ON SAINTS MOSES THE ABBOT AND SIX MONK-MARTYRS IN EGYPT
Beginning of the Fifth Century
HISTORICAL COMMENTARY
Moses, Abbot, Martyr in Egypt (Saint) Six companion Martyrs in Egypt
By the author G. H.
[1] Scetis, Scethe, Schitium, the Scithiac region, is reckoned a part of Libya, separated from Egypt properly so called by the marshes of Mareotis and Moeris, and by the mountains of Nitria and Pherme; in the solitude of Scetis in Libya in whose wilderness, extending all the way to Ethiopia, very many monks once lived, illustrious for the innocence and holiness of their lