St. Athanasius: The Paradise of the Holy Fathers

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CHAPTER LI

OF THE BLESSED MAN POSSIDONIUS

NOW the things which [are narrated] concerning the holy man Possidonius the Theban are so many that it is impossible to describe them all; he was so gentle, and gracious, and patient, and enduring, and his soul had so much goodness in it that I do not know that I ever met another man who was like unto him. For I lived with him in Bethlehem for a year, at the time he was living beyond the Monastery of the Shepherds, which was close to the town, and I observed in him many qualities of excellence, of which I will relate [an example of] one or two. He told me one day when I was living by the side of Porphyrites, [saying], “I have not spoken to a man for a whole year, and I have not heard the speech of one. I have not eaten bread, but the insides of palm leaves soaked in water and, whenever I could find it, wild honey. Once, however, the time came when these things failed me, and I was in sore tribulation because of it. And I went forth from the cave that I might go to the habitations of men, and having journeyed on the whole day I was scarcely two miles distant from the cave. And I turned [and looked] behind me, and I saw, as it were, a horseman whose appearance resembled that of a knight, and he had upon his head the similitude of a helmet, and thinking that he was a Roman I turned back to the cave, and I found outside it a basket of grapes and new, ripe figs, and I took them and went with them into the cave rejoicing; and that food sufficed to be a consolation unto me for a period of two months.”

And the blessed man wrought in Bethlehem the following miracle. A certain woman had conceived, and she was possessed of an unclean spirit, and being near to the bringing forth of her child she was greatly afflicted by birth pangs and was violently tortured by that spirit; and as she was writhing by reason of the workings of that devil, her husband came and entreated the holy man to go and pray over her, and we went into [her house] therefore that we might pray together. And having stood up and prayed, after he had knelt down twice he cast out that unclean spirit; when he stood up he said unto us, “Pray ye, for straightway the devil shall go forth.” But there was a certain sign, the fulfilment of which [he wished] to shew us, and therefore when that devil had gone forth, he overturned the whole of the courtyard wall unto its very foundations; now that woman had not spoken a word for a period of about six years, but after that devil had gone forth she brought forth her child and spake.

And, moreover, I also saw [an example] of the prophecy of this blessed man. There was a certain elder, whose name was Hieronymus, who dwelt in these parts, and he was exceedingly well versed in the art and practice of grammar and of eloquence, and he was greatly skilled in the Latin language; but he possessed the vices of envy and evil-eyedness to such a degree that the excellence of his very great skill and ability was entirely hidden. Now the blessed man Possidonius had dwelt with him for many days, and he told me that the free-woman Paula, who had taken care of him, departed from this world before her time in order that she might escape from his envy, and, according to my opinion, it was on account of this man that none of the holy men would live in these districts; and the envy of this man continued to such a degree that it overtook his own brother, which thing took place even as he had foretold. And he also persecuted the blessed man Oxyperentius, who came from Italy, and the wonderful men, Peter the Egyptian and Simeon, who were seen by me. And Possidonius the Great himself told me that for the whole period of forty years he had not tasted food made of bread, and that wrath against any man did not abide with him as long as the half of the day.

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CHAPTER LII

OF CHRONIUS WHO WAS FROM THE VILLAGE OF PHŒNIX

THERE was a certain man whose name was Chronius, who came from the village which was called Tomârtâ (i.e., Phœnix) which was nigh unto the desert; and when he had gone away a little distance from human habitations, and had departed from his village, having measured out along the road with his right foot about fifteen thousand paces, he prayed and dug in that spot a pit, and he found [therein] good and sweet water. Now the well was about seven fathoms in depth; and he built there a little habitation wherein to dwell, and from the day wherein he shut himself up in that place, he prayed to God that he might never return to a region inhabited by men. Now when he had dwelt there some few years, he was esteemed worthy to become a priest unto the brotherhood, for there were gathered together unto him about two hundred brethren. And these excellent things are said concerning him: that during the whole of the period of sixty years, wherein he was performing the ministrations of the altar, he never once went out of the desert, and that he never ate bread which he had not [earned by] the labour of his hands.

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CHAPTER LIII

OF JAMES THE LAME [AND OF PAPHNUTIUS CEPBALA]

NOW by the side of this Chronius, who is [mentioned] above, there used to dwell a certain man who was called James the Lame, and he was an exceedingly learned man; now both of these men knew the blessed Anthony.

And it came to pass one day that there happened to be there also Paphnutius, who is described as a man who watered gardens by machines, and who possessed the gift of knowledge to such a degree that he knew how to expound the Books of the Old and New Testaments without reading from them; and he was such a gentle man that his meekness overcame the gift of prophecy which was found with him; now the former was voluntary, and the latter was an act of Divine grace. And of this man it was said that he possessed spiritual excellence to such a degree that for a period of eighty years he did not own two tunics. Now when I and the blessed man Evagrius came to these men we desired to learn the reasons for the stumblings of the brethren and for their transgressions against the strict rules of the ascetic life.

And it came to pass in those same days that Chaeremon the anchorite departed from the world whilst he was sitting on his seat and holding his work in his hand.

And it came to pass that another brother was buried by a fall of earth when he was digging a well.

And another died of want of water as he was coming from Scete.

And in addition to these [we wished to learn] concerning the matter of Stephen, which ought not to be spoken about, for he fell into foul lasciviousness.

And [we asked] concerning Eucarpius, and those which concerned Hero the Alexandrian, and the Palestinian, and Ptolemy the Egyptian, who were in Scete. And we were asking among ourselves the question, “What is the reason why men live lives of this kind in the desert, whereby some receive injury mentally, and some are ensnared by lasciviousness?” Whereupon Paphnutius, that man of great learning, made answer unto us in the following words, saying, All the various things which take place in the world must be divided into two categories, for some happen through the direct Will of God, and the others by His permission only; the things which are wrought to the praise of God, especially happen by the direct desire of God, but all those which appertain to loss (or injury), and danger, and to matters which produce tribulation take place by the permission of God. Now permission ariseth from a fault on the part of the mind. For it is impossible for the man who thinketh rightly to fall into foul sins, or into the error which ariseth from the devils, for all of these take place through a corrupt intent (or disposition), and through the [love of the] approval of the children of men, and by the daring of the thoughts, [which] hope to make perfect spiritual excellence. Such men fall into reprehensible wickedness, and God permitteth them so to do, that they may be a help unto others, that when they feel the difference which hath come upon them through this permission, they may rememberthemselves and may turn again unto spiritual excellence, either that which existeth in the mind, or that which existeth in deeds. And sometimes it is the mind which sinneth, that is to say, when that sin which taketh place is committed with evil intent; and sometimes it is the deeds themselves which must be rejected, as, for example, when they are performed in a manner which is quite beyond everything which is right and seemly, and this latter case happeneth frequently. Thus a man of lust will, with corrupt design, give alms unto young women in order that he may fulfil his foul desire, even though at the beginning he may say, ‘It is a beautiful act for us to offer help to the maiden who is an orphan, and alone [in the world] and in misery.’ And again it may happen that a man may begin to do alms with a good and acceptable intent to those who are sick, or to those who have lost their riches and become poor, and that though he giveth his gift in a niggardly manner, and may murmur [at the expense] and wax wroth, his motive in giving will be found to be a right one. Now the deed is not [to be thought] equal to the motive. For it is right for the man who would shew mercy to make his gift gladly and with a good eye.”

And they also spoke the following: “There is a difference between the gifts which exist in various souls. Some of them possess keenness of mind, and some of them find it exceedingly easy and simple to acquire the habits of ascetic self-denial, or to do that which is difficult for other souls to do; but when a man maketh use of [his] gift of keenness of mind without a good object for so doing, or when he exerteth his faculty of performing things because it is easy for him to do so, or when men exercise the gifts which they have received, they do not ascribe, as would be right, the correctness of their spiritual excellences unto God, but to their own desire, and to their own keenness of mind. And those to whom it is sufficient to perform fair works are permitted by the Divine Providence to be caught in a snare, either by filthy deeds or filthy passions, or by the contempt or by the disgrace which cometh unto them from the children of men, so that through the shame and the contempt which [they receive] from the multitude they may little by little and by degrees cast away from them their boasting about the spiritual excellence which they imagine they possess.

For he who is inflated and unduly exalted at the keenness of speech [which he possesseth] doth not ascribe to God, as is right, such keenness, or the discovery of the knowledge which is from Him, but to his own training, forsooth, or to his own naturally keen disposition; [therefore] doth God remove from him the Angel of His Divine Providence, and the Angel being separated from him, this man is immediately vanquished by his Adversary, and he who was [unduly] lifted up in his keenness [of mind and speech] falleth into lasciviousness, or into some kind of filthy passion, because he was [unduly] exalted. And because he was lifted up, and because the witness of chastity hath separated himself from him, the things which are said by him become unworthy of credence, and those who fear God flee from the teaching of the mouth of the man who is in this condition, even as they would flee from a fountain which is full of leeches, so that there may be fulfilled that which is written, ‘Unto the sinner God saith, What hast thou to do with the Books of My Commandments? (Psalm 50:16.) For thou hast taken My covenant in thy mouth.’

“For in very truth the souls of those who are moved by passions are like unto fountains of divers kinds; the souls of gluttons and of those who live in impurity and drunkenness are like unto muddy springs; and the souls of those who love money and are avaricious are like unto wells which are full of frogs; and the souls of those who live in envy and pride, even though there be found in their nature a facility for receiving doctrine, are like unto wells which breed snakes, and which, even though their flow be continual, no man is able to drink from because of the bitterness of their manners and habits. And because of this the blessed man David asked and entreated God togive him three things: graciousness (orsweetness), knowledge, and instruction. [For without graciousness knowledge hath no use], and if a man whose manner of life is thus correct shall himself lift from off himself the cause of the permission [from God], which is boasting, and shall take upon himself humility, and shall recognize his true capacity, and shall not, at the same time, exalt himself over any man, and shall confess (or give thanks unto) God, the witness of knowledge will return unto him again.”

