῇ, ἐν νηστείᾳ, ἐν μετανοίᾳ καὶ κλαυθμῷ, ἐν ἀγῶνι πολέμου, ἐν διακρίσει, ἐν ἁγνείᾳ ψυχῆς, ἐν μεταλήψει χρηστῇ· ἐν ἡσυχίᾳ τὸ ἐργόχειρον ἐν ταῖς νυκτεριναῖς ἀγρυπνίαις, ἐν πείνῃ καὶ δίψῃ, ἐν ψύχει καὶ γυμνότητι, ἐν πόνοις· ἀποκλείων σου τὸν τάφον, ὡς ἤδη τελευτήσας· ὡς νομίζειν εἶναί σου τὸν θάνατον ἐγγὺς πᾶσαν τὴν ὥραν
Eipen ho abbas Iōannēs; Egō thelō metalabein ton anthrōpon, mikron ek pasōn tōn aretōn. Toinyn eph᾽ hekastēs hēmeras, dianistamenos tǭ prōi, epilabou archēn eis pasan aretēn, kai entolēn Theou, en megistę̄ hypomonę̄, meta phobou kai makrothymias, en agapē Theou, meta pasēs prothymias psychēs kai sōmatos, kai tapeinōseōs pollēs, en hypomonę̄ thlipseōs kardias kai phylakēs, en proseuchę̄ pollę̄ kai presbeiais, meta stenagmou e, en hagneią glōssēs, kai phylakę̄ ophthalmōn atimazomenos, kai mē orgizomenos; eirēneuōn, kai mē antapodidous kakon anti kakou; mē prosechōn ptaismasin heterōn; mē heauton metrōn, hypokatō pasēs tēs ktiōn; en apotaxią hylēs kai tōn kata sarka, en staurǭ, en agōni, en ptōcheią pneumatos, en proairesei kai askēsei pneumatikę̄, en nēsteią, en metanoią kai klauthmǭ, en agōni polemou, en diakrisei, en hagneią psychēs, en metalēpsei chrēstę̄; en hēsychią to ergocheiron en tais nykterinais agrypniais, en peinę̄ kai dipsę̄, en psychei kai gymnotēti, en ponois; apokleiōn sou ton taphon, hōs ēdē teleutēsas; hōs nomizein einai sou ton thanaton engys pasan tēn hōran
Abba John said, “I want a man to take a little from all the virtues. So each day, getting up early, make a beginning in every virtue and commandment of God: in very great patience, with fear and long-suffering, in the love of God, with all eagerness of soul and body, and much humility; in endurance of affliction of heart, and watchfulness; in much prayer and intercession, with groaning; in purity of tongue and guarding of the eyes; being dishonored and not angry; keeping peace and not repaying evil for evil; not attending to others’ faults; not measuring yourself, being beneath all creation; in renunciation of matter and of the things of the flesh; in the cross, in struggle, in poverty of spirit, in purpose and spiritual asceticism; in fasting, in repentance and weeping; in the struggle of war, in discernment, in purity of soul, in good sharing; in stillness, handiwork; in night vigils, in hunger and thirst, in cold and nakedness, in labors; shutting your tomb, as though already dead, so as to think your death near every hour.”
43.35PG 65:215
Ἔλεγον περὶ αὐτοῦ τοῦ ἀββᾶ Ἰωάννου, ὅτι ὡς ἤρχετο ἐκ τοῦ θέρους, ἢ παραβάλλων γέρουσιν, εἰς τὴν εὐχὴν καὶ εἰς τὴν μελέτην καὶ εἰς τὴν ψαλμῳδίαν ἐσχόλαζεν, ἕως οὗ ἀποκατεστάθη ὁ λογισμός αὐτοῦ εἰς τὴν τάξιν τὴν ἀρχαίαν.
Elegon peri autou tou abba Iōannou, hoti hōs ērcheto ek tou therous, ē paraballōn gerousin, eis tēn euchēn kai eis tēn meletēn kai eis tēn psalmǭdian escholazen, heōs hou apokatestathē ho logismos autou eis tēn taxin tēn archaian.
They said of abba John that when he came back from the harvest or from visiting old men, he gave himself to prayer, meditation, and psalmody until his thought was restored to its former order.
43.36PG 65:215
Εἶπέ τις τῶν Πατέρων περὶ αὐτοῦ, ὅτι Τίς ἐστιν ὁ Ἰωάννης, ὅτι διὰ τῆς ταπεινώσεως αὐτοῦ, ἐκρέμασεν ὅλην τὴν Σκῆτιν ἐν τῷ μικρῷ αὐτοῦ δακτύλῳ;
Eipe tis tōn Paterōn peri autou, hoti Tis estin ho Iōannēs, hoti dia tēs tapeinōseōs autou, ekremasen holēn tēn Skētin en tǭ mikrǭ autou daktylǭ?
One of the Fathers said of him, “Who is this John, who by his humility has all Scetis hanging on his little finger?”
43.37PG 65:215
Ἐρώτησέ τις τῶν Πατέρων τὸν ἀββᾶν Ἰωάννην τὸν κολοβὸν, τί ἐστι μοναχός; Ὁ δὲ εἶπε· Κόπος. Ὅτι ὁ μοναχὸς εἰς πᾶν ἔργον κοπιᾷ. Οὕτως ὁ μοναχός.
Erōtēse tis tōn Paterōn ton abban Iōannēn ton kolobon, ti esti monachos? Ho de eipe; Kopos. Hoti ho monachos eis pan ergon kopią. Houtōs ho monachos.
One of the Fathers asked abba John the Dwarf, “What is a monk?” He said, “Toil. For the monk toils at every work. That is what a monk is.”
43.38PG 65:215–217
Εἶπεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβός, ὅτι γέρων τις πνευματικός, ἀπέκλεισεν ἑαυτὸν, καὶ ἦν ἐπίσημος ἐν τῇ πόλει, καὶ δόξαν πολλὴν ἔχων. Ἐδηλώθη δὲ τούτῳ, ὅτι Μέλλει τις τῶν ἁγίων ἀναλύειν, δεῦρο, ἄσπασαι αὐτὸν πρὶν κοιμηθῇ. Καὶ ἐνεθυμήθη ἐν ἑαυτῷ, ὅτι Ἐὰν ἐξέλθω ἡμέρας, ἐπιτρέχουσιν οἱ ἄνθρωποι, καὶ πολλή μοι δόξα γίνεται, καὶ οὐκ ἀναπαύομαι εἰς ταῦτα. Ἀπέρχομαι οὖν ὀψὲ τῇ σκοτία, καὶ λανθάνω πάντας. Ὀψὲ οὖν ἐξελθὼν ἐκ τοῦ κελλίου ὡς θέλων λαθεῖν· καὶ ἰδοὺ ἐκ τοῦ Θεοῦ καταπέμπονται δύο ἄγγελοι μετὰ λαμπάδων, παραφαίνοντες αὐτῷ· καὶ λοιπὸν πᾶσα ἡ πόλις κατέδραμε βλέπουσα τὴν δόξαν. Καὶ ὅσον ἔδοξε φεύγειν τὴν δόξαν, πλέον ἐδοξάσθη. Ἐν τούτοις πληροῦται τὸ γεγραμμένον· Πᾶς ὁ ταπεινῶν ἑαυτὸν, ὑψωθήσεται.
Eipen ho abbas Iōannēs ho kolobos, hoti gerōn tis pneumatikos, apekleisen heauton, kai ēn episēmos en tę̄ polei, kai doxan pollēn echōn. Edēlōthē de toutǭ, hoti Mellei tis tōn hagiōn analyein, deuro, aspasai auton prin koimēthę̄. Kai enethymēthē en heautǭ, hoti Ean exelthō hēmeras, epitrechousin hoi anthrōpoi, kai pollē moi doxa ginetai, kai ouk anapauomai eis tauta. Aperchomai oun opse tę̄ skotia, kai lanthanō pantas. Opse oun exelthōn ek tou kelliou hōs thelōn lathein; kai idou ek tou Theou katapempontai dyo angeloi meta lampadōn, paraphainontes autǭ; kai loipon pasa hē polis katedrame blepousa tēn doxan. Kai hoson edoxe pheugein tēn doxan, pleon edoxasthē. En toutois plēroutai to gegrammenon; Pas ho tapeinōn heauton, hypsōthēsetai.
Abba John the Dwarf said that a spiritual old man had shut himself in, and he was well known in the city and had much glory. It was revealed to him, “One of the saints is about to depart; come and greet him before he falls asleep.” And he thought to himself, “If I go out by day, people will run after me and I shall have much glory, and I find no rest in that. So I will go in the evening, in the dark, and escape everyone’s notice.” So he went out of his cell in the evening, wanting to escape notice; and look, two angels were sent from God with torches to light his way; and then the whole city ran together to see the glory. And the more he thought he was fleeing glory, the more he was glorified. In this is fulfilled what is written, “Everyone who humbles himself will be exalted.”
43.39PG 65:217
Ἔλεγεν ὁ ἀββᾶς Ἰωάννης ὁ κολοβός· Οὐ δυνατὸν οἰκοδομῆσαι τὸν οἶκον ἄνωθεν ἐπὶ τὸ κάτω, ἀλλ᾽ ἐκ τοῦ θεμελίου ἐπὶ τὸ ἄνω. Λέγουσιν αὐτῷ· Τίς ἐστιν ὁ λόγος οὗτος; Λέγει αὐτοῖς· Ὁ θεμέλιος, ὁ πλησίον ἐστὶν, ἵνα αὐτὸν κερδάνῃς καὶ ὀφείλει πρῶτον Εἰς αὐτὸν γὰρ κρέμανται πᾶσαι αἱ ἐντολαὶ τοῦ Χριστοῦ.
Elegen ho abbas Iōannēs ho kolobos; Ou dynaton oikodomēsai ton oikon anōthen epi to katō, all᾽ ek tou themeliou epi to anō. Legousin autǭ; Tis estin ho logos houtos? Legei autois; Ho themelios, ho plēsion estin, hina auton kerdanę̄s kai opheilei prōton Eis auton gar kremantai pasai hai entolai tou Christou.
Abba John the Dwarf said, “It is not possible to build a house from the top down, but from the foundation up.” They say to him, “What does this saying mean?” He says to them, “The foundation is your neighbor, that you may win him, and he ought to come first … For on him hang all the commandments of Christ.”
43.40PG 65:217–219
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου, ὅτι τινὸς νεωτέρας ἐτελεύτησαν οἱ γονεῖς, καὶ ὑπελείφθη ὀρφανή ὄνομα δὲ αὐτῇ, Παησία. Ἐλογίσατο οὖν ποιῆσαι τὸν οἶκον αὐτῆς ξενοδοχεῖον, εἰς λόγον τῶν Πατέρων τῆς Σκήτεως. Ἔμεινεν οὖν οὕτως ξενοδοχοῦσα ἐπὶ χρόνον ἱκανὸν, καὶ θεραπεύουσα τοὺς Πατέρας. Μετὰ δὲ χρόνον, ὡς ἀνηλώθη τὰ πράγματα, ἀρχὴν ἐποίησεν ὑστερεῖσθαι. Ἐκολλήθησαν οὖν αὐτῇ διάστροφοι ἄνθρωποι, καὶ μετέστησαν αὐτὴν ἀπὸ τοῦ σκοποῦ τοῦ ἀγαθοῦ καὶ λοιπὸν ἤρξατο διάγειν κακῶς, ὥστε φθάσαι αὐτὴν εἰς τὸ πορνεύειν. Ἥκουσαν δὲ οἱ Πατέρες, καὶ πάνυ ἐλυπήθησαν, καὶ προσκαλεσάμενοι τὸν ἀββᾶν Ἰωάννην τὸν κολοβὸν, λέγουσιν αὐτῷ ὅτι, Ἠκούσαμεν περὶ τῆς ἀδελφῆς ἐκείνης, ὅτι διάγει κακῶς καὶ αὐτὴ ὅτε ἡδύνατο, τὴν ἀγάπην αὐτῆς εἰς ἡμᾶς ἐνεδείξατο· καὶ νῦν ἡμεῖς ἐπιδειξώμεθα εἰς αὐτὴν τὴν ἀγάπην, καὶ βοηθήσωμεν αὐτῇ. Σκύλθητι οὖν πρὸς αὐτήν καὶ κατὰ τὴν σοφίαν ἣν ἔδωκέ σοι ὁ Θεὸς, οἰκονόμησον τὰ κατ᾿ αὐτήν. Ἦλθεν οὖν ὁ ἀββᾶς Ἰωάννης πρὸς αὐτὴν, καὶ λέγει τῇ γραΐδι τῆ θυρωρῷ· Μήνυσόν με πρὸς τὴν κυρίαν σου. δὲ ἀπεπέμψατο αὐτὸν λέγουσα· Ὑμεῖς ἐξ ἀρχῆς κατεφάγετε τὰ αὐτῆς, καὶ ἥδε πτωχή ἐστι. Λέγει αὐτῇ ὁ ἀββᾶς Ἰωάννης· Εἰπὲ αὐτῇ. Πάνυ γὰρ ἔχω αὐτὴν ὠφελῆσαι. Οἱ δὲ παῖδες αὐτῆς ὑπομειδιῶντες λέγουσιν αὐτῷ Τί γὰρ ἔχεις δοῦναι αὐτῇ, ὅτι θέλεις αὐτῇ συντυχεῖν; Ὁ δὲ ἀπεκρίθη λέγων· Πόθεν γὰρ οἴδατε τί μέλλω αὐτῇ παρασχεῖν; Ανελθοῦσα οὖν ἡ γραῦς, εἶπεν αὐτῇ περὶ αὐτοῦ. Καὶ λέγει αὐτῇ ἡ νεωτέρα Οὗτοι οἱ μοναχοὶ ἀεὶ διακινοῦσι παρὰ τὴν Ἐρυθρὰν θάλασσαν, καὶ εὑρίσκουσι μαργαρίτας. Ο Κοσμήσασα οὖν ἑαυτὴν λέγει, Θέλησον ἀνενέγκαι πρὸς μέ. Ὡς οὖν ἀνῆλθε, προλαβοῦσα ἐκαθέσθη εἰς τὴν κλίνην. Ἐλθὼν δὲ ὁ ἀββᾶς Ἰωάννης, ἐκαθέσθη ἐγγὺς αὐτῆς. Προσχὼν δὲ εἰς τὸ πρόσωπον αὐτῆς, λέγει αὐτῇ Τί κατέγνως τοῦ Ἰησοῦ, ὅτι εἰς τοῦτο ἦλθες; Ἀκούσασα δὲ, ἀπεπάγη ὅλη. Καὶ κλίνας κάτω τὴν κεφαλὴν αὐτοῦ ὁ ἀββᾶς Ἰωάννης, ἤρξατο κλαίειν σφοδρῶς. Λέγει αὐτῷ αὐτή Ἀββᾶ, τί κλαίεις; Ὡς δὲ ἀνένευσε, πάλιν ἔκλινεν ἑαυτὸν κλαίων, καὶ λέγει αὐτῇ· Βλέπω ὅτι ὁ Σατανᾶς παίζει εἰς τὴν ὄψιν σου, καὶ οὐ μὴ κλαύσω; Ακούσασα δὲ λέγει αὐτῷ· Ἔνι μετάνοια, ἀββᾶ; λέγει αὐτῇ Ναί. Λέγει αὐτῷ· Λάβε με ὅπου θέλεις. Λέγει αὐτῇ· Ἄγωμεν. Καὶ ἀνέστη ἀκολουθῆσαι αὐτῷ. Προσέσχε δὲ ὁ ἀββᾶς Ἰωάννης ὅτι οὐδὲν διετάξατο ἢ ἐλάλησε περὶ τοῦ οἴκου αὐτῆς, καὶ ἐθαύμασεν. Ὡς οὖν ἔφθασαν εἰς τὴν ἔρημον, βράδιον ἐγένετο. Καὶ ποιήσας ἐκτῆς ἄμμου μικρὸν προσκέφαλα αὐτῆς, καὶ σφραγισάμενος, λέγει αὐτῇ· Καθεύδησον ἐνταῦθα. Ποιήσας δὲ καὶ ἑαυτῷ ἀπὸ μικροῦ διαστήματος, καὶ πληρώσας τὰς εὐχὰς αὐτοῦ, ἀνεκλίθη. Περὶ δὲ τὸ μεσονύκτιον διϋπνισθεὶς, βλέπει ὁδόν τινα φωτεινὴν ἀπὸ τοῦ οὐρανοῦ ἕως αὐτῆς ἐστηριγμένην· καὶ εἶδε τοὺς ἀγγέλους τοῦ Θεοῦ ἀναφέροντας τὴν ψυχὴν αὐτῆς. Ἀναστὰς οὖν καὶ ἀπελθὼν, ἔνυξεν αὐτὴν τῷ ποδί. Ὡς δὲ εἶδεν ὅτι ἀπέθανεν, ἔρριψεν ἑαυτὸν ἐπὶ πρόσωπον δεόμενος τοῦ Θεοῦ. Καὶ ἤκουσεν, ὅτι ἡ μία ὥρα τῆς μετανοίας αὐτῆς, προσεδέχθη ὑπὲρ μετάνοιαν πολλῶν χρονιζόντων, καὶ μὴ ἐνδεικνυμένων τὸ θερμὸν τῆς τοιαύτης μετανοίας.
Elegon peri tou abba Iōannou, hoti tinos neōteras eteleutēsan hoi goneis, kai hypeleiphthē orphanē onoma de autę̄, Paēsia. Elogisato oun poiēsai ton oikon autēs xenodocheion, eis logon tōn Paterōn tēs Skēteōs. Emeinen oun houtōs xenodochousa epi chronon hikanon, kai therapeuousa tous Pateras. Meta de chronon, hōs anēlōthē ta pragmata, archēn epoiēsen hystereisthai. Ekollēthēsan oun autę̄ diastrophoi anthrōpoi, kai metestēsan autēn apo tou skopou tou agathou kai loipon ērxato diagein kakōs, hōste phthasai autēn eis to porneuein. Hēkousan de hoi Pateres, kai pany elypēthēsan, kai proskalesamenoi ton abban Iōannēn ton kolobon, legousin autǭ hoti, Ēkousamen peri tēs adelphēs ekeinēs, hoti diagei kakōs kai autē hote hēdynato, tēn agapēn autēs eis hēmas enedeixato; kai nyn hēmeis epideixōmetha eis autēn tēn agapēn, kai boēthēsōmen autę̄. Skylthēti oun pros autēn kai kata tēn sophian hēn edōke soi ho Theos, oikonomēson ta kat᾿ autēn. Ēlthen oun ho abbas Iōannēs pros autēn, kai legei tę̄ graïdi tē thyrōrǭ; Mēnyson me pros tēn kyrian sou. de apepempsato auton legousa; Hymeis ex archēs katephagete ta autēs, kai hēde ptōchē esti. Legei autę̄ ho abbas Iōannēs; Eipe autę̄. Pany gar echō autēn ōphelēsai. Hoi de paides autēs hypomeidiōntes legousin autǭ Ti gar echeis dounai autę̄, hoti theleis autę̄ syntychein? Ho de apekrithē legōn; Pothen gar oidate ti mellō autę̄ paraschein? Anelthousa oun hē graus, eipen autę̄ peri autou. Kai legei autę̄ hē neōtera Houtoi hoi monachoi aei diakinousi para tēn Erythran thalassan, kai heuriskousi margaritas. O Kosmēsasa oun heautēn legei, Thelēson anenenkai pros me. Hōs oun anēlthe, prolabousa ekathesthē eis tēn klinēn. Elthōn de ho abbas Iōannēs, ekathesthē engys autēs. Proschōn de eis to prosōpon autēs, legei autę̄ Ti kategnōs tou Iēsou, hoti eis touto ēlthes? Akousasa de, apepagē holē. Kai klinas katō tēn kephalēn autou ho abbas Iōannēs, ērxato klaiein sphodrōs. Legei autǭ autē Abba, ti klaieis? Hōs de aneneuse, palin eklinen heauton klaiōn, kai legei autę̄; Blepō hoti ho Satanas paizei eis tēn opsin sou, kai ou mē klausō? Akousasa de legei autǭ; Eni metanoia, abba? legei autę̄ Nai. Legei autǭ; Labe me hopou theleis. Legei autę̄; Agōmen. Kai anestē akolouthēsai autǭ. Prosesche de ho abbas Iōannēs hoti ouden dietaxato ē elalēse peri tou oikou autēs, kai ethaumasen. Hōs oun ephthasan eis tēn erēmon, bradion egeneto. Kai poiēsas ektēs ammou mikron proskephala autēs, kai sphragisamenos, legei autę̄; Katheudēson entautha. Poiēsas de kai heautǭ apo mikrou diastēmatos, kai plērōsas tas euchas autou, aneklithē. Peri de to mesonyktion diÿpnistheis, blepei hodon tina phōteinēn apo tou ouranou heōs autēs estērigmenēn; kai eide tous angelous tou Theou anapherontas tēn psychēn autēs. Anastas oun kai apelthōn, enyxen autēn tǭ podi. Hōs de eiden hoti apethanen, erripsen heauton epi prosōpon deomenos tou Theou. Kai ēkousen, hoti hē mia hōra tēs metanoias autēs, prosedechthē hyper metanoian pollōn chronizontōn, kai mē endeiknymenōn to thermon tēs toiautēs metanoias.
They said of abba John that the parents of a certain young woman died, and she was left an orphan; her name was Paësia. She decided to make her house a hostel for the use of the Fathers of Scetis. So she continued for a considerable time giving hospitality and caring for the Fathers. But after a time, when her means were used up, she began to be in want. Then perverse men attached themselves to her and turned her from her good purpose; and from then on she began to live badly, so that she came to practice prostitution. The Fathers heard of it and were very grieved; and calling abba John the Dwarf, they say to him, “We have heard about that sister, that she is living badly; and she, when she could, showed her love to us; and now let us show love to her and help her. So take the trouble to go to her, and according to the wisdom God has given you, manage her affairs.” So abba John came to her and says to the old woman at the door, “Announce me to your mistress.” She sent him away, saying, “You monks ate up her property from the beginning, and now she is poor.” Abba John says to her, “Tell her. For I have something very helpful for her.” Her servants, smiling, say to him, “What have you to give her, that you want to meet her?” He answered, “How do you know what I am going to give her?” So the old woman went up and told her about him. And the young woman says to her, “These monks are always going about by the Red Sea and finding pearls.” So adorning herself, she says, “Kindly bring him up to me.” When he came up, she sat down first on the bed. Abba John came and sat near her. Looking into her face, he says to her, “What fault did you find with Jesus, that you have come to this?” When she heard it, she froze entirely. And abba John, bowing his head, began to weep bitterly. She says to him, “Abba, why are you weeping?” And he looked up, then bowed again, weeping, and says to her, “I see Satan playing in your face, and shall I not weep?” Hearing this, she says to him, “Is there repentance, abba?” He says to her, “Yes.” She says to him, “Take me wherever you wish.” He says to her, “Let us go.” And she got up to follow him. Abba John noticed that she gave no instructions and said nothing about her house, and he marveled. When they reached the desert, it was evening. And making a small pillow of sand for her and making the sign of the cross, he says to her, “Sleep here.” And making one for himself a little way off, and finishing his prayers, he lay down. About midnight, waking up, he sees a shining road set from heaven down to her; and he saw the angels of God carrying up her soul. So he got up and went and nudged her with his foot. When he saw that she was dead, he threw himself on his face, praying to God. And he heard that one hour of her repentance had been accepted above the repentance of many who persevere a long time and do not show the fervor of such repentance.
Chapter 44
44.1PG 65:219
Ἀδελφὸς ἦν οἰκῶν ἐν κοινοβίῳ, καὶ πάνυ κρατῶν ἄσκησιν. Ἀκούσαντες δὲ ἀδελφοὶ εἰς Σκῆτιν περὶ αὐτοῦ, ἦλθον ἰδεῖν αὐτόν. Καὶ εἰσῆλθον εἰς τὸν τόπον ὅπου αὐτὸς εἰργάζετο. Καὶ ἀσπασάμενος αὐτοὺς, ἐπιστραφεὶς ἤρξατο ἐργάζεσθαι. Ἰδόντες δὲ οἱ ἀδελφοὶ ὃ ἐποίησε, λέγουσιν αὐτῷ· Ἰωάννη, τίς ἔβαλέ σοι τὸ σχῆμα; ἢ τίς ἐποίησε σε μοναχόν; καὶ οὐκ ἐδίδαξέ σε λαβεῖν ἀπὸ τῶν ἀδελφῶν τὸ μηλωτάριον, καὶ λέγειν αὐτοῖς Εὔξασθε, ἢ Καθίσατε. Λέγει αὐτοῖς Ἰωάννης ἁμαρτωλὸς οὐ σχολάζει εἰς ταῦτα.
Adelphos ēn oikōn en koinobiǭ, kai pany kratōn askēsin. Akousantes de adelphoi eis Skētin peri autou, ēlthon idein auton. Kai eisēlthon eis ton topon hopou autos eirgazeto. Kai aspasamenos autous, epistrapheis ērxato ergazesthai. Idontes de hoi adelphoi ho epoiēse, legousin autǭ; Iōannē, tis ebale soi to schēma? ē tis epoiēse se monachon? kai ouk edidaxe se labein apo tōn adelphōn to mēlōtarion, kai legein autois Euxasthe, ē Kathisate. Legei autois Iōannēs hamartōlos ou scholazei eis tauta.
There was a brother living in a community who practiced great asceticism. Brothers at Scetis heard about him and came to see him. They went into the place where he was working. And greeting them, he turned back and began to work. Seeing what he did, the brothers say to him, “John, who gave you the habit? Or who made you a monk? Did he not teach you to take the brothers’ sheepskins and say to them, ‘Pray,’ or ‘Sit down’?” John says to them, “A sinner has no time for these things.”
Chapter 45
45.1PG 65:219
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ πρεσβυτέρου τῆς Σκήτεως, ὅτι εἴ τις εἶχεν ἀδελφὸν ἀσθε-τὸν ἔξω, ἔλεγε Φέρε μοι αὐτὸν ὧδε. Καὶ ἐλάμβανεν αὐτὸν, καὶ διὰ τῆς μακροθυμίας αὐτοῦ ἔσωσεν αὐτον ο.
Elegon peri tou abba Isidōrou tou presbyterou tēs Skēteōs, hoti ei tis eichen adelphon asthe-ton exō, elege Phere moi auton hōde. Kai elambanen auton, kai dia tēs makrothymias autou esōsen auton o.
They said of abba Isidore, the presbyter of Scetis, that if anyone had a brother who was weak … outside, he would say, “Bring him here to me.” And he would take him, and through his long-suffering he saved him.
45.2PG 65:219
Ἀδελφὸς ἠρώτησεν αὐτὸν, λέγων· Διατί οἱ δαίμονες οὕτως σε φοβοῦνται σφόδρα Λέγει αὐτῷ ὁ γέρων Ὅτι ἀφ᾿ ἧς ἐγενόμην μοναχὸς, ἀσκῶ, μὴ συγχωρῶν τὴν ὀργὴν προαναβῆναι τῷ λάρυγγί μου.
Adelphos ērōtēsen auton, legōn; Diati hoi daimones houtōs se phobountai sphodra Legei autǭ ho gerōn Hoti aph᾿ hēs egenomēn monachos, askō, mē synchōrōn tēn orgēn proanabēnai tǭ laryngi mou.
A brother asked him, saying, “Why are the demons so very afraid of you?” The old man says to him, “Because from the time I became a monk I have practiced not letting anger rise as far as my throat.”
45.3PG 65:219
Ἔλεγε πάλιν, τεσσαρακοστὸν ἔτος ἔχειν, ἀφ᾿ οὗ αἰσθάνεται τῆς κατὰ διάνοιαν ἁμαρτίας, μηδέποτε δὲ συγκαταθέσθαι, μήτε ἐπιθυμίας, μήτε θυμοῦ.
Elege palin, tessarakoston etos echein, aph᾿ hou aisthanetai tēs kata dianoian hamartias, mēdepote de synkatathesthai, mēte epithymias, mēte thymou.
He also said that it was the fortieth year since he had been aware of sin in thought, yet he had never consented either to desire or to anger.
45.4PG 65:219
Εἶπε πάλιν Ἐγὼ ὅτε ἤμην νεώτερος, καὶ ἐκαθήμην εἰς τὸ κελλίον μου, μέτρον συνάξεως οὐκ εἶχον· ἡ νύξ μοι καὶ ἡμέρα, σύναξις ἦν.
Eipe palin Egō hote ēmēn neōteros, kai ekathēmēn eis to kellion mou, metron synaxeōs ouk eichon; hē nyx moi kai hēmera, synaxis ēn.
He also said, “When I was young and lived in my cell, I had no measure for the office; night and day were office for me.”
45.5PG 65:219–221
Εἶπεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Ἰσιδώρου, ὅτι ἔπλεκε δέμα θαλλίων κατὰ νύκτα καὶ παρεκάλουν αὐτὸν οἱ ἀδελφοὶ, λέγοντες Ἀνάπαυσον σεαυτὸν ὀλίγον, ὅτι λοιπὸν ἐγήρασας. Καὶ ἔλεγεν αὐτοῖς, ὅτι Ἐὰν καύσωσιν Ἰσίδωρον, καὶ τὴν σποδὸν αὐτοῦ ἀνέμῳ σκορπίσωσιν, οὐδὲ μία μοι χάρις ἀκμὴν, ὅτι ὁ Υἱὸς τοῦ Θεοῦ ὧδε ἦλθε δι᾽ ἡμᾶς.
Eipen ho abbas Poimēn peri tou abba Isidōrou, hoti epleke dema thalliōn kata nykta kai parekaloun auton hoi adelphoi, legontes Anapauson seauton oligon, hoti loipon egērasas. Kai elegen autois, hoti Ean kausōsin Isidōron, kai tēn spodon autou anemǭ skorpisōsin, oude mia moi charis akmēn, hoti ho Huios tou Theou hōde ēlthe di᾽ hēmas.
Abba Poemen said of abba Isidore that he plaited a bundle of palm leaves every night; and the brothers begged him, saying, “Rest yourself a little, since you have grown old.” And he said to them, “If they burn Isidore and scatter his ashes to the wind, I have still given no thanks at all, since the Son of God came here for us.”
45.6PG 65:221
Εἶπεν ὁ ἀββᾶς Ἰσίδωρος ὅτι, Ἀπῆλθόν ποτε ἐν τῇ ἀγορᾷ πωλῆσαι σκεύη μικρά· καὶ ἰδὼν τὴν ὀργὴν ἐγγίζουσάν μοι, ἑάσας τὰ σκεύη ἔφυγον.
Eipen ho abbas Isidōros hoti, Apēlthon pote en tę̄ agorą pōlēsai skeuē mikra; kai idōn tēn orgēn engizousan moi, heasas ta skeuē ephygon.
Abba Isidore said, “Once I went to the market to sell small articles; and seeing anger coming near me, I left the articles and fled.”
45.8PG 65:221
Ἀπῆλθέ ποτε ὁ ἀββᾶς Ἰσίδωρος πρὸς τὸν ἀββᾶν Θεόφιλον τὸν ἀρχιεπίσκοπον Ἀλεξανδρείας· καὶ ὡς ὑπέστρεψεν εἰς Σκῆτιν, ἠρώτησαν αὐτὸν οἱ ἀδελφοί· Πῶς ἡ πόλις; Ὁ δὲ εἶπε· Φύσει, ἀδελφοὶ, ἐγὼ πρόσωπον ἀνθρώπου οὐκ εἶδον, εἰ μὴ μόνον τοῦ ἀρχιεπισκόπου. Οἱ δὲ ἀκούσαντες ἐταράχθησαν, λέγοντες· Ἆρα ἐχαώθησαν, ἀββᾶ; Ὁ δὲ εἶπεν Οὐχ οὕτως ἀλλ᾽ οὐκ ἐνίκησέ με ὁ λογισμὸς τοῦ ἰδεῖν τινα. Οἱ δὲ ἀκούσαντες ἐθαύμασαν, καὶ ἐστηρίχθησαν ἵνα φυλάττωσιν ἀπὸ μετεωρισμοῦ τοὺς ὀφθαλμοὺς αὐτῶν.
Apēlthe pote ho abbas Isidōros pros ton abban Theophilon ton archiepiskopon Alexandreias; kai hōs hypestrepsen eis Skētin, ērōtēsan auton hoi adelphoi; Pōs hē polis? Ho de eipe; Physei, adelphoi, egō prosōpon anthrōpou ouk eidon, ei mē monon tou archiepiskopou. Hoi de akousantes etarachthēsan, legontes; Ara echaōthēsan, abba? Ho de eipen Ouch houtōs all᾽ ouk enikēse me ho logismos tou idein tina. Hoi de akousantes ethaumasan, kai estērichthēsan hina phylattōsin apo meteōrismou tous ophthalmous autōn.
Once abba Isidore went to abba Theophilus, archbishop of Alexandria; and when he returned to Scetis, the brothers asked him, “How is the city?” He said, “Truly, brothers, I saw no human face except that of the archbishop.” Hearing this, they were troubled, saying, “Were they destroyed, abba?” He said, “Not so; but the thought of looking at anyone did not overcome me.” Hearing this, they marveled, and were strengthened to guard their eyes from wandering.
45.9PG 65:221
Ὁ αὐτὸς ἀββᾶς Ἰσίδωρος εἶπεν· Ἡ σύνεσις τῶν ἁγίων αὕτη ἐστὶ, τὸ ἐπιγνῶναι τὸ θέλημα τοῦ Θεοῦ. Πάντων γὰρ περιγίνεται ὁ ἄνθρωπος ἐν τῇ ὑπακοῇ τῆς ἀληθείας, ὅτι εἰκὼν καὶ ὁμοίωμα τοῦ Θεοῦ ἐστι. Πάντων δὲ πνεύματων δεινόν ἐστι τὸ ἀκολουθεῖν τῇ ἑαυτοῦ καρδίᾳ, τουτέστι τῷ ἰδίῳ λογισμῷ καὶ μὴ τῷ νόμῳ τοῦ Θεοῦ· καὶ ὕστερον γίνεται αὐτῷ εἰς πένθος, ὅτι οὐκ ἔγνω τὸ μυστήριον, οὐδὲ εὖρε τὴν ὁδὸν τῶν ἁγίων ἐργάζεσθαι ἐν αὐτῇ. Νῦν οὖν καιρὸς τοῦ ποιῆσαι τῷ Κυρίῳ, ὅτι σωτηρία ἐν καιρῷ θλίψεως· ὅτι γέγραπται· Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.
Ho autos abbas Isidōros eipen; Hē synesis tōn hagiōn hautē esti, to epignōnai to thelēma tou Theou. Pantōn gar periginetai ho anthrōpos en tę̄ hypakoę̄ tēs alētheias, hoti eikōn kai homoiōma tou Theou esti. Pantōn de pneumatōn deinon esti to akolouthein tę̄ heautou kardią, toutesti tǭ idiǭ logismǭ kai mē tǭ nomǭ tou Theou; kai hysteron ginetai autǭ eis penthos, hoti ouk egnō to mystērion, oude eure tēn hodon tōn hagiōn ergazesthai en autę̄. Nyn oun kairos tou poiēsai tǭ Kyriǭ, hoti sōtēria en kairǭ thlipseōs; hoti gegraptai; En tę̄ hypomonę̄ hymōn ktēsasthe tas psychas hymōn.
The same abba Isidore said, “This is the understanding of the saints: to know the will of God. For in obedience to the truth man surpasses all things, because he is the image and likeness of God. But of all the spirits the most dreadful is to follow one’s own heart, that is, one’s own thought, and not the law of God; and afterward it becomes grief to him, because he did not know the mystery nor find the way of the saints to work in it. So now is the time to act for the Lord, for salvation is in the time of affliction; for it is written, ‘By your endurance you will gain your souls.’”
Chapter 46
46.1PG 65:221
Ἔλεγεν ὁ ἀββᾶς Ἰσίδωρος ὁ Πηλουσιώτης, ὅτι Βίος ἄνευ λόγου [μᾶλλον] ὠφελεῖν πέφυκεν, ἢ λόγος ἄνευ βίου. Ὁ μὲν γὰρ, καὶ σιγῶν ὠφελεῖ ὁ δὲ καὶ βοῶν ἐνοχλεῖ. Εἰ δὲ καὶ λόγος καὶ βίος συνδράμοι, ἓν φιλοσοφίας ἁπάσης ἀποτελοῦσιν ἄγαλμα.
Elegen ho abbas Isidōros ho Pēlousiōtēs, hoti Bios aneu logou [mallon] ōphelein pephyken, ē logos aneu biou. Ho men gar, kai sigōn ōphelei ho de kai boōn enochlei. Ei de kai logos kai bios syndramoi, hen philosophias hapasēs apotelousin agalma.
Abba Isidore of Pelusium said, “Life without speech is by nature [more] beneficial than speech without life. For the one helps even when silent, while the other annoys even when shouting. But if speech and life run together, they make one statue of all philosophy.”
46.2PG 65:221
Ὁ αὐτὸς ἔλεγε· Τὰς ἀρετὰς τίμα μὴ τὰς εὐημερίας θεράπευε· αἱ μὲν γὰρ ἀθάνατόν εἰσι χρῆμα· αἱ δὲ ῥᾳδίως σβέννυνται.
Ho autos elege; Tas aretas tima mē tas euēmerias therapeue; hai men gar athanaton eisi chrēma; hai de rhądiōs sbennyntai.
The same said, “Honor the virtues; do not court prosperity; for the virtues are an immortal possession, while prosperity is easily extinguished.”
46.3PG 65:221–223
Εἶπε πάλιν, ὅτι Πολλοὶ τῶν ἀνθρώπων ὀρέγονται μὲν ἀρετῆς, τὴν δὲ ἐπ᾿ αὐτὴν φέρουσαν ὁδὸν ὀκνοῦσιν ἰέναι ἄλλοι δὲ οὐδὲ ἀρετὴν εἶναι ἡγοῦνται. Χρὴ οὖν τοὺς μὲν πεῖσαι, τὸν ὄκνον ἀποθέσθαι· τοὺς δὲ διδάξαι ὅτι ὄντως ἀρετή ἐστιν ἡ ἀρετή.
Eipe palin, hoti Polloi tōn anthrōpōn oregontai men aretēs, tēn de ep᾿ autēn pherousan hodon oknousin ienai alloi de oude aretēn einai hēgountai. Chrē oun tous men peisai, ton oknon apothesthai; tous de didaxai hoti ontōs aretē estin hē aretē.
He also said, “Many people desire virtue but are reluctant to walk the road that leads to it; and others do not even think there is such a thing as virtue. So we must persuade the former to put away their reluctance, and teach the latter that virtue truly is virtue.”
46.4PG 65:223
Εἶπε πάλιν, ὅτι ἡ κακία, καὶ Θεοῦ τοὺς ἀνθρώπους ἀπέστησε, καὶ ἀλλήλων διέστησε. Ταύτην οὖν προτροπάδην φεύγειν χρὴ, καὶ διώκειν τὴν ἀρετὴν, τὴν καὶ Θεῷ προσάγουσαν καὶ ἀλλήλοις συνάπτουσαν. Ἀρετῆς δὲ καὶ φιλοσοφίας ὅρος, τὸ μετὰ συνέσεως ἄπλαστον.
Eipe palin, hoti hē kakia, kai Theou tous anthrōpous apestēse, kai allēlōn diestēse. Tautēn oun protropadēn pheugein chrē, kai diōkein tēn aretēn, tēn kai Theǭ prosagousan kai allēlois synaptousan. Aretēs de kai philosophias horos, to meta syneseōs aplaston.
He also said, “Wickedness has separated men from God and divided them from one another. So we must flee it headlong and pursue virtue, which brings us to God and unites us with one another. And the definition of virtue and philosophy is simplicity joined with understanding.”
46.5PG 65:223
Ἔλεγε πάλιν· Ἐπειδὴ μέγα τῆς ταπεινοφροσύνης τὸ ὕψος, καὶ τῆς ἀλαζονείας τὸ πτῶμα, συμβουλεύω ὑμῖν, ἐκεῖνο μὲν ἀσπάσασθαι, τούτῳ δὲ μὴ περιπεσεῖν. Γ΄. Εἶπε πάλιν Ὁ δεινὸς καὶ πάντολμος τῆς φιλοχρηματίας ἔρως, κόρον οὐκ εἰδὼς, ἐπὶ τὸ ἔσχατον τῶν κακῶν, τὴν ἁλοῦσαν ψυχὴν ἐλαύνει. Οὐκοῦν μάλιστα αὐτὸν ἐν προοιμίοις ἐλάσωμεν. Κρατήσας γὰρ, ἀχείρωτος ἔσται.
Elege palin; Epeidē mega tēs tapeinophrosynēs to hypsos, kai tēs alazoneias to ptōma, symbouleuō hymin, ekeino men aspasasthai, toutǭ de mē peripesein. G΄. Eipe palin Ho deinos kai pantolmos tēs philochrēmatias erōs, koron ouk eidōs, epi to eschaton tōn kakōn, tēn halousan psychēn elaunei. Oukoun malista auton en prooimiois elasōmen. Kratēsas gar, acheirōtos estai.
He also said, “Since the height of humility is great, and the fall of arrogance is great, I advise you to embrace the one and not to fall into the other.” [6] He also said, “The terrible and all-daring love of money, knowing no satiety, drives the soul it has captured to the extremity of evils. So let us drive it out above all at the start; for once it has prevailed, it will be unconquerable.”
Chapter 47
47.1PG 65:223
Ἦλθόν ποτε τὸν ἀββᾶν Ἰσαὰκ πρεσβύτερον ποιῆσαι. Καὶ ἀκούσας, ἔφυγεν εἰς Αἴγυπτον και ἀπῆλθεν εἰς ἀγρὸν, καὶ ἐκρύβη ἀνὰ μέσον τοῦ χόρτου. Κατεδίωξαν οὖν οἱ Πατέρες ὀπίσω αὐτοῦ· καὶ φθάσαντες εἰς αὐτὸν τὸν ἀγρὸν, κατέλυσαν ἀναπαῆναι μικρὸν ἐκεῖ· ἦν γὰρ νύξ. Καὶ τὸν ὄνον ἀπέλυσαν βόσκεσθαι. Ὁ̔ δὲ ὄνος ἀπελθὼν, ἔστη κατὰ τοῦ γέροντος. Καὶ πρωΐ ζητοῦντες τὸν ὄνον, εὗρον καὶ τὸν ἀββᾶν Ἰσαάκ· καὶ ἐθαύμασαν. Θέλοντες δὲ αὐτὸν δῆσαι, οὐκ ἀφῆκε, λέγων· Οὐκ ἔτι φεύγω. Θέλημα γὰρ τοῦ Θεοῦ ἐστι, καὶ ὅπου δ᾽ ἂν φύγω, εἰς αὐτὸ ἔρχομαι.
Ēlthon pote ton abban Isaak presbyteron poiēsai. Kai akousas, ephygen eis Aigypton kai apēlthen eis agron, kai ekrybē ana meson tou chortou. Katediōxan oun hoi Pateres opisō autou; kai phthasantes eis auton ton agron, katelysan anapaēnai mikron ekei; ēn gar nyx. Kai ton onon apelysan boskesthai. Ho de onos apelthōn, estē kata tou gerontos. Kai prōï zētountes ton onon, heuron kai ton abban Isaak; kai ethaumasan. Thelontes de auton dēsai, ouk aphēke, legōn; Ouk eti pheugō. Thelēma gar tou Theou esti, kai hopou d᾽ an phygō, eis auto erchomai.
Once they came to make abba Isaac a presbyter. Hearing of it, he fled to Egypt and went into a field and hid among the grass. The Fathers pursued him; and reaching that field, they stopped to rest a little there, for it was night. And they let the donkey loose to graze. The donkey went and stood over the old man. In the morning, looking for the donkey, they found abba Isaac too; and they marveled. When they wanted to bind him, he would not allow it, saying, “I will not flee any more. For it is the will of God, and wherever I flee, I come to it.”
47.2PG 65:223
Εἶπεν ὁ ἀββᾶς Ἰσαάκ· Ὅτε ἤμην νεώτερος, ἐκαθήμην μετὰ τοῦ ἀββᾶ Κρονίου καὶ οὐδέποτε εἶπέ μοι ποιῆσαι ἔργον, καίπερ γέρων ὢν καὶ τρέμων· ἀλλὰ δι᾽ ἑαυτοῦ ἡγείρετο καὶ παρεῖχε τὸ βαυκάλιον ἐμοὶ καὶ πᾶσιν ὁμοίως. Καὶ μετὰ τοῦ ἀββᾶ Θεοδώρου τῆς Φέρμης ἐκάθισα, καὶ οὐδὲ αὐτὸς ἔλεγέ μοι ποιῆσαί τί ποτε· ἀλλὰ καὶ τὴν τράπεζαν δι᾽ ἑαυτοῦ ἐτίθει, καὶ ἔλεγεν Ἀδελφὲ, ἐὰν θέλῃς, δεῦρο φάγε. Ἐγὼ δὲ πρὸς αὐτὸν ἔλεγον Ἀββᾶ, ἦλθον πρὸς σὲ ἵνα ὠφεληθῶ· καὶ πῶς οὐ λέγεις μοί τί ποτε ποιῆσαι; Ὁ δὲ γέρων πάντα ἐσιώπα. Καὶ ἀπῆλθον, καὶ ἀνήγγειλα τοῖς γέρουσι. Καὶ ἐλθόντες οἱ γέροντες πρὸς αὐτὸν, εἶπον αὐτῷ· Ἀββᾶ, ἦλθεν ὁ ἀδελφὸς πρὸς τὴν ἁγιωσύνην σου, ὠφεληθῆναι, καὶ διατί οὐ λέγεις αὐτῷ ἵνα ποιήσῃ τί ποτε; Καὶ λέγει αὐτοῖς ὁ γέρων Μὴ γὰρ κοινοβιάρχης εἰμὶ, ἵνα διατάξω αὐτῷ; Ἐγὼ τέως, οὐδὲν λέγω αὐτῷ· ἀλλ᾽ ἐὰν θέλῃ, ὅ βλέπει με ποιοῦντα, ποιήσει καὶ αὐτός. Ἀπὸ τότε οὖν, προελάμβανον καὶ ἐποίουν, εἴ τι ἔμελλεν ὁ γέρων ποιεῖν. Αὐτὸς δε εἴ τι ἐποίει, σιωπῶν ἐποίει· καὶ τοῦτό με ἐδίδαξε, τὸ ποιεῖν σιωπῶντα.
Eipen ho abbas Isaak; Hote ēmēn neōteros, ekathēmēn meta tou abba Kroniou kai oudepote eipe moi poiēsai ergon, kaiper gerōn ōn kai tremōn; alla di᾽ heautou hēgeireto kai pareiche to baukalion emoi kai pasin homoiōs. Kai meta tou abba Theodōrou tēs Phermēs ekathisa, kai oude autos elege moi poiēsai ti pote; alla kai tēn trapezan di᾽ heautou etithei, kai elegen Adelphe, ean thelę̄s, deuro phage. Egō de pros auton elegon Abba, ēlthon pros se hina ōphelēthō; kai pōs ou legeis moi ti pote poiēsai? Ho de gerōn panta esiōpa. Kai apēlthon, kai anēngeila tois gerousi. Kai elthontes hoi gerontes pros auton, eipon autǭ; Abba, ēlthen ho adelphos pros tēn hagiōsynēn sou, ōphelēthēnai, kai diati ou legeis autǭ hina poiēsę̄ ti pote? Kai legei autois ho gerōn Mē gar koinobiarchēs eimi, hina diataxō autǭ? Egō teōs, ouden legō autǭ; all᾽ ean thelę̄, ho blepei me poiounta, poiēsei kai autos. Apo tote oun, proelambanon kai epoioun, ei ti emellen ho gerōn poiein. Autos de ei ti epoiei, siōpōn epoiei; kai touto me edidaxe, to poiein siōpōnta.
Abba Isaac said, “When I was young, I lived with abba Cronius; and he never told me to do any work, though he was old and trembling; but he got up himself and offered the jug to me and to everyone alike. And I lived with abba Theodore of Pherme, and he too never told me to do anything; but he set the table himself and said, ‘Brother, if you want, come and eat.’ And I said to him, ‘Abba, I came to you to be helped; why do you not tell me to do anything?’ But the old man kept completely silent. And I went and told the old men. And the old men came to him and said to him, ‘Abba, the brother came to your holiness to be helped; why do you not tell him to do anything?’ And the old man says to them, ‘Am I the head of a community, to give him orders? For my part, I tell him nothing; but if he wishes, what he sees me doing he will do himself.’ So from then on I anticipated him and did whatever the old man was about to do. And whatever he did, he did in silence; and this he taught me: to work in silence.”
47.3PG 65:223–225
Ὁ ἀββᾶς Ἰσαὰκ, καὶ ὁ ἀββᾶς Ἀβραάμ, ἦσαν. ὅμου οἰκοῦντες· καὶ εἰσελθὼν ὁ ἀββᾶς Ἀβραάμ, εὖρε τὸν ἀββᾶν Ἰσαὰκ κλαίοντα καὶ λέγει αὐτῷ Τί κλαίεις Καὶ εἶπεν ὁ γέρων· Καὶ διατί μὴ κλαύσωμεν; Ποῦ γὰρ ἔχομεν ἀπελθεῖν; ἐκοιμήθησαν οἱ Πατέρες ἡμῶν. Οὐκ ἤρκει γὰρ ἡμῖν τὸ ἐργόχειρον εἰς τὰ ναῦλα τῶν πλοίων, ἃ παρείχομεν ἀπερχόμενοι παραβαλεῖν τοῖς γέρουσι. Νῦν οὖν ἀπωρφανίσθημεν. Διὰ τοῦτο κἀγὼ κλαίω.
Ho abbas Isaak, kai ho abbas Abraam, ēsan. homou oikountes; kai eiselthōn ho abbas Abraam, eure ton abban Isaak klaionta kai legei autǭ Ti klaieis Kai eipen ho gerōn; Kai diati mē klausōmen? Pou gar echomen apelthein? ekoimēthēsan hoi Pateres hēmōn. Ouk ērkei gar hēmin to ergocheiron eis ta naula tōn ploiōn, ha pareichomen aperchomenoi parabalein tois gerousi. Nyn oun apōrphanisthēmen. Dia touto kagō klaiō.
Abba Isaac and abba Abraham lived together; and abba Abraham came in and found abba Isaac weeping, and says to him, “Why are you weeping?” And the old man said, “And why should we not weep? Where are we to go? Our Fathers have fallen asleep. Our handiwork was not enough for the boat fares we paid going to visit the old men. Now we have been orphaned. That is why I weep.”
47.4PG 65:225
Εἶπεν ὁ ἀββᾶς Ἰσαάκ Οἶδα ἀδελφὸν θερίζοντα ἐν ἀγρῷ, καὶ ἠθέλησε φαγεῖν στάχυν σίτου καὶ εἶπε τῷ κυρίῳ τοῦ ἀγροῦ· Θέλεις φάγω ἕνα στάχυν σίτου Ὁ δὲ ἀκούσας, ἐθαύμασε, καὶ εἶπεν αὐτῷ· Σός ἐστιν ὁ ἀγρὸς, Πάτερ, κἀμὲ ἐρωτᾷς; Ἕως τούτου ἠκριβάζετο ὁ ἀδελφός.
Eipen ho abbas Isaak Oida adelphon therizonta en agrǭ, kai ēthelēse phagein stachyn sitou kai eipe tǭ kyriǭ tou agrou; Theleis phagō hena stachyn sitou Ho de akousas, ethaumase, kai eipen autǭ; Sos estin ho agros, Pater, kame erōtąs? Heōs toutou ēkribazeto ho adelphos.
Abba Isaac said, “I know a brother who was reaping in a field and wanted to eat an ear of wheat, and he said to the owner of the field, ‘Will you let me eat one ear of wheat?’ Hearing this, he marveled and said to him, ‘The field is yours, father, and you ask me?’ So exact was the brother.”
47.5PG 65:225
Εἶπε πάλιν τοῖς ἀδελφοῖς· Μὴ φέρετε ὧδε παιδία. Τέσσαρες γὰρ ἐκκλησίαι εἰς Σκῆτιν ἔρημοι γεγόνασι διὰ τὰ παιδία.
Eipe palin tois adelphois; Mē pherete hōde paidia. Tessares gar ekklēsiai eis Skētin erēmoi gegonasi dia ta paidia.
He also said to the brothers, “Do not bring boys here. For four churches at Scetis have become deserted because of boys.”
47.6PG 65:225
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσαὰκ, ὅτι τὴν σποδὸν τοῦ θυμιατηρίου τῆς προσφορᾶς, μετὰ τοῦ ἄρτου ἥσθιεν αὐτοῦ.
Elegon peri tou abba Isaak, hoti tēn spodon tou thymiatēriou tēs prosphoras, meta tou artou hēsthien autou.
They said of abba Isaac that he used to eat the ashes from the censer of the offering with his bread.
47.7PG 65:225
Ἔλεγεν ὁ ἀββᾶς Ἰσαὰκ τοῖς ἀδελφοῖς, ὅτι Οἱ Πατέρες ἡμῶν, καὶ ὁ ἀββᾶς Παμβὼ, παλαιὰ πολύβῥαφα ἐφόρουν καὶ σεβέννια νῦν δὲ πολύτιμα φορεῖτε. Ὑπάγετε ἔνθεν, ἠρημώσατε τὰ ὧδε. Ὅτε δὲ ἔμελλεν σε ὑπάγειν εἰς τὸ θέρος, ἔλεγεν αὐτοῖς· Οὐκ ἔτι παρέχω ὑμῖν ἐντολὰς οὐ φυλάσσετε γάρ.
Elegen ho abbas Isaak tois adelphois, hoti Hoi Pateres hēmōn, kai ho abbas Pambō, palaia polybrhapha ephoroun kai sebennia nyn de polytima phoreite. Hypagete enthen, ērēmōsate ta hōde. Hote de emellen se hypagein eis to theros, elegen autois; Ouk eti parechō hymin entolas ou phylassete gar.
Abba Isaac said to the brothers, “Our Fathers and abba Pambo wore old garments much patched and palm-fiber clothing; but now you wear expensive clothes. Go away from here; you have laid this place waste.” And when he was about to go to the harvest, he said to them, “I will no longer give you commandments, for you do not keep them.”
47.8PG 65:225
Διηγήσατό τις τῶν Πατέρων, ὅτι ἦλθέ ποτέ τις τῶν ἀδελφῶν φορῶν μικρὸν κουσσούλιον εἰς τὴν ἐκκλησίαν τῶν Κελλίων ἐπὶ τοῦ ἀββᾶ Ἰσαάκ· καὶ ἐδίωξεν αὐτὸν ὁ γέρων λέγων ὅτι, Τὰ ὧδε μοναχῶν ἐστι· σὺ δὲ κοσμικὸς ῶν, οὐ δύνασαι μεῖναι ὧδε.
Diēgēsato tis tōn Paterōn, hoti ēlthe pote tis tōn adelphōn phorōn mikron koussoulion eis tēn ekklēsian tōn Kelliōn epi tou abba Isaak; kai ediōxen auton ho gerōn legōn hoti, Ta hōde monachōn esti; sy de kosmikos ōn, ou dynasai meinai hōde.
One of the Fathers related that once a brother came to the church of the Cells wearing a small hood, in abba Isaac’s presence; and the old man drove him out, saying, “What is here is for monks; but you, being a layman, cannot stay here.”
47.9PG 65:225
Εἶπεν ὁ ἀββᾶς Ἰσαὰκ ὅτι, Οὐδέποτε εἰσήνεγκα εἰς τὸ κελλίον μου λογισμὸν κατὰ ἀδελφοῦ θλίψαντός με. Κἀγὼ ἐσπούδασα μὴ ἀφεῖναι ἀδελφὸν εἰς τὸ κελλίον αὐτοῦ, ἔχοντα κατ᾿ ἐμοῦ λογισμόν.
Eipen ho abbas Isaak hoti, Oudepote eisēnenka eis to kellion mou logismon kata adelphou thlipsantos me. Kagō espoudasa mē apheinai adelphon eis to kellion autou, echonta kat᾿ emou logismon.
Abba Isaac said, “I have never brought into my cell a thought against a brother who grieved me. And I have been careful not to let a brother go into his cell holding a thought against me.”
47.10PG 65:225
Ἠσθένησε μεγάλην ἀσθένειαν ὁ ἀββᾶς Ἰσαὰκ, καὶ ἐχρόνισεν ἐν αὐτῇ ἐποίησε δὲ αὐτῷ ὁ ἀδελφὸς μικρὰν ἀθήραν, καὶ ἔδωκε μυξάρια εἰς αὐτήν· καὶ οὐκ ἤθελεν ὁ γέρων γεύσασθαι Καὶ παρεκάλει ὁ ἀδελφὸς λέγων Λάβε μικρὸν, ἀββᾶ, διὰ τὴν ἀσθένειαν. Καὶ λέγει αὐτῷ ὁ γέρων Φύσει, ἀδελφὲ ἤθελον ποιῆσαι ἐν τῇ ἀσθενείᾳ ταύτῃ τριάκοντα ἔτη.
Ēsthenēse megalēn astheneian ho abbas Isaak, kai echronisen en autę̄ epoiēse de autǭ ho adelphos mikran athēran, kai edōke myxaria eis autēn; kai ouk ēthelen ho gerōn geusasthai Kai parekalei ho adelphos legōn Labe mikron, abba, dia tēn astheneian. Kai legei autǭ ho gerōn Physei, adelphe ēthelon poiēsai en tę̄ astheneią tautę̄ triakonta etē.
Abba Isaac fell seriously ill and was ill for a long time; and the brother made him a little gruel and put prunes in it; and the old man would not taste it. And the brother urged him, saying, “Take a little, abba, because of the illness.” And the old man says to him, “Truly, brother, I would like to spend thirty years in this illness.”
47.11PG 65:225–227
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσαὰκ, ὅτι μέλλοντος αὐτοῦ τελευτᾷν, συνῆλθον πρὸς αὐτὸν οἱ γέροντες, καὶ ἔλεγον Τί ποιήσομεν μετὰ σὲ, Πάτερ; Ὁ δὲ εἶπεν· Ἴδετε πῶς ἐπορεύθην ἐνώπιον ὑμῶν ἐὰν θέλητε καὶ ὑμεῖς ἀκολουθῆσαι, καὶ φυλάξαι τὰς ἐντολὰς τοῦ Θεοῦ, πέμπει τὴν χάριν αὐτοῦ, καὶ φυλάσσει τὸν τόπον τοῦτον. Ἐὰν δὲ μὴ φυλάξητε, οὐ μὴ μείνητε ἐν τῷ τόπῳ τούτῳ. Καὶ ἡμεῖς γὰρ ὅταν ἤμελλον ἀποθανεῖν οἱ Πατέρες ἡμῶν, ἐλυπούμεθα ἀλλὰ τὰς ἐντολὰς τοῦ Κυρίου καὶ αὐτῶν τὰς παραγγελίας τηροῦντες, ἑστήκαμεν, ὡς αὐτῶν ὄντων μεθ᾽ ἡμῶν. Οὕτως καὶ ὑμεῖς ποιήσατε, καὶ σώζεσθε.
Elegon peri tou abba Isaak, hoti mellontos autou teleutąn, synēlthon pros auton hoi gerontes, kai elegon Ti poiēsomen meta se, Pater? Ho de eipen; Idete pōs eporeuthēn enōpion hymōn ean thelēte kai hymeis akolouthēsai, kai phylaxai tas entolas tou Theou, pempei tēn charin autou, kai phylassei ton topon touton. Ean de mē phylaxēte, ou mē meinēte en tǭ topǭ toutǭ. Kai hēmeis gar hotan ēmellon apothanein hoi Pateres hēmōn, elypoumetha alla tas entolas tou Kyriou kai autōn tas parangelias tērountes, hestēkamen, hōs autōn ontōn meth᾽ hēmōn. Houtōs kai hymeis poiēsate, kai sōzesthe.
They said of abba Isaac that when he was about to die, the old men gathered to him and said, “What shall we do after you, father?” He said, “See how I have walked before you; if you too are willing to follow and keep the commandments of God, he will send his grace and guard this place. But if you do not keep them, you will not remain in this place. For we too, when our Fathers were about to die, were grieved; but keeping the commandments of the Lord and their instructions, we stood firm, as though they were with us. So you too do the same, and you will be saved.”
47.12PG 65:227
Εἶπεν ὁ ἀββᾶς Ἰσαάκ, ὅτι Ἔλεγεν ὁ ἀββᾶς Παμβὼ, ὅτι τοιοῦτον ὀφείλει ὁ μοναχὸς φορεῖν ἱμάτιον, ὥστε βάλλειν αὐτὸ ἔξω τοῦ κελλίου ἐπὶ τρεῖς ἡμέρας, καὶ μηδεὶς λάβῃ αὐτό.
Eipen ho abbas Isaak, hoti Elegen ho abbas Pambō, hoti toiouton opheilei ho monachos phorein himation, hōste ballein auto exō tou kelliou epi treis hēmeras, kai mēdeis labę̄ auto.
Abba Isaac said that abba Pambo used to say that a monk ought to wear such a garment that he could throw it outside his cell for three days and no one would take it.
Chapter 48
48.1PG 65:227
Ἀνῆλθόν δε τινες τῶν Πατέρων πρὸς τὸν ἀββᾶν Ἰωσὴφ εἰς Πανεφὼ, ἵνα ἐρωτήσωσιν αὐτὸν περὶ τῆς ἀπαντήσεως τῶν ἀδελφῶν τῶν ξενιζομένων πρὸς αὐτοὺς, εἰ χρὴ συγκαταβαίνειν καὶ παῤῥησιάζεσθαι πρὸς αὐτούς. Καὶ πρὸ τοῦ ἐρωτηθῆναι αὐτὸν, εἶπεν ὁ γέρων τῷ μαθητῇ αὐτοῦ· Κατανόησον ὅ μέλλω ποιεῖν σήμερον, καὶ ὑπόμεινον. Καὶ ἔθηκεν ὁ γέρων δύο ἐμβρίμια ἓν ἐκ δεξιῶν, καὶ ἓν ἐξ ἀριστερῶν αὐτοῦ, καὶ εἶπε· Καθίσατε. Καὶ εἰσῆλθεν εἰς τὴν κέλλαν αὐτοῦ, καὶ ἐφόρεσεν ἱμάτια ἐπαιτικά καὶ ἐξελθὼν ἐπέρασεν ἐν μέσῳ αὐτῶν. Καὶ πάλιν εἰσελθὼν, ἐφόρεσε τὰ ἴδια ἱμάτια καὶ ἐξελθὼν πάλιν ἐκάθισεν ἐν μέσῳ αὐτῶν. Αὐτοὶ δὲ ἐξέστησαν ἐπὶ τῷ ἔργῳ τοῦ γέροντος. Καὶ εἶπεν αὐτοῖς· Κατενοήσατε ἐποίησα; Λέγουσι· Ναί. Μὴ ἠλλάγην ἀπὸ τοῦ ἀτίμου φορέματος; Λέγουσιν Οὔ. Καὶ λέγει αὐτοῖς Εἰ οὖν αὐτὸς ἐγώ εἰμι ἐν ἀμφοτέροις ὡς τὸ πρῶτον οὐκ ἤλλαξέ με, οὕτως οὐδὲ τὸ δεύτερον ἔβλαψέ με· οὕτως οὖν βι ὀφείλομεν ποιεῖν εἰς τὴν ὑποδοχὴν τῶν ξένων ἀδελφῶν κατὰ τὸ ἅγιον Εὐαγγέλιον. Δότε γὰρ, φησὶ, τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ Ὅτε οὖν ἐστι παρουσία ἀδελφῶν, μετὰ παῤῥησίας δεξώμεθα αὐτούς. Ὅτε δὲ καταμόνας ἐσμὲν, χρείαν ἔχομεν τοῦ πένθους, ἵνα παραμείνῃ ἡμῖν. Οἱ δὲ ἀκούσαντες ἐθαύμασαν, ὅτι καὶ τὰ ἐν καρδίᾳ αὐτῶν εἶπεν αὐτοῖς πρὶν ἐρωτήσωσιν αὐτόν· καὶ ἐδόξασαν τὸν Θεόν.
Anēlthon de tines tōn Paterōn pros ton abban Iōsēph eis Panephō, hina erōtēsōsin auton peri tēs apantēseōs tōn adelphōn tōn xenizomenōn pros autous, ei chrē synkatabainein kai parrhēsiazesthai pros autous. Kai pro tou erōtēthēnai auton, eipen ho gerōn tǭ mathētę̄ autou; Katanoēson ho mellō poiein sēmeron, kai hypomeinon. Kai ethēken ho gerōn dyo embrimia hen ek dexiōn, kai hen ex aristerōn autou, kai eipe; Kathisate. Kai eisēlthen eis tēn kellan autou, kai ephoresen himatia epaitika kai exelthōn eperasen en mesǭ autōn. Kai palin eiselthōn, ephorese ta idia himatia kai exelthōn palin ekathisen en mesǭ autōn. Autoi de exestēsan epi tǭ ergǭ tou gerontos. Kai eipen autois; Katenoēsate epoiēsa? Legousi; Nai. Mē ēllagēn apo tou atimou phorematos? Legousin Ou. Kai legei autois Ei oun autos egō eimi en amphoterois hōs to prōton ouk ēllaxe me, houtōs oude to deuteron eblapse me; houtōs oun bi opheilomen poiein eis tēn hypodochēn tōn xenōn adelphōn kata to hagion Euangelion. Dote gar, phēsi, ta Kaisaros Kaisari, kai ta tou Theou tǭ Theǭ Hote oun esti parousia adelphōn, meta parrhēsias dexōmetha autous. Hote de katamonas esmen, chreian echomen tou penthous, hina parameinę̄ hēmin. Hoi de akousantes ethaumasan, hoti kai ta en kardią autōn eipen autois prin erōtēsōsin auton; kai edoxasan ton Theon.
Some of the Fathers went up to abba Joseph at Panephysis to ask him about meeting the visiting brothers who stay with them, whether one should accommodate oneself and be free with them. And before he was asked, the old man said to his disciple, “Watch what I am going to do today, and wait.” And the old man set two mats, one on his right and one on his left, and said, “Sit down.” And he went into his cell and put on a beggar’s clothes; and coming out he passed through the middle of them. And going in again, he put on his own clothes; and coming out again he sat down in the middle of them. They were amazed at the old man’s action. And he said to them, “Did you notice what I did?” They say, “Yes.” “Was I changed by the shabby garment?” They say, “No.” And he says to them, “If I am the same in both, as the first did not change me, so neither did the second harm me. So we ought to do in receiving visiting brothers, according to the holy Gospel. For it says, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ So when brothers are present, let us receive them freely; but when we are alone, we need mourning, so that it may remain with us.” Hearing this, they marveled that he had told them what was in their hearts before they asked him; and they glorified God.
48.2PG 65:227
Εἶπεν ὁ ἀββᾶς Ποιμὴν τῷ ἀββᾷ Ἰωσήφ· Εἰπέ μοι πῶς γένωμαι μοναχός; Καὶ εἶπεν· Εἰ θέλεις εὑρεῖν ἀνάπαυσιν καὶ ὧδε καὶ ἐκεῖ, ἐπὶ παντὶ πράγματι λέγε· Ἐγὼ τίς εἰμι; καὶ μὴ κρίνῃς τινά.
Eipen ho abbas Poimēn tǭ abbą Iōsēph; Eipe moi pōs genōmai monachos? Kai eipen; Ei theleis heurein anapausin kai hōde kai ekei, epi panti pragmati lege; Egō tis eimi? kai mē krinę̄s tina.
Abba Poemen said to abba Joseph, “Tell me, how may I become a monk?” And he said, “If you want to find rest both here and there, say in every matter, ‘Who am I?’ and do not judge anyone.”
48.3PG 65:227–229
Ὁ αὐτὸς πάλιν ἠρώτησε τὸν ἀββᾶν Ἰωσὴφ, λέγων· Τί ποιήσω, ὅταν προσεγγίζῃ τὰ πάθη; Αντιστῶ αὐτοῖς, ἢ ἀφήσω εἰσελθεῖν; Λέγει αὐτῷ ὁ γέρων· Ἄφες αὐτὰ εἰσελθεῖν, καὶ πολέμησον μετ᾿ αὐτῶν. Ἀνακάμψας οὖν ἐν Σκήτει, ἐκάθητο· καὶ ἐλθών τις τῶν Θηβαίων ἐν Σκήτει, ἔλεγε τοῖς ἀδελφοῖς, ὅτι Ἠρώτησα τὸν ἀββᾶν Ἰωσὴφ, λέγων· Ἐὰν προσεγγίσῃ μοι πάθος, ἀντιστῶ αὐτῷ, ἢ ἀφήσω εἰσελθεῖν; Καὶ εἶπέ μοι· Μὴ ἀφήσῃς ὅλως εἰσελθεῖν τὰ πάθη, ἀλλ᾽ εὐθέως ἔκκοψον αὐτά. Ἀκούσας δὲ ὁ ἀββᾶς Ποιμὴν, ὅτι οὕτως εἶπε τῷ Θηβαίῳ ὁ ἀββᾶς Ἰωσήφ, ἀναστὰς ἀπῆλθε πρὸς αὐτὸν εἰς Πανεφὼ, καὶ λέγει αὐτῷ· Ἀ̓ββᾶ, ἐγὼ ἐπίστευσά σοι τοὺς λογισμούς μου· καὶ ἰδοὺ ἄλλως εἶπας ἐμοὶ, καὶ ἄλλως τῷ Θηβαίῳ. Λέγει αὐτῷ ὁ γέρων· Οὐκ οἶδας ὅτι ἀγαπῶ σε; Καὶ εἶπε· Ναί. Οὐ σὺ ἔλεγές μοι· Ὡς ἑαυτῷ εἰπέ μοι; Καὶ εἶπεν· Οὕτως ἔχει. Λέγει αὐτῷ ὁ γέρων· Ἐὰν γὰρ εἰσέλθῃ τὰ πάθη, καὶ δῶς καὶ λάβῃς μετ' αὐτῶν, δοκιμώτερόν σε καθιστῶσιν. Ἐγὼ δὲ ὡς ἐμαυτῷ ἐλάλησά σοι. Εἰσὶ δὲ ἄλλοι, οἷς οὐδὲ προσεγγίσαι τὰ πάθη συμφέρει· ἀλλ᾽ εὐθέως ἐκκόψαι αὐτὰ χρείαν ἔχουσιν.
Ho autos palin ērōtēse ton abban Iōsēph, legōn; Ti poiēsō, hotan prosengizę̄ ta pathē? Antistō autois, ē aphēsō eiselthein? Legei autǭ ho gerōn; Aphes auta eiselthein, kai polemēson met᾿ autōn. Anakampsas oun en Skētei, ekathēto; kai elthōn tis tōn Thēbaiōn en Skētei, elege tois adelphois, hoti Ērōtēsa ton abban Iōsēph, legōn; Ean prosengisę̄ moi pathos, antistō autǭ, ē aphēsō eiselthein? Kai eipe moi; Mē aphēsę̄s holōs eiselthein ta pathē, all᾽ eutheōs ekkopson auta. Akousas de ho abbas Poimēn, hoti houtōs eipe tǭ Thēbaiǭ ho abbas Iōsēph, anastas apēlthe pros auton eis Panephō, kai legei autǭ; Abba, egō episteusa soi tous logismous mou; kai idou allōs eipas emoi, kai allōs tǭ Thēbaiǭ. Legei autǭ ho gerōn; Ouk oidas hoti agapō se? Kai eipe; Nai. Ou sy eleges moi; Hōs heautǭ eipe moi? Kai eipen; Houtōs echei. Legei autǭ ho gerōn; Ean gar eiselthę̄ ta pathē, kai dōs kai labę̄s met' autōn, dokimōteron se kathistōsin. Egō de hōs emautǭ elalēsa soi. Eisi de alloi, hois oude prosengisai ta pathē sympherei; all᾽ eutheōs ekkopsai auta chreian echousin.
The same again asked abba Joseph, saying, “What shall I do when the passions come near? Shall I resist them, or let them come in?” The old man says to him, “Let them come in, and fight with them.” So he went back and lived at Scetis; and one of the Thebans came to Scetis and said to the brothers, “I asked abba Joseph, saying, ‘If a passion comes near me, shall I resist it, or let it come in?’ And he told me, ‘Do not let the passions come in at all, but cut them off at once.’” When abba Poemen heard that abba Joseph had said this to the Theban, he got up and went to him at Panephysis and says to him, “Abba, I entrusted my thoughts to you, and look, you told me one thing and the Theban another.” The old man says to him, “Do you not know that I love you?” And he said, “Yes.” “Did you not say to me, ‘Tell me as you would tell yourself’?” And he said, “It is so.” The old man says to him, “For if the passions come in and you give and take with them, they make you more tested. I spoke to you as to myself. But there are others for whom it is not good even to let the passions come near; they need to cut them off at once.”
48.4PG 65:229
Ἀδελφός τις ἠρώτησε ἀββᾶν Ἰωσὴφ, λέγων· Τί ποιήσω, ὅτι οὔτε κακοπαθῆσαι δύναμαι, οὐδὲ ἐργάσασθαι καὶ δοῦναι ἀγάπην; Λέγει αὐτῷ ὁ γέρων· Εἰ οὐ δύνασαι τούτων οὐδὲ ἓν ποιῆσαι, κἂν τήρησον τὴν συνείδησίν σου ἀπὸ τοῦ πλησίον σου ἀπὸ παντὸς κακοῦ· καὶ σώζῃ
Adelphos tis ērōtēse abban Iōsēph, legōn; Ti poiēsō, hoti oute kakopathēsai dynamai, oude ergasasthai kai dounai agapēn? Legei autǭ ho gerōn; Ei ou dynasai toutōn oude hen poiēsai, kan tērēson tēn syneidēsin sou apo tou plēsion sou apo pantos kakou; kai sōzę̄
A brother asked abba Joseph, saying, “What shall I do, since I can neither endure hardship nor work and give alms?” The old man says to him, “If you cannot do even one of these, at least keep your conscience clear of every evil toward your neighbor; and you will be saved.”
48.5PG 65:229
Ἔλεγέ τις τῶν ἀδελφῶν, ὅτι Παρέβαλόν ποτε εἰς Ἡρακλέος τὴν κάτω πρὸς τὸν ἀββᾶν Ἰωσήφ· καὶ εἶχεν ἐν τῷ μοναστηρίῳ συκάμινον ὡραῖον πάνυ. Καὶ λέγει μοι ἀπὸ πρωΐ· Ὕπαγε, φάγε· ἦν δὲ παρασκευὴ, καὶ οὐκ ἀπῆλθον διὰ τὴν νηστείαν. Καὶ παρακαλέσας αὐτὸν εἶπον· Διὰ τὸν Θεὸν, εἰπέ μοι τὸν λογισμὸν τοῦτον· ἰδοὺ σὺ ἔλεγές μοι· Ὕπαγε, φάγε· ἐγὼ δὲ διὰ τὴν νηστείαν οὐκ ἀπῆλθον, καὶ ἤμην αἰσχυνόμενος τὴν σὴν ἐντολὴν λογιζόμενος, Ποίῳ λογισμῷ ἔλεγέ μοι ὁ γέρων; Τί οὖν εἶχον ποιῆσαι; ὅτι ἑλεγές μοι, Ὕπαγε. Ὁ δὲ εἶπεν· Οἱ Πατέρες ἐξ ἀρχῆς οὐ λαλοῦσι τοῖς ἀδελφοῖς τὸ ὀρθὸν, ἀλλὰ μᾶλλον τὰ στρεβλά· καὶ ἐὰν ἴδωσιν ὅτι ποιοῦσι τὰ στρεβλὰ, οὐκ ἔτι λαλοῦσιν αὐτοῖς τὰ στρεβλὰ, ἀλλὰ τὴν ἀλήθειαν· εἰδότες, ὅτι εἰς πάντα ὑπήκοοί εἰσιν.
Elege tis tōn adelphōn, hoti Parebalon pote eis Hērakleos tēn katō pros ton abban Iōsēph; kai eichen en tǭ monastēriǭ sykaminon hōraion pany. Kai legei moi apo prōï; Hypage, phage; ēn de paraskeuē, kai ouk apēlthon dia tēn nēsteian. Kai parakalesas auton eipon; Dia ton Theon, eipe moi ton logismon touton; idou sy eleges moi; Hypage, phage; egō de dia tēn nēsteian ouk apēlthon, kai ēmēn aischynomenos tēn sēn entolēn logizomenos, Poiǭ logismǭ elege moi ho gerōn? Ti oun eichon poiēsai? hoti heleges moi, Hypage. Ho de eipen; Hoi Pateres ex archēs ou lalousi tois adelphois to orthon, alla mallon ta strebla; kai ean idōsin hoti poiousi ta strebla, ouk eti lalousin autois ta strebla, alla tēn alētheian; eidotes, hoti eis panta hypēkooi eisin.
One of the brothers said, “Once I visited abba Joseph at lower Heracleopolis; and he had a very fine mulberry tree in the monastery. And early in the morning he says to me, ‘Go, eat.’ It was Friday, and I did not go because of the fast. And I begged him and said, ‘For God’s sake, tell me your thought in this: look, you told me, “Go, eat,” but I did not go because of the fast, and I was ashamed, thinking of your command, “With what thought did the old man tell me this? What then should I have done, since you told me, ‘Go’?”’ He said, ‘At the beginning the Fathers do not tell the brothers what is straight, but rather what is crooked; and if they see that they do the crooked things, they no longer tell them crooked things but the truth, knowing that they are obedient in everything.’”
48.6PG 65:229
Εἶπεν ὁ ἀββᾶς Ἰωσὴφ τῷ ἀββᾷ Λώτ· Οὐ δύνασαι γενέσθαι μοναχὸς, ἐὰν μὴ γένῃ ὡς πῦρ φλογιζόμενος ὅλος.
Eipen ho abbas Iōsēph tǭ abbą Lōt; Ou dynasai genesthai monachos, ean mē genę̄ hōs pyr phlogizomenos holos.
Abba Joseph said to abba Lot, “You cannot become a monk unless you become wholly like a blazing fire.”
48.7PG 65:229
Παρέβαλεν ὁ ἀββᾶς Λὼτ τῷ ἀββᾷ Ἰωσὴφ, καὶ λέγει αὐτῷ· Ἀββᾶ, κατὰ δύναμίν μου ποιῶ τὴν μικράν μου σύναξιν, καὶ τὴν μικρὰν νηστείαν μου, καὶ τὴν εὐχὴν, καὶ τὴν μελέτην, καὶ τὴν ἡσυχίαν, καὶ τὸ κατὰ δύναμίν μου καθαρεύω τοῖς λογισμοῖς. Τί οὖν ἔχω ποιῆσαι λοιπόν;. Ἀναστὰς οὖν ὁ γέρων, ἤπλωσε τὰς χεῖρας εἰς τὸν οὐρανὸν· καὶ γεγόνασιν οἱ δάκτυλοι αὐτοῦ, ὡς δέκα λαμπάδες πυρός· καὶ λέγει αὐτῷ· Εἰ θέλεις, γενοῦ ὅλος ὡς πῦρ.
Parebalen ho abbas Lōt tǭ abbą Iōsēph, kai legei autǭ; Abba, kata dynamin mou poiō tēn mikran mou synaxin, kai tēn mikran nēsteian mou, kai tēn euchēn, kai tēn meletēn, kai tēn hēsychian, kai to kata dynamin mou kathareuō tois logismois. Ti oun echō poiēsai loipon?. Anastas oun ho gerōn, ēplōse tas cheiras eis ton ouranon; kai gegonasin hoi daktyloi autou, hōs deka lampades pyros; kai legei autǭ; Ei theleis, genou holos hōs pyr.
Abba Lot visited abba Joseph and says to him, “Abba, as far as I can I keep my little office, my little fast, prayer, meditation, and stillness, and as far as I can I keep my thoughts clean. What more should I do?” The old man got up and spread his hands toward heaven; and his fingers became like ten lamps of fire; and he says to him, “If you wish, become wholly like fire.”
48.8PG 65:229–231
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ἰωσὴφ, λέγων ὅτι, Θέλω ἐξελθεῖν ἀπὸ τοῦ κοινοβίου, καὶ καθίσαι καταμόνας. Καὶ λέγει αὐτῷ ὁ γέρων· Ὅπου βλέπεις τὴν ψυχήν σου ἀναπαυομένην καὶ μὴ βλαπτομένην, κάθισον. Λέγει αὐτῷ ὁ ἀδελφός· Καὶ εἰς κοινόβιον ἀναπαύομαι, καὶ καταμόνας· τἱ οὖν θέλεις ποιήσω; Λέγει αὐτῷ ὁ γέρων· Εἰ ἀναπαύῃ εἰς τὸ κοινόβιο καὶ καταμόνας, στῆσον τοὺς δύο λογισμούς σου ὡς ἐν ζυγῷ· καὶ ὅπου βλέπεις ὅτι μᾶλλον ἐκεῖ ὠφελεῖται καὶ κατάγει ὁ λογισμός σου, τοῦτο ποίησον.
Adelphos hērōtēse ton abban Iōsēph, legōn hoti, Thelō exelthein apo tou koinobiou, kai kathisai katamonas. Kai legei autǭ ho gerōn; Hopou blepeis tēn psychēn sou anapauomenēn kai mē blaptomenēn, kathison. Legei autǭ ho adelphos; Kai eis koinobion anapauomai, kai katamonas; ti oun theleis poiēsō? Legei autǭ ho gerōn; Ei anapauę̄ eis to koinobio kai katamonas, stēson tous dyo logismous sou hōs en zygǭ; kai hopou blepeis hoti mallon ekei ōpheleitai kai katagei ho logismos sou, touto poiēson.
A brother asked abba Joseph, saying, “I want to leave the community and live alone.” And the old man says to him, “Wherever you see your soul at rest and not harmed, stay there.” The brother says to him, “I am at rest both in the community and alone; what then do you want me to do?” The old man says to him, “If you are at rest in the community and alone, put your two thoughts as on a scale; and where you see that your thought benefits more and inclines, do that.”
48.9PG 65:231
Παρέλαβέ τις τῶν γερόντων πρὸς τὸν ἑταῖρον αὐτοῦ, ἵνα ἀπελθόντες ἐπισκέψωνται τὸν ἀββᾶν Ἰωσήφ· καὶ λέγει· Εἰπὲ τῷ μαθητῇ σου, ἵνα στρώσῃ ἡμῖν τὸν ὄνον. Καὶ λέγει· Φώνησον αὐτόν· καὶ εἴ τι θέλεις ποιεῖ. Λέγει· Τίς καλεῖται; Ὁ δὲ ἔφη· Οὐκ οἶδα. Καὶ λέγει αὐτῷ· Πόσον χρόνον ἔχει μετὰ σοῦ, ὅτι οὐκ οἶδας τὸ ὄνομα αὐτοῦ; Καὶ εἶπεν· Ἔχει δύο ἔτη. Ὁ δὲ ἔφη Εἰ σὺ δύο ἔτη οὐκ οἶδας τὸ ὄνομα τοῦ μαθητοῦ σου, ἐγὼ εἰς μίαν ἡμέραν τί ἔχω χρείαν μαθεῖν αὐτό;
Parelabe tis tōn gerontōn pros ton hetairon autou, hina apelthontes episkepsōntai ton abban Iōsēph; kai legei; Eipe tǭ mathētę̄ sou, hina strōsę̄ hēmin ton onon. Kai legei; Phōnēson auton; kai ei ti theleis poiei. Legei; Tis kaleitai? Ho de ephē; Ouk oida. Kai legei autǭ; Poson chronon echei meta sou, hoti ouk oidas to onoma autou? Kai eipen; Echei dyo etē. Ho de ephē Ei sy dyo etē ouk oidas to onoma tou mathētou sou, egō eis mian hēmeran ti echō chreian mathein auto?
One of the old men took his companion along so that they might go and visit abba Joseph; and he says, “Tell your disciple to saddle the donkey for us.” And he says, “Call him, and he will do whatever you want.” He says, “What is his name?” He said, “I do not know.” And he says to him, “How long has he been with you, that you do not know his name?” And he said, “Two years.” He said, “If you have not known your disciple’s name for two years, what need have I to learn it for one day?”
48.10PG 65:231
Συνήχθησαν ἀδελφοί ποτε πρὸς τὸν ἀββᾶν Ἰωσήφ· καὶ καθημένων αὐτῶν, καὶ ἐπερωτώντων αὐτὸν, ἔχαιρε· καὶ προθυμούμενος ἔλεγεν αὐτοῖς· Ἐγὼ βασιλεύς εἰμι σήμερον· ἐβασίλευσα γὰρ ἐπὶ τὰ πάθη.
Synēchthēsan adelphoi pote pros ton abban Iōsēph; kai kathēmenōn autōn, kai eperōtōntōn auton, echaire; kai prothymoumenos elegen autois; Egō basileus eimi sēmeron; ebasileusa gar epi ta pathē.
Once brothers gathered to abba Joseph; and as they sat and questioned him, he was joyful; and full of eagerness he said to them, “I am a king today; for I have reigned over the passions.”
48.11PG 65:231
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωσὴφ τῆς Πανεφώ, ὅτι μέλλοντος αὐτοῦ τελευτᾶν, καθημένων γερόντων, προσχών πρὸς τὴν θυρίδα, εἶδε τὸν διάβολον καθήμενον πρὸς τῇ θυρίδι· καὶ φωνήσας τῷ μαθητῇ αὐτοῦ, ἔλεγε· Φέρε τὴν ῥάβδον· νομίζει γὰρ οὗτος ὅτι ἐγέρασα, καὶ οὐκ ἔτι δύναμαι πρὸς αὐτόν. Καὶ ὡς κατέσχε τὴν ῥάβδον, εἶδοντο οἱ γέροντες ὅτι ἐχάλασεν ἑαυτὸν ὡς κύων διὰ τῆς θυρίδος, καὶ ἀφανὴς ἐγένετο.
Elegon peri tou abba Iōsēph tēs Panephō, hoti mellontos autou teleutan, kathēmenōn gerontōn, proschōn pros tēn thyrida, eide ton diabolon kathēmenon pros tę̄ thyridi; kai phōnēsas tǭ mathētę̄ autou, elege; Phere tēn rhabdon; nomizei gar houtos hoti egerasa, kai ouk eti dynamai pros auton. Kai hōs katesche tēn rhabdon, eidonto hoi gerontes hoti echalasen heauton hōs kyōn dia tēs thyridos, kai aphanēs egeneto.
They said of abba Joseph of Panephysis that when he was about to die, while some old men were sitting there, he looked toward the window and saw the devil sitting at the window; and calling his disciple, he said, “Bring the staff; for this one thinks that I have grown old and can no longer stand against him.” And as he grasped the staff, the old men saw the devil let himself down through the window like a dog and vanish.
Chapter 49
49.1PG 65:231
Εἶπεν ὁ ἀββᾶς Ἰάκωβος ὅτι, Μεῖζόν ἐστι τὸ ξενιτεῦσαι παρὰ τὸ ξενοδοχεῖν.
Eipen ho abbas Iakōbos hoti, Meizon esti to xeniteusai para to xenodochein.
Abba James said, “It is greater to live as a stranger than to receive strangers.”
49.2PG 65:231
Ἔλεγε πάλιν, ὅτι ἐπαινούμενον, δεῖ λογίζεσθαι τὰς ἁμαρτίας αὐτοῦ, καὶ ἐννοεῖν ὅτι οὐκ ἔστιν ἄξιος τῶν λεγομένων.
Elege palin, hoti epainoumenon, dei logizesthai tas hamartias autou, kai ennoein hoti ouk estin axios tōn legomenōn.
He also said that one who is praised must think of his sins and consider that he is not worthy of what is said.
49.3PG 65:231
Εἶπε πάλιν, ὅτι Ὥσπερ λύχνος ἐν σκοτεινῷ κοιτῶνι φωτίζει, οὕτως καὶ ὁ φόβος τοῦ Θεοῦ, ὅταν ἔλθῃ εἰς καρδίαν ἀνθρώπου, φωτίζει αὐτὸν, καὶ διδάσκει πάσας τὰς ἀρετὰς καὶ τὰς ἐντολὰς τοῦ Θεοῦ.
Eipe palin, hoti Hōsper lychnos en skoteinǭ koitōni phōtizei, houtōs kai ho phobos tou Theou, hotan elthę̄ eis kardian anthrōpou, phōtizei auton, kai didaskei pasas tas aretas kai tas entolas tou Theou.
He also said, “As a lamp lights a dark room, so the fear of God, when it comes into a man’s heart, enlightens him and teaches him all the virtues and the commandments of God.”
49.4PG 65:231
Εἶπε πάλιν Οὐκ ἔστι χρεία λόγων μόνον· εἰσὶ γὰρ πολλοὶ λόγοι ἐν τοῖς ἀνθρώποις ἐν τῷ καιρῷ τούτῳ. Ἀλλὰ χρεία ἐστὶν ἔργου· αὐτὸ γάρ ἐστι τὸ ζητούμενον, καὶ οὐ λόγοι, οἵτινες οὐκ ἔχουσι καρπόν.
Eipe palin Ouk esti chreia logōn monon; eisi gar polloi logoi en tois anthrōpois en tǭ kairǭ toutǭ. Alla chreia estin ergou; auto gar esti to zētoumenon, kai ou logoi, hoitines ouk echousi karpon.
He also said, “There is no need of words alone; for there are many words among people in this time. But there is need of work; for this is what is sought, and not words, which bear no fruit.”
Chapter 50
50.1PG 65:231
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ἱέρακα, λέγων· Εἰπέ μοι λόγον, πῶς σωθῶ; Λέγει αὐτῷ ὁ γέρων Κάθου εἰς τὸ κελλίον σου· ἐὰν πεινᾷς, φάγε· ἐὰν διψᾷς, πίε· καὶ μὴ κακολογήσῃς τινά καὶ σώζῃ.
Adelphos ērōtēse ton abban Hieraka, legōn; Eipe moi logon, pōs sōthō? Legei autǭ ho gerōn Kathou eis to kellion sou; ean peinąs, phage; ean dipsąs, pie; kai mē kakologēsę̄s tina kai sōzę̄.
A brother asked abba Hierax, saying, “Tell me a word: how may I be saved?” The old man says to him, “Sit in your cell; if you are hungry, eat; if you are thirsty, drink; and do not speak evil of anyone; and you will be saved.”
50.2PG 65:231
Ὁ αὐτὸς εἶπεν, ὅτι Οὐδέποτε κοσμικὸν λόγον ἢ εἶπον, ἢ ἠθέλησα ἀκοῦσαι.
Ho autos eipen, hoti Oudepote kosmikon logon ē eipon, ē ēthelēsa akousai.
The same said, “I have never spoken a worldly word nor wanted to hear one.”
Chapter 51
51.1PG 65:231–233
Ὁ ἀββᾶς Ἰωάννης ὁ εὐνοῦχος, νεώτερος ὧν ἠρώτησε γέροντα, λέγων Πῶς ὑμεῖς ἡδυνήθητε ποιῆσαι τὸ ἔργον τοῦ Θεοῦ ἐν ἀναπαύσει· ἡμεῖς δὲ οὐδὲ μετὰ κόπου ποιῆσαι δυνάμεθα; Καὶ λέγει ὁ γέρων Ἡμεῖς ἡδυνήθημεν, ἐπειδὴ κεφάλαιον ἔχομεν τὸ ἔργον τοῦ Θεοῦ, τὴν δὲ χρείαν τὴν σωματικὴν ἐλάχιστον· ὑμεῖς δὲ κεφάλαιον ἔχετε τὴν σωματικὴν χρείαν, τὸ δὲ ἔργον τοῦ Θεοῦ οὐκ ἀναγκαιότερον. Διὰ τοῦτο κάμνετε, καὶ διὰ τοῦτο ὁ Σωτὴρ εἶπε τοῖς μαθηταῖς· Ὀλιγόπιστοι, ζητεῖτε πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
Ho abbas Iōannēs ho eunouchos, neōteros hōn ērōtēse geronta, legōn Pōs hymeis hēdynēthēte poiēsai to ergon tou Theou en anapausei; hēmeis de oude meta kopou poiēsai dynametha? Kai legei ho gerōn Hēmeis hēdynēthēmen, epeidē kephalaion echomen to ergon tou Theou, tēn de chreian tēn sōmatikēn elachiston; hymeis de kephalaion echete tēn sōmatikēn chreian, to de ergon tou Theou ouk anankaioteron. Dia touto kamnete, kai dia touto ho Sōtēr eipe tois mathētais; Oligopistoi, zēteite prōton tēn basileian tou Theou, kai tauta panta prostethēsetai hymin.
When abba John the eunuch was young, he asked an old man, saying, “How were you able to do the work of God with ease, while we cannot do it even with labor?” And the old man says, “We were able, because we held the work of God as the chief thing and bodily need as the least; but you hold bodily need as the chief thing, and the work of God as not so necessary. That is why you grow weary, and that is why the Savior said to the disciples, ‘You of little faith, seek first the kingdom of God, and all these things will be added to you.’”
51.2PG 65:233
Εἶπεν ὁ ἀββᾶς Ἰωάννης, ὅτι ὁ Πατὴρ ἡμῶν ὁ ἀββᾶς Ἀντώνιος εἶπεν, ὅτι Οὐδέποτε τὸ ἑαυτοῦ συμφέρον προέκρινα τῆς τοῦ ἀδελφοῦ μου ὠφελείας.
Eipen ho abbas Iōannēs, hoti ho Patēr hēmōn ho abbas Antōnios eipen, hoti Oudepote to heautou sympheron proekrina tēs tou adelphou mou ōpheleias.
Abba John said that our father abba Antony said, “I have never preferred my own advantage to my brother’s benefit.”
51.3PG 65:233
Ἔλεγεν ὁ ἀββᾶς Ἰωάννης ὁ Κίληξ ὁ ἡγούμενος τῆς Ῥαϊθοῦ, τοῖς ἀδελφοῖς· Τέκνα, ὡς ἐφύγομεν τὸν κόσμον, φύγωμεν καὶ τὰς ἐπιθυμίας τῆς σαρκός!
Elegen ho abbas Iōannēs ho Kilēx ho hēgoumenos tēs Rhaïthou, tois adelphois; Tekna, hōs ephygomen ton kosmon, phygōmen kai tas epithymias tēs sarkos!
Abba John the Cilician, superior of Raithou, said to the brothers, “Children, as we have fled the world, let us flee the desires of the flesh too!”
51.4PG 65:233
Εἶπε πάλιν Μιμησώμεθα τοὺς Πατέρας ἡμῶν· μετὰ ποίας σκληραγωγίας καὶ ἡσυχίας ἐκάθισαν ὧδε.
Eipe palin Mimēsōmetha tous Pateras hēmōn; meta poias sklēragōgias kai hēsychias ekathisan hōde.
He also said, “Let us imitate our Fathers: with what austerity and stillness they lived here.”
51.5PG 65:233
Εἶπε πάλιν· Μὴ ῥυπώσωμεν, τέκνα, τὸν τόπον τοῦτον, ὃν οἱ Πατέρες ἡμῶν ἐκαθάρισαν ἀπὸ δαιμόνων.
Eipe palin; Mē rhypōsōmen, tekna, ton topon touton, hon hoi Pateres hēmōn ekatharisan apo daimonōn.
He also said, “Let us not defile, children, this place which our Fathers cleansed of demons.”
51.6PG 65:233
Εἶπε πάλιν· Ὁ τόπος οὗτος ἀσκητῶν ἐστιν, οὐ πραγματευτῶν.
Eipe palin; Ho topos houtos askētōn estin, ou pragmateutōn.
He also said, “This place is for ascetics, not for traders.”
Chapter 52
52.1PG 65:233
Διηγήσατο ὁ ἀββᾶς Ἰωάννης τῶν Κελλίων, λέγων, ὅτι Μία πόρνη ἦν ἐν Αἰγύπτῳ, εὐμορφωτάτη καὶ πλουσία σφόδρα· καὶ οἱ ἄρχοντες ἤρχοντο πρὸς αὐτήν. Μιᾷ οὖν τῶν ἡμερῶν εὐκαίρησεν ἐπὶ τὴν ἐκκλησίαν, καὶ ἠθέλησεν εἰσελθεῖν ἔσω. Ὁ δὲ ὑποδιάκονος, ὁ στήκων εἰς τὰς θύρας, οὐκ εἴασεν αὐτὴν, λέγων· Οὐκ εἰ ἀξία εἰσελθεῖν εἰς οἶκον Θεοῦ, ὅτι ἀκάθαρτος εἷ. Ὡς δὲ ἐμάχοντο, ἤκουσεν ὁ ἐπίσκοπος τοῦ θορύβου, καὶ ἐξῆλθε. Λέγει οὖν αὐτῷ ἡ πόρνη· Οὐκ ἀφίει με εἰσελθεῖν εἰς τὴν ἐκκλησίαν. Καὶ λέγει αὐτῇ ὁ ἐπίσκοπος Οὐκ ἔξεστί σοι εἰσελθεῖν, ὅτι ἀκάθαρτος εἶ. Ἡ δὲ κατανυγεῖσα λέγει αὐτῷ· Οὐκ ἔτι πορνεύω. Λέγει αὐτῇ ὁ ἐπίσκοπος· Ἐὰν φέρῃς ὧδε τὰ χρήματά σου, οἶδα ὅτι οὐ πορνεύεις ἔτι. Ὡς δὲ ἤνεγκε, λαβὼν ἔκαυσεν αὐτὰ πυρί. Καὶ εἰσῆλθεν εἰς τὴν ἐκκλησίαν, κλαίουσα καὶ λέγουσα· Εἰ ὧδε οὕτως μοι γέγονεν, ἐκεῖ τί ἔχω παθεῖν; Καὶ μετενόησε, καὶ γέγονε σκεῦος ἐκλογῆς.
Diēgēsato ho abbas Iōannēs tōn Kelliōn, legōn, hoti Mia pornē ēn en Aigyptǭ, eumorphōtatē kai plousia sphodra; kai hoi archontes ērchonto pros autēn. Mią oun tōn hēmerōn eukairēsen epi tēn ekklēsian, kai ēthelēsen eiselthein esō. Ho de hypodiakonos, ho stēkōn eis tas thyras, ouk eiasen autēn, legōn; Ouk ei axia eiselthein eis oikon Theou, hoti akathartos hei. Hōs de emachonto, ēkousen ho episkopos tou thorybou, kai exēlthe. Legei oun autǭ hē pornē; Ouk aphiei me eiselthein eis tēn ekklēsian. Kai legei autę̄ ho episkopos Ouk exesti soi eiselthein, hoti akathartos ei. Hē de katanygeisa legei autǭ; Ouk eti porneuō. Legei autę̄ ho episkopos; Ean pherę̄s hōde ta chrēmata sou, oida hoti ou porneueis eti. Hōs de ēnenke, labōn ekausen auta pyri. Kai eisēlthen eis tēn ekklēsian, klaiousa kai legousa; Ei hōde houtōs moi gegonen, ekei ti echō pathein? Kai metenoēse, kai gegone skeuos eklogēs.
Abba John of the Cells related: “There was a prostitute in Egypt, very beautiful and very rich; and the magistrates came to her. One day she happened to be at the church and wanted to go inside. But the subdeacon standing at the doors would not let her, saying, ‘You are not worthy to enter the house of God, because you are unclean.’ As they were quarreling, the bishop heard the noise and came out. So the prostitute says to him, ‘He will not let me go into the church.’ And the bishop says to her, ‘It is not lawful for you to enter, because you are unclean.’ Pierced to the heart, she says to him, ‘I will no longer practice prostitution.’ The bishop says to her, ‘If you bring your money here, I will know that you no longer practice prostitution.’ When she brought it, he took it and burned it with fire. And she went into the church weeping and saying, ‘If this has happened to me here, what am I to suffer there?’ And she repented, and became a chosen vessel.”
52.2PG 65:233
Εἶπεν ὁ ἀββᾶς Ἰωάννης τῆς Θηβαΐδος Ὀφείλει ὁ μοναχὸς πρὸ πάντων τὴν ταπεινοφροσύνην κατορθῶσαι. Αὕτη γάρ ἐστιν ἡ πρώτη ἐντολὴ τοῦ Σωτῆρος, λέγοντος· Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
Eipen ho abbas Iōannēs tēs Thēbaïdos Opheilei ho monachos pro pantōn tēn tapeinophrosynēn katorthōsai. Hautē gar estin hē prōtē entolē tou Sōtēros, legontos; Makarioi hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn.
Abba John of the Thebaid said, “The monk must before all else achieve humility. For this is the first commandment of the Savior, who says, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’”
Chapter 53
53.1PG 65:233–235
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου τοῦ πρεσβυτέρου, ὅτι ἦλθέ ποτέ τις ἀδελφὸς, ἵνα καλέσῃ αὐτὸν εἰς ἄριστον. Ὁ δὲ γέρων οὐκ ἠνέσχετο ἀπελθεῖν, λέγων, Ὅτι Αδάμ, τῷ βρώματι ἀπατηθεὶς, ἔξω τοῦ παραδείσου ηὐλίσθη. Λέγει αὐτῷ ὁ ἀδελφός Σὺ ὅλως φοβῇ ἐξελθεῖν τοῦ κελλίου σου; Ὁ δὲ πάλιν εἶπε Τέκνον, φοβοῦμαι, ὅτι ὁ διάβολος ὡς λέων ὠρυόμενος ζητεῖ τίνα καταπίῃ. Πολλάκις δὲ ἔλεγεν, ὅτι Ἐάν τις δῷ ἑαυτὸν εἰς οἰνοποσίαν, οὐ μὴ ἐκφύγῃ τὴν τῶν λογισμῶν ἐπιβουλήν. Καὶ γὰρ ὁ Λὼτ, ἀναγκασθεὶς ὑπὸ τῶν θυγατέρων αὐτοῦ, ἐμεθύσθη ἐκ τοῦ οἴνου, καὶ διὰ τῆς μέθης εὐχερῶς ὁ διάβολος εἰς ἄνομον πορνείαν αὐτὸν παρεσκεύασεν.
Elegon peri tou abba Isidōrou tou presbyterou, hoti ēlthe pote tis adelphos, hina kalesę̄ auton eis ariston. Ho de gerōn ouk ēnescheto apelthein, legōn, Hoti Adam, tǭ brōmati apatētheis, exō tou paradeisou ēulisthē. Legei autǭ ho adelphos Sy holōs phobę̄ exelthein tou kelliou sou? Ho de palin eipe Teknon, phoboumai, hoti ho diabolos hōs leōn ōryomenos zētei tina katapię̄. Pollakis de elegen, hoti Ean tis dǭ heauton eis oinoposian, ou mē ekphygę̄ tēn tōn logismōn epiboulēn. Kai gar ho Lōt, anankastheis hypo tōn thygaterōn autou, emethysthē ek tou oinou, kai dia tēs methēs eucherōs ho diabolos eis anomon porneian auton pareskeuasen.
They said of abba Isidore the presbyter that once a brother came to invite him to a meal. But the old man would not consent to go, saying, “Adam, deceived by food, was made to live outside paradise.” The brother says to him, “Are you so afraid to go out of your cell?” He said again, “Child, I am afraid, because the devil like a roaring lion seeks someone to devour.” And he often said, “If someone gives himself to wine-drinking, he will not escape the plotting of thoughts. For Lot too, compelled by his daughters, became drunk with wine, and through drunkenness the devil easily led him into lawless sexual immorality.”
53.2PG 65:235
Εἶπεν ὁ ἀββᾶς Ἰσίδωρος· Εἰ βασιλείας οὐρανῶν ἐρᾶς, χρημάτων καταφρόνει, καὶ τῆς θείας ἀμοιβῆς ἀντιποιοῦ.
Eipen ho abbas Isidōros; Ei basileias ouranōn eras, chrēmatōn kataphronei, kai tēs theias amoibēs antipoiou.
Abba Isidore said, “If you desire the kingdom of heaven, despise money and lay claim to the divine reward.”
53.3PG 65:235
Εἶπε πάλιν· Ζῆσαί σε κατὰ Θεὸν, ἀδύνατον, φιλήδονον ὄντα καὶ φιλάργυρον.
Eipe palin; Zēsai se kata Theon, adynaton, philēdonon onta kai philargyron.
He also said, “It is impossible for you to live according to God while being a lover of pleasure and a lover of money.”
53.4PG 65:235
Εἶπε πάλιν· Εἰ νομίμως ἀσκεῖτε νηστεύοντες, μὴ τυφοῦσθε· εἰ δὲ ἐπὶ τοῦτο αὐχεῖτε, μᾶλλον κρεωφαγεῖτε. Συμφέρει γὰρ ἀνθρώπῳ μᾶλλον κρέα ἐσθίειν, ἢ τυφοῦσθαι καὶ μεγαλαυχεῖν.
Eipe palin; Ei nomimōs askeite nēsteuontes, mē typhousthe; ei de epi touto aucheite, mallon kreōphageite. Sympherei gar anthrōpǭ mallon krea esthiein, ē typhousthai kai megalauchein.
He also said, “If you practice fasting lawfully, do not be puffed up; but if you boast of it, rather eat meat. For it is better for a man to eat meat than to be puffed up and boast.”
53.5PG 65:235
Εἶπε πάλιν· Χρὴ τοὺς μαθητευομένους καὶ ὡς πατέρας φιλεῖν τοὺς ὄντως διδασκάλους, καὶ ὡς ἄρχοντας φοβεῖσθαι· καὶ μήτε διὰ τὴν ἀγάπην ἐκλύειν τὸν φόβον, μήτε διὰ τὸν φόβον ἀμαυροῦν τὴν ἀγάπην.
Eipe palin; Chrē tous mathēteuomenous kai hōs pateras philein tous ontōs didaskalous, kai hōs archontas phobeisthai; kai mēte dia tēn agapēn eklyein ton phobon, mēte dia ton phobon amauroun tēn agapēn.
He also said, “Disciples must love true teachers as fathers and fear them as rulers; and neither loosen fear because of love, nor dim love because of fear.”
53.6PG 65:235
Εἶπε πάλιν· Εἰ σωτηρίας ἐρᾷς, πάντα ποίει τὰ εἰς αὐτὴν ἄγοντά σε.
Eipe palin; Ei sōtērias erąs, panta poiei ta eis autēn agonta se.
He also said, “If you desire salvation, do everything that leads you to it.”
53.7PG 65:235
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰσιδώρου, ὅτι ὡς ὑπῆγεν ἀδελφὸς πρὸς αὐτὸν, ἔφευγεν ἐσώτερον τοῦ κελλίου. Καὶ ἔλεγον αὐτῷ οἱ ἀδελφοί· Ἀ̓ββᾶ, τί ἐστιν ὁ σὺ ποιεῖς; Καὶ ἔλεγεν, ὅτι Καὶ τὰ θηρία φεύγοντα εἰς τὰς κοίτας αὐτῶν σώζονται. Ταῦτα δὲ ἔλεγε διὰ τὴν ὠφέλειαν τῶν ἀδελφῶν.
Elegon peri tou abba Isidōrou, hoti hōs hypēgen adelphos pros auton, epheugen esōteron tou kelliou. Kai elegon autǭ hoi adelphoi; Abba, ti estin ho sy poieis? Kai elegen, hoti Kai ta thēria pheugonta eis tas koitas autōn sōzontai. Tauta de elege dia tēn ōpheleian tōn adelphōn.
They said of abba Isidore that whenever a brother went to him, he would flee into the inner part of his cell. And the brothers said to him, “Abba, what is this you are doing?” And he said, “Even the wild beasts are saved by fleeing into their lairs.” He said this for the brothers’ benefit.
Chapter 54
54.1PG 65:235
Ἦλθέ ποτε παιδίον θεραπευθῆναι ἀπὸ δαίμονος· καὶ παρέβαλον ἀδελφοὶ ἀπὸ κοινοβίου τῆς Αἰγύπτου. Καὶ ἐξελθὼν ὁ γέρων εἶδε τὸν ἀδελφὸν ἁμαρτάνοντα μετὰ τοῦ παιδίου, καὶ οὐκ ἤλεγξεν αὐτὸν, λέγων· Εἰ ὁ Θεὸς ὁ πλάσας αὐτοὺς βλέπων οὐ καίει αὐτοὺς, ἐγὼ τίς εἰμι ἵνα ἐλέγξω αὐτούς;
Ēlthe pote paidion therapeuthēnai apo daimonos; kai parebalon adelphoi apo koinobiou tēs Aigyptou. Kai exelthōn ho gerōn eide ton adelphon hamartanonta meta tou paidiou, kai ouk ēlenxen auton, legōn; Ei ho Theos ho plasas autous blepōn ou kaiei autous, egō tis eimi hina elenxō autous?
Once a child came to be healed of a demon; and brothers from a community in Egypt came visiting. And the old man, going out, saw a brother sinning with the child, and he did not rebuke him, saying, “If God who made them sees and does not burn them, who am I to rebuke them?”
54.2PG 65:235–237
Διηγήσατό τις τῶν Πατέρων περὶ τοῦ ἀββα Ἰωάννου τοῦ Πέρσου, ὅτι ἐκ τῆς πολλῆς αὐτοῦ χάριτος εἰς βαθυτάτην ἤλασεν ἀκακίαν. Οὗτος δὲ ἔμενεν ἐν Ἀραβίᾳ τῆς Αἰγύπτου. Ἐχρήσατο δέ ποτε παρὰ ἀδελφοῦ ἓν χρύσινον καὶ ἠγόρασε λινάρια, ἵνα ἐργάσηται. Καὶ ἦλθεν ἀδελφὸς παρακαλῶν αὐτὸν, καὶ λέγων· Χάρισαί μοι, ἀββᾶ, ὀλίγα λινάρια, ἵνα ποιήσω ἐμαυτῷ λεβίτωνα. Καὶ ἔδωκεν αὐτῷ μετὰ χαρᾶς. Ὁμοίως δὲ καὶ ἄλλος ἦλθε παρακαλῶν αὐτόν· Δός μοι ὀλίγα λινάρια, ἵνα ποιήσω μου λέντιον. Ἔδωκε δὲ καὶ αὐτῷ ὁμοίως. Καὶ ἄλλων αἰτησάντων, ἐδίδου ἁπλῶς μετὰ χαρᾶς. Ὕστερον ἔρχεται ὁ κύριος τοῦ ὁλοκοτίνου θέλων αὐτό. Λέγει αὐτῷ ὁ γέρων· Ἐγὼ ὑπάγω καὶ φέρω σοι αὐτό. Καὶ μὴ ἔχων πόθεν ἀποδοῦναι, ἀνέστη ἀπελθεῖν πρὸς τὸν ἀββᾶν Ἰάκωβον τὸν τῆς διακονίας, παρακαλέσαι αὐτὸν δοῦναι αὐτῷ τὸ νόμισμα, ἵνα ἀποδώσει τῷ ἀδελφῷ. Καὶ ὑπάγων εὗρεν ὁλοκοτίνην κείμενον χαμαὶ, καὶ οὐχ ἥψατο αὐτοῦ. Ποιήσας δὲ εὐχὴν, ὑπέστρεψεν εἰς τὸ κελλίον ἑαυτοῦ. Καὶ ἦλθεν ὁ ἀδελφὸς πάλιν ὀχλῶν αὐτῷ διὰ τὸ νόμισμα. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐγὼ πάντως φροντίζω. Καὶ ἀπελθὼν πάλιν, εὖρε τὸ νόμισμα χαμαὶ ὅπου ἦν· καὶ ποιήσας εὐχὴν πάλιν, ὑπέστρεψεν εἰς τὸ κελλίον ἑαυτοῦ. Καὶ ἰδοὺ ὁμοίως ἦλθεν ὁ ἀδελφὸς ὁ ὀχλῶν αὐτόν. Καὶ λέγει ὁ γέρων, ὅτι Πάντως τὸ ἅπαξ τοῦτο φέρω αὐτό. Καὶ ἀναστὰς πάλιν, ἦλθε κατ᾿ ἐκείνου τοῦ τόπου· καὶ εὗρεν αὐτὸ ἐκεῖ κείμενον. Καὶ ποιήσας εὐχὴν, ἔλαβεν αὐτό. Καὶ ἦλθε πρὸς τὸν ἀββᾶν Ἰάκωβον, καὶ λέγει αὐτῷ· Ἀββᾶ, ἐρχόμενος πρὸς σὲ εὖρον τὸ νόμισμα τοῦτο ἐν τῇ ὁδῷ· ποίησον οὖν ἀγάπην, καὶ κήρυξον ἐν τῇ ἐνορίᾳ μήτις ἀπώλεσεν αὐτό· καὶ ἐὰν εὑρεθῇ ὁ κύριος αὐτοῦ, δὸς αὐτό. Ἀπελθὼν οὖν ὁ γέρων, ἐπὶ τρεῖς ἡμέρας ἐκήρυξε· καὶ οὐδεὶς εὐρέθη ὁ ἀπολέσας τὸ νόμισμα. Τότε λέγει ὁ γέρων τῷ ἀββᾷ Ἰακώβῳ· Εἰ οὖν οὐδεὶς αὐτὸ ἀπώλεσε, δὸς αὐτὸ τῷδε τῷ ἀδελφῷ· χρεωστῶ γὰρ αὐτῷ· καὶ ἐρχόμενος λαβεῖν παρὰ σοῦ ἀγάπην καὶ ἀποδοῦναι τὸ χρέος, εὗρον αὐτό. Καὶ ἐθαύμασεν ὁ γέρων, πῶς χρεωστῶν καὶ εὑρὼν οὐκ εὐθέως ἔλαβε καὶ ἔδωκεν αὐτό. Καὶ τοῦτο δὲ ἦν αὐτοῦ τὸ θαυμαστὸν, ὅτι εἰ ἤρχετό τις χρήσασθαι παρ' αὐτοῦ τί ποτε, οὐ δι᾽ ἑαυτοῦ παρεῖχεν, ἀλλ᾽ ἔλεγε τῷ ἀδελφῷ· Ὕπαγε, σεαυτῷ ἆρον εἴ τι χρήζεις· καὶ εἰ ἔφερεν, ἔλεγεν αὐτῷ· Ἀπόθου αὐτὸ πάλιν εἰς τὸν τόπον αὐτοῦ. Εἰ δὲ οὐδὲ ἔφερεν ὁ λαμβάνων, οὐδὲν ἔλεγεν αὐτῷ.
Diēgēsato tis tōn Paterōn peri tou abba Iōannou tou Persou, hoti ek tēs pollēs autou charitos eis bathytatēn ēlasen akakian. Houtos de emenen en Arabią tēs Aigyptou. Echrēsato de pote para adelphou hen chrysinon kai ēgorase linaria, hina ergasētai. Kai ēlthen adelphos parakalōn auton, kai legōn; Charisai moi, abba, oliga linaria, hina poiēsō emautǭ lebitōna. Kai edōken autǭ meta charas. Homoiōs de kai allos ēlthe parakalōn auton; Dos moi oliga linaria, hina poiēsō mou lention. Edōke de kai autǭ homoiōs. Kai allōn aitēsantōn, edidou haplōs meta charas. Hysteron erchetai ho kyrios tou holokotinou thelōn auto. Legei autǭ ho gerōn; Egō hypagō kai pherō soi auto. Kai mē echōn pothen apodounai, anestē apelthein pros ton abban Iakōbon ton tēs diakonias, parakalesai auton dounai autǭ to nomisma, hina apodōsei tǭ adelphǭ. Kai hypagōn heuren holokotinēn keimenon chamai, kai ouch hēpsato autou. Poiēsas de euchēn, hypestrepsen eis to kellion heautou. Kai ēlthen ho adelphos palin ochlōn autǭ dia to nomisma. Kai legei autǭ ho gerōn; Egō pantōs phrontizō. Kai apelthōn palin, eure to nomisma chamai hopou ēn; kai poiēsas euchēn palin, hypestrepsen eis to kellion heautou. Kai idou homoiōs ēlthen ho adelphos ho ochlōn auton. Kai legei ho gerōn, hoti Pantōs to hapax touto pherō auto. Kai anastas palin, ēlthe kat᾿ ekeinou tou topou; kai heuren auto ekei keimenon. Kai poiēsas euchēn, elaben auto. Kai ēlthe pros ton abban Iakōbon, kai legei autǭ; Abba, erchomenos pros se euron to nomisma touto en tę̄ hodǭ; poiēson oun agapēn, kai kēryxon en tę̄ enorią mētis apōlesen auto; kai ean heurethę̄ ho kyrios autou, dos auto. Apelthōn oun ho gerōn, epi treis hēmeras ekēryxe; kai oudeis eurethē ho apolesas to nomisma. Tote legei ho gerōn tǭ abbą Iakōbǭ; Ei oun oudeis auto apōlese, dos auto tǭde tǭ adelphǭ; chreōstō gar autǭ; kai erchomenos labein para sou agapēn kai apodounai to chreos, heuron auto. Kai ethaumasen ho gerōn, pōs chreōstōn kai heurōn ouk eutheōs elabe kai edōken auto. Kai touto de ēn autou to thaumaston, hoti ei ērcheto tis chrēsasthai par' autou ti pote, ou di᾽ heautou pareichen, all᾽ elege tǭ adelphǭ; Hypage, seautǭ aron ei ti chrēzeis; kai ei epheren, elegen autǭ; Apothou auto palin eis ton topon autou. Ei de oude epheren ho lambanōn, ouden elegen autǭ.
One of the Fathers related of abba John the Persian that through his great grace he had reached the deepest innocence. He lived in Arabia of Egypt. Once he borrowed a gold coin from a brother and bought linen to work. And a brother came asking him and saying, “Give me a little linen, abba, so that I may make myself a tunic.” And he gave it to him with joy. Likewise another came asking him, “Give me a little linen, so that I may make a cloth.” He gave to him likewise. And when others asked, he gave simply with joy. Afterward the owner of the gold coin comes, wanting it. The old man says to him, “I will go and bring it to you.” And having nothing to repay it with, he got up to go to abba James, the steward, to ask him to give him the coin so that he might repay the brother. And on the way he found a gold coin lying on the ground, and he did not touch it. And after praying, he went back to his cell. And the brother came again, troubling him about the coin. And the old man says to him, “I am certainly seeing to it.” And going again, he found the coin on the ground where it was; and after praying again, he went back to his cell. And look, the brother came again, troubling him. And the old man says, “This time I will certainly bring it.” And getting up again, he came to that place; and he found it lying there. And after praying, he took it. And he came to abba James and says to him, “Abba, coming to you I found this coin on the road; so do me a kindness and announce in the district whether anyone has lost it; and if its owner is found, give it to him.” So the old man went and announced it for three days; and no one was found who had lost the coin. Then the old man says to abba James, “If no one has lost it, then give it to this brother; for I owe it to him; and it was while coming to receive alms from you to repay the debt that I found it.” And the old man marveled how, owing it and finding it, he did not at once take it and give it. And this too was marvelous in him: if anyone came to borrow something from him, he did not hand it over himself, but said to the brother, “Go, take for yourself whatever you need”; and if he brought it back, he said to him, “Put it back in its place.” And if the borrower did not bring it back, he said nothing to him.
54.3PG 65:237
Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ Πέρσου, ὅτι κακούργων αὐτῷ ἐπιστάντων, νιπτῆρα προσέφερε, καὶ ἠξίου τοὺς πόδας αὐτῶν νίπτειν· κἀκεῖνοι αἱδεσθέντες μετανοεῖν ἤρξαντο.
Elegon peri tou abba Iōannou tou Persou, hoti kakourgōn autǭ epistantōn, niptēra prosephere, kai ēxiou tous podas autōn niptein; kakeinoi haidesthentes metanoein ērxanto.
They said of abba John the Persian that when evildoers came upon him, he brought a basin and offered to wash their feet; and they, ashamed, began to repent.
54.4PG 65:237–239
Εἶπέ τις τῷ ἀββᾷ Ἰωάννῃ τῷ Πέρσῃ, ὅτι Τοσοῦτον κόπον ἐποιήσαμεν διὰ τὴν βασιλείαν τῶν οὐρανῶν· ἄρα κληρονομῆσαι αὐτὴν ἔχομεν; Καὶ εἶπεν ὁ γέρων Ἐγὼ πιστεύω κληρονομῆσαι τὴν ἄνω Ἱερουσαλήμ τὴν ἀπογεγραμμένην ἐν τοῖς οὐρανοῖς. Πιστὸς γὰρ ὁ ἐπαγγειλάμενος. Διατί δὲ ἀπιστήσω; Φιλόξενος ὡς ὁ Ἀβραάμ γέγονα, πραὺς ὡς ὁ Μωϋσῆς, ἅγιος ὡς ὁ Ἀαρών, ὑπομονητικὸς ὡς ὁ Ἰὼβ, ταπεινόφρων ὡς ὁ Δαβίδ, ἐρημίτης ὡς ὁ Ἰωάννης, πενθικὸς ὡς ὁ Ἱερεμίας, διδάσκαλος ὡς ὁ Παῦλος, πιστὸς ὡς ὁ Πέτρος, σοφὸς ὡς ὁ Σολωμών. Καὶ πιστεύω ὡς ὁ λῃστὴς, ὅτι ὁ ταῦτά μοι χαρισάμενος δι' οἰκείαν ἀγαθότητα, καὶ τὴν βασιλείαν παράσχῃ.
Eipe tis tǭ abbą Iōannę̄ tǭ Persę̄, hoti Tosouton kopon epoiēsamen dia tēn basileian tōn ouranōn; ara klēronomēsai autēn echomen? Kai eipen ho gerōn Egō pisteuō klēronomēsai tēn anō Hierousalēm tēn apogegrammenēn en tois ouranois. Pistos gar ho epangeilamenos. Diati de apistēsō? Philoxenos hōs ho Abraam gegona, praus hōs ho Mōÿsēs, hagios hōs ho Aarōn, hypomonētikos hōs ho Iōb, tapeinophrōn hōs ho Dabid, erēmitēs hōs ho Iōannēs, penthikos hōs ho Hieremias, didaskalos hōs ho Paulos, pistos hōs ho Petros, sophos hōs ho Solōmōn. Kai pisteuō hōs ho lę̄stēs, hoti ho tauta moi charisamenos di' oikeian agathotēta, kai tēn basileian paraschę̄.
Someone said to abba John the Persian, “We have endured so much labor for the kingdom of heaven; shall we inherit it?” And the old man said, “I trust that I shall inherit the Jerusalem above, which is enrolled in heaven. For he who promised is faithful. Why should I disbelieve? I have been hospitable like Abraham, meek like Moses, holy like Aaron, patient like Job, humble like David, a hermit like John, mournful like Jeremiah, a teacher like Paul, faithful like Peter, wise like Solomon. And I trust, like the thief, that he who gave me these things out of his own goodness will also grant me the kingdom.”
Chapter 55
55.1PG 65:239
Ἔλεγον περὶ τοῦ μικροῦ Ἰωάννου τοῦ Θηβαίου, τοῦ μαθητοῦ τοῦ ἀββᾶ Ἀμμώη, ὅτι δεκαδύο ἔτη ἐποίησεν ὑπηρετῶν τῷ γέροντι ὅτε ἠσθένει· καὶ μετ' αὐτοῦ ἦν εἰς τὸ χαράδριον καθήμενος. Καὶ ὁ γέρων ὀλιγώρει ἐπάνω αὐτοῦ· καὶ πολλὰ κοπιάσαντα μετ' αὐτοῦ, οὐδέποτε εἶπεν αὐτῷ, Σωθείης. Ὅτε δὲ ἤμελλε τελευτᾷν, καθεζομένων τῶν γερόντων, ἐκράτησε τὴν χεῖρα αὐτοῦ, καὶ λέγει αὐτῷ· Σωθείης, σωθείης, σωΟὗτος ἄγγελός ἐστι, καὶ οὐκ ἄνθρωπος.
Elegon peri tou mikrou Iōannou tou Thēbaiou, tou mathētou tou abba Ammōē, hoti dekadyo etē epoiēsen hypēretōn tǭ geronti hote ēsthenei; kai met' autou ēn eis to charadrion kathēmenos. Kai ho gerōn oligōrei epanō autou; kai polla kopiasanta met' autou, oudepote eipen autǭ, Sōtheiēs. Hote de ēmelle teleutąn, kathezomenōn tōn gerontōn, ekratēse tēn cheira autou, kai legei autǭ; Sōtheiēs, sōtheiēs, sōOutos angelos esti, kai ouk anthrōpos.
They said of little John the Theban, the disciple of abba Ammoes, that he spent twelve years serving the old man when he was ill; and he sat with him on the mat. And the old man was harsh toward him; and though John labored much with him, he never said to him, “May you be saved.” But when he was about to die, while the old men were sitting there, he took his hand and says to him, “May you be saved, may you be saved, may you be saved” … “This is an angel, and not a man.”
Chapter 56
56.1PG 65:239
Παύλου. Ἔλεγον περὶ τοῦ ἀββᾶ Ἰωάννου τοῦ μαθητοῦ τοῦ ἀββᾶ Παύλου, ὅτι εἶχε μεγάλην ὑπακοήν. Ἦν δὲ ἔν τινι τόπῳ μνημεῖα, καὶ ᾤκει ὕαινα ἐκεῖ Ὁ δὲ γέρων εἶδε περὶ τὸν τόπον βόλβιτα· καὶ λέγει τῷ Ἰωάννῃ ἀπελθεῖν καὶ ἐνεγκεῖν αὐτά. Ὁ δὲ εἶπεν αὐτῷ· Καὶ τί ποιήσω, ἀββᾶ, διὰ τὴν ὕαιναν; Ὁ δὲ γέρων χαριεντιζόμενος εἶπεν· Ἐὰν ἔλθῃ ἐπάνω σου, δῆσον αὐτὴν, καὶ φέρε αὐτὴν ὧδε. Ἀπῆλθεν οὖν ὁ ἀδελφὸς ἐκεῖ ὀψέ. Καὶ ἰδοὺ ἦλθεν ἡ ὕαινα ἐπάνω αὐτοῦ. Ὁ δὲ, κατὰ τὸν λόγον τοῦ γέροντος, ὥρμησε κρατῆσαι αὐτήν. Καὶ ἔφυγεν ἡ ὕαινα. Καὶ διώκων αὐτὴν ἔλεγεν Ὁ ἀββᾶς μου εἶπεν ἵνα σε δεσμήσω. Καὶ κρατήσας αὐτὴν ἔδησεν. Ἐθλίβετο δὲ ὁ γέρων, καὶ ἐκάθητο περιμένων αὐτόν. Καὶ ἰδοὺ ἦλθεν ἔχων τὴν ὕαιναν δεδεμένην. Καὶ ἰδὼν ὁ γέρων ἐθαύμασε. Καὶ θέλων ταπεινῶσαι αὐτὸν, ἔτυψεν αὐτὸν λέγων· Σαλέ κύνα σαλὸν ἤνεγκάς μοι ὧδε Ἔλυσε δὲ αὐτὴν εὐθὺς ὁ γέρων, καὶ ἀπέλυσεν ἀπελθεῖν.
Paulou. Elegon peri tou abba Iōannou tou mathētou tou abba Paulou, hoti eiche megalēn hypakoēn. Ēn de en tini topǭ mnēmeia, kai ǭkei hyaina ekei Ho de gerōn eide peri ton topon bolbita; kai legei tǭ Iōannę̄ apelthein kai enenkein auta. Ho de eipen autǭ; Kai ti poiēsō, abba, dia tēn hyainan? Ho de gerōn charientizomenos eipen; Ean elthę̄ epanō sou, dēson autēn, kai phere autēn hōde. Apēlthen oun ho adelphos ekei opse. Kai idou ēlthen hē hyaina epanō autou. Ho de, kata ton logon tou gerontos, hōrmēse kratēsai autēn. Kai ephygen hē hyaina. Kai diōkōn autēn elegen Ho abbas mou eipen hina se desmēsō. Kai kratēsas autēn edēsen. Ethlibeto de ho gerōn, kai ekathēto perimenōn auton. Kai idou ēlthen echōn tēn hyainan dedemenēn. Kai idōn ho gerōn ethaumase. Kai thelōn tapeinōsai auton, etypsen auton legōn; Sale kyna salon ēnenkas moi hōde Elyse de autēn euthys ho gerōn, kai apelysen apelthein.
They said of abba John, the disciple of abba Paul, that he had great obedience. There were tombs in a certain place, and a hyena lived there. The old man saw dung around the place, and tells John to go and bring it. He said to him, “And what shall I do, abba, about the hyena?” The old man said jokingly, “If it comes at you, tie it up and bring it here.” So the brother went there in the evening. And look, the hyena came at him. And he, according to the old man’s word, rushed to seize it. And the hyena fled. And chasing it he said, “My abba told me to tie you up.” And catching it, he tied it. The old man was anxious, and sat waiting for him. And look, he came bringing the hyena tied up. And seeing it, the old man marveled. And wanting to humble him, he struck him, saying, “Fool, have you brought me a silly dog here?” And the old man untied it at once and let it go.
Chapter 57
57.1PG 65:239
Παρέβαλέ ποτε ὁ ἀββᾶς Ἰσαὰκ ὁ Θηβαῖος εἰς κοινόβιον, καὶ εἶδεν ἀδελφὸν σφαλέντα, καὶ κατέκρινεν αὐτόν. Ὡς δὲ ἐξῆλθεν εἰς τὴν ἔρημον, ἦλθεν ἄγγελος Κυρίου, καὶ ἔστη ἔμπροσθεν τῆς θύρας τοῦ κελλίου αὐτοῦ, λέγων· Οὐκ ἀφῶ σε εἰσελθεῖν. Ὁ δὲ παρεκάλει, λέγων· Τί ἐστι τὸ πρᾶγμα; Καὶ ἀποκριθεὶς Εἰπὲ αὐτῷ, Ποῦ κελεύεις βάλω τὸν σφαλέντα ἀδελφὸν ὃν ἔκρινας; Καὶ εὐθέως μετενόησε, λέγων· Ἡμάρτηκα, συγχώρησόν μοι. Καὶ εἶπεν ὁ ἄγγελος· Ἐγείρου, συνεχώρησε σοι ὁ Θεός. Φύλαξαι δὲ τοῦ λοιποῦ μὴ κρῖναί τινα πρὶν ἢ ὁ Θεὸς κρίνῃ αὐτόν.
Parebale pote ho abbas Isaak ho Thēbaios eis koinobion, kai eiden adelphon sphalenta, kai katekrinen auton. Hōs de exēlthen eis tēn erēmon, ēlthen angelos Kyriou, kai estē emprosthen tēs thyras tou kelliou autou, legōn; Ouk aphō se eiselthein. Ho de parekalei, legōn; Ti esti to pragma? Kai apokritheis Eipe autǭ, Pou keleueis balō ton sphalenta adelphon hon ekrinas? Kai eutheōs metenoēse, legōn; Hēmartēka, synchōrēson moi. Kai eipen ho angelos; Egeirou, synechōrēse soi ho Theos. Phylaxai de tou loipou mē krinai tina prin ē ho Theos krinę̄ auton.
Once abba Isaac the Theban visited a community, and he saw a brother who had sinned, and he condemned him. When he went out into the desert, an angel of the Lord came and stood in front of the door of his cell, saying, “I will not let you go in.” He begged him, saying, “What is the matter?” And the angel answered, “[God says,] ‘Tell him: where do you order me to put the brother who sinned, whom you judged?’” And at once he repented, saying, “I have sinned; forgive me.” And the angel said, “Get up; God has forgiven you. But from now on take care not to judge anyone before God judges him.”
57.2PG 65:241
Ἔλεγον περὶ τοῦ ἀββᾶ Ἀπολλὼ, ὅτι εἶχε μαθητὴν ὀνόματι Ἰσαάκ, πεπαιδευμένον εἰς ἄκρον πρὸς πᾶν ἔργον ἀγαθόν· καὶ ἐκτήσατο τὴν τῆς ἁγίας προσφορᾶς ἡσυχίαν. Καὶ ὅταν ἐξήρχετο εἰς τὴν ἐκκλησίαν, οὐ συνεχώρει τινὰς ἐλθεῖν εἰς συντυχίαν ἑαυτοῦ. Ἦν γὰρ ὁ λόγος αὐτοῦ οὗτος, ὅτι πάντα καλὰ ἐν καιρῷ αὐτῶν· Καιρὸς γὰρ τῷ παντὶ πράγματι. Καὶ ὅταν ἀπέλυεν ἡ σύναξις, ὡς ἀπὸ πυρὸς ἦν διωκόμενος, ζητῶν καταλαβεῖν τὸ κελλίον ἑαυτοῦ. Πολλάκις δὲ ἐδίδοτο τοῖς ἀδελφοῖς ἀπὸ συνάξεως, παξαμάτης καὶ ποτήριον οἴνου· αὐτὸς δὲ οὐκ ἐλάμβανεν· οὐκ ἀπωθούμενος τὴν εὐλογίαν τῶν ἀδελφῶν, ἀλλὰ τὴν τῆς συνάξεως ἐπικρατῶν ἡσυχίαν. Ἐγένετο δὲ αὐτὸν ἐν ἀῤῥωστίᾳ κατακεῖσθαι· καὶ ἀκούσαντες οἱ ἀδελφοὶ ἦλθον τοῦ ἐπισκέψασθαι αὐτόν. Καθεζόμενοι δὲ οἱ ἀδελφοὶ ἠρώτησαν αὐτὸν, λέγοντες· Ἀ̓ββᾶ Ἰσαάκ, διατί ἀπὸ συνάξεως φεύγεις τοὺς ἀδελφούς; Καὶ εἶπε πρὸς αὐτοὺς, ὅτι Τοὺς ἀδελφοὺς οὐ φεύγω, ἀλλὰ τὴν τῶν δαιμόνων κακοτεχνίαν. Καὶ γὰρ ἐὰν τις κατέχῃ λαμπάδιον φωτὸς, καὶ βραδύνῃ εἰς τὸν ἀέρα ἱστάμενος, σβέννυται ἀπ᾿ αὐτοῦ. Οὕτως καὶ ἡμεῖς φωτιζόμενοι ὑπὸ τῆς ἁγίας προσφορᾶς, ἐὰν βραδύνωμεν ἔξω τοῦ κελλίου, σκοτίζεται ἡμῶν ὁ νοῦς. Αὕτη ἡ πολιτεία τοῦ ὁσίου ἀββᾶ Ἰσαάκ.
