The Lausiac History, Syriac Version, Book One

The Lausiac History, Syriac Version, Book One

Palladius of Galatia

c. AD 363–420

The first book of the Paradise of Palladius in its Syriac form: Palladius’s letter to Lausus, the imperial chamberlain, and the lives of the monks and holy women of Egypt, Nitria, Scete and Palestine. The Syriac text is fuller in places than the Greek Lausiac History.

The Epistle of Palladius to Lausus

1 And again we begin to write the Book of the Triumphs of the Holy Fathers who were Monks, which is called Paradise.

The First History

2 The Epistle of Palladius, the Bishop of the city of Helenopolis, which he made (or wrote) to Lausus the prefect who asked him to write for him an account of the lives and deeds of the Fathers who were monks; and he wrote thus: Palladius the Bishop to LAUSUS the prefect: greeting (or peace). 3 I ascribe blessing to thy beautiful desire, for we may begin [this] epistle with blessing, because whilst many men are devoted unto vain things, and build buildings of stone wherein there is no profit, thou hast shown thyself strenuous to learn concerning the building of the words of the narratives of holy men. For there is One alone Who hath no deed of doctrine (or learning) that is to say, God, Who is over everything, for He existeth of Himself, and there is no other being who existed before Him. Now all rational beings are learners, because they are beings who have been made and created. The ranks of the celestial hosts who existed first of all, and the orders of beings who are the most exalted of all possess teachers in the Trinity, Who is exalted above everything. The orders of beings of the second group learn from the beings of the first group, and those which belong to the third group learn from those of the second group, which is above them, and in this manner each of the later groups learneth from that which is above it, even down to the lowest group of all; for those among them who are superior in respect of knowledge and excellence teach knowledge unto those who are inferior to them. Therefore those who imagine that they have no need of teachers, and who will not be convinced by those who teach them things of good, are sick with the want of the knowledge which is the mother and the producer of pride. Now those who are princes and the foremost ones among these in respect of destruction are those who intentionally (or wilfully) fell from sojourning in heaven, and from the service thereof, and these are the devils who fly in the air because they forsook the heavenly Teacher and rebelled.

4 For polished words and sentences, or words strung together in admirable order, are not doctrine, for these things are for the most part found with evil-doers and sinners; but this is doctrine, which is the correction of the natural habits and disposition, and the leading of a life of spiritual excellence according to rule, by which I mean the possession of the faculty which shall make a man superior to affliction and to emotion, and to timidity, and to wrath; and which shall make him to possess freedom of speech before every man, and which shall, through the fervour of Divine Love, produce works that shall be like unto coals of fire. For if doctrine be not this, the Great Teacher would not have said unto His disciples, "Learn of Me, for I am meek and lowly in heart" (St. Matthew xi, 29), for He did not instruct (or order) His Apostles merely in the beauty of speech, without at the same time making manifest a proof (or work) in His own Person. And He caused grief unto no man except those who spurned doctrine, and those who hated their teachers. It is meet that the soul which leadeth its life in God should either learn in faith that which it knoweth not, or should learn wisely that of which it hath knowledge; but if it will do neither of these things it is, if it be possible, sick through madness.

5 The beginning of instruction (or discipline) is the fullness which is of doctrine, and density of speech is a helper of the fear of God, and for these things the soul of him that loveth God hungereth continually. Be strong then, and play the man. Farewell. And may God grant thee the gift of pursuing at all times the knowledge of Christ.

The Plan of the Book [of Paradise

6 In this book are written the excellent deeds and the marvellous lives of the holy and blessed Fathers, who took upon themselves the yoke of the solitary life, and who made themselves to be remote from the world, and who lived in the desert, and who wished to live wholly the heavenly life, and to travel on the road which leadeth unto the kingdom of heaven. Let us emulate their example and endeavour to do with all our might what they did! And together with these we commemorate also the marvellous women who led their lives in the Divine Spirit, and who waxed exceedingly old, and who with a brave mind brought to an end the strife of the labours of spiritual excellence, according to the Divine manifestation and love, for they wished to lay hold upon their souls, and to bind [upon their heads] the crown of holiness and impassibility.

7 And as for myself, (because of the sweet manners of the man by whom I have been commanded [to write], whose mind is full of doctrine (or learning), whose habits are those of a lover of peace, who feareth God in his heart, who loveth Christ in his mind, who in the things which are needful is an associate, and who, because of all these qualities, hath been chosen from among many, and hath been honoured with the highest rank of all), being protected by the might of the Holy Spirit—especially if it be right to speak the truth—I would rouse up our heavy minds to the contemplation of the things which are spiritually excellent, so that we may strive to imitate the most excellent lives and deeds of the pious men, and of the immortal and spiritual fathers, whose lives in the flesh were passed in laborious and stern service and in pleasing God. Of the virtues of such athletes of the fear of God it is my desire to set down some account in writing and to send it to thee, and I would make clear in my discourse the manifest spiritual excellences of each one of these great men. And he who loveth a divine and spiritual desire like unto this is thyself, Lausus, who art triumphant among men, and who, in accordance with the Divine nod, hast been established as the guardian of this kingdom which loveth Christ.

8 But inasmuch as I have not been trained in language (or speech), and as I possess spiritual knowledge only in the very smallest degree, and am unequal to the task [of describing] the company of the holy Fathers and [their] spiritual lives and works, I am afraid of the greatness of [thy] command which surpasseth my capacity. I have, therefore, up to this present, been urging myself to escape(?) from this work, because I am in great need both of the wisdom which is [essential] externally and of spiritual understanding. But being put to shame first of all by the strenuousness of the excellence of him that stirred me up to [do] this work, and considering also the benefit which shall accrue to those who shall come across these histories, and being, moreover, afraid of the danger of the penalty of disobedience, which is right, I will first of all commit the weight of the matter unto the Providence of God, and I will, with all diligence, make use of the prayers of the holy Fathers, so that I may be able to mount up as upon wings to the place where their contests were waged, and may tell the story briefly of those athletes, who though young became great and divine men who did valiantly and who triumphed in the works and deeds of spiritual excellence. And I will also relate the histories of those blessed women who were adorned with the fair garb [of the monastic life], and who attained to pre-eminence in divine labours. Now some of these divine persons of whom I am about to tell the story I was held to be worthy to see face to face; and concerning the heavenly lives of the others who died in the contest of the fear of God I have learned from the athletes of Christ, who were arrayed in God.

9 Therefore, through very many cities, and villages, and in caves and holes in the earth, and in the tabernacles which the monks had in the desert for a distance as far as a man could walk have I gone round about for the sake of the labour of the fear of God, and I have set down in writing with exactness the things which I have seen. And I have also made known unto thee in this book the things which I have heard from the holy Fathers concerning the triumphs of great men, and concerning the women who for the sake of the hope which is in Christ performed mighty works which were above nature, and I have sent it to thy hearing which loveth divine words. O thou Lausus who art triumphant among men, and who art fair among the friends of God, and who art the ornament of this believing and God-fearing kingdom, and art the true friend and servant of God, I have written down for thee as far as my feebleness is able, the [history of] the strife of each of the athletes of Christ, both male and female, a name which is honourable and which meriteth praise. And I have narrated unto thee only very few of the very many exceedingly great triumphs which belong to each one of these athletes, and of many of them I have added [the names of] their families and cities, and also the places where they lived.

10 And we have also commemorated the men and women who, indeed, attained to the highest excellence in the labours of the spiritual life, and who, because of the pride (or arrogance), which is the mother of that [quality] which is called vainglory, were brought down to the lowest depths of Sheol, and so wasted the great work in the spiritual qualities which they had only acquired after a very long time, and the triumphs in the ascetic virtues which they had won, through [their] pride and boasting in one brief moment, in the twinkling of an eye. Nevertheless, by the Divine Grace of our Redeemer, and by the carefulness of the holy Fathers, and by the cherishing influence of the mercy of the Spirit, they were plucked [finally] out of the net of the Calumniator.

Counsels to Lausus

11 Let the following be before thy mind in all [thine] acts, and thou shalt sin in no particular. I. To do good to the fool and to bury the dead; both are alike. 11. It is meet that a man should put on armour over the breast, and the word of our Redeemer Christ [over] grief; armour and shield will hide the breast, but [only] faith and action [can hide] the soul. 111. As it is possible to see the skill of the painter on a small tablet, so a small gift [sheweth] the greatness of the disposition of the soul. IV. Have no confidence in the belief that that which is placed outside thy soul is thy possession. V. Clothes and raiment drape statues, but habits and manners drape men. VI. An evil word is the beginning of evil deeds. VII. Speak thou according to what is right, and where it is right, and concerning the things which are right, and hearken not unto that which is not right.

12 VIII. It is better to shake a stone vainly than [to utter a vain] word, and it is better to be under subjection to the Barbarians than to evil passions. IX. The excellence of a horse is made apparent in battle, and the disposition of a friend is put to the test in tribulation. X. It is impossible to divide the sea, and it is also impossible to still the waves thereof, although for them it is always easy [to still themselves]. XI. The wise and God-fearing man is he who hateth that which is not right. XII. The gentle and gracious man is he who treadeth pride under foot; but he who is set upon that which is the contrary of this is one who is governed by arrogance. Xiii. Constant prayer is the strength, and the armour, and the wall of the soul. Xiv. Wine maketh warm the body, and the word of God [warmeth] the soul.

13 Xv. Know thou that not even much time will bring oblivion upon one act which thou wouldst hide. Xvi. The believing mind is a temple of God which it is meet for a man to adorn daily and to burn incense therein, inasmuch as it is God Who dwelleth there. And numbers upon numbers of books at divers times and in various ways have they left unto the habitations of men, and some of them are according to the Mind which is above and Divine Grace, and were [written] for the edification and protection of those who wished to [follow] carefully after the faith and the doctrine of our Redeemer, and some of them are according to the adulation of the children of men, and the corrupt mind which is mad after the lusts of the body, [and some of them] are for the consolation of those who destroy vainglory; but others are from some vain madness and the

14 81 agency (or operation) of that evil Devil who hateth the things which are good, and [their writers] made use of arrogance and hatred, and in order to corrupt the children of men whose minds have been laid waste and who have no understanding they introduced [them] that they might defile the purity of the holy Catholic Church, and hinder its pure life and deeds of ascetic excellence. And, moreover, it hath seemed to me—I who fall short of the hope which is in Christ, and who am shamefaced before the command of thy greatmindedness—O thou man who lovest doctrine, that I ought first of all to narrate to thee the story of how I was reared, and concerning the gradual growth of my mind of such excellence as I possess towards God. I lived a life of rule and was in a monastery of solitary brethren for the first part of my life, that is to say until the thirty-third year of my age, and I served the office of Bishop for twenty years; thus the whole period of my life hath included fifty-six years.*

15 It is, therefore, absolutely necessary, inasmuch as it hath seemed to me that thou art very anxious to hear the triumphs of the holy Fathers, because of the divine and spiritual profit [which is therein], that I should tell thee in writing [concerning] the men and the women, of whom some I have myself seen, and concerning others of whom I have heard from believing men, and concerning others whom I have met with when I was travelling about in the land of Egypt, and in Libya, and in the Thebaïd, and also in the region of Syene, and among those who are called men of Tabenna, and afterwards in Mesopotamia, and in Palestine, and in Syria, and among these in the countries of the West, and among the Romans, and among the people of the Campagna. And I must also set down in writing with careful exactitude the history of everything which appertaineth closely to these men from the very beginning and set before thee as an example that which will be a most excellent memorial and a benefit of the soul, that is to say, a sure and certain binding up, so that by means of it thou mayest be able to dispel from thy soul all the slumber of error, which cometh into being through irrational desire, and all the doubts of the soul in respect of faith, and sluggishness in respect of the things which are useful, and all loathing and littleness of soul concerning habits of virtue, that is to say, keenness of wrath and perturbation and animal ferocity and empty fear.

16 Then shalt thou flee from the vain and corrupt delight of this world, and through [thy] constant eager desire thou shalt * There is some mistake in the numbers here given, for 33 + 20 = 53. 17 draw nigh to the hope which is in God; and thou shalt govern thyself in the desire of the fear of God, and those who are with thee, and those who are under thine authority, and moreover, unto him that feareth God thou wilt become king. For through these triumphs all those who have become friends of Christ shall hasten to be united unto Him, and they shall also look for the loosing of the soul from the body, for it is well known that daily [they will do this], even as it is written, "I am constrained by the good desire which I possess [to wish] to become free and to be with Christ" (Philippians i, 23). And exceedingly excellent is all that which is said, "Make ready thy works for [thy] going forth, and prepare thy field" (Proverbs xxiv, 27). For he who remembereth death continually, [and keepeth in his mind the knowledge] that he must most certainly die, will neither be negligent of nor commit sin in respect of great matters, even according to what is said, "In all thy words remember thine end, and thou wilt never commit sin" (Ecclesiasticus vii, 31). And beside all these things I will add this also, so that thou mayest not belittle the tradition of this our faulty history, and mayest not hold in contempt the simplicity and want of polish of the language [thereof]; for this matter appertaineth not to the divine doctrine (or teaching), that we should compose speech with wise skill, but we should strengthen the mind with sure and certain words of understanding, according to that which is said, "Open thy mouth with the word of truth, and judge every man in a sound manner" (Proverbs xxxi, 9); and moreover "thou shalt not forget the narratives of the old men, because they also have them from their fathers" (Ecclesiasticus viii, 9).

18 I therefore, O thou lover of doctrine, thou godly man, have lighted upon many things with the holy men, not through making use of ordinary thought, but by making journeys [among them] which have lasted thirty days, yea, even thirty days twice told. And [I say it], as before God, that in travels and journeyings I would have trodden the whole of the territory of the Greeks so that I might have the opportunity of conversing with each of the lovers of God, and I would have undertaken the labour of a journey such as this gratefully so that I might be able to traffic for a profit (or benefit) which I did not possess. For if that man who was far more excellent than I am, and perhaps far more excellent than the whole world, and who in his life and works, and in his knowledge, and in his wise opinions of the Spirit, and in his faith which was in Christ, surpassed many, I mean the blessed man Paul, who in order that he might see James, and Cephas (Peter), and John made a journey from Tarsus to Judæa, and it is well known that he

19 83 6a related the fact of this journey somewhat as a boast when he was declaring abroad and revealing his labours in order that he might stimulate those who were living lives sluggish and indolent in respect of spiritual excellence, and when he said, "I went up to Jerusalem (Galatians i, 18) that I might see Cephas (Peter)," not that he was denying the spiritual excellence of Peter of which he had received [information] by report, but because he was longing for converse with him also. [Now, if this Paul had need of converse with Peter], how much more did I, who am a debtor of ten thousand talents, need to do this (i.e., to visit the holy men), for the sake of the benefit, not for the sake of any good which I could do them but for the sake of the advantage which I the sinful man should myself gain? And moreover, the things which writers have written down about the holy Fathers, I mean Abraham, and Isaac, and Jacob, and Moses, and Elijah, and the other saints, were not composed and narrated to glorify them, but that those who should peruse them might profit thereby.

20 Therefore, O chaste and believing man, Lausus, thou servant of God, knowing these things, and having also instructed thyself in many others, be convinced by our discourse also and let the matters thereof be laid up in thy God-fearing mind as in a secure storehouse which is not wont to be disturbed by evil things of divers kinds, either visible or invisible, and which only constant prayer and the converse which concerneth the service of the soul can make to be moved. For many of these brethren who in the fear of God won spiritual excellence, and who waxed great in ascetic labours and lovingkindness, and who were famed (or boasted) because of their perfect chastity and virginity, and who protracted to great length their meditations upon the Holy Scriptures, and placed their trust upon [their] strenuousness in spiritual doctrine, were never held to be worthy of the state of impassibility, because they served with a mind which possessed not discretion and employed only the form of the fear of God, and because they were diseased with the love of external converse, wherefrom are produced all vices which enter [into a man] from without, and which eradicate that which is the mother of the service which taketh place in the soul.

21 Be strong, therefore, in all wisdom, and nourish not thy soul in the riches which thou hast made (or gotten), having made them sufficiently little by means of the gifts to those who are needy, so that the ministration which ariseth therefrom may perfect the service of excellence, for [this] cometh into being neither through any urging whatsoever, nor through the foolish thoughts of any form whatsoever for the sake of vainglory. And do not bind thyself to [do] anything under a penalty [secured] by oaths as many men do, as for example those who for the sake of vainglory strive eagerly neither to eat nor to drink, for though by the force of [such] oaths they may bring their feeble will into subjection, through this same thing they fall miserably, either by means of pleasures and the loathing [which followeth thereafter], or through the sickness of the body, or else through the delightful gratification of some lust they bring forth falsehood. And as thou receivest [what is good] according to reason, so according to reason shalt thou make thyself to be remote [from what is evil], and thou shalt never sin at all; for by the word of God shall all motions of fear be extinguished, and thou shalt draw nigh unto the things which bring [thee] profit, and shalt trample down those which would cause [thee] loss. For for the righteous the Law was not laid down.

22 It is better to drink wine in moderation than to drink water immoderately, and it appeareth to me that those who drink wine in moderation are holy men, and that those who pridefully use water in an immoderate fashion are depraved and pleasure-loving. Do not therefore ascribe blame or praise to the eating [or not eating] of food, or to the drinking [or not drinking] of wine, but ascribe praise, or woe, unto those who make use properly or improperly of meat and drink. Joseph in olden time drank wine with the Egyptians, and was in no way injured in his mind thereby, for he took good heed unto [the admonitions of] his understanding; but Pythagoras, and Diogenes, and Plato, and with them also the Manichaeans, and other sects of philosophers [did not], and they came thereby to such a pitch of licentiousness and vainglory that they even forgot the God of the universe and worshipped soulless images. On the other hand, the blessed Apostle Peter and those who were with him drew nigh to wine and made use thereof, and because of this the Jews reproached our Lord, the Redeemer of all [men] and their Teacher, and made complaints against Him, saying, "Why do not Thy disciples fast like John?" (St. Matthew ix, 14; St. Mark ii, 18.) And again they lifted themselves up (?) against the disciples and blamed them, saying, "Why doth your master eat and drink with tax-gatherers and sinners?" (St. Matthew ix, 11; x, 18, 19.) Now they did not make their complaints about bread and water only, but also about wine and delicate viands, for it is evident that they only wanted to lay blame upon the disciples in everything.

23 Thereupon our Redeemer made answer, and said, "John came in the path of righteousness, neither eating nor drink-ing"—now it is well known that flesh and wine [are here referred to], for it was impossible for him to live without food of other kinds—" and ye say that he hath a devil in him; and " the Son of Man hath come, eating and drinking, and [ye] " say, 'Behold a glutton and a winebibber, a friend of tax- " 'gatherers and sinners!' " What then is it right for us to do, so that we may neither go after those who make complaints [of our acts], nor after those who praise them? For we must either fast with John according to discretion, even though the Jews said that there was a devil in him, and that he was certainly mad, or we must drink wine with Christ with knowledge, if the body shall have need thereof, even though the children of men shall say concerning us, "Behold a glutton and a " winebibber. For in very truth neither the eating of food nor the abstaining therefrom is anything, but the faith and love which are made perfect in works; for when a man followeth after faith wholly by actions, he who eateth and drinketh is blameless for faith's sake, for everything which is not of faith is sin.

24 But perhaps one of those who love the carnal lusts, or perhaps one of those who sin not, will say that if they eat in faith, or if they do anything else by the irrational thought of the carnal appetite, or through a corrupt intent, those who support themselves on faith commit sin. Now our Redeemer made a distinction, saying, "By their fruit ye shall know " them" (St. Matthew vii, 20); and the fruits may be recognized by the word of God, and by spiritual wisdom, according to the word of the blessed Apostle, who said, "Love, peace, " gladness, long-suffering, gentleness, goodness, faith, meek- " ness, patient endurance" (Galatians v, 22, 23)—these are the fruits of the Spirit according to the word of the Apostle. 25 Whosoever then is eager to possess these fruits will never, without reason and without thought on any occasion, eat flesh, or drink wine, or dwell with a man with evil intent. Moreover, the blessed Paul saith, "Whosoever is about to strive in a con- " test preserveth his mind free from every other thought, and " thus keepeth his body healthy, and maketh himself to be remote " from the things which would make him fat" (Compare 1 Corinthians ix, 25, 27). But if he fall into sickness, or into severe sufferings, or he become a companion unto afflictions which fight against him externally, he must then make use of meat and drink by way of a binding up, and a healing medicine for the things which work tribulation for him. Let us then keep ourselves remote from the evil things which are wrought in the soul, I mean anger, and envy, and vainglory, and dejection, and evil discourse, and the suspicion which is not seemly, for whilst a man is giving thanks unto God he cannot commit sin.

26 Now therefore, having spoken sufficiently concerning these things, I have another entreaty to bring nigh unto the love of doctrine which is in thee, that is to say, I would that thou didst flee with all thy strength from the converse of men from whom thou canst gain no benefit, although their outside skin be ornamented with various patterns; even if they be orthodox they will cause thee to suffer loss, and if they be heretics that loss will be very much greater. And although they appear to be exceedingly aged, and their bodies be shrivelled and withered, and it may seem to thee that thou canst not in any way be injured by them because of the beautiful dispositions which are in them, that which is in them and which appeareth to thee to be a small matter, will do thee an injury; for thou shalt become lax in thy mind in respect of them, and whilst laughing at them thou wilt become unduly exalted, and that thou shouldst be driven to arrogance would be a loss for thee. Follow then after the mind of pious men and women who shine with the light which entereth in through the windows, so that by means of these, like a book the lines of which are extremely close together, thou mayest be able clearly to see what is in thy heart by comparison with them, either of sluggishness or strenuousness.

27 For there are very many things which testify concerning spiritual excellence, [such as] the colour of the face which blossometh with ascetic labours, and the manner in which the apparel is put on, and a peaceable manner, and a mode of speech which is not inflated, and modesty of the countenance, and a discourse which is not crooked, and cheerfulness of the mind, and an understanding which is full of knowledge; by these things both thine own fair beauty will be made strong, and also all those who follow after the goal of the fear of God, even though they be [living] in a state of negligence or in some other similar [vice]. For, according to the word of the wise man, the behaviour of a man, and the gait of his legs, and the laughter of his mouth testify concerning him (Ecclesiasticus xix, 30).

Chapter 1. The History of Abba Isidore [Bishop of Hermopolis Parva (Damanbur) in Lower Egypt].

1 By the help of our Lord I will, therefore, begin [to write] for thee, [O Lausus,] the histories of the holy Fathers, and I will omit nothing concerning them which I will not make known in [my] discourse, neither the histories of those who lived in cities, nor of those who lived in villages or in caves, nor of those who became famous in the desert. Nay, I will even add to my discourse the histories of those who lived among the general assembly of a community, for no special country or place wherein they lived and wherein they perfected the life of ascetic excellence needs to be sought out, for [everywhere] they led the pure life and conversation of chastity and integrity, and performed the deeds of the simple mind wherein, through the help of Christ, they wrought and fulfilled the lives and deeds of angels. 2 Now at first, when I went to Alexandria in the second consulship of the Emperor Theodosius the Great, who now because of the orthodoxy of his faith in Christ sojourneth with the angels, I met in the city a wonderful man who was adorned in every respect with the most beautiful qualities of speech, and knowledge, and life and conversation, whose name was Isidore. He was a priest and was the overseer (i.e., manager or secretary) of the hospital, of the church of Alexandria, and it was said of him that in his early youth he had lived in a monastery in the desert, and that he triumphed in the contest of the ascetic life: I saw, moreover, his cell in the mountain of Nitria. I met him when he was an old man seventy years of age, and when he had lived fifteen years longer he departed from this world. Now to the end of his life this holy man never put on either a linen tunic or even a head-covering; he never washed, and he never ate flesh, and he never ate a full meal seated comfortably at a table; and yet, through Divine grace, his body shone.

3 He possessed a sound and healthy body, and he was, by the grace of Christ, so fully endowed with strength that those who beheld him and who did not know him would not be persuaded that he lived a life of self-denial, and they thought and said that he must lead a life of great luxury and that he must eat abundantly of rich meats. Now, if I were to undertake to declare the marvellous character of his life and deeds, and wished to recount the excellence of his soul, and to make manifest every fact concerning them, all time would not suffice [for me to declare them], nor would paper [suffice for me to write them]. For this man was so lovingly merciful and so full of peace that, by the reason of orthodoxy of his faith in Christ, even his enemies who did not believe were put to shame by him, from his early youth up, and at his good deeds and at the abundance of his graciousness were put to the blush; for he was gracious unto every man.

4 Now he possessed the gift of the spirit and the knowledge of the Holy Scriptures, and the comprehension of divine learning, and he kept the commandments [so strictly] that at noon, the time when the brethren were wont to take their food, the mind of this holy man was carried away as it were in a slumber, and the greater number of the brethren were marvelling at his example and knowledge, and many, many times they tried to persuade him to relate unto them the things which he saw, and entreated him to tell them concerning the marvellous state which had come upon him, but he could not be persuaded [to do so]. Finally he was constrained by the power of their love, and he answered and said unto them, "My mind departed and was carried away by contemplation, and I was snatched away by the similitude of a thought, and I was fed with the food of glory, which, however, it is impossible for me to describe."

5 Now I knew this man, and on several occasions he burst into tears at the table; and when I asked him, "What is the cause of these tears?" he said unto me, "I am ashamed of myself because, being a rational being, I eat the food of an irrational creature; I desire to live in Paradise, where I should enjoy the food which is imperishable. For [although] we have received that power which is from Christ, yet am I drawn to partake of the food which perisheth. I would partake of the food which is spiritual, and I would that I were in the Paradise of delights in the dominion which God hath given unto me; and behold I am eating the food of the beasts." And unto this man were known all the members of the Roman Senate and the free-born women of the nobles [of Rome], because in former times he had gone with Bishop Athanasius to that city, and he had also been there with the holy man Bishop Demetrius.* And Isidore, having great riches, and wanting nothing, was wont to give abundantly and without

6 * Bishop of Pessinus in Galatia Secunda, and friend of St Chrysostom, whose letter to Innocent I he took to Rome; he was in Rome again in 405. sparing to the poor and needy. And when he had ended his days and came to die, he made no will whatsoever; and he left no money to any man, and he left nothing to his brethren. To his sisters who were virgins he also left nothing, and he made no provision at all for them, but committed them to the care of Christ, saying, "He who created you will provide for your living and also whatsoever things of which ye have need, even as He hath [provided] for me." Now with his sisters was a company of about seventy sisters. Now when I had come unto him to be his disciple, and I was persuading him to hold me worthy of the rank of those who lived in a monastery, being in the vigour of my early manhood and needing not the word only but also the labour of the body, and severe physical exercises, even like the young unbroken animal, I besought him to teach me his beautiful way of life and to let me dwell by myself, for I was heedful of nothing, being in the vigour of my early manhood, and I had no great need of doctrine, but only [to learn] to subdue the passions of the flesh. Then, like a good teacher, he took me outside the city unto a place which was six miles distant, and wherein there was restful solitude, and he handed me over unto an anchorite whose name was Dorotheos,

Chapter 2. The History of Dorotheos of Thebes

1 And whose life was one of spiritual excellence, and who had lived in a cave for sixty years. And he commanded me to live with him, and to lead a life of self-denial with him for a period of three years, so that the passions of the flesh might leave me. For the blessed Isidore knew that blessed old man, and he knew that his life was stern and severe, and he admonished me, saying, "When thou hast completed this period of three years, return unto me for the remainder of the doctrine of spiritual knowledge." But I was unable to fulfil these three years with him, on account of a severe illness into which I fell, and so I departed from Dorotheos before the end of the period, and I returned to him that had brought me out, and entered his abode [that I might learn] the doctrine of the spirit.

2 Now the life of Dorotheos was one of exceedingly hard toil, and the manner thereof was severe, and his food was meagre and wretched, for he lived on dry bread. And he used to go round about in the desert by the side of the sea the whole day long in the heat of the noonday sun and collect stones with which he built cells, which he used to give unto the brethren who were unable to build [cells for themselves]; and he used to finish one cell each year. One day I said unto the holy man, "Father, why workest thou thus in thine old age? for thou wilt kill thy body in all this heat. And he said unto me, "I kill it lest it should kill me. He used to eat one small bread cake, which weighed about six ounces, each day, and a little bundle of green herbs; and he drank water by measure. What then? I know not. As God is my witness I never saw this man stretch out [his legs] and lie down as [men are] wont [to do]; and he never slept upon a bed of palm leaves, or upon anything else, but he used to work the whole night long weaving baskets made of palm leaves to provide himself with the daily bread which he required and food.

3 Now I imagined at first that he used to work in this manner because I was present, and then I thought, "Peradventure it is only for my sake, and to show me how to perform such severe labours, that [he doeth this]. So I made enquiries of many of those who had been his disciples and who were then living by themselves and were emulating his spiritual excellencies, and I also asked others of his disciples who were living by his side if in very truth he always laboured in this wise, and they said unto me, "He hath held to this practice from his youth up, and he hath never been in the habit of sleeping according to what is right. In the daytime he never sleepeth willingly, but [sometimes] when he is working with his hands, or when he is eating, he closeth his eyes and is snatched away by slumber. As he sitteth working he eateth, and unless slumber overcame him [suddenly] he would never sleep at all. Many and many a time he is overcome by slumber while he is eating, and the morsel of bread falleth out of his mouth because he is overcome by drowsiness. And when from time to time I used to urge him to sit down, or to throw himself upon a mat of palm leaves and to rest a little, he would answer and say unto me in a grieved manner, "If thou art able to persuade the angels to sleep, then thou wilt be able to persuade me."

4 One day, towards the ninth hour, Dorotheos sent me to the fountain from which he drank water to fetch him some water, so that he might eat his meal, for he used to eat about this time, and when I had gone there I chanced to see a viper going down the well; and because of [my] fear I was unable to fill [the pitcher] with water, and I went back to him, and said unto him, "O father, we shall die, for I have seen a viper [going] down into the water." Now when he heard [these words] he laughed reverently, and constrained himself, and he lifted up his face and looked at me not a little time, and he shook his head, and said unto me, "If it were to happen that Satan had the power to shew thee in every fountain an asp, or again to cast into them vipers, or serpents, or tortoises, or any other kinds of venomous reptiles, wouldst thou be able to do without drinking water entirely ? " And when he had said these words unto me, he went forth and departed [to the fountain] and drew water, and brought [it back], and having made the sign of the Cross over it he straightway drank therefrom before he ate anything. And he constrained me to drink and said unto me, " Where the seal (or sign) of " the Cross is, the wickedness of Satan hath no power to do " harm."

5 And this blessed man Isidore, the overseer of the hospital [in Alexandria], related unto me the following story, which is worthy of record, and he heard it from the blessed Anthony where he lived with him in the desert in the days of Emperor Maximinus, the prosecutor.

Chapter 3. The History of the Virgin Potamiaena

1 There was a certain young virgin [called Potamiaena] who was exceedingly beautiful and she was a Christian; she was the handmaiden of a certain worldly man who was given over to a life of pleasure, and she lived in very great luxury, and her master flattered her greatly, wishing to destroy her. And being unable to bring her into subjection to his will, he at length was seized with madness, and he became furiously angry with her and delivered her over to a certain prefect who lived at that time in Alexandria (i.e., Basilides), saying, " She " is a Christian, and she revileth the government, and uttereth " blasphemies against the Emperor. And he promised to give him much money saying, " If she can be persuaded to do my " will, keep her for me without disgrace and punishment, but " if she persisteth in her obstinacy of heart, punish her with " every kind of torture thou pleasest, and let her not remain " alive to laugh at me and at my luxurious way of life. And when they brought the valiant woman before the throne of the judges, she was greatly moved, but she was not persuaded; and the prefect tortured the body of the virgin of Christ with many different kinds of tortures. Then again after these things he thought out a crafty plan, and invented a method of punishment by torture which was as follows.

2 He commanded them to bring a huge cauldron which was full of pitch, and to light a fierce fire under it, and when the pitch was melted and was boiling, the judge cried to her, saying, " Go thou and submit " thyself to the will of thy lord, and know thou if thou doest " not this thing thou shalt straightway fall into this cauldron. Now when she heard this, she sealed her soul, and answered and said, " Thou judgest with iniquity, O judge, for thou com- " mandest me to become subject unto fornication. I am the " handmaiden of Christ, and it is meet that I should stand before His throne without blemish. And when the judge heard this, he was straightway greatly troubled and filled with wrath, and he commanded them to bring her and to cast her into the cauldron. Then the virgin said unto him, "I adjure thee, by the head of the Emperor, if thou condemnest me to this thing of thine own self, to command them to put me into the cauldron little by little, without stripping my apparel from me, so that thou mayest know the patient endurance which I have through Christ for the sake of my purity. And as they were dipping her little by little into the cauldron, for a very short space of time, immediately the pitch reached her neck it became cold; thus she delivered her soul unto God, and she was crowned with a good martyrdom.

