For if " a man bringeth thee something of his own accord and thou "hast no knowledge about it, in this manner the thing is "his; but if thou hast borrowed something, either from a monk " or from a man in the world, and he refuseth to take it back, " it belongeth to thee and thou mayest do what thou pleasest "with it. "
408. Abba Joseph related that Abb& Isaac said, " I was on " one occasion sitting with Abba Poemen, and I saw that he " was in a state of great stupefadlion, and because I possessed " some influence over him, I offered entreaty to him, saying, " 'Father, where is thy mind?' And after I had pressed him " greatly, he answered and said, ' My mind was in the place " 'of the Crucifixion, where the holy woman Mary, the God- " 'bearer, was standing and weeping by the Cross of our " 'Redeemer, and I was wishing that I might at all times " 'feel thus.'"
409. They used to say that Abba Sisoes the Theban was wont to dwell among the reeds of Ars£nt&, where there was, at some distance from him, an old man who was sick; and
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when he heard [of it] he was distressed, for he fasted two days at a time, and that day was the day on which he ought not to eat. And he said in his mind, " What shall I do? For " perhaps the brethren will compel me to eat, and if I wait [to " go to the old man] until to-morrow perhaps he will be dead. " I can only do this. I will go, but will not break the law and "eat"; so he went, and he ate not, and he did not break the rule of life which [he observed] for God's sake.
410. They used to say that Abb& Netir£, who was the dis- ciple of Abbd Sylvanus, and who dwelt in his cell in Mount Sinai, trained his body, and exercised it in ascetic labours with moderation; but when he was called by force to the episcopacy, he afflicted himself with stern and laborious works. And his disciple said unto him, " AbbA, when we lived in the " desert thou didst not lead such a life of abstinence and self- " denial as thou now doest"; and the old man said unto him, " There I had the desert, and silence, and poverty, and I only "had to direct my body in moderation so that it might not "become ill; but here I have the world, and I must vex my " body so that it may not be caught by any lust whatsoever, " and that I may not lose my labours."
411. They used to relate that Abbd Poemen and the breth- ren at one time worked with their hands, but he could not sell their work; and they were distressed because they had no one to buy their work; and one of the brethren, who was a friend of theirs, went to a certain believing merchant and informed him of the matter. Now Abbd Poemen [always] refused to ac- cept anything from any man, so that he might not be entreated
[for alms] by the multitude. And when the merchant heard about their need], because he wished to do something for the old man, he made the excuse that he was in need of [the kind] of work [which they did], and he bought a camel and carried away the work as if he had been in need of the same; and the brother who had told the merchant came to Abb£ Poemen, and hearing that the merchant had come and carried away what they had to sell, he said before Abb£ Poemen, "Verily, " O father, the merchant hath taken [the work] away, although "he did not want it." Then Abb& Poemen said to Abbi Job, his brother, "Arise, stop the camel, and bring him back, for " if thou dost not do so Poemen will not dwell here with you. " For I do not wish to wrong any man by making him un- necessarily to suffer loss on my account, and to take my "profit." And the brother departed and brought the camel back with great difficulty, and then Abb& Poemen was per- suaded to stay with them, and when he saw [the camel] he rejoiced as one who had found a great treasure.
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412. A certain stranger came to Scete, and brought there much gold, and he entreated the priest that it might be given to the brethren, and the priest said unto him, "It is useless to " them"; and having entreated him many times, and the priest not consenting [to this], the man laid the gold down openly at the door of the church. And the priest said, "My brethren, " if any man hath need let him take [some]," but they refused to touch it, and some of them would not even look at it. Then the priest said unto him, "God hath accepted thy gift, go, and give " it to the poor"; and having been greatly helped he departed.
413. On one occasion the steward of Scete went up to Con- stantinople, and the Emperor seeing him asked him how the fathers in Egypt were; and the steward did homage, and an- swered and said to the Emperor, "Behold, they eat each other, " and live." Now when the Emperor heard this, he marvelled, and asked him, "What is the meaning of 'They eat each " 'other?*" And the steward said, "The meaning of 'They eat " 'each other' is this: — When it happeneth that one of them " is going to die, he commandeth that whatsoever he hath shall " be given to various men according to their needs; and simi- "larly when a man worketh he bringeth [the results of] his "labour, and refresheth all the brethren therewith, and in "this way they live." The Emperor said unto him, "Verily " blessed are ye, for ye are saved and freed from the cares of " the world, and also from the judgement of Gehenna. We, on " the other hand, are troubled by the cares of the world, and " Gehenna is prepared for us because of our sins."
414. They used to say of Abbd Betimius that, when [the brethren] were coming down from the harvest to Scete, they brought down as a gift for the brethren who were there a jar of oil, which contained the measure of a kestd, and was sealed with plaster. And at the return of the period the year following when they were going to the harvest, they brought everything which was of benefit to the church; and Abbd Betimius made a small hole with a needle in the vessel of oil, and poured out a little for himself, and thought that he had done some great thing in not having consumed the whole of the oil which was in the vessel. And when the brethren brought their vessels with the plaster coverings intact and the vessels themselves unopened, whilst his vessel had been perforated, he stood there full of shame, just like a man who thinketh that he hath been found [committing] fornication.
415. There was a great and holy man who used to dwell in the inner desert, in a state of glorious ascetic excellence, and the gifts of casting out devils and of healing the sick had been given to him by God, and he used to work great miracles in
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415. There was a great and holy man who used to dwell in the inner desert, in a state of glorious ascetic excellence, and the gifts of casting out devils and of healing the sick had been given to him by God, and he used to work great miracles in
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the Name of Christ, and the beasts also made themselves sub- ject to him at his command. For it chanced on one occasion when he was journeying in the desert that he saw a herd of wild asses feeding, and he said unto them, "In the Name of ' i our Lord Jesus Christ, let one of you come hither "; and one of them came, and crouched before him very gently, and the blessed man mounted him and sat upon him, and the animal carried him whither he wished to go.
416. One day when the blessed Anthony was sitting in the desert with the brethren about him, suddenly there fell upon him a state of stupor, and be became exceedingly sad and sorry, and he bent his knees and prayed; and when, after a long time, he stood up, he wept and groaned, and the old man began to pluck out his hair, and to throw it away. Now when the brethren saw him weeping they entreated him to tell them what he had seen; and he answered and said unto them, "A "great pillar hath fallen this day from the church." Now he spake concerning that holy man who had fallen from his rule of life. And he sent to him straightway two brethren to see what had happened and to comfort him, and when the holy man sawthem, he wailed and cried, and took dust and cast it upon his head, and he fell down before them, saying, "Go ye and say to " Abbi Anthony, 1 Pray for me that ten days may be given me " ' to live, and I believe that I shall repent'"; but he died be- fore five days had passed, and did not remain long enough to offer up repentance for his sin.