“Now this is the behaviour of spiritual excellence. For the spiritual words of a chaste mode of life do not permit to grow up together with them the parched spear-grasses, and ears of corn which have been smitten by the south wind (or drought), and which by reason of their appearance make men think they are full, whilst there is no [flour of] bread in them. Every lapse (or calamity) which taketh place, either through the tongue, or through some feeling, or through some action, or through the whole body, taketh place in proportion to the measure of a man’s pride, and by the permission of God, Who showeth compassion upon those who commit themselves to His Divine Providence. For if, in addition to their skill in ordering their speech and their keenness of nature, the Lord were also to testify to the beauty of their words by never permitting them to fall, the arrogance with which they would exalt themselves in impurity would probably surpass that of the devils.”

And the following also did these men of the house of Abbâ Paphnutius say unto us: “When thou seest evil deeds and acts, that is to say, the conversation of him who leadeth an evil life [and knowest] that they are fair and exceedingly plausible, remember the Devil who, [as we learn] from the Holy Scriptures, spake with Christ [St. Matthew 4:3ff.], and also the testimony which saith, ‘Now the serpent was the most subtle (Genesis 3:1) of all the serpents which were on the earth,’ and that it was by reason of his subtlety that destruction came upon him, because he possessed no otherquality of excellence which attached itself closely to his cunning. For it is meet that the believing man who feareth God should ponder upon that which God giveth unto him. And let him speak that which he meditateth, and let him do that which he speaketh. For if to the asseveration of words there be not attached a brotherhood in acts and deeds, it is bread without salt, which cannot be eaten, lest digestion be disturbed, even as the blessed man Job said, ‘Can the thing which is insipid be eaten without salt? Or, is there any taste in the juice of the ox-tongue plant?’ (Job 6:6.) Even thus polished words possess no savour whatsoever unless they be made complete by works.

Now therefore there is one kind of permission which hideth spiritual excellence in order that it may be revealed, as, for example, that of Job concerning which God made known when He said unto him (Job 40:8ff.), ‘Blame not My judgement, and think not that I have done these things unto thee for any other reason than that it might be known that thou art righteous. Thou wast known unto Me because I see secret things, but thou wast not revealed unto the children of men, because they thought that thou didst care exceedingly for riches that thou mightest make perfect Mypleasure; it was for this reason that I brought upon thee the trial of stripping thee of thy riches so that I might shew them thy gratitude towards Me, and thy patient endurance.’

“And there is another kind of permission [which God giveth] in order to drive out pride (or arrogance), as in the case of Paul, for the blessed Paul was permitted by means of distractions and a goad, and he fell into divers tribulations, and he said, ‘There hath been given to me a goad in my flesh, a messenger of Satan, (2 Corinthians 12:7) to buffet me so that I may not be [unduly] exalted,’ lest through the superfluity of the revelations, and signs, and gratifications [of the spirit], and prosperity and honours which were found with him, he might become lax and fall into arrogance. And the paralytic was permitted because of sin, even according to what our Redeemer said unto him, ‘Behold, thou art whole; sin no more’ (St. John 5:14). And Judas was permitted because he held money (St. Matthew 27:5) in greater esteem than life, and because of this he hanged himself. And Esau (Genesis 25:32) was permitted, and he fell into filthy desire because he honoured the dung of the bowels more than the divine birthright. Therefore, because the blessed Paul understood all these things, did he say concerning men, ‘Because they have not decided within themselves that they will know God, He hath delivered them over unto an empty understanding so that they may work that which is unseemly’ (Romans 1:21–28). And concerning other men who think that the knowledge of God is in them, together with the corrupt mind which they possess, he said, ‘Because they have known God, and have not praised Him as God, and given thanks unto Him, He hath delivered them over unto the passions of disgrace.’ ”

Therefore from these things it is meet that we should know that it is impossible for a man to stumble and fall into filthy desire without the permission of the Providence of God.

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CHAPTER LIV

OF THE BLESSED MAN SOLOMON

NOW I went about in Antinoë of the Thebaïd for a period of four years, and I learned concerning the whole of the system of the religious houses which were there; for there dwelt by the side of the city about twelve hundred men, who worked with their hands, and who lived the life of spiritual excellence. Among these there was a number of solitary monks who shut themselves up in caves, and among them was one who was called Solomon; he was a chaste and humble man, and unto him was given the gift of patient endurance. He used to say that he had passed fifty years in the cave, during which time he had fed himself by means of his labour, and he could repeat the Scriptures by heart.

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CHAPTER LV

OF DOROTHEOS THE PRIEST

AND there was Dorotheos, a priest, who used to live in a cave, and he possessed more goodness than many men, and led a spiritual life of high excellence; now he had been held to be worthy of consecration to the priesthood, and he performed the offices thereof for the brethren who dwelt in the caves. Unto this blessed man Melania the Less, the kinswoman of Melania the Great, concerning whom we are about to speak later, sent five hundred darics and begged him to spend them on behalf of the brethren [who were there]; buthe only took three of them, and then sent the remainder to the wandering monk Diocles, a man of knowledge and understanding, saying, “O our brother Diocles, thou art wiser than I am; I am not equal [to spending these]”; and having taken them Diocles was able to spend them wisely on those whom he knew of a certainty to be in want.

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CHAPTER LVI

OF DIOCLES

THIS man Diocles was originally [one] of those who were greatly skilled in grammar, but afterwards he became learned in philosophy. And having arrived at the period of the twenty-eighth year of his life, he was called by the Grace of God, and he departed and removed himself from the house of instruction, and delivered himself over to the promise of Christ; and having dwelt in caves for the space of thirty-five years, he said unto us, “The mind which removeth itself from the meditation of God falleth into lust.” Now he used to say that lust was that of a savage, animal, and bestial character, for he said unto us, “The mind which falleth away from the meditation of God becometh either a devil or a beast”; and we asked him to explain this saying unto us, and he did so, and said, “The mind which maketh itself to be remote from the contemplation of God must, perforce, be delivered over either to the devil of lust, who leadeth [it] into lasciviousness, or to the evil devil of wrath, wherefrom are produced the animal passions.” And he said, “The feeling of lasciviousness is a bestial thing, but the feeling ofwrath appertaineth to the devil.” And making answer l said unto him, “How is it possible for the human mind to be with God continually and uninterruptedly?” And he said, “The mind of that soul which liveth in the thought or the fear of God, no matter what it may be, is with God.”

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CHAPTER LVII

OF THE BLESSED MAN KAPITON

NOW by the side of this man there used to dwell Kapiton, a man who had been formerly a thief, and he had lived in holes in the rocks for fifty years, [at a place] which was about four miles from Antinoë; he never went down from his cave, not even to the river Nile, for he used to say that he was unable to meet in the congregation of the children of men him that still fought with him, namely, his Adversary.

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CHAPTER LVIII

OF THE MONK WHO FELL

AND by the side of these blessed men I saw a man who also had made himself remote from the world, and he dwelt in holes in the rocks even as did they; now this man was mocked at by the devil of vainglory, and by the visions which he saw, and he was deluded (or snared) by things which appeared to approach him and then wandered away. And he was lacking in mind, even as it is written, “Being exalted in his dreams he pastureth spirits and pursueth after a shadow”; now he was chaste in his body, perhaps owing to the length [of his years], or perhaps through vainglory, yet through the matters of spiritual excellence he destroyed his understanding, and he was corrupted by empty and polluted glory, and because of this he departed from the straight road of the ascetic life.

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CHAPTER LIX

OF THE BLESSED MAN EPHRAIM, THE DEACON OF THE CHURCH OF EDESSA

A CERTAIN man among the holy Fathers saw in a dream the company of the holy angels who came down from heaven by the commandment of God, and one of them held in his hand a roll which was written on the inside and on the outside; and the angels said unto each other, “Who is fit to be entrusted with this thing?” Then some of them mentioned one man and others another, and others answered and said, “Verily these [whom ye mention] are holy and righteous, but they are not sufficiently [so] to be entrusted with this thing.” And having reckoned up many names of Saints, they finally said, “No man is fit to be entrusted with this thing except Ephraim”; and then they gave the roll to him. And when he had stood up in the morning, he heard that they were saying, “Behold, Ephraim teacheth, and [his words] flow from his mouth like [water from] a fountain”; then the old man who had seen the vision knew within himself that the things which were proceeding from his lips were of the Holy Spirit.

Now therefore this Ephraim, who was [one] of those who had been held to be worthy of mention by the saints, travelled along the spiritual road nobly and straightly, turning neither to one side nor the other of the straight path; and he was held to be worthy of the gift of the knowledge which he possessed naturally, and subsequently he received the knowledge which enabled him to utter divine things, and perfect blessedness. Thus he lived throughout the period of a certain number of years a life of chastity, and stern asceticism, and contemplation, and he edified all those who thronged to visit him, each according to his peculiar needs; and finally he compelled himself to go forth from his cell for the following reason, namely, a mighty famine lay over the city of Edessa. For having compassion on the creatures of the human race which was perishing and being destroyed, he spake unto those who were heaping up grain in the store houses, for he saw that they were wholly without compassion, saying, “How long will ye refuse to bring into your memories the lovingkindness of God? How long will ye allow your wealth, which is corruptible, to be the means of the accusation and condemnation of your souls?” Then they took counsel, and said unto him, “There is no man whatsoever whom we can trust to relieve the wants of those who are dying of hunger; for all the people are crafty and they act in a lying fashion concerning affairs” [of this kind]. Then Ephraim said unto them, “What manner of man do ye imagine that I am?” Now his character was held in the highest esteem by every man [in the city], and every man knew that he acted according to the truth and not falsehood. And the people said unto him, “O man, we know that thou art God”; and he said unto them, “Put your trust in me, then, and give me [the means of relieving] this distress, for behold, for your sakes, I will set myself apart to become the keeper of a house for receiving strangers.” And he took money, and he began to fence off in the streets places which were suitable for his purpose, and he provided with great care three hundred beds, some of which were intended for use in the burial of those who were dying, and others were intended for those who, it was thought, would live; and, in short, he brought in from the villages which were outside the city all those whom famine had stricken, and put them to bed, and every day he performed for them with the greatest possible solicitude the constant service of which they were in need, [paying for the same] with the money which came to him, and he rejoiced by means of those who supported him in the matter.

And it came to pass that, when that year of famine had been fulfilled, and there arrived after it a year of abundance, and every man departed to his house, inasmuch as he had nothing else to do he went into his cell; and after a period of one month he brought his life to a close, God having given him the opportunity whereby he might be crowned at the end of his life. Now he left behind him many books, and writings of various kinds, which were worthy of being preserved with the greatest care. It is said concerning him that when he was a youth he saw a dream, that is to say a vision, wherein a vine grew up out of his tongue, and it increased in size, and filled the whole of the space which was beneath the heavens, and was laden with grape clusters in rich abundance; and all the feathered fowl of the heavens came and ate of the food thereof, and all the time they were eating the grape-clusters were increasing both in numbers and in size.

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CHAPTER LX

OF INNOCENT THE PRIEST

CONCERNING the mattersof the blessed priest Innocent, who [lived] in the Mount of Olives, I think that thou must have heard from many people, but thou mayest also learn from us not a few things, for we lived with him for a period of three years. Now therefore this man was exceedingly simple, and he was [one] of the nobles of the palace in the kingdom of the Emperor Constantine; he withdrew himself from the partnership of marriage, but he had a son whose name was Paule, who served in the household [of the Emperor]; and this son was caught in a transgression with the daughter of a certain priest, and Innocent was exceedingly wroth with him. Then Innocent made entreaty unto God, saying, “O our Lord, give thou unto him such a spirit that he will not be able to find time to sin in the lust of the body,” for he thought that it would be better and more excellent in every way for his son to be delivered over to a devil rather than to fornication. And this actually came to pass to the youth, and he liveth to this day in the Mount of Olives loaded with irons, and admonished by a devil. Now this man Innocent, the father of Paule, because he was of a most merciful disposition—though if I were to tell [the whole truth] I should say that he appeared to me to be lacking in sense—on very many occasions stole [things] and hid them from the brethren, and gave them unto those who were in want; but he was a simple man and had no wickedness in him; and he was held to be worthy of the gift [of the possession of power] over devils.

For a certain maiden, in whom was a devil, came unto him, and whilst we were looking at her the devil smote her, and threw her down upon the ground and made her body to writhe and twist about; and when I saw [this] I wished to dismiss that maiden in order that she might go to her mother, because, on account of the cruelty (or violence) of that devil, I thought that she could never be healed. And whilst I was pondering those things the old man Innocent came, and he saw her mother standing, and weeping, and tearing her face with her nails, and plucking out her hair, because of the great madness, and the gnashing of the teeth, and the contortions of her daughter. When, therefore, that blessed old man saw her, his mercy revealed itself because he was grieved on account of her tribulation, and he took the maiden, and went into his martyrium, which he himself had built, and wherein was preserved a blessed [relic] of Saint John the Baptist, and having prayed there and made supplication unto God from the third unto the ninth hour, he gave the maiden [back] to her mother, and she was healed on that day, and he drove away from her the devil and [his] struggles [with her]. Now the strugglings and contortions of the maiden were such that when she spat, she spat upon her side [instead of away from her]; to this extent was her body twisted.

And, again, a certain old woman lost a sheep, and she came to him weeping [about it], and he took her, and said unto her, “Shew me the place where thou didst lose it”; and they came, therefore, to a place which was near the grave of Lazarus, where he stood up and prayed. Now certain boys had stolen the sheep and had already killed it. And Innocent having prayed, and the boys being unwilling to confess that the flesh of the sheep was buried in a vineyard, a raven suddenly appeared, though wherefrom no man knoweth, which had taken a piece of flesh from the carcass, and stood over the place where it was; and when the old man saw this he perceived that the sheep was buried there. Then those boys fell down and did homage to him, and they confessed that they had taken the sheep, and paid the price thereof to its mistress.

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CHAPTER LXI

OF THE BLESSED ELPIDIUS

IN those caves which, in ancient times, certain men had hewn out of the rock in the valley of the river near Jericho, wherein those who had fled from before Joshua, the son of Nun, had gone up and hidden themselves, there dwelt Elpidius; now he was a Cappadocian, who had been converted in the monastery of Timothy the Chorepiskopos, and he was a wonderful man and was also held to be worthy of consecration to the priesthood. And he came and dwelt in one of these caves, and he shewed such patient persistence in his self-abnegation, that he surpassed and eclipsed many [thereby]; for he followed for five and twenty years his rule of life, and during that time he only ate food on the Sabbath day, and on the First Day of the week, and he dwelt like the chief and the king of the bees among the cells of the whole brotherhood. And he used to rise up continually during the night and pray; and I myself also dwelt with him. And he made that mountain to be so peaceful and to contain so many inhabitants that it resembled a city, and during the night season a man might see the various works, and the labours of all kinds which appertain to the ascetic life, being performed there. One night, when this man Elpidius was reciting the service, now we were with him, a scorpion stung him, and he crushed the insect, without either leaving the place where he was or being in any way moved as a man usually is when he is suffering from the sting of a scorpion. And one day as he was holding in his hand a vine branch, a certain brother took it away from him; and as he was sitting by the side of the mountain, he dug a hole and pushed the vine branch into it, like a man who is planting [vines]; and although it was not the time for planting, the vine branch sprouted, and grew very large, and spread its branches abroad until it covered the whole church. Now the name of that brother was Ænesius, a wonderful man.

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CHAPTER LXII

OF THE BLESSED MAN EUSTATHIUS

EUSTATHIUS was a brother of Elpidius whom [we have mentioned] above, and this man followed so strenuously after the acquisition of impassibility, and made his body so dry (i.e., emaciated) by the labours of vigilant prayer, that the [light of] the sun could be seen between his ribs. And of him the following story is told by the brethren who were continually with him, that is to say by his disciples: He never turned himself towards the west, because close by the side of the door of his cave was a mountain which, because of its mighty bulk, was very hard [to ascend]; and he never looked at the sun after the sixth hour of the day, because the door of his cell was hidden by the shadow of the mountain so long as the sun was declining towards its place of setting. And moreover he could never see those stars which appear in the western part of the sky, and for five and twenty years from the time when he entered the cave wherein he dwelt he never went down from the mountain.

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CHAPTER LXIII

OF THE BLESSED MAN SISINNIUS

NOW this holy man Elpidius had a certain disciple whose name was Sisinnius, who was a slave by birth, though a free man in the faith; by race he was a Cappadocian, and it is necessary that we should make known the fact that he was so, for the sake of the glorifying of Christ Who hath made us worthy to be accounted His kinsmen, and to be exalted to that true family, which is full of happiness, of the kingdom of heaven. Now therefore when this man Sisinnius had passed some time with Elpidius, and had struggled to lead the ascetic life strenuously for a period of seven years, he at length shut himself in a grave for three years, and he endured such privations therein that neither by day nor by night did he sit or lie down, and he never went out here from. And this man was held to be worthy of possessing the gift of authority over devils, and now that he hath come into his own country he hath been held to be worthy of the gift of the priesthood; and he hath made congregations of men and of women, which, according to a sure testimony, lead lives of purity and chastity. He hath trampled upon the lust which is in men, and he hath bridled the voluptuousness of the women, so that there hath been fulfilled that which is written, “In Christ Jesus there is neither male nor female” (Galatians 3:28). And he was also a great lover of strangers and of voluntary poverty, which was a reproach unto those who were rich and miserly.

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CHAPTER LXIV

OF THE BLESSED GADDAI (GADDANUS), THE PALESTINIAN

AND I saw a certain old man whose name was Gaddâi, who lived without a shelter all his days in the places which were by the side of the Jordan. On one occasion the Jews rose up against him in fierce hatred (or zeal) by the side of the Dead Sea, and they drew the sword against him, and one of them took up a weapon to smite him, when the following great and wonderful thing was wrought upon the man who dared to lift up a sword against the blessed man: the hand of the man who had drawn the sword withered immediately, and the sword itself fell upon the ground.

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CHAPTER LXV

OF THE BLESSED MAN ELIJAH

AND there was in this place a solitary monk called Elijah who used to dwell in a cave, and he passed his life in performing the works of spiritual excellence, and was worthy of praise. One day, when a great many of the brethren thronged to him—now his [dwelling-place] was a cave—he lacked bread, and he made apologies [to us] because he was troubled on account of the insufficiency of the bread. Now therefore, when the brethren went into his cell they found three loaves of bread, and when twenty men had eaten and were satisfied, there still remained one loaf which, one said, satisfied him for five and twenty days.

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CHAPTER LXVI

OF SABAS, THE LAYMAN OF JERICHO

AND there was a certain layman from Jericho whose name was Sabas, and he had a wife, and this man loved the monks so much that during the night season he used to go round about in the desert, and pass by the cells of the solitary monks therein, and outside the cell and habitation of each one of them he would set down a bushel of dates and vegetables, which would be sufficient for his wants, for the monks who lived by the side of the Jordan did not eat bread, and thus this man Sabas supplied the wants of the monks. One day as he was carrying along a load [of food] for the usual needs of the monks, through the operation of the Evil One, who is the Adversary of the monks, a lion met him, which terrified him, and wished to make him to cease from his ministrations to those holy men, and schemed to prevent him from performing his benevolent intent for their comfort. And the lion having overtaken him about a mile from the place where the monks were, and having seized him by his hand in order to turn him aside from his business, He Who by the hand of Daniel shut the mouth[s] of the lions, shut the mouth of this lion also (Daniel 6:22; Hebrews 11:33), and the beast did this lover of alms no harm whatsoever; and although the lion was exceedingly hungry he only took a very little of the things which Sabas was carrying for the old men, and then he departed. And it is manifest that He Who gave this man his life also satisfied the hunger of the lion.