3 And a great congregation of holy men and women were made perfect (i.e., they suffered martyrdom) at that time in the church of Alexandria, and they became worthy of that land which the meek inherit. [Potamiaena was martyred, with her mother Marcella, in the reign of Septimius Severus.] 4 Here end the triumphs of Isidore, and Dorotheos, and the Virgin Potamiaena

Chapter 4. The History of Didymus [born A.D. 309 or 314]

1 Together with these I also saw a certain blessed man who was in Alexandria, and whose name was Didymus, and who also, with us, wrote these things; now he was blind, and he could not see at all; he was a marvellous man, and I went several times to see him. He was eighty years of age, and he told me that he became blind when he was four years old and could not see at all, but according to what he himself related to me, "After forty years I perceived the faces (or external aspects) of things. And although this man had never learned the Testaments, and had never entered a school, the gift of an excellent and healthy mind had been given unto him by God, and he became learned in the knowledge of books through an enlightened understanding. And he was adorned with goodness and with the knowledge of the truth to such a degree, and was so ready and was so wholly wise that there was fulfilled in him that which was written, "The Lord openeth the eyes of the blind" (Psalm cxlvi, 8). He could interpret the Old and New Testaments word by word in its proper place, and had investigated carefully the commandments and could repeat all the words which were in them.

2 And he was so thoroughly well acquainted with the belief of the truth (or of the true faith), and he comprehended so deeply all heresies that his knowledge was more excellent than that of many who were before him in the Church. Now [once] when he was urging me to make a prayer in his cell and I was unwilling to do so, he spake unto me and related unto me concerning Abbâ Anthony who, he said, "came three times and visited me in this cell. And when I begged and entreated him to pray, straightway he knelt down upon his knees, and prayed, and waited not for me to speak one word about it, but at the first word he corrected me by his obedience. He did not let me finish my speech, but by work he made manifest obedience. And Didymus said unto me, "Thou also, if thou wishest to walk in his footsteps and [to imitate him] in [his] life and deeds, and in hospitality, and if thou wouldst walk in the life of excellence and in the love of God, remove thyself from contention."

3 And this blessed man Didymus himself told me the following ing story. "Once on a time I was suffering by reason of the wretched Emperor Julian. Now one day, when it was eventide, and I had eaten no food through my anxiety about this matter, whilst I was sitting on my seat I dropped into a light slumber, and there fell upon me a marvellous thing. I saw and behold there were white horses galloping about, and they had on them riders who were dressed in white, and they were crying out and saying, 'Tell Didymus that Julian died this day at the seventh hour. Rise up, then, and eat, and send and make [this news] known unto Bishop Athanasius, so that he also may know and rejoice.' And I wrote down the day, and the hour, and the month [wherein this vision took place], and it was found that it had happened even as it had been told me in the vision."

4 And the blessed man himself also told me the following story:

Chapter 5. The History of the Maiden Alexandra

1 There was a certain maiden of Alexandria whose name was Alexandra, and she left the city and shut herself up in a tomb until the end of her life; she used to receive her food and whatsoever she needed through a window, and no man and no woman saw her face, neither did she see the face of any man, for twelve years. And a few days afterwards she yielded up her soul, and she lay down and went to her rest in peace. Now when her serving woman went to visit her according to her wont, she knocked at the window, but Alexandra gave her no answer, and straightway she knew that she was dead, and she came and made known unto us concerning her mistress. And we took off the door of her cell and we found her body dried up. 2 Now the blessed woman Melha also related unto us the story of Alexandra, saying, "I have [never] seen her face to 'face. And I stood outside the cell, close to the window, and entreated her to tell me for what reason she had shut herself up in the grave. And Alexandra answered and said unto me, Inasmuch as the thought of the love of God was present in my mind, I prayed before the Lord, and I entreated Him to permit me to offer unto Him my virginity in the state in which it had been born with me. Now a certain young man regarded me in his thoughts, and looked upon me, and desired me, and sought to destroy me. But because I did not want to grieve him, or to say what was evil unto him, or to be to him an occasion of sin, I chose rather to shut myself up alive in this grave than to cause a man who was made in the form of the image of God to stumble.' And I 'said unto her, How canst thou bear [to] live here not seeing the face of any man without being driven to despair?' Then 'she answered and said unto me, I occupy myself with my prayers and with the work of my hands, and I have no idle moments. From morn until the ninth hour I weave linen, and recite the Psalms and pray;

3 and during the rest of the day I commemorate in my heart the holy fathers, and I revolve in my thoughts the histories of all the Prophets and Apostles, and Martyrs; and during the remaining hours I work with my hands and eat my bread, and by means of these things I am comforted whilst I await the end of my life in good hope.' These things we have heard from the blessed woman Melania who told the story of the maiden Alexandra. But in this history I must not underrate those who have toiled in the faith of Christ, to the glory of the perfect and to the admonition of those who hear.

Chapter 6. The History of Abba Macarius [the Alexandrian] and a certain Virgin

1 There was in Alexandria a certain virgin who though meek in appearance was of a haughty disposition. Now she was exceedingly rich and had possessions without number, but she never relieved the poor, and the strangers, and those who were in misery, and she never gave a drachma to the Church, and notwithstanding the frequent rebuke with which the Fathers rebuked her, she never allowed any portion of riches to leave her. And this woman had kinsfolk, and she adopted her sister's daughter, to whom she used to promise by day and by night [to give her] all that she had, for she had fallen from heavenly love. Now, it is a customary thing which belongeth to the deception of Satan that he produceth avarice under guise of love of family, for that he hath no genuine care for kinsmanship is well known from the fact that he taught murder in order that he might make war [between] brethren, and is admitted by the Holy Book. (Compare St. John viii, 44. And, if he imagined that he implanteth solicitude for kinsfolk in [the hearts of] men, [it must be remembered] that he is not moved to do this on their behalf because of [his] love for them, but only that he may minister unto his own will, for manifestly he knoweth the sentence of judgement which hath been passed, that the wicked shall not inherit the kingdom of God (1 Corinthians vi, 9).

2 For if a man be moved by spiritual understanding and by divine desire, he will be able to care for his kinsfolk if they be in want without bringing himself into contempt; but if he devoteth the whole of himself to the care for his kinsfolk, and he bringeth himself into contempt by making himself to labour under poverty, he will fall from the divine law. And the divine man David singeth in the Psalms concerning those who possess themselves of the solicitude of the fear of God, and he saith, "Who shall go up into the mountain of the Lord? (Psalm xxiv, 3. Now, inasmuch as he saith, "Who," he maketh known concerning the smallness of the number [who shall go up]. And [again he saith], "Who shall stand in His holy place? He whose hands are clean and whose heart is chosen, and "who giveth not himself unto poverty" (Psalm xxiv, 3, 4). For those who devote themselves to poverty are those who think that the soul is dissolved with this body.

3 Now this virgin, who was so in name only, became a stranger unto the various kinds of [spiritual] excellence. And there was a certain priest whose name was Macarius (or Isidore) who wished to cut away as with iron and to lighten the weight of the possessions of those who loved money, and he had the care of, and was the governor (or secretary) of a house for the poor who were sick and infirm in their bodies. And this man thought out the following plan whereby he might entrap the virgin. From his youth up he had been a skilful workman in the cutting of gems, and he went to her and said, "Certain very precious emeralds and gems have fallen into my hands, and whether they have been stolen or not I do not know; their value cannot be ascertained, because they are above price, but the man who hath them will sell them for five hundred dînârs. If thou wishest to take them thou wilt be able to recover the price of five hundred dînârs from [the sale of] one of the gems, and the rest thou wilt be able to employ in the adornment of thy sister's daughter." Now when the virgin heard this she was perturbed, and she fell

4 97 down at his feet making entreaty unto him, and saying, "I beseech you to let no other person take them." Macarius saith unto her, "Come to my house and see them," but she would not consent to this; and she poured out for him five hundred dinârs, and said unto him, "According to what thou dost require even so take, but I do not wish to see the man who is selling them." 5 And having taken the five hundred dinârs he spent them on food and on things for the use of those who were hungry, and on the poor. And when much time had passed, inasmuch as he was a famous man in Alexandria—now this blessed man was well known for his love of God, and for the merciful disposition which was in him, and he was almost one hundred years old, and we also knew him and had tarried in his house with him—the virgin was ashamed to call the matter [of the five hundred dinârs] to his mind. But finally she found him in the church and said unto him, "I beseech thee [to tell me] how thou hast disposed of the gems for which we gave thee the five hundred dinârs. And he answered and said unto her, "When thou gavest me the money I gave it for the price of the gems; if thou wishest come and see them in my house, for there are they deposited. Come and see them, if it pleaseth thee [so to do], and if thou wilt not then take thy money. So she went with him joyfully. Now the place to which [she went] was a house of the poor; in the upper parts thereof were lying women whose bodies were destroyed, and in the lower parts were men. And when they had come there Macarius brought her in through the door, and said unto her, "Which wouldst thou see first, the emeralds or the gems?