417. There was a certain man of noble rank who sold every- thing which he had, and divided [the money] among the poor and the strangers, and he shaved his head and went and dwelt in a monastery; now there remained to him a remnant of his possessions sufficient for his wants. And after a little time, when he had obtained freedom of speech, he began to be proud and to exalt himself above the other brethren, saying, "They "lack education, and the knowledge of learning"; and the blessed M&r Basil, the Bishop, sent him a message in a letter, saying, "Thou hast lost the great name which thou hadst in " the world, for thou wast called 'nobleman', and thou hast " not become a monk."
418. Abb£ Gregory made an answer against the thoughts and said to the brethren, "My brethren, inasmuch as we have " passed the measure of children, let us cease from the mind " of children, that is to say, let us free ourselves from the care- "less habits of filthy lusts; for it would be a shameful thing "for us if, since childhood hath passed from us, and old age " hath come upon us, the things of shame had not also passed " away from us."
flfcuesttons an& Hnswers on tbe ascetic IRule
419. They used to say that when AbbaMacarius was walking in the desert, he went and found a beautiful spot which was like unto the Paradise of God ; and there were in it fountains of water, and numerous palm trees, and trees of various kinds which bore fruit, and when he had come and told the brethren about it, they begged and entreated him to go and settle them there. Then the old men, the aged members of the congregation, who led lives of stern labour, entreated them not to leave their place, and they said, "If pleasure and delight be found in that "spot, and if a man may live therein without vexation and "labour, what pleasure and delight do ye expedfc to receive "from God? Nay, it is right for us to endure the hardness " of this place wherein we dwell, and to suffer tribulations so " that we may enjoy pleasure in the world to come." And when he had said these things the brethren were restrained and de- parted not.
420. There was a certain holy man who used to see visions, and he told the following story, saying, "Once when I was "standing up in prayer, I heard a devil complaining in the "presence of his companion, saying, '1 am [suffering] great " 'labour and trouble.' And when the other devil asked him so "that he might learn from him the cause of his trouble, he " said to him, 'This is the work which hath been handed over " 'to me. When I have carried these monks, who are in Jeru- " 'salem and its neighbourhood, to Mount Sinai I have to " 'bring those who are in Mount Sinai to Jerusalem, and I " 'have no rest whatsoever.'"
When I have carried these monks, who are in Jeru- " 'salem and its neighbourhood, to Mount Sinai I have to " 'bring those who are in Mount Sinai to Jerusalem, and I " 'have no rest whatsoever. '"
421. There was a monk who lived in a cell, far away in the desert, and this monk had a brother who lived in the world, and whose end was nigh, for he had to die ; and he sent a message to the monk, saying, "For God's sake do an a<St of " grace, and come that I may see thee before I die." And when the monk heard [this], he shut the door of his cell, and set out to go to him, and as he was travelling through the desert, he saw an old man sitting on the wayside mending nets ; now this old man was the Calumniator, who was making ready his snares to catch in them those who were journeying on the road of spiritual excellence. And he was exceedingly anxious to overthrow that brother, and to trip him up by his snares, for he had not only never allowed his foot to become entangled in the meshes of his nets, but he had also slit in pieces and destroyed his pitfalls through the remembrance of God. Now the monk did not know that the man who was sitting by the roadside mending his nets was Satan, and he said unto him, " Why art thou sitting here in this parched desert? And what "art thou doing here?" The Calumniator said unto him, "I
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Now the monk did not know that the man who was sitting by the roadside mending his nets was Satan, and he said unto him, " Why art thou sitting here in this parched desert? And what "art thou doing here? " The Calumniator said unto him, "I
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" am mending my nets wherewith I wish to catch the gazelle "which are in the desert." And the monk said unto him, " Make me a net also, for I want to catch with it the gazelle " which go into my garden and lay it waste." Then that devil said unto him, "Get thee on thy journey, and I will make a " net for thee which shall be better than that which thou now " seest." And when the monk had gone to his brother, he saw him, and remained with him for two days, and on the third day his brother died ; and he wrapped him up in his grave- clothes, and buried him with the honour which is due to be- lieving men. And as he was lying there in his brother's house, his brother's wife rose up by night, and came and lay down by his side through the agency of the Calumniator, and she began to say unto him thus: — "God hath sent thee hither to "provide for thy brother's children, and to bring them up; "take me, then, to wife, and take care of thy brother's house ' ( and of his children, and stay here in peace in thine own "house." And when the monk had heard what she said to him, he was moved to wrath against her, and he said to her, " Fie upon thee, O woman ! Get thee behind me, Satan!" And he rose up straightway, and took his staff, and set out to go through the desert to his cell, and as he was journeying along the way, he saw that old man sitting in his place and mending his nets; and the monk said unto him, "Art thou still sitting " here, O old man? Hast thou prepared for me that net con- " cerning which I spake to thee?" Then Satan became furious, and he looked at him in fierce anger and said, "Get thee forth "from my presence. Yea, thou hast indeed broken the net " which I made for thee. Didst thou not know that thou wast "breaking and slitting in pieces during the past night that " other net which was better than the first one? I am not able " to make a net which [will catch] thee. " And as he was speak- ing he changed himself into a great serpent. Now when the monk saw this he understood that it was Satan who had ap- peared unto him ; and he fled from the place in fear, and went to his cell, and he gave thanks unto God Who had delivered him from the snare of Satan, who had wished to snare him and to drag him down into his net through his brother's wife.
422. A certain brother had recently received the garb of a monk, and he went and shut himself up in a cell, and said, " I am a desert monk." And when the fathers heard [this], they came and took him out of his place, and made him to go about to the cells of the brethren, and to make apologies to them, saying, "I am not a desert monk, and I have only just begun "to be a disciple."
423. On one occasion Abbd Abraham went to Abbd ArSa,
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" And when the fathers heard [this], they came and took him out of his place, and made him to go about to the cells of the brethren, and to make apologies to them, saying, "I am not a desert monk, and I have only just begun "to be a disciple. "
423. On one occasion Abbd Abraham went to Abbd ArSa,
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and whilst they were sitting talking, a certain brother also came to AbbA, and repeated the following: — There was a certain rich man in Jerusalem who had become rich by means of fraud, and avarice, and oppression, and wicked a&s of various kinds ; and when this man came to himself, and under- stood that there was judgement to come, he drew nigh to a certain teacher, and said unto him, " I beseech thee [to hearken " unto me]. My mind is led captive by worldly care, and by "anxieties which are of the earth; make me whole then, so "that I may not perish." And the teacher gave him to read the Book of the Wisdom of Solomon, and as he was reading [it], he found a verse which said, "He who hath compassion " upon the poor, lendeth to God." Then he shut the book, and gave it to the teacher, saying, 6 ' Who is there that is more sure " and more to be trusted than God, Who if I shew compassion "upon the poor, will give me back both principal and in- terest ?" Then he went immediately, and sold everything which he possessed and divided it among the poor, and he left nothing whatsoever of it to himself except four dindrs, which were to be [spent] in burying him; and he fell into want, and became exceedingly poor, and he went about begging, but no man either shewed compassion upon him or gave him food. Finally he meditated within himself, and said, "1 will go to " the Lord my God, and will enter into judgement with Him " because He led me astray and made me scatter all my pos- " sessions." Now as he was returning to Jerusalem, he saw two men fighting with each other, and each was striving to take from his companion a certain stone of great excellence, which had fallen from the ephod which was on Aaron, the high priest; now the men did not know what the stone was. Then the man said unto them, "Why are ye fighting and contending with "each other?" And they answered and said unto him, "We " have found a stone, and we do not know what its value is"; and he said unto them, "Give it to me, and take four dinars," and they gave him the stone gladly. Then the man went into Jerusalem and shewed the stone to a goldsmith, who, as soon as he saw the stone, said unto him, * 1 Where didst thou find this ? " For behold, because [of the loss] thereof all Jerusalem hath " been in an uproar for the last three days. But go, and give " it to the high priest, and he will make thee a rich man." Now when he had gone into the temple, the angel of the Lord appeared unto the high priest, and said unto him, "Behold, " a man hath come unto thee, and he hath with him the stone " which was lost; give him, then, gold and silver, and precious " stones according to his desire, and rebuke him and say unto " him, 'Have no doubt whatsoever in thy mind, and restrain
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44 4 not thyself from lending to God as if thou wert not a be- 44 'liever and a true man, for, behold, I have given unto thee 44 'twofold in this world [for what thou didst lend Me], and in 44 4 the world to come life everlasting.'"
