[13] And those men told us this too: "When you see a man irregular in his life but plausible in speech, remember the demon who conversed with Christ using the words of Scripture, and the witness which says: 'Now the serpent was the most subtle of all the beasts on the earth.' In his case intelligence has the rather resulted in harm, since no other virtue accompanied it. For the faithful and good man must think the thoughts which God gives and say what he thinks and do what he says. [14] For if the relationships of a man's life do not accord with the truth of his words, he is, as Job says, like bread without salt which will in no case be eaten, or, if eaten, will make those who eat it ill. 'Shall bread be eaten without salt?' he says. 'And is there any taste in vain words,' which are not fulfilled by the witness of the works? Now these are the causes of the abandonings: in one case because of hidden virtue, that it may be revealed, as was Job's, God speaking to him and saying: 'Reject not My judgment, nor think that I have spoken to thee for any other reason than that thou mightest be shown to be righteous. [15] For thou wast known to Me who see secret things; but when thou wast unknown to men, people supposing that thou wast serving Me because of wealth, I brought on the disaster, I cut off the wealth, that I might show them thy philosophy of gratitude.' In other cases it is to avert pride as with Paul. For Paul was abandoned, being tossed about in misfortunes and buffetings and divers afflictions, and he said: ' There was given me a thorn in the flesh, an angel of Satan to buffet me, lest I should be exalted.' [16] Lest perhaps in the midst of his marvellous works both the repose and the prosperity and the honour which accrued to him might cast him gaping with vanity into diabolical pride. The paralytic was abandoned because of sins, as Jesus says: 'See, thou are made whole, sin no more.' Judas was abandoned, because he loved money more than the word, wherefore also he hanged himself. Esau also was abandoned and fell into dissolute conduct, preferring the grossness of entrails to his father's blessing. [17] So that considering all these things Paul said concerning some: 'As they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do things which are not fitting.' And concerning certain others who seem to have the knowledge of God with a corrupt mind: 'Since knowing God, they glorified Him not as God, neither gave Him thanks, for this cause God gave them up unto vile passions.' So that from these instances we know that it is impossible that any should fall into dissolute conduct unless he has first been abandoned by God's Providence."
> CHAPTER XLVIII. -- ELPIDIUS
[1] IN the caves of the Amorites round about Jericho, which they excavated long ago when they fled from Joshua the son of Nun, who was ravaging then the aliens on the mountain of Doukas, there lived a certain Elpidius, a Cappadocian, afterwards counted worthy of the priesthood. Having been a member of the monastery of Timothy, the Cappadocian country-bishop, a very able man, he came and settled in one of the caves. He showed such self-discipline in his asceticism as to put all others in the shade. [2] For during his twenty-five years' life there he used to take food only on Sunday and Saturday and would spend the nights standing up and singing psalms. With him, (reigning) like a little king in the midst of his bees, lived the multitude of the brethren, and I too lived with him, and thus he made the mountain a veritable city. And one could see there different modes of life. Once a scorpion stung this Elpidius as he sang psalms by night and we too were singing with him. Fie trod it underfoot, nor did he even move from his standing position, despising the pain caused by the scorpion. [3] One day, as a brother was holding a vine-cutting, he took it as he sat at the declivity of the mountain and dug a hole for it as if planting it, though it was not the season. It grew big and became a vine large enough to give shade to the church. In his company also a certain Aenesius reached perfection, a worthy man, and so did Eustathius his brother. To such a height of impassivity did he attain in drying up his body that the sun shone through his bones. [4] The story is told by his zealous disciples that he never turned (to gaze) towards the west because the mountain with its height dominated the door of the cave. Nor did he ever see the sun after the sixth hour, having passed overhead and now descending towards the west, or even the stars that rise in the west, for twenty-five years. From the time he entered the cave he did not descend from the mountain until he was buried.
> CHAPTER XLIX. -- SISINNIUS
[ [1] THIS Elpidius had a disciple, by name Sisinnius, of servile origin, but a free man as regards the faith, a Cappadocian by race. For one must point out these things for the glory of Christ, Who ennobles us and leads us to the true nobility. After dwelling with Elpidius six or seven years finally he shut himself up in a tomb and continued for three years in a tomb, praying constantly, sitting down neither by night nor day, neither lying down nor walking out. He was counted worthy of a gift (of power) over demons. [2] But having returned to his native country he was counted worthy of the priesthood, and collected a community of men and women. By his grave manner of life he drove out whatever masculine lusts there were in himself, and by self-discipline he curbed the feminine element in the women, so that the words of Scripture were fulfilled: " In Christ Jesus there is neither male nor female." Then also he is hospitable, although without possessions, so as to shame the rich men who are not generous.]
> CHAPTER L. -- GADDANAS
I KNEW an old Palestinian named Gaddanas, who lived in the open air in the region round the Jordan. Some Jews once set about him in a fanatic outburst, in the region round the Dead Sea, and came against him with sword drawn. And this incident occurred. When a man lifted up his sword and wished to use it against Gaddanas, the hand of him who had drawn it was withered up, and the sword fell from the hand of its wielder.
> CHAPTER LI. -- ELIAS
THEN again Elias, a monk, dwelt in the same parts in a cave, living a life most grave and disciplined. One day when a number of brethren had come to him, for the place was on the main road, he ran short of bread. And he assured us: "Dismayed at what had happened, I went into the cell and found three loaves. And the visitors having eaten of them to satiety----they were twenty in all----one was left over, which lasted me twenty-five days."
> CHAPTER LII. -- SABAS
[A MAN named Sabas, a layman, a native of Jericho, became so enamoured of the monks that he went the round of the cells and the desert at nights and at each habitation put outside a bushel of dates, and a sufficiency of vegetables, because the ascetics of the Jordan do not eat bread. One day a lion met him and, talcing him by surprise, chased him for a mile and then turned back, took his ass and went off.]
> CHAPTER LIII. -- ABRAMIUS
THERE was a certain Abramius, an Egyptian by race, who lived a very rough and savage life in the wilderness. Afflicted in his mind by an untimely fancy, he went to the church and contended with the priests, saying: "I have been ordained a priest by Christ this night, accept me as a celebrant." The fathers removed him from the desert and led him to a less ascetic and calmer life, and cured him of his presumption, bringing this man who had been deluded by the demon to a knowledge of his own weakness.
> CHAPTER LIV. -- THE ELDER MELANIA
[1] THOUGH I have told above in a superficial way of the wonderful and saintly Melania, nevertheless I will now weave into my narrative at this point what remains to be said. What stores of goods she used up in her divine zeal, as it were burning them in a fire, is not for me to dwell on, but for those who dwell in Persia. For no one escaped her benevolence, neither East nor West nor North nor South. [2] For thirty-seven years she had been giving hospitality, and at her own costs had succoured both churches and monasteries and strangers and prisoners, her family and her son himself and her stewards providing the money. She persevered so long in the practice of hospitality that she possessed not even a span of land. She was not drawn (from her purpose) by desire for her son, nor did yearning after her only son separate her from love towards Christ. [3] But thanks to her prayers the young man attained a high standard of edu-ation and a good character and an illustrious marriage, and participated in the honours of the world; he had also two children. A long while after, hearing how her granddaughter was situated, that she was married and was proposing to renounce the world, afraid lest they should be injured by bad teaching or heresy or evil living, though an old woman of sixty years, she flung herself into a ship and sailing from Caesarea reached Rome in twenty days. [4] And having met there that most blessed and worthy man Apronianus, a pagan, she instructed him and made him a Christian, persuading him to be continent as regards his wife, Melania's niece named Avita. And having also strengthened the will of her own granddaughter Melania, with her husband Pinianus, and instructed her daughter-in-law Albina, wife of her son, and having induced all these to sell their goods, she led them out from Rome and brought them into the holy and calm harbour of the (religious) life. And in so doing she fought with beasts in the shape of all the senators and their wives who tried to prevent her, in view of (similar) renunciation of the world on the part of the other (senatorial) houses. But she said to them: "Little children, it was written 400 years ago, It is the last hour. Why do you love to linger in life's vanities? Perchance the days of antichrist will surprise you, and you will cease to enjoy your wealth and your ancestral property." [6] And having liberated all these she led them to the monastic life. And after instructing the younger son of Publicola she brought him to Sicily, and having sold all her remaining goods and received their value, she came to Jerusalem. Then, having got rid of her possessions, within forty days she fell asleep in a good old age and profound meekness, leaving behind both a monastery in Jerusalem and an endowment for it.
[7] But when all these persons had left Rome there fell on Rome a hurricane of barbarians, which was ordained long ago in prophecies, and it did not spare even the bronze statues in the Forum, but sacking them all with barbaric frenzy delivered them to destruction, so that Rome, which had been beautified by loving hands for 1200 years, became a ruin. Then those who had been instructed (by Melania) and those who had opposed her instruction glorified God, Who had persuaded the unbelievers by a reversal of fortune, in that, when all the other families had been made prisoners, these ones only were preserved, having been made by Melania's zeal burnt-offerings to the Lord.
> CHAPTER LV. -- SILVANIA (MELANIA continued)
[1] IT so happened that we travelled together from Aelia to Egypt, escorting the blessed Silvania the virgin, sister-in-law of Rufinus the ex-prefect. Among the party there was Jovinus also with us, then a deacon, but now bishop of the church of Ascalon, a devout and learned man. We came into an intense heat and, when we reached Pelusium, it chanced that Jovinus took a basin and gave his hands and feet a thorough wash in ice-cold water, and after washing flung a rug on the ground and lay down to rest. [2] She came to him like a wise mother of a true son and began to scoff at his softness, saying: "How dare you at your age, when your blood is still vigorous, thus coddle your flesh, not perceiving the mischief that is engendered by it? Be sure of this, be sure of it, that I am in the sixtieth year of my life and except for the tips of my fingers neither my feet nor my face nor any one of my limbs have touched water, although I am a victim to various ailments and the doctors try to force me. I have not consented to make the customary concessions to the flesh, never in my travels have I rested on a bed or used a litter."
[3] Being very learned and loving literature she turned night into day by perusing every writing of the ancient commentators, including 3,000,000 (lines) of Origen and 2,500,000 (lines) of Gregory, Stephen, Pierius, Basil, and other standard writers. Nor did she read them once only and casually, but she laboriously went through each book seven or eight times. Wherefore also she was enabled to be freed from knowledge falsely so called and to fly on wings, thanks to the grace of these books; elevated by kindly hopes she made herself a spiritual bird and journeyed to Christ.
> CHAPTER LVI. -- OLYMPIAS
[1] THAT most venerable and devoted lady Olympias followed the counsel of Melania, attending to her precepts and walking in her footsteps. She was the daughter of Seleucus the ex-count, grand-daughter of Ablavius the ex-prefect, and bride for a few days of Nebridius, the ex-prefect of the city, but the wife of no man. For she is said to have died a virgin, but the spouse of the Word of Truth. [2] She dispersed all her goods and gave to the poor. She engaged in no mean combats for truth's sake, instructed many women, addressed priests reverently, and honoured bishops; she was accounted worthy to be a confessor for truth's sake. The inhabitants of Constantinople reckon her life among the confessors, for she died thus and went away to the Lord in the midst of her struggles for God's honour.
> CHAPTER LVII. -- CANDIDA
[1] ATTENDING to her precepts and imitating her like a mirror, the blessed Candida, daughter of Trajan the general, lived a worthy life and attained to the height of sanctity, paying honours both to churches and bishops. Having instructed her own daughter for the condition of virginity she brought her to Christ as a gift of her own body, afterwards following her own daughter in temperance and chastity and the distribution of her goods. [2] I knew her labour all night long with her hands at the mill to subdue her body; and she used to say: "Fasting is insufficient; I give it an ally in the shape of toilsome watching, that I may destroy the insolence of Esau." She abstained absolutely from anything with blood and life in it, but taking fish and vegetables with oil on feast days, at other times she continued to content herself with a mixture of sour wine and dry bread.
[3] In emulation of her example the most venerable lady Gelasia, a tribune's daughter, walked in the path of religion, having put on the yoke of virginity. Her virtue is renowned in that the sun never went down on her irritation against man-servant or maid-servant or any one else.
> CHAPTER LVIII. -- THE MONKS OF ANTINOË
[1] HAVING spent four years at Antinoë in the Thebaid, in so long a time I acquired knowledge also of the local monasteries. For some 1200 men are settled round the city, who live by their hands and are extremely ascetic. Reckoned among these there are also anchorites who have shut themselves up in the caves of the rocks. One of these is a certain Solomon, a man of very mild disposition and restrained and possessing the gift of endurance. He used to say that he had been fifty years in the cave. He provided for himself by the work of his hands and had learned by heart all the holy Scriptures.
[2] In another cave lived Dorotheus, a priest. He was extraordinarily good, and having himself lived an irreproachable life was counted worthy of the priesthood, and ministered to the brethren in the caves. To him Melania the younger, grand-daughter of the great Melania, concerning whom I shall speak later, once sent 500 pieces of money, beseeching him to spend them on the brethren there. But he took three only and sent the rest to Diocles the anchorite, a most-learned man, saying: "Brother Diocles is wiser than I, and can administer them without doing harm, knowing those who should rightly be helped. For myself, I am content with these."
[3] This Diocles began in the first instance with the grammar course, but afterwards gave himself to philosophy. However, in course of time grace drew him on, and in the twenty-eighth year of his life he gave up the cycle of studies and gave himself up to Christ; and he had spent thirty-five years in the caves. He told us this: "Intelligence which is separated from the thought of God becomes either a demon or a brute beast." But since we were curious to know his manner of speaking he explained thus: "Intelligence separated from the thought of God inevitably falls into concupiscence or anger." And he said concupiscence was beast-like and anger demoniacal. [4] But when I objected: "How can human intelligence be continually with God?" this same man said: "Whenever the soul is engaged in a thought or action that is pious and godly, then it is with God."
There lived near him a certain Capiton, who had been a robber. He had completed fifty years in the caves four miles from the city of Antinoë, and did not come down from his cave, not even as far as the river Nile, saying that he was not yet able to meet crowds because the Adversary at that instant would oppose him.
[5] With these we saw also another anchorite, himself also (living) in a cave in similar fashion. Being mocked in dreams by the frenzy of vainglory, he mocked in his turn those that deceived themselves, "feeding the winds." And he possessed bodily continence thanks to his age and his long time (in the desert), and perhaps also thanks to his vainglory. On the other hand, his judgment was perverted owing to the unrestrained character of his vainglory.
> CHAPTER LIX. -- AMMA TALIS AND TAOR
[1] IN this city of Antinoe there are twelve convents of women; in one of them I met Amma Talis, an old woman who had spent eighty years in asceticism, as she and the neighbours told me. With her dwelt sixty young women who loved her so greatly that no key even was fixed on the outer wall of the monastery, as in other monasteries, but they were kept in by love of her. Such a height of impassivity did the old woman reach that when I entered and sat down she came and sat by me and put her hands on my shoulders in a transport of freedom.
[2] In this monastery there was a disciple of hers by name Taor, a virgin who had been thirty years in the monastery; she would never accept a new habit or hood or shoes, saying: "I do not need them, lest I be forced also to go out." For all the others go out on Sunday to church for the Communion; but she remains in the house clothed in rags, ceaselessly sitting at her work. But her looks were naturally so charming that even the most stedfast would almost have been deceived by her beauty, if she had not had her chastity as an exceedingly strong sentinel, and by her modesty had been compelling the unrestrained eye to reverence and fear.
> CHAPTER LX. -- COLLYTHUS
[1] ANOTHER virgin was a neighbour of mine, but I did not see her face, for she never came out, so they say, from the day she renounced the world. But having completed sixty years of asceticism in company with her own mother (-superior), at last she was about to depart from this life. And the martyr of the place stood over her----Collythus was his name----and said to her: "Today you are going to travel to the Master and see all the saints. Come then and breakfast with us in the chapel." So she got up at twilight and dressed and took in her basket bread and olives and shredded herbs, after all those years going out, and she went to the chapel and prayed. [2] And having marked that moment of the whole day when no one was inside, she took her seat and called on the martyr, saying: "Bless my food, holy Collythus, and accompany me with thy prayers on the journey." Then having eaten and prayed again she went home about sunset. And having given her mother (-superior) a writing of Clement, author of the Stromateis, on the prophet Amos, she said: "Give it to the exiled bishop and say to him, Pray for me, for I am going on a journey." And she died that very night, with no fever nor pain in the head, but having decked herself for the funeral.
> CHAPTER LXI. -- MELANIA THE YOUNGER
[1] SINCE I promised above to tell about the (grand-) daughter of Melania, I am constrained to pay the debt, for it is not just that men should disdain her youthfulness in respect of the flesh and leave on one side with no pillar to commemorate it such great virtue, virtue which, frankly, far surpasses that of old and zealous women. Her parents by using compulsion made her marry a man of the highest rank in Rome. Her conscience was always being pricked by the tales she heard about her grandmother, and (at last) she was so goaded that she felt unable to perform her marriage duty. [2] For, two male children having been born to her and both having died, she came to have such great hatred of marriage as to say to her husband Pinianus, son of Severus the ex-prefect: "If you choose to practise asceticism with me according to the fashion of chastity, then I recognise you as master and lord of my life. But if this appears grievous to you, being still a young man, take all my belongings and set my body free, that I may fulfil my desire toward God and become heir of the zeal of my grandmother, whose name I also bear. [3] For if God had wished us to have children, He would not have taken away my children untimely." After they had struggled under the yoke a long while, at last God had pity on the young man and planted in him a zeal for renunciation, so that the word of Scripture was fulfilled in their case: "How knowest thon, O woman, that thou shalt save thy husband?" So having been married at thirteen and having lived with her husband seven years, in the twentieth year she renounced the world. And first she gave her silk dresses to the altars: this the holy Olympias has also done. [4] Then she cut up her other silks and made them into different church ornaments. And having entrusted her silver and gold to a certain Paul, a priest, a monk of Dalmatia, she sent them across the sea to the East, 10,000 pieces of money to Egypt and the Thebaid, 10,000 pieces to Antioch and its neighbourhood, 15,000 to Palestine, 10,000 to the churches in the islands and the places of exile, while she herself distributed to the churches in the West in the same way. [5] All this and four times as much she snatched, if God will allow the expression, "out of the mouth of the lion" Alaric by her faith. And she freed 8000 slaves who wished freedom, for the rest did not wish it, but preferred to be slaves to her brother; and she allowed him to take them all for three pieces of money. But having sold her possessions in the Spains, Aquitania, Tarragonia and the Gauls, she reserved for herself only those in Sicily and Campania and Africa and appropriated their income for the support of monasteries. [6] Such was her wise conduct with regard to the burden of riches. And her asceticism was as follows. She ate every other day----to begin with after a five days' interval----and assigned to herself a part in the daily work of her own slavewomen, whom also she made her fellow-ascetics.
She had with her also her mother Albina, who lived a similar ascetic life and distributed her riches for her part privately. Now these ladies are dwelling on their properties, now in Sicily and now in Campania, with fifteen eunuchs and sixty virgins, both free and slave. [7] Similarly also Pinianus her husband lives with thirty monks, reading and busying himself with the garden and solemn conferences. But in no small way did they honour us when we, a numerous party, went to Rome because of the blessed bishop John; they refreshed us both with hospitality and lavish equipment for the journey, thus winning for themselves with great joy the fruit of eternal life by their God-given works springing from a noble mode of life.
> CHAPTER LXII. -- PAMMACHIUS
A KINSMAN of theirs, Pammachius by name, an ex-consul, renounced the world in like manner and lived the perfect life. As for all his wealth, part of it he distributed while still alive and the rest he left to the poor at his death. Similarly also there was a certain Macarius, an ex-vicar, and Constantius, who became assessor of the prefects in Italy, distinguished and very learned men, who reached the highest degree of the love of God. I believe that they are still in the flesh after practising the perfect life.
> CHAPTER LXIII. -- THE VIRGIN AND ATHANASIUS
[1] I KNEW a virgin in Alexandria whom I met when she was about seventy years old. Now all the clergy bore her witness that when she was young, some twenty years old, and exceptionally lovely, she was to be shunned because of her beauty, lest she should make any one an object of blame through suspicion. So when it happened that the Arians conspired against the blessed Athanasius, bishop of Alexandria, by means of Eusebius the prefect, when Constantius was Emperor, and they were calumniously accusing him of unlawful deeds, he avoided being judged by a corrupt tribunal and trusted no one, neither relation nor friend, nor cleric nor any one. [2] But when the prefect's men entered suddenly into the episcopal residence and sought him, he fled at midnight to this virgin, wearing only his tunic and cloak. But she was disconcerted at the affair and frightened. So he said to her: "Since I am sought by the Arians and am unjustly accused, I resolved to flee, lest I should bear a false reputation and involve in sin those who wish to punish me. [3] But God revealed to me to-night: 'With no one canst thou be saved except with this lady.'" So with great joy she cast aside all hesitation and gave herself wholly to the Lord; and she hid that most holy man for six years, as long as Constantius lived, both washing his feet herself and ministering to his bodily requirements and arranging for all his needs, borrowing books and bringing them to him, and no man in all Alexandria during the six years knew where the blessed Athanasius was living. [4] Now when the death of Constantius was announced and came to his ears, he dressed himself fittingly and was found once more by night in the church; and all were astonished and looked on him as a dead man come to life. Now his defence to his near friends was as follows: "This is why I did not take refuge with you, that you might the better swear (ignorance of my whereabouts), and also because of the search. But I fled to one whom no one could suspect, because she was beautiful and young, bearing two things in mind, her salvation----for I did help her----and my reputation."