Elegon peri tou abba Apollō, hoti eiche mathētēn onomati Isaak, pepaideumenon eis akron pros pan ergon agathon; kai ektēsato tēn tēs hagias prosphoras hēsychian. Kai hotan exērcheto eis tēn ekklēsian, ou synechōrei tinas elthein eis syntychian heautou. Ēn gar ho logos autou houtos, hoti panta kala en kairǭ autōn; Kairos gar tǭ panti pragmati. Kai hotan apelyen hē synaxis, hōs apo pyros ēn diōkomenos, zētōn katalabein to kellion heautou. Pollakis de edidoto tois adelphois apo synaxeōs, paxamatēs kai potērion oinou; autos de ouk elambanen; ouk apōthoumenos tēn eulogian tōn adelphōn, alla tēn tēs synaxeōs epikratōn hēsychian. Egeneto de auton en arrhōstią katakeisthai; kai akousantes hoi adelphoi ēlthon tou episkepsasthai auton. Kathezomenoi de hoi adelphoi ērōtēsan auton, legontes; Abba Isaak, diati apo synaxeōs pheugeis tous adelphous? Kai eipe pros autous, hoti Tous adelphous ou pheugō, alla tēn tōn daimonōn kakotechnian. Kai gar ean tis katechę̄ lampadion phōtos, kai bradynę̄ eis ton aera histamenos, sbennytai ap᾿ autou. Houtōs kai hēmeis phōtizomenoi hypo tēs hagias prosphoras, ean bradynōmen exō tou kelliou, skotizetai hēmōn ho nous. Hautē hē politeia tou hosiou abba Isaak.
They said of abba Apollo that he had a disciple named Isaac, trained to the highest degree for every good work; and he had acquired the stillness of the holy offering. And when he went out to church, he did not allow anyone to come and converse with him. For his word was this: that everything is good in its time; for there is a time for every matter. And when the synaxis was dismissed, he was as if pursued by fire, seeking to reach his cell. Often a biscuit and a cup of wine were given to the brothers after the synaxis; but he did not take them, not refusing the brothers’ blessing, but keeping the stillness of the synaxis. It happened that he lay sick; and hearing of it, the brothers came to visit him. Sitting down, the brothers asked him, saying, “Abba Isaac, why do you flee the brothers after the synaxis?” And he said to them, “I do not flee the brothers, but the wiles of the demons. For if someone holds a lighted lamp and lingers standing in the open air, it is put out. So we too, enlightened by the holy offering, if we linger outside the cell, our mind is darkened.” This was the way of life of the holy abba Isaac.
Chapter 58
58.1PG 65:241
Εἶπεν ὁ ἀββᾶς Ἰωσὴφ ὁ Θηβαῖος, ὅτι τρία πράγματά ἐστιν ἔντιμα ἐνώπιον Κυρίου· ὅταν ἄνθρωπος ἀσθενῇ, καὶ προστίθενται αὐτῷ πειρασμοὶ, καὶ μετ' εὐχαριστείας δέχεται αὐτούς. Τὸ δὲ δεύτερόν ἐνώπιον τοῦ Θεοῦ, καὶ μηδὲν ἔχοντα ἀνθρώπινον. Τὸ δὲ τρίτον, ὅταν τις ἐν ὑποταγῇ καθέζηται πατρὸς πνευματικοῦ, καὶ πᾶσιν ἀποτάσσηται τοῖς ἰδίοις θελήμασιν. Ἔχει δὲ οὗτος ἕνα στέφανον περισσόν. Ἐγὼ δὲ τὴν ἀσθένειαν ᾑρησάμην.
Eipen ho abbas Iōsēph ho Thēbaios, hoti tria pragmata estin entima enōpion Kyriou; hotan anthrōpos asthenę̄, kai prostithentai autǭ peirasmoi, kai met' eucharisteias dechetai autous. To de deuteron enōpion tou Theou, kai mēden echonta anthrōpinon. To de triton, hotan tis en hypotagę̄ kathezētai patros pneumatikou, kai pasin apotassētai tois idiois thelēmasin. Echei de houtos hena stephanon perisson. Egō de tēn astheneian hę̄rēsamēn.
Abba Joseph the Theban said, “Three things are precious before the Lord: when a man is ill and temptations are added to him, and he accepts them with thanksgiving. The second … before God, having nothing merely human. The third, when someone remains in submission to a spiritual father and renounces all his own wills. This one has one extra crown. But I have chosen illness.”
Chapter 59
59.1PG 65:241
Παρέβαλεν ὁ ἀββᾶς Ἰλαρίων ἀπὸ Παλαιστίνης εἰς τὸ ὄρος, πρὸς τὸν ἀββᾶν Ἀντώνιον. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀντώνιος· Καλῶς ἦλθες, ὁ ἑωσφόρος ὁ πρωί ἀνατέλλων. Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ἱλαρίων· Εἰρήνη σοι, ὁ στύλος τοῦ φωτὸς, ὁ τὴν οἰκουμένην φωτίζων
Parebalen ho abbas Ilariōn apo Palaistinēs eis to oros, pros ton abban Antōnion. Kai legei autǭ ho abbas Antōnios; Kalōs ēlthes, ho heōsphoros ho prōi anatellōn. Kai eipen autǭ ho abbas Hilariōn; Eirēnē soi, ho stylos tou phōtos, ho tēn oikoumenēn phōtizōn
Abba Hilarion came from Palestine to the mountain, to abba Antony. And abba Antony says to him, “Welcome, morning star that rises at dawn.” And abba Hilarion said to him, “Peace to you, pillar of light that illumines the world.”
Chapter 60
60.1PG 65:241–243
της γενεᾶς. Τί εἰργασάμεθα ἡμεῖς; φασί. Καὶ ἀποκριθεὶς εἷς ἐξ αὐτῶν μέγας ἀββᾶς Ἰσχυρίων, εἶπεν· Ἡμεῖς τὰς ἐντολὰς τοῦ Θεοῦ ἐποιήσαμεν. Καὶ ἀποκριθέντες εἶπον· Οἱ δὲ μεθ' ἡμᾶς, ἄρα τί ποιοῦσιν; Καὶ εἶπε· Μέλλουσιν εἰς τὸ ἥμισυ τοῦ ἔργου ἡμῶν ἔρχεσθαι. Καὶ εἶπον· Οἱ δὲ μετ᾿ αὐτοὺς, τί; Εἶπεν· Οὐκ ἔχουσιν ὅλως ἔργον οἱ τῆς γενεᾶς ἐκείνης· μέλλει δὲ ἔρχεσθαι αὐτοῖς πειρασμός καὶ οἱ εὑρισκόμενοι δόκιμοι ἐν τῷ καιρῷ ἐκείνῳ, μείζονες καὶ ἡμῶν καὶ τῶν Πατέρων ἡμῶν εὑρεθήσονται.
tēs geneas. Ti eirgasametha hēmeis? phasi. Kai apokritheis heis ex autōn megas abbas Ischyriōn, eipen; Hēmeis tas entolas tou Theou epoiēsamen. Kai apokrithentes eipon; Hoi de meth' hēmas, ara ti poiousin? Kai eipe; Mellousin eis to hēmisy tou ergou hēmōn erchesthai. Kai eipon; Hoi de met᾿ autous, ti? Eipen; Ouk echousin holōs ergon hoi tēs geneas ekeinēs; mellei de erchesthai autois peirasmos kai hoi heuriskomenoi dokimoi en tǭ kairǭ ekeinǭ, meizones kai hēmōn kai tōn Paterōn hēmōn heurethēsontai.
… of the generation. “What have we done?” they said. And one of them, the great abba Ischyrion, answered, “We have done the commandments of God.” And they answered, “And those after us, what will they do?” And he said, “They will come to half of our work.” And they said, “And those after them, what?” He said, “The men of that generation will have no work at all; but temptation will come upon them; and those who are found tested in that time will be found greater than both us and our Fathers.”
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.’”
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.
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.’”
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.”
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.”
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.’”
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.”
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.”
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.”
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.’”
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.”
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.”
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.”
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.”
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.”
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.
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.”
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.
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.”
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.”
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.
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.
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.”
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.’”
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.
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.”
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.]
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.”
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.”
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.
69.4PG 65:263
Παρέβαλεν ὁ ἀββᾶς Μακάριος ὁ μέγας τῷ ἀββᾷ Ἀντωνίῳ, 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. Ὀψίας 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, λαλοῦντες περὶ σωτηρίας ψυχῶν ἔπλεκον· καὶ ἡ σειρὰ διὰ τῆς θυρίδος εἰς τὸ σπήλαιον κατέβαινε. Καὶ εἰσελθὼν πρωί ὁ μακάριος Αντώνιος εἶδε τὸ πλῆθος τῆς σειρᾶς τοῦ ἀββᾶ Μακαρίου, καὶ ἔλεγε· Πολλὴ δύναμις ἐκ τῶν χειρῶν τούτων ἐξέρχεται.
Parebalen ho abbas Makarios ho megas tǭ abbą Antōniǭ, eis to oros; kai krousantos autou tēn thyran, exēlthe pros auton, kai eipen autǭ; Sy tis ei? ho de ephē; Egō eimi Makarios. Kai kleisas tēn thyran eisēlthe kai aphēken auton. Kai idōn tēn hypomonēn autou, ēnoixen autǭ, kai charientizomenos met' autou, elegen; Apo pollou chronou epethymoun se idein, akouōn ta peri sou. Kai philoxenēsas auton anepausen; ēn gar apo kamatou pollou. Opsias de genomenēs, ebrexen heautǭ ho abbas Antōnios thallia. Kai legei autǭ ho abbas Makarios; Keleuson hina kagō brexō emautǭ. Ho de eipe; Brexon. Kai poiēsas desmon megan, ebrexe. Kai kathēmenoi apo opse, lalountes peri sōtērias psychōn eplekon; kai hē seira dia tēs thyridos eis to spēlaion katebaine. Kai eiselthōn prōi ho makarios Antōnios eide to plēthos tēs seiras tou abba Makariou, kai elege; Pollē dynamis ek tōn cheirōn toutōn exerchetai.
Abba Macarius the Great visited abba Antony on the mountain; and when he knocked at the door, Antony came out to him and said to him, “Who are you?” He said, “I am Macarius.” And shutting the door, he went in and left him. And seeing his patience, he opened to him, and joking with him he said, “For a long time I have wanted to see you, hearing about you.” And showing him hospitality he gave him rest, for he was very tired. When evening came, abba Antony soaked palm leaves for himself. And abba Macarius says to him, “Bid me soak some for myself too.” He said, “Soak them.” And making a large bundle, he soaked it. And sitting from evening, talking about the salvation of souls, they plaited; and the rope went down through the window into the cave. And blessed Antony, coming in in the morning, saw the quantity of abba Macarius’s rope and said, “Great power comes out of these hands.”
69.5PG 65:263
Ἔλεγεν ὁ ἀββᾶς Μακάριος περὶ τῆς ἐρημώσεως τῆς Σκήτεως τοῖς ἀδελφοῖς· Ὅταν ἴδητε κελλίον οἰκοδομούμενον ἐγγὺς τοῦ ἕλους, μάθετε ὅτι ἐγγὺς ἐστιν ἡ ἐρήμωσις αὐτῆς· ὅταν ἴδητε δένδρα, ἐπὶ θυρῶν ἐστιν· ὅταν δὲ ἴδητε παιδία, ἄρατε τὰ μηλωτάρια ὑμῶν, καὶ ἀναχωρήσατε.
Elegen ho abbas Makarios peri tēs erēmōseōs tēs Skēteōs tois adelphois; Hotan idēte kellion oikodomoumenon engys tou helous, mathete hoti engys estin hē erēmōsis autēs; hotan idēte dendra, epi thyrōn estin; hotan de idēte paidia, arate ta mēlōtaria hymōn, kai anachōrēsate.
Abba Macarius said to the brothers about the desolation of Scetis, “When you see a cell being built near the marsh, know that its desolation is near; when you see trees, it is at the doors; and when you see children, take up your sheepskins and withdraw.”
69.6PG 65:263–265
Ἔλεγε πάλιν, παρηγορῆσαι θέλων τοὺς ἀδελφούς· Ἦλθεν ὧδε παιδίον δαιμονιζόμενον μετὰ τῆς μητρὸς αὐτοῦ, καὶ ἔλεγε τῇ μητρὶ αὐτοῦ· Ἔγειρε, γραῖα ἄγωμεν ἔνθεν. Ἡ δὲ εἶπεν· Οὐ δύναμαι πεζεῦσαι. Καὶ εἶπεν αὐτῇ τὸ παιδίον· Ἐγώ σε βαστάζω. Καὶ ἐθαύμασα τὴν πονηρίαν τοῦ δαίμονος, πῶς ἠθέλησεν αὐτοὺς φυγαδεῦσαι.
Elege palin, parēgorēsai thelōn tous adelphous; Ēlthen hōde paidion daimonizomenon meta tēs mētros autou, kai elege tę̄ mētri autou; Egeire, graia agōmen enthen. Hē de eipen; Ou dynamai pezeusai. Kai eipen autę̄ to paidion; Egō se bastazō. Kai ethaumasa tēn ponērian tou daimonos, pōs ēthelēsen autous phygadeusai.
He also said, wanting to comfort the brothers, “A child possessed by a demon came here with his mother, and he said to his mother, ‘Get up, old woman, let us go from here.’ She said, ‘I cannot walk.’ And the child said to her, ‘I will carry you.’ And I marveled at the wickedness of the demon, how he wanted to make them flee.”
69.7PG 65:265–267
Ἔλεγεν ὁ ἀββᾶς Σισόης· Ὅτε ἤμην εἰς Σκῆτιν μετὰ τοῦ Μακαρίου, ἀνέβημεν θερίσαι μετ᾿ αὐτοῦ ἑπτὰ ὀνόματα καὶ ἰδοὺ μία χήρα καλαμωμένη ἦν ὀπίσω ἡμῶν, καὶ οὐκ ἐπαύετο κλαίουσα. Ἐφώνησεν οὖν ὁ γέρων τὸν κύριον τοῦ χωρίου, καὶ εἶπεν αὐτῷ· Τί ἔχει ἡ γραῦς αὕτη, ὅτι πάντοτε κλαίει; Λέγει αὐτῷ· Ὅτι ὁ ἀνὴρ αὐτῆς εἶχε παραθήκην τινὸς, καὶ ἀπέθανεν ἄφνω, καὶ οὐκ εἶπε ποῦ ἔθηκεν αὐτήν· καὶ θέλει ὁ κύριος τῆς παραθήκης λαβεῖν αὐτὴν καὶ τὰ τέκνα αὐτῆς εἰς δούλους. Λέγει αὐτῷ ὁ γέρων Εἰπὲ αὐτῇ ἵνα ἔλθῃ πρὸς ἡμᾶς, ὅπου ἀναπαυόμεθα τὸ καῦμα. Καὶ ἐλθούσης τῆς γυναικὸς, εἶπεν αὐτῇ ὁ γέρων· Τί πάντα οὕτως κλαίεις; Καὶ εἶπεν· Ὁ ἀνήρ μου ἀπέθανε λαβὼν παραθήκην τινὸς, καὶ οὐκ εἶπεν ἀποθνήσκων ποῦ ἔθηκεν αὐτήν. Καὶ εἶπεν ὁ γέρων πρὸς αὐτήν· Δεῦρο, δεῖξόν μοι ποῦ ἔθηκας αὐτόν. Καὶ λαβὼν τοὺς ἀδελφοὺς μεθ' ἑαυτοῦ, ἐξῆλθε σὺν αὐτῇ. Καὶ ἐλθόντων ἐπὶ τὸν τόπον, εἶπεν αὐτῇ ὁ γέρων· Ἀναχώρησον εἰς τὸν οἶκόν σου. Καὶ προσευξαμένων αὐτῶν, ἐφώνησεν ὁ γέρων τὸν νεκρὸν, λέγων· Ὁ δεῖνα ποῦ ἔθηκας τὴν ἀλλοτρίαν παραθήκην; Ὁ δὲ ἀποκριθεὶς εἶπεν· Εἰς τὸν οἶκόν μου κέκρυπται, ὑπὸ τὸν πόδα τῆς κλίνης. Καὶ λέγει αὐτῷ ὁ γέρων· Κοιμῶ πάλιν ἕως τῆς ἡμέρας τῆς ἀναστάσεως. Ἰδόντες δὲ οἱ ἀδελφοὶ, ἀπὸ τοῦ φόβου ἔπεσον εἰς τοὺς πόδας αὐτοῦ. Καὶ εἶπεν αὐτοῖς ὁ γέρων· Οὐ δι' ἐμὲ γέγονε τοῦτο· οὐδὲν γάρ εἰμι· ἀλλὰ διὰ τὴν χήραν καὶ τὰ ὀρφανὰ ὁ Θεὸς ἐποίησε τὸ πρᾶγμα· τοῦτο δὲ ἐστι τὸ μέγα, ὅτι ἀναμάρτητον θέλει ὁ Θεὸς τὴν ψυχήν· καὶ εἴ τι ἂν αἰτήσηται λαμβάνει. Ἐλθὼν δὲ, ἀνήγγειλε τῇ χήρᾳ ποῦ κεῖται ἡ παραθήκη. Ἡ δὲ λαβοῦσα αὐτὴν, ἔδωκε τῷ κυρίῳ αὐτῆς, καὶ ἠλευθέρωσε τὰ τέκνα αὐτῆς. Καὶ πάντες οἱ ἀκούσαντες ἐδόξασαν τὸν Θεόν. π'. Ἔλεγεν ὁ ἀββᾶς Πέτρος περὶ τοῦ ἁγίου Μακαρίου, ὅτι παραγενόμενός ποτε πρός τινα ἀναχωρητὴν, καὶ εὑρὼν αὐτὸν κακούμενον, ἐπυνθάνετο τί βούλοιτο τραφῆναι, οὐδενὸς ὄντος ἐν τῷ κελλίῳ αὐτοῦ. Καὶ φήσαντος ἐκείνου, Πάστιλον, εἰς τὴν Ἀλεξανδρέων πόλιν οὐκ ἄκνησεν ὁ ἀνδρεῖος παραγενέσθαι, καὶ δοῦναι τῷ κάμνοντι· καὶ τὸ θαυμαστὸν μηδενί κατάδηλον γενόμενον.
Elegen ho abbas Sisoēs; Hote ēmēn eis Skētin meta tou Makariou, anebēmen therisai met᾿ autou hepta onomata kai idou mia chēra kalamōmenē ēn opisō hēmōn, kai ouk epaueto klaiousa. Ephōnēsen oun ho gerōn ton kyrion tou chōriou, kai eipen autǭ; Ti echei hē graus hautē, hoti pantote klaiei? Legei autǭ; Hoti ho anēr autēs eiche parathēkēn tinos, kai apethanen aphnō, kai ouk eipe pou ethēken autēn; kai thelei ho kyrios tēs parathēkēs labein autēn kai ta tekna autēs eis doulous. Legei autǭ ho gerōn Eipe autę̄ hina elthę̄ pros hēmas, hopou anapauometha to kauma. Kai elthousēs tēs gynaikos, eipen autę̄ ho gerōn; Ti panta houtōs klaieis? Kai eipen; Ho anēr mou apethane labōn parathēkēn tinos, kai ouk eipen apothnēskōn pou ethēken autēn. Kai eipen ho gerōn pros autēn; Deuro, deixon moi pou ethēkas auton. Kai labōn tous adelphous meth' heautou, exēlthe syn autę̄. Kai elthontōn epi ton topon, eipen autę̄ ho gerōn; Anachōrēson eis ton oikon sou. Kai proseuxamenōn autōn, ephōnēsen ho gerōn ton nekron, legōn; Ho deina pou ethēkas tēn allotrian parathēkēn? Ho de apokritheis eipen; Eis ton oikon mou kekryptai, hypo ton poda tēs klinēs. Kai legei autǭ ho gerōn; Koimō palin heōs tēs hēmeras tēs anastaseōs. Idontes de hoi adelphoi, apo tou phobou epeson eis tous podas autou. Kai eipen autois ho gerōn; Ou di' eme gegone touto; ouden gar eimi; alla dia tēn chēran kai ta orphana ho Theos epoiēse to pragma; touto de esti to mega, hoti anamartēton thelei ho Theos tēn psychēn; kai ei ti an aitēsētai lambanei. Elthōn de, anēngeile tę̄ chērą pou keitai hē parathēkē. Hē de labousa autēn, edōke tǭ kyriǭ autēs, kai ēleutherōse ta tekna autēs. Kai pantes hoi akousantes edoxasan ton Theon. p'. Elegen ho abbas Petros peri tou hagiou Makariou, hoti paragenomenos pote pros tina anachōrētēn, kai heurōn auton kakoumenon, epynthaneto ti bouloito traphēnai, oudenos ontos en tǭ kelliǭ autou. Kai phēsantos ekeinou, Pastilon, eis tēn Alexandreōn polin ouk aknēsen ho andreios paragenesthai, kai dounai tǭ kamnonti; kai to thaumaston mēdeni katadēlon genomenon.
Abba Sisoes said, “When I was at Scetis with Macarius, we went up to reap with him, seven of us; and look, a widow was gleaning behind us, and she did not stop weeping. So the old man called the owner of the field and said to him, ‘What is wrong with this old woman, that she is always weeping?’ He says to him, ‘Her husband had someone’s deposit and died suddenly, and he did not say where he put it; and the owner of the deposit wants to take her and her children as slaves.’ The old man says to him, ‘Tell her to come to us where we rest in the heat.’ And when the woman came, the old man said to her, ‘Why do you weep like this all the time?’ And she said, ‘My husband died having received someone’s deposit, and at his death he did not say where he put it.’ And the old man said to her, ‘Come, show me where you buried him.’ And taking the brothers with him, he went out with her. When they came to the place, the old man said to her, ‘Go back to your house.’ And when they had prayed, the old man called to the dead man, saying, ‘So-and-so, where did you put the other man’s deposit?’ And he answered, ‘It is hidden in my house, under the foot of the bed.’ And the old man says to him, ‘Sleep again until the day of resurrection.’ Seeing this, the brothers fell at his feet from fear. And the old man said to them, ‘This did not happen because of me, for I am nothing; but God did the thing because of the widow and the orphans; and this is the great thing: that God wants the soul sinless, and whatever it asks it receives.’ And he went and told the widow where the deposit lay. She took it and gave it to its owner, and freed her children. And all who heard it glorified God.” [8] Abba Peter said of holy Macarius that once, coming to an anchorite and finding him ill, he asked what he would like to eat, since there was nothing in his cell. And when he said, “A cake,” the brave man did not hesitate to go to the city of Alexandria and give it to the sick man; and, what is marvelous, it became known to no one.
69.9PG 65:267
Εἶπε πάλιν, ὅτι ἐν ἀκακίᾳ τοῦ ἀββᾶ Μακαρίου πολιτευομένου πρὸς πάντας τοὺς ἀδελφοὺς, ἔφησαν αὐτῷ τινες· Διατί οὕτως ἑαυτὸν ποιεῖς; Ὁ δὲ εἶπε· Δώδεκα ἔτη ἐδούλευσα τῷ Κυρίῳ μου, ἵνα μοι χαρίσηται τὸ χάρισμα τοῦτο, καὶ πάντες μοι συμβουλεύετε ἀποθέσθαι αὐτό;
Eipe palin, hoti en akakią tou abba Makariou politeuomenou pros pantas tous adelphous, ephēsan autǭ tines; Diati houtōs heauton poieis? Ho de eipe; Dōdeka etē edouleusa tǭ Kyriǭ mou, hina moi charisētai to charisma touto, kai pantes moi symbouleuete apothesthai auto?
He also said that when abba Macarius conducted himself in innocence toward all the brothers, some said to him, “Why do you make yourself like this?” And he said, “For twelve years I served my Lord so that he would grant me this gift; and do you all advise me to put it away?”
69.10PG 65:267
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου, ὅτι εἰ εὐκαίρησε μετὰ ἀδελφῶν, ἐτίθει ἑαυτῷ ὅρον, ὅτι Ἐὰν εὑρεθῇ οἶνος, διὰ τοὺς ἀδελφοὺς πίνε, καὶ ἀντὶ ἑνὸς ποτηρίου οἴνου, μίαν ἡμέραν μὴ πίῃς ὕδωρ. Οἱ οὖν ἀδελφοὶ, χάριν ἀναπαύσεως ἐδίδουν αὐτῷ. Ὁ δὲ γέρων μετὰ χαρᾶς ἐλάμβανεν, ἵνα ἑαυτὸν βασανίσῃ. Ὁ δὲ μαθητὴς εἰδὼς τὸ πρᾶγμα, ἔλεγε τοῖς ἀδελφοῖς· Διὰ τὸν Κύριον, μὴ δῶτε αὐτῷ· εἰ δὲ μή γε, εἰς τὸ κελλίον μέλλει ἑαυτὸν δαμάζειν. Καὶ μαθόντες οἱ ἀδελφοὶ, οὐκ ἔτι αὐτῷ παρεῖχον.
Elegon peri tou abba Makariou, hoti ei eukairēse meta adelphōn, etithei heautǭ horon, hoti Ean heurethę̄ oinos, dia tous adelphous pine, kai anti henos potēriou oinou, mian hēmeran mē pię̄s hydōr. Hoi oun adelphoi, charin anapauseōs edidoun autǭ. Ho de gerōn meta charas elambanen, hina heauton basanisę̄. Ho de mathētēs eidōs to pragma, elege tois adelphois; Dia ton Kyrion, mē dōte autǭ; ei de mē ge, eis to kellion mellei heauton damazein. Kai mathontes hoi adelphoi, ouk eti autǭ pareichon.
They said of abba Macarius that if he happened to be with brothers, he set himself a rule: “If wine is found, drink for the brothers’ sake, and for each cup of wine, do not drink water for a day.” So the brothers, to give him refreshment, would offer it to him. And the old man accepted with joy, so as to torment himself. But his disciple, knowing the matter, said to the brothers, “For the Lord’s sake, do not give it to him; otherwise he will torment himself in his cell.” And when the brothers learned this, they no longer offered it to him.
69.11PG 65:267
Παρερχόμενός ποτε ἀπὸ τοῦ ἕλους εἰς τὸ κελλίον ἑαυτοῦ ὁ ἀββᾶς Μακάριος, ἐβάσταζε θαλλία, καὶ ἰδοὺ ὑπήντησεν αὐτῷ ὁ διάβολος κατὰ τὴν ὁδὸν μετὰ δρεπάνου· καὶ ὡς ἠθέλησεν αὐτὸν κροῦσαι, οὐκ ἴσχυσε, καὶ λέγει αὐτῷ· Πολλὴ βία ἀπὸ σοῦ, Μακάριε, ὅτι οὐ δύναμαι πρὸς σέ. Ἰδοὺ γὰρ εἴ τι ποιεῖς, κἀγὼ ποιῶ· σὺ νηστεύεις, κἀγώ ἀγρυπνεῖς, κἀγὼ ὅλως οὐ κοιμῶμαι· ἓν ἐστι μόνον ἐν ᾧ νικᾷς με. Λέγει αὐτῷ ὁ ἀββᾶς Μακάριος Ποῖον τοῦτο; Ὁ δὲ ἔφη Ἡ ταπείνωσίς σου· καὶ διὰ τοῦτο οὐ δύναμαι πρὸς σέ.
Parerchomenos pote apo tou helous eis to kellion heautou ho abbas Makarios, ebastaze thallia, kai idou hypēntēsen autǭ ho diabolos kata tēn hodon meta drepanou; kai hōs ēthelēsen auton krousai, ouk ischyse, kai legei autǭ; Pollē bia apo sou, Makarie, hoti ou dynamai pros se. Idou gar ei ti poieis, kagō poiō; sy nēsteueis, kagō agrypneis, kagō holōs ou koimōmai; hen esti monon en hǭ nikąs me. Legei autǭ ho abbas Makarios Poion touto? Ho de ephē Hē tapeinōsis sou; kai dia touto ou dynamai pros se.
Once as abba Macarius was going from the marsh to his cell, carrying palm leaves, look, the devil met him on the road with a sickle; and when he wanted to strike him, he could not, and he says to him, “There is great violence from you, Macarius, for I cannot prevail against you. For look, whatever you do, I do too: you fast, and so do I; you keep vigil, and I do not sleep at all. There is only one thing in which you overcome me.” Abba Macarius says to him, “What is that?” He said, “Your humility; and that is why I cannot prevail against you.”
69.12PG 65:267
Ἠρώτησάν τινες τῶν Πατέρων τὸν ἀββᾶν Μακάριον τὸν Αἰγύπτιον, λέγοντες· Πῶς ὅτε ἐσθίεις καὶ ὅτε νηστεύεις, τὸ σῶμά σου ξηρόν ἐστι; Καὶ λέγει αὐτοῖς ὁ γέρων· Τὸ ξύλον τὸ στρέφον τὰ καιόμενα φρύγανα, δι᾿ ὅλου ἐσθίεται ἐκ τοῦ πυρός. Οὕτως ἐὰν καθαρεύσῃ ἄνθρωπος τὸν νοῦν αὐτοῦ ἐν τῷ φόβῳ τοῦ Θεοῦ, αὐτὸς ὁ φόβος τοῦ Θεοῦ κατεσθίει τὸ σῶμα αὐτοῦ.
Ērōtēsan tines tōn Paterōn ton abban Makarion ton Aigyption, legontes; Pōs hote esthieis kai hote nēsteueis, to sōma sou xēron esti? Kai legei autois ho gerōn; To xylon to strephon ta kaiomena phrygana, di᾿ holou esthietai ek tou pyros. Houtōs ean kathareusę̄ anthrōpos ton noun autou en tǭ phobǭ tou Theou, autos ho phobos tou Theou katesthiei to sōma autou.
Some of the Fathers asked abba Macarius the Egyptian, saying, “How is it that whether you eat or fast, your body is dry?” And the old man says to them, “The stick that turns over the burning brushwood is entirely consumed by the fire. So if a man keeps his mind pure in the fear of God, the fear of God itself consumes his body.”
69.13PG 65:267–269
Ἀνέβη ποτὲ ὁ ἀββᾶς Μακάριος ἀπὸ Σκήτεως εἰς Τερενοῦθεν· καὶ εἰσῆλθεν εἰς τὸ ἱερὸν κοιμηθήναι. Ήσαν δὲ ἐκεῖ σκηνώματα Ἑλλήνων παλαιά καὶ λαβὼν ἓν, ὑπέθηκε τῇ ἑαυτοῦ κεφαλῇ, ὡς ἐμβρίμιον. Οἱ οὖν δαίμονες, ὁρῶντες αὐτοῦ τὸ θαρσαλέον, ἐφθόνησαν καὶ θέλοντες αὐτὸν πτοῆσαι, ἐφώνουν ὡς γυναικὸς ὄνομα, λέγοντες· Ἡ δεῖνα, δεῦρο μεθ' ἡμῶν εἰς τὸ βαλανεῖον. Ὑπήκουσε δὲ ἄλλος δαίμων ὑποκάτωθεν αὐτοῦ ὡς ἐκ τῶν νεκρῶν, λέγων· Ξένον ἔχω ἐπάνω μου, καὶ οὐ δύναμαι ἐλθεῖν. Ὁ δὲ γέρων οὐκ ἐπτοήθη· ἀλλὰ θαῤῥῶν ἔτυπτε τὸ σκήνωμα, λέγων· Ἔγειραι, ὕπαγε εἰς τὸ σκότος, εἰ δύνασαι. Καὶ τοῦτο ἀκούσαντες οἱ δαίμονες, ἐβόησαν φωνῇ μεγάλῃ, λέγοντες· Ἐνίκησας ἡμᾶς. Καὶ ἔφυγον καταισχυνόμενοι.
Anebē pote ho abbas Makarios apo Skēteōs eis Terenouthen; kai eisēlthen eis to hieron koimēthēnai. Ēsan de ekei skēnōmata Hellēnōn palaia kai labōn hen, hypethēke tę̄ heautou kephalę̄, hōs embrimion. Hoi oun daimones, horōntes autou to tharsaleon, ephthonēsan kai thelontes auton ptoēsai, ephōnoun hōs gynaikos onoma, legontes; Hē deina, deuro meth' hēmōn eis to balaneion. Hypēkouse de allos daimōn hypokatōthen autou hōs ek tōn nekrōn, legōn; Xenon echō epanō mou, kai ou dynamai elthein. Ho de gerōn ouk eptoēthē; alla tharrhōn etypte to skēnōma, legōn; Egeirai, hypage eis to skotos, ei dynasai. Kai touto akousantes hoi daimones, eboēsan phōnę̄ megalę̄, legontes; Enikēsas hēmas. Kai ephygon kataischynomenoi.
Once abba Macarius went up from Scetis to Terenuthis; and he went into the temple to sleep. There were old bodies of pagans there; and taking one, he put it under his head as a pillow. The demons, seeing his boldness, were envious; and wanting to frighten him, they called as if by a woman’s name, saying, “So-and-so, come with us to the bath.” And another demon answered from beneath him, as if from the dead, saying, “I have a stranger on top of me, and I cannot come.” But the old man was not frightened; but boldly he struck the body, saying, “Get up, go into the darkness, if you can.” Hearing this, the demons cried out with a loud voice, saying, “You have beaten us.” And they fled in shame.
69.14PG 65:269
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου τοῦ Αἰγυπτίου ὅτι ἀναβαίνων ἀπὸ Σκήτεως, καὶ βαστάζων σπυρίδας, κοπιάσας ἐκαθέσθη· καὶ ηὔξατο λέγων· Ὁ Θεὸς, σὺ οἶδας ὅτι οὐκ ἰσχύω. Καὶ εὐθέως εὑρέθη ἐπὶ τὸν ποταμόν.
Elegon peri tou abba Makariou tou Aigyptiou hoti anabainōn apo Skēteōs, kai bastazōn spyridas, kopiasas ekathesthē; kai ēuxato legōn; Ho Theos, sy oidas hoti ouk ischyō. Kai eutheōs heurethē epi ton potamon.
They said of abba Macarius the Egyptian that once, going up from Scetis and carrying baskets, he grew tired and sat down; and he prayed, saying, “O God, you know that I have no strength.” And at once he found himself at the river.
69.15PG 65:269
Ἦν τις ἔχων υἱὸν παραλυτικὸν ἐν Αἰγύπτῳ· καὶ ἤνεγκεν αὐτὸν εἰς τὸ κελλίον τοῦ ἀββᾶ Μακαρίου· καὶ ἀφεὶς αὐτὸν ἐπὶ τὴν θύραν κλαίοντα, ἀνεχώρησε μακράν. Παρακύψας οὖν ὁ γέρων, εἶδε τὸ παιδίον καὶ λέγει αὐτῷ· Τίς ἤνεγκέ σε ὧδε; Καὶ λέγει· Ὁ πατήρ μου ἔῤῥιψέ με ὧδε, καὶ ἀπῆλθε. Λέγει αὐτῷ ὁ γέρων· Αναστὰς κατάλαβε αὐτόν. Καὶ εὐθέως ὑγιάνας, ἀνέστη, καὶ κατέλαβε τὸν πατέρα αὐτοῦ· καὶ οὕτως ἀπῆλθον εἰς τὸν οἶκον αὐτῶν.
Ēn tis echōn huion paralytikon en Aigyptǭ; kai ēnenken auton eis to kellion tou abba Makariou; kai apheis auton epi tēn thyran klaionta, anechōrēse makran. Parakypsas oun ho gerōn, eide to paidion kai legei autǭ; Tis ēnenke se hōde? Kai legei; Ho patēr mou errhipse me hōde, kai apēlthe. Legei autǭ ho gerōn; Anastas katalabe auton. Kai eutheōs hygianas, anestē, kai katelabe ton patera autou; kai houtōs apēlthon eis ton oikon autōn.
There was a man in Egypt who had a paralyzed son; and he brought him to abba Macarius’s cell, and leaving him weeping at the door, he went off a long way. The old man, peeping out, saw the child and says to him, “Who brought you here?” And he says, “My father threw me down here and went away.” The old man says to him, “Get up and catch up with him.” And at once he was healed, got up, and caught up with his father; and so they went home.
69.16PG 65:269
Ὁ̔ ἀββᾶς Μακάριος ὁ μέγας ἔλεγε τοῖς ἀδελφοῖς ἐν τῇ Σκήτει, ὡς ἀπέλυε τὴν ἐκκλησίαν· Φεύγετε, ἀδελφοί. Καὶ εἶπεν αὐτῷ τις τῶν γερόντων Ποῦ ἔχομεν φυγεῖν πλέον τῆς ἐρήμου ταύτης; Ὁ δὲ ἐτίθει τὸν δάκτυλον αὐτοῦ εἰς τὸ στόμα, λέγων· Τοῦτο φεύγετε. Καὶ εἰσήρχετο εἰς τὸ κελλίον ἑαυτοῦ, καὶ ἔκλειε τὴν θύραν, καὶ ἐκάθητο.
Ho abbas Makarios ho megas elege tois adelphois en tę̄ Skētei, hōs apelye tēn ekklēsian; Pheugete, adelphoi. Kai eipen autǭ tis tōn gerontōn Pou echomen phygein pleon tēs erēmou tautēs? Ho de etithei ton daktylon autou eis to stoma, legōn; Touto pheugete. Kai eisērcheto eis to kellion heautou, kai ekleie tēn thyran, kai ekathēto.
Abba Macarius the Great used to say to the brothers at Scetis, when he dismissed the church, “Flee, brothers.” And one of the old men said to him, “Where can we flee further than this desert?” And he put his finger on his mouth, saying, “Flee this.” And he would go into his cell, shut the door, and sit.
69.17PG 65:269
Εἶπεν ὁ αὐτὸς ἀββᾶς Μακάριος· Ἐάν τινι ἐπιτιμῶν, εἰς ὀργὴν κινηθῇς, ἴδιον πάθος πληροῖς. Οὐ γὰρ ἵνα ἄλλους σώσῃς, σεαυτὸν ἀπολέσεις. τηʹ. Ὁ αὐτὸς ἀββᾶς Μακάριος, ἐν Αἰγύπτῳ ὢν, εὗρεν ἄνθρωπον ἔχοντα κτῆνος καὶ συλοῦντα τὰς χρείας αὐτοῦ· καὶ αὐτὸς ὡς ξένος παραστὰς τῷ συλοῦντι, συνεγέμου τὸ κτῆνος, καὶ μετὰ πολλῆς ἡσυχίας προέπεμπεν αὐτὸν, λέγων, ὅτι Οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ὁ Κύριος ἔδωκεν· ὡς αὐτὸς ἠθέλησεν, οὕτως καὶ ἐγένετο. Εὐλογητὸς Κύριος ἐπὶ πᾶσιν.
Eipen ho autos abbas Makarios; Ean tini epitimōn, eis orgēn kinēthę̄s, idion pathos plērois. Ou gar hina allous sōsę̄s, seauton apoleseis. tēʹ. Ho autos abbas Makarios, en Aigyptǭ ōn, heuren anthrōpon echonta ktēnos kai sylounta tas chreias autou; kai autos hōs xenos parastas tǭ sylounti, synegemou to ktēnos, kai meta pollēs hēsychias proepempen auton, legōn, hoti Ouden eisēnenkamen eis ton kosmon dēlon hoti oude exenenkein ti dynametha. Ho Kyrios edōken; hōs autos ēthelēsen, houtōs kai egeneto. Eulogētos Kyrios epi pasin.
The same abba Macarius said, “If, in rebuking someone, you are moved to anger, you are fulfilling your own passion. For you must not lose yourself in order to save others.” [18] The same abba Macarius, when he was in Egypt, found a man who had an animal and was plundering his belongings; and he himself, as a stranger, stood by the robber and helped load the animal, and with great calm he saw him off, saying, “We brought nothing into the world; it is clear that we cannot take anything out either. The Lord gave; as he willed, so it has happened. Blessed be the Lord in all things.”
69.19PG 65:269
Ἠρώτησάν τινες τὸν ἀββᾶν Μακάριον, λέγοντες· Πῶς ὀφείλομεν προσεύχεσθαι; Λέγει αὐτοῖς ὁ γέρων Οὐκ ἔστι χρεία βαττολογεῖν, ἀλλ᾽ ἐκτείνειν τὰς χεῖρας, καὶ λέγειν· Κύριε, ὡς θέλεις καὶ ὡς οἶδας, ἐλέησον Ἐὰν δὲ ἐπίκειται πόλεμος· Κύριε, βοήθει Καὶ αὐτὸς οἶδε τὰ συμφέροντα, καὶ ποιεῖ μεθ' ἡμῶν ἔλεος.
Ērōtēsan tines ton abban Makarion, legontes; Pōs opheilomen proseuchesthai? Legei autois ho gerōn Ouk esti chreia battologein, all᾽ ekteinein tas cheiras, kai legein; Kyrie, hōs theleis kai hōs oidas, eleēson Ean de epikeitai polemos; Kyrie, boēthei Kai autos oide ta sympheronta, kai poiei meth' hēmōn eleos.
Some asked abba Macarius, saying, “How ought we to pray?” The old man says to them, “There is no need to babble, but to stretch out the hands and say, ‘Lord, as you will and as you know, have mercy.’ And if war presses, ‘Lord, help!’ He himself knows what is good for us, and shows us mercy.”
69.20PG 65:269
Εἶπεν ὁ ἀββᾶς Μακάριος Εἰ γέγονεν ἐν σοὶ ἡ ἐξουδένωσις ὡς ὁ ἔπαινος, καὶ ἡ πενία ὡς ὁ πλοῦτος, καὶ ἡ ἔνδεια ὡς ἡ δαψίλεια, οὐκ ἀποθνήσκεις. Αμήχανον γάρ ἐστι τὸν καλῶς πιστεύοντα, καὶ ἐν εὐσεβείᾳ ἐργαζόμενον, ἐμπεσεῖν εἰς ἀκαθαρσίαν παθῶν καὶ δαιμόνων πλάνην.
Eipen ho abbas Makarios Ei gegonen en soi hē exoudenōsis hōs ho epainos, kai hē penia hōs ho ploutos, kai hē endeia hōs hē dapsileia, ouk apothnēskeis. Amēchanon gar esti ton kalōs pisteuonta, kai en eusebeią ergazomenon, empesein eis akatharsian pathōn kai daimonōn planēn.
Abba Macarius said, “If contempt has become for you like praise, and poverty like wealth, and want like abundance, you will not die. For it is impossible for one who believes rightly and works in godliness to fall into the uncleanness of the passions and the deception of demons.”
69.21PG 65:269–271
Ἔλεγον, ὅτι ἐσφάλησαν δύο ἀδελφοὶ Σκῆτιν· καὶ ἐχώρισεν αὐτοὺς ὁ ἀββᾶς Μακάριος ὁ πολιτικός· καὶ ἦλθόν τινες, καὶ εἶπον τῷ ἀββᾷ Μακαρίῳ τῷ μεγάλῳ τῷ Αἰγυπτίῳ. Ὁ δὲ εἶπεν· Οὐκ εἰσὶν οἱ ἀδελφοὶ κεχωρισμένοι, ἀλλὰ Μακάριός ἐστι κεχωρισμένος· ἦν γὰρ ἀγαπῶν αὐτόν. Ἤκουσεν ὁ ἀββᾶς Μακάριος, ὅτι ἐχωρίσθη ὑπὸ τοῦ γέροντος, καὶ ἔφυγεν εἰς τὸ ἕλος. Ἐξῆλθεν οὖν ὁ ἀββᾶς Μακάριος ὁ μέγας, καὶ εὑρίσκει αὐτὸν τιτρωσκόμενον ὑπὸ τῶν κωνώπων, καὶ λέγει αὐτῷ· Σὺ ἐχώρισας τοὺς ἀδελφοὺς, καὶ ἰδοὺ εἶχον ἀναχωρῆσαι εἰς τὴν κώμην. Ἐγὼ δὲ σε ἐχώρισα, καὶ σὺ ὡς καλὴ παρθένος εἰς τὸν ἐσώτερον κοιτῶνα ἔφυγες ὧδε. Ἐγὼ δὲ καλέσας τοὺς ἀδελφοὺς, ἔμαθον παρ' αὐτῶν, καὶ εἶπον· Οὐδὲν τούτων γέγονε. Βλέπε οὖν καὶ σὺ, ἀδελφὲ, μὴ ἀπὸ δαιμόνων ἐχλευάσθης (οὐδὲν γὰρ ἑώρακας), ἀλλὰ βάλε μετάνοιαν ὑπὲρ τοῦ σφάλματός σου. Ὁ δὲ εἶπεν· Εἰ θέλεις, δός μοι μετάνοιαν. Ἰδὼν δὲ ὁ γέρων τὴν ταπείνωσιν αὐτοῦ, ἔλεγεν· Ὕπαγε, καὶ νήστευσον τρεῖς ἑβδομάδας, κατὰ ἑβδομάδα ἐσθίων. Αὕτη γὰρ ἦν ἡ ἐργασία αὐτοῦ πάντοτε, τὰς ἑβδομάδας νηστεύειν.
Elegon, hoti esphalēsan dyo adelphoi Skētin; kai echōrisen autous ho abbas Makarios ho politikos; kai ēlthon tines, kai eipon tǭ abbą Makariǭ tǭ megalǭ tǭ Aigyptiǭ. Ho de eipen; Ouk eisin hoi adelphoi kechōrismenoi, alla Makarios esti kechōrismenos; ēn gar agapōn auton. Ēkousen ho abbas Makarios, hoti echōristhē hypo tou gerontos, kai ephygen eis to helos. Exēlthen oun ho abbas Makarios ho megas, kai heuriskei auton titrōskomenon hypo tōn kōnōpōn, kai legei autǭ; Sy echōrisas tous adelphous, kai idou eichon anachōrēsai eis tēn kōmēn. Egō de se echōrisa, kai sy hōs kalē parthenos eis ton esōteron koitōna ephyges hōde. Egō de kalesas tous adelphous, emathon par' autōn, kai eipon; Ouden toutōn gegone. Blepe oun kai sy, adelphe, mē apo daimonōn echleuasthēs (ouden gar heōrakas), alla bale metanoian hyper tou sphalmatos sou. Ho de eipen; Ei theleis, dos moi metanoian. Idōn de ho gerōn tēn tapeinōsin autou, elegen; Hypage, kai nēsteuson treis hebdomadas, kata hebdomada esthiōn. Hautē gar ēn hē ergasia autou pantote, tas hebdomadas nēsteuein.
They said that two brothers at Scetis fell into a fault; and abba Macarius the citizen excommunicated them; and some came and told abba Macarius the Great, the Egyptian. And he said, “It is not the brothers who are excommunicated, but Macarius who is excommunicated”; for he loved him. Abba Macarius heard that he had been excommunicated by the old man, and fled to the marsh. So abba Macarius the Great went out and finds him being bitten by the mosquitoes, and says to him, “You excommunicated the brothers, and look, they were going to withdraw to the village. But I have excommunicated you, and you have fled here like a fair virgin into the inner chamber. I called the brothers and learned from them, and they said, ‘None of these things happened.’ So you too, brother, see whether you have not been mocked by demons (for you saw nothing), but make repentance for your fault.” He said, “If you wish, give me a penance.” Seeing his humility, the old man said, “Go, fast for three weeks, eating once a week.” For this was always his own practice, to fast whole weeks.
69.22PG 65:271
Εἶπεν ὁ ἀββᾶς Μωϋσῆς τῷ ἀββᾷ Μακαρίῳ εἰς Σκῆτιν· Θέλω ἡσυχάσαι, καὶ οὐκ ἀφιοῦσί με οἱ ἀδελφοί. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Μακάριος Θεωρῶ ὅτι ἡ φύσις σου ἀπαλή ἐστι, καὶ οὐ δύνασαι ἀποστρέψαι ἀδελφόν· ἀλλ᾽ ἐὰν θέλῃς ἡσυχάσαι, ὕπαγε εἰς τὴν ἔρημον ἔσω εἰς τὴν Πέτραν, κἀκεῖ ἡσυχάζεις. Καὶ τοῦτο ἐποίησε, καὶ ἀνεπάη.
Eipen ho abbas Mōÿsēs tǭ abbą Makariǭ eis Skētin; Thelō hēsychasai, kai ouk aphiousi me hoi adelphoi. Kai legei autǭ ho abbas Makarios Theōrō hoti hē physis sou apalē esti, kai ou dynasai apostrepsai adelphon; all᾽ ean thelę̄s hēsychasai, hypage eis tēn erēmon esō eis tēn Petran, kakei hēsychazeis. Kai touto epoiēse, kai anepaē.
Abba Moses said to abba Macarius at Scetis, “I want to live in stillness, and the brothers will not let me.” And abba Macarius says to him, “I see that your nature is gentle, and you cannot turn a brother away; but if you want to live in stillness, go into the inner desert, to Petra, and there you will have stillness.” And he did so, and was at rest.
69.23PG 65:271
Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Μακαρίῳ τῷ Αἰγυπτίῳ, καὶ λέγει αὐτῷ· Ἀ̓ββᾶ, εἰπέ μοι ῥῆμα πῶς σωθῶ. Καὶ λέγει ὁ γέρων· Ὕπαγε εἰς τὸ μνημεῖον, καὶ ὕβρισον τοὺς νεκρούς. Ἀπελθὼν οὖν ὁ ἀδελφὸς, ὕβρισε καὶ ἐλίθασε· καὶ ἐλθὼν ἀπήγγειλε τῷ γέροντι. Καὶ λέγει αὐτῷ· Οὐδέν σοι ἐλάλησαν; Ὁ δὲ ἔφη· Οὐχί. Λέγει αὐτῷ ὁ γέρων· Ὕπαγε πάλιν αὔριον, καὶ δόξασον αὐτούς. Ἀπελθὼν οὖν ὁ ἀδελφὸς, ἐδόξασεν αὐτοὺς, λέγων· Ἀπόστολοι, ἅγιοι, καὶ δίκαιοι. Καὶ ἦλθε πρὸς τὸν γέροντα, καὶ εἶπεν αὐτῷ· Ἐδόξασα. Καὶ λέγει αὐτῷ· Οὐδέν σοι ἀπεκρίθησαν; Ἔφη ὁ ἀδελφός· Οὐχί. Λέγει αὐτῷ ὁ γέρων Οἶδας πόσα ἡτίμασας αὐτοὺς, καὶ οὐδέν σοι ἀπεκρίθησαν, καὶ πόσα ἐδόξασας αὐτοὺς, καὶ οὐδέν σοι ἐλάλησαν οὕτως καὶ σὺ, ἐὰν θέλῃς σωθῆναι, γενοῦ νεκρός μήτε τὴν ἀδικίαν τῶν ἀνθρώπων, μήτε τὴν δόξαν αὐτῶν λογίσῃ, ὡς οἱ νεκροί· καὶ δύνασαι σωθῆναι.
Adelphos parebale tǭ abbą Makariǭ tǭ Aigyptiǭ, kai legei autǭ; Abba, eipe moi rhēma pōs sōthō. Kai legei ho gerōn; Hypage eis to mnēmeion, kai hybrison tous nekrous. Apelthōn oun ho adelphos, hybrise kai elithase; kai elthōn apēngeile tǭ geronti. Kai legei autǭ; Ouden soi elalēsan? Ho de ephē; Ouchi. Legei autǭ ho gerōn; Hypage palin aurion, kai doxason autous. Apelthōn oun ho adelphos, edoxasen autous, legōn; Apostoloi, hagioi, kai dikaioi. Kai ēlthe pros ton geronta, kai eipen autǭ; Edoxasa. Kai legei autǭ; Ouden soi apekrithēsan? Ephē ho adelphos; Ouchi. Legei autǭ ho gerōn Oidas posa hētimasas autous, kai ouden soi apekrithēsan, kai posa edoxasas autous, kai ouden soi elalēsan houtōs kai sy, ean thelę̄s sōthēnai, genou nekros mēte tēn adikian tōn anthrōpōn, mēte tēn doxan autōn logisę̄, hōs hoi nekroi; kai dynasai sōthēnai.
A brother visited abba Macarius the Egyptian and says to him, “Abba, tell me a word: how may I be saved?” And the old man says, “Go to the tomb and insult the dead.” So the brother went, insulted them and threw stones at them; and he came and told the old man. And he says to him, “Did they say nothing to you?” He said, “No.” The old man says to him, “Go again tomorrow and praise them.” So the brother went and praised them, saying, “Apostles, saints, and righteous ones.” And he came to the old man and said to him, “I praised them.” And he says to him, “Did they answer you nothing?” The brother said, “No.” The old man says to him, “You know how much you dishonored them and they answered you nothing, and how much you praised them and they said nothing to you; so you too, if you want to be saved, become dead: take no account of men’s injustice or of their praise, like the dead; and you can be saved.”
69.24PG 65:271
Παρερχόμενός ποτε ὁ ἀββᾶς Μακάριος μετὰ ἀδελφῶν διὰ τῆς Αἰγύπτου, ἤκουσε παιδίου λέγοντος τῇ μητρὶ αὐτοῦ· Ἀμμᾶ, πλούσιός τις ἀγαπᾷ με, καὶ μισῶ αὐτόν· καὶ πτωχὸς μισεῖ με, καὶ ἀγαπῶ αὐτόν. Καὶ ἀκούσας ὁ ἀββᾶς Μακάριος, ἐθαύμασε. Καὶ λέγουσιν αὐτῷ οἱ ἀδελφοί· Τί ἐστι τὸ ῥῆμα τοῦτο, Πάτερ, ὅτι ἐθαύμασας; Καὶ λέγει αὐτοῖς ὁ γέρων· Ἀληθῶς ὁ Κύριος ἡμῶν πλούσιός ἐστι καὶ ἀγαπᾷ ἡμᾶς, καὶ οὐ θέλομεν αὐτοῦ ἀκοῦσαι· ὁ δὲ ἐχθρὸς ἡμῶν διάβολος πτωχός ἐστι καὶ μισεῖ ἡμᾶς, καὶ ἀγαπῶμεν αὐτοῦ τὴν ἀκαθαρσίαν.
Parerchomenos pote ho abbas Makarios meta adelphōn dia tēs Aigyptou, ēkouse paidiou legontos tę̄ mētri autou; Amma, plousios tis agapą me, kai misō auton; kai ptōchos misei me, kai agapō auton. Kai akousas ho abbas Makarios, ethaumase. Kai legousin autǭ hoi adelphoi; Ti esti to rhēma touto, Pater, hoti ethaumasas? Kai legei autois ho gerōn; Alēthōs ho Kyrios hēmōn plousios esti kai agapą hēmas, kai ou thelomen autou akousai; ho de echthros hēmōn diabolos ptōchos esti kai misei hēmas, kai agapōmen autou tēn akatharsian.
Once as abba Macarius was passing through Egypt with some brothers, he heard a child saying to his mother, “Mother, a rich man loves me, and I hate him; and a poor man hates me, and I love him.” And hearing it, abba Macarius marveled. And the brothers say to him, “What is this saying, father, that you marveled at it?” And the old man says to them, “Truly our Lord is rich and loves us, and we do not want to listen to him; but our enemy the devil is poor and hates us, and we love his uncleanness.”
69.25PG 65:271
Παρεκάλεσεν ὁ ἀββᾶς Ποιμὴν αὐτὸν μετὰ πολλῶν δακρύων, λέγων· Εἰπέ μοι ῥῆμα πῶς σωθῶ. Ἀποκριθεὶς δὲ ὁ γέρων εἶπεν αὐτῷ· Τὸ πρᾶγμα ὁ ζητεῖς, ἀπῆλθε νῦν ἀπὸ τῶν μοναχῶν.
Parekalesen ho abbas Poimēn auton meta pollōn dakryōn, legōn; Eipe moi rhēma pōs sōthō. Apokritheis de ho gerōn eipen autǭ; To pragma ho zēteis, apēlthe nyn apo tōn monachōn.
Abba Poemen begged him with many tears, saying, “Tell me a word: how may I be saved?” The old man answered him, “The thing you are seeking has now departed from the monks.”
69.26PG 65:273
Παρέβαλέ ποτε ὁ ἀββᾶς Μακάριος τῷ ἀββᾷ Ἀντωνίῳ καὶ λαλήσας αὐτῷ, ὑπέστρεψεν εἰς Σκῆτιν. Καὶ ἦλθον οἱ Πατέρες εἰς ἀπάντησιν αὐτοῦ. Καὶ ὡς ἐλάλουν, εἶπεν αὐτοῖς ὁ γέρων· Ἔφην τῷ ἀββᾷ Αντωνίῳ, ὡς οὐκ ἔχομεν προσφορὰν ἐν τῷ τόπῳ ἡμῶν. Καὶ ἤρξαντο οἱ Πατέρες λαλεῖν περὶ ἄλλων, καὶ οὐκ ἠρώτησαν ἔτι μαθεῖν τὴν ἀπόκρισιν παρά τοῦ γέροντος, οὔτε ὁ γέρων αὐτοῖς εἶπε. Τοῦτο οὖν ἔλεγέ τις τῶν Πατέρων, ὅτι ἐὰν ἴδωσιν οἱ Πατέρες ὅτι λανθάνει τοὺς ἀδελφοὺς τῷ ἐρωτῆσαι περὶ πράγματος ὠφελοῦντος αὐτοὺς, ἀναγκάζουσιν ἑαυτοὺς εἰπεῖν ἀρχὴν τοῦ λόγου· ἐὰν δὲ μὴ ἀναγκασθῶσι παρὰ τῶν ἀδελφῶν, οὐκ ἔτι λαλοῦσι τὸν λόγον· ἵνα μὴ εὑρεθῶσιν ὡς μὴ ἐπερωτώμενοι καὶ λαλοῦντες, καὶ ὡς ἀργολογία εὑρίσκηται.
Parebale pote ho abbas Makarios tǭ abbą Antōniǭ kai lalēsas autǭ, hypestrepsen eis Skētin. Kai ēlthon hoi Pateres eis apantēsin autou. Kai hōs elaloun, eipen autois ho gerōn; Ephēn tǭ abbą Antōniǭ, hōs ouk echomen prosphoran en tǭ topǭ hēmōn. Kai ērxanto hoi Pateres lalein peri allōn, kai ouk ērōtēsan eti mathein tēn apokrisin para tou gerontos, oute ho gerōn autois eipe. Touto oun elege tis tōn Paterōn, hoti ean idōsin hoi Pateres hoti lanthanei tous adelphous tǭ erōtēsai peri pragmatos ōphelountos autous, anankazousin heautous eipein archēn tou logou; ean de mē anankasthōsi para tōn adelphōn, ouk eti lalousi ton logon; hina mē heurethōsin hōs mē eperōtōmenoi kai lalountes, kai hōs argologia heuriskētai.
Once abba Macarius visited abba Antony, and after speaking with him he returned to Scetis. And the Fathers came to meet him. As they talked, the old man said to them, “I told abba Antony that we have no offering in our place.” And the Fathers began to talk about other things, and did not ask further to learn the answer from the old man, nor did the old man tell them. One of the Fathers explained this: when the Fathers see that it escapes the brothers to ask about something that would benefit them, they force themselves to make a beginning of the word; but if they are not pressed by the brothers, they say no more, so that they may not be found speaking without being asked, and their talk be found idle.
69.27PG 65:273
Ἠρώτησεν ὁ ἀββᾶς Ἡσαΐας τὸν ἀββᾶν Μακάριον, λέγων· Εἰπέ μοι ῥῆμα. Καὶ λέγει αὐτῷ ὁ γέρων· Φεῦγε τοὺς ἀνθρώπους. Λέγει αὐτῷ ὁ ἀββᾶς Ησαΐας· Τί ἐστι τὸ φεύγειν τοὺς ἀνθρώπους; Ὁ δὲ γέρων εἶπεν αὐτῷ· Τὸ καθίσαι εἰς τὸ κελλίον σου, καὶ κλαῦσαι τὰς ἁμαρτίας σου.
Ērōtēsen ho abbas Hēsaïas ton abban Makarion, legōn; Eipe moi rhēma. Kai legei autǭ ho gerōn; Pheuge tous anthrōpous. Legei autǭ ho abbas Ēsaïas; Ti esti to pheugein tous anthrōpous? Ho de gerōn eipen autǭ; To kathisai eis to kellion sou, kai klausai tas hamartias sou.
Abba Isaiah asked abba Macarius, saying, “Tell me a word.” And the old man says to him, “Flee from men.” Abba Isaiah says to him, “What is fleeing from men?” The old man said to him, “To sit in your cell and weep for your sins.”
69.28PG 65:273
Ἔλεγεν ὁ ἀββᾶς Παφνούτιος ὁ μαθητὴς τοῦ ἀββᾶ Μακαρίου, ὅτι Παρεκάλεσα τὸν Πατέρα μου, λέγων· Εἰπέ μοι λόγον. Ὁ δὲ ἔφη· Μὴ κακοποιήσῃς τινὰ, μηδὲ κατακρίνῃς τινά. Ταῦτα τήρει, καὶ σώζῃ.
Elegen ho abbas Paphnoutios ho mathētēs tou abba Makariou, hoti Parekalesa ton Patera mou, legōn; Eipe moi logon. Ho de ephē; Mē kakopoiēsę̄s tina, mēde katakrinę̄s tina. Tauta tērei, kai sōzę̄.
Abba Paphnutius, the disciple of abba Macarius, said, “I begged my father, saying, ‘Tell me a word.’ He said, ‘Do not harm anyone, and do not condemn anyone. Keep these things, and you will be saved.’”
69.29PG 65:273
Εἶπεν ὁ ἀββᾶς Μακάριος· Μὴ κοιμηθῇς εἰς κελλίον ἀδελφοῦ ἔχοντος κακὴν φήμην.
Eipen ho abbas Makarios; Mē koimēthę̄s eis kellion adelphou echontos kakēn phēmēn.
Abba Macarius said, “Do not sleep in the cell of a brother who has a bad reputation.”
69.30PG 65:273
Παρέβαλόν ποτε τῷ ἀββᾷ Μακαρίῳ ἀδελφοὶ εἰς Σκῆτιν, καὶ οὐχ εὗρον ἐν τῷ κελλίῳ αὐτοῦ οὐδὲν, εἰ μὴ ὕδωρ σαπρόν. Καὶ λέγουσιν αὐτῷ· Ἀ̓ββᾶ, δεῦρο ἄνω εἰς τὴν κώμην, καὶ ἀναπαύομέν σε. Λέγει αὐτοῖς ὁ γέρων· Οἴδατε, ἀδελφοὶ, τὸ ἀρτοκοπεῖον τοῦ δεῖνος εἰς τὴν κώμην; Καὶ λέγουσιν αὐτῷ· Ναί. Ἔφη αὐτοῖς ὁ γέρων· Κἀγὼ οἶδα αὐτό. Οἴδατε καὶ τὸ χωρίον τοῦ δεῖνος ὅπου ὁ ποταμὸς κρούει; Λέγουσιν αὐτῷ· Ναί. Λέγει αὐτοῖς ὁ γέρων· Κἀγὼ οἶδα αὐτό. Ὅτε οὖν θέλω, οὐ χρείαν ὑμῶν ἔχω, ἀλλ᾿ ἐμαυτῷ ἀναβάζω
Parebalon pote tǭ abbą Makariǭ adelphoi eis Skētin, kai ouch heuron en tǭ kelliǭ autou ouden, ei mē hydōr sapron. Kai legousin autǭ; Abba, deuro anō eis tēn kōmēn, kai anapauomen se. Legei autois ho gerōn; Oidate, adelphoi, to artokopeion tou deinos eis tēn kōmēn? Kai legousin autǭ; Nai. Ephē autois ho gerōn; Kagō oida auto. Oidate kai to chōrion tou deinos hopou ho potamos krouei? Legousin autǭ; Nai. Legei autois ho gerōn; Kagō oida auto. Hote oun thelō, ou chreian hymōn echō, all᾿ emautǭ anabazō
Once brothers visited abba Macarius at Scetis, and they found nothing in his cell except stagnant water. And they say to him, “Abba, come up to the village, and we will give you rest.” The old man says to them, “Do you know, brothers, so-and-so’s bakery in the village?” And they say to him, “Yes.” The old man said to them, “I know it too. Do you also know so-and-so’s field where the river strikes?” They say to him, “Yes.” The old man says to them, “I know it too. So when I want to, I have no need of you, but I can take myself up.”
69.31PG 65:273
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου, ὅτι εἰ προσήρχετο αὐτῷ ἀδελφὸς, ὡς ἁγίῳ γέροντι καὶ μεγάλῳ μετὰ φόβου, οὐδὲν ἐλάλει αὐτῷ. Εἰ δὲ ἔλεγεν αὐτῷ τις τῶν ἀδελφῶν ὡς ἐξουθενῶν αὐτόν· Ἀ̓ββᾶ, ἆρα ὅταν ἧς καμηλίτης καὶ ἔκλεπτες νίτρον καὶ ἐπώλεις αὐτὸ, οὐκ ἔδερόν σε οἱ τηρηταί Εἰ ταῦτά τις ἔλεγεν αὐτῷ, ἐλάλει αὐτῷ μετὰ χαρᾶς, εἴ τι αὐτὸν ἠρώτα.
Elegon peri tou abba Makariou, hoti ei prosērcheto autǭ adelphos, hōs hagiǭ geronti kai megalǭ meta phobou, ouden elalei autǭ. Ei de elegen autǭ tis tōn adelphōn hōs exouthenōn auton; Abba, ara hotan hēs kamēlitēs kai ekleptes nitron kai epōleis auto, ouk ederon se hoi tērētai Ei tauta tis elegen autǭ, elalei autǭ meta charas, ei ti auton ērōta.
They said of abba Macarius that if a brother approached him with fear, as a holy and great old man, he said nothing to him. But if one of the brothers said to him, as though despising him, “Abba, when you were a camel driver and stole natron and sold it, did the guards not beat you?”, if someone said such things to him, he would speak with him gladly about whatever he asked.
69.32PG 65:273
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου τοῦ μεγάλου, ὅτι γέγονε καθώς ἐστι γεγραμμένον θεὸς ἐπίγειος, ὅτι ὥσπερ ἐστὶν ὁ Θεὸς σκεπάζων τὸν κόσμον, οὕτως γέγονεν ὁ ἀββᾶς Μακάριος σκεπάζων τὰ ἐλαττώματα, ὁ ἔβλεπεν ὡς μὴ βλέπων, καὶ ὰ ἤκουεν ὡς μὴ ἀκούων.
Elegon peri tou abba Makariou tou megalou, hoti gegone kathōs esti gegrammenon theos epigeios, hoti hōsper estin ho Theos skepazōn ton kosmon, houtōs gegonen ho abbas Makarios skepazōn ta elattōmata, ho eblepen hōs mē blepōn, kai a ēkouen hōs mē akouōn.
They said of abba Macarius the Great that he became, as it is written, a god upon earth; for just as God covers the world, so abba Macarius covered faults: what he saw he treated as not seeing, and what he heard as not hearing.
69.33PG 65:273–277
Διηγήσατο ὁ ἀββᾶς Βιτίμιος, ὅτι ἔλεγεν ὁ ἀββᾶς Μακάριος· Καθημένου μού ποτε εἰς Σκῆτιν, κατέβησαν δύο νεώτεροι ξενικοὶ ἐκεῖ· καὶ ὁ μὲν εἶς εἶχε γένειον, ὁ δὲ ἄλλος ἀρχὴν βάλλων γενείου. Καὶ ἦλθον πρὸς μὲ λέγοντες· Ποῦ ἔστιν ἡ κέλλα τοῦ ἀββᾶ Μακαρίου Κἀγὼ εἶπον Τί θέλετε αὐτόν Καὶ λέγουσιν· Ἀκούοντες τὰ περὶ αὐτοῦ καὶ τῆς Σκήτεως, ἤλθομεν ἰδεῖν αὐτόν. Λέγω αὐτοῖς Ἐγώ εἰμι, Καὶ ἔβαλον μετάνοιαν, λέγοντες· Ὧδε θέλομεν μεῖναι. Ἐγὼ δὲ βλέπων αὐτοὺς τρυφεροὺς καὶ ὡς ἀπὸ πλούτου, λέγω αὐτοῖς Οὗ δύνασθε καθίσαι ὧδε. Καὶ λέγει ὁ μειζότερος· Ἐὰν μὴ δυνώμεθα καθίσαι ὧδε ὑπάγομεν ἀλλαχοῦ. Λέγω ἐγὼ τῷ λογισμῷ μου· Διατί διώκω αὐτοὺς, καὶ σκανδαλίζονται; ὁ κόπος ποιεῖ αὐτοὺς δι᾽ ἑαυτῶν φυγεῖν. Καὶ λέγω αὐτοῖς· Δεῦτε, ποιήσατε ἑαυτοῖς κελλίον, εἰ δύνασθε. Καὶ λέγουσι Δεῖξον ἡμῖν τόπον, καὶ ποιοῦμεν. Ἔδωκε δὲ αὐτοῖς ὁ γέρων πέλεκυν καὶ ἀναβολίδιν μεστὸν ψωμίων, καὶ ἄλας· ἔδειξε δὲ αὐτοῖς ὁ γέρων καὶ πέτραν σκληράν, λέγων· Λατομήσατε ὧδε, καὶ φέρετε αὐτοῖς ξύλα ἐκ τοῦ ἕλους, καὶ στεγάσαντες καθίσατε. Ἐνόμιζον δὲ ἐγὼ, φησὶν, ὅτι μέλλουσι διὰ τὸν κόπον ἀναχωρεῖν Ἠρώτησαν δέ με, τί ἐργάζωνται ὧδε. Λέγω αὐτοῖς· Τὴν σειράν καὶ λαμβάνω βαΐα ἐκ τοῦ ἕλους, καὶ δεικνύῳ αὐτοῖς τὴν ἀρχὴν τῆς σειρᾶς, καὶ πῶς ῥάπτειν δεῖ, καὶ εἶπον· Ποιεῖτε σπυρίδας, καὶ παρέχετε τοῖς φύλαξι καὶ φέρουσιν ὑμῖν ψωμία. Λοιπὸν οὖν ἐγὼ ἀνεχώρησα. Αὐτοὶ δὲ μεθ' ὑπομονῆς πάντα ἐποίησαν, ὅσα εἶπον αὐτοῖς· καὶ οὐ παρέβαλόν μοι ἐπὶ τρία ἔτη. Καὶ ἔμεινα πολεμῶν τοῖς λογισμοῖς, λέγων· Τίς ἄρα ἐστὶν ἡ ἐργασία αὐτῶν, ὅτι οὐκ ἦλθον ἐρωτῆσαι λογισμόν; Οἱ ἀπὸ μήκοθεν ἔρχονται πρὸς μὲ καὶ οὗτοι οἱ ἐγγὺς οὐκ ἦλθον, οὔτε δὲ πρὸς ἄλλους ὑπῆγον· εἰ μὴ μόνον εἰς τὴν ἐκκλησίαν σιωπῶντες, λαβεῖν τὴν προσφοράν. Καὶ ηὐξάμην τῷ Θεῷ νηστεύσας τὴν ἑβδομάδα, ἵνα δείξῃ μοι τὴν ἐργασίαν αὐτῶν. Ἀναστὰς δὲ μετὰ τὴν ἑβδομάδα, ἀπῆλθον πρὸς αὐτοὺς ἰδεῖν πῶς κάθηνται. Καὶ κρούσαντός μου ἀνέῳξαν, καὶ ἡσπάσαντό με σιωπῶντες καὶ ποιήσας εὐχὴν, ἐκάθισα. Νεύσας δὲ ὁ μείζων τῷ μικροτέρῳ ἐξελθεῖν, ἐκάθισε πλέκειν τὴν σειρὰν, λαλήσας μηδέν· καὶ τῇ ὥρᾳ τῆς ἐνάτης, ἔκρουσε, καὶ ἦλθεν ὁ νεώτερος καὶ ἐποίησε μικρὸν ἔψημα, καὶ παρέθηκε τράπεζαν, νεύσαντος αὐτῷ τοῦ μειζοτέρου· καὶ ἔθηκεν εἰς αὐτὴν τρεῖς παξαμάδας, καὶ ἔστη σιωπῶν. Ἐγὼ δὲ εἶπον· Ἑγείρεσθε, φάγωμεν. Καὶ ἀναστάντες, ἐφάγομεν· καὶ ἤνεγκε τὸ βαυκάλιον, καὶ ἐπίομεν. Ὡς δὲ ἐγένετο ἑσπέρα, λέγουσί μοι· Ὑπάγεις; Ἐγὼ δὲ εἶπον Οὐχὶ, ἀλλ᾽ ὧδε κοιμῶμαι, Καὶ ἔθηκάν μοι ψιάθιον παρὰ μέρος, καὶ ἑαυτοῖς εἰς τὴν γωνίαν παρὰ μέρος· καὶ ἦραν τὰς ζώνας αὐτῶν καὶ τοὺς ἀναλάβους, καὶ ἔθηκαν ἑαυτοὺς ὁμοῦ εἰς τὸ ψιάθιον ἔμπροσθέν μου. Ὡς δὲ ἔθηκαν ἑαυτοὺς, ηὐξάμην τῷ Θεῷ, ἵνα μοι ἀποκαλύψῃ τὴν ἐργασίαν αὐτῶν. Καὶ ἡνεώχθη ἡ στέγη, καὶ ἐγένετο φῶς ὡς ἡμέρα· αὐτοὶ δὲ οὐκ ἐθεώρουν τὸ φῶς. Καὶ ὡς ἐνόμιζον ὅτι κοιμῶμαι, νύσσει ὁ μείζων τὸν μικρότερον εἰς τὴν πλευρὰν, καὶ ἐγείρονται, καὶ ζώνουσιν δὲ ἑαυτοὺς, καὶ ἐκτείνουσι τὰς χεῖρας εἰς τὸν οὐρανόν. Καὶ ἐθεώρουν αὐτοὺς· αὐτοὶ δὲ οὐκ ἐθεώρουν με· καὶ εἶδον τοὺς δαίμονας ἐρχομένους ὥσπερ μυίας. ἐπὶ τὸν μικρότερον· καὶ οἱ μὲν ἤρχοντο καθίσαι εἰς τὸ στόμα αὐτοῦ, οἱ δὲ εἰς τοὺς ὀφθαλμοὺς αὐτοῦ. Καὶ εἶδον ἄγγελον Κυρίου κατέχοντα ῥομφαίαν πυρὸς, καὶ περιχαρακοῦντα αὐτὸν καὶ διώκοντα τοὺς δαίμονας ἀπ᾿ αὐτοῦ. Τῷ δὲ μειζοτέρῳ οὐκ ἐδύναντο προσεγγίσαι. Καὶ ὡς περὶ τὴν πρωΐαν ἔθηκαν ἑαυτούς• κἀγὼ ἐποίησα ἐμαυτὸν ὅτι διϋπνίσθην, καὶ αὐτοὶ ὡσαύτως. Εἶπε δὲ μοι ὁ μείζων τὸν λόγον τοῦτον μόνον Θέλεις βάλωμεν τοὺς δώδεκα ψαλμούς; Λέγω· Ναί. Καὶ ψάλλει ὁ μικρότερος πέντε ψαλμοὺς ἀπὸ ἓξ στίχων καὶ ἐν Ἀλληλούϊα Καὶ κατὰ στίχον, ἐξήρχετο λαμπὰς πυρὸς ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀνέβαινεν εἰς τὸν οὐρανόν. Ωσαύτως καὶ ὁ μείζων, ὅτε ἤνοιγε τὸ στόμα αὐτοῦ ψάλλων, ὡς σχοινίον πυρὸς ἐξήρχετο, καὶ ἔφθανεν ἕως τοῦ οὐρανοῦ. Κἀγὼ εἶπον μικρὸν ἀπὸ στήθους. Καὶ ἐξελθὼν, λέγω· Εὔξασθε περὶ ἐμοῦ. Αὐτοὶ δὲ ἔβαλον μετάνοιαν, σιωπῶντες. Ἔμαθον οὖν ὅτι ὁ μείζων τέλειός ἐστι τῷ δὲ μικροτέρῳ ἀκμὴν ἐπολέμει ὁ ἐχθρός. Μετὰ δὲ μικρὰς ἡμέρας, ἐκοιμήθη ὁ μείζων ἀδελφὸς, καὶ τῇ τρίτῃ ἡμέρᾳ ὁ μικρότερος. Καὶ ὅτε παρέβαλόν τινες τῶν Πατέρων πρὸς τὸν ἀββᾶν Μακάριον, ἐλάμβανεν αὐτοὺς εἰς τὴν κέλλαν αὐτῶν, λέγων· Δεῦτε, ἴδετε τὸ μαρτύριον τῶν μικρῶν ξένων.
Diēgēsato ho abbas Bitimios, hoti elegen ho abbas Makarios; Kathēmenou mou pote eis Skētin, katebēsan dyo neōteroi xenikoi ekei; kai ho men eis eiche geneion, ho de allos archēn ballōn geneiou. Kai ēlthon pros me legontes; Pou estin hē kella tou abba Makariou Kagō eipon Ti thelete auton Kai legousin; Akouontes ta peri autou kai tēs Skēteōs, ēlthomen idein auton. Legō autois Egō eimi, Kai ebalon metanoian, legontes; Hōde thelomen meinai. Egō de blepōn autous trypherous kai hōs apo ploutou, legō autois Hou dynasthe kathisai hōde. Kai legei ho meizoteros; Ean mē dynōmetha kathisai hōde hypagomen allachou. Legō egō tǭ logismǭ mou; Diati diōkō autous, kai skandalizontai? ho kopos poiei autous di᾽ heautōn phygein. Kai legō autois; Deute, poiēsate heautois kellion, ei dynasthe. Kai legousi Deixon hēmin topon, kai poioumen. Edōke de autois ho gerōn pelekyn kai anabolidin meston psōmiōn, kai alas; edeixe de autois ho gerōn kai petran sklēran, legōn; Latomēsate hōde, kai pherete autois xyla ek tou helous, kai stegasantes kathisate. Enomizon de egō, phēsin, hoti mellousi dia ton kopon anachōrein Ērōtēsan de me, ti ergazōntai hōde. Legō autois; Tēn seiran kai lambanō baïa ek tou helous, kai deiknyǭ autois tēn archēn tēs seiras, kai pōs rhaptein dei, kai eipon; Poieite spyridas, kai parechete tois phylaxi kai pherousin hymin psōmia. Loipon oun egō anechōrēsa. Autoi de meth' hypomonēs panta epoiēsan, hosa eipon autois; kai ou parebalon moi epi tria etē. Kai emeina polemōn tois logismois, legōn; Tis ara estin hē ergasia autōn, hoti ouk ēlthon erōtēsai logismon? Hoi apo mēkothen erchontai pros me kai houtoi hoi engys ouk ēlthon, oute de pros allous hypēgon; ei mē monon eis tēn ekklēsian siōpōntes, labein tēn prosphoran. Kai ēuxamēn tǭ Theǭ nēsteusas tēn hebdomada, hina deixę̄ moi tēn ergasian autōn. Anastas de meta tēn hebdomada, apēlthon pros autous idein pōs kathēntai. Kai krousantos mou aneǭxan, kai hēspasanto me siōpōntes kai poiēsas euchēn, ekathisa. Neusas de ho meizōn tǭ mikroterǭ exelthein, ekathise plekein tēn seiran, lalēsas mēden; kai tę̄ hōrą tēs enatēs, ekrouse, kai ēlthen ho neōteros kai epoiēse mikron epsēma, kai parethēke trapezan, neusantos autǭ tou meizoterou; kai ethēken eis autēn treis paxamadas, kai estē siōpōn. Egō de eipon; Hegeiresthe, phagōmen. Kai anastantes, ephagomen; kai ēnenke to baukalion, kai epiomen. Hōs de egeneto hespera, legousi moi; Hypageis? Egō de eipon Ouchi, all᾽ hōde koimōmai, Kai ethēkan moi psiathion para meros, kai heautois eis tēn gōnian para meros; kai ēran tas zōnas autōn kai tous analabous, kai ethēkan heautous homou eis to psiathion emprosthen mou. Hōs de ethēkan heautous, ēuxamēn tǭ Theǭ, hina moi apokalypsę̄ tēn ergasian autōn. Kai hēneōchthē hē stegē, kai egeneto phōs hōs hēmera; autoi de ouk etheōroun to phōs. Kai hōs enomizon hoti koimōmai, nyssei ho meizōn ton mikroteron eis tēn pleuran, kai egeirontai, kai zōnousin de heautous, kai ekteinousi tas cheiras eis ton ouranon. Kai etheōroun autous; autoi de ouk etheōroun me; kai eidon tous daimonas erchomenous hōsper muias. epi ton mikroteron; kai hoi men ērchonto kathisai eis to stoma autou, hoi de eis tous ophthalmous autou. Kai eidon angelon Kyriou katechonta rhomphaian pyros, kai pericharakounta auton kai diōkonta tous daimonas ap᾿ autou. Tǭ de meizoterǭ ouk edynanto prosengisai. Kai hōs peri tēn prōïan ethēkan heautous• kagō epoiēsa emauton hoti diÿpnisthēn, kai autoi hōsautōs. Eipe de moi ho meizōn ton logon touton monon Theleis balōmen tous dōdeka psalmous? Legō; Nai. Kai psallei ho mikroteros pente psalmous apo hex stichōn kai en Allēlouïa Kai kata stichon, exērcheto lampas pyros ek tou stomatos autou, kai anebainen eis ton ouranon. Ōsautōs kai ho meizōn, hote ēnoige to stoma autou psallōn, hōs schoinion pyros exērcheto, kai ephthanen heōs tou ouranou. Kagō eipon mikron apo stēthous. Kai exelthōn, legō; Euxasthe peri emou. Autoi de ebalon metanoian, siōpōntes. Emathon oun hoti ho meizōn teleios esti tǭ de mikroterǭ akmēn epolemei ho echthros. Meta de mikras hēmeras, ekoimēthē ho meizōn adelphos, kai tę̄ tritę̄ hēmerą ho mikroteros. Kai hote parebalon tines tōn Paterōn pros ton abban Makarion, elambanen autous eis tēn kellan autōn, legōn; Deute, idete to martyrion tōn mikrōn xenōn.
Abba Bitimius related that abba Macarius said, “Once when I was living at Scetis, two young strangers came down there; one had a beard, the other was beginning to grow a beard. And they came to me, saying, ‘Where is abba Macarius’s cell?’ And I said, ‘What do you want with him?’ And they say, ‘Hearing about him and about Scetis, we came to see him.’ I say to them, ‘I am he.’ And they made a prostration, saying, ‘We want to stay here.’ Seeing that they were delicate and as if from wealth, I say to them, ‘You cannot live here.’ And the elder says, ‘If we cannot live here, we will go elsewhere.’ I say to my thought, ‘Why do I drive them away and give them offense? The labor will make them flee of their own accord.’ And I say to them, ‘Come, make yourselves a cell, if you can.’ And they say, ‘Show us a place, and we will make it.’” The old man gave them an axe and a bag full of bread, and salt; and the old man showed them a hard rock, saying, “Quarry here, and bring yourselves wood from the marsh, and when you have roofed it, live here.” “I thought,” he says, “that they would leave because of the labor. They asked me what they should work at here. I say to them, ‘Rope’; and I take palm leaves from the marsh and show them the beginning of the rope and how to sew, and I said, ‘Make baskets and give them to the guards, and they will bring you bread.’ Then I went away. But they did with patience everything I told them; and they did not visit me for three years. And I remained fighting with my thoughts, saying, ‘What is their work, that they have not come to ask about a thought? Those from far away come to me, and these who are near have not come, nor did they go to others, except only to church in silence to receive the offering.’ And I prayed to God, fasting for the week, that he would show me their work. And getting up after the week, I went to them to see how they lived. When I knocked, they opened and greeted me in silence; and after praying, I sat down. The elder nodded to the younger to go out, and sat down to plait the rope, saying nothing; and at the ninth hour he knocked, and the younger came and made a little cooked food, and set the table, at a nod from the elder; and he put three biscuits on it and stood in silence. And I said, ‘Get up, let us eat.’ And we got up and ate; and he brought the jug, and we drank. When evening came, they say to me, ‘Are you going?’ And I said, ‘No, but I will sleep here.’ And they set a mat for me to one side, and for themselves in the corner to one side; and they took off their belts and scapulars and laid themselves down together on the mat in front of me. When they had laid themselves down, I prayed to God that he would reveal their work to me. And the roof opened, and there was light as by day; but they did not see the light. And when they thought I was asleep, the elder nudged the younger in the side, and they get up, and gird themselves, and stretch out their hands to heaven. And I saw them, but they did not see me; and I saw the demons coming like flies upon the younger; and some came to sit on his mouth, others on his eyes. And I saw an angel of the Lord holding a sword of fire, encircling him and driving the demons away from him. But they could not come near the elder. And when toward morning they lay down, I made as though I had woken up, and so did they. The elder said to me only this word: ‘Do you want us to say the twelve psalms?’ I say, ‘Yes.’ And the younger chants five psalms of six verses each, with an alleluia; and at each verse a lamp of fire came out of his mouth and went up to heaven. Likewise the elder, when he opened his mouth to chant, something like a rope of fire came out and reached to heaven. And I said a little by heart. And going out, I say, ‘Pray for me.’ But they made a prostration in silence. So I learned that the elder was perfect, but the enemy was still fighting the younger. A few days later the elder brother fell asleep, and on the third day the younger. And when any of the Fathers visited abba Macarius, he would take them to their cell, saying, ‘Come, see the martyrium of the little strangers.’”
69.34PG 65:277
Απέστειλάν ποτε πρὸς τὸν ἀββᾶν Μακάριον ἐν τῇ Σκήτει οἱ γέροντες τοῦ ὄρους, παρακαλοῦντες αὐτόν· καὶ φασι πρὸς αὐτόν· ἵνα μὴ σκυλῇ πᾶς ὁ λαὸς πρὸς σὲ, ἀξιοῦμέν σε παραγενέσθαι πρὸς ἡμᾶς, ὅπως θεασώμεθα πρὸ τοῦ σε ἐκδημῆσαι πρὸς Κύριον. Παραγενομένου δὲ αὐτοῦ ἐν τῷ ὄρει, συνήχθη πᾶς ὁ λαὸς πρὸς αὐτόν. Καὶ παρεκάλουν αὐτὸν οἱ γέροντες εἰπεῖν λόγον τοῖς ἀδελφοῖς. Ὁ δὲ ἀκούσας ἔφη Κλαύσωμεν, ἀδελφοὶ, καὶ καταγαγέτωσαν οἱ ὀφθαλμοὶ ἡμῶν δάκρυα, πρὸ τοῦ ἡμᾶς ἀπελθεῖν, ὅπου τὰ ἡμῶν δάκρυα κατακαύσει τὰ σώματα ἡμῶν. Καὶ ἔκλαυσαν πάντες, καὶ ἔπεσον ἐπὶ πρόσωπον αὐτῶν, καὶ εἶπον· Πάτερ, εὖξαι ὑπὲρ ἡμῶν.
Apesteilan pote pros ton abban Makarion en tę̄ Skētei hoi gerontes tou orous, parakalountes auton; kai phasi pros auton; hina mē skylę̄ pas ho laos pros se, axioumen se paragenesthai pros hēmas, hopōs theasōmetha pro tou se ekdēmēsai pros Kyrion. Paragenomenou de autou en tǭ orei, synēchthē pas ho laos pros auton. Kai parekaloun auton hoi gerontes eipein logon tois adelphois. Ho de akousas ephē Klausōmen, adelphoi, kai katagagetōsan hoi ophthalmoi hēmōn dakrya, pro tou hēmas apelthein, hopou ta hēmōn dakrya katakausei ta sōmata hēmōn. Kai eklausan pantes, kai epeson epi prosōpon autōn, kai eipon; Pater, euxai hyper hēmōn.
Once the old men of the mountain sent to abba Macarius at Scetis, begging him; and they say to him, “So that all the people may not be troubled to come to you, we ask you to come to us, so that we may see you before you depart to the Lord.” When he came to the mountain, all the people gathered to him. And the old men asked him to say a word to the brothers. Hearing this, he said, “Let us weep, brothers, and let our eyes shed tears before we go where our tears will burn up our bodies.” And they all wept, and fell on their faces, and said, “Father, pray for us.”
69.35PG 65:277
"Αλλοτε πάλιν, δαίμων ἐπέστη τῷ ἀββᾷ Μακαρίῳ μετὰ μαχαιρίου, θέλων τὸν πόδα αὐτοῦ κόψαι· καὶ διὰ τὴν ταπεινοφροσύνην αὐτοῦ μὴ δυνηθεὶς, λέγει αὐτῷ· ὅσα ἔχετε, καὶ ἡμεῖς ἔχομεν· μόνῃ τῇ ταπεινοφροσύνῃ διαφέρετε ἡμῶν, καὶ κρατεῖτε.
"Allote palin, daimōn epestē tǭ abbą Makariǭ meta machairiou, thelōn ton poda autou kopsai; kai dia tēn tapeinophrosynēn autou mē dynētheis, legei autǭ; hosa echete, kai hēmeis echomen; monę̄ tę̄ tapeinophrosynę̄ diapherete hēmōn, kai krateite.
Another time a demon came upon abba Macarius with a knife, wanting to cut his foot; and unable because of his humility, he says to him, “Whatever you have, we have too; only in humility do you differ from us and prevail.”
69.36PG 65:277
Εἶπεν ὁ ἀββᾶς Μακάριος· Ἐὰν μνησθῶμεν τῶν ὑπὸ τῶν ἀνθρώπων ἐπαγομένων ἡμῖν κακῶν, ἀναιροῦμεν τὴν δύναμιν τῆς τοῦ Θεοῦ μνήμης. Ἐὰν δὲ μνησθῶμεν τῶν κακῶν τῶν δαιμόνων, ἐσόμεθα ἄτρωτοι.
Eipen ho abbas Makarios; Ean mnēsthōmen tōn hypo tōn anthrōpōn epagomenōn hēmin kakōn, anairoumen tēn dynamin tēs tou Theou mnēmēs. Ean de mnēsthōmen tōn kakōn tōn daimonōn, esometha atrōtoi.
Abba Macarius said, “If we remember the evils brought upon us by men, we destroy the power of the remembrance of God. But if we remember the evils of the demons, we shall be invulnerable.”
69.37PG 65:277–279
Εἶπεν ὁ ἀββᾶς Παφνούτιος ὁ μαθητὴς τοῦ ἀββᾶ Μακαρίου, ὅτι ἔλεγεν ὁ γέρων ὅτι, Ὅτε ἤμην παιδίον, μετὰ τῶν ἄλλων παιδίων ἔβοσκον βοΐδια· καὶ ἀπῆλθον κλέψαι συκίδια. Καὶ ὡς τρέχουσιν, ἔπεσεν ἓν ἐξ αὐτῶν· καὶ λαβὼν ἔφαγον αὐτό· καὶ ὅτε μνημονεύσω αὐτοῦ, κάθημαι κλαίων.
Eipen ho abbas Paphnoutios ho mathētēs tou abba Makariou, hoti elegen ho gerōn hoti, Hote ēmēn paidion, meta tōn allōn paidiōn eboskon boïdia; kai apēlthon klepsai sykidia. Kai hōs trechousin, epesen hen ex autōn; kai labōn ephagon auto; kai hote mnēmoneusō autou, kathēmai klaiōn.
Abba Paphnutius, the disciple of abba Macarius, said that the old man used to say, “When I was a child, I was herding cattle with the other children; and they went to steal figs. And as they ran, one of the figs fell; and I picked it up and ate it; and whenever I remember it, I sit weeping.”
69.38PG 65:279
Εἶπεν ὁ ἀββᾶς Μακάριος ὅτι, Περιπατῶν ποτε εἰς τὴν ἔρημον, εὖρον κρανίον εἰς τὸ ἔδαφος νεκροῦ ἐῤῥιμμένον· καὶ σαλεύσας αὐτὸ τῇ βαΐνῃ ῥάβδῳ, ἐλάλησέ μοι τὸ κρανίον. Καὶ λέγω αὐτῷ· Σὺ τίς εἶ; Ἀπεκρίθη μοι τὸ κρανίον· Ἐγὼ ἤμην ἀρχιερεὺς τῶν εἰδώλων, καὶ τῶν μεινάντων Ἑλλήνων ἐν τῷ τόπῳ τούτῳ· σὺ δὲ εἶ Μακάριος ὁ πνευματοφόρος οἴαν ὥραν σπλαγχνισθῇς τοὺς ἐν τῇ κολάσει, καὶ εὔχῃ περὶ αὐτῶν, παραμυθοῦνται ὀλίγον. Λέγει αὐτῷ ὁ γέρων· Ποία ἐστὶν ἡ παραμυθία, καὶ τίς ἡ κόλασις; Λέγει αὐτῷ· Ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, τοσοῦτόν ἐστι τὸ πῦρ ὑποκάτωθεν ἡμῶν, ἀπὸ ποδῶν ἕως κεφαλῆς ἑστηκότων ἡμῶν μέσον τοῦ πυρός· καὶ οὐκ ἔστι πρόσωπον πρὸς πρόσωπον θεάσασθαί τινα ἀλλὰ τὸ πρόσωπον ἑκάστου, πρὸς τὸν ἑτέρου νῶτον κεκόλληται. Ὡς οὖν εὔχῃ ὑπὲρ ἡμῶν, ἐκ μέρους τις θεωρεῖ τὸ πρόσωπον τοῦ ἑτέρου. Αὕτη ἐστὶν ἡ παραμυθία. Καὶ κλαύσας ὁ γέρων εἶπεν· Οὐαὶ τῇ ἡμέρᾳ ἐν ᾗ ἐγεννήθη ὁ ἄνθρωπος Λέγει αὐτῷ ὁ γέρων· Ἔστιν ἄλλη χείρων βάσανος; Λέγει αὐτῷ τὸ κρανίον· Μειζοτέρα βάσανός ἐστιν ὑποκάτωθεν ἡμῶν. Λέγει αὐτῷ ὁ γέρων Καὶ τίνες εἰσὶν ἐκεῖ; Λέγει αὐτῷ τὸ κρανίον· Ἡμεῖς ὡς μὴ εἰδότες τὸν Θεὸν, κἂν ὀλίγον ἐλεούμεθα· οἱ δὲ ἐπιγνόντες τὸν Θεὸν, καὶ ἀρνησάμενοι αὐτὸν ὑποκάτωθεν ἡμῶν εἰσι. Καὶ λαβὼν ὁ γέρων τὸ κρανίον, ἔχωσεν αὐτό.
Eipen ho abbas Makarios hoti, Peripatōn pote eis tēn erēmon, euron kranion eis to edaphos nekrou errhimmenon; kai saleusas auto tę̄ baïnę̄ rhabdǭ, elalēse moi to kranion. Kai legō autǭ; Sy tis ei? Apekrithē moi to kranion; Egō ēmēn archiereus tōn eidōlōn, kai tōn meinantōn Hellēnōn en tǭ topǭ toutǭ; sy de ei Makarios ho pneumatophoros oian hōran splanchnisthę̄s tous en tę̄ kolasei, kai euchę̄ peri autōn, paramythountai oligon. Legei autǭ ho gerōn; Poia estin hē paramythia, kai tis hē kolasis? Legei autǭ; Hoson apechei ho ouranos apo tēs gēs, tosouton esti to pyr hypokatōthen hēmōn, apo podōn heōs kephalēs hestēkotōn hēmōn meson tou pyros; kai ouk esti prosōpon pros prosōpon theasasthai tina alla to prosōpon hekastou, pros ton heterou nōton kekollētai. Hōs oun euchę̄ hyper hēmōn, ek merous tis theōrei to prosōpon tou heterou. Hautē estin hē paramythia. Kai klausas ho gerōn eipen; Ouai tę̄ hēmerą en hę̄ egennēthē ho anthrōpos Legei autǭ ho gerōn; Estin allē cheirōn basanos? Legei autǭ to kranion; Meizotera basanos estin hypokatōthen hēmōn. Legei autǭ ho gerōn Kai tines eisin ekei? Legei autǭ to kranion; Hēmeis hōs mē eidotes ton Theon, kan oligon eleoumetha; hoi de epignontes ton Theon, kai arnēsamenoi auton hypokatōthen hēmōn eisi. Kai labōn ho gerōn to kranion, echōsen auto.
Abba Macarius said, “Once as I was walking in the desert, I found the skull of a dead man thrown on the ground; and when I moved it with my palm stick, the skull spoke to me. And I say to it, ‘Who are you?’ The skull answered me, ‘I was high priest of the idols and of the pagans who remained in this place; and you are Macarius the Spirit-bearer. Whenever you take pity on those in punishment and pray for them, they are comforted a little.’ The old man says to it, ‘What is the comfort, and what is the punishment?’ It says to him, ‘As far as heaven is from the earth, so far is the fire beneath us, as we stand in the midst of the fire from feet to head; and it is not possible to see anyone face to face, but each one’s face is stuck to the other’s back. So when you pray for us, each one sees the other’s face in part. This is the comfort.’ And the old man wept and said, ‘Woe to the day on which man was born!’ The old man says to it, ‘Is there another torment worse?’ The skull says to him, ‘There is a greater torment beneath us.’ The old man says to it, ‘And who are there?’ The skull says to him, ‘We, as not having known God, receive at least a little mercy; but those who knew God and denied him are beneath us.’ And the old man took the skull and buried it.”
69.39PG 65:279–281
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου τοῦ Αἰγυπτίου, ὅτι ἀνέβαινέ ποτε ἐκ τῆς Σκήτεως εἰς τὸ ὄρος τῆς Νιτρίας· καὶ ὡς ἤγγισεν εἰς τὸν τόπον, εἶπε τῷ μαθητῇ αὐτοῦ· Πρόλαβε μικρόν. Καὶ ἐν τῷ προάγειν αὐτὸν, συναντᾷ τινι ἱερεῖ τῶν Ἑλλήνων καὶ κράξας αὐτῷ ὁ ἀδελφὸς, ἐφώνει λέγων· Αἱ αἱ δαῖμον, ποῦ τρέχεις; Στραφεὶς δὲ ἐκεῖνος, διδοῖ αὐτῷ πληγάς, καὶ ἀφίει αὐτὸν ἡμιθανῆ. Καὶ ἄρας τὸ ξύλον ἔτρεχε. Καὶ προβάντι ὀλίγον, συναντᾷ αὐτῷ ὁ ἀββᾶς Μακάριος τρέχοντι· καὶ λέγει αὐτῷ· Σωθείης, σωθείης, καματηρέ. Καὶ θαυμάσας ἦλθε πρὸς αὐτὸν, καὶ εἶπεν· Τί καλὸν εἶδες ἐν ἐμοὶ, ὅτι προσηγόρευσάς με; Λέγει αὐτῷ ὁ γέρων Ὅτι εἶδόν σε κοπιῶντα καὶ οὐκ οἶδας ὅτι εἰς κενὸν κοπιᾷς. Λέγει αὐτῷ καὶ αὐτός Κἀγὼ ἐπὶ τῷ ἀσπασμῷ σου κατενύγην· καὶ ἔμαθον ὅτι τοῦ μέρους τοῦ Θεοῦ εἶ. Ἄλλος δὲ κακὸς μοναχὸς ἀπαντήσας μοι, ὕβρισέ με· κἀγὼ ἔδωκα αὐτῷ πληγὰς εἰς θάνατον. Καὶ ἔγνω ὁ γέρων ὅτι ὁ μαθητὴς αὐτοῦ ἐστι. Καὶ κρατήσας τοὺς πόδας αὐτοῦ ὁ ἱερεὺς ἔλεγεν· Οὐκ ἀφῶ σε, ἐὰν μὴ ποιήσῃς με μοναχόν. Καὶ ἦλθον ἐπάνω ὅπου ἦν ὁ μοναχὸς, καὶ ἐβάσταξαν αὐτὸν, καὶ ἤνεγκαν εἰς τὴν ἐκκλησίαν τοῦ ὄρους. Καὶ ἰδόντες τὸν ἱερέα μετ᾿ αὐτοῦ, ἐξέστησαν· καὶ ἐποίησαν αὐτὸν μοναχόν. Καὶ πολλοὶ τῶν Ἑλλήνων ἐγένοντο δι' αὐτὸν Χριστιανοί. Ἔλεγεν οὖν ὁ ἀββᾶς Μακάριος, ὅτι ὁ λόγος ὁ κακὸς καὶ τοὺς καλοὺς ποιεῖ κακούς· καὶ ὁ καλὸς λόγος, καὶ τοὺς κακοὺς ποιεῖ καλούς.
Elegon peri tou abba Makariou tou Aigyptiou, hoti anebaine pote ek tēs Skēteōs eis to oros tēs Nitrias; kai hōs ēngisen eis ton topon, eipe tǭ mathētę̄ autou; Prolabe mikron. Kai en tǭ proagein auton, synantą tini hierei tōn Hellēnōn kai kraxas autǭ ho adelphos, ephōnei legōn; Hai hai daimon, pou trecheis? Strapheis de ekeinos, didoi autǭ plēgas, kai aphiei auton hēmithanē. Kai aras to xylon etreche. Kai probanti oligon, synantą autǭ ho abbas Makarios trechonti; kai legei autǭ; Sōtheiēs, sōtheiēs, kamatēre. Kai thaumasas ēlthe pros auton, kai eipen; Ti kalon eides en emoi, hoti prosēgoreusas me? Legei autǭ ho gerōn Hoti eidon se kopiōnta kai ouk oidas hoti eis kenon kopiąs. Legei autǭ kai autos Kagō epi tǭ aspasmǭ sou katenygēn; kai emathon hoti tou merous tou Theou ei. Allos de kakos monachos apantēsas moi, hybrise me; kagō edōka autǭ plēgas eis thanaton. Kai egnō ho gerōn hoti ho mathētēs autou esti. Kai kratēsas tous podas autou ho hiereus elegen; Ouk aphō se, ean mē poiēsę̄s me monachon. Kai ēlthon epanō hopou ēn ho monachos, kai ebastaxan auton, kai ēnenkan eis tēn ekklēsian tou orous. Kai idontes ton hierea met᾿ autou, exestēsan; kai epoiēsan auton monachon. Kai polloi tōn Hellēnōn egenonto di' auton Christianoi. Elegen oun ho abbas Makarios, hoti ho logos ho kakos kai tous kalous poiei kakous; kai ho kalos logos, kai tous kakous poiei kalous.
They said of abba Macarius the Egyptian that once he was going up from Scetis to the mountain of Nitria; and as he drew near the place, he said to his disciple, “Go on ahead a little.” And as he went ahead, he meets a pagan priest; and the brother shouted at him, crying out, “Ha, ha, demon, where are you running?” The man turned and gave him blows and left him half dead. And picking up his stick, he ran on. And when he had gone on a little, abba Macarius meets him running, and says to him, “Greetings, greetings, toiler!” And he marveled and came to him and said, “What good did you see in me, that you greeted me?” The old man says to him, “Because I saw you toiling, and you do not know that you toil in vain.” He too says to him, “And I was pierced to the heart at your greeting, and I learned that you are of God’s side. But another, a wicked monk, met me and insulted me, and I gave him blows to the death.” And the old man knew that it was his disciple. And the priest seized his feet and said, “I will not let you go unless you make me a monk.” And they came up to where the monk was, and carried him, and brought him to the church of the mountain. And seeing the priest with him, they were amazed; and they made him a monk. And many of the pagans became Christians because of him. So abba Macarius said, “An evil word makes even the good evil; and a good word makes even the evil good.”
69.40PG 65:281
Ἔλεγον περὶ τοῦ ἀββᾶ Μακαρίου, ὅτι ἀπόντος αὐτοῦ, εἰσῆλθε λῃστὴς εἰς τὸ κελλίον αὐτοῦ. Παραγενομένου δὲ αὐτοῦ εἰς τὸ κελλίον, εὖρε τὸν λῃστὴν γεμίζοντα τὴν κάμηλον τὰ σκεύη αὐτοῦ. Αὐτὸς δὲ εἰσελθὼν εἰς τὸ κελλίον, ἐλάμβανεν ἀπὸ τῶν σκευῶν, καὶ συνεγέμιζε μετ᾿ αὐτοῦ τὴν κάμηλον. Ὡς οὖν ἐγέμισαν, ἤρξατο ὁ λῃστὴς τύπτειν τὴν κάμηλον, ἵνα ἀναστῇ· καὶ οὐκ ἠγείρετο. Ἰδὼν δὲ ὁ ἀββᾶς Μακάριος ὅτι οὐκ ἐγείρεται, εἰσελθὼν ἐν τῷ κελλίῳ εὗρε μικρὸν σκαλίδιν· καὶ ἐκβαλὼν ἐπέθηκε τῇ καμήλῳ, λέγων· Αδελφὲ, τοῦτο ζητεῖ ἡ κάμηλος. Καὶ κρούσας αὐτὴν ὁ γέρων τῷ ποδί, λέγει· Ἀνάστα. Καὶ εὐθέως ἀνέστη, καὶ ἀπῆλθε μικρὸν διὰ τὸν λόγον αὐτοῦ. Καὶ πάλιν ἐκάθισε, καὶ οὐκ ἀνέστη, ἕως ἀπεγέμισαν ὅλα τὰ σκεύη καὶ οὕτως ἀπῆλθεν.
Elegon peri tou abba Makariou, hoti apontos autou, eisēlthe lę̄stēs eis to kellion autou. Paragenomenou de autou eis to kellion, eure ton lę̄stēn gemizonta tēn kamēlon ta skeuē autou. Autos de eiselthōn eis to kellion, elambanen apo tōn skeuōn, kai synegemize met᾿ autou tēn kamēlon. Hōs oun egemisan, ērxato ho lę̄stēs typtein tēn kamēlon, hina anastę̄; kai ouk ēgeireto. Idōn de ho abbas Makarios hoti ouk egeiretai, eiselthōn en tǭ kelliǭ heure mikron skalidin; kai ekbalōn epethēke tę̄ kamēlǭ, legōn; Adelphe, touto zētei hē kamēlos. Kai krousas autēn ho gerōn tǭ podi, legei; Anasta. Kai eutheōs anestē, kai apēlthe mikron dia ton logon autou. Kai palin ekathise, kai ouk anestē, heōs apegemisan hola ta skeuē kai houtōs apēlthen.
They said of abba Macarius that while he was away, a robber went into his cell. When he came to the cell, he found the robber loading his belongings onto the camel. And going into the cell, he took some of the belongings and helped him load the camel. When they had loaded it, the robber began to beat the camel to make it get up; and it would not rise. Seeing that it did not get up, abba Macarius went into the cell and found a small hoe; and bringing it out he put it on the camel, saying, “Brother, the camel is asking for this.” And the old man kicked it with his foot, saying, “Get up.” And at once it got up and went a little way because of his word. And again it sat down and would not get up until they had unloaded all the belongings; and so it went away.
69.41PG 65:281
Ὁ ἀββᾶς Ἀϊὼ ἠρώτησε τὸν ἀββᾶν Μακάριον, λέγων· Εἰπέ μοι ῥῆμα. Λέγει αὐτῷ ὁ ἀββᾶς Μακάριος· Φεῦγε τοὺς ἀνθρώπους· κάθισον εἰς τὸ κελλίον σου, καὶ κλαῦσον τὰς ἁμαρτίας σου· καὶ μὴ ἀγαπήσῃς λαλιὰν ἀνθρώπων καὶ σώζῃ.
Ho abbas Aïō ērōtēse ton abban Makarion, legōn; Eipe moi rhēma. Legei autǭ ho abbas Makarios; Pheuge tous anthrōpous; kathison eis to kellion sou, kai klauson tas hamartias sou; kai mē agapēsę̄s lalian anthrōpōn kai sōzę̄.
Abba Aio asked abba Macarius, saying, “Tell me a word.” Abba Macarius says to him, “Flee from men; sit in your cell and weep for your sins; and do not love the talk of men; and you will be saved.”
Chapter 70
70.1PG 65:281
Ἑπολεμήθη ποτὲ ὁ ἀββᾶς Μωϋσῆς εἰς πορνείαν πάνυ· καὶ μηκέτι ἰσχύων καθίσαι εἰς τὸ κελλίον, ἀπῆλθε, καὶ ἀνήγγειλε τῷ ἀββᾷ Ἰσιδώρῳ. Καὶ παρεκάλεσεν αὐτὸν ὁ γέρων, ἵνα ὑποστρέψῃ εἰς τὸ κελλίον αὐτοῦ. Καὶ οὐ κατεδέξατο, λέγων ὅτι, Οὐκ ἰσχύω, ἀββᾶ. Καὶ λαβὼν αὐτὸν μεθ᾽ ἑαυτοῦ, ἀνήγαγεν εἰς τὸ δῶμα, καὶ λέγει αὐτῷ· Πρόσχες εἰς δυσμάς. Καὶ προσχών, εἶδε πλῆθος δαιμόνων ἀναρίθμητον· καὶ ἦσαν τεταραγμένοι, καὶ θορυβοῦντες τοῦ πολεμεῖν. Λέγει αὐτῷ πάλιν ὁ ἀββᾶς Ἰσίδωρος· Βλέψον καὶ εἰς τὰς ἀνατολάς. Καὶ προσέσχε, καὶ εἶδεν ἀναρίθμητα πλήθη ἁγίων ἀγγέλων δεδοξασμένων. Καὶ εἶπεν ὁ ἀββᾶς Ἰσίδωρος· Ἰδοὺ οὗτοί εἰσιν οἱ ἀποστελλόμενοι τοῖς ἁγίοις παρὰ τοῦ Κυρίου εἰς βοήθειαν. Οἱ δὲ εἰς δυσμὰς, εἰσὶν οἱ πολεμοῦντες αὐτοὺς Πλείους οὖν εἰσιν οἱ μεθ᾽ ἡμῶν. Καὶ οὕτως εὐχαριστήσας ὁ ἀββᾶς Μωϋσῆς τῷ Θεῷ, ἔλαβε θάρσος, καὶ ὑπέστρεψε εἰς τὸ κελλίον αὐτοῦ.
Hepolemēthē pote ho abbas Mōÿsēs eis porneian pany; kai mēketi ischyōn kathisai eis to kellion, apēlthe, kai anēngeile tǭ abbą Isidōrǭ. Kai parekalesen auton ho gerōn, hina hypostrepsę̄ eis to kellion autou. Kai ou katedexato, legōn hoti, Ouk ischyō, abba. Kai labōn auton meth᾽ heautou, anēgagen eis to dōma, kai legei autǭ; Prosches eis dysmas. Kai proschōn, eide plēthos daimonōn anarithmēton; kai ēsan tetaragmenoi, kai thorybountes tou polemein. Legei autǭ palin ho abbas Isidōros; Blepson kai eis tas anatolas. Kai prosesche, kai eiden anarithmēta plēthē hagiōn angelōn dedoxasmenōn. Kai eipen ho abbas Isidōros; Idou houtoi eisin hoi apostellomenoi tois hagiois para tou Kyriou eis boētheian. Hoi de eis dysmas, eisin hoi polemountes autous Pleious oun eisin hoi meth᾽ hēmōn. Kai houtōs eucharistēsas ho abbas Mōÿsēs tǭ Theǭ, elabe tharsos, kai hypestrepse eis to kellion autou.
Once abba Moses was fiercely attacked by sexual temptation; and no longer able to stay in his cell, he went and told abba Isidore. And the old man urged him to go back to his cell. But he would not, saying, “I cannot, abba.” And taking him with him, he brought him up onto the roof and says to him, “Look toward the west.” And looking, he saw a countless multitude of demons, agitated and clamoring to fight. Abba Isidore says to him again, “Look toward the east too.” And he looked, and saw countless multitudes of holy angels in glory. And abba Isidore said, “Look, these are the ones sent by the Lord to the saints for help. Those in the west are the ones fighting them. So those with us are more.” And so abba Moses gave thanks to God, took courage, and went back to his cell.
70.2PG 65:281–283
Ἀδελφός ποτε ἐσφάλη εἰς Σκῆτιν· καὶ γενομένου συνεδρίου, ἀπέστειλαν πρὸς τὸν ἀββᾶν Μωϋσῆν. Ὁ δὲ οὐκ ἤθελεν ἐλθεῖν. Απέστειλεν οὖν πρὸς αὐτὸν ὁ πρεσβύτερος, λέγων· Ἐλθὲ, ὅτι σε ὁ λαὸς περιμένει. Ὁ δὲ ἀναστὰς ἦλθε. Καὶ λαβὼν σπυρίδα τετρημμένην καὶ γεμίσας ἄμμου, ἐβάστασεν. Οἱ δὲ ἐξελθόντες εἰς ἀπάντησιν αὐτοῦ, λέγουσιν αὐτῷ· Τί ἐστι τοῦτο, Πάτερ; Εἶπε δὲ αὐτοῖς ὁ γέρων· Αἱ ἁμαρτίαι μού εἰσιν ὀπίσω μου καταρρέουσαι, καὶ οὐ βλέπω αὐτάς· καὶ ἦλθον ἐγὼ σήμερον, ἁμαρτήματα ἀλλότρια κρῖναι. Οἱ δὲ ἀκούσαντες, οὐδὲν ἐλάλησαν τῷ ἀδελφῷ· ἀλλὰ συνεχώρησαν αὐτῷ.
Adelphos pote esphalē eis Skētin; kai genomenou synedriou, apesteilan pros ton abban Mōÿsēn. Ho de ouk ēthelen elthein. Apesteilen oun pros auton ho presbyteros, legōn; Elthe, hoti se ho laos perimenei. Ho de anastas ēlthe. Kai labōn spyrida tetrēmmenēn kai gemisas ammou, ebastasen. Hoi de exelthontes eis apantēsin autou, legousin autǭ; Ti esti touto, Pater? Eipe de autois ho gerōn; Hai hamartiai mou eisin opisō mou katarreousai, kai ou blepō autas; kai ēlthon egō sēmeron, hamartēmata allotria krinai. Hoi de akousantes, ouden elalēsan tǭ adelphǭ; alla synechōrēsan autǭ.
Once a brother committed a fault at Scetis; and when a council was held, they sent for abba Moses. But he would not come. So the presbyter sent to him, saying, “Come, for the people are waiting for you.” And he got up and came. And taking a basket with holes in it and filling it with sand, he carried it. Those who went out to meet him say to him, “What is this, father?” The old man said to them, “My sins are running out behind me, and I do not see them; and I have come today to judge someone else’s sins.” Hearing this, they said nothing to the brother, but forgave him.
70.3PG 65:283
"Αλλοτε συνεδρίου γενομένου ἐν τῇ Σκήτει, θέλοντες αὐτὸν οἱ Πατέρες δοκιμάσαι, ἐξουδένωσαν αὐτὸν, λέγοντες· Τι καὶ ὁ Αἰθίοψ οὗτος ἔρχεται εἰς τὴν μέσην ἡμῶν; Ὁ δὲ ἀκούσας ἐσιώπησε. Μετὰ δὲ τὸ ἀπολυθῆναι αὐτοὺς, λέγουσιν αὐτῷ· Ἀ̓ββᾶ, οὐδὲν δε ἄρτι ἐταράχθης; Λέγει αὐτοῖς· Ἐταράχθην, ἀλλ' οὐκ ἐλάλησα.
"Allote synedriou genomenou en tę̄ Skētei, thelontes auton hoi Pateres dokimasai, exoudenōsan auton, legontes; Ti kai ho Aithiops houtos erchetai eis tēn mesēn hēmōn? Ho de akousas esiōpēse. Meta de to apolythēnai autous, legousin autǭ; Abba, ouden de arti etarachthēs? Legei autois; Etarachthēn, all' ouk elalēsa.
Another time, when a council was held at Scetis, the Fathers, wanting to test him, treated him with contempt, saying, “Why does this Ethiopian come among us?” Hearing this, he kept silent. After they were dismissed, they say to him, “Abba, were you not troubled just now?” He says to them, “I was troubled, but I did not speak.”
70.4PG 65:283
Ἔλεγον περὶ τοῦ ἀββᾶ Μωϋσέως, ὅτι ἐγένετο κληρικὸς, καὶ ἐπέθηκαν αὐτῷ τὴν ἐπωμίδα. Καὶ λέγει αὐτῷ ὁ ἀρχιεπίσκοπος Ἰδοὺ γέγονας ὀλόλευκος, ἀββᾶ Μωϋσῆ. Λέγει αὐτῷ ὁ γέρων· Ἄ̓́ρα τὰ ἔξω, κῦρι ὁ Πάπας ἢ καὶ τὰ ἔσω! Θέλων δὲ ὁ ἀρχιεπίσκοπος δοκιμάσαι αὐτὸν, λέγει τοῖς κληρικοῖς· "Ὅταν εἰσέρχηται ὁ ἀββᾶς Μωϋσῆς εἰς τὸ ἱερατεῖον, διώξατε αὐτὸν, καὶ ἀκολουθήσατε αὐτῷ, ἵνα ἀκούσητε τί λέγει. Εἰσῆλθεν οὖν ὁ γέρων· καὶ ἐπετίμησαν αὐτὸν, καὶ ἐδίωξαν, λέγοντες· Ὕπαγε ἔξω, Αἰθίοψ. Ὁ δὲ ἐξελθὼν ἔλεγεν ἑαυτῷ Καλῶς σοι ἐποίησαν, σποδόδερμε μελανέ. Μὴ ὢν ἄνθρωπος, τί ἔρχῃ μετὰ ἀνθρώπων;
Elegon peri tou abba Mōÿseōs, hoti egeneto klērikos, kai epethēkan autǭ tēn epōmida. Kai legei autǭ ho archiepiskopos Idou gegonas ololeukos, abba Mōÿsē. Legei autǭ ho gerōn; Ara ta exō, kyri ho Papas ē kai ta esō! Thelōn de ho archiepiskopos dokimasai auton, legei tois klērikois; "Hotan eiserchētai ho abbas Mōÿsēs eis to hierateion, diōxate auton, kai akolouthēsate autǭ, hina akousēte ti legei. Eisēlthen oun ho gerōn; kai epetimēsan auton, kai ediōxan, legontes; Hypage exō, Aithiops. Ho de exelthōn elegen heautǭ Kalōs soi epoiēsan, spododerme melane. Mē ōn anthrōpos, ti erchę̄ meta anthrōpōn?
They said of abba Moses that he was made a cleric, and they put the vestment on him. And the archbishop says to him, “Look, you have become all white, abba Moses.” The old man says to him, “Is it the outside, lord pope, or the inside too?” Wanting to test him, the archbishop says to the clergy, “When abba Moses goes into the sanctuary, drive him out, and follow him to hear what he says.” So the old man went in; and they rebuked him and drove him out, saying, “Go outside, Ethiopian.” And going out he said to himself, “They have treated you rightly, ash-skinned black. Since you are not a man, why do you come among men?”
70.5PG 65:283
Ἐδόθη ποτὲ εἰς Σκῆτιν ἐντολὴ ὅτι, Νηστεύσατε τὴν ἑβδομάδα ταύτην· καὶ κατ᾿ εὐκαιρίαν, παρέβαλον ἀδελφοὶ ἀπὸ Αἰγύπτου τῷ ἀββᾷ Μωϋσῇ καὶ ἐποίησεν αὐτοῖς μικρὸν ἔψημα. Καὶ ἰδόντες οἱ γείτονες τὸν καπνὸν, εἶπον τοῖς κληρικοῖς Ἰδοὺ Μωϋσῆς κατέλυσε τὴν ἐντολὴν, καὶ ἔψημα παρ' ἑαυτῷ ἐποίησεν. Οἱ δὲ εἶπον· Ὅτε ἔρχεται, ἡμεῖς λαλοῦμεν αὐτῷ. Τοῦ δὲ σαββάτου γενομένου, οἱ κληρικοὶ ἰδόντες τὴν μεγάλην πολιτείαν τοῦ ἀββᾶ Μωϋσέως, ἔλεγον αὐτῷ ἔμπροσθεν τοῦ λαοῦ· Ὦ ἀββᾶ Μωϋσῆ, τὴν ἐντολὴν τῶν ἀνθρώπων ἔλυσας, καὶ τὴν τοῦ Θεοῦ ἐφύλαξας
Edothē pote eis Skētin entolē hoti, Nēsteusate tēn hebdomada tautēn; kai kat᾿ eukairian, parebalon adelphoi apo Aigyptou tǭ abbą Mōÿsę̄ kai epoiēsen autois mikron epsēma. Kai idontes hoi geitones ton kapnon, eipon tois klērikois Idou Mōÿsēs katelyse tēn entolēn, kai epsēma par' heautǭ epoiēsen. Hoi de eipon; Hote erchetai, hēmeis laloumen autǭ. Tou de sabbatou genomenou, hoi klērikoi idontes tēn megalēn politeian tou abba Mōÿseōs, elegon autǭ emprosthen tou laou; Ō abba Mōÿsē, tēn entolēn tōn anthrōpōn elysas, kai tēn tou Theou ephylaxas
Once an order was given at Scetis: “Fast this week.” And as it happened, brothers from Egypt visited abba Moses, and he made them a little cooked food. Seeing the smoke, the neighbors said to the clergy, “Look, Moses has broken the commandment and made cooked food at his place.” They said, “When he comes, we will speak to him.” When Saturday came, the clergy, seeing the great virtue of abba Moses, said to him before the people, “O abba Moses, you have broken the commandment of men and kept the commandment of God.”
70.6PG 65:283
Ἀδελφὸς παρέβαλεν εἰς Σκῆτιν πρὸς τὸν ἀββᾶν Μωϋσῆν, αἰτούμενος παρ' αὐτοῦ λόγον. Λέγει αὐτῷ ὁ γέρων Ὕπαγε, κάθισον εἰς τὸ κελλίον σου· καὶ τὸ κελλίον σου διδάσκει σε πάντα.
Adelphos parebalen eis Skētin pros ton abban Mōÿsēn, aitoumenos par' autou logon. Legei autǭ ho gerōn Hypage, kathison eis to kellion sou; kai to kellion sou didaskei se panta.
A brother visited abba Moses at Scetis, asking a word of him. The old man says to him, “Go, sit in your cell, and your cell will teach you everything.”
70.7PG 65:283–285
Εἶπεν ὁ ἀββᾶς Μωϋσῆς· Ἄνθρωπος φεύγων ἔοικε σταφυλῇ ὀπτῇ· ὁ δὲ ἐν ἀνθρώποις ῶν, ὡς ὅμφαξ ἐστίν.
Eipen ho abbas Mōÿsēs; Anthrōpos pheugōn eoike staphylę̄ optę̄; ho de en anthrōpois ōn, hōs homphax estin.
Abba Moses said, “A man who flees [men] is like a ripe grape; but one who lives among men is like a sour grape.”
70.8PG 65:285
Ἤκουσέ ποτε ὁ ἄρχων περὶ τοῦ ἀββᾶ Μωῦσέως, καὶ ἀπῆλθεν εἰς Σκῆτιν ἰδεῖν αὐτόν· καὶ ἀνήγγειλάν τινες τῷ γέροντι τὸ πρᾶγμα· καὶ ἀνέστη φυγεῖν εἰς τὸ ἕλος. Καὶ ὑπήντησαν αὐτῷ λέγοντες. Εἰπὲ ἡμῖν, γέρον ποῦ ἔστιν ἡ κέλλα τοῦ ἀββᾶ Μωϋσέως; Καὶ λέγει αὐτοῖς· Τί θέλετε παρ᾿ αὐτοῦ; ἄνθρωπος σαλός ἐστι. Καὶ ἐλθὼν ὁ ἄρχων εἰς τὴν ἐκκλησίαν, λέγει τοῖς κληρικοῖς· Ἐγὼ ἀκούων τὰ περὶ τοῦ ἀββᾶ Μωϋσέως, κατῆλθον ἰδεῖν αὐτόν· καὶ ἰδοὺ ὑπήντησεν ἡμῖν γέρων ὑπάγων εἰς Αἴγυπτον, καὶ εἴπομεν αὐτῷ· Ποῦ ἔστιν ἡ κέλλα τοῦ ἀββᾶ Μωϋσέως; καὶ λέγει ἡμῖν· Τί θέλετε ἀπ' αὐτοῦ; σαλός ἐστιν. Ἀκούσαντες δὲ οἱ κληρικοὶ, ἐλυπήθησαν, λέγοντες Ποταπὸς ἦν ὁ γέρων ὁ ταῦτα λαλήσας κατὰ τοῦ ἁγίου; Οἱ δὲ εἶπον· Γέρων, παλαιὰ φορῶν, μακρὺς καὶ μελανός. Οἱ δὲ εἶπον· Αὐτός ἐστιν ὁ ἀββᾶς Μωϋσῆς· καὶ διὰ τὸ μὴ ἀπαντῆσαι αὐτὸν ὑμῖν, ταῦτα εἶπεν ὑμῖν. Πολλὰ δὲ ὠφεληθεὶς ὁ ἄρχων ἀνεχώρησεν.
Ēkouse pote ho archōn peri tou abba Mōyseōs, kai apēlthen eis Skētin idein auton; kai anēngeilan tines tǭ geronti to pragma; kai anestē phygein eis to helos. Kai hypēntēsan autǭ legontes. Eipe hēmin, geron pou estin hē kella tou abba Mōÿseōs? Kai legei autois; Ti thelete par᾿ autou? anthrōpos salos esti. Kai elthōn ho archōn eis tēn ekklēsian, legei tois klērikois; Egō akouōn ta peri tou abba Mōÿseōs, katēlthon idein auton; kai idou hypēntēsen hēmin gerōn hypagōn eis Aigypton, kai eipomen autǭ; Pou estin hē kella tou abba Mōÿseōs? kai legei hēmin; Ti thelete ap' autou? salos estin. Akousantes de hoi klērikoi, elypēthēsan, legontes Potapos ēn ho gerōn ho tauta lalēsas kata tou hagiou? Hoi de eipon; Gerōn, palaia phorōn, makrys kai melanos. Hoi de eipon; Autos estin ho abbas Mōÿsēs; kai dia to mē apantēsai auton hymin, tauta eipen hymin. Polla de ōphelētheis ho archōn anechōrēsen.
Once the magistrate heard about abba Moses and went to Scetis to see him; and some people told the old man about it; and he got up to flee into the marsh. And they met him and said, “Tell us, old man, where is abba Moses’ cell?” And he says to them, “What do you want with him? He is a fool.” And the magistrate came to the church and says to the clergy, “I, hearing about abba Moses, came down to see him; and look, an old man met us going to Egypt, and we said to him, ‘Where is abba Moses’ cell?’ and he says to us, ‘What do you want from him? He is a fool.’” Hearing this, the clergy were grieved, saying, “What was the old man like who said these things against the saint?” They said, “An old man wearing old clothes, tall and black.” And they said, “That is abba Moses himself; and he said this to you so as not to meet you.” And the magistrate went away greatly helped.
70.9PG 65:285
Ἔλεγεν ὁ ἀββᾶς Μωϋσῆς ἐν Σκήτει· Ἐὰν φυλάξωμεν τὰς ἐντολὰς τῶν Πατέρων ἡμῶν, ἐγὼ ἐγγυῶμαι ὑμᾶς πρὸς τὸν Θεὸν, ὅτι βάρβαροι οὐκ ἔρχονται ὧδε. Εἰ δὲ μὴ φυλάξωμεν, ἐρημωθῆναι ἔχει ὁ τόπος οὗτος.
Elegen ho abbas Mōÿsēs en Skētei; Ean phylaxōmen tas entolas tōn Paterōn hēmōn, egō engyōmai hymas pros ton Theon, hoti barbaroi ouk erchontai hōde. Ei de mē phylaxōmen, erēmōthēnai echei ho topos houtos.
Abba Moses said at Scetis, “If we keep the commandments of our Fathers, I guarantee you before God that barbarians will not come here. But if we do not keep them, this place will be laid waste.”
70.10PG 65:285
Καθημένων δὲ ποτε τῶν ἀδελφῶν πρὸς αὐτὸν, ἔλεγεν αὐτοῖς· Ἰδοὺ βάρβαροι σήμερον εἰς Σκῆτιν ἔρχονται· ἀλλὰ ἀνάστητε καὶ φύγετε. Λέγουσιν αὐτῷ· ὸ οὖν οὐ φεύγεις, ἀββᾶ; Ὁ δὲ εἶπεν αὐτοῖς· Ἐγὼ τοσαῦτα ἔτη προσδοκῶ τὴν ἡμέραν ταύτην ἵνα πληρωθῇ ὁ λόγος τοῦ Δεσπότου Χριστοῦ, λέγοντος· Πάντες οἱ λαβόντες μάχαιραν, ἐν μαχαίρᾳ ἀποθανοῦνται Λέγουσιν αὐτῷ· Οὐδὲ ἡμεῖς φεύγομεν, ἀλλὰ μετὰ σοῦ ἀποθνήσκομεν. Ὁ δὲ εἶπεν αὐτοῖς· Ἐγὼ πρᾶγμα οὐκ ἔχω· ἕκαστος βλεπέτω πῶς καθέζεται. Ἦσαν δὲ ἑπτὰ ἀδελφοὶ, καὶ λέγει αὐτοῖς Ἰδοὺ οἱ βάρβαροι ἐγγίζουσι τῇ θύρᾳ. Καὶ εἰσελθόντες, ἐφόνευσαν αὐτούς. Εἷς δὲ ἐξ αὐτῶν ἔφυγεν ὀπίσω τῆς σειρᾶς· καὶ εἶδεν ἑπτὰ στεφάνους κατελθόντας, καὶ στεφανώσαντας αὐτούς.
Kathēmenōn de pote tōn adelphōn pros auton, elegen autois; Idou barbaroi sēmeron eis Skētin erchontai; alla anastēte kai phygete. Legousin autǭ; o oun ou pheugeis, abba? Ho de eipen autois; Egō tosauta etē prosdokō tēn hēmeran tautēn hina plērōthę̄ ho logos tou Despotou Christou, legontos; Pantes hoi labontes machairan, en machairą apothanountai Legousin autǭ; Oude hēmeis pheugomen, alla meta sou apothnēskomen. Ho de eipen autois; Egō pragma ouk echō; hekastos blepetō pōs kathezetai. Ēsan de hepta adelphoi, kai legei autois Idou hoi barbaroi engizousi tę̄ thyrą. Kai eiselthontes, ephoneusan autous. Heis de ex autōn ephygen opisō tēs seiras; kai eiden hepta stephanous katelthontas, kai stephanōsantas autous.
Once when the brothers were sitting with him, he said to them, “Look, barbarians are coming to Scetis today; but get up and flee.” They say to him, “Then are you not fleeing, abba?” He said to them, “For so many years I have been expecting this day, so that the word of the Master Christ may be fulfilled, who says, ‘All who take the sword will die by the sword.’” They say to him, “We will not flee either, but we will die with you.” He said to them, “It is not my affair; let each see how he stays.” There were seven brothers, and he says to them, “Look, the barbarians are drawing near the door.” And they came in and killed them. But one of them fled behind the rope; and he saw seven crowns coming down and crowning them.
70.11PG 65:285
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Μωϋσέα, λέγων· Ὁρῶ ἐνώπιόν μου πρᾶγμα, καὶ οὐ δύναμαι αὐτὸ κατασχεῖν. Λέγει αὐτῷ ὁ γέρων· Ἐὰν μὴ γίνῃ νεκρός ὡς οἱ ταφέντες, οὐ δύνασαι αὐτὸ κατασχεῖν.
Adelphos ērōtēse ton abban Mōÿsea, legōn; Horō enōpion mou pragma, kai ou dynamai auto kataschein. Legei autǭ ho gerōn; Ean mē ginę̄ nekros hōs hoi taphentes, ou dynasai auto kataschein.
A brother asked abba Moses, saying, “I see something before me, and I cannot grasp it.” The old man says to him, “Unless you become dead like those who are buried, you cannot grasp it.”
70.12PG 65:285
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Μωϋσέα, ποίῳ τρόπῳ νεκροῖ ἑαυτὸν ἄνθρωπος ἀπὸ τοῦ πλησίον. Καὶ εἶπεν αὐτῷ ὁ γέρων ὅτι, Ἐὰν μὴ θήσει ἄνθρωπος ἐν τῇ καρδίᾳ αὐτοῦ, ἑαυτὸν τε ἤδη τριήμερον ἐν μνημείῳ, οὐ φθάνει εἰς τὸν λόγον τοῦτον.
Eipen ho abbas Poimēn, hoti adelphos ērōtēse ton abban Mōÿsea, poiǭ tropǭ nekroi heauton anthrōpos apo tou plēsion. Kai eipen autǭ ho gerōn hoti, Ean mē thēsei anthrōpos en tę̄ kardią autou, heauton te ēdē triēmeron en mnēmeiǭ, ou phthanei eis ton logon touton.
Abba Poemen said that a brother asked abba Moses in what way a man makes himself dead to his neighbor. And the old man said to him, “Unless a man puts it in his heart that he is already three days in the tomb, he does not attain to this word.”