6 She saith unto him, "Whichever thou pleasest. Then he took her up to the upper parts of the house and showed her the women whose faces and bodies were diseased and deformed, and said unto her, "These are the gems"; and he brought her down to the lower parts, and showed her the men, and said unto her, "These are the emeralds. If these please thee [good and well]; but if not take thy money. Then was the virgin ashamed, and she went forth and departed, and by reason of her grief she fell into a sickness, because it was through God and of her own will that she had in this wise performed the matter. Finally, however, she came to herself, and was exceedingly grateful to the priest, and as for the maiden for whose wedding feast she was laying up her riches, she died.

Chapter 7. Concerning the Monks who lived in Nitria

1 Now having held converse with many of the saints, and having gone round about among the monasteries which were nigh unto Alexandria for three years, & having met about two thousand of the great and strenuous men who lived there, and who were adorned with the excellence of spiritual lives, I departed from there and came to Mount Nitria. Now between this mountain and Alexandria there lieth a certain lake which is called "Mareotis," which embraceth a space of seventy miles. And having seated myself in a boat I crossed this lake in a day and a half, and I came unto the mountain to the south, whereunto is joined the desert which reacheth unto Cush (Ethiopia). In this mountain of the Mazaki and of the Mauritanians there live excellent men who are adorned with divers kinds of ascetic virtues; and every monk leadeth the ascetic life as he wisheth and as he is able, either by himself or in a community. Now in this mountain there are seven bakers who make bread and who minister unto them, and unto the chosen men of the inner desert, of whom there are six hundred, and also unto the people of that mountain. And when I had dwelt in this mountain for a year, and had profited by the fathers, the pious and blessed men, I mean Rabbâ Barsîs [i.e., Arsisius], and Bûsîrîs, and Petâ-Bast, and Agîôs, and Khrônîs, and Serapion, the elder, and had learned from them also concerning the ancient and first spiritual fathers [who had lived there], I entered into the inner desert wherein is Mount Nitria.

2 In this mountain is a great church, and in the courtyard thereof are three palm trees, in each of which hangeth a whip. One of these is for the correcting of the monks who transgress through folly; the second is for the punishing of the thieves if they be found falling on the place; and the third is for the chastising of the strangers who flock there and who transgress in any matter whatsoever. And it is the same with anyone who shall commit any offence, they bring him to the palm tree and punish him, and he receiveth upon his back the number of stripes which they have appointed unto him. Adjoining the church is a house in which the strangers who arrive there may lodge, and if any man wisheth to work [there] one year, or two, or until he departeth of his own accord [he may do so]; and every week of days they permit him to rest, so that he may do nothing, but they give him work during the remaining days of the week, either among the bakers, or in the refectory. And if there was among these anyone who was suf-

3 99 7a ficiently educated they used to give him a book to read, but they did not allow him to hold converse with any man until the sixth hour. There were also in this mountain physicians for the use of the sick, and those who sold cakes; and they also used wine which was sold there. All these people worked at the weaving of flax with their hands, and there was no needy man there. Now when the evening cometh thou must rise up to hear the praises, and the Psalms, and the prayers which are sent up to Christ by the people from the monasteries which are there, and a man might imagine, his mind being exalted, that he was in the Paradise of Eden. Now the monks only came to church on the Sabbath and on the First Day of the week. Belonging to this church there were eight priests and governors, but as long as the first one lived none of the others ministered in the church; he neither judged nor spake with any man, and they lived with him a life of silent contemplation. Now this great man Arsisius and many of the ancient holy men whom we saw were followers of the rule of the blessed man Anthony, and Arsisius himself told me that the holy man Ammôn, who was from Nitria, and whom he knew, and whose soul was taken up and carried by the angels into heaven, even saw Anthony. And Arsisius also spake to me concerning the blessed man Pachomius, who came from Tabenna of Hekhâm, and who possessed the gift of prophecy and who became the governor and head of three thousand men; of this man I will relate the virtues at the end [of this book].

Chapter 8. The History of Abba Ammon, [the "Father of Egyptian Monasticism"]

1 Concerning the blessed man Ammôn, he used to say: He became a monk in this wise: When he was a young man, and was about twenty-two years old, he was left an orphan by his parents. His father's brother wanted to give him a wife, and because he was unable to resist the counsel of his uncle he was compelled by force to marry one, and to fasten the crown of bridegrooms upon his head, and to take his seat in the marriage chamber, and to fulfil everything according to the law of the marriage feast. Now, Ammôn submitted to everything outwardly, but after every one had gone forth having put Ammôn and his wife to bed in the marriage chamber, the blessed man rose up and shut the door and seated himself. And he called to the true and blessed woman his spouse, and said unto her, "Henceforth thou shalt be my lady" and my sister; come therefore, and I will relate unto thee "concerning a matter which is more excellent [than marriage].

2 "The marriage which men contract is a perishable thing, but let us choose for ourselves the marriage which perisheth not, and the marriage feast which never endeth. Let us each sleep alone, for in this wise we shall please Christ; and let us guard the glory of our virginity unspotted, so that we may take our rest at the marriage feast which is incorruptible." Then he took out a book from his bosom and read to the maiden [passages] which were uttered by the Apostles and by our Redeemer, and since she had no knowledge of the Scriptures he added unto their words from his own divine mind. And he read many passages unto her and talked much to her concerning virginity and purity, and at length, by the grace of Christ, she was persuaded. Then she answered and said unto him, "Master, I know well that a rule of life of purity is very much more excellent [than marriage]; therefore whatsoever pleaseth thee that do. And I also from this time forth will be persuaded [to do] whatsoever thou wishest to do."

3 Then Ammôn said unto her, "I beg and entreat thee to let each of us from this time forth dwell alone"; but she would not agree to this, and said, "Let us live in the same house, and let each of us have a separate bed. So they dwelt together holily in the same house for eighteen years. In the morning Ammôn used to go forth and pass the whole day in cultivating the balsam trees which he had in his garden; now the balsam tree is like unto the vine, and must be planted and pruned and cultivated, and it demandeth great attention—and in the evening he entered into his house, and recited his prayers, and then ate with her. And he also rose up to [say] the praises (or hymns) of the night, and as soon as the dawn had come he would depart to the garden. Now as they were doing these things they both removed themselves from passions, and attained unto impassibility, and the prayers of Abbâ Ammôn helped [his wife]. And at length the blessed woman said unto him, "Master, I have something to say unto thee, if thou wilt hearken unto me, and I am convinced that for God's sake thou lovest me. The blessed man said unto her, "Tell [me] what thou wishest [to say]";

4 and she said unto him, "It is not right (seeing that thou art a God-fearing man, and one who liveth a life of righteousness, and that thou hast also made me, outwardly, to yearn for this path [of life], and by the help of divine grace I have gotten purity), to live with me. It is not good that, for my sake, thou who dwellest with me in purity for our Lord's sake, shouldst hide the spiritual excellence of thy philosophy; for it is not seemly that thy fair deeds should be hidden, and should not be known. Let thy dwelling be apart from me and [thus] thou shalt benefit many. Then Ammôn praised God, and said unto her, "O lady, this mind is beautiful, and if it be acceptable unto thee do thou remain and abide in this house in peace, and I will go and make another for myself. And having gone forth from her Ammôn departed and entered into Mount Nitria, where as yet the monasteries were not numerous, indeed up to that time there were no monasteries at all there; and he built himself a habitation there, and dwelt therein for two and twenty years. And having attained unto the highest practice of the labours of the ascetic life he ended his days, that is to say, the holy man Ammôn went to his rest and slept when he was sixty-two years of age. Twice in the year he used to go and see his spouse;

5 and he died in his virginity, and his wife likewise brought the years of her life to an end in purity. 6 Now the following wonderful thing is told concerning him by the blessed Athanasius, Bishop of Alexandria, in the book which he composed about the life and deeds of the blessed Anthony. Once when he was about to cross the river which is called "the Wolf" with Theodore his disciple, he was ashamed to take off his clothes [lest] he might see the nakedness of his person. And being doubtful in his mind (literally thoughts) how he should cross over wonder fell upon him, and through an angel he crossed the river without any [boat] whatsoever [on his part]. It was the same Ammôn who saw the blessed man Anthony, who lived and died in such wise that his soul was taken to heaven by angels, and it was he who passed over the waters by the might of the Holy Spirit. Now as concerning this river which is called "the Wolf," I myself was once in great fear when I was crossing it in a boat, because it is filled with the overflow of the waters of the Nile.