> CHAPTER LXIV. -- JULIANA
[1] AGAIN there was a certain Juliana, a virgin of Caesarea in Cappadocia, said to be very learned and most faithful. When Origen the writer fled from the uprising of the pagans she received him, and supported him for two years at her own cost and waited on him. I found this written in a very old book of verses, in which had been written by Origen's hand: [2] "I found this book at the house of Juliana the virgin at Caesarea, when I was hidden by her. She used to say that she had received it from Symmachus himself, the Jewish interpreter."
I have inserted the virtuous acts of these women as part of my plan, that we may know that it is possible to gain excellence in many ways, if we desire.
> CHAPTER LXV. -- HIPPOLYTUS
[1] IN another very old book inscribed with the name of Hippolytus, a disciple of the apostles, I found this story. There lived in the city of Corinth a high-born and most beautiful virgin who was practising asceticism with a view to (a vow of) virginity. As the time for it approached, they denounced her to the pagan who was the magistrate then, at the time of the persecutors, that is, as one who blasphemed both the times and the emperors and spoke ill of the idols. At the same time also those who traffic in such things were praising her beauty. [2] So the magistrate, being erotic, received the denunciation gladly, like a horse pricking up his ears. And when after setting every device into operation he failed to persuade the woman, then, furious with her, he did not hand her over to punishment or torture, but put her in a brothel and commanded the man who kept the women: "Take her, and pay me three pieces of money a day as her hire." But he, to earn the requisite sum, intended to hand her over to all comers. So when those who hunt women in this way like so many hawks knew of it they visited this perdition-shop, and paying the tariff talked to her the language of seduction. [3] But she besought them with entreaties, saying: "I have a sore which is offensive, and I fear that you will hate me; give me a few days and you will get the chance of having me for nothing." So she besought God with petitions in those days. Wherefore also God beholding her chastity inspired a certain young man in the employ of the magister officiorum, fair in character and appearance, with a burning zeal for martyrdom. And having gone off with all outward appearance of lust he came late at night to the keeper of the women and gave him five coins and said to him: "Allow me to spend this night with her." [4] So he went in to the private chamber and said to her: "Get up, save yourself." And he made her take off her clothes and put his own on her, both the vests and cloak and all his masculine apparel, and said to her: "Veil yourself with the ends of the cloak and go out." And so she sealed herself (with the holy sign) and went out and was preserved uncorrupted and undefiled. Next day, therefore, the deed was known. The young official was arrested and thrown to the wild beasts, in order that by him the demon might be put to shame, in that he became a martyr in two senses, both for his own sake and for the sake of that blessed one.
> CHAPTER LXVI. -- VERUS THE EX-COUNT
[1] IN Ancyra of Galatia, in the actual city, I met a certain Verus, a man of noble rank, and had considerable experience of him and his lady wife, Bosporia----he was an ex-count. They attained such a degree of good confidence that they defrauded even their children, considering the future in a practical manner. For they spent the revenues of their estates on the poor, though they have two daughters and four sons, to whom they give no portion, except to the married daughter, saying: "After we are gone all is yours." But receiving the produce of their estates they spend them on the churches of cities and villages. [2] And this, too, is a mark of virtue in them. A famine having arisen, and militating against natural affection, they brought heresies round to orthodoxy, in many places putting their granaries at the disposal of the poor for their feeding. But they have adopted in other ways an exceedingly grave and sparing manner of life; they wear very cheap clothes and live on the most frugal fare, practising a godly sobriety, living for the most part on their farms and avoiding cities, lest haply through the pleasures of the city they should become involved in some of the city life and fall from their purpose.
> CHAPTER LXVII. -- MAGNA
[1] IN this city of Ancyra many other virgins, some 2000 or more, are eminent as women both of continence and distinction. Among them Magna takes a prominent place in religion, a most venerable woman; I do not know what to call her, virgin or widow. For having been forcibly linked with a husband by her mother, she wheedled him and put him off, so people say, and thus remained inviolate. [2] When he died a little later she gave herself wholly to God, attending in a serious spirit to her own houses, living a most ascetic and continent life, having her conversation such that the very bishops revered her for the excellence of her religion. While she provided for the needs, primary and secondary, of hospitals, the poor and bishops on tour, she ceased not to work in secret with her own hands and by means of her most faithful servants, and at nights she did not leave the church.
> CHAPTER LXVIII. -- THE COMPASSIONATE MONK
[1] LIKEWISE in the city we found a monk who preferred not to be ordained to the priesthood, but had been led to the life after a short period of military service. He is spending his twentieth year in asceticism, in the following fashion. He lives with the bishop of the city, and is so humane and merciful that he goes his rounds even at nights, and has pity on those who are in need. [2] He neglects neither prison nor hospital, poor nor rich, but succours all, giving some advice about compassion, if without compassion; leading others onward; reconciling some and providing others with their bodily needs and clothing. And what generally happens in all great cities is found also in this one; for in the porch of the church a multitude of sick people laid on couches beg their daily food, some being married, others unmarried. [3] Well, it happened one day that the wife of a certain man was confined in the porch, at midnight in winter-time. So he heard her crying out in her pain, and abandoning his customary prayers went out and beheld her; finding no one he took the place of a midwife himself, not disdaining the unpleasantness of such occasions, compassion having made him not sensitive. [4] His clothes in appearance are not worth an obol, and his food runs a good race with his clothes. He cannot endure to lean over a writing-tablet since compassion drives him from his studies. If any of the brethren gives him a book, he immediately sells it, answering thus to those who scoff at him: "How can I persuade my Master that I have learned His art unless I sell Him Himself in order to practise the art perfectly?"
> CHAPTER LXIX. -- THE NUN WHO FELL
[1] A CERTAIN virgin ascetic living with two others practised asceticism for nine or ten years. Seduced by a minstrel she fell and conceived and bore a child. Having come to hate her seducer intensely she was conscience-smitten to the depths of her soul, and reached such a degree of repentance that she completely lost heart and tried to starve herself to death. [2] And in her prayers she besought God, saying: "O great God, Who hearest the evils of every creature, and desirest neither the death nor destruction of those who stumble, if Thou wishest me to be saved, show me in this Thy marvels, and take away the fruit of my sin which I have borne, lest I employ a noose or fling myself over a precipice." Praying in these terms she was heard, for her child died not long after. [3] So from that day she never again met the man who had led her captive, but giving herself to the severest fasting for thirty years she served the sick and maimed. She importuned God so, that it was revealed to one of the holy priests: "So-and-so has pleased me more in her penitence than in her virginity." I write this lest we should despise those who genuinely repent.
> CHAPTER LXX. -- A READER UNJUSTLY ACCUSED
[1] A VIRGIN once fell, the daughter of a certain priest in Caesarea of Palestine, and was taught by her seducer to accuse a certain reader in that city. And when she was now with child, being cross-examined by her father she denounced the reader. The priest confidently referred the matter to the bishop, and the bishop called his clergy together and had the reader summoned. The case was investigated. The reader was questioned by the bishop but would not confess. For how could that be told which had not happened? [2] The bishop was angry and said to him sternly: "Do you not confess, you miserable and wretched man, full of uncleanness?" The reader answered: "I said the truth, that it is no concern of mine. For I am guiltless even of a thought about her. But if you wish to hear what is not true, then I have done it." When he said this, the bishop deposed the reader. Then he approached the bishop and besought him and said to him: "Well then, since I have fallen, bid her to be given me as wife. For neither am I a cleric any more nor is she a virgin. [3] So he gave her over to the reader, expecting that the young man would live with her, and that besides his intercourse with her could not be interrupted. Now the young man having taken her both from the bishop and her father put her in a nunnery and exhorted the deaconness of the sisterhood there to support her until her confinement. So within a little while the days of her confinement were completed. The critical hour came----with groans, pangs, labours, visions of hell----and the babe was not delivered. [4] The first day passed, the second, third, seventh. The woman being in hell with the pain did not eat, drink, or sleep, but cried out, saying: "Woe is me, miserable woman that I am, I am in peril because I accused this reader falsely." The nuns go off and tell the father. The father, fearing to be condemned as a false accuser, keeps silence two more days. The young woman neither died nor was delivered. So when the nuns could no longer endure her cries they ran and told the bishop: "So-and-so has confessed in her cries days ago that she accused the reader falsely." Then he sends deacons to him and tells him: "Pray that she who accused you falsely may be delivered." [5] But he gave them no answer nor opened his door, but from the day he entered his house he had been praying to God. The father went away again to the bishop; prayers were said in the church, and not even then did she bring forth. Then the bishop arose and went to the reader and knocking at the door went in to him and said to him: "Eustathius, arise, loose what you have fastened." And immediately the reader knelt down with the bishop and the woman brought forth.