70.13PG 65:285–287
Ἔλεγον περὶ τοῦ ἀββᾶ Μωϋσέως εἰς Σκῆτιν, ὅτι ὡς ἤμελλεν ἐλθεῖν εἰς τὴν Πέτραν, ἐκοπίασεν ὁδεύων καὶ ἔλεγεν ἐν ἑαυτῷ Πῶς δύναμαι τὸ ὕδωρ μου συναγαγεῖν ὧδε Καὶ ἦλθεν αὐτῷ φωνὴ λέγουσα· Εἴσελθε, καὶ μηδὲν φροντίσῃς. Εἰσῆλθεν οὖν. Καὶ παρέβαλον αὐτῷ τινες τῶν Πατέρων, καὶ οὐκ εἶχεν εἰ μὴ ἓν μόνον λαγύνιον ὕδατος· καὶ ποιοῦντος αὐτοῦ μικρὸν φακὸν, ἀνηλώθη. Ὁ δὲ γέρων ἐθλίβετο. Εισερχόμενος οὖν καὶ ἐξερχόμενος, ηὔχετο τῷ Θεῷ. Καὶ ἰδοὺ νεφέλη βροχῆς ἦλθε κατ᾿ αὐτῆς τῆς Πέτρας καὶ ἐγέμισεν ὅλα τὰ ἀγγεῖα αὐτοῦ. Καὶ λέγουσι μετὰ ταῦτα τῷ γέροντι Εἰπὲ ἡμῖν, τί εἰσήρχου καὶ ἐξήρχου. Καὶ λέγει αὐτοῖς ὁ γέρων· Δίκην ἐποίουν μετὰ τοῦ Θεοῦ ὅτι, Ἤνεγκάς με ὧδε, καὶ ἰδοὺ ὕδωρ οὐκ ἔχω ἵνα πίωσιν οἱ δοῦλοί σου. Διὰ τοῦτο εἰσηρχόμην καὶ ἐξηρχόμην παρακαλῶν τὸν Θεὸν, ἕως οὗ ἔπεμψεν ἡμῖν.
Elegon peri tou abba Mōÿseōs eis Skētin, hoti hōs ēmellen elthein eis tēn Petran, ekopiasen hodeuōn kai elegen en heautǭ Pōs dynamai to hydōr mou synagagein hōde Kai ēlthen autǭ phōnē legousa; Eiselthe, kai mēden phrontisę̄s. Eisēlthen oun. Kai parebalon autǭ tines tōn Paterōn, kai ouk eichen ei mē hen monon lagynion hydatos; kai poiountos autou mikron phakon, anēlōthē. Ho de gerōn ethlibeto. Eiserchomenos oun kai exerchomenos, ēucheto tǭ Theǭ. Kai idou nephelē brochēs ēlthe kat᾿ autēs tēs Petras kai egemisen hola ta angeia autou. Kai legousi meta tauta tǭ geronti Eipe hēmin, ti eisērchou kai exērchou. Kai legei autois ho gerōn; Dikēn epoioun meta tou Theou hoti, Ēnenkas me hōde, kai idou hydōr ouk echō hina piōsin hoi douloi sou. Dia touto eisērchomēn kai exērchomēn parakalōn ton Theon, heōs hou epempsen hēmin.
They said of abba Moses at Scetis that when he was about to go to Petra, he grew tired on the way and said to himself, “How can I gather my water here?” And a voice came to him, saying, “Go in, and do not worry about anything.” So he went in. And some of the Fathers visited him, and he had only one jar of water; and in cooking a few lentils, it was used up. The old man was distressed. So going in and out, he prayed to God. And look, a rain cloud came over Petra itself and filled all his vessels. And afterward they say to the old man, “Tell us why you were going in and out.” And the old man says to them, “I was arguing my case with God: ‘You brought me here, and look, I have no water for your servants to drink.’ That is why I was going in and out, entreating God until he sent us some.”
70.14PG 65:287
Εἶπεν ὁ ἀββᾶς Μωϋσῆς ὅτι ὀφείλει ἄνθρωπος ἀποθανεῖν ἀπὸ τοῦ ἑταίρου αὐτοῦ, τοῦ μὴ κρίνειν αὐτὸν ἔν τινι.
Eipen ho abbas Mōÿsēs hoti opheilei anthrōpos apothanein apo tou hetairou autou, tou mē krinein auton en tini.
Abba Moses said that a man ought to die to his companion, so as not to judge him in anything.
70.15PG 65:287
Πάλιν εἶπεν ὅτι, Ὀφείλει ἄνθρωπος νεκρῶσαι ἑαυτὸν ἀπὸ παντὸς πονηροῦ πράγματος, πρὸ τοῦ ἐξελθεῖν ἀπὸ τοῦ σώματος, τοῦ μὴ κακῶσαί τινα ἄνθρωπον.
Palin eipen hoti, Opheilei anthrōpos nekrōsai heauton apo pantos ponērou pragmatos, pro tou exelthein apo tou sōmatos, tou mē kakōsai tina anthrōpon.
He also said that a man ought to put himself to death to every evil thing before he leaves the body, so as not to harm any man.
70.16PG 65:287
Εἶπε παλιν· Ἐὰν μὴ ἄνθρωπος ἔχῃ ἐν τῇ καρδίᾳ αὐτοῦ ὅτι ἁμαρτωλός ἐστιν, ὁ Θεὸς οὐκ εἰσακούει αὐτοῦ. Καὶ εἶπεν ὁ ἀδελφός· Τί ἐστιν, ἔχει ἐν τῇ καρδίᾳ ὅτι ἁμαρτωλός ἐστιν; Καὶ εἶπεν ὁ γέρων ὅτι, Εἴ τις βαστάζει τὰς ἁμαρτίας αὐτοῦ, οὐ βλέπει τὰς τοῦ πλησίον αὐτοῦ.
Eipe palin; Ean mē anthrōpos echę̄ en tę̄ kardią autou hoti hamartōlos estin, ho Theos ouk eisakouei autou. Kai eipen ho adelphos; Ti estin, echei en tę̄ kardią hoti hamartōlos estin? Kai eipen ho gerōn hoti, Ei tis bastazei tas hamartias autou, ou blepei tas tou plēsion autou.
He also said, “Unless a man has it in his heart that he is a sinner, God does not hear him.” And the brother said, “What does it mean to have in one’s heart that one is a sinner?” And the old man said, “If someone carries his own sins, he does not see those of his neighbor.”
70.17PG 65:287
Εἶπε πάλιν· Ἐὰν μὴ συμφωνήσῃ ἡ πρᾶξις μετὰ τῆς εὐχῆς, εἰς μάτην κοπιᾷ Καὶ εἶπεν ὁ ἀδελφός Τί ἐστι, συμφώνησις πράξεως μετὰ εὐχῆς; Καὶ εἶπεν ὁ γέρων· Ἵνα ὑπὲρ ὧν εὐχόμεθα, μηκέτι ποιῶμεν αὐτά. Ὅταν γὰρ ἄνθρωπος ἀφῇ τὰ θελήματα αὐτοῦ, τότε καταλλάσσεται αὐτῷ ὁ Θεὸς, καὶ δέχεται τὴν εὐχὴν αὐτοῦ.
Eipe palin; Ean mē symphōnēsę̄ hē praxis meta tēs euchēs, eis matēn kopią Kai eipen ho adelphos Ti esti, symphōnēsis praxeōs meta euchēs? Kai eipen ho gerōn; Hina hyper hōn euchometha, mēketi poiōmen auta. Hotan gar anthrōpos aphę̄ ta thelēmata autou, tote katallassetai autǭ ho Theos, kai dechetai tēn euchēn autou.
He also said, “Unless conduct agrees with prayer, one labors in vain.” And the brother said, “What is the agreement of conduct with prayer?” And the old man said, “That we no longer do the things we pray about. For when a man gives up his own wills, then God is reconciled with him and accepts his prayer.”
70.18PG 65:287–289
Ἠρώτησεν ὁ ἀδελφὸς ὅτι, Ἐν παντὶ κόπῳ τοῦ ἀνθρώπου, τί ἐστι τὸ βοηθοῦν αὐτῷ; Καὶ λέγει ὁ γέρων· Ὁ Θεός ἐστιν ὁ βοηθῶν. Γέγραπται γάρ· Ὁ Θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθός ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα. Εἶπεν ὁ ἀδελφός· Αἱ νηστεῖαι καὶ ἀγρυπνίαι ἃς ποιεῖ ἄνθρωπος, τί γίνονται; Λέγει αὐτῷ ὁ γέρων· Αὗται ποιοῦσι τὴν ψυχὴν ταπεινωθῆναι. Γέγραπται γάρ· Ἰδὲ τὴν ταπείνωσίν μου καὶ τὸν κόπον μου, καὶ ἄφες πάσας τὰς ἁμαρτίας μου. Ἐὰν ἡ ψυχὴ ποιήσῃ τοὺς καρποὺς τούτους, σπλαγχνίζεται ὁ Θεὸς ἐπ᾿ αὐτῇ δι᾿ αὐτῶν. Λέγει ὁ ἀδελφὸς τῷ γέροντι· Τί ποιήσει ἄνθρωπος ἐν παντὶ πειρασμῷ ἐπερχομένῳ ἐπάνω αὐτοῦ, ἢ ἐν παντὶ λογισμῷ τοῦ ἐχθροῦ; Λέγει αὐτῷ ὁ γέρων Κλαίειν ὀφείλει ἐνώπιον τῆς ἀγαθότητος τοῦ Θεοῦ, ἵνα βοηθήσῃ αὐτῷ· καὶ ἀναπαύεται ταχέως, ὁ ἀββᾶς Μωϋσῆς τῷ ἀββᾷ Ποιμένι· καὶ ὁ φυλάττων αὐτὰ, ῥύεται ἀπὸ πάσης κολάσεως, καὶ ἀναπαύεται ἐὰν παρακαλῇ ἐν γνώσει· γέγραπται γάρ· Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος. Ἠρώτησεν ὁ ἀδελφὸς ὅτι, Ἰδοὺ ἄνθρωπος δέρει τὸν δοῦλον αὐτοῦ δι᾽ ἁμαρτίαν ἣν ἔπραξε. Τί ἐρεῖ ὁ δοῦλος; Λέγει ὁ γέρων· Ἐάν ἐστι δοῦλος καλὸς, ἐρεῖ· Ἐλέησόν με, ἡμάρτηκα. Λέγει αὐτῷ ὁ ἀδελφος· Οὐδὲν ἄλλο λέγει; Λέγει ὁ γέρων· Οὐχί. Αφ' οὗ γὰρ τὴν μέμψιν ἐπιτιθεῖ ἐφ᾽ ἑαυτῷ, καὶ εἴπῃ, Ἡμάρτηκα, εὐθέως σπλαγχνίζεται ἐπ᾿ αὐτῷ ὁ κύριος αὐτοῦ. Τέλος δὲ τούτων πάντων, τὸ μὴ κρῖναι τὸν πλησίον. "Οτε γὰρ ἡ χεὶρ Κυρίου ἀπέκτεινε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ, οὐκ ἦν οἶκος οὗ οὐκ ἦν ἐν αὐτῷ τεθνηκώς. Λέγει αὐτῷ ὁ ἀδελφός· Τίς ἐστιν ὁ λόγος οὗτος; Λέγει αὐτῷ ὁ γέρων ὅτι, Ἐὰν ἡμᾶς ἐάσωσιν ἰδεῖν τὰς ἁμαρτίας ἡμῶν, οὐ μὴ ἴδωμεν τὰς ἁμαρτίας τοῦ πλησίον. Μωρία γάρ ἐστιν ἀνθρώπῳ, ἔχοντι τὸν ἑαυτοῦ νεκρὸν, ἀφεῖναι αὐτὸν καὶ ἀπελθεῖν κλαῦσαι τὸν τοῦ πλησίον. Τὸ ἀποθανεῖν δὲ ἀπὸ τοῦ πλησίον σου, τοῦτό ἐστι τὸ βαστάσαι σου τὰς ἁμαρτίας, καὶ ἀμεριμνεῖν ἀπὸ παντὸς ἀνθρώπου, ὅτι οὗτος καλός ἐστιν, ἢ οὗτος κακός. Μὴ ποιήσῃς κακὸν μηδενὶ ἀνθρώπῳ, μηδὲ λογίζου πονηρὸν ἐν τῇ καρδίᾳ σου εἴς τινα· μηδὲ ἐξουδενώσῃς τινὰ ποιοῦντα κακόν μηδὲ πεισθῇς τῷ κακοποιοῦντι τὸν πλησίον αὐτοῦ, μηδὲ χαῖρε μετὰ τοῦ ποιοῦντος κακὸν τῷ πλησίον αὐτοῦ· μὴ καταλαλήσῃς τινά· ἀλλὰ λέγε· Ὁ Θεὸς γινώσκει ἕκαστον· μὴ συμπεισθῇς μετὰ τοῦ καταλαλοῦντος, μηδὲ συγχαρῇς μετὰ τῆς καταλαλιᾶς αὐτοῦ, μηδὲ μισήσῃς τὸν καταλαλοῦντα τὸν πλησίον αὐτοῦ. Καὶ τοῦτό ἐστι τὸ μὴ κρῖναι. Μὴ ἔχε ἔχθραν μετά τινος ἀνθρώπου, καὶ μὴ κρατήσῃς ἔχθραν ἐν τῇ καρδίᾳ σου· μὴ μισήσῃς τὸν ἐχθραίνοντα μετὰ τοῦ πλησίον. Καὶ αὕτη ἐστὶν ἡ εἰρήνη. Εν τούτοις ἑαυτὸν παρακάλει· πρὸς ὀλίγον χρόνον ὁ κάματος, καὶ εἰς ἀεὶ ἡ ἀνάπαυσις, χάριτι τοῦ Θεοῦ Λόγου. Αμήν.
Ērōtēsen ho adelphos hoti, En panti kopǭ tou anthrōpou, ti esti to boēthoun autǭ? Kai legei ho gerōn; Ho Theos estin ho boēthōn. Gegraptai gar; Ho Theos hēmōn kataphygē kai dynamis, boēthos en thlipsesi tais heurousais hēmas sphodra. Eipen ho adelphos; Hai nēsteiai kai agrypniai has poiei anthrōpos, ti ginontai? Legei autǭ ho gerōn; Hautai poiousi tēn psychēn tapeinōthēnai. Gegraptai gar; Ide tēn tapeinōsin mou kai ton kopon mou, kai aphes pasas tas hamartias mou. Ean hē psychē poiēsę̄ tous karpous toutous, splanchnizetai ho Theos ep᾿ autę̄ di᾿ autōn. Legei ho adelphos tǭ geronti; Ti poiēsei anthrōpos en panti peirasmǭ eperchomenǭ epanō autou, ē en panti logismǭ tou echthrou? Legei autǭ ho gerōn Klaiein opheilei enōpion tēs agathotētos tou Theou, hina boēthēsę̄ autǭ; kai anapauetai tacheōs, ho abbas Mōÿsēs tǭ abbą Poimeni; kai ho phylattōn auta, rhyetai apo pasēs kolaseōs, kai anapauetai ean parakalę̄ en gnōsei; gegraptai gar; Kyrios emoi boēthos, kai ou phobēthēsomai ti poiēsei moi anthrōpos. Ērōtēsen ho adelphos hoti, Idou anthrōpos derei ton doulon autou di᾽ hamartian hēn epraxe. Ti erei ho doulos? Legei ho gerōn; Ean esti doulos kalos, erei; Eleēson me, hēmartēka. Legei autǭ ho adelphos; Ouden allo legei? Legei ho gerōn; Ouchi. Aph' hou gar tēn mempsin epitithei eph᾽ heautǭ, kai eipę̄, Hēmartēka, eutheōs splanchnizetai ep᾿ autǭ ho kyrios autou. Telos de toutōn pantōn, to mē krinai ton plēsion. "Ote gar hē cheir Kyriou apekteine pan prōtotokon en gę̄ Aigyptǭ, ouk ēn oikos hou ouk ēn en autǭ tethnēkōs. Legei autǭ ho adelphos; Tis estin ho logos houtos? Legei autǭ ho gerōn hoti, Ean hēmas easōsin idein tas hamartias hēmōn, ou mē idōmen tas hamartias tou plēsion. Mōria gar estin anthrōpǭ, echonti ton heautou nekron, apheinai auton kai apelthein klausai ton tou plēsion. To apothanein de apo tou plēsion sou, touto esti to bastasai sou tas hamartias, kai amerimnein apo pantos anthrōpou, hoti houtos kalos estin, ē houtos kakos. Mē poiēsę̄s kakon mēdeni anthrōpǭ, mēde logizou ponēron en tę̄ kardią sou eis tina; mēde exoudenōsę̄s tina poiounta kakon mēde peisthę̄s tǭ kakopoiounti ton plēsion autou, mēde chaire meta tou poiountos kakon tǭ plēsion autou; mē katalalēsę̄s tina; alla lege; Ho Theos ginōskei hekaston; mē sympeisthę̄s meta tou katalalountos, mēde syncharę̄s meta tēs katalalias autou, mēde misēsę̄s ton katalalounta ton plēsion autou. Kai touto esti to mē krinai. Mē eche echthran meta tinos anthrōpou, kai mē kratēsę̄s echthran en tę̄ kardią sou; mē misēsę̄s ton echthrainonta meta tou plēsion. Kai hautē estin hē eirēnē. En toutois heauton parakalei; pros oligon chronon ho kamatos, kai eis aei hē anapausis, chariti tou Theou Logou. Amēn.
The brother asked, “In all a man’s toil, what is it that helps him?” And the old man says, “It is God who helps. For it is written, ‘God is our refuge and strength, a helper in the afflictions that have greatly come upon us.’” The brother said, “The fasts and vigils that a man does, what do they become?” The old man says to him, “They make the soul humbled. For it is written, ‘See my humiliation and my toil, and forgive all my sins.’ If the soul produces these fruits, God has compassion on it through them.” The brother says to the old man, “What shall a man do in every temptation that comes upon him, or in every thought of the enemy?” The old man says to him, “He ought to weep before the goodness of God, that he may help him; and he finds rest quickly … abba Moses to abba Poemen; and whoever keeps them is delivered from all punishment, and finds rest, if he entreats with knowledge; for it is written, ‘The Lord is my helper, and I will not fear what man will do to me.’” The brother asked, “Look, a man beats his slave for a sin he committed. What will the slave say?” The old man says, “If he is a good slave, he will say, ‘Have mercy on me, I have sinned.’” The brother says to him, “Does he say nothing else?” The old man says, “No. For as soon as he lays the blame on himself and says, ‘I have sinned,’ at once his master has compassion on him. And the end of all these things is not to judge one’s neighbor. For when the hand of the Lord killed every firstborn in the land of Egypt, there was no house in which there was not one dead.” The brother says to him, “What does this saying mean?” The old man says to him, “If we were allowed to see our own sins, we would not see the sins of our neighbor. For it is folly for a man who has his own dead to leave him and go to weep for his neighbor’s. To die to your neighbor is this: to carry your own sins, and to take no thought about anyone, whether this one is good or that one bad. Do no evil to any man, and do not think evil in your heart against anyone; do not despise anyone who does evil, nor agree with one who does evil to his neighbor, nor rejoice with one who does evil to his neighbor; do not slander anyone, but say, ‘God knows each one’; do not agree with the slanderer, nor rejoice with his slander, nor hate the one who slanders his neighbor. And this is not judging. Have no enmity with any man, and do not keep enmity in your heart; do not hate the one who is at enmity with his neighbor. And this is peace. Encourage yourself with these things: the toil is for a short time, and the rest is forever, by the grace of God the Word. Amen.”
Chapter 71
71.1PG 65:289
Ἔλεγεν ὁ ἀββᾶς Ματόης· Θέλω ἐργασίαν ἐλαφρὰν καὶ ἐμμένουσαν, ἢ ἐπίπονον ἐξ ἀρχῆς καὶ ταχέως ἐκκοπτομένην.
Elegen ho abbas Matoēs; Thelō ergasian elaphran kai emmenousan, ē epiponon ex archēs kai tacheōs ekkoptomenēn.
Abba Matoes said, “I want a work that is light and lasting, rather than one that is laborious at the start and quickly broken off.”
71.2PG 65:289
Εἶπε πάλιν· Ὅσον ἐγγίζει ἄνθρωπος τῷ Θεῷ, τοσοῦτον ἁμαρτωλὸν ἑαυτὸν βλέπει. Ἡσαΐας γὰρ ὁ προφήτης ἰδὼν τὸν Θεὸν τάλαν καὶ ἀκάθαρτον ἔλεγεν ἑαυτόν.
Eipe palin; Hoson engizei anthrōpos tǭ Theǭ, tosouton hamartōlon heauton blepei. Hēsaïas gar ho prophētēs idōn ton Theon talan kai akatharton elegen heauton.
He also said, “The nearer a man comes to God, the more he sees himself a sinner. For the prophet Isaiah, when he saw God, called himself wretched and unclean.”
71.3PG 65:289
Ἔλεγε πάλιν· Ὅτε ἤμην νεώτερος, ἔλεγον ἐν ἑαυτῷ ὅτι, Τάχα τί ποτε ἐργάζομαι ἀγαθόν· νῦν δὲ ὡς ἐγήρασα, βλέπω ὅτι οὐκ ἔχω ἓν ἔργον καλὸν ἐν ἐμαυτῷ.
Elege palin; Hote ēmēn neōteros, elegon en heautǭ hoti, Tacha ti pote ergazomai agathon; nyn de hōs egērasa, blepō hoti ouk echō hen ergon kalon en emautǭ.
He also said, “When I was young, I said to myself, ‘Perhaps I am doing something good’; but now that I have grown old, I see that I have not one good work in me.”
71.4PG 65:289
Εἶπε πάλιν Οὐκ οἶδεν ὁ Σατανᾶς ποίῳ πάθει ἡττᾶται ἡ ψυχή. Σπείρει μὲν, ἀλλ᾽ οὐκ οἶδεν εἰ θερίσει· τοὺς μὲν περὶ πορνείας, τοὺς δὲ περὶ καταλαλιᾶς λογισμοὺς, καὶ ὁμοίως τὰ λοιπὰ πάθη. Καὶ εἰς οἷον πάθος ἴδῃ τὴν ψυχὴν κλίνασαν, χορηγεῖ αὐτῇ.
Eipe palin Ouk oiden ho Satanas poiǭ pathei hēttatai hē psychē. Speirei men, all᾽ ouk oiden ei therisei; tous men peri porneias, tous de peri katalalias logismous, kai homoiōs ta loipa pathē. Kai eis hoion pathos idę̄ tēn psychēn klinasan, chorēgei autę̄.
He also said, “Satan does not know by which passion the soul is overcome. He sows, but he does not know whether he will reap: to some thoughts of sexual immorality, to others of slander, and likewise the other passions. And whatever passion he sees the soul inclining to, he supplies it with that.”
71.5PG 65:291
Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ματώῃ, καὶ λέγει αὐτῷ· Πῶς οἱ Σκητιῶται ἐποίουν περισσότερον τῆς Γραφῆς, ἀγαπῶντες τοὺς ἐχθροὺς αὐτῶν ὑπὲρ ἑαυτοὺς; Λέγει αὐτῷ ὁ ἀββᾶς Ματώης· Ἐγὼ τέως τὸν ἀγαπῶντά με οὐκ ἀγαπῶ ὡς ἐμαυτόν. σ'. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ματώην· Τί ποιήσω ἐὰν παραβάλῃ μοι ἀδελφὸς, καὶ ἔστι νηστεία ἢ πρωΐ; ὅτι θλίβομαι. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐὰν μὲν οὐ θλίβῃ, καὶ φάγῃς μετὰ τοῦ ἀδελφοῦ, καλῶς ποιεῖς. Ἐὰν δὲ μὴ προσδοκᾷς τινα, καὶ φάγῃς, τοῦτο σὸν θέλημά ἐστιν.
Adelphos parebale tǭ abbą Matōę̄, kai legei autǭ; Pōs hoi Skētiōtai epoioun perissoteron tēs Graphēs, agapōntes tous echthrous autōn hyper heautous? Legei autǭ ho abbas Matōēs; Egō teōs ton agapōnta me ouk agapō hōs emauton. s'. Adelphos ērōtēse ton abban Matōēn; Ti poiēsō ean parabalę̄ moi adelphos, kai esti nēsteia ē prōï? hoti thlibomai. Kai legei autǭ ho gerōn; Ean men ou thlibę̄, kai phagę̄s meta tou adelphou, kalōs poieis. Ean de mē prosdokąs tina, kai phagę̄s, touto son thelēma estin.
A brother visited abba Matoes and says to him, “How did the monks of Scetis do more than the Scripture, loving their enemies more than themselves?” Abba Matoes says to him, “As for me, I do not yet love even the one who loves me as myself.” [6] A brother asked abba Matoes, “What shall I do if a brother visits me and it is a fast day or early morning? For I am troubled.” And the old man says to him, “If you are not troubled and eat with the brother, you do well. But if you are not expecting anyone and you eat, that is your own will.”
71.7PG 65:291
Εἶπεν ὁ ἀββᾶς Ἰακὼβ ὅτι, Παρέβαλον τῷ ἀββᾷ Ματώῃ· καὶ ἀνακάμψαντός μου, εἶπον αὐτῷ ὅτι, Θέλω παραβαλεῖν εἰς τὰ Κελλία. Καὶ εἶπέ μοι· Ἄσπασαι ἐξ ἐμοῦ τὸν ἀββᾶν Ἰωάννην. Ἐλθὼν δὲ ἐγὼ πρὸς τὸν ἀββᾶν Ἰωάννην, λέγω αὐτῷ· Ἀσπάζεταί σε ὁ ἀββᾶς Ματώης. Καὶ λέγει μοι ὁ γέρων· Ἰδοὺ ὁ ἀββᾶς Ματώης, ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι. Καὶ πληρωθέντος ἐνιαυτοῦ, πάλιν παρέβαλον τῷ ἀββᾷ Ματόῃ· καὶ εἶπον αὐτῷ τὸν ἀσπασμὸν τοῦ ἀββᾶ Ἰωάννου. Καὶ λέγει ὁ γέρων· Οὐκ εἰμὶ μὲν ἄξιος τοῦ λόγου τοῦ γέροντος πλὴν τοῦτο γίνωσκε, ὅτι ὅταν ἀκούσῃς γέροντος τὸν πλησίον δοξάζοντος ὑπὲρ ἑαυτὸν, εἰς μέτρα μεγάλα ἔφθασεν. Αὕτη γὰρ ἐστιν ἡ τελειότης, ὥστε τὸν πλησίον ἑαυτοῦ δοξάζειν ὑπὲρ ἑαυτόν.
Eipen ho abbas Iakōb hoti, Parebalon tǭ abbą Matōę̄; kai anakampsantos mou, eipon autǭ hoti, Thelō parabalein eis ta Kellia. Kai eipe moi; Aspasai ex emou ton abban Iōannēn. Elthōn de egō pros ton abban Iōannēn, legō autǭ; Aspazetai se ho abbas Matōēs. Kai legei moi ho gerōn; Idou ho abbas Matōēs, alēthōs Israēlitēs, en hǭ dolos ouk esti. Kai plērōthentos eniautou, palin parebalon tǭ abbą Matoę̄; kai eipon autǭ ton aspasmon tou abba Iōannou. Kai legei ho gerōn; Ouk eimi men axios tou logou tou gerontos plēn touto ginōske, hoti hotan akousę̄s gerontos ton plēsion doxazontos hyper heauton, eis metra megala ephthasen. Hautē gar estin hē teleiotēs, hōste ton plēsion heautou doxazein hyper heauton.
Abba James said, “I visited abba Matoes; and as I was leaving, I said to him, ‘I want to visit the Cells.’ And he said to me, ‘Greet abba John for me.’ When I came to abba John, I say to him, ‘Abba Matoes greets you.’ And the old man says to me, ‘Look, abba Matoes is truly an Israelite in whom there is no guile.’ When a year had passed, I visited abba Matoes again and told him abba John’s greeting. And the old man says, ‘I am not worthy of the old man’s word; but know this, that when you hear an old man glorifying his neighbor above himself, he has reached great measures. For this is perfection: to glorify one’s neighbor above oneself.’”
71.8PG 65:291
Ἔλεγεν ὁ ἀββᾶς Ματώης ὅτι, Ἦλθεν ἀδελφὸς πρὸς μὲ, καὶ εἶπέ μοι, ὅτι ἡ καταλαλιὰ χεῖρόν ἐστι τῆς πορνείας. Καὶ εἶπον· Σκληρός ἐστιν ὁ λόγος. Λέγει οὖν μοι· Καὶ πῶς θέλεις εἶναι τὸ πρᾶγμα τοῦτο; Ἐγὼ δὲ ἔφην· Ἡ μὲν καταλαλιὰ κακὴ ἐστιν· ταχεῖαν δὲ ἔχει θεραπείαν· μετανοεῖ γὰρ πολλάκις ὁ καταλαλήσας, λέγων· Κακῶς ἐλάλησα. Ἡ δὲ πορνεία, φυσικὸς θάνατός ἐστιν.
Elegen ho abbas Matōēs hoti, Ēlthen adelphos pros me, kai eipe moi, hoti hē katalalia cheiron esti tēs porneias. Kai eipon; Sklēros estin ho logos. Legei oun moi; Kai pōs theleis einai to pragma touto? Egō de ephēn; Hē men katalalia kakē estin; tacheian de echei therapeian; metanoei gar pollakis ho katalalēsas, legōn; Kakōs elalēsa. Hē de porneia, physikos thanatos estin.
Abba Matoes said, “A brother came to me and told me that slander is worse than sexual immorality. And I said, ‘That is a hard saying.’ So he says to me, ‘And how do you want the matter to be?’ And I said, ‘Slander is evil, but it has a quick cure; for the one who has slandered often repents, saying, “I spoke wrongly.” But sexual immorality is natural death.’”
71.9PG 65:291–293
Ἀπῆλθέ ποτε ὁ ἀββᾶς Ματώης ἀπὸ τῆς Ῥαιθοῦ, εἰς τὰ μέρη Μαγδολῶν ἦν δὲ ὁ ἀδελφὸς αὐτοῦ μετ᾿ αὐτοῦ. Καὶ κρατήσας ὁ ἐπίσκοπος τὸν γέροντα, ἐποίησεν αὐτὸν πρεσβύτερον. Καὶ γενομένων αὐτῶν ὁμοῦ, ἔλεγεν ὁ ἐπίσκοπος· Συγχώρησόν μοι, ἀββᾶ· οἶδα ὅτι οὐκ ἤθελες τὸ πρᾶγμα τοῦτο· ἀλλὰ διὰ τὸ εὐλογηθῆναι με παρὰ σοῦ, ἐτόλμησα τοῦτο ποιῆσαι. Εἶπε δὲ αὐτῷ ὁ γέρων μετὰ ταπεινώσεως· Καὶ ὁ λογισμός μου μικρὸν ἤθελεν· πλὴν εἰς τοῦτο ἐγὼ κοπιῶ, ὅτι χωρισθῆναι ἔχω ἀπὸ τοῦ ἀδελφοῦ τοῦ μετ᾿ ἐμοῦ. Οὐ βαστάζω γάρ ὅλας τὰς εὐχὰς ποιῆσαι μόνος. Καὶ λέγει ὁ ἐπίσκοπος· Εἰ οἶδας ὅτι ἄξιός ἐστιν, ἐγὼ αὐτὸν χειροτονῶ. Λέγει αὐτῷ ὁ ἀββᾶς Ματώης· Εἰ μὲν ἄξιός ἐστιν, οὐκ οἶδα· ἓν δὲ οἶδα, ὅτι ἐμοῦ καλλίων ἐστίν. Ἐχειροτόνησε δὲ καὶ αὐτόν. Καὶ ἐκοιμήθησαν οἱ ἀμφότεροι, μὴ ἐγγίσαντες θυσιαστηρίῳ ἕνεκεν τοῦ ποιῆσαι προσφοράν. Ἔλεγε δὲ ὁ γέρων Πιστεύω εἰς τὸν Θεὸν, ὅτι οὐκ ἔχω κρίμα πολὺ διὰ τὴν χειροτονίαν, ὁπότε οὐ ποιῶ προσφοράν. Τῶν γὰρ ἀμέμπτων ἐστὶν ἡ χειροτονία.
Apēlthe pote ho abbas Matōēs apo tēs Rhaithou, eis ta merē Magdolōn ēn de ho adelphos autou met᾿ autou. Kai kratēsas ho episkopos ton geronta, epoiēsen auton presbyteron. Kai genomenōn autōn homou, elegen ho episkopos; Synchōrēson moi, abba; oida hoti ouk ētheles to pragma touto; alla dia to eulogēthēnai me para sou, etolmēsa touto poiēsai. Eipe de autǭ ho gerōn meta tapeinōseōs; Kai ho logismos mou mikron ēthelen; plēn eis touto egō kopiō, hoti chōristhēnai echō apo tou adelphou tou met᾿ emou. Ou bastazō gar holas tas euchas poiēsai monos. Kai legei ho episkopos; Ei oidas hoti axios estin, egō auton cheirotonō. Legei autǭ ho abbas Matōēs; Ei men axios estin, ouk oida; hen de oida, hoti emou kalliōn estin. Echeirotonēse de kai auton. Kai ekoimēthēsan hoi amphoteroi, mē engisantes thysiastēriǭ heneken tou poiēsai prosphoran. Elege de ho gerōn Pisteuō eis ton Theon, hoti ouk echō krima poly dia tēn cheirotonian, hopote ou poiō prosphoran. Tōn gar amemptōn estin hē cheirotonia.
Once abba Matoes went from Raithou to the region of Magdolos; and his brother was with him. And the bishop seized the old man and made him a presbyter. And when they were together, the bishop said, “Forgive me, abba; I know that you did not want this; but I dared to do it so as to be blessed by you.” The old man said to him with humility, “My thought did want it a little; but this is what troubles me: that I am to be separated from the brother who is with me. For I cannot bear to say all the prayers alone.” And the bishop says, “If you know that he is worthy, I will ordain him.” Abba Matoes says to him, “Whether he is worthy, I do not know; but one thing I know, that he is better than I.” And he ordained him too. And they both fell asleep without ever approaching the altar to make the offering. And the old man said, “I trust in God that I do not have great judgment because of the ordination, since I do not make the offering. For ordination belongs to the blameless.”
71.10PG 65:293
Εἶπεν ὁ ἀββᾶς Ματόης ὅτι, Τρεῖς γέροντες ἀπῆλθον πρὸς τὸν ἀββᾶν Παφνούτιον τὸν λεγόμενον Κεφαλᾶν, ἵνα ἐρωτήσωσιν αὐτὸν λόγον. Καὶ εἶπεν αὐτοῖς ὁ γέρων· Τί θέλετε εἴπω ὑμῖν; Πνευματικὸν ἢ σωματικόν; Λέγουσιν αὐτῷ· Πνευματικόν. Λέγει αὐτοῖς ὁ γέρων· Ὑπάγετε, ἀγαπήσατε τὴν θλίψιν ὑπὲρ τὴν ἀνάπαυσιν, καὶ τὴν ἀτιμίαν πλέον τῆς δόξης, καὶ τὸ διδόναι μᾶλλον ἢ λαμβάνειν.
Eipen ho abbas Matoēs hoti, Treis gerontes apēlthon pros ton abban Paphnoution ton legomenon Kephalan, hina erōtēsōsin auton logon. Kai eipen autois ho gerōn; Ti thelete eipō hymin? Pneumatikon ē sōmatikon? Legousin autǭ; Pneumatikon. Legei autois ho gerōn; Hypagete, agapēsate tēn thlipsin hyper tēn anapausin, kai tēn atimian pleon tēs doxēs, kai to didonai mallon ē lambanein.
Abba Matoes said, “Three old men went to abba Paphnutius, called Cephalas, to ask him for a word. And the old man said to them, ‘What do you want me to tell you? Something spiritual or bodily?’ They say to him, ‘Spiritual.’ The old man says to them, ‘Go, love affliction more than rest, and dishonor more than glory, and giving rather than receiving.’”
71.11PG 65:293
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ματώην, λέγων· Εἰπέ μοι ῥῆμα. Ὁ δὲ εἶπεν αὐτῷ· Ὕπαγε, παρακάλεσον τὸν Θεὸν, ἵνα δώσει πένθος εἰς τὴν καρδίαν σου, καὶ ταπείνωσιν· καὶ πρόσεχε πάντοτε τὰς ἁμαρτίας σου· καὶ μὴ κρῖνε ἄλλους, ἀλλὰ γενοῦ ὑποκάτω πάντων· καὶ μὴ ἔχε φιλίαν μετὰ παιδίου, μήτε γνῶσιν μετὰ γυναικὸς, μήτε φίλον αἱρετικόν καὶ κόψον τὴν παρρησίαν ἀπὸ σοῦ· καὶ κράτει τὴν γλῶσσαν καὶ τὴν κοιλίαν σου, καὶ ἀπὸ οἴνου μικρόν· καὶ ἐάν τις λαλήσῃ περὶ πράγματος οἱουδήποτε, μὴ φιλονείκει μετ᾿ αὐτοῦ· ἀλλ᾽ ἐὰν καλῶς λέγῃ, εἰπέ Ναί ἐὰν δὲ κακῶς, εἰπέ· Σὺ οἶδας πῶς λαλεῖς· καὶ μὴ ἔριζε μετ' αὐτοῦ περὶ ὧν ἐλάλησε. Καὶ αὕτη ἐστὶν ἡ ταπείνωσις.
Ērōtēsen adelphos ton abban Matōēn, legōn; Eipe moi rhēma. Ho de eipen autǭ; Hypage, parakaleson ton Theon, hina dōsei penthos eis tēn kardian sou, kai tapeinōsin; kai proseche pantote tas hamartias sou; kai mē krine allous, alla genou hypokatō pantōn; kai mē eche philian meta paidiou, mēte gnōsin meta gynaikos, mēte philon hairetikon kai kopson tēn parrēsian apo sou; kai kratei tēn glōssan kai tēn koilian sou, kai apo oinou mikron; kai ean tis lalēsę̄ peri pragmatos hoioudēpote, mē philoneikei met᾿ autou; all᾽ ean kalōs legę̄, eipe Nai ean de kakōs, eipe; Sy oidas pōs laleis; kai mē erize met' autou peri hōn elalēse. Kai hautē estin hē tapeinōsis.
A brother asked abba Matoes, saying, “Tell me a word.” He said to him, “Go, ask God to put mourning and humility in your heart; and always attend to your sins; and do not judge others, but be beneath everyone; and have no friendship with a boy, nor acquaintance with a woman, nor a heretic as a friend; and cut off freedom of speech from yourself; and control your tongue and your belly, and take only a little wine; and if someone speaks about any matter, do not quarrel with him; but if he speaks well, say ‘Yes’; and if badly, say, ‘You know how you are speaking’; and do not dispute with him about what he said. And this is humility.”
71.12PG 65:293
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ματώην· Εἰπέ μοι ῥῆμα. Καὶ εἶπεν αὐτῷ· Πᾶσαν φιλονεικίαν ἀπὸ παντὸς πράγματος κόψον ἀπὸ σοῦ· κλαῦσον δὲ καὶ πένθησον, ὅτι ὁ καιρὸς ἤγγισεν.
Ērōtēsen adelphos ton abban Matōēn; Eipe moi rhēma. Kai eipen autǭ; Pasan philoneikian apo pantos pragmatos kopson apo sou; klauson de kai penthēson, hoti ho kairos ēngisen.
A brother asked abba Matoes, “Tell me a word.” And he said to him, “Cut off from yourself all contentiousness in every matter; and weep and mourn, for the time has drawn near.”
71.13PG 65:293
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ματόην, λέγων· Τί ποιήσω; ὅτι ἡ γλῶσσά μου θλίβει με· καὶ ὅταν ἔρχωμαι ἐν μέσῳ τῶν ἀνθρώπων, οὐ δύναμαι κατασχεῖν αὐτὴν· ἀλλὰ κατακρίνω αὐτοὺς ἐν παντὶ ἔργῳ ἀγαθῷ, καὶ ἐλέγχω αὐτούς. Τί οὖν ποιήσω; Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Εἰ οὐ δύνασαι κατέχειν ἑαυτὸν, φύγε καταμόνας. Ἀσθένεια γάρ ἐστιν. Ὁ δὲ καθήμενος μετὰ ἀδελφῶν, οὐκ ὀφείλει εἶναι τετραγωνιαῖος, ἀλλὰ στρογγύλος, ἵνα πρὸς πάντας κυλίηται. Καὶ εἶπεν ὁ γέρων· Οὐ κατὰ ἀρετὴν κάθημαι καταμόνας, ἀλλὰ κατὰ ἀσθένειαν· δυνατοὶ γάρ εἰσιν, οἱ ἐρχόμενοι εἰς τὸ μέσον τῶν ἀνθρώπων.
Adelphos ērōtēse ton abban Matoēn, legōn; Ti poiēsō? hoti hē glōssa mou thlibei me; kai hotan erchōmai en mesǭ tōn anthrōpōn, ou dynamai kataschein autēn; alla katakrinō autous en panti ergǭ agathǭ, kai elenchō autous. Ti oun poiēsō? Kai apokritheis ho gerōn eipen; Ei ou dynasai katechein heauton, phyge katamonas. Astheneia gar estin. Ho de kathēmenos meta adelphōn, ouk opheilei einai tetragōniaios, alla strongylos, hina pros pantas kyliētai. Kai eipen ho gerōn; Ou kata aretēn kathēmai katamonas, alla kata astheneian; dynatoi gar eisin, hoi erchomenoi eis to meson tōn anthrōpōn.
A brother asked abba Matoes, saying, “What shall I do? My tongue afflicts me; and when I come among people, I cannot control it, but I condemn them in every good work and rebuke them. So what shall I do?” And the old man answered, “If you cannot control yourself, flee to solitude. For it is a weakness. One who lives with brothers ought not to be square, but round, so as to roll toward everyone.” And the old man said, “It is not by virtue that I live alone, but by weakness; for those who go among people are the strong ones.”
Chapter 72
72.1PG 65:293–295
Ἔλεγον περὶ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι εἶχε μαθητὴν ἐν Σκήτει, Μάρκον ὀνόματι· ἦν δὲ ἔχων ὑπακοὴν μεγάλην, καὶ ἦν καλλιγράφος Ἠγάπα δὲ αὐτὸν ὁ γέρων διὰ τὴν ὑπακοὴν αὐτοῦ. Εἶχε δὲ ἄλλους ἕνδεκα μαθητὰς, καὶ ἐθλίβοντο, ὅτι ἡγάπα αὐτὸν ὑπὲρ αὐτούς. Καὶ ἀκούσαντες οἱ γέροντες, ἐλυπήθησαν. Ἦλθον δὲ ἐν μιᾷ πρὸς αὐτὸν οἱ γέροντες, καὶ ἐνεκάλουν αὐτόν Λαβὼν δὲ αὐτοὺς ἐξῆλθε, καὶ ἔκρουσε κατὰ κελλίον, λέγων· Ὁ δεῖνα ἀδελφὲ, δεῦρο, ὅτι χρήζω σου. Καὶ εἷς ἐξ αὐτῶν, οὐκ ἠκολούθησεν αὐτῷ εὐθύς. Καὶ ἐλθὼν ἐπὶ τὴν κέλλαν Μάρκου, ἔκρουσε, λέγων· Μάρκε. Ὁ δὲ ἀκούσας τῆς φωνῆς τοῦ γέροντος, εὐθὺς ἐπήδησεν ἔξω· καὶ ἔπεμψεν αὐτὸν εἰς διακονίαν. Καὶ λέγει τοῖς γέρουσι· Ποῦ εἰσὶν οἱ λοιποὶ ἀδελφοὶ, Πατέρες; Καὶ εἰσελθὼν εἰς τὴν κέλλαν αὐτοῦ, ἐψηλάφησε τὸ τετράδιον αὐτοῦ· καὶ εὖρεν ὅτι ω ἔβαλε χεῖρα ποιεῖν καὶ ἀκούσας τοῦ γέροντος, οὐκ ἔστρεψε τὸν κάλαμον πληρῶσαι αὐτό. Λέγουσιν οὖν οἱ γέροντες· Ὄντως ὃν σὺ ἀγαπᾶς, ἀββᾶ, καὶ ἡμεῖς αὐτὸν ἀγαπῶμεν, καὶ ὁ Θεὸς αὐτὸν ἀγαπᾷ.
Elegon peri tou abba Silouanou, hoti eiche mathētēn en Skētei, Markon onomati; ēn de echōn hypakoēn megalēn, kai ēn kalligraphos Ēgapa de auton ho gerōn dia tēn hypakoēn autou. Eiche de allous hendeka mathētas, kai ethlibonto, hoti hēgapa auton hyper autous. Kai akousantes hoi gerontes, elypēthēsan. Ēlthon de en mią pros auton hoi gerontes, kai enekaloun auton Labōn de autous exēlthe, kai ekrouse kata kellion, legōn; Ho deina adelphe, deuro, hoti chrēzō sou. Kai heis ex autōn, ouk ēkolouthēsen autǭ euthys. Kai elthōn epi tēn kellan Markou, ekrouse, legōn; Marke. Ho de akousas tēs phōnēs tou gerontos, euthys epēdēsen exō; kai epempsen auton eis diakonian. Kai legei tois gerousi; Pou eisin hoi loipoi adelphoi, Pateres? Kai eiselthōn eis tēn kellan autou, epsēlaphēse to tetradion autou; kai euren hoti ō ebale cheira poiein kai akousas tou gerontos, ouk estrepse ton kalamon plērōsai auto. Legousin oun hoi gerontes; Ontōs hon sy agapas, abba, kai hēmeis auton agapōmen, kai ho Theos auton agapą.
They said of abba Silvanus that he had a disciple at Scetis named Mark; he had great obedience, and he was a scribe. The old man loved him because of his obedience. He had eleven other disciples, and they were aggrieved that he loved him more than them. And the old men heard and were grieved. One day the old men came to him and reproached him. Taking them, he went out and knocked at each cell, saying, “Brother so-and-so, come, I need you.” And not one of them followed him at once. And coming to Mark’s cell, he knocked, saying, “Mark.” And hearing the old man’s voice, he at once jumped outside; and he sent him on an errand. And he says to the old men, “Where are the other brothers, Fathers?” And going into his cell, he picked up his quire, and found that he had begun to make the letter omega, and hearing the old man he had not turned the pen to finish it. So the old men say, “Truly, abba, the one you love we too love, and God loves him.”
72.2PG 65:295
Ἔλεγον περὶ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι ποτὲ περιπατῶν ἐν τῇ Σκήτει μετὰ τῶν γερόντων, καὶ θέλων αὐτοῖς τὴν ὑπακοὴν τοῦ μαθητοῦ αὐτοῦ Μάρκου δεῖξαι, καὶ δι᾽ ὁ ἀγαπᾷ αὐτὸν, θεωρήσας μικρὸν σύαγρον, λέγει αὐτῷ· Θεωρεῖς τὸ μικρὸν βουβάλιον ἐκεῖνο, τέκνον; Λέγει αὐτῷ· Ναὶ, ἀββᾶ. Καὶ τὰ κέρατα αὐτοῦ πῶς πιθανά εἰσιν; Λέγει· Ναὶ, ἀββᾶ. Καὶ ἐθαύμασαν οἱ γέροντες τὴν ἀπόκρισιν αὐτοῦ, καὶ ᾠκοδομήθησαν ἐν τῇ ὑπακοῇ αὐτοῦ.
Elegon peri tou abba Silouanou, hoti pote peripatōn en tę̄ Skētei meta tōn gerontōn, kai thelōn autois tēn hypakoēn tou mathētou autou Markou deixai, kai di᾽ ho agapą auton, theōrēsas mikron syagron, legei autǭ; Theōreis to mikron boubalion ekeino, teknon? Legei autǭ; Nai, abba. Kai ta kerata autou pōs pithana eisin? Legei; Nai, abba. Kai ethaumasan hoi gerontes tēn apokrisin autou, kai ǭkodomēthēsan en tę̄ hypakoę̄ autou.
They said of abba Silvanus that once, walking at Scetis with the old men and wanting to show them the obedience of his disciple Mark, and why he loved him, he saw a little wild boar and says to him, “Do you see that little buffalo, child?” He says to him, “Yes, abba.” “And how handsome its horns are?” He says, “Yes, abba.” And the old men marveled at his answer and were edified by his obedience.
72.3PG 65:295
Κατῆλθέ ποτε ἡ μήτηρ τοῦ ἀββᾶ Μάρκου ἰδεῖν αὐτόν· καὶ εἶχε πολλὴν φαντασίαν. Καὶ ἐξῆλθεν ὁ γέρων πρὸς αὐτήν. Καὶ εἶπεν αὐτῷ· Ἀ̓ββᾶ, εἰπὲ τὸν υἱόν μου ἐξελθεῖν, ἵνα ἴδω αὐτόν. Εἰσελθὼν δὲ ὁ γέρων, εἶπεν αὐτῷ· Ἔξελθε, ἵνα σε ἴδῃ ἡ μήτηρ σου. Ἦν δὲ φορῶν κεντονάριον, καὶ ἠσβολωμένος ἀπὸ τοῦ μαγειρείου. Καὶ ἐξελθὼν διὰ τὴν ὑπακοὴν, ἐκάμμυσε τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς· Σωθείητε, σωθείητε, σωθείητε· καὶ οὐκ εἶδεν αὐτούς. Ἡ δὲ μήτηρ αὐτοῦ οὐκ ἐγνώρισεν αὐτόν Πάλιν οὖν πέμπει πρὸς τὸν γέροντα, λέγουσα· Ἀ̓ββᾶ, πέμψον μοι τὸν υἱὸν μου, ἵνα αὐτὸν ἴδω. Καὶ εἶπε τῷ Μάρκῳ· Οὐκ εἶπόν σοι· Ἔξελθε, ἵνα σε ἴδῃ ἡ μήτηρ σου Καὶ εἶπεν αὐτῷ ὁ Μάρκος· Ἐξῆλθον κατὰ τὸν λόγον σου, ἀββᾶ. Πλὴν παρακαλῶ σε, μὴ εἴπῃς μοι ἄλλο ἅπαξ· ἐξελθεῖν, ἵνα μὴ παρακούσω σου. Καὶ ἐξελθὼν ὁ γέρων εἶπεν αὐτῇ· Αὐτός ἐστιν ὁ ἀπαντήσας ὑμῖν, λέγων· Σωθείητε. Καὶ παρακαλέσας αὐτὴν ἀπέλυσεν.
Katēlthe pote hē mētēr tou abba Markou idein auton; kai eiche pollēn phantasian. Kai exēlthen ho gerōn pros autēn. Kai eipen autǭ; Abba, eipe ton huion mou exelthein, hina idō auton. Eiselthōn de ho gerōn, eipen autǭ; Exelthe, hina se idę̄ hē mētēr sou. Ēn de phorōn kentonarion, kai ēsbolōmenos apo tou mageireiou. Kai exelthōn dia tēn hypakoēn, ekammyse tous ophthalmous autou, kai eipen autois; Sōtheiēte, sōtheiēte, sōtheiēte; kai ouk eiden autous. Hē de mētēr autou ouk egnōrisen auton Palin oun pempei pros ton geronta, legousa; Abba, pempson moi ton huion mou, hina auton idō. Kai eipe tǭ Markǭ; Ouk eipon soi; Exelthe, hina se idę̄ hē mētēr sou Kai eipen autǭ ho Markos; Exēlthon kata ton logon sou, abba. Plēn parakalō se, mē eipę̄s moi allo hapax; exelthein, hina mē parakousō sou. Kai exelthōn ho gerōn eipen autę̄; Autos estin ho apantēsas hymin, legōn; Sōtheiēte. Kai parakalesas autēn apelysen.
Once abba Mark’s mother came down to see him, with great pomp. And the old man went out to her. And she said to him, “Abba, tell my son to come out, so that I may see him.” The old man went in and said to him, “Go out, so that your mother may see you.” He was wearing a patchwork garment and was blackened with soot from the kitchen. And going out out of obedience, he closed his eyes and said to them, “Greetings, greetings, greetings”; and he did not see them. And his mother did not recognize him. So she sends again to the old man, saying, “Abba, send me my son, so that I may see him.” And he said to Mark, “Did I not tell you, ‘Go out, so that your mother may see you’?” And Mark said to him, “I went out according to your word, abba. But I beg you, do not tell me to go out again, lest I disobey you.” And the old man went out and said to her, “He is the one who met you, saying, ‘Greetings.’” And comforting her he sent her away.
72.4PG 65:295
"Αλλοτε συνέβη αὐτὸν ἐξελθεῖν ἀπὸ Σκήτεως, καὶ ἀπελθεῖν εἰς τὸ ὄρος τὸ Σινὰ, καὶ μεῖναι ἐκεῖ. Καὶ ἔπεμψεν ἡ μήτηρ τοῦ Μάρκου ὀρκίζουσα αὐτὸν μετὰ δακρύων, ἵνα ἐξέλθῃ ὁ υἱὸς αὐτῆς, καὶ ἴδῃ αὐτόν. Ὁ δὲ γέρων ἀπέλυσεν αὐτόν. Καὶ ὡς ἐποίει τὴν μηλωτὴν αὐτοῦ τοῦ ἐξελθεῖν, καὶ ἤρχετο ἀσπάσασθαι τὸν γέροντα, εὐθέως ἔβαλλε κλαίειν, καὶ οὐκ ἐξήρχετο.
"Allote synebē auton exelthein apo Skēteōs, kai apelthein eis to oros to Sina, kai meinai ekei. Kai epempsen hē mētēr tou Markou orkizousa auton meta dakryōn, hina exelthę̄ ho huios autēs, kai idę̄ auton. Ho de gerōn apelysen auton. Kai hōs epoiei tēn mēlōtēn autou tou exelthein, kai ērcheto aspasasthai ton geronta, eutheōs eballe klaiein, kai ouk exērcheto.
Another time it happened that he left Scetis and went to Mount Sinai and stayed there. And Mark’s mother sent, adjuring him with tears to let her son come out so that she might see him. And the old man let him go. And as he was preparing his sheepskin to go out, and came to greet the old man, he at once began to weep, and did not go out.
72.5PG 65:295
Ἔλεγον περὶ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι ὡς ἤθελεν ἐξελθεῖν εἰς Συρίαν, εἶπεν αὐτῷ ὁ μαθητὴς αὐτοῦ Μάρκος· Πάτερ, οὐ θέλω ἐξελθεῖν ἔνθεν· ἀλλ᾽ οὐδὲ σὲ ἀφῶ ἐξελθεῖν, ἀββᾶ. Ἀλλὰ παράμεινον ὧδε τρεῖς ἡμέρας. Καὶ τῇ τρίτῃ ἡμέρᾳ ἐκοιμήθη ἐν εἰρήνῃ.
Elegon peri tou abba Silouanou, hoti hōs ēthelen exelthein eis Syrian, eipen autǭ ho mathētēs autou Markos; Pater, ou thelō exelthein enthen; all᾽ oude se aphō exelthein, abba. Alla parameinon hōde treis hēmeras. Kai tę̄ tritę̄ hēmerą ekoimēthē en eirēnę̄.
They said of abba Silvanus that when he wanted to go to Syria, his disciple Mark said to him, “Father, I do not want to leave here; and I will not let you leave either, abba. But stay here three days.” And on the third day he fell asleep in peace.
Chapter 73
73.1PG 65:297
Παρερχόμενος ὁ ἀββᾶς Μιλήσιος διά τινος τόπου, εἶδέ τινα μοναχὸν κρατούμενον ὑπό τινος, ὡς φόνον ποιήσαντα. Καὶ προσεγγίσας ὁ γέρων, ἐπερώτησε τὸν ἀδελφόν. Καὶ μαθὼν ὅτι συκοφαντεῖται, λέγει πρὸς τοὺς κατέχοντας αὐτόν· Ποῦ ἔστιν ὁ φονευθείς; Καὶ ἔδειξαν αὐτῷ. Καὶ προσεγγίσας τῷ φονευθέντι, εἶπε πᾶσι προσεύξασθαι. Αὐτοῦ δὲ ἐκπετάσαντος τὰς χεῖρας πρὸς τὸν Θεὸν, ἀνέστη ὁ νεκρός. Καὶ εἶπεν αὐτῷ ἐπὶ πάντων Εἰπὲ ἡμῖν τίς ἐστιν ὁ φονεύσας σε. Ὁ δὲ εἶπεν, ὅτι Εἰσελθὼν εἰς τὴν ἐκκλησίαν, δέδωκα χρήματα τῷ πρεσβυτέρῳ· ὁ δὲ ἀναστὰς, ἔσφαξέ με· καὶ ἀπενέγκας, ἔῤῥιψεν εἰς τὸ μοναστήριον τοῦ ἀββᾶ. Ἀλλὰ παρακαλῶ ὑμᾶς, ληφθῆναι τὰ χρήματα, καὶ δοθῆναι τοῖς τέκνοις μου. Τότε εἶπε πρὸς αὐτὸν ὁ γέρων· Ἄ̓́πελθε, καὶ κοιμῶ, ἕως ἂν ἔλθῃ ὁ Κύριος, καὶ ἐγείρῃ σε.
Parerchomenos ho abbas Milēsios dia tinos topou, eide tina monachon kratoumenon hypo tinos, hōs phonon poiēsanta. Kai prosengisas ho gerōn, eperōtēse ton adelphon. Kai mathōn hoti sykophanteitai, legei pros tous katechontas auton; Pou estin ho phoneutheis? Kai edeixan autǭ. Kai prosengisas tǭ phoneuthenti, eipe pasi proseuxasthai. Autou de ekpetasantos tas cheiras pros ton Theon, anestē ho nekros. Kai eipen autǭ epi pantōn Eipe hēmin tis estin ho phoneusas se. Ho de eipen, hoti Eiselthōn eis tēn ekklēsian, dedōka chrēmata tǭ presbyterǭ; ho de anastas, esphaxe me; kai apenenkas, errhipsen eis to monastērion tou abba. Alla parakalō hymas, lēphthēnai ta chrēmata, kai dothēnai tois teknois mou. Tote eipe pros auton ho gerōn; Apelthe, kai koimō, heōs an elthę̄ ho Kyrios, kai egeirę̄ se.
As abba Milesius was passing through a certain place, he saw a monk held by someone as having committed a murder. And the old man came near and questioned the brother. And learning that he was falsely accused, he says to those holding him, “Where is the murdered man?” And they showed him. And coming near the murdered man, he told everyone to pray. And as he stretched out his hands to God, the dead man rose. And he said to him before everyone, “Tell us who killed you.” And he said, “I went into the church and gave money to the presbyter; and he got up and slaughtered me; and carrying me off, he threw me into the abba’s monastery. But I beg you, let the money be taken and given to my children.” Then the old man said to him, “Go and sleep until the Lord comes and raises you.”
73.2PG 65:297
Ἄλλοτε οἰκοῦντος αὐτοῦ μετὰ δύο μαθητῶν ἐν τοῖς ὁρίοις Περσίδος, ἐξῆλθον δύο υἱοὶ τοῦ βασιλέως σαρκικοὶ ἀδελφοὶ, ἀγρεῦσαι κατὰ τὸ ἔθος. Ἔβαλον δὲ λίνα ἐπὶ πολὺ διάστημα κἂν ἐπὶ τεσσαράκοντα μίλια· ὥστε εἰ εὑρίσκεται ἔσω τῶν λίνων, ἀγρεύσωσι καὶ ἀποκτείνωσι κόντοις. Εὑρέθη δὲ ὁ γέρων μετὰ τῶν δύο μαθητῶν αὐτοῦ. Καὶ θεασάμενοι αὐτὸν τριχώδη καὶ ὡς ἄγριον, ἐξεπλάγησαν, καὶ εἶπον αὐτῷ· Ἄνθρωπος εἶ ἢ πνεῦμα, εἰπὲ ἡμῖν. Καὶ εἶπεν αὐτοῖς· Ἄνθρωπός εἰμι ἁμαρτωλός· καὶ ἐξῆλθον κλαῦσαι τὰς ἁμαρτίας μου· καὶ προσκυνῶ Ἰησοῦν τὸν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ τοῦ ζῶντος. Οἱ δὲ εἶπον αὐτῷ· Οὐκ ἔστιν ἄλλος Θεὸς, πλὴν τοῦ ἡλίου καὶ τοῦ πυρὸς καὶ τοῦ ὕδατος· ἃ ἐσέβοντο. Ἀλλὰ πρόσελθε, καὶ ἐπίθυσον αὐτοῖς. Ὁ δὲ εἶπεν αὐτοῖς· Ταῦτα κτίσματά εἰσι, καὶ πλανᾶσθε· ἀλλὰ παρακαλῶ ὑμᾶς ἐπιστρέψαι καὶ γνῶναι τὸν ἀληθινὸν Θεὸν τὸν κτίσαντα ταῦτα πάντα. Αὐτοὶ δὲ εἶπον· Τὸν κατακριθέντα καὶ σταυρωθέντα λέγεις Θεὸν εἶναι ἀληθινόν; Καὶ λέγει ὁ γέρων· Τὸν σταυρώσαντα τὴν ἁμαρτίαν, καὶ ἀποκτείναντα τὸν θάνατον, αὐτὸν λέγω εἶναι Θεὸν ἀληθινόν. Αὐτοὶ δὲ βασανίζοντες αὐτὸν μετὰ καὶ τῶν ἀδελφῶν, ἡνάγκαζον θύειν. Καὶ πολλὰ βασανίσαντες, ἀπεκεφάλισαν τοὺς δύο ἀδελφούς· τὸν δὲ γέροντα ἐπὶ πολλὰς ἡμέρας ἐβασάνιζον· ὕστερον δὲ, τῇ τέχνῃ αὐτῶν ἔστησαν αὐτὸν εἰς τὸ μέσον, καὶ ἔῤῥιψαν βέλη, ὁ εἷς ἔμπροσθεν, καὶ ὁ εἷς ὄπισθεν αὐτοῦ. Αὐτὸς δὲ εἶπεν αὐτοῖς Ἐπειδὴ γεγόνατε ἐν ὁμονοίᾳ, καὶ ἐκχέετε αἷμα ἀθῶον, ἐν μιᾷ ῥοπῇ αὔριον ταύτῃ τῇ ὥρᾳ, ἀτεκνωθείη ἡ μήτηρ ὑμῶν ἀφ᾽ ὑμῶν, καὶ στερηθείη τῆς ἀγάπης ὑμῶν, καὶ τοῖς ἰδίοις βέλεσιν ἀλλήλων τὰ αἵματα ἐκχέητε. Καταφρονήσαντες δὲ τοῦ ῥήματος αὐτοῦ, ἦλθον ἐπὶ τὴν αὔριον θηρεῦσαι. Καὶ ἐξήλισεν ἀπ᾿ αὐτῶν μία ἔλαφος. Καὶ καθίσαντες τοῖς ἴπποις, κατέδραμον ἐπὶ τὸ καταλαβεῖν αὐτήν· καὶ ῥίψαντες βέλη κατ᾿ αὐτῆς, ἐκόλλησαν ἀλλήλοις κατὰ τῆς καρδίας ἑαυτῶν· κατὰ τὸ ῥῆμα τοῦ γέροντος ὁ εἶπεν αὐτοῖς, καταρώμενος αὐτοῖς. Καὶ ἀπέθανον.
Allote oikountos autou meta dyo mathētōn en tois horiois Persidos, exēlthon dyo huioi tou basileōs sarkikoi adelphoi, agreusai kata to ethos. Ebalon de lina epi poly diastēma kan epi tessarakonta milia; hōste ei heurisketai esō tōn linōn, agreusōsi kai apokteinōsi kontois. Heurethē de ho gerōn meta tōn dyo mathētōn autou. Kai theasamenoi auton trichōdē kai hōs agrion, exeplagēsan, kai eipon autǭ; Anthrōpos ei ē pneuma, eipe hēmin. Kai eipen autois; Anthrōpos eimi hamartōlos; kai exēlthon klausai tas hamartias mou; kai proskynō Iēsoun ton Christon ton Huion tou Theou tou zōntos. Hoi de eipon autǭ; Ouk estin allos Theos, plēn tou hēliou kai tou pyros kai tou hydatos; ha esebonto. Alla proselthe, kai epithyson autois. Ho de eipen autois; Tauta ktismata eisi, kai planasthe; alla parakalō hymas epistrepsai kai gnōnai ton alēthinon Theon ton ktisanta tauta panta. Autoi de eipon; Ton katakrithenta kai staurōthenta legeis Theon einai alēthinon? Kai legei ho gerōn; Ton staurōsanta tēn hamartian, kai apokteinanta ton thanaton, auton legō einai Theon alēthinon. Autoi de basanizontes auton meta kai tōn adelphōn, hēnankazon thyein. Kai polla basanisantes, apekephalisan tous dyo adelphous; ton de geronta epi pollas hēmeras ebasanizon; hysteron de, tę̄ technę̄ autōn estēsan auton eis to meson, kai errhipsan belē, ho heis emprosthen, kai ho heis opisthen autou. Autos de eipen autois Epeidē gegonate en homonoią, kai ekcheete haima athōon, en mią rhopę̄ aurion tautę̄ tę̄ hōrą, ateknōtheiē hē mētēr hymōn aph᾽ hymōn, kai sterētheiē tēs agapēs hymōn, kai tois idiois belesin allēlōn ta haimata ekcheēte. Kataphronēsantes de tou rhēmatos autou, ēlthon epi tēn aurion thēreusai. Kai exēlisen ap᾿ autōn mia elaphos. Kai kathisantes tois ippois, katedramon epi to katalabein autēn; kai rhipsantes belē kat᾿ autēs, ekollēsan allēlois kata tēs kardias heautōn; kata to rhēma tou gerontos ho eipen autois, katarōmenos autois. Kai apethanon.
Another time, when he was living with two disciples on the borders of Persia, two sons of the king, brothers according to the flesh, went out to hunt as was their custom. They spread nets over a great distance, even forty miles, so that whatever was found inside the nets they might hunt and kill with spears. The old man was found with his two disciples. And seeing him hairy and like a wild man, they were astonished, and said to him, “Tell us, are you a man or a spirit?” And he said to them, “I am a sinful man; and I came out to weep for my sins; and I worship Jesus Christ, the Son of the living God.” They said to him, “There is no other god but the sun and the fire and the water” (which they worshiped). “But come and sacrifice to them.” He said to them, “These are creatures, and you are going astray; but I beg you to turn and know the true God who created all these things.” They said, “Do you say that one who was condemned and crucified is the true God?” And the old man says, “The one who crucified sin and killed death, him I say to be the true God.” They tortured him together with the brothers, trying to force them to sacrifice. And after much torture they beheaded the two brothers; but the old man they tortured for many days; and at last, as a display of their skill, they stood him in the middle and shot arrows, one in front of him and the other behind. He said to them, “Since you have agreed together and are shedding innocent blood, in one moment tomorrow at this hour may your mother be childless of you and deprived of your love, and may you shed each other’s blood with your own arrows.” Despising his word, they went out the next day to hunt. And a deer sprang away from them. And mounting their horses, they rode to catch it; and shooting arrows at it, they struck each other in the heart, according to the word of the old man which he spoke, cursing them. And they died.
Chapter 74
74.1PG 65:299
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Μώτιον λέγων· Ἐὰν ἀπέλθω μεῖναι εἰς τόπον, πῶς θέλεις διάξω ἐκεῖ; Λέγει αὐτῷ ὁ γέρων· Ἐὰν οἰκήσῃς εἰς τόπον, μὴ θελήσῃς ἐκβαλεῖν σεαυτῷ ὄνομα ἔν τινι, ὅτι οὐκ ἐξέρχομαι εἰς σύναξιν, ἢ εἰς ἀγάπην οὐκ ἐσθίω. Ταῦτα γὰρ ὄνομα ποιοῦσι κενὸν, καὶ ὕστερον εὑρίσκεις ὄχλησιν. Οἱ γὰρ ἄνθρωποι, ὅπου εὑρίσκουσι ταῦτα, ἐκεῖ τρέχουσι. Λέγει οὖν αὐτῷ ὁ ἀδελφός· Τί οὖν ποιήσω; Λέγει ὁ γέρων· ὅπου ἐὰν καθίσῃς, ἴσως μετὰ πάντων ἀκολούθει· καὶ εἴ τι βλέπεις τοὺς εὐλαβεῖς ποιοῦντας εἰς οὓς πληροφορῇ, ποίησον, καὶ ἀναπαύῃ. Τοῦτο γὰρ ταπείνωσίς ἐστι, τὸ εἶναί σε ἐπίσης αὐτῶν. Καὶ οἱ ἄνθρωποι θεωροῦντές σε ὁ ἐκβαίνοντα, ἔχουσί σε ἐπίσης πάντων· καὶ οὐδείς σοι ὀχλεῖ.
Adelphos ērōtēse ton abban Mōtion legōn; Ean apelthō meinai eis topon, pōs theleis diaxō ekei? Legei autǭ ho gerōn; Ean oikēsę̄s eis topon, mē thelēsę̄s ekbalein seautǭ onoma en tini, hoti ouk exerchomai eis synaxin, ē eis agapēn ouk esthiō. Tauta gar onoma poiousi kenon, kai hysteron heuriskeis ochlēsin. Hoi gar anthrōpoi, hopou heuriskousi tauta, ekei trechousi. Legei oun autǭ ho adelphos; Ti oun poiēsō? Legei ho gerōn; hopou ean kathisę̄s, isōs meta pantōn akolouthei; kai ei ti blepeis tous eulabeis poiountas eis hous plērophorę̄, poiēson, kai anapauę̄. Touto gar tapeinōsis esti, to einai se episēs autōn. Kai hoi anthrōpoi theōrountes se ho ekbainonta, echousi se episēs pantōn; kai oudeis soi ochlei.
A brother asked abba Motius, saying, “If I go to live in a place, how do you want me to live there?” The old man says to him, “If you live in a place, do not seek to make yourself a name in anything, such as ‘I do not go out to the synaxis,’ or ‘I do not eat at the love-feast.’ For these things make an empty name, and afterward you find trouble. For people run to wherever they find these things.” So the brother says to him, “Then what shall I do?” The old man says, “Wherever you live, follow the common way with everyone; and whatever you see the devout doing, in whom you have confidence, do it, and you will be at rest. For this is humility: to be on a level with them. And when people see you not going beyond, they will hold you to be like everyone; and no one will trouble you.”
74.2PG 65:299
Διηγήσατο περὶ τοῦ ἀββᾶ Μωτίου ὁ μαθητής αὐτοῦ ἀββᾶς Ἰσαάκ· ἀμφότεροι δὲ ἐγένοντο ἐπίσκοποι· ὅτι πρῶτος ᾠκοδόμησε μοναστήριον ὁ γέρων εἰς τὸν Ἡρακλᾶν· καὶ ὡς ἀνεχώρησεν ἐκεῖθεν, ἀπῆλθεν εἰς ἕτερον τόπον, καὶ ᾠκοδόμησεν ἐκεῖ πάλιν. Καὶ κατ' ἐνέργειαν τοῦ διαβόλου, εὑρέθη ἀδελφός τις ἐχθραίνων αὐτῷ, καὶ θλίβων αὐτόν. Καὶ ἀναστὰς ὁ γέρων ἀνεχώρησεν εἰς τὴν ἰδίαν κώμην· καὶ ἐποίησεν ἑαυτῷ μοναστήριον, καὶ ἐνέκλεισεν ἑαυτόν. Καὶ μετὰ χρόνον ἦλθον οἱ γέροντες τοῦ τόπου ὅθεν ἐξῆλθε, καὶ λαβόντες καὶ τὸν ἀδελφὸν ὅπου εἶχε πρὸς αὐτὸν τὴν λύπην, ἀπῆλθον παρακαλέσαι αὐτὸν, ἵνα ἐνέγκωσιν αὐτὸν εἰς τὴν μονὴν αὐτοῦ. Ὡς δὲ ἤγγισαν ὅπου ἦν ὁ ἀββᾶς Σώρης, ἀφῆκαν τὰ μηλωτάρια αὐτῶν ἐγγὺς αὐτοῦ, καὶ τὸν ἀδελφὸν τὸν ἔχοντα τὴν λύπην. Καὶ ὡς ἔκρουσαν, βάλλει ὁ γέρων τὸ κλιμάκιον, καὶ παρακύπτει, καὶ γνωρίζει αὐτοὺς, καὶ λέγει· Ποῦ τὰ μηλωτάρια ὑμῶν; Οἱ δὲ εἶπον· Ἰδοὺ ὧδε μετὰ τοῦδε τοῦ ἀδελφοῦ. Ὡς δὲ ἤκουσε τὸ ὄνομα τοῦ ἀδελφοῦ τοῦ λυπήσαντος αὐτὸν, ὁ γέρων ἀπὸ χαρᾶς ἔβαλε πέλεκυν, καὶ κατέστρεψε την θύραν, καὶ ἐξῆλθε τρέχων ὅπου ἦν ὁ ἀδελφός· καὶ ἔβαλεν αὐτῷ μετάνοιαν πρῶτος, καὶ ἡσπάσατο αὐτόν· καὶ εἰσήνεγκεν αὐτὸν εἰς τὸ κελλίον αὐτοῦ καὶ ἐπὶ τρεῖς ἡμέρας εὔφρανεν αὐτούς· καὶ αὐτὸς μετ᾿ αὐτῶν· ὅπερ οὐκ εἶχε συνήθειαν ποιεῖν· καὶ ἀναστὰς ἐπορεύθη μετ' αὐτῶν. Καὶ μετὰ ταῦτα ἐπίσκοπος γέγονεν. Ἦν γὰρ σημειοφόρος. Καὶ τὸν μαθητὴν αὐτοῦ ἐποίησεν ἐπίσκοπον ὁ μακάριος Κύριλλος τὸν ἀββᾶν Ἰσαάκ.
Diēgēsato peri tou abba Mōtiou ho mathētēs autou abbas Isaak; amphoteroi de egenonto episkopoi; hoti prōtos ǭkodomēse monastērion ho gerōn eis ton Hēraklan; kai hōs anechōrēsen ekeithen, apēlthen eis heteron topon, kai ǭkodomēsen ekei palin. Kai kat' energeian tou diabolou, heurethē adelphos tis echthrainōn autǭ, kai thlibōn auton. Kai anastas ho gerōn anechōrēsen eis tēn idian kōmēn; kai epoiēsen heautǭ monastērion, kai enekleisen heauton. Kai meta chronon ēlthon hoi gerontes tou topou hothen exēlthe, kai labontes kai ton adelphon hopou eiche pros auton tēn lypēn, apēlthon parakalesai auton, hina enenkōsin auton eis tēn monēn autou. Hōs de ēngisan hopou ēn ho abbas Sōrēs, aphēkan ta mēlōtaria autōn engys autou, kai ton adelphon ton echonta tēn lypēn. Kai hōs ekrousan, ballei ho gerōn to klimakion, kai parakyptei, kai gnōrizei autous, kai legei; Pou ta mēlōtaria hymōn? Hoi de eipon; Idou hōde meta toude tou adelphou. Hōs de ēkouse to onoma tou adelphou tou lypēsantos auton, ho gerōn apo charas ebale pelekyn, kai katestrepse tēn thyran, kai exēlthe trechōn hopou ēn ho adelphos; kai ebalen autǭ metanoian prōtos, kai hēspasato auton; kai eisēnenken auton eis to kellion autou kai epi treis hēmeras euphranen autous; kai autos met᾿ autōn; hoper ouk eiche synētheian poiein; kai anastas eporeuthē met' autōn. Kai meta tauta episkopos gegonen. Ēn gar sēmeiophoros. Kai ton mathētēn autou epoiēsen episkopon ho makarios Kyrillos ton abban Isaak.
His disciple abba Isaac related about abba Motius (both became bishops) that the old man first built a monastery at Heraclea; and when he withdrew from there, he went to another place and built again there. And by the working of the devil a brother was found who was hostile to him and afflicted him. And the old man got up and withdrew to his own village; and he made himself a monastery and shut himself in. After a time the old men of the place he had left came, bringing also the brother who had the grievance against him, and went to beg him to come back to his monastery. When they drew near where abba Sores was, they left their sheepskins near him, and the brother who had the grievance. And when they knocked, the old man let down the little ladder, peered out, recognized them, and says, “Where are your sheepskins?” They said, “Look, here with this brother.” When he heard the name of the brother who had grieved him, the old man for joy took an axe, broke down the door, and went out running to where the brother was; and he made a prostration to him first and embraced him; and he brought him into his cell and for three days entertained them, and himself with them, which he was not accustomed to do; and he got up and went with them. And afterward he became a bishop; for he was a wonder-worker. And blessed Cyril made his disciple, abba Isaac, a bishop.
Chapter 75
75.1PG 65:299
Ἔλεγον περὶ τοῦ ἀββᾶ Μεγεθίου, ὅτι ἐξήρχετο τοῦ κελλίου καὶ εἰ ἤρχετο αὐτῷ λογισμὸς ἀναχωρῆσαι ἐκ τοῦ τόπου, οὐκ ἀνέκαμπτεν εἰς τὴν κέλλαν αὐτοῦ. Οὐδὲ γὰρ εἶχε τί ποτε τοῦ αἰῶνος τούτου ὕλην, εἰ μὴ ῥαφίδα μίαν ὅπου τὰ θαλλία ἔσχιζεν· εἰργάζετο γὰρ καθ' ἡμέραν τρία μαλάκια, τὸ τῆς τροφῆς αὐτοῦ.
Elegon peri tou abba Megethiou, hoti exērcheto tou kelliou kai ei ērcheto autǭ logismos anachōrēsai ek tou topou, ouk anekampten eis tēn kellan autou. Oude gar eiche ti pote tou aiōnos toutou hylēn, ei mē rhaphida mian hopou ta thallia eschizen; eirgazeto gar kath' hēmeran tria malakia, to tēs trophēs autou.
They said of abba Megethius that if he went out of his cell and the thought came to him to leave the place, he did not go back to his cell. For he had no material thing of this age except one needle with which he split the palm leaves; for he made three small baskets a day, the cost of his food.
75.2PG 65:301
Ἔλεγον περὶ τοῦ δευτέρου ἀββᾶ Μεγεθίου, ὅτι ἦν ταπεινὸς σφόδρα, μαθητευθεὶς παρ' Αἰγυπτίοις, καὶ συντυχὼν πολλοῖς γέρουσι, καὶ τῷ ἀββᾷ Σισόῃ, καὶ τῷ ἀββᾷ Ποιμένι. Ἔμεινε δὲ καὶ εἰς ποταμὸν εἰς τὸ Σινά. Καὶ συνέβη τινὰ τῶν ἁγίων παραβαλεῖν αὐτῷ (ὡς αὐτὸς διηγήσατο), καὶ λέγει αὐτῷ· Πῶς διάγεις, ἀδελφὲ, ἐν τῇ ἐρήμῳ ταύτῃ; Ὁ δὲ εἶπε· Νηστεύω δύο δύο, καὶ ἕνα ἄρτον ἐσθίω. Καὶ λέγει μοι Εἰ θέλεις ἀκοῦσαί μου, φάγε καθ' ἡμέραν τὸ ἥμισυ τοῦ ἄρτου. Καὶ ποιήσας οὕτως εὗρεν ἀνάπαυσιν.
Elegon peri tou deuterou abba Megethiou, hoti ēn tapeinos sphodra, mathēteutheis par' Aigyptiois, kai syntychōn pollois gerousi, kai tǭ abbą Sisoę̄, kai tǭ abbą Poimeni. Emeine de kai eis potamon eis to Sina. Kai synebē tina tōn hagiōn parabalein autǭ (hōs autos diēgēsato), kai legei autǭ; Pōs diageis, adelphe, en tę̄ erēmǭ tautę̄? Ho de eipe; Nēsteuō dyo dyo, kai hena arton esthiō. Kai legei moi Ei theleis akousai mou, phage kath' hēmeran to hēmisy tou artou. Kai poiēsas houtōs heuren anapausin.
They said of the second abba Megethius that he was very humble, having been taught by Egyptians and having met many old men, and abba Sisoes and abba Poemen. He lived also at the river at Sinai. And it happened that one of the saints visited him (as he himself related), and says to him, “How do you live in this desert, brother?” He said, “I fast two days at a time, and eat one loaf.” And he says to me, “If you want to listen to me, eat half the loaf every day.” And doing so he found rest.
75.3PG 65:301
Ἠρώτησάν τινες τῶν Πατέρων τὸν ἀββᾶν Μεγέθιον, λέγοντες· Ἐὰν περισσεύηται ἔψημα εἰς τὴν ἄλλην ἡμέραν, θέλεις ἵνα φάγωσιν οἱ ἀδελφοί; Λέγει αὐτοῖς ὁ γέρων· Ἐὰν ἡρήμωται, οὐκ ἔστι καλὸν ἵνα ἀναγκασθῶσιν οἱ ἀδελφοὶ φαγεῖν αὐτὸ, καὶ ἀσθενήσωσιν, ἀλλὰ ῥιφῇ· ἐὰν δὲ καλόν ἐστι, καὶ διὰ στρῆνος ῥιφῇ, καὶ ἄλλο ἐψηθῇ, τοῦτο κακόν ἐστιν.
Ērōtēsan tines tōn Paterōn ton abban Megethion, legontes; Ean perisseuētai epsēma eis tēn allēn hēmeran, theleis hina phagōsin hoi adelphoi? Legei autois ho gerōn; Ean hērēmōtai, ouk esti kalon hina anankasthōsin hoi adelphoi phagein auto, kai asthenēsōsin, alla rhiphę̄; ean de kalon esti, kai dia strēnos rhiphę̄, kai allo epsēthę̄, touto kakon estin.
Some of the Fathers asked abba Megethius, saying, “If cooked food is left over to the next day, do you want the brothers to eat it?” The old man says to them, “If it has gone bad, it is not good that the brothers be forced to eat it and fall ill; but let it be thrown away. But if it is good, and it is thrown away out of daintiness and something else cooked, that is evil.”
75.4PG 65:301
Εἶπε πάλιν· Ἐν ἀρχῇ ὅτε συνηγόμεθα πρὸς ἀλλήλους, καὶ ἐλαλοῦμεν περὶ ὠφελείας συγκροτοῦντες ἀλλήλους, ἐγινόμεθα χοροὶ χοροὶ, καὶ ἀνηρχόμεθα εἰς τοὺς οὐρανούς. Νυνὶ δὲ συναγόμεθα, καὶ εἷς τὸν ἕνα εἰς καταλαλιὰν ἐρχόμενοι, κατάγομεν κάτω.
Eipe palin; En archę̄ hote synēgometha pros allēlous, kai elaloumen peri ōpheleias synkrotountes allēlous, eginometha choroi choroi, kai anērchometha eis tous ouranous. Nyni de synagometha, kai heis ton hena eis katalalian erchomenoi, katagomen katō.
He also said, “In the beginning, when we gathered together and spoke of what is profitable, encouraging one another, we became choirs upon choirs and went up to heaven. But now we gather, and coming to slander one another, we drag each other down.”
Chapter 76
76.1PG 65:301
Εἶπεν ὁ ἀββᾶς Μιὼς ὁ τοῦ Βελέου, ὅτι ἡ ὑπακοὴ ἀντὶ ὑπακοῆς ἐστιν. Εἴ τις ὑπακούει τῷ Θεῷ, ὁ Θεὸς ὑπακούει αὐτόν.
Eipen ho abbas Miōs ho tou Beleou, hoti hē hypakoē anti hypakoēs estin. Ei tis hypakouei tǭ Theǭ, ho Theos hypakouei auton.
Abba Mius of Belos said, “Obedience is in return for obedience. If someone obeys God, God obeys him.”
76.2PG 65:301
Εἶπε πάλιν περί τινος γέροντος, ὅτι ἦν ἐν τῇ Σκήτει· ἦν δὲ ἀπὸ δούλων· ἐγένετο δὲ διακριτικὸς σφόδρα. Καὶ ἤρχετο κατ᾿ ἐνιαυτὸν εἰς Ἀλεξάνδρειαν, φέρων τὴν μισθοφορίαν τοῖς κυρίοις αὐτοῦ. Καὶ ὑπήντων αὐτῷ, καὶ προσεκύνουν αὐτῷ. Ὁ δὲ γέρων ἔβαλεν ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἔφερεν, ἵνα νίψῃ τοὺς κυρίους αὐτοῦ. Οἱ δὲ πρὸς αὐτὸν ἔλεγον· Μή, Πάτερ, μὴ βαρῆς ἡμᾶς. Ὁ δὲ πρὸς αὐτοὺς ἔλεγεν Ὁμολογῶ ὅτι δοῦλος ὑμῶν εἰμι· καὶ εὐχαριστῶν ὅτι ἀφήκατέ με ἐλεύθερον δουλεύειν τῷ Θεῷ, ἀλλὰ κἀγὼ νίπτω ὑμᾶς, καὶ δέξασθε τὴν μισθοφορίαν μου ταύτην Οἱ δὲ ἐφιλονείκουν μὴ καταδεχόμενοι. Ἔλεγεν οὖν αὐτοῖς· Ἐὰν μὴ θέλητε δέξασθαι, κάθημαι ὧδε δουλεύων ὑμῖν. Καὶ φοβούμενοι αὐτὸν, ἤφιον ὁ ἐβούλετο ποιῆσαι· καὶ προέπεμπον αὐτὸν μετὰ πολλῶν χρειῶν, καὶ πολλῆς τιμῆς, ἵνα ποιῇ ὑπὲρ αὐτῶν ἀγάπας. Καὶ διὰ τοῦτο ἐγένετο ὀνομαστὸς εἰς Σκῆτιν, καὶ ἀγαπητός
Eipe palin peri tinos gerontos, hoti ēn en tę̄ Skētei; ēn de apo doulōn; egeneto de diakritikos sphodra. Kai ērcheto kat᾿ eniauton eis Alexandreian, pherōn tēn misthophorian tois kyriois autou. Kai hypēntōn autǭ, kai prosekynoun autǭ. Ho de gerōn ebalen hydōr eis ton niptēra, kai epheren, hina nipsę̄ tous kyrious autou. Hoi de pros auton elegon; Mē, Pater, mē barēs hēmas. Ho de pros autous elegen Homologō hoti doulos hymōn eimi; kai eucharistōn hoti aphēkate me eleutheron douleuein tǭ Theǭ, alla kagō niptō hymas, kai dexasthe tēn misthophorian mou tautēn Hoi de ephiloneikoun mē katadechomenoi. Elegen oun autois; Ean mē thelēte dexasthai, kathēmai hōde douleuōn hymin. Kai phoboumenoi auton, ēphion ho ebouleto poiēsai; kai proepempon auton meta pollōn chreiōn, kai pollēs timēs, hina poię̄ hyper autōn agapas. Kai dia touto egeneto onomastos eis Skētin, kai agapētos
He also said of an old man that he was at Scetis; he was from among slaves; and he became very discerning. And every year he went to Alexandria, bringing his wages to his masters. And they met him and bowed down to him. But the old man put water into the basin and brought it, to wash his masters’ feet. And they said to him, “No, father, do not burden us.” He said to them, “I confess that I am your slave; and I give thanks that you have let me be free to serve God; but I too will wash you, and accept these wages of mine.” They contended, not accepting. So he said to them, “If you will not accept, I will stay here serving you.” And fearing him, they let him do what he wanted; and they sent him off with many provisions and much honor, so that he might hold love-feasts for them. And because of this he became famous at Scetis and beloved.
76.3PG 65:301–303
Ἡρωτήθη ὁ ἀββᾶς Μιὼς ὑπὸ στρατευομένου, εἰ ἄρα δέχεται μετάνοιαν ὁ Θεός. Ὁ δὲ μετὰ τὸ κατηχῆσαι αὐτὸν ἐν πολλοῖς λόγοις, λέγει πρὸς αὐτὸν Εἰπέ μοι, ἀγαπητέ· ἐὰν σχισθῇ σου τὸ χλανίδιον, βάλλεις τοῦτο ἔξω; Λέγει· Οὔ ἀλλὰ ῥάπτω αὐτὸ, καὶ χρῶμαι αὐτῷ. Λέγει πρὸς αὐτὸν ὁ γέρων· Εἰ οὖν σὺ τοῦ ἱματίου φείδῃ, ὁ Θεὸς τοῦ ἰδίου πλάσματος οὐ φείσεται
Hērōtēthē ho abbas Miōs hypo strateuomenou, ei ara dechetai metanoian ho Theos. Ho de meta to katēchēsai auton en pollois logois, legei pros auton Eipe moi, agapēte; ean schisthę̄ sou to chlanidion, balleis touto exō? Legei; Ou alla rhaptō auto, kai chrōmai autǭ. Legei pros auton ho gerōn; Ei oun sy tou himatiou pheidę̄, ho Theos tou idiou plasmatos ou pheisetai
Abba Mius was asked by a soldier whether God accepts repentance. After instructing him with many words, he says to him, “Tell me, beloved: if your cloak is torn, do you throw it away?” He says, “No, but I sew it up and use it.” The old man says to him, “So if you spare your garment, will not God spare his own creature?”
Chapter 77
77.1PG 65:303
Ἔλεγον περὶ τοῦ ἀββᾶ Μάρκου τοῦ Αἰγυπτίου, ὅτι ἔμεινε τριάκοντα ἔτη, μὴ ἐξερχόμενος ἐκ τοῦ κελλίου αὐτοῦ. Εἶχε δὲ ἔθος ὁ πρεσβύτερος ἔρχεσθαι, καὶ ποιεῖν αὐτῷ τὴν ἁγίαν προσφοράν. Ὁ δὲ διάβολος, θεωρήσας τὴν τοῦ ἀνδρὸς ἐνάρετον ὑπομονήν, ἐπανουργεύσατο ἐν κατακρίσει πειράσαι αὐτόν· καὶ παρεσκεύασέ τινα πνευματιῶντα, πρὸς τὸν γέροντα προφάσει εὐχῆς ἀπελθεῖν. Ὁ δὲ πνευματιῶν πρὸ παντὸς λόγου προσεφώνει τῷ γέροντι· Ὁ πρεσβύτερός σου ἔχει ὀσμὴν ἁμαρτίας, μηκέτι αὐτὸν ἐάσῃς εἰσελθεῖν πρὸς σέ. Ὁ δὲ θεόπνευστος ἀνὴρ εἶπε πρὸς αὐτόν· Τέκνον, πάντες τὴν ἀκαθαρσίαν ἔξω βάλλουσι· σὺ δὲ πρὸς μὲ ἤνεγκας αὐτήν. Ἀλλὰ γέγραπται· Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ὅμως εἰ καὶ ἁμαρτωλός ἐστιν, ὁ Κύριος σώσει αὐτόν. Γέγραπται γάρ· Εὔχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε. Καὶ ἐπὶ τῷ λόγῳ τούτῳ ποιήσας εὐχὴν, ἐφυγάδευσε τὸν δαίμονα ἀπὸ τοῦ ἀνθρώπου, καὶ ἀπέλυσεν αὐτὸν ὑγιῆ. Ὡς δὲ ἦλθεν ὁ πρεσβύτερος κατὰ τὸ εἰωθὸς, ὑπεδέξατο αὐτὸν ὁ γέρων μετὰ χαρᾶς. Ὁ δὲ ἀγαθὸς Θεὸς, ἰδὼν τὴν ἀκακίαν τοῦ γέροντος, ἔδειξεν αὐτῷ σημεῖον. Μέλλοντος γὰρ τοῦ κληρικοῦ στῆναι ἔμπροσθεν τῆς ἁγίας τραπέζης, καθὼς ὁ γέρων διηγήερχόμενον, καὶ ἔθηκε τὴν χεῖρα αὐτοῦ εἰς τὴν κεφαλὴν τοῦ κληρικοῦ, καὶ ἐγένετο ὁ κληρικὸς ὡς στύλος πυρός. Ἐμοῦ δὲ θαυμάσαντος ἐπὶ τῇ ὁράσει, ἤκουσα φωνῆς λεγούσης πρὸς μέ· Ἄνθρωπε, τί τεθαύμακας ἐπὶ τῷ πράγματι τούτῳ; Εἰ γὰρ βασιλεὺς ἐπίγειος οὐ μὴ ἑάσῃ τοὺς μεγιστᾶνας αὐτοῦ ῥυπαροὺς στῆναι ἔμπροσθεν αὐτοῦ, ἐὰν μὴ μετὰ δόξης πολλῆς· πόσῳ μᾶλλον ἡ θεία δύναμις οὐ καθαρίσει τοὺς λειτουργοὺς τῶν ἁγίων μυστηρίων, στήκοντας ἔμπροσθεν τῆς οὐρανίου δόξης; Ὁ δὲ γενναῖος καὶ ἀθλητὴς τοῦ Χριστοῦ Μάρκος ὁ Αἰγύπτιος, μέγας γενόμενος, κατηξιώθη τοῦ χαρίσματος τούτου, ὅτι οὐ κατέκρινε τὸν κληρικόν.
Elegon peri tou abba Markou tou Aigyptiou, hoti emeine triakonta etē, mē exerchomenos ek tou kelliou autou. Eiche de ethos ho presbyteros erchesthai, kai poiein autǭ tēn hagian prosphoran. Ho de diabolos, theōrēsas tēn tou andros enareton hypomonēn, epanourgeusato en katakrisei peirasai auton; kai pareskeuase tina pneumatiōnta, pros ton geronta prophasei euchēs apelthein. Ho de pneumatiōn pro pantos logou prosephōnei tǭ geronti; Ho presbyteros sou echei osmēn hamartias, mēketi auton easę̄s eiselthein pros se. Ho de theopneustos anēr eipe pros auton; Teknon, pantes tēn akatharsian exō ballousi; sy de pros me ēnenkas autēn. Alla gegraptai; Mē krinete, hina mē krithēte. Homōs ei kai hamartōlos estin, ho Kyrios sōsei auton. Gegraptai gar; Euchesthe hyper allēlōn, hopōs iathēte. Kai epi tǭ logǭ toutǭ poiēsas euchēn, ephygadeuse ton daimona apo tou anthrōpou, kai apelysen auton hygiē. Hōs de ēlthen ho presbyteros kata to eiōthos, hypedexato auton ho gerōn meta charas. Ho de agathos Theos, idōn tēn akakian tou gerontos, edeixen autǭ sēmeion. Mellontos gar tou klērikou stēnai emprosthen tēs hagias trapezēs, kathōs ho gerōn diēgēerchomenon, kai ethēke tēn cheira autou eis tēn kephalēn tou klērikou, kai egeneto ho klērikos hōs stylos pyros. Emou de thaumasantos epi tę̄ horasei, ēkousa phōnēs legousēs pros me; Anthrōpe, ti tethaumakas epi tǭ pragmati toutǭ? Ei gar basileus epigeios ou mē heasę̄ tous megistanas autou rhyparous stēnai emprosthen autou, ean mē meta doxēs pollēs; posǭ mallon hē theia dynamis ou katharisei tous leitourgous tōn hagiōn mystēriōn, stēkontas emprosthen tēs ouraniou doxēs? Ho de gennaios kai athlētēs tou Christou Markos ho Aigyptios, megas genomenos, katēxiōthē tou charismatos toutou, hoti ou katekrine ton klērikon.
They said of abba Mark the Egyptian that he remained thirty years without going out of his cell. And the presbyter was accustomed to come and celebrate the holy offering for him. But the devil, seeing the man’s virtuous endurance, schemed to tempt him through condemnation; and he prepared someone possessed to go to the old man on the pretext of asking for prayer. Before saying anything, the possessed man called out to the old man, “Your presbyter has the smell of sin; do not let him come in to you any more.” But the God-inspired man said to him, “Child, everyone throws uncleanness out, but you have brought it to me. But it is written, ‘Do not judge, so that you may not be judged.’ Even if he is a sinner, the Lord will save him. For it is written, ‘Pray for one another, that you may be healed.’” And with this word, praying, he drove the demon out of the man and sent him away healthy. When the presbyter came as usual, the old man received him with joy. And the good God, seeing the old man’s innocence, showed him a sign. For as the cleric was about to stand before the holy table, as the old man related, … [an angel] coming down, and he put his hand on the cleric’s head, and the cleric became like a pillar of fire. “And as I marveled at the sight, I heard a voice saying to me, ‘Man, why are you amazed at this thing? If an earthly king will not let his nobles stand before him dirty, but only in great glory, how much more will the divine power cleanse the ministers of the holy mysteries as they stand before the heavenly glory?’” And the noble athlete of Christ, Mark the Egyptian, having become great, was counted worthy of this gift because he did not condemn the cleric.
Chapter 78
78.1PG 65:303
κόψαι θαλλία, καὶ οἱ ἀδελφοὶ μετ' αὐτοῦ. Καὶ λέγουσιν αὐτῷ τὴν πρώτην ἡμέραν· Δεῦρο, φάγε μεθ' ἡμῶν, Πάτερ. Ὁ δὲ ἀπῆλθε καὶ ἔφαγε. Καὶ πάλιν τῇ ἄλλῃ λέγουσιν αὐτῷ φαγεῖν. Ὁ δὲ οὐκ ἤθελεν, ἀλλ᾽ ἔλεγεν αὐτοῖς· Ὑμεῖς χρείαν ἔχετε φαγεῖν, τέκνα ἀκμὴν γὰρ σάρξ ἐστε· ἐγὼ δὲ νῦν οὐ θέλω φαγεῖν.
kopsai thallia, kai hoi adelphoi met' autou. Kai legousin autǭ tēn prōtēn hēmeran; Deuro, phage meth' hēmōn, Pater. Ho de apēlthe kai ephage. Kai palin tę̄ allę̄ legousin autǭ phagein. Ho de ouk ēthelen, all᾽ elegen autois; Hymeis chreian echete phagein, tekna akmēn gar sarx este; egō de nyn ou thelō phagein.
… to cut palm leaves, and the brothers with him. And on the first day they say to him, “Come, eat with us, father.” And he went and ate. And again the next day they tell him to eat. But he would not, but said to them, “You need to eat, children, for you are still flesh; but I do not want to eat now.”
78.2PG 65:303–305
Παρέβαλεν ὁ ἀββᾶς Μακάριος πρὸς τὸν ἀββᾶν Παχώμιον τῶν Ταβενησιωτῶν. Ὁ δὲ Παχώμιος ἠρώτα αὐτὸν, λέγων· Ὅτε εἰσιν ἀδελφοὶ ἄτακτοι, καλόν ἐστι παιδεῦσαι αὐτούς; Λέγει αὐτῷ ὁ ἀββᾶς Μακάριος· Παίδευσον, καὶ κρῖνον δικαίως τοὺς ὑπὸ σέ· ἔξω δὲ μὴ κρίνῃς τινάς. Γέγραπται γάρ· Οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε; τοὺς δὲ ἔξω ὁ Θεὸς κρίνει.
Parebalen ho abbas Makarios pros ton abban Pachōmion tōn Tabenēsiōtōn. Ho de Pachōmios ērōta auton, legōn; Hote eisin adelphoi ataktoi, kalon esti paideusai autous? Legei autǭ ho abbas Makarios; Paideuson, kai krinon dikaiōs tous hypo se; exō de mē krinę̄s tinas. Gegraptai gar; Ouchi tous esō hymeis krinete? tous de exō ho Theos krinei.
Abba Macarius visited abba Pachomius of the Tabennesiots. And Pachomius asked him, saying, “When there are undisciplined brothers, is it good to discipline them?” Abba Macarius says to him, “Discipline and judge justly those under you; but do not judge anyone outside. For it is written, ‘Is it not those inside whom you judge? But those outside God judges.’”
78.3PG 65:305
Ἐποίησέ ποτε ὁ ἀββᾶς Μακάριος τετράμηνον, παραβάλλων τινὶ ἀδελφῷ ἡμερούσιον· καὶ οὐχ εὖρεν αὐτὸν εὐκαιροῦντα ἀπὸ τῆς προσευχῆς οὐδὲ ἅπαξ· καὶ θαυμάσας ἔλεγεν· Ἰδοὺ ἐπίγειος ἄγγελος. Ἀρχὴ τοῦ Ν στοιχείου.
Epoiēse pote ho abbas Makarios tetramēnon, paraballōn tini adelphǭ hēmerousion; kai ouch euren auton eukairounta apo tēs proseuchēs oude hapax; kai thaumasas elegen; Idou epigeios angelos. Archē tou N stoicheiou.
Once abba Macarius spent four months visiting a brother every day; and he did not once find him free from prayer; and marveling he said, “Look, an earthly angel.” [Beginning of the letter N.]
Chapter 79
79.1PG 65:305
Εἶπεν ὁ ἀββᾶς Νεῖλος Ὅσα ἂν ποιῆς εἰς ἄμυναν ἀδελφοῦ ἠδικηκότος σε, ἅπαντα εἰς καρδίαν σοι γενήσεται ἐν καιρῷ προσευχῆς.
Eipen ho abbas Neilos Hosa an poiēs eis amynan adelphou ēdikēkotos se, hapanta eis kardian soi genēsetai en kairǭ proseuchēs.
Abba Nilus said, “Whatever you do in revenge against a brother who has wronged you will all come into your heart at the time of prayer.”
79.2PG 65:305
Εἶπε πάλιν· Προσευχή ἐστι πραότητος καὶ ἀοργησίας βλάστημα.
Eipe palin; Proseuchē esti praotētos kai aorgēsias blastēma.
He also said, “Prayer is the offshoot of meekness and freedom from anger.”
79.3PG 65:305
Εἶπε πάλιν· Προσευχή ἐστι λύπης καὶ ἀθυμίας ἀλέξημα.
Eipe palin; Proseuchē esti lypēs kai athymias alexēma.
He also said, “Prayer is the remedy for grief and despondency.”
79.4PG 65:305
Εἶπε πάλιν Ἀπελθὼν πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς· καὶ λαβὼν τὸν σταυρὸν, ἀπάρνησαι σεαυτόν· ἵνα δυνηθῇς ἀπερισπάστως προσεύχεσθαι.
Eipe palin Apelthōn pōlēson sou ta hyparchonta, kai dos ptōchois; kai labōn ton stauron, aparnēsai seauton; hina dynēthę̄s aperispastōs proseuchesthai.
He also said, “Go, sell your possessions and give to the poor; and taking up the cross, deny yourself, so that you may be able to pray without distraction.”
79.5PG 65:305
Εἶπε πάλιν· Ὅπερ ἂν ὑπομένων φιλοσοφήσῃς, τούτου τὸν καρπὸν κατὰ τὸν καιρὸν τῆς εὐχῆς εὐρήσεις.
Eipe palin; Hoper an hypomenōn philosophēsę̄s, toutou ton karpon kata ton kairon tēs euchēs eurēseis.
He also said, “Whatever you endure in practicing wisdom, you will find its fruit at the time of prayer.”
79.6PG 65:305
Εἶπε πάλιν· Ἐπιθυμῶν προσεύξασθαι ὡς δεῖ, μὴ λυπήσῃς ψυχήν· εἰ δὲ μήγε, εἰς μάτην τρέχεις.
Eipe palin; Epithymōn proseuxasthai hōs dei, mē lypēsę̄s psychēn; ei de mēge, eis matēn trecheis.
He also said, “If you desire to pray as you ought, do not grieve any soul; otherwise you run in vain.”
79.7PG 65:305
Εἶπε πάλιν· Μὴ θέλε ὡς σοὶ δοκεῖ, ἀλλ' ὡς Θεῷ ἀρέσκει γίνεσθαι τὰ κατὰ σε· καὶ ἔσῃ ἀτάραχος καὶ εὐχάριστος ἐν προσευχῇ σου.
Eipe palin; Mē thele hōs soi dokei, all' hōs Theǭ areskei ginesthai ta kata se; kai esę̄ atarachos kai eucharistos en proseuchę̄ sou.
He also said, “Do not want your affairs to turn out as seems good to you, but as pleases God; and you will be untroubled and thankful in your prayer.”
79.8PG 65:305
Εἶπε πάλιν Μακάριός ἐστι μοναχὸς, ὁ πάντων περίψημα ἑαυτὸν λογιζόμενος.
Eipe palin Makarios esti monachos, ho pantōn peripsēma heauton logizomenos.
He also said, “Blessed is the monk who regards himself as the refuse of all.”
79.9PG 65:305
Εἶπε πάλιν Ἄτρωτος διαμένει μοναχὸς ἀπὸ τῶν βελῶν τοῦ ἐχθροῦ, ὁ ἀγαπῶν ἡσυχίαν· ὁ δὲ συναναμιγνύμενος πλήθεσι συνεχεῖς δέχεται πληγάς.
Eipe palin Atrōtos diamenei monachos apo tōn belōn tou echthrou, ho agapōn hēsychian; ho de synanamignymenos plēthesi synecheis dechetai plēgas.
He also said, “The monk who loves stillness remains unwounded by the arrows of the enemy; but one who mixes with crowds receives continual blows.”
79.10PG 65:305
Εἶπε πάλιν· Ὁ δοῦλος ὁ ἀμελῶν τῶν ἔργων τοῦ κυρίου αὐτοῦ ἑτοιμαζέσθω πρὸς μάστιγας.
Eipe palin; Ho doulos ho amelōn tōn ergōn tou kyriou autou hetoimazesthō pros mastigas.
He also said, “The servant who neglects the works of his master, let him prepare for the lash.”
Chapter 80
80.1PG 65:305
Ὁ ἀββᾶς Νιστερῶος ὁ μέγας περιεπάτει ἐν τῇ ἐρήμῳ μετὰ ἀδελφοῦ τινος· καὶ ἰδόντες δράκοντα, ἔφυγον. Καὶ λέγει αὐτῷ ὁ ἀδελφός· Καὶ σὺ φοβῇ, Πάτερ; Καὶ λέγει αὐτῷ ὁ γέρων· Οὐ φοβοῦμαι, τέκνον· ἀλλὰ συμφέρει ὅτι ἔφυγον, ἐπεὶ οὐκ εἶχον ἐκφυγεῖν τὸ πνεῦμα τῆς κενοδοξίας.
Ho abbas Nisterōos ho megas periepatei en tę̄ erēmǭ meta adelphou tinos; kai idontes drakonta, ephygon. Kai legei autǭ ho adelphos; Kai sy phobę̄, Pater? Kai legei autǭ ho gerōn; Ou phoboumai, teknon; alla sympherei hoti ephygon, epei ouk eichon ekphygein to pneuma tēs kenodoxias.
Abba Nisterus the Great was walking in the desert with a brother; and seeing a serpent, they fled. And the brother says to him, “Are you afraid too, father?” And the old man says to him, “I am not afraid, child; but it was good that I fled, since otherwise I would not have escaped the spirit of vainglory.”
80.2PG 65:305–307
Ἀδελφὸς ἠρώτησε γέροντα, λέγων· Ποῖον καλὸν πρᾶγμά ἐστιν, ἵνα ποιήσω, καὶ ζήσωμαι ἐν αὐτῷ; Καὶ εἶπεν ὁ γέρων· Ὁ Θεὸς οἶδε τὸ καλόν. Ἀλλ' ἤκουσα ὅτι ἡρώτησέ τις τῶν Πατέρων τὸν ἀββᾶν Νιστερῶον τὸν μέγαν, τὸν φίλον τοῦ ἀββᾶ Ἀντωνίου, καὶ εἶπεν αὐτῷ Ποῖον καλὸν ἔργον ἐστὶν, ἵνα ποιήσω; Καὶ εἶπεν αὐτῷ Οὐκ εἰσὶ πᾶσαι αἱ ἐργασίαι ἴσαι; ἡ Γραφὴ λέγει, ὅτι Ἀβραὰμ φιλόξενος ἦν, καὶ ὁ Θεὸς ἦν μετ᾿ αὐτοῦ· καὶ Ἠλίας ἠγάπα τὴν ἡσυχίαν, καὶ ὁ Θεὸς ἦν μετ' αὐτοῦ· καὶ ὁ Δαβὶδ ταπεινὸς ἦν, καὶ ὁ Θεὸς ἦν μετ᾿ αὐτοῦ. Ὁ οὖν θεωρεῖς τὴν ψυχήν σου θέλουσαν κατὰ Θεὸν, τοῦτο ποίησον καὶ [φύλαξον] τὴν καρδίαν σου.
Adelphos ērōtēse geronta, legōn; Poion kalon pragma estin, hina poiēsō, kai zēsōmai en autǭ? Kai eipen ho gerōn; Ho Theos oide to kalon. All' ēkousa hoti hērōtēse tis tōn Paterōn ton abban Nisterōon ton megan, ton philon tou abba Antōniou, kai eipen autǭ Poion kalon ergon estin, hina poiēsō? Kai eipen autǭ Ouk eisi pasai hai ergasiai isai? hē Graphē legei, hoti Abraam philoxenos ēn, kai ho Theos ēn met᾿ autou; kai Ēlias ēgapa tēn hēsychian, kai ho Theos ēn met' autou; kai ho Dabid tapeinos ēn, kai ho Theos ēn met᾿ autou. Ho oun theōreis tēn psychēn sou thelousan kata Theon, touto poiēson kai [phylaxon] tēn kardian sou.
A brother asked an old man, saying, “What good thing is there that I may do and live by it?” And the old man said, “God knows what is good. But I have heard that one of the Fathers asked abba Nisterus the Great, the friend of abba Antony, and said to him, ‘What good work is there that I may do?’ And he said to him, ‘Are not all works equal? Scripture says that Abraham was hospitable, and God was with him; and Elijah loved stillness, and God was with him; and David was humble, and God was with him. So whatever you see your soul wanting according to God, do that, and [guard] your heart.’”
80.3PG 65:307
Ὁ ἀββᾶς Ἰωσὴφ λέγει τῷ ἀββᾷ Νισθερώῳ· Τί ποιήσω τῇ γλώσσῃ μου, ὅτι οὐ δύναμαι κρατῆσαι αὐτῆς; Καὶ λέγει αὐτῷ ὁ γέρων· Ἐὰν οὖν λαλήσῃς, ἔχεις ἀνάπαυσιν; Λέγει αὐτῷ· Οὐχί. Καὶ εἶπεν ὁ γέρων· Εἰ οὐκ ἔχεις ἀνάπαυσιν, διατί λαλεῖς; μᾶλλον σιώπα καὶ ἐὰν συμβῇ ὁμιλία, πολλὰ ἄκουε μᾶλλον ἢ λάλει.
Ho abbas Iōsēph legei tǭ abbą Nistherōǭ; Ti poiēsō tę̄ glōssę̄ mou, hoti ou dynamai kratēsai autēs? Kai legei autǭ ho gerōn; Ean oun lalēsę̄s, echeis anapausin? Legei autǭ; Ouchi. Kai eipen ho gerōn; Ei ouk echeis anapausin, diati laleis? mallon siōpa kai ean symbę̄ homilia, polla akoue mallon ē lalei.
Abba Joseph says to abba Nisterus, “What shall I do with my tongue, since I cannot control it?” And the old man says to him, “When you speak, then, do you have rest?” He says to him, “No.” And the old man said, “If you have no rest, why do you speak? Rather keep silent; and if a conversation happens, listen much rather than speak.”
80.4PG 65:307
Ἀδελφὸς εἶδε τὸν ἀββᾶν Νισθερῶον φοροῦντα δύο κολόβια, καὶ ἐπηρώτησεν αὐτὸν, λέγων· Ἐὰν πτωχὸς ἔλθῃ, καὶ αἰτήσῃ σε ἱμάτιον, ποῖον δίδως αὐτῷ; Καὶ ἀποκριθεὶς εἶπε· Τὸ κάλλιον. Καὶ λέγει ὁ ἀδελφός· Καὶ ἐὰν ἄλλος αἰτήσῃ σε, τί παρέχεις αὐτῷ; καὶ λέγει ὁ γέρων· Τὸ ἥμισυ τοῦ ἄλλου. Καὶ λέγει ὁ ἀδελφός· Καὶ ἐὰν ἄλλος αἰτήσῃ σε, τί δίδως αὐτῷ; Ὁ δὲ ἔφη· Κόπτω καὶ τὸ λοιπὸν, καὶ δίδωμι αὐτῷ τὸ ἥμισυ, καὶ τὸ λοιπὸν ζώννυμαι. Καὶ πάλιν λέγει Εἰ δὲ καὶ τοῦτο ζητήσῃ τις παρὰ σοῦ, τί ποιεῖς; Λέγει ὁ γέρων· Παρέχω αὐτῷ τὸ λοιπὸν, καὶ πορευθεὶς κάθημαι εἰς ἕνα τόπον, ἕως οὗ ὁ Θεὸς πέμψῃ καὶ σκεπάσῃ με· οὐ ζητῶ γὰρ παρ᾿ ἄλλου τινός.
Adelphos eide ton abban Nistherōon phorounta dyo kolobia, kai epērōtēsen auton, legōn; Ean ptōchos elthę̄, kai aitēsę̄ se himation, poion didōs autǭ? Kai apokritheis eipe; To kallion. Kai legei ho adelphos; Kai ean allos aitēsę̄ se, ti parecheis autǭ? kai legei ho gerōn; To hēmisy tou allou. Kai legei ho adelphos; Kai ean allos aitēsę̄ se, ti didōs autǭ? Ho de ephē; Koptō kai to loipon, kai didōmi autǭ to hēmisy, kai to loipon zōnnymai. Kai palin legei Ei de kai touto zētēsę̄ tis para sou, ti poieis? Legei ho gerōn; Parechō autǭ to loipon, kai poreutheis kathēmai eis hena topon, heōs hou ho Theos pempsę̄ kai skepasę̄ me; ou zētō gar par᾿ allou tinos.
A brother saw abba Nisterus wearing two tunics, and asked him, saying, “If a poor man comes and asks you for a garment, which do you give him?” And he answered, “The better one.” And the brother says, “And if another asks you, what do you give him?” And the old man says, “Half of the other.” And the brother says, “And if another asks you, what do you give him?” He said, “I cut the rest too, and give him half, and gird myself with what is left.” And again he says, “And if someone asks you for that too, what do you do?” The old man says, “I give him the rest, and go and sit in some place until God sends someone to cover me; for I do not ask anyone else.”
80.5PG 65:307
Εἶπεν ὁ ἀββᾶς Νισθερῶος, ὅτι ὀφείλει ὁ μοναχὸς καθ᾽ ἑσπέραν καὶ πρωΐας λόγον ποιεῖν, Τί ὧν θέλει ὁ Θεὸς ἐποιήσαμεν, καὶ τί ὧν οὐ θέλει οὐκ ἐποιήσαμεν; καὶ οὕτως τρακτεύοντες ἑαυτῶν τὴν πᾶσαν ζωήν. Οὕτως γὰρ ἔζησεν ὁ ἀββᾶς Ἀρσένιος. Σπούδαζε ἑκάστην ἡμέραν παρεστάναι τῷ Θεῷ χωρὶς ἁμαρτίας. Οὕτω προσεύχου τῷ Θεῷ, ὡς παρὼν παρόντι καὶ γὰρ ἀληθῶς πάρεστι. Μὴ νομοθέτει ἑαυτόν· κρῖνε δὲ μηδένα. Μοναχοῦ ἀλλότριον ὑπάρχει τὸ ὀμνύειν, ἐπιορκεῖν, ψεύδεσθαι, καταρᾶσθαι, ὑβρίζειν, γελᾷν. Ὁ δὲ πλέον τῆς ἀξίας τιμώμενος ἢ ἐπαιρούμενος πολὺ ζημιοῦται.
Eipen ho abbas Nistherōos, hoti opheilei ho monachos kath᾽ hesperan kai prōïas logon poiein, Ti hōn thelei ho Theos epoiēsamen, kai ti hōn ou thelei ouk epoiēsamen? kai houtōs trakteuontes heautōn tēn pasan zōēn. Houtōs gar ezēsen ho abbas Arsenios. Spoudaze hekastēn hēmeran parestanai tǭ Theǭ chōris hamartias. Houtō proseuchou tǭ Theǭ, hōs parōn paronti kai gar alēthōs paresti. Mē nomothetei heauton; krine de mēdena. Monachou allotrion hyparchei to omnyein, epiorkein, pseudesthai, katarasthai, hybrizein, geląn. Ho de pleon tēs axias timōmenos ē epairoumenos poly zēmioutai.
Abba Nisterus said that the monk ought every evening and morning to give an account: “What of the things God wants have we done, and what of the things he does not want have we not done?” and so to examine our whole life. For so abba Arsenius lived. “Strive each day to stand before God without sin. Pray to God as one present to one who is present, for truly he is present. Do not make laws for yourself; judge no one. Swearing, perjury, lying, cursing, insulting, and laughing are alien to a monk. One who is honored or exalted beyond his worth is greatly harmed.”
Chapter 81
81.1PG 65:307
Ἔλεγεν ὁ ἀββᾶς Ποιμὴν περὶ τοῦ ἀββᾶ Νισθερώου, ὅτι ὥσπερ ὁ ὄφις ὁ χαλκοῦς ὃν ἐποίησε Μωϋσῆς εἰς θεραπείαν τοῦ λαοῦ, οὕτως ἦν ὁ γέρων, πᾶσαν ἀρετὴν ἔχων, καὶ σιωπῶν πάντας ἐθεράπευεν. περὶ τοῦ ἀββᾶ Νισθερώου ἀκούων ὁ ἀββᾶς Ποιμὴν καθεζόμενος εἰς κοινόβιον, ἐπεθύμησεν αὐτὸν ἰδεῖν· καὶ ἐδήλωσε τῷ ἀββᾷ αὐτοῦ, ἵνα ἀποστείλῃ αὐτὸν αὐτῷ. Ὁ δὲ μὴ βουλόμενος ἀποστεῖλαι αὐτὸν μόνον,
Elegen ho abbas Poimēn peri tou abba Nistherōou, hoti hōsper ho ophis ho chalkous hon epoiēse Mōÿsēs eis therapeian tou laou, houtōs ēn ho gerōn, pasan aretēn echōn, kai siōpōn pantas etherapeuen. peri tou abba Nistherōou akouōn ho abbas Poimēn kathezomenos eis koinobion, epethymēsen auton idein; kai edēlōse tǭ abbą autou, hina aposteilę̄ auton autǭ. Ho de mē boulomenos aposteilai auton monon,
Abba Poemen said of abba Nisterus that just as the bronze serpent that Moses made for the healing of the people, so was the old man: having every virtue, and silent, he healed everyone. [Another saying:] … Abba Poemen, living in a community and hearing about abba Nisterus, wanted to see him; and he informed his abba, so that he might send him to him. But he, not wanting to send him alone, …
81.2PG 65:307–309
Ἐρωτηθεὶς δὲ ὁ ἀββᾶς Νισθερῶος παρὰ Α. ἐπαινούμενος. οὐκ ἀπέστειλε. Μετὰ δὲ ὀλίγας ἡμέρας, ὁ οἰκονόμος τοῦ κοινοβίου, ἔχων λογισμὸν, παρεκάλεσε τὸν ἀββᾶν αὐτοῦ ἀπολῦσαι αὐτὸν πρὸς τὸν ἀββᾶν Ποιμένα, λέγων ἐξειπεῖν αὐτῷ τοὺς ἑαυτοῦ λογισμούς. Ὁ δὲ ἀπέλυσεν αὐτὸν, εἰπών Λάβε καὶ τὸν ἀδελφὸν μετὰ σοῦ, ὅτι ἐδήλωσέ μοι ὁ γέρων περὶ αὐτοῦ· καὶ μὴ θαῤῥῶν ἀπολῦσαι αὐτὸν μόνον, οὐκ ἀπέλυσα. Ὡς δὲ ἦλθε πρὸς τὸν γέροντα ὁ οἰκονόμος, ἐλάλησεν αὐτῷ τοῦ ἀββᾶ Ποιμένος, πόθεν ἐκτήσατο τὴν ἀρετὴν ταύτην, ὅτι ὅτε δήποτε συνέβη θλίψις εἰς τὸ κοινόβιον, οὐκ ἐλάλει, οὐδὲ ἐμέσαζεν, ἀπεκρίνατο· Συγχώρησόν μοι, ἀββᾶ· ὅτε εἰσῆλθον ἀρχὴν εἰς τὸ κοινόβιον, εἶπον τῷ λογισμῷ μου, ὅτι Σὺ καὶ ὁ ὄνος ἕν ἐστε. Ὥσπερ ὁ ὄνος δέρεται καὶ οὐ λαλεῖ, ὑβρίζεται καὶ οὐδὲν ἀποκρίνεται, οὕτως καὶ σύ· καθὼς ὁ ψαλμὸς λέγει Κτηνώδης ἐγενήθην παρὰ σοὶ, κἀγὼ διαπαντὸς μετὰ σοῦ.
Erōtētheis de ho abbas Nistherōos para A. epainoumenos. ouk apesteile. Meta de oligas hēmeras, ho oikonomos tou koinobiou, echōn logismon, parekalese ton abban autou apolysai auton pros ton abban Poimena, legōn exeipein autǭ tous heautou logismous. Ho de apelysen auton, eipōn Labe kai ton adelphon meta sou, hoti edēlōse moi ho gerōn peri autou; kai mē tharrhōn apolysai auton monon, ouk apelysa. Hōs de ēlthe pros ton geronta ho oikonomos, elalēsen autǭ tou abba Poimenos, pothen ektēsato tēn aretēn tautēn, hoti hote dēpote synebē thlipsis eis to koinobion, ouk elalei, oude emesazen, apekrinato; Synchōrēson moi, abba; hote eisēlthon archēn eis to koinobion, eipon tǭ logismǭ mou, hoti Sy kai ho onos hen este. Hōsper ho onos deretai kai ou lalei, hybrizetai kai ouden apokrinetai, houtōs kai sy; kathōs ho psalmos legei Ktēnōdēs egenēthēn para soi, kagō diapantos meta sou.
… he did not send him. After a few days the steward of the community, having a troubling thought, asked his abba to let him go to abba Poemen, to tell him his thoughts. And he let him go, saying, “Take the brother with you too, for the old man asked me about him; and not daring to send him alone, I did not send him.” When the steward came to the old man, … [he asked] about abba Nisterus, where he had acquired this virtue, that whenever trouble arose in the community he did not speak nor interfere; he answered, “Forgive me, abba; when I first entered the community, I said to my thought, ‘You and the donkey are one. As the donkey is beaten and does not speak, is insulted and answers nothing, so you too; as the psalm says, “I became like a beast before you, and I am always with you.”’”
Chapter 82
82.1PG 65:309
Ἀδελφὸς ἠρώτησέ τινα τῶν Πατέρων, λέγων Πῶς ὁ διάβολος τοὺς πειρασμοὺς φέρει ἐπάνω τῶν ἁγίων; Καὶ λέγει αὐτῷ ὁ γέρων, ὅτι ἦν τις τῶν Πατέρων, ὀνόματι Νίκων, οἰκῶν εἰς τὸ ὄρος τὸ Σινᾶ. Καὶ ἰδού τις ἀπελθὼν εἰς σκηνὴν Φαρανίτου τινὸς, καὶ εὑρὼν τὴν θυγατέρα αὐτοῦ μόνην, ἔπεσε μετ' αὐτῆς. Καὶ λέγει αὐτῇ Εἰπὲ, ὅτι ὁ ἀναχωρητὴς ὁ ἀββᾶς Νίκων ἐποίησέ μοι οὕτως. Καὶ ἡνίκα ἦλθεν ὁ πατὴρ αὐτῆς, καὶ ἔμαθε, λαβὼν τὸ ξίφος ἀπῆλθεν ἐπάνω τοῦ γέροντος. Καὶ κρούσαντος αὐτοῦ, ἐξῆλθεν ὁ γέρων. Καὶ ἐκτείναντος αὐτοῦ τὸ ξίφος τοῦ φονεῦσαι αὐτὸν, ἀπεξηράνθη ἡ χεὶρ αὐτοῦ. Καὶ ἀπελθὼν ὁ Φαρανίτης εἶπε τοῖς πρεσβυτέροις· καὶ ἔπεμψαν ἐπ᾿ αὐτόν· καὶ ἦλθεν ὁ γέρων καὶ ἐπιθέντες αὐτῷ πολλὰς πληγὰς, ἤθελον διῶξαι. Καὶ παρεκάλεσε, λέγων· "Αφετέ με ὧδε διὰ τὸν Θεὸν, ἵνα μετανοήσω. Καὶ χωρίσαντες αὐτὸν τρία ἔτη, ἔδωκαν ἐντολὴν ἵνα μηδεὶς αὐτῷ παραβάλῃ. Καὶ ἐποίησε τρία ἔτη, ἐρχόμενος κατὰ Κυριακὴν μετανοῶν· καὶ παρεκάλει πάντας, λέγων· Εὔξασθε ὑπὲρ ἐμοῦ. Ὕστερον δὲ ἐδαιμονίσθη ὁ ποιήσας τὴν ἁμαρτίαν, καὶ τὸν πειρασμὸν ἐπάνω τοῦ ἀναχωρητοῦ βαλών· καὶ ὡμολόγησεν εἰς τὴν ἐκκλησίαν, ὅτι Ἐγὼ ἐποίησα τὴν ἁμαρτίαν, καὶ εἶπον συκοφαντῆσαι τὸν δοῦλον τοῦ Θεοῦ. Καὶ ἀπελθὼν πᾶς ὁ λαὸς, μετενόησε τῷ γέροντι, λέγοντες· Συγχώρησον ἡμῖν, ἀββᾶ. Καὶ λέγει αὐτοῖς· Τὸ μὲν συγχωρῆσαι, συγκεχώρηται ὑμῖν· τὸ δὲ μεῖναι, οὐκ ἔτι μένω ὧδε μεθ' ὑμῶν, ὅτι οὐχ εὑρέθη εἷς ἔχων διάκρισιν, συμπαθῆσαι μετ' ἐμοῦ. Καὶ οὕτως ἀνεχώρησεν ἐκεῖθεν. Καὶ εἶπεν ὁ γέρων Θεωρεῖς πῶς ὁ διάβολος φέρει τοὺς πειρασμοὺς ἐπάνω τῶν ἁγίων. τοὺς ἑαυτοῦ λογισμοὺς, καὶ ἐθεράπευσεν αὐτόν. Μετὰ δὲ τοῦτο ἐρωτᾷ ὁ γέρων τὸν ἀδελφὸν, λέγων· Ἀββᾶ Νιστερῶε, πόθεν ἐκτήσω τὴν ἀρετὴν ταύτην, καὶ ὅτε δήποτε συμβῇ θλίψις εἰς τὸ κοινόβιον, οὐδὲν λέγεις, οὐδὲ μεσάζεις: Καὶ πολλὰ βιασθεὶς ὁ ἀδελφὸς ὑπὸ τοῦ γέροντος, εἶπεν· Συγχώρησόν μοι, ἀββᾶ· ὅτε εἰσῆλθον ἐν ἀρχῇ εἰς τὸ κοινόβιον, εἶπον τῷ λογισμῷ μου, ὅτι Σὺ καὶ ὁ ὄνος ἕν ἐστε. Ωσπερ ὁ ὄνος δέρεται καὶ οὐ λαλεῖ, ὑβρίζεται καὶ οὐκ ἀποκρίνεται, οὕτως καὶ σύ· καθὼς ὁ Ψαλμῳδὸς λέγει Κτηνώδης ἐγενήθην παρὰ σοὶ, κάγω διὰ παντὸς μετὰ σοῦ.
Adelphos ērōtēse tina tōn Paterōn, legōn Pōs ho diabolos tous peirasmous pherei epanō tōn hagiōn? Kai legei autǭ ho gerōn, hoti ēn tis tōn Paterōn, onomati Nikōn, oikōn eis to oros to Sina. Kai idou tis apelthōn eis skēnēn Pharanitou tinos, kai heurōn tēn thygatera autou monēn, epese met' autēs. Kai legei autę̄ Eipe, hoti ho anachōrētēs ho abbas Nikōn epoiēse moi houtōs. Kai hēnika ēlthen ho patēr autēs, kai emathe, labōn to xiphos apēlthen epanō tou gerontos. Kai krousantos autou, exēlthen ho gerōn. Kai ekteinantos autou to xiphos tou phoneusai auton, apexēranthē hē cheir autou. Kai apelthōn ho Pharanitēs eipe tois presbyterois; kai epempsan ep᾿ auton; kai ēlthen ho gerōn kai epithentes autǭ pollas plēgas, ēthelon diōxai. Kai parekalese, legōn; "Aphete me hōde dia ton Theon, hina metanoēsō. Kai chōrisantes auton tria etē, edōkan entolēn hina mēdeis autǭ parabalę̄. Kai epoiēse tria etē, erchomenos kata Kyriakēn metanoōn; kai parekalei pantas, legōn; Euxasthe hyper emou. Hysteron de edaimonisthē ho poiēsas tēn hamartian, kai ton peirasmon epanō tou anachōrētou balōn; kai hōmologēsen eis tēn ekklēsian, hoti Egō epoiēsa tēn hamartian, kai eipon sykophantēsai ton doulon tou Theou. Kai apelthōn pas ho laos, metenoēse tǭ geronti, legontes; Synchōrēson hēmin, abba. Kai legei autois; To men synchōrēsai, synkechōrētai hymin; to de meinai, ouk eti menō hōde meth' hymōn, hoti ouch heurethē heis echōn diakrisin, sympathēsai met' emou. Kai houtōs anechōrēsen ekeithen. Kai eipen ho gerōn Theōreis pōs ho diabolos pherei tous peirasmous epanō tōn hagiōn. tous heautou logismous, kai etherapeusen auton. Meta de touto erōtą ho gerōn ton adelphon, legōn; Abba Nisterōe, pothen ektēsō tēn aretēn tautēn, kai hote dēpote symbę̄ thlipsis eis to koinobion, ouden legeis, oude mesazeis: Kai polla biastheis ho adelphos hypo tou gerontos, eipen; Synchōrēson moi, abba; hote eisēlthon en archę̄ eis to koinobion, eipon tǭ logismǭ mou, hoti Sy kai ho onos hen este. Ōsper ho onos deretai kai ou lalei, hybrizetai kai ouk apokrinetai, houtōs kai sy; kathōs ho Psalmǭdos legei Ktēnōdēs egenēthēn para soi, kagō dia pantos meta sou.
A brother asked one of the Fathers, saying, “How does the devil bring temptations upon the saints?” And the old man says to him, “There was one of the Fathers named Nicon, living on Mount Sinai. And look, someone went into the tent of a Pharanite, and finding his daughter alone, he lay with her. And he says to her, ‘Say that the anchorite, abba Nicon, did this to me.’ And when her father came and learned it, he took his sword and went against the old man. When he knocked, the old man came out. And as he stretched out the sword to kill him, his hand withered. And the Pharanite went and told the presbyters; and they sent for him; and the old man came, and they gave him many blows and wanted to drive him out. And he begged them, saying, ‘Let me stay here for God’s sake, so that I may repent.’ And they excluded him for three years, giving orders that no one should visit him. And he spent three years coming every Sunday doing penance and begging everyone, saying, ‘Pray for me.’ Afterward the one who had committed the sin and laid the temptation on the anchorite became possessed by a demon; and he confessed in the church, ‘I committed the sin, and I said to slander the servant of God.’ And all the people went and made a prostration of repentance to the old man, saying, ‘Forgive us, abba.’ And he says to them, ‘As for forgiving, you are forgiven; but as for staying, I will no longer stay here with you, because not one was found with discernment to have compassion on me.’ And so he withdrew from there.” And the old man said, “You see how the devil brings temptations upon the saints.” [Displaced end of the saying of Nisterus (81.2):] … his own thoughts, and he healed him. After this the old man asks the brother, saying, “Abba Nisterus, where did you acquire this virtue, that whenever trouble arises in the community you say nothing and do not interfere?” And pressed hard by the old man, the brother said, “Forgive me, abba; when I first entered the community, I said to my thought, ‘You and the donkey are one. As the donkey is beaten and does not speak, is insulted and does not answer, so you too; as the Psalmist says, “I became like a beast before you, and I am always with you.”’”
Chapter 83
83.1PG 65:311
Διηγήσαντο περὶ τοῦ ἀββᾶ Νετρᾶ μαθητοῦ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι ὅτε ἐκάθητο εἰς τὸ κελλίον αὐτοῦ ἐν τῷ ὄρει τῷ Σινᾷ, συμμέτρως ἐδιοίκει ἑαυτὸν πρὸς τὴν χρείαν τοῦ σώματος· ὅτε δὲ ἐγένετο ἐπίσκοπος εἰς Φαρὰν, πολλὰ ἔσφιγγεν ἑαυτὸν εἰς σκληραγωγίαν. Καὶ λέγει αὐτῷ ὁ μαθητὴς αὐτοῦ· Ἀβ, ὅτε ἤμεθα εἰς τὴν ἔρημον, οὐκ ἤσκεις οὕτως. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐκεῖ ἔρημος ἦν, καὶ ἡσυχία, καὶ πτωχεία, καὶ ἤθελεν κυβερνῆσαι τὸ σῶμα, ἵνα μὴ ἀσθενήσω, καὶ ζητήσω ἃ οὐκ εἶχον. Νῦν δὲ κόσμος ἐστὶ, καὶ ἀφορμαί εἰσιν· ἐὰν δὲ καὶ ἀσθενήσω ὧδε, ἔστιν ὁ ἀντιλαμβανόμενός μου, ἵνα μὴ ἀπολέσω τὸν μοναχόν.
Diēgēsanto peri tou abba Netra mathētou tou abba Silouanou, hoti hote ekathēto eis to kellion autou en tǭ orei tǭ Siną, symmetrōs edioikei heauton pros tēn chreian tou sōmatos; hote de egeneto episkopos eis Pharan, polla esphingen heauton eis sklēragōgian. Kai legei autǭ ho mathētēs autou; Ab, hote ēmetha eis tēn erēmon, ouk ēskeis houtōs. Kai legei autǭ ho gerōn; Ekei erēmos ēn, kai hēsychia, kai ptōcheia, kai ēthelen kybernēsai to sōma, hina mē asthenēsō, kai zētēsō ha ouk eichon. Nyn de kosmos esti, kai aphormai eisin; ean de kai asthenēsō hōde, estin ho antilambanomenos mou, hina mē apolesō ton monachon.
They related of abba Netras, the disciple of abba Silvanus, that when he lived in his cell on Mount Sinai, he governed himself moderately as to the body’s needs; but when he became bishop of Pharan, he constrained himself greatly to austerity. And his disciple says to him, “Abba, when we were in the desert, you did not practice asceticism like this.” And the old man says to him, “There it was desert, and stillness, and poverty, and I wanted to manage my body so as not to fall ill and seek what I did not have. But now it is the world, and there are occasions; and if I fall ill here, there is someone to help me, so that I may not lose the monk.”