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44 4 not thyself from lending to God as if thou wert not a be- 44 'liever and a true man, for, behold, I have given unto thee 44 'twofold in this world [for what thou didst lend Me], and in 44 4 the world to come life everlasting. '"
424. And the fathers also said: — There was a rich philosopher in a certain city and he never gave anything to any man, and the Bishop of the city said unto him, "Dost thou know, O my 44 beloved brother, that when we came into this world we 44 brought nothing in with us, and that we shall not be able to 44 carry anything out with us? But from that which Christ hath 44 given unto thee thou shouldst lend in this world, and in the 44 next He will reward thee several times over." Then the philo- sopher said unto the Bishop, 4 4 Wilt thou be surety to me that 44 if I lend [money] unto Him He will reward me?" And the Bishop answered and said, 4 4 Yea, I will be surety to thee"; and the Bishop having become surety to him, straightway the rich man began to scatter his possessions, and whensoever he gave alms to any man he used to write thus: 44 Behold, I have 44 lent to Christ such and such things, Bishop So-and-so being 4 4 security for the same "; and he did thus until he had scattered all the riches which he possessed. Now when the day arrived for him to go forth from the world, he commanded his house- hold, saying, 4 4 1 make you to take an oath by Christ, in Whom 44 1 have trusted, that this paper shall be laid with me in the 44 grave"; and they took the oath even as he made them to do. And after many days the Bishop came to the city, and he went to the kinsfolk of the philosopher, and he comforted them and said unto them, 4 4 Did he not give you any commands? And did 4 4 he not make a will ? " And they said unto him, 4 4 When he was 44 dying he made us swear that the paper of indebtedness should 44 be laid with him [in the grave], and we did even as he said." And the Bishop said unto them, 4 4 Come ye and shew me his 44 grave," and when he had gone and entered into the grave, he saw the paper laid on the breast of the philosopher, and he took it, and opened it, and found that there was written in it thus, 44 1, the philosopher So-and-so, have gone to Christ, and 4 4 everything which I lent unto Him He hath returned unto me 4 4 many times over; and henceforward I have no claim whatso- 44 ever upon Him, except for tranquillity and peace." And every one who saw and heard [this] praised God, unto Whom all things are easy.
425. There was a certain rich man in Alexandria whose name was D6my&nds, and he fell sick of a grievous disease, and being afraid that he was going to die he divided thirty pounds' weight of gold among the poor; and it happened that he recovered, and then he repented of what he had done. Now he had a rich
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friend, who was a chaste and excellent man, and he revealed to him everything about which he repented, and the friend answered and said unto him, "Be not sad, O my brother, for " it is meet that thou shouldst rejoice, because thou hast made " an offering unto God of thy gold"; but the rich man did not agree with him. Then he said unto him, "I will give thee "thirty pounds' weight of gold, and thou must not be vexed, " but come with me to the temple of M£r Mtn£, the martyr, "and say thus: 'It is not I who have given these alms, but " 'this man,' and take that which is thine and go." And hav- ing done this, he took thirty pounds' weight of gold, and went to go forth by the door of the church, and the angel of the Lord smote him and he fell down straightway, and died. Then the priests who were in the temple of Mdr Mink gathered themselves together, and they said to the friend, "Take thy "gold, and be gone." And he said unto them, "God forbid "that I should take anything from Christ, for I have offered " it to Him, and it is His, but if it seem [fit] to you let it be " divided among the poor"; and it was divided according to his command, and every one who heard feared and glorified God. My brethren, let us admire the excellence of that friend, and let us not be sad when we offer alms and oblations unto God, for we [only] offer unto Him that which is His. And He Himself hath written that He is the debtor and the borrower, and hath promised a reward even for a cup of cold water, say- ing, "Whatsoever ye do unto one of these little ones, ye do "unto Me" (St. Matthew x, 42; xxv, 40); may He make us worthy to do His will. Amen.
Here follow the counsels which belong in order to the old man who spake against the thoughts of fornication, saying, " Be like unto a man who passeth through a street of taverns, " etc." (see No. 593, Book I).
426. O man, for thy sake was Christ born, and the Son of God came that He might make thee to live; He became a babe, He became a child, and He became a man, being [at the same time] God in His Nature, and the Son of God.
" (see No. 593, Book I). 426. O man, for thy sake was Christ born, and the Son of God came that He might make thee to live; He became a babe, He became a child, and He became a man, being [at the same time] God in His Nature, and the Son of God.
427. He Who was the Lawgiver became a reader, and He took the Book in the synagogue, and read, saying, "The Spirit of "the Lord is upon Me, and therefore He hath anointed Me, and "hath sent Me to preach theGospel to the poor" (St. Luke iv, 18).
428. Like a subdeacon He made a whip of cord, and drove out from the temple all those who sold oxen, and rams, and doves, etcetera.
429. Like a servant He girded a napkin about His loins, and washed the feet of His disciples, and He commanded them to wash the feet of their brethren.
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430. Like a priest He sat among the priests and taught the people.
431. Like a Bishop He took bread, and blessed [it], and brake, and gave unto His disciples. He was beaten for thy sake, He was crucified for thy sake, and He died for thy sake, yet for His sake thou wilt not even bear disgrace! He rose as God, and He ascended as God. He wrought all things for us, fittingly and in order, that He might redeem us. Let us, then, be watchful, and zealous, and constant in prayer; let us do all things which are pleasing unto Him, and which gratify those who love Him, so that we may be redeemed and live. Was not Joseph sold into Egypt, and was he not in a strange land? And the three Holy Children in Babylon, peradventure they acquired knowledge with man and stood in front of them [ot themselves]? Nay, it was because they feared God that He helped them, and made them glorious.
432. An old man, who hath delivered himself unto God, used to say, 4 'The monk hath no will of his own. Now he who " abideth in ministering unto the will of God never wearieth, "but if thou performest thine own will thou becomest weary " and exhausted, because God doth not support thee."
433. The old man also said, " When a soldier entereth the " battle he taketh care for himself only, and so also is it with " the huntsmen; let us then be like unto these, for riches, and " kinsfolk, and wisdom are dung without a correct rule of life "and conduct."
434. The old man also said, 4 'God dwelleth in the man who " worketh with God, for He said, ' I will dwell in them, and " ' I will walk in them, and they shall be to Me a people, and '"I will be unto them a God.' "
434. The old man also said, 4 'God dwelleth in the man who " worketh with God, for He said, ' I will dwell in them, and " ' I will walk in them, and they shall be to Me a people, and '"I will be unto them a God. ' "
435. The old man also said, " God saith unto thee thus: If " thou lovest Me, O monk, that which I wish do, and do not " what I desire not. The life of a monk consisteth of: — Good " works, obedience, training, not to blame his neighbour, not " to calumniate any man, and not to complain, for it is written, " ' The mercy of the Lord hateth evil things.' "
436. The same old man used to say, "The life and conduct " of a monk are these: — He must not a6l iniquitously, and he " must not look upon evil things with his eyes, and he must " not hearken with his ears unto things which are alien to the " fear of God, and he must not utter calumnies with his mouth, " and he must not seize things with his hands, but must give "especially to those who are in need, he must neither be * & exalted in his mind nor meditate with wicked thoughts, and "he must not fill his belly. All these things he must perforin " with intelligence, for by them is a monk known."
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437. A certain brother vexed an old man several times by saying unto him, "What shall I do in respedl of the wicked 44 and filthy thoughts of all sorts and kinds which go through 44 me?" And the old man answered and said unto him, "Thou 44 art like unto a stagnant pool which is at one time filled with 44 water, and which at another, when water hath been drawn 44 up from it, runneth dry. Why canst thou not rather be like 44 unto the spring which never faileth? Patient persistence is 44 victory, and victory is constancy, and constancy is life, and 44 life is kingdom, and kingdom is God."
Why canst thou not rather be like 44 unto the spring which never faileth? Patient persistence is 44 victory, and victory is constancy, and constancy is life, and 44 life is kingdom, and kingdom is God. "
438. Abbd Epiphanius used to say, " Whatsoever food thou 44 wishest to eat with pleasure desire not to give to thy body, 44 especially when thou art not sick, and that food for which 44 thou lustest thou shalt not eat. When, however, thou art 44 eating the things which are sent unto thee by God, give thanks 44 unto Him at all times, and be grateful unto Him. Wehavere- 44 ceived pleasures and delights because of the name of monastic 44 life, but we perform not the works of monks, and it shall be 44 that thou art not a monk. What then? Wilt thou not play 44 the man that, perad venture, thou mayest be clothed in the 44 apparel which is alien unto thee?. Tell me, O brother, how 44 can a man possess the seal of service unless he posses- 4, seth humility? For the humble man who seeth another sin- 44 ning weepeth bitterly, saying, 4 This man may perhaps sin 44 4 to-day, but how many times shall I sin to-morrow?' But, if 44 any man sin before thee, no matter who he may be, con- 44 demn him not, but consider thyself to be a greater sinner 44 than he is, even though he be both a child of this world, and 44 make people to sin against God."
439. He also used to say, 44 Know thyself, and thou shalt 4 4 never fall. Give work unto thy soul, that is to say, constant 44 prayer, and the love which is in God, before another can give 44 it evil thoughts; and pray ye that the spirit of error may be 44 remote from you."
440. He also used to say, 44 Whatsoever thou doest success- fully, and makest a boast of, that destroy, for it is not right 4 4 for a monk to boast about his good deeds, and if he boasteth 44 he will fall."
441. 44 When thou prayest say with a hidden voice unto God, 44 4 Lord,howam I toacquireThee?Thou,evenThouknowestthat 44 4 1 am a beast, and that I know nothing. Thou hast brought 44 4 me to the highest point of this life, O redeem me for Thy 4 4 4 mercy's sake. I am Thy servant and the son of Thine 44 4 handmaiden. O Lord, by Thy wish make me to live. 1 "
442. The old man is falsehood, and the new man is truth. Truth is the root of good works, falsehood is death.
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If the liar, and the thief, and the calumniator, knew that they were to be exposed and made known to all at a subsequent period they would never commit their offences, and it is even thus with those who commit adultery.
Truth is the root of good works, falsehood is death. *45
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If the liar, and the thief, and the calumniator, knew that they were to be exposed and made known to all at a subsequent period they would never commit their offences, and it is even thus with those who commit adultery.
443. The sons of Eli, Hophni and Phinehas, were priests of the Lord, but they feared not God, and they and all their house perished.
444. He who layeth hold upon, and bindeth, and taketh to himself the remembrance of evil things, is like unto the man who burieth fire within chopped straw.
445. If thou wouldst talk to a man concerning life, and if thou wouldst say a word unto him with suffering, and with re- pentance, and with weeping, speak unto him that heareth and doeth; and if thou dost not [do this] speak not at all, lest thou die, and depart without profit from the words wherewith thou didst wish to vivify others. For unto the sinner God saith, "What are the Books of My commandments unto thee, for " thou hast taken My covenant in thy mouth?"
446. AbbA Epiphanius said, "When the thought cometh to "fill thy bosom, that is to say, thy heart, with vainglory or "pride, say thou unto it, 'Old man, behold thy fornication. "*
447. And he also said, " If we do evil things God will be un- " mindful of His longsuffering; but if we do good things it will " not help us greatly, for in order to increase the profit of free- " dom, and that the merchandise of the will may not be spoiled, " a man must rejoice in contending."
448. On one occasion the brethren entreated Rabbd Epi- phanius, saying, " Speak to us, father, something whereby we "may live, even though thou speakest and we keep not the " seed of thy word because our ground is a salted thing." And the old man answered and said unto them, " He who doth not " receive all brethren, and who maketh distinctions between "them, he who doth this, I say, cannot be perfe6l."
449. If a man revile thee, bless him, and if he accept the blessing it shall be good for both of you; and if he doth not, he shall receive the reward of his reviling, and thou of the blessing.
45<X It is right for a monk to live even as AbbA Arsenius lived. Take care each day to stand before God without sin, and draw nigh unto Him with tears as did the sinful woman; and pray thou unto the Lord God as if He were standing before thee, for He is near and looketh at thee carefully.
451. He who wisheth to dwell in the desert must be a teacher by his own knowledge, and he must not be in need of being taught, lest, peradventure, he be harmed by devils, and lest he scrutinize his understanding too closely, and lest, in some form
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or other, he become a laughing-stock to the beings who are above, and to those who are below.
451. He who wisheth to dwell in the desert must be a teacher by his own knowledge, and he must not be in need of being taught, lest, peradventure, he be harmed by devils, and lest he scrutinize his understanding too closely, and lest, in some form
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or other, he become a laughing-stock to the beings who are above, and to those who are below.
452. The correct rule of condudl for him that loveth God is to be without blame.
453. A certain old man returned an answer against evil thoughts, and said unto the brethren, "Now I beseech you, "O my brethren, that we cease from the ascetic life and its "labours, and that we also desist from the anxieties of evil " thoughts. For what are we? A sound which cometh from the " fine dust, or a sound which cometh from the dust of the "ground. Joseph of RAm&h, having asked to [be allowed to] " take away the body of Jesus, removed it and swathed it with "swathings of fine linen, and then laid it in a new grave. " Now the pure heart is the new grave of the new man."
454. The devils said unto one of the old men, wishing to lead him astray, "Dost thou wish to see Christ?" And he said unto them, "My curse be upon you, and on that which ye say, for " I believe in Christ Who said, ' If they say unto you, Behold, " 'here is Christ, or, Behold, there is Christ, believe them not ' " (St Matthew xxiv, 23); and immediately the devils dis- appeared.
455. What is [the meaning of] the word which the Apostle spake, " To the pure all things are pure?" (Titus 1, 15.) The old man said unto him, " If a man cometh to this word, and "arriveth at this measure, he will see that he himself hath " more shortcomings than any other creature, and that he is " inferior to every being." The brother said unto him, "How " is it possible for me to consider myself more imperfect than " a murderer and inferior to him? Is it possible for me to-con- " sider the murderer and the fornicator, whose actions are abo- "minable, better than myself?" And the old man answered and said unto him, " If a man attaineth unto this word, and he "seeth his neighbour committing a murder, or doing some- " thing else which is not good, he will think within himself, " saying, 'This is [only] one sin, and this man hath only com- " 'mitted this one sin, but I am at all times a murderer through " 'hatred and a wicked will/"
456. A brother asked Abbi Job, the brother of Abb& Poemen, concerning a word which the Apostle spake, saying (Philip- pians ii, 3), " Esteem every man to be more excellent thanthy- " self." And the old man answered and said, "If a man hath "arrived at this measure, and he seeth the offence of his " brother, he will conceal it as if it had never happened."
A brother asked Abbi Job, the brother of Abb& Poemen, concerning a word which the Apostle spake, saying (Philip- pians ii, 3), " Esteem every man to be more excellent thanthy- " self. " And the old man answered and said, "If a man hath "arrived at this measure, and he seeth the offence of his " brother, he will conceal it as if it had never happened. "
457. An old man used to say, "I never take a step without " first learning where I am about to put my foot, but I stand " up and look about me carefully, and I am not careless, and
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" I do not let [my foot go] until God guideth me, and leadeth " me on the path to the place which pleaseth Him."
458. An old man used to say, "God giveth a man the op- " portunity to repent as long as he wisheth to do, and in pro- " portion as he wisheth, for it is written, ' Speak first thy sins, " 'and thou shalt be justified."
459. An old man used to say, "Silence is filled with all life, " but in the speech which is abundant death is hidden."
f 460. And the old man also said, "Lying and sin are wont to
" lie in ambush in the words which are long and broad."
461. An old man used to say, "Humility never becometh " angry, and never provoketh a man to wrath."
462. Abba Joseph said unto Abbd Lot, " Thou art unable to " become a monk, but thou mayest become wholly like a flame " which burneth and blazeth fiercely."
463. An old man was asked, "What is humility?" And he said unto him that asked the question, "If thy brother offend " thee, and thou forgive him before he can repent and entreat " thee [that is humility]."
464. An old man also said, " Keep thy conscience with thy " brother, and thou shalt find rest."
465. Abbd Paphnutius used to say, " He who esteemeth him- " self as nothing, whithersoever he goeth, or wheresoever he " dwelleth, he shall find rest."
466. The same old man said, "During all the days of the " life of the old men I used to go and visit them twice each "month, and my cell was distant from them twelve miles, " and in respecSl of every thought about which I asked them, 4 * they never said to me anything except, i Wheresoever thou " *goest esteem thyself as nothing, and thou shalt find rest.'"
467. One of the old men used to say, "Love knoweth not " how to keep a storehouse [full] of possessions."
468. The same old man also said, " I do not know the actual "thing whereby, on two occasions, the enemies led me into
\ "error, and into the committing of sin, and into the trans-
gression [of the Law]."
'"
467. One of the old men used to say, "Love knoweth not " how to keep a storehouse [full] of possessions. "
468. The same old man also said, " I do not know the actual "thing whereby, on two occasions, the enemies led me into
\ "error, and into the committing of sin, and into the trans-
gression [of the Law]. "
469. Certain old men asked John the Less, saying, "When " thou wast in Crete with the fathers, how didst thou see them " conducing themselves?" And he said unto them, "By night "and by day they were performing with all their might the " work of God, that is to say, [they were reciting] the service, "and they prayed, and read, and were anxious with divine "solicitude, and instead of being idle they worked with their "hands."
470. On one occasion Abbd Ammon came to the brethren, and they, whilst expressing regret [for troubling him, asked
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him] to say some words of excellence to them; and the old man answered and said unto them, "It is right that we all " should travel the path of God with well-ordered [minds]."
471. AbbA Anthony used to say, "When we rise up in the " morning each day let us think that we shall not abide until " the evening, and when we come to lie down also let us think " that we shall not abide until the morning; for we know not " the days of our life, but they are known unto God. If we do " this each day we shall not sin, and we shall do nothing " wicked before God, and we shall not lust eagerly for any- thing belonging to this world, and we shall not be angry "with anyone, but in everything we shall be regarding our " souls, even as men who await death."
472. And he also said, "As fish die when they are drawn " out of the water, even so do monks, who have forsaken the " world, become sluggish, when they remain with the children " of this world or dwell with them; it is then meet for us to " hasten to the mountain even as fish haste to the water."
473. Now they used to say that Abb& Anthony was wholly [illumined] by the appearance of the light of the spirit, and that he could see what was happening from a distance; now on one occasion he saw the soul of the blessed Ammon being taken up into heaven by the hands of angels, although he was distant from him ten stages.
474. One of the brethren asked him once about the thoughts, and the old man answered and said unto him, "Do not carry "them into effect, but let them settle down and down until " they breed worms and perish."
474. One of the brethren asked him once about the thoughts, and the old man answered and said unto him, "Do not carry "them into effect, but let them settle down and down until " they breed worms and perish. "
475. Abb£ Poemen used to say, "If a man pass a hundred " years in the cell he will not understand his departure from " this world and become a monk, unless he attribute sin to " himself at all times, and make himself to be remote, both in " his mind and in his aftions, from those things which he " knoweth will separate him from God, and make supplication " unto God at all times through suffering and tears."
476. A brother asked Abb& Poemen, saying, "What is the " repentance of sins?" And he said unto him, "The repentance " of sins consisteth in a man not committing the sin again " from the moment wherein he repenteth of it; and on account " of this the righteous were called 'spotless,' and because they " had forsaken [their] sins, and had cleansed themselves from "them."
477. And another brother also asked him, saying, "Shew " me a word whereby I may live"; and the old man said unto him, "The first thing of all which the fathers have given us " [to do] is to mourn."
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478. AbbA Poemen used to say, "The passions are four "heads"; and a brother said unto him, "What are they?" The old man said unto him, 44 Worldly grief which cometh 44 about many things, the love of money, vainglory, and forni- 44 cation; and it is meet that we should be on the watch against 44 these before all other passions."
479. He said also, 44 If a monk hateth two things he is able 44 to free himself from the world, and these are," said he, 4 4 the 44 gratifications of the body, and vainglory."
480. The same old man also said, 44 Wrath is a natural thing 44 in man, it is his nature, but it must be used to cut off evil 44 passions. Hunger is natural in a man, but it must be em- 44 ployed [in satisfying] the want of the body, and not [to gratify] 44 the feeling of eager lust [to eat], even as the blessed David 44 said, 4 With him whose eye is lofty and whose heart is "'greedy I have not eaten* (Psalm ci, 5; cxxxi, 1). Sleep 44 too is natural in man, but [it must not be indulged] to 44 satiety."
Sleep 44 too is natural in man, but [it must not be indulged] to 44 satiety. "
481. A brother asked Abbd Poemen, saying, 44 Tell me, why 44 it is that when I offer repentance to a brother who is wroth 44 with me I do not see him pleased with me?" The old man said unto him, 44 Tell me truly: when thou ofFerest to him re- 44 pentance hast thou not the opinion that thou art not doing 44 it because thou hast sinned against him, but because of the 44 commandment ?" And the brother said unto him, 44 It is even 44 thus." The old man said unto him, 44 Because of this God 4 4 doth not permit him to be pleased with thee, and because 44 thou dost not offer repentance to him in fulfilment of thine 44 own desire, but as if thou hadst not sinned against him, but 44 he had sinned against thee."
482. They used to say that when the disciples of Abba Aga- thon were building a ceil he remained with them for a period of four months, and when they had finished it, on the first Sabbath on which they dwelt in it, the old man saw in it some- thing which did not afford him profit, and he said unto his disciples, 44 Arise, let us go away from here." And when they heard [this], they were greatly troubled, and they answered and said unto him, 44 If thou hadst this thought to depart, why 44 have we done all this work and built the cell? Moreover, 44 men will be offended with us, and will say, 4 They have left 4 4 4 this place because they can abide nowhere.'" Now when the old man saw that their souls were grieved, he said unto them, 4 4 If some men be offended at us, there are others who will 44 be edified by us, and they will say, 4 These blessed men de- 44 4 parted for God's sake, and they considered nothing [else].' 44 However, let him that wisheth to come with me come, for I
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" shall certainly depart." Then they threw themselves on the ground, and entreated him to let them go with him.
483. AbbA Agathon also used to say, " The monk's cloak is " a sign of the absence of wickedness"; and he also said, "God " asketh from those who begin the service of the works of the " fear of God nothing except that they shall order their bodies " by obedience to the commandments against the passions of "the lusts."
484. Abbd Agathon also said, " He who removeth from be- fore his eyes accusations, and disgrace (or insult), and loss " (or belittlement) is able to live."
484. Abbd Agathon also said, " He who removeth from be- fore his eyes accusations, and disgrace (or insult), and loss " (or belittlement) is able to live. "
485. A brother said unto Abbk Agathon, " Father, I had the " order to dwell in a certain place, and I have war there, and "I want to depart; I would fulfil the command, but I am " afraid of the war." The old man said unto him, " If it were "Agathon, he would keep the command, and overcome the "war."
486. The same old man also said, " If the inner man be " watchful he will be able to guard the outer man also; but if " he be not, let us guard the tongue by every means in our " power."
487. The old man Benjamin was asked by a brother, " Of " what consisteth the life of a monk?" And he answered and said, "A mouth of truth, a holy body, and a pure heart."
488. They used to say concerning a certain old man that, on account of the great humility which he possessed, God gave him the gift of becoming a seer of visions, and he could see beforehand when anyone was coming to him, and it was re- vealed to him concerning it ; now the old man was sorry and did not wish for this thing, and he made supplication unto God that it might be taken away from him. And he went to an old Rabbd, and entreated him, saying, " My brother, labour "for me, so that this gift may be removed from me"; then each of them sat down in his cell and made entreaty unto God concerning this matter, and a voice was heard by that old man, saying, " Behold, I remove the gift from thee, but when- " soever thou wishest it is thine." And he went straightway to the old Rabbd and shewed him what had been said unto him, and when he heard [it] he gave thanks unto God.
489. The fathers once asked Abbd Sylvanus, saying, "What " work of ascetic excellence hast thou performed that thou didst "receive the wisdom which thou dost possess, and the gift "with which is endowed thy face?" And the old man answered and said unto them with great humility, "[I received these "things] because I never left in my heart a thought which " could provoke God to wrath." And they used to say that the
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face of the old man Sylvanus shone so brightly, even as did the face of Moses, with the glorious splendour which he had received from God, that no man was able to look upon it with his eyes wide open.
490. Zeno, the disciple of Abbd Sylvanus, said on a certain occasion, " Dwell not in a place which is famous, and abide "not with a man who hath a great name for ascetic ex- cellence."
490. Zeno, the disciple of Abbd Sylvanus, said on a certain occasion, " Dwell not in a place which is famous, and abide "not with a man who hath a great name for ascetic ex- cellence. "
491. One of the brethren asked an old Rabbd, saying, " Abbd, " what shall I do? For whensoever I see the face of a woman " the war of fornication is stirred up against me." And the old man answered and said, "My son, guard thine eyes against " looking on a woman, and behold, henceforth thou wilt have "no fear." The brother said unto him, "Behold, how very 4 1 often doth a man meet women by chance, without expecting " to do so!" The old man said unto him, " As far as it is pos- 1 ' sible for thee to do so keep thy watch carefully, both within and " without; and as concerning that which happeneth by chance, "and a man meeting women without thinking about it, [in "that case] passion will have no power to bestir itself. But " take good heed to thyself that such a thing doth not happen "unto thee of thine own will, for it is this which the Holy "Book condemneth, saying, 'Every man who looketh upon " * a woman to lust after her hath already committed adultery " * with her in his heart.' For if when thou art not thinking "about them thou meetest women, and the passion stirreth " itself up against thee, lift up thy mind immediately to God, " and He will help thee." Then wishing especially to streng- then that brother, he answered and said unto him, * * Behold, my " son, know thou that thou hast been with me for two years, "and that I have not as yet seen what manner of face thou " hast, whether it be good, or whether it be bad, and it was " this [fa6l] which urged me to tell thee to guard thine eyes " from the sight of women." And afterwards he made a prayer over him, and sent him away to depart to the coenobium, for that brother used to dwell in the church.
492. They used to say about one of the old men that when the church was dismissed, he fled straightway and departed to his cell, and [they said] that he had a devil, but the holy man was [only] fulfilling the work of God.