Now his pleading and the persistency of his prayer were strong enough both to reveal the false accusation and to chastise the false accuser; that we may learn to persevere in prayers and to know their power.
> CHAPTER LXXI. -- THE BROTHER WHO IS WITH THE WRITER
[1] And now, when I have said a few words about the brother who has been with me from youth until this day, I will end my tale. I know that for a long time he has not eaten from desire nor fasted from desire. I consider that he has conquered desire of riches, the greatest part of vainglory. He is satisfied with what he has, he does not deck himself out with clothes, when despised he gives thanks, he runs risks for his close friends, he has engaged in contests with demons a thousand times and more; so that one day a demon tried to make an agreement with him and said: "Agree to sin just once, and whatever woman you mention to me in the world I will bring her to you." [2] And again on another occasion, after buffeting him for fourteen nights, as he told me, and dragging him by the feet in the night he conversed with him audibly: "Cease worshipping Christ and I will not come near you." But he answered and said: "This is why I worship Him and will glorify Him infinitely and adore Him, because you are utterly distasteful to me when I am thus engaged." He has visited 106 cities and stayed in most of them, but by God's mercy he has had nothing to do with a woman, not even in a dream, except for this contest. [3] I know that he received from an angel on three occasions the food he needed. One day, being in the inner desert and having not even a crumb, he found three loaves in his sheepskin still warm. Another time he found wine and loaves. Yet another time I learned that some one said this to him: "You are fainting; go then and receive from these men food and oil." So he went to the man to whom this man had sent him and said: "Are you so-and-so?" And he said: "Yes; some one has ordered you to receive thirty bushels of corn and twelve pints of oil." On behalf "of such a one I will glory," whoever he was. I have known him often weep over men distressed by dire poverty, and he gave them all that he had except his flesh. I have known him also weep over one who had fallen into sin, and by his tears he led the fallen one to repentance. He once assured me on oath: "I prayed God that I might incite no man, especially the rich and wicked, to give me anything for my needs."
[5] But for me it is enough to have been counted worthy of mentioning all these things which I have committed to writing. For it was not without God that your thought was stirred up to enjoin the writing of this book and the committal to writing of the lives of these saints. But you at least, most faithful servant of God, reading them with pleasure and accepting their lives and toils and so great endurance as a fitting demonstration of the resurrection, follow them eagerly, nourished with good hope, seeing the days in front of you to be shorter than those behind. [6] Pray for me, keeping yourself such as I knew you from the consulate of Tatian until this day and such as I found you when you had been chosen to be prefect of the most religious bedchamber. For a man whom such honour accompanied by riches and such power have not made incapable of the fear of God, such a one reposes on that Christ Who was told by the devil: "All these things will I give Thee if Thou wilt fall down and worship me."
The remarkable phrase in the text, "this brother's agape," seems to point to one brother being responsible for providing the food at the agape.
Butler is not convinced by Ladeuze's depreciation of Palladius' version of the Rules (II. 206), and in the Cambridge Medieval History, I. 524 (1911), speaks of it as "probably the most authentic epitome."
In the Lives Pachomius receives visitors from other forms of monasticism freely, Ladeuze, p. 264.
Reitzenstein, Hell. Wundererz., pp. 64 f., says that the whole story is impossible in its present connexion. An exaggerated modesty characterizes the Egyptian monks, and this is an old Cynic tale put into a Christian setting. Possibly he is right, but he does not seem to allow sufficiently for the fact that "extremes meet." Butler's words are worth quoting: "I had looked upon Palladius' account of Sarapion's life and travels as extravagant and impossible, until a little time ago I met a Hindu Renunciant, a well-educated high-caste Brahmin, who on a religions mission travelled from India to Europe clad in what may be described as pyjamas and a brown dressing gown, with shoes and skull-cap, carrying no money nor anything besides the clothes he wore and an umbrella: he arrived in London with no money, no luggage, no friends, no introductions; yet he managed to effect the purpose of his journey, and said he had no doubt he would get back to India somehow. What Palladius tells of Sarapion's adventures is hardly more wonderful than this."