Chapter 84
84.1PG 65:311
Ἔλεγεν ὁ ἀββᾶς Νικήτας περί τινων ἀδελφῶν δύο, ὅτι συνῆλθον θέλοντες οἰκῆσαι ὁμοῦ. Ἐλογίσατο δὲ ὁ εἷς ἐν ἑαυτῷ, ὅτι Εἴ τι θέλει ὁ ἀδελφός μου, ἐκεῖνο ποιῶ. Ὁμοίως καὶ ὁ ἕτερος ἐλογίσατο, ὅτι Τὸ θέλημα τοῦ ἀδελφοῦ μου ποιήσω. Καὶ ἔζησαν ἐπὶ ἔτη πολλὰ μετὰ πολλῆς ἀγάπης. Ἰδὼν δὲ ὁ ἐχθρὸς, ἀπῆλθε θέλων χωρίσαι αὐτούς· καὶ σταθεὶς εἰς τὸ πρόθυρον, ἐφαίνετο τῷ ἑνὶ ὡσεὶ περιστερὰ, καὶ τῷ ἑτέρῳ ὡσεὶ κορώνη. Λέγει ὁ εἷς Βλέπεις τὸ περιστέριον τοῦτο; Λέγει ἐκεῖνος· Κορώνη ἐστίν. Καὶ ἤρξαντο φιλονεικεῖν ἄλλος ἄλλῳ λέγων καὶ ἀναστάντες, συνέβαλον μάχην μέχρις αἵματος, εἰς τελείαν χαρὰν τοῦ ἐχθροῦ, καὶ ἐχωρίσθησαν. Μετὰ δὲ τρεῖς ἡμέρας ἀνένευσαν εἰς ἑαυτοὺς ἐλθόντες· καὶ αὐτῶν ἐλογίζετο τὸ ὁραθὲν πετηνόν· καὶ γνόντες τὸν πόλεμον τοῦ ἐχθροῦ, ἔμειναν μέχρι τέλους μὴ χωρισθέντες.
Elegen ho abbas Nikētas peri tinōn adelphōn dyo, hoti synēlthon thelontes oikēsai homou. Elogisato de ho heis en heautǭ, hoti Ei ti thelei ho adelphos mou, ekeino poiō. Homoiōs kai ho heteros elogisato, hoti To thelēma tou adelphou mou poiēsō. Kai ezēsan epi etē polla meta pollēs agapēs. Idōn de ho echthros, apēlthe thelōn chōrisai autous; kai statheis eis to prothyron, ephaineto tǭ heni hōsei peristera, kai tǭ heterǭ hōsei korōnē. Legei ho heis Blepeis to peristerion touto? Legei ekeinos; Korōnē estin. Kai ērxanto philoneikein allos allǭ legōn kai anastantes, synebalon machēn mechris haimatos, eis teleian charan tou echthrou, kai echōristhēsan. Meta de treis hēmeras aneneusan eis heautous elthontes; kai autōn elogizeto to horathen petēnon; kai gnontes ton polemon tou echthrou, emeinan mechri telous mē chōristhentes.
Abba Nicetas said about two brothers that they came together wanting to live together. One of them thought to himself, “Whatever my brother wants, I will do.” And likewise the other thought, “I will do my brother’s will.” And they lived for many years with great love. The enemy, seeing this, went to separate them; and standing in the doorway, he appeared to one as a dove and to the other as a crow. One says, “Do you see this dove?” The other says, “It is a crow.” And they began to quarrel, each saying something different; and getting up, they came to blows until blood flowed, to the enemy’s complete joy, and they separated. After three days they came to their senses; and they thought about the bird they had seen; and recognizing the enemy’s war, they remained to the end without separating.
Chapter 85
85.1PG 65:311
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ξόϊον, λέγων Ἐὰν εὑρεθῶ πούποτε, καὶ φάγω τρία ψωμία, μὴ πολύ ἐστι; Λέγει αὐτῷ ὁ γέρων· Εἰς τὴν ἄλωνα ἦλθες, ἀδελφέ; Εἶπε δὲ πάλιν· Ἐὰν πίω τρία ποτήρια οἴνου, μὴ πολύ ἐστι; Λέγει αὐτῷ· Ἐὰν οὐκ ἔστι δαίμων, οὐκ ἔνι πολύ· ἐὰν δὲ ἔνι, πολύ ἐστιν. Ὁ γὰρ οἶνος ἀλλότριός ἐστι τῶν μοναχῶν τῶν κατὰ Θεὸν ζώντων.
Adelphos ērōtēse ton abban Xoïon, legōn Ean heurethō poupote, kai phagō tria psōmia, mē poly esti? Legei autǭ ho gerōn; Eis tēn alōna ēlthes, adelphe? Eipe de palin; Ean piō tria potēria oinou, mē poly esti? Legei autǭ; Ean ouk esti daimōn, ouk eni poly; ean de eni, poly estin. Ho gar oinos allotrios esti tōn monachōn tōn kata Theon zōntōn.
A brother asked abba Xoius, saying, “If I happen to be somewhere and eat three morsels, is it not much?” The old man says to him, “Have you come to a threshing floor, brother?” He said again, “If I drink three cups of wine, is it not much?” He says to him, “If there is no demon, it is not much; but if there is, it is much. For wine is alien to monks who live according to God.”
85.2PG 65:311–313
Ἔλεγέ τις τῶν Πατέρων περὶ τοῦ ἀββᾶ Ξοΐου τοῦ Θηβαίου, ὅτι εἰσῆλθέ ποτε εἰς τὸ ὄρος τὸ Σινᾶ· καὶ ἐξερχομένου αὐτοῦ ἐκεῖθεν, συνήντησεν αὐτῷ ἀδελφὸς, καὶ στενάζων ἔλεγε· Θλιβόμεθα, ἀββᾶ, διὰ τὴν ἀβροχίαν. Λέγει αὐτῷ ὁ γέρων· Καὶ διατί οὐκ εὔχεσθε καὶ παρακαλεῖτε τὸν Θεόν; Λέγει αὐτῷ ὁ ἀδελφός· Καὶ εὐχόμεθα, καὶ λιτανεύομεν, καὶ οὐ βρέχει. Λέγει αὐτῷ ὁ γέρων· Πάντως οὐκ εὔχεσθε ἐκτενῶς. Θέλεις δὲ γνῶναι ὅτι οὕτως ἐστί; Καὶ ἐξέτεινε τὰς χεῖρας εἰς τὸν οὐρανὸν ἐν προσευχῇ, καὶ παραχρῆμα ἔβρεξεν. Ἰδὼν δὲ ὁ ἀδελφὸς ἐφοβήθη, καὶ ἔπεσεν ἐπὶ πρόσωπον, καὶ προσεκύνησεν αὐτῷ. Ὁ δὲ γέρων ἔφυγεν. Ὁ δὲ ἀδελφὸς ἀνήγγειλε πᾶσι τὸ γεγονός. Καὶ οἱ ἀκούσαντες ἐδόξασαν τὸν Θεόν.
Elege tis tōn Paterōn peri tou abba Xoïou tou Thēbaiou, hoti eisēlthe pote eis to oros to Sina; kai exerchomenou autou ekeithen, synēntēsen autǭ adelphos, kai stenazōn elege; Thlibometha, abba, dia tēn abrochian. Legei autǭ ho gerōn; Kai diati ouk euchesthe kai parakaleite ton Theon? Legei autǭ ho adelphos; Kai euchometha, kai litaneuomen, kai ou brechei. Legei autǭ ho gerōn; Pantōs ouk euchesthe ektenōs. Theleis de gnōnai hoti houtōs esti? Kai exeteine tas cheiras eis ton ouranon en proseuchę̄, kai parachrēma ebrexen. Idōn de ho adelphos ephobēthē, kai epesen epi prosōpon, kai prosekynēsen autǭ. Ho de gerōn ephygen. Ho de adelphos anēngeile pasi to gegonos. Kai hoi akousantes edoxasan ton Theon.
One of the Fathers said of abba Xoius the Theban that he once went to Mount Sinai; and as he was leaving there, a brother met him, and groaning said, “We are afflicted, abba, by the drought.” The old man says to him, “And why do you not pray and entreat God?” The brother says to him, “We do pray and make litanies, and it does not rain.” The old man says to him, “Surely you do not pray earnestly. Do you want to know that it is so?” And he stretched out his hands to heaven in prayer, and at once it rained. Seeing this, the brother was afraid, fell on his face, and bowed down to him. But the old man fled. And the brother told everyone what had happened. And those who heard glorified God.
Chapter 86
86.1PG 65:313
Εἶπεν ὁ ἀββᾶς Ξανθίας· Ὁ λῃστὴς ἐν τῷ σταυρῷ ἦν, καὶ ἀπὸ λόγου ἑνὸς ἐδικαιώθη· καὶ Ἰούδας μετὰ τῶν ἀποστόλων συνηριθμημένος ἦν, καὶ ἐν νυκτὶ μιᾷ ἀπώλεσε πάντα τὸν κάματον, καὶ κατέβη ἐξ οὐρανῶν εἰς ᾅδην. Διὸ μηδεὶς εὐπραγῶν καυχάσθω· πάντες γὰρ οἱ πεποιθότες ἐφ᾽ ἑαυτοῖς ἔπεσον.
Eipen ho abbas Xanthias; Ho lę̄stēs en tǭ staurǭ ēn, kai apo logou henos edikaiōthē; kai Ioudas meta tōn apostolōn synērithmēmenos ēn, kai en nykti mią apōlese panta ton kamaton, kai katebē ex ouranōn eis hądēn. Dio mēdeis eupragōn kauchasthō; pantes gar hoi pepoithotes eph᾽ heautois epeson.
Abba Xanthias said, “The thief was on the cross, and was justified by one word; and Judas was numbered with the apostles, and in one night he lost all his labor and went down from heaven to Hades. So let no one who is doing well boast; for all who trust in themselves have fallen.”
86.2PG 65:313
Ἀνέβη ποτὲ ὁ ἀββᾶς Ξανθίας ἀπὸ Σκήτεως εἰς Τερενοῦθιν· καὶ ὅπου κατέλυσε, διὰ τὸν κόπον τῆς ἀσκήσεως ἤνεγκαν αὐτῷ ὀλίγον οἶνον. Ακούσαντες δέ τινες ἤνεγκαν αὐτῷ δαιμονιζόμενον. Καὶ ἤρξατο ὁ δαίμων λοιδορεῖν τὸν γέροντα· Πρὸς τὸν οἰνοπότην τοῦτον ἠνέγκατέ με. Καὶ ὁ μὲν γέρων οὐκ ἤθελεν αὐτὸν ἐκβαλεῖν· διὰ δὲ τὸν ὀνειδισμὸν ἔλεγε· Πιστεύω τῷ Χριστῷ, ὅτι οὐ μὴ τελέσω τὸ ποτήριον τοῦτο, ἕως οὗ ἐξέλθῃς. Καὶ ὡς ἤρξατο ὁ γέρων πίνειν, ἔκραξεν ὁ δαίμων, λέγων· Καίεις με, καίεις με. Καὶ πρὸ τοῦ τελέσαι, ἐξῆλθε διὰ τῆς χάριτος τοῦ Χριστοῦ.
Anebē pote ho abbas Xanthias apo Skēteōs eis Terenouthin; kai hopou katelyse, dia ton kopon tēs askēseōs ēnenkan autǭ oligon oinon. Akousantes de tines ēnenkan autǭ daimonizomenon. Kai ērxato ho daimōn loidorein ton geronta; Pros ton oinopotēn touton ēnenkate me. Kai ho men gerōn ouk ēthelen auton ekbalein; dia de ton oneidismon elege; Pisteuō tǭ Christǭ, hoti ou mē telesō to potērion touto, heōs hou exelthę̄s. Kai hōs ērxato ho gerōn pinein, ekraxen ho daimōn, legōn; Kaieis me, kaieis me. Kai pro tou telesai, exēlthe dia tēs charitos tou Christou.
Once abba Xanthias went up from Scetis to Terenuthis; and where he lodged, because of the strain of his asceticism, they brought him a little wine. Hearing of this, some people brought him a man possessed by a demon. And the demon began to abuse the old man: “You have brought me to this wine-drinker!” The old man did not want to cast him out; but because of the insult he said, “I trust in Christ that I will not finish this cup until you come out.” And as the old man began to drink, the demon cried out, saying, “You are burning me, you are burning me!” And before he finished, it came out by the grace of Christ.
86.3PG 65:313
Ὁ αὐτὸς εἶπεν, ὅτι Ὁ κύων κρείσσων μού ἐστι· διότι καὶ ἀγάπην ἔχει, καὶ εἰς κρίσιν οὐκ ἔρχεται.
Ho autos eipen, hoti Ho kyōn kreissōn mou esti; dioti kai agapēn echei, kai eis krisin ouk erchetai.
The same said, “The dog is better than I; for it has love, and it does not come to judgment.”
Chapter 87
87.1PG 65:313
Εἶπεν ὁ ἀββᾶς Ὀλύμπιος, ὅτι Κατέβη ποτὲ ἱερεὺς τῶν Ἑλλήνων εἰς Σκῆτιν, καὶ ἦλθεν εἰς τὸ κελλίον μου, καὶ ἐκοιμήθη· καὶ θεασάμενος τὴν διαγωγὴν τῶν μοναχῶν, λέγει μοι· Οὕτως διάγοντες, οὐδὲν θεωρεῖτε παρὰ τῷ Θεῷ ὑμῶν; Καὶ λέγω αὐτῷ· Οὐχί. Καὶ λέγει μοι ὁ ἱερεύς· Τέως ἡμῶν ἱερουργούντων τῷ Θεῷ ἡμῶν, οὐδὲν κρύπτει ἀφ᾿ ἡμῶν, ἀλλὰ ἀποκαλύπτει ἡμῖν τὰ μυστήρια αὐτοῦ· καὶ ὑμεῖς τοσούτους κόπους ποιοῦντες, ἀγρυπνίας, ἡσυχίας καὶ ἀσκήσεις, λέγεις ὅτι Οὐδὲν θεωροῦμεν; Πάντως οὖν, εἰ οὐδὲν θεωρεῖτε, λογισμοὺς πονηροὺς ἔχετε εἰς τὰς καρδίας ὑμῶν, τοὺς χωρίζοντας ὑμᾶς ἀπὸ τοῦ Θεοῦ ὑμῶν, καὶ διὰ τοῦτο οὐκ ἀποκαλύπτεται ὑμῖν τὰ μυστήρια αὐτοῦ. Καὶ ἀπῆλθον, καὶ ἀνήγγειλα τοῖς γέρουσι τὰ ῥήματα τοῦ ἱερέως. Καὶ ἐθαύμασαν, καὶ εἶπαν ὅτι οὕτως ἐστίν. Οἱ γὰρ ἀκάθαρτοι λογισμοὶ χωρίζουσι τὸν Θεὸν ἀπὸ τοῦ ἀνθρώπου.
Eipen ho abbas Olympios, hoti Katebē pote hiereus tōn Hellēnōn eis Skētin, kai ēlthen eis to kellion mou, kai ekoimēthē; kai theasamenos tēn diagōgēn tōn monachōn, legei moi; Houtōs diagontes, ouden theōreite para tǭ Theǭ hymōn? Kai legō autǭ; Ouchi. Kai legei moi ho hiereus; Teōs hēmōn hierourgountōn tǭ Theǭ hēmōn, ouden kryptei aph᾿ hēmōn, alla apokalyptei hēmin ta mystēria autou; kai hymeis tosoutous kopous poiountes, agrypnias, hēsychias kai askēseis, legeis hoti Ouden theōroumen? Pantōs oun, ei ouden theōreite, logismous ponērous echete eis tas kardias hymōn, tous chōrizontas hymas apo tou Theou hymōn, kai dia touto ouk apokalyptetai hymin ta mystēria autou. Kai apēlthon, kai anēngeila tois gerousi ta rhēmata tou hiereōs. Kai ethaumasan, kai eipan hoti houtōs estin. Hoi gar akathartoi logismoi chōrizousi ton Theon apo tou anthrōpou.
Abba Olympius said, “Once a pagan priest came down to Scetis and came to my cell and slept there; and observing the monks’ way of life, he says to me, ‘Living like this, do you see nothing from your God?’ And I say to him, ‘No.’ And the priest says to me, ‘Yet when we perform sacred rites to our god, he hides nothing from us but reveals his mysteries to us; and you, doing so many labors, vigils, stillness and ascetic practices, say, “We see nothing”? Surely, then, if you see nothing, you have evil thoughts in your hearts, which separate you from your God, and that is why his mysteries are not revealed to you.’ And I went and told the old men the priest’s words. And they marveled and said that it is so. For unclean thoughts separate God from man.”
87.2PG 65:313–315
Ὁ ἀββᾶς Ὀλύμπιος ὁ τῶν Κελλίων ἐπολεμήθη εἰς πορνείαν. Καὶ λέγει αὐτῷ ὁ λογισμός· Ὕπαγε, λάβε γυναῖκα. Καὶ ἀναστὰς ἐποίησε πηλὸν, καὶ ἔπλασε γυναῖκα, καὶ λέγει ἑαυτῷ· Ἰδοὺ ἡ γυνή σου· χρεία οὖν ἐργάζεσθαι πολλὰ, ἵνα θρέψεις αὐτὴν. Καὶ ἠργάζετο κοπιῶν πολλά. Καὶ μεθ᾽ ἡμέραν, πάλιν ποιήσας πηλὸν, ἔπλασεν ἑαυτῷ θυγατέρα, καὶ λέγει τῷ λογισμῷ αὐτοῦ· Ἔτεκεν ἡ γυνή σου χρείαν ἔχεις περισσότερον ἐργάσασθαι, ἵνα δυνηθῇς θρέψαι τὸ τέκνον σου, καὶ σκεπάσαι. Καὶ οὕτως ποιῶν ἔτηξεν ἑαυτὸν, καὶ λέγει τῷ λογισμῷ· Οὐκ ἔτι ἰσχύω ὑποφέρειν τὸν κόπον. Καὶ εἶπεν· Εἰ οὐκ ἰσχύεις ὑποφέρειν τὸν κόπον, μηδὲ γυναῖκα ζητήσῃς. Καὶ ἰδὼν ὁ Θεὸς τὸν κόπον αὐτοῦ, ἦρεν ἀπ᾿ αὐτοῦ τὸν πόλεμον, καὶ ἀνεπάη.
Ho abbas Olympios ho tōn Kelliōn epolemēthē eis porneian. Kai legei autǭ ho logismos; Hypage, labe gynaika. Kai anastas epoiēse pēlon, kai eplase gynaika, kai legei heautǭ; Idou hē gynē sou; chreia oun ergazesthai polla, hina threpseis autēn. Kai ērgazeto kopiōn polla. Kai meth᾽ hēmeran, palin poiēsas pēlon, eplasen heautǭ thygatera, kai legei tǭ logismǭ autou; Eteken hē gynē sou chreian echeis perissoteron ergasasthai, hina dynēthę̄s threpsai to teknon sou, kai skepasai. Kai houtōs poiōn etēxen heauton, kai legei tǭ logismǭ; Ouk eti ischyō hypopherein ton kopon. Kai eipen; Ei ouk ischyeis hypopherein ton kopon, mēde gynaika zētēsę̄s. Kai idōn ho Theos ton kopon autou, ēren ap᾿ autou ton polemon, kai anepaē.
Abba Olympius of the Cells was attacked by sexual temptation. And his thought says to him, “Go, take a wife.” And getting up he made clay and formed a woman, and says to himself, “Look, your wife; so you need to work hard to feed her.” And he worked, laboring much. And a day later, again making clay, he formed himself a daughter, and says to his thought, “Your wife has given birth; you need to work more to be able to feed your child and clothe her.” And doing so he wore himself out, and says to his thought, “I can no longer bear the labor.” And he said, “If you cannot bear the labor, do not seek a wife either.” And God, seeing his labor, took the war away from him, and he was at rest.
Chapter 88
88.1PG 65:315
Εἶπεν ὁ ἀββᾶς Ὀρσίσιος· Πλίνθος ὠμὴ, βαλλομένη εἰς θεμέλιον ἐγγὺς ποταμοῦ, οὐχ ὑπομένει μίαν ἡμέραν· ὀπτὴ δὲ, ὡς λίθος διαμένει. Οὕτως ἄνθρωπος σαρκικὸν φρόνημα ἔχων, καὶ μὴ πυρωθεὶς κατὰ τὸν Ἰωσὴφ τῷ φόβῳ τοῦ Θεοῦ, λύεται προελθὼν εἰς ἀρχήν. Πολλοὶ γὰρ τῶν τοιούτων οἱ πειρασμοὶ, ἐν μέσῳ ἀνθρώπων ὄντων Καλὸν δέ τινα εἰδότα τὰ ἴδια μέτρα, ἀποφεύγειν τὸ βάρος τῆς ἀρχῆς. Οἱ δὲ ἐδραῖοι τῇ πίστει, ἀμετακίνητοί εἰσι. Περὶ αὐτοῦ γὰρ τοῦ ἁγιωτάτου Ἰωσὴφ ἐὰν θελήσῃ τις λαλῆσαι, λέγει, ὅτι οὐκ ἐπίγειος ἦν. Πόσα ἐπειράσθη, καὶ ἐν ποίᾳ χώρᾳ, ὅπου οὐκ ἦν τότε ἴχνος θεοσεβείας; Ἀλλ᾽ ὁ Θεὸς τῶν πατέρων αὐτοῦ ἦν μετ' αὐτοῦ, καὶ ἐξείλετο αὐτὸν ἐκ πάσης θλίψεως, καὶ νῦν ἐστι μετὰ τῶν πατέρων αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Καὶ ἡμεῖς τοίνυν ἐπιγνόντες τὰ ἑαυτῶν μέτρα, ἀγωνισώμεθα· μόλις γὰρ οὕτω δυνησόμεθα ἐκφυγεῖν τὴν κρίσιν τοῦ Θεοῦ.
Eipen ho abbas Orsisios; Plinthos ōmē, ballomenē eis themelion engys potamou, ouch hypomenei mian hēmeran; optē de, hōs lithos diamenei. Houtōs anthrōpos sarkikon phronēma echōn, kai mē pyrōtheis kata ton Iōsēph tǭ phobǭ tou Theou, lyetai proelthōn eis archēn. Polloi gar tōn toioutōn hoi peirasmoi, en mesǭ anthrōpōn ontōn Kalon de tina eidota ta idia metra, apopheugein to baros tēs archēs. Hoi de edraioi tę̄ pistei, ametakinētoi eisi. Peri autou gar tou hagiōtatou Iōsēph ean thelēsę̄ tis lalēsai, legei, hoti ouk epigeios ēn. Posa epeirasthē, kai en poią chōrą, hopou ouk ēn tote ichnos theosebeias? All᾽ ho Theos tōn paterōn autou ēn met' autou, kai exeileto auton ek pasēs thlipseōs, kai nyn esti meta tōn paterōn autou en tę̄ basileią tōn ouranōn. Kai hēmeis toinyn epignontes ta heautōn metra, agōnisōmetha; molis gar houtō dynēsometha ekphygein tēn krisin tou Theou.
Abba Orsisius said, “An unbaked brick laid in a foundation near a river does not last a single day; but baked, it lasts like stone. So a man with a fleshly mind, not fired like Joseph by the fear of God, is dissolved when he comes to a position of authority. For the temptations of such people are many when they are among men. It is good for someone who knows his own measure to flee the burden of authority. But those firm in faith are immovable. For if anyone wishes to speak of the most holy Joseph himself, he would say that he was not earthly. How much was he tempted, and in what land, where there was then no trace of godliness? But the God of his fathers was with him and rescued him from every affliction, and now he is with his fathers in the kingdom of heaven. So let us too, knowing our own measures, strive; for only so shall we barely be able to escape the judgment of God.”
88.2PG 65:315
Εἶπε πάλιν· Νομίζω ἐὰν μὴ ἄνθρωπος φυλάξῃ τὴν ἑαυτοῦ καρδίαν καλῶς, πάντα ὅσα ἤκουσεν ἐπιλανθάνεται καὶ ἀμελεῖ· καὶ οὕτως ὁ ἐχθρὸς εὑρὼν ἐν αὐτῷ τόπον, καταβάλλει αὐτόν. Ὥσπερ γὰρ λύχνος σκευασθεὶς καὶ φαίνων, ἐὰν ἀμεληθῇ λαβεῖν ἔλαιον, κατ᾿ ὀλίγον σβέννυται, καὶ λοιπὸν ἐνδυναμοῦται τὸ σκότος κατ᾿ αὐτοῦ· οὐ μόνον δὲ, ἀλλὰ καὶ ἕνι ὅταν καὶ μῆς περὶ αὐτὸν ἐρχόμενος καὶ ζητῶν τὸ ἐλλύχνιον καταφαγεῖν, πρὸ μὲν τοῦ σβεσθῆναι τὸ ἔλαιον, οὐ δύναται ἐὰν δὲ ἴδῃ ὅτι οὐ μόνον φῶς οὐκ ἔχει, ἀλλ᾽ οὐδὲ θέρμην πυρὸς, τότε τὸ ἐλλύχνιον ἀνασπάσαι θέλων, καταβάλλει καὶ τὸν λύχνον· καὶ ἐὰν μὲν ἡ ὀστράκινον, συντρίβεται· ἐὰν δὲ χαλκοῦν εὑρεθῇ, ὑπὸ τοῦ οἰκοδεσπότου σκευάζεται ἄνωθεν· οὕτως ἀμελούσης ψυχῆς, ὅσον ὅσον τὸ Πνεῦμα τὸ ἅγιον ὑποχωρεῖ, ἕως τέλεον ἀποσβεσθῇ τῆς θέρμης αὐτῆς· καὶ λοιπὸν ὁ ἐχθρὸς, καταφαγὼν τὴν προθυμίαν τῆς ψυχῆς, καὶ τὸ σῶμα ἀφανίζει κακία. Ἐὰν δὲ ἡ ἐκεῖνος καλὸς τῇ διαθέσει πρὸς τὸν Θεὸν, ἁπλῶς δὲ ἡρπάγει εἰς ἀμέλειαν, ὁ Θεὸς ὡς οἰκτίρμων, βαλὼν εἰς αὐτὸν τὸν φόβον αὐτοῦ, καὶ τῶν κολάσεων τὴν μνήμην, παρασκευάζει νήφειν αὐτὸν, καὶ τηρεῖν ἑαυτὸν εἰς τὰ ἔμπροσθεν μετὰ ἀσφαλείας πολλῆς, ἕως τῆς ἐπισκοπῆς αὐτοῦ.
Eipe palin; Nomizō ean mē anthrōpos phylaxę̄ tēn heautou kardian kalōs, panta hosa ēkousen epilanthanetai kai amelei; kai houtōs ho echthros heurōn en autǭ topon, kataballei auton. Hōsper gar lychnos skeuastheis kai phainōn, ean amelēthę̄ labein elaion, kat᾿ oligon sbennytai, kai loipon endynamoutai to skotos kat᾿ autou; ou monon de, alla kai heni hotan kai mēs peri auton erchomenos kai zētōn to ellychnion kataphagein, pro men tou sbesthēnai to elaion, ou dynatai ean de idę̄ hoti ou monon phōs ouk echei, all᾽ oude thermēn pyros, tote to ellychnion anaspasai thelōn, kataballei kai ton lychnon; kai ean men hē ostrakinon, syntribetai; ean de chalkoun heurethę̄, hypo tou oikodespotou skeuazetai anōthen; houtōs amelousēs psychēs, hoson hoson to Pneuma to hagion hypochōrei, heōs teleon aposbesthę̄ tēs thermēs autēs; kai loipon ho echthros, kataphagōn tēn prothymian tēs psychēs, kai to sōma aphanizei kakia. Ean de hē ekeinos kalos tę̄ diathesei pros ton Theon, haplōs de hērpagei eis ameleian, ho Theos hōs oiktirmōn, balōn eis auton ton phobon autou, kai tōn kolaseōn tēn mnēmēn, paraskeuazei nēphein auton, kai tērein heauton eis ta emprosthen meta asphaleias pollēs, heōs tēs episkopēs autou.
He also said, “I think that unless a man guards his heart well, he forgets and neglects everything he has heard; and so the enemy, finding a place in him, overthrows him. For as a lamp that has been prepared and is shining, if one neglects to put oil in it, is little by little extinguished, and then the darkness prevails over it; and not only that, but sometimes a mouse comes around it seeking to eat the wick; before the oil is extinguished it cannot, but if it sees that it has not only no light but not even the warmth of fire, then, wanting to pull out the wick, it knocks over the lamp too; and if it is of clay, it breaks; but if it is found to be bronze, it is restored by the master of the house. So it is with a neglectful soul: little by little the Holy Spirit withdraws, until its warmth is completely extinguished; and then the enemy, having eaten up the soul’s eagerness, destroys the body too by wickedness. But if that man is good in disposition toward God and has simply been carried away into negligence, God in his compassion, putting into him his fear and the memory of punishments, prepares him to be watchful and to guard himself in future with great care, until his visitation.”
Chapter 89
89.1PG 65:317
Ἀπῆλθέ ποτε ὁ ἀββᾶς Ποιμὴν, ὅτε ἦν νεώτερος, πρός τινα γέροντα, ἐρωτῆσαι αὐτῷ τρεῖς λογισμούς. Ὡς οὖν ἦλθε πρὸς τὸν γέροντα, ἐληθάργησεν ἕνα ἐκ τῶν τριῶν· καὶ ἀνέκαμψεν εἰς τὸ κελλίον ἑαυτοῦ· καὶ ὡς ἔθηκε τὴν χεῖρα ἀνοῖξαι τὸ κλειδίον, ἐμνήσθη τὸν λόγον ὃν ἐληθάργησε· καὶ ἀφῆκε τὸ κλειδίον, καὶ ἀνέκαμψε πρὸς τὸν γέροντα. Καὶ λέγει αὐτῷ ὁ γέρων· Ἐτάχυνας τοῦ ἐλθεῖν, ἀδελφέ. Καὶ διηγήσατο αὐτῷ, ὅτι ὅτε ἔθηκα τὴν χεῖρά μου λαβεῖν τὸ κλειδίον, ἐμνήσθην τὸν λόγον ὃν ἐζήτουν, καὶ οὐκ ἤνοιξα, διὰ τοῦτο ἀνέκαμψα. Ἦν δὲ τὸ μῆκος τῆς ὁδοῦ πολὺ σφόδρα. Ἔλεγε δὲ αὐτῷ ὁ γέρων· Ἀγγέλων Ποιμήν· καὶ λαληθήσεταί σου τὸ ὄνομα ἐν πάσῃ γῇ Αἰγύπτου.
Apēlthe pote ho abbas Poimēn, hote ēn neōteros, pros tina geronta, erōtēsai autǭ treis logismous. Hōs oun ēlthe pros ton geronta, elēthargēsen hena ek tōn triōn; kai anekampsen eis to kellion heautou; kai hōs ethēke tēn cheira anoixai to kleidion, emnēsthē ton logon hon elēthargēse; kai aphēke to kleidion, kai anekampse pros ton geronta. Kai legei autǭ ho gerōn; Etachynas tou elthein, adelphe. Kai diēgēsato autǭ, hoti hote ethēka tēn cheira mou labein to kleidion, emnēsthēn ton logon hon ezētoun, kai ouk ēnoixa, dia touto anekampsa. Ēn de to mēkos tēs hodou poly sphodra. Elege de autǭ ho gerōn; Angelōn Poimēn; kai lalēthēsetai sou to onoma en pasę̄ gę̄ Aigyptou.
Once when abba Poemen was young, he went to an old man to ask him about three thoughts. When he came to the old man, he forgot one of the three; and he went back to his cell; and as he put his hand to open the lock, he remembered the word he had forgotten; and he left the lock and went back to the old man. And the old man says to him, “You came back quickly, brother.” And he told him, “When I put my hand to take the key, I remembered the word I was seeking, and I did not open; that is why I came back.” The length of the road was very great. And the old man said to him, “Poemen, shepherd of angels, your name will be spoken in all the land of Egypt.”
89.2PG 65:317
Ἔσχε ποτὲ Παήσιος ὁ ἀδελφὸς τοῦ ἀββᾶ Ποιμένος σχέσιν μετά τινος ἔξω τοῦ κελλίου αὐτοῦ. Ὁ δὲ ἀββᾶς Ποιμὴν οὐκ ἤθελε, καὶ ἀναστὰς ἔφυγε πρὸς τὸν ἀββᾶν Ἀμμωνᾶν, καὶ λέγει αὐτῷ· Παήσιος ὁ ἀδελφός μου ἔχει πρός τινα σχέσιν, καὶ οὐκ ἀναπαύομαι. Λέγει αὐτῷ ὁ ἀββᾶς Ἀμμωνᾶς· Ποιμὴν, ἀκμὴν ζῇς; Ὕπαγε, κάθου εἰς τὸ κελλίον σου, καὶ θὲς εἰς τὴν καρδίαν σου, ὅτι ἤδη ἔχεις ἐνιαυτὸν ἐν τῷ μνήματι.
Esche pote Paēsios ho adelphos tou abba Poimenos schesin meta tinos exō tou kelliou autou. Ho de abbas Poimēn ouk ēthele, kai anastas ephyge pros ton abban Ammōnan, kai legei autǭ; Paēsios ho adelphos mou echei pros tina schesin, kai ouk anapauomai. Legei autǭ ho abbas Ammōnas; Poimēn, akmēn zę̄s? Hypage, kathou eis to kellion sou, kai thes eis tēn kardian sou, hoti ēdē echeis eniauton en tǭ mnēmati.
Once Paësius, abba Poemen’s brother, had a relationship with someone outside his cell. Abba Poemen did not want it, and getting up he fled to abba Ammonas and says to him, “Paësius my brother has a relationship with someone, and I have no rest.” Abba Ammonas says to him, “Poemen, are you still alive? Go, sit in your cell, and put it in your heart that you have already been a year in the tomb.”
89.3PG 65:317
Ἦλθόν ποτε πρεσβύτεροι τῆς χώρας εἰς τὰ μοναστήρια ὅπου ἦν ὁ ἀββᾶς Ποιμήν· καὶ εἰσῆλθεν ὁ ἀββᾶς Ἀνοὺβ, καὶ λέγει αὐτῷ Καλέσωμεν τοὺς πρεσβυτέρους ὧδε σήμερον. Καὶ στάντος αὐτοῦ ἐπὶ πολὺ, οὐκ ἔδωκεν αὐτῷ ἀπόκρισιν. Καὶ λυπηθεὶς ἐξῆλθε. Λέγουσιν αὐτῷ οἱ καθήμενοι ἐγγὺς αὐτοῦ· Ἀββᾶ, διατί οὐκ ἔδωκας αὐτῷ ἀπόκρισιν; Λέγει αὐτοῖς ὁ ἀββᾶς Ποιμήν· Ἐγὼ πρᾶγμα οὐκ ἔχω· ἀπέθανον γάρ· ὁ δὲ νεκρὸς οὐ λαλεῖ
Ēlthon pote presbyteroi tēs chōras eis ta monastēria hopou ēn ho abbas Poimēn; kai eisēlthen ho abbas Anoub, kai legei autǭ Kalesōmen tous presbyterous hōde sēmeron. Kai stantos autou epi poly, ouk edōken autǭ apokrisin. Kai lypētheis exēlthe. Legousin autǭ hoi kathēmenoi engys autou; Abba, diati ouk edōkas autǭ apokrisin? Legei autois ho abbas Poimēn; Egō pragma ouk echō; apethanon gar; ho de nekros ou lalei
Once presbyters of the region came to the monasteries where abba Poemen was; and abba Anoub went in and says to him, “Let us invite the presbyters here today.” And though he stood there a long time, Poemen gave him no answer. And he went out grieved. Those sitting near him say to him, “Abba, why did you give him no answer?” Abba Poemen says to them, “It is not my affair; for I am dead; and a dead man does not speak.”
89.4PG 65:317–319
Γέρων τις ἦν ἐν Αἰγύπτῳ πρὸ τοῦ ἐλθεῖν τοὺς περὶ τὸν ἀββᾶν Ποιμένα, καὶ εἶχε γνῶσιν καὶ τιμὴν πολλήν. Ὡς οὖν ἀνέβησαν οἱ περὶ τὸν ἀββᾶν Ποιμένα ἀπὸ τῆς Σκήτεως, ἀφῆκαν αὐτὸν οἱ ἄνθρωποι, καὶ ἤρχοντο πρὸς τὸν ἀββᾶν Ποιμένα. Καὶ ἐθλίβετο καὶ λέγει τοῖς ἀδελφοῖς αὐτοῦ· Τί ποιήσωμεν τῷ μεγάλῳ γέροντι τούτῳ, ὅτι εἰς θλίψιν ἔβαλον ἡμᾶς οἱ ἄνθρωποι, καταλιπόντες τὸν γέροντα, καὶ ἡμῖν μηδὲν οὖσι προσέχοντες; πῶς οὖν δυνάμεθα θεραπεῦσαι τὸν γέροντα; Λέγει δὲ αὐτοῖς· Ποιήσατε μικρὰ βρώματα, καὶ λάβετε σαΐτην οἴνου καὶ ἄγωμεν πρὸς αὐτὸν, γευσώμεθα ὁμοῦ· τάχα ἐν τούτῳ δυνησώμεθα θεραπεῦσαι αὐτόν. Ἐβάστασαν οὖν τὰ βρώματα, καὶ ἀπῆλθον. Καὶ ὡς ἔκρουσαν τὴν θύραν, ἐπήκουσεν ὁ μαθητὴς αὐτοῦ, λέγων· Τίνες ἐστέ; Οἱ δὲ εἶπον· Λάλησον τῷ ἀββᾷ, ὅτι ὁ Ποιμήν ἐστι θέλων εὐλογηθῆναι παρὰ σοῦ. Καὶ τοῦτο τοῦ μαθητοῦ ἀναγγείλαντος, ἐδήλωσεν, εἰπών· Ὕπαγε, οὐ σχολάζω. Οἱ δὲ ὑπέμειναν εἰς τὸ καῦμα, λέγοντες Οὐκ ἀναχωροῦμεν, ἐὰν μὴ καταξιωθῶμεν τοῦ γέροντος. Ὁ δὲ γέρων, ἰδὼν τὴν ταπείνωσιν αὐτῶν καὶ τὴν ὑπομονὴν, κατανυγεὶς, ἀνέωξεν αὐτοῖς. Καὶ εἰσελθόντες ἐγεύσαντο μετ᾿ αὐτοῦ. Ἐσθιόντων δὲ αὐτῶν, ἔλεγε· Ἐπ᾿ ἀληθείας, οὐκ εἰσὶ μόνα ἃ ἀκήκοα περὶ ὑμῶν, ἀλλ᾿ ἑκατονταπλασίονα εἶδον ἐν τῷ ἔργῳ ὑμῶν. Ἐγένετο δὲ αὐτῶν φίλος ἀπὸ τῆς ἡμέρας ἐκείνης.
Gerōn tis ēn en Aigyptǭ pro tou elthein tous peri ton abban Poimena, kai eiche gnōsin kai timēn pollēn. Hōs oun anebēsan hoi peri ton abban Poimena apo tēs Skēteōs, aphēkan auton hoi anthrōpoi, kai ērchonto pros ton abban Poimena. Kai ethlibeto kai legei tois adelphois autou; Ti poiēsōmen tǭ megalǭ geronti toutǭ, hoti eis thlipsin ebalon hēmas hoi anthrōpoi, katalipontes ton geronta, kai hēmin mēden ousi prosechontes? pōs oun dynametha therapeusai ton geronta? Legei de autois; Poiēsate mikra brōmata, kai labete saïtēn oinou kai agōmen pros auton, geusōmetha homou; tacha en toutǭ dynēsōmetha therapeusai auton. Ebastasan oun ta brōmata, kai apēlthon. Kai hōs ekrousan tēn thyran, epēkousen ho mathētēs autou, legōn; Tines este? Hoi de eipon; Lalēson tǭ abbą, hoti ho Poimēn esti thelōn eulogēthēnai para sou. Kai touto tou mathētou anangeilantos, edēlōsen, eipōn; Hypage, ou scholazō. Hoi de hypemeinan eis to kauma, legontes Ouk anachōroumen, ean mē kataxiōthōmen tou gerontos. Ho de gerōn, idōn tēn tapeinōsin autōn kai tēn hypomonēn, katanygeis, aneōxen autois. Kai eiselthontes egeusanto met᾿ autou. Esthiontōn de autōn, elege; Ep᾿ alētheias, ouk eisi mona ha akēkoa peri hymōn, all᾿ hekatontaplasiona eidon en tǭ ergǭ hymōn. Egeneto de autōn philos apo tēs hēmeras ekeinēs.
There was an old man in Egypt before abba Poemen’s company came, and he had great reputation and honor. When abba Poemen’s company came up from Scetis, people left him and came to abba Poemen. And he was distressed, and says to his brothers, “What shall we do about this great old man? For people have put us in distress by leaving the old man and paying attention to us, who are nothing. How then can we heal the old man?” And he says to them, “Make a little food, and take a jar of wine, and let us go to him and eat together; perhaps in this way we can heal him.” So they carried the food and went. When they knocked at the door, his disciple heard and said, “Who are you?” They said, “Tell the abba that it is Poemen, wanting to be blessed by him.” When the disciple reported this, he sent word, saying, “Go, I have no time.” But they waited in the heat, saying, “We will not go away unless we are counted worthy of the old man.” The old man, seeing their humility and patience, was pierced to the heart and opened to them. And going in they ate with him. As they were eating, he said, “Truly, what I have heard about you is not all; I have seen a hundredfold in your work.” And he became their friend from that day.
89.5PG 65:319
Ἠθέλησέ ποτε ὁ ἄρχων τῆς χώρας ἐκείνης ἰδεῖν τὸν ἀββᾶν Ποιμένα, καὶ οὐ κατεδέχετο ὁ γέρων. Προφάσει δὲ ὡς κακοῦργον κατέσχε τὸν υἱὸν τῆς ἀδελφῆς αὐτοῦ, καὶ ἔβαλεν εἰς φυλακὴν, λέγων· Ἐὰν ἔλθῃ ὁ γέρων, καὶ παρακαλέσῃ ὑπὲρ αὐτοῦ, ἐγὼ ἀπολύω αὐτόν. Καὶ ἦλθεν ἡ ἀδελφὴ αὐτοῦ κλαίουσα πρὸς τῇ θύρᾳ. Ὁ δὲ οὐκ ἔδωκεν αὐτῇ ἀπόκρισιν. Ἡ δὲ ἐλοιδόρει αὐτὸν, λέγουσα· Χαλκόσπλαγχνε, ἐλέησόν με, ὅτι μονογενής μοί ἐστιν. Ὁ δὲ πέμψας εἶπεν αὐτῇ· Ποιμὴν τέκνα οὐκ ἐγέννησε. Καὶ οὕτως ἀνεχώρησεν. Ακούσας δὲ ἄρχων, ἔπεμψε λέγων· Κἂν λόγῳ κελεύσῃ, ἀπολύω αὐτόν. Ὁ δὲ γέρων ἀντεδήλωσε, λέγων· Ἐξέτασον κατὰ τοὺς νόμους· καὶ εἰ ἄξιός ἐστι θανάτου, ἀποθανέτω· εἰ δὲ οὐκ ἔστιν, ὡς βούλει ποίησον
Ēthelēse pote ho archōn tēs chōras ekeinēs idein ton abban Poimena, kai ou katedecheto ho gerōn. Prophasei de hōs kakourgon katesche ton huion tēs adelphēs autou, kai ebalen eis phylakēn, legōn; Ean elthę̄ ho gerōn, kai parakalesę̄ hyper autou, egō apolyō auton. Kai ēlthen hē adelphē autou klaiousa pros tę̄ thyrą. Ho de ouk edōken autę̄ apokrisin. Hē de eloidorei auton, legousa; Chalkosplanchne, eleēson me, hoti monogenēs moi estin. Ho de pempsas eipen autę̄; Poimēn tekna ouk egennēse. Kai houtōs anechōrēsen. Akousas de archōn, epempse legōn; Kan logǭ keleusę̄, apolyō auton. Ho de gerōn antedēlōse, legōn; Exetason kata tous nomous; kai ei axios esti thanatou, apothanetō; ei de ouk estin, hōs boulei poiēson
Once the magistrate of that region wanted to see abba Poemen, and the old man would not consent. So on a pretext he arrested his sister’s son as a criminal and put him in prison, saying, “If the old man comes and intercedes for him, I will release him.” And his sister came weeping to the door. But he gave her no answer. She abused him, saying, “Heart of bronze, have pity on me, for he is my only son.” He sent word to her, “Poemen has begotten no children.” And so she went away. Hearing this, the magistrate sent word, saying, “If he even gives the order by word, I will release him.” But the old man sent back word, saying, “Examine him according to the laws; and if he deserves death, let him die; but if not, do as you wish.”
89.6PG 65:319–321
Ἐσφάλη ποτὲ ἀδελφὸς ἐν κοινοβίῳ· ἦν δὲ ἐν τοῖς τόποις ἐκείνοις ἀναχωρητής· καὶ πολλῷ χρόνῳ οὐ προῆλθεν. Ἐλθὼν δὲ ὁ ἀββᾶς τοῦ κοινοβίου πρὸς τὸν γέροντα, ἀνήγγειλεν αὐτῷ περὶ τοῦ σφαλέντος. Ὁ δὲ εἶπε· Διώξατε αὐτόν. Ἐξελθὼν δὲ ὁ ἀδελφὸς τοῦ κοινοβίου, εἰσῆλθεν εἰς χαράδραν, καὶ ἔκλαιεν ἐκεῖ. Εὐκαίρησαν δὲ ἀδελφοὶ ἀπερχόμενοι πρὸς τὸν ἀββᾶν Ποιμένα, καὶ ἤκουσαν αὐτοῦ κλαίοντος· καὶ εἰσελθόντες εὖρον αὐτὸν ἐν μεγάλῳ πόνῳ· καὶ παρεκάλεσαν αὐτὸν ἆραι πρὸς τὸν γέροντα. Καὶ οὐκ ἤθελε, λέγων· Ὧδε ἐγὼ ἀποθνήσκω. Ἐλθόντες δὲ πρὸς τὸν ἀββᾶν Ποιμένα διηγήσαντο αὐτῷ. Καὶ παρακαλέσας αὐτοὺς, ἀπέστειλε λέγων· Εἴπατε αὐτῷ, ὅτι Ὁ ἀββᾶς Ποιμὴν φωνεῖ σε. Ἦλθε δὲ πρὸς αὐτὸν ὁ ἀδελφός· καὶ ἰδὼν αὐτὸν ὁ γέρων τεθλιμμένον, ἀναστὰς ἡσπάσατο, καὶ χαριεντιζόμενος μετ' αὐτοῦ, παρεκάλεσε γεύσασθαι. Απέστειλε δὲ ὁ ἀββᾶς Ποιμὴν τῶν ἀδελφῶν αὐτοῦ τινα πρὸς τὸν ἀναχωρητὴν, λέγων· Ἐκ πολλῶν ἐτῶν ἐπεθύμουν σε ἰδεῖν, ἀκούων τὰ περὶ σοῦ, καὶ ἀπὸ ὀκνηρίας ἀμφοτέρων οὐ συνετύχομεν ἀλλήλοις. Νῦν οὖν Θεοῦ θέλοντος, καὶ ἀφορμῆς γενομένης, σκύλθητι ἕως τῶν ὧδε καὶ βλέπομεν ἀλλήλους. ἦν δὲ μὴ ἐξερχόμενος ἐκ τοῦ κελλίου αὐτοῦ· καὶ ἀκούσας ἔλεγεν· Εἰ μὴ ὁ Θεὸς ἐπληροφόρησε τὸν γέροντα, οὐκ ἂν ἔπεμψεν ἐπ᾿ ἐμέ. Καὶ ἀναστὰς ἦλθε πρὸς αὐτόν. Καὶ ἀσπασάμενοι ἀλλήλους μετὰ χαρᾶς ἐκάθισαν. Εἶπε δὲ αὐτῷ ἀββᾶς Ποιμήν· Δύο ἄνθρωποι ἦσαν ἐν τόπῳ τινὶ καὶ ἀμφότεροι νεκροὺς εἶχον· ἀφῆκε δὲ ὁ εἷς τὸν νεκρὸν αὐτοῦ, καὶ ἀπῆλθε κλαῦσαι τὸν τοῦ ἑτέρου. Ακούσας δὲ ὁ γέρων κατενύγη ἐπὶ τῷ λόγῳ, καὶ ἐμνήσθη ὅ ἐποίησε, καὶ εἶπεν· Ποιμὴν, ἄνω δὲ εἰς τὸν οὐρανόν· ἐγὼ δὲ κάτω κάτω εἰς τὴν γῆν.
Esphalē pote adelphos en koinobiǭ; ēn de en tois topois ekeinois anachōrētēs; kai pollǭ chronǭ ou proēlthen. Elthōn de ho abbas tou koinobiou pros ton geronta, anēngeilen autǭ peri tou sphalentos. Ho de eipe; Diōxate auton. Exelthōn de ho adelphos tou koinobiou, eisēlthen eis charadran, kai eklaien ekei. Eukairēsan de adelphoi aperchomenoi pros ton abban Poimena, kai ēkousan autou klaiontos; kai eiselthontes euron auton en megalǭ ponǭ; kai parekalesan auton arai pros ton geronta. Kai ouk ēthele, legōn; Hōde egō apothnēskō. Elthontes de pros ton abban Poimena diēgēsanto autǭ. Kai parakalesas autous, apesteile legōn; Eipate autǭ, hoti Ho abbas Poimēn phōnei se. Ēlthe de pros auton ho adelphos; kai idōn auton ho gerōn tethlimmenon, anastas hēspasato, kai charientizomenos met' autou, parekalese geusasthai. Apesteile de ho abbas Poimēn tōn adelphōn autou tina pros ton anachōrētēn, legōn; Ek pollōn etōn epethymoun se idein, akouōn ta peri sou, kai apo oknērias amphoterōn ou synetychomen allēlois. Nyn oun Theou thelontos, kai aphormēs genomenēs, skylthēti heōs tōn hōde kai blepomen allēlous. ēn de mē exerchomenos ek tou kelliou autou; kai akousas elegen; Ei mē ho Theos eplērophorēse ton geronta, ouk an epempsen ep᾿ eme. Kai anastas ēlthe pros auton. Kai aspasamenoi allēlous meta charas ekathisan. Eipe de autǭ abbas Poimēn; Dyo anthrōpoi ēsan en topǭ tini kai amphoteroi nekrous eichon; aphēke de ho heis ton nekron autou, kai apēlthe klausai ton tou heterou. Akousas de ho gerōn katenygē epi tǭ logǭ, kai emnēsthē ho epoiēse, kai eipen; Poimēn, anō de eis ton ouranon; egō de katō katō eis tēn gēn.
Once a brother in a community committed a fault; and there was an anchorite in those parts who had not come out for a long time. The abba of the community came to the old man and told him about the one who had sinned. He said, “Drive him out.” The brother went out of the community, went into a ravine, and wept there. Some brothers going to abba Poemen happened to hear him weeping; and going in, they found him in great distress; and they urged him to come with them to the old man. But he would not, saying, “Here I will die.” Coming to abba Poemen, they told him about it. And he urged them and sent them, saying, “Tell him, ‘Abba Poemen is calling you.’” The brother came to him; and seeing him afflicted, the old man got up, embraced him, and talking cheerfully with him, urged him to eat. And abba Poemen sent one of his brothers to the anchorite, saying, “For many years I have wanted to see you, hearing about you, and through the sluggishness of both of us we have not met. So now, since God wills it and an occasion has arisen, take the trouble to come here, and let us see each other.” He did not go out of his cell; but hearing this he said, “If God had not assured the old man, he would not have sent for me.” And getting up he came to him. And greeting each other with joy they sat down. And abba Poemen said to him, “There were two men in a certain place, and both had someone dead; but one left his own dead and went to weep for the other’s.” Hearing this, the old man was pierced to the heart at the word, and remembered what he had done, and said, “Poemen is up above in heaven; but I am down, down on the earth.”
89.7PG 65:321
Παρέβαλόν ποτε γέροντες πολλοὶ τῷ ἀββᾷ Ποιμένι καὶ ἰδοὺ τις τῶν τοῦ ἀββᾶ Ποιμένος εἶχε παιδίον, καὶ τὸ πρόσωπον αὐτοῦ κατ᾿ ἐνέργειαν ἐστράφη ὀπίσω. Καὶ ἰδὼν ὁ πατὴρ αὐτοῦ τὸ πλῆθος τῶν Πατέρων, λαβὼν τὸ παιδίον ἔξω τοῦ μοναστηρίου ἐκάθητο κλαίων. Εὐκαίρησε δέ τινι γέροντι ἐξελθεῖν· καὶ ἰδὼν αὐτὸν εἶπε· Τί κλαίεις, ἄνθρωπε; Ὁ δὲ εἶπε· Συγγενής εἰμι τοῦ ἀββᾶ Ποιμένος· καὶ ἰδοὺ συνέβη τῷ παιδίῳ τούτῳ ὁ πειρασμὸς οὗτος καὶ θέλοντες τῷ γέροντι προσενεγκεῖν αὐτὸ, ἐφοβήθημεν· οὐ γὰρ θέλει ἰδεῖν ἡμᾶς. Καὶ νῦν ἐὰν μάθῃ ὅτι ὧδέ εἰμι, πέμπει καὶ διώκει με· ἐγὼ δὲ βλέπων τὴν παρουσίαν ὑμῶν, ἐτόλμησα ἐλθεῖν. Ὡς θέλεις οὖν, ἀββᾶ, ἐλέησόν με, καὶ λάβε τὸ παιδίον ἔσω, καὶ εὔξασθε περὶ δὲ αὐτοῦ. Καὶ λαβὼν αὐτὸ ὁ γέρων εἰσῆλθε, καὶ ἐχρήσατο φρονίμως, καὶ οὐ προσήνεγκεν αὐτὸ εὐθέως τῷ ἀββᾷ Ποιμένι, ἀλλὰ ἀρξάμενος ἀπὸ τῶν μικροτέρων ἀδελφῶν, ἔλεγε· Σφραγίσατε τὸ παιδίον. Ποιήσας δὲ πάντας κατὰ ἀκολουθίαν σφραγῖσαι αὐτὸ, ὕστερον ἤνεγκε τῷ ἀββᾷ Ποιμένι. Ὁ δὲ οὐκ ἤθελε αὐτὸ ἐγγίσαι Οἱ δὲ παρεκάλουν αὐτὸν, λέγοντες· Ωσπερ πάντες, καὶ σὺ Πάτερ. Καὶ στενάξας, ἀναστὰς εὔξατο, λέγων· Ὁ Θεὸς, ἴασαι τὸ πλάσμα σου, ἵνα μὴ κυριευθῇ ὑπὸ τοῦ ἐχθροῦ. Καὶ σφραγίσας αὐτὸ εὐθέως ἐθεράπευσε, καὶ ἀπἐδωκε τῷ πατρὶ αὐτοῦ ὑγιές.
Parebalon pote gerontes polloi tǭ abbą Poimeni kai idou tis tōn tou abba Poimenos eiche paidion, kai to prosōpon autou kat᾿ energeian estraphē opisō. Kai idōn ho patēr autou to plēthos tōn Paterōn, labōn to paidion exō tou monastēriou ekathēto klaiōn. Eukairēse de tini geronti exelthein; kai idōn auton eipe; Ti klaieis, anthrōpe? Ho de eipe; Syngenēs eimi tou abba Poimenos; kai idou synebē tǭ paidiǭ toutǭ ho peirasmos houtos kai thelontes tǭ geronti prosenenkein auto, ephobēthēmen; ou gar thelei idein hēmas. Kai nyn ean mathę̄ hoti hōde eimi, pempei kai diōkei me; egō de blepōn tēn parousian hymōn, etolmēsa elthein. Hōs theleis oun, abba, eleēson me, kai labe to paidion esō, kai euxasthe peri de autou. Kai labōn auto ho gerōn eisēlthe, kai echrēsato phronimōs, kai ou prosēnenken auto eutheōs tǭ abbą Poimeni, alla arxamenos apo tōn mikroterōn adelphōn, elege; Sphragisate to paidion. Poiēsas de pantas kata akolouthian sphragisai auto, hysteron ēnenke tǭ abbą Poimeni. Ho de ouk ēthele auto engisai Hoi de parekaloun auton, legontes; Ōsper pantes, kai sy Pater. Kai stenaxas, anastas euxato, legōn; Ho Theos, iasai to plasma sou, hina mē kyrieuthę̄ hypo tou echthrou. Kai sphragisas auto eutheōs etherapeuse, kai apedōke tǭ patri autou hygies.
Once many old men visited abba Poemen, and look, one of abba Poemen’s relatives had a child whose face had been turned backward by the working of the devil. Seeing the crowd of Fathers, the father took the child and sat outside the monastery weeping. One old man happened to come out; and seeing him he said, “Why are you weeping, man?” He said, “I am a relative of abba Poemen; and look, this trouble has come upon this child; and wanting to bring it to the old man, we were afraid, for he does not want to see us. And now if he learns that I am here, he will send and drive me away; but seeing your presence, I dared to come. So, as you wish, abba, have mercy on me, and take the child inside, and pray for it.” The old man took it and went in, and acted wisely: he did not bring it at once to abba Poemen, but beginning with the youngest brothers he said, “Make the sign of the cross over the child.” Having had them all sign it in turn, he finally brought it to abba Poemen. He would not touch it. But they begged him, saying, “Like everyone else, you too, father.” And groaning, he got up and prayed, saying, “O God, heal your creature, so that it may not be ruled by the enemy.” And signing it, he healed it at once and gave it back healthy to its father.
89.8PG 65:321–323
Ἀπῆλθέ τις ἀδελφός ποτε ἀπὸ τῶν μερῶν τοῦ ἀββᾶ Ποιμένος ἐπὶ ξένης· καὶ κατήντησε πρός τινα ἀναχωρητὴν ἐκεῖ· ἦν γὰρ ἔχων ἀγάπην, καὶ πολλοὶ ἤρχοντο πρὸς αὐτόν. Ανήγγειλε δὲ αὐτῷ ὁ ἀδελφὸς τὰ περὶ τοῦ ἀββᾶ Ποιμένος. Καὶ ἀκούσας τὴν ἀρετὴν αὐτοῦ ἐπεπόθησεν αὐτὸν ἰδεῖν. Ἀνακάμψαντος δὲ τοῦ ἀδελφοῦ εἰς Αἴγυπτον, μετὰ χρόνον τινὰ ἀναστὰς ὁ ἀναχωρητής, ἦλθεν ἀπὸ τῆς ξένης εἰς Αἴγυπτον πρὸς τὸν ποτε παραβαλόντα αὐτῷ ἀδελφόν· ἦν γὰρ εἰπὼν αὐτῷ ποῦ μένει. Ἰδὼν δὲ αὐτὸν ἐκεῖνος ἐθαύμασε, καὶ ἐχάρη λίαν. Εἶπε δὲ ὁ ἀναχωρητης Ποίησον ἀγάπην, ἆρόν με πρὸς τὸν ἀββᾶν Ποιμένα. Καὶ λαβὼν αὐτὸν ἦλθε πρὸς τὸν γέροντα, καὶ ἀνήγγειλεν αὐτῷ τὰ περὶ αὐτοῦ, λέγων, ὅτι Μέγας ἄνθρωπός ἐστι, καὶ πολλὴν ἀγάπην ἔχων, καὶ πολλὴν τιμὴν εἰς τὴν χώραν αὐτοῦ. Ἀνήγγειλα δὲ αὐτῷ περὶ σοῦ, καὶ ἐπιθυμῶν ἰδεῖν σε ἦλθεν. Ἐδέξατο οὖν αὐτὸν μετὰ χαρᾶς, καὶ ἀσπασάμενοι ἀλλήλους ἐκάθισαν. Καὶ ἤρξατο ὁ ξενικὸς λαλεῖν ἀπὸ τῆς Γραφῆς, περὶ πνευματικῶν καὶ οὐρανίων. Ἔστρεψε δὲ ὁ ἀββᾶς Ποιμὴν τὸ πρόσωπον αὐτοῦ, καὶ οὐκ ἔδωκεν αὐτῷ ἀπόκρισιν. Ἰδὼν δὲ ὅτι οὐ λαλεῖ μετ᾿ αὐτοῦ, λυπηθεὶς ἐξῆλθε, καὶ λέγει τῷ ἀδελφῷ τῷ ἐνέγκαντι αὐτόν· Εἰς μάτην ἐποίησα ὅλην τὴν ἀποδημίαν ταύτην. Ἦλθον γὰρ πρὸς τὸν γέροντα καὶ ἰδοὺ οὐδὲ λαλῆσαι θέλει μετ᾿ ἐμοῦ. Εἰσῆλθε δὲ ὁ ἀδελφὸς πρὸς τὸν ἀββᾶν Ποιμένα, καὶ λέγει αὐτῷ· Ἀ̓ββᾶ, διὰ σὲ ἦλθεν ὁ μέγας ἄνθρωπος οὗτος, ἔχων τοσαύτην δόξαν ἄνω εἰς τὸν τόπον αὐτοῦ· καὶ διατί οὐκ ἐλάλησας μετ' αὐτοῦ; Λέγει αὐτῷ ὁ γέρων· Αὐτὸς τῶν ἄνω ἐστὶ, καὶ ἐπουράνια λαλεῖ, ἐγὼ δὲ τῶν κάτω εἰμὶ, καὶ ἐπίγεια λαλῶ. Εἰ ἐλάλησέ μοι περὶ παθῶν ψυχῆς, ἐγὼ ἂν ἀπεκρινάμην αὐτῷ· εἰ δὲ περὶ πνευματικῶν, ἐγὼ ταῦτα οὐκ οἶδα. Ἐξελθὼν οὖν ὁ ἀδελφὸς εἶπεν αὐτῷ· Ὁ γέρων οὐ ταχέως ἀπὸ Γραφῆς λαλεῖ· ἀλλ᾿ ἐὰν τις αὐτῷ λαλῇ περὶ παθῶν ψυχῆς, ἀποκρίνεται αὐτῷ. Ὁ δὲ κατανυγεὶς εἰσῆλθε πρὸς τὸν γέροντα, καὶ λέγει αὐτῷ· Τί ποιήσω, ἀββᾶ, ὅτι κατακυριεύουσί μου τὰ πάθη τῆς ψυχῆς; Καὶ προσέσχεν αὐτῷ ὁ γέρων χαίρων, καὶ εἶπεν· Ἄρτι καλῶς ἦλθες νῦν ἄνοιξόν σου τὸ στόμα περὶ τούτων, καὶ πληρώσω αὐτὸ ἀγαθῶν. Ὁ δὲ πολλὰ ὠφεληθεὶς ἔλεγεν Ὄντως αὕτη ἐστὶν ἡ ἀληθινὴ ὁδός. Καὶ εὐχαριστῶν τῷ Θεῷ ἀνέκαμψεν εἰς τὴν ἰδίαν χώραν, ὅτι τοιούτῳ ἁγίῳ κατηξιώθη συντυχεῖν.
Apēlthe tis adelphos pote apo tōn merōn tou abba Poimenos epi xenēs; kai katēntēse pros tina anachōrētēn ekei; ēn gar echōn agapēn, kai polloi ērchonto pros auton. Anēngeile de autǭ ho adelphos ta peri tou abba Poimenos. Kai akousas tēn aretēn autou epepothēsen auton idein. Anakampsantos de tou adelphou eis Aigypton, meta chronon tina anastas ho anachōrētēs, ēlthen apo tēs xenēs eis Aigypton pros ton pote parabalonta autǭ adelphon; ēn gar eipōn autǭ pou menei. Idōn de auton ekeinos ethaumase, kai echarē lian. Eipe de ho anachōrētēs Poiēson agapēn, aron me pros ton abban Poimena. Kai labōn auton ēlthe pros ton geronta, kai anēngeilen autǭ ta peri autou, legōn, hoti Megas anthrōpos esti, kai pollēn agapēn echōn, kai pollēn timēn eis tēn chōran autou. Anēngeila de autǭ peri sou, kai epithymōn idein se ēlthen. Edexato oun auton meta charas, kai aspasamenoi allēlous ekathisan. Kai ērxato ho xenikos lalein apo tēs Graphēs, peri pneumatikōn kai ouraniōn. Estrepse de ho abbas Poimēn to prosōpon autou, kai ouk edōken autǭ apokrisin. Idōn de hoti ou lalei met᾿ autou, lypētheis exēlthe, kai legei tǭ adelphǭ tǭ enenkanti auton; Eis matēn epoiēsa holēn tēn apodēmian tautēn. Ēlthon gar pros ton geronta kai idou oude lalēsai thelei met᾿ emou. Eisēlthe de ho adelphos pros ton abban Poimena, kai legei autǭ; Abba, dia se ēlthen ho megas anthrōpos houtos, echōn tosautēn doxan anō eis ton topon autou; kai diati ouk elalēsas met' autou? Legei autǭ ho gerōn; Autos tōn anō esti, kai epourania lalei, egō de tōn katō eimi, kai epigeia lalō. Ei elalēse moi peri pathōn psychēs, egō an apekrinamēn autǭ; ei de peri pneumatikōn, egō tauta ouk oida. Exelthōn oun ho adelphos eipen autǭ; Ho gerōn ou tacheōs apo Graphēs lalei; all᾿ ean tis autǭ lalę̄ peri pathōn psychēs, apokrinetai autǭ. Ho de katanygeis eisēlthe pros ton geronta, kai legei autǭ; Ti poiēsō, abba, hoti katakyrieuousi mou ta pathē tēs psychēs? Kai proseschen autǭ ho gerōn chairōn, kai eipen; Arti kalōs ēlthes nyn anoixon sou to stoma peri toutōn, kai plērōsō auto agathōn. Ho de polla ōphelētheis elegen Ontōs hautē estin hē alēthinē hodos. Kai eucharistōn tǭ Theǭ anekampsen eis tēn idian chōran, hoti toioutǭ hagiǭ katēxiōthē syntychein.
Once a brother from abba Poemen’s parts went abroad; and he came to an anchorite there; for he had love, and many came to him. The brother told him about abba Poemen. And hearing of his virtue, he longed to see him. After the brother had returned to Egypt, some time later the anchorite got up and came from abroad to Egypt, to the brother who had once visited him; for he had told him where he lived. Seeing him, he was amazed and very glad. And the anchorite said, “Do me a kindness: take me to abba Poemen.” And taking him he came to the old man, and told him about him, saying, “He is a great man, with much love and much honor in his country. I told him about you, and he has come wanting to see you.” So he received him with joy, and greeting each other they sat down. And the stranger began to speak from Scripture about spiritual and heavenly things. But abba Poemen turned his face away and gave him no answer. Seeing that he did not speak with him, he went out grieved and says to the brother who had brought him, “I have made this whole journey in vain. For I came to the old man, and look, he will not even speak with me.” The brother went in to abba Poemen and says to him, “Abba, this great man, who has so much glory in his own place, came for your sake; why did you not speak with him?” The old man says to him, “He is of those above and speaks of heavenly things; but I am of those below and speak of earthly things. If he had spoken to me about the passions of the soul, I would have answered him; but about spiritual things, I do not know them.” So the brother went out and said to him, “The old man does not readily speak from Scripture; but if someone speaks to him about the passions of the soul, he answers him.” Pierced to the heart, he went in to the old man and says to him, “What shall I do, abba, for the passions of the soul master me?” And the old man looked at him with joy and said, “Now you have come well; now open your mouth about these things, and I will fill it with good things.” And greatly helped, he said, “Truly this is the true way.” And giving thanks to God he returned to his own country, because he had been counted worthy to meet such a saint.
89.9PG 65:323
Ἐκράτησε ποτε ὁ ἄρχων τῆς χώρας τινὰ τῆς κώμης τοῦ ἀββᾶ Ποιμένος καὶ ἦλθον πάντες παρακαλοῦντες τὸν γέροντα ἀπελθεῖν καὶ ἐκβαλεῖν αὐτόν. Ὁ δὲ εἶπεν· Ἐάσατέ με τρεῖς ἡμέρας, καὶ οὗτως ἔρχομαι. Εὔξατο οὖν ὁ ἀββᾶς Ποιμὴν πρὸς Κύριον, λέγων· Κύριε, μὴ δῷς μοι τὴν χάριν ταύτην. Ἐπεὶ οὐκ ἀφιοῦσί με καθίσαι ἐν τῷ τόπῳ τούτῳ. Ἦλθεν οὖν ὁ γέρων παρακαλῶν τὸν ἄρχοντα. Ὁ δὲ πρὸς αὐτὸν ἔφη· Περὶ λῃστοῦ παρακαλεῖς, ἀββᾶ; Ὁ δὲ γέρων ἐχάρη, ὅτι οὐκ ἐδέξατο χάριν παρ' αὐτοῦ.
Ekratēse pote ho archōn tēs chōras tina tēs kōmēs tou abba Poimenos kai ēlthon pantes parakalountes ton geronta apelthein kai ekbalein auton. Ho de eipen; Easate me treis hēmeras, kai houtōs erchomai. Euxato oun ho abbas Poimēn pros Kyrion, legōn; Kyrie, mē dǭs moi tēn charin tautēn. Epei ouk aphiousi me kathisai en tǭ topǭ toutǭ. Ēlthen oun ho gerōn parakalōn ton archonta. Ho de pros auton ephē; Peri lę̄stou parakaleis, abba? Ho de gerōn echarē, hoti ouk edexato charin par' autou.
Once the magistrate of the region arrested someone from abba Poemen’s village, and everyone came begging the old man to go and get him released. He said, “Give me three days, and then I will come.” So abba Poemen prayed to the Lord, saying, “Lord, do not grant me this favor; otherwise they will not let me live in this place.” So the old man came and pleaded with the magistrate. And he said to him, “Do you plead for a robber, abba?” And the old man rejoiced that he had not received a favor from him.
89.10PG 65:323
Διηγήσαντό τίνες, ὅτι ποτὲ ὁ ἀββᾶς Ποιμὴν καὶ οἱ ἀδελφοὶ αὐτοῦ εἰργάζοντο σκολάκιν καὶ οὐ προεχώρει, μὴ ἔχοντες ἀγοράσαι λινάρια. Καί τις αὐτῶν ἀγαπητὸς διηγήσατό τινι πραγματευτῇ πιστῷ τὸ πρᾶγμα. Ὁ δὲ ἀββᾶς Ποιμὴν οὐκ ἤθελε λαμβάνειν παρά τινός τί ποτε, διὰ τὴν ὄχλησιν. Ὁ δὲ πραγματευτής θέλων ποιῆσαι ἔργον τῷ γέροντι, προεφασίζετο χρείαν ἔχειν τῶν σκολακίων, καὶ ἤνεγκε τὴν κάμηλον, καὶ ἔλαβεν αὐτά. Καὶ ἐλθὼν ὁ ἀδελφὸς πρὸς τὸν ἀββᾶν Ποιμένα, καὶ ἀκούσας ὁ ἐποίησεν ὁ πραγματευτής, ὡς θέλων ἐπαινέσαι αὐτὸν, εἶπε· Φύσει, ἀββᾶ, καὶ μὴ χρήζων αὐτὰ ἔλαβεν, ἵνα ποιήσῃ ἡμῖν ἔργον. Ἀκούσας δὲ ὁ ἀββᾶς Ποιμὴν ὅτι μὴ χρήζων αὐτὰ ἔλαβεν, εἶπε τῷ ἀδελφῷ· Ἀνάστα, μίσθωσαι κάμηλον, καὶ φέρε αὐτά ἐὰν δὲ οὐκ ἐνέγκης αὐτὰ, Ποιμὴν ὧδε οὐ καθέζεται μεθ' ὑμῶν. Οὐ γὰρ ἀδικῶ τινα ἄνθρωπον μὴ χρήζοντα, ἵνα ζημίαν ποιήσῃ, καὶ λάβῃ τὸ κέρδος μου. Καὶ ἀπῆλθεν ὁ ἀδελφὸς αὐτοῦ μετὰ πολλοῦ κόπου, καὶ ἤνεγκεν αὐτά· εἰ δὲ μὴ, ὁ γέρων ἀπ᾿ αὐτῶν ἀνεχώρει. Ὡς οὖν εἶδεν αὐτὰ, ἐχάρη, ὡσεὶ μέγαν εὑρὼν θησαυρόν.
Diēgēsanto tines, hoti pote ho abbas Poimēn kai hoi adelphoi autou eirgazonto skolakin kai ou proechōrei, mē echontes agorasai linaria. Kai tis autōn agapētos diēgēsato tini pragmateutę̄ pistǭ to pragma. Ho de abbas Poimēn ouk ēthele lambanein para tinos ti pote, dia tēn ochlēsin. Ho de pragmateutēs thelōn poiēsai ergon tǭ geronti, proephasizeto chreian echein tōn skolakiōn, kai ēnenke tēn kamēlon, kai elaben auta. Kai elthōn ho adelphos pros ton abban Poimena, kai akousas ho epoiēsen ho pragmateutēs, hōs thelōn epainesai auton, eipe; Physei, abba, kai mē chrēzōn auta elaben, hina poiēsę̄ hēmin ergon. Akousas de ho abbas Poimēn hoti mē chrēzōn auta elaben, eipe tǭ adelphǭ; Anasta, misthōsai kamēlon, kai phere auta ean de ouk enenkēs auta, Poimēn hōde ou kathezetai meth' hymōn. Ou gar adikō tina anthrōpon mē chrēzonta, hina zēmian poiēsę̄, kai labę̄ to kerdos mou. Kai apēlthen ho adelphos autou meta pollou kopou, kai ēnenken auta; ei de mē, ho gerōn ap᾿ autōn anechōrei. Hōs oun eiden auta, echarē, hōsei megan heurōn thēsauron.
Some related that once abba Poemen and his brothers were making linen work and it was not going well, since they had nothing to buy linen with. And one of their friends told the matter to a faithful merchant. Abba Poemen did not want to take anything from anyone, because of the trouble. But the merchant, wanting to do the old man a service, pretended to need the linen work, and brought his camel and took it. And the brother came to abba Poemen, and having heard what the merchant had done, wanting to praise him, he said, “Truly, abba, he took it without needing it, to do us a service.” When abba Poemen heard that he had taken it without needing it, he said to the brother, “Get up, hire a camel and bring it back; and if you do not bring it back, Poemen will not stay here with you. For I will not wrong a man who has no need, so that he suffers loss and takes my gain.” And his brother went with great labor and brought it back; otherwise the old man would have left them. When he saw it, he rejoiced as though he had found a great treasure.
89.11PG 65:323–325
Ἤκουσέ ποτε ὁ πρεσβύτερος τοῦ Πηλουσίου περί τινων ἀδελφῶν, ὅτι συνεχῶς εἰς τὴν πόλιν εἰσὶ, καὶ λούονται, καὶ ἀμελοῦσιν ἑαυτῶν· καὶ ἐλθὼν εἰς τὴν σύναξιν, ἦρεν ἀπ᾿ αὐτῶν τὸ σχῆμα. Καὶ μετὰ τοῦτο ἔτυψεν αὐτὸν ἡ καρδία αὐτοῦ, καὶ μετεμελήθη, καὶ ἦλθε πρὸς τὸν ἀββᾶν Ποιμένα, μεθύων τοῖς λογισμοῖς, βαστάζων καὶ τοὺς λεβήτωνας τῶν ἀδελφῶν, καὶ ἀναγγέλλει τὸ πρᾶγμα τῷ γέροντι. Καὶ λέγει αὐτῷ ὁ γέρων· Οὐκ ἔχεις σύ τί ποτε τοῦ παλαιοῦ ἀνθρώπου; ἀπεδύσω αὐτόν; Ὁ δὲ πρεσβύτερος εἶπεν, ὅτι Μετέχω τοῦ παλαιοῦ ἀνθρώπου. Ὁ δὲ γέρων εἶπεν αὐτῷ· Ἰδοὺ οὖν καὶ σὺ ὡς οἱ ἀδελφοί. Εἰ γὰρ μικρὸν μετέχεις τῆς παλαιότητος, ὅμως ὑπόκεισαι τῇ ἁμαρτίᾳ. Τότε ἀπελθὼν ὁ πρεσβύτερος ἐκάλεσε τοὺς ἀδελφοὺς, καὶ μετενόησε τοῖς ἕνδεκα, καὶ ἐνέδυσεν αὐτοὺς τὸ σχῆμα τοῦ μοναχοῦ, καὶ ἀπέλυσεν.
Ēkouse pote ho presbyteros tou Pēlousiou peri tinōn adelphōn, hoti synechōs eis tēn polin eisi, kai louontai, kai amelousin heautōn; kai elthōn eis tēn synaxin, ēren ap᾿ autōn to schēma. Kai meta touto etypsen auton hē kardia autou, kai metemelēthē, kai ēlthe pros ton abban Poimena, methyōn tois logismois, bastazōn kai tous lebētōnas tōn adelphōn, kai anangellei to pragma tǭ geronti. Kai legei autǭ ho gerōn; Ouk echeis sy ti pote tou palaiou anthrōpou? apedysō auton? Ho de presbyteros eipen, hoti Metechō tou palaiou anthrōpou. Ho de gerōn eipen autǭ; Idou oun kai sy hōs hoi adelphoi. Ei gar mikron metecheis tēs palaiotētos, homōs hypokeisai tę̄ hamartią. Tote apelthōn ho presbyteros ekalese tous adelphous, kai metenoēse tois hendeka, kai enedysen autous to schēma tou monachou, kai apelysen.
Once the presbyter of Pelusium heard about some brothers that they were constantly in the city, bathing and neglecting themselves; and coming to the synaxis, he took the habit from them. Afterward his heart smote him, and he repented, and came to abba Poemen, drunk with his thoughts, carrying the brothers’ tunics too, and tells the matter to the old man. And the old man says to him, “Have you nothing of the old man? Have you put him off?” The presbyter said, “I have a share of the old man.” The old man said to him, “Look then, you too are like the brothers. For if you share even a little of the oldness, you are still subject to sin.” Then the presbyter went and called the brothers, made a prostration of repentance to the eleven, clothed them in the monk’s habit, and sent them away.
89.12PG 65:325
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων Ἐποίησα ἁμαρτίαν μεγάλην, καὶ θέλω μετανοῆσαι τρία ἔτη. Λέγει αὐτῷ ὁ γέρων· Πολύ ἐστι. Καὶ εἶπεν αὐτῷ ὁ ἀδελφός· Ἀλλ᾿ ἕως ἐνιαυτοῦ; Καὶ εἶπε πάλιν ὁ γέρων· Πολύ ἐστιν. Οἱ δὲ παρόντες ἔλεγον· "Εως τεσσαράκοντα ἡμερῶν; Καὶ πάλιν εἶπε· Πολύ ἐστιν· εἶπε δὲ· Ἐγὼ λέγω, ὅτι ἐὰν ἐξ ὅλης καρδίας μετανοήσῃ ἄνθρωπος, καὶ μὴ προσθῇ ἔτι ποιεῖν τὴν ἁμαρτίαν, καὶ εἰς τρεῖς ἡμέρας δέχεται αὐτὸν ὁ Θεός.
Adelphos ērōtēse ton abban Poimena, legōn Epoiēsa hamartian megalēn, kai thelō metanoēsai tria etē. Legei autǭ ho gerōn; Poly esti. Kai eipen autǭ ho adelphos; All᾿ heōs eniautou? Kai eipe palin ho gerōn; Poly estin. Hoi de parontes elegon; "Eōs tessarakonta hēmerōn? Kai palin eipe; Poly estin; eipe de; Egō legō, hoti ean ex holēs kardias metanoēsę̄ anthrōpos, kai mē prosthę̄ eti poiein tēn hamartian, kai eis treis hēmeras dechetai auton ho Theos.
A brother asked abba Poemen, saying, “I have committed a great sin, and I want to do penance for three years.” The old man says to him, “That is a lot.” And the brother said to him, “Then up to a year?” And again the old man said, “That is a lot.” Those present said, “Up to forty days?” And again he said, “That is a lot.” And he said, “I say that if a man repents with his whole heart and does not go on to commit the sin again, God accepts him even in three days.”
89.13PG 65:325
Εἶπε πάλιν, ὅτι Τὸ σημεῖον τοῦ μοναχοῦ ἐν τοῖς πειρασμοῖς φαίνεται.
Eipe palin, hoti To sēmeion tou monachou en tois peirasmois phainetai.
He also said, “The mark of the monk appears in temptations.”
89.14PG 65:325
Εἶπε πάλιν· Ὥσπερ ὁ σπαθάριος τοῦ βασιλέως παρίσταται αὐτῷ διαπαντὸς ἕτοιμος· οὕτως δεῖ τὴν ψυχὴν ἑτοίμην εἶναι πρὸς τὸν δαίμονα τῆς πορνείας.
Eipe palin; Hōsper ho spatharios tou basileōs paristatai autǭ diapantos hetoimos; houtōs dei tēn psychēn hetoimēn einai pros ton daimona tēs porneias.
He also said, “As the king’s sword-bearer stands by him always ready, so the soul must be ready against the demon of sexual immorality.”
89.15PG 65:325
Ἡρώτησεν ὁ ἀββᾶς Ἀνοὺβ τὸν ἀββᾶν Ποιμένα περὶ τῶν ἀκαθάρτων λογισμῶν ὧν γεννᾷ ἡ καρδία τοῦ ἀνθρώπου, καὶ περὶ τῶν ματαίων ἐπιθυμιῶν. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; καὶ σὺ, μὴ δώσεις αὐτοῖς χεῖρα καὶ ἀργοῦσιν.
Hērōtēsen ho abbas Anoub ton abban Poimena peri tōn akathartōn logismōn hōn genną hē kardia tou anthrōpou, kai peri tōn mataiōn epithymiōn. Kai legei autǭ ho abbas Poimēn; Mē doxasthēsetai axinē aneu tou koptontos en autę̄? kai sy, mē dōseis autois cheira kai argousin.
Abba Anoub asked abba Poemen about the unclean thoughts that the heart of man produces, and about vain desires. And abba Poemen says to him, “Shall the axe boast itself without the one who cuts with it? So you too, do not give them a hand, and they will be idle.”
89.16PG 65:325
Εἶπε πάλιν ὁ ἀββᾶς Ποιμήν· Εἰ μὴ Ναβουζαρδὰν ὁ ἀρχιμάγειρος ἦλθεν, οὐκ ἂν ἐνεπρήσθη ὁ ναὸς Κυρίου. Τοῦτο δὲ ἐστιν· Εἰ μὴ ἡ ἀνάπαυσις ἦλθε γαστριμαργίας εἰς τὴν ψυχὴν, οὐκ ἂν ὁ νοῦς κατέπιπτεν ἐν τῷ πολέμῳ τοῦ ἐχθροῦ.
Eipe palin ho abbas Poimēn; Ei mē Nabouzardan ho archimageiros ēlthen, ouk an eneprēsthē ho naos Kyriou. Touto de estin; Ei mē hē anapausis ēlthe gastrimargias eis tēn psychēn, ouk an ho nous katepipten en tǭ polemǭ tou echthrou.
Abba Poemen also said, “If Nebuzaradan the chief cook had not come, the temple of the Lord would not have been burned. That is: if the comfort of gluttony had not come into the soul, the mind would not fall in the war of the enemy.”
89.17PG 65:325
Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι καλούμενος εἰς τὸ φαγεῖν παρὰ τὸ θέλημα αὐτοῦ, ἀπήρχετο δακρύων, ἵνα μὴ παρακούσῃ τὸν ἀδελφὸν αὐτοῦ, καὶ λυπήσῃ αὐτόν. τη΄. Εἶπε πάλιν ὁ ἀββᾶς Ποιμήν· Μὴ οἰκήσῃς εἰς τόπον, οὗ βλέπεις τινὰς ἔχοντας ζῆλον κατὰ σοῦ· εἰ δὲ μήγε, οὐ προκόπτεις.
Elegon peri tou abba Poimenos, hoti kaloumenos eis to phagein para to thelēma autou, apērcheto dakryōn, hina mē parakousę̄ ton adelphon autou, kai lypēsę̄ auton. tē΄. Eipe palin ho abbas Poimēn; Mē oikēsę̄s eis topon, hou blepeis tinas echontas zēlon kata sou; ei de mēge, ou prokopteis.
They said of abba Poemen that when he was invited to eat against his will, he went weeping, so as not to disobey his brother and grieve him. [18] Abba Poemen also said, “Do not live in a place where you see some who have jealousy against you; otherwise you will not make progress.”
89.19PG 65:325
Διηγήσαντό τινες τῷ ἀββᾷ Ποιμένι περί τινος μοναχοῦ, ὅτι οὐ πίνει οἶνον. Καὶ εἶπεν· Ὁ οἶνος ὅλως οὐκ ἔστι τῶν μοναχῶν.
Diēgēsanto tines tǭ abbą Poimeni peri tinos monachou, hoti ou pinei oinon. Kai eipen; Ho oinos holōs ouk esti tōn monachōn.
Some told abba Poemen about a monk that he did not drink wine. And he said, “Wine is not for monks at all.”
89.20PG 65:327
Ἠρώτησεν ὁ ἀββᾶς Ἡσαΐας τὸν ἀββᾶν Ποιμένα περὶ τῶν ῥυπαρῶν λογισμῶν. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Ωσπερ κάμπτρα μεστὴ ἱματίων, καὶ ἐὰν ἀφῇ αὐτά τις, τῷ χρόνῳ σήπονται οὕτως καὶ οἱ λογισμοί· ἐὰν μὴ ποιήσωμεν αὐτοὺς σωματικῶς, τῷ χρόνῳ ἀφανίζονται ἤτοι σήπονται.
Ērōtēsen ho abbas Hēsaïas ton abban Poimena peri tōn rhyparōn logismōn. Kai legei autǭ ho abbas Poimēn; Ōsper kamptra mestē himatiōn, kai ean aphę̄ auta tis, tǭ chronǭ sēpontai houtōs kai hoi logismoi; ean mē poiēsōmen autous sōmatikōs, tǭ chronǭ aphanizontai ētoi sēpontai.
Abba Isaiah asked abba Poemen about filthy thoughts. And abba Poemen says to him, “Just as a chest full of clothes, if someone leaves them, rots in time, so it is with thoughts: if we do not act them out bodily, in time they vanish or rot.”
89.21PG 65:327
Ἠρώτησεν ὁ ἀββᾶς Ἰωσὴφ τὸν αὐτὸν λόγον καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ποιμήν· Ὥσπερ ἐάν τις ὄφιν καὶ σκορπίον βάλῃ εἰς ἀγγεῖον, καὶ φράξῃ, πάντως τῷ χρόνῳ ἀποθνήσκουσιν· οὕτως καὶ οἱ πονηροί λογισμοὶ, ἀπὸ τῶν δαιμόνων βλαστάνοντες, διὰ τῆς ὑπομονῆς ἐκλείπουσιν.
Ērōtēsen ho abbas Iōsēph ton auton logon kai eipen autǭ ho abbas Poimēn; Hōsper ean tis ophin kai skorpion balę̄ eis angeion, kai phraxę̄, pantōs tǭ chronǭ apothnēskousin; houtōs kai hoi ponēroi logismoi, apo tōn daimonōn blastanontes, dia tēs hypomonēs ekleipousin.
Abba Joseph asked the same question, and abba Poemen said to him, “Just as if someone puts a snake and a scorpion in a jar and stops it up, they will certainly die in time, so too the evil thoughts that spring from the demons die out through endurance.”
89.22PG 65:327
Ἀδελφὸς ἦλθε πρὸς τὸν ἀββᾶν Ποιμένα, καὶ λέγει αὐτῷ· Σπείρω τὸν ἀγρόν μου, καὶ ποιῶ ἐξ αὐτοῦ ἀγάπην. Λέγει αὐτῷ ὁ γέρων· Καλῶς ποιεῖς. Καὶ ἀπῆλθε μετὰ προθυμίας, καὶ προσέθηκε τῇ ἀγάπῃ. Καὶ ἤκουσεν ὁ ἀββᾶς Ἀνοὺβ τὸν λόγον, καὶ λέγει τῷ ἀββᾶ Ποιμένι· Οὐ φοβῇ τὸν Θεὸν, οὕτως λαλήσας τῷ ἀδελφῷ; Καὶ ἐσιώπησεν ὁ γέρων. Καὶ μετὰ δύο ἡμέρας ἔπεμψεν ὁ ἀββᾶς Ποιμὴν ἐπὶ τὸν ἀδελφὸν, καὶ λέγει αὐτῷ ἀκούοντος τοῦ ἀββᾶ Ἀνούβ· Τί εἶπές μοι τῇ ἄλλῃ; ὅτι ὁ νοῦς μου ἀλλαχοῦ ἦν. Λέγει αὐτῷ ὁ ἀδελφός· Εἶπον, ὅτι σπείρω τὸν ἀγρόν μου, καὶ ποιῶ ἐξ αὐτοῦ ἀγάπην. Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ποιμήν· Ἐνόμιζον ὅτι περὶ τοῦ ἀδελφοῦ σου τοῦ κόσμου ἐλάλησας· εἰ δὲ σὺ εἶ ὁ ποιῶν τὸ ἔργον τοῦτο, οὐκ ἔστι τοῦτο μοναχοῦ. Ὁ δὲ ἀκούσας ἐλυπήθη, λέγων· Ἄ̓́λλο ἔργον οὐδὲν οἶδα, εἰ μὴ τοῦτο, καὶ οὐ δύναμαι μὴ σπείρειν τὸν ἀγρόν μου. Ὅτε οὖν ἀνεχώρησεν, ἔβαλεν αὐτῷ ὁ ἀββᾶς Ἀνοὺβ μετάνοιαν, λέγων· Συγχώρησόν μοι. Καὶ λέγει ὁ ἀββᾶς Ποιμήν· Κἀγὼ ἐξ ἀρχῆς ᾔδειν ὅτι οὐκ ἔστιν ἔργον μοναχοῦ· ἀλλὰ πρὸς τὸν λογισμὸν αὐτοῦ ἐλάλησα, καὶ ἔδωκα αὐτῷ προθυμίαν εἰς τὴν προκοπὴν τῆς ἀγάπης. Νῦν δὲ ἀπῆλθε λυπούμενος, καὶ πάλιν τὸ αὐτὸ ποιεῖ.
Adelphos ēlthe pros ton abban Poimena, kai legei autǭ; Speirō ton agron mou, kai poiō ex autou agapēn. Legei autǭ ho gerōn; Kalōs poieis. Kai apēlthe meta prothymias, kai prosethēke tę̄ agapę̄. Kai ēkousen ho abbas Anoub ton logon, kai legei tǭ abba Poimeni; Ou phobę̄ ton Theon, houtōs lalēsas tǭ adelphǭ? Kai esiōpēsen ho gerōn. Kai meta dyo hēmeras epempsen ho abbas Poimēn epi ton adelphon, kai legei autǭ akouontos tou abba Anoub; Ti eipes moi tę̄ allę̄? hoti ho nous mou allachou ēn. Legei autǭ ho adelphos; Eipon, hoti speirō ton agron mou, kai poiō ex autou agapēn. Kai eipen autǭ ho abbas Poimēn; Enomizon hoti peri tou adelphou sou tou kosmou elalēsas; ei de sy ei ho poiōn to ergon touto, ouk esti touto monachou. Ho de akousas elypēthē, legōn; Allo ergon ouden oida, ei mē touto, kai ou dynamai mē speirein ton agron mou. Hote oun anechōrēsen, ebalen autǭ ho abbas Anoub metanoian, legōn; Synchōrēson moi. Kai legei ho abbas Poimēn; Kagō ex archēs ę̄dein hoti ouk estin ergon monachou; alla pros ton logismon autou elalēsa, kai edōka autǭ prothymian eis tēn prokopēn tēs agapēs. Nyn de apēlthe lypoumenos, kai palin to auto poiei.
A brother came to abba Poemen and says to him, “I sow my field and give alms from it.” The old man says to him, “You do well.” And he went away eagerly and increased his alms. And abba Anoub heard the word, and says to abba Poemen, “Do you not fear God, speaking so to the brother?” And the old man kept silent. And after two days abba Poemen sent for the brother, and says to him in abba Anoub’s hearing, “What did you tell me the other day? For my mind was elsewhere.” The brother says to him, “I said that I sow my field and give alms from it.” And abba Poemen said to him, “I thought you were speaking of your brother in the world; but if you are the one doing this work, it is not for a monk.” Hearing this, he was grieved, saying, “I know no other work but this, and I cannot not sow my field.” So when he had gone, abba Anoub made a prostration to him, saying, “Forgive me.” And abba Poemen says, “I too knew from the beginning that it is not the work of a monk; but I spoke according to his thought, and gave him eagerness to advance in love. But now he has gone away grieved, and he will do the same again.”
89.23PG 65:327
Εἶπεν ὁ ἀββᾶς Ποιμήν· Ἐὰν ἁμαρτήσῃ ἄνθρωπος, καὶ ἀρνήσηται, λέγων, Οὐχ ἥμαρτον, μὴ ἐλέγξῃς αὐτόν· εἰ δὲ μήγε, ἐκκόπτεις αὐτοῦ τὴν προθυμίαν. Ἐὰν δὲ εἴπῃς αὐτῷ· Μὴ ἀθυμήσῃς, ἀδελφὲ, ἀλλὰ φύλαξαι τοῦ λοιποῦ, διεγείρεις αὐτοῦ τὴν ψυχὴν πρὸς μετάνοιαν.
Eipen ho abbas Poimēn; Ean hamartēsę̄ anthrōpos, kai arnēsētai, legōn, Ouch hēmarton, mē elenxę̄s auton; ei de mēge, ekkopteis autou tēn prothymian. Ean de eipę̄s autǭ; Mē athymēsę̄s, adelphe, alla phylaxai tou loipou, diegeireis autou tēn psychēn pros metanoian.
Abba Poemen said, “If a man sins and denies it, saying, ‘I did not sin,’ do not rebuke him; otherwise you cut off his eagerness. But if you say to him, ‘Do not lose heart, brother, but guard yourself in future,’ you rouse his soul to repentance.”
89.24PG 65:327
Εἶπε πάλιν· Καλὴ ἡ πεῖρα· αὕτη γὰρ διδάσκει σὲ τὸν ἄνθρωπον δόκιμον
Eipe palin; Kalē hē peira; hautē gar didaskei se ton anthrōpon dokimon
He also said, “Experience is good; for it teaches a man to be tested.”
89.25PG 65:327
Εἶπε πάλιν· "Ανθρωπος διδάσκων, μὴ ποιῶν δὲ ἃ διδάσκει, ὅμοιός ἐστι κρήνῃ· ὅτι πάντας ποτίζει καὶ πλύνει, ἑαυτὴν δὲ οὐ δύναται καθαρίσαι
Eipe palin; "Anthrōpos didaskōn, mē poiōn de ha didaskei, homoios esti krēnę̄; hoti pantas potizei kai plynei, heautēn de ou dynatai katharisai
He also said, “A man who teaches but does not do what he teaches is like a spring: it gives drink to everyone and washes them, but cannot cleanse itself.”
89.26PG 65:327–329
Παρερχόμενός ποτε ὁ ἀββᾶς Ποιμὴν εἰς τὴν Αἴγυπτον, εἶδε γυναῖκα ἐν μνημείῳ καθεζομένην, καὶ κλαίουσαν πικρῶς. Καὶ λέγει· Ἐὰν ἔλθωσι πάντα τὰ τερπνὰ τοῦ κόσμου τούτου, οὐ μὴ μεταστήσωσι τὴν ψυχὴν ταύτης ἀπὸ τοῦ πένθους. Οὕτως καὶ ὁ μοναχὸς ὀφείλει διαπαντὸς τὸ πένθος ἔχειν ἐν ἑαυτῷ.
Parerchomenos pote ho abbas Poimēn eis tēn Aigypton, eide gynaika en mnēmeiǭ kathezomenēn, kai klaiousan pikrōs. Kai legei; Ean elthōsi panta ta terpna tou kosmou toutou, ou mē metastēsōsi tēn psychēn tautēs apo tou penthous. Houtōs kai ho monachos opheilei diapantos to penthos echein en heautǭ.
Once as abba Poemen was passing through Egypt, he saw a woman sitting at a tomb and weeping bitterly. And he says, “If all the delights of this world came, they would not move this woman’s soul from mourning. So the monk too ought always to have mourning within himself.”
89.27PG 65:329
Εἶπε πάλιν, ὅτι Ἔστιν ἄνθρωπος δοκῶν σιωπᾶν, καὶ ἡ καρδία αὐτοῦ κατακρίνει ἄλλους· ὁ τοιοῦτος πάντοτε λαλεῖ. Καὶ ἔστιν ἄλλος, ἀπὸ πρωΐ ἕως ἑσπέρας λαλῶν, καὶ σιωπὴν κρατεῖ· τουτέστιν ὅτι ἐκτὸς ὠφελείας οὐδὲν λαλεῖ.
Eipe palin, hoti Estin anthrōpos dokōn siōpan, kai hē kardia autou katakrinei allous; ho toioutos pantote lalei. Kai estin allos, apo prōï heōs hesperas lalōn, kai siōpēn kratei; toutestin hoti ektos ōpheleias ouden lalei.
He also said, “There is a man who seems to be silent, but his heart condemns others; such a one is always talking. And there is another who talks from morning to evening and keeps silence; that is, he says nothing that is not profitable.”
89.28PG 65:329
Ἀδελφός τις ἦλθε πρὸς τὸν ἀββᾶν Ποιμένα, καὶ λέγει αὐτῷ· Ἀββᾶ, πολλοὺς λογισμοὺς ἔχω, καὶ κινδυνεύω ἀπ᾿ αὐτῶν. Καὶ ἐκφέρει αὐτὸν ὁ γέρων εἰς τὸν ἀέρα, καὶ λέγει αὐτῷ· Ἅπλωσον τὸν κόλπον σου, καὶ κράτησον τοὺς ἀνέμους. Ὁ δὲ εἶπεν· Οὐ δύναμαι τοῦτο ποιῆσαι. Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ τοῦτο οὐ δύνασαι ποιῆσαι, οὐδὲ τοὺς λογισμοὺς δύνασαι κωλῦσαι ἐλθεῖν· ἀλλὰ σὸν ἐστι τὸ ἀντιστῆναι αὐτοῖς.
Adelphos tis ēlthe pros ton abban Poimena, kai legei autǭ; Abba, pollous logismous echō, kai kindyneuō ap᾿ autōn. Kai ekpherei auton ho gerōn eis ton aera, kai legei autǭ; Haplōson ton kolpon sou, kai kratēson tous anemous. Ho de eipen; Ou dynamai touto poiēsai. Kai legei autǭ ho gerōn; Ei touto ou dynasai poiēsai, oude tous logismous dynasai kōlysai elthein; alla son esti to antistēnai autois.
A brother came to abba Poemen and says to him, “Abba, I have many thoughts, and I am in danger from them.” And the old man takes him out into the open air and says to him, “Spread out the fold of your garment and catch the winds.” He said, “I cannot do that.” And the old man says to him, “If you cannot do this, neither can you stop thoughts from coming; but it is yours to resist them.”
89.29PG 65:329
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Ἐὰν εἰσι τρεῖς ἐπιτοαυτὸ, καὶ ὁ εἷς μὲν ἡσυχάζει καλῶς, ὁ δὲ εἷς ἀσθενῶν καὶ εὐχαριστῶν, ὁ δὲ ἄλλος ὑπηρετεῖ μετὰ καθαροῦ λογισμοῦ· οἱ τρεῖς μιᾶς ἐργασίας εἰσίν.
Eipen ho abbas Poimēn, hoti Ean eisi treis epitoauto, kai ho heis men hēsychazei kalōs, ho de heis asthenōn kai eucharistōn, ho de allos hypēretei meta katharou logismou; hoi treis mias ergasias eisin.
Abba Poemen said, “If there are three together, and one keeps stillness well, another is sick and gives thanks, and the third serves with a pure mind, the three are of one work.”
89.30PG 65:329
Εἶπε πάλιν· Γέγραπται· Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. Ἐπειδὴ αἱ ἔλαφοι ἐν τῇ ἐρήμῳ πολλὰ καταπίνουσιν ἑρπετά· καὶ ὡς κατακαίει αὐτὰς ὁ ἰὸς, ἐπιθυμοῦσιν ἐλθεῖν ἐπὶ τὰ ὕδατα· πίνουσαι δὲ καταψύχουσιν ἀπὸ τοῦ ἱοῦ τῶν ἑρπετῶν οὕτως καὶ οἱ μοναχοὶ, ἐν τῇ ἐρήμῳ καθεζόμενοι, καίονται ἀπὸ τοῦ ἱοῦ τῶν πονηρῶν δαιμόνων, καὶ ἐπιποθοῦσι τὸ Σάββατον καὶ τὴν Κυριακὴν, ὥστε ἐλθεῖν ἐπὶ τὰς πηγὰς τῶν ὑδάτων, τουτέστιν, ἐπὶ τὸ σῶμα καὶ αἷμα τοῦ Κυρίου ἵνα καθαρισθῶσιν ἀπὸ πικρότητος τοῦ πονηροῦ.
Eipe palin; Gegraptai; Hon tropon epipothei hē elaphos epi tas pēgas tōn hydatōn, houtōs epipothei hē psychē mou pros se, ho Theos. Epeidē hai elaphoi en tę̄ erēmǭ polla katapinousin herpeta; kai hōs katakaiei autas ho ios, epithymousin elthein epi ta hydata; pinousai de katapsychousin apo tou hiou tōn herpetōn houtōs kai hoi monachoi, en tę̄ erēmǭ kathezomenoi, kaiontai apo tou hiou tōn ponērōn daimonōn, kai epipothousi to Sabbaton kai tēn Kyriakēn, hōste elthein epi tas pēgas tōn hydatōn, toutestin, epi to sōma kai haima tou Kyriou hina katharisthōsin apo pikrotētos tou ponērou.
He also said, “It is written, ‘As the deer longs for the springs of water, so my soul longs for you, O God.’ For deer in the desert swallow many reptiles; and when the venom burns them, they long to come to the waters; and drinking, they are cooled from the venom of the reptiles. So too monks living in the desert are burned by the venom of the evil demons, and they long for Saturday and Sunday, to come to the springs of water, that is, to the body and blood of the Lord, so that they may be cleansed of the bitterness of the evil one.”
89.31PG 65:329
Ἠρώτησεν ὁ ἀββᾶς Ἰωσὴφ τὸν ἀββᾶν Ποιμένα, πῶς χρὴ νηστεύειν. Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Ἐγὼ θέλω τὸν ἐσθίοντα καθ' ἡμέραν παρὰ μικρὸν ἐσθίειν, ἵνα μὴ χορτάζηται. Λέγει αὐτῷ ὁ ἀββᾶς Ἰωσήφ· Ὅτε ἧς νεώτερος, οὐκ ἐνήστευες δύο δύο, ἀββᾶ; Καὶ εἶπεν ὁ γέρων Φύσει καὶ τρεῖς, καὶ τέσσαρας καὶ ἑβδομάδα. Καὶ ταῦτα πάντα ἐδοκίμασαν οἱ Πατέρες, ὡς δυνατοί· καὶ εὗρον ὅτι καθ' ἡμέραν ἐσθίειν, παρὰ μικρὸν δὲ· καὶ παρέδωκαν ἡμῖν τὴν βασιλικὴν ὁδὸν, ὅτι ἐλαφρά ἐστιν.
Ērōtēsen ho abbas Iōsēph ton abban Poimena, pōs chrē nēsteuein. Legei autǭ ho abbas Poimēn; Egō thelō ton esthionta kath' hēmeran para mikron esthiein, hina mē chortazētai. Legei autǭ ho abbas Iōsēph; Hote hēs neōteros, ouk enēsteues dyo dyo, abba? Kai eipen ho gerōn Physei kai treis, kai tessaras kai hebdomada. Kai tauta panta edokimasan hoi Pateres, hōs dynatoi; kai heuron hoti kath' hēmeran esthiein, para mikron de; kai paredōkan hēmin tēn basilikēn hodon, hoti elaphra estin.
Abba Joseph asked abba Poemen how one ought to fast. Abba Poemen says to him, “I want one who eats every day to eat a little less, so as not to be full.” Abba Joseph says to him, “When you were young, did you not fast two days at a time, abba?” And the old man said, “Truly, and three, and four, and a week. And the Fathers tested all these things, being strong; and they found that it is good to eat every day, but a little less; and they handed down to us the royal road, because it is light.”
89.32PG 65:329–331
Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι ὅταν ἤμελλεν εἰς σύναξιν ἐλθεῖν ἐκάθητο κατ' ἰδίαν διακρίνων τοὺς λογισμοὺς αὐτοῦ, ὡσεὶ ὥραν μίαν· καὶ οὕτως ἐξήρχετο. Αγ'. Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Κατελείφθη μοι κληρονομία· τί ποιήσω αὐτήν; Λέγει αὐτῷ ὁ γέρων· Ἄπελθε, καὶ μετὰ τρεῖς ἡμέρας ἐλθὲ, καὶ λέγω σοι. Ἦλθε δὲ, καθὼς ὥρισεν αὐτῷ. Καὶ εἶπεν ὁ γέρων· Τί ἔχω σοι εἰπεῖν, ἀδελφέ; Ἐὰν εἴπω σοι, Δὸς αὐτὰ εἰς ἐκκλησίαν, ἐκεῖ ἀριστοποιοῦσιν. Ἐὰν εἴπω σοι, Δὸς αὐτὰ συγγενεῖ σου, οὐκ ἔστι σοι μισθός. Ἐὰν δὲ εἶπω σοι, Δὸς αὐτὰ πτωχοῖς, ἁμεριμνεῖς. Εἴ τι οὖν θέλεις, ποίησον· ἐγὼ πρᾶγμα οὐκ ἔχω.
Elegon peri tou abba Poimenos, hoti hotan ēmellen eis synaxin elthein ekathēto kat' idian diakrinōn tous logismous autou, hōsei hōran mian; kai houtōs exērcheto. Ag'. Adelphos hērōtēse ton abban Poimena, legōn; Kateleiphthē moi klēronomia; ti poiēsō autēn? Legei autǭ ho gerōn; Apelthe, kai meta treis hēmeras elthe, kai legō soi. Ēlthe de, kathōs hōrisen autǭ. Kai eipen ho gerōn; Ti echō soi eipein, adelphe? Ean eipō soi, Dos auta eis ekklēsian, ekei aristopoiousin. Ean eipō soi, Dos auta syngenei sou, ouk esti soi misthos. Ean de eipō soi, Dos auta ptōchois, hamerimneis. Ei ti oun theleis, poiēson; egō pragma ouk echō.
They said of abba Poemen that when he was about to go to the synaxis, he sat alone examining his thoughts for about an hour; and then he went out. [33] A brother asked abba Poemen, saying, “An inheritance has been left to me; what shall I do with it?” The old man says to him, “Go away, and come back after three days, and I will tell you.” He came as he had fixed. And the old man said, “What have I to tell you, brother? If I tell you, ‘Give it to the church,’ they will make banquets there. If I tell you, ‘Give it to your relative,’ you have no reward. But if I tell you, ‘Give it to the poor,’ you will be free from care. So do what you wish; it is not my affair.”
89.34PG 65:331
Ἠρώτησεν αὐτὸν ἄλλος ἀδελφὸς, λέγων· Τί ἐστι, Μὴ ἀποδώσεις κακὸν ἀντὶ κακοῦ; Λέγει αὐτῷ ὁ γέρων· Τὸ πάθος τοῦτο τέσσαρας ἔχει τρόπους· πρῶτον ἀπὸ καρδίας, δεύτερον ἀπὸ ὄψεως, τρίτον γλώσσης, τέταρτόν ἐστι, τὸ μὴ ποιῆσαι κακὸν ἀντὶ κακοῦ. Ἐὰν δύνασαι καθαρίσαι τὴν καρδίαν σου, οὐκ ἔρχεται εἰς τὴν ὄψιν· ἐὰν δὲ ἔλθῃ εἰς τὴν ὄψιν, φυλάττου τὸ μὴ λαλεῖν· ἐὰν δὲ καὶ λαλήσῃς, ταχὺ κόψον τοῦ μὴ ποιῆσαι κακὸν ἀντὶ κακοῦ.
Ērōtēsen auton allos adelphos, legōn; Ti esti, Mē apodōseis kakon anti kakou? Legei autǭ ho gerōn; To pathos touto tessaras echei tropous; prōton apo kardias, deuteron apo opseōs, triton glōssēs, tetarton esti, to mē poiēsai kakon anti kakou. Ean dynasai katharisai tēn kardian sou, ouk erchetai eis tēn opsin; ean de elthę̄ eis tēn opsin, phylattou to mē lalein; ean de kai lalēsę̄s, tachy kopson tou mē poiēsai kakon anti kakou.
Another brother asked him, saying, “What is ‘Do not repay evil for evil’?” The old man says to him, “This passion has four forms: first from the heart, second from the look, third from the tongue, and fourth is not to do evil in return for evil. If you can cleanse your heart, it does not come to the look; but if it comes to the look, guard against speaking; and if you do speak, cut it off quickly so as not to do evil in return for evil.”
89.35PG 65:331
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Τὸ φυλάσσειν, καὶ ἑαυτῷ προσέχειν, καὶ ἡ διάκρισις, αἱ τρεῖς αὗται ἀρεταὶ ὁδηγοί εἰσι τῆς ψυχῆς.
Eipen ho abbas Poimēn, hoti To phylassein, kai heautǭ prosechein, kai hē diakrisis, hai treis hautai aretai hodēgoi eisi tēs psychēs.
Abba Poemen said, “Watchfulness, attention to oneself, and discernment: these three virtues are guides of the soul.”
89.36PG 65:331
Εἶπε πάλιν, ὅτι Τὸ ῥίψαι ἑαυτὸν ἐνώπιον τοῦ Θεοῦ, καὶ τὸ μὴ ἑαυτὸν μετρεῖν, καὶ τὸ βάλλειν ὀπίσω τὸ ἴδιον θέλημα, ἐργαλεῖά εἰσι τῆς ψυχῆς.
Eipe palin, hoti To rhipsai heauton enōpion tou Theou, kai to mē heauton metrein, kai to ballein opisō to idion thelēma, ergaleia eisi tēs psychēs.
He also said, “To throw oneself down before God, not to measure oneself, and to put one’s own will behind: these are the tools of the soul.”
89.37PG 65:331
Εἶπε πάλιν· Πᾶς κόπος ὃς ἂν ἐπέλθῃ σοι, ἡ νίκη αὐτοῦ ἐστι σιωπᾶν.
Eipe palin; Pas kopos hos an epelthę̄ soi, hē nikē autou esti siōpan.
He also said, “In every trouble that comes upon you, the victory over it is to keep silent.”
89.38PG 65:331
Εἶπε πάλιν· Βδέλυγμά ἐστι Κυρίῳ πᾶσα σωματικὴ ἀνάπαυσις.
Eipe palin; Bdelygma esti Kyriǭ pasa sōmatikē anapausis.
He also said, “All bodily comfort is an abomination to the Lord.”
89.39PG 65:331
Εἶπε πάλιν· Τὸ πένθος διπλοῦν ἐστιν· ἐργάζεται, καὶ φυλάσσει.
Eipe palin; To penthos diploun estin; ergazetai, kai phylassei.
He also said, “Mourning is twofold: it works and it guards.”
89.40PG 65:331
Εἶπε πάλιν· Ἐὰν ἔλθῃ σοι λογισμὸς περὶ τῶν ἀναγκαίων τοῦ σώματος χρειῶν, καὶ διατάξῃς ἅπαξ, καὶ πάλιν δεύτερον ἔλθῃ καὶ διατάξης· τὸ τρίτον ἐὰν ἔλθῃ, μὴ πρόσχῃς αὐτῷ· ἀργὸς γάρ ἐστι
Eipe palin; Ean elthę̄ soi logismos peri tōn anankaiōn tou sōmatos chreiōn, kai diataxę̄s hapax, kai palin deuteron elthę̄ kai diataxēs; to triton ean elthę̄, mē proschę̄s autǭ; argos gar esti
He also said, “If a thought comes to you about the necessary needs of the body, and you arrange it once, and it comes a second time and you arrange it, if it comes the third time, pay no attention to it; for it is idle.”
89.41PG 65:331
Εἶπε πάλιν, ὅτι Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ἀλώνιον, λέγων· Τί ἐστιν ἐξουδένωσις; Καὶ εἶπεν ὁ γέρων Τὸ εἶναί σε ὑποκάτω τῶν ἀλόγων, καὶ εἰδέναι ὅτι τὰ ἀκατάκριτά εἰσιν.
Eipe palin, hoti Adelphos hērōtēse ton abban Alōnion, legōn; Ti estin exoudenōsis? Kai eipen ho gerōn To einai se hypokatō tōn alogōn, kai eidenai hoti ta akatakrita eisin.
He also said that a brother asked abba Alonius, saying, “What is contempt of self?” And the old man said, “To be beneath the irrational animals, and to know that they are not condemned.”
89.42PG 65:331
Εἶπε πάλιν, ὅτι Ἐὰν μνησθῇ ἄνθρωπος τοῦ γεγραμμένου ῥητοῦ, ὅτι Ἐκ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ, αἱρεῖται μᾶλλον τὸ σιωπᾶν.
Eipe palin, hoti Ean mnēsthę̄ anthrōpos tou gegrammenou rhētou, hoti Ek tōn logōn sou dikaiōthēsę̄, kai ek tōn logōn sou katadikasthēsę̄, haireitai mallon to siōpan.
He also said, “If a man remembers the written saying, ‘By your words you will be justified, and by your words you will be condemned,’ he chooses rather to keep silent.”
89.43PG 65:331
Εἶπε πάλιν Ἀρχὴ κακῶν ἐστιν ὁ περισπασμός.
Eipe palin Archē kakōn estin ho perispasmos.
He also said, “Distraction is the beginning of evils.”
89.44PG 65:331
Εἶπε πάλιν, ὅτι ὁ ἀββᾶς Ἰσίδωρος ὁ πρεσβύτερος τῆς Σκήτεως ἐλάλησε ποτε τῷ λαῷ, λέγων· Ἀδελφοὶ, οὐχὶ ἕνεκεν κόπου ἤλθομεν εἰς τὸν τόπον τοῦτον; Καὶ νῦν οὐκ ἔτι ἔχει κόπον. Ἐγὼ οὖν σκευάσας τὴν μηλωτήν μου ἀπέρχομαι ὅπου ἐστὶ κόπος, καὶ ἐκεῖ εὑρίσκω ἀνάπαυσιν.
Eipe palin, hoti ho abbas Isidōros ho presbyteros tēs Skēteōs elalēse pote tǭ laǭ, legōn; Adelphoi, ouchi heneken kopou ēlthomen eis ton topon touton? Kai nyn ouk eti echei kopon. Egō oun skeuasas tēn mēlōtēn mou aperchomai hopou esti kopos, kai ekei heuriskō anapausin.
He also said that abba Isidore, the presbyter of Scetis, once spoke to the people, saying, “Brothers, did we not come to this place for the sake of labor? And now there is no more labor here. So I, having made ready my sheepskin, am going where there is labor, and there I find rest.”
89.45PG 65:331–333
Ἀδελφὸς εἶπε τῷ ἀββᾷ Ποιμένι Ἐὰν θεάσωμαι πρᾶγμα, θέλεις εἴπω αὐτό; Λέγει αὐτῷ ὁ γέρων· Γέγραπται· Ὃς ἐὰν ἀποκρίνηται λόγον πρὶν ἀκοῦσαι, ἀφροσύνη αὐτῷ ἐστι καὶ ὄνειδος. Ἐὰν ἐπερωτηθῇς, εἰπέ· εἰ δὲ μὴ, σιώπα.
Adelphos eipe tǭ abbą Poimeni Ean theasōmai pragma, theleis eipō auto? Legei autǭ ho gerōn; Gegraptai; Hos ean apokrinētai logon prin akousai, aphrosynē autǭ esti kai oneidos. Ean eperōtēthę̄s, eipe; ei de mē, siōpa.
A brother said to abba Poemen, “If I see something, do you want me to tell it?” The old man says to him, “It is written, ‘Whoever answers a word before hearing, it is folly and reproach to him.’ If you are asked, speak; but if not, keep silent.”
89.46PG 65:333
Ἠρώτησέ τις ἀδελφὸς τὸν ἀββᾶν Ποιμένα, λέγων Δύναται ἄνθρωπος πεποιθέναι ἐπὶ τῇ μιᾷ πράξει; Καὶ εἶπεν αὐτῷ ὁ γέρων, ὅτι ὁ ἀββᾶς Ἰωάννης ὁ Κολοβός εἶπεν, ὅτι Ἐγὼ θέλω μεταλαβεῖν μικρόν τι ἐκ πασῶν τῶν ἀρετῶν.
Ērōtēse tis adelphos ton abban Poimena, legōn Dynatai anthrōpos pepoithenai epi tę̄ mią praxei? Kai eipen autǭ ho gerōn, hoti ho abbas Iōannēs ho Kolobos eipen, hoti Egō thelō metalabein mikron ti ek pasōn tōn aretōn.
A brother asked abba Poemen, saying, “Can a man rely on one practice?” And the old man said to him that abba John the Dwarf said, “I want to take a little from all the virtues.”
89.47PG 65:333
Εἶπε πάλιν ὁ γέρων, ὅτι ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Παμβὼ, εἰ καλὸν ἐπαινεῖν τὸν πλησίον· καὶ εἶπεν αὐτῷ Καλὸν μᾶλλόν ἐστι τὸ σιωπᾷν.
Eipe palin ho gerōn, hoti adelphos ērōtēse ton abban Pambō, ei kalon epainein ton plēsion; kai eipen autǭ Kalon mallon esti to siōpąn.
The old man also said that a brother asked abba Pambo whether it is good to praise one’s neighbor; and he said to him, “It is better to keep silent.”
89.48PG 65:333
Εἶπε πάλιν ὁ ἀββᾶς Ποιμὴν, ὅτι Ἐὰν ποιήσῃ ἄνθρωπος καινὸν οὐρανὸν καὶ καινὴν γῆν, οὐ δύναται ἀμεριμνῆσαι.
Eipe palin ho abbas Poimēn, hoti Ean poiēsę̄ anthrōpos kainon ouranon kai kainēn gēn, ou dynatai amerimnēsai.
Abba Poemen also said, “Even if a man makes a new heaven and a new earth, he cannot be free of care.”
89.49PG 65:333
Εἶπε πάλιν, ὅτι Ὁ ἄνθρωπος δέεται τῆς ταπεινοφροσύνης καὶ τοῦ φόβου τοῦ Θεοῦ, ὥσπερ τῆς πνοῆς ἐκπορευομένης ἐκ τῆς ῥινὸς αὐτοῦ. ν. Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Ἀβραὰμ ὅτε εἰσῆλθεν εἰς τὴν γῆν τῆς ἐπαγγελίας, μνημεῖον ἠγόρασεν ἑαυτῷ, καὶ διὰ τοῦ τάφου ἐκληρονόμησε τὴν γῆν. Λέγει ὁ ἀδελφός Τί ἐστι τάφος; Λέγει αὐτῷ ὁ γέρων. Τόπος κλαυθμοῦ καὶ πένθους. να΄. Ἀδελφὸς εἶπε τῷ ἀββᾷ Ποιμένι Ἐὰν δῶ τῷ ἀδελφῷ μου μικρὸν ἄρτον, ἢ ἕτερόν τι, οἱ δαίμονες μολύνουσιν αὐτὰ ὡς κατὰ ἀνθρωπαρεσκίαν γινόμενα. Λέγει αὐτῷ ὁ γέρων· Εἰ καὶ κατὰ ἀνθρωπαρεσκίαν γίνεται, ἀλλ᾽ ἡμεῖς τὴν χρείαν δώσωμεν τῷ ἀδελφῷ. Εἶπε δὲ αὐτῷ καὶ παραβολὴν τοιαύτην· Δύο ἄνθρωποι ἦσαν γεωργοὶ ἐν πόλει οἰκοῦντες μιᾷ· καὶ ὁ εἷς μὲν ἐξ αὐτῶν σπείρας ἐποίησε μικρὰ ἀκάθαρτα· ὁ δὲ ἄλλος, ἀμελήσας τοῦ σπεῖραι, ἐποίησεν ὅλως οὐδέν λιμοῦ γενομένου, τίς ἐκ τῶν δύο εὑρίσκει ζῆσαι; Ἀπεκρίθη ὁ ἀδελφός Ὁ ποιήσας τὰ ὀλίγα καὶ ἀκάθαρτα. Λέγει αὐτῷ ὁ γέρων· Οὕτως οὖν καὶ ἡμεῖς, σπείρωμεν ὀλίγα, εἰ καὶ ἀκάθαρτα, ἵνα μὴ τῷ λιμῷ ἀποθάνωμεν.
Eipe palin, hoti Ho anthrōpos deetai tēs tapeinophrosynēs kai tou phobou tou Theou, hōsper tēs pnoēs ekporeuomenēs ek tēs rhinos autou. n. Adelphos hērōtēse ton abban Poimena, legōn; Ti poiēsō? Legei autǭ ho gerōn; Abraam hote eisēlthen eis tēn gēn tēs epangelias, mnēmeion ēgorasen heautǭ, kai dia tou taphou eklēronomēse tēn gēn. Legei ho adelphos Ti esti taphos? Legei autǭ ho gerōn. Topos klauthmou kai penthous. na΄. Adelphos eipe tǭ abbą Poimeni Ean dō tǭ adelphǭ mou mikron arton, ē heteron ti, hoi daimones molynousin auta hōs kata anthrōpareskian ginomena. Legei autǭ ho gerōn; Ei kai kata anthrōpareskian ginetai, all᾽ hēmeis tēn chreian dōsōmen tǭ adelphǭ. Eipe de autǭ kai parabolēn toiautēn; Dyo anthrōpoi ēsan geōrgoi en polei oikountes mią; kai ho heis men ex autōn speiras epoiēse mikra akatharta; ho de allos, amelēsas tou speirai, epoiēsen holōs ouden limou genomenou, tis ek tōn dyo heuriskei zēsai? Apekrithē ho adelphos Ho poiēsas ta oliga kai akatharta. Legei autǭ ho gerōn; Houtōs oun kai hēmeis, speirōmen oliga, ei kai akatharta, hina mē tǭ limǭ apothanōmen.
He also said, “A man needs humility and the fear of God as much as the breath that goes out from his nostrils.” [50] A brother asked abba Poemen, saying, “What shall I do?” The old man says to him, “Abraham, when he entered the land of promise, bought himself a tomb, and through the tomb he inherited the land.” The brother says, “What is the tomb?” The old man says to him, “A place of weeping and mourning.” [51] A brother said to abba Poemen, “If I give my brother a little bread or something else, the demons defile these things as done to please men.” The old man says to him, “Even if it is done to please men, let us give the brother what he needs.” And he told him this parable: “There were two farmers living in one city; one of them sowed and produced a small and unclean crop; the other, neglecting to sow, produced nothing at all. When famine came, which of the two finds a way to live?” The brother answered, “The one who produced the little and unclean crop.” The old man says to him, “So too let us sow a little, even if unclean, so that we may not die of hunger.”
89.52PG 65:333
Εἶπεν πάλιν ὁ ἀββᾶς Ποιμὴν, ὅτι εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς, ὅτι Ποιεῖ ἄνθρωπος ὅλον τὸν χρόνον αὐτοῦ βαστάζων ἀξίνην, καὶ οὐχ εὑρίσκει κατενεγκεῖν τὸ δένδρον. "Εστι δὲ ἄλλος ἔμπειρος τοῦ κόπτειν, καὶ ἀπὸ ὀλίγων καταφέρει τὸ δένδρον. Ἔλεγε δὲ τὴν ἀξίνην εἶναι τὴν διάκρισιν.
Eipen palin ho abbas Poimēn, hoti eipen ho abbas Ammōnas, hoti Poiei anthrōpos holon ton chronon autou bastazōn axinēn, kai ouch heuriskei katenenkein to dendron. "Esti de allos empeiros tou koptein, kai apo oligōn katapherei to dendron. Elege de tēn axinēn einai tēn diakrisin.
Abba Poemen also said that abba Ammonas said, “A man may spend his whole time carrying an axe and not succeed in felling the tree. But there is another, experienced in cutting, who brings the tree down with a few strokes.” And he said that the axe is discernment.
89.53PG 65:333
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς ὀφείλει ἄνθρωπος πολιτεύσασθαι; Λέγει αὐτῷ ὁ γέρων Ὁρῶμεν τὸν Δανιήλ, ὅτι οὐχ εὑρέθη κατ' αὐτοῦ κατηγορία, εἰ μὴ ἐν ταῖς λειτουργίαις Κυρίου τοῦ Θεοῦ αὐτοῦ.
Adelphos hērōtēse ton abban Poimena, legōn; Pōs opheilei anthrōpos politeusasthai? Legei autǭ ho gerōn Horōmen ton Daniēl, hoti ouch heurethē kat' autou katēgoria, ei mē en tais leitourgiais Kyriou tou Theou autou.
A brother asked abba Poemen, saying, “How ought a man to live?” The old man says to him, “We see Daniel, that no charge was found against him except in the service of the Lord his God.”
89.54PG 65:333–335
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Τὸ θέλημα τοῦ ἀνθρώπου τεῖχός ἐστι χαλκοῦν ἀναμέσον αὐτοῦ καὶ τοῦ Θεοῦ, καὶ πέτρα ἀντιδέρουσα. Ἐὰν οὖν καταλείψῃ αὐτὸ ἄνθρωπος, λέγει καὶ αὐτὸς, Ἐν τῷ Θεῷ μου ὑπερβήσομαι τεῖχος. Ἐὰν οὖν τὸ δικαίωμα συνέλθῃ τῷ θελήματι, κάμνει ὁ ἄνθρωπος.
Eipen ho abbas Poimēn, hoti To thelēma tou anthrōpou teichos esti chalkoun anameson autou kai tou Theou, kai petra antiderousa. Ean oun kataleipsę̄ auto anthrōpos, legei kai autos, En tǭ Theǭ mou hyperbēsomai teichos. Ean oun to dikaiōma synelthę̄ tǭ thelēmati, kamnei ho anthrōpos.
Abba Poemen said, “The will of man is a wall of bronze between him and God, and a stone that strikes back. So if a man gives it up, he too says, ‘In my God I will leap over the wall.’ But if justification joins with the will, the man is worn down.”
89.55PG 65:335
Εἶπε πάλιν, ὅτι Καθεζομένων ποτὲ γερόντων καὶ ἐσθιόντων, ἵστατο ὑπηρετῶν ὁ ἀββᾶς Ἀλώνιος καὶ ἰδόντες αὐτὸν ἐπήνεσαν. Ὁ δὲ τὸ σύνολον οὐκ ἀπεκρίθη. Λέγει οὖν αὐτῷ τις κατ᾿ ἰδίαν Διατί οὐκ ἀπεκρίθης τοῖς γέρουσιν ἐπαινοῦσί σε Λέγει αὐτῷ ὁ ἀββᾶς Ἀλώνιος Εἰ ἀπεκρίθην αὐτοῖς, εὑρίσκομαι ὡς καταδεξάμενος τὸν ἔπαινον.
Eipe palin, hoti Kathezomenōn pote gerontōn kai esthiontōn, histato hypēretōn ho abbas Alōnios kai idontes auton epēnesan. Ho de to synolon ouk apekrithē. Legei oun autǭ tis kat᾿ idian Diati ouk apekrithēs tois gerousin epainousi se Legei autǭ ho abbas Alōnios Ei apekrithēn autois, heuriskomai hōs katadexamenos ton epainon.
He also said that once when old men were sitting and eating, abba Alonius stood serving; and seeing him, they praised him. But he did not answer at all. So someone says to him privately, “Why did you not answer the old men who praised you?” Abba Alonius says to him, “If I had answered them, I would be found accepting the praise.”
89.56PG 65:335
Εἶπε πάλιν, ὅτι Οἱ ἄνθρωποι ἐν τῷ τελείῳ λαλοῦσι, καὶ ἐν τῷ ἐλαχίστῳ ἐργάζονται.
Eipe palin, hoti Hoi anthrōpoi en tǭ teleiǭ lalousi, kai en tǭ elachistǭ ergazontai.
He also said, “People speak about perfection but work at the least things.”
89.57PG 65:335
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Ὥσπερ ὁ καπνὸς ἐκδιώκει τὰς μελίσσας, καὶ τότε αἴρεται τῆς ἐργασίας αὐτῶν ἡ γλυκύτης οὕτως καὶ ἡ σωματικὴ ἀνάπαυσις ἐκδιώκει τὸν φόβον τοῦ Θεοῦ ἀπὸ τῆς ψυχῆς, καὶ ἀπολύει αὐτῆς πᾶσαν τὴν ἐργασίαν
Eipen ho abbas Poimēn, hoti Hōsper ho kapnos ekdiōkei tas melissas, kai tote airetai tēs ergasias autōn hē glykytēs houtōs kai hē sōmatikē anapausis ekdiōkei ton phobon tou Theou apo tēs psychēs, kai apolyei autēs pasan tēn ergasian
Abba Poemen said, “Just as smoke drives away the bees, and then the sweetness of their work is taken, so bodily comfort drives the fear of God from the soul and destroys all its work.”
89.58PG 65:335
Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ποιμένι εἰς τὰς δύο ἑβδομάδας τῆς Τεσσαρακοστῆς, καὶ ἐξειπὼν τοὺς λογισμοὺς αὐτοῦ, καὶ τυχὼν ἀναπαύσεως, λέγει αὐτῷ· Παρὰ βραχύ κατεσχέθην παραγενέσθαι ὧδε σήμερον. Λέγει αὐτῷ ὁ γέρων Διατί; Λέγει ὁ ἀδελφός Εἶπον μήποτε διὰ τὴν Τεσσαρακοστὴν οὐκ ἀνοίγεταί μοι. Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν Ἡμεῖς οὐκ ἐμάθομεν κλείειν τὴν ξυλίνην θύραν, ἀλλὰ μᾶλλον τὴν τῆς γλώσσης θύραν.
Adelphos parebale tǭ abbą Poimeni eis tas dyo hebdomadas tēs Tessarakostēs, kai exeipōn tous logismous autou, kai tychōn anapauseōs, legei autǭ; Para brachy kateschethēn paragenesthai hōde sēmeron. Legei autǭ ho gerōn Diati? Legei ho adelphos Eipon mēpote dia tēn Tessarakostēn ouk anoigetai moi. Legei autǭ ho abbas Poimēn Hēmeis ouk emathomen kleiein tēn xylinēn thyran, alla mallon tēn tēs glōssēs thyran.
A brother visited abba Poemen in the two weeks of Lent, and having told him his thoughts and found rest, he says to him, “I was almost kept from coming here today.” The old man says to him, “Why?” The brother says, “I said, ‘Perhaps because of Lent he will not open to me.’” Abba Poemen says to him, “We have not learned to shut the wooden door, but rather the door of the tongue.”
89.59PG 65:335
Εἶπε πάλιν ὁ ἀββᾶς Ποιμήν· Φεύγειν δεῖ τὰ σωματικά. Ὅταν γὰρ εἶ ἄνθρωπος ἐγγὺς τοῦ σωματικοῦ πολέμου, ἔοικεν ἀνδρὶ στήκοντι ἐπάνω λάκκου βαθυτάτου· καὶ οἴαν δ᾽ ἂν ὥραν δόξῃ τῷ ἐχθρῷ αὐτοῦ, εὐκόλως αὐτὸν ῥίπτει κάτω. Ἐὰν δὲ σωματικῶν μακρὰν ᾖ, ἔοικεν ἀνδρὶ μακρὰν ἀπέχοντι τοῦ λάκκου, ἵνα κἂν ἕλκῃ αὐτὸν ὁ ἐχθρὸς βαλεῖν κάτω, ἐν ὅσῳ αὐτὸν ἕλκει καὶ βιάζεται, ὁ Θεὸς ἀποστέλλει αὐτῷ βοήθειαν.
Eipe palin ho abbas Poimēn; Pheugein dei ta sōmatika. Hotan gar ei anthrōpos engys tou sōmatikou polemou, eoiken andri stēkonti epanō lakkou bathytatou; kai oian d᾽ an hōran doxę̄ tǭ echthrǭ autou, eukolōs auton rhiptei katō. Ean de sōmatikōn makran ę̄, eoiken andri makran apechonti tou lakkou, hina kan helkę̄ auton ho echthros balein katō, en hosǭ auton helkei kai biazetai, ho Theos apostellei autǭ boētheian.
Abba Poemen also said, “One must flee bodily things. For when a man is near the bodily war, he is like a man standing over a very deep pit; and whenever it seems good to his enemy, he easily throws him down. But if he is far from bodily things, he is like a man standing far from the pit, so that even if the enemy drags him to throw him down, while he is dragging and forcing him, God sends him help.”
89.60PG 65:335
Εἶπε πάλιν· Ἡ πενία καὶ ἡ θλίψις καὶ ἡ στενοχωρία καὶ ἡ νηστεία, ταῦτά εἰσι τὰ ἐργαλεῖα τοῦ μονήρους βίου. Γέγραπται γὰρ, ὅτι Ἐὰν ὦσιν οἱ τρεῖς οὗτοι ἄνδρες, Νῶε, Ἰὼβ καὶ Δανιὴλ, ζῶ ἐγώ, λέγει Κύριος. Νῶε πρόσωπόν ἐστι τῆς ἀκτημοσύνης, Ἰὼβ δὲ τοῦ πόνου, καὶ Δανιὴλ τῆς διακρίσεως. Ἐὰν οὖν ὦσιν αἱ τρεῖς αὗται πράξεις ἐν τῷ ἀνθρώπῳ, ὁ Κύριος οἰκεῖ ἐν αὐτῷ.