Chapter 9. The History of the Blessed Man Hor

Now in Mount Nitria there was a certain man whose name was Hor, concerning whom men, especially all the brotherhood, testify to many of his triumphs, and also that marvellous and excellent woman Melhá (i.e., Melania), the handmaid of Christ, who went into this mountain before I did. As for me, I never became acquainted with this man. And in his history they say this one thing: "He never told a lie in his life, and he never used oaths; he never uttered a curse, and beyond what was absolutely necessary he never spoke at all."

Chapter 10. The History of the Blessed Man Pambo [died A.D. 393]

1 In this mountain there also lived the blessed man Pambô (or Panbîs), who was the teacher and master of the Bishops Dioscorus, Ammonius, Eusebius, [Euthemis] (Eutymius), and Origen the nephew of Dracontius, a marvellous man. Now this man Pambô possessed [the power to utter] words of prophecy, and splendid triumphs, yet with all these he despised gold and silver, even as the Word demandeth. Now the following things [concerning him] were related unto me by the blessed woman Melhâ (i.e., Melania): 2 When I first came from Rome to Alexandria I heard concerning the life and deeds of Pambô, inasmuch as the blessed man Isidore, who also brought me unto him in the desert, told me about him. And I brought unto him a basket which was filled with stamped silver (i.e., coined money) three hundred pounds [in weight], and I begged him to accept some of my possessions for his needs. He was sitting and plaiting the leaves of palm trees, and as he was doing this he merely blessed me, and said, "God give thee thy reward!" Then he said unto his steward, whose name was Origen, "Take and distribute [this] among all the brethren who are in the 'Island' and in Libya"; for these monasteries are exceedingly poor, and he commanded the steward not to give unto any man who dwelt in Egypt, for those who dwell therein have [abundant] means of subsistence. Now I stood there and I expected to be treated with honour or to be praised for the greatness of the gift, but when I heard nothing from him, I said unto him, "Master, knowest thou how much money it is, and that there are three hundred pounds [in the basket]?" Then Pambô, without lifting up his gaze, said unto me, "My daughter, He unto whom thou hast offered thy money hath no need [to know] the weight. For He who weighed the mountains in a balance knoweth how much is the weight of thy silver. If thou hadst given the money unto me thou wouldst have done well to have informed me concerning the weight thereof; but since thou hast given it to God, Who did not despise the two mites of the widow, [what need hast thou to tell Him?] Hold thy peace."

3 Now our Lord so directed that in the day on which I entered the mountain this blessed man died without having been ill, for he died whilst he was sewing together palm leaves for mats, without fever and without sickness. And he was seventy years old. Now he was sewing together palm leaves for a mat, and coming to the end of it he sent and called me. And when he had finished sewing it, he said unto me, "Take this mat from my hands, so that thou mayest keep me in remembrance, for I have nothing else whatever to leave thee"; and having given it unto me he straightway died. And I wrapped his body in linen swathings, and buried him, and then I departed from the desert; and I shall treasure the mat as a sacred relic until the day of my death. 4 Now at the time of the death of this holy man Pambô there were standing before him certain famous men, Origen the priest and steward, and Ammonius, together with the remainder of the brethren, and they told [me] that at the time of his death, he said, "From the day wherein I came into this desert and built this cell in which I have lived [until this day] I know not that I have [ever] eaten the bread of idleness (or bread) which did not come from the labour of mine own hands; and my soul repenteth not that I have ever spoken an empty word in my life; thus I go to God like one who hath, as yet, not made a beginning in the fear of God. And Origen and Ammonius, the servants of Christ, in telling us the story of his life, bore witness concerning him that he was never asked a question by any man about a saying from the Book, or about the rules and labours of the ascetic life which he did not either answer immediately, or say, "I have not as yet understood the matter. Now there were times when he spake these words [only] after three months' consideration of a matter; and he used to make answer with such understanding that every man received the things which were said by him with as great reverence as if they had [been said] by God. Now this excellence was also attributed to Anthony the Great and to the rest of the holy men.

5 Among other things which are said concerning the holy man Pambô is the following. The blessed man Pîôr once went to Pambô's cell and took with him some bread, and Pambô made a complaint, saying unto him, "Why hast thou done this? Then Abbâ Pîôr made answer, saying, "Let [this thing] be not grievous unto thee"; but Pambô was silent and sent him away. And after some time Rabbâ Pambô went to the cell of Abbâ Pîôr, and he took with him bread which had been dipped in water; and being asked, "Why hast thou done this? the blessed man Pambô said unto him, "Let it not be grievous unto thee that I have also dipped the bread in water."

Chapter 11. The History of the Blessed Ammonius

1 Now this man Ammonius and his three brothers [i.e., Dioscorus, Eusebius, and Euthymius, who were called the "Tall Brothers" by Sozomen] and his two sisters were disciples of Rabbâ Pambô; and when they had attained unto the perfection of divine life and conversation they departed from the desert, and founded two monasteries, I mean, one for men and one for women, but they placed the monastery of the women at a sufficient distance from that of the men, for Ammonius did not greatly love the intercourse of speech. It was for this reason that a certain city desired that he should be its bishop, and the people thereof drew nigh unto the blessed man Timothy, Bishop of Alexandria, and entreated him to make the blessed Ammonius their bishop; and Timothy [who sat from 381-385] told them to bring Ammonius unto him and that he would make him their bishop. Then they took with them much people, and they went unto Ammonius to bring him, and when he saw them he tried to find means to take to flight. But when he saw that he was unable to escape from them, he tried to persuade them, with many oaths, that he would not accept it, but he was unable to make them give up their intention.

2 And when they would not be persuaded by him, he seized a razor and cut off his left ear at the root, and said unto them, "Now I am indeed persuaded that 'I cannot be that which ye are urging me to be, for the Law also commandeth, The man whose ear hath been cut off shall not draw nigh unto the altar'" (Leviticus xxvi, 17); so they left him and went and informed the Bishop, who said unto them, "This law is observed among the Jews, but even 'if his nose was split and he had fine qualities I would make him Bishop. Then the people went to Ammonius again and entreated him [to come], and when the pious man would not be persuaded by them, they wanted to take him and to make him come by force; but he said unto them, "If ye do [not] 'leave me I will also slit my tongue"; and when they heard this they left him and departed.

3 Concerning this man Ammonius so wonderful a thing as the following is said. Whenever a carnal thought entered his mind he never spared his body, but he would make a piece of iron hot on the fire and lay it upon his members, so that they might always be in a state of wounds. From his youth up his rule was as follows: whatsoever had been cooked by fire he would never eat. He could repeat the books of the Old and New Testaments by heart, and he used to read also the books [which were composed by] excellent men, by Origen, and by Didymus, and by Pierius, and by Stephen [containing] about ten thousand six hundred sayings; concerning this the great fathers who lived in the desert bear witness. It is also said that this man possessed the power of foretelling events, and living in his cell he was so great a comforter to the brethren who lived in the desert that no other man could be compared with him. Now the blessed Evagrius, who was clothed with the spirit, and was skilled in examining thoughts, used to say, "I never saw any man who had attained more closely unto im-passibility than Ammonius."

4 Once a certain need of those who were dwelling in the desert called the blessed man Ammonius, and Rufinus who was at that time the prefect [also] greatly persuaded him, and he went up to Constantinople. And with him there were also the holy bishops, and other monks who had come from various provinces [to be present] at the service of restoration of a certain martyrium which Rufinus had built. And Rufinus wished him to receive him after holy baptism at the service of restoration of the temple which he had built, and so the blessed man received him from the bishops who had baptized him. Thus, as was right, Rufinus paid to the blessed man Ammonius the honour which is due to a life of asceticism, and he used to listen to him in everything; and after a short time he died and was buried in the martyrium which is called the "martyrium" of Rufinus," and many helpful acts took place at his grave on behalf of those who [were worthy] of help.

Chapter 12. The History of the Blessed Benjamin

1 And there was also in the mountain of Nitria a marvelous man whose name was Benjamin, who attained to a high state of perfection in the ascetic life, for he had fasted and toiled for eighty years. Now he was held to be worthy of the gift of the craft of the physician, and from every wound (or stripe) upon which he laid his hand, and which Christ blessed or gave [him the power to heal], straightway every pain departed. And this man, who was worthy of such a gift, collected water in his body for eight months before his death, and he was so much swollen that he might well have been called a second Job. And Dioscurus took us, that is to say, the blessed Origen and myself, and said unto us, "Come ye and see a new Job, who whilst [suffering from] such a severe disease of the body as this healeth others. And Benjamin gave thanks concerning his affliction beyond measure, and glorified God continually, and his soul rejoiced and was glad in the hope which it laid up for the saints. Now when we had gone and seen the swelling of his body we found that it had become so large that a man could not with all his hand encircle one of his fingers; and being unable to look upon such a terrible affliction through disease we turned away our eyes. Then the blessed man Benjamin said unto us, "My sons, pray that the inner man may not collect water.