[Stone]

CHAPTER LXVII

OF THE BLESSED MAN SERAPION OF THE GIRDLE

AND again there was a certain blessed man whose name was Serapion, who was called Serapion of the “girdle,” because during his whole life he neither put on nor was clothed with anything except the girdle wherewith he was girt about; and he led a life of the strictest self-denial and poverty. And though he was a wholly unlearned man he could repeat all the Scriptures by heart. And by reason of the greatness of his self-denial and the repetition of the Scriptures he was unable to live in a cell, because he could not make use of anything which belonged to [this] world; but he went round about at all seasons and taught the multitudes, and he sold himself voluntarily, and he preached, and taught, and turned many people unto God. And this form of self-denial was of his own choosing, and [it was by such means as this that he made] his preparation [for heaven]; now there are very many ways of leading a stern life of self-denial. And many of the venerable fathers relate concerning him that on one occasion he took a fellow monk, who sold him to some comic actors for twenty dînârs in a city of the heathen, and having received these dînârs he tied them up [in a bag] and sealed them, and kept them carefully; and then he became subject to and ministered in all humility to those actors who had bought him until he had taught them and made them Christians, and had freed them from following the business of the theatre. And he never ate anything except dry bread and water, and his mouth never once ceased from uttering [the words of] the Scriptures.

Now the man [who was the master of the actors] was the first to become converted and enlightened by the word of God, and the next was his wife, and finally their whole house was converted. During the first years after the actors had bought him, and when they did not know who he was, he used to wash their feet with his hands, and having taught them and baptized them he made them to be remote from their occupation in the theatre, and they led a God-fearing life in all righteousness; and they held him in reverence, and honoured him, and marvelled at his radiant life. Finally they said unto him, “Come, O our brother, we will set thee free from this servitude, even as thou hast set us free from the slavery of heathenism.” Then he answered and said unto them, “Since God hath helped [me], and your souls have been set free and they have life, I will tell you my story (or thing) and my contending. I undertook this kind of work in order that your souls might have life. By race I am an Egyptian, and a free man [but] I am a monk [vowed] to self-denial and poverty, and for the sake of our Lord I sold myself to you in order that your souls might be set free from the impurity of this world; since now our Lord hath worked through my meekness, and your souls live, take your gold, and I will go to another place, so that I may be able to benefit others also.” And they begged and entreated him, saying, “Remain with us, and thou shalt be unto us a father and a master, and a director”; but he would not hearken unto their entreaty. And again they answered and said unto him, “Give the gold to the poor, and let it be a pledge of life for us; and we entreat thee to see us if it be only once a year.”

Then, this man having gone round about came to Hellas, and stayed in Athens three days, and no man gave him a morsel of bread; now he carried nothing with him, neither purse, nor wallet, nor head-cloak, nor anything whatsoever. And when the fourth day had come, he waxed exceedingly hungry, and he went and stood up upon a certain high place where all the free men of the city were gathered together, and he began to clap his hands, and to cry out with a loud voice, saying, “O men of Athens, send [help].” And at [the sound of] his voice they all marvelled, and the free men and the soldiers ran to him, and said unto him, “What aileth thee? Whence comest thou? What hath happened unto these?” Then he answered and said unto them, “By race I am an Egyptian, and being a long way from my true country I have fallen into the hands of three creditors; now two of these have departed from me, having taken that which was theirs, and now they have no debt against me about which to chide me, but the third will not leave me.”

And the philosophers made enquiries of him who these creditors were, and they said unto him, “Shew us who thy creditors are, and who it is that is afflicting thee, and we will entreat them [to desist]; shew us who they are, so that we may help thee.” And he answered and said unto them, “From my youth up the love of money, and fornication, and the appetite of the belly have oppressed me; from the first two of these, that is, the love of money and fornication, I have been freed, and they no longer oppress me, but I am wholly unable to set myself free from the appetite of the belly. Behold, it is now the fourth day since I have eaten anything and the belly constraineth me, for it demandeth that which is its usual debt, and unless this debt [be paid] I shall not be able to live.” Then certain of the philosophers thought that he had schemed this crafty device in order that he might gain some benefit, and one of them took a dînâr and gave it unto him, and having taken it he spent [part of] it in buying bread in their presence; and he took one [loaf of] bread, and straightway departed from the city, and did not come back to it again. Thus the philosophers knew that he was indeed a wonderful man, and they paid the price of the loaf of bread which he had taken, and received back the dînâr.

And having departed to another city he heard there concerning a certain other man, who was the chief of the whole city, and who was a Manichaean, with all his house, and who had several associates [in the city]. Then the monk, according to his former plan, sold himself to this Manichaean, and in two years he was able to turn this man and his wife [from their error], and to bring them into the Catholic Church; and after they had learned who he was, they never again regarded him as a slave, but they honoured him as a father, and as a master, and they ascribed praise unto God.

And on another occasion he determined to go to Rome, and he embarked in a ship which was going thither that he might go with them (i.e., with the sailors). Now when the sailors of the ship saw that he boldly embarked in the ship carrying nothing with him, neither bread, nor anything [else], nor provisions for the journey, they thought that one of their number must have taken his baggage and placed it in the ship, and because of this thought they received him unquestioningly. And having embarked, when the sailors had sailed from Alexandria [a distance of] about five hundred stadia, each one of those who were sitting in the ship began at the time of sunset to eat, and the sailors also ate in their presence; and they observed that the monk did not eat on the first day, and thought that [he did not do so] because of sea-sickness, and thus also was it on the second day, and on the third day, and on the fourth day. Now on the fifth day, whilst all those who were on the ship were eating their meal he sat in his place and was silent, and as they were looking at him they said, “Why dost thou not eat?” and he replied, “I have nothing [to eat].” Then they began to make enquiries and to cry out among themselves, “Who among you has taken his things, or his provisions for the way?” And when they saw that no man had taken anything from him [they began to] dispute with him, and to say unto him, “O man, how is it that thou hast embarked on the ship without provisions and money? Where wilt thou obtain the money to give us for thy passage?” And he said unto them, “I have thought nothing whatsoever about it, [for] an Egyptian has no anxious care about anything; but carry me back whence ye took me and cast me out [if you wish].” Noweven if he had given them one hundred dînârs they would not have been able to take him back [to Alexandria], and he therefore remained in the ship, and they fed him until he arrived in Rome. And having come to Rome he made enquiries and learned what monk or nun was there, and he found Rumnîn (or Dômnîn), the disciple of Evagrius, whose bed, after his death, cured every kind of sickness. And having seen him, and spoken with him he was greatly edified by him, for he was a man who was greatly skilled in the labours of the ascetic life, and in speech, and in knowledge, and he learned from him what monk, and nuns were in Rome, in order that he might see them.

[Here some editor of Palladius remarks, “In another manuscript the following is written”:]

And the venerable fathers relate concerning him that he once heard that there was in the city of Rome a certain nun who led a life of the strictest seclusion, who had never seen a man, and who used to think concerning herself that she was perfect. Then this blessed man threw himself into a ship and came to Rome, and having learned where she lived he went and spake with the old woman who ministered unto her, and said unto her, “Get thee in and say unto the virgin, I desire to see thee most eagerly, because God hath sent me unto thee”; and he waited two days and then saw her. And when he saw her he said unto her, “Sit thee down,” and she said unto him, “I will not sit down, but will depart.” And he said unto her, “Whither goest thou?” and she said unto him, “To God.” And he said unto her, “Art thou living or dead?” And she said unto him, “I believe, by God, that I am dead, for who that liveth in the body is not able to depart [therefrom]?” And he said unto her, “If thou art dead, as thou sayest, do thou that which I do”; and she said unto him, “Tell me what can happen, and I will do it.” And again he said unto her, “To one who is dead unto the world it is easy to do everything except commit sin,” and he further said unto her, “Come down, and get thee out of thine house”; then she said unto him, “I have not gone out of it for five and twenty years, why should I go out of it now?” And he said unto her, “If thou art indeed dead unto the world, and the world is dead unto thee, it is the same thing unto thee whether thou goest forth or dost not go forth; come, get thee out.” And she went out.

And after she had gone forth, she followed him to a certain church, and he said unto her in the church, “If thou wishest me to believe that thou art dead to the world and art not alive, in order that thou mayest be pleasing unto the children of men, do what I do, and then I will believe thee, and I shall know that thou art a dead woman, even as thou sayest.” And she said unto him, “Tell me what it is meet for me to do, and I will do it.” Then he said unto her, “Cast off thy garments and put [them] on thy head, and walk through the midst of the city, and I will do likewise, and will go in front of thee in this guise.” And the nun said unto him, “I should offend many folk by such a remarkable act as this, and then they would say, ‘This woman hath gone mad, and hath a devil.’ ” And he said unto her, “What need hast thou to consider [their words] even if they should say, ‘She hath gone mad, and hath a devil?’ For, according to what thou thyself sayest, thou art a dead woman unto them.” And the nun said unto him, “If there be any other thing [except this] tell me, for I cannot come to such a measure of disgrace as this.” Then he said unto her, “Do not imagine in thy mind that thou art more perfect than anyone else, or that thou art dead to the world; for I am far more dead to the world than thou art, and I can show thee that I am indeed so, and that I can boldly do this thing without [feeling] shame or disgrace.” Then having broken her spirit and humbled her pride, he departed from her. And there were many things of the same kind which this same Serapion did in the world, for he despised both worldly shame and the glory which passeth away; he died at the age of sixty years, and was buried at a good old age, being adorned with all virtues.