Eipe palin; Hē penia kai hē thlipsis kai hē stenochōria kai hē nēsteia, tauta eisi ta ergaleia tou monērous biou. Gegraptai gar, hoti Ean ōsin hoi treis houtoi andres, Nōe, Iōb kai Daniēl, zō egō, legei Kyrios. Nōe prosōpon esti tēs aktēmosynēs, Iōb de tou ponou, kai Daniēl tēs diakriseōs. Ean oun ōsin hai treis hautai praxeis en tǭ anthrōpǭ, ho Kyrios oikei en autǭ.
He also said, “Poverty, affliction, distress, and fasting: these are the tools of the solitary life. For it is written, ‘If these three men are there, Noah, Job, and Daniel, as I live, says the Lord.’ Noah represents poverty, Job toil, and Daniel discernment. So if these three practices are in a man, the Lord dwells in him.”
89.61PG 65:335
Ἔλεγεν ὁ ἀββᾶς Ἰωσὴφ, ὅτι Καθημένων ἡμῶν μετὰ τοῦ ἀββᾶ Ποιμένος, ὠνόμασε τὸν ἀββᾶν Ἀγάθωνα. Καὶ λέγομεν αὐτῷ Νεώτερός ἐστι, καὶ διατί καλεῖς αὐτὸν ἀββᾶν; Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν Ὅτι τὸ στόμα αὐτοῦ ἐποίησεν αὐτὸν καλεῖσθαι ἀββᾶν.
Elegen ho abbas Iōsēph, hoti Kathēmenōn hēmōn meta tou abba Poimenos, ōnomase ton abban Agathōna. Kai legomen autǭ Neōteros esti, kai diati kaleis auton abban? Kai eipen ho abbas Poimēn Hoti to stoma autou epoiēsen auton kaleisthai abban.
Abba Joseph said, “When we were sitting with abba Poemen, he named abba Agathon ‘abba.’ And we say to him, ‘He is young; why do you call him abba?’ And abba Poemen said, ‘Because his mouth has made him to be called abba.’”
89.62PG 65:335–337
Ἦλθέ ποτε ἀδελφὸς πρὸς τὸν ἀββᾶν Ποιμένα, καὶ λέγει αὐτῷ· Τί ποιήσω, Πάτερ, ὅτι θλίβομαι ἀπὸ τῆς πορνείας καὶ ἰδοὺ ἀπῆλθον πρὸς ἀββᾶν Ἰβιστίωνα, καὶ λέγει μοι· Οὐκ ὀφείλεις ἐᾶσαι αὐτὴν χρονίζειν ἐπὶ σέ. Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν Ἀ̓ββᾶς Ἰβιστίων, αἱ πράξεις αὐτοῦ ἄνω μετὰ τῶν ἀγγέλων εἰσὶ, καὶ λανθάνει αὐτὸν ὅτι ἐγὼ καὶ σὺ ἐν τῇ πορνείᾳ ἐσμέν. Ἐὰν κρατήσῃ μοναχὸς τὴν κοιλίαν καὶ τὴν γλῶσσαν, καὶ τὴν ξενιτείαν, θάρσει, οὐκ ἀποθνήσκει.
Ēlthe pote adelphos pros ton abban Poimena, kai legei autǭ; Ti poiēsō, Pater, hoti thlibomai apo tēs porneias kai idou apēlthon pros abban Ibistiōna, kai legei moi; Ouk opheileis easai autēn chronizein epi se. Legei autǭ ho abbas Poimēn Abbas Ibistiōn, hai praxeis autou anō meta tōn angelōn eisi, kai lanthanei auton hoti egō kai sy en tę̄ porneią esmen. Ean kratēsę̄ monachos tēn koilian kai tēn glōssan, kai tēn xeniteian, tharsei, ouk apothnēskei.
Once a brother came to abba Poemen and says to him, “What shall I do, father, for I am afflicted by sexual temptation? And look, I went to abba Ibistion, and he tells me, ‘You must not let it linger with you.’” Abba Poemen says to him, “Abba Ibistion’s deeds are above with the angels, and it escapes him that you and I are in sexual temptation. If a monk controls his belly and his tongue and lives as a stranger, take courage, he will not die.”
89.63PG 65:337
Εἶπεν ὁ ἀββᾶς Ποιμήν Δίδαξον τὸ στόμα σου λαλεῖν ἢ ἔχει ἡ καρδία σου.
Eipen ho abbas Poimēn Didaxon to stoma sou lalein ē echei hē kardia sou.
Abba Poemen said, “Teach your mouth to speak what your heart holds.”
89.64PG 65:337
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ποιμένα, λέγων· Ἐὰν ἴδω πταῖσμα τοῦ ἀδελφοῦ μου, καλόν ἐστι σκεπάσαι αὐτό; Λέγει αὐτῷ ὁ γέρων Οἷαν ὥραν σκεπάσομεν τὸ τοῦ ἀδελφοῦ ἡμῶν πταῖσμα, καὶ ὁ Θεὸς σκεπάζει τὸ ἡμέτερον· καὶ ἐν ᾗ ὥρᾳ ἐκφαίνομεν τοῦ ἀδελφοῦ, καὶ ὁ Θεὸς ἐκφαίνει τὸ ἡμέτερον.
Ērōtēsen adelphos ton abban Poimena, legōn; Ean idō ptaisma tou adelphou mou, kalon esti skepasai auto? Legei autǭ ho gerōn Hoian hōran skepasomen to tou adelphou hēmōn ptaisma, kai ho Theos skepazei to hēmeteron; kai en hę̄ hōrą ekphainomen tou adelphou, kai ho Theos ekphainei to hēmeteron.
A brother asked abba Poemen, saying, “If I see my brother’s fault, is it good to cover it?” The old man says to him, “Whenever we cover our brother’s fault, God also covers ours; and whenever we expose our brother’s, God also exposes ours.”
89.65PG 65:337
Εἶπε πάλιν ὁ ἀββᾶς Ποιμὴν, ὅτι Ἡρώτησε τὸν ἀββᾶν Παΐσιόν τίς ποτε, λέγων Τί ποιήσω τῇ ψυχῇ μου, ὅτι ἀναισθητεῖ καὶ οὐ φοβεῖται τὸν Θεόν Καὶ λέγει αὐτῷ Ἄπελθε, κολλήθητι ἀνθρώπῳ φοβουμένῳ τὸν Θεόν· καὶ ἐν τῷ ἐγγίζειν ἐκείνῳ, διδάσκει σὲ φοβεῖσθαι τὸν Θεόν.
Eipe palin ho abbas Poimēn, hoti Hērōtēse ton abban Païsion tis pote, legōn Ti poiēsō tę̄ psychę̄ mou, hoti anaisthētei kai ou phobeitai ton Theon Kai legei autǭ Apelthe, kollēthēti anthrōpǭ phoboumenǭ ton Theon; kai en tǭ engizein ekeinǭ, didaskei se phobeisthai ton Theon.
Abba Poemen also said that someone asked abba Paësius, saying, “What shall I do with my soul, for it is insensible and does not fear God?” And he says to him, “Go, attach yourself to a man who fears God; and by being near him, he will teach you to fear God.”
89.66PG 65:337
Εἶπε πάλιν, ὅτι Ἐὰν δύο πράγματα νικήσῃ ὁ μοναχὸς, δύναται ἐλεύθερος γενέσθαι ἀπὸ τοῦ κόσμου. Καὶ εἶπεν ὁ ἀδελφός Ποῖα ταῦτα; Καὶ εἶπε· Τὴν σαρκικὴν ἀνάπαυσιν, καὶ τὴν κενοδοξίαν.
Eipe palin, hoti Ean dyo pragmata nikēsę̄ ho monachos, dynatai eleutheros genesthai apo tou kosmou. Kai eipen ho adelphos Poia tauta? Kai eipe; Tēn sarkikēn anapausin, kai tēn kenodoxian.
He also said, “If a monk overcomes two things, he can become free from the world.” And the brother said, “What are they?” And he said, “Bodily comfort and vainglory.”
89.67PG 65:337
Ἠρώτησεν Ἀβραὰμ, ὁ τοῦ ἀββᾶ Ἀγάθωνος, τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς οἱ δαίμονες πολεμοῦσί με Καὶ εἶπεν αὐτῷ ὁ ἀββᾶς Ποιμήν Σὲ πολεμοῦσιν οἱ δαίμονες; Οὐ πολεμοῦσι μεθ' ἡμῶν, ἐφ᾽ ὅσον τὰ θελήματα ἡμῶν, ποιοῦμεν. Τὰ γὰρ θελήματα ἡμῶν δαίμονες γεγόνασι καὶ αὐτοὶ εἰσιν οἱ θλίβοντες ἡμᾶς, ἵνα πληρώσωμεν αὐτά, Εἰ δὲ θέλεις ἰδεῖν μετὰ τίνων ἐπολέμησαν οἱ δαίμονες· μετὰ Μωϋσέως, καὶ τῶν ὁμοίων αὐτοῦ.
Ērōtēsen Abraam, ho tou abba Agathōnos, ton abban Poimena, legōn; Pōs hoi daimones polemousi me Kai eipen autǭ ho abbas Poimēn Se polemousin hoi daimones? Ou polemousi meth' hēmōn, eph᾽ hoson ta thelēmata hēmōn, poioumen. Ta gar thelēmata hēmōn daimones gegonasi kai autoi eisin hoi thlibontes hēmas, hina plērōsōmen auta, Ei de theleis idein meta tinōn epolemēsan hoi daimones; meta Mōÿseōs, kai tōn homoiōn autou.
Abraham, the disciple of abba Agathon, asked abba Poemen, saying, “How do the demons fight against me?” And abba Poemen said to him, “The demons fight against you? They do not fight with us as long as we do our own wills. For our wills have become the demons, and it is they that afflict us so that we may fulfill them. But if you want to see with whom the demons fought: with Moses and those like him.”
89.68PG 65:337
Εἶπεν ὁ ἀββᾶς Ποιμήν, ὅτι Ταύτην τὴν πολιτείαν ἔδωκεν ὁ Θεὸς τῷ Ἰσραὴλ, τὸ ἀπέχεσθαι τῶν παρὰ φύσιν· τουτέστι, ὀργῆς, καὶ θυμοῦ, καὶ ζήλου, καὶ μίσους, καὶ καταλαλιᾶς κατὰ τοῦ ἀδελφοῦ· καὶ τὰ λοιπὰ τῆς παλαιότητος.
Eipen ho abbas Poimēn, hoti Tautēn tēn politeian edōken ho Theos tǭ Israēl, to apechesthai tōn para physin; toutesti, orgēs, kai thymou, kai zēlou, kai misous, kai katalalias kata tou adelphou; kai ta loipa tēs palaiotētos.
Abba Poemen said, “This is the way of life God gave to Israel: to abstain from things contrary to nature, that is, from wrath, anger, jealousy, hatred, and slander against a brother, and the rest of the old ways.”
89.69PG 65:337–339
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ποιμένα, λέγων· Εἰπέ μοι ῥῆμα. Καὶ λέγει αὐτῷ, ὅτι Οἱ Πατέρες τὴν ἀρχὴν τοῦ πράγματος ἣν ἔθεντο, πένθος ἐστί. Λέγει πάλιν ὁ ἀδελφός Εἰπέ μοι ἄλλο ῥῆμα, Ἀποκρίνεται ὁ γέρων Ὅσον δύνῃ ἐργάζου ἐργόχειρον, ἵνα ἐξ αὐτοῦ ποιήσῃς ἔλεος. Γέγραπται γὰρ, ὅτι ἐλεημοσύνη καὶ πίστις καθαίρουσιν ἁμαρτίας Λέγει ὁ ἀδελφός· Τί ἐστι πίστις; Λέγει ὁ γέρων· Πίστις ἐστὶ τὸ ἐν ταπεινοφροσύνῃ διάγειν, καὶ ποιεῖν ἔλεος. σ'. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων, ὅτι Ἐὰν ἴδω ἀδελφὸν περὶ οὗ ἤκουσα πταῖσμα, οὐ θέλω εἰσενεγκεῖν αὐτὸν εἰς τὸ κελλίον μου ἐὰν δὲ ἴδω καλὸν, χαίρω μετ' αὐτοῦ. Λέγει αὐτῷ ὁ γέρων Εἰ ποιεῖς τῷ καλῷ ἀδελφῷ μικρὸν ἀγαθὸν, διπλοῦν ποίησον μετ' ἐκείνου. Οὗτος γάρ ἐστιν ὁ ἀσθενῶν. Ἦν γάρ τις ἐν κοινοβίῳ ὀνόματι Τιμόθεος ἀναχωρητῆς· καὶ ἤκουσεν ὁ ἡγούμενος φήμην περί τινος ἀδελφοῦ περὶ πειρασμοῦ, καὶ ἐπηρώτησε τὸν Τιμόθεον περὶ αὐτοῦ· καὶ συνεβούλευσεν αὐτῷ, ἐκβαλεῖν τὸν ἀδελφόν. Ὅτε οὖν ἐξέβαλεν αὐτὸν, ἐτέθη ὁ πειρασμὸς τοῦ ἀδελφοῦ ἐπάνω τοῦ Τιμοθέου, ἕως οὗ ἐκινδύνευσεν. Ἔκλαιεν οὖν ὁ Τιμόθεος ἐνώπιον τοῦ Θεοῦ, λέγων· Ἡμάρτηκα, συγχώρησόν μοι. Καὶ ἦλθεν αὐτῷ φωνὴ λέγουσα· Τιμόθεε, μὴ νομίσῃς ὅτι ταῦτα ἐποίησα σοι δι᾿ ἄλλο τι, ἢ ὅτι παρεῖδες τὸν ἀδελφόν σου ἐν καιρῷ τοῦ πειρασμοῦ αὐτοῦ.
Ērōtēsen adelphos ton abban Poimena, legōn; Eipe moi rhēma. Kai legei autǭ, hoti Hoi Pateres tēn archēn tou pragmatos hēn ethento, penthos esti. Legei palin ho adelphos Eipe moi allo rhēma, Apokrinetai ho gerōn Hoson dynę̄ ergazou ergocheiron, hina ex autou poiēsę̄s eleos. Gegraptai gar, hoti eleēmosynē kai pistis kathairousin hamartias Legei ho adelphos; Ti esti pistis? Legei ho gerōn; Pistis esti to en tapeinophrosynę̄ diagein, kai poiein eleos. s'. Adelphos ērōtēse ton abban Poimena, legōn, hoti Ean idō adelphon peri hou ēkousa ptaisma, ou thelō eisenenkein auton eis to kellion mou ean de idō kalon, chairō met' autou. Legei autǭ ho gerōn Ei poieis tǭ kalǭ adelphǭ mikron agathon, diploun poiēson met' ekeinou. Houtos gar estin ho asthenōn. Ēn gar tis en koinobiǭ onomati Timotheos anachōrētēs; kai ēkousen ho hēgoumenos phēmēn peri tinos adelphou peri peirasmou, kai epērōtēse ton Timotheon peri autou; kai synebouleusen autǭ, ekbalein ton adelphon. Hote oun exebalen auton, etethē ho peirasmos tou adelphou epanō tou Timotheou, heōs hou ekindyneusen. Eklaien oun ho Timotheos enōpion tou Theou, legōn; Hēmartēka, synchōrēson moi. Kai ēlthen autǭ phōnē legousa; Timothee, mē nomisę̄s hoti tauta epoiēsa soi di᾿ allo ti, ē hoti pareides ton adelphon sou en kairǭ tou peirasmou autou.
A brother asked abba Poemen, saying, “Tell me a word.” And he says to him, “The beginning of the matter that the Fathers laid down is mourning.” The brother said again, “Tell me another word.” The old man answers, “As far as you can, do handiwork, so that you may give alms from it. For it is written that alms and faith cleanse sins.” The brother says, “What is faith?” The old man says, “Faith is to live in humility and to give alms.” [70] A brother asked abba Poemen, saying, “If I see a brother about whom I have heard of a fault, I do not want to bring him into my cell; but if I see a good one, I rejoice with him.” The old man says to him, “If you do a little good to the good brother, do double with that one. For he is the one who is sick. For there was a certain anchorite in a community named Timothy; and the superior heard a report about a brother concerning a temptation, and asked Timothy about him; and he advised him to expel the brother. So when he had expelled him, the brother’s temptation was laid upon Timothy, until he was in danger. So Timothy wept before God, saying, ‘I have sinned; forgive me.’ And a voice came to him, saying, ‘Timothy, do not think that I have done this to you for any other reason than that you despised your brother in the time of his temptation.’”
89.71PG 65:339
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Διὰ τοῦτο ἐν τοσούτοις πειρασμοῖς κείμεθα, ὅτι τὰ ὀνόματα ἡμῶν καὶ τὴν τάξιν οὐ φυλάσσομεν, καθὼς καὶ ἡ Γραφὴ λέγει. Οὐχ ὁρῶμεν τὴν γυναῖκα τὴν Χαναναίαν, τὴν ὑποδεξαμένην τὸ ὄνομα αὐτῆς, ὅτι ἀνέπαυσεν αὐτὴν ὁ Σωτήρ; Πάλιν Αβιγαίαν, ὅτι εἶπε τῷ Δαβίδ, ὅτι Ἐν ἐμοὶ ἐστιν ἡ ἁμαρτία, καὶ ἤκουσεν αὐτῆς, καὶ ἠγάπησεν αὐτὴν. Αβιγαῖα πρόσωπον λαμβάνει τῆς ψυχῆς, καὶ Δαβὶδ τῆς Θεότητος. Ἐὰν οὖν ἡ ψυχὴ ἑαυτὴν μέμψηται ἐνώπιον Κυρίου, ἀγαπᾷ αὐτὴν ὁ Κύριος.
Eipen ho abbas Poimēn, hoti Dia touto en tosoutois peirasmois keimetha, hoti ta onomata hēmōn kai tēn taxin ou phylassomen, kathōs kai hē Graphē legei. Ouch horōmen tēn gynaika tēn Chananaian, tēn hypodexamenēn to onoma autēs, hoti anepausen autēn ho Sōtēr? Palin Abigaian, hoti eipe tǭ Dabid, hoti En emoi estin hē hamartia, kai ēkousen autēs, kai ēgapēsen autēn. Abigaia prosōpon lambanei tēs psychēs, kai Dabid tēs Theotētos. Ean oun hē psychē heautēn mempsētai enōpion Kyriou, agapą autēn ho Kyrios.
Abba Poemen said, “We are in so many temptations because we do not keep our names and our rank, as the Scripture says. Do we not see the Canaanite woman, who accepted her name, and the Savior gave her rest? Again Abigail, who said to David, ‘The sin is on me,’ and he heard her and loved her. Abigail stands for the soul, and David for the Godhead. So if the soul blames itself before the Lord, the Lord loves it.”
89.72PG 65:339
Παρήρχετό ποτε ὁ ἀββᾶς Ποιμὴν μετὰ τοῦ ἀββᾶ Ἀνοὺβ εἰς τὰ μέρη τῆς Διόλκου καὶ ἐλθόντες περὶ τὰ μνημεῖα θεωροῦσι γυναῖκα δεινῶς κοπτομένην καὶ κλαίουσαν πικρῶς· καὶ στάντες κατενόουν αὐτήν. Μικρὸν δὲ προβάντες συνήντησάν τινι· καὶ ἠρώτησεν αὐτὸν ὁ ἀββᾶς Ποιμὴν, λέγων Τί ἔχει ἡ γυνὴ αὕτη, ὅτι πικρῶς κλαίει; Καὶ λέγει αὐτῷ· Ὅτι ἀπέθανεν αὐτῆς ὁ ἀνὴρ καὶ ὁ υἱὸς καὶ ὁ ἀδελφός. Καὶ ἀποκριθεὶς ὁ ἀββᾶς Ποιμὴν, λέγει τῷ ἀββᾶ Ἀνούβ· Λέγω σοι, ὅτι ἄνθρωπος ἐὰν μὴ νεκρώσῃ τὰ θελήματα τῆς σαρκὸς πάντα, καὶ κτήσηται τὸ πένθος τοῦτο, οὐ δύναται γενέσθαι μοναχός. Ὅλος γὰρ ὁ βίος αὐτῆς καὶ ὁ νοῦς εἰς τὸ πένθος ἐστίν.
Parērcheto pote ho abbas Poimēn meta tou abba Anoub eis ta merē tēs Diolkou kai elthontes peri ta mnēmeia theōrousi gynaika deinōs koptomenēn kai klaiousan pikrōs; kai stantes katenooun autēn. Mikron de probantes synēntēsan tini; kai ērōtēsen auton ho abbas Poimēn, legōn Ti echei hē gynē hautē, hoti pikrōs klaiei? Kai legei autǭ; Hoti apethanen autēs ho anēr kai ho huios kai ho adelphos. Kai apokritheis ho abbas Poimēn, legei tǭ abba Anoub; Legō soi, hoti anthrōpos ean mē nekrōsę̄ ta thelēmata tēs sarkos panta, kai ktēsētai to penthos touto, ou dynatai genesthai monachos. Holos gar ho bios autēs kai ho nous eis to penthos estin.
Once abba Poemen was passing with abba Anoub through the region of Diolcos; and coming near the tombs, they see a woman beating herself terribly and weeping bitterly; and they stood and watched her. Going on a little, they met someone; and abba Poemen asked him, saying, “What is wrong with this woman, that she weeps bitterly?” And he says to him, “Her husband and her son and her brother have died.” And abba Poemen answered and says to abba Anoub, “I tell you, unless a man puts to death all the wills of the flesh and acquires this mourning, he cannot become a monk. For her whole life and mind are in mourning.”
89.73PG 65:339
Εἶπεν ὁ ἀββᾶς Ποιμήν Μὴ μέτρει σεαυτὸν, ἀλλὰ κολλήθητι τῷ καλῶς ἀναστρεφομένῳ.
Eipen ho abbas Poimēn Mē metrei seauton, alla kollēthēti tǭ kalōs anastrephomenǭ.
Abba Poemen said, “Do not measure yourself, but attach yourself to one who lives well.”
89.74PG 65:339
Εἶπε πάλιν, ὅτι ἐὰν παρέβαλεν ἀδελφὸς τῷ ἀββᾷ Ἰωάννῃ τῷ κολοβῷ, παρεδίδει αὐτῷ τὴν ἀγάπην τὴν ἐν τῷ Ἀποστόλῳ· Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται.
Eipe palin, hoti ean parebalen adelphos tǭ abbą Iōannę̄ tǭ kolobǭ, paredidei autǭ tēn agapēn tēn en tǭ Apostolǭ; Hē agapē makrothymei, chrēsteuetai.
He also said that whenever a brother visited abba John the Dwarf, he handed on to him the love in the Apostle: “Love is patient, is kind.”
89.75PG 65:339
Εἶπε πάλιν διὰ τὸν ἀββᾶν Παμβὼ, ὅτι εἶπε περὶ αὐτοῦ ὁ ἀββᾶς Ἀντώνιος, ὅτι ἐκ τοῦ φοβεῖσθαι τὸν Θεὸν ἐποίησε τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖν ἐν αὐτῷ.
Eipe palin dia ton abban Pambō, hoti eipe peri autou ho abbas Antōnios, hoti ek tou phobeisthai ton Theon epoiēse to Pneuma tou Theou oikein en autǭ.
He also said of abba Pambo that abba Antony said about him that by fearing God he made the Spirit of God dwell in him.
89.76PG 65:339–341
Διηγήσατό τις τῶν Πατέρων περὶ τοῦ ἀββα Ποιμένος καὶ τῶν ἀδελφῶν αὐτοῦ, ὅτι ᾤκουν ἐν Αἰγύπτῳ καὶ ἐπιθυμοῦσα ἡ μήτηρ αὐτῶν ἰδεῖν αὐτοὺς οὐκ ἠδύνατο. Παρετηρήσατο δὲ ἀπερχομένων αὐτῶν εἰς ἐκκλησίαν, καὶ ἀπήντησεν αὐτοῖς. Οἱ δὲ θεασάμενοι αὐτὴν, ὑπέστρεψαν, καὶ ἔκλεισαν τὴν θύραν εἰς τὸ πρόσωπον αὐτῆς. Ἡ δὲ πρὸς τὴν θύραν ἔκραζε κλαίουσα μετὰ οἴκτου πολλοῦ, καὶ λέγουσα Ἴδω ὑμᾶς, τέκνα μου ἠγαπημένα. Ἀκούσας δὲ αὐτῆς ὁ ἀββᾶς Ἀνοὺβ εἰσῆλθε πρὸς τὸν ἀββᾶν Ποιμένα, λέγων Τί ποιήσωμεν τῇ γραΐδι ταύτῃ κλαιούσῃ πρὸς τὴν θύραν; Καὶ ἔνδοθεν στὰς, ἤκουσεν αὐτῆς κλαιούσης μετὰ οἴκτου πολλοῦ· καὶ εἶπεν αὐτῇ· Τί οὕτως κράζεις, γραῦ; Ἡ δὲ τῆς φωνῆς αὐτοῦ ἀκούσασα πολλῷ μᾶλλον ἐκραύγαζε, κλαίουσα καὶ λέγουσα Θέλω ὑμᾶς ἰδεῖν, τέκνα μου. Τί γάρ ἐστιν ἐὰν ἴδω ὑμᾶς; μὴ οὐκ εἰμὶ μήτηρ ὑμῶν; μὴ οὐκ ἐγὼ ὑμᾶς ἐθήλασα; ὅλη εἰμὶ πολιά Ακούσασα γὰρ τῆς φωνῆς σου ἐταράχθην. Λέγει αὐτῇ ὁ γέρων· Ωδε θέλεις ἡμᾶς ἰδεῖν, ἢ εἰς τὸν ἐκεῖ κόσμον Λέγει αὐτῷ· Ἐὰν μὴ ἴδω ὑμᾶς ὧδε, βλέπω ὑμᾶς εἰς τὸν ἐκεῖ κόσμον; Λέγει αὐτῇ Ἐὰν σεαυτὴν βιάσῃ μὴ ἰδεῖν ἡμᾶς ὧδε, ὁρᾶς ἡμᾶς ἐκεῖ. Ἀπῆλθε οὖν χαίρουσα, καὶ λέγουσα· Εἰ ὅλως ὁρῶ ὑμᾶς ἐκεῖ, οὐ θέλω ὧδε ὑμᾶς ἰδεῖν.
Diēgēsato tis tōn Paterōn peri tou abba Poimenos kai tōn adelphōn autou, hoti ǭkoun en Aigyptǭ kai epithymousa hē mētēr autōn idein autous ouk ēdynato. Paretērēsato de aperchomenōn autōn eis ekklēsian, kai apēntēsen autois. Hoi de theasamenoi autēn, hypestrepsan, kai ekleisan tēn thyran eis to prosōpon autēs. Hē de pros tēn thyran ekraze klaiousa meta oiktou pollou, kai legousa Idō hymas, tekna mou ēgapēmena. Akousas de autēs ho abbas Anoub eisēlthe pros ton abban Poimena, legōn Ti poiēsōmen tę̄ graïdi tautę̄ klaiousę̄ pros tēn thyran? Kai endothen stas, ēkousen autēs klaiousēs meta oiktou pollou; kai eipen autę̄; Ti houtōs krazeis, grau? Hē de tēs phōnēs autou akousasa pollǭ mallon ekraugaze, klaiousa kai legousa Thelō hymas idein, tekna mou. Ti gar estin ean idō hymas? mē ouk eimi mētēr hymōn? mē ouk egō hymas ethēlasa? holē eimi polia Akousasa gar tēs phōnēs sou etarachthēn. Legei autę̄ ho gerōn; Ōde theleis hēmas idein, ē eis ton ekei kosmon Legei autǭ; Ean mē idō hymas hōde, blepō hymas eis ton ekei kosmon? Legei autę̄ Ean seautēn biasę̄ mē idein hēmas hōde, horas hēmas ekei. Apēlthe oun chairousa, kai legousa; Ei holōs horō hymas ekei, ou thelō hōde hymas idein.
One of the Fathers related about abba Poemen and his brothers that they lived in Egypt, and their mother, longing to see them, could not. She watched for them going to church and met them. But when they saw her, they turned back and shut the door in her face. She cried out at the door, weeping with great pity and saying, “Let me see you, my beloved children.” Hearing her, abba Anoub went in to abba Poemen, saying, “What shall we do about this old woman weeping at the door?” And standing inside, he heard her weeping with great pity; and he said to her, “Why are you crying out like this, old woman?” Hearing his voice, she cried out all the more, weeping and saying, “I want to see you, my children. What harm is it if I see you? Am I not your mother? Did I not nurse you? I am all grey; and hearing your voice I was troubled.” The old man says to her, “Do you want to see us here, or in the other world?” She says to him, “If I do not see you here, shall I see you in the other world?” He says to her, “If you force yourself not to see us here, you will see us there.” So she went away rejoicing and saying, “If I am indeed to see you there, I do not want to see you here.”
89.77PG 65:341
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τὰ ὑψηλὰ τί ἐστι; Λέγει αὐτῷ ὁ γέρων· δικαίωμα.
Adelphos ērōtēse ton abban Poimena, legōn; Ta hypsēla ti esti? Legei autǭ ho gerōn; dikaiōma.
A brother asked abba Poemen, saying, “What are the lofty things?” The old man says to him, “Self-justification.”
89.78PG 65:341
Ηλθόν ποτέ τινες αἱρετικοὶ πρὸς τὸν ἀββάν Ποιμένα, καὶ ἤρξαντο καταλαλεῖν τοῦ ἀρχιεπισκόπου Ἀλεξανδρείας, ὡς ὅτι παρὰ πρεσβυτέρων ἔχει τὴν χειροτονίαν. Ὁ δὲ γέρων σιωπήσας ἐφώνησε τὸν ἀδελφὸν αὐτοῦ, καὶ εἶπε· Παράθες τὴν τράπεζαν, καὶ ποίησον αὐτοῖς φαγεῖν, καὶ πέμψον αὐτοὺς μετ' εἰρήνης.
Ēlthon pote tines hairetikoi pros ton abban Poimena, kai ērxanto katalalein tou archiepiskopou Alexandreias, hōs hoti para presbyterōn echei tēn cheirotonian. Ho de gerōn siōpēsas ephōnēse ton adelphon autou, kai eipe; Parathes tēn trapezan, kai poiēson autois phagein, kai pempson autous met' eirēnēs.
Once some heretics came to abba Poemen and began to speak against the archbishop of Alexandria, saying that he had his ordination from presbyters. The old man kept silent, called his brother, and said, “Set the table, give them something to eat, and send them away in peace.”
89.79PG 65:341
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἀδελφὸς συνοικῶν ἀδελφοῖς ἠρώτησε τὸν ἀββᾶν Βισαρίωνα Τί ποιήσω; Ὁ δὲ γέρων εἶπεν αὐτῷ· Σιώπα, καὶ μὴ μετρῇς ἑαυτόν.
Eipen ho abbas Poimēn, hoti adelphos synoikōn adelphois ērōtēse ton abban Bisariōna Ti poiēsō? Ho de gerōn eipen autǭ; Siōpa, kai mē metrę̄s heauton.
Abba Poemen said that a brother living with brothers asked abba Bessarion, “What shall I do?” The old man said to him, “Keep silent, and do not measure yourself.”
89.80PG 65:341
Εἶπε πάλιν· Εἰς ὃν ἡ καρδία σου οὐ πληροφορεῖται, μὴ πρόσχης τούτῳ τῇ καρδίᾳ σου.
Eipe palin; Eis hon hē kardia sou ou plērophoreitai, mē proschēs toutǭ tę̄ kardią sou.
He also said, “Do not give your heart to one your heart is not sure of.”
89.81PG 65:341
Εἶπε πάλιν, ὅτι Ἐὰν σεαυτὸν εὐτελίσῃς, ἕξεις ἀνάπαυσιν, εἰς οἷον δ᾽ ἂν τόπον καθίσῃς.
Eipe palin, hoti Ean seauton eutelisę̄s, hexeis anapausin, eis hoion d᾽ an topon kathisę̄s.
He also said, “If you make yourself of little account, you will have rest wherever you live.”
89.82PG 65:341
Εἶπε πάλιν, ὅτι ἔλεγεν ὁ ἀββᾶς Σισόης, ὅτι Ἔστιν αἰσχύνη, ἀφοβίας ἔχουσα ἁμαρτίαν.
Eipe palin, hoti elegen ho abbas Sisoēs, hoti Estin aischynē, aphobias echousa hamartian.
He also said that abba Sisoes said, “There is a shame that has the sin of fearlessness.”
89.83PG 65:341
Εἶπε πάλιν ὅτι τὸ θέλημα, καὶ ἡ ἀνάπαυσις, καὶ ἡ τούτων συνήθεια, καταβάλλει τὸν ἄνθρωπον.
Eipe palin hoti to thelēma, kai hē anapausis, kai hē toutōn synētheia, kataballei ton anthrōpon.
He also said that self-will, comfort, and the habit of these overthrow a man.
89.84PG 65:341
Εἶπε πάλιν· Ἐὰν ἧς σιωπητικὸς, ἕξεις ἀνάπαυσιν ἐν παντὶ τόπῳ οὗ ἐὰν οἰκήσῃς.
Eipe palin; Ean hēs siōpētikos, hexeis anapausin en panti topǭ hou ean oikēsę̄s.
He also said, “If you are silent, you will have rest in every place where you live.”
89.85PG 65:341
Εἶπε πάλιν περὶ τοῦ ἀββᾶ Πίωρ, ὅτι ἑκάστης ἡμέρας ἐτίθει ἀρχήν.
Eipe palin peri tou abba Piōr, hoti hekastēs hēmeras etithei archēn.
He also said of abba Pior that every day he made a new beginning.
89.86PG 65:341
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Ἐὰν προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, καὶ ἐπιστρέψῃ, συγχωρεῖται παρὰ Θεῷ; Ἔφη αὐτῷ ὁ γέρων· Ἀλλ' ὁ ἐντειλάμενος Θεὸς τοῖς ἀνθρώποις τοῦτο ποιεῖν, οὐχὶ μᾶλλον αὐτὸς ποιήσει; Ἐνετείλατο γὰρ τῷ Πέτρῳ λέγων· "Εως ἑβδομηκοντάκις ἑπτά.
Adelphos ērōtēse ton abban Poimena, legōn; Ean prolēphthę̄ anthrōpos en tini paraptōmati, kai epistrepsę̄, synchōreitai para Theǭ? Ephē autǭ ho gerōn; All' ho enteilamenos Theos tois anthrōpois touto poiein, ouchi mallon autos poiēsei? Eneteilato gar tǭ Petrǭ legōn; "Eōs hebdomēkontakis hepta.
A brother asked abba Poemen, saying, “If a man is overtaken in some fault and turns back, is he forgiven by God?” The old man said to him, “Will not God, who commanded men to do this, do it much more himself? For he commanded Peter, saying, ‘Up to seventy times seven.’”
89.87PG 65:343
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Καλὸν τὸ προσεύχεσθαι; Λέγει αὐτῷ ὁ γέρων, ὅτι εἶπεν ὁ ἀββᾶς Ἀντώνιος, ὅτι Ἡ φωνὴ αὕτη ἐκπορεύεται ἐκ προσώπου Κυρίου, λέγουσα· Παρακαλεῖτε τὸν λαόν μου, λέγει Κύριος, παρακαλεῖτε.
Adelphos hērōtēse ton abban Poimena, legōn; Kalon to proseuchesthai? Legei autǭ ho gerōn, hoti eipen ho abbas Antōnios, hoti Hē phōnē hautē ekporeuetai ek prosōpou Kyriou, legousa; Parakaleite ton laon mou, legei Kyrios, parakaleite.
A brother asked abba Poemen, saying, “Is it good to pray?” The old man says to him that abba Antony said, “This voice goes out from the face of the Lord, saying, ‘Comfort my people, says the Lord, comfort them.’”
89.88PG 65:343
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Δύναται ἄνθρωπος κατασχεῖν ὅλους τοὺς λογισμοὺς, καὶ μηδένα ἐξ αὐτῶν διδόναι τῷ ἐχθρῷ; Καὶ εἶπεν ὁ γέρων Ἔστιν ὁ λαμβάνων δέκα, καὶ διδῶν ἕνα.
Adelphos ērōtēse ton abban Poimena, legōn; Dynatai anthrōpos kataschein holous tous logismous, kai mēdena ex autōn didonai tǭ echthrǭ? Kai eipen ho gerōn Estin ho lambanōn deka, kai didōn hena.
A brother asked abba Poemen, saying, “Can a man control all his thoughts and give none of them to the enemy?” And the old man said, “There is one who takes ten and gives one.”
89.89PG 65:343
Ὁ αὐτὸς ἀδελφὸς τὸν αὐτὸν λόγον ἠρώτησε τὸν ἀββᾶν Σισόην. Καὶ λέγει αὐτῷ· Φύσει ὅτι ἐστὶν, ὃς οὐδὲν παρέχει τῷ ἐχθρῷ.
Ho autos adelphos ton auton logon ērōtēse ton abban Sisoēn. Kai legei autǭ; Physei hoti estin, hos ouden parechei tǭ echthrǭ.
The same brother asked abba Sisoes the same question. And he says to him, “Truly there is one who gives nothing to the enemy.”
89.90PG 65:343–345
Ἦν τις μέγας ἡσυχαστὴς ἐν τῷ ὄρει τῆς Ἀθλίβεως· καὶ ἦλθον ἐπάνω αὐτοῦ λῃσταί· καὶ ἔκραξεν ὁ γέρων· καὶ ἀκούσαντες οἱ γείτονες αὐτοῦ ἐπίασαν τοὺς λῃστὰς, καὶ ἔπεμψαν αὐτοὺς τῷ ἡγεμόνι, καὶ ἔβαλεν εἰς φυλακήν. Καὶ ἐλυπήθησαν οἱ ἀδελφοὶ, λέγοντες, ὅτι Δι᾿ ἡμᾶς παρεδόθησαν. Καὶ ἀναστάντες ἀπῆλθον πρὸς τὸν ἀββᾶν Ποιμένα, καὶ ἀνήγγειλαν αὐτῷ τὸ πρᾶγμα. Καὶ ἔγραψε πρὸς τὸν γέροντα, λέγων· Ἐννόησον τὴν πρώτην προδοσίαν πόθεν γέγονε, καὶ τότε βλέπεις τὴν δευτέραν. Εἰ μὴ γὰρ προεδόθης πρότερον ἐκ τῶν ἔσωθεν, οὐκ ἂν τὴν δευτέραν προδοσίαν ἐποίησας. Ἀκούσας δὲ τὴν ἐπιστολὴν τοῦ ἀββᾶ Ποιμένος (ἦν δὲ ὀνομαστὸς εἰς ὅλην τὴν χώραν, καὶ μὴ ἐξερχόμενος ἐκ τοῦ κελλίου αὐτοῦ), ἀναστὰς ἦλθεν εἰς τὴν πόλιν, καὶ ἐξέβαλε τοὺς λῃστὰς ἐκ τῆς φυλακῆς, καὶ δημοσίᾳ ἠλευθέρωσεν αὐτούς. μα΄. Εἶπεν ὁ ἀββᾶς Ποιμήν· Οὐκ ἔστι μοναχὸς μεμψίμοιρος· οὐκ ἔστι μοναχὸς ποιῶν ἀνταπόδομα οὐκ ἔστι μοναχὸς ὀργίλος. ηβ΄. Παρέβαλόν τινες τῶν γερόντων πρὸς τὸν ἀββᾶν Ποιμένα, καὶ εἶπον αὐτῷ· Θέλεις, ἐὰν ἴδωμεν τοὺς ἀδελφοὺς νυστάζοντας εἰς τὴν σύναξιν, νύξωμεν αὐτοὺς, ἵνα γρηγορῶσιν εἰς τὴν ἀγρυπνίαν; Ὁ δὲ λέγει αὐτοῖς· Ἐγὼ τέως ἐὰν ἴδω τὸν ἀδελφὸν νυστάζοντα, τιθῶ τὴν κεφαλὴν αὐτοῦ ἐπὶ τὰ γόνατά μου, καὶ ἀναπαύω αὐτόν. Αγ΄. Ἔλεγον περί τινος ἀδελφοῦ, ὅτι ἐπολεμήθη εἰς βλασφημίαν, καὶ ἠσχύνετο εἰπεῖν· καὶ ὅπου ἤκουε μεγάλους γέροντας, παρέβαλε αὐτοῖς, ὥστε ἀναγγείλαι· καὶ ὡς ἔφθανεν, ἠσχύνετο ὁμολογῆσαι. Πολλάκις οὖν παρέβαλε καὶ τῷ ἀββᾷ Ποιμένι. Καὶ ἔβλεπεν αὐτὸν ὁ γέρων ἔχοντα λογισμοὺς, καὶ ἐλυπεῖτο, τοῦ ἀδελφοῦ μὴ ἀναγγέλλοντος. Ἐν μιᾷ οὖν τῶν ἡμερῶν, προπέμπων αὐτὸν ἔλεγεν αὐτῷ· Ἰδοὺ τοσοῦτον χρόνον ἔρχῃ ὧδε ἔχων λογισμοὺς τοῦ ἀναγγεῖλαί μοι, καὶ ὅταν ἔρχῃ οὐ θέλεις αὐτοὺς εἰπεῖν, ἀλλὰ κατὰ ἅπαξ ὑπάγεις θλιβόμενος ἔχων αὐτούς. Εἰπέ μοι οὖν, τέκνον, τί ἐστιν ὁ ἔχεις. Ὁ δὲ εἶπεν αὐτῷ· Ὅτι εἰς βλασφημίαν Θεοῦ πολεμεῖ με ὁ δαίμων, καὶ ἠσχυνόμην εἰπεῖν. Καὶ διηγησάμενος αὐτῷ τὸ πρᾶγμα, εὐθέως ἐλαφρύνθη. Καὶ εἶπεν αὐτῷ ὁ γέρων· Μὴ θλίβου, τέκνον· ἀλλ᾽ ὅταν ἔρχηται ὁ λογισμὸς οὗτος, λέγε· Ἐγὼ πρᾶγμα οὐκ ἔχω· ἡ βλασφημία σου ἐπάνω σου, Σατανᾶ. Τοῦτο γὰρ τὸ πρᾶγμα οὐ θέλει ἡ ψυχή μου. Πᾶν δὲ πρᾶγμα ὃ οὐ θέλει ἡ ψυχή, ὀλιγοχρόνιόν ἐστι. Καὶ θεραπευθεὶς ὁ ἀδελφὸς ἀπῆλθεν. ἰδ'. Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ποιμένα, λέγων· Ὁρῶ ἐμαυτὸν, ὅτι ὅπου δ᾽ ἂν ἀπέλθω, εὑρίσκω ἀντίληψιν. Λέγει αὐτῷ ὁ γέρων, ὅτι Καὶ οἱ μετὰ χεῖρας ἔχοντες τὸ ξίφος ἔχουσι τὸν Θεὸν ἐλεοῦντα αὐτοὺς ἐν τῷ παρόντι καιρῷ. Ἐὰν οὖν ὧμεν ἀνδρεῖοι, ποιεῖ μεθ' ἡμῶν τὸ ἔλεος αὐτοῦ. με΄. Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Ἐὰν ἄνθρωπος ἑαυτὸν μέμψηται, καρτερεῖ πανταχοῦ.
Ēn tis megas hēsychastēs en tǭ orei tēs Athlibeōs; kai ēlthon epanō autou lę̄stai; kai ekraxen ho gerōn; kai akousantes hoi geitones autou epiasan tous lę̄stas, kai epempsan autous tǭ hēgemoni, kai ebalen eis phylakēn. Kai elypēthēsan hoi adelphoi, legontes, hoti Di᾿ hēmas paredothēsan. Kai anastantes apēlthon pros ton abban Poimena, kai anēngeilan autǭ to pragma. Kai egrapse pros ton geronta, legōn; Ennoēson tēn prōtēn prodosian pothen gegone, kai tote blepeis tēn deuteran. Ei mē gar proedothēs proteron ek tōn esōthen, ouk an tēn deuteran prodosian epoiēsas. Akousas de tēn epistolēn tou abba Poimenos (ēn de onomastos eis holēn tēn chōran, kai mē exerchomenos ek tou kelliou autou), anastas ēlthen eis tēn polin, kai exebale tous lę̄stas ek tēs phylakēs, kai dēmosią ēleutherōsen autous. ma΄. Eipen ho abbas Poimēn; Ouk esti monachos mempsimoiros; ouk esti monachos poiōn antapodoma ouk esti monachos orgilos. ēb΄. Parebalon tines tōn gerontōn pros ton abban Poimena, kai eipon autǭ; Theleis, ean idōmen tous adelphous nystazontas eis tēn synaxin, nyxōmen autous, hina grēgorōsin eis tēn agrypnian? Ho de legei autois; Egō teōs ean idō ton adelphon nystazonta, tithō tēn kephalēn autou epi ta gonata mou, kai anapauō auton. Ag΄. Elegon peri tinos adelphou, hoti epolemēthē eis blasphēmian, kai ēschyneto eipein; kai hopou ēkoue megalous gerontas, parebale autois, hōste anangeilai; kai hōs ephthanen, ēschyneto homologēsai. Pollakis oun parebale kai tǭ abbą Poimeni. Kai eblepen auton ho gerōn echonta logismous, kai elypeito, tou adelphou mē anangellontos. En mią oun tōn hēmerōn, propempōn auton elegen autǭ; Idou tosouton chronon erchę̄ hōde echōn logismous tou anangeilai moi, kai hotan erchę̄ ou theleis autous eipein, alla kata hapax hypageis thlibomenos echōn autous. Eipe moi oun, teknon, ti estin ho echeis. Ho de eipen autǭ; Hoti eis blasphēmian Theou polemei me ho daimōn, kai ēschynomēn eipein. Kai diēgēsamenos autǭ to pragma, eutheōs elaphrynthē. Kai eipen autǭ ho gerōn; Mē thlibou, teknon; all᾽ hotan erchētai ho logismos houtos, lege; Egō pragma ouk echō; hē blasphēmia sou epanō sou, Satana. Touto gar to pragma ou thelei hē psychē mou. Pan de pragma ho ou thelei hē psychē, oligochronion esti. Kai therapeutheis ho adelphos apēlthen. id'. Ērōtēsen adelphos ton abban Poimena, legōn; Horō emauton, hoti hopou d᾽ an apelthō, heuriskō antilēpsin. Legei autǭ ho gerōn, hoti Kai hoi meta cheiras echontes to xiphos echousi ton Theon eleounta autous en tǭ paronti kairǭ. Ean oun hōmen andreioi, poiei meth' hēmōn to eleos autou. me΄. Eipen ho abbas Poimēn, hoti Ean anthrōpos heauton mempsētai, karterei pantachou.
There was a great hermit on the mountain of Athribis; and robbers came upon him; and the old man cried out; and his neighbors, hearing, seized the robbers and sent them to the governor, and he put them in prison. And the brothers were grieved, saying, “They were handed over because of us.” And getting up they went to abba Poemen and told him the matter. And he wrote to the old man, saying, “Consider where the first betrayal came from, and then you will see the second. For unless you had first been betrayed from within, you would not have committed the second betrayal.” Hearing abba Poemen’s letter (for he was famous in all the region and did not go out of his cell), he got up and came to the city, took the robbers out of prison, and set them free publicly. [91] Abba Poemen said, “A grumbler is not a monk; one who repays evil is not a monk; an angry man is not a monk.” [92] Some of the old men visited abba Poemen and said to him, “If we see the brothers dozing at the synaxis, do you want us to nudge them so that they stay awake at the vigil?” He says to them, “For my part, if I see a brother dozing, I put his head on my knees and let him rest.” [93] They told of a brother that he was attacked by blasphemy and was ashamed to say it; and wherever he heard of great old men, he visited them in order to tell; and when he arrived, he was ashamed to confess. So he often visited abba Poemen too. And the old man saw that he had thoughts, and was grieved that the brother did not tell. One day, seeing him off, he said to him, “Look, for so long you have been coming here with thoughts to tell me, and when you come you will not say them, but each time you go away afflicted, keeping them. So tell me, child, what is it you have?” He said to him, “The demon attacks me with blasphemy against God, and I was ashamed to say it.” And having told him the matter, he was relieved at once. And the old man said to him, “Do not be afflicted, child; but when this thought comes, say, ‘It is not my affair; your blasphemy be upon you, Satan. For my soul does not want this thing.’ And everything the soul does not want is short-lived.” And the brother went away healed. [94] A brother asked abba Poemen, saying, “I see that wherever I go I find help.” The old man says to him, “Even those who hold the sword in their hands have God showing them mercy in the present time. So if we are courageous, he shows his mercy to us.” [95] Abba Poemen said, “If a man blames himself, he endures everywhere.”
89.96PG 65:345
Εἶπε πάλιν, ὅτι ἔλεγεν ὁ ἀββᾶς Ἀμμωνᾶς, ὅτι Ἔστιν ἄνθρωπος ὃς ποιεῖ ἑκατὸν ἔτη ἐν τῷ κελλίῳ, καὶ οὐ μανθάνει πῶς δεῖ ἐν κελλίῳ καθίσαι.
Eipe palin, hoti elegen ho abbas Ammōnas, hoti Estin anthrōpos hos poiei hekaton etē en tǭ kelliǭ, kai ou manthanei pōs dei en kelliǭ kathisai.
He also said that abba Ammonas used to say, “There is a man who spends a hundred years in his cell and does not learn how one should sit in the cell.”
89.97PG 65:345
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Ἐὰν φθάσῃ ἄνθρωπος εἰς τὸ ῥητὸν τοῦ Ἀποστόλου, τὸ, Πάντα καθαρά τοῖς καθαροῖς· ὁρᾷ ἑαυτὸν ἐλάττονα πάσης τῆς κτίσεως. Λέγει ὁ ἀδελφός Πῶς δύναμαι ἐμαυτὸν ἐλάττονα τοῦ φονέως ἡγεῖσθαι; Λέγει ὁ γέρων, ὅτι Ἐὰν φθάσῃ ἄνθρωπος εἰς τὸ ῥῆμα τοῦτο, καὶ ἴδῃ ἄνθρωπον φονεύοντα, λέγει, ὅτι Ταύτην τὴν ἁμαρτίαν ἐποίησε μόνην οὗτος, ἐγὼ δὲ φονεύω καθ' ἑκάστην ἡμέραν. μη΄. Ἠρώτησεν ὁ ἀδελφὸς τὸ αὐτὸ ῥῆμα τὸν ἀββᾶν Ἀνοὺβ, ὡς ὅ τι εἶπεν ὁ ἀββᾶς Ποιμήν. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ἀνοὺβ, ὅτι Ἐὰν φθάσῃ ἄνθρωπος εἰς τὸ ῥῆμα τοῦτο, καὶ ἴδῃ τὰ ὑστερήματα τοῦ ἀδελφοῦ αὐτοῦ, ποιεῖ τὴν δικαιοσύνην αὐτοῦ καταπιεῖν αὐτά. Λέγει αὐτῷ ὁ ἀδελφός Ποία ἐστὶν ἡ δικαιοσύνη αὐτοῦ; Απεκρίθη ὁ γέρων· Ἵνα πάντοτε καταμέμφηται ἑαυτόν.
Eipen ho abbas Poimēn, hoti Ean phthasę̄ anthrōpos eis to rhēton tou Apostolou, to, Panta kathara tois katharois; horą heauton elattona pasēs tēs ktiseōs. Legei ho adelphos Pōs dynamai emauton elattona tou phoneōs hēgeisthai? Legei ho gerōn, hoti Ean phthasę̄ anthrōpos eis to rhēma touto, kai idę̄ anthrōpon phoneuonta, legei, hoti Tautēn tēn hamartian epoiēse monēn houtos, egō de phoneuō kath' hekastēn hēmeran. mē΄. Ērōtēsen ho adelphos to auto rhēma ton abban Anoub, hōs ho ti eipen ho abbas Poimēn. Kai legei autǭ ho abbas Anoub, hoti Ean phthasę̄ anthrōpos eis to rhēma touto, kai idę̄ ta hysterēmata tou adelphou autou, poiei tēn dikaiosynēn autou katapiein auta. Legei autǭ ho adelphos Poia estin hē dikaiosynē autou? Apekrithē ho gerōn; Hina pantote katamemphētai heauton.
Abba Poemen said, “If a man reaches the saying of the Apostle, ‘To the pure all things are pure,’ he sees himself less than all creation.” The brother says, “How can I consider myself less than a murderer?” The old man says, “If a man reaches this saying and sees a man committing murder, he says, ‘This man has committed only this one sin, but I commit murder every day.’” [98] The brother asked abba Anoub the same question, telling him what abba Poemen had said. And abba Anoub says to him, “If a man reaches this saying and sees his brother’s faults, he makes his own righteousness swallow them up.” The brother says to him, “What is his righteousness?” The old man answered, “Always to blame himself.”
89.99PG 65:345
Αδελφὸς εἶπε τῷ ἀββᾷ Ποιμένι, ὅτι Ἐὰν παραπέσω ἐν οἰκτρῷ παραπτώματι, κατεσθίει με ὁ λογισμός μου, καὶ κατηγορεῖ, Διατί παρέπεσες; Λέγει αὐτῷ ὁ γέρων· Ἐν ᾗ ὥρᾳ ὑποπίπτει ἄνθρωπος σφάλματι, καὶ εἴπῃ, Ἥμαρτον, παραυτὰ πέπαυται.
Adelphos eipe tǭ abbą Poimeni, hoti Ean parapesō en oiktrǭ paraptōmati, katesthiei me ho logismos mou, kai katēgorei, Diati parepeses? Legei autǭ ho gerōn; En hę̄ hōrą hypopiptei anthrōpos sphalmati, kai eipę̄, Hēmarton, parauta pepautai.
A brother said to abba Poemen, “If I fall into a wretched fault, my thought devours me and accuses me: ‘Why did you fall?’” The old man says to him, “At the hour a man falls into a fault and says, ‘I have sinned,’ it ceases at once.”
89.100PG 65:345
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Διατί πείθουσι τὴν ψυχήν μου οἱ δαίμονες, εἶναι μετὰ τοῦ ὑπερβαίνοντός με, καὶ ποιοῦσί με ἐξουδενῶσαι τὸν ἐλάττονά μου; Λέγει αὐτῷ ὁ γέρων· Διὰ τοῦτο εἶπεν ὁ Ἀπόστολος, ὅτι Ἐν μεγάλῃ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα. Ἐὰν οὖν ἐκκαθάρῃ τις ἑαυτὸν ἀπὸ πάντων τούτων, ἔσται σκεῦος εἰς τιμὴν, εὔχρηστον τῷ Δεσπότη, ἡτοιμασμένον εἰς πᾶν ἔργον ἀγαθόν.
Adelphos ērōtēse ton abban Poimena, legōn; Diati peithousi tēn psychēn mou hoi daimones, einai meta tou hyperbainontos me, kai poiousi me exoudenōsai ton elattona mou? Legei autǭ ho gerōn; Dia touto eipen ho Apostolos, hoti En megalę̄ oikią ouk estin monon skeuē chrysa kai argyra, alla kai xylina kai ostrakina. Ean oun ekkatharę̄ tis heauton apo pantōn toutōn, estai skeuos eis timēn, euchrēston tǭ Despotē, hētoimasmenon eis pan ergon agathon.
A brother asked abba Poemen, saying, “Why do the demons persuade my soul to be with one who is above me and make me despise one who is less than I?” The old man says to him, “That is why the Apostle said, ‘In a great house there are not only vessels of gold and silver, but also of wood and clay. If anyone cleanses himself from all these, he will be a vessel for honor, useful to the Master, prepared for every good work.’”
89.101PG 65:345
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς οὐκ ἀφίεμαι ἐλεύθερος γενέσθαι μετὰ τῶν γερόντων ἐν τοῖς λογισμοῖς μου; Λέγει αὐτῷ ὁ γέρων, ὅτι εἶπεν ὁ ἀββᾶς Ἰωάννης ὁ Κολοβός, ὅτι Οὐ χαίρει ἐπ᾿ οὐδενὶ οὕτως ὁ ἐχθρὸς, ὡς ἐπὶ τοῖς μὴ ἐκφαίνουσι τοὺς λογισμοὺς αὐτῶν.
Adelphos hērōtēse ton abban Poimena, legōn; Pōs ouk aphiemai eleutheros genesthai meta tōn gerontōn en tois logismois mou? Legei autǭ ho gerōn, hoti eipen ho abbas Iōannēs ho Kolobos, hoti Ou chairei ep᾿ oudeni houtōs ho echthros, hōs epi tois mē ekphainousi tous logismous autōn.
A brother asked abba Poemen, saying, “Why am I not allowed to be open with the old men about my thoughts?” The old man says to him that abba John the Dwarf said, “The enemy rejoices over nothing so much as over those who do not reveal their thoughts.”
89.102PG 65:347
'Αδελφὸς εἶπε τῷ ἀββᾷ Ποιμένι, ὅτι Ἡ καρδία μου παρειμένη ἐστὶν, ἐὰν καταλάβῃ με καμεῖν· μικρόν. Λέγει· αὐτῷ ὁ γέρων Οὐ θαυμάζομεν τὸν Ἰωσὴφ μειράκιον ὄντα ἐτῶν δεκαεπτὰ, πῶς ὑπέμεινε· τὸν πειρασμὸν εἰς τέλος; καὶ ὁ Θεὸς ἐδόξασεν αὐτόν. Οὐχ ὁρῶμεν καὶ τὸν Ἰὼβ, πῶς οὐκ ἐνέδωκεν ἕως τέλους· κατέχων· τὴν ὑπομονήν; καὶ οὐκ ἴσχυσαν οἱ πειρασμοὶ παρασαλεῦσαι αὐτὸν τῆς ἐλπίδος τοῦ Θεοῦ.
'Adelphos eipe tǭ abbą Poimeni, hoti Hē kardia mou pareimenē estin, ean katalabę̄ me kamein; mikron. Legei; autǭ ho gerōn Ou thaumazomen ton Iōsēph meirakion onta etōn dekaepta, pōs hypemeine; ton peirasmon eis telos? kai ho Theos edoxasen auton. Ouch horōmen kai ton Iōb, pōs ouk enedōken heōs telous; katechōn; tēn hypomonēn? kai ouk ischysan hoi peirasmoi parasaleusai auton tēs elpidos tou Theou.
A brother said to abba Poemen, “My heart grows slack if a little toil comes upon me.” The old man says to him, “Do we not marvel at Joseph, a boy of seventeen, how he endured temptation to the end? And God glorified him. Do we not see Job too, how he did not give in to the end, holding fast to endurance? And the temptations could not shake him from his hope in God.”
89.103PG 65:347
Εἶπεν ὁ ἀββᾶς Ποιμήν Χρήζει τὸ κοινόβιον ἔχειν τρεῖς πράξεις, μίαν ταπεινὴν, καὶ μίαν εἰς ὑπακοὴν, καὶ μίαν κεκινημένην καὶ ἔχουσαν τὸ κέντρον, διὰ τὸ ἔργον τοῦ κοινοβίου.
Eipen ho abbas Poimēn Chrēzei to koinobion echein treis praxeis, mian tapeinēn, kai mian eis hypakoēn, kai mian kekinēmenēn kai echousan to kentron, dia to ergon tou koinobiou.
Abba Poemen said, “A community needs three practices: one humble, one in obedience, and one active, with a goad, for the work of the community.”
89.104PG 65:347
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων Ἐν καιρῷ θλίψεώς μου ἐζήτησα παρὰ τινὸς τῶν ἁγίων πρᾶγμα ἐν χρήσει· καὶ ἔδωκέ μοι αὐτὸ ἀγάπην. Ἐὰν οὖν ὁ Θεὸς κἀμὲ οἰκονομήσῃ, δώσω αὐτὸ κἀγὼ ἀγάπην ἄλλοις, ἢ μᾶλλον τῷ δεδωκότι μοι αὐτό; Λέγει αὐτῷ ὁ γέρων· "Ο τὸ δίκαιον παρὰ τῷ Θεῷ ἐστιν, ἵνα αὐτῷ δοθῇ αὐτοῦ γάρ ἐστι. Λέγει αὐτῷ ὁ ἀδελφός· Ἐὰν ἀπενέγκω οὖν, καὶ μὴ θελήσῃ λαβεῖν, ἀλλ᾽ εἴπῃ μοι, Ὕπαγε, ὡς θέλεις δὸς αὐτὸ ἀγάπην, τί ποιήσω; Λέγει αὐτῷ ὁ γέρων Τέως αὐτοῦ ἐστι τὸ πρᾶγμα. Ἐὰν δὲ τις σοι παράσχῃ ἀφ᾿ ἑαυτοῦ, σοῦ μὴ αἰτήσαντος αὐτὸν, τοῦτο σὸν ἐστιν. Ἐὰν δὲ σὺ αἰτήσῃς ἢ παρὰ μοναχοῦ ἢ παρὰ κοσμικοῦ, καὶ μὴ θελήσῃ δέξασθαι αὐτὸ, τοῦτό ἐστι τὸ σύγκριμα, ἵνα εἰδότος αὐτοῦ παράσχῃς αὐτὸ ὑπὲρ αὐτοῦ ἀγάπην.
Adelphos ērōtēse ton abban Poimena, legōn En kairǭ thlipseōs mou ezētēsa para tinos tōn hagiōn pragma en chrēsei; kai edōke moi auto agapēn. Ean oun ho Theos kame oikonomēsę̄, dōsō auto kagō agapēn allois, ē mallon tǭ dedōkoti moi auto? Legei autǭ ho gerōn; "O to dikaion para tǭ Theǭ estin, hina autǭ dothę̄ autou gar esti. Legei autǭ ho adelphos; Ean apenenkō oun, kai mē thelēsę̄ labein, all᾽ eipę̄ moi, Hypage, hōs theleis dos auto agapēn, ti poiēsō? Legei autǭ ho gerōn Teōs autou esti to pragma. Ean de tis soi paraschę̄ aph᾿ heautou, sou mē aitēsantos auton, touto son estin. Ean de sy aitēsę̄s ē para monachou ē para kosmikou, kai mē thelēsę̄ dexasthai auto, touto esti to synkrima, hina eidotos autou paraschę̄s auto hyper autou agapēn.
A brother asked abba Poemen, saying, “In a time of my distress I asked one of the saints for something as a loan, and he gave it to me as alms. So if God provides for me too, shall I give it as alms to others, or rather to the one who gave it to me?” The old man says to him, “What is just before God is that it be given back to him; for it is his.” The brother says to him, “If I take it back and he does not want to receive it, but says to me, ‘Go, give it as alms as you wish,’ what shall I do?” The old man says to him, “Even so, the thing is his. If someone gives you something of his own accord without your asking him, that is yours. But if you asked, whether from a monk or a layman, and he does not want to receive it back, this is the fitting way: that with his knowledge you give it as alms on his behalf.”
89.105PG 65:347
Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι οὐδέποτε ἤθελε δοῦναι τὸν λόγον αὐτοῦ ἐπάνω ἄλλου γέροντος· ἀλλὰ μᾶλλον κατὰ πάντα ἐπῄνει αὐτόν.
Elegon peri tou abba Poimenos, hoti oudepote ēthele dounai ton logon autou epanō allou gerontos; alla mallon kata panta epę̄nei auton.
They said of abba Poemen that he never wanted to put his own word above that of another old man, but rather praised him in everything.
89.106PG 65:347
Εἶπεν ὁ ἀββᾶς Ποιμήν· Πολλοὶ τῶν Πατέρων ἡμῶν ἐγένοντο ἀνδρεῖοι εἰς τὴν ἄσκησιν· εἰς δὲ τὴν λεπτότητα εἷς, εἷς.
Eipen ho abbas Poimēn; Polloi tōn Paterōn hēmōn egenonto andreioi eis tēn askēsin; eis de tēn leptotēta heis, heis.
Abba Poemen said, “Many of our Fathers became courageous in asceticism; but in refinement, only one here and there.”
89.107PG 65:347
Καθημένου ποτὲ τοῦ ἀββᾶ Ἰσαὰκ πρὸς τὸν ἀββᾶν Ποιμένα, ἠκούσθη φωνὴ ἀλέκτορος. Καὶ λέγει αὐτῷ· Ἔνι ταῦτα ὧδε, ἀββᾶ; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτῷ· Ἰσαὰκ, τί ἀναγκάζεις με λαλῆσαι; σὺ καὶ οἱ ὅμοιοί σου ἀκούετε τούτων· τῷ δὲ νήφοντι οὐ μέλει περὶ τούτων.
Kathēmenou pote tou abba Isaak pros ton abban Poimena, ēkousthē phōnē alektoros. Kai legei autǭ; Eni tauta hōde, abba? Ho de apokritheis eipen autǭ; Isaak, ti anankazeis me lalēsai? sy kai hoi homoioi sou akouete toutōn; tǭ de nēphonti ou melei peri toutōn.
Once when abba Isaac was sitting with abba Poemen, a cock’s crow was heard. And he says to him, “Are there such things here, abba?” He answered him, “Isaac, why do you force me to speak? You and those like you hear such things; but the watchful man does not care about them.”
89.108PG 65:347
Ἔλεγον, ὅτι εἰ ἤρχοντό τινες πρὸς τὸν ἀββᾶν Ποιμένα, ἀπέστελλεν αὐτοὺς πρὸς τὸν ἀββᾶν Ἀνοὺβ πρῶτον, ὅτι αὐτὸς μείζων τοῖς ἔτεσιν. Ὁ δὲ ἀββᾶς Ἀνοὺβ ἔλεγεν αὐτοῖς· Πρὸς τὸν ἀδελφόν μου Ποιμένα ὑπάγετε, ὅτι αὐτὸς ἔχει τοῦ λόγου τὸ χάρισμα.. Εἰ δὲ ἐκάθητο ἐκεῖ ὁ ἀββᾶς Ἀνοὺβ ἐγγὺς τοῦ ἀββᾶ Ποιμένος, οὐκ ἐλάλει ὅλως ὁ ἀββᾶς Ποιμὴν παρόντος αὐτοῦ.
Elegon, hoti ei ērchonto tines pros ton abban Poimena, apestellen autous pros ton abban Anoub prōton, hoti autos meizōn tois etesin. Ho de abbas Anoub elegen autois; Pros ton adelphon mou Poimena hypagete, hoti autos echei tou logou to charisma.. Ei de ekathēto ekei ho abbas Anoub engys tou abba Poimenos, ouk elalei holōs ho abbas Poimēn parontos autou.
They said that if people came to abba Poemen, he sent them first to abba Anoub, because he was older. But abba Anoub said to them, “Go to my brother Poemen, because he has the gift of the word.” And if abba Anoub was sitting near abba Poemen, abba Poemen did not speak at all in his presence.
89.109PG 65:347–349
Ἦν τις κοσμικὸς εὐλαβὴς πάνυ ἐν τῷ βίῳ αὐτοῦ, καὶ παρέβαλε τῷ ἀββᾷ Ποιμένι· εὐκαίρησαν δὲ πρὸς τὸν γέροντα καὶ ἄλλοι ἀδελφοὶ, αἰτοῦντες αὐτὸν ἀκοῦσαι ῥῆμα. Καὶ λέγει ὁ γέρων τῷ πιστῷ κοσμικῷ· Λάλησον τοῖς ἀδελφοῖς λόγον. Ὁ δὲ παρεκάλει, λέγων· Συγχώρησόν μοι, ἀββᾶ· ἐγὼ μαθεῖν ἦλθον. Καὶ βιασθεὶς ὑπὸ τοῦ γέροντος, εἶπεν· Ἐγὼ κοσμικός εἰμι λάχανα πωλῶν καὶ πραγματευόμενος, λύω τὰ δεμάτια, καὶ ποιῶ μικρὰ, ἀγοράζω ὀλίγου καὶ πωλῶ πολλοῦ. Πλὴν οὐκ οἶδα ἀπὸ Γραφῆς εἰπεῖν· παραβολὴν δὲ λέγω. "Ανθρωπός τις εἶπε τῷ φίλῳ αὐτοῦ· Ἐπειδὴ ἐπιθυμίαν ἔχω ἰδεῖν τὸν βασιλέα, δεῦρο μετ' ἐμοῦ. Λέγει δὲ αὐτῷ ὁ φίλος· Ἔρχομαι μετὰ σοῦ μέχρι μέσου τῆς ὁδοῦ. Καὶ λέγει ἄλλῳ φίλῳ αὐτοῦ Δεῦρο σὺ ἄρόν με πρὸς τὸν βασιλέα. Καὶ λέγει αὐτῷ· Αίρω σε ἕως τοῦ παλατίου τοῦ βασιλέως. Λέγει δὲ καὶ τῷ τρίτῳ· Δεῦρο μετ᾿ ἐμοῦ πρὸς τὸν βασιλέα. Ο δὲ εἶπεν· Ἐγὼ ἔρχομαι, καὶ ἀπάγω εἰς τὸ παλάτιον, καὶ στήκω καὶ λαλῶ καὶ εἰσάγω σε πρὸς τὸν βασιλέα. Ἠρώτων δὲ αὐτὸν, τίς ἡ δύναμις τῆς παραβολῆς. Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· Ὁ πρῶτος φίλος ἐστὶν ἡ ἄσκησις, ἡ ὁδηγοῦσα ἕως τῆς ὁδοῦ ὁ δεύτερός ἐστιν ἡ ἁγνεία, ἡ φθάνουσα ἕως τοῦ οὐρανοῦ· ὁ δὲ τρίτος ἐστὶν ἡ ἐλεημοσύνη, ἡ εἰσάγουσα ἕως τοῦ βασιλέως Θεοῦ μετὰ παῤῥησίας. Καὶ οἰκοδομηθέντες ἀνεχώρησαν οἱ ἀδελφοί. οι΄. Ἀδελφὸς ἐκάθητο ἔξω τῆς κώμης ἑαυτοῦ, καὶ ἐπὶ πολλὰ ἔτη οὐκ ἀνέβη εἰς τὴν κώμην, καὶ ἔλεγε τοῖς ἀδελφοῖς· Ἰδοὺ πόσα ἔτη ἔχω, καὶ οὐκ ἀνέβην εἰς τὴν κώμην· ὑμεῖς δὲ καθάπαξ ἀναβαίνετε. Εἶπον δὲ τῷ ἀββᾷ Ποιμένι περὶ αὐτοῦ· καὶ λέγει ὁ γέρων· Ἐγὼ ἤμην ἀναβαίνων τὴν νύκτα καὶ κυκλῶν τὴν κώμην, ἵνα μὴ καυχᾶται ὁ λογισμός μου ὡς μὴ ἀναβαίνοντός μου. ρια΄. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Εἰπέ μοι ῥῆμα. Καὶ λέγει αὐτῷ· Ὅτε καίεται ὑποκάτω ὁ λέβης, οὐ δύναται μυῖα ἅψασθαι αὐτοῦ, ἤ τι τῶν ἄλλων ἑρπετῶν· ὅταν δὲ ψυχρὸς ᾖ, τότε ἐπικάθηνται αὐτῷ. Οὕτω καὶ ὁ μοναχός· ὅσον ἐπιμένει ταῖς πνευματικαῖς πράξεσιν, οὐχ εὑρίσκει ὁ ἐχθρὸς κατενεγκεῖν αὐτόν.
Ēn tis kosmikos eulabēs pany en tǭ biǭ autou, kai parebale tǭ abbą Poimeni; eukairēsan de pros ton geronta kai alloi adelphoi, aitountes auton akousai rhēma. Kai legei ho gerōn tǭ pistǭ kosmikǭ; Lalēson tois adelphois logon. Ho de parekalei, legōn; Synchōrēson moi, abba; egō mathein ēlthon. Kai biastheis hypo tou gerontos, eipen; Egō kosmikos eimi lachana pōlōn kai pragmateuomenos, lyō ta dematia, kai poiō mikra, agorazō oligou kai pōlō pollou. Plēn ouk oida apo Graphēs eipein; parabolēn de legō. "Anthrōpos tis eipe tǭ philǭ autou; Epeidē epithymian echō idein ton basilea, deuro met' emou. Legei de autǭ ho philos; Erchomai meta sou mechri mesou tēs hodou. Kai legei allǭ philǭ autou Deuro sy aron me pros ton basilea. Kai legei autǭ; Airō se heōs tou palatiou tou basileōs. Legei de kai tǭ tritǭ; Deuro met᾿ emou pros ton basilea. O de eipen; Egō erchomai, kai apagō eis to palation, kai stēkō kai lalō kai eisagō se pros ton basilea. Ērōtōn de auton, tis hē dynamis tēs parabolēs. Kai apokritheis eipen autois; Ho prōtos philos estin hē askēsis, hē hodēgousa heōs tēs hodou ho deuteros estin hē hagneia, hē phthanousa heōs tou ouranou; ho de tritos estin hē eleēmosynē, hē eisagousa heōs tou basileōs Theou meta parrhēsias. Kai oikodomēthentes anechōrēsan hoi adelphoi. oi΄. Adelphos ekathēto exō tēs kōmēs heautou, kai epi polla etē ouk anebē eis tēn kōmēn, kai elege tois adelphois; Idou posa etē echō, kai ouk anebēn eis tēn kōmēn; hymeis de kathapax anabainete. Eipon de tǭ abbą Poimeni peri autou; kai legei ho gerōn; Egō ēmēn anabainōn tēn nykta kai kyklōn tēn kōmēn, hina mē kauchatai ho logismos mou hōs mē anabainontos mou. ria΄. Adelphos ērōtēse ton abban Poimena, legōn; Eipe moi rhēma. Kai legei autǭ; Hote kaietai hypokatō ho lebēs, ou dynatai muia hapsasthai autou, ē ti tōn allōn herpetōn; hotan de psychros ę̄, tote epikathēntai autǭ. Houtō kai ho monachos; hoson epimenei tais pneumatikais praxesin, ouch heuriskei ho echthros katenenkein auton.
There was a man of the world, very devout in his life, and he visited abba Poemen; other brothers too happened to be with the old man, asking to hear a word. And the old man says to the faithful layman, “Speak a word to the brothers.” But he begged, saying, “Forgive me, abba; I came to learn.” And pressed by the old man, he said, “I am a man of the world, selling vegetables and trading; I undo the bundles and make small ones, buy cheap and sell dear. I do not know how to speak from Scripture, but I will tell a parable. A man said to his friend, ‘Since I want to see the king, come with me.’ The friend says to him, ‘I will come with you halfway.’ And he says to another friend, ‘Come, take me to the king.’ And he says to him, ‘I will take you as far as the king’s palace.’ He says also to the third, ‘Come with me to the king.’ He said, ‘I will come, and take you to the palace, and stand and speak, and bring you in to the king.’” They asked him what the meaning of the parable was. And he answered them, “The first friend is asceticism, which leads as far as the road; the second is chastity, which reaches to heaven; and the third is almsgiving, which brings one in to God the king with confidence.” And the brothers went away edified. [110] A brother lived outside his village, and for many years he did not go up to the village, and he said to the brothers, “Look how many years I have been here, and I have not gone up to the village; but you go up every so often.” They told abba Poemen about him; and the old man says, “I used to go up at night and walk around the village, so that my thought would not boast that I did not go up.” [111] A brother asked abba Poemen, saying, “Tell me a word.” And he says to him, “When a fire burns under the pot, no fly or any other creeping thing can touch it; but when it is cold, then they settle on it. So too the monk: as long as he perseveres in spiritual practices, the enemy finds no way to bring him down.”
89.112PG 65:349–351
Ἔλεγεν ὁ ἀββᾶς Ἰωσὴφ περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι εἶπεν, ὅτι Οὗτός ἐστιν ὁ λόγος ὁ γεγραμμένος ἐν τῷ Εὐαγγελίῳ, ὅτι Ὁ ἔχων ἱμάτιον πωλησάτω αὐτὸ, καὶ ἀγορασάτω μάχαιραν· τουτέστιν ὁ ἔχων ἀνάπαυσιν ἀφήσει αὐτὴν, καὶ κρατήσει τὴν στενὴν ὁδόν.
Elegen ho abbas Iōsēph peri tou abba Poimenos, hoti eipen, hoti Houtos estin ho logos ho gegrammenos en tǭ Euangeliǭ, hoti Ho echōn himation pōlēsatō auto, kai agorasatō machairan; toutestin ho echōn anapausin aphēsei autēn, kai kratēsei tēn stenēn hodon.
Abba Joseph said of abba Poemen that he said, “This is the word written in the Gospel: ‘Let him who has a cloak sell it and buy a sword’; that is, let him who has comfort give it up and hold to the narrow way.”
89.113PG 65:351
Ἠρώτησάν τινες τῶν Πατέρων τὸν ἀββᾶν Ποιμένα, λέγοντες· Ἐὰν ἴδωμέν τινα ἁμαρτάνοντα ἀδελφὸν, θέλεις ἐλέγξωμεν αὐτόν; Λέγει αὐτοῖς ὁ γέρων· Ἐγὼ τέως ἐὰν ἔχω χρείαν παρελθεῖν διὰ τῶν ἐκεῖ, καὶ ἴδω αὐτὸν ἁμαρτάνοντα, ὑπερβαίνω αὐτὸν, καὶ οὐκ ἐλέγχω αὐτόν.
Ērōtēsan tines tōn Paterōn ton abban Poimena, legontes; Ean idōmen tina hamartanonta adelphon, theleis elenxōmen auton? Legei autois ho gerōn; Egō teōs ean echō chreian parelthein dia tōn ekei, kai idō auton hamartanonta, hyperbainō auton, kai ouk elenchō auton.
Some of the Fathers asked abba Poemen, saying, “If we see a brother sinning, do you want us to rebuke him?” The old man says to them, “For my part, if I need to pass that way and see him sinning, I pass him by and do not rebuke him.”
89.114PG 65:351
Εἶπεν ὁ ἀββᾶς Ποιμήν· Γέγραπται, ὅτι Ἃ εἶδον οἱ ὀφθαλμοί σου, ταῦτα διαμαρτύρου· ἐγὼ δὲ λέγω ὑμῖν, ὅτι Ἐὰν καὶ ψηλαφήσητε ταῖς χερσὶν ὑμῶν, μὴ μαρτυρήσητε. Ἀδελφὸς γάρ τις ἐχλευάσθη ἔν τινι τοιούτῳ, καὶ εἶδεν ὡς τὸν ἀδελφὸν αὐτοῦ μετὰ γυναικὸς ἁμαρτάνοντα, καὶ πολλὰ πολεμηθεὶς, ἀπελθὼν ἔνυξεν αὐτοὺς, ὡς νομίζων αὐτοὺς εἶναι, τῷ ποδὶ αὐτοῦ, λέγων· Παύσασθε λοιπὸν, ἕως πότε; Καὶ ἰδοὺ εὑρέθησαν θαλλοὶ σίτου. Διὰ τοῦτο εἶπον ὑμῖν, ὅτι Καὶ ἐὰν ψηλαφήσητε ταῖς χερσὶν ὑμῶν, μὴ ἐλέγχετε.
Eipen ho abbas Poimēn; Gegraptai, hoti Ha eidon hoi ophthalmoi sou, tauta diamartyrou; egō de legō hymin, hoti Ean kai psēlaphēsēte tais chersin hymōn, mē martyrēsēte. Adelphos gar tis echleuasthē en tini toioutǭ, kai eiden hōs ton adelphon autou meta gynaikos hamartanonta, kai polla polemētheis, apelthōn enyxen autous, hōs nomizōn autous einai, tǭ podi autou, legōn; Pausasthe loipon, heōs pote? Kai idou heurethēsan thalloi sitou. Dia touto eipon hymin, hoti Kai ean psēlaphēsēte tais chersin hymōn, mē elenchete.
Abba Poemen said, “It is written, ‘What your eyes have seen, bear witness to it’; but I say to you, even if you touch with your hands, do not bear witness. For a brother was mocked in such a matter: he thought he saw his brother sinning with a woman, and being greatly attacked, he went and kicked them with his foot, thinking it was they, saying, ‘Stop now; how long?’ And look, they were found to be sheaves of wheat. That is why I told you, even if you touch with your hands, do not rebuke.”
89.115PG 65:351
Ἀδελφὸς ἠρώτησε τον ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω, ὅτι πολεμοῦμαι εἰς τὴν πορνείαν καὶ εἰς τὸν θυμόν; Λέγει ὁ γέρων· Διὰ τοῦτο ὁ Δαβὶδ ἔλεγεν, ὅτι Τὸν μὲν λέοντα ἐπάτασσον, τὴν δὲ ἄρκτον ἀπέπνιγον· τοῦτο δὲ ἐστιν, ὅτι τὸν μὲν θυμὸν ἀπέκοπτον, τὴν δὲ πορνείαν ἐν πόνοις ἔθλιβον.
Adelphos ērōtēse ton abban Poimena, legōn; Ti poiēsō, hoti polemoumai eis tēn porneian kai eis ton thymon? Legei ho gerōn; Dia touto ho Dabid elegen, hoti Ton men leonta epatasson, tēn de arkton apepnigon; touto de estin, hoti ton men thymon apekopton, tēn de porneian en ponois ethlibon.
A brother asked abba Poemen, saying, “What shall I do, for I am attacked by sexual temptation and by anger?” The old man says, “That is why David said, ‘The lion I struck, and the bear I strangled’; that is, anger I cut off, and sexual desire I crushed with labors.”
89.116PG 65:351
Εἶπε πάλιν· Μείζονα ταύτης τῆς ἀγάπης οὐκ ἔστιν εὑρεῖν τινα, τοῦ θεῖναι τὴν ψυχὴν αὐτοῦ ὑπὲρ τοῦ πλησίον αὐτοῦ. Εἰ γάρ τις ἀκούσει λόγον πονηρὸν, τουτέστι λυπηρὸν, δυνάμενος καὶ αὐτὸς τὸν ὅμοιον εἰπεῖν, καὶ ἀγωνήσηται μὴ εἰπεῖν· ἢ ἐὰν πλεονεκτηθῇ, καὶ βαστάζῃ, καὶ μὴ ἀνταποδώσει αὐτῷ· ὁ τοιοῦτος τίθησι τὴν ψυχὴν αὐτοῦ ὑπὲρ τοῦ πλησίον.
Eipe palin; Meizona tautēs tēs agapēs ouk estin heurein tina, tou theinai tēn psychēn autou hyper tou plēsion autou. Ei gar tis akousei logon ponēron, toutesti lypēron, dynamenos kai autos ton homoion eipein, kai agōnēsētai mē eipein; ē ean pleonektēthę̄, kai bastazę̄, kai mē antapodōsei autǭ; ho toioutos tithēsi tēn psychēn autou hyper tou plēsion.
He also said, “There is no greater love than this, that someone lay down his life for his neighbor. For if someone hears an evil word, that is, a hurtful one, and though he can say the like himself, he struggles not to say it; or if he is wronged and bears it and does not repay him, such a one lays down his life for his neighbor.”
89.117PG 65:351
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ἐστιν ὑποκριτής; Λέγει αὐτῷ ὁ γέρων· Ὑποκριτής ἐστιν ὁ διδάσκων τὸν πλησίον αὐτοῦ πρᾶγμα, εἰς ὃ αὐτὸς οὐκ ἔφθασε. Γέγραπται γάρ· Τί βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; καὶ τὰ ἐξῆς.
Adelphos hērōtēse ton abban Poimena, legōn; Ti estin hypokritēs? Legei autǭ ho gerōn; Hypokritēs estin ho didaskōn ton plēsion autou pragma, eis ho autos ouk ephthase. Gegraptai gar; Ti blepeis to karphos to en tǭ ophthalmǭ tou adelphou sou, kai idou hē dokos en tǭ ophthalmǭ sou? kai ta exēs.
A brother asked abba Poemen, saying, “What is a hypocrite?” The old man says to him, “A hypocrite is one who teaches his neighbor something he has not attained himself. For it is written, ‘Why do you see the speck in your brother’s eye, and look, the beam is in your own eye?’ and so on.”
89.118PG 65:351–353
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ἐστι τὸ ὀργισθῆναι εἰκῆ τῷ ἀδελφῷ αὐτοῦ; Καὶ εἶπε· Πᾶσαν πλεονεξίαν ἣν πλεονεκτήσει σε ὁ ἀδελφός σου, καὶ ὀργισθῇς αὐτῷ, εἰκῆ ὀργίζῃ. Κἂν ἐξορύξῃ τὸν δεξιὸν ὀφθαλμόν σου, καὶ ἐκκόψῃ τὴν δεξιάν σου χεῖρα, καὶ ὀργισθῆς αὐτῷ, εἰκῆ ὀργίζῃ· ἐὰν δὲ χωρίζῃ σε ἀπὸ τοῦ Θεοῦ, τότε ὀργίσθητι
Adelphos ērōtēse ton abban Poimena, legōn; Ti esti to orgisthēnai eikē tǭ adelphǭ autou? Kai eipe; Pasan pleonexian hēn pleonektēsei se ho adelphos sou, kai orgisthę̄s autǭ, eikē orgizę̄. Kan exoryxę̄ ton dexion ophthalmon sou, kai ekkopsę̄ tēn dexian sou cheira, kai orgisthēs autǭ, eikē orgizę̄; ean de chōrizę̄ se apo tou Theou, tote orgisthēti
A brother asked abba Poemen, saying, “What is it to be angry with one’s brother without cause?” And he said, “Whatever wrong your brother does you, if you are angry with him, you are angry without cause. Even if he gouges out your right eye and cuts off your right hand and you are angry with him, you are angry without cause; but if he separates you from God, then be angry.”
89.119PG 65:353
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω ταῖς ἁμαρτίαις μου; Λέγει αὐτῷ ὁ γέρων, ὅτι Ὁ θέλων λυτρώσασθαι ἁμαρτίας, κλαυθμῷ λυτροῦται αὐτάς· καὶ ὁ θέλων κτήσασθαι ἀρετὰς, κλαυθμῷ κτᾶται αὐτάς. Τὸ γὰρ κλαίειν ἐστὶν ἡ ὁδὸς ἣν παρέδωκεν ἡμῖν ἡ Γραφὴ, καὶ οἱ Πατέρες ἡμῶν, λέγοντες· Κλαύσατε. Ἄλλη γὰρ ὁδὸς οὐκ ἔστιν, εἰ μὴ αὕτη.
Adelphos ērōtēse ton abban Poimena, legōn; Ti poiēsō tais hamartiais mou? Legei autǭ ho gerōn, hoti Ho thelōn lytrōsasthai hamartias, klauthmǭ lytroutai autas; kai ho thelōn ktēsasthai aretas, klauthmǭ ktatai autas. To gar klaiein estin hē hodos hēn paredōken hēmin hē Graphē, kai hoi Pateres hēmōn, legontes; Klausate. Allē gar hodos ouk estin, ei mē hautē.
A brother asked abba Poemen, saying, “What shall I do about my sins?” The old man says to him, “Whoever wants to be redeemed from sins redeems them by weeping; and whoever wants to acquire virtues acquires them by weeping. For weeping is the way that the Scripture and our Fathers handed down to us, saying, ‘Weep.’ For there is no other way but this.”
89.120PG 65:353
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ποιμένα· Τί ἐστι μετάνοια τῆς ἁμαρτίας; Καὶ εἶπεν ὁ γέρων· Τὸ μὴ τοῦ λοιποῦ ποιεῖν αὐτήν. Διὰ τοῦτο γὰρ ἐκλήθησαν ἄμωμοι οἱ δίκαιοι, ὅτι κατέλιπον τὰς ἁμαρτίας, καὶ δίκαιοι ἐγένοντο.
Ērōtēsen adelphos ton abban Poimena; Ti esti metanoia tēs hamartias? Kai eipen ho gerōn; To mē tou loipou poiein autēn. Dia touto gar eklēthēsan amōmoi hoi dikaioi, hoti katelipon tas hamartias, kai dikaioi egenonto.
A brother asked abba Poemen, “What is repentance for sin?” And the old man said, “Not to do it any more. For this is why the righteous were called blameless: because they left their sins and became righteous.”
89.121PG 65:353
Εἶπε πάλιν, ὅτι ἡ πονηρία τῶν ἀνθρώπων ὄπισθέν ἐστιν αὐτῶν κεκρυμμένη.
Eipe palin, hoti hē ponēria tōn anthrōpōn opisthen estin autōn kekrymmenē.
He also said, “The wickedness of men is hidden behind them.”
89.122PG 65:353
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα· Τί ποιήσω ταῖς ταραχαῖς ταύταις ταῖς ταραττούσαις με; Λέγει αὐτῷ ὁ γέρων· Κλαύσωμεν ἐνώπιον τῆς ἀγαθότητος τοῦ Θεοῦ ἐν παντὶ κόπῳ ἡμῶν, ἕως ποιήσει μεθ' ἡμῶν τὸ ἔλεος αὐτοῦ.
Adelphos ērōtēse ton abban Poimena; Ti poiēsō tais tarachais tautais tais tarattousais me? Legei autǭ ho gerōn; Klausōmen enōpion tēs agathotētos tou Theou en panti kopǭ hēmōn, heōs poiēsei meth' hēmōn to eleos autou.
A brother asked abba Poemen, “What shall I do about these troubles that trouble me?” The old man says to him, “Let us weep before the goodness of God in all our toil, until he shows us his mercy.”
89.123PG 65:353
Πάλιν ἠρώτησεν αὐτὸν ὁ ἀδελφός Τί ποιήσω ταῖς ἀκερδέσι μου φιλίαις ἃς ἔχω; Ὁ δὲ εἶπεν· Ἔστιν ἄνθρωπος ῥέγχων εἰς τὸ ἀποθανεῖν, καὶ προσέχων φιλίαις τοῦ κόσμου τούτου. Μὴ ἐγγίσῃς, μηδὲ ἅψῃ αὐτῶν· καὶ ἀφ' ἑαυτῶν ἀλλοτριοῦνται.
Palin ērōtēsen auton ho adelphos Ti poiēsō tais akerdesi mou philiais has echō? Ho de eipen; Estin anthrōpos rhenchōn eis to apothanein, kai prosechōn philiais tou kosmou toutou. Mē engisę̄s, mēde hapsę̄ autōn; kai aph' heautōn allotriountai.
Again the brother asked him, “What shall I do about the unprofitable friendships I have?” He said, “There is a man in his death rattle who still attends to the friendships of this world. Do not come near them or touch them; and they will fall away of themselves.”
89.124PG 65:353
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Δύναται ἄνθρωπος εἶναι νεκρός; Λέγει αὐτῷ, ὅτι Ἐὰν φθάσῃ εἰς τὴν ἁμαρτίαν, γίνεται ἀποθανών· ἐὰν δὲ φθάσῃ εἰς τὸ ἀγαθὸν, ζήσεται καὶ ποιήσει αὐτό.
Adelphos hērōtēse ton abban Poimena, legōn; Dynatai anthrōpos einai nekros? Legei autǭ, hoti Ean phthasę̄ eis tēn hamartian, ginetai apothanōn; ean de phthasę̄ eis to agathon, zēsetai kai poiēsei auto.
A brother asked abba Poemen, saying, “Can a man be dead?” He says to him, “If he comes to sin, he becomes dead; but if he comes to the good, he will live and do it.”
89.125PG 65:353
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι εἶπεν ὁ μακάριος ἀββᾶς Ἀντώνιος, ὅτι Ἡ μεγάλη δυναστεία τοῦ ἀνθρώπου ἐστὶν, ἵνα ἐπάνω αὐτοῦ βάλῃ τὸ ἴδιον σφάλμα ἐνώπιον Κυρίου, καὶ προσδοκήσῃ πειρασμὸν ἕως ἐσχάτης ἀναπνοῆς.
Eipen ho abbas Poimēn, hoti eipen ho makarios abbas Antōnios, hoti Hē megalē dynasteia tou anthrōpou estin, hina epanō autou balę̄ to idion sphalma enōpion Kyriou, kai prosdokēsę̄ peirasmon heōs eschatēs anapnoēs.
Abba Poemen said that blessed abba Antony said, “The great power of a man is to lay his own fault upon himself before the Lord, and to expect temptation until his last breath.”
89.126PG 65:353
Ἠρωτήθη ὁ ἀββᾶς Ποιμὴν, ὅτι εἰς τίνα ἔρχεται ὁ λόγος ὁ γεγραμμένος, ὅτι Μὴ φροντίσητε περὶ τῆς αὔριον. Λέγει αὐτῷ ὁ γέρων· Πρὸς ἄνθρωπον ὄντα ἐν πειρασμῷ καὶ ὀλιγωροῦντα ἐῤῥήθη, ἵνα μὴ φροντίσῃ, λέγων, Πόσον χρόνον ἔχω ἐν τῷ πειρασμῷ τούτῳ; ἀλλὰ μᾶλλον λογίσηται, λέγων καθ᾿ ἑκάστην, τὸ σήμερον.
Ērōtēthē ho abbas Poimēn, hoti eis tina erchetai ho logos ho gegrammenos, hoti Mē phrontisēte peri tēs aurion. Legei autǭ ho gerōn; Pros anthrōpon onta en peirasmǭ kai oligōrounta errhēthē, hina mē phrontisę̄, legōn, Poson chronon echō en tǭ peirasmǭ toutǭ? alla mallon logisētai, legōn kath᾿ hekastēn, to sēmeron.
Abba Poemen was asked to whom the written word applies, “Do not worry about tomorrow.” The old man says to him, “It was said to a man who is in temptation and losing heart, so that he may not worry, saying, ‘How long shall I be in this temptation?’ but rather think, saying each day, ‘Today.’”
89.127PG 65:353
Εἶπε πάλιν, ὅτι Τὸ διδάξαι τὸν πλησίον ὑγιαίνοντός ἐστι καὶ ἀπαθοῦς· ἐπεὶ τίς χρεία οίκοδομῆσαί τινα ἄλλου οἰκίαν, καὶ τὴν ἰδίαν καταστρέψαι
Eipe palin, hoti To didaxai ton plēsion hygiainontos esti kai apathous; epei tis chreia oikodomēsai tina allou oikian, kai tēn idian katastrepsai
He also said, “Teaching one’s neighbor belongs to one who is healthy and free of passion; for what need is there to build someone else’s house and pull down one’s own?”
89.128PG 65:353
Πάλιν εἶπεν, ὅτι Τίς χρεία ἀπελθεῖν τινὰ εἰς τέχνην, καὶ μὴ μαθεῖν αὐτήν;
Palin eipen, hoti Tis chreia apelthein tina eis technēn, kai mē mathein autēn?
He also said, “What need is there for someone to go to a trade and not learn it?”
89.129PG 65:353
Εἶπε πάλιν, ὅτι Τὰ ὑπέρμετρα πάντα τῶν δαιμόνων εἰσίν.
Eipe palin, hoti Ta hypermetra panta tōn daimonōn eisin.
He also said, “All excesses are of the demons.”
89.130PG 65:353–355
Εἶπε πάλιν, Ὅτι ὅταν μέλλῃ ἄνθρωπος οἰκοδομῆσαι οἶκον, πολλὰς χρείας συνάγει, ὅπως δυνηθῇ στῆσαι τὸν οἶκον, καὶ διάφορα δὲ εἴδη συνάγει. Οὕτως καὶ ἡμεῖς, λάβωμεν πρὸς μικρὸν ἀπὸ πασῶν τῶν ἀρετῶν.
Eipe palin, Hoti hotan mellę̄ anthrōpos oikodomēsai oikon, pollas chreias synagei, hopōs dynēthę̄ stēsai ton oikon, kai diaphora de eidē synagei. Houtōs kai hēmeis, labōmen pros mikron apo pasōn tōn aretōn.
He also said, “When a man is about to build a house, he gathers many materials so as to be able to raise the house, and he gathers various kinds. So let us too take a little from all the virtues.”
89.131PG 65:355
Ἠρώτησάν τινες τῶν Πατέρων τὸν ἀββᾶν Ποιμένα, λέγοντες· Πῶς οὕτως ἠνέσχετο ὁ ἀββᾶς Νισθερῶος τοῦ μαθητοῦ αὐτοῦ; Λέγει αὐτοῖς ὁ ἀββᾶς Ποιμήν· Εἰ ἐγὼ ἤμην, καὶ τὸ κερδικάριον ἐτίθουν πρὸς κεφαλὴν αὐτοῦ. Λέγει αὐτῷ ὁ ἀββᾶς Ἀνούβ· Καὶ τί ἔλεγες τῷ Θεῷ; Λέγει ὁ ἀββᾶς Ποιμήν· Ἐρῶ οὖν, ὅτι Σὺ εἶπας· Ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.
Ērōtēsan tines tōn Paterōn ton abban Poimena, legontes; Pōs houtōs ēnescheto ho abbas Nistherōos tou mathētou autou? Legei autois ho abbas Poimēn; Ei egō ēmēn, kai to kerdikarion etithoun pros kephalēn autou. Legei autǭ ho abbas Anoub; Kai ti eleges tǭ Theǭ? Legei ho abbas Poimēn; Erō oun, hoti Sy eipas; Ekbale prōton tēn dokon ek tou ophthalmou sou, kai tote diablepseis ekbalein to karphos ek tou ophthalmou tou adelphou sou.
Some of the Fathers asked abba Poemen, saying, “How did abba Nisterus bear so much with his disciple?” Abba Poemen says to them, “If I had been there, I would even have put the pillow under his head.” Abba Anoub says to him, “And what would you have said to God?” Abba Poemen says, “I would say, ‘You said, “First take the beam out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”’”
89.132PG 65:355
Εἶπεν ὁ ἀββᾶς Ποιμήν· Ἡ πεῖνα καὶ ὁ νυσταγμός οὐκ ἀφῆκεν ἡμᾶς ἰδεῖν ταῦτα τὰ εὐτελῆ.
Eipen ho abbas Poimēn; Hē peina kai ho nystagmos ouk aphēken hēmas idein tauta ta eutelē.
Abba Poemen said, “Hunger and sleepiness did not let us see these petty things.”
89.133PG 65:355
Εἶπε πάλιν Πολλοὶ ἐγένοντο δυνατοὶ, ὀλίγοι δὲ παροξύναντες.
Eipe palin Polloi egenonto dynatoi, oligoi de paroxynantes.
He also said, “Many became powerful, but few were provoked.”
89.134PG 65:355
Εἶπε πάλιν, μετὰ στεναγμῶν Πᾶσαι αἱ ἀρεταὶ εἰς τὸν οἶκον τοῦτον εἰσῆλθον, παρὰ μίαν ἀρετὴν· καὶ ἐκτὸς αὐτῆς κόπῳ ἵσταται ἄνθρωπος. Ἠρώτησαν οὖν αὐτὸν τίς ἐστι. Καὶ εἶπεν· Ἵνα ὁ ἄνθρωπος μέμψηται ἑαυτόν.
Eipe palin, meta stenagmōn Pasai hai aretai eis ton oikon touton eisēlthon, para mian aretēn; kai ektos autēs kopǭ histatai anthrōpos. Ērōtēsan oun auton tis esti. Kai eipen; Hina ho anthrōpos mempsētai heauton.
He also said, with groans, “All the virtues have come into this house except one virtue; and without it a man stands with difficulty.” So they asked him what it is. And he said, “That a man blame himself.”
89.135PG 65:355
Ἔλεγε πολλάκις ὁ ἀββᾶς Ποιμὴν, ὅτι Οὐ δεόμεθά τινος, εἰ μὴ νηφούσης διανοίας.
Elege pollakis ho abbas Poimēn, hoti Ou deometha tinos, ei mē nēphousēs dianoias.
Abba Poemen often said, “We need nothing except a watchful mind.”
89.136PG 65:355
Ἠρώτησέ τις τῶν Πατέρων τὸν ἀββᾶν Ποιμένα, λέγων· Τίς ἐστιν ὁ λέγων, Μέτοχος ἐγώ εἰμι πάντων τῶν φοβουμένων σε Καὶ εἶπεν ὁ γέρων· Τὸ Πνεῦμα τὸ ἅγιόν ἐστιν ὁ λέγων.
Ērōtēse tis tōn Paterōn ton abban Poimena, legōn; Tis estin ho legōn, Metochos egō eimi pantōn tōn phoboumenōn se Kai eipen ho gerōn; To Pneuma to hagion estin ho legōn.
One of the Fathers asked abba Poemen, saying, “Who is it who says, ‘I am a companion of all who fear you’?” And the old man said, “It is the Holy Spirit who says it.”
89.137PG 65:355
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Σίμωνα, λέγων, ὅτι Ἐὰν ἐξέλθω ἐκ τοῦ κελλίου μου, καὶ εὕρω τὸν ἀδελφόν μου περισπώμενον, κἀγὼ περισπῶμαι μετ᾿ αὐτοῦ· καὶ ἐὰν εὕρω αὐτὸν γελῶντα, κἀγὼ γελῶ μετ' αὐτοῦ· ἐὰν οὖν εἰσέλθω εἰς τὸ κελλίον μου, οὐκ ἀφίεμαι ἀνάπαυσιν ἔχειν. Λέγει αὐτῷ ὁ γέρων· Θέλεις, ἐὰν ἐξέλθῃς ἐκ τοῦ κελλίου σου, καὶ εὕρῃς τοὺς γελῶντας, καὶ σὺ γελάσαι· καὶ τοὺς λαλοῦντας, καὶ σὺ λαλῆσαι· καὶ εἰσέλθῃς εἰς τὸ κελλίον σου, καὶ εὕρῃς ἑαυτὸν ὡς ἧς; Λέγει ὁ ἀδελφός· Ἀλλὰ τί; Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Ἔσω τήρει φυλακήν, ἔξω τήρει φυλακήν.
Eipen ho abbas Poimēn, hoti ērōtēsen adelphos ton abban Simōna, legōn, hoti Ean exelthō ek tou kelliou mou, kai heurō ton adelphon mou perispōmenon, kagō perispōmai met᾿ autou; kai ean heurō auton gelōnta, kagō gelō met' autou; ean oun eiselthō eis to kellion mou, ouk aphiemai anapausin echein. Legei autǭ ho gerōn; Theleis, ean exelthę̄s ek tou kelliou sou, kai heurę̄s tous gelōntas, kai sy gelasai; kai tous lalountas, kai sy lalēsai; kai eiselthę̄s eis to kellion sou, kai heurę̄s heauton hōs hēs? Legei ho adelphos; Alla ti? Kai apokritheis ho gerōn eipen; Esō tērei phylakēn, exō tērei phylakēn.
Abba Poemen said that a brother asked abba Simon, saying, “If I go out of my cell and find my brother distracted, I too am distracted with him; and if I find him laughing, I too laugh with him; then when I go into my cell, I am not allowed to have rest.” The old man says to him, “Do you want, when you go out of your cell and find people laughing, to laugh too, and those talking, to talk too, and then to go into your cell and find yourself as you were?” The brother says, “But what then?” And the old man answered, “Keep watch inside, keep watch outside.”
89.138PG 65:355
Ἔλεγεν ὁ ἀββᾶς Δανιήλ, ὅτι Παρεβάλομέν ποτε τῷ ἀββᾷ Ποιμένι, καὶ ἐγευσάμεθα ὁμοῦ. Καὶ μετὰ τὸ γεύσασθαι ὁμοῦ, λέγει ἡμῖν· Ὑπάγετε, ἀναπαύεσθε μικρὸν, ἀδελφοί. Ἀπῆλθον οὖν οἱ ἀδελφοὶ μικρὸν ἀναπαῆναι, κἀγὼ παρέμεινα λαλῆσαι αὐτῷ κατὰ μόνας, καὶ ἀναστὰς ἦλθον εἰς τὴν κέλλαν αὐτοῦ. Ὡς οὖν εἶδέ με ἐρχόμενον πρὸς αὐτὸν, ἔθηκεν ἑαυτὸν ὡς κοιμώμενον. Αὐτὴ γὰρ ἦν ἡ ἐργασία τοῦ γέροντος, πάντα ἐν κρυπτῷ ποιεῖν.
Elegen ho abbas Daniēl, hoti Parebalomen pote tǭ abbą Poimeni, kai egeusametha homou. Kai meta to geusasthai homou, legei hēmin; Hypagete, anapauesthe mikron, adelphoi. Apēlthon oun hoi adelphoi mikron anapaēnai, kagō paremeina lalēsai autǭ kata monas, kai anastas ēlthon eis tēn kellan autou. Hōs oun eide me erchomenon pros auton, ethēken heauton hōs koimōmenon. Autē gar ēn hē ergasia tou gerontos, panta en kryptǭ poiein.
Abba Daniel said, “Once we visited abba Poemen and ate together. And after eating together, he says to us, ‘Go, rest a little, brothers.’ So the brothers went away to rest a little, but I stayed to speak with him privately, and getting up I came to his cell. When he saw me coming to him, he lay down as though asleep.” For this was the old man’s practice, to do everything in secret.
89.139PG 65:355–357
Εἶπεν ὁ ἀββᾶς Ποιμήν· Ἐὰν ἴδῃς θεάματα, καὶ ἀκοὰς ἀκούσῃς, μὴ διηγοῦ αὐτὰ τῷ πλησίον σου· ἀνατροπὴ γάρ ἐστι πολέμου.
Eipen ho abbas Poimēn; Ean idę̄s theamata, kai akoas akousę̄s, mē diēgou auta tǭ plēsion sou; anatropē gar esti polemou.
Abba Poemen said, “If you see sights and hear reports, do not tell them to your neighbor; for it is the overthrow of the war.”
89.140PG 65:357
Εἶπε πάλιν· Τὸ πρῶτον φύγε ἅπαξ, τὸ δεύτερον φύγε, τὸ τρίτον, γενοῦ ῥομφαία.
Eipe palin; To prōton phyge hapax, to deuteron phyge, to triton, genou rhomphaia.
He also said, “The first time, flee; the second time, flee; the third time, become a sword.”
89.141PG 65:357
Εἶπε πάλιν ὁ ἀββᾶς Ποιμὴν τῷ ἀββᾷ Ἰσαάκ· Κούφισον μέρος τῆς δικαιοσύνης σου, καὶ ἕξεις ἀνάπαυσιν τὰς ὀλίγας ἡμέρας σου.
Eipe palin ho abbas Poimēn tǭ abbą Isaak; Kouphison meros tēs dikaiosynēs sou, kai hexeis anapausin tas oligas hēmeras sou.
Abba Poemen also said to abba Isaac, “Lighten part of your righteousness, and you will have rest in your few days.”
89.142PG 65:357
Ἀδελφὸς παρέβαλε τῷ ἀββᾷ Ποιμένι· καὶ συγκαθεζομένων τινῶν, ἐπήνεσέ τινα ἀδελφὸν, ὡς ὅτι μισοπονηρός ἐστι. Λέγει ὁ ἀββᾶς Ποιμὴν τῷ λαλήσαντι· Καὶ τί ἐστι μισοπονηρία; Ἐξέστη δὲ ὁ ἀδελφὸς, καὶ οὐχ εὖρεν ἀποκριθῆναι· ἀναστὰς δὲ μετενόησε τῷ γέροντι, λέγων· Εἰπέ μοι τί ἐστι μισοπονηρία; Ἔφη ὁ γέρων· Μισοπονηρία αὕτη ἐστὶν, εἴ τις τὰς ἁμαρτίας αὐτοῦ ἐμίσησε, καὶ τὸν πλησίον αὐτοῦ ἐδικαίωσεν.
Adelphos parebale tǭ abbą Poimeni; kai synkathezomenōn tinōn, epēnese tina adelphon, hōs hoti misoponēros esti. Legei ho abbas Poimēn tǭ lalēsanti; Kai ti esti misoponēria? Exestē de ho adelphos, kai ouch euren apokrithēnai; anastas de metenoēse tǭ geronti, legōn; Eipe moi ti esti misoponēria? Ephē ho gerōn; Misoponēria hautē estin, ei tis tas hamartias autou emisēse, kai ton plēsion autou edikaiōsen.
A brother visited abba Poemen; and while some were sitting with them, he praised a certain brother as a hater of evil. Abba Poemen says to the one who had spoken, “And what is hatred of evil?” The brother was taken aback and found nothing to answer; and getting up he made a prostration to the old man, saying, “Tell me, what is hatred of evil?” The old man said, “This is hatred of evil: if someone has hated his own sins and justified his neighbor.”
89.143PG 65:357
Ἀδελφὸς παραβαλὼν τῷ ἀββᾷ Ποιμένι, λέγει αὐτῷ· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Ὕπαγε, πλησίασον μετὰ τοῦ λέγοντος, Τί θέλω ἐγώ; καὶ ἕξεις ἀνάπαυσιν.
Adelphos parabalōn tǭ abbą Poimeni, legei autǭ; Ti poiēsō? Legei autǭ ho gerōn; Hypage, plēsiason meta tou legontos, Ti thelō egō? kai hexeis anapausin.
A brother visited abba Poemen and says to him, “What shall I do?” The old man says to him, “Go, attach yourself to one who says, ‘What do I want?’ and you will have rest.”
89.144PG 65:357
Διηγήσατο ὁ ἀββᾶς Ἰωσὴφ, ὅτι εἶπεν ὁ ἀββᾶς Ἰσαὰκ, ὅτι Ἐκαθήμην ποτὲ πρὸς τὸν ἀββᾶν Ποιμένα· καὶ εἶδον αὐτὸν ἐν ἐκστάσει γενόμενον· καὶ ἐπειδὴ εἶχον πρὸς αὐτὸν πολλὴν παῤῥησίαν, ἔβαλον αὐτῷ μετάνοιαν, καὶ παρεκάλεσα αὐτὸν, λέγων· Εἰπέ μοι, ποῦ ἧς; Ὁ δὲ ἀναγκασθεὶς εἶπεν· Ὁ ἐμὸς λογισμὸς, ὅπου ἡ ἁγία Μαρία ἡ Θεοτόκος ἕστηκε, καὶ ἔκλαιεν ἐπὶ τοῦ σταυροῦ τοῦ Σωτῆρος· καὶ ἐγὼ ἤθελον πάντοτε οὕτως κλαίειν.
Diēgēsato ho abbas Iōsēph, hoti eipen ho abbas Isaak, hoti Ekathēmēn pote pros ton abban Poimena; kai eidon auton en ekstasei genomenon; kai epeidē eichon pros auton pollēn parrhēsian, ebalon autǭ metanoian, kai parekalesa auton, legōn; Eipe moi, pou hēs? Ho de anankastheis eipen; Ho emos logismos, hopou hē hagia Maria hē Theotokos hestēke, kai eklaien epi tou staurou tou Sōtēros; kai egō ēthelon pantote houtōs klaiein.
Abba Joseph related that abba Isaac said, “Once I was sitting with abba Poemen, and I saw him in ecstasy; and since I had great freedom with him, I made a prostration to him and begged him, saying, ‘Tell me, where were you?’ And under pressure he said, ‘My thought was where holy Mary the Theotokos stood and wept at the cross of the Savior; and I would like always to weep like that.’”
89.145PG 65:357
Αδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω τῷ βάρει τούτῳ τῷ συνέχοντί με; Λέγει αὐτῷ ὁ γέρων, ὅτι Τὰ μικρὰ πλοῖα καὶ τὰ μεγάλα ἔχουσι ζώνας, ἵνα ἂν μὴ ᾖ εὔφορος ἄνεμος, βάλωσι τὸ παρόλκιον καὶ τὰς ζώνας εἰς τὰ στήθη αὐτῶν, καὶ κατ' ὀλίγον ἕλκωσι τὸ πλοῖον ἕως οὗ ὁ Θεὸς πέμψῃ τὸν ἄνεμον· ἐὰν δὲ μάθωσιν ὅτι ἀνέστη γνόφος, τότε δὴ ὁρμῶσι καὶ βάλλουσι πάσσαλον, ἵνα μὴ ῥέμβηται. Ὁ πάσσαλος δέ ἐστι τὸ ἑαυτὸν μέμφεσθαι.
Adelphos hērōtēse ton abban Poimena, legōn; Ti poiēsō tǭ barei toutǭ tǭ synechonti me? Legei autǭ ho gerōn, hoti Ta mikra ploia kai ta megala echousi zōnas, hina an mē ę̄ euphoros anemos, balōsi to parolkion kai tas zōnas eis ta stēthē autōn, kai kat' oligon helkōsi to ploion heōs hou ho Theos pempsę̄ ton anemon; ean de mathōsin hoti anestē gnophos, tote dē hormōsi kai ballousi passalon, hina mē rhembētai. Ho passalos de esti to heauton memphesthai.
A brother asked abba Poemen, saying, “What shall I do about this heaviness that oppresses me?” The old man says to him, “Small and large boats have towlines, so that if there is no favorable wind, they put the towrope and the lines over their chests and little by little pull the boat until God sends the wind; but if they learn that darkness has come on, then they hasten to drive in a stake, so that it does not drift. … The stake is blaming oneself.”
89.146PG 65:357
Αδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα διὰ τὰς τῶν λογισμῶν ἐπηρείας. Καὶ λέγει αὐτῷ ὁ γέρων· Τοῦτο τὸ πρᾶγμα ἔοικεν ἀνδρὶ ἔχοντι πῦρ ἐξ εὐωνύμων, καὶ κρατῆρα ὕδατος ἐκ δεξιῶν. Ἐὰν οὖν ἀφθῇ τὸ πῦρ, λάβῃ ἐκ τοῦ κρατῆρος τὸ ὕδωρ, καὶ σβέσῃ αὐτό. Τὸ πῦρ ἐστιν ὁ σπόρος τοῦ ἐχθροῦ· τὸ δὲ ὕδωρ, τὸ ῥίψαι ἑαυτὸν ἐνώπιον τοῦ Θεοῦ.
Adelphos ērōtēse ton abban Poimena dia tas tōn logismōn epēreias. Kai legei autǭ ho gerōn; Touto to pragma eoiken andri echonti pyr ex euōnymōn, kai kratēra hydatos ek dexiōn. Ean oun aphthę̄ to pyr, labę̄ ek tou kratēros to hydōr, kai sbesę̄ auto. To pyr estin ho sporos tou echthrou; to de hydōr, to rhipsai heauton enōpion tou Theou.
A brother asked abba Poemen about the harassment of thoughts. And the old man says to him, “This is like a man who has fire on his left and a bowl of water on his right. If the fire flares up, let him take water from the bowl and put it out. The fire is the seed of the enemy; the water is throwing oneself down before God.”
89.147PG 65:357
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Βέλτιόν ἐστι τὸ λαλῆσαι ἢ σιωπῆσαι; Λέγει αὐτῷ ὁ γέρων, ὅτι Ὁ λαλῶν διὰ τὸν Θεὸν καλῶς ποιεῖ, καὶ ὁ σιωπῶν διὰ τὸν Θεὸν, ὁμοίως.
Adelphos ērōtēse ton abban Poimena, legōn; Beltion esti to lalēsai ē siōpēsai? Legei autǭ ho gerōn, hoti Ho lalōn dia ton Theon kalōs poiei, kai ho siōpōn dia ton Theon, homoiōs.
A brother asked abba Poemen, saying, “Is it better to speak or to keep silent?” The old man says to him, “One who speaks for God’s sake does well, and one who keeps silent for God’s sake likewise.”
89.148PG 65:357–359
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς δύναται ἄνθρωπος ἐκφυγεῖν τῷ κακῶς εἰπεῖν τῷ πλησίον; Λέγει αὐτῷ ὁ γέρων· Ἡμεῖς καὶ οἱ ἀδελφοὶ ἡμῶν, δύο εἰκόνες ἐσμέν· ἣν δ᾽ ἂν ὥραν ἄνθρωπος ἑαυτῷ προσέχῃ καὶ μέμψηται, εὑρίσκεται ἔντιμος παρ᾿ αὐτῷ ὁ ἀδελφὸς αὐτοῦ· ὅτε δὲ ἑαυτῷ φαίνεται καλὸς, εὑρίσκει τὸν ἀδελφὸν αὐτοῦ κακὸν ἐνώπιον αὐτοῦ.
Adelphos ērōtēse ton abban Poimena, legōn; Pōs dynatai anthrōpos ekphygein tǭ kakōs eipein tǭ plēsion? Legei autǭ ho gerōn; Hēmeis kai hoi adelphoi hēmōn, dyo eikones esmen; hēn d᾽ an hōran anthrōpos heautǭ prosechę̄ kai mempsētai, heurisketai entimos par᾿ autǭ ho adelphos autou; hote de heautǭ phainetai kalos, heuriskei ton adelphon autou kakon enōpion autou.
A brother asked abba Poemen, saying, “How can a man avoid speaking evil of his neighbor?” The old man says to him, “We and our brothers are two images: whenever a man attends to himself and blames himself, his brother is found precious in his sight; but when he seems good to himself, he finds his brother bad in his sight.”
89.149PG 65:359
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα διὰ τὴν ἀκηδίαν. Καὶ λέγει αὐτῷ ὁ γέρων, ὅτι Ἡ ἀκηδία στήκει ἐπὶ πάσῃ ἀρχῇ, καὶ οὐκ ἔστι χεῖρον αὐτῆς πάθος· ἀλλ᾽ ἐὰν γνωρίσῃ αὐτὴν ὁ ἄνθρωπος, ὅτι αὕτη ἐστὶν, ἀναπαύεται.
Adelphos ērōtēse ton abban Poimena dia tēn akēdian. Kai legei autǭ ho gerōn, hoti Hē akēdia stēkei epi pasę̄ archę̄, kai ouk esti cheiron autēs pathos; all᾽ ean gnōrisę̄ autēn ho anthrōpos, hoti hautē estin, anapauetai.
A brother asked abba Poemen about listlessness. And the old man says to him, “Listlessness stands at every beginning, and there is no worse passion; but if a man recognizes it for what it is, he is at rest.”
89.150PG 65:359
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Τρεῖς σωματικάς πράξεις ἴδομεν τοῦ ἀββᾶ Παμβώ· ἀσιτίαν ἕως ὀψὲ καθ' ἑκάστην ἡμέραν, καὶ σιωπὴν, καὶ μέγα ἐργόχειρον.
Eipen ho abbas Poimēn, hoti Treis sōmatikas praxeis idomen tou abba Pambō; asitian heōs opse kath' hekastēn hēmeran, kai siōpēn, kai mega ergocheiron.
Abba Poemen said, “We saw three bodily practices in abba Pambo: fasting until evening every day, silence, and much handiwork.”
89.151PG 65:359
Εἶπε πάλιν, ὅτι ἔλεγεν ὁ ἀββᾶς Θεωνᾶς, ὅτι Κἂν κερδήσῃ τις ἀρετὴν, ὁ Θεὸς οὐ παρέχει μόνῳ αὐτῷ τὴν χάριν· οἶδε γὰρ ὅτι οὐκ ἦν πιστὸς τοῦ ἰδίου καμάτου· ἀλλ᾽ ἐὰν ἀπέλθῃ πρὸς τὸν ἑταῖρον αὐτοῦ, τότε παραμένει αὐτῷ. ρυβ΄. Αδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Θέλω εἰς κοινόβιον εἰσελθεῖν, καὶ οἰκῆσαι. Λέγει αὐτῷ ὁ γέρων· Εἰ θέλεις εἰς κοινόβιον εἰσελθεῖν, εἰ μὴ ἀμεριμνήσῃς ἀπὸ πάσης συντυχίας καὶ παντὸς πράγματος, οὐ δύνασαι κοινόβιον ἐργάσασθαι· τοῦ γὰρ βαυκαλίου μόνου οὐκ ἔχεις ἐξουσίαν. ρνγ'. Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω; Καὶ εἶπεν· Γέγραπται, ὅτι Τὴν ἀνομίαν μου ἐγὼ ἀναγγελῶ, καὶ μεριμνήσω ὑπὲρ τῆς ἁμαρτίας μου.
Eipe palin, hoti elegen ho abbas Theōnas, hoti Kan kerdēsę̄ tis aretēn, ho Theos ou parechei monǭ autǭ tēn charin; oide gar hoti ouk ēn pistos tou idiou kamatou; all᾽ ean apelthę̄ pros ton hetairon autou, tote paramenei autǭ. ryb΄. Adelphos ērōtēse ton abban Poimena, legōn; Thelō eis koinobion eiselthein, kai oikēsai. Legei autǭ ho gerōn; Ei theleis eis koinobion eiselthein, ei mē amerimnēsę̄s apo pasēs syntychias kai pantos pragmatos, ou dynasai koinobion ergasasthai; tou gar baukaliou monou ouk echeis exousian. rng'. Adelphos hērōtēse ton abban Poimena, legōn; Ti poiēsō? Kai eipen; Gegraptai, hoti Tēn anomian mou egō anangelō, kai merimnēsō hyper tēs hamartias mou.
He also said that abba Theonas used to say, “Even if someone gains a virtue, God does not give him the grace for himself alone; for he knows that he was not faithful in his own labor; but if he goes to his companion, then it stays with him.” [152] A brother asked abba Poemen, saying, “I want to enter a community and live there.” The old man says to him, “If you want to enter a community, unless you become free of care about every meeting and every matter, you cannot do the work of a community; for you will not have authority even over the jug alone.” [153] A brother asked abba Poemen, saying, “What shall I do?” And he said, “It is written, ‘I will declare my iniquity, and I will be anxious over my sin.’”
89.154PG 65:359
Εἶπεν ὁ ἀββᾶς Ποιμήν· Τῆς πορνείας καὶ τῆς καταλαλιᾶς οὐ δέον ἐστὶν ἄνθρωπον τὸ σύνολον οὐδὲ λαλῆσαι τοὺς δύο λογισμοὺς τούτους, οὐδὲ ὅλως ἐννοῆσαι τῇ καρδίᾳ. Ἐάν τε γὰρ θέλῃ ὅλως διακρίναι αὐτὰ ἐν τῇ καρδίᾳ αὐτοῦ, οὐκ ὠφελεῖται· ἀλλ᾽ ἀγριανθεὶς ἀπ᾿ αὐτῶν ἔξει ἀνάπαυσιν.
Eipen ho abbas Poimēn; Tēs porneias kai tēs katalalias ou deon estin anthrōpon to synolon oude lalēsai tous dyo logismous toutous, oude holōs ennoēsai tę̄ kardią. Ean te gar thelę̄ holōs diakrinai auta en tę̄ kardią autou, ouk ōpheleitai; all᾽ agriantheis ap᾿ autōn exei anapausin.
Abba Poemen said, “With sexual immorality and slander a man ought not to speak these two thoughts at all, nor even think of them in his heart. For if he wants to examine them at all in his heart, he does not benefit; but if he turns fiercely away from them, he will have rest.”
89.155PG 65:359
Ἔλεγον οἱ ἀδελφοὶ τοῦ ἀββᾶ Ποιμένος αὐτῷ· Ἀπέλθωμεν ἐκ τοῦ τόπου τούτου· ὀχλοῦσι γὰρ τὰ μοναστήρια τοῦ τόπου τούτου ἡμῖν, καὶ ἀπόλλυμεν τὰς ψυχὰς ἡμῶν· ἰδοὺ καὶ τὰ παιδία κλαίοντα οὐκ ἀφίουσιν ἡμᾶς ἡσυχάσαι. Λέγει αὐτοῖς ὁ ἀββᾶς Ποιμήν· Διὰ τὰς φωνὰς τῶν ἀγγέλων θέλετε ἀναχωρήσαι ἔνθεν.
Elegon hoi adelphoi tou abba Poimenos autǭ; Apelthōmen ek tou topou toutou; ochlousi gar ta monastēria tou topou toutou hēmin, kai apollymen tas psychas hēmōn; idou kai ta paidia klaionta ouk aphiousin hēmas hēsychasai. Legei autois ho abbas Poimēn; Dia tas phōnas tōn angelōn thelete anachōrēsai enthen.
Abba Poemen’s brothers said to him, “Let us leave this place; for the monasteries of this place trouble us, and we are losing our souls; look, even the children crying do not let us live in stillness.” Abba Poemen says to them, “You want to leave here because of the voices of angels?”
89.156PG 65:359
Ἠρώτησεν ὁ ἀββᾶς Βιτίμιος τὸν ἀββᾶν Ποιμένα, λέγων· Ἐάν τις ἔχῃ πρὸς ἐμὲ λύπην, καὶ μετανοήσω αὐτῷ, καὶ μὴ πεισθῇ, τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Λάβε μετὰ σοῦ ἄλλους δύο ἀδελφοὺς, καὶ μετανόησον αὐτῷ. Καὶ ἐὰν μὴ πεισθῇ, λάβε ἄλλους πέντε. Ἐὰν δὲ καὶ τούτοις μὴ πεισθῇ, λάβε πρεσβύτερον. Ἐὰν δὲ καὶ οὕτως μὴ πεισθῇ, ἀταράχως λοιπὸν εἶξαι τῷ Θεῷ, ἵνα αὐτὸς πληροφορήσῃ αὐτὸν, καὶ ἀμεριμνήσῃς.
Ērōtēsen ho abbas Bitimios ton abban Poimena, legōn; Ean tis echę̄ pros eme lypēn, kai metanoēsō autǭ, kai mē peisthę̄, ti poiēsō? Legei autǭ ho gerōn; Labe meta sou allous dyo adelphous, kai metanoēson autǭ. Kai ean mē peisthę̄, labe allous pente. Ean de kai toutois mē peisthę̄, labe presbyteron. Ean de kai houtōs mē peisthę̄, atarachōs loipon eixai tǭ Theǭ, hina autos plērophorēsę̄ auton, kai amerimnēsę̄s.
Abba Bitimius asked abba Poemen, saying, “If someone has a grievance against me, and I make a prostration of apology to him, and he is not persuaded, what shall I do?” The old man says to him, “Take two other brothers with you and apologize to him. And if he is not persuaded, take five others. And if he is not persuaded by them either, take a presbyter. And if he is still not persuaded, then calmly leave it to God, that he may convince him, and be free of care.”
89.157PG 65:359
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι Τὸ διδάξαι τὸν πλησίον, ὅμοιόν ἐστι τοῦ ἐλέγξαι.
Eipen ho abbas Poimēn, hoti To didaxai ton plēsion, homoion esti tou elenxai.
Abba Poemen said, “Teaching one’s neighbor is like rebuking him.”
89.158PG 65:359–361
Εἶπε πάλιν· Μὴ πληρώσῃς τὸ θέλημά σου, Ἀναγκαῖον δὲ ἐστι μᾶλλον ταπεινῶσαι ἑαυτὸν τῷ ἀδελφῷ σου. ρυθ'. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Εὗρον τόπον ἔχοντα πᾶσαν ἀνάπαυσιν τῶν ἀδελφῶν· Θέλεις οἰκήσω ἐκεῖ; καὶ εἶπεν ὁ γέρων· "Ὅπου οὐ βλάπτεις τὸν ἀδελφόν σου, ἐκεῖ μεῖνον.
Eipe palin; Mē plērōsę̄s to thelēma sou, Anankaion de esti mallon tapeinōsai heauton tǭ adelphǭ sou. ryth'. Adelphos ērōtēse ton abban Poimena, legōn; Heuron topon echonta pasan anapausin tōn adelphōn; Theleis oikēsō ekei? kai eipen ho gerōn; "Hopou ou blapteis ton adelphon sou, ekei meinon.
He also said, “Do not fulfill your own will; it is more necessary to humble yourself before your brother.” [159] A brother asked abba Poemen, saying, “I have found a place that has every comfort for the brothers. Do you want me to live there?” And the old man said, “Where you do not harm your brother, stay there.”
89.160PG 65:361
Εἶπεν ὁ ἀββᾶς Ποιμήν· Τὰ τρία ταῦτα κεφάλαιά ἐστι χρήσιμα· τὸ φοβεῖσθαι τὸν Κύριον, καὶ τὸ εὔξασθαι καὶ τὸ ποιῆσαι ἀγαθὸν τῷ πλησίον.
Eipen ho abbas Poimēn; Ta tria tauta kephalaia esti chrēsima; to phobeisthai ton Kyrion, kai to euxasthai kai to poiēsai agathon tǭ plēsion.
Abba Poemen said, “These three chief things are useful: fearing the Lord, praying, and doing good to one’s neighbor.”
89.161PG 65:361
Ἀδελφὸς εἶπε τῷ ἀββᾷ Ποιμένι· Τὸ σῶμά μου ἐξησθένησε, καὶ τὰ πάθη μου οὐκ ἐξασθενοῦσι. Λέγει αὐτῷ ὁ γέρων· Ἀκανθώδεις ῥουσίδες εἰσὶ τὰ πάθη.
Adelphos eipe tǭ abbą Poimeni; To sōma mou exēsthenēse, kai ta pathē mou ouk exasthenousi. Legei autǭ ho gerōn; Akanthōdeis rhousides eisi ta pathē.
A brother said to abba Poemen, “My body has grown weak, and my passions do not grow weak.” The old man says to him, “The passions are thorny roots.”
89.162PG 65:361
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω; Λέγει αὐτῷ ὁ γέρων· Ὅταν ὁ Θεὸς ἐπισκέπτηται ἡμᾶς, τίνος ἔχομεν φροντίσαι Λέγει αὐτῷ ὁ ἀδελφός· Τῶν ἁμαρτιῶν ἡμῶν. Λέγει οὖν ὁ γέρων· Εἰσέλθωμεν εἰς τὸ κελλίον ἡμῶν, καὶ καθίσαντες μνημονεύσωμεν τῶν ἁμαρτιῶν ἡμῶν, καὶ ὁ Κύριος συνέρχεται ἡμῖν ἐν πᾶσι.
Adelphos hērōtēse ton abban Poimena, legōn; Ti poiēsō? Legei autǭ ho gerōn; Hotan ho Theos episkeptētai hēmas, tinos echomen phrontisai Legei autǭ ho adelphos; Tōn hamartiōn hēmōn. Legei oun ho gerōn; Eiselthōmen eis to kellion hēmōn, kai kathisantes mnēmoneusōmen tōn hamartiōn hēmōn, kai ho Kyrios synerchetai hēmin en pasi.
A brother asked abba Poemen, saying, “What shall I do?” The old man says to him, “When God visits us, what are we to care about?” The brother says to him, “Our sins.” So the old man says, “Let us go into our cell, and sitting down let us remember our sins, and the Lord will come to our help in everything.”
89.163PG 65:361
Ἀδελφὸς ὑπάγων εἰς τὴν ἀγορὰν ἠρώτησε τὸν ἀββᾶν Ποιμένα· Τί θέλεις ποιήσω; Λέγει αὐτῷ ὁ γέρων· Γενοῦ φίλος τοῦ ἑαυτὸν βιαζομένου, καὶ μετὰ ἀναπαύσεως πωλεῖς τὰ σκεύη σου.
Adelphos hypagōn eis tēn agoran ērōtēse ton abban Poimena; Ti theleis poiēsō? Legei autǭ ho gerōn; Genou philos tou heauton biazomenou, kai meta anapauseōs pōleis ta skeuē sou.
A brother going to the market asked abba Poemen, “What do you want me to do?” The old man says to him, “Be a friend of the one who forces himself, and you will sell your goods in peace.”
89.164PG 65:361
Εἶπεν ὁ ἀββᾶς Ποιμήν· Δίδαξον τὸ στόμα σου λαλεῖν ἃ ἔχει ἡ καρδία σου.
Eipen ho abbas Poimēn; Didaxon to stoma sou lalein ha echei hē kardia sou.
Abba Poemen said, “Teach your mouth to speak what your heart holds.”
89.165PG 65:361
Ἠρωτήθη ὁ ἀββᾶς Ποιμὴν περὶ μολυσμῶν· καὶ ἀπεκρίθη, ὅτι Ἐὰν στήσωμεν τὸ πρακτικὸν καὶ νήψωμεν ἐπιμελῶς, οὐχ εὑρήσομεν ἐν ἑαυτοῖς μολυσμόν.
Ērōtēthē ho abbas Poimēn peri molysmōn; kai apekrithē, hoti Ean stēsōmen to praktikon kai nēpsōmen epimelōs, ouch heurēsomen en heautois molysmon.
Abba Poemen was asked about defilements; and he answered, “If we establish our practice and keep watch carefully, we shall find no defilement in ourselves.”
89.166PG 65:361–363
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἀπὸ τρίτης γενεᾶς τῆς Σκήτεως, καὶ τοῦ ἀββᾶ Μωϋσέως, οὐκ ἦλθον ἔτι οἱ ἀδελφοὶ εἰς προκοπήν. ρέζ'. Εἶπε πάλιν· Ἄνθρωπος ἐὰν τὴν τάξιν αὐτοῦ φυλάττῃ, οὐ ταράσσεται. ρξη΄. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς δεῖ με καθίσαι ἐν τῷ κελλίῳ; Λέγει αὐτῷ· Τὸ ἐν τῷ κελλίῳ καθίσαι, τὸ φανερὸν, τοῦτό ἐστι τὸ ἐργόχειρον, καὶ τὸ μονοσιτίσαι καὶ τὸ σιωπᾶν, καὶ ἡ μελέτη· τὸ δὲ ἐν κρυπτῷ προκόπτειν εἰς τὸ κελλίον ἐστὶ, τὸ βασανίζειν τὴν ἑαυτοῦ μέμψιν ἐν παντὶ τόπῳ ὅπου ἐὰν ἀπέρχῃ, καὶ τῶν συνάξεων τὰς ὥρας καὶ τῶν κρυπτῶν μὴ ἀμελεῖν. Ἐὰν δὲ καὶ συμβῇ καιρὸν ἀργῆσαι τοῦ ἐργοχείρου σου, εἰσελθὼν εἰς τὴν σύναξιν ἀταράχως ἐπιτέλεσον. Τὸ δὲ τέλος τούτων, συνοδίαν καλὴν κτῆσαι, ἀπόσχου δὲ ἀπὸ κακῆς συνοδίας ρξθ'. 'Αδελφὸς ἡρωτησε τὸν ἀββᾶν Ποιμένα· Ἑὰν ἀδελφὸς ἔχῃ μου μικρὰ νουμία, θέλεις αὐτὸν ἐρωτήσω; Λέγει αὐτῷ ὁ γέρων· Ἑρώτησον αὐτὸν ἅπαξ. Λέγει αὐτῷ ὁ ἀδελφός· Τί οὖν ποιήσω; οὐ γὰρ περιγίνομαι τοῦ λογισμοῦ μου. Λέγει αὐτῷ ὁ γέρων· Ἄφες τὸν λογισμόν σου λακκᾷν μόνον τὸν ἀδελφόν σου μὴ θλίψης.