493. An old man used to say, "Without prayer thou shouldst " do nothing, and afterwards thou wilt not be sorry."
494. A brother asked an old man, saying, "If I am in a clean " place, and the time for service hath arrived am I to return?" The old man said unto him, "Who, when he remembereth " riches, will return to poverty?"
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495. The old man Theodotus used to say, 4 * Constant hunger 4 4 maketh monks to be emaciated and driveth them mad."
" The old man said unto him, "Who, when he remembereth " riches, will return to poverty? "
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495. The old man Theodotus used to say, 4 * Constant hunger 4 4 maketh monks to be emaciated and driveth them mad. "
496. Abb! Daniel used to say, 4 4 Constant vigil especially 44 drieth up and maketh the body to diminish."
497. Abb! Ammon asked Abb! Sisoes, saying, 4 4 When I 44 read in the Book my mind wisheth to arrange the words so 44 that there may be an answer to [my] question." The old man said unto him, 4 4 This is unnecessary, for only purity of heart 44 [is required]." From this it ariseth that a man should speak without overmuch care.
498. Abba Theon! used to say, 4 4 Because we put ourselves 44 out of the sight of God we are led captive by the passions of 44 the body."
499. Abb! Poemen used to say, 44 Temptations are a sure 44 sign whereby a monk may be known."
500. Abb! Agathon once fell sick, and another of the old men with him, and as they both were lying in the cell a brother read the Book of Genesis to them ; and when he came to the place where Jacob said unto his sons, 44 Joseph is not, and 44 Simeon is not, and ye would take Benjamin away that ye 44 may bring down my grey hairs with sorrow to Sheol," the old man answered and said, 44 Were not the ten other sons suf 44 ficient for thee, O Jacob?" And Abb! Agathon said, 44 Hold 44 thy peace, old man, if God holdeth a man to be innocent, 44 who shall condemn him?"
501. One of the fathers came to Abb! Theodore of Ptrmfe, and said unto him, 44 O father, behold, brother So-and-So hath 44 gone back to the world." And the old man said unto him, 44 Dost thou marvel at this? Wonder not at this, but be sur- prised when thou hearest that a man hath been able to flee 44 wholly from the world."
502. If a man thinketh filthy thoughts, doth he himself be- come defiled? Some of the old men said, 4 4 Yes, he is defiled," and others said, 4 4 He is not defiled, for if he doth it is impos- sible for simple folk like ourselves to live at all; but [the 44 truth] is that a man must not carry his filthy thoughts into 4 4 deeds."
502. If a man thinketh filthy thoughts, doth he himself be- come defiled? Some of the old men said, 4 4 Yes, he is defiled," and others said, 4 4 He is not defiled, for if he doth it is impos- sible for simple folk like ourselves to live at all; but [the 44 truth] is that a man must not carry his filthy thoughts into 4 4 deeds. "
503. A certain brother went to a strenuous and tried old man, and asked him about this matter, and the old man said unto him, 4 4 Every man is required [to do] according to his 44 ability." Then a brother entreated the old man, saying, 4 4 For 4 4 our Lord's sake explain these words to me." The old man said unto him, 44 Behold, supposing that some very desirable 44 thing were placed here, and that two brethren came in, one 44 being of great stature and the other of little stature. If now 4 4 the mind of him that was of full strength were to say, 4 1
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" i wish to possess that thing,' and he did not carry bis soul's 41 desire into effect, but straightway cut it short, the man would "not be defiled; if then the man of lesser strength were to " desire the thing, being incited thereto by his thoughts, and "he took it not, he also would not be defiled. But, if he de- " siring it were to take it, he would be defiled."
504. The old man said, "If thou seest a young man going "up to heaven of his own will, lay hold upon his leg, and "sweep him away therefrom; for thus will a man help him."
505. The same old man used to say, " If thou criest unto God " in prayer with a pure heart thy prayer shall not return unto "thee fruitless."
506. The same old man used to say, "As two words cannot " be uttered [at the same time] by one voice, and be recognized " and understood, so is it with the mixed prayer which is " uttered by a man before God."
507. He also said, "If thou seest the wings of ravens stretch- "ed out in flight, even so is the foolish prayer of the mind "which is lifted up."
508. He also said, "If thou art earnest in asking God for "things, but wilt not pay back as far as thou art able, thou " must hear the words, 'Thou shalt ask and shalt not receive, " * because thou didst accept a loan and didst not pay it back.'"
509. He also said, "The words of the mouth of him that "prayeth purely before God are a fetter wherewith he shall " be able [to bind] the devils beneath his feet like a sparrow; "and, as prisoners tremble before him that is their master, " even so will they quake at the words of his prayer.
'"
509. He also said, "The words of the mouth of him that "prayeth purely before God are a fetter wherewith he shall " be able [to bind] the devils beneath his feet like a sparrow; "and, as prisoners tremble before him that is their master, " even so will they quake at the words of his prayer.
510. He also said, "As the rain when it falleth upon the "earth taketh the place of a key in the lock thereof, and "openeth [it] and bringeth forth to sight the growth of the " seeds and roots which are in it, so are the soul and the mind "of him that receiveth and tasteth the heavenly droppings, "for by the words of his lips shall be made known unto man "his hidden conduct before God, I mean to say, that when a " man's request and entreaty about everything are made within "the words of his pure prayer, he openeth the door of the " treasury of the Trinity, Who is the Lord of treasures, and "bringeth out therefrom the treasures which are hidden for " those who are worthy of them*"
511. Concerning Abbfi Anthony they used to say: — There was a man with an unclean spirit which sought to cast him into the water, and the monks who were with Abbd Anthony came and entreated him to pray over the man who was thus troubled, but he excused himself [from doing so]. And when the demo- niac had remained with him for a long time, he smote the
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blessed man on his cheek, whereupon the old man made ready the other cheek; and having done this that evil spirit took to flight.
512. A brother asked Abb& Muthues, saying, "What shall I 44 do? for my tongue vexeth me. Whensoever I sit among the 4 * brethren I am unable to restrain myself, but I condemn them 44 in every good work, and treat them with contempt. What 44 shall I do, then?" The old man answered and said unto him, 44 If thou art not able to restrain thyself, get thee away, and 4 4 stay by thyself, for this is a disease. Now, he who sitteth 44 among the brethren must not possess four corners, but he 44 must be altogether round, so that he may move smoothly in 44 respeft of every man." And the old man said unto him also, 44 1 myself do not dwell alone as an example of spiritual excel- 44 lence, but as an emblem of feebleness, for mighty men are 44 those who are among the brethren."