2 Even when this my body was in health it in no wise helped me, and now that it is sick it in no wise hindereth me. Now during the [last] eight months of his illness they made a broad chair for him, and he used to sit therein always, because he was not able to lie down upon a bed by reason of the necessity of his belly and of the other [members of his] body. And whilst he himself lived in such suffering through all his affliction he was healing others, and it is for this reason that I am compelled to narrate to you concerning the affliction of this righteous man, so that when such an affliction as this happeneth unto the righteous we may not hold the matter to be hard. Now when this blessed man died, the whole of the framework of the doorway had to be removed to enable them to bring out his body from his cell, for his body was very large indeed.

Chapter 13. The History of Apollonius the Merchant

And again another man, whose name was Apollonius, used to dwell in this Mount Nitria; and he was a merchant who had come there to learn to lead the life and conversation of an anchorite. Now this man found no handicraft at the exercise of which he could employ himself, and he could neither fast nor keep vigil like the other ascetics to any great extent. During the twenty years which he lived in this mountain it was his rule of life and triumph that by his own labour and toil he used to buy from Alexandria everything which was required by the brethren, and the things which were needed for the healing of the sick, and carry them to the sick. And it was a marvellous thing to see him going about among the monasteries and cells of the brethren each day, from the earliest dawn, when he set out, until the ninth hour, and he used to stand by the door and say, "Is there, peradventure, anyone sick here?" And he carried about pomegranates, and dried cakes, and raisins, and eggs, and the things which are necessary for the sick. Now he found this rule of life easy to acquire, and to continue until his old age, and he was able to attend to the affairs of the five thousand brethren who were dwelling in the mountain. And when he died he left whatever he had unto another man like unto himself, and he begged him to carry out this ministration, because the [place where the monks lived] was a desert and was destitute of the things of the world

Chapter 14. The Histories of the natural Brethren Paesius and Isaiah

1 And there were also there two brethren, whose names were Paesius and Isaiah, who were the sons of a certain merchant who traded in Spain; and when their father died they divided his inheritance between them, and there came to each of them money which amounted to five thousand dinârs, and furniture, and raiment, and slaves, and property of all kinds. And these blessed men took counsel together and meditated together and said unto each other, "By what manner of trafficking shall we live in this world? If we continue to exercise the trade of our father, we shall only double our labour and toil for [the benefit of] others; and perhaps [our wealth] will fall into the hands of thieves by land or of pirates by sea. And whilst they were being troubled by such thoughts as these they answered and said unto each other, "Let us come to the way of truth, and let us acquire the life and conversation of the Christians, whereby we shall both keep the benefit of what our father hath left us, and get possession of our soul. And this proposition concerning the labour of the dwellers in the monasteries was pleasing unto them, and each of them found in his discipleship the power to judge as to what work he should embrace. And having divided their father's inheritance they both possessed the eager care to please God by the various kinds of labours of life of the mourner.

2 One of them divided everything which had come to him and gave it to the churches and monastic habitations, and distributed it among the poor and needy; and he learned a handicraft at which he could work and earn [his] daily bread, and he was constant in prayer and fasting. The other brother did not distribute [his possessions], but he built himself a monastery and gathered together unto him a few brethren and providing therefor became a care unto him. All strangers and poor folk, and all the aged men and sick folk who thronged unto him he used to receive and relieve their wants. And every first day of the week, and every Sabbath, he used to prepare three tables and relieve the wants of every one who happened to be present there; and thus he spent all his possessions. 3 Now, when the two brothers died abundant blessing was ascribed unto them by the whole brotherhood, but the one brother pleased some of them [most], and the other the others; and although the brethren praised both brothers, a dispute arose among them concerning the superior merit of one or the other of the two brothers. Then the brethren went to the blessed Pambô and related the matter unto him, and wished to learn which rule of life and labour was the greater and more excellent. And Pambô said unto them, "They are both perfect. One man made manifest the work of Abraham by his hospitality, and the other the self-denial of Elijah. And again the brethren said unto him, "How is it possible for the two to be equal in merit? We praise and magnify him who embraced poverty, for we find that he did the work of the Gospel in selling everything that he had and giving it to the poor, and that every day, and at every season, both by day and by night, he took up his cross and followed after his Lord by his fasting and his prayers. And again the other brethren contended with them, saying, "The other brother showed such supreme compassion on those who were strangers and on those who were afflicted that he would even sit in the highways and gather together the passers-by who were in trouble;

4 and not only did he relieve his own soul, but he also brought a lightening unto many souls that were heavy laden, and he would make ready the dead for the grave and bury [them]. And the blessed Pambô said unto them, "Again I say unto you that both are equal [in merit], and I will tell you how each of them became so. Unless the one had fasted he would not have been worthy of the goodness and compassion of the other, and again, the other in relieving the wants of strangers also lightened his own load, for although a man may think that he hath trouble in receiving [them] yet he also gaineth rest of body. But tarry ye here a few days so that I may learn [the answer] from God, and come ye [back] to me and I will declare [it] unto you. And after a few days they came unto him, and they asked him to tell them what had been revealed unto him; and he answered and said unto them, I have seen them both standing in the Paradise of Eden, as it were in the presence of God."

Chapter 15. The History of Macarius, the Child of his Cross

1 There was also a certain youth whose name was Macarius, and when he became a young man about eighteen years old, he used to pasture flocks and herds, along with [other] young men of his own age and position, by the side of the lake which is called Mareotis, and without wishing to do so he unwittingly committed a murder; and without saying a word to any man he straightway rose up and departed, and he went out and journeyed into the desert. Thus he attained to the fear of God, and to the love of men, in such wise that he esteemed himself lightly; and he passed three years in the desert, in the open air, and without a roof [over his head]. Now in that country no rain falleth, and this every one, so to say, knoweth, either from hearsay or from actual experience. And after three years he built himself a cell, and he dwelt therein for five and twenty years [and performed] great labours; and he was held worthy of the divine gift of being able to treat with contempt the devils, and he was completely happy in the ascetic life and in the noble labours thereof. Now I dwelt hard by this man for no short time, and once I asked him, "What is thy thought about the sinfulness of that murder [which thou didst commit]? And he said unto me, I am entirely untroubled by it, for I am bound to confess that the sin of [this] involuntary murder was the good cause of the redemption of my life, and the testimony of the Book confirmeth this view, saying not even Moses, the servant of the Lord, would have been held worthy of the divine vision unless, through fear for the murder which he had committed, he had forsaken Egypt, and come unto Mount Sinai, where he was held to be worthy of converse with God, and to compose the commandments of the spirit."

2 Now we speak these things, not because we wish to help murder, but only in order that we may particularly shew that spiritual excellences spring from tribulations, when a man is not of his own will persuaded to draw nigh unto goodness. Some spiritual excellences arise from the will, and some from tribulation; and in the works which I have found appended to this history I have discovered that the murder which Macarius committed belonged to this latter class. And Macarius prayed always, and he prayed with his arms and hands extended in the form of a cross. And when he had drawn nigh to the end of his course, which was not caused by illness, at that time [I say] he stood up in the corner of his cell, and extended his hands and arms in prayer, and thus praying he yielded up his spirit. And when he who used to bring him food came and saw him standing by the side of the wall with his hands stretched out, he remained standing outside thinking that Macarius was standing up in prayer, as was his wont. Then, having waited for about three hours, he opened the door and went in, and he said unto him, "Bless, master! And when he did not answer him he drew nigh and shook him; and when he saw that he was dead he came to us and told us, and having come we saw him standing in the form of a cross, and we marvelled.

3 Now when we had laid him out upon the ground we were unable to bring his hands nigh unto his body, and so we dug his grave in the form of a cross and laid him in it. And I was sorely grieved because of his departure, and I fell into a slumber and slept, and a voice came unto me, which said, "Inasmuch as during his lifetime he loved the cross, which he bore through his good works, in it also he shall have his rest; in the form of that which he desired longingly hath he been buried, and in the same form shall he stand up at the right hand on the day of Christ. And having heard these things I awoke, and I glorified God and the power of the Cross.