Eipen ho abbas Poimēn, hoti apo tritēs geneas tēs Skēteōs, kai tou abba Mōÿseōs, ouk ēlthon eti hoi adelphoi eis prokopēn. rez'. Eipe palin; Anthrōpos ean tēn taxin autou phylattę̄, ou tarassetai. rxē΄. Adelphos ērōtēse ton abban Poimena, legōn; Pōs dei me kathisai en tǭ kelliǭ? Legei autǭ; To en tǭ kelliǭ kathisai, to phaneron, touto esti to ergocheiron, kai to monositisai kai to siōpan, kai hē meletē; to de en kryptǭ prokoptein eis to kellion esti, to basanizein tēn heautou mempsin en panti topǭ hopou ean aperchę̄, kai tōn synaxeōn tas hōras kai tōn kryptōn mē amelein. Ean de kai symbę̄ kairon argēsai tou ergocheirou sou, eiselthōn eis tēn synaxin atarachōs epiteleson. To de telos toutōn, synodian kalēn ktēsai, aposchou de apo kakēs synodias rxth'. 'Adelphos hērōtēse ton abban Poimena; Hean adelphos echę̄ mou mikra noumia, theleis auton erōtēsō? Legei autǭ ho gerōn; Herōtēson auton hapax. Legei autǭ ho adelphos; Ti oun poiēsō? ou gar periginomai tou logismou mou. Legei autǭ ho gerōn; Aphes ton logismon sou lakkąn monon ton adelphon sou mē thlipsēs.
Abba Poemen said that from the third generation of Scetis and of abba Moses, the brothers no longer made progress. [167] He also said, “If a man keeps his order, he is not troubled.” [168] A brother asked abba Poemen, saying, “How should I live in my cell?” He says to him, “Living in the cell, outwardly, is handiwork, eating once a day, silence, and meditation; but progressing in secret in the cell is to bear the blame of oneself in every place you go, and not to neglect the hours of the offices and the secret prayers. And if it happens that you have time free from your handiwork, go into the office and finish it calmly. And the end of all this is to acquire good company and keep away from bad company.” [169] A brother asked abba Poemen, “If a brother has a few coins of mine, do you want me to ask him for them?” The old man says to him, “Ask him once.” The brother says to him, “Then what shall I do? For I cannot overcome my thought.” The old man says to him, “Let your thought bark; only do not afflict your brother.”
89.170PG 65:363
Συνέβη τινὰς τῶν Πατέρων παραβαλεῖν εἰς οἰκίαν φιλοχρίστου τινὸς, ἐν οἷς ἦν καὶ ὁ ἀββᾶς Ποιμήν· καὶ ἐν τῷ ἐσθίειν αὐτοὺς, παρετέθη κρέα· ἔφαγον δὲ πάντες χωρὶς τοῦ ἀββᾶ Ποιμένος· καὶ ἐθαύμαζον οἱ γέροντες ὅτι οὐκ ἤσθιεν, εἰδότες τὴν διάκρισιν αὐτοῦ. Ὡς δὲ ἀνέστησαν, λέγουσιν αὐτῷ· Σὺ εἶ Ποιμὴν, καὶ οὕτως ἐποίησας; Ἀπεκρίθη αὐτοῖς ὁ γέρων· Συγχωρήσατέ μοι, Πατέρες· ὑμεῖς ἐφάγετε, καὶ οὐδεὶς ἐσκανδαλίσθη· ἐγὼ δὲ εἰ ἔφαγον, ἐπειδὴ πολλοὶ ἀδελφοὶ ἔρχονται ἔγγιστά μου, εἶχον βλαβῆναι, λέγοντες· Ποιμὴν ἔφαγε κρέα, καὶ ἡμεῖς οὐκ ἐσθίομεν; Καὶ ἐθαύμασαν τὴν διάκρισιν αὐτοῦ.
Synebē tinas tōn Paterōn parabalein eis oikian philochristou tinos, en hois ēn kai ho abbas Poimēn; kai en tǭ esthiein autous, paretethē krea; ephagon de pantes chōris tou abba Poimenos; kai ethaumazon hoi gerontes hoti ouk ēsthien, eidotes tēn diakrisin autou. Hōs de anestēsan, legousin autǭ; Sy ei Poimēn, kai houtōs epoiēsas? Apekrithē autois ho gerōn; Synchōrēsate moi, Pateres; hymeis ephagete, kai oudeis eskandalisthē; egō de ei ephagon, epeidē polloi adelphoi erchontai engista mou, eichon blabēnai, legontes; Poimēn ephage krea, kai hēmeis ouk esthiomen? Kai ethaumasan tēn diakrisin autou.
It happened that some of the Fathers visited the house of a Christ-loving man, and among them was abba Poemen; and as they ate, meat was served; and all ate except abba Poemen; and the old men marveled that he did not eat, knowing his discernment. When they got up, they say to him, “You are Poemen, and you acted like this?” The old man answered them, “Forgive me, Fathers; you ate, and no one was offended; but if I had eaten, since many brothers come near me, they would have been harmed, saying, ‘Poemen ate meat, and shall we not eat?’” And they marveled at his discernment.
89.171PG 65:363
Εἶπεν ὁ ἀββᾶς Ποιμήν· Ἐγὼ λέγω, ὅτι εἰς τὸν τόπον ὅπου βάλλεται ὁ Σατανᾶς, ἐκεῖ βάλλομαι.
Eipen ho abbas Poimēn; Egō legō, hoti eis ton topon hopou balletai ho Satanas, ekei ballomai.
Abba Poemen said, “I say that wherever Satan is thrown, there I am thrown.”
89.172PG 65:363
Ὁ αὐτὸς εἶπε τῷ ἀββᾷ Ἀνούβ· Ἀπόστρεψον τοὺς ὀφθαλμούς σου τοῦ μὴ ἰδεῖν ματαιότητα· ἡ γὰρ ἐλευθερία ψυχὰς ἀναιρεῖ.
Ho autos eipe tǭ abbą Anoub; Apostrepson tous ophthalmous sou tou mē idein mataiotēta; hē gar eleutheria psychas anairei.
The same said to abba Anoub, “Turn away your eyes from seeing vanity; for license destroys souls.”
89.173PG 65:363
Ἐμαχήσατό ποτε Παΐζιος μετὰ ἀδελφοῦ αὐτοῦ, καθεζομένου τοῦ ἀββᾶ Ποιμένος, μέχρις αἷμα ἐκ τῶν κεφαλῶν αὐτῶν καταῤῥυῆναι· καὶ οὐδὲν τὸ σύνολον ἐλάλησεν αὐτοῖς ὁ γέρων. Εἰσῆλθεν οὖν ὁ ἀββᾶς Ἀνούβ· καὶ ἰδὼν αὐτοὺς, λέγει τῷ ἀββᾷ Ποιμένι· Διατί ἀφῆκας τοὺς ἀδελφοὺς μαχομένους, μηδὲν λαλήσας αὐτοῖς; Λέγει ὁ ἀββᾶς Ποιμήν· Ἀδελφοί εἰσι, πάλιν εἰρηνεύουσι. Λέγει ὁ ἀββᾶς Ἀνούβ· Τί ἐστι τοῦτο εἶδες ὅτι οὕτως ἐποίησαν, καὶ λέγεις· Πάλιν εἰρηνεύουσι; Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· θὲς εἰς τὴν καρδίαν σου, ὅτι οὐκ ἤμην ὧδε ἔσω.
Emachēsato pote Païzios meta adelphou autou, kathezomenou tou abba Poimenos, mechris haima ek tōn kephalōn autōn katarrhyēnai; kai ouden to synolon elalēsen autois ho gerōn. Eisēlthen oun ho abbas Anoub; kai idōn autous, legei tǭ abbą Poimeni; Diati aphēkas tous adelphous machomenous, mēden lalēsas autois? Legei ho abbas Poimēn; Adelphoi eisi, palin eirēneuousi. Legei ho abbas Anoub; Ti esti touto eides hoti houtōs epoiēsan, kai legeis; Palin eirēneuousi? Legei autǭ ho abbas Poimēn; thes eis tēn kardian sou, hoti ouk ēmēn hōde esō.
Once Paësius fought with his brother, while abba Poemen was sitting there, until blood ran down from their heads; and the old man said nothing at all to them. Then abba Anoub came in; and seeing them, he says to abba Poemen, “Why did you let the brothers fight without saying anything to them?” Abba Poemen says, “They are brothers; they will make peace again.” Abba Anoub says, “What is this? You saw that they acted like this, and you say, ‘They will make peace again’?” Abba Poemen says to him, “Put it in your heart that I was not here inside.”
89.174PG 65:363
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· 'Αδελφοὶ οἰκοῦσι μετ' ἐμοῦ· θέλεις κελεύσω αὐτοῖς; Λέγει αὐτῷ ὁ γέρων· Οὐχί· ἀλλὰ ποίησον πρῶτον τὸ ἔργον, καὶ ἐὰν θέλωσι ζῇν, ἑαυτοῖς βλέπουσι. Λέγει αὐτῷ ὁ ἀδελφός· Θέλουσι καὶ αὐτοὶ, Πάτερ, ἵνα κελεύσω αὐτοῖς. Λέγει αὐτῷ ὁ γέρων· Μή· ἀλλὰ γενοῦ αὐτοῖς τύπος, καὶ μὴ νομοθέτης.
Adelphos ērōtēse ton abban Poimena, legōn; 'Adelphoi oikousi met' emou; theleis keleusō autois? Legei autǭ ho gerōn; Ouchi; alla poiēson prōton to ergon, kai ean thelōsi zę̄n, heautois blepousi. Legei autǭ ho adelphos; Thelousi kai autoi, Pater, hina keleusō autois. Legei autǭ ho gerōn; Mē; alla genou autois typos, kai mē nomothetēs.
A brother asked abba Poemen, saying, “Brothers live with me; do you want me to give them orders?” The old man says to him, “No; but first do the work yourself, and if they want to live, they will see to themselves.” The brother says to him, “They themselves want me to give them orders, father.” The old man says to him, “No; but be an example to them, not a lawgiver.”
89.176PG 65:365
Εἶπε πάλιν· Ἄνθρωπος ἔχων παιδίον συνοικοῦν, καὶ ἐνεργούμενος εἰς αὐτὸ εἰς οἷον δ᾽ ἂν πάθος τοῦ παλαιοῦ ἀνθρώπου, καὶ πάλιν κατέχει αὐτὸ μεθ' ἑαυτοῦ, ὅμοιός ἐστιν ὁ τοιοῦτος ἀνθρώπῳ ἔχοντι ἀγρὸν ὑπὸ σκωλήκων βιβρωσκόμενον.
Eipe palin; Anthrōpos echōn paidion synoikoun, kai energoumenos eis auto eis hoion d᾽ an pathos tou palaiou anthrōpou, kai palin katechei auto meth' heautou, homoios estin ho toioutos anthrōpǭ echonti agron hypo skōlēkōn bibrōskomenon.
He also said, “A man who has a boy living with him and is moved toward him by any passion of the old man, and still keeps him with him, is like a man whose field is eaten by worms.”
89.177PG 65:365
Εἶπε πάλιν· Ἡ πονηρία τὴν πονηρίαν οὐδαμῶς ἀναιρεῖ· ἀλλ' ἐάν τίς σε κακοποιήσῃ, εὐποίησον αὐτῷ, ἵνα διὰ τῆς ἀγαθοποιίας ἀνέλῃς τὴν πονηρίαν.
Eipe palin; Hē ponēria tēn ponērian oudamōs anairei; all' ean tis se kakopoiēsę̄, eupoiēson autǭ, hina dia tēs agathopoiias anelę̄s tēn ponērian.
He also said, “Evil never destroys evil; but if someone does you harm, do him good, so that by doing good you may destroy the evil.”
89.178PG 65:365
Εἶπε πάλιν, ὅτι Δαβὶδ ὅτε μετὰ τοῦ λέοντος συνέβαλε, τοῦ λαρυγγίου αὐτοῦ κατέσχεν αὐτὸν, καὶ εὐθέως ἀπέκτεινεν αὐτόν. Ἐὰν οὖν καὶ ἡμεῖς κατάσχωμεν τοῦ λαρυγγίου καὶ τῆς κοιλίας ἑαυτῶν, νικῶμεν διὰ τοῦ Θεοῦ τὸν ἀόρατον λέοντα..
Eipe palin, hoti Dabid hote meta tou leontos synebale, tou laryngiou autou kateschen auton, kai eutheōs apekteinen auton. Ean oun kai hēmeis kataschōmen tou laryngiou kai tēs koilias heautōn, nikōmen dia tou Theou ton aoraton leonta..
He also said, “When David fought with the lion, he seized it by the throat and at once killed it. So if we too control our throat and our belly, we conquer the invisible lion through God.”
89.179PG 65:365
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Τί ποιήσω, ὅτι ἔρχεταί μοι θλίψις, καὶ κινοῦμαι; Καὶ εἶπεν ὁ γέρων, ὅτι ἡ βία ποιεῖ καὶ τοὺς μικροὺς καὶ τοὺς μεγάλους κινηθῆναι. ρτ'. Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι ἐκάθητο εἰς Σκῆτιν μετὰ δύο ἀδελφῶν αὐτοῦ· καὶ ὁ μικρότερος ἔθλιβεν αὐτούς. Καὶ λέγει τῷ ἄλλῳ ἀδελφῷ· Παραλύει ἡμᾶς ὁ μικρότερος οὗτος· ἐγείρου, ἄγωμεν ἔνθεν. Καὶ ἐξελθόντες ἀφῆκαν αὐτόν. Ὡς οὖν εἶδεν ὅτι ἐχρόνισαν, εἶδεν αὐτοὺς μακρὰν ἀπέχοντας, καὶ ἤρξατο τρέχειν ὀπίσω αὐτῶν, κράζων. Λέγει ὁ ἀββᾶς Ποιμήν· Μείνωμεν τὸν ἀδελφὸν, ὅτι κοπιᾷ. Ὡς οὖν ἦλθε πρὸς αὐτοὺς, ἔβαλε μετάνοιαν, λέγων· Ποῦ ὑπάγετε, καὶ ἀφίετέ με μόνον; Λέγει αὐτῷ ὁ γέρων· Ὅτι θλίβεις ἡμᾶς, διὰ τοῦτο ἡμεῖς ἀναχωροῦμεν. Λέγει αὐτοῖς Ναὶ, ναὶ, ὅπου θέλετε, ἄγωμεν ὁμοῦ. Καὶ ἰδὼν ὁ γέρων τὴν ἀκακίαν αὐτοῦ, λέγει τῷ ἀδελφῷ αὐτοῦ· Ἀναστρέψωμεν, ἀδελφέ· οὐ γὰρ θέλων ταῦτα ποιεῖ, ἀλλ᾽ ὁ διάβολός ἐστιν ὁ ταῦτα ποιῶν αὐτῷ. Καὶ ἀναστρέψαντες ἦλθον εἰς τὸν τόπον αὐτῶν.
Adelphos hērōtēse ton abban Poimena, legōn; Ti poiēsō, hoti erchetai moi thlipsis, kai kinoumai? Kai eipen ho gerōn, hoti hē bia poiei kai tous mikrous kai tous megalous kinēthēnai. rt'. Elegon peri tou abba Poimenos, hoti ekathēto eis Skētin meta dyo adelphōn autou; kai ho mikroteros ethliben autous. Kai legei tǭ allǭ adelphǭ; Paralyei hēmas ho mikroteros houtos; egeirou, agōmen enthen. Kai exelthontes aphēkan auton. Hōs oun eiden hoti echronisan, eiden autous makran apechontas, kai ērxato trechein opisō autōn, krazōn. Legei ho abbas Poimēn; Meinōmen ton adelphon, hoti kopią. Hōs oun ēlthe pros autous, ebale metanoian, legōn; Pou hypagete, kai aphiete me monon? Legei autǭ ho gerōn; Hoti thlibeis hēmas, dia touto hēmeis anachōroumen. Legei autois Nai, nai, hopou thelete, agōmen homou. Kai idōn ho gerōn tēn akakian autou, legei tǭ adelphǭ autou; Anastrepsōmen, adelphe; ou gar thelōn tauta poiei, all᾽ ho diabolos estin ho tauta poiōn autǭ. Kai anastrepsantes ēlthon eis ton topon autōn.
A brother asked abba Poemen, saying, “What shall I do, for affliction comes upon me and I am shaken?” And the old man said, “Force makes both small and great be shaken.” [180] They said of abba Poemen that he lived at Scetis with two of his brothers; and the younger troubled them. And he says to the other brother, “This younger one is wearing us out; get up, let us go from here.” And going out they left him. When he saw that they were long away, he saw them far off, and began to run after them, crying out. Abba Poemen says, “Let us wait for the brother, for he is tiring himself.” When he came to them, he made a prostration, saying, “Where are you going, leaving me alone?” The old man says to him, “Because you afflict us, that is why we are leaving.” He says to them, “Yes, yes, let us go together wherever you want.” And seeing his innocence, the old man says to his brother, “Let us go back, brother; for he does not do these things willingly, but it is the devil who does them to him.” And turning back, they came to their place.
89.181PG 65:365
Ἠρώτησεν ἡγούμενος κοινοβίου τὸν ἀββᾶν Ποιμένα, λέγων· Πῶς δύναμαι κτήσασθαι τὸν φόβον τοῦ Θεοῦ; Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Πῶς δυνάμεθα κτήσασθαι φόβον Θεοῦ, ἔσωθεν ἔχοντες γαστρία τυρίων, καὶ κεράμια ταρίχων; ρπβ': Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Ποιμένα, λέγων· Ἀ̓ββᾶ, δύο ἄνθρωποι ἦσαν, εἷς μοναχὸς καὶ εἷς κοσμικός. Ὁ μοναχὸς ἐλογίσατο ὀψὲ ἵνα τὸ πρωΐ ῥίψῃ τὸ σχῆμα, καὶ ὁ κοσμικὸς ἐλογίσατο ἵνα γένηται μοναχός· ἀμφότεροι δὲ ἀπέθανον τῇ νυκτὶ ἐκείνῃ· τί ἄρα λογίζεται αὐτοῖς; Καὶ εἶπεν ὁ γέρων· Ὁ μοναχὸς ἀπέθανε μοναχὸς, καὶ ὁ κοσμικὸς ἀπέθανε κοσμικός· ἐν ᾧ γὰρ εὑρέθησαν, ἀπῆλθον.
Ērōtēsen hēgoumenos koinobiou ton abban Poimena, legōn; Pōs dynamai ktēsasthai ton phobon tou Theou? Legei autǭ ho abbas Poimēn; Pōs dynametha ktēsasthai phobon Theou, esōthen echontes gastria tyriōn, kai keramia tarichōn? rpb': Adelphos ērōtēse ton abban Poimena, legōn; Abba, dyo anthrōpoi ēsan, heis monachos kai heis kosmikos. Ho monachos elogisato opse hina to prōï rhipsę̄ to schēma, kai ho kosmikos elogisato hina genētai monachos; amphoteroi de apethanon tę̄ nykti ekeinę̄; ti ara logizetai autois? Kai eipen ho gerōn; Ho monachos apethane monachos, kai ho kosmikos apethane kosmikos; en hǭ gar heurethēsan, apēlthon.
The superior of a community asked abba Poemen, saying, “How can I acquire the fear of God?” Abba Poemen says to him, “How can we acquire the fear of God, having inside jars of cheese and pots of salted fish?” [182] A brother asked abba Poemen, saying, “Abba, there were two men, one a monk and one a layman. The monk decided in the evening to throw off the habit in the morning, and the layman decided to become a monk; and both died that night; how are they reckoned?” And the old man said, “The monk died a monk, and the layman died a layman; for they departed in the state in which they were found.”
89.183PG 65:365–367
Ἔλεγεν ὁ ἀββᾶς Ἰωάννης ὅτι Παρεβάλομέν ποτε ἀπὸ Συρίας τῷ ἀββᾷ Ποιμένι, καὶ ἠθέλομεν αὐτὸν ἐρωτῆσαι περὶ τῆς σκληρότητος τῆς καρδίας. ὁ δὲ γέρων οὐκ ᾔδει Ἑλληνιστὶ, οὐδὲ ὁ ἑρμηνεὺς εὐκαίρησεν Ἰδὼν δὲ ἡμᾶς θλιβομένους ὁ γέρων, ἤρξατο λαλεῖν τῇ Ἑλληνίδι φωνῇ, λέγων· Ἡ φύσις τοῦ ὕδατος ἁπαλή ἐστιν, ἡ δὲ τοῦ λίθου σκληρά· τὸ δὲ βαυκάλιον ἐπάνω κρεμάμενον τοῦ λίθου, στάζον στάζον τιτρᾷ τὸν λίθον. Οὕτως καὶ ὁ λόγος τοῦ Θεοῦ ἁπαλός ἐστιν, ἡ δὲ καρδία ἡμῶν σκληρά· ἀκούων δὲ ὁ ἄνθρωπος πολλάκις τὸν λόγον τοῦ Θεοῦ, ἀνοίγεται ἡ καρδία αὐτοῦ τοῦ φοβεῖσθαι τὸν Θεόν.
Elegen ho abbas Iōannēs hoti Parebalomen pote apo Syrias tǭ abbą Poimeni, kai ēthelomen auton erōtēsai peri tēs sklērotētos tēs kardias. ho de gerōn ouk ę̄dei Hellēnisti, oude ho hermēneus eukairēsen Idōn de hēmas thlibomenous ho gerōn, ērxato lalein tę̄ Hellēnidi phōnę̄, legōn; Hē physis tou hydatos hapalē estin, hē de tou lithou sklēra; to de baukalion epanō kremamenon tou lithou, stazon stazon titrą ton lithon. Houtōs kai ho logos tou Theou hapalos estin, hē de kardia hēmōn sklēra; akouōn de ho anthrōpos pollakis ton logon tou Theou, anoigetai hē kardia autou tou phobeisthai ton Theon.
Abba John said, “Once we came from Syria to visit abba Poemen, and we wanted to ask him about hardness of heart. But the old man did not know Greek, nor was the interpreter at hand. Seeing us distressed, the old man began to speak in the Greek language, saying, ‘The nature of water is soft, and that of stone hard; but the jar hanging over the stone, dripping drop by drop, pierces the stone. So too the word of God is soft, and our heart hard; but a man who often hears the word of God has his heart opened to fear God.’”
89.184PG 65:367
Παρέβαλεν ὁ ἀββᾶς Ἰσαὰκ τῷ ἀββᾷ Ποιμένι καὶ ἰδὼν αὐτὸν βάλλοντα μικρὸν ὕδωρ εἰς τοὺς πόδας αὐτοῦ ὡς ἔχων πρὸς αὐτὸν παῤῥησίαν, εἶπεν αὐτῷ· Πῶς τινες ἐχρήσαντο τῇ ἀποτομίᾳ σκληραγωγήσαντες τὸ σῶμα αὐτῶν; Καὶ λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Ἡμεῖς οὐκ ἐδιδάχθημεν σωματοκτόνοι, ἀλλὰ παθοκτόνοι.
Parebalen ho abbas Isaak tǭ abbą Poimeni kai idōn auton ballonta mikron hydōr eis tous podas autou hōs echōn pros auton parrhēsian, eipen autǭ; Pōs tines echrēsanto tę̄ apotomią sklēragōgēsantes to sōma autōn? Kai legei autǭ ho abbas Poimēn; Hēmeis ouk edidachthēmen sōmatoktonoi, alla pathoktonoi.
Abba Isaac visited abba Poemen and, seeing him pour a little water on his feet, said to him, since he had freedom with him, “How is it that some have practiced severity, treating their bodies harshly?” And abba Poemen says to him, “We were not taught to be killers of the body, but killers of the passions.”
89.185PG 65:367
Εἶπεν πάλιν· Τὰ τραύματα οὐ δύναμαι κόψαι, τὴν βρῶσιν, τὸ ἔνδυμα, καὶ τὸν ὕπνον· ἀλλ᾽ ἐκ μέρους δυνάμεθα κόψαι.
Eipen palin; Ta traumata ou dynamai kopsai, tēn brōsin, to endyma, kai ton hypnon; all᾽ ek merous dynametha kopsai.
He also said, “These three we cannot cut off: food, clothing, and sleep; but we can cut them off in part.”
89.186PG 65:367
Ἠρώτησεν ἀδελφὸς τὸν ἀββᾶν Ποιμένα, λέγων, ὅτι Πολλὰ λάχανα ἐσθίω. Ἔφη ὁ γέρων· Οὐ συμφέρει σοι· ἀλλὰ φάγε τὸν ἄρτον σου, καὶ μικρὰ λάχανα, καὶ μὴ ἀπέλθῃς εἰς τὰ πατρικά σου ἕνεκεν χρειῶν.
Ērōtēsen adelphos ton abban Poimena, legōn, hoti Polla lachana esthiō. Ephē ho gerōn; Ou sympherei soi; alla phage ton arton sou, kai mikra lachana, kai mē apelthę̄s eis ta patrika sou heneken chreiōn.
A brother asked abba Poemen, saying, “I eat many vegetables.” The old man said, “It is not good for you; but eat your bread and a few vegetables, and do not go to your family home for your needs.”
89.187PG 65:367
Ἔλεγον περὶ τοῦ ἀββᾶ Ποιμένος, ὅτι εἰ ἐκάθηντό τινες γέροντες ἔμπροσθεν αὐτοῦ, καὶ ἐλάλουν περὶ γερόντων, καὶ εἰ ὠνόμαζον τὸν ἀββᾶν Σισόην, ἔλεγεν· Ἄφετε τὰ περὶ τοῦ ἀββᾶ Σισόη· οὐ γὰρ ἔρχεται εἰς μέτρον διηγήματος τὰ περὶ αὐτοῦ.
Elegon peri tou abba Poimenos, hoti ei ekathēnto tines gerontes emprosthen autou, kai elaloun peri gerontōn, kai ei ōnomazon ton abban Sisoēn, elegen; Aphete ta peri tou abba Sisoē; ou gar erchetai eis metron diēgēmatos ta peri autou.
They said of abba Poemen that if some old men were sitting before him talking about old men, and they named abba Sisoes, he would say, “Leave aside what concerns abba Sisoes; for what concerns him is beyond the measure of telling.”
Chapter 90
90.1PG 65:367
Ἦν τις λεγόμενος ἀββᾶς Παμβὼ, καὶ περὶ τούτου λέγεται, ὅτι τρία ἔτη ἔμεινεν αἰτούμενος τὸν Θεὸν, καὶ λέγων· Μὴ δοξάσῃς με ἐπὶ τῆς γῆς. Καὶ οὕτως ἐδόξασεν αὐτὸν ὁ Θεὸς, ὥστε μὴ δύνασθαί τινα ἀτενίσαι εἰς τὸ πρόσωπον αὐτοῦ, ἐκ τῆς δόξης ἧς εἶχεν τὸ πρόσωπον αὐτοῦ.
Ēn tis legomenos abbas Pambō, kai peri toutou legetai, hoti tria etē emeinen aitoumenos ton Theon, kai legōn; Mē doxasę̄s me epi tēs gēs. Kai houtōs edoxasen auton ho Theos, hōste mē dynasthai tina atenisai eis to prosōpon autou, ek tēs doxēs hēs eichen to prosōpon autou.
There was one called abba Pambo, and it is said of him that he spent three years asking God, saying, “Do not glorify me on earth.” And God so glorified him that no one could look steadily at his face because of the glory his face had.
90.2PG 65:367–369
Ἦλθόν ποτε ἀδελφοὶ πρὸς τὸν ἀββᾶν Παμβὼ, καὶ ἠρώτησεν αὐτὸν ὁ εἷς, λέγων· Ἀ̓ββᾶ, ἐγὼ δύο δύο νηστεύω, καὶ ζεύγος ψωμίων ἐσθίω· ἆρα σώζω τὴν ψυχήν μου, ἢ πλανῶμαι; Εἶπεν δὲ καὶ ἄλλος Ἀββᾶ, ἐγὼ καταλύω ἐκ τοῦ ἐργοχείρου μου δύο κεράτια καθ' ἡμέραν, καὶ κρατῶ μικρὰ διὰ τὴν τροφὴν, τὰ δὲ ἄλλα εἰς ἀγάπην δίδωμι· ἆρα σώζομαι ή ἀπόλωμαι; Πολλὰ δὲ παρακαλούντων αὐτῶν, οὐκ ἔδωκεν ἀπόκρισιν. Μετὰ δὲ τέσσαρας ἡμέρας ἔχουσιν ἀναχωρῆσαι, καὶ παρεκάλουν αὐτοὺς οἱ κληρικοὶ, λέγοντες· Μὴ θλιβῆτε, ἀδελφοί· ὁ Θεὸς παρέχει ὑμῖν τὸν μισθόν· οὕτως ἐστὶν ἡ συνήθεια τοῦ γέροντος· οὐ ταχέως λαλεῖ, ἐὰν μὴ πληροφορήσῃ αὐτὸν ὁ Θεός. Εἰσῆλθον οὖν πρὸς τὸν γέροντα, καὶ εἶπον αὐτῷ· Ἀ̓ββᾶ, εἶξαι ὑπὲρ ἡμῶν. Λέγει αὐτοῖς· Ἀπελθεῖν θέλετε; Λέγουσι· Ναί. Καὶ ἀναλαβὼν τὰς πράξεις αὐτῶν ἐν ἑαυτῷ, γράφων ἐπὶ τὴν γῆν, ἔλεγεν· Παμβὼ δύο δύο νηστεύων, καὶ ζεύγος ἐσθίων ψωμίων· λουσιν. ἆρα ἐν τούτῳ γίνεται μοναχός; Οὐχί. Καὶ Παμβὼ ἐργάζεται δύο κερατίων καὶ δίδωσιν αὐτὸ ἀγάπην ἆρα ἐν τούτῳ γίνεται μοναχός; οὔπω. Εἶπεν δὲ καὶ αὐτοῖς· Καλαὶ μὲν αἱ πράξεις· ἐὰν δὲ φυλάξῃς τὴν συνείδησιν ἀπὸ τοῦ πλησίον σου, οὕτως σώζῃ. Καl πληροφορηθέντες ἀπῆλθον μετὰ χαρᾶς.
Ēlthon pote adelphoi pros ton abban Pambō, kai ērōtēsen auton ho heis, legōn; Abba, egō dyo dyo nēsteuō, kai zeugos psōmiōn esthiō; ara sōzō tēn psychēn mou, ē planōmai? Eipen de kai allos Abba, egō katalyō ek tou ergocheirou mou dyo keratia kath' hēmeran, kai kratō mikra dia tēn trophēn, ta de alla eis agapēn didōmi; ara sōzomai ē apolōmai? Polla de parakalountōn autōn, ouk edōken apokrisin. Meta de tessaras hēmeras echousin anachōrēsai, kai parekaloun autous hoi klērikoi, legontes; Mē thlibēte, adelphoi; ho Theos parechei hymin ton misthon; houtōs estin hē synētheia tou gerontos; ou tacheōs lalei, ean mē plērophorēsę̄ auton ho Theos. Eisēlthon oun pros ton geronta, kai eipon autǭ; Abba, eixai hyper hēmōn. Legei autois; Apelthein thelete? Legousi; Nai. Kai analabōn tas praxeis autōn en heautǭ, graphōn epi tēn gēn, elegen; Pambō dyo dyo nēsteuōn, kai zeugos esthiōn psōmiōn; lousin. ara en toutǭ ginetai monachos? Ouchi. Kai Pambō ergazetai dyo keratiōn kai didōsin auto agapēn ara en toutǭ ginetai monachos? oupō. Eipen de kai autois; Kalai men hai praxeis; ean de phylaxę̄s tēn syneidēsin apo tou plēsion sou, houtōs sōzę̄. Kal plērophorēthentes apēlthon meta charas.
Once brothers came to abba Pambo, and one of them asked him, saying, “Abba, I fast two days at a time and eat a pair of loaves; am I saving my soul, or am I in error?” And another said, “Abba, I earn two carats a day from my handiwork, and I keep a little for food and give the rest as alms; am I saved or lost?” Though they begged him much, he gave no answer. After four days they were about to leave, and the clergy comforted them, saying, “Do not be distressed, brothers; God gives you the reward; this is the old man’s custom: he does not speak readily unless God assures him.” So they went in to the old man and said to him, “Abba, pray for us.” He says to them, “Do you want to go?” They say, “Yes.” And taking their practices into himself, writing on the ground, he said, “Pambo fasts two days at a time and eats a pair of loaves; does he become a monk by this? No. And Pambo earns two carats and gives it as alms; does he become a monk by this? Not yet.” And he said to them, “The practices are good; but if you guard your conscience toward your neighbor, so you will be saved.” And assured, they went away with joy.
90.3PG 65:369
Παρέβαλόν ποτε τέσσαρες Σκητιῶται τῷ μεγάλῳ Παμβώ, φοροῦντες δέρματα, καὶ ἀνήγγειλεν ἕκαστος τὴν ἀρετὴν τοῦ ἑταίρου αὐτοῦ Ὁ μὲν εἰς ἐνήστευεν πολλά· ὁ δεύτερος ἀκτήμων ἦν· καὶ ὁ τρίτος ἐκτήσατο πολλὴν ἀγάπην· λέγουσι καὶ περὶ τοῦ τετάρτου, ὅτι εἴκοσι δύο ἔτη ἔχει ἐν ὑπακοῇ γέροντος. Ἀπεκρίθη αὐτοῖς ὁ ἀββᾶς Παμβώ· Λέγω ὑμῖν, ἡ ἀρετὴ τούτου μείζων ἐστίν. Ἕκαστος γὰρ ὑμῶν ἣν ἀρετὴν ἐκτήσατο, θελήματι αὐτοῦ ἐκράτησεν· οὗτος δὲ τὸ θέλημα αὐτοῦ κόψας, ἄλλου ποιεῖ θέλημα. Τοιοῦτοι γὰρ ἄνδρες, ὁμολογηταί εἰσιν, ἐὰν εἰς τὸ τέλος φυλάξωσιν.
Parebalon pote tessares Skētiōtai tǭ megalǭ Pambō, phorountes dermata, kai anēngeilen hekastos tēn aretēn tou hetairou autou Ho men eis enēsteuen polla; ho deuteros aktēmōn ēn; kai ho tritos ektēsato pollēn agapēn; legousi kai peri tou tetartou, hoti eikosi dyo etē echei en hypakoę̄ gerontos. Apekrithē autois ho abbas Pambō; Legō hymin, hē aretē toutou meizōn estin. Hekastos gar hymōn hēn aretēn ektēsato, thelēmati autou ekratēsen; houtos de to thelēma autou kopsas, allou poiei thelēma. Toioutoi gar andres, homologētai eisin, ean eis to telos phylaxōsin.
Once four monks of Scetis, wearing skins, visited the great Pambo, and each told the virtue of his companion. One fasted much; the second possessed nothing; and the third had acquired great love; and they say of the fourth that he had been twenty-two years in obedience to an old man. Abba Pambo answered them, “I tell you, this one’s virtue is greater. For each of you has held to the virtue he acquired by his own will; but this one has cut off his will and does another’s. Such men are confessors, if they keep it to the end.”
90.4PG 65:369
Ὁσίας μνήμης Ἀθανάσιος ὁ ἀρχιεπίσκοπος Ἀλεξανδρείας παρεκάλεσεν τὸν ἀββᾶν Παμβὼ κατελθεῖν ἐκ τῆς ἐρήμου ἐπὶ τὴν Ἀλεξάνδρειαν. Κατελθὼν δὲ, καὶ ἰδὼν ἐκεῖ γυναῖκα θεατρικὴν, σύνδακρυς ἐγένετο. Τῶν δὲ συνόντων πυθομένων, διατί ἐδάκρυσεν· Δύο με, ἔφη, κεκίνηκεν· ἓν μὲν, ἡ ἐκείνης ἀπώλεια· ἕτερον δὲ, ὅτι οὐ τοιαύτην σπουδὴν ἔχω πρὸς τὸ ἀρέσαι τῷ Θεῷ, ὅσον αὕτη ἵνα ἀρέσῃ ἀνθρώποις αἰσχροῖς.
Hosias mnēmēs Athanasios ho archiepiskopos Alexandreias parekalesen ton abban Pambō katelthein ek tēs erēmou epi tēn Alexandreian. Katelthōn de, kai idōn ekei gynaika theatrikēn, syndakrys egeneto. Tōn de synontōn pythomenōn, diati edakrysen; Dyo me, ephē, kekinēken; hen men, hē ekeinēs apōleia; heteron de, hoti ou toiautēn spoudēn echō pros to aresai tǭ Theǭ, hoson hautē hina aresę̄ anthrōpois aischrois.
Athanasius of holy memory, archbishop of Alexandria, asked abba Pambo to come down from the desert to Alexandria. Coming down, and seeing there an actress, he burst into tears. When those with him asked why he wept, he said, “Two things moved me: one, her perdition; the other, that I do not have such zeal to please God as she has to please shameful men.”
90.5PG 65:369
Εἶπεν ὁ ἀββᾶς Παμβὼ, ὅτι Διὰ τὸν Θεὸν, ἀφ᾿ οὗ ἀπεταξάμην, οὐ μετεμελήθην ἐπὶ λόγῳ ᾧ ἐλάλησα.
Eipen ho abbas Pambō, hoti Dia ton Theon, aph᾿ hou apetaxamēn, ou metemelēthēn epi logǭ hǭ elalēsa.
Abba Pambo said, “By God, since I renounced the world I have not regretted any word I have spoken.”
90.6PG 65:369
Εἶπεν πάλιν, ὅτι τοιοῦτον ὁ μοναχὸς ὀφείλει φορεῖν ἱμάτιον, ὥστε βάλλειν αὐτὸ ἔξω τοῦ κελλίου αὐτοῦ ἐπὶ τρεῖς ἡμέρας, καὶ μηδεὶς λάβῃ αὐτό.
Eipen palin, hoti toiouton ho monachos opheilei phorein himation, hōste ballein auto exō tou kelliou autou epi treis hēmeras, kai mēdeis labę̄ auto.
He also said that a monk ought to wear such a garment that he could throw it outside his cell for three days and no one would take it.
90.7PG 65:369
Ἐγένετό ποτε τὸν ἀββᾶν Παμβὼ ὁδεύειν μετὰ ἀδελφῶν εἰς τὰ μέρη τῆς Αἰγύπτου· καὶ ἰδὼν κοσμικοὺς καθημένους, λέγει αὐτοῖς· Ἀναστάντες ἀσπάσασθε τοὺς μοναχοὺς, ἵνα εὐλογηθῆτε· συνεχῶς γὰρ τῷ Θεῷ λαλοῦσι, καὶ τὰ στόματα αὐτῶν ἅγιὰ ἐστιν.
Egeneto pote ton abban Pambō hodeuein meta adelphōn eis ta merē tēs Aigyptou; kai idōn kosmikous kathēmenous, legei autois; Anastantes aspasasthe tous monachous, hina eulogēthēte; synechōs gar tǭ Theǭ lalousi, kai ta stomata autōn hagia estin.
Once abba Pambo happened to be traveling with brothers in the region of Egypt; and seeing some laymen sitting, he says to them, “Get up and greet the monks, so that you may be blessed; for they speak with God continually, and their mouths are holy.”
90.8PG 65:369
Διηγήσαντο περὶ τοῦ ἀββᾶ Παμβὼ, ὅτι τελευτῶν, κατ᾿ αὐτὴν τὴν ὥραν τοῦ θανάτου, εἶπεν τοῖς παρεστῶσιν αὐτῷ ἁγίοις ἀνδράσιν, ὅτι ἐφ᾽ οὗ ἦλθον εἰς τὸν τόπον τοῦτον τῆς ἐρήμου, καὶ ᾠκοδόμησά μου τὴν κέλλαν, καὶ οἴκησα ἐν αὐτῇ, ἐκτὸς τῶν χειρῶν μου οὐ μέμνημαι ἄρτον φαγὼν, οὐδὲ˙ μεταμεμέλημαι ἐπὶ λόγῳ ᾧ ἐλάλησα, ἕως τῆς ἄρτι ὥρας. Καὶ οὕτως ἀπέρχομαι πρὸς τὸν Θεὸν, ὡς μηδὲ ἀρξάμενος Θεῷ δουλεύειν.
Diēgēsanto peri tou abba Pambō, hoti teleutōn, kat᾿ autēn tēn hōran tou thanatou, eipen tois parestōsin autǭ hagiois andrasin, hoti eph᾽ hou ēlthon eis ton topon touton tēs erēmou, kai ǭkodomēsa mou tēn kellan, kai oikēsa en autę̄, ektos tōn cheirōn mou ou memnēmai arton phagōn, oude˙ metamemelēmai epi logǭ hǭ elalēsa, heōs tēs arti hōras. Kai houtōs aperchomai pros ton Theon, hōs mēde arxamenos Theǭ douleuein.
They related of abba Pambo that when he was dying, at the very hour of his death, he said to the holy men standing by him, “Since I came to this place in the desert, built my cell, and lived in it, I do not remember eating bread that was not from my own hands, nor have I regretted any word I spoke, up to this hour. And so I go to God as one who has not yet begun to serve God.”
90.9PG 65:369–371
Τοῦτο δὲ εἶχεν ὑπὲρ πολλοὺς, ὅτι εἰ ἠρωτήθη λόγον γραφικὸν ἢ πνευματικὸν, οὐκ ἀπεκρίνατο εὐθὺς, ἀλλ᾽ ἔλεγεν μὴ εἰδέναι τὸν λόγον· καὶ ἐπ[ερωτηθεὶς] πλεῖον, οὐκ ἐδίδου ἀπόκρισιν.
Touto de eichen hyper pollous, hoti ei ērōtēthē logon graphikon ē pneumatikon, ouk apekrinato euthys, all᾽ elegen mē eidenai ton logon; kai ep[erōtētheis] pleion, ouk edidou apokrisin.
This he had beyond many: that if he was asked about a passage of Scripture or a spiritual matter, he did not answer at once, but said he did not know the saying; and if [asked] further, he gave no answer.
90.10PG 65:371
Εἶπεν ὁ ἀββᾶς Παμβώ· Εἰ ἔχεις καρδίαν δύνασαι σωθῆναι.
Eipen ho abbas Pambō; Ei echeis kardian dynasai sōthēnai.
Abba Pambo said, “If you have a heart, you can be saved.”
90.11PG 65:371
Ἠρώτησεν ὁ πρεσβύτερος τῆς Νιτρείας, ὅπως ὀφείλουσιν οἱ ἀδελφοὶ διάγειν. Οἱ δὲ εἶπαν· Ἐν μεγάλῃ ἀσκήσει, καὶ τηροῦντες τὴν συνείδησιν ἀπὸ τοῦ πλησίον.
Ērōtēsen ho presbyteros tēs Nitreias, hopōs opheilousin hoi adelphoi diagein. Hoi de eipan; En megalę̄ askēsei, kai tērountes tēn syneidēsin apo tou plēsion.
The presbyter of Nitria asked how the brothers ought to live. They said, “In great asceticism, and keeping their conscience clear toward their neighbor.”
90.12PG 65:371
Ἔλεγον περὶ τοῦ ἀββᾶ Παμβὼ, ὅτι ὡς ἔλαβε Μωϋσῆς τὴν εἰκόνα τῆς δόξης Ἀδάμ, ὅτε ἐδοξάσθη τὸ πρόσωπον αὐτοῦ· οὕτως καὶ τοῦ ἀββᾶ Παμβὼ ὡς ἀστραπὴ ἔλαμπε τὸ πρόσωπον, καὶ ἦν ὡς βασιλεὺς καθήμενος ἐπὶ τοῦ θρόνου αὐτοῦ. Τῆς αὐτῆς ἐργασίας ἦν καὶ ὁ ἀββᾶς Σιλουανὸς, καὶ ὁ ἀββᾶς Σισόης.
Elegon peri tou abba Pambō, hoti hōs elabe Mōÿsēs tēn eikona tēs doxēs Adam, hote edoxasthē to prosōpon autou; houtōs kai tou abba Pambō hōs astrapē elampe to prosōpon, kai ēn hōs basileus kathēmenos epi tou thronou autou. Tēs autēs ergasias ēn kai ho abbas Silouanos, kai ho abbas Sisoēs.
They said of abba Pambo that as Moses received the image of Adam’s glory when his face was glorified, so too abba Pambo’s face shone like lightning, and he was like a king sitting on his throne. Of the same working were abba Silvanus and abba Sisoes.
90.13PG 65:371
Ἔλεγον περὶ τοῦ ἀββᾶ Παμβὼ, ὅτι οὐδέποτε ἐμειδία τὸ πρόσωπον αὐτοῦ. Μιᾶς οὖν τῶν ἡμερῶν θέλοντες οἱ δαίμονες ποιῆσαι αὐτὸν γελάσαι, ἔδησαν εἰς ξύλον πτερὸν, καὶ ἐβάσταζον, θόρυβον ποιοῦντες, καὶ λέγοντες· Ἀλλὴ, ἀλλή Ἰδὼν δὲ αὐτοὺς ὁ ἀββᾶς Παμβὼ ἐγέλασεν. Οἱ δὲ δαίμονες ἤρξαντο χορεύειν, λέγοντες· Οὐὰ, οὐὰ, Παμβὼ γεγέλακεν· ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Οὐκ ἐγέλασα, ἀλλὰ κατεγέλασα τὴν ἀδυναμίαν ὑμῶν, ὅτι τοσοῦτοι τὸ πτερὸν βαστάζετε.
Elegon peri tou abba Pambō, hoti oudepote emeidia to prosōpon autou. Mias oun tōn hēmerōn thelontes hoi daimones poiēsai auton gelasai, edēsan eis xylon pteron, kai ebastazon, thorybon poiountes, kai legontes; Allē, allē Idōn de autous ho abbas Pambō egelasen. Hoi de daimones ērxanto choreuein, legontes; Oua, oua, Pambō gegelaken; ho de apokritheis eipen autois; Ouk egelasa, alla kategelasa tēn adynamian hymōn, hoti tosoutoi to pteron bastazete.
They said of abba Pambo that his face never smiled. So one day the demons, wanting to make him laugh, tied a feather to a beam and carried it, making a commotion and shouting, “Heave, heave!” Seeing them, abba Pambo laughed. And the demons began to dance, saying, “Wa, wa, Pambo has laughed!” But he answered them, “I did not laugh, but I laughed at your weakness, that so many of you carry a feather.”
90.14PG 65:371
Ἠρώτησεν ὁ ἀββᾶς Θεόδωρος ὁ τῆς Φερμης τὸν ἀββᾶν Παμβώ· Εἰπέ μοι ῥῆμα. Καὶ μετὰ πολλοῦ κόπου εἶπεν αὐτῷ· Θεόδωρε, ὕπαγε, τὸ ἔλεός σου ἔχε ἐπὶ πάντας· τὸ γὰρ ἔλεος εὗρεν παῤῥησίαν ἐνώπιον τοῦ Θεοῦ.
Ērōtēsen ho abbas Theodōros ho tēs Phermēs ton abban Pambō; Eipe moi rhēma. Kai meta pollou kopou eipen autǭ; Theodōre, hypage, to eleos sou eche epi pantas; to gar eleos heuren parrhēsian enōpion tou Theou.
Abba Theodore of Pherme asked abba Pambo, “Tell me a word.” And with great difficulty he said to him, “Theodore, go, have mercy on everyone; for mercy has found freedom of speech before God.”
Chapter 91
91.1PG 65:371–373
Διηγήσατο ὁ ἀββᾶς Πιστὸς, λέγων, ὅτι Ἀπήλθομεν ἑπτὰ ἀναχωρηταὶ πρὸς τὸν ἀββᾶν Σισόην οἰκοῦντα ἐν τῷ Κλύσματι παρακαλοῦντες αὐτὸν εἰπεῖν ἡμῖν λόγον. Καὶ εἶπε· Συγχωρήσατέ μοι, ἰδιώτης ἄνθρωπός εἰμι· ἀλλὰ παρέβαλον πρὸς τὸν ἀββᾶν Ὥρ, καὶ τὸν ἀββᾶν Ἀθρέ· ἦν δὲ ἐν ἀσθενείᾳ ὁ ἀββᾶς Ὢρ δέκα καὶ ὀκτὼ ἔτη· καὶ ἔβαλον αὐτοῖς μετάνοιαν, εἰπεῖν μοι λόγον. Καὶ εἶπεν ὁ ἀββᾶς Ὥρ· Τί ἔχω εἰπεῖν σοι; ἄπελθε, καὶ ὃ βλέπεις ποίησον. Ὁ Θεὸς ἐκείνου ἐστὶ, τοῦ πλεονεκτοῦντος, ἤτοι βιαζομένου- ἑαυτὸν εἰς πάντα. Οὐκ ἦσαν δὲ ἀπὸ μιᾶς ἐνορίας ὁ ἀββᾶς Ὥρ, καὶ ὁ ἀββᾶς Ἀθρέ· ἐγένετο δὲ μεγάλη εἰρήνη μεταξὺ αὐτῶν, ἕως ἐξῆλθον ἀπὸ τοῦ σώματος. Ἦν γὰρ μεγάλη ἡ ὑπακοὴ τοῦ ἀββᾶ Ἀθρὲ, καὶ πολλὴ ἡ ταπεινοφροσύνη τοῦ ἀββᾶ Ὥρ. Ἐποίησα δὲ μικρὰς ἡμέρας πρὸς αὐτοὺς, ἀνιχνεύων αὐτούς· καὶ εἶδον μέγα θαῦμα ὁ ἐποίησεν ὁ ἀββᾶς Ἀθρέ. Ἤνεγκεν αὐτοῖς τις μικρὸν ὀψάριον, καὶ ἡβουλήθη αὐτὸ ποιῆσαι ὁ ἀββᾶς Ἀθρὲ τῷ γέροντι· εἶχε δὲ τὴν μάχαιραν κόπτων τὸ ὀψάριον· καὶ ἐκάλεσεν αὐτὸν ὁ ἀββᾶς Ωρ· Ἀθρὲ, Ἀθρέ· καὶ ἀφῆκε τὴν μάχαιραν μέσον τοῦ ὀψαρίου, καὶ οὐκ ἔκοψε τὸ ἐπίλοιπον. Καὶ ἐθαύμασα τὴν μεγάλην ὑπακοὴν αὐτοῦ, διότι οὐκ εἶπε· Μακροθύμησον ἕως κόψω τὸ ὀψάριον. Εἶπον δὲ τῷ ἀββᾷ Ἀθρέ· Ποῦ εὗρες τὴν ὑπακοὴν ταύτην; Καὶ εἶπέ μοι· Οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ γέροντός ἐστι. Καὶ ἔλαβέ με λέγων· Δεῦρο, βλέπε τὴν ὑπακοὴν αὐτοῦ. Καὶ ἥψησε τὸ τὸ ὀψάριον, καὶ ἡφάνισεν αὐτὸ θέλων, καὶ παρέθηκε τῷ γέροντι. Καὶ ἔφαγε μηδὲν λαλήσας. Καὶ εἶπεν αὐτῷ· Καλόν ἐστι, γέρον; Καὶ ἀπεκρίθη· Καλόν ἐστι πάνυ. Μετὰ ταῦτα ἤνεγκεν αὐτῷ μικρὸν καλὸν σφόδρα, καὶ εἶπεν· Ἠφάνισα αὐτὸ, γέρον. Καὶ ἀπεκρίθη, λέγων· Ναὶ, ἡφάνισας αὐτὸ μικρόν. Καὶ εἶπέ μοι ὁ ἀββᾶς Ἀθρέ· Εἶδες ὅτι ἡ ὑπακοὴ τοῦ γέροντός ἐστι; Καὶ ἐξῆλθον ἀπ᾿ αὐτῶν, καὶ εἴ τι εἶδον, ἐποίησα τὴν δύναμίν μου φυλάξαι Ταῦτα εἶπε τοῖς ἀδελφοῖς ὁ ἀββᾶς Σισόης. Εἷς δὲ ἐξ ἡμῶν παρεκάλεσεν αὐτὸν, λέγων· Ποίησον ἀγάπην, εἰπὲ ἡμῖν καὶ αὐτὸς ἕνα λόγον. Καὶ εἶπεν· Ὁ κατέχων τὸ ἀψήφιστον ἐν γνώσει, ἐπιτελεῖ πᾶσαν τὴν Γραφήν. Πάλιν ἕτερος ἐξ ἡμῶν εἶπεν αὐτῷ· Τί ἐστι ξενιτεία Πάτερ; Καὶ εἶπε· Σιώπα, καὶ εἰπέ· Οὐκ ἔχω πρᾶγμα, ἐν παντὶ τόπῳ ὅπου ἐὰν ἀπέρχῃ· καὶ αὕτη ἐστὶν ἡ ξενιτεία.
Diēgēsato ho abbas Pistos, legōn, hoti Apēlthomen hepta anachōrētai pros ton abban Sisoēn oikounta en tǭ Klysmati parakalountes auton eipein hēmin logon. Kai eipe; Synchōrēsate moi, idiōtēs anthrōpos eimi; alla parebalon pros ton abban Hōr, kai ton abban Athre; ēn de en astheneią ho abbas Ōr deka kai oktō etē; kai ebalon autois metanoian, eipein moi logon. Kai eipen ho abbas Hōr; Ti echō eipein soi? apelthe, kai ho blepeis poiēson. Ho Theos ekeinou esti, tou pleonektountos, ētoi biazomenou- heauton eis panta. Ouk ēsan de apo mias enorias ho abbas Hōr, kai ho abbas Athre; egeneto de megalē eirēnē metaxy autōn, heōs exēlthon apo tou sōmatos. Ēn gar megalē hē hypakoē tou abba Athre, kai pollē hē tapeinophrosynē tou abba Hōr. Epoiēsa de mikras hēmeras pros autous, anichneuōn autous; kai eidon mega thauma ho epoiēsen ho abbas Athre. Ēnenken autois tis mikron opsarion, kai hēboulēthē auto poiēsai ho abbas Athre tǭ geronti; eiche de tēn machairan koptōn to opsarion; kai ekalesen auton ho abbas Ōr; Athre, Athre; kai aphēke tēn machairan meson tou opsariou, kai ouk ekopse to epiloipon. Kai ethaumasa tēn megalēn hypakoēn autou, dioti ouk eipe; Makrothymēson heōs kopsō to opsarion. Eipon de tǭ abbą Athre; Pou heures tēn hypakoēn tautēn? Kai eipe moi; Ouk estin emē, alla tou gerontos esti. Kai elabe me legōn; Deuro, blepe tēn hypakoēn autou. Kai hēpsēse to to opsarion, kai hēphanisen auto thelōn, kai parethēke tǭ geronti. Kai ephage mēden lalēsas. Kai eipen autǭ; Kalon esti, geron? Kai apekrithē; Kalon esti pany. Meta tauta ēnenken autǭ mikron kalon sphodra, kai eipen; Ēphanisa auto, geron. Kai apekrithē, legōn; Nai, hēphanisas auto mikron. Kai eipe moi ho abbas Athre; Eides hoti hē hypakoē tou gerontos esti? Kai exēlthon ap᾿ autōn, kai ei ti eidon, epoiēsa tēn dynamin mou phylaxai Tauta eipe tois adelphois ho abbas Sisoēs. Heis de ex hēmōn parekalesen auton, legōn; Poiēson agapēn, eipe hēmin kai autos hena logon. Kai eipen; Ho katechōn to apsēphiston en gnōsei, epitelei pasan tēn Graphēn. Palin heteros ex hēmōn eipen autǭ; Ti esti xeniteia Pater? Kai eipe; Siōpa, kai eipe; Ouk echō pragma, en panti topǭ hopou ean aperchę̄; kai hautē estin hē xeniteia.
Abba Pistus related: “Seven of us anchorites went to abba Sisoes, who lived at Clysma, begging him to tell us a word. And he said, ‘Forgive me, I am an unlearned man; but I visited abba Hor and abba Athre (abba Hor had been ill for eighteen years), and I made a prostration to them, asking them to tell me a word. And abba Hor said, “What have I to tell you? Go, and do what you see. God belongs to the one who outdoes himself, that is, who forces himself in everything.” Abba Hor and abba Athre were not from the same district, but there was great peace between them until they left the body. For great was abba Athre’s obedience, and much was abba Hor’s humility. I spent a few days with them, observing them; and I saw a great wonder that abba Athre did. Someone brought them a small fish, and abba Athre wanted to cook it for the old man; he had the knife and was cutting the fish; and abba Hor called him, “Athre, Athre”; and he left the knife in the middle of the fish and did not cut the rest. And I marveled at his great obedience, because he did not say, “Wait until I cut the fish.” I said to abba Athre, “Where did you find this obedience?” And he said to me, “It is not mine, but the old man’s.” And he took me, saying, “Come, see his obedience.” And he cooked the fish and spoiled it on purpose, and set it before the old man. And he ate, saying nothing. And he said to him, “Is it good, old man?” And he answered, “It is very good.” Afterward he brought him a little that was very good, and said, “I spoiled it, old man.” And he answered, “Yes, you spoiled it a little.” And abba Athre said to me, “Do you see that obedience belongs to the old man?” And I left them, and whatever I saw I did my best to keep.’ Abba Sisoes told the brothers these things. One of us begged him, saying, ‘Do us a kindness and tell us a word yourself too.’ And he said, ‘Whoever holds to taking no account of himself, with knowledge, fulfills the whole Scripture.’ Again another of us said to him, ‘What is exile, father?’ And he said, ‘Keep silent, and say, “It is not my affair,” in every place you go; and this is exile.’”
Chapter 92
92.1PG 65:373
Ὁ μακάριος Πίωρ ἐργασάμενος εἰς τὸ θέρος παρά τινι, ὑπεμίμνησκε λαβεῖν τὸν μισθόν· τοῦ δὲ ὑπερθεμένου, εἰς τὴν μονὴν ἐπανῆλθε. Πάλιν τοῦ καιροῦ καλέσαντος, θερίσας παρ᾿ αὐτῷ, καὶ μετὰ προθυμίας ἐργασάμενος, οὐδὲν ἐκείνου παρασχόντος, ἐπανῆλθεν εἰς τὴν μονὴν αὐτοῦ. Τοῦ δὲ τρίτου συμπληρωθέντος ἔτους, τὴν συνήθη ἐργασίαν τελέσας ὁ γέρων, ἀνεχώρησε μηδὲν εἰληφώς. Καὶ τοῦ Κυρίου ἐτάσαντος τὸν ἐκείνου οἶκον, ἐπιφερόμενος τὸν μισθὸν, εἰς τὰ μοναστήρια περιῆγε ζητῶν τὸν ἅγιον. Καὶ μόλις εὑρὼν αὐτὸν, προσέπεσε τοῖς ποσὶν αὐτοῦ· καὶ ἀποδιδοὺς ἔφασκεν, ὅτι Ἐμοὶ ὁ Κύριος ἀπέδωκεν. Ὁ δὲ ἐπέτρεψεν αὐτῷ παρασχεῖν αὐτὰ εἰς τὴν ἐκκλησίαν τῷ πρεσβυτέρῳ.
Ho makarios Piōr ergasamenos eis to theros para tini, hypemimnēske labein ton misthon; tou de hyperthemenou, eis tēn monēn epanēlthe. Palin tou kairou kalesantos, therisas par᾿ autǭ, kai meta prothymias ergasamenos, ouden ekeinou paraschontos, epanēlthen eis tēn monēn autou. Tou de tritou symplērōthentos etous, tēn synēthē ergasian telesas ho gerōn, anechōrēse mēden eilēphōs. Kai tou Kyriou etasantos ton ekeinou oikon, epipheromenos ton misthon, eis ta monastēria periēge zētōn ton hagion. Kai molis heurōn auton, prosepese tois posin autou; kai apodidous ephasken, hoti Emoi ho Kyrios apedōken. Ho de epetrepsen autǭ paraschein auta eis tēn ekklēsian tǭ presbyterǭ.
Blessed Pior, having worked in the harvest for someone, reminded him to pay his wages; but when he put it off, he returned to the monastery. Again, when the season came, he reaped for him and worked eagerly, and when the man gave him nothing, he returned to his monastery. When the third year was completed, the old man did his usual work and went away having received nothing. And when the Lord visited that man’s house, he went around the monasteries bringing the wages and looking for the saint. And having found him with difficulty, he fell at his feet; and giving it back he said, “The Lord has repaid me.” But he told him to give it to the presbyter for the church.
92.2PG 65:373
Ὁ ἀββᾶς Πίωρ περιπατῶν ἤσθιε. Πυθομένου δὲ τινος, Διατί οὕτως ἐσθίεις; Οὐ βούλομαι, ἔφη, ὡς ἔργῳ τῷ βρώματι χρήσασθαι, ἀλλ᾽ ὡς παρέργῳ. Πρὸς ἕτερον δὲ περὶ τούτου ἐρωτήσαντα ἀπεκρίνατο· μηδὲ ἐν τῷ ἐσθίειν, φησὶν, ἡδονῆς σωματικῆς αἰσθάνηται ἡ ψυχή μου.
Ho abbas Piōr peripatōn ēsthie. Pythomenou de tinos, Diati houtōs esthieis? Ou boulomai, ephē, hōs ergǭ tǭ brōmati chrēsasthai, all᾽ hōs parergǭ. Pros heteron de peri toutou erōtēsanta apekrinato; mēde en tǭ esthiein, phēsin, hēdonēs sōmatikēs aisthanētai hē psychē mou.
Abba Pior ate while walking. When someone asked, “Why do you eat like this?”, he said, “I do not want to treat food as a work, but as a side matter.” To another who asked about this he answered, “So that my soul may not perceive bodily pleasure even in eating.”
92.3PG 65:373–375
Ἐγένετό ποτε συνέδριον ἐν Σκήτει περὶ σφαλέντος ἀδελφοῦ· καὶ ἐλάλουν οἱ Πατέρες ὁ δὲ ἀββᾶς Πίωρ ἐσιώπα ὕστερον δὲ ἀναστὰς ἐξῆλθε, καὶ λαβὼν σάκκον, ἐπλήρωσε ψάμμου, καὶ ἐβάστασεν εἰς τὸν ὦμον αὐτοῦ· καὶ λαβὼν εἰς μαλάκιν μικρὸν τῆς ψάμμου, ἐβάστασεν ἔμπροσθεν. Ἐπερωτηθεὶς δὲ ὑπὸ τῶν Πατέρων, τί ἂν εἴη τοῦτο, λέγει· Οὗτος ὁ σάκκος ὁ ἔχων τὴν πολλὴν ψάμμον τὰ ἐμὰ ἐστι πλημμελήματα, ὅτι πολλά ἐστι· καὶ ἀφῆκα αὐτὰ ὀπίσω μου. τοῦ μὴ πονῆσαι περὶ αὐτῶν καὶ κλαῦσαι· καὶ ἰδοὺ ταῦτα τὰ μικρὰ τοῦ ἀδελφοῦ μου ἔμπροσθέν μού εἰσι, καὶ εἰς αὐτὰ ἀδολεσχῶ κρίνων αὐτόν. Οὐ χρὴ δὲ οὕτως ποιεῖν, ἀλλὰ μᾶλλον τὰ ἐμὰ ἔμπροσθέν μου ἐνεγκεῖν, καὶ αὐτῶν φροντίσαι, καὶ παρακαλεῖν τὸν Θεὸν συγχωρῆσαί μοι. Καὶ ἀναστάντες οἱ Πατέρες εἶπον· Ὄντως αὕτη ἐστὶν ἡ ὁδὸς τῆς σωτηρίας.
Egeneto pote synedrion en Skētei peri sphalentos adelphou; kai elaloun hoi Pateres ho de abbas Piōr esiōpa hysteron de anastas exēlthe, kai labōn sakkon, eplērōse psammou, kai ebastasen eis ton ōmon autou; kai labōn eis malakin mikron tēs psammou, ebastasen emprosthen. Eperōtētheis de hypo tōn Paterōn, ti an eiē touto, legei; Houtos ho sakkos ho echōn tēn pollēn psammon ta ema esti plēmmelēmata, hoti polla esti; kai aphēka auta opisō mou. tou mē ponēsai peri autōn kai klausai; kai idou tauta ta mikra tou adelphou mou emprosthen mou eisi, kai eis auta adoleschō krinōn auton. Ou chrē de houtōs poiein, alla mallon ta ema emprosthen mou enenkein, kai autōn phrontisai, kai parakalein ton Theon synchōrēsai moi. Kai anastantes hoi Pateres eipon; Ontōs hautē estin hē hodos tēs sōtērias.
Once a council was held at Scetis about a brother who had sinned; and the Fathers spoke, but abba Pior kept silent. Afterward he got up and went out, and taking a sack he filled it with sand and carried it on his shoulder; and taking a little sand in a small basket, he carried it in front. When the Fathers asked him what this might be, he says, “This sack with much sand is my sins, for they are many; and I have left them behind me, so as not to grieve and weep over them; and look, these little sins of my brother are in front of me, and I spend my words on them, judging him. One ought not to do so, but rather to bring my own in front of me, and take care of them, and beg God to forgive me.” And the Fathers got up and said, “Truly this is the way of salvation.”
Chapter 93
93.1PG 65:375
Ἔλεγεν ὁ ἀββᾶς Πιτυρίων ὁ μαθητὴς τοῦ ἀββᾶ Αντωνίου, ὅτι ὁ βουλόμενος ἀπελαύνειν δαίμονας πρότερον τὰ πάθη δουλώσεται· οἴου γὰρ ἂν πάθους περιγένηταί τις, τούτου καὶ τὸν δαίμονα ἀπελαύνει. Ἔπεται, φησὶ, δαίμων τῇ ὀργῇ ἐὰν τῆς ὀργῆς κρατήσῃς, ἀπελήλαται ταύτης ὁ δαίμων. Ὁμοίως καὶ περὶ ἑκάστου πάθους.
Elegen ho abbas Pityriōn ho mathētēs tou abba Antōniou, hoti ho boulomenos apelaunein daimonas proteron ta pathē doulōsetai; oiou gar an pathous perigenētai tis, toutou kai ton daimona apelaunei. Epetai, phēsi, daimōn tę̄ orgę̄ ean tēs orgēs kratēsę̄s, apelēlatai tautēs ho daimōn. Homoiōs kai peri hekastou pathous.
Abba Pityrion, the disciple of abba Antony, said that one who wants to drive out demons must first enslave the passions; for whatever passion someone masters, he drives out its demon too. “A demon,” he says, “follows anger; if you master anger, its demon is driven out.” And likewise with each passion.
Chapter 94
94.1PG 65:375
Ἠρώτησέ τις ἀδελφὸς τὸν ἀββᾶν Πιστάμωνα, λέγων· Τί ποιήσω, ὅτι θλίβομαι εἰς τὸ πωλῆσαι τὸ ἐργόχειρόν μου; Καὶ ἀποκριθεὶς ὁ γέρων, εἶπεν, ὅτι Καὶ ὁ ἀββᾶς Σισόης καὶ οἱ λοιποὶ ἐπώλουν τὸ ἐργόχειρον αὐτῶν· τοῦτο οὐκ ἔστι βλάβος· ἀλλ᾿ ὅταν πωλῆς, εἰπὲ ἅπαξ τὴν τιμὴν τοῦ σκεύους· λοιπὸν ἐὰν θέλῃς μικρὸν ἀφῆσαι τῆς τιμῆς, ἐν σοί ἐστιν. Οὕτω ἂν εὑρήσεις ἀνάπαυσιν. Πάλιν εἶπεν αὐτῷ ὁ ἀδελφός· Ἐὰν ἔχω τὴν χρείαν μου ὅθεν δήποτε, θέλεις ἵνα φροντίσω ἐργόχειρον Καὶ ἀποκριθεὶς ὁ γέρων εἶπεν· Ἐὰν ἔχῃς ὅσον δήποτε, μὴ καταλείψῃς τὸ ἐργόχειρόν σου· ὅσον δύνασαι ποίησον, μόνον μὴ μετὰ ταραχῆς.
Ērōtēse tis adelphos ton abban Pistamōna, legōn; Ti poiēsō, hoti thlibomai eis to pōlēsai to ergocheiron mou? Kai apokritheis ho gerōn, eipen, hoti Kai ho abbas Sisoēs kai hoi loipoi epōloun to ergocheiron autōn; touto ouk esti blabos; all᾿ hotan pōlēs, eipe hapax tēn timēn tou skeuous; loipon ean thelę̄s mikron aphēsai tēs timēs, en soi estin. Houtō an heurēseis anapausin. Palin eipen autǭ ho adelphos; Ean echō tēn chreian mou hothen dēpote, theleis hina phrontisō ergocheiron Kai apokritheis ho gerōn eipen; Ean echę̄s hoson dēpote, mē kataleipsę̄s to ergocheiron sou; hoson dynasai poiēson, monon mē meta tarachēs.
A brother asked abba Pistamon, saying, “What shall I do, for I am troubled about selling my handiwork?” And the old man answered, “Abba Sisoes and the others sold their handiwork too; this is no harm; but when you sell, state the price of the article once; then if you want to take a little off the price, that is up to you. In this way you will find rest.” Again the brother said to him, “If I have my needs supplied from somewhere, do you want me to bother with handiwork?” And the old man answered, “However much you have, do not abandon your handiwork; do as much as you can, only not with agitation.”
Chapter 95
95.1PG 65:375
Ἔλεγον περὶ τοῦ ἀββᾶ Πέτρου τοῦ Πιονίτου σεν, ἐποίουν οἱ ἀδελφοὶ μικρὸν συγκεραστὸν, καὶ παρεκάλουν αὐτὸν οἱ ἀδελφοὶ δέξασθαι. Καὶ ἔλεγε· Θαρσεῖτέ μοι, ὅτι ὡς κονδίτον αὐτὸ ἔχων. Καὶ·ἔκρινεν ἑαυτὸν εἰς τὸ συγκεραστόν.
Elegon peri tou abba Petrou tou Pionitou sen, epoioun hoi adelphoi mikron synkeraston, kai parekaloun auton hoi adelphoi dexasthai. Kai elege; Tharseite moi, hoti hōs konditon auto echōn. Kai;ekrinen heauton eis to synkeraston.
They said of abba Peter the Pionite … the brothers made a little mixed wine, and the brothers begged him to accept it. And he said, “Believe me, I take it as spiced wine.” And he condemned himself for the mixed wine.
95.2PG 65:375–377
Ἀδελφὸς εἶπε τῷ ἀββᾷ Πέτρῳ τῷ τοῦ ἀββα Λὼτ, ὅτι Ὅταν εἰμὶ ἐν τῷ κελλίῳ μου, ἐν εἰρήνῃ ἐστὶν ἡ ψυχή μου· ἐὰν δὲ ἀδελφὸς παραβάλῃ μοι, καὶ τοὺς λόγους τῶν ἔξω εἴπῃ μοι, ταράσσεται ἡ ψυχή μου. Λέγει ὁ ἀββᾶς Πέτρος, ὅτι ἔλεγεν ὁ ἀββᾶς Λώτ· Τὸ κλειδίον σου ἀνοίγει τὴν θύραν μου. Λέγει ὁ ἀδελφὸς τῷ γέροντι Τί ἐστι τὸ ῥῆμα τοῦτο; Λέγει ὁ γέρων· Ἐάν τίς σοι παραβάλῃ, λέγεις αὐτῷ· Πῶς ἔχεις; Πόθεν ἦλθες; Πῶς ἔχουσιν οἱ ἀδελφοί; Προσελάβοντό σε, ἢ οὔ; Καὶ τότε ἀνοίγεις τὴν θύραν τοῦ τως ἔχει. Τί οὖν ποιήσει ἄνθρωπος, ἐὰν ἔλθῃ πρὸς αὐτὸν ἀδελφός; Λέγει ὁ γέρων· Τὸ πένθος ὅλον διδαχή ἐστιν ὅπου δὲ οὐκ ἔστι πένθος, οὐ δυνατὸν φυλάξασθαι. Λέγει ὁ ἀδελφός Ὅταν ἐν τῷ κελλίῳ ὦ, μετ᾿ ἐμοῦ ἐστι τὸ πένθος· ἐὰν δὲ ἔλθῃ τις πρὸς μὲ, ἢ ἐξέλθω ἐκ τοῦ κελλίου, οὐχ εὑρίσκω αὐτό. Λέγει ὁ γέρων· Οὐδέπω σοι ὑπετάγη, ἀλλ᾿ ὡς ἐν χρήσει ἐστί. Γέγραπται γὰρ ἐν τῷ νόμῳ, ὅτι "Ὅταν κτήσῃ παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἑβδόμῳ ἔτει ἐξαποστελεῖς αὐτὸν ἐλεύθερον. Ἐὰν δὲ δῷς αὐτῷ γυναῖκα, καὶ γεννήσῃ παιδία ἐν τῇ οἰκίᾳ σου, καὶ μὴ θελήσῃ ἀποδιδράσκειν διὰ τὴν γυναῖκα καὶ τὰ παιδία, προσάξεις αὐτὸν πρὸς τὴν θύραν τοῦ οἴκου, καὶ τρυπήσεις αὐτοῦ τὸ ὡτίον τῷ ὀπητίῳ, καὶ ἔσται σοι δοῦλος εἰς τὸν αἰῶνα. Λέγει ὁ ἀδελφός· Τί ἐστι τὸ ῥῆμα τοῦτο; Λέγει ὁ γέρων· Ἐὰν κάμῃ ἄνθρωπος εἰς πρᾶγμα κατὰ δύναμιν, οἴαν ὥραν ζητήσει αὐτὸ εἰς χρείαν εὑρήσει αὐτό. Λέγει αὐτῷ· Ποίησον ἀγάπην· εἰπέ μοι τὸ ῥῆμα τοῦτο. Λέγει ὁ γέρων Οὐδὲ νόθος υἱὸς παραμένει τινὶ δουλεύων, ἀλλ᾽ ὁ γεννώμενος υἱὸς οὐκ ἐᾷ τὸν πατέρα αὐτοῦ.
Adelphos eipe tǭ abbą Petrǭ tǭ tou abba Lōt, hoti Hotan eimi en tǭ kelliǭ mou, en eirēnę̄ estin hē psychē mou; ean de adelphos parabalę̄ moi, kai tous logous tōn exō eipę̄ moi, tarassetai hē psychē mou. Legei ho abbas Petros, hoti elegen ho abbas Lōt; To kleidion sou anoigei tēn thyran mou. Legei ho adelphos tǭ geronti Ti esti to rhēma touto? Legei ho gerōn; Ean tis soi parabalę̄, legeis autǭ; Pōs echeis? Pothen ēlthes? Pōs echousin hoi adelphoi? Proselabonto se, ē ou? Kai tote anoigeis tēn thyran tou tōs echei. Ti oun poiēsei anthrōpos, ean elthę̄ pros auton adelphos? Legei ho gerōn; To penthos holon didachē estin hopou de ouk esti penthos, ou dynaton phylaxasthai. Legei ho adelphos Hotan en tǭ kelliǭ ō, met᾿ emou esti to penthos; ean de elthę̄ tis pros me, ē exelthō ek tou kelliou, ouch heuriskō auto. Legei ho gerōn; Oudepō soi hypetagē, all᾿ hōs en chrēsei esti. Gegraptai gar en tǭ nomǭ, hoti "Hotan ktēsę̄ paida Hebraion, hex etē douleusei soi; tǭ de hebdomǭ etei exaposteleis auton eleutheron. Ean de dǭs autǭ gynaika, kai gennēsę̄ paidia en tę̄ oikią sou, kai mē thelēsę̄ apodidraskein dia tēn gynaika kai ta paidia, prosaxeis auton pros tēn thyran tou oikou, kai trypēseis autou to hōtion tǭ opētiǭ, kai estai soi doulos eis ton aiōna. Legei ho adelphos; Ti esti to rhēma touto? Legei ho gerōn; Ean kamę̄ anthrōpos eis pragma kata dynamin, oian hōran zētēsei auto eis chreian heurēsei auto. Legei autǭ; Poiēson agapēn; eipe moi to rhēma touto. Legei ho gerōn Oude nothos huios paramenei tini douleuōn, all᾽ ho gennōmenos huios ouk eą ton patera autou.
A brother said to abba Peter, the disciple of abba Lot, “When I am in my cell, my soul is at peace; but if a brother visits me and tells me the talk of the outside world, my soul is troubled.” Abba Peter says that abba Lot used to say, “Your key opens my door.” The brother says to the old man, “What does this word mean?” The old man says, “If someone visits you, you say to him, ‘How are you? Where have you come from? How are the brothers? Did they receive you or not?’ And then you open the brother’s door … it is so.” “What then shall a man do if a brother comes to him?” The old man says, “Mourning is the whole teaching; where there is no mourning, it is not possible to keep watch.” The brother says, “When I am in my cell, mourning is with me; but if someone comes to me, or I go out of my cell, I do not find it.” The old man says, “It is not yet subject to you, but is like something on loan. For it is written in the law, ‘When you acquire a Hebrew slave, he shall serve you six years; and in the seventh year you shall send him away free. But if you give him a wife, and he has children in your house, and he does not want to run away because of the wife and the children, you shall bring him to the door of the house and pierce his ear with an awl, and he shall be your slave forever.’” The brother says, “What does this word mean?” The old man says, “If a man labors at something as hard as he can, whenever he seeks it in need, he will find it.” He says to him, “Do me a kindness; tell me this word.” The old man says, “Not even a bastard son stays with someone in service; but the true-born son does not leave his father.”
95.3PG 65:377
Ἔλεγον περὶ τοῦ ἀββᾶ Πέτρου καὶ τοῦ ἀββᾶ Ἐπιμάχου, ὅτι συμφωνηταὶ ἦσαν εἰς Ῥαϊθοῦ. Ἐσθιόντων δὲ αὐτῶν ἐν τῇ ἐκκλησίᾳ, ἐβιάσαντο αὐτοὺς ἐλθεῖν εἰς τὴν τράπεζαν τῶν γερόντων. Καὶ μετὰ πολλοῦ κόπου ἀπῆλθεν ὁ ἀββᾶς Πέτρος μόνος. Καὶ ὡς ἀνέστησαν, λέγει αὐτῷ ὁ ἀββᾶς Ἐπίμαχος Πῶς ἐτόλμησας ἀπελθεῖν εἰς τὴν τράπεζαν τῶν γερόντων; Ὁ δὲ ἀπεκρίθη· Εἰ ἐκάθισα μεθ᾽ ὑμῶν, ὡς γέροντα οἱ ἀδελφοὶ ἤμελλον προτρέπεσθαί με εὐλογεῖν πρῶτον, καὶ ὡς μείζων ὑμῶν εἶχον εἶναι· νῦν οὖν ἀπελθὼν ἐγγὺς τῶν Πατέρων, μικρότερος πάντων ἤμην, καὶ ταπεινότερος τῷ λογισμῷ.
Elegon peri tou abba Petrou kai tou abba Epimachou, hoti symphōnētai ēsan eis Rhaïthou. Esthiontōn de autōn en tę̄ ekklēsią, ebiasanto autous elthein eis tēn trapezan tōn gerontōn. Kai meta pollou kopou apēlthen ho abbas Petros monos. Kai hōs anestēsan, legei autǭ ho abbas Epimachos Pōs etolmēsas apelthein eis tēn trapezan tōn gerontōn? Ho de apekrithē; Ei ekathisa meth᾽ hymōn, hōs geronta hoi adelphoi ēmellon protrepesthai me eulogein prōton, kai hōs meizōn hymōn eichon einai; nyn oun apelthōn engys tōn Paterōn, mikroteros pantōn ēmēn, kai tapeinoteros tǭ logismǭ.
They said of abba Peter and abba Epimachus that they were companions at Raithou. When they were eating in the church, they were pressed to come to the table of the old men. And with great difficulty abba Peter alone went. And when they got up, abba Epimachus says to him, “How did you dare to go to the old men’s table?” He answered, “If I had sat with you, the brothers would have urged me as an old man to say the blessing first, and I would have been greater than you; but now, having gone near the Fathers, I was the least of all, and humbler in my thought.”
95.4PG 65:377
Εἶπεν ὁ ἀββᾶς Πέτρος, ὅτι Οὐ δεῖ ἐπαίρεσθαι ὅταν ὁ Κύριος ποιήσῃ τι δι' ἡμῶν, ἀλλὰ μᾶλλον εὐχαριστεῖν ὅτι κατηξιώθημεν προσκληθῆναι ὑπ' αὐτοῦ. Τοῦτο δ᾽ ἐπὶ πάσης ἀρετῆς ἔλεγε συμφέρειν λογίζεσθαι.
Eipen ho abbas Petros, hoti Ou dei epairesthai hotan ho Kyrios poiēsę̄ ti di' hēmōn, alla mallon eucharistein hoti katēxiōthēmen prosklēthēnai hyp' autou. Touto d᾽ epi pasēs aretēs elege sympherein logizesthai.
Abba Peter said, “We must not be puffed up when the Lord does something through us, but rather give thanks that we have been counted worthy to be called by him.” And he said it was good to think this way about every virtue.
Chapter 96
96.1PG 65:377
Εἶπεν ὁ ἀββᾶς Παφνούτιος, ὅτι Διοδεύων ἐν τῇ ὁδῷ, γέγονέ με ἀποπλανηθῆναι ἀπὸ δρόσου, καὶ εὐρεθῆναι πλησίον κώμης. Καὶ εἶδόν τινας ὁμιλοῦντας ἀλλήλοις καὶ ἐστάθην δεόμενος περὶ τῶν ἁμαρτιῶν μου. Καὶ ἰδοὺ ἄγγελος ἦλθεν ἔχων ῥομφαίαν, καὶ λέγει μοι· Παφνούτιε, πάντες οἱ κρίνοντες τοὺς ἀδελφοὺς αὐτῶν, ἐν ταύτῃ τῇ ῥομφαίᾳ ἀπολοῦνται σὺ δὲ ὅτι οὐκ ἔκρινας, ἀλλ' ἐταπείνωσας ἑαυτὸν ἐνώπιον τοῦ Θεοῦ, ὡς σὺ τὴν ἁμαρτίαν ποιήσας, διὰ τοῦτο τὸ ὄνομά σου ἐγγέγραπται ἐν βίβλῳ ζώντων.
Eipen ho abbas Paphnoutios, hoti Diodeuōn en tę̄ hodǭ, gegone me apoplanēthēnai apo drosou, kai eurethēnai plēsion kōmēs. Kai eidon tinas homilountas allēlois kai estathēn deomenos peri tōn hamartiōn mou. Kai idou angelos ēlthen echōn rhomphaian, kai legei moi; Paphnoutie, pantes hoi krinontes tous adelphous autōn, en tautę̄ tę̄ rhomphaią apolountai sy de hoti ouk ekrinas, all' etapeinōsas heauton enōpion tou Theou, hōs sy tēn hamartian poiēsas, dia touto to onoma sou engegraptai en biblǭ zōntōn.
Abba Paphnutius said, “As I was traveling on the road, I happened to lose my way in the mist and found myself near a village. And I saw some people talking with one another, and I stood praying about my sins. And look, an angel came holding a sword, and says to me, ‘Paphnutius, all who judge their brothers will perish by this sword; but because you did not judge, but humbled yourself before God as though you had committed the sin, your name is written in the book of the living.’”
96.2PG 65:377–379
Ἔλεγον περὶ τοῦ ἀββᾶ Παφνουτίου, ὅτι οὐ ταχέως ἔπινεν οἶνον. Ὁδεύων δὲ ποτε εὑρέθη ἐπάνω κοληγίου λῃστῶν, καὶ εὖρεν αὐτοὺς πίνοντας οἶνον Ἐγνώριζε δὲ αὐτὸν ὁ ἀρχιλῃστὴς, καὶ ᾔδει ὅτι οὐ πίνει οἶνον. Καὶ θεωρῶν αὐτὸν ἀπὸ μεγάλου κόπου, ἐγέμισε ποτήριον οἴνου, καὶ δὲ τὸ ξίφος ἐν τῇ χειρὶ αὐτοῦ, καὶ λέγει τῷ γέροντι· Ἐὰν μὴ πίῃς, φονεύω σε. Γνοὺς δὲ ὁ γέρων ὅτι ἐντολὴν Θεοῦ θέλει ποιῆσαι, βουλόμενος αὐτὸν κερδῆσαι, ἔλαβε καὶ ἔπιεν. Ὁ δὲ ἀρχιλῃστὴς μετενόησεν αὐτῷ, λέγων· Συγχώρησόν μοι, ἀββᾶ, ὅτι ἔθλιψά σε. Καὶ λέγει ὁ γέρων· Πιστεύω τῷ Θεῷ, ὅτι διὰ τὸ ποτήριον τοῦτο ποιεῖ μετὰ σοῦ ἔλεος καὶ ἐν τῷ νῦν καὶ ἐν τῷ μέλλοντι αἰῶνι. Λέγει ὁ ἀρχιληστής· Πιστεύω τῷ Θεῷ, ὅτι ἀπὸ τοῦ νῦν οὐ μὴ κακοποιήσω τινά. Καὶ ἐκέρδησεν ὁ γέρων ὅλον τὸν κολήγιον ἀφεὶς τὸ θέλημα αὐτοῦ δια τὸν Κύριον
Elegon peri tou abba Paphnoutiou, hoti ou tacheōs epinen oinon. Hodeuōn de pote heurethē epanō kolēgiou lę̄stōn, kai euren autous pinontas oinon Egnōrize de auton ho archilę̄stēs, kai ę̄dei hoti ou pinei oinon. Kai theōrōn auton apo megalou kopou, egemise potērion oinou, kai de to xiphos en tę̄ cheiri autou, kai legei tǭ geronti; Ean mē pię̄s, phoneuō se. Gnous de ho gerōn hoti entolēn Theou thelei poiēsai, boulomenos auton kerdēsai, elabe kai epien. Ho de archilę̄stēs metenoēsen autǭ, legōn; Synchōrēson moi, abba, hoti ethlipsa se. Kai legei ho gerōn; Pisteuō tǭ Theǭ, hoti dia to potērion touto poiei meta sou eleos kai en tǭ nyn kai en tǭ mellonti aiōni. Legei ho archilēstēs; Pisteuō tǭ Theǭ, hoti apo tou nyn ou mē kakopoiēsō tina. Kai ekerdēsen ho gerōn holon ton kolēgion apheis to thelēma autou dia ton Kyrion
They said of abba Paphnutius that he did not readily drink wine. Once while traveling he came upon a band of robbers, and found them drinking wine. The robber chief knew him, and knew that he did not drink wine. Seeing him worn out from great labor, he filled a cup with wine, and holding the sword in his hand he says to the old man, “If you do not drink, I will kill you.” The old man, knowing that he wanted to do God’s commandment, and wanting to win him, took it and drank. And the robber chief made a prostration of repentance to him, saying, “Forgive me, abba, for I afflicted you.” And the old man says, “I trust in God that because of this cup he will show you mercy both now and in the age to come.” The robber chief says, “I trust in God that from now on I will harm no one.” And the old man won the whole band by giving up his own will for the Lord’s sake.
96.3PG 65:379
Εἶπεν ὁ ἀββᾶς Ποιμὴν, ὅτι ἔλεγεν ὁ ἀββᾶς Παφνούτιος· Εἰς πάσας τὰς ἡμέρας τῆς ζωῆς τῶν γερόντων, δις τὸν μῆνα παρέβαλον αὐτοῖς, ἔχων ἀπ᾿ αὐτῶν τὸ διάστημα μίλια δώδεκα, καὶ πάντα λογισμὸν ἔλεγον αὐτοῖς, καὶ οὐδὲν μοι ἕτερον ἔλεγον, ἢ τοῦτο, ὅτι Εἰς ὃν ἂν τόπον ἀπέλθῃς, μὴ μετρεῖς ἑαυτὸν, καὶ ἔσῃ ἀναπαυόμενος.
Eipen ho abbas Poimēn, hoti elegen ho abbas Paphnoutios; Eis pasas tas hēmeras tēs zōēs tōn gerontōn, dis ton mēna parebalon autois, echōn ap᾿ autōn to diastēma milia dōdeka, kai panta logismon elegon autois, kai ouden moi heteron elegon, ē touto, hoti Eis hon an topon apelthę̄s, mē metreis heauton, kai esę̄ anapauomenos.
Abba Poemen said that abba Paphnutius used to say, “All the days of the old men’s lives I visited them twice a month, though they were twelve miles away from me, and I told them every thought, and they said nothing else to me but this: ‘Wherever you go, do not measure yourself, and you will be at rest.’”
96.4PG 65:379
Ἦν τις ἀδελφὸς εἰς Σκῆτιν μετὰ τοῦ ἀββα Παφνουτίου, καὶ ἐπολεμεῖτο εἰς πορνείαν, καὶ ἔλεγεν· Ἐὰν λάβω δέκα γυναῖκας, οὐ πληρῶ τὴν ἐπιθυμίαν μου. Ὁ δὲ γέρων παρεκάλει λέγων· Μὴ, τέκνον· πόλεμός ἐστι τῶν δαιμόνων. Καὶ οὐκ ἐπείσθη· ἀλλὰ ἀπῆλθεν εἰς Αἴγυπτον, καὶ ἔλαβε γυναῖκα. Μετὰ δὲ χρόνον ἐγένετο ἀναβῆναι τὸν γέροντα εἰς Αἴγυπτον, καὶ ἀπαντῆσαι αὐτὸν βαστάζοντα σπυρίδια ὀστράκων· ὁ δὲ γέρων οὐκ ἐγνώρισεν αὐτόν· ἀλλ᾿ αὐτὸς λέγει αὐτῷ· Ἐγώ εἰμι ὁ δεῖνα ὁ μαθητής σου. Καὶ ἰδὼν αὐτὸν ὁ γέρων ἐν τῇ ἀτιμίᾳ ἐκείνῃ, ἔκλαυσε, καὶ εἶπε· Πῶς ἀφῆκας τὴν τιμὴν ἐκείνην, καὶ ἦλθες εἰς τὴν ἀτιμίαν ταύτην; πλὴν ἔλαβες τὰς δέκα γυναῖκας; Καὶ στενάξας εἶπε· Φύσει μίαν ἔλαβον, καὶ ταλαιπωρῶ πῶς αὐτὴν χορτάσω ἄρτον. Καὶ λέγει αὐτῷ ὁ γέρων· Δεῦρο πάλιν μεθ᾽ ἡμῶν. Καὶ εἶπεν· Ἔνι μετάνοια, ἀββᾶ; Ὁ δὲ εἶπεν· Ἔνι. Καὶ καταλείψας πάντα, ἠκολούθησεν αὐτόν· καὶ εἰσελθὼν εἰς Σκῆτιν, ἀπὸ τῆς πείρας γέγονε δόκιμος μοναχός.
Ēn tis adelphos eis Skētin meta tou abba Paphnoutiou, kai epolemeito eis porneian, kai elegen; Ean labō deka gynaikas, ou plērō tēn epithymian mou. Ho de gerōn parekalei legōn; Mē, teknon; polemos esti tōn daimonōn. Kai ouk epeisthē; alla apēlthen eis Aigypton, kai elabe gynaika. Meta de chronon egeneto anabēnai ton geronta eis Aigypton, kai apantēsai auton bastazonta spyridia ostrakōn; ho de gerōn ouk egnōrisen auton; all᾿ autos legei autǭ; Egō eimi ho deina ho mathētēs sou. Kai idōn auton ho gerōn en tę̄ atimią ekeinę̄, eklause, kai eipe; Pōs aphēkas tēn timēn ekeinēn, kai ēlthes eis tēn atimian tautēn? plēn elabes tas deka gynaikas? Kai stenaxas eipe; Physei mian elabon, kai talaipōrō pōs autēn chortasō arton. Kai legei autǭ ho gerōn; Deuro palin meth᾽ hēmōn. Kai eipen; Eni metanoia, abba? Ho de eipen; Eni. Kai kataleipsas panta, ēkolouthēsen auton; kai eiselthōn eis Skētin, apo tēs peiras gegone dokimos monachos.
There was a brother at Scetis with abba Paphnutius, and he was attacked by sexual temptation, and said, “If I take ten wives, I will not satisfy my desire.” The old man urged him, saying, “No, child; it is a war of the demons.” But he was not persuaded, and went off to Egypt and took a wife. After a time the old man happened to go up to Egypt, and he met him carrying baskets of potsherds; the old man did not recognize him; but he says to him, “I am so-and-so, your disciple.” And seeing him in that degradation, the old man wept and said, “How did you leave that honor and come to this dishonor? But did you take the ten wives?” And groaning he said, “Truly, I took one, and I toil wretchedly to fill her with bread.” And the old man says to him, “Come back with us.” And he said, “Is there repentance, abba?” He said, “There is.” And leaving everything, he followed him; and coming to Scetis, from experience he became a proven monk.
96.5PG 65:379
Ἀδελφῷ ἐν τῇ ἐρήμῳ καθημένῳ τῆς Θηβαΐδος, ἦλθεν αὐτῷ λογισμὸς, λέγων· Τί κάθῃ ἄκαρπος; ἀνάστα, ὕπαγε εἰς κοινόβιον, καὶ ἐκεῖ ποιεῖς καρπόν. Καὶ ἀναστὰς ἦλθε πρὸς τὸν ἀββᾶν Παφνούτιον, καὶ ἀνήγγειλεν αὐτῷ τὸν λογισμόν. Καὶ λέγει αὐτῷ ὁ γέρων· Ὕπαγε, κάθου εἰς τὸ κελλίον σου· καὶ ποίει μίαν εὐχὴν πρωϊ, καὶ μίαν ἑσπέρας, καὶ μίαν τὴν νύκτα· καὶ ὅταν πεινᾷς, φάγε, καὶ ὅταν διψᾶς, πίε, καὶ ὅταν νυστάζῃς, κοιμῶ· καὶ μένε εἰς γῆνδα ἔρημον· καὶ μὴ πεισθῇς αὐτῷ. Ἦλθε δὲ καὶ πρὸς τὸν ἀββᾶν Ἰωάννην, καὶ ἀνήγγειλε τὰ ῥήματα τοῦ ἀββᾶ Παφνουτίου. Καὶ λέγει ὁ ἀββᾶς Ἰωάννης· Μὴ ποιήσῃς ὅλως εὐχὴν, μόνον κάθου εἰς τὸ κελλίον σου. Καὶ ἀναστὰς ἦλθε πρὸς τὸν ἀββᾶν Ἀρσένιον, καὶ ἀνήγγειλεν αὐτῷ πάντα. Καὶ λέγει αὐτῷ ὁ γέρων· Κράτει ὡς οἱ Πατέρες σοι εἶπαν· πλεῖον γὰρ τούτων, οὐκ ἔχω σοί τι εἰπεῖν. Καὶ πληροφορηθεὶς ἀπῆλθεν.
Adelphǭ en tę̄ erēmǭ kathēmenǭ tēs Thēbaïdos, ēlthen autǭ logismos, legōn; Ti kathę̄ akarpos? anasta, hypage eis koinobion, kai ekei poieis karpon. Kai anastas ēlthe pros ton abban Paphnoution, kai anēngeilen autǭ ton logismon. Kai legei autǭ ho gerōn; Hypage, kathou eis to kellion sou; kai poiei mian euchēn prōï, kai mian hesperas, kai mian tēn nykta; kai hotan peinąs, phage, kai hotan dipsas, pie, kai hotan nystazę̄s, koimō; kai mene eis gēnda erēmon; kai mē peisthę̄s autǭ. Ēlthe de kai pros ton abban Iōannēn, kai anēngeile ta rhēmata tou abba Paphnoutiou. Kai legei ho abbas Iōannēs; Mē poiēsę̄s holōs euchēn, monon kathou eis to kellion sou. Kai anastas ēlthe pros ton abban Arsenion, kai anēngeilen autǭ panta. Kai legei autǭ ho gerōn; Kratei hōs hoi Pateres soi eipan; pleion gar toutōn, ouk echō soi ti eipein. Kai plērophorētheis apēlthen.
A brother living in the desert of the Thebaid had a thought come to him, saying, “Why do you sit here fruitless? Get up, go to a community, and there you will bear fruit.” And getting up he came to abba Paphnutius and told him the thought. And the old man says to him, “Go, sit in your cell; and say one prayer in the morning, one in the evening, and one in the night; and when you are hungry, eat; when you are thirsty, drink; when you are sleepy, sleep; and stay in the desert; and do not be persuaded by it.” He came also to abba John and told him abba Paphnutius’s words. And abba John says, “Do not pray at all; only sit in your cell.” And getting up he came to abba Arsenius and told him everything. And the old man says to him, “Keep to what the Fathers told you; I have nothing more than these to tell you.” And assured, he went away.
Chapter 97
97.1PG 65:379–381
Διηγήσατό τις τῶν Πατέρων περί τινος ἀββᾶ Παύλου, ὅτι ἦν ἐκ τῶν κάτω μερῶν τῆς Αἰγύπτου, οἰκῶν δὲ ἐν Θηβαΐδι· ὅτι οὗτος ἐκράτει ταῖς χερσὶν αὐτοῦ τοὺς κεράστας καὶ τοὺς ὄφεις καὶ τοὺς σκορπίους, καὶ ἔσχιζεν αὐτοὺς μέσους. Καὶ ἔβαλον αὐτῷ οἱ ἀδελφοὶ μετάνοιαν, λέγοντες· Εἰπὲ ἡμῖν ποίαν ἐργασίαν ἐποίησας, ἵνα λάβης τὴν χάριν ταύτην. Ὁ δὲ ἔφη· Συγχωρήσατέ μοι, Πατέρες· ἐὰν τις κτήσηται καθαρότητα, πάντα ὑποτάσσεται αὐτῷ, ὡς τῷ Ἀ̓δὰμ ὅτε ἦν ἐν παραδείσῳ, πρὶν ἢ παραβῆναι τὴν ἐντολήν.
Diēgēsato tis tōn Paterōn peri tinos abba Paulou, hoti ēn ek tōn katō merōn tēs Aigyptou, oikōn de en Thēbaïdi; hoti houtos ekratei tais chersin autou tous kerastas kai tous opheis kai tous skorpious, kai eschizen autous mesous. Kai ebalon autǭ hoi adelphoi metanoian, legontes; Eipe hēmin poian ergasian epoiēsas, hina labēs tēn charin tautēn. Ho de ephē; Synchōrēsate moi, Pateres; ean tis ktēsētai katharotēta, panta hypotassetai autǭ, hōs tǭ Adam hote ēn en paradeisǭ, prin ē parabēnai tēn entolēn.
One of the Fathers related of a certain abba Paul, who was from the lower parts of Egypt but lived in the Thebaid, that he would take horned vipers and snakes and scorpions in his hands and tear them in two. And the brothers made a prostration to him, saying, “Tell us what work you did to receive this grace.” He said, “Forgive me, Fathers; if someone acquires purity, everything is subject to him, as to Adam when he was in paradise, before he transgressed the commandment.”
Chapter 98
98.1PG 65:381
Ὁ ἀββᾶς Παῦλος ὁ κοσμίτης καὶ Τιμόθεος ὁ ἀδελφὸς αὐτοῦ ἐκαθέζοντο ἐν τῇ Σκήτει καὶ πολλαχῶς ἐγίνετο μεταξὺ αὐτῶν ἀντιλογία. Λέγει ὁ ἀββᾶς Παῦλος Ἕως πότε μένομεν οὕτως; Λέγει αὐτῷ ὁ ἀββᾶς Τιμόθεος· Ποίησον ἀγάπην· ὅταν ἔρχωμαι ἐπάνω σου, βάσταξόν με· καὶ ὅταν ἔρχῃ καὶ σὺ ἐπάνω μου, βαστάζω σε κἀγώ. Καὶ ποιήσαντες οὕτως ἀνεπάησαν τὰς ἐπιλοίπους αὐτῶν ἡμέρας.
Ho abbas Paulos ho kosmitēs kai Timotheos ho adelphos autou ekathezonto en tę̄ Skētei kai pollachōs egineto metaxy autōn antilogia. Legei ho abbas Paulos Heōs pote menomen houtōs? Legei autǭ ho abbas Timotheos; Poiēson agapēn; hotan erchōmai epanō sou, bastaxon me; kai hotan erchę̄ kai sy epanō mou, bastazō se kagō. Kai poiēsantes houtōs anepaēsan tas epiloipous autōn hēmeras.
Abba Paul the cosmetes and Timothy his brother lived at Scetis, and there was often contention between them. Abba Paul says, “How long shall we stay like this?” Abba Timothy says to him, “Do me a kindness: when I come against you, bear with me; and when you come against me, I too will bear with you.” And doing so they were at rest for the rest of their days.
98.2PG 65:381
Ὁ αὐτὸς ἀββᾶς Παῦλος καὶ Τιμόθεος κοσμῖται ἦσαν ἐν τῇ Σκήτει, καὶ ὠχλοῦντο ὑπὸ τῶν ἀδελφῶν. Καὶ λέγει ὁ Τιμόθεος τῷ ἀδελφῷ αὐτοῦ Τί θέλομεν τὴν τέχνην ταύτην; οὐκ ἀφιόμεθα ἡσυχάσαι ὅλην τὴν ἡμέραν. Καὶ ἀποκριθεὶς ὁ ἀββᾶς Παῦλος εἶπεν αὐτῷ· Ἀρκεῖ ἡμῖν ἡ ἡσυχία τῆς νυκτὸς, ἐὰν νήφῃ ἡμῶν ἡ διάνοια.
Ho autos abbas Paulos kai Timotheos kosmitai ēsan en tę̄ Skētei, kai ōchlounto hypo tōn adelphōn. Kai legei ho Timotheos tǭ adelphǭ autou Ti thelomen tēn technēn tautēn? ouk aphiometha hēsychasai holēn tēn hēmeran. Kai apokritheis ho abbas Paulos eipen autǭ; Arkei hēmin hē hēsychia tēs nyktos, ean nēphę̄ hēmōn hē dianoia.
The same abba Paul and Timothy were cosmetes at Scetis, and they were troubled by the brothers. And Timothy says to his brother, “What do we want with this trade? We are not left in stillness all day.” And abba Paul answered him, “The stillness of the night is enough for us, if our mind is watchful.”
Chapter 99
99.1PG 65:381
Εἶπεν ὁ ἀββᾶς Παῦλος ὁ μέγας ὁ Γαλάτης, ὅτι Μοναχὸς ἔχων μικρὰς χρείας ἐν τῇ κέλλῃ αὐτοῦ, καὶ ἐξερχόμενος φροντίσαι, ἀπὸ δαιμόνων χλευάζεται: καὶ γὰρ κἀγὼ αὐτὸ ἔπαθον. μ'. Εἶπεν ὁ ἀββᾶς Παῦλος Εἰς βόρβορόν εἰμι καταποντιζόμενος ἕως τραχήλου, καὶ κλαίω ἔμπροσθεν τοῦ Θεοῦ, λέγων· Ἐλέησόν με.
Eipen ho abbas Paulos ho megas ho Galatēs, hoti Monachos echōn mikras chreias en tę̄ kellę̄ autou, kai exerchomenos phrontisai, apo daimonōn chleuazetai: kai gar kagō auto epathon. m'. Eipen ho abbas Paulos Eis borboron eimi katapontizomenos heōs trachēlou, kai klaiō emprosthen tou Theou, legōn; Eleēson me.
Abba Paul the Great, the Galatian, said, “A monk who has a few needs in his cell and goes out to see to them is mocked by the demons; for I too suffered this.” [2] Abba Paul said, “I am sunk in mud up to my neck, and I weep before God, saying, ‘Have mercy on me.’”
99.3PG 65:381
Ἔλεγον περὶ τοῦ ἀββᾶ Παύλου, ὅτι ἐποίησε τὴν Τεσσαρακοστὴν εἰς ματὶν φακοῦ καὶ λαγύνιον ὕδατος· καὶ εἰς ἓν μαλάκιον, αὐτὸ πλέκων καὶ ἀναλύων, ἕως τῆς ἑορτῆς ἐγκεκλεισμένος.
Elegon peri tou abba Paulou, hoti epoiēse tēn Tessarakostēn eis matin phakou kai lagynion hydatos; kai eis hen malakion, auto plekōn kai analyōn, heōs tēs heortēs enkekleismenos.
They said of abba Paul that he spent Lent on a measure of lentils and a jar of water; and with one basket, plaiting it and unraveling it, shut in until the feast.
Chapter 100
100.1PG 65:381–385
Ὁ μακάριος ἀββᾶς Παῦλος ὁ ἁπλοῦς ὁ τοῦ ἁγίου, Αντωνίου μαθητὴς, διηγήσατο τοῖς Πατράσι πρᾶγμα τοιοῦτον· ὅτι ποτὲ παραγενόμενος ἐν μοναστηρίῳ· ἐπισκέψεως ἕνεκεν καὶ ὠφελείας χάριν ἀδελφῶν, μετὰ τὴν πρὸς ἀλλήλους αὐτῶν συνήθη διάλεκτον, εἴσεισιν ἐν τῇ ἁγίᾳ τοῦ Θεοῦ ἐκκλησίᾳ τὴν συνήθη σύναξιν ἐπιτελέσαι. Ὁ δὲ μακάριος Παῦλος, φησὶ, ὁποίᾳ ἄρα ψυχῇ εἰσίασιν εἰς τὴν σύναξιν εἶχε γὰρ καὶ ταύτην τὴν χάριν παρὰ Κυρίου δοθεῖσαν αὐτῷ, ὥστε ὁρᾶν ἕκαστον ὁποῖος ἐστι τῇ ψυχῇ, ὥσπερ ἡμεῖς βλέπομεν ἀλλήλων τὰ πρόσωπα. Πάντων δὲ εἰσιόντων λαμπρᾷ τῇ ὄψει καὶ φαιδρῷ τῷ προσώπῳ, τόν τε ἑκάστου ἄγγελον χαίροντα ἐπ' αὐτῷ ἕνα, φησὶν, ὁρᾷ μέλανα καὶ ζοφώδη ὅλον τὸ σῶμα, δαίμονας δὲ παρ' ἑκατέρᾳ σὲ τοῦτον συνέχοντας καὶ ἕλκοντας αὐτὸν πρὸς ἑαυτοὺς, φορβειὰν ἐπὶ τὴν ῥῖνα αὐτοῦ βάλλοντας· τὸν τε ἅγιον ἄγγελον αὐτοῦ ἀπὸ μακρόθεν ἀκολουθοῦντα σκυθρωπὸν καὶ κατηφῆ. Ὁ δὲ Παῦλος δακρύσας, καὶ τῇ χειρὶ τὸ στῆθος πλήξας ἐκαθέζετο πρὸ τῆς ἐκκλησίας, ἀποκλαιόμενος σφόδρα τὸν οὕτως ὀφθέντα αὐτῷ. Οἱ δὲ θεασάμενοι τὸ παράδοξον τοῦ ἀνδρὸς, τήν τε ὀξεῖαν αὐτοῦ μεταβολὴν, πρὸς δάκρυα καὶ πένθος κινήσαντα, ἠρώτων αὐτὸν παρακαλοῦντες τὸ διατί κλαίει εἰπεῖν, νομίζοντες μήτι καταγνοὺς ἁπάντων τοῦτο ποιεῖ· παρεκάλουν τε αὐτὸν καὶ εἰς τὴν σύναξιν σὺν αὐτοῖς εἰσιέναι. Ὁ δὲ Παῦλος ἀποσεισάμενος αὐτοὺς ἐκαθέζετο ἔξω, ἀποδυρόμενος πάνυ τὸν οὕτως ὀφθέντα αὐτῷ. Μετ᾿ οὐ πολὺ δὲ τῆς συνάξεως ἀπολυθείσης, καὶ πάντων ἐξιόντων, πάλιν κατεμάνθανεν ὁ Παῦλος ἕκαστον, βουλόμενος γνῶναι οἷοι ἐξέρχονται· καὶ ὁρᾷ τὸν ἄνδρα ἐκεῖνον, τὸν μέλαν καὶ ζοφῶδες ἔχοντα τὸ πρὶν ὅλον τὸ σῶμα, ἐξερχόμενον ἀπὸ τῆς ἐκκλησίας λαμπρὸν τῷ προσώπῳ, λευκὸν τῷ σώματι, καὶ τοὺς δαίμονας μακράν που ἀκολουθοῦντας, τόν τε ἅγιον ἄγγελον ἐγγὺς αὐτοῦ παρεπόμενον καὶ χαίροντα ἐπ᾿ αὐτῷ σφόδρα. Ὁ δὲ Παῦλος ἀναπηδήσας μετὰ χαρᾶς, ἐβόα εὐλογῶν τὸν Θεὸν, καὶ λέγων· Ὣ τῆς ἀφάτου τοῦ Θεοῦ φιλανθρωπίας καὶ ἀγαθότητος Δραμὼν δὲ καὶ ἀναβὰς ἐπὶ βαθμοῦ ὑψηλοῦ, μεγάλῃ τῇ φωνῇ ἔλεγε Δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ, ὡς φοβερὰ καὶ πάσης ἐκπλήξεως ἄξια. Δεῦτε καὶ ἴδετε τὸν θέλοντα πάντας ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, καὶ εἴπωμεν· Σὺ μόνος δύνασαι ἀφαιρεῖν ἁμαρτίας. Συνέτρεχον δὲ πάντες μετὰ σπουδῆς, τῶν λεγομένων ἀκοῦσαι βουλόμενοι. Καὶ συνελθόντων πάντων, διηγεῖτο ὁ Παῦλος τὰ ὁραθέντα αὐτῷ πρὸ τῆς εἰσόδου τῆς ἐκκλησίας, καὶ μετὰ ταῦτα πάλιν, καὶ ἠξίου τὸν ἄνδρα ἐκεῖνον λέγειν τὴν αἰτίαν, δι᾽ ἣν αὐτῷ τὴν τοσαύτην μεταβολὴν αἰφνιδίως ὁ Θεὸς ἐχαρίσατο. Ὁ δὲ ἄνθρωπος ἐλεγχθεὶς ὑπὸ τοῦ Παύλου, ἐνώπιον πάντων ἀνυποστόλως διηγεῖτο τὰ καθ' ἑαυτὸν, λέγων· Ἐγὼ ἄνθρωπός εἰμι ἁμαρτωλὸς, φησὶ, καὶ ἐκ πολλοῦ τοῦ χρόνου πορνείαις συνέζων μέχρι τοῦ νῦν· εἰσελθὼν δὲ νῦν ἐν τῇ ἁγίᾳ τοῦ Θεοῦ ἐκκλησίᾳ, ἤκουσα τοῦ ἁγίου προφήτου Ἠσαΐου ἀναγινωσκομένου, μᾶλλον δὲ τοῦ Θεοῦ λαλοῦντος δι' αὐτοῦ· Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ὑμῶν ἀπὸ τῶν καρδιῶν ὑμῶν· ἀπέναντι τῶν ὀφθαλμῶν μου, μάθετε καλὸν ποιεῖν. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Καὶ ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Ἐγὼ δὲ, φησὶν, ὁ πόρνος, ἐπὶ τῷ λόγῳ τοῦ προφήτου κατανυγεὶς τὴν ψυχὴν, καὶ στενάξας ἐν τῇ διανοίᾳ μου, εἶπον πρὸς τὸν Θεὸν, ὅτι Σὺ ὁ Θεὸς, ὁ ἐλθὼν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ἃ νῦν διὰ τοῦ προφήτου σου ἐπηγγείλω, ταῦτα καὶ εἰς ἐμὲ πλήρωσον τὸν ἁμαρτωλὸν καὶ ἀνάξιον. Ἰδοὺ γὰρ ἀπὸ τοῦ νῦν δίδωμί σοι λόγον, συντάσσομαι δὲ, καὶ ἐκ καρδίας ἐξομολογοῦμαί σοι, ὅτι οὐ μὴ πράξω ἔτι τι τῶν κακῶν ἀλλὰ ἀποτάσσομαι πᾶσαν παρανομίαν καὶ δουλεύσω σοι ἀπὸ τοῦ νῦν ἐν καθαρᾷ συνειδήσει. Σήμερον, ὦ Δέσποτα, καὶ ἐκ τῆς ὥρας ταύτης, δέξαι με μετανοοῦντα, καὶ προσπίπτοντά σοι, καὶ ἀπεχόμενον τοῦ λοιποῦ πάσης ἁμαρτίας. Ἐπὶ ταύταις, φησὶ, ταῖς συνθήκαις ἐξῆλθον ἀπὸ τῆς ἐκκλησίας, κρίνας ἐν τῇ ἐμαυτοῦ ψυχῇ, μηκέτι μηδὲν φαῦλον πρᾶξαι ἀπέναντι τοῦ Θεοῦ. Ἀκούσαντες δὲ πάντες ἀνεβόων μιᾷ φωνῇ πρὸς τὸν Θεόν· Ὡ̔ς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. Γινώσκοντες τοίνυν, ὦ Χριστιανοὶ, ἐκ τῶν θείων Γραφῶν, καὶ ἐκ τῶν ἁγίων ἀποκαλύψεων, ὅσην ἔχει ὁ Θεὸς ἀγαθότητα περὶ τοὺς εἰς αὐτὸν γνησίως καταφεύγοντας, καὶ διὰ μετανοίας τὰ πρότερον αὐτοῖς ἐπταισμένα διορθουμένους καὶ ὅτι ἀποδίδωσι πάλιν τὰ ἐπηγγελμένα ἀγαθὰ, οὐκ εἰσπραττόμενος δίκας ὑπὲρ τῶν προτέρων ἁμαρτιῶν, μὴ ἀπελπίσωμεν τῆς ἑαυτῶν σωτηρίας. Ωσπερ γὰρ διὰ Ἡσαΐου τοῦ προφήτου ἐπηγγείλατο, τοὺς ἐν ἁμαρτίαις βεβορβορωμένους πλύνειν, καὶ ὡς ἔριον καὶ ὡς χιόνα λευκαίνειν, καὶ τῶν ἀγαθῶν τῆς ἐπουρανίου Ἱερουσαλὴμ ἀξιοῦν· οὕτως αὖθις διὰ τοῦ ἁγίου προφήτου Ἰεζεκιήλ, μεθ᾽ ὅρκου ἡμᾶς πληροφορεῖ μὴ ἀπολλύειν Ζῶ γὰρ, φησὶ, λέγει Κύριος, ὅτι οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν.
Ho makarios abbas Paulos ho haplous ho tou hagiou, Antōniou mathētēs, diēgēsato tois Patrasi pragma toiouton; hoti pote paragenomenos en monastēriǭ; episkepseōs heneken kai ōpheleias charin adelphōn, meta tēn pros allēlous autōn synēthē dialekton, eiseisin en tę̄ hagią tou Theou ekklēsią tēn synēthē synaxin epitelesai. Ho de makarios Paulos, phēsi, hopoią ara psychę̄ eisiasin eis tēn synaxin eiche gar kai tautēn tēn charin para Kyriou dotheisan autǭ, hōste horan hekaston hopoios esti tę̄ psychę̄, hōsper hēmeis blepomen allēlōn ta prosōpa. Pantōn de eisiontōn lamprą tę̄ opsei kai phaidrǭ tǭ prosōpǭ, ton te hekastou angelon chaironta ep' autǭ hena, phēsin, horą melana kai zophōdē holon to sōma, daimonas de par' hekaterą se touton synechontas kai helkontas auton pros heautous, phorbeian epi tēn rhina autou ballontas; ton te hagion angelon autou apo makrothen akolouthounta skythrōpon kai katēphē. Ho de Paulos dakrysas, kai tę̄ cheiri to stēthos plēxas ekathezeto pro tēs ekklēsias, apoklaiomenos sphodra ton houtōs ophthenta autǭ. Hoi de theasamenoi to paradoxon tou andros, tēn te oxeian autou metabolēn, pros dakrya kai penthos kinēsanta, ērōtōn auton parakalountes to diati klaiei eipein, nomizontes mēti katagnous hapantōn touto poiei; parekaloun te auton kai eis tēn synaxin syn autois eisienai. Ho de Paulos aposeisamenos autous ekathezeto exō, apodyromenos pany ton houtōs ophthenta autǭ. Met᾿ ou poly de tēs synaxeōs apolytheisēs, kai pantōn exiontōn, palin katemanthanen ho Paulos hekaston, boulomenos gnōnai hoioi exerchontai; kai horą ton andra ekeinon, ton melan kai zophōdes echonta to prin holon to sōma, exerchomenon apo tēs ekklēsias lampron tǭ prosōpǭ, leukon tǭ sōmati, kai tous daimonas makran pou akolouthountas, ton te hagion angelon engys autou parepomenon kai chaironta ep᾿ autǭ sphodra. Ho de Paulos anapēdēsas meta charas, eboa eulogōn ton Theon, kai legōn; Hō tēs aphatou tou Theou philanthrōpias kai agathotētos Dramōn de kai anabas epi bathmou hypsēlou, megalę̄ tę̄ phōnę̄ elege Deute kai idete ta erga tou Theou, hōs phobera kai pasēs ekplēxeōs axia. Deute kai idete ton thelonta pantas anthrōpous sōthēnai, kai eis epignōsin alētheias elthein. Deute proskynēsōmen kai prospesōmen autǭ, kai eipōmen; Sy monos dynasai aphairein hamartias. Synetrechon de pantes meta spoudēs, tōn legomenōn akousai boulomenoi. Kai synelthontōn pantōn, diēgeito ho Paulos ta horathenta autǭ pro tēs eisodou tēs ekklēsias, kai meta tauta palin, kai ēxiou ton andra ekeinon legein tēn aitian, di᾽ hēn autǭ tēn tosautēn metabolēn aiphnidiōs ho Theos echarisato. Ho de anthrōpos elenchtheis hypo tou Paulou, enōpion pantōn anypostolōs diēgeito ta kath' heauton, legōn; Egō anthrōpos eimi hamartōlos, phēsi, kai ek pollou tou chronou porneiais synezōn mechri tou nyn; eiselthōn de nyn en tę̄ hagią tou Theou ekklēsią, ēkousa tou hagiou prophētou Ēsaïou anaginōskomenou, mallon de tou Theou lalountos di' autou; Lousasthe, katharoi genesthe, aphelete tas ponērias hymōn apo tōn kardiōn hymōn; apenanti tōn ophthalmōn mou, mathete kalon poiein. Kai ean ōsin hai hamartiai hymōn hōs phoinikoun, hōs chiona leukanō. Kai ean thelēte kai eisakousēte mou, ta agatha tēs gēs phagesthe. Egō de, phēsin, ho pornos, epi tǭ logǭ tou prophētou katanygeis tēn psychēn, kai stenaxas en tę̄ dianoią mou, eipon pros ton Theon, hoti Sy ho Theos, ho elthōn eis ton kosmon hamartōlous sōsai, ha nyn dia tou prophētou sou epēngeilō, tauta kai eis eme plērōson ton hamartōlon kai anaxion. Idou gar apo tou nyn didōmi soi logon, syntassomai de, kai ek kardias exomologoumai soi, hoti ou mē praxō eti ti tōn kakōn alla apotassomai pasan paranomian kai douleusō soi apo tou nyn en katharą syneidēsei. Sēmeron, ō Despota, kai ek tēs hōras tautēs, dexai me metanoounta, kai prospiptonta soi, kai apechomenon tou loipou pasēs hamartias. Epi tautais, phēsi, tais synthēkais exēlthon apo tēs ekklēsias, krinas en tę̄ emautou psychę̄, mēketi mēden phaulon praxai apenanti tou Theou. Akousantes de pantes aneboōn mią phōnę̄ pros ton Theon; Hōs emegalynthē ta erga sou, Kyrie! panta en sophią epoiēsas. Ginōskontes toinyn, ō Christianoi, ek tōn theiōn Graphōn, kai ek tōn hagiōn apokalypseōn, hosēn echei ho Theos agathotēta peri tous eis auton gnēsiōs katapheugontas, kai dia metanoias ta proteron autois eptaismena diorthoumenous kai hoti apodidōsi palin ta epēngelmena agatha, ouk eisprattomenos dikas hyper tōn proterōn hamartiōn, mē apelpisōmen tēs heautōn sōtērias. Ōsper gar dia Hēsaïou tou prophētou epēngeilato, tous en hamartiais beborborōmenous plynein, kai hōs erion kai hōs chiona leukainein, kai tōn agathōn tēs epouraniou Hierousalēm axioun; houtōs authis dia tou hagiou prophētou Iezekiēl, meth᾽ horkou hēmas plērophorei mē apollyein Zō gar, phēsi, legei Kyrios, hoti ou boulomai ton thanaton tou hamartōlou, hōs to epistrepsai kai zę̄n auton.
Blessed abba Paul the Simple, the disciple of holy Antony, told the Fathers this thing: that once he came to a monastery to visit and to help the brothers, and after their usual conversation with one another, they went into the holy church of God to perform the usual synaxis. “And blessed Paul,” he says, “[watched] with what kind of soul each went in to the synaxis.” For he had this grace given him by the Lord, to see each one as he is in soul, as we see one another’s faces. All went in with bright looks and shining faces, and the angel of each rejoicing over him; but one, he says, he sees black and dark in his whole body, with demons on each side holding him and dragging him toward themselves, putting a halter on his nose; and his holy angel following far behind, gloomy and downcast. Paul wept, and beating his breast with his hand, sat in front of the church, weeping bitterly for the one who had appeared to him so. Those who saw the strange behavior of the man, and his sudden change to tears and mourning, asked and begged him to tell why he was weeping, thinking that he did this because he condemned them all; and they urged him to come into the synaxis with them. But Paul shook them off and sat outside, lamenting greatly for the one who had appeared to him so. Not long after, when the synaxis was dismissed and all were coming out, Paul again watched each one, wanting to know how they came out; and he sees that man, who before had his whole body black and dark, coming out of the church bright in face, white in body, and the demons following far off, and the holy angel accompanying him closely and rejoicing over him greatly. And Paul leapt up with joy and cried out, blessing God and saying, “O the ineffable love for man and goodness of God!” Running and climbing onto a high step, he said with a loud voice, “Come and see the works of God, how fearful and worthy of all amazement! Come and see him who wants all men to be saved and to come to the knowledge of the truth! Come, let us worship and fall down before him and say, ‘You alone can take away sins.’” All ran together eagerly, wanting to hear what was said. And when all had gathered, Paul told what he had seen before entering the church and afterward, and asked that man to tell the reason why God had granted him so great a change so suddenly. The man, exposed by Paul, told before everyone without reserve about himself, saying, “I am a sinful man, and for a long time I lived in fornication until now; but coming now into the holy church of God, I heard the holy prophet Isaiah being read, or rather God speaking through him: ‘Wash yourselves, become clean, take away the evils from your hearts before my eyes, learn to do good. And if your sins are like scarlet, I will make them white as snow. And if you are willing and listen to me, you shall eat the good things of the land.’ And I, the fornicator,” he says, “pierced in soul at the word of the prophet and groaning in my mind, said to God, ‘You, God, who came into the world to save sinners, what you have now promised through your prophet, fulfill also in me, a sinner and unworthy. For look, from now on I give you my word, I pledge myself and confess to you from my heart that I will no longer do any evil, but I renounce all lawlessness and will serve you from now on with a pure conscience. Today, O Master, and from this hour, receive me repenting and falling down before you and abstaining from now on from all sin.’ On these terms,” he says, “I came out of the church, having resolved in my soul never again to do anything base before God.” Hearing this, all cried out with one voice to God, “How great are your works, O Lord! In wisdom you have made them all.” Knowing then, O Christians, from the divine Scriptures and from holy revelations, how great is God’s goodness toward those who take refuge in him sincerely and correct by repentance their former falls, and that he gives back again the promised good things, not exacting penalties for former sins, let us not despair of our salvation. For as through Isaiah the prophet he promised to wash those defiled in sins and make them white as wool and as snow, and count them worthy of the good things of the heavenly Jerusalem, so again through the holy prophet Ezekiel he assures us with an oath that he will not destroy us: “For as I live,” he says, “says the Lord, I do not desire the death of the sinner, but that he turn and live.”
Chapter 101
101.1PG 65:385
Πέτρος ὁ τῶν Δίου πρεσβύτερος, εἴποτε ηὔχετο μετά τινων, ἐπειδὴ διὰ τὴν ἱερωσύνην ἔμπροσθεν ἵστασθαι ἠναγκάζετο, τῇ ταπεινοφροσύνῃ ἑαυτὸν ὀπίσω ἴστα ἐξομολογούμενος· ὡς εἰς τὸν βίον τοῦ ἀββᾶ Ἀντωνίου γέγραπται. Τοῦτο ἐποίει, μηδένα λυπῶν.
Petros ho tōn Diou presbyteros, eipote ēucheto meta tinōn, epeidē dia tēn hierōsynēn emprosthen histasthai ēnankazeto, tę̄ tapeinophrosynę̄ heauton opisō ista exomologoumenos; hōs eis ton bion tou abba Antōniou gegraptai. Touto epoiei, mēdena lypōn.
Peter, presbyter of Dios, whenever he prayed with others, since he was obliged by the priesthood to stand in front, humbly placed himself behind, making confession, as is written in the Life of abba Antony. He did this without grieving anyone.
Chapter 102
102.1PG 65:385–389
Πλθέ ποτε μοναχός τις Ῥωμαίος καὶ ᾤκησεν ἐν Σκήτει ἐγγύτερον τῆς ἐκκλησίας· εἶχε δὲ καὶ ἕνα δοῦλον ὑπηρετοῦντα αὐτῷ. Ἰδὼν δὲ ὁ πρεσβύτερος τὴν ἀσθένειαν αὐτοῦ, καὶ μαθὼν ἐκ ποίας ἀναπαύσεώς ἐστιν, εἴ τι ᾠκονόμει καὶ ἤρχετο εἰς τὴν ἐκκλησίαν, ἔπεμπεν αὐτῷ. Καὶ ποιήσας εἰκοσιπέντε ἔτη ἐν Σκήτει, γέγονε διορατικὸς καὶ ὀνομαστός. Ακούσας δέ τις τῶν μεγάλων Αἰγυπτίων περὶ αὐτοῦ, ἦλθεν ἰδεῖν αὐτὸν, προσδοκῶν σωματικήν τινα πολιτείαν περισσοτέραν εὑρεῖν ἐν αὐτῷ. Εἰσελθὼν δὲ ἠσπάσατο αὐτόν· καὶ ποιήσαντες εὐχὴν ἐκάθισαν. Βλέπει δὲ αὐτὸν ὁ Αἰγύπτιος φοροῦντα ἱμάτια τρυφερὰ, καὶ χαράδριον καὶ δέρμα ὑποκάτω αὐτοῦ, καὶ προσκεφάλαιον μικρόν· ἔχοντα δὲ καὶ τοὺς πόδας καθαρούς μετὰ σανδαλίων· καὶ ταῦτα ἰδὼν ἐσκανδαλίσθη, ὅτι ἐν τῷ τόπῳ οὐχ ὑπῆρχε τοιαύτη διαγωγή, ἀλλὰ μᾶλλον σκληραγωγία. Καὶ διορατικὸς ὢν ὁ γέρων ἐνόησεν ὅτι ἐσκανδαλίσθη, καὶ λέγει τῷ ὑπηρετοῦντι αὐτόν Ποίησον ἡμῖν ἑορτὴν διὰ τὸν ἀββᾶν σήμερον. Εὐκαίρησε δὲ μικρὸν λάχανον, καὶ ἥψησε· καὶ τῇ ὥρᾳ ἀναστάντες ἔφαγον. Εἶχε δὲ καὶ μικρὸν οἶνον διὰ τὴν ἀσθένειαν αὐτοῦ ὁ γέρων· καὶ ἔπιον. Καὶ ὡς ἐγένετο ὀψὲ, ἔβαλον τοὺς δώδεκα ψαλμοὺς, καὶ ἐκοιμήθησαν· ὁμοίως δὲ καὶ τὴν νύκτα. Αναστὰς δὲ τὸ πρωΐ ὁ Αἰγύπτιος, λέγει αὐτῷ· Εὔξαι ὑπὲρ ἐμοῦ. Καὶ ἐξῆλθε μὴ ὠφεληθείς. Καὶ ὡς ἀπῆλθε μικρὸν, θέλων ὁ γέρων ὠφελῆσαι αὐτὸν, πέμψας μετεκαλέσατο αὐτόν· καὶ ὡς ἦλθε, μετὰ χαρᾶς πάλιν ἐδέξατο αὐτὸν, καὶ ἐπηρώτησεν αὐτὸν, λέγων· Ποίας χώρας εἶ; Καὶ λέγει· Αἰγύπτιος. Ποίας δὲ πόλεως; Ὁ δὲ ἔφη· Ἐγὼ ὅλως οὐκ εἰμὶ πολίτης. Καὶ λέγει· Τί ἦν τὸ ἔργον σου εἰς τὴν κώμην σου; Καὶ λέγει Τηρητής. Καὶ λέγει· Ποῦ ἐκοιμῶ; Ὁ δὲ εἶπεν Εἰς τὸν ἀγρόν. Εἶχες, φησὶ, στρωμνὴν ὑποκάτω σου; Καὶ λέγει· Ναὶ, εἰς ἀγρὸν εἶχον θεῖναι στρῶμα ὑποκάτω μου; Ἀλλὰ πῶς Εἶπε δέ Χαμαί. Λέγει αὐτῷ πάλιν Καὶ τί εἶχες βρῶμα εἰς τὸν ἀγρόν; ἢ ποῖον οἶνον ἔπινες Ἀπεκρίθη πάλιν· Ἔνι βρῶμα ἢ πόμα εἰς ἀγρόν; Ἀλλὰ πῶς ἔζης; φησί. Λέγει Ἤσθιον ξηρὸν ἄρτον, καὶ εἰ εὕρισκον μικρὸν ταρίχιν, καὶ ὕδωρ. Ἀποκριθεὶς δὲ ὁ γέρων εἶπε Μέγας κόπος. Ἕνι δὲ καὶ βαλανεῖον εἰς τὴν κώμην, ἵνα λούησθε; Ὁ δὲ εἶπεν Οὐχί ἀλλὰ εἰς τὸν ποταμὸν ὅτε θέλομεν. Ὡς οὖν ἐξέλαβεν αὐτὸν ὁ γέρων εἰς ταῦτα πάντα, καὶ ἔμαθε τοῦ προτέρου βίου αὐτοῦ τὴν θλίψιν, θέλων αὐτὸν ὠφελῆσαι, διηγήσατο αὐτῷ τὴν προτέραν αὐτοῦ διαγωγὴν τὴν ἐν τῷ κόσμῳ, λέγων· Ἐμὲ τὸν ταπεινὸν ὂν βλέπεις, ἐκ τῆς μεγάλης πόλεως Ῥώμης εἰμὶ, καὶ μέγας γέγονα εἰς τὸ παλάτιον τοῦ βασιλέως. Καὶ ὡς ἤκουσε ὁ Αἰγύπτιος τὴν ἀρχὴν τοῦ λόγου, κατενύγη, καὶ ἤκουεν ἀκριβῶς τὰ λεγόμενα παρ᾿ αὐτοῦ. Πάλιν δὲ λέγει αὐτῷ Κατέλιπον οὖν τὴν πόλιν, καὶ ἦλθον εἰς τὴν ἔρημον ταύτην· καὶ πάλιν ἐμὲ ὂν βλέπεις, οἴκους μεγάλους εἶχον καὶ χρήματα πολλά· καὶ καταφρονήσας αὐτῶν, ἦλθον εἰς τὸ μικρὸν κελλίον τοῦτο· καὶ πάλιν ἐμὲ ὃν βλέπεις, κραββάτους εἶχον ὁλοχρύσους, ἔχοντας πολυτίμους στρωμνάς· καὶ ἀντ᾿ αὐτῶν, δέδωκέ μοι ὁ Θεὸς τὸ χαράδριον τοῦτο καὶ τὸ δέρμα πάλιν τὰ ἐνδύματά μου πολλῆς τιμῆς ἄξια ἦν· καὶ ἀντὶ ἐκείνων, φορῶ τὰ εὐτελῆ ταῦτα ἱμάτια· πάλιν εἰς τὸ ἄριστόν μου πολὺ χρυσίον ἀνηλίσκετο· καὶ ἀντὶ ἐκείνου, ἔδωκέ μοι ὁ Θεὸς τὸ μικρὸν λάχανον τοῦτο, καὶ τὸ μικρὸν ποτήριον τοῦ οἴνου. Ἦσαν δὲ οἱ ὑπηρετοῦντές μοι παῖδες πολλοί· καὶ ἰδοὺ ἀντ᾿ ἐκείνων, κατένυξεν ὁ Θεὸς τὸν γέροντα τοῦτον ὑπηρετῆσαί μοι· ἀντὶ δὲ βαλανείου, βάλλω τὸ μικρὸν ὕδωρ εἰς τοὺς πόδας μου, καὶ τὰ σανδάλια διὰ τὴν ἀσθένειάν μου· πάλιν ἀντὶ μουσικῶν καὶ κιθαρῶν, λέγω τοὺς δώδεκα ψαλμούς· ὁμοίως καὶ τὴν νύκτα, ἀντὶ τῶν ἁμαρτιῶν ὧν ἐποίουν, ἄρτι μετὰ ἀναπαύσεως ποιῶ μικράν μου λειτουργίαν. Παρακαλῶ οὖν σε, ἀββᾶ, μὴ σκανδαλισθῆς εἰς τὴν ἀσθένειάν μου. Ταῦτα ἀκούσας ὁ Αἰγύπτιος, εἰς ἑαυτὸν ἐλθὼν, εἶπεν· Οὐαί μοι, ὅτι ἀπὸ πολλῆς θλίψεως τοῦ κόσμου εἰς ἀνάπαυσιν ἦλθον, καὶ ἃ οὐκ εἶχον τότε, νῦν ἔχω· σὺ δὲ ἀπὸ πολλῆς ἀναπαύσεως εἰς θλίψιν ἦλθες, καὶ ἀπὸ πολλῆς δόξης καὶ πλούτου ἦλθες εἰς ταπείνωσιν καὶ πτωχείαν. Πολλὰ δὲ ὠφεληθεὶς ἀπῆλθε, καὶ ἐγένετο αὐτοῦ φίλος, καὶ παρέβαλλεν αὐτῷ συχνῶς δι᾿ ὠφέλειαν· ἦν γὰρ ἀνὴρ διακριτικὸς, καὶ πλήρης εὐωδίας τοῦ ἁγίου Πνεύματος.