" And the old man said unto him also, 44 1 myself do not dwell alone as an example of spiritual excel- 44 lence, but as an emblem of feebleness, for mighty men are 44 those who are among the brethren. "
5I3- When the brethren were talking to an old man about the thoughts they said unto him, 4 4 Our hearts are hard, and 44 we do not fear God; what are we to do so that we may come 44 to fear God?" The old man said unto them, 44 1 think that if 44 a man will lay hold in his heart upon that which rebuketh 44 him, it will bring to him the fear of God." And they said unto him, 44 What is the rebuke?" The old man said unto him, 44 In every a<5t a man should rebuke his soul, and say unto it, 44 4 Remember that thou hast to go forth to meet God.' And 44 let him say also, 4 What do I seek with man?' I think that 44 if a man remain in these things the fear of God will come to 44 him."
514. Abb4 Timothy said unto a certain brother, 44 How art 44 thou?" The brother said unto him, 44 1 destroy my days, O 44 father." And the old man said unto him, 4 4 My son, my days 44 also are destroyed, and I give thanks."
515. An old man used to say, 4 4 The Shunammite woman re- ceived Elisha because she had no human promise with man; 4 4 and they spoke of the Shunammite woman [as] a person of 44 the soul, and of Elijah [as] a person of the Spirit of God; 44 when the soul maketh itself remote from commotion and 44 trouble, the Spirit of God abideth on it, and then it is able 44 to bring forth, though hitherto it hath been barren."
516. Abb£ Ammon used to say, 44 1 said unto Abb& Poemen, 44 4 If I go to my neighbour's cell, or he cometh to ntine concern- 44 4 ing any matter whatsoever, are we two to be ashamed to 44 4 speak, lest some alien subject of discourse appear between 4 4 4 us?' The old man said unto him, 4 Thou wilt do well, for 44 4 youth hath need of care and watchfulness.' And I said unto 44 him, 4 What do the old men do?' And he said unto me, 4 The
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' The old man said unto him, 4 Thou wilt do well, for 44 4 youth hath need of care and watchfulness. ' And I said unto 44 him, 4 What do the old men do? ' And he said unto me, 4 The
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" ' old men have been skilled, and have had experience, and " 'they have arrived at the measure for speech, for in them " * there is nothing alien which they can speak with the mouth.' " And I said unto him, 'And supposing that I have the neces- " 'sity to talk with a neighbour, wouldst thou that I should " 'speak with the words of the Scriptures, or with the words of " 'the old men?' And he said unto me, ' If thou art not able to " ' hold thy peace it is better for thee to use the speech of the old " 'men rather than that of the Scriptures, for there is danger " 'in a man employing the speech of the Scriptures. ,,,
517. Abbd Daniel used to say that a man of business once came to Abbd Arsenius, and brought him a testament of a certain kinsman who had left him a very large inheritance, and having received the deed he wished to tear it to pieces. Then the man of business fell down at his feet, and said, "I beseech " thee, do not tear it up, for if thou dost I shall die." And Abb£ Arsenius said unto him, "I died before he did, though he hath "only now died, but shall I live?" And he sent the man of affairs away without having taken anything.
518. A monk went to a nunnery to visit his sister, for she was sick; now she was a woman who was great with God, and a firm believer, and she never allowed herself to see the face of a man, not even that of her brother, lest through her he might go in among the women. And she sent him a message, saying, " Go, my brother, and pray for me, that Christ, by His grace, " may make me worthy to see thee in that world of the king- "dom of heaven."
519. A brother asked an old man and said unto him, "What " is the best thing for me to do, so that I may do it and live "thereby?" And the old man said unto him, "God [alone] " knoweth which is best; but listen. One of the old men said " that the mind which rebuked a man was his [best] adversary, " for it resisted a man who sought to carry out his desires in " the flesh, and to rebel against God, and not to be obedient "unto Him, and it would also deliver a man over to his " enemies."
One of the old men said " that the mind which rebuked a man was his [best] adversary, " for it resisted a man who sought to carry out his desires in " the flesh, and to rebel against God, and not to be obedient "unto Him, and it would also deliver a man over to his " enemies. "
520. An old man also said, "It is meet that the soul should " be occupied in the service [of God] by day and night, even " like Huldah, the prophetess, who used to sit in the house of "the Lord with supplication and ministration; and also like " Hannah, who never ceased in her ministrations during a " period of eighty years."
521. A brother asked an old man, saying, "What shall I do, " father? For my belly vexeth me, and I am unable to restrain " it, and therefore I am leading a life of luxury." The old man said unto him, ' 1 If thou dost not throw on it the fear of fasting
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" thou wilt never be able to straighten the path. Place before " it the following parable. A certain man had an ass, and as " he was sitting upon it and journeying along, the animal would " not go straight, but went first to this side of the road and " then to that; and he took a stick and smote it. And the ass "said, 'Beat me not, and henceforward I will go straight.' " Now when he had gone a little further on, the man alighted "from the ass, and placed the stick in [his] cloak-bag which "was on it, but the ass knew not that the stick was on his " back. And when the ass saw that its master was not carrying " the stick, he began to hold him in contempt, and he walked "among the crops; thereupon his master ran after him, and " took the stick and beat him with it until he went straight. " Now the belly of the body is even like unto the ass."
522. A brother said to Theodore of Parm£, "Speak a word "to me, for behold, I am about to perish." And with great labour the old man said unto him, "I stand in danger myself, " and what have I to say to thee?"
523. Abbi KSrton used to say, "I have performed more " bodily labours than my son Zechariah, but I have not reached " his measure of humility and silence."
524. Abbd Macarius used to say, "Guard thyself against " freedom of word and deed, for it is meet for a monk not to " permit his thought to be his judge in anything whatsoever."
525. Mother Sarah used to say to her brethren, " It is I who " am a man, and ye who are women."
524. Abbd Macarius used to say, "Guard thyself against " freedom of word and deed, for it is meet for a monk not to " permit his thought to be his judge in anything whatsoever. "
525. Mother Sarah used to say to her brethren, " It is I who " am a man, and ye who are women. "
526. A brother asked Abbi Poemen, "How can it be right " for me to take good heed to my ways when I am sitting in " my cell?" The old man said unto him, "For a season I was " a man who had fallen into the mire up to my shoulders, and " a basketful of gall hung from my neck, and I was crying out " to God, 'Have mercy upon me.' "
527. They used to say of the men who were in the cells ' ' that "their rules were so stridl that during the night they slept " four hours, and assembled for service four hours, and worked "for four hours; that during the day they worked with their " hands until the ninth hour, and that after that they pre- " pared the small quantity of food which they ate, and if any " man had anything to do in his cell he then did it. In this " way they filled up their day."
528. A brother asked Abbd Sisoes, saying, "Why do not the "passions depart from me?" The old man said unto him, " Because their possessions are in thee; give them their pledge " (or security), and they will depart."
529. On one occasion the fathers were summoned by the Archbishop Theophilus, and they went to Alexandria to him
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so that he might make a prayer and cleanse a house of idols; and as they were eating with him, flesh of a calf was set be- fore them, and they ate it in simplicity, doubting nothing. And the Archbishop took a piece of meat and gave it to an old man who was near him, saying, "Behold, this piece of meat is very "good, father"; and they all answered and said unto him, " Behold, up to the present we have been eating herbs, but if "it be flesh, we do not eat flesh," and not one of them ate anything more.