Plthe pote monachos tis Rhōmaios kai ǭkēsen en Skētei engyteron tēs ekklēsias; eiche de kai hena doulon hypēretounta autǭ. Idōn de ho presbyteros tēn astheneian autou, kai mathōn ek poias anapauseōs estin, ei ti ǭkonomei kai ērcheto eis tēn ekklēsian, epempen autǭ. Kai poiēsas eikosipente etē en Skētei, gegone dioratikos kai onomastos. Akousas de tis tōn megalōn Aigyptiōn peri autou, ēlthen idein auton, prosdokōn sōmatikēn tina politeian perissoteran heurein en autǭ. Eiselthōn de ēspasato auton; kai poiēsantes euchēn ekathisan. Blepei de auton ho Aigyptios phorounta himatia tryphera, kai charadrion kai derma hypokatō autou, kai proskephalaion mikron; echonta de kai tous podas katharous meta sandaliōn; kai tauta idōn eskandalisthē, hoti en tǭ topǭ ouch hypērche toiautē diagōgē, alla mallon sklēragōgia. Kai dioratikos ōn ho gerōn enoēsen hoti eskandalisthē, kai legei tǭ hypēretounti auton Poiēson hēmin heortēn dia ton abban sēmeron. Eukairēse de mikron lachanon, kai hēpsēse; kai tę̄ hōrą anastantes ephagon. Eiche de kai mikron oinon dia tēn astheneian autou ho gerōn; kai epion. Kai hōs egeneto opse, ebalon tous dōdeka psalmous, kai ekoimēthēsan; homoiōs de kai tēn nykta. Anastas de to prōï ho Aigyptios, legei autǭ; Euxai hyper emou. Kai exēlthe mē ōphelētheis. Kai hōs apēlthe mikron, thelōn ho gerōn ōphelēsai auton, pempsas metekalesato auton; kai hōs ēlthe, meta charas palin edexato auton, kai epērōtēsen auton, legōn; Poias chōras ei? Kai legei; Aigyptios. Poias de poleōs? Ho de ephē; Egō holōs ouk eimi politēs. Kai legei; Ti ēn to ergon sou eis tēn kōmēn sou? Kai legei Tērētēs. Kai legei; Pou ekoimō? Ho de eipen Eis ton agron. Eiches, phēsi, strōmnēn hypokatō sou? Kai legei; Nai, eis agron eichon theinai strōma hypokatō mou? Alla pōs Eipe de Chamai. Legei autǭ palin Kai ti eiches brōma eis ton agron? ē poion oinon epines Apekrithē palin; Eni brōma ē poma eis agron? Alla pōs ezēs? phēsi. Legei Ēsthion xēron arton, kai ei heuriskon mikron tarichin, kai hydōr. Apokritheis de ho gerōn eipe Megas kopos. Heni de kai balaneion eis tēn kōmēn, hina louēsthe? Ho de eipen Ouchi alla eis ton potamon hote thelomen. Hōs oun exelaben auton ho gerōn eis tauta panta, kai emathe tou proterou biou autou tēn thlipsin, thelōn auton ōphelēsai, diēgēsato autǭ tēn proteran autou diagōgēn tēn en tǭ kosmǭ, legōn; Eme ton tapeinon on blepeis, ek tēs megalēs poleōs Rhōmēs eimi, kai megas gegona eis to palation tou basileōs. Kai hōs ēkouse ho Aigyptios tēn archēn tou logou, katenygē, kai ēkouen akribōs ta legomena par᾿ autou. Palin de legei autǭ Katelipon oun tēn polin, kai ēlthon eis tēn erēmon tautēn; kai palin eme on blepeis, oikous megalous eichon kai chrēmata polla; kai kataphronēsas autōn, ēlthon eis to mikron kellion touto; kai palin eme hon blepeis, krabbatous eichon holochrysous, echontas polytimous strōmnas; kai ant᾿ autōn, dedōke moi ho Theos to charadrion touto kai to derma palin ta endymata mou pollēs timēs axia ēn; kai anti ekeinōn, phorō ta eutelē tauta himatia; palin eis to ariston mou poly chrysion anēlisketo; kai anti ekeinou, edōke moi ho Theos to mikron lachanon touto, kai to mikron potērion tou oinou. Ēsan de hoi hypēretountes moi paides polloi; kai idou ant᾿ ekeinōn, katenyxen ho Theos ton geronta touton hypēretēsai moi; anti de balaneiou, ballō to mikron hydōr eis tous podas mou, kai ta sandalia dia tēn astheneian mou; palin anti mousikōn kai kitharōn, legō tous dōdeka psalmous; homoiōs kai tēn nykta, anti tōn hamartiōn hōn epoioun, arti meta anapauseōs poiō mikran mou leitourgian. Parakalō oun se, abba, mē skandalisthēs eis tēn astheneian mou. Tauta akousas ho Aigyptios, eis heauton elthōn, eipen; Ouai moi, hoti apo pollēs thlipseōs tou kosmou eis anapausin ēlthon, kai ha ouk eichon tote, nyn echō; sy de apo pollēs anapauseōs eis thlipsin ēlthes, kai apo pollēs doxēs kai ploutou ēlthes eis tapeinōsin kai ptōcheian. Polla de ōphelētheis apēlthe, kai egeneto autou philos, kai pareballen autǭ sychnōs di᾿ ōpheleian; ēn gar anēr diakritikos, kai plērēs euōdias tou hagiou Pneumatos.
Once a Roman monk came and lived at Scetis near the church; he had one servant who served him. The presbyter, seeing his weakness and learning from what comfort he came, sent him whatever he provided and whatever came to the church. And spending twenty-five years at Scetis, he became clairvoyant and famous. One of the great Egyptians heard about him and came to see him, expecting to find in him some greater bodily discipline. Going in he greeted him; and after praying they sat down. The Egyptian sees him wearing soft clothes, with a bed and a skin under him and a small pillow, and having his feet clean, with sandals; and seeing this he was offended, because in that place there was no such way of life, but rather austerity. And the old man, being clairvoyant, perceived that he was offended, and says to the one who served him, “Make us a feast today because of the abba.” He had a few vegetables, and cooked them; and at the hour they got up and ate. The old man also had a little wine because of his weakness; and they drank. And when evening came, they said the twelve psalms and slept; and likewise in the night. Getting up in the morning, the Egyptian says to him, “Pray for me.” And he left without having been helped. And when he had gone a little way, the old man, wanting to help him, sent and called him back; and when he came, he received him again with joy and asked him, saying, “What country are you from?” And he says, “An Egyptian.” “And from what city?” He said, “I am not a city man at all.” And he says, “What was your work in your village?” And he says, “A field guard.” And he says, “Where did you sleep?” He said, “In the field.” “Did you have a bed under you?” he says. And he says, “Could I have had a mattress under me in the field?” “But how then?” He said, “On the ground.” He says to him again, “And what food did you have in the field? Or what wine did you drink?” He answered again, “Is there food or drink in the field?” “But how did you live?” he says. He says, “I ate dry bread, and if I found a little salt fish, and water.” The old man answered, “Great hardship. And is there a bath in the village, so that you could wash?” He said, “No, but in the river when we wanted.” When the old man had drawn him out on all these things, and learned the hardship of his former life, wanting to help him, he told him his own former way of life in the world, saying, “I, the humble one you see, am from the great city of Rome, and I became great in the emperor’s palace.” And when the Egyptian heard the beginning of the word, he was pierced to the heart, and listened carefully to what he said. And again he says to him, “So I left the city and came to this desert; and again, I whom you see had great houses and much wealth; and despising them, I came to this little cell; and again, I whom you see had beds all of gold with costly coverings; and instead of them God has given me this bed and this skin; again, my clothes were worth a great price; and instead of those I wear these cheap garments; again, at my meals much gold was spent; and instead of that God has given me these few vegetables and this little cup of wine. There were many slaves who served me; and look, instead of them God has moved this old man to serve me; instead of a bath, I pour a little water on my feet, and wear sandals because of my weakness; again, instead of music and lyres, I say the twelve psalms; and likewise in the night, instead of the sins I used to commit, I now quietly perform my little service. So I beg you, abba, do not be offended at my weakness.” Hearing this, the Egyptian came to himself and said, “Woe is me, for from great affliction in the world I have come to rest, and what I did not have then, I have now; but you have come from great rest to affliction, and from great glory and wealth to humility and poverty.” And greatly helped he went away, and became his friend, and visited him often for help; for he was a man of discernment, and full of the fragrance of the Holy Spirit.
102.2PG 65:389
Ὁ αὐτὸς εἶπεν, ὅτι ἦν τις γέρων ἔχων καλὸν μαθητήν· καὶ ἀπὸ ὀλιγωρίας ἔβαλεν αὐτὸν ἔξω μετὰ τῆς μηλωτῆς αὐτοῦ. Ὁ δὲ ἀδελφὸς ὑπέμεινεν ἔξω καθήμενος. Καὶ ἀνοίξας ὁ γέρων, εὖρεν αὐτὸν καθήμενον, καὶ ἔβαλεν αὐτῷ μετάνοιαν, λέγων· Πάτερ, ἡ ταπείνωσις τῆς μακροθυμίας σου ἐνίκησε τὴν ἐμὴν ὀλιγωρίαν. Δεῦρο ἔσω· ἀπὸ τοῦ νῦν σὺ γέρων εἶ καὶ Πατὴρ, ἐγὼ δὲ νεώτερος καὶ μαθητής.
Ho autos eipen, hoti ēn tis gerōn echōn kalon mathētēn; kai apo oligōrias ebalen auton exō meta tēs mēlōtēs autou. Ho de adelphos hypemeinen exō kathēmenos. Kai anoixas ho gerōn, euren auton kathēmenon, kai ebalen autǭ metanoian, legōn; Pater, hē tapeinōsis tēs makrothymias sou enikēse tēn emēn oligōrian. Deuro esō; apo tou nyn sy gerōn ei kai Patēr, egō de neōteros kai mathētēs.
The same said that there was an old man who had a good disciple; and out of irritation he threw him out with his sheepskin. But the brother waited, sitting outside. And the old man, opening, found him sitting, and made a prostration to him, saying, “Father, the humility of your patience has overcome my irritation. Come in; from now on you are the old man and the father, and I the younger and the disciple.”
Chapter 103
103.1PG 65:389
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Ῥοῦφον· Τί ἐστιν ἡσυχία, καὶ τίς ἡ ὠφέλεια αὐτῆς; Ὁ δὲ γέρων λέγει αὐτῷ· Ἡσυχία ἐστὶ, τὸ καθεσθῆναι ἐν τῷ κελλίῳ μετὰ φόβου καὶ γνώσεως Θεοῦ, ἀπεχόμενος μνησικακίας καὶ ὑψηλοφροσύνης. Ἡ τοιαύτη ἡσυχία γεννήτρια οὖσα πασῶν τῶν ἀρετῶν, φυλάσσει τὸν μοναχὸν ἀπὸ τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ, μὴ ἐῶσα αὐτὸν τιτρώσκεσθαι ὑπ᾿ αὐτῶν. Ναὶ, ἀδελφὲ, ταύτην κτῆσαι, μνημονεύων τῆς ἐξόδου τοῦ θανάτου σου, ὅτι οὐκ οἶδας ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται. Λοιπὸν οὖν, νῆφε περὶ τῆς ἰδίας ψυχῆς.
Adelphos hērōtēse ton abban Rhouphon; Ti estin hēsychia, kai tis hē ōpheleia autēs? Ho de gerōn legei autǭ; Hēsychia esti, to kathesthēnai en tǭ kelliǭ meta phobou kai gnōseōs Theou, apechomenos mnēsikakias kai hypsēlophrosynēs. Hē toiautē hēsychia gennētria ousa pasōn tōn aretōn, phylassei ton monachon apo tōn pepyrōmenōn belōn tou echthrou, mē eōsa auton titrōskesthai hyp᾿ autōn. Nai, adelphe, tautēn ktēsai, mnēmoneuōn tēs exodou tou thanatou sou, hoti ouk oidas poią hōrą ho kleptēs erchetai. Loipon oun, nēphe peri tēs idias psychēs.
A brother asked abba Rufus, “What is stillness, and what is its benefit?” The old man says to him, “Stillness is to sit in the cell with fear and knowledge of God, abstaining from remembering wrongs and from pride. Such stillness, being the mother of all the virtues, guards the monk from the fiery arrows of the enemy, not letting him be wounded by them. Yes, brother, acquire it, remembering the departure of your death, for you do not know at what hour the thief comes. So then, keep watch over your own soul.”
103.2PG 65:389–391
Εἶπεν ὁ ἀββᾶς Ῥοῦφος, ὅτι ὁ καθήμενος ἐν ὑποταγῇ πατρὸς πνευματικοῦ, πλείονα μισθὸν ἔχει τοῦ ἐν τῇ ἐρήμῳ καθ' ἑαυτὸν ἀναχωροῦντος. Ἔλεγε δὲ οὗτος, ὅτι διηγήσατό τις τῶν Πατέρων, λέγων, ὅτι Εἶδον τέσσαρα τάγματα ἐν τῷ οὐρανῷ· τὸ πρῶτον τάγμα, ἄνθρωπος ἀσθενῶν καὶ εὐχαριστῶν τῷ Θεῷ τὸ δεύτερον τάγμα, ὁ τὴν φιλοξενίαν διώκων καὶ εἰς τοῦτο ἱστάμενος καὶ διακονῶν· τὸ τρίτον τάγμα, ὁ τὴν ἔρημον διώκων καὶ μὴ βλέπων ἄνθρωπον· τὸ τέταρτον τάγμα, ὁ ἐν ὑποταγῇ καθήμενος πατρὸς καὶ ὑποτασσόμενος αὐτῷ διὰ τὸν Κύριον. Ἐφόρει δὲ ὁδιὰ τὴν ὑπακοὴν μανιάκην χρυσοῦν καὶ γοργόνα, καὶ πλείονα τῶν ἄλλων δόξαν εἶχεν Ἐγὼ δὲ, φησὶ, εἶπον τῷ ὁδηγοῦντί με, ὅτι Πῶς οὗτος ὁ μικρότερος παρὰ τοὺς ἄλλους πλείονα δόξαν ἔχει; 'Ὁ δὲ ἀποκριθεὶς εἶπέ μοι· Ἐπειδὴ ὁ τὴν φιλοξενίαν διώκων ἰδίῳ θελήματι ποιεῖ· καὶ ὁ εἰς τὴν ἔρημον ὢν ἰδίᾳ θελήματι ἀνεχώρησεν οὗτος δὲ ὁ τὴν ὑπακοὴν ἔχων, πάντα τὰ θελήματα αὐτοῦ καταλείψας, κρέμεται τῷ Θεῷ καὶ τῷ ἰδίῳ Πατρί· ἕνεκα τούτου πλείονα δόξαν ἔλαβε παρὰ τοὺς ἄλλους. Διὰ τοῦτο, ὦ τέκνα, καλὴ ἡ ὑπακοὴ ἡ διὰ τὸν Κύριον γινομένη. Ἠκούσατε, τέκνα, ἐκ μέρους, τοῦ κατορθώματος τούτου ὀλίγον τι ἴχνος. Ὦ ὑπακοὴ σωτηρία πάντων τῶν πιστῶν! ὦ ὑπακοή γεννήτρια πασῶν τῶν ἀρετῶν! ὦ ὑπακοή βασιλείας εὑρέτις! ὦ ὑπακοὴ οὐρανοὺς ἀνοίγουσα, καὶ ἀνθρώπους ἀπὸ γῆς ἀνάγουσα ὦ ὑπακοὴ πάντων τῶν ἁγίων τροφὲ, ἐξ ἧς ἐθήλασαν, καὶ διὰ σοῦ ἐτελειώθησαν ὦ ὑπακοὴ σύνοικε ἀγγέλων
Eipen ho abbas Rhouphos, hoti ho kathēmenos en hypotagę̄ patros pneumatikou, pleiona misthon echei tou en tę̄ erēmǭ kath' heauton anachōrountos. Elege de houtos, hoti diēgēsato tis tōn Paterōn, legōn, hoti Eidon tessara tagmata en tǭ ouranǭ; to prōton tagma, anthrōpos asthenōn kai eucharistōn tǭ Theǭ to deuteron tagma, ho tēn philoxenian diōkōn kai eis touto histamenos kai diakonōn; to triton tagma, ho tēn erēmon diōkōn kai mē blepōn anthrōpon; to tetarton tagma, ho en hypotagę̄ kathēmenos patros kai hypotassomenos autǭ dia ton Kyrion. Ephorei de hodia tēn hypakoēn maniakēn chrysoun kai gorgona, kai pleiona tōn allōn doxan eichen Egō de, phēsi, eipon tǭ hodēgounti me, hoti Pōs houtos ho mikroteros para tous allous pleiona doxan echei? 'Ho de apokritheis eipe moi; Epeidē ho tēn philoxenian diōkōn idiǭ thelēmati poiei; kai ho eis tēn erēmon ōn idią thelēmati anechōrēsen houtos de ho tēn hypakoēn echōn, panta ta thelēmata autou kataleipsas, kremetai tǭ Theǭ kai tǭ idiǭ Patri; heneka toutou pleiona doxan elabe para tous allous. Dia touto, ō tekna, kalē hē hypakoē hē dia ton Kyrion ginomenē. Ēkousate, tekna, ek merous, tou katorthōmatos toutou oligon ti ichnos. Ō hypakoē sōtēria pantōn tōn pistōn! ō hypakoē gennētria pasōn tōn aretōn! ō hypakoē basileias heuretis! ō hypakoē ouranous anoigousa, kai anthrōpous apo gēs anagousa ō hypakoē pantōn tōn hagiōn trophe, ex hēs ethēlasan, kai dia sou eteleiōthēsan ō hypakoē synoike angelōn
Abba Rufus said that one who lives in obedience to a spiritual father has a greater reward than one who withdraws alone in the desert. He also said that one of the Fathers related, saying, “I saw four ranks in heaven: the first rank, a man who is ill and gives thanks to God; the second rank, one who pursues hospitality and is devoted to it and serves; the third rank, one who pursues the desert and does not see a man; the fourth rank, one who lives in obedience to a father and submits to him for the Lord’s sake. And the one who was there for obedience wore a golden collar and a medallion, and had more glory than the others. And I,” he says, “said to the one guiding me, ‘How is it that this one, who is the least, has more glory than the others?’ He answered me, ‘Because the one who pursues hospitality does it by his own will; and the one in the desert withdrew by his own will; but this one who has obedience, having left all his own wills, hangs on God and on his own father; for this reason he received more glory than the others.’ Therefore, children, good is the obedience done for the Lord’s sake. You have heard, children, in part, a small trace of this achievement. O obedience, salvation of all the faithful! O obedience, mother of all the virtues! O obedience, finder of the kingdom! O obedience, opening the heavens and raising men from earth! O obedience, food of all the saints, from which they were nursed, and through you were made perfect! O obedience, companion of the angels!”
Chapter 104
104.1PG 65:391
Μέλλοντος τοῦ ἀββᾶ Ῥωμανοῦ τελευτᾶν, συνήχθησαν πρὸς αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες αὐτῷ· Πῶς ὀφείλομεν διοικηθῆναι; Ὁ δὲ γέρων εἶπεν· Οὐδέποτε οἶδα εἰπών τινι ὑμῶν ποιῆσαί τί ποτε, εἰ μὴ πρότερον ἐποίησα τὸν λογισμὸν, μὴ ὀργισθῆναι ἐὰν μὴ ποιήσῃ ὁ εἶπον γενέσθαι καὶ οὕτως ὅλον τὸν χρόνον ἡμῶν ᾠκήσαμεν μετ' εἰρήνης. Ἀρχὴ τοῦ Σ στοιχείου.
Mellontos tou abba Rhōmanou teleutan, synēchthēsan pros auton hoi mathētai autou, legontes autǭ; Pōs opheilomen dioikēthēnai? Ho de gerōn eipen; Oudepote oida eipōn tini hymōn poiēsai ti pote, ei mē proteron epoiēsa ton logismon, mē orgisthēnai ean mē poiēsę̄ ho eipon genesthai kai houtōs holon ton chronon hēmōn ǭkēsamen met' eirēnēs. Archē tou S stoicheiou.
When abba Romanus was about to die, his disciples gathered to him, saying, “How ought we to conduct ourselves?” The old man said, “I do not know that I ever told any of you to do anything without first making up my mind not to be angry if he did not do what I said; and so we have lived all our time in peace.” [Beginning of the letter S.]
Chapter 105
105.1PG 65:391
Ἀδελφὸς ἀδικηθεὶς ὑπὸ ἑτέρου ἀδελφοῦ, ἦλθε πρὸς τὸν ἀββᾶν Σισόην, καὶ λέγει αὐτῷ· Ἠδικήθην παρά τινος ἀδελφοῦ, κἀγὼ θέλω ἐμαυτὸν ἐκδικῆσαι. Ὁ δὲ γέρων παρεκάλει αὐτὸν, λέγων· Μὴ, τέκνον, κατάλειψον δὲ μᾶλλον τῷ Θεῷ τὰ τῆς ἐκδικήσεως. Ὁ δὲ ἔλεγεν· Οὐ παύσομαι ἕως οὗ ἐκδικήσω ἐμαυτόν. Εἶπε δὲ ὁ γέρων· Εὐξώμεθα, ἀδελφέ. Καὶ ἀναστὰς εἶπεν ὁ γέρων· Ὁ Θεὸς, οὐκ ἔτι σου ἔχομεν χρείαν φροντίζειν περὶ ἡμῶν· ἡμεῖς γὰρ τὴν ἐκδίκησιν ἑαυτῶν ποιοῦμεν. Τοῦτο οὖν ἀκούσας ὁ ἀδελφὸς, ἔπεσε παρὰ τοὺς πόδας τοῦ γέροντος, εἰπών· Οὐκ ἔτι δικάζομαι μετὰ τοῦ ἀδελφοῦ, συγχώρησόν μοι, ἀββᾶ,
Adelphos adikētheis hypo heterou adelphou, ēlthe pros ton abban Sisoēn, kai legei autǭ; Ēdikēthēn para tinos adelphou, kagō thelō emauton ekdikēsai. Ho de gerōn parekalei auton, legōn; Mē, teknon, kataleipson de mallon tǭ Theǭ ta tēs ekdikēseōs. Ho de elegen; Ou pausomai heōs hou ekdikēsō emauton. Eipe de ho gerōn; Euxōmetha, adelphe. Kai anastas eipen ho gerōn; Ho Theos, ouk eti sou echomen chreian phrontizein peri hēmōn; hēmeis gar tēn ekdikēsin heautōn poioumen. Touto oun akousas ho adelphos, epese para tous podas tou gerontos, eipōn; Ouk eti dikazomai meta tou adelphou, synchōrēson moi, abba,
A brother who had been wronged by another brother came to abba Sisoes and says to him, “I have been wronged by a brother, and I want to avenge myself.” The old man urged him, saying, “No, child, rather leave vengeance to God.” But he said, “I will not stop until I avenge myself.” The old man said, “Let us pray, brother.” And standing up the old man said, “O God, we no longer need you to take care of us; for we take our own vengeance.” Hearing this, the brother fell at the old man’s feet, saying, “I will no longer go to law with the brother; forgive me, abba.”
105.2PG 65:391
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Τί ποιήσω; ὅτι ἀπαντῶ εἰς τὴν ἐκκλησίαν, καὶ πολλάκις γίνεται ἀγάπη, καὶ κρατοῦσί με. Λέγει αὐτῳ ὁ γέρων· Κόπον ἔχει τὸ πρᾶγμα. Λέγει οὖν Ἀβραὰμ ὁ μαθητὴς αὐτοῦ· Ἐὰν γένηται ἀπάντησις ἐν σαββάτῳ ἢ ἐν Κυριακῇ, καὶ πίῃ ἀδελφὸς τρία ποτήρια, μὴ πολλά ἐστι; Λέγει ὁ γέρων· Ἐὰν οὐκ ἔστι Σατανᾶς, πολλὰ οὐκ ἔστιν.
Adelphos ērōtēse ton abban Sisoēn, legōn; Ti poiēsō? hoti apantō eis tēn ekklēsian, kai pollakis ginetai agapē, kai kratousi me. Legei autǭ ho gerōn; Kopon echei to pragma. Legei oun Abraam ho mathētēs autou; Ean genētai apantēsis en sabbatǭ ē en Kyriakę̄, kai pię̄ adelphos tria potēria, mē polla esti? Legei ho gerōn; Ean ouk esti Satanas, polla ouk estin.
A brother asked abba Sisoes, saying, “What shall I do? For I go to church, and often there is a love-feast, and they keep me.” The old man says to him, “The matter is difficult.” So Abraham his disciple says, “If there is a gathering on Saturday or Sunday, and a brother drinks three cups, is it not much?” The old man says, “If Satan is not there, it is not much.”
105.3PG 65:391
Ἔλεγεν ὁ μαθητὴς τοῦ ἀββᾶ Σισόη πρὸς αὐτόν· Πάτερ, ἐγήρασας, ἀπέλθωμεν ἐγγὺς τῆς οἰκουμένης, λοιπόν. Λέγει αὐτῷ ὁ γέρων· Ὅπου οὐκ ἔνι γυνή, ἐκεῖ ἀπέλθωμεν. Λέγει αὐτῷ ὁ μαθητὴς αὐτοῦ· Καὶ ποῦ ἔστι τόπος ὁ μὴ ἔχων γυναῖκα, εἰ μὴ ἡ ἔρημος; Λέγει οὖν ὁ γέρων· Εἰς τὴν ἔρημον ἆρόν με.
Elegen ho mathētēs tou abba Sisoē pros auton; Pater, egērasas, apelthōmen engys tēs oikoumenēs, loipon. Legei autǭ ho gerōn; Hopou ouk eni gynē, ekei apelthōmen. Legei autǭ ho mathētēs autou; Kai pou esti topos ho mē echōn gynaika, ei mē hē erēmos? Legei oun ho gerōn; Eis tēn erēmon aron me.
The disciple of abba Sisoes said to him, “Father, you have grown old; let us now go near the inhabited world.” The old man says to him, “Let us go where there is no woman.” His disciple says to him, “And where is there a place without a woman, except the desert?” So the old man says, “Take me to the desert.”
105.4PG 65:391
Πολλάκις ἔλεγεν ὁ μαθητὴς τοῦ ἀββᾶ Σισόη· Ἀ̓ββᾶ, ἀνάστα, φάγωμεν. Ὁ δὲ πρὸς αὐτὸν ἔλεγεν Οὐκ ἐφάγομεν, τέκνον; Ὁ δέ· Οὐχὶ, Πάτερ. Καὶ ἔλεγεν ὁ γέρων· Εἰ οὐκ ἐφάγομεν, φέρε, καὶ ἐσθίομεν
Pollakis elegen ho mathētēs tou abba Sisoē; Abba, anasta, phagōmen. Ho de pros auton elegen Ouk ephagomen, teknon? Ho de; Ouchi, Pater. Kai elegen ho gerōn; Ei ouk ephagomen, phere, kai esthiomen
Often the disciple of abba Sisoes would say, “Abba, get up, let us eat.” And he would say to him, “Have we not eaten, child?” He said, “No, father.” And the old man would say, “If we have not eaten, bring it, and let us eat.”
105.5PG 65:393
Εἶπέ ποτε ὁ ἀββᾶς Σισόης μετὰ παῤῥησίας· Θάρσει· ἰδοὺ τριάκοντα ἔτη ἔχω, μηκέτι δεόμενος τοῦ Θεοῦ περὶ ἁμαρτίας ἀλλὰ τοῦτο εὔχομαι, λέγων· Κύριε Ἰησοῦ, σκέπασόν με ἀπὸ τῆς γλώσσης μου καὶ ἕως νῦν καθ' ἡμέραν πίπτω δι' αὐτῆς καὶ ἀμαρτάνω.
Eipe pote ho abbas Sisoēs meta parrhēsias; Tharsei; idou triakonta etē echō, mēketi deomenos tou Theou peri hamartias alla touto euchomai, legōn; Kyrie Iēsou, skepason me apo tēs glōssēs mou kai heōs nyn kath' hēmeran piptō di' autēs kai amartanō.
Once abba Sisoes said with boldness, “Take courage: look, for thirty years I no longer pray to God about sin, but I pray this, saying, ‘Lord Jesus, protect me from my tongue’; and until now every day I fall through it and sin.”
105.6PG 65:393
Ἀδελφὸς εἶπε τῷ ἀββᾷ Σισόῃ· Πῶς οὐκ ἀναχωροῦσι τὰ πάθη ἀπ᾿ ἐμοῦ; Λέγει αὐτῷ ὁ γέρων· Τὰ σκεύη αὐτῶν ἔνδοθέν σού εἰσιν· δὸς αὐτοῖς τὸν ἀῤῥαβῶνα αὐτῶν, καὶ ὑπάγουσιν.
Adelphos eipe tǭ abbą Sisoę̄; Pōs ouk anachōrousi ta pathē ap᾿ emou? Legei autǭ ho gerōn; Ta skeuē autōn endothen sou eisin; dos autois ton arrhabōna autōn, kai hypagousin.
A brother said to abba Sisoes, “Why do the passions not leave me?” The old man says to him, “Their goods are inside you; give them back their pledge, and they will go.”
105.7PG 65:393
Ἐκάθητό ποτε ὁ ἀββᾶς Σισόης εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου καὶ χρονίσαντος τοῦ διακονητοῦ αὐτοῦ ἐλθεῖν πρὸς αὐτὸν, ἕως μηνῶν δέκα οὐκ εἶδεν ἄνθρωπον. Περιπατῶν δὲ ἐν τῷ ὄρει, εὑρίσκει Φαρανίτην ἀγρεύοντα ἄγρια ζῶα· καὶ λέγει αὐτῷ ὁ γέρων Πόθεν ἔρχῃ; καὶ πόσον χρόνον ἔχεις ὧδε Ὁ δὲ ἔφη· Φύσει, ἀββᾶ, ἔχω ἕνδεκα μῆνας ἐν τῷ ὄρει τούτῳ, καὶ οὐκ εἶδον ἄνθρωπον εἰ μὴ σέ. Ακούσας δὲ ὁ γέρων ταῦτα, εἰσελθὼν εἰς τὸ κελλίον, ἔτυπτεν ἑαυτὸν, λέγων· Ἰδοὺ, Σισόη, ἐνόμισας τίποτε πεποιηκέναι· καὶ οὐδὲ ὡς ὁ κοσμικὸς οὗτος ἀκμὴν πεποίηκας.
Ekathēto pote ho abbas Sisoēs eis to oros tou abba Antōniou kai chronisantos tou diakonētou autou elthein pros auton, heōs mēnōn deka ouk eiden anthrōpon. Peripatōn de en tǭ orei, heuriskei Pharanitēn agreuonta agria zōa; kai legei autǭ ho gerōn Pothen erchę̄? kai poson chronon echeis hōde Ho de ephē; Physei, abba, echō hendeka mēnas en tǭ orei toutǭ, kai ouk eidon anthrōpon ei mē se. Akousas de ho gerōn tauta, eiselthōn eis to kellion, etypten heauton, legōn; Idou, Sisoē, enomisas tipote pepoiēkenai; kai oude hōs ho kosmikos houtos akmēn pepoiēkas.
Once abba Sisoes was living on the mountain of abba Antony, and since his servant was slow in coming to him, he did not see a man for up to ten months. Walking on the mountain, he finds a Pharanite hunting wild animals; and the old man says to him, “Where do you come from? And how long have you been here?” He said, “Truly, abba, I have been eleven months on this mountain, and I have not seen a man except you.” When the old man heard this, he went into his cell and beat himself, saying, “Look, Sisoes, you thought you had done something; and you have not yet done even as much as this layman.”
105.8PG 65:393
Ἐγένετο προσφορὰ εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου, καὶ εὑρέθη ἐκεῖ κνίδιον οἶνου καὶ λαβὼν εἷς τῶν γερόντων μικρὸν ἀγγεῖον καὶ ποτήριον, ἀπήνεγκε πρὸς τὸν ἀββᾶν Σισόην, καὶ ἔδωκεν αὐτῷ, καὶ ἔπιεν. Ὁμοίως καὶ δεύτερον, καὶ ἐδέξατο. Παρέσχεν αὐτῷ καὶ τρίτον, καὶ οὐκ ἔλαβεν, εἰπών Παῦσαι, ἀδελφὲ, ἢ οὐκ οἶδας ὅτι ἔστι Σατανᾶς;
Egeneto prosphora eis to oros tou abba Antōniou, kai heurethē ekei knidion oinou kai labōn heis tōn gerontōn mikron angeion kai potērion, apēnenke pros ton abban Sisoēn, kai edōken autǭ, kai epien. Homoiōs kai deuteron, kai edexato. Pareschen autǭ kai triton, kai ouk elaben, eipōn Pausai, adelphe, ē ouk oidas hoti esti Satanas?
There was an offering on the mountain of abba Antony, and a jar of wine was found there; and one of the old men took a small vessel and a cup, brought it to abba Sisoes, and gave it to him, and he drank. Likewise a second, and he accepted. He offered him a third too, and he did not take it, saying, “Stop, brother; or do you not know that there is Satan?”
105.9PG 65:393
Παρέβαλέ τις τῶν ἀδελφῶν πρὸς τὸν ἀββᾶν Σισόην, εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου καὶ λαλούντων αὐτῶν, ἔλεγε τῷ ἀββᾷ Σισόῃ· "Ἄρτι οὐκ ἔφθασας εἰς τὰ μέτρα τοῦ ἀββᾶ Ἀντωνίου, Πάτερ; Καὶ λέγει αὐτῷ ὁ γέρων· Εἰ εἶχον ἕνα τῶν λογισμῶν τοῦ ἀββᾶ Ἀντωνίου, ἐγινόμην ὅλος ὡς πῦρ· πλὴν οἶδα ἄνθρωπον, ὅτι μετὰ καμάτου δύναται βαστάσαι τὸν λογισμὸν αὐτοῦ.
Parebale tis tōn adelphōn pros ton abban Sisoēn, eis to oros tou abba Antōniou kai lalountōn autōn, elege tǭ abbą Sisoę̄; "Arti ouk ephthasas eis ta metra tou abba Antōniou, Pater? Kai legei autǭ ho gerōn; Ei eichon hena tōn logismōn tou abba Antōniou, eginomēn holos hōs pyr; plēn oida anthrōpon, hoti meta kamatou dynatai bastasai ton logismon autou.
One of the brothers visited abba Sisoes on the mountain of abba Antony; and as they talked, he said to abba Sisoes, “Have you not now reached abba Antony’s measure, father?” And the old man says to him, “If I had one of abba Antony’s thoughts, I would become wholly like fire; but I know a man who with labor can bear his own thought.”
105.10PG 65:393–395
Ἦλθέ ποτέ τις τῶν Θηβαίων πρὸς τὸν ἀββᾶν Σισόην θέλων γενέσθαι μοναχός. Καὶ ἠρώτησεν αὐτὸν ὁ γέρων, εἰ ἔχει τινὰ ἐν τῷ κόσμῳ. Ὁ δὲ ἔφη· Ἔχω ἕνα υἱόν. Καὶ λέγει αὐτῷ ὁ γέρων· Ὕπαγε, ῥίψον αὐτὸν εἰς τὸν ποταμὸν, καὶ τότε γίνῃ μοναχός. Ὡς οὖν ἀπῆλθε ῥίψαι αὐτὸν, ἔπεμψεν ὁ γέρων ἀδελφὸν τοῦ κωλῦσαι αὐτόν Λέγει ὁ ἀδελφός· Παῦσαι, τί ποιεῖς; Ὁ δὲ εἶπεν· Ὁ ἀββᾶς μοι εἶπε ρίψαι αὐτόν. Λέγει οὖν ὁ ἀδελφός· Ἀλλὰ πάλιν εἶπε, μὴ ῥίψῃς αὐτόν. Καὶ καταλιπὼν αὐτὸν, ἦλθε πρὸς τὸν γέροντα· καὶ γέγονε δόκιμος" μοναχὸς διὰ τὴν ὑπακοὴν αὐτοῦ.
Ēlthe pote tis tōn Thēbaiōn pros ton abban Sisoēn thelōn genesthai monachos. Kai ērōtēsen auton ho gerōn, ei echei tina en tǭ kosmǭ. Ho de ephē; Echō hena huion. Kai legei autǭ ho gerōn; Hypage, rhipson auton eis ton potamon, kai tote ginę̄ monachos. Hōs oun apēlthe rhipsai auton, epempsen ho gerōn adelphon tou kōlysai auton Legei ho adelphos; Pausai, ti poieis? Ho de eipen; Ho abbas moi eipe ripsai auton. Legei oun ho adelphos; Alla palin eipe, mē rhipsę̄s auton. Kai katalipōn auton, ēlthe pros ton geronta; kai gegone dokimos" monachos dia tēn hypakoēn autou.
Once a man from the Thebaid came to abba Sisoes wanting to become a monk. And the old man asked him whether he had anyone in the world. He said, “I have a son.” And the old man says to him, “Go, throw him into the river, and then you will become a monk.” As he went to throw him in, the old man sent a brother to stop him. The brother says, “Stop, what are you doing?” He said, “The abba told me to throw him in.” So the brother says, “But he has said again, ‘Do not throw him in.’” And leaving him, he came to the old man; and he became a proven monk because of his obedience.
105.11PG 65:395
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Ἆρα οὕτως ἐδίωκεν ὁ Σατανᾶς τοὺς ἀρχαίους; Λέγει αὐτῷ ὁ γέρων Ἄρτι πλέον, ὅτι ὁ καιρὸς αὐτοῦ ἤγγισε, καὶ ταράσσεται. «β΄. Ἐπειράσθη ποτὲ Ἀβραὰμ ὁ μαθητὴς τοῦ ἀββα Σισόη ἀπὸ δαίμονος· καὶ εἶδεν ὁ γέρων ὅτι πέπτωκεν, καὶ ἀναστὰς ἐξέτεινε τὰς χεῖρας εἰς τὸν οὐρανὸν, λέγων· Θεὸς, θέλεις, οὐ θέλεις, οὐκ ἀφῶ σε, ἐὰν μὴ αὐτὸν θεραπεύσῃς. Καὶ εὐθέως ἐθεραπεύθη. ιγ'. Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Ὁρῶ ἐμαυτὸν, ὅτι ἡ μνήμη τοῦ Θεοῦ παραμένει μοι Λέγει αὐτῷ ὁ γέρων· Οὐκ ἔστι μέγα, τὸ εἶναι τὸν λογισμόν σου μετὰ τοῦ Θεοῦ· μέγα δέ ἐστι, τὸ ἑαυτὸν ὁρᾷν ὑποκάτω πάσης τῆς κτίσεως. Τοῦτο γὰρ καὶ ὁ σωματικὸς κόπος ὁδηγεῖ εἰς τὸν τῆς ταπεινοφροσύνης τρόπον
Adelphos ērōtēse ton abban Sisoēn, legōn; Ara houtōs ediōken ho Satanas tous archaious? Legei autǭ ho gerōn Arti pleon, hoti ho kairos autou ēngise, kai tarassetai. «b΄. Epeirasthē pote Abraam ho mathētēs tou abba Sisoē apo daimonos; kai eiden ho gerōn hoti peptōken, kai anastas exeteine tas cheiras eis ton ouranon, legōn; Theos, theleis, ou theleis, ouk aphō se, ean mē auton therapeusę̄s. Kai eutheōs etherapeuthē. ig'. Adelphos ērōtēse ton abban Sisoēn, legōn; Horō emauton, hoti hē mnēmē tou Theou paramenei moi Legei autǭ ho gerōn; Ouk esti mega, to einai ton logismon sou meta tou Theou; mega de esti, to heauton horąn hypokatō pasēs tēs ktiseōs. Touto gar kai ho sōmatikos kopos hodēgei eis ton tēs tapeinophrosynēs tropon
A brother asked abba Sisoes, saying, “Did Satan persecute the ancients like this?” The old man says to him, “More now, for his time has drawn near, and he is troubled.” [12] Once Abraham, the disciple of abba Sisoes, was tempted by a demon; and the old man saw that he had fallen, and standing up he stretched out his hands to heaven, saying, “God, whether you will or not, I will not let you go unless you heal him.” And at once he was healed. [13] A brother asked abba Sisoes, saying, “I see that the remembrance of God stays with me.” The old man says to him, “It is not great that your thought is with God; but it is great to see oneself beneath all creation. For bodily labor too leads to the way of humility.”
105.14PG 65:395
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη, ὅτι ὅτε ἔμελλε τελευτᾷν, καθημένων τῶν Πατέρων πρὸς αὐτὸν ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος· καὶ λέγει αὐτοῖς· Ἰδοὺ ὁ ἀββᾶς Ἀντώνιος ἦλθε. Καὶ μετὰ μικρὸν λέγει· Ἰδοὺ ὁ χορὸς τῶν προφητῶν ἦλθε. Καὶ πάλιν τὸ πρόσωπον αὐτοῦ περισσῶς ἔλαμψε· καὶ εἶπεν· Ἰδοὺ ὁ χορὸς τῶν ἀποστόλων ἦλθε. Καὶ ἐδιπλασίασε τὸ πρόσωπον αὐτοῦ πάλιν· καὶ ἰδοὺ αὐτὸς ὡς μετά τινων λαλῶν. Καὶ ἐδεήθησαν αὐτοῦ οἱ γέροντες, λέγοντες· Μετὰ τίνος ὁμιλεῖς, Πάτερ; Ὁ δὲ ἔφη· Ἰδοὺ ἄγγελοι ἦλθον λαβεῖν με, καὶ παρακαλῶ ἵνα ἀφεθῶ μετανοῆσαι μικρόν. Καὶ λέγουσιν αὐτῷ οἱ γέροντες· Οὐ χρείαν ἔχεις μετανοῆσαι, Πάτερ. Εἶπε δὲ αὐτοῖς ὁ γέρων Φύσει οὐκ οἶδα ἐμαυτὸν ὅτι ἔβαλον ἀρχήν. Καὶ ἔμαθον πάντες ὅτι τέλειός ἐστι. Καὶ πάλιν ἄφνω ἐγένετο τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος· καὶ ἐφοβήθησαν πάντες. Καὶ λέγει αὐτοῖς· Βλέπετε, ὁ Κύριος ἦλθε, καὶ λέγει· Φέρετέ μοι τὸ σκεῦος τῆς ἐρήμου. Καὶ εὐθέως παρέδωκε τὸ πνεῦμα. Καὶ ἐγένετο ὡς ἀστραπή· καὶ ἐπλήσθη ὅλος ὁ οἶκος εὐωδίας.
Elegon peri tou abba Sisoē, hoti hote emelle teleutąn, kathēmenōn tōn Paterōn pros auton elampse to prosōpon autou hōs ho hēlios; kai legei autois; Idou ho abbas Antōnios ēlthe. Kai meta mikron legei; Idou ho choros tōn prophētōn ēlthe. Kai palin to prosōpon autou perissōs elampse; kai eipen; Idou ho choros tōn apostolōn ēlthe. Kai ediplasiase to prosōpon autou palin; kai idou autos hōs meta tinōn lalōn. Kai edeēthēsan autou hoi gerontes, legontes; Meta tinos homileis, Pater? Ho de ephē; Idou angeloi ēlthon labein me, kai parakalō hina aphethō metanoēsai mikron. Kai legousin autǭ hoi gerontes; Ou chreian echeis metanoēsai, Pater. Eipe de autois ho gerōn Physei ouk oida emauton hoti ebalon archēn. Kai emathon pantes hoti teleios esti. Kai palin aphnō egeneto to prosōpon autou hōs ho hēlios; kai ephobēthēsan pantes. Kai legei autois; Blepete, ho Kyrios ēlthe, kai legei; Pherete moi to skeuos tēs erēmou. Kai eutheōs paredōke to pneuma. Kai egeneto hōs astrapē; kai eplēsthē holos ho oikos euōdias.
They said of abba Sisoes that when he was about to die, while the Fathers were sitting with him, his face shone like the sun; and he says to them, “Look, abba Antony has come.” And after a little he says, “Look, the choir of the prophets has come.” And again his face shone more brightly; and he said, “Look, the choir of the apostles has come.” And his face doubled its brightness again; and look, he was as if speaking with someone. And the old men begged him, saying, “With whom are you speaking, father?” He said, “Look, angels have come to take me, and I am asking to be left to repent a little.” And the old men say to him, “You have no need to repent, father.” And the old man said to them, “Truly I do not know that I have made a beginning.” And all knew that he was perfect. And again suddenly his face became like the sun; and all were afraid. And he says to them, “See, the Lord has come, and says, ‘Bring me the vessel of the desert.’” And at once he gave up his spirit. And there was as it were lightning; and the whole house was filled with fragrance.
105.15PG 65:395–397
Παρέβαλεν ὁ ἀββᾶς Ἀδέλφιος ἐπίσκοπος Νειλουπόλεως πρὸς τὸν ἀββᾶν Σισόην, εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου. Καὶ ὡς ἤμελλον ἐξελθεῖν, πρὶν αὐτοὺς ὁδεῦσαι, ἐποίησεν αὐτοὺς γεύσασθαι ἀπὸ πρωΐ· ἦν δὲ νηστεία. Καὶ ὡς ἔθηκαν τράπεζαν, ἰδοὺ ἀδελφοὶ κρούουσιν. Εἶπε δὲ τῷ μαθητῇ αὐτοῦ· Δὸς αὐτοῖς μικρὰν ἀθήραν, ὅτι ἀπὸ κόπου εἰσί. Λέγει αὐτῷ ὁ ἀββᾶς Ἀδέλφιος· Ἄφες τέως, ἵνα μὴ εἴπωσιν ὅτι ὁ ἀββᾶς Σισόης ἀπὸ πρωῖ ἐσθίει. Καὶ προσέσχεν αὐτῷ ὁ γέρων, καὶ λέγει τῷ ἀδελφῷ· Ὕπαγε, δὸς αὐτοῖς. Ὡς οὖν εἶδον τὴν ἀθήραν, εἶπον· Μὴ ξένους ἔχετε; μὴ ἄρα καὶ ὁ γέρων μεθ᾽ ὑμῶν ἐσθίει; Καὶ εἶπεν αὐτοῖς ὁ ἀδελφός· Ναί. Ἤρξαντο οὖν θλίβεσθαι, καὶ λέγειν Συγχωρήσῃ ὑμῖν ὁ Θεὸς, ὅτι τὸν γέροντα ἀφήκατε φαγεῖν ἄρτι. Ἢ οὐκ οἴδατε ὅτι ἐπὶ πολλὰς ἡμέρας ἔχει κοπιάσαι; Καὶ ἤκουσεν αὐτῶν ὁ ἐπίσκοπος, καὶ ἔβαλε μετάνοιαν τῷ γέροντι, λέγων· Συγχώρησόν μοι, ἀββᾶ, ὅτι ἀνθρώπινόν τι ἐλογισάμην· σὺ δὲ τὸ τοῦ Θεοῦ ἐποίησας. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Σισόης· Ἐὰν μὴ ὁ Θεὸς δοξάσῃ ἄνθρωπον, ἡ δόξα τῶν ἀνθρώπων οὐδὲν ἐστιν.
Parebalen ho abbas Adelphios episkopos Neiloupoleōs pros ton abban Sisoēn, eis to oros tou abba Antōniou. Kai hōs ēmellon exelthein, prin autous hodeusai, epoiēsen autous geusasthai apo prōï; ēn de nēsteia. Kai hōs ethēkan trapezan, idou adelphoi krouousin. Eipe de tǭ mathētę̄ autou; Dos autois mikran athēran, hoti apo kopou eisi. Legei autǭ ho abbas Adelphios; Aphes teōs, hina mē eipōsin hoti ho abbas Sisoēs apo prōi esthiei. Kai proseschen autǭ ho gerōn, kai legei tǭ adelphǭ; Hypage, dos autois. Hōs oun eidon tēn athēran, eipon; Mē xenous echete? mē ara kai ho gerōn meth᾽ hymōn esthiei? Kai eipen autois ho adelphos; Nai. Ērxanto oun thlibesthai, kai legein Synchōrēsę̄ hymin ho Theos, hoti ton geronta aphēkate phagein arti. Ē ouk oidate hoti epi pollas hēmeras echei kopiasai? Kai ēkousen autōn ho episkopos, kai ebale metanoian tǭ geronti, legōn; Synchōrēson moi, abba, hoti anthrōpinon ti elogisamēn; sy de to tou Theou epoiēsas. Kai legei autǭ ho abbas Sisoēs; Ean mē ho Theos doxasę̄ anthrōpon, hē doxa tōn anthrōpōn ouden estin.
Abba Adelphius, bishop of Nilopolis, visited abba Sisoes on the mountain of abba Antony. And when they were about to leave, before they set out, he made them eat in the morning; and it was a fast day. And as they set the table, look, some brothers knock. And he said to his disciple, “Give them a little gruel, for they are tired.” Abba Adelphius says to him, “Leave it for now, so that they may not say that abba Sisoes eats in the morning.” The old man looked at him and says to the brother, “Go, give it to them.” When they saw the gruel, they said, “Do you have guests? Is the old man eating with you too?” And the brother said to them, “Yes.” So they began to be distressed and to say, “May God forgive you for letting the old man eat now. Do you not know that he will have to labor for many days?” And the bishop heard them, and made a prostration to the old man, saying, “Forgive me, abba, for I thought in a human way; but you did what is of God.” And abba Sisoes says to him, “Unless God glorifies a man, the glory of men is nothing.”
105.16PG 65:397
Παρέβαλόν τινες πρὸς τὸν ἀββᾶν Σισόην ἀκοῦσαι παρ᾿ αὐτοῦ λόγον, καὶ οὐδὲν αὐτοῖς ἐλάλησε· πάντα δὲ ἔλεγε· Συγχωρήσατέ μοι. Ἰδόντες δὲ αὐτοῦ τὰ σπυρίδια, εἶπον τῷ μαθητῇ αὐτοῦ Ἀβραάμ· Τί ποιεῖτε τὰ σπυρίδια ταῦτα; Ὁ̔ δὲ εἶπεν· Ὧδε κἀκεῖ ἀναλίσκομεν αὐτά. Ακούσας δὲ ὁ γέρων, εἶπε· Καὶ Σισόης ἔνθεν κἀκεῖθεν ἐσθίει. Οἱ δὲ ἀκούσαντες, πάνυ ὠφελήθησαν· καὶ ἀπῆλθον μετὰ χαρᾶς, οἰκοδομηθέντες εἰς τὴν ταπείνωσιν αὐτοῦ.
Parebalon tines pros ton abban Sisoēn akousai par᾿ autou logon, kai ouden autois elalēse; panta de elege; Synchōrēsate moi. Idontes de autou ta spyridia, eipon tǭ mathētę̄ autou Abraam; Ti poieite ta spyridia tauta? Ho de eipen; Hōde kakei analiskomen auta. Akousas de ho gerōn, eipe; Kai Sisoēs enthen kakeithen esthiei. Hoi de akousantes, pany ōphelēthēsan; kai apēlthon meta charas, oikodomēthentes eis tēn tapeinōsin autou.
Some people visited abba Sisoes to hear a word from him, and he said nothing to them, but to everything said, “Forgive me.” Seeing his baskets, they said to his disciple Abraham, “What do you do with these baskets?” He said, “We use them here and there.” Hearing this, the old man said, “Sisoes too eats from here and there.” Hearing this, they were greatly helped, and went away with joy, edified by his humility.
105.17PG 65:397
Ἠρώτησεν ὁ ἀββᾶς Ἀμμὼν ὁ τῆς Ῥαϊθοῦ τὸν ἀββᾶν Σισόην· Ὅταν ἀναγινώσκω Γραφὴν, θέλει ὁ λογισμός μου φιλοκαλῆσαι λόγον, ἵνα ἔχω εἰς ἐπερώτημα. Λέγει αὐτῷ ὁ γέρων· Οὐκ ἔστι χρεία ἀλλὰ μᾶλλον ἐκ τῆς καθαρότητος τοῦ νοὸς κτῆσαι σεαυτῷ καὶ τὸ ἀμεριμνεῖν καὶ τὸ λέγειν.
Ērōtēsen ho abbas Ammōn ho tēs Rhaïthou ton abban Sisoēn; Hotan anaginōskō Graphēn, thelei ho logismos mou philokalēsai logon, hina echō eis eperōtēma. Legei autǭ ho gerōn; Ouk esti chreia alla mallon ek tēs katharotētos tou noos ktēsai seautǭ kai to amerimnein kai to legein.
Abba Ammon of Raithou asked abba Sisoes, “When I read Scripture, my thought wants to polish a word so that I may have it ready for questions.” The old man says to him, “There is no need; rather acquire for yourself, from purity of mind, both freedom from care and the power to speak.”
105.18PG 65:397
Παρέβαλέ ποτε κοσμικὸς ἔχων τὸν υἱὸν αὐτοῦ πρὸς τὸν ἀββᾶν Σισόην, εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου· καὶ κατὰ τὴν ὁδὸν συνέβη ἀποθανεῖν τὸν υἱὸν αὐτοῦ· καὶ οὐκ ἐταράχθη, ἀλλ᾽ ἔλαβεν αὐτὸν πρὸς τὸν γέροντα πίστει, καὶ προσέπεσε μετὰ τοῦ υἱοῦ ὡς μετάνοιαν ποιῶν, ὥστε εὐλογηθῆναι παρὰ τοῦ γέροντος., Καὶ ἀναστὰς ὁ πατὴρ κατέλιπε τὸ παιδίον πρὸς τοὺς πόδας τοῦ γέροντος, καὶ ἐξῆλθεν ἔξω Ὁ̔ δὲ γέρων, νομίζων ὅτι μετάνοιαν αὐτῷ βάλλει, λέγει αὐτῷ· Ἀνάστα, ἔξελθε ἔξω· οὐ γὰρ ᾔδει ὅτι ἀπέθανε. Καὶ παραχρῆμα ἀνέστη καὶ ἐξῆλθε. Καὶ ἰδὼν αὐτὸν ὁ πατὴρ αὐτοῦ, ἐξέστη· καὶ εἰσελθὼν προσεκύνησε τῷ γέροντι, καὶ ἀνήγγειλεν αὐτῷ τὸ πρᾶγμα. Ἀκούσας δὲ ὁ γέρων, ἐλυπήθη· οὐ γὰρ ἤθελε τοῦτο γενέσθαι. Παρήγγειλε δὲ αὐτῷ ὁ μαθητὴς αὐτοῦ, μηδενὶ εἰπεῖν, ἕως τῆς τελευτῆς τοῦ γέροντος.
Parebale pote kosmikos echōn ton huion autou pros ton abban Sisoēn, eis to oros tou abba Antōniou; kai kata tēn hodon synebē apothanein ton huion autou; kai ouk etarachthē, all᾽ elaben auton pros ton geronta pistei, kai prosepese meta tou huiou hōs metanoian poiōn, hōste eulogēthēnai para tou gerontos., Kai anastas ho patēr katelipe to paidion pros tous podas tou gerontos, kai exēlthen exō Ho de gerōn, nomizōn hoti metanoian autǭ ballei, legei autǭ; Anasta, exelthe exō; ou gar ę̄dei hoti apethane. Kai parachrēma anestē kai exēlthe. Kai idōn auton ho patēr autou, exestē; kai eiselthōn prosekynēse tǭ geronti, kai anēngeilen autǭ to pragma. Akousas de ho gerōn, elypēthē; ou gar ēthele touto genesthai. Parēngeile de autǭ ho mathētēs autou, mēdeni eipein, heōs tēs teleutēs tou gerontos.
Once a layman with his son came to abba Sisoes on the mountain of abba Antony; and on the way his son happened to die; and he was not troubled, but took him to the old man in faith, and fell down with his son as if making a prostration, so as to be blessed by the old man. And getting up, the father left the child at the old man’s feet and went outside. The old man, thinking that he was making a prostration to him, says to him, “Get up, go outside”; for he did not know that he was dead. And at once he got up and went out. And seeing him, his father was amazed; and going in he bowed down to the old man and told him the matter. Hearing it, the old man was grieved; for he did not want this to happen. And his disciple charged him to tell no one until the old man’s death.
105.19PG 65:397–399
Τρεῖς γέροντες παρέβαλον τῷ ἀββᾷ Σισόῃ, ἀκούσαντες τὰ περὶ αὐτοῦ. Καὶ λέγει αὐτῷ ὁ πρῶτος· Πάτερ, πῶς δύναμαι σωθῆναι ἀπὸ τοῦ πυρίνου ποταμοῦ; Ὁ δὲ οὐκ ἀπεκρίθη αὐτῷ. Λέγει αὐτῷ ὁ δεύτερος Πάτερ, πῶς δύναμαι σωθῆναι ἀπὸ τοῦ βρυγμοῦ τῶν ὀδόντων, καὶ ἐκ τοῦ σκώληκος τοῦ ἀκοιμήτου; Λέγει αὐτῷ ὁ τρίτος· Πάτερ, τί ποιήσω, ὅτι ἡ μνήμη τοῦ ἐξωτέρου σκότους φονεύει με; Ἀποκριθεὶς δὲ ὁ γέρων εἶπεν αὐτοῖς· Ἐγὼ οὐδενὸς τούτων μέμνημαι· φιλεύσπλαγχνος γὰρ ἂν ὁ Θεὸς, ἐλπίζω ὅτι ποιεῖ μετ᾿ ἐμοῦ ἔλεος. Ἀκούσαντες δὲ τὸν λόγον τοῦτον οἱ γέροντες ἀπῆλθον λυπούμενοι. Μὴ θέλων δὲ ὁ γέρων ἐᾶσαι αὐτοὺς λυπουμένους ἀπελθεῖν, ὑποστρέψας αὐτοῖς εἶπε· Μακάριοί ἐστε, ἀδελφοί· ἐζήλωσα γὰρ ὑμᾶς. Ὁ πρῶτος γὰρ ὑμῶν εἶπε περὶ τοῦ πυρίνου ποταμοῦ, καὶ ὁ δεύτερος περὶ τοῦ Ταρτάρου, καὶ ὁ τρίτος περὶ τοῦ σκότους. Εἰ οὖν τοιαύτης μνήμης κυριεύει ὁ νοῦς ὑμῶν, ἀδύνατον ὑμᾶς ἁμαρτῆσαι. Τί δὲ ποιήσω ἐγὼ ὁ σκληροκάρδιος, μὴ συγχωρούμενος εἰδέναι ὅτι κἄν ἐστι κόλασις τοῖς ἀνθρώποις καὶ ἐκ τούτου, ἐν πάσῃ ὥρᾳ ἁμαρτάνω; Καὶ μετανοήσαντες αὐτῷ εἶπον· Καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν.
Treis gerontes parebalon tǭ abbą Sisoę̄, akousantes ta peri autou. Kai legei autǭ ho prōtos; Pater, pōs dynamai sōthēnai apo tou pyrinou potamou? Ho de ouk apekrithē autǭ. Legei autǭ ho deuteros Pater, pōs dynamai sōthēnai apo tou brygmou tōn odontōn, kai ek tou skōlēkos tou akoimētou? Legei autǭ ho tritos; Pater, ti poiēsō, hoti hē mnēmē tou exōterou skotous phoneuei me? Apokritheis de ho gerōn eipen autois; Egō oudenos toutōn memnēmai; phileusplanchnos gar an ho Theos, elpizō hoti poiei met᾿ emou eleos. Akousantes de ton logon touton hoi gerontes apēlthon lypoumenoi. Mē thelōn de ho gerōn easai autous lypoumenous apelthein, hypostrepsas autois eipe; Makarioi este, adelphoi; ezēlōsa gar hymas. Ho prōtos gar hymōn eipe peri tou pyrinou potamou, kai ho deuteros peri tou Tartarou, kai ho tritos peri tou skotous. Ei oun toiautēs mnēmēs kyrieuei ho nous hymōn, adynaton hymas hamartēsai. Ti de poiēsō egō ho sklērokardios, mē synchōroumenos eidenai hoti kan esti kolasis tois anthrōpois kai ek toutou, en pasę̄ hōrą hamartanō? Kai metanoēsantes autǭ eipon; Kathaper ēkousamen, houtōs kai eidomen.
Three old men visited abba Sisoes, having heard about him. And the first says to him, “Father, how can I be saved from the river of fire?” And he did not answer him. The second says to him, “Father, how can I be saved from the gnashing of teeth and from the sleepless worm?” The third says to him, “Father, what shall I do, for the remembrance of the outer darkness kills me?” And the old man answered them, “I remember none of these things; for since God is compassionate, I hope that he will show me mercy.” Hearing this word, the old men went away grieved. Not wanting to let them go away grieved, the old man turned back and said to them, “You are blessed, brothers; for I have envied you. The first of you spoke of the river of fire, the second of Tartarus, and the third of the darkness. If your mind is mastered by such remembrance, it is impossible for you to sin. But what shall I do, hard of heart as I am, not allowed to know even whether there is punishment for men, and for this reason I sin every hour?” And making a prostration they said, “As we have heard, so we have seen.”
105.20PG 65:399
Ἠρώτησάν τινες τὸν ἀββᾶν Σισόην, λέγοντες Ἐὰν πέσῃ ἀδελφὸς, οὐ χρείαν ἔχει μετανοῆσαι ἐνιαυτόν; Ὁ δὲ εἶπε· Σκληρόν ἐστι τὸ ῥῆμα. Οἱ δὲ φασιν· Ἀλλ' ἓξ μῆνας; Καὶ πάλιν εἶπε· Πολύ ἐστιν. Οἱ δὲ ἔφασκον· Ἕως τεσσαράκοντα ἡμερῶν; Πάλιν ἔφη· Πολύ ἐστι. Λέγουσιν αὐτῷ· Τί οὖν; ἐὰν πέσῃ ἀδελφὸς, καὶ εὑρεθῇ εὐθὺς ἀγάπη γινομένη, καὶ αὐτὸς εἰσέλθῃ εἰς τὴν ἀγάπην; Λέγει αὐτοῖς ὁ γέρων Οὐχί. Ἀλλὰ χρείαν ἔχει μετανοῆσαι ὀλίγας ἡμέρας. Πιστεύω γὰρ τῷ Θεῷ, ὅτι ὁλοψύχως ἐὰν μετανοήσῃ ὁ τοιοῦτος, καὶ εἰς τρεῖς ἡμέρας δέχεται αὐτὸν Θεός.
Ērōtēsan tines ton abban Sisoēn, legontes Ean pesę̄ adelphos, ou chreian echei metanoēsai eniauton? Ho de eipe; Sklēron esti to rhēma. Hoi de phasin; All' hex mēnas? Kai palin eipe; Poly estin. Hoi de ephaskon; Heōs tessarakonta hēmerōn? Palin ephē; Poly esti. Legousin autǭ; Ti oun? ean pesę̄ adelphos, kai heurethę̄ euthys agapē ginomenē, kai autos eiselthę̄ eis tēn agapēn? Legei autois ho gerōn Ouchi. Alla chreian echei metanoēsai oligas hēmeras. Pisteuō gar tǭ Theǭ, hoti holopsychōs ean metanoēsę̄ ho toioutos, kai eis treis hēmeras dechetai auton Theos.
Some asked abba Sisoes, saying, “If a brother falls, does he not need to do penance for a year?” He said, “The word is hard.” They say, “Then six months?” And again he said, “It is a lot.” They said, “Up to forty days?” Again he said, “It is a lot.” They say to him, “What then? If a brother falls, and a love-feast happens to be held at once, does he also go in to the love-feast?” The old man says to them, “No. But he needs to do penance for a few days. For I trust in God that if such a one repents with his whole soul, God accepts him even in three days.”
105.21PG 65:399
Ἐλθόντος ποτὲ τοῦ ἀββᾶ Σισόη εἰς τὸ Κλύσμα, παρέβαλον αὐτῷ κοσμικοὶ ἰδεῖν αὐτόν. Καὶ πολλὰ λαλησάντων αὐτῶν, οὐκ ἀπεκρίθη αὐτοῖς λόγον. Ὕστερον δὲ εἰς αὐτῶν εἶπε· Τί θλίβετε τὸν γέροντα; οὐκ ἐσθίει· διὰ τοῦτο οὐδὲ λαλεῖν δύναται. Ἀπεκρίθη ὁ γέρων· Ἐγὼ ὅτε γένηταί μοι χρεία, ἐσθίω.
Elthontos pote tou abba Sisoē eis to Klysma, parebalon autǭ kosmikoi idein auton. Kai polla lalēsantōn autōn, ouk apekrithē autois logon. Hysteron de eis autōn eipe; Ti thlibete ton geronta? ouk esthiei; dia touto oude lalein dynatai. Apekrithē ho gerōn; Egō hote genētai moi chreia, esthiō.
Once when abba Sisoes came to Clysma, some laymen visited him to see him. And though they talked much, he did not answer them a word. Afterward one of them said, “Why do you trouble the old man? He does not eat; that is why he cannot even speak.” The old man answered, “I eat when I need to.”
105.22PG 65:399
Ἠρώτησεν ὁ ἀββᾶς Ἰωσὴφ τὸν ἀββᾶν Σισόην, λέγων· Διὰ πόσου χρόνου ὀφείλει ἄνθρωπος ἐκκόπτειν τὰ πάθη; Λέγει αὐτῷ ὁ γέρων Τοὺς χρόνους θέλεις μαθεῖν; Λέγει ὁ ἀββᾶς Ἰωσήφ· Ναί. Λέγει οὖν ὁ γέρων· Οἴαν ὥραν ἔρχεται τὸ πάθος, εὐθέως κόψον αὐτό.
Ērōtēsen ho abbas Iōsēph ton abban Sisoēn, legōn; Dia posou chronou opheilei anthrōpos ekkoptein ta pathē? Legei autǭ ho gerōn Tous chronous theleis mathein? Legei ho abbas Iōsēph; Nai. Legei oun ho gerōn; Oian hōran erchetai to pathos, eutheōs kopson auto.
Abba Joseph asked abba Sisoes, saying, “In how much time ought a man to cut off the passions?” The old man says to him, “Do you want to learn the times?” Abba Joseph says, “Yes.” So the old man says, “Whatever hour the passion comes, cut it off at once.”
105.23PG 65:399
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην τὸν τῆς Πέτρας περὶ πολιτείας. Καὶ λέγει αὐτῷ ὁ γέρων· Εἶπε Δανιήλ Ἄρτον ἐπιθυμιῶν οὐκ ἔφαγον.
Adelphos ērōtēse ton abban Sisoēn ton tēs Petras peri politeias. Kai legei autǭ ho gerōn; Eipe Daniēl Arton epithymiōn ouk ephagon.
A brother asked abba Sisoes of Petra about the way of life. And the old man says to him, “Daniel said, ‘I ate no bread of desire.’”
105.24PG 65:399
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη, ὅτι καθήμενος εἰς τὸ κελλίον πάντοτε τὴν θύραν ἔκλειεν.
Elegon peri tou abba Sisoē, hoti kathēmenos eis to kellion pantote tēn thyran ekleien.
They said of abba Sisoes that when he sat in his cell he always kept the door shut.
105.25PG 65:399
Ἦλθόν ποτε Ἀρειανοὶ πρὸς τὸν ἀββᾶν Σισόην εἰς τὸ ὄρος τοῦ ἀββᾶ Ἀντωνίου, καὶ ἤρξαντο καταλαλεῖν τῶν ὀρθοδόξων. Ὁ δὲ γέρων οὐκ ἀπεκρίθη αὐτοῖς οὐδὲν· καὶ φωνήσας τὸν ἑαυτοῦ μαθητὴν, εἶπεν· Ἀβραὰμ, φέρε μοι τὸ βιβλίον τοῦ ἁγίου Ἀθανασίου, καὶ ἀνάγνωθι αὐτό. Καὶ σιωπώντων αὐτῶν, ἐγνώσθη ἡ αἵρεσις αὐτῶν. Καὶ ἀπέλυσεν αὐτοὺς μετ' εἰρήνης.
Ēlthon pote Areianoi pros ton abban Sisoēn eis to oros tou abba Antōniou, kai ērxanto katalalein tōn orthodoxōn. Ho de gerōn ouk apekrithē autois ouden; kai phōnēsas ton heautou mathētēn, eipen; Abraam, phere moi to biblion tou hagiou Athanasiou, kai anagnōthi auto. Kai siōpōntōn autōn, egnōsthē hē hairesis autōn. Kai apelysen autous met' eirēnēs.
Once some Arians came to abba Sisoes on the mountain of abba Antony, and began to speak against the orthodox. The old man answered them nothing; but calling his disciple, he said, “Abraham, bring me the book of holy Athanasius, and read it.” And as they fell silent, their heresy was exposed. And he sent them away in peace.
105.26PG 65:399–401
Ἦλθέ ποτε ὁ ἀββᾶς Ἀμοῦν ἀπὸ Ῥαϊθοῦ εἰς τὸ Κλύσμα, παραβαλεῖν τῷ ἀββᾷ Σισόῃ· καὶ βλέπων αὐτὸν θλιβόμενον, ὅτι ἀφῆκε τὴν ἔρημον, λέγει αὐτῷ· Τί θλίβῃ, ἀββᾶ; τί γὰρ ἡδύνω ἀπάρτι ποιῆσαι εἰς τὴν ἔρημον, ούτως γηράσας; Ὁ δὲ γέρων προσἐσχεν αὐτῷ μετὰ στυφότητος, λέγων· Τί μοι λέγεις, Ἀμοῦν; οὐκ ἤρκει γάρ μοι ἡ ἐλευθερία μόνη τοῦ λογισμοῦ μου ἐν τῇ ἐρήμῳ,
Ēlthe pote ho abbas Amoun apo Rhaïthou eis to Klysma, parabalein tǭ abbą Sisoę̄; kai blepōn auton thlibomenon, hoti aphēke tēn erēmon, legei autǭ; Ti thlibę̄, abba? ti gar hēdynō aparti poiēsai eis tēn erēmon, outōs gērasas? Ho de gerōn proseschen autǭ meta styphotētos, legōn; Ti moi legeis, Amoun? ouk ērkei gar moi hē eleutheria monē tou logismou mou en tę̄ erēmǭ,
Once abba Amoun came from Raithou to Clysma to visit abba Sisoes; and seeing him distressed because he had left the desert, he says to him, “Why are you distressed, abba? What could you do now in the desert, having grown so old?” The old man looked at him severely, saying, “What are you saying to me, Amoun? Was not the freedom of my thought alone in the desert enough for me?”
105.27PG 65:401
Ἐκάθητό ποτε ὁ ἀββᾶς Σισόης ἐν τῷ κελλίῳ αὐτοῦ· καὶ κρούσαντος τοῦ μαθητοῦ αὐτοῦ, ἔκραξεν ὁ γέρων, λέγων· Φύγε Ἀβραάμ, μὴ εἰσέλθῃς, ἄρτι οὐ σχολάζει τὰ ὧδε.
Ekathēto pote ho abbas Sisoēs en tǭ kelliǭ autou; kai krousantos tou mathētou autou, ekraxen ho gerōn, legōn; Phyge Abraam, mē eiselthę̄s, arti ou scholazei ta hōde.
Once abba Sisoes was sitting in his cell; and when his disciple knocked, the old man cried out, saying, “Flee, Abraham, do not come in; I have no time for things here now.”
105.28PG 65:401
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Πῶς κατέλιπες τὴν Σκῆτιν μετὰ τοῦ ἀββᾶ Ὢρ ὢν, καὶ ἦλθες καὶ ἐκάθισας ὧδε; Λέγει αὐτῷ ὁ γέρων. Ἐν τῷ ἄρξασθαι πληθύνεσθαι τὴν Σκῆτιν, καὶ ἀκούσας ἐγὼ ὅτι ἐκοιμήθη ὁ ἀββᾶς Ἀντώνιος, ἀνέστην καὶ ἦλθον ὧδε εἰς τὸ ὄρος καὶ εὑρὼν τὰ ὧδε ἡσυχάζοντα, μικρὸν ἐκάθισα χρόνον. Λέγει αὐτῷ ὁ ἀδελφός· Πόσον χρόνον ἔχεις ὧδε; Λέγει αὐτῷ ὁ γέρων· Εἰσὶν ἑβδομηκονταδύο
Adelphos ērōtēse ton abban Sisoēn, legōn; Pōs katelipes tēn Skētin meta tou abba Ōr ōn, kai ēlthes kai ekathisas hōde? Legei autǭ ho gerōn. En tǭ arxasthai plēthynesthai tēn Skētin, kai akousas egō hoti ekoimēthē ho abbas Antōnios, anestēn kai ēlthon hōde eis to oros kai heurōn ta hōde hēsychazonta, mikron ekathisa chronon. Legei autǭ ho adelphos; Poson chronon echeis hōde? Legei autǭ ho gerōn; Eisin hebdomēkontadyo
A brother asked abba Sisoes, saying, “How did you leave Scetis, where you were with abba Hor, and come and settle here?” The old man says to him, “When Scetis began to grow crowded, and I heard that abba Antony had fallen asleep, I got up and came here to the mountain; and finding things here quiet, I settled for a little while.” The brother says to him, “How long have you been here?” The old man says to him, “Seventy-two [years].”
105.29PG 65:401
Εἶπεν ὁ ἀββᾶς Σισόης· Ὅταν ἡ ἄνθρωπος τὴν φροντίδα σου ποιούμενος, οὐ δεῖ σε διατάξαι.
Eipen ho abbas Sisoēs; Hotan hē anthrōpos tēn phrontida sou poioumenos, ou dei se diataxai.
Abba Sisoes said, “When there is a man taking care of you, you must not give him orders.”
105.30PG 65:401
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην λέγων· Ἐὰν περιπατῶμεν ἐν ὁδῷ, καὶ πλανηθῇ ὁ ὁδηγῶν ἡμᾶς, χρεία εἰπεῖν αὐτῷ; Λέγει αὐτῷ ὁ γέρων· Οὐχί. Λέγει οὖν ὁ ἀδελφός· Ἀλλ᾿ ἀφῶμεν αὐτὸν πλανῆσαι ἡμᾶς; Λέγει αὐτῷ ὁ γέρων· Τί οὖν; λαβεῖν ἔχεις ῥάβδον δεῖραι αὐτόν; Ἐγὼ οἶδα ἀδελφοὺς ὅτι περιεπάτουν, καὶ ὁ ὁδηγῶν αὐτοὺς ἐπλανήθη τὴν νύκτα· ἦσαν δὲ δώδεκα, καὶ πάντες ᾔδεισαν ὅτι ἐπλανῶντο· καὶ ἡγωνίσαντο ἕκαστος τοῦ μὴ εἰπεῖν. Ἡμέρας δὲ γενομένης, μαθὼν ὁ ὁδηγῶν αὐτοὺς ὅτι ἐπλανήθησαν τὴν ὁδὸν, λέγει αὐτοῖς· Συγχωρήσατέ μοι, ὅτι ἐπλανήθην. Καὶ εἶπον πάντες· Καὶ ἡμεῖς ᾔδειμεν, ἀλλ᾽ ἐσιωπήσαμεν. Ὁ δὲ ἀκούσας ἐθαύμασε, λέγων, ὅτι Ἕως θανάτου ἐγκρατεύονται οἱ ἀδελφοὶ τοῦ μὴ λαλεῖν. Καὶ ἐδόξασε τὸν Θεόν. Τὸ δὲ μῆκος τῆς ὁδοῦ ἧς ἐπλανήθησαν, μίλια δώδεκα.
Adelphos ērōtēse ton abban Sisoēn legōn; Ean peripatōmen en hodǭ, kai planēthę̄ ho hodēgōn hēmas, chreia eipein autǭ? Legei autǭ ho gerōn; Ouchi. Legei oun ho adelphos; All᾿ aphōmen auton planēsai hēmas? Legei autǭ ho gerōn; Ti oun? labein echeis rhabdon deirai auton? Egō oida adelphous hoti periepatoun, kai ho hodēgōn autous eplanēthē tēn nykta; ēsan de dōdeka, kai pantes ę̄deisan hoti eplanōnto; kai hēgōnisanto hekastos tou mē eipein. Hēmeras de genomenēs, mathōn ho hodēgōn autous hoti eplanēthēsan tēn hodon, legei autois; Synchōrēsate moi, hoti eplanēthēn. Kai eipon pantes; Kai hēmeis ę̄deimen, all᾽ esiōpēsamen. Ho de akousas ethaumase, legōn, hoti Heōs thanatou enkrateuontai hoi adelphoi tou mē lalein. Kai edoxase ton Theon. To de mēkos tēs hodou hēs eplanēthēsan, milia dōdeka.
A brother asked abba Sisoes, saying, “If we are walking on a road and the one guiding us goes astray, must we tell him?” The old man says to him, “No.” So the brother says, “Then shall we let him lead us astray?” The old man says to him, “What then? Will you take a stick and beat him? I know some brothers who were walking, and the one guiding them went astray at night; there were twelve, and all knew that they were going astray; and each struggled not to say so. When day came, the guide, learning that they had lost the way, says to them, ‘Forgive me, I went astray.’ And all said, ‘We knew too, but we kept silent.’ Hearing this he marveled, saying, ‘The brothers keep themselves from speaking even to death.’ And he glorified God. The length of the way they had gone astray was twelve miles.”
105.31PG 65:401
Ἦλθόν ποτε Σαρακηνοί, καὶ ἐξέδυσαν τὸν γέροντα καὶ τὸν ἀδελφὸν αὐτοῦ. Καὶ ἐξελθόντων αὐτῶν εἰς τὴν ἔρημον ἵνα εὕρωσί τι βρώσιμον, εὗρεν ὁ γέρων βόλβιτα καμήλων, καὶ κλάσας εὗρε κοκκία κριθῶν· ἔτρωγε δὲ ἓν κοκκὶν, καὶ τὸ ἓν εἰς τὴν χεῖρα αὐτοῦ ἐτίθει. Ἐλθὼν δὲ ὁ ἀδελφὸς αὐτοῦ, εὖρεν αὐτὸν ἐσθίοντα, καὶ λέγει αὐτῷ· Αὕτη ἐστὶν ἡ ἀγάπη, ὅτι εὗρες βρώσιμον, καὶ μόνος ἐσθίεις, καὶ οὐκ ἐφώνησάς με; Λέγει αὐτῷ ὁ ἀββᾶς Σισόης· Οὐκ ἠδίκησά σε, ἀδελφέ ἰδοὺ τὸ μέρος σου ἐν τῇ χειρί μου ἐτήρησα.
Ēlthon pote Sarakēnoi, kai exedysan ton geronta kai ton adelphon autou. Kai exelthontōn autōn eis tēn erēmon hina heurōsi ti brōsimon, heuren ho gerōn bolbita kamēlōn, kai klasas heure kokkia krithōn; etrōge de hen kokkin, kai to hen eis tēn cheira autou etithei. Elthōn de ho adelphos autou, euren auton esthionta, kai legei autǭ; Hautē estin hē agapē, hoti heures brōsimon, kai monos esthieis, kai ouk ephōnēsas me? Legei autǭ ho abbas Sisoēs; Ouk ēdikēsa se, adelphe idou to meros sou en tę̄ cheiri mou etērēsa.
Once Saracens came and stripped the old man and his brother. And when they went out into the desert to find something to eat, the old man found camel dung, and breaking it open he found grains of barley; and he ate one grain, and put one in his hand. His brother came and found him eating, and says to him, “Is this love, that you found something to eat and eat alone, and did not call me?” Abba Sisoes says to him, “I have not wronged you, brother; look, I kept your share in my hand.”
105.32PG 65:401–403
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη τοῦ Θηβαίου, ὅτι ἔμεινεν εἰς τὸν Καλαμῶνα τοῦ Ἀρσενοΐτου· καὶ ἄλλος γέρων ἠσθένει εἰς τὴν ἄλλην λαύραν. Καὶ ὡς ἤκουσεν, ἐθλίβη. Ἐπειδὴ δὲ δύο δύο ἐνήστευε, καὶ ἦν ἡ ἡμέρα ἐν ᾗ οὐκ ἤσθιε· καὶ ὅτε ἤκουσε, λέγει τῷ λογισμῷ· Τί ποιήσω; ἐὰν ἀπέλθω, μήπως ἀναγκάσωσί με οἱ ἀδελφοὶ φαγεῖν· καὶ ἐὰν παραμείνω εἰς τὴν αὔριον, μήποτε τελευτήσῃ. Πλὴν τοῦτο ποιῶ, ὑπάγω καὶ οὐκ ἐσθίω. Καὶ οὕτως ἀπῆλθε νῆστις, πληρώσας τὴν ἐντολὴν τοῦ Θεοῦ· καὶ τὴν διὰ τὸν Θεὸν πολιτείαν αὐτοῦ οὐκ ἔλυσεν.
Elegon peri tou abba Sisoē tou Thēbaiou, hoti emeinen eis ton Kalamōna tou Arsenoïtou; kai allos gerōn ēsthenei eis tēn allēn lauran. Kai hōs ēkousen, ethlibē. Epeidē de dyo dyo enēsteue, kai ēn hē hēmera en hę̄ ouk ēsthie; kai hote ēkouse, legei tǭ logismǭ; Ti poiēsō? ean apelthō, mēpōs anankasōsi me hoi adelphoi phagein; kai ean parameinō eis tēn aurion, mēpote teleutēsę̄. Plēn touto poiō, hypagō kai ouk esthiō. Kai houtōs apēlthe nēstis, plērōsas tēn entolēn tou Theou; kai tēn dia ton Theon politeian autou ouk elysen.
They said of abba Sisoes the Theban that he lived at Calamon in the Arsinoite district; and another old man was ill in the other laura. And when he heard, he was distressed. Since he fasted two days at a time, and it was a day on which he did not eat, when he heard, he says to his thought, “What shall I do? If I go, perhaps the brothers will force me to eat; and if I wait until tomorrow, perhaps he will die. But I will do this: I will go and not eat.” And so he went fasting, fulfilling the commandment of God; and he did not break his way of life for God.
105.33PG 65:403
Διηγήσατό τις τῶν Πατέρων περὶ τοῦ ἀββα Σισόη τοῦ Καλαμῶνος, ὅτι θέλων ποτὲ νικῆσαι τὸν ὕπνον, ἐκρέμασεν ἑαυτὸν ἀπὸ τοῦ κρημνοῦ τῆς Πέτρας· καὶ ἐλθὼν ἄγγελος ἔλυσε αὐτὸν, καὶ παρήγγειλεν αὐτὸν μηκέτι τοῦτο ποιῆσαι, μήτε ἄλλοις παραδοῦναι τὴν τοιαύτην παράδοσιν.
Diēgēsato tis tōn Paterōn peri tou abba Sisoē tou Kalamōnos, hoti thelōn pote nikēsai ton hypnon, ekremasen heauton apo tou krēmnou tēs Petras; kai elthōn angelos elyse auton, kai parēngeilen auton mēketi touto poiēsai, mēte allois paradounai tēn toiautēn paradosin.
One of the Fathers related of abba Sisoes of Calamon that once, wanting to overcome sleep, he hung himself from the cliff of Petra; and an angel came and released him, and commanded him not to do this any more nor to hand on such a practice to others.
105.34PG 65:403
Ἠρώτησέ τις τῶν Πατέρων τὸν ἀββᾶν Σισόην, λέγων· Ἐὰν κάθημαι ἐν τῇ ἐρήμῳ, καὶ ἔλθῃ βάρβαρος, φονεῦσαί με θέλων, καὶ δυνηθῶ πρὸς αὐτὸν, φονεύσω αὐτόν; Καὶ εἶπεν ὁ γέρων· Οὐχὶ· ἀλλὰ παράδος αὐτὸν τῷ Θεῷ. Οἷος γὰρ ἂν πειρασμὸς ἔλθῃ ἀνθρώπῳ, λεγέτω, ὅτι Διὰ τὰς ἁμαρτίας μου τοῦτο συνέβη· ἐὰν δὲ ἀγαθὸν, Οἰκονομίᾳ Θεοῦ.
Ērōtēse tis tōn Paterōn ton abban Sisoēn, legōn; Ean kathēmai en tę̄ erēmǭ, kai elthę̄ barbaros, phoneusai me thelōn, kai dynēthō pros auton, phoneusō auton? Kai eipen ho gerōn; Ouchi; alla parados auton tǭ Theǭ. Hoios gar an peirasmos elthę̄ anthrōpǭ, legetō, hoti Dia tas hamartias mou touto synebē; ean de agathon, Oikonomią Theou.
One of the Fathers asked abba Sisoes, saying, “If I am living in the desert and a barbarian comes wanting to kill me, and I am able to overcome him, shall I kill him?” And the old man said, “No; but hand him over to God. For whatever temptation comes to a man, let him say, ‘This happened because of my sins’; and if something good, ‘By the providence of God.’”
105.35PG 65:403
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην τὸν Θηβαῖον, λέγων· Εἰπέ μοι ῥῆμα. Καὶ λέγει· Τί σοι ἔχω εἰπεῖν; ὅτι εἰς τὴν Καινὴν Γραφὴν ἀναγινώσκω, καὶ εἰς τὴν Παλαιὰν ἀνακάμπτω.
Adelphos ērōtēse ton abban Sisoēn ton Thēbaion, legōn; Eipe moi rhēma. Kai legei; Ti soi echō eipein? hoti eis tēn Kainēn Graphēn anaginōskō, kai eis tēn Palaian anakamptō.
A brother asked abba Sisoes the Theban, saying, “Tell me a word.” And he says, “What have I to tell you? I read the New Scripture, and I turn back to the Old.”
105.36PG 65:403
Ὁ αὐτὸς ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην τὸν τῆς Πέτρας, τὸ ῥῆμα ὃ εἶπεν ὁ ἀββᾶς Σισόης ὁ Θηβαῖος. Καὶ λέγει ὁ γέρων· Ἐγὼ εἰς τὴν ἁμαρτίαν κοιμῶμαι, καὶ εἰς τὴν ἁμαρτίαν ἐγείρομαι.
Ho autos adelphos ērōtēse ton abban Sisoēn ton tēs Petras, to rhēma ho eipen ho abbas Sisoēs ho Thēbaios. Kai legei ho gerōn; Egō eis tēn hamartian koimōmai, kai eis tēn hamartian egeiromai.
The same brother asked abba Sisoes of Petra about the saying abba Sisoes the Theban had spoken. And the old man says, “I lie down in sin, and I rise up in sin.”
105.37PG 65:403
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη τοῦ Θηβαίου, ὅτι ὡς ἀπέλυεν ἡ ἐκκλησία, ἔφευγεν εἰς τὸ κελλίον αὐτοῦ. Καὶ ἔλεγον· Δαίμονα ἔχει. Αὐτὸς δὲ τὸ ἔργον τοῦ Θεοῦ ἐποίει.
Elegon peri tou abba Sisoē tou Thēbaiou, hoti hōs apelyen hē ekklēsia, epheugen eis to kellion autou. Kai elegon; Daimona echei. Autos de to ergon tou Theou epoiei.
They said of abba Sisoes the Theban that when the church was dismissed, he fled to his cell. And they said, “He has a demon.” But he was doing the work of God.
105.38PG 65:403
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων Τι ποιήσω, ἀββᾶ, ὅτι πέπτωκα; Λέγει αὐτῷ ὁ γέρων· Ἀνάστα πάλιν. Λέγει ὁ ἀδελφός· Ἀνέστην, καὶ πάλιν πέπτωκα. Καὶ λέγει ὁ γέρων· Ἀνάστα πάλιν καὶ πάλιν. Εἶπεν οὖν ὁ ἀδελφός· Ἕως πότε; Λέγει ὁ γέρων· Ἕως ἂν καταληφθῇς εἴτε ἐν τῷ ἀγαθῷ, εἴτε ἐν τῷ πτώματι· ἐν ᾧ γὰρ εὑρίσκεται ἄνθρωπος, ἐν αὐτῷ καὶ πορεύεται
Adelphos ērōtēse ton abban Sisoēn, legōn Ti poiēsō, abba, hoti peptōka? Legei autǭ ho gerōn; Anasta palin. Legei ho adelphos; Anestēn, kai palin peptōka. Kai legei ho gerōn; Anasta palin kai palin. Eipen oun ho adelphos; Heōs pote? Legei ho gerōn; Heōs an katalēphthę̄s eite en tǭ agathǭ, eite en tǭ ptōmati; en hǭ gar heurisketai anthrōpos, en autǭ kai poreuetai
A brother asked abba Sisoes, saying, “What shall I do, abba, for I have fallen?” The old man says to him, “Get up again.” The brother says, “I got up, and I fell again.” And the old man says, “Get up again and again.” So the brother said, “Until when?” The old man says, “Until you are taken either in the good or in the fall; for in whatever a man is found, in that he also departs.”
105.39PG 65:405
Ἀδελφὸς ἠρώτησε γέροντα, λέγων Τί ποιήσω; ὅτι θλίβομαι διὰ τὸ ἐργόχειρον. Ἀγαπῶ γὰρ τὴν σειρὰν, καὶ οὐ δύναμαι αὐτὴν ἐργάσασθαι. Λέγει ὁ γέρων, ὅτι ὁ ἀββᾶς Σισόης ἔλεγεν, ὡς οὐ χρὴ τὸ ἀναπαῦον ἡμᾶς ἔργον ἐργάζεσθαι.
Adelphos ērōtēse geronta, legōn Ti poiēsō? hoti thlibomai dia to ergocheiron. Agapō gar tēn seiran, kai ou dynamai autēn ergasasthai. Legei ho gerōn, hoti ho abbas Sisoēs elegen, hōs ou chrē to anapauon hēmas ergon ergazesthai.
A brother asked an old man, saying, “What shall I do? For I am troubled about my handiwork. I love making rope, and I cannot do it.” The old man says that abba Sisoes used to say that one ought not to work at the work that pleases us.
105.40PG 65:405
Εἶπεν ὁ ἀββᾶς Σισόης· Ζήτει τὸν Θεὸν, καὶ μὴ ζήτει ποῦ κατοικεῖ.
Eipen ho abbas Sisoēs; Zētei ton Theon, kai mē zētei pou katoikei.
Abba Sisoes said, “Seek God, and do not seek where he dwells.”
105.41PG 65:405
Εἶπε πάλιν, ὅτι αἰδὼς καὶ ἀφοβία πολλάκις φέρει τὴν ἁμαρτίαν.
Eipe palin, hoti aidōs kai aphobia pollakis pherei tēn hamartian.
He also said that shame and fearlessness often bring sin.
105.42PG 65:405
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Τί ποιήσω; Λέγει αὐτῷ· Τὸ πρᾶγμα ὁ ζητεῖς, τὸ σφόδρα σιωπᾶν, καὶ ταπείνωσις. Γέγραπται γάρ· Μακάριοι οἱ ἐμμένοντες ἐν αὐτῷ. Οὕτω δύνασαι στῆναι.
Adelphos ērōtēse ton abban Sisoēn, legōn; Ti poiēsō? Legei autǭ; To pragma ho zēteis, to sphodra siōpan, kai tapeinōsis. Gegraptai gar; Makarioi hoi emmenontes en autǭ. Houtō dynasai stēnai.
A brother asked abba Sisoes, saying, “What shall I do?” He says to him, “What you are seeking is to keep strict silence, and humility. For it is written, ‘Blessed are those who wait for him.’ So you can stand.”
105.43PG 65:405
Εἶπεν ὁ ἀββᾶς Σισόης· Γενοῦ ἐξουδενωμένος, καὶ τὸ θέλημά σου ὀπίσω βάλε, καὶ γενοῦ ἀμέριμνος· καὶ ἕξεις ἀνάπαυσιν.
Eipen ho abbas Sisoēs; Genou exoudenōmenos, kai to thelēma sou opisō bale, kai genou amerimnos; kai hexeis anapausin.
Abba Sisoes said, “Become despised, put your will behind you, and become free of care; and you will have rest.”
105.44PG 65:405
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Τί ποιήσω διὰ τὰ πάθη; Καὶ λέγει ὁ γέρων· "Εκαστος ἡμῶν πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας.
Adelphos ērōtēse ton abban Sisoēn, legōn; Ti poiēsō dia ta pathē? Kai legei ho gerōn; "Ekastos hēmōn peirazetai hypo tēs idias epithymias.
A brother asked abba Sisoes, saying, “What shall I do about the passions?” And the old man says, “Each of us is tempted by his own desire.”
105.45PG 65:405
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Σισόην, λέγων· Εἰπέ μοι ῥῆμα. Ὁ δὲ ἔφη· Τί με ἀναγκάζεις λαλῆσαι ἀργῶς; Ἰδοὺ ὁ βλέπεις ποίησον.
Adelphos ērōtēse ton abban Sisoēn, legōn; Eipe moi rhēma. Ho de ephē; Ti me anankazeis lalēsai argōs? Idou ho blepeis poiēson.
A brother asked abba Sisoes, saying, “Tell me a word.” He said, “Why do you force me to speak idly? Look, do what you see.”
105.46PG 65:405
Απῆλθέ ποτε ὁ ἀββᾶς Ἀβραὰμ ὁ μαθητὴς τοῦ ἀββᾶ Σισόη εἰς διακονίαν, καὶ ἐπὶ ἡμέρας οὐκ ἤθελε διακονηθῆναι ὑπὸ ἄλλου τινὸς, λέγων· Ἔχω ἀφεῖναι ἄνθρωπον ἄλλον ποιῆσαι συνήθειαν μετ᾿ ἐμοῦ, ἐκτὸς τοῦ ἀδελφοῦ μου; Καὶ οὐ κατεδέξατο ἕως οὗ ἦλθεν ὁ μαθητὴς αὐτοῦ, ὑπομείνας τὸν κόπον.
Apēlthe pote ho abbas Abraam ho mathētēs tou abba Sisoē eis diakonian, kai epi hēmeras ouk ēthele diakonēthēnai hypo allou tinos, legōn; Echō apheinai anthrōpon allon poiēsai synētheian met᾿ emou, ektos tou adelphou mou? Kai ou katedexato heōs hou ēlthen ho mathētēs autou, hypomeinas ton kopon.
Once abba Abraham, the disciple of abba Sisoes, went away on an errand, and for days the old man would not be served by anyone else, saying, “Shall I allow another man to form a familiarity with me, besides my brother?” And he would not accept until his disciple came, enduring the hardship.
105.47PG 65:405
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη, ὅτι καθημένου αὐτοῦ, ἔκραξε μεγάλῃ τῇ φωνῇ· Ὦ ταλαιπωρία Λέγει αὐτῷ ὁ μαθητὴς αὐτοῦ· Τί ἔχεις, Πάτερ; Λέγει αὐτῷ ὁ γέρων· Ἕνα ἄνθρωπον ζητῶ λαλῆσαι, καὶ οὐχ εὑρίσκω.
Elegon peri tou abba Sisoē, hoti kathēmenou autou, ekraxe megalę̄ tę̄ phōnę̄; Ō talaipōria Legei autǭ ho mathētēs autou; Ti echeis, Pater? Legei autǭ ho gerōn; Hena anthrōpon zētō lalēsai, kai ouch heuriskō.
They said of abba Sisoes that as he was sitting, he cried out with a loud voice, “O wretchedness!” His disciple says to him, “What is wrong, father?” The old man says to him, “I seek one man to speak with, and I do not find him.”
105.48PG 65:405
Ἐξῆλθέ ποτε ὁ ἀββᾶς Σισόης ἐκ τοῦ ὄρους τοῦ ἀββᾶ Ἀντωνίου, εἰς τὸ ἐξώτερον ὄρος τῆς Θηβαΐδος, καὶ ᾤκησεν ἐκεῖ. Ἦσαν δὲ ἐκεῖ Μελιτιανοὶ οἰκοῦντες ἐν τῷ Καλαμῶνι τοῦ Ἀρσενοΐτου. Τινὲς δὲ ἀκούσαντες ὅτι ἐξῆλθεν εἰς τὸ ἐξώτερον ὄρος, ἐπεθύμησαν αὐτὸν θεάσασθαι· ἔλεγον δέ· Τί ποιήσομεν εἰς τὸ ὄρος γάρ εἰσι Μελιτιανοί. Οἴδαμεν δὲ ὅτι ὁ γέρων οὐ βλάπτεται ἐξ αὐτῶν· ἡμεῖς δὲ μήποτε θέλοντες συντυχεῖν τῷ γέροντι, ἐμπέσωμεν εἰς πειρασμὸν τῶν αἱρετικῶν. Καὶ ἕνεκεν τοῦ μὴ συναντῆσαι τοῖς αἱρετικοῖς, οὐκ ἀπῆλθον ἰδεῖν τὸν γέροντα.
Exēlthe pote ho abbas Sisoēs ek tou orous tou abba Antōniou, eis to exōteron oros tēs Thēbaïdos, kai ǭkēsen ekei. Ēsan de ekei Melitianoi oikountes en tǭ Kalamōni tou Arsenoïtou. Tines de akousantes hoti exēlthen eis to exōteron oros, epethymēsan auton theasasthai; elegon de; Ti poiēsomen eis to oros gar eisi Melitianoi. Oidamen de hoti ho gerōn ou blaptetai ex autōn; hēmeis de mēpote thelontes syntychein tǭ geronti, empesōmen eis peirasmon tōn hairetikōn. Kai heneken tou mē synantēsai tois hairetikois, ouk apēlthon idein ton geronta.
Once abba Sisoes went out from the mountain of abba Antony to the outer mountain of the Thebaid, and lived there. There were Meletians living there at Calamon in the Arsinoite district. Some, hearing that he had gone out to the outer mountain, wanted to see him; but they said, “What shall we do? For there are Meletians on the mountain. We know that the old man is not harmed by them; but we, wanting to meet the old man, may fall into temptation from the heretics.” And so as not to meet the heretics, they did not go to see the old man.
105.49PG 65:405–407
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη, ὅτι ἡσθένησε· καὶ καθημένων γερόντων πρὸς αὐτὸν ἐλάλησέ τισι. Λέγουσιν αὐτῷ· Τί βλέπεις, ἀββᾶ; Καὶ λέγει αὐτοῖς· Ὁρῶ τινας ἐλθόντας ἐπ᾿ ἐμὲ, καὶ παρακαλῶ αὐτοὺς ἵνα ἐάσωσί με μικρὸν μετανοῆσαι. Λέγει αὐτῷ εἷς τῶν γερόντων· Καὶ ἐὰν ἐάσωσί σε, ἀπάρτι δύνασαι χρησιμεῦσαι εἰς μετάνοιαν Λέγει αὐτῷ ὁ γέρων· Εἰ δὲ οὐ δύναμαι ποιῆσαι, ἀλλὰ στενάζω ἐπάνω τῆς ψυχῆς μου μικρὸν, καὶ ἀρκεῖ μοι.
Elegon peri tou abba Sisoē, hoti hēsthenēse; kai kathēmenōn gerontōn pros auton elalēse tisi. Legousin autǭ; Ti blepeis, abba? Kai legei autois; Horō tinas elthontas ep᾿ eme, kai parakalō autous hina easōsi me mikron metanoēsai. Legei autǭ heis tōn gerontōn; Kai ean easōsi se, aparti dynasai chrēsimeusai eis metanoian Legei autǭ ho gerōn; Ei de ou dynamai poiēsai, alla stenazō epanō tēs psychēs mou mikron, kai arkei moi.
They said of abba Sisoes that he fell ill; and while old men were sitting with him, he spoke with some beings. They say to him, “What do you see, abba?” And he says to them, “I see some who have come for me, and I beg them to let me repent a little.” One of the old men says to him, “And if they let you, can you now be of use for repentance?” The old man says to him, “Even if I cannot do it, I groan over my soul a little, and that is enough for me.”
105.50PG 65:407
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη, ὅτι ὅτε ἦλθεν εἰς τὸ Κλύσμα, ἠσθένησε· καὶ καθημένου αὐτοῦ μετὰ τοῦ μαθητοῦ αὐτοῦ εἰς τὴν κέλλαν, ἰδοὺ κροῦσμα γέγονεν εἰς τὴν θύραν. Καὶ νοήσας ὁ γέρων, λέγει τῷ μαθητῇ αὐτοῦ Ἀβραάμ· Εἰπὲ τῷ κρούσαντι Ἐγὼ Σισόης εἰς τὸ ὄρος, ἐγὼ Σισόης εἰς τὸ χαράδριον. Ὁ δὲ ἀκούσας ἀφανὴς ἐγένετο.
Elegon peri tou abba Sisoē, hoti hote ēlthen eis to Klysma, ēsthenēse; kai kathēmenou autou meta tou mathētou autou eis tēn kellan, idou krousma gegonen eis tēn thyran. Kai noēsas ho gerōn, legei tǭ mathētę̄ autou Abraam; Eipe tǭ krousanti Egō Sisoēs eis to oros, egō Sisoēs eis to charadrion. Ho de akousas aphanēs egeneto.
They said of abba Sisoes that when he came to Clysma he fell ill; and as he sat with his disciple in the cell, look, there was a knock at the door. And the old man, perceiving, says to his disciple Abraham, “Tell the one who knocked, ‘I am Sisoes on the mountain; I am Sisoes on my bed.’” Hearing this, he vanished.
105.51PG 65:407
Εἶπεν ὁ ἀββᾶς Σισόης ὁ Θηβαῖος τῷ μαθητῇ αὐτοῦ· Εἰπέ μοι τί βλέπεις εἰς ἐμὲ, κἀγώ σοι λέγω τί βλέπω εἰς σέ. Λέγει αὐτῷ ὁ μαθητὴς αὐτοῦ· Σὺ καλὸς τῷ νῷ, καὶ σκληρὸς μικρόν. Λέγει αὐτῷ ὁ γέρων• Σὺ καλὸς εἶ, ἀλλὰ χαῦνος τῷ νῷ.
Eipen ho abbas Sisoēs ho Thēbaios tǭ mathētę̄ autou; Eipe moi ti blepeis eis eme, kagō soi legō ti blepō eis se. Legei autǭ ho mathētēs autou; Sy kalos tǭ nǭ, kai sklēros mikron. Legei autǭ ho gerōn• Sy kalos ei, alla chaunos tǭ nǭ.
Abba Sisoes the Theban said to his disciple, “Tell me what you see in me, and I will tell you what I see in you.” His disciple says to him, “You are good in mind, and a little harsh.” The old man says to him, “You are good, but slack in mind.”
105.52PG 65:407
Ἔλεγον περὶ τοῦ ἀββᾶ Σισόη τοῦ Θηβαίου, ὅτε οὐκ ἤσθιεν ἄρτον. Καὶ εἰς τὴν ἑορτὴν τοῦ Πάσχα ἔβαλον αὐτῷ μετάνοιαν οἱ ἀδελφοὶ, ἵνα φάγῃ μετ᾿ αὐτῶν. Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· Ἕν ἔχω ποιῆσαι· ἢ ἄρτον ἔχω μεταλαβεῖν, ἢ ὅσα ἐποιήσατε φαγία. Οἱ δὲ εἶπον αὐτῷ· "Ἄρτον μόνον φάγε. Ὁ δε ἐποίησεν οὕτως.
Elegon peri tou abba Sisoē tou Thēbaiou, hote ouk ēsthien arton. Kai eis tēn heortēn tou Pascha ebalon autǭ metanoian hoi adelphoi, hina phagę̄ met᾿ autōn. Kai apokritheis eipen autois; Hen echō poiēsai; ē arton echō metalabein, ē hosa epoiēsate phagia. Hoi de eipon autǭ; "Arton monon phage. Ho de epoiēsen houtōs.
They said of abba Sisoes the Theban that he did not eat bread. And at the feast of Easter the brothers made a prostration to him that he might eat with them. And he answered them, “I can do one thing: either take bread, or the dishes you have made.” They said to him, “Eat only bread.” And he did so.
Chapter 106
106.1PG 65:407
Παρέβαλέ ποτε ὁ ἀββᾶς Σιλουανὸς καὶ ὁ μαθητὴς αὐτοῦ Ζαχαρίας εἰς μοναστήριον· καὶ ἐποίησαν αὐτοὺς γεύσασθαι μικρὸν πρὸ τοῦ ὁδεῦσαι. Καὶ ἐξελθόντων αὐτῶν, εὖρεν ὁ μαθητὴς αὐτοῦ ὕδωρ ἐν τῇ ὁδῷ, καὶ ἤθελε πιεῖν. Καὶ λέγει αὐτῷ ὁ γέρων· Ζαχαρία, νηστεία σήμερον Ὁ δὲ λέγει· Οὐκ ἐφάγομεν, Πάτερ; Λέγει ὁ γέρων· Ἐκεῖνο τὸ, ἐφάγομεν τῆς ἀγάπης ἦν· ἡμεῖς δὲ τὴν ἑαυτῶν νηστείαν κρατήσωμεν, τέκνον.
Parebale pote ho abbas Silouanos kai ho mathētēs autou Zacharias eis monastērion; kai epoiēsan autous geusasthai mikron pro tou hodeusai. Kai exelthontōn autōn, euren ho mathētēs autou hydōr en tę̄ hodǭ, kai ēthele piein. Kai legei autǭ ho gerōn; Zacharia, nēsteia sēmeron Ho de legei; Ouk ephagomen, Pater? Legei ho gerōn; Ekeino to, ephagomen tēs agapēs ēn; hēmeis de tēn heautōn nēsteian kratēsōmen, teknon.
Once abba Silvanus and his disciple Zacharias visited a monastery; and they made them eat a little before setting out. When they had gone out, his disciple found water on the road and wanted to drink. And the old man says to him, “Zacharias, it is a fast day today.” He says, “Did we not eat, father?” The old man says, “That eating was for love’s sake; but let us keep our own fast, child.”
106.2PG 65:407
Ἡ αὐτὸς καθεζόμενός ποτε μετὰ ἀδελφῶν, ἐγένετο ἐν ἐκστάσει, καὶ πίπτει ἐπὶ πρόσωπον· καὶ μετὰ πολὺ ἀναστὰς ἔκλαιε. Καὶ παρεκάλεσαν αὐτὸν οἱ ἀδελφοὶ, λέγοντες· Τί ἔχεις, Πάτερ; Ὁ δὲ ἐσιώπα καὶ ἔκλαιεν. Ἀναγκαζόντων δὲ αὐτῶν εἰπεῖν, εἶπεν· Ἐγὼ εἰς τὴν κρίσιν ἡρπάγην· καὶ εἶδον πολλοὺς τοῦ γένους ἡμῶν ἀπερχομένους εἰς κόλασιν, καὶ πολλοὺς τῶν κοσμικῶν ἀπερχομένους εἰς βασιλείαν. Καὶ ἐπένθει ὁ γέρων, καὶ οὐκ ἤθελεν ἐξελθεῖν ἐκ τοῦ κελλίου αὐτοῦ. Εἰ δὲ καὶ ἠναγκάζετο ἐξελθεῖν ἔσκεπε τῷ κουκουλίῳ τὸ πρόσωπον αὐτοῦ, λέγων· Τί θέλω ἰδεῖν τὸ φῶς τοῦτο τὸ πρόσκαιρον, καὶ οὐδὲν ἔχον ὄφελος;
Hē autos kathezomenos pote meta adelphōn, egeneto en ekstasei, kai piptei epi prosōpon; kai meta poly anastas eklaie. Kai parekalesan auton hoi adelphoi, legontes; Ti echeis, Pater? Ho de esiōpa kai eklaien. Anankazontōn de autōn eipein, eipen; Egō eis tēn krisin hērpagēn; kai eidon pollous tou genous hēmōn aperchomenous eis kolasin, kai pollous tōn kosmikōn aperchomenous eis basileian. Kai epenthei ho gerōn, kai ouk ēthelen exelthein ek tou kelliou autou. Ei de kai ēnankazeto exelthein eskepe tǭ koukouliǭ to prosōpon autou, legōn; Ti thelō idein to phōs touto to proskairon, kai ouden echon ophelos?
Once the same was sitting with the brothers, and he fell into ecstasy and fell on his face; and after a long time he got up and wept. And the brothers begged him, saying, “What is wrong, father?” But he kept silent and wept. When they pressed him to speak, he said, “I was carried off to the judgment; and I saw many of our kind going away to punishment, and many people of the world going away to the kingdom.” And the old man mourned, and would not go out of his cell. And if he was forced to go out, he covered his face with his hood, saying, “Why do I want to see this temporary light, which has no profit?”
106.3PG 65:409
"Αλλοτε εἰσῆλθεν ὁ μαθητὴς αὐτοῦ Ζαχαρίας, καὶ εὗρεν αὐτὸν ἐν ἐκστάσει, καὶ αἱ χεῖρες αὐτοῦ εἰς τὸν οὐρανὸν ἡπλωμέναι. Καὶ κλείσας τὴν θύραν ἐξῆλθε. Καὶ ἐλθὼν περὶ ὥραν ἕκτην καὶ ἐννάτην, εὖρεν αὐτὸν οὕτως. Καὶ περὶ ὥραν δεκάτην ἔκρουσε· καὶ εἰσελθὼν, εὖρεν αὐτὸν ἡσυχάζοντα, καὶ λέγει αὐτῷ· Τί ἔχεις σήμερον, Πάτερ; Ὁ δὲ εἶπεν· Ἠσθένησα σήμερον, τέκνον. Ὁ δὲ κρατήσας τοὺς πόδας αὐτοῦ, ἔλεγεν· Οὐ μὴ σε ἑάσω, ἐὰν μὴ εἴπῃς μοι τί εἶδες. Λέγει αὐτῷ ὁ γέρων· Ἐγὼ εἰς τὸν οὐρανὸν ἡρπάγην, καὶ εἶδον τὴν δόξαν τοῦ Θεοῦ, καὶ ἐκεῖ ἱστάμην ἕως ἄρτι, καὶ νῦν ἀπελύθην.
"Allote eisēlthen ho mathētēs autou Zacharias, kai heuren auton en ekstasei, kai hai cheires autou eis ton ouranon hēplōmenai. Kai kleisas tēn thyran exēlthe. Kai elthōn peri hōran hektēn kai ennatēn, euren auton houtōs. Kai peri hōran dekatēn ekrouse; kai eiselthōn, euren auton hēsychazonta, kai legei autǭ; Ti echeis sēmeron, Pater? Ho de eipen; Ēsthenēsa sēmeron, teknon. Ho de kratēsas tous podas autou, elegen; Ou mē se heasō, ean mē eipę̄s moi ti eides. Legei autǭ ho gerōn; Egō eis ton ouranon hērpagēn, kai eidon tēn doxan tou Theou, kai ekei histamēn heōs arti, kai nyn apelythēn.
Another time his disciple Zacharias went in and found him in ecstasy, with his hands stretched out to heaven. And closing the door he went out. And coming back around the sixth and the ninth hour, he found him the same. And around the tenth hour he knocked; and going in he found him at rest, and says to him, “What is wrong with you today, father?” He said, “I was ill today, child.” But he seized his feet and said, “I will not let you go unless you tell me what you saw.” The old man says to him, “I was carried off to heaven, and I saw the glory of God, and I stood there until now, and now I have been released.”
106.4PG 65:409
Καθεζομένου ποτὲ τοῦ ἀββᾶ Σιλουανοῦ εἰς τὸ ὄρος τὸ Σινὰ, ἀπῆλθεν ὁ μαθητὴς αὐτοῦ Ζαχαρίας εἰς διακονίαν, καὶ λέγει τῷ γέροντι· Ἀπόλυσον τὸ ὕδωρ, καὶ πότισον τὸν κῆπον. Ὁ δὲ ἐξελθὼν ἔσκεπε τὴν ὄψιν αὐτοῦ τῷ κουκουλίῳ, καὶ μόνον τὰ ἴχνη αὐτοῦ ἔβλεπε. Παρέβαλε δὲ ἀδελφὸς αὐτῇ τῇ ὥρᾳ. καὶ ἰδὼν αὐτὸν ἀπὸ μακρόθεν, κατενόει τί ἐποίησεν. Εἰσελθὼν δὲ ὁ ἀδελφὸς πρὸς αὐτὸν, εἶπεν· Εἰπέ μοι, ἀββᾶ, τί τὸ πρόσωπόν σου κατεσκέπασας τῷ κουκουλίῳ, καὶ οὕτως τὸν κῆπον ἐπότιζες; Λέγει αὐτῷ ὁ γέρων· Τέκνον, ἵνα μὴ ἴδωσιν οἱ ὀφθαλμοί μου τὰ δένδρα, καὶ ἀπασχοληθῇ ὁ νοῦς μου ἀπὸ τῆς ἐργασίας αὐτοῦ εἰς αὐτά.
Kathezomenou pote tou abba Silouanou eis to oros to Sina, apēlthen ho mathētēs autou Zacharias eis diakonian, kai legei tǭ geronti; Apolyson to hydōr, kai potison ton kēpon. Ho de exelthōn eskepe tēn opsin autou tǭ koukouliǭ, kai monon ta ichnē autou eblepe. Parebale de adelphos autę̄ tę̄ hōrą. kai idōn auton apo makrothen, katenoei ti epoiēsen. Eiselthōn de ho adelphos pros auton, eipen; Eipe moi, abba, ti to prosōpon sou kateskepasas tǭ koukouliǭ, kai houtōs ton kēpon epotizes? Legei autǭ ho gerōn; Teknon, hina mē idōsin hoi ophthalmoi mou ta dendra, kai apascholēthę̄ ho nous mou apo tēs ergasias autou eis auta.
Once when abba Silvanus was living on Mount Sinai, his disciple Zacharias went away on an errand, and says to the old man, “Let out the water and water the garden.” He went out and covered his face with his hood, and looked only at his footsteps. A brother came by at that hour, and seeing him from a distance, observed what he was doing. The brother went in to him and said, “Tell me, abba, why did you cover your face with your hood and water the garden like that?” The old man says to him, “Child, so that my eyes may not see the trees, and my mind be distracted from its work by them.”
106.5PG 65:409
Παρέβαλέ τις ἀδελφὸς τῷ ἀββᾷ Σιλουανῷ εἰς τὸ ὄρος τὸ Σινά· καὶ ἰδὼν τοὺς ἀδελφοὺς ἐργαζομένους, εἶπε τῷ γέροντι· Μὴ ἐργάζεσθε τὴν βρῶσιν τὴν ἀπολλυμένην. Μαρία γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο. Λέγει ὁ γέρων τῷ μαθητῇ αὐτοῦ· Ζαχαρία, δὸς τῷ ἀδελφῷ βιβλίον, καὶ βάλε αὐτὸν εἰς κελλίον μηδὲν ἔχον. Ὅτε οὖν ἐγένετο ἡ ὥρα τῆς ἐννάτης, προσεῖχε τῇ θύρᾳ, εἱ ἄρα πέμπουσι καλέσαι αὐτὸν εἰς τὸ φαγεῖν. Ὡς δὲ οὐδεὶς ἐκάλεσεν αὐτὸν, ἀναστὰς ἦλθε πρὸς τὸν γέροντα, καὶ λέγει αὐτῷ· Οὐκ ἔφαγον οἱ ἀδελφοὶ σήμερον, ἀββᾶ; Λέγει αὐτῷ ὁ γέρων Ναί. Εἶπε δὲ Διατί οὐκ ἐκαλέσατέ με; Λέγει αὐτῷ ὁ γέρων· Ἐπειδὴ ἄνθρωπος πνευματικὸς εἶ, καὶ οὐ χρείαν ἔχεις τῆς βρώσεως ταύτης· ἡμεῖς δὲ σαρκικοὶ ὄντες θέλομεν φαγεῖν, καὶ διὰ τοῦτο ἐργαζόμεθα· σὺ δὲ τὴν καλὴν μερίδα ἐξελέξω, ἀναγινώσκων ὅλην τὴν ἡμέραν, καὶ οὐ θέλεις φαγεῖν σαρκικὴν βρῶσιν. Καὶ ὡς ἤκουσε ταῦτα, ἔβαλε μετάνοιαν, λέγων· Συγχώρησόν μοι, ἀββᾶ. Λέγει αὐτῷ ὁ γέρων· Πάντως χρείαν ἔχει καὶ ἡ Μαρία τῆς Μάρθας· διὰ γὰρ τῆς Μάρθας καὶ ἡ Μαρία ἐγκωμιάζεται.
Parebale tis adelphos tǭ abbą Silouanǭ eis to oros to Sina; kai idōn tous adelphous ergazomenous, eipe tǭ geronti; Mē ergazesthe tēn brōsin tēn apollymenēn. Maria gar tēn agathēn merida exelexato. Legei ho gerōn tǭ mathētę̄ autou; Zacharia, dos tǭ adelphǭ biblion, kai bale auton eis kellion mēden echon. Hote oun egeneto hē hōra tēs ennatēs, proseiche tę̄ thyrą, hei ara pempousi kalesai auton eis to phagein. Hōs de oudeis ekalesen auton, anastas ēlthe pros ton geronta, kai legei autǭ; Ouk ephagon hoi adelphoi sēmeron, abba? Legei autǭ ho gerōn Nai. Eipe de Diati ouk ekalesate me? Legei autǭ ho gerōn; Epeidē anthrōpos pneumatikos ei, kai ou chreian echeis tēs brōseōs tautēs; hēmeis de sarkikoi ontes thelomen phagein, kai dia touto ergazometha; sy de tēn kalēn merida exelexō, anaginōskōn holēn tēn hēmeran, kai ou theleis phagein sarkikēn brōsin. Kai hōs ēkouse tauta, ebale metanoian, legōn; Synchōrēson moi, abba. Legei autǭ ho gerōn; Pantōs chreian echei kai hē Maria tēs Marthas; dia gar tēs Marthas kai hē Maria enkōmiazetai.
A brother visited abba Silvanus on Mount Sinai; and seeing the brothers working, he said to the old man, “Do not labor for the food that perishes. For Mary has chosen the good portion.” The old man says to his disciple, “Zacharias, give the brother a book, and put him in a cell with nothing in it.” When the ninth hour came, he kept watching the door to see whether they would send to call him to eat. When no one called him, he got up and came to the old man and says to him, “Have the brothers not eaten today, abba?” The old man says to him, “Yes.” He said, “Why did you not call me?” The old man says to him, “Because you are a spiritual man and do not need this food; but we, being fleshly, want to eat, and that is why we work; but you have chosen the good portion, reading all day, and do not want to eat fleshly food.” When he heard this, he made a prostration, saying, “Forgive me, abba.” The old man says to him, “Mary certainly needs Martha too; for it is through Martha that Mary is praised.”
106.6PG 65:409
Ἠρώτησάν ποτε τὸν ἀββᾶν Σιλουανὸν, λέγοντες· Ποίαν πολιτείαν εἰργάσω, Πάτερ ἵνα λάβῃς τὴν φρόνησιν ταύτην; Καὶ ἀπεκρίθη· Οὐδέποτε ἀφῆκα εἰς τὴν καρδίαν μου λογισμὸν παροργίζοντα τὸν Θεόν.
Ērōtēsan pote ton abban Silouanon, legontes; Poian politeian eirgasō, Pater hina labę̄s tēn phronēsin tautēn? Kai apekrithē; Oudepote aphēka eis tēn kardian mou logismon parorgizonta ton Theon.
Once they asked abba Silvanus, saying, “What way of life did you practice, father, to receive this wisdom?” And he answered, “I have never let into my heart a thought that angers God.”
106.7PG 65:411
Ἔλεγον περὶ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι ἐκάθισεν εἰς κελλίον κρυφῆ, ἔχων μικρὰ ἐρεβίνθια, καὶ ἐποίησεν εἰς αὐτὰ ἔργον ἑκατὸν κόσκινα. Καὶ ἰδοὺ ἄνθρωπος ἦλθεν ἀπὸ Αἰγύπτου, ἔχων ὄνον μεστὸν ἄρτων· καὶ κρούσας εἰς τὸ κελλίον αὐτοῦ ἔθηκε. Λαβὼν οὖν ὁ γέρων τὰ κόσκινα, ἐγέμισε τὸν ὄνον, καὶ ἀπέλυσεν αὐτόν.
Elegon peri tou abba Silouanou, hoti ekathisen eis kellion kryphē, echōn mikra erebinthia, kai epoiēsen eis auta ergon hekaton koskina. Kai idou anthrōpos ēlthen apo Aigyptou, echōn onon meston artōn; kai krousas eis to kellion autou ethēke. Labōn oun ho gerōn ta koskina, egemise ton onon, kai apelysen auton.
They said of abba Silvanus that he lived secretly in a cell, having a few chickpeas, and he made with them the work of a hundred sieves. And look, a man came from Egypt with a donkey full of loaves; and knocking at his cell he set them down. So the old man took the sieves, loaded the donkey, and sent him away.
106.8PG 65:411
Ἔλεγον περὶ τοῦ ἀββᾶ Σιλουανοῦ, ὅτι ἐξῆλθεν ὁ μαθητὴς αὐτοῦ Ζαχαρίας χωρὶς αὐτοῦ· καὶ λαβὼν τοὺς ἀδελφοὺς, ἔστρεψε τὸν φραγμὸν τοῦ κήπου, καὶ μείζονα αὐτὸν ἐποίησε. Μαθὼν οὖν ὁ γέρων, ἔλαβε τὸ μηλωτάριον αὐτοῦ, καὶ ἐξῆλθε, καὶ λέγει τοῖς ἀδελφοῖς· Εὔξασθε περὶ ἐμοῦ. Οἱ δὲ ἰδόντες αὐτὸν, ἔπεσον εἰς τοὺς πόδας αὐτοῦ, λέγοντες· Εἰπὲ ἡμῖν τί ἐστιν ὁ ἔχεις, Πάτερ. Ὁ δὲ πρὸς αὐτοὺς ἔφη· Οὐκ εἰσέρχομαι ἔσω, οὐ καταβαίνει τὸ μηλωτάριον ἀπ᾿ ἐμοῦ, ἕως οὗ ἐνέγκητε τὸν φραγμὸν εἰς τὸν πρῶτον αὐτοῦ τόπον. Οἱ δὲ πάλιν ἔστρεψαν τὸν φραγμὸν, καὶ ἐποίησαν αὐτὸν ὡς ἦν. Καὶ οὕτως ὁ γέρων ὑπέστρεψε εἰς τὸ κελλίον αὐτοῦ.
Elegon peri tou abba Silouanou, hoti exēlthen ho mathētēs autou Zacharias chōris autou; kai labōn tous adelphous, estrepse ton phragmon tou kēpou, kai meizona auton epoiēse. Mathōn oun ho gerōn, elabe to mēlōtarion autou, kai exēlthe, kai legei tois adelphois; Euxasthe peri emou. Hoi de idontes auton, epeson eis tous podas autou, legontes; Eipe hēmin ti estin ho echeis, Pater. Ho de pros autous ephē; Ouk eiserchomai esō, ou katabainei to mēlōtarion ap᾿ emou, heōs hou enenkēte ton phragmon eis ton prōton autou topon. Hoi de palin estrepsan ton phragmon, kai epoiēsan auton hōs ēn. Kai houtōs ho gerōn hypestrepse eis to kellion autou.
They said of abba Silvanus that his disciple Zacharias went out without him; and taking the brothers, he moved the fence of the garden and made it larger. When the old man learned it, he took his sheepskin and went out, and says to the brothers, “Pray for me.” Seeing him, they fell at his feet, saying, “Tell us what is wrong, father.” He said to them, “I will not go in, the sheepskin will not come off me, until you put the fence back in its first place.” And they moved the fence back again and made it as it was. And so the old man returned to his cell.
106.9PG 65:411
Εἶπεν ὁ ἀββᾶς Σιλουανός· Ἐγὼ δοῦλός είμι,. καὶ ὁ κύριός μου εἶπέ μοι· Ἐργάζου τὸ ἔργον μου κἀγώ σε τρέφω· πόθεν δὲ, μὴ ζήτει· εἴτε ἔχω, εἴτε κλέπτω, εἴτε δανείζομαι, σὺ μὴ ζήτει· ἐργάζου μόνον, καὶ τρέφω σε. Ἐγὼ οὖν ἐὰν ἐργάζωμαι, ἐκ τοῦ μισθοῦ μου ἐσθίω· ἐὰν δὲ μὴ ἐργάζωμαι, ἀγάπην ἐσθίω.
Eipen ho abbas Silouanos; Egō doulos eimi,. kai ho kyrios mou eipe moi; Ergazou to ergon mou kagō se trephō; pothen de, mē zētei; eite echō, eite kleptō, eite daneizomai, sy mē zētei; ergazou monon, kai trephō se. Egō oun ean ergazōmai, ek tou misthou mou esthiō; ean de mē ergazōmai, agapēn esthiō.
Abba Silvanus said, “I am a slave, and my master said to me, ‘Do my work, and I will feed you; but do not ask from where; whether I have it, or steal it, or borrow it, do not ask; only work, and I will feed you.’ So if I work, I eat from my wages; and if I do not work, I eat alms.”
106.10PG 65:411
Εἶπε πάλιν· Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, ὃς ἔχει τὸ ὄνομα αὐτοῦ μεῖζον τῆς ἐργασίας αὐτοῦ.
Eipe palin; Ouai tǭ anthrōpǭ ekeinǭ, hos echei to onoma autou meizon tēs ergasias autou.
He also said, “Woe to that man whose name is greater than his work.”
106.11PG 65:411
Ἠρώτησεν ὁ ἀββᾶς Μωϋσῆς τὸν ἀββᾶν Σιλουανὸν, λέγων· Δύναται ἄνθρωπος καθ' ἡμέραν βάλλειν ἀρχήν; Καὶ εἶπεν ὁ γέρων· Ἐὰν ἐστιν ἐργάτης δύναται καὶ καθ' ὥραν βάλλειν ἀρχήν.
Ērōtēsen ho abbas Mōÿsēs ton abban Silouanon, legōn; Dynatai anthrōpos kath' hēmeran ballein archēn? Kai eipen ho gerōn; Ean estin ergatēs dynatai kai kath' hōran ballein archēn.
Abba Moses asked abba Silvanus, saying, “Can a man make a beginning every day?” And the old man said, “If he is a worker, he can make a beginning even every hour.”
106.12PG 65:411
Εἶπέ τις τῶν Πατέρων, ὅτι συνέτυχε ποτέ τις τῷ ἀββᾷ Σιλουανῷ, καὶ ἑωρακὼς αὐτοῦ τὸ πρόσωπον καὶ τὸ σῶμα ὡς ἀγγέλου λάμψαν, ἔπεσεν ἐπὶ πρόσωπον. Ἔλεγε δὲ καὶ ἄλλους τινὰς ἐσχηκέναι τοῦτο τὸ χάρισμα.
Eipe tis tōn Paterōn, hoti synetyche pote tis tǭ abbą Silouanǭ, kai heōrakōs autou to prosōpon kai to sōma hōs angelou lampsan, epesen epi prosōpon. Elege de kai allous tinas eschēkenai touto to charisma.
One of the Fathers said that someone once met abba Silvanus, and seeing his face and body shining like an angel, fell on his face. And he said that some others too had had this gift.
Chapter 107
107.1PG 65:411
Ἦλθέ ποτε ἄρχων ἰδεῖν τὸν ἀββᾶν Σίμωνα. Ο δὲ ἀκούσας ἔλαβε τὴν ζώνην, καὶ ἀπῆλθεν εἰς φοίνικα καθαρίσαι αὐτόν. Οἱ δὲ ἐλθόντες, ἔκραξαν· Γέρον, ποῦ ἔστιν ὁ ἀναχωρητής; Ὁ δὲ εἶπεν· Οὐκ ἔστιν ὧδε ἀναχωρητής. Καὶ ἀκούσαντες ἀνεχώρησαν.
Ēlthe pote archōn idein ton abban Simōna. O de akousas elabe tēn zōnēn, kai apēlthen eis phoinika katharisai auton. Hoi de elthontes, ekraxan; Geron, pou estin ho anachōrētēs? Ho de eipen; Ouk estin hōde anachōrētēs. Kai akousantes anechōrēsan.
Once a magistrate came to see abba Simon. Hearing of it, he took his belt and went up a palm tree to clean it. When they came, they shouted, “Old man, where is the anchorite?” He said, “There is no anchorite here.” And hearing this, they went away.
107.2PG 65:411–413
Ἄλλοτε πάλιν ἦλθεν ἄλλος ἄρχων ἰδεῖν αὐτόν. Καὶ προλαβόντες οἱ κληρικοὶ εἶπον αὐτῷ· Ἀ̓ββᾶ, ἑτοίμασον, ὅτι ὁ ἄρχων ἀκούων περὶ σοῦ, ἔρχεται εὐλογηθῆναι παρὰ σοῦ. Ὁ δὲ εἶπε· Ναὶ, ἐγὼ ἑτοιμάζω ἑαυτόν. Φορέσας οὖν τὸ κεντόνιον αὐτοῦ, καὶ λαβὼν ἄρτον καὶ τυρὸν ἐν ταῖς χερσὶν αὐτοῦ ἀναστὰς εἰς τὸν πυλῶνα ἐκάθισεν ἐσθίων. Καὶ ἐλθὼν ὁ ἄρχων μετὰ τῆς τάξεως αὐτοῦ, καὶ ἰδόντες αὐτὸν, ἐξουθένησαν αὐτὸν, λέγοντες Οὗτός ἐστιν ὁ ἀναχωρητὴς περὶ οὗ ἠκούσαμεν; Καὶ εὐθέως ἀνέκαμψαν.
Allote palin ēlthen allos archōn idein auton. Kai prolabontes hoi klērikoi eipon autǭ; Abba, hetoimason, hoti ho archōn akouōn peri sou, erchetai eulogēthēnai para sou. Ho de eipe; Nai, egō hetoimazō heauton. Phoresas oun to kentonion autou, kai labōn arton kai tyron en tais chersin autou anastas eis ton pylōna ekathisen esthiōn. Kai elthōn ho archōn meta tēs taxeōs autou, kai idontes auton, exouthenēsan auton, legontes Houtos estin ho anachōrētēs peri hou ēkousamen? Kai eutheōs anekampsan.
Another time another magistrate came to see him. And the clergy went ahead and said to him, “Abba, get ready, for the magistrate, hearing about you, is coming to be blessed by you.” He said, “Yes, I will get myself ready.” So putting on his patchwork garment and taking bread and cheese in his hands, he went and sat at the gate eating. When the magistrate came with his retinue and they saw him, they despised him, saying, “Is this the anchorite we heard about?” And at once they turned back.
Chapter 108
108.1PG 65:413
Ἠρώτησέ τις τὸν ἀββᾶν Σώπατρον λέγων· Δός μοι ἐντολὴν, ἀββᾶ, καὶ φυλάξω αὐτήν. Ὁ δὲ εἶπεν αὐτῷ· Μὴ εἰσέλθῃ γυνὴ εἰς τὸ κελλίον σου, καὶ μὴ ἀναγνώσῃς ἀπόκρυφα· καὶ μὴ ἐκζητήσῃς περὶ τῆς εἰκόνος· τοῦτο γὰρ οὐκ ἔστιν αἵρεσις, ἀλλ᾿ ἰδιωτεία καὶ φιλονεικία ἀμφοτέρων τῶν μερῶν· ἀδύνατον γὰρ καταληφθῆναι τὸ πρᾶγμα τοῦτο ὑπὸ πάσης τῆς κτίσεως.
Ērōtēse tis ton abban Sōpatron legōn; Dos moi entolēn, abba, kai phylaxō autēn. Ho de eipen autǭ; Mē eiselthę̄ gynē eis to kellion sou, kai mē anagnōsę̄s apokrypha; kai mē ekzētēsę̄s peri tēs eikonos; touto gar ouk estin hairesis, all᾿ idiōteia kai philoneikia amphoterōn tōn merōn; adynaton gar katalēphthēnai to pragma touto hypo pasēs tēs ktiseōs.
Someone asked abba Sopatrus, saying, “Give me a commandment, abba, and I will keep it.” He said to him, “Let no woman come into your cell, and do not read apocryphal books; and do not investigate about the image; for this is not heresy, but ignorance and contentiousness on both sides; for this matter cannot be grasped by all creation.”
Chapter 109
109.1PG 65:413
Εἶπεν ὁ ἀββᾶς Σαρματᾶς Θέλω ἄνθρωπον ἁμαρτήσαντα, εἰ οἶδεν ὅτι ἥμαρτε, καὶ μετανοεῖ, ὑπὲρ ἄνθρωπον μὴ ἁμαρτήσοντα, καὶ ἔχοντα ἑαυτὸν ὡς δικαιοσύνην ποιοῦντα.
Eipen ho abbas Sarmatas Thelō anthrōpon hamartēsanta, ei oiden hoti hēmarte, kai metanoei, hyper anthrōpon mē hamartēsonta, kai echonta heauton hōs dikaiosynēn poiounta.
Abba Sarmatas said, “I prefer a man who has sinned, if he knows that he has sinned and repents, to a man who has not sinned and regards himself as doing righteousness.”
109.2PG 65:413
Ἔλεγον περὶ τοῦ ἀββᾶ Σαρματᾶ, ὅτι πολλάκις ἐλάμβανε τεσσαράκοντα ἡμέρας τῇ βουλῇ τοῦ ἀββᾶ Ποιμένος· καὶ ὡς οὐδὲν ἐπληροῦντο αἱ ἡμέραι ἐνώπιον αὐτοῦ. Ἦλθεν οὖν ὁ ἀββᾶς Ποιμὴν πρὸς αὐτὸν, καὶ λέγει αὐτῷ· Εἰπέ μοι, τί ἑώρακας ποιῶν τὸν τοσοῦτον κόπον; Ὁ δὲ πρὸς αὐτὸν ἔλεγεν· Οὐδὲν πλέον. Λέγει αὐτῷ ὁ ἀββᾶς Ποιμήν· Οὐκ ἀφῶ σε, ἐὰν μὴ μοι εἴπῃς. Ὁ δὲ εἶπεν· Ἕν μόνον εὗρον, ὅτι ἐὰν εἴπω τῷ ὕπνῳ, Ὕπαγε, ὑπάγει, καὶ ἐὰν εἴπω, Ἐλθὲ, ἔρχεται.
Elegon peri tou abba Sarmata, hoti pollakis elambane tessarakonta hēmeras tę̄ boulę̄ tou abba Poimenos; kai hōs ouden eplērounto hai hēmerai enōpion autou. Ēlthen oun ho abbas Poimēn pros auton, kai legei autǭ; Eipe moi, ti heōrakas poiōn ton tosouton kopon? Ho de pros auton elegen; Ouden pleon. Legei autǭ ho abbas Poimēn; Ouk aphō se, ean mē moi eipę̄s. Ho de eipen; Hen monon heuron, hoti ean eipō tǭ hypnǭ, Hypage, hypagei, kai ean eipō, Elthe, erchetai.
They said of abba Sarmatas that he often spent forty days on the counsel of abba Poemen, and the days were completed as nothing before him. So abba Poemen came to him and says to him, “Tell me, what have you seen from doing so much labor?” He said to him, “Nothing more.” Abba Poemen says to him, “I will not let you go unless you tell me.” And he said, “One thing only I have found: that if I say to sleep, ‘Go,’ it goes; and if I say, ‘Come,’ it comes.”
109.3PG 65:413
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Σαρματᾶν, λέγων· Οἱ λογισμοὶ λέγουσί μοι· Μὴ ἐργάσῃ, ἀλλὰ φάγε, πίε, κοιμῶ. Λέγει αὐτῷ ὁ γέρων· Ὅτε πεινᾶς, φάγε· ὅτε διψᾶς, πίε· ὅτε νυστάζεις, κοιμῶ. Ἄ̓́λλος δὲ γέρων κατ' εὐκαιρίαν ἦλθε πρὸς τὸν ἀδελ– φόν· καὶ εἶπεν αὐτῷ ὁ ἀδελφὸς ἃ εἶπεν ὁ ἀββᾶς Σαρματᾶς. Λέγει οὖν αὐτῷ ὁ γέρων· Τοῦτό ἐστιν ὅ εἶπέ σοι ὁ ἀββᾶς Σαρματᾶς· Ὅταν πεινᾷς τόνῳ, καὶ διψήσῃς ἕως μηκέτι δυνηθῇς, φάγε τότε καὶ πίε• καὶ ὅταν ἀγρυπνήσῃς πάνυ πολὺ καὶ νυστάξῃς, κοιμῶ. Τοῦτό ἐστιν ὁ ἔλεγέ σοι γέρων.
Adelphos hērōtēse ton abban Sarmatan, legōn; Hoi logismoi legousi moi; Mē ergasę̄, alla phage, pie, koimō. Legei autǭ ho gerōn; Hote peinas, phage; hote dipsas, pie; hote nystazeis, koimō. Allos de gerōn kat' eukairian ēlthe pros ton adel– phon; kai eipen autǭ ho adelphos ha eipen ho abbas Sarmatas. Legei oun autǭ ho gerōn; Touto estin ho eipe soi ho abbas Sarmatas; Hotan peinąs tonǭ, kai dipsēsę̄s heōs mēketi dynēthę̄s, phage tote kai pie• kai hotan agrypnēsę̄s pany poly kai nystaxę̄s, koimō. Touto estin ho elege soi gerōn.
A brother asked abba Sarmatas, saying, “My thoughts tell me, ‘Do not work, but eat, drink, and sleep.’” The old man says to him, “When you are hungry, eat; when you are thirsty, drink; when you are sleepy, sleep.” Another old man happened to come to the brother; and the brother told him what abba Sarmatas had said. So the old man says to him, “This is what abba Sarmatas told you: when you are intensely hungry and thirsty until you can bear it no longer, then eat and drink; and when you have kept vigil very long and are sleepy, sleep. This is what the old man told you.”
109.4PG 65:413
Ἠρώτησε πάλιν ὁ αὐτὸς ἀδελφὸς τὸν ἀββᾶν Σαρματᾶν, λέγων· Οἱ λογισμοὶ λέγουσί μοι· Ὕπαγε ἕξω, καὶ παράβαλε τοῖς ἀδελφοῖς. Καὶ λέγει ὁ γέρων· Τοῦτο μὴ ἀκούσῃς αὐτῶν, ἀλλ᾽ εἰπέ Ἰδοὺ ἤκουσά σου τὸ πρῶτον, τοῦτο δὲ οὐ δύναμαί σου ἀκοῦσαι.
Ērōtēse palin ho autos adelphos ton abban Sarmatan, legōn; Hoi logismoi legousi moi; Hypage hexō, kai parabale tois adelphois. Kai legei ho gerōn; Touto mē akousę̄s autōn, all᾽ eipe Idou ēkousa sou to prōton, touto de ou dynamai sou akousai.
The same brother again asked abba Sarmatas, saying, “My thoughts tell me, ‘Go out and visit the brothers.’” And the old man says, “Do not listen to them in this, but say, ‘Look, I listened to you the first time, but this I cannot listen to.’”
Chapter 110
110.1PG 65:413–415
Ἦλθέ ποτε ὁ ἀββᾶς Σεραπίων παρερχόμενος διὰ κώμης τινὸς τῆς Αἰγύπτου· καὶ εἶδέ τινα πόρνην ἑστῶσαν εἰς τὸ κελλίον αὐτῆς· καὶ εἶπεν αὐτῇ ὁ γέρων· Προσδόκησόν με ὀψέ· θέλω γὰρ ἐλθεῖν πρὸς σὲ, καὶ ποιῆσαι τὴν νύκτα ταύτην ἔγγιστά σου. Ἡ δὲ ἀποκριθεῖσα, εἶπε· Καλῶς, ἀββᾶ. Καὶ ἡτοιμάσθη, καὶ ἔστρωσε τὴν κλίνην Οψίας δὲ γενομένης, ἦλθεν ὁ γέρων πρὸς αὐτὴν καὶ εἰσελθὼν εἰς τὸ κελλίον, λέγει αὐτῇ· Ἡτοίμασας τὴν κλίνην; Ἡ δὲ εἶπε· Ναὶ, ἀββᾶ. Καὶ ἔκλεισε τὴν θύραν, καὶ λέγει αὐτῇ Μεῖνον ὀλίγον, ἐπειδὴ νόμον ἔχομεν, ἕως οὗ ποιήσω αὐτόν. Καὶ ἤρξατο ὁ γέρων τῆς συνάξεως αὐτοῦ· καὶ ἀρξάμενος τὸ ψαλτήριον, κατὰ ψαλμὸν ἐποίει εὐχὴν, δεόμενος τοῦ Θεοῦ ὑπὲρ αὐτῆς, ὅπως μετανοήσῃ καὶ σωθῇ. Καὶ εἰσήκουσεν αὐτοῦ ὁ Θεός. Καὶ ἕστηκεν ἡ γυνὴ τρέμουσα καὶ εὐχομένη ἐγγὺς τοῦ γέροντος. Καὶ ὡς ἐτέλεσεν ὁ γέρων ὅλον τὸ ψαλτήριον, ἔπεσεν ἡ γυνὴ χαμαί. Ὁ δὲ γέρων ἀρξάμενος τοῦ Ἀποστόλου, εἶπε πολὺ ἐξ αὐτοῦ· καὶ οὕτως ἐπλήρωσε τὴν σύναξιν. Κατανυγεῖσα οὖν ἡ γυνὴ, καὶ νοήσασα ὅτι οὐ δι᾽ ἁμαρτίαν ἦλθε πρὸς αὐτὴν, ἀλλ᾽ ἵνα σώσῃ αὐτῆς τὴν ψυχὴν, προσέπεσεν αὐτῷ, λέγουσα· Ποίησον ἀγάπην, ἀββᾶ, καὶ ὅπου δύναμαι εὐαρεστῆσαι τῷ Θεῷ, ὀδήγησόν με. Τότε ὁ γέρων ὡδήγησεν αὐτὴν εἰς μοναστήριον παρθένων, καὶ παρέδωκεν αὐτὴν τῇ Ἀμμᾷ, καὶ εἶπε· Λάβε τὴν ἀδελφὴν ταύτην, καὶ μὴ θήσεις αὐτῇ ζυγὸν ἢ ἐντολὴν ὡς ταῖς ἀδελφαῖς· ἀλλ᾽ εἴ τι θέλει, δὸς αὐτῇ· καὶ ὡς θέλει, συγχώρησον αὐτῇ πορεύεσθαι. Καὶ ὡς ἐποίησεν ὀλίγας ἡμέρας, εἶπεν· Ἐγὼ ἁμαρτωλός είμι, θέλω διὰ δύο ἐσθίειν. Καὶ μετ' ὀλίγας ἡμέρας εἶπεν· Ἐγὼ πολλὰς ἁμαρτίας ἔχω, θέλω διὰ τεσσάρων ἡμερῶν ἐσθίειν. Καὶ μετ' ὀλίγας ἡμέρας παρεκάλεσε τὴν Ἀμμᾶν λέγουσα· Ἐπειδὴ πολλὰ ἐλύπησα τὸν Θεὸν ἐν ταῖς ἀνομίαις μου, ποίησον ἀγάπην, καὶ βάλε με εἰς κελλίον, καὶ ἀνάφραξον αὐτὸ, καὶ δι᾽ ὀπῆς δίδου μοι μικρὸν ἄρτον καὶ τὸ ἐργόχειρον. Καὶ ἐποίησεν αὐτῇ ἡ Ἀμμᾶς οὕτως. Καὶ εὐηρέστησε τῷ Θεῷ τὸν ἐπίλοιπον χρόνον τῆς ζωῆς αὐτῆς.
Ēlthe pote ho abbas Serapiōn parerchomenos dia kōmēs tinos tēs Aigyptou; kai eide tina pornēn hestōsan eis to kellion autēs; kai eipen autę̄ ho gerōn; Prosdokēson me opse; thelō gar elthein pros se, kai poiēsai tēn nykta tautēn engista sou. Hē de apokritheisa, eipe; Kalōs, abba. Kai hētoimasthē, kai estrōse tēn klinēn Opsias de genomenēs, ēlthen ho gerōn pros autēn kai eiselthōn eis to kellion, legei autę̄; Hētoimasas tēn klinēn? Hē de eipe; Nai, abba. Kai ekleise tēn thyran, kai legei autę̄ Meinon oligon, epeidē nomon echomen, heōs hou poiēsō auton. Kai ērxato ho gerōn tēs synaxeōs autou; kai arxamenos to psaltērion, kata psalmon epoiei euchēn, deomenos tou Theou hyper autēs, hopōs metanoēsę̄ kai sōthę̄. Kai eisēkousen autou ho Theos. Kai hestēken hē gynē tremousa kai euchomenē engys tou gerontos. Kai hōs etelesen ho gerōn holon to psaltērion, epesen hē gynē chamai. Ho de gerōn arxamenos tou Apostolou, eipe poly ex autou; kai houtōs eplērōse tēn synaxin. Katanygeisa oun hē gynē, kai noēsasa hoti ou di᾽ hamartian ēlthe pros autēn, all᾽ hina sōsę̄ autēs tēn psychēn, prosepesen autǭ, legousa; Poiēson agapēn, abba, kai hopou dynamai euarestēsai tǭ Theǭ, odēgēson me. Tote ho gerōn hōdēgēsen autēn eis monastērion parthenōn, kai paredōken autēn tę̄ Ammą, kai eipe; Labe tēn adelphēn tautēn, kai mē thēseis autę̄ zygon ē entolēn hōs tais adelphais; all᾽ ei ti thelei, dos autę̄; kai hōs thelei, synchōrēson autę̄ poreuesthai. Kai hōs epoiēsen oligas hēmeras, eipen; Egō hamartōlos eimi, thelō dia dyo esthiein. Kai met' oligas hēmeras eipen; Egō pollas hamartias echō, thelō dia tessarōn hēmerōn esthiein. Kai met' oligas hēmeras parekalese tēn Amman legousa; Epeidē polla elypēsa ton Theon en tais anomiais mou, poiēson agapēn, kai bale me eis kellion, kai anaphraxon auto, kai di᾽ opēs didou moi mikron arton kai to ergocheiron. Kai epoiēsen autę̄ hē Ammas houtōs. Kai euērestēse tǭ Theǭ ton epiloipon chronon tēs zōēs autēs.
Once abba Serapion was passing through a village of Egypt; and he saw a prostitute standing in her room; and the old man said to her, “Expect me this evening; for I want to come to you and spend this night near you.” She answered, “Very well, abba.” And she got ready and made the bed. When evening came, the old man came to her, and going into the room he says to her, “Have you made the bed?” She said, “Yes, abba.” And he shut the door and says to her, “Wait a little, since we have a rule, until I fulfill it.” And the old man began his office; and beginning the Psalter, at each psalm he prayed, entreating God for her, that she might repent and be saved. And God heard him. And the woman stood trembling and praying near the old man. And when the old man had finished the whole Psalter, the woman fell to the ground. And the old man, beginning the Apostle, recited much of it; and so he completed the office. Pierced to the heart, and understanding that he had not come to her for sin but to save her soul, the woman fell down before him, saying, “Do me a kindness, abba, and lead me where I can please God.” Then the old man led her to a monastery of virgins and handed her over to the amma, and said, “Take this sister, and do not put a yoke or a commandment on her as on the sisters; but whatever she wants, give her; and as she wishes, let her go about.” After she had spent a few days, she said, “I am a sinner; I want to eat every two days.” And after a few days she said, “I have many sins; I want to eat every four days.” And after a few days she begged the amma, saying, “Since I have grieved God much by my iniquities, do me a kindness and put me in a cell and wall it up, and give me a little bread and my handiwork through a hole.” And the amma did so for her. And she pleased God for the rest of her life.
110.2PG 65:415
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Σαραπίωνα, λέγων· Εἰπέ μοι λόγον. Λέγει αὐτῷ ὁ γέρων· Τί σοι ἔχω εἰπεῖν; ὅτι ἔλαβες τὰ τῶν χηρῶν καὶ ὀρφανῶν, καὶ ἔθηκας εἰς τὴν θυρίδα ταύτην· εἶδε γὰρ αὐτὴν μεστὴν βιβλίων.
Adelphos hērōtēse ton abban Sarapiōna, legōn; Eipe moi logon. Legei autǭ ho gerōn; Ti soi echō eipein? hoti elabes ta tōn chērōn kai orphanōn, kai ethēkas eis tēn thyrida tautēn; eide gar autēn mestēn bibliōn.
A brother asked abba Serapion, saying, “Tell me a word.” The old man says to him, “What have I to tell you? You have taken the goods of widows and orphans and put them on this shelf”; for he saw it full of books.
110.3PG 65:415
Εἶπεν ὁ ἀββᾶς Σαραπίων, ὅτι "Ωσπερ οἱ στρατιῶται τοῦ βασιλέως οὐ δύνανται ἱστάμενοι δεξιὰ ἢ ἀριστερὰ προσέχειν· οὕτως καὶ ὁ ἄνθρωπος, ἐὰν ἵσταται ἐνώπιον τοῦ Θεοῦ, καὶ προσέχῃ ἐνώπιον αὐτοῦ ἐν φόβῳ πάσῃ ὥρᾳ, οὐδὲν τοῦ ἐχθροῦ δύναται αὐτὸν ἐκφοβῆσαι.
Eipen ho abbas Sarapiōn, hoti "Ōsper hoi stratiōtai tou basileōs ou dynantai histamenoi dexia ē aristera prosechein; houtōs kai ho anthrōpos, ean histatai enōpion tou Theou, kai prosechę̄ enōpion autou en phobǭ pasę̄ hōrą, ouden tou echthrou dynatai auton ekphobēsai.
Abba Serapion said, “As the emperor’s soldiers standing at attention cannot look to right or left, so too a man, if he stands before God and attends to him in fear at every hour, nothing of the enemy can frighten him.”
110.4PG 65:415–417
Παρέβαλεν ἀδελφὸς τῷ ἀββᾷ Σαραπίωνι· προετρέπετο δὲ αὐτὸν ὁ γέρων εὐχὴν ποιῆσαι κατὰ τὴν συνήθειαν. Ὁ δὲ ἁμαρτωλὸν ἑαυτὸν λέγων, καὶ αὐτοῦ τοῦ μοναχικοῦ σχήματος ἀνάξιον, οὐκ ἐπείθετο. Ἠθέλησε δὲ καὶ τοὺς πόδας αὐτοῦ νίψαι· καὶ τοῖς αὐτοῖς πάλιν χρώμενος λόγοις, οὐκ ἠνέσχετο. Ἐποίησε δὲ αὐτὸν γεύσασθαι· ἐσθίειν δὲ ἤρξατο καὶ ὁ γέρων. Καὶ ἐνουθέτει αὐτὸν, λέγων· Τέκνον, εἰ θέλεις ὠφεληθῆναι, καρτέρησον ἐν τῷ κελλίῳ σου, καὶ πρόσεχε σεαυτῷ καὶ τῷ ἐργοχείρῳ σου· οὐ γὰρ φέρει σοι τὸ προέρχεσθαι τοιαύτην ὠφέλειαν, ὅσον τὸ καθέζεσθαι. Ὁ δὲ ταῦτα ἀκούσας, ἐπικράνθη, καὶ ἠλλοιώθη τῇ μορφῇ, ὥστε μηδὲ δυνηθῆναι λαθεῖν τὸν γέροντα. Εἶπεν οὖν αὐτῷ ὁ ἀββᾶς Σαραπίων· Μέχρι τοῦ νῦν ἔλεγες, Ἁμαρτωλός εἰμι, καὶ κατηγόρεις ἑαυτοῦ καὶ τοῦ ζῇν ἀνάξιον εἶναι· καὶ ἐπειδὴ μετὰ ἀγάπης ὑπέμνησά σε, τοσοῦτον ἐθηριώθης; Ἐὰν οὖν θέλῃς ταπεινὸς εἶναι, τὰ παρ᾿ ἄλλων ἐπαγόμενά σοι μάθε φέρειν γενναίως, καὶ μὴ ῥήματα ἀργὰ κάτεσχε σεαυτῷ Ταῦτα ἀκούσας ὁ ἀδελφὸς μετενόησε τῷ γέροντι, καὶ πολλὰ ὠφεληθεὶς ἀνεχώρησεν.
Parebalen adelphos tǭ abbą Sarapiōni; proetrepeto de auton ho gerōn euchēn poiēsai kata tēn synētheian. Ho de hamartōlon heauton legōn, kai autou tou monachikou schēmatos anaxion, ouk epeitheto. Ēthelēse de kai tous podas autou nipsai; kai tois autois palin chrōmenos logois, ouk ēnescheto. Epoiēse de auton geusasthai; esthiein de ērxato kai ho gerōn. Kai enouthetei auton, legōn; Teknon, ei theleis ōphelēthēnai, karterēson en tǭ kelliǭ sou, kai proseche seautǭ kai tǭ ergocheirǭ sou; ou gar pherei soi to proerchesthai toiautēn ōpheleian, hoson to kathezesthai. Ho de tauta akousas, epikranthē, kai ēlloiōthē tę̄ morphę̄, hōste mēde dynēthēnai lathein ton geronta. Eipen oun autǭ ho abbas Sarapiōn; Mechri tou nyn eleges, Hamartōlos eimi, kai katēgoreis heautou kai tou zę̄n anaxion einai; kai epeidē meta agapēs hypemnēsa se, tosouton ethēriōthēs? Ean oun thelę̄s tapeinos einai, ta par᾿ allōn epagomena soi mathe pherein gennaiōs, kai mē rhēmata arga katesche seautǭ Tauta akousas ho adelphos metenoēse tǭ geronti, kai polla ōphelētheis anechōrēsen.
A brother visited abba Serapion; and the old man urged him to say a prayer as was customary. But calling himself a sinner and unworthy even of the monastic habit, he would not. He also wanted to wash his feet; and using the same words again, he would not allow it. He made him eat; and the old man too began to eat. And he admonished him, saying, “Child, if you want to be helped, persevere in your cell and attend to yourself and to your handiwork; for going out does not bring you as much benefit as staying.” Hearing this, he was embittered, and his face changed, so that it could not escape the old man. So abba Serapion said to him, “Until now you said, ‘I am a sinner,’ and accused yourself of being unworthy even to live; and because I reminded you with love, you have become so savage? If you want to be humble, learn to bear nobly what others bring upon you, and do not hold empty words for yourself.” Hearing this, the brother made a prostration to the old man and went away greatly helped.
Chapter 111
111.1PG 65:417
Ἔλεγον περὶ τοῦ ἀββᾶ Σερίνου, ὅτι πολλὰ εἰργάζετο, καὶ δύο παξαμάτια ἤσθιε διαπαντός. Καὶ ἐλθὼν πρὸς αὐτὸν ὁ ἀββᾶς Ἰὼβ ὁ συμφωνητὴς αὐτοῦ, καὶ αὐτὸς δὲ μέγας ἀσκητὴς, εἶπεν αὐτῷ, ὅτι Εἰς τὸ κελλίον μου φυλάττω τὴν πρᾶξίν μου· ἐὰν δὲ ἐξέλθω, συγκαταβαίνω τοῖς ἀδελφοῖς. Καὶ λέγει αὐτῷ ὁ ἀββᾶς Σερῖνος· Οὐκ ἔστιν αὕτη μεγάλη ἀρετὴ, ὅταν ἐν τῷ κελλίῳ σου φυλάττῃς τὴν τάξιν σου, ἀλλ᾽ ὅταν ἐκ τοῦ κελλίου σου μᾶλλον ἐξέλθῃς.
Elegon peri tou abba Serinou, hoti polla eirgazeto, kai dyo paxamatia ēsthie diapantos. Kai elthōn pros auton ho abbas Iōb ho symphōnētēs autou, kai autos de megas askētēs, eipen autǭ, hoti Eis to kellion mou phylattō tēn praxin mou; ean de exelthō, synkatabainō tois adelphois. Kai legei autǭ ho abbas Serinos; Ouk estin hautē megalē aretē, hotan en tǭ kelliǭ sou phylattę̄s tēn taxin sou, all᾽ hotan ek tou kelliou sou mallon exelthę̄s.
They said of abba Serenus that he worked a great deal and always ate two biscuits. And abba Job, his companion, also a great ascetic, came to him and said to him, “In my cell I keep my practice; but if I go out, I accommodate myself to the brothers.” And abba Serenus says to him, “It is not great virtue when you keep your rule in your cell, but rather when you go out of your cell.”
111.2PG 65:417
Εἶπεν ὁ ἀββᾶς Σερῖνος, ὅτι Ἐποίησα τὸν χρόνον μου, θερίζων, καταῤῥάπτων, πλέκων· καὶ ἐν τούτοις πᾶσιν, εἰ μὴ ἡ χεὶρ τοῦ Θεοῦ ἐχόρτασέ με, οὐκ ἠδυνήθην χορτασθῆναι.
Eipen ho abbas Serinos, hoti Epoiēsa ton chronon mou, therizōn, katarrhaptōn, plekōn; kai en toutois pasin, ei mē hē cheir tou Theou echortase me, ouk ēdynēthēn chortasthēnai.
Abba Serenus said, “I have spent my time reaping, sewing, and plaiting; and in all these, if the hand of God had not fed me, I could not have been fed.”
Chapter 112
112.1PG 65:417
Περὶ δὲ Σπυρίδωνος, τοσαύτη τῷ ποιμένι προσῆν ὁσιότης, ὡς ἀξιωθῆναι αὐτὸν καὶ ἀνθρώπων ποιμένα γενέσθαι. Μιᾶς γὰρ τῶν ἐν Κύπρῳ πόλεων, ὀνόματι Τριμιθούντων, οὗτος τὴν ἐπισκοπὴν ἐκεκλήρωτο· διὰ δὲ ἀτυφίαν πολλὴν, ἐχόμενος τῆς ἐπισκοπῆς, ἐποίμαινε καὶ τὰ πρόβατα. Μεσούσης δὲ τῆς νυκτὸς, κλέπται τῇ μάνδρᾳ τῶν προβάτων λαθραίως ἐπελθόντες, κλέψαι τῶν προβάτων ἐσπούδαζον. Ὁ δὲ Θεὸς ὁ τὸν ποιμένα σώζων, καὶ τὰ πρόβατα ἔσωζεν• οἱ γὰρ κλέπται ἀοράτῳ δυνάμει παρὰ τὴν μάνδραν ἐδέδεντο. Ὄρθρος δὲ ἦν· καὶ ἦκεν ὁ ποιμὴν πρὸς τὰ πρόβατα. Ὡς δὲ εὗρεν ὀπίσω τὰς χεῖρας ἔχοντας, ἔγνω τὸ γεγονός· καὶ εὐξάμενος λύει τοὺς κλέπτας. Πολλὰ δὲ νουθετήσας καὶ παραινέσας αὐτοῖς, ἐκ δικαίων πόνων σπουδάζειν μᾶλλον καὶ μὴ ἐξ ἀδικίας ζῇν, ἕνα κριὸν αὐτοῖς χαρισάμενος ἀπέλυσεν, καὶ χαριέντως ἐπιφθεγξάμενος εἶπεν· ἵνα μὴ μάτην ἠγρυπνηκότες φανῆτε.
Peri de Spyridōnos, tosautē tǭ poimeni prosēn hosiotēs, hōs axiōthēnai auton kai anthrōpōn poimena genesthai. Mias gar tōn en Kyprǭ poleōn, onomati Trimithountōn, houtos tēn episkopēn ekeklērōto; dia de atyphian pollēn, echomenos tēs episkopēs, epoimaine kai ta probata. Mesousēs de tēs nyktos, kleptai tę̄ mandrą tōn probatōn lathraiōs epelthontes, klepsai tōn probatōn espoudazon. Ho de Theos ho ton poimena sōzōn, kai ta probata esōzen• hoi gar kleptai aoratǭ dynamei para tēn mandran ededento. Orthros de ēn; kai ēken ho poimēn pros ta probata. Hōs de heuren opisō tas cheiras echontas, egnō to gegonos; kai euxamenos lyei tous kleptas. Polla de nouthetēsas kai parainesas autois, ek dikaiōn ponōn spoudazein mallon kai mē ex adikias zę̄n, hena krion autois charisamenos apelysen, kai charientōs epiphthenxamenos eipen; hina mē matēn ēgrypnēkotes phanēte.
As for Spyridon, the shepherd had such holiness that he was counted worthy to become a shepherd of men too. For he was allotted the bishopric of one of the cities of Cyprus, called Trimithous; but out of great freedom from pride, while holding the bishopric he also pastured the sheep. In the middle of the night thieves secretly came upon the sheepfold and set about stealing some of the sheep. But God, who saved the shepherd, saved the sheep too; for the thieves were bound by an invisible power beside the fold. It was dawn; and the shepherd came to the sheep. When he found them with their hands behind them, he knew what had happened; and having prayed he set the thieves free. And having admonished and exhorted them at length to strive rather to live by just labors and not by wrongdoing, he gave them one ram and let them go, saying with a smile, “So that you may not seem to have stayed awake for nothing.”
112.2PG 65:417–419
Ἔλεγον πάλιν, ὅτι θυγάτριον ἦν αὐτῷ παρθένος, τῆς τοῦ πατρὸς εὐλαβείας μετέχουσα, τοὔνομα Εἰρήνη. Ταύτῃ γνώριμός τις πολύτιμον παρέθετο κόσμιον. Ἡ δὲ ἀσφαλέστερον ποιοῦσα, γῇ τὴν παραθήκην ἔκρυψε· μετ᾿ ὀλίγον δὲ τὸν βίον ἀπέλιπεν. Ἦλθε δὲ μετὰ χρόνον ὁ παραθέμενος καὶ μὴ εὑρὼν τὴν παρθένον, ἔπλεκε τῷ πατρὶ αὐτῆς τῷ ἀββᾷ Σπυρίδωνι, νῦν μὲν ἔλκων, πάλιν δὲ παρακαλῶν. Ἐπειδὴ δὲ συμφορὰν ἐποιεῖτο τὴν τοῦ παραθεμένου ζημίαν ὁ γέρων, ἐλθὼν ἐπὶ τὸ μνημεῖον τῆς θυγατρὸς, ἐπεκαλεῖτο τὸν Θεὸν, πρὸ καιροῦ δεῖξαι αὐτῷ τὴν ἐπηγγελμένην ἀνάστασιν· καὶ δὴ τῆς ἐλπίδος οὐχ ἥμαρτε. Ζῶσα γὰρ αὖθις ἡ παρθένος φαίνεται τῷ πατρί· καὶ τόπον σημάνασα ἔνθα τὸ κόσμιον ἔκειτο αὖθις ἀπεχώρει. Καὶ λαβὼν τὴν παραθήκην ὁ γέρων ἔδωκεν αὐτήν.
Elegon palin, hoti thygatrion ēn autǭ parthenos, tēs tou patros eulabeias metechousa, tounoma Eirēnē. Tautę̄ gnōrimos tis polytimon paretheto kosmion. Hē de asphalesteron poiousa, gę̄ tēn parathēkēn ekrypse; met᾿ oligon de ton bion apelipen. Ēlthe de meta chronon ho parathemenos kai mē heurōn tēn parthenon, epleke tǭ patri autēs tǭ abbą Spyridōni, nyn men elkōn, palin de parakalōn. Epeidē de symphoran epoieito tēn tou parathemenou zēmian ho gerōn, elthōn epi to mnēmeion tēs thygatros, epekaleito ton Theon, pro kairou deixai autǭ tēn epēngelmenēn anastasin; kai dē tēs elpidos ouch hēmarte. Zōsa gar authis hē parthenos phainetai tǭ patri; kai topon sēmanasa entha to kosmion ekeito authis apechōrei. Kai labōn tēn parathēkēn ho gerōn edōken autēn.
They also said that he had a little daughter, a virgin, who shared her father’s piety, named Irene. An acquaintance entrusted a costly ornament to her. To keep it more safely, she hid the deposit in the ground; and a little later she departed this life. After a time the one who had deposited it came and, not finding the virgin, pressed her father, abba Spyridon, now dragging him, now pleading. Since the old man counted the depositor’s loss a misfortune, he went to his daughter’s tomb and called on God to show him before its time the promised resurrection; and indeed he was not disappointed in his hope. For the virgin appeared alive again to her father; and having shown the place where the ornament lay, she departed again. And taking the deposit, the old man gave it back.
Chapter 113
113.1PG 65:419
Ἔλεγον περὶ τοῦ ἀββᾶ Σαϊὼ, καὶ τοῦ ἀββᾶ Μούη, ὅτι ἔμειναν μετ᾿ ἀλλήλων. Εἶχε δὲ πολλὴν ὑπακοὴν ὁ ἀββᾶς Σαϊὼ, σκληρὸς δὲ ἦν πάνυ. Καὶ ἔλεγεν αὐτῷ ὁ γέρων πειράζων· Ὕπαγε, σύλησον. Καὶ ὑπῆγε, καὶ ἐσύλα τοὺς ἀδελφοὺς διὰ τὴν ὑπακοὴν, εὐχαριστῶν τῷ Κυρίῳ ἐπὶ πᾶσιν. Ὁ δὲ γέρων ἦρεν αὐτὰ, καὶ παρείχε κρυφίως. Ποτὲ οὖν ὁδευόντων αὐτῶν, ἡτόνησε, καὶ ἀφῆκεν αὐτὸν ὁ ἀββᾶς συντετριμμένον· καὶ ἐλθὼν, εἶπε τοῖς ἀδελφοῖς· Ὑπάγετε, φέρετε τὸν Σαϊὼ, ὅτι κεκλασμένος κεῖται. Καὶ ἀπελθόντες, ἤγαγον αὐτόν.
Elegon peri tou abba Saïō, kai tou abba Mouē, hoti emeinan met᾿ allēlōn. Eiche de pollēn hypakoēn ho abbas Saïō, sklēros de ēn pany. Kai elegen autǭ ho gerōn peirazōn; Hypage, sylēson. Kai hypēge, kai esyla tous adelphous dia tēn hypakoēn, eucharistōn tǭ Kyriǭ epi pasin. Ho de gerōn ēren auta, kai pareiche kryphiōs. Pote oun hodeuontōn autōn, hētonēse, kai aphēken auton ho abbas syntetrimmenon; kai elthōn, eipe tois adelphois; Hypagete, pherete ton Saïō, hoti keklasmenos keitai. Kai apelthontes, ēgagon auton.
They said of abba Saio and abba Mouë that they lived together. Abba Saio had great obedience, but he was very harsh. And the old man would say to him, testing him, “Go, steal.” And he went and stole from the brothers out of obedience, giving thanks to the Lord for everything. But the old man took the things and gave them back secretly. Once as they were traveling, he grew weak, and the abba left him exhausted; and coming, he said to the brothers, “Go, bring Saio, for he is lying worn out.” And they went and brought him.
Chapter 114
114.1PG 65:419
Διηγήσαντο περὶ τῆς ἀμμᾶς Σάῤῥας, ὅτι ἔμεινε δεκατρία ἔτη πολεμουμένη κραταιῶς ὑπὸ τοῦ δαίμονος τῆς πορνείας, καὶ οὐδέποτε ηὔξατο ἀποστῆναι τὸν πόλεμον, ἀλλὰ μᾶλλον ἔλεγεν Ὁ Θεὸς, δός μοι ἰσχύν.
Diēgēsanto peri tēs ammas Sarrhas, hoti emeine dekatria etē polemoumenē krataiōs hypo tou daimonos tēs porneias, kai oudepote ēuxato apostēnai ton polemon, alla mallon elegen Ho Theos, dos moi ischyn.
They related of amma Sarah that she remained thirteen years fiercely attacked by the demon of sexual immorality, and she never prayed for the war to depart, but rather said, “O God, give me strength.”
114.2PG 65:419
Ἐπέθετο αὐτῇ ποτε σφοδρότερον τὸ αὐτὸ πνεῦμα τῆς πορνείας, ὑποβάλλον αὐτῇ τὰ τοῦ κόσμου μάταια. Ἡ δὲ μὴ ἐνδοῦσα τῷ τοῦ Θεοῦ φόβῳ καὶ τῇ ἀσκήσει, ἀνῆλθεν ἐν μιᾷ εἰς τὸ δωμάτιον αὐτῆς προσεύξασθαι. Καὶ ὤφθη αὐτῇ σωματικῶς τὸ πνεῦμα τῆς πορνείας, καὶ εἶπεν αὐτῇ· Σύ με ἐνίκησας, Σάῤῥα. Ἡ δὲ εἶπεν· Οὐκ ἐνίκησά σε ἐγὼ, ἀλλ᾽ ὁ Δεσπότης μου Χριστός.
Epetheto autę̄ pote sphodroteron to auto pneuma tēs porneias, hypoballon autę̄ ta tou kosmou mataia. Hē de mē endousa tǭ tou Theou phobǭ kai tę̄ askēsei, anēlthen en mią eis to dōmation autēs proseuxasthai. Kai ōphthē autę̄ sōmatikōs to pneuma tēs porneias, kai eipen autę̄; Sy me enikēsas, Sarrha. Hē de eipen; Ouk enikēsa se egō, all᾽ ho Despotēs mou Christos.
Once the same spirit of sexual immorality attacked her more violently, suggesting to her the vanities of the world. But she did not give in, through the fear of God and asceticism, and one day she went up to her little roof to pray. And the spirit of sexual immorality appeared to her bodily and said to her, “You have overcome me, Sarah.” But she said, “It is not I who have overcome you, but my Master, Christ.”
114.3PG 65:419
Ἔλεγον περὶ αὐτῆς, ὅτι ἐπάνω τοῦ ποταμοῦ ἔμεινεν ἐξήκοντα ἔτη οἰκοῦσα, καὶ οὐ παρέκυψεν ἰδεῖν αὐτόν.
Elegon peri autēs, hoti epanō tou potamou emeinen exēkonta etē oikousa, kai ou parekypsen idein auton.
They said of her that she lived sixty years beside the river and never looked out to see it.
114.4PG 65:419
"Αλλοτε ἦλθον δύο γέροντες ἀναχωρηταὶ μεγάλοι ἀπὸ τῶν μερῶν τοῦ Πηλουσίου πρὸς αὐτήν· καὶ ἀπερχόμενοι ἔλεγον πρὸς ἀλλήλους Ταπεινώσωμεν τὴν γραΐδα ταύτην. Καὶ λέγουσιν αὐτῇ Βλέπε μὴ ἐπαρθῇ ὁ λογισμός σου, καὶ εἴπῃς, ὅτι Ἰδοὺ οἱ ἀναχωρηταὶ πρὸς μὲ ἔρχονται γυναῖκα οὖσαν. Λέγει αὐτοῖς ἡ ἀμμᾶς Σάῤῥα· Τῇ μὲν φύσει γυνή εἰμι, ἀλλ᾽ οὐ τῷ λογισμῷ.
"Allote ēlthon dyo gerontes anachōrētai megaloi apo tōn merōn tou Pēlousiou pros autēn; kai aperchomenoi elegon pros allēlous Tapeinōsōmen tēn graïda tautēn. Kai legousin autę̄ Blepe mē eparthę̄ ho logismos sou, kai eipę̄s, hoti Idou hoi anachōrētai pros me erchontai gynaika ousan. Legei autois hē ammas Sarrha; Tę̄ men physei gynē eimi, all᾽ ou tǭ logismǭ.
Another time two great old anchorites came to her from the region of Pelusium; and on the way they said to one another, “Let us humble this old woman.” And they say to her, “See that your thought is not puffed up and you say, ‘Look, the anchorites are coming to me, a woman.’” Amma Sarah says to them, “By nature I am a woman, but not in my thoughts.”
114.5PG 65:419–421
Εἶπεν ἡ ἀμμᾶς Σάῤῥα Ἐὰν εὔξωμαι τῷ Θεῷ, ἵνα πάντες οἱ ἄνθρωποι πληροφορῶνται εἰς ἐμὲ, εὑρεθήσομαι εἰς τὴν θύραν ἑκάστου μετανοοῦσα ἀλλὰ μᾶλλον εὔξομαι τὴν καρδίαν μου ἁγνὴν εἶναι μετὰ πάντων. Εἶπε πάλιν, ὅτι Βάλλω τὸν πόδα μου ἐπὶ τὴν κλίμακα ἀναβῆναι, καὶ τιθῶ τὸν θάνατον πρὸ ὀφθαλμῶν μου πρὸ τοῦ ἀναβῆναί με εἰς αὐτήν
Eipen hē ammas Sarrha Ean euxōmai tǭ Theǭ, hina pantes hoi anthrōpoi plērophorōntai eis eme, heurethēsomai eis tēn thyran hekastou metanoousa alla mallon euxomai tēn kardian mou hagnēn einai meta pantōn. Eipe palin, hoti Ballō ton poda mou epi tēn klimaka anabēnai, kai tithō ton thanaton pro ophthalmōn mou pro tou anabēnai me eis autēn
Amma Sarah said, “If I pray to God that all people may be pleased with me, I shall be found at the door of each, apologizing; but rather I will pray that my heart may be pure toward all.” [6] She also said, “I put my foot on the ladder to go up, and I set death before my eyes before going up it.”
114.7PG 65:421
Εἶπε πάλιν, ὅτι καλόν ἐστι καὶ δι᾿ ἀνθρώπους ποιεῖν ἐλεημοσύνην. Εἰ γὰρ καὶ δι' ἀνθρωπαρεσκίαν, ἀλλ᾽ ἔρχεται πάλιν εἰς Θεοῦ ἀρέσκειαν
Eipe palin, hoti kalon esti kai di᾿ anthrōpous poiein eleēmosynēn. Ei gar kai di' anthrōpareskian, all᾽ erchetai palin eis Theou areskeian
She also said, “It is good to give alms even for men’s sake. For even if it is done to please men, it comes round again to pleasing God.”
114.8PG 65:421
Παρέβαλόν ποτε Σκητιῶται τῇ ἀμμᾷ Σάῤῥᾳ. Ἡ δὲ παρέθηκεν αὐτοῖς κανίσκιν Οἱ δὲ ἀφέντες τὰ καλὰ, ἔφαγον τὰ σαπρά. Καὶ εἶπεν αὐτοῖς· Όντως Σκητιῶταί ἐστε.
Parebalon pote Skētiōtai tę̄ ammą Sarrhą. Hē de parethēken autois kaniskin Hoi de aphentes ta kala, ephagon ta sapra. Kai eipen autois; Ontōs Skētiōtai este.
Once some monks of Scetis visited amma Sarah. And she set before them a small basket of fruit. And they left the good fruit and ate the rotten. And she said to them, “Truly you are monks of Scetis.”
Chapter 115
115.1PG 65:421
Εἶπεν ἡ ἀμμᾶς Συγκλητική· Ἀγών ἐστι καὶ κόπος πολὺς τοῖς προσερχομένοις τῷ Θεῷ, τὰ πρῶτα· ἔπειτα δὲ, χαρὰ ἀνεκλάλητος. Ωσπερ γὰρ οἱ πῦρ ἐξάψαι βουλόμενοι, πρῶτον καπνίζονται καὶ δακρύουσι, καὶ οὕτως τοῦ ζητουμένου ἐπιτυγχάνουσι (καὶ γάρ φησιν, Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν)· οὕτως δεῖ καὶ ἡμᾶς εἰς ἑαυτοὺς τὸ θεῖον ἐξάψαι πῦρ μετὰ δακρύων καὶ πόνων
Eipen hē ammas Synklētikē; Agōn esti kai kopos polys tois proserchomenois tǭ Theǭ, ta prōta; epeita de, chara aneklalētos. Ōsper gar hoi pyr exapsai boulomenoi, prōton kapnizontai kai dakryousi, kai houtōs tou zētoumenou epitynchanousi (kai gar phēsin, Ho Theos hēmōn pyr katanaliskon estin); houtōs dei kai hēmas eis heautous to theion exapsai pyr meta dakryōn kai ponōn
Amma Syncletica said, “There is struggle and much labor at first for those who come to God; but afterward, unspeakable joy. For as those who want to light a fire are first smoked and weep, and so obtain what they seek (for it says, ‘Our God is a consuming fire’), so we too must kindle the divine fire in ourselves with tears and labors.”
115.2PG 65:421
Εἶπε πάλιν, ὅτι Δεῖ ἡμᾶς τοὺς τὸ ἐπάγγελμα τοῦτο ἐπανῃρημένους, σωφροσύνην τὴν εἰς ἄκρον κατέχειν. Καὶ γὰρ παρὰ τοῖς κοσμικοῖς σωφροσύνη δοκεῖ πολιτεύεσθαι, ἀλλὰ συμπάρεστιν αὐτῇ καὶ ἀφροσύνη, διὰ τὸ ταῖς ἄλλαις πάσαις αἰσθήσεσιν ἁμαρτάνειν. Καὶ γὰρ ὁρῶσιν ἀπρεπῶς, καὶ γελῶσιν ἀτάκτως.
Eipe palin, hoti Dei hēmas tous to epangelma touto epanę̄rēmenous, sōphrosynēn tēn eis akron katechein. Kai gar para tois kosmikois sōphrosynē dokei politeuesthai, alla symparestin autę̄ kai aphrosynē, dia to tais allais pasais aisthēsesin hamartanein. Kai gar horōsin aprepōs, kai gelōsin ataktōs.
She also said, “We who have taken up this profession must keep chastity to the utmost. For among people of the world chastity seems to be practiced, but folly is present alongside it, because they sin with all the other senses. For they look improperly and laugh immoderately.”
115.3PG 65:421
Εἶπε πάλιν· Ὥσπερ τὰ ἰοβόλα θηρία τὰ δριμύτερα τῶν φαρμάκων ἀπελαύνει· οὕτως καὶ λογισμὸν πονηρὸν εὐχὴ μετὰ νηστείας ἀπελαύνει
Eipe palin; Hōsper ta iobola thēria ta drimytera tōn pharmakōn apelaunei; houtōs kai logismon ponēron euchē meta nēsteias apelaunei
She also said, “As the harsher drugs drive away venomous beasts, so prayer with fasting drives away an evil thought.”
115.4PG 65:421
Εἶπε πάλιν· Μή σε δελεάσῃ τῶν κοσμικῶν πλουσίων τρυφή, ὡς χρήσιμόν τι ἔχουσα, ἡδονῆς κενῆς σε ἕνεκεν. Ἐκεῖνοι τὴν ὀψαρτυτικὴν τιμῶσι τέχνην· νηστείᾳ καὶ αὐτὸς διὰ τῶν εὐτελῶν τὴν ἐκείνων εὐπορίαν τῶν τροφῶν ὑπερβάλλεις Φησὶ γάρ· Ψυχὴ ἐν τρυφῇ οὖσα κηρίοις ἐμπαίζει. Μὴ κορεσθῇς ἄρτου, καὶ οὐκ ἐπιθυμήσεις οἴνου.
Eipe palin; Mē se deleasę̄ tōn kosmikōn plousiōn tryphē, hōs chrēsimon ti echousa, hēdonēs kenēs se heneken. Ekeinoi tēn opsartytikēn timōsi technēn; nēsteią kai autos dia tōn eutelōn tēn ekeinōn euporian tōn trophōn hyperballeis Phēsi gar; Psychē en tryphę̄ ousa kēriois empaizei. Mē koresthę̄s artou, kai ouk epithymēseis oinou.
She also said, “Do not let the luxury of the rich of the world lure you as though it had something useful, for the sake of empty pleasure. They honor the art of cookery; but you, by fasting and through cheap food, surpass their abundance of food. For it says, ‘A soul in luxury mocks at honeycombs.’ Do not have your fill of bread, and you will not desire wine.”
115.5PG 65:421
Ἠρωτήθη ἡ μακαρία Συγκλητική, εἰ τέλειον ἀγαθὸν ἡ ἀκτημοσύνη. Ἡ δὲ εἶπε· Πάνυ τέλειον τοῖς δυναμένοις Οἱ γὰρ ὑπομένοντες τοῦτο, θλίψιν μὲν ἔχουσι τῇ σαρκὶ, τῇ δὲ ψυχῇ ἀνάπαυσιν. Ωσπερ γὰρ τὰ στερεὰ ἱμάτια, πατούμενα καὶ βιαίως στρεφόμενα, πλύνεται οὕτως καὶ ψυχὴ ἰσχυρὰ, διὰ τῆς ἑκουσίου πενίας, ἐπὶ πλεῖον κρατύνεται.
Ērōtēthē hē makaria Synklētikē, ei teleion agathon hē aktēmosynē. Hē de eipe; Pany teleion tois dynamenois Hoi gar hypomenontes touto, thlipsin men echousi tę̄ sarki, tę̄ de psychę̄ anapausin. Ōsper gar ta sterea himatia, patoumena kai biaiōs strephomena, plynetai houtōs kai psychē ischyra, dia tēs hekousiou penias, epi pleion kratynetai.
Blessed Syncletica was asked whether poverty is a perfect good. And she said, “Very perfect for those who are able. For those who endure it have affliction in the flesh but rest in the soul. For as strong garments are washed by being trodden and forcefully wrung, so too a strong soul is strengthened all the more by voluntary poverty.”
115.6PG 65:421–423
Εἶπε πάλιν· Ἐὰν ἐν κοινοβίῳ τυγχάνῃς, μὴ μεταλλάξῃς τὸν τόπον· βλαβήσῃ γὰρ μεγάλως. Ὥσπερ γὰρ ὄρνις, ἐξανισταμένη τῶν ὠῶν, οὔρια ταῦτα καὶ ἄγονα παρασκευάζει· οὕτως καὶ μοναχὸς ἢ παρθένος ψύγεται καὶ νεκροῦται τῆς πίστεως, τόπον ἐκ τόπου περιερχόμενος.
Eipe palin; Ean en koinobiǭ tynchanę̄s, mē metallaxę̄s ton topon; blabēsę̄ gar megalōs. Hōsper gar ornis, exanistamenē tōn ōōn, ouria tauta kai agona paraskeuazei; houtōs kai monachos ē parthenos psygetai kai nekroutai tēs pisteōs, topon ek topou perierchomenos.
She also said, “If you happen to be in a community, do not change your place; for you will be greatly harmed. For as a bird that leaves her eggs makes them addled and infertile, so too the monk or virgin grows cold and dead in faith by going from place to place.”
115.7PG 65:423
Εἶπε πάλιν· Πολλὰ τοῦ διαβόλου τὰ ἔνεδρα. Διὰ πενίας οὐ μετεκίνησε ψυχήν; πλοῦτον προσάγει δέλεαρ. Δι' ὕβρεων καὶ ὀνειδισμῶν οὐκ ἴσχυσεν; ἑπαίνους καὶ δόξαν προβάλλεται. Διὰ τῆς ὑγείας ἡττηθεὶς, νοσοποιεῖ τὸ σῶμα Ταῖς γὰρ ἡδοναῖς μὴ δυνηθεὶς ἀπατῆσαι, διὰ τῶν ἀκουσίων πόνων τὴν παρατροπὴν ποιῆσαι πειρᾶται. Νόσους γάρ τινας βαρυτάτας ἐξ αἰτήσεως, πρὸς τὸ διὰ τούτων ὀλιγωρήσαντας ἐπιθολῶσαι αὐτῶν τὴν πρὸς Θεὸν ἀγάπην, προσάγει. Ἀλλὰ καὶ κατατέμνεται τὸ σῶμα πυρετοῖς σφοδροτάτοις, καὶ δίψει ἀσχέτῳ ἀνιᾶται. Εἰ μὲν ἁμαρτωλὸς ὢν ταῦτα ὑφίστασαι, ὑπομνήσθητι καὶ τῆς μελλούσης κολάσεως, καὶ τοῦ αἰωνίου πυρὸς, καὶ τῶν δικαστικῶν τιμωριῶν, καὶ οὐ μὴ ὀλιγωρήσῃς πρὸς τὰ παρόντα. Χαῖρε ὅτι ἐπεσκόπησέ σε ὁ Θεός· καὶ τὸ εὔφημον δὲ ἐκεῖνο ῥητὸν ἐπὶ τῆς γλώττης ἔχε, ὡς Παιδεύων ἐπαίδευσέ με ὁ Κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέ με. Σίδηρος ἐτύγχανες· ἀλλὰ διὰ τοῦ πυρὸς τὸν ἰὸν ἀποβάλλεις. Εἰ δὲ καὶ δίκαιος ὢν ἀῤῥωστεῖς, ἀπὸ τῶν μεγάλων ἐπὶ τὰ μείζονα προκόπτεις. Χρυσὸς εἶ; ἀλλὰ διὰ τοῦ πυρὸς δοκιμώτερος γίνῃ. Ἐδόθη σοι ἄγγελος τῇ σαρκί; ἀγαλλιῶ· βλέπε τίνι ὅμοιος γέγονας· τῆς γὰρ Παύλου μερίδος ἠξιώθης. Διὰ τοῦ πυρετοῦ δοκιμάζῃ; διὰ ῥίγους παιδεύῃ; ἀλλά φησιν ἡ Γραφή· Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ἔτυχες τοῦ πρώτου; προσδόκα τὸ δεύτερον. Πράττων τὴν ἀρετὴν, βόα τὰ τοῦ ἁγίου ῥήματα· φησὶ γάρ· Πτωχὸς καὶ ἀλγῶν εἰμι ἐγώ. Τέλειος γενήσῃ διὰ ταύτης τῶν θλίψεων τῆς δυάδος· φησὶ γὰρ· Ἐν θλίψει ἐπλάτυνάς με. Ἐν τούτοις μᾶλλον τοῖς γυμνασίοις τὰς ψυχὰς ἀσκηθῶμεν· ἐπ᾿ ὀφθαλμῶν γὰρ ὁρῶμεν τὸν ἀντίπαλον.
Eipe palin; Polla tou diabolou ta enedra. Dia penias ou metekinēse psychēn? plouton prosagei delear. Di' hybreōn kai oneidismōn ouk ischysen? hepainous kai doxan proballetai. Dia tēs hygeias hēttētheis, nosopoiei to sōma Tais gar hēdonais mē dynētheis apatēsai, dia tōn akousiōn ponōn tēn paratropēn poiēsai peiratai. Nosous gar tinas barytatas ex aitēseōs, pros to dia toutōn oligōrēsantas epitholōsai autōn tēn pros Theon agapēn, prosagei. Alla kai katatemnetai to sōma pyretois sphodrotatois, kai dipsei aschetǭ aniatai. Ei men hamartōlos ōn tauta hyphistasai, hypomnēsthēti kai tēs mellousēs kolaseōs, kai tou aiōniou pyros, kai tōn dikastikōn timōriōn, kai ou mē oligōrēsę̄s pros ta paronta. Chaire hoti epeskopēse se ho Theos; kai to euphēmon de ekeino rhēton epi tēs glōttēs eche, hōs Paideuōn epaideuse me ho Kyrios, kai tǭ thanatǭ ou paredōke me. Sidēros etynchanes; alla dia tou pyros ton ion apoballeis. Ei de kai dikaios ōn arrhōsteis, apo tōn megalōn epi ta meizona prokopteis. Chrysos ei? alla dia tou pyros dokimōteros ginę̄. Edothē soi angelos tę̄ sarki? agalliō; blepe tini homoios gegonas; tēs gar Paulou meridos ēxiōthēs. Dia tou pyretou dokimazę̄? dia rhigous paideuę̄? alla phēsin hē Graphē; Diēlthomen dia pyros kai hydatos, kai exēgages hēmas eis anapsychēn. Etyches tou prōtou? prosdoka to deuteron. Prattōn tēn aretēn, boa ta tou hagiou rhēmata; phēsi gar; Ptōchos kai algōn eimi egō. Teleios genēsę̄ dia tautēs tōn thlipseōn tēs dyados; phēsi gar; En thlipsei eplatynas me. En toutois mallon tois gymnasiois tas psychas askēthōmen; ep᾿ ophthalmōn gar horōmen ton antipalon.
She also said, “Many are the snares of the devil. Did he not move the soul through poverty? He brings wealth as a bait. Did he not prevail through insults and reproaches? He puts forward praise and glory. Defeated through health, he makes the body sick. For being unable to deceive through pleasures, he tries to bring about a turning aside through involuntary sufferings. For he brings very grievous illnesses by request, so as by these to cloud the love toward God of those who lose heart. But the body is also cut by the most violent fevers and tormented by unquenchable thirst. If you are a sinner and suffer these things, remember the punishment to come, and the eternal fire, and the judicial punishments, and you will not lose heart at the present things. Rejoice that God has visited you; and keep on your tongue that auspicious saying, ‘The Lord has disciplined me severely, but he has not given me over to death.’ You were iron; but through the fire you cast off the rust. If you are righteous and are ill, you advance from great things to greater. Are you gold? But through the fire you become more proven. Has an angel been given you in the flesh? Rejoice; see whom you have become like; for you have been counted worthy of the portion of Paul. Are you tested by fever? Disciplined by cold? But the Scripture says, ‘We went through fire and water, and you brought us out into refreshment.’ Have you received the first? Expect the second. Doing virtue, cry out the words of the saint; for he says, ‘I am poor and in pain.’ You will become perfect through this pair of afflictions; for he says, ‘In affliction you enlarged me.’ Let us rather train our souls in these exercises; for we see the adversary before our eyes.”
115.8PG 65:423
Εἶπε πάλιν· Ἐὰν ἀσθένεια ὀχλῇ ἡμῖν, μὴ λυπηθῶμεν, ὡς διὰ τὴν ἀσθένειαν καὶ τὴν πληγὴν τοῦ σώματος μὴ δυνάμενοι ψάλλειν μετὰ φωνῆς· ταῦτα γὰρ πάντα ἡμῖν ἡνύετο, πρὸς καθαίρεσιν ἐπιθυμιῶν. Καὶ γὰρ ἡ νηστεία καὶ ἡ χαμευνία διὰ τὰς ἡδονὰς ἡμῖν νενομοθέτηται. Εἰ οὖν ἡ νόσος ταύτας ἤμβλυνε, περιττὸς ὁ λόγος. Αὕτη γάρ ἐστιν ἡ μεγάλη ἄσκησις, τὸ ἐν τοῖς νόσοις ἐγκαρτερεῖν, καὶ εὐχαριστηρίους ὕμνους ἀναπέμπειν τῷ Θεῷ.
Eipe palin; Ean astheneia ochlę̄ hēmin, mē lypēthōmen, hōs dia tēn astheneian kai tēn plēgēn tou sōmatos mē dynamenoi psallein meta phōnēs; tauta gar panta hēmin hēnyeto, pros kathairesin epithymiōn. Kai gar hē nēsteia kai hē chameunia dia tas hēdonas hēmin nenomothetētai. Ei oun hē nosos tautas ēmblyne, perittos ho logos. Hautē gar estin hē megalē askēsis, to en tois nosois enkarterein, kai eucharistērious hymnous anapempein tǭ Theǭ.
She also said, “If illness troubles us, let us not be grieved, as though because of the illness and the wounding of the body we could not sing psalms aloud; for all these things were accomplished for us for the destruction of desires. For fasting and sleeping on the ground were prescribed for us because of the pleasures. So if illness has blunted them, the reason is superfluous. For this is the great asceticism: to persevere in illnesses and send up hymns of thanksgiving to God.”
115.9PG 65:423–425
Εἶπε πάλιν Νηστεύων μὴ προφασίση νόσον· καὶ γὰρ οἱ μὴ νηστεύοντες τοῖς αὐτοῖς πολλάκις περιέπεσον νοσήμασιν. Ἤρξω τοῦ καλοῦ; μὴ ἀναχαιτίσῃς τοῦ ἐχθροῦ σε ἐκκόψαντος· αὐτὸς γὰρ τῇ ὑπομονῇ σου καταργεῖται. Καὶ γὰρ οἱ πλεῖν ἀρχόμενοι πρῶτον μὲν δεξιοῦ πνεύματος τυγχάνουσιν· ἁπλώσαντες δὲ τὰ ἱστία, αὖθις ἐναντίῳ ἀπαντῶσιν ἀνέμῳ, ἀλλ᾽ οἱ ναῦται διὰ τὸ παρεμπεσὸν πνεῦμα οὐκ ἀποσκευάζουσι τὴν ναῦν· μικρὸν δὲ ἡσυχάσαντες ἢ καὶ ἀπομαχησάμενοι τῇ ζάλῃ, πάλιν τὸν πλοῦν ποιοῦνται. Οὕτω καὶ ἡμεῖς, ἐναντίου πνεύματος προσπεσόντος, τὸν σταυρὸν ἀντὶ ἱστίου τανύσαντες, ἀδεῶς τὸν πλοῦν ἐκτελέσωμεν.
Eipe palin Nēsteuōn mē prophasisē noson; kai gar hoi mē nēsteuontes tois autois pollakis periepeson nosēmasin. Ērxō tou kalou? mē anachaitisę̄s tou echthrou se ekkopsantos; autos gar tę̄ hypomonę̄ sou katargeitai. Kai gar hoi plein archomenoi prōton men dexiou pneumatos tynchanousin; haplōsantes de ta histia, authis enantiǭ apantōsin anemǭ, all᾽ hoi nautai dia to parempeson pneuma ouk aposkeuazousi tēn naun; mikron de hēsychasantes ē kai apomachēsamenoi tę̄ zalę̄, palin ton ploun poiountai. Houtō kai hēmeis, enantiou pneumatos prospesontos, ton stauron anti histiou tanysantes, adeōs ton ploun ektelesōmen.
She also said, “When you fast, do not make illness an excuse; for those who do not fast often fall into the same illnesses. Have you begun the good? Do not turn back when the enemy cuts you off; for he is brought to nothing by your endurance. For those who begin to sail first have a favorable wind; then, having spread the sails, they meet a contrary wind; but the sailors do not unload the ship because of the wind that has struck, but after waiting a little or fighting the storm, they sail on again. So we too, when a contrary wind strikes, spreading the cross for a sail, let us complete the voyage fearlessly.”
115.10PG 65:425
Εἶπε πάλιν· Οἱ μὲν τὸν αἰσθητὸν πλοῦτον ἐκ κόπων καὶ κινδύνων θαλάσσης συνάγοντες, πολλὰ κερδήσαντες, τῶν πλειόνων ἐφίενται· καὶ τὰ μὲν παρόντα ὡς οὐδὲν ἡγοῦνται· πρὸς δὲ τὰ μὴ παρόντα ἐπεκτείνονται. Ἡμεῖς δὲ καὶ τῶν ζητουμένων μηδὲν ἔχοντες, οὐδὲν θέλομεν κτήσασθαι διὰ τὸν φόβον τοῦ Θεοῦ.
Eipe palin; Hoi men ton aisthēton plouton ek kopōn kai kindynōn thalassēs synagontes, polla kerdēsantes, tōn pleionōn ephientai; kai ta men paronta hōs ouden hēgountai; pros de ta mē paronta epekteinontai. Hēmeis de kai tōn zētoumenōn mēden echontes, ouden thelomen ktēsasthai dia ton phobon tou Theou.
She also said, “Those who gather visible wealth through labors and the dangers of the sea, having gained much, desire more; and they count what they have as nothing and strain toward what they do not have. But we, who have nothing of what we seek, want to acquire nothing, because of the fear of God.”
115.11PG 65:425
Εἶπε πάλιν· Μίμησαι τὸν Τελώνην ἵνα μὴ τῷ Φαρισαίῳ συγκατακριθῇς· καὶ Μωσέως τὸ πρᾶον ἐπίλεξαι, ἵνα τὴν καρδίαν σου ἀκρότομον οὖσαν εἰς πηγὰς ὑδάτων μεταβάλης.
Eipe palin; Mimēsai ton Telōnēn hina mē tǭ Pharisaiǭ synkatakrithę̄s; kai Mōseōs to praon epilexai, hina tēn kardian sou akrotomon ousan eis pēgas hydatōn metabalēs.
She also said, “Imitate the tax collector, so that you may not be condemned with the Pharisee; and choose the meekness of Moses, so that you may change your heart, which is a rock, into springs of water.”
115.12PG 65:425
Εἶπε πάλιν· Ἐπικίνδυνον, τὸν μὴ διὰ τοῦ πρακτικοῦ βίου ἀναχθέντα διδάσκειν. "Ωσπερ γὰρ ἐὰν ᾗ τις οἰκίαν ἔχων σαθρὰν, ξένους ὑποδεξάμενος, βλάψει τῇ πτώσει τοῦ οἰκήματος, οὕτως καὶ οὗτοι, μὴ πρότερον ἑαυτοὺς οἰκοδομήσαντες, καὶ τοὺς προσελθόντας αὐτοῖς ἀπώλεσαν· τοῖς μὲν γὰρ λόγοις συνεκάλεσαντο εἰς σωτηρίαν, τῇ δὲ τοῦ τρόπου κακίᾳ τοὺς ἀθλητὰς μᾶλλον ἠδίκησαν.
Eipe palin; Epikindynon, ton mē dia tou praktikou biou anachthenta didaskein. "Ōsper gar ean hę̄ tis oikian echōn sathran, xenous hypodexamenos, blapsei tę̄ ptōsei tou oikēmatos, houtōs kai houtoi, mē proteron heautous oikodomēsantes, kai tous proselthontas autois apōlesan; tois men gar logois synekalesanto eis sōtērian, tę̄ de tou tropou kakią tous athlētas mallon ēdikēsan.
She also said, “It is dangerous for one not formed by the practical life to teach. For as someone who has a rotten house, if he receives guests, harms them by the collapse of the building, so too these, not having first built themselves up, have destroyed those who came to them; for by their words they called them to salvation, but by the wickedness of their way of life they rather wronged the contestants.”
115.13PG 65:425
Εἶπε πάλιν Καλὸν τὸ μὴ ὀργίζεσθαι· εἰ δὲ καὶ γένηται, οὐδὲ μέτρον σοι ἡμέρας πρὸς τὸ πάθος συνεχώρησεν, εἰπών· Μὴ ἐπιδυέτω ὁ ἥλιος. Σὺ οὖν ἐκδέχῃ ἕως πᾶς ὁ χρόνος σου δύῃ. Τί μισεῖς τὸν λυπήσαντα ἄνθρωπον; οὐκ αὐτός ἐστιν ὁ ἀδικήσας, ἀλλ᾿ ὁ διάβολος. Μίσησον τὴν νόσον, καὶ μὴ τὸν νοσοῦντα.
Eipe palin Kalon to mē orgizesthai; ei de kai genētai, oude metron soi hēmeras pros to pathos synechōrēsen, eipōn; Mē epidyetō ho hēlios. Sy oun ekdechę̄ heōs pas ho chronos sou dyę̄. Ti miseis ton lypēsanta anthrōpon? ouk autos estin ho adikēsas, all᾿ ho diabolos. Misēson tēn noson, kai mē ton nosounta.
She also said, “It is good not to get angry; but if it happens, he has not allowed you even the span of a day for the passion, saying, ‘Let not the sun go down.’ Do you wait until your whole time goes down? Why do you hate the man who grieved you? It is not he who wronged you, but the devil. Hate the sickness, and not the sick man.”
115.14PG 65:425
Εἶπε πάλιν Ὅσον προκόπτουσιν οἱ ἀθληταὶ, τοσοῦτον συνάπτουσι ἀνταγωνιστῇ μείζονι.
Eipe palin Hoson prokoptousin hoi athlētai, tosouton synaptousi antagōnistę̄ meizoni.
She also said, “The more athletes advance, the greater the opponent they engage.”
115.15PG 65:425
Εἶπε πάλιν· Ἔστι καὶ ἐκ τοῦ ἐχθροῦ ἐπιτεταμένη ἄσκησις· καὶ γὰρ οἱ αὐτοῦ μαθηταὶ τοῦτο ποιοῦσι. Πῶς οὖν διακρίνωμεν τὴν θείαν καὶ βασιλικὴν ἄσκησιν, τῆς τυραννικῆς καὶ δαιμονιώδους; δῆλον ὡς ἀπὸ τῆς συμμετρίας "Απας σοι ὁ χρόνος εἷς κανὼν νηστείας ὑπαρχέτω. Μὴ τέσσαρας ἢ πέντε νηστεύσῃς, καὶ τὴν ἄλλην ἐν πλήθει τροφῶν καταλύσῃς· πανταχοῦ γὰρ ἡ ἀμετρία φθοροποιός τυγχάνει. Νέος ὢν καὶ ὑγιὴς νήστευσον· ἤξει γὰρ τὸ γῆρας μετὰ ἀσθενείας. Ὡς δύνῃ οὖν θησαύρισον τροφὰς, ἵνα ὅταν μὴ δύνῃ εὕρῃς ἀνάπαυσιν.
Eipe palin; Esti kai ek tou echthrou epitetamenē askēsis; kai gar hoi autou mathētai touto poiousi. Pōs oun diakrinōmen tēn theian kai basilikēn askēsin, tēs tyrannikēs kai daimoniōdous? dēlon hōs apo tēs symmetrias "Apas soi ho chronos heis kanōn nēsteias hyparchetō. Mē tessaras ē pente nēsteusę̄s, kai tēn allēn en plēthei trophōn katalysę̄s; pantachou gar hē ametria phthoropoios tynchanei. Neos ōn kai hygiēs nēsteuson; ēxei gar to gēras meta astheneias. Hōs dynę̄ oun thēsaurison trophas, hina hotan mē dynę̄ heurę̄s anapausin.
She also said, “There is also an intensified asceticism from the enemy; for his disciples do this too. How then shall we distinguish the divine and royal asceticism from the tyrannical and demonic? Clearly by its balance. Let all your time be one rule of fasting. Do not fast four or five days and break it on the next with a quantity of food; for everywhere lack of measure is destructive. While you are young and healthy, fast; for old age will come with weakness. So, as far as you can, store up food, so that when you cannot, you may find rest.”
115.16PG 65:425–427
Εἶπε πάλιν Ἐν κοινοβίῳ ὄντες, τὴν ὑπακοὴν τῆς ἀσκήσεως μᾶλλον προκρίνωμεν ἡ μὲν γὰρ ὑπεροψίαν διδάσκει, ἡ δὲ ταπεινοφροσύνην.
Eipe palin En koinobiǭ ontes, tēn hypakoēn tēs askēseōs mallon prokrinōmen hē men gar hyperopsian didaskei, hē de tapeinophrosynēn.
She also said, “Being in a community, let us prefer obedience to asceticism; for the one teaches arrogance, the other humility.”
115.17PG 65:427
Εἶπε πάλιν· Δεῖ ἡμᾶς τῇ διακρίσει κυβερνᾶν τὴν ψυχήν· καὶ ἐν κοινοβίῳ ὄντας, μὴ τὰ ἑαυτῶν ζητεῖν, μήτε μὴν οἰκείᾳ δουλεύειν γνώμῃ, ἀλλὰ τῷ κατὰ πίστιν πατρὶ πειθαρχεῖν.
Eipe palin; Dei hēmas tę̄ diakrisei kybernan tēn psychēn; kai en koinobiǭ ontas, mē ta heautōn zētein, mēte mēn oikeią douleuein gnōmę̄, alla tǭ kata pistin patri peitharchein.
She also said, “We must steer the soul with discernment; and being in a community, not seek our own things, nor serve our own opinion, but obey our father in the faith.”
115.18PG 65:427
Εἶπε πάλιν Γέγραπται, ὅτι Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. Τὸ μὲν γὰρ γίνεσθαι ὡς οἱ ὄφεις εἴρηται, πρὸς τὸ μὴ λανθάνειν ἡμᾶς τὰς ὁρμὰς καὶ τὰς μεθοδείας τοῦ διαβόλου τὸ γὰρ ὅμοιον ἐκ τοῦ ὁμοίου ταχίστην ἔχει τὴν διάγνωσιν· τὸ δὲ ἀκέραιον τῆς περιστερᾶς δείκνυσι τὸ καθαρὸν τῆς πράξεως.
Eipe palin Gegraptai, hoti Ginesthe phronimoi hōs hoi opheis kai akeraioi hōs hai peristerai. To men gar ginesthai hōs hoi opheis eirētai, pros to mē lanthanein hēmas tas hormas kai tas methodeias tou diabolou to gar homoion ek tou homoiou tachistēn echei tēn diagnōsin; to de akeraion tēs peristeras deiknysi to katharon tēs praxeōs.
She also said, “It is written, ‘Be wise as serpents and innocent as doves.’ To be like serpents is said so that the attacks and wiles of the devil may not escape us; for like is most quickly recognized by like; and the innocence of the dove shows the purity of action.”
Chapter 116
116.1PG 65:427
Ἔλεγον περὶ τοῦ ἀββᾶ Τιθόη, ὅτι εἰ μὴ ταχέως κατέφερε τὰς χεῖρας αὐτοῦ ὅτε ἴστατο εἰς προσευχὴν, ἡρπάζετο ὁ νοῦς αὐτοῦ ἄνω. Εἰ οὖν συνέβη ἀδελφοὺς συνεύχεσθαι αὐτῷ, ἐσπούδαζε ταχέως καταφέρειν τὰς χεῖρας, ἵνα μὴ ἁρπαγῇ ὁ νοῦς αὐτοῦ καὶ χρονίσῃ.
Elegon peri tou abba Tithoē, hoti ei mē tacheōs katephere tas cheiras autou hote istato eis proseuchēn, hērpazeto ho nous autou anō. Ei oun synebē adelphous syneuchesthai autǭ, espoudaze tacheōs katapherein tas cheiras, hina mē harpagę̄ ho nous autou kai chronisę̄.
They said of abba Tithoes that unless he quickly lowered his hands when he stood to pray, his mind was carried away upward. So if it happened that brothers prayed with him, he hastened to lower his hands quickly, so that his mind might not be carried away and linger.
116.2PG 65:427
Εἶπεν ὁ ἀββᾶς Τιθόης, ὅτι ξενητεία δε ἐστὶ τὸ κρατῆσαι ἄνθρωπον τὸ ἑαυτοῦ στόμα.
Eipen ho abbas Tithoēs, hoti xenēteia de esti to kratēsai anthrōpon to heautou stoma.
Abba Tithoes said that exile is for a man to control his own mouth.
116.3PG 65:427
Ἀδελφὸς ἡρώτησε τὸν ἀββᾶν Τιθόην ὅτι Πῶς φυλάξω τὴν καρδίαν μου; Λέγει αὐτῷ ὁ γέρων· Πῶς φυλάξομεν τὴν καρδίαν ἡμῶν, ἀνεωγμένης τῆς γλώσσης ἡμῶν καὶ τῆς κοιλίας;
Adelphos hērōtēse ton abban Tithoēn hoti Pōs phylaxō tēn kardian mou? Legei autǭ ho gerōn; Pōs phylaxomen tēn kardian hēmōn, aneōgmenēs tēs glōssēs hēmōn kai tēs koilias?
A brother asked abba Tithoes, “How shall I guard my heart?” The old man says to him, “How shall we guard our heart, when our tongue and our belly are open?”
116.4PG 65:427
Ἔλεγεν ὁ ἀββᾶς Ματόης περὶ τοῦ ἀββᾶ Τιθόη, ὅτι Οὐχ εὑρίσκει ἄνθρωπος ἀνοῖξαι τὸ στόμα αὐτοῦ ἔν τινι πράγματι εἰς αὐτόν· ἀλλ' ὥσπερ τὸ καθαρὸν χρυσίον ἵσταται ἐν ζυγῷ, οὕτως καὶ ὁ ἀββᾶς Τιθόης.
Elegen ho abbas Matoēs peri tou abba Tithoē, hoti Ouch heuriskei anthrōpos anoixai to stoma autou en tini pragmati eis auton; all' hōsper to katharon chrysion histatai en zygǭ, houtōs kai ho abbas Tithoēs.
Abba Matoes said of abba Tithoes, “No one finds occasion to open his mouth against him in any matter; but as pure gold stands in the balance, so does abba Tithoes.”
116.5PG 65:427
Καθήμενός ποτε ὁ ἀββᾶς Τιθόης εἰς τὸ Κλύσμα, νοῶν καὶ φρονῶν λέγει τῷ μαθητῇ αὐτοῦ· Ἀπόλυσον τὸ ὕδωρ εἰς τοὺς φοίνικας, τέκνον. Ὁ̔ δὲ εἶπεν· Εἰς τὸ Κλύσμα ἐσμὲν, ἀββᾶ. Λέγει ὁ γέρων Εἰς τὸ Κλύσμα τί ποιῶ; ἆρόν με πάλιν εἰς τὸ ὄρος.
Kathēmenos pote ho abbas Tithoēs eis to Klysma, noōn kai phronōn legei tǭ mathētę̄ autou; Apolyson to hydōr eis tous phoinikas, teknon. Ho de eipen; Eis to Klysma esmen, abba. Legei ho gerōn Eis to Klysma ti poiō? aron me palin eis to oros.
Once when abba Tithoes was living at Clysma, though fully aware and in his right mind, he says to his disciple, “Let out the water for the palm trees, child.” He said, “We are at Clysma, abba.” The old man says, “What am I doing at Clysma? Take me back to the mountain.”
116.6PG 65:427
Καθημένου ποτὲ τοῦ ἀββᾶ Τιθόη, ἦν ἀδελφὸς ἐγγὺς αὐτοῦ· καὶ μὴ εἰδὼς ἐστέναξε· καὶ οὐκ ἐνόησεν ὅτι ἦν ἀδελφὸς ἐγγὺς αὐτοῦ· ἦν γὰρ ἐν ἐκστάσει. Καὶ ποιήσας μετάνοιαν, ἔλεγε Συγχώρησόν μοι, ἀδελφὲ, ὅτι οὔπω γέγονα μοναχὸς, ὅτι ἐστέναξα ἔμπροσθέν σου.
Kathēmenou pote tou abba Tithoē, ēn adelphos engys autou; kai mē eidōs estenaxe; kai ouk enoēsen hoti ēn adelphos engys autou; ēn gar en ekstasei. Kai poiēsas metanoian, elege Synchōrēson moi, adelphe, hoti oupō gegona monachos, hoti estenaxa emprosthen sou.
Once when abba Tithoes was sitting, a brother was near him; and not knowing it, he groaned; and he did not realize that a brother was near him, for he was in ecstasy. And making a prostration, he said, “Forgive me, brother, for I have not yet become a monk, since I groaned in front of you.”
116.7PG 65:427–429
Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Τιθόην λέγων· Ποία ἐστὶν ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ταπείνωσιν Λέγει ὁ γέρων· Ἡ ὁδὸς τῆς ταπεινώσεως αὕτη ἐστὶν, ἐγκράτεια, καὶ εὐχὴ, καὶ τὸ ἔχειν ἑαυτὸν ὑποκάτω πάσης τῆς κτήσεως.
Adelphos ērōtēse ton abban Tithoēn legōn; Poia estin hē hodos hē apagousa eis tēn tapeinōsin Legei ho gerōn; Hē hodos tēs tapeinōseōs hautē estin, enkrateia, kai euchē, kai to echein heauton hypokatō pasēs tēs ktēseōs.
A brother asked abba Tithoes, saying, “What is the road that leads to humility?” The old man says, “The road of humility is this: self-control, prayer, and holding oneself beneath all creation.”
Chapter 117
117.1PG 65:429
Ἠρώτησεν ὁ ἀββᾶς Τιμόθεος ὁ πρεσβύτερος τὸν ἀββᾶν Ποιμένα, λέγων· Ἔστι γυνή τις ἐν Αἰγύπτῳ, ἥτις πορνεύει, καὶ τὸν μισθὸν αὐτῆς διδεῖ ἐλεημοσύνην. Καὶ εἶπεν ὁ ἀββᾶς Ποιμήν· Οὐ μενεῖ ἐν τῇ πορνείᾳ· φαίνεται γὰρ ἐν αὐτῇ καρπὸς πίστεως. Ἐγένετο δὲ ἐλθεῖν τὴν μητέρα τοῦ πρεσβυτέρου Τιμοθέου πρὸς αὐτόν. Καὶ ἠρώτησεν αὐτὴν, λέγων· Ἐκείνη ἡ γυνὴ ἔμεινε πορνεύουσα; Ἡ δὲ λέγει· Ναί· καὶ προσέθηκε τοὺς ἐραστὰς αὐτῆς· πλὴν καὶ εἰς τὴν ἐλεημοσύνην. Καὶ ἀνήγγειλεν ὁ ἀββᾶς Τιμόθεος τῷ ἀββᾷ Ποιμένι. Ὁ δὲ εἶπεν Οὐ μενεῖ ἐν τῇ πορνείᾳ. Ἐλθοῦσα δὲ πάλιν ἡ μήτηρ τοῦ ἀββᾶ Τιμοθέου, εἶπεν αὐτῷ· Οἶδας ὅτι ἡ πόρνη ἐκείνη ἐζήτει ἐλθεῖν μετ᾿ ἐμοῦ, ἵνα εὔξῃ ὑπὲρ αὐτῆς Ὁ δὲ ἀκούσας ἀνήγγειλε τῷ ἀββᾷ Ποιμένι. Λέγει αὐτῷ· Μᾶλλον σὺ ἄπελθε, καὶ σύντυχε αὐτῇ. Καὶ ἀπῆλθεν ὁ ἀββᾶς Τιμόθεος, καὶ συνέτυχεν αὐτῇ. Ἡ δὲ ἰδοῦσα αὐτὸν, καὶ ἀκούσασα παρ᾿ αὐτοῦ τὸν λόγον τοῦ Θεοῦ, κατενύγη, καὶ ἔκλαυσε, καὶ εἶπεν αὐτῷ· Ἐγὼ ἀπὸ τῆς σήμερον προσκολλῶμαι τῷ Θεῷ, καὶ οὐ προσθήσω ἔτι τοῦ πορνεύειν. Καὶ εὐθέως εἰσελθοῦσα εἰς μοναστήριον εὐηρέστησε τῷ Θεῷ.
Ērōtēsen ho abbas Timotheos ho presbyteros ton abban Poimena, legōn; Esti gynē tis en Aigyptǭ, hētis porneuei, kai ton misthon autēs didei eleēmosynēn. Kai eipen ho abbas Poimēn; Ou menei en tę̄ porneią; phainetai gar en autę̄ karpos pisteōs. Egeneto de elthein tēn mētera tou presbyterou Timotheou pros auton. Kai ērōtēsen autēn, legōn; Ekeinē hē gynē emeine porneuousa? Hē de legei; Nai; kai prosethēke tous erastas autēs; plēn kai eis tēn eleēmosynēn. Kai anēngeilen ho abbas Timotheos tǭ abbą Poimeni. Ho de eipen Ou menei en tę̄ porneią. Elthousa de palin hē mētēr tou abba Timotheou, eipen autǭ; Oidas hoti hē pornē ekeinē ezētei elthein met᾿ emou, hina euxę̄ hyper autēs Ho de akousas anēngeile tǭ abbą Poimeni. Legei autǭ; Mallon sy apelthe, kai syntyche autę̄. Kai apēlthen ho abbas Timotheos, kai synetychen autę̄. Hē de idousa auton, kai akousasa par᾿ autou ton logon tou Theou, katenygē, kai eklause, kai eipen autǭ; Egō apo tēs sēmeron proskollōmai tǭ Theǭ, kai ou prosthēsō eti tou porneuein. Kai eutheōs eiselthousa eis monastērion euērestēse tǭ Theǭ.
Abba Timothy the presbyter asked abba Poemen, saying, “There is a woman in Egypt who practices prostitution and gives her wages as alms.” And abba Poemen said, “She will not remain in prostitution; for a fruit of faith appears in her.” It happened that the mother of the presbyter Timothy came to him. And he asked her, saying, “Has that woman remained a prostitute?” She says, “Yes; and she has increased her lovers; but also her almsgiving.” And abba Timothy told abba Poemen. He said, “She will not remain in prostitution.” When abba Timothy’s mother came again, she said to him, “Do you know that that prostitute wanted to come with me so that you might pray for her?” Hearing this, he told abba Poemen. He says to him, “Rather go yourself and meet her.” And abba Timothy went and met her. Seeing him and hearing from him the word of God, she was pierced to the heart and wept, and said to him, “From today I cling to God, and I will no longer practice prostitution.” And at once she entered a monastery and pleased God.
Chapter 118
118.1PG 65:429
Εἶπεν ὁ ἀββᾶς Ὑπερέχιος Ωσπερ ὁ λέων φοβερός ἐστι τοῖς ὀνάγροις, οὕτως ὁ δόκιμος μοναχὸς λογισμοῖς ἐπιθυμίας
Eipen ho abbas Hyperechios Ōsper ho leōn phoberos esti tois onagrois, houtōs ho dokimos monachos logismois epithymias
Abba Hyperechius said, “As the lion is fearsome to the wild asses, so is the proven monk to thoughts of desire.”
118.2PG 65:429
Εἶπε πάλιν· Ἡ νηστεία χαλινός ἐστι τῷ μοναχῷ μετὰ τῆς ἁμαρτίας. Ὁ ῥίπτων αὐτὴν, ἵππος θηλυμανὴς εὑρίσκεται.
Eipe palin; Hē nēsteia chalinos esti tǭ monachǭ meta tēs hamartias. Ho rhiptōn autēn, hippos thēlymanēs heurisketai.
He also said, “Fasting is the monk’s bridle against sin. One who throws it off becomes like a lustful horse.”
118.3PG 65:429
Εἶπε πάλιν· Ὁ μὴ κρατῶν γλώσσης αὐτοῦ ἐν καιρῷ ὀργῆς, οὐδὲ παθῶν κρατήσει ὁ τοιοῦτος.
Eipe palin; Ho mē kratōn glōssēs autou en kairǭ orgēs, oude pathōn kratēsei ho toioutos.
He also said, “One who does not control his tongue in a time of anger will not control the passions either.”
118.4PG 65:429
Εἶπε πάλιν· Καλὸν φαγεῖν κρέα καὶ πιεῖν οἶνον, καὶ μὴ φαγεῖν ἐν καταλαλιαῖς σάρκας ἀδελφῶν.
Eipe palin; Kalon phagein krea kai piein oinon, kai mē phagein en katalaliais sarkas adelphōn.
He also said, “It is better to eat meat and drink wine than to eat the flesh of one’s brothers in slander.”
118.5PG 65:429
Εἶπε πάλιν· Ψιθυρίσας ὁ ὄφις τὴν Εὔαν τοῦ παραδείσου ἐξέβαλε. Τούτου οὖν ὅμοιος ἔσται καὶ ὁ καταλαλῶν τοῦ πλησίον· τὴν γὰρ ψυχὴν τοῦ ἀκούοντος ἀπολλύει, καὶ τὴν ἑαυτοῦ οὐ διασώζει.
Eipe palin; Psithyrisas ho ophis tēn Euan tou paradeisou exebale. Toutou oun homoios estai kai ho katalalōn tou plēsion; tēn gar psychēn tou akouontos apollyei, kai tēn heautou ou diasōzei.
He also said, “By whispering, the serpent drove Eve out of paradise. So the one who slanders his neighbor will be like him; for he destroys the soul of the hearer and does not save his own.”
118.6PG 65:429
Εἶπε πάλιν· Θησαυρός ἐστι μοναχοῦ ἡ ἑκούσιος ἀκτημοσύνη. Θησαύρισον, ἀδελφὲ, ἐν οὐρανῷ ἀπέραντοι γὰρ τῆς ἀναπαύσεως οἱ αἰῶνες.
Eipe palin; Thēsauros esti monachou hē hekousios aktēmosynē. Thēsaurison, adelphe, en ouranǭ aperantoi gar tēs anapauseōs hoi aiōnes.
He also said, “The monk’s treasure is voluntary poverty. Lay up treasure, brother, in heaven; for the ages of rest are endless.”
118.7PG 65:429–431
Εἶπε πάλιν· Ἡ ἐνθύμησίς σου διαπαντὸς ἔστω ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· καὶ ἐν τάχει κληρονομήσεις αὐτήν.
Eipe palin; Hē enthymēsis sou diapantos estō en tę̄ basileią tōn ouranōn; kai en tachei klēronomēseis autēn.
He also said, “Let your meditation be always on the kingdom of heaven; and you will soon inherit it.”
118.8PG 65:431
Εἶπε πάλιν· Κειμήλιόν ἐστι τοῦ μοναχοῦ ἡ ὑπακοή. Ὁ κεκτημένος αὐτὴν εἰσακουσθήσεται ὑπὸ τοῦ Θεοῦ, καὶ μετὰ παῤῥησίας τῷ σταυρωθέντι παραστήσεται· ὁ γὰρ σταυρωθεὶς Κύριος ὑπήκοος γέγονε μέχρι θανάτου.
Eipe palin; Keimēlion esti tou monachou hē hypakoē. Ho kektēmenos autēn eisakousthēsetai hypo tou Theou, kai meta parrhēsias tǭ staurōthenti parastēsetai; ho gar staurōtheis Kyrios hypēkoos gegone mechri thanatou.
He also said, “Obedience is the monk’s treasure. One who has acquired it will be heard by God and will stand with confidence before the Crucified; for the crucified Lord became obedient unto death.”
Chapter 119
119.1PG 65:431–433
Ἔλεγεν ὁ ἀββᾶς Φωκᾶς ὁ τοῦ κοινοβίου τοῦ ἀββᾶ Θεογνίου τοῦ πρώτου Ἱεροσολυμίτου, ὅτι Καθημένου μου ἐν Σκήτει, γέγονέ τις ἀββᾶς Ἰάκωβος νεώτερος ἐν τοῖς Κελλίοις, ἔχων καὶ πατέρα τὸν αὐτὸν σαρκικὸν ἅμα καὶ πνευματικόν. Ἔχει δὲ τὰ Κελλία ἐκκλησίας δύο· μίαν τῶν ὀρθοδόξων, ἔνθα καὶ ἑκοινώνει, καὶ μίαν τῶν ἀποσχιστῶν. Ἐπεὶ οὖν εἶχεν ὁ ἀββᾶς Ἰάκωβος τὴν χάριν τῆς ταπεινοφροσύνης, ἡγαπᾶτο παρὰ πάντων, καὶ τῶν ἐκκλησιαστικῶν, καὶ τῶν ἀποσχιστῶν. Ἔλεγον οὖν αὐτῷ οἱ ὀρθόδοξοι Βλέπε, ἀββᾶ Ἰάκωβε, μὴ ἀπατήσωσί σε οἱ ἀποσχίσται καὶ ἑλκύσωσί σε εἰς τὴν κοινωνίαν αὐτῶν. Ὁμοίως δὲ καὶ οἱ ἀποσχίσται ἔλεγον αὐτῷ· Ἵνα οἶδας, ἀββᾶ Ἰάκωβε, ὅτι μετὰ τῶν Διφυσιτῶν κοινωνῶν, ἀπόλλεις τὴν ψυχήν σου· Νεστοριανοὶ γάρ εἰσι, καὶ συκοφαντοῦσι τὴν ἀλήθειαν. Ὁ δὲ ἀββᾶς Ἰάκωβος ἀκέραιος ὢν, καὶ στενωθεὶς ἐκ τῶν λεγομένων αὐτῷ ἐξ ἀμφοτέρων, καὶ ἀπορηθεὶς, ἦλθεν ἐπὶ τὸ παρακαλέσαι τὸν Θεόν. Καὶ δὴ ἀπέκρυψεν ἑαυτὸν ἐν κελλίῳ ἔξω τῆς λαύρας ἡσυχάζοντι, ἐνδυσάμενος τὰ ἐντάφια αὐτοῦ, ὡς μέλλων ἀποθνήσκειν. Ἔχουσι γὰρ ἔθος οἱ Αἰγύπτιοι Πατέρες, τὸν λεβίτωνα εἰς ὃν λαμβάνουσι τὸ ἅγιον σχῆμα, καὶ τὸ κουκούλιον, φυλάττειν ἕως θανάτου, καὶ ἐν αὐτοῖς ἐνταφιάζεσθαι, κατὰ Κυριακὴν μόνον εἰς τὴν ἁγίαν κοινωνίαν φοροῦντες αὐτὰ, καὶ εὐθέως συστέλλοντες. Ἀπελθὼν οὖν ἐν τῷ κελλίῳ ἐκείνῳ, παρακαλῶν τὸν Θεὸν, καὶ ἐξατονήσας τῇ νηστείᾳ, ἔπεσεν εἰς τὸ ἔδαφος, καὶ ἔμεινε κείμενος. Πολλὰ δὲ ἔλεγε πεπονθέναι ἐν ταῖς ἡμέραις ἐκείναις ὑπὸ τῶν δαιμόνων, μάλιστα κατὰ διάνοιαν. Τεσσαράκοντα δὲ ἡμερῶν διελθουσῶν, ὁρᾷ παιδίον εἰσελθὸν πρὸς αὐτὸν περιχαρὲς, καὶ λέγει αὐτῷ· Ἀ̓ββᾶ Ἰάκωβε, τί ποιεῖς ὧδε Παραχρῆμα δὲ φωτισθεὶς, καὶ λαβὼν δύναμιν ἐκ τῆς αὐτοῦ θέας, εἶπεν αὐτῷ· Δέσποτα, σὺ γινώσκεις τί ἔχω. Ἐκεῖνοι λέγουσί μοι, Μὴ ἀφῆς τὴν Ἐκκλησίαν· καὶ οἱ ἄλλοι λέγουσί μοι, Πλανῶσί σε οἱ Διφυσῖται κἀγὼ ἀπορούμενος, καὶ μὴ εἰδὼς τί δράσω, ἦλθον εἰς τὸ πρᾶγμα τοῦτο. Αποκρίνεται αὐτῷ ὁ Κύριος· Ὅπου εἶ, καλῶς εἶ. Καὶ εὐθέως σὺν τῷ λόγῳ, εὑρέθη πρὸ τῶν θυρῶν τῆς ἁγίας Ἐκκλησίας τῶν ὀρθοδόξων τῶν συνοδικῶν
Elegen ho abbas Phōkas ho tou koinobiou tou abba Theogniou tou prōtou Hierosolymitou, hoti Kathēmenou mou en Skētei, gegone tis abbas Iakōbos neōteros en tois Kelliois, echōn kai patera ton auton sarkikon hama kai pneumatikon. Echei de ta Kellia ekklēsias dyo; mian tōn orthodoxōn, entha kai hekoinōnei, kai mian tōn aposchistōn. Epei oun eichen ho abbas Iakōbos tēn charin tēs tapeinophrosynēs, hēgapato para pantōn, kai tōn ekklēsiastikōn, kai tōn aposchistōn. Elegon oun autǭ hoi orthodoxoi Blepe, abba Iakōbe, mē apatēsōsi se hoi aposchistai kai helkysōsi se eis tēn koinōnian autōn. Homoiōs de kai hoi aposchistai elegon autǭ; Hina oidas, abba Iakōbe, hoti meta tōn Diphysitōn koinōnōn, apolleis tēn psychēn sou; Nestorianoi gar eisi, kai sykophantousi tēn alētheian. Ho de abbas Iakōbos akeraios ōn, kai stenōtheis ek tōn legomenōn autǭ ex amphoterōn, kai aporētheis, ēlthen epi to parakalesai ton Theon. Kai dē apekrypsen heauton en kelliǭ exō tēs lauras hēsychazonti, endysamenos ta entaphia autou, hōs mellōn apothnēskein. Echousi gar ethos hoi Aigyptioi Pateres, ton lebitōna eis hon lambanousi to hagion schēma, kai to koukoulion, phylattein heōs thanatou, kai en autois entaphiazesthai, kata Kyriakēn monon eis tēn hagian koinōnian phorountes auta, kai eutheōs systellontes. Apelthōn oun en tǭ kelliǭ ekeinǭ, parakalōn ton Theon, kai exatonēsas tę̄ nēsteią, epesen eis to edaphos, kai emeine keimenos. Polla de elege peponthenai en tais hēmerais ekeinais hypo tōn daimonōn, malista kata dianoian. Tessarakonta de hēmerōn dielthousōn, horą paidion eiselthon pros auton perichares, kai legei autǭ; Abba Iakōbe, ti poieis hōde Parachrēma de phōtistheis, kai labōn dynamin ek tēs autou theas, eipen autǭ; Despota, sy ginōskeis ti echō. Ekeinoi legousi moi, Mē aphēs tēn Ekklēsian; kai hoi alloi legousi moi, Planōsi se hoi Diphysitai kagō aporoumenos, kai mē eidōs ti drasō, ēlthon eis to pragma touto. Apokrinetai autǭ ho Kyrios; Hopou ei, kalōs ei. Kai eutheōs syn tǭ logǭ, heurethē pro tōn thyrōn tēs hagias Ekklēsias tōn orthodoxōn tōn synodikōn
Abba Phocas, of the community of abba Theognius, the first of Jerusalem, said, “When I was living at Scetis, there was a young abba James at the Cells, whose father was both his father according to the flesh and his spiritual father. The Cells have two churches: one of the orthodox, where he communicated, and one of the schismatics. Since abba James had the grace of humility, he was loved by all, both by the church party and by the schismatics. So the orthodox said to him, ‘Watch out, abba James, that the schismatics do not deceive you and draw you into their communion.’ Likewise the schismatics said to him, ‘You should know, abba James, that by communicating with the Diphysites you are destroying your soul; for they are Nestorians and slander the truth.’ Abba James, being guileless, was distressed by what both sides told him, and at a loss he turned to entreat God. And he hid himself in a cell outside the laura, in stillness, having put on his burial garments as one about to die. For the Egyptian Fathers have the custom of keeping until death the tunic in which they receive the holy habit and the hood, and of being buried in them, wearing them only on Sundays for holy communion and putting them away at once. So going into that cell, entreating God, and exhausted by fasting, he fell to the ground and remained lying there. He said that he suffered much in those days from the demons, especially in his mind. When forty days had passed, he sees a child come in to him, full of joy, and it says to him, ‘Abba James, what are you doing here?’ At once enlightened and taking strength from the sight of him, he said to him, ‘Master, you know what is wrong with me. Those say to me, “Do not leave the Church”; and the others say to me, “The Diphysites are deceiving you”; and being at a loss and not knowing what to do, I came to this.’ The Lord answers him, ‘Where you are, you are well.’ And at once, with the word, he found himself before the doors of the holy church of the orthodox who hold to the council.”
119.2PG 65:433
Εἶπε πάλιν ὁ ἀββᾶς Φωκᾶς, ὅτι Μετελθὼν εἰς Σκῆτιν ὁ ἀββᾶς Ἰάκωβος, ἐπολεμήθη κραταίως ὑπὸ τοῦ δαίμονος τῆς πορνείας καὶ ἐγγὺς ὢν τοῦ κινδυνεῦσαι, ἦλθε πρὸς μὲ, καὶ ἀνέθετο τὰ καθ᾽ ἑαυτὸν, καὶ λέγει μοι· Εἰς τόδε τὸ σπήλαιον ἀπέρχομαι ἀπὸ τῆς δευτέρας· παρακαλῶ δέ σε διὰ τὸν Κύριον, μηδενὶ εἰπεῖν, μηδὲ τῷ πατρί μου· ἀλλὰ μέτρησον τεσσαράκοντα ἡμέρας, καὶ ὅταν πληρωθῶσι, ποίησον ἀγάπην, καὶ δεῦρο πρὸς μὲ βαστάζων τὴν ἁγίαν κοινωνίαν. Καὶ εἰ μὲν εὕρῃς με θανόντα, θάψον με· εἰ δὲ ἔτι ζῶντα, ἵνα μεταλάβω τῆς ἁγίας κοινωνίας. Ταῦτα οὖν ἀκούσας ἐγὼ παρ᾿ αὐτοῦ, πληρωθείσης τῆς τεσσαρακοστῆς, λαβὼν τὴν ἁγίαν κοινωνίαν, καὶ ἄρτον κοινὸν καθαρὸν μετὰ ὀλίγου οἴνου, ἀπῆλθον πρὸς αὐτόν· καὶ ὡς μόνον ἐπλησίασα τῷ σπηλαίῳ, δυσωδίας πολλῆς ὠσφράνθην, ἥτις ἐγένετο ἐκ τοῦ στόματος αὐτοῦ. Καὶ εἶπον ἐν ἑαυτῷ, ὅτι Ἀνεπάη ὁ μακάριος. Εἰσελθὼν δὲ πρὸς αὐτὸν, εὗρον αὐτὸν ἡμιθανῆ. Καὶ ὡς εἶδέ με, κινήσας τὴν δεξιὰν χεῖρα ὀλίγον, ὅσον ἡδύνατο, ἐσήμανε διὰ τοῦ σχήματος τῆς χειρὸς περὶ τῆς ἁγίας κοινωνίας. Ἐγὼ δὲ εἶπον· Ἔχω. Ἠθέλησα οὖν ἀνοῖξαι τὸ στόμα αὐτοῦ, καὶ εὑρέθη σφηνωθέν· καὶ ἀπορῶν τί ποιῆσαι, ἐξῆλθον εἰς τὴν ἔρημον, καὶ εὗρον ξυλάριον ἀπὸ θάμνου· καὶ πολλὰ κοπιάσας, μόλις ἠδυνήθην ἀνοῖξαι τὸ στόμα αὐτοῦ μικρόν. Καὶ ἐνέχεα τοῦ τιμίου σώματος καὶ αἵματος, ὅσον ἐνδέχεται καταλεπτύνας αὐτό. Καὶ ἔλαβε δύναμιν ἐκ τῆς μεταλήψεως τῆς ἁγίας κοινωνίας. Καὶ μετ᾿ ὀλίγον βρέξας ὀλίγα ψιχία ἐκ τοῦ κοινοῦ ἄρτου, προσήνεγκα αὐτῷ· καὶ μετ᾿ ὀλίγον πάλιν ἄλλα, καθ' ὁ ἡδύνατο λαβεῖν. Καὶ οὕτως διὰ τῆς χάριτος τοῦ Θεοῦ μετὰ μίαν ἡμέραν σὺν ἐμοὶ ἦλθεν, ὀδεύων ἐπὶ τὸ ἴδιον κελλίον, ἀπαλλαγεὶς σὺν Θεῷ τοῦ ὀλεθρίου πάθους τῆς πορνείας.
Eipe palin ho abbas Phōkas, hoti Metelthōn eis Skētin ho abbas Iakōbos, epolemēthē krataiōs hypo tou daimonos tēs porneias kai engys ōn tou kindyneusai, ēlthe pros me, kai anetheto ta kath᾽ heauton, kai legei moi; Eis tode to spēlaion aperchomai apo tēs deuteras; parakalō de se dia ton Kyrion, mēdeni eipein, mēde tǭ patri mou; alla metrēson tessarakonta hēmeras, kai hotan plērōthōsi, poiēson agapēn, kai deuro pros me bastazōn tēn hagian koinōnian. Kai ei men heurę̄s me thanonta, thapson me; ei de eti zōnta, hina metalabō tēs hagias koinōnias. Tauta oun akousas egō par᾿ autou, plērōtheisēs tēs tessarakostēs, labōn tēn hagian koinōnian, kai arton koinon katharon meta oligou oinou, apēlthon pros auton; kai hōs monon eplēsiasa tǭ spēlaiǭ, dysōdias pollēs ōsphranthēn, hētis egeneto ek tou stomatos autou. Kai eipon en heautǭ, hoti Anepaē ho makarios. Eiselthōn de pros auton, heuron auton hēmithanē. Kai hōs eide me, kinēsas tēn dexian cheira oligon, hoson hēdynato, esēmane dia tou schēmatos tēs cheiros peri tēs hagias koinōnias. Egō de eipon; Echō. Ēthelēsa oun anoixai to stoma autou, kai heurethē sphēnōthen; kai aporōn ti poiēsai, exēlthon eis tēn erēmon, kai heuron xylarion apo thamnou; kai polla kopiasas, molis ēdynēthēn anoixai to stoma autou mikron. Kai enechea tou timiou sōmatos kai haimatos, hoson endechetai kataleptynas auto. Kai elabe dynamin ek tēs metalēpseōs tēs hagias koinōnias. Kai met᾿ oligon brexas oliga psichia ek tou koinou artou, prosēnenka autǭ; kai met᾿ oligon palin alla, kath' ho hēdynato labein. Kai houtōs dia tēs charitos tou Theou meta mian hēmeran syn emoi ēlthen, odeuōn epi to idion kellion, apallageis syn Theǭ tou olethriou pathous tēs porneias.
Abba Phocas also said, “When abba James moved to Scetis, he was fiercely attacked by the demon of sexual immorality; and being near to danger, he came to me and told me about himself, and says to me, ‘I am going to such-and-such a cave from Monday; and I beg you for the Lord’s sake to tell no one, not even my father; but count forty days, and when they are completed, do me a kindness and come to me bringing holy communion. If you find me dead, bury me; and if still alive, so that I may partake of holy communion.’ Having heard this from him, when the forty days were completed, I took holy communion and ordinary clean bread with a little wine and went to him; and as soon as I approached the cave, I smelled a great stench, which came from his mouth. And I said to myself, ‘The blessed one has gone to rest.’ But going in to him, I found him half dead. And when he saw me, moving his right hand a little, as far as he could, he signaled by the gesture of his hand about holy communion. And I said, ‘I have it.’ So I wanted to open his mouth, and it was found locked; and not knowing what to do, I went out into the desert and found a little stick from a bush; and with great labor I was barely able to open his mouth a little. And I poured in of the precious body and blood as much as it would take, having crumbled it. And he received strength from partaking of holy communion. And after a little, moistening a few crumbs of the ordinary bread, I offered them to him; and after a little, more again, as he was able to take. And so by the grace of God after one day he came with me, walking to his own cell, set free with God’s help from the deadly passion of sexual immorality.”
Chapter 120
120.1PG 65:433
Παρέβαλον ἀδελφοὶ πρὸς τὸν ἀββᾶν Φίλικα, ἔχοντες μεθ' ἑαυτῶν κοσμικούς· καὶ παρεκάλεσαν αὐτὸν, ἵνα εἴπῃ αὐτοῖς λόγον. Ὁ δὲ γέρων ἐσιώπα. Ἐπὶ πολὺ δὲ παρακαλούντων αὐτῶν, εἶπεν αὐτοῖς Λόγον θέλετε ἀκοῦσαι; Λέγουσιν αὐτῷ· Ναὶ, ἀββᾶ. Εἶπεν οὖν ὁ γέρων· Ἄ̓́ρτι οὐκ ἔνι λόγος. Ὅτε ἠρώτων οἱ ὁ Θεὸς ἐπεχορήγει τὸ πῶς λαλῆσαι. Νῦν δὲ, ἐπειδὴ ἐρωτῶσι μὲν, οὐ ποιοῦσι δὲ ἃ ἀκούουσιν, ἦρεν ὁ Θεὸς τὴν χάριν τοῦ λόγου ἀπὸ τῶν γερόντων· καὶ οὐχ εὑρίσκουσι τί λαλῆσαι, ἐπειδὴ οὐκ ἔστιν ὁ ἐργαζόμενος. Καὶ ἀκούσαντες οἱ ἀδελφοὶ ταῦτα, ἐστέναξαν, λέγοντες· Εὖξαι ὑπὲρ ἡμῶν, ἀββᾶ.
Parebalon adelphoi pros ton abban Philika, echontes meth' heautōn kosmikous; kai parekalesan auton, hina eipę̄ autois logon. Ho de gerōn esiōpa. Epi poly de parakalountōn autōn, eipen autois Logon thelete akousai? Legousin autǭ; Nai, abba. Eipen oun ho gerōn; Arti ouk eni logos. Hote ērōtōn hoi ho Theos epechorēgei to pōs lalēsai. Nyn de, epeidē erōtōsi men, ou poiousi de ha akouousin, ēren ho Theos tēn charin tou logou apo tōn gerontōn; kai ouch heuriskousi ti lalēsai, epeidē ouk estin ho ergazomenos. Kai akousantes hoi adelphoi tauta, estenaxan, legontes; Euxai hyper hēmōn, abba.
Brothers visited abba Felix, bringing some laymen with them; and they begged him to tell them a word. But the old man kept silent. When they had begged him a long time, he said to them, “You want to hear a word?” They say to him, “Yes, abba.” So the old man said, “Now there is no word. When [the brothers] asked [the old men and did what they heard], God supplied how to speak. But now, since they ask but do not do what they hear, God has taken away the grace of the word from the old men; and they do not find what to say, since there is no one to do it.” Hearing this, the brothers groaned, saying, “Pray for us, abba.”
Chapter 121
121.1PG 65:435
Φιλάγριος ἦν τις τῶν ἁγίων λεγόμενος, οἰκῶν δὲ ἐν τῇ ἐρήμῳ Ἱεροσολύμων, καὶ ἐργαζόμενος κόπῳ ἵνα ποιήσῃ τὸν ἴδιον ἄρτον. Καὶ ὡς ἵστατο ἐν τῇ ἀγορᾶ τιον χιλίων νομισμάτων· καὶ εὑρὼν αὐτὸ ὁ γέρων ἔστη ἐπὶ τοῦ τόπου, λέγων· Δεῖ τὸν ἀπολέσαντα ἐλθεῖν καὶ ἰδοὺ ἔρχεται κλαίων. Καὶ λαβὼν αὐτὸν κατ' ἰδίαν ὁ γέρων ἔδωκεν αὐτῷ. Καὶ ἐκράτει αὐτὸν ἐκεῖνος, θέλων αὐτῷ παρασχεῖν μέρος τι. Καὶ ὁ γέρων οὐκ ἠθέλησεν. Καὶ ἔβαλε κράζειν· Δεῦτε, ἴδετε ἄνθρωπον τοῦ Θεοῦ, τί ἐποίησεν. Ὁ δὲ γέρων λάθρα φυγὼν ἐξῆλθεν ἐκ τῆς πόλεως, ἵνα μὴ δοξασθῇ.
Philagrios ēn tis tōn hagiōn legomenos, oikōn de en tę̄ erēmǭ Hierosolymōn, kai ergazomenos kopǭ hina poiēsę̄ ton idion arton. Kai hōs histato en tę̄ agora tion chiliōn nomismatōn; kai heurōn auto ho gerōn estē epi tou topou, legōn; Dei ton apolesanta elthein kai idou erchetai klaiōn. Kai labōn auton kat' idian ho gerōn edōken autǭ. Kai ekratei auton ekeinos, thelōn autǭ paraschein meros ti. Kai ho gerōn ouk ēthelēsen. Kai ebale krazein; Deute, idete anthrōpon tou Theou, ti epoiēsen. Ho de gerōn lathra phygōn exēlthen ek tēs poleōs, hina mē doxasthę̄.
There was one of the saints called Philagrius, living in the desert of Jerusalem and working with toil to make his own bread. And as he stood in the market … [a purse] of a thousand coins; and finding it, the old man stood on the spot, saying, “The one who lost it must come.” And look, he comes weeping. And taking him aside, the old man gave it to him. And he held on to him, wanting to give him some part. But the old man would not. And he began to shout, “Come, see what a man of God has done!” But the old man fled secretly and went out of the city, so as not to be glorified.
Chapter 122
122.1PG 65:435
Εἶπεν ὁ ἀββᾶς Φορτᾶς· Εἰ θέλει με ὁ Θεὸς ζῇν οἶδεν πῶς οἰκονομήσει με· εἰ δὲ οὐ θέλει, ἵνα τί μοι τὸ ζῇν; Οὐ γὰρ παρὰ πάντων ἐδέχετό τι, καίτοι κλινήρης ὧν· ἔλεγε γάρ· Ἐὰν προσφέρῃ μοί τις τί ποτε, καὶ οὐχὶ διὰ τὸν Θεὸν, οὔτε ἐγὼ ἔχω τι δοῦναι αὐτῷ, οὔτε παρὰ τοῦ Θεοῦ λαμβάνει μισθόν· οὐ γὰρ διὰ τὸν Θεὸν προσήνεγκε καὶ ἀδικεῖται ὁ προσενέγκας. Δεῖ γὰρ τοὺς ἀνακειμένους τῷ Θεῷ, καὶ πρὸς αὐτὸν βλέποντας μόνον, οὕτως εὐλαβῶς διακεῖσθαι, ὡς μήτε ὕβριν τινὰ ἡγεῖσθαι, κἂν μυριάκις ἀδικούμενοι τύχοιεν.
Eipen ho abbas Phortas; Ei thelei me ho Theos zę̄n oiden pōs oikonomēsei me; ei de ou thelei, hina ti moi to zę̄n? Ou gar para pantōn edecheto ti, kaitoi klinērēs hōn; elege gar; Ean prospherę̄ moi tis ti pote, kai ouchi dia ton Theon, oute egō echō ti dounai autǭ, oute para tou Theou lambanei misthon; ou gar dia ton Theon prosēnenke kai adikeitai ho prosenenkas. Dei gar tous anakeimenous tǭ Theǭ, kai pros auton blepontas monon, houtōs eulabōs diakeisthai, hōs mēte hybrin tina hēgeisthai, kan myriakis adikoumenoi tychoien.
Abba Phortas said, “If God wants me to live, he knows how to provide for me; and if he does not want it, why should I live?” For he did not accept anything from everyone, though he was bedridden; for he said, “If someone offers me something, and not for God’s sake, I have nothing to give him, nor does he receive a reward from God; for he did not offer it for God’s sake, and the one who offered is wronged. For those dedicated to God and looking to him alone must be so devoutly disposed that they do not count anything an insult, even if they are wronged ten thousand times.”
Chapter 123
123.1PG 65:435
Ἔλεγον περὶ τοῦ ἀββᾶ Χομαὶ, ὅτι μέλλων τελευτᾶν εἶπε τοῖς υἱοῖς αὐτοῦ· Μὴ οἰκήσητε μετὰ αἱρετικῶν, μηδὲ σχῆτε γνῶσιν μετὰ ἀρχόντων, μηδὲ ἔστωσαν αἱ χεῖρες ὑμῶν ἡπλωμέναι εἰς τὸ συνάγειν, ἀλλ᾽ ἔστωσαν μᾶλλον ἡπλωμέναι εἰς τὸ διδόναι.
Elegon peri tou abba Chomai, hoti mellōn teleutan eipe tois huiois autou; Mē oikēsēte meta hairetikōn, mēde schēte gnōsin meta archontōn, mēde estōsan hai cheires hymōn hēplōmenai eis to synagein, all᾽ estōsan mallon hēplōmenai eis to didonai.
They said of abba Chomai that when he was about to die he said to his sons, “Do not live with heretics, nor have acquaintance with magistrates, nor let your hands be stretched out to gather, but rather stretched out to give.”
Chapter 124
124.1PG 65:435
Ἔλεγον περὶ τοῦ ἀββᾶ Χαιρέμωνος εἰς Σκῆτιν, ὅτι ἀπεῖχε τὸ σπήλαιον αὐτοῦ ἀπὸ τῆς ἐκκλησίας μίλια τεσσαράκοντα, ἀπὸ δὲ τοῦ ἕλους καὶ τοῦ ὕδατος μίλια δώδεκα καὶ οὕτως εἰσέφερε τὸ ἐργόχειρον αὐτοῦ εἰς τὸ σπήλαιον αὐτοῦ, καὶ δύο λαγύνια ἓν παρ' ἓν βαστάζων, καὶ ἐκαθέζετο, καὶ ἡσύχαζεν.
Elegon peri tou abba Chairemōnos eis Skētin, hoti apeiche to spēlaion autou apo tēs ekklēsias milia tessarakonta, apo de tou helous kai tou hydatos milia dōdeka kai houtōs eisephere to ergocheiron autou eis to spēlaion autou, kai dyo lagynia hen par' hen bastazōn, kai ekathezeto, kai hēsychazen.
They said of abba Chaeremon at Scetis that his cave was forty miles from the church and twelve miles from the marsh and the water; and so he brought his handiwork into his cave, and carrying two jars one after the other, he sat and kept stillness.
Chapter 125
125.1PG 65:435–437
Εἶπεν ὁ ἀββᾶς Ψενθαΐσιος καὶ ὁ ἀββᾶς Σοῦρος καὶ Ψώϊος, ὅτι Ἀκούοντες τῶν λόγων τοῦ Πατρὸς ἡμῶν τοῦ ἀββᾶ Παχωμίου μεγάλως ὠφελούμεθα, εἰς ζῆλον ἀγαθῶν ἔργων διεγειρόμενοι. Ὁρῶντες δὲ αὐτοῦ καὶ σιωπῶντος τὴν πρᾶξιν λόγον οὖσαν, ἐθαυμάζομεν, πρὸς ἀλλήλους λέγοντες, ὅτι Ἐνομίζομεν πάντας τοὺς ἁγίους οὕτως πεποιεῖσθαι ὑπὸ τοῦ Θεοῦ ἐκ κοιλίας μητρὸς αὐτῶν ἁγίους καὶ ἀτρέπτους, καὶ οὐχὶ αὐτεξουσίους· καὶ τοὺς ἁμαρτωλοὺς μὴ δυναμένους ζῇν εὐσεβῶς, διὰ τὸ οὕτως κτισθῆναι αὐτούς. Ἄρτι δὲ βλέπομεν τὴν ἀγαθότητα τοῦ Θεοῦ φανερῶς ἐπὶ τοῦ Πατρὸς ἡμῶν τούτου ὅτι ἐξ Ἑλλήνων γονέων ὢν, τοσοῦτον θεοσεβὴς γέγονε, καὶ πάσας τὰς ἐντολὰς τοῦ Θεοῦ ἐνδεδυμένος ἐστίν. Οὐκοῦν καὶ ἡμεῖς δυνάμεθα καὶ πάντες ἀκολουθῆσαι αὐτῷ, ἀνθ' ὧν ἀκολουθεῖ τοῖς ἁγίοις. Ἄ̓́ρα τὸ γεγραμμένον τοῦτό ἐστι· Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Συναποθάνωμεν οὖν καὶ συζήσωμεν τῷ ἀνθρώπῳ τούτῳ, ὅτι ὀρθῶς ὁδηγεῖ ἡμᾶς πρὸς τὸν Θεόν.
Eipen ho abbas Psenthaïsios kai ho abbas Souros kai Psōïos, hoti Akouontes tōn logōn tou Patros hēmōn tou abba Pachōmiou megalōs ōpheloumetha, eis zēlon agathōn ergōn diegeiromenoi. Horōntes de autou kai siōpōntos tēn praxin logon ousan, ethaumazomen, pros allēlous legontes, hoti Enomizomen pantas tous hagious houtōs pepoieisthai hypo tou Theou ek koilias mētros autōn hagious kai atreptous, kai ouchi autexousious; kai tous hamartōlous mē dynamenous zę̄n eusebōs, dia to houtōs ktisthēnai autous. Arti de blepomen tēn agathotēta tou Theou phanerōs epi tou Patros hēmōn toutou hoti ex Hellēnōn goneōn ōn, tosouton theosebēs gegone, kai pasas tas entolas tou Theou endedymenos estin. Oukoun kai hēmeis dynametha kai pantes akolouthēsai autǭ, anth' hōn akolouthei tois hagiois. Ara to gegrammenon touto esti; Deute pros me, pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas. Synapothanōmen oun kai syzēsōmen tǭ anthrōpǭ toutǭ, hoti orthōs hodēgei hēmas pros ton Theon.
Abba Psenthaisius and abba Sourus and Psoius said, “Hearing the words of our father abba Pachomius, we were greatly helped, roused to zeal for good works. And seeing that even when he was silent his conduct was a word, we marveled, saying to one another, ‘We thought that all the saints had been made by God holy and unchangeable from their mother’s womb, and not free; and that sinners could not live devoutly, because they had been created so. But now we see the goodness of God clearly in this father of ours: that though born of pagan parents, he has become so God-fearing and is clothed with all the commandments of God. So we too can, and all can, follow him, since he follows the saints. Truly this is what is written: “Come to me, all who labor and are heavy laden, and I will give you rest.” So let us die with this man and live with him, for he leads us rightly to God.’”
Chapter 126
126.1PG 65:437
Ἔλεγον περὶ τοῦ ἀββᾶ Ὥρ καὶ τοῦ ἀββᾶ Θεοδώρου, ὅτι ἦσαν βάλλοντες πηλὸν εἰς κελλίον καὶ εἶπον πρὸς ἀλλήλους, ὅτι Ἐὰν ἐπισκέψηται ἡμᾶς ἄρτι ὁ Θεὸς, τί ποιοῦμεν Καὶ κλαύσαντες ἀφῆκαν τὸν πηλὸν, καὶ ἀνεχώρησεν ὁ ἕκαστος εἰς τὸ κελλίον αὐτοῦ.
Elegon peri tou abba Hōr kai tou abba Theodōrou, hoti ēsan ballontes pēlon eis kellion kai eipon pros allēlous, hoti Ean episkepsētai hēmas arti ho Theos, ti poioumen Kai klausantes aphēkan ton pēlon, kai anechōrēsen ho hekastos eis to kellion autou.
They said of abba Hor and abba Theodore that they were putting mud on a cell, and they said to one another, “If God were to visit us now, what would we do?” And weeping, they left the mud, and each withdrew to his cell.
126.2PG 65:437
Ἔλεγον περὶ τοῦ ἀββᾶ Ὥρ, ὅτι οὔτε ἐψεύσατό ποτε, οὔτε ὤμοσεν, οὔτε κατηράσατο ἄνθρωπον, οὔτε ἐκτὸς ἀνάγκης ἐλάλησεν.
Elegon peri tou abba Hōr, hoti oute epseusato pote, oute ōmosen, oute katērasato anthrōpon, oute ektos anankēs elalēsen.
They said of abba Hor that he never lied, nor swore, nor cursed anyone, nor spoke without necessity.
126.3PG 65:437
Ἔλεγεν ὁ ἀββᾶς Ὥρ τῷ μαθητῇ αὐτοῦ Παύλῳ Βλέπε, μηδέποτε ἀλλότριον λόγον ἐνέγκῃς εἰς τὸ κελλίον τοῦτο.
Elegen ho abbas Hōr tǭ mathētę̄ autou Paulǭ Blepe, mēdepote allotrion logon enenkę̄s eis to kellion touto.
Abba Hor said to his disciple Paul, “See that you never bring an alien word into this cell.”
126.4PG 65:437
Ἀπῆλθέ ποτε Παῦλος ὁ μαθητὴς τοῦ ἀββᾶ Ὥρ ἀγοράσαι θαλλία, καὶ εὗρεν ὅτι ἄλλοι προέλαβον, καὶ ἔδωκαν ἀῤῥαβῶνα. Οὐδέποτε γὰρ ἀῤῥαβῶνα ἐδίδου ὁ ἀββᾶς Ὢρ εἰς τί ποτε, ἀλλὰ τῷ καιρῷ ἀπέστελλε τὸ τίμημα, καὶ ἠγόραζεν. Ἀπῆλθεν οὖν ὁ μαθητὴς αὐτοῦ καὶ εἰς ἄλλον τόπον διὰ βαΐα· καὶ λέγει αὐτῷ ὁ κηπουρός· Τίς ποτε ἔδωκέ μοι ἀῤῥαβῶνα, καὶ οὐκ ἔτι ἦλθε· λάβε οὖν τὰ βαῖα σύ. Καὶ λαβὼν αὐτὰ ἦλθε πρὸς τὸν γέροντα, καὶ ἀνήγγειλεν αὐτῷ ταῦτα. Καὶ ὡς ἤκουσεν ὁ γέρων, ἔκρουσεν εἰς τὰς χεῖρας αὐτοῦ, λέγων· Ὁ Ὥρ οὐκ ἐργάζεται ἐφ᾿ ἔτος Καὶ οὐκ ἀφῆκε τὰ βαῖα ἔσω, ἕως ἀπήνεγκεν αὐτὰ εἰς τὸν τόπον αὐτῶν.
Apēlthe pote Paulos ho mathētēs tou abba Hōr agorasai thallia, kai heuren hoti alloi proelabon, kai edōkan arrhabōna. Oudepote gar arrhabōna edidou ho abbas Ōr eis ti pote, alla tǭ kairǭ apestelle to timēma, kai ēgorazen. Apēlthen oun ho mathētēs autou kai eis allon topon dia baïa; kai legei autǭ ho kēpouros; Tis pote edōke moi arrhabōna, kai ouk eti ēlthe; labe oun ta baia sy. Kai labōn auta ēlthe pros ton geronta, kai anēngeilen autǭ tauta. Kai hōs ēkousen ho gerōn, ekrousen eis tas cheiras autou, legōn; Ho Hōr ouk ergazetai eph᾿ etos Kai ouk aphēke ta baia esō, heōs apēnenken auta eis ton topon autōn.
Once Paul, the disciple of abba Hor, went to buy palm leaves, and found that others had got there first and given a deposit. For abba Hor never gave a deposit for anything, but at the time he sent the price and bought. So his disciple went to another place for palm branches; and the gardener says to him, “Someone gave me a deposit and has not come back; so you take the palm branches.” And taking them he came to the old man and told him this. When the old man heard it, he struck his hands together, saying, “Hor does not work this year.” And he did not let the palm branches inside until he had taken them back to their place.
126.5PG 65:437–439
Εἶπεν ὁ ἀββᾶς Ὥρ· Εἰ ὁρᾷς με λογισμὸν ἔχοντα κατὰ τινὸς, γίνωσκε ὅτι καὶ αὐτὸς τὸν αὐτὸν ἔχει εἰς ἐμέ. σ'. Ἦν τις κώμης ἐν τοῖς μέρεσι τοῦ ἀββᾶ Ὥρ, Λογγίνος καλούμενος, καὶ πολλὰς ἐλεημοσύνας ἐποίει· καὶ παραβαλόντι τινὶ τῶν Πατέρων, παρεκάλεσεν αὐτὸν ἕνα ἄρῃ αὐτὸν πρὸς τὸν ἀββᾶν Ωρ. Ἀπελθὼν οὖν πρὸς τὸν γέροντα ὁ μοναχὸς ἐνεκωμίαζε τὸν κώμητα, ὅτι καλός ἐστι, καὶ πολλὰς ἐλεημοσύνας ποιεῖ. Καὶ νοήσας ὁ γέρων, λέγει· καλός ἐστιν. Ἥρξατο οὖν ὁ μοναχὸς παρακαλεῖν αὐτὸν, λέγων· Συγχώρησον αὐτὸν ἀββᾶ, ἵνα ἔλθῃ καὶ ἴδῃ σε. Καὶ ἀποκριθεὶς ὁ γέρων εἶπε· Φύσει οὐ περνᾷ τὴν φάραγγα ταύτην, καὶ βλέπει με.
Eipen ho abbas Hōr; Ei horąs me logismon echonta kata tinos, ginōske hoti kai autos ton auton echei eis eme. s'. Ēn tis kōmēs en tois meresi tou abba Hōr, Longinos kaloumenos, kai pollas eleēmosynas epoiei; kai parabalonti tini tōn Paterōn, parekalesen auton hena arę̄ auton pros ton abban Ōr. Apelthōn oun pros ton geronta ho monachos enekōmiaze ton kōmēta, hoti kalos esti, kai pollas eleēmosynas poiei. Kai noēsas ho gerōn, legei; kalos estin. Hērxato oun ho monachos parakalein auton, legōn; Synchōrēson auton abba, hina elthę̄ kai idę̄ se. Kai apokritheis ho gerōn eipe; Physei ou perną tēn pharanga tautēn, kai blepei me.
Abba Hor said, “If you see me holding a thought against someone, know that he too holds the same against me.” [6] There was a count in abba Hor’s region, called Longinus, and he gave many alms; and when one of the Fathers visited him, he begged him to take him to abba Hor. So the monk went to the old man and praised the count, that he was good and gave many alms. And the old man, perceiving it, says, “He is good.” So the monk began to beg him, saying, “Allow him, abba, to come and see you.” And the old man answered, “Truly he will not cross this ravine and see me.”
126.6PG 65:439
Ἠρώτησεν ὁ ἀββᾶς Σισόης τὸν ἀββᾶν Ὥρ, λέγων· Εἰπέ μοι λόγον. Καὶ εἶπεν αὐτῷ· Ἔχεις πίστιν εἰς ἐμέ Καὶ εἶπε· Ναί. Εἶπεν οὖν αὐτῷ· Ὕπαγε, καὶ ὁ ἑώρακάς με ποιοῦντα, ποίησον καὶ σύ. Καὶ εἶπεν αὐτῷ Τί ὁρῶ, Πάτερ, εἰς σέ; Ἔφη δὲ αὐτῷ ὁ γέρων, ὅτι Ὁ λογισμός μου κατώτερός ἐστι πάντων ἀνθρώπων.
Ērōtēsen ho abbas Sisoēs ton abban Hōr, legōn; Eipe moi logon. Kai eipen autǭ; Echeis pistin eis eme Kai eipe; Nai. Eipen oun autǭ; Hypage, kai ho heōrakas me poiounta, poiēson kai sy. Kai eipen autǭ Ti horō, Pater, eis se? Ephē de autǭ ho gerōn, hoti Ho logismos mou katōteros esti pantōn anthrōpōn.
Abba Sisoes asked abba Hor, saying, “Tell me a word.” And he said to him, “Do you have faith in me?” And he said, “Yes.” So he said to him, “Go, and what you have seen me do, do yourself too.” And he said to him, “What do I see in you, father?” The old man said to him, “My thought is lower than all men.”
126.8PG 65:439
Ἔλεγον περὶ τοῦ ἀββᾶ Ὥρ καὶ τοῦ ἀββᾶ Θεοδώρου, ὅτι ἦσαν βάλλοντες ἀρχὰς ἀγαθὰς, καὶ εὐχαριστοῦντες τῷ Θεῷ διαπαντός.
Elegon peri tou abba Hōr kai tou abba Theodōrou, hoti ēsan ballontes archas agathas, kai eucharistountes tǭ Theǭ diapantos.
They said of abba Hor and abba Theodore that they were always making good beginnings and giving thanks to God continually.
126.9PG 65:439
Εἶπεν ὁ ἀββᾶς Ὥρ· Στέφανός ἐστι μοναχοῦ ἡ ταπεινοφροσύνη.
Eipen ho abbas Hōr; Stephanos esti monachou hē tapeinophrosynē.
Abba Hor said, “Humility is the monk’s crown.”
126.10PG 65:439
Εἶπε πάλιν· Ὁ πλέον τῆς ἀξίας τιμώμενος ἢ ἐπαινούμενος πολὺ ζημιοῦται· ὁ δὲ μηδὲ ὅλως τιμώμενος ὑπὸ τῶν ἀνθρώπων ἄνωθεν δοξασθήσεται.
Eipe palin; Ho pleon tēs axias timōmenos ē epainoumenos poly zēmioutai; ho de mēde holōs timōmenos hypo tōn anthrōpōn anōthen doxasthēsetai.
He also said, “One who is honored or praised beyond his worth is greatly harmed; but one who is not honored at all by men will be glorified from above.”
126.11PG 65:439
Πάλιν εἶπεν· Ὅταν λογισμὸς ὑψηλοφροσύνης ἢ ὑπερηφανίας ὑπεισέλθοι σοι, ἐρεύνα σου τὸ συνειδὸς, εἰ πάσας τὰς ἐντολὰς ἐφύλαξας, εἰ ἀγαπᾶς τοὺς ἐχθρούς σου, καὶ λυπῇ ἐπὶ τῇ ἐλαττώσει αὐτῶν, καὶ ἔχεις ἑαυτὸν δοῦλον ἀχρεῖον, καὶ πάντων ἁμαρτωλότερον· καὶ τότε μηδὲ οὕτως μέγα φρονήσῃς, ὡς πάντα κατορθώσας· εἰδὼς ὅτι οὗτος ὁ λογισμὸς πάντα καταλύει.
Palin eipen; Hotan logismos hypsēlophrosynēs ē hyperēphanias hypeiselthoi soi, ereuna sou to syneidos, ei pasas tas entolas ephylaxas, ei agapas tous echthrous sou, kai lypę̄ epi tę̄ elattōsei autōn, kai echeis heauton doulon achreion, kai pantōn hamartōloteron; kai tote mēde houtōs mega phronēsę̄s, hōs panta katorthōsas; eidōs hoti houtos ho logismos panta katalyei.
Again he said, “When a thought of haughtiness or pride steals into you, search your conscience: whether you have kept all the commandments, whether you love your enemies and grieve at their loss, and hold yourself an unprofitable servant and more sinful than all; and then do not think so highly of yourself as though you had achieved everything, knowing that this thought destroys everything.”
126.12PG 65:439
Εἶπε πάλιν· Ἐν παντὶ πειρασμῷ μὴ μέμφου ἄνθρωπον, ἀλλὰ σεαυτὸν μόνον, λέγων, ὅτι Διὰ τὰς ἁμαρτίας μου ταῦτα συμβαίνει μοι.
Eipe palin; En panti peirasmǭ mē memphou anthrōpon, alla seauton monon, legōn, hoti Dia tas hamartias mou tauta symbainei moi.
He also said, “In every temptation do not blame a man, but yourself only, saying, ‘These things happen to me because of my sins.’”
126.13PG 65:439
Πάλιν εἶπε· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου κατὰ τοῦ ἀδελφοῦ σου, λέγων, ὅτι Νηφαλιώτερός εἰμι καὶ ἀσκητικώτερος· ἀλλ᾽ ὑποτάσσου τῇ χάριτι τοῦ Χριστοῦ ἐν πνεύματι πτωχείας καὶ ἀγάπης ἀνυποκρίτου, ἵνα μὴ πνεύματι καυχήσεως περιπέσῃς, καὶ ἀπολέσῃς σου τὸν κόπον. Γέγραπται γάρ· Ὁ δοκῶν ἐστάναι, βλεπέτω μὴ πέσῃ. "Αλατι δὲ ἠρτυμένος ἔσο ἐν Κυρίῳ.
Palin eipe; Mē eipę̄s en tę̄ kardią sou kata tou adelphou sou, legōn, hoti Nēphaliōteros eimi kai askētikōteros; all᾽ hypotassou tę̄ chariti tou Christou en pneumati ptōcheias kai agapēs anypokritou, hina mē pneumati kauchēseōs peripesę̄s, kai apolesę̄s sou ton kopon. Gegraptai gar; Ho dokōn estanai, blepetō mē pesę̄. "Alati de ērtymenos eso en Kyriǭ.
Again he said, “Do not say in your heart against your brother, ‘I am more sober and more ascetic’; but submit to the grace of Christ in a spirit of poverty and unfeigned love, so that you may not fall into a spirit of boasting and lose your labor. For it is written, ‘Let him who thinks he stands take heed lest he fall.’ Be seasoned with salt in the Lord.”
126.14PG 65:439
Εἶπε πάλιν· Ἢ φεύγων φεῦγε τοὺς ἀνθρώπους, ἢ ἔμπαιξον τὸν κόσμον καὶ τοὺς ἀνθρώπους, μωρὸν σεαυτὸν εἰς τὰ πολλὰ ποιῶν.
Eipe palin; Ē pheugōn pheuge tous anthrōpous, ē empaixon ton kosmon kai tous anthrōpous, mōron seauton eis ta polla poiōn.
He also said, “Either flee from men decisively, or mock the world and men, making yourself a fool in many things.”
126.15PG 65:439
Πάλιν εἶπεν· Ἐὰν καταλαλήσῃς τοῦ ἀδελφοῦ σου, καὶ πλήξῃ σε τὸ συνειδός σου, ἄπελθε, βάλε αὐτῷ μετάνοιαν, καὶ εἰπὲ, ὅτι Κατελάλησά σου, καὶ ἀσφάλισαι μηκέτι ἐμπαιχθῆναι. Θάνατος γάρ ἐστι τῆς ψυχῆς ἡ καταλαλιά.
Palin eipen; Ean katalalēsę̄s tou adelphou sou, kai plēxę̄ se to syneidos sou, apelthe, bale autǭ metanoian, kai eipe, hoti Katelalēsa sou, kai asphalisai mēketi empaichthēnai. Thanatos gar esti tēs psychēs hē katalalia.
Again he said, “If you slander your brother, and your conscience strikes you, go, make a prostration to him and say, ‘I slandered you,’ and make sure you are not mocked again. For slander is the death of the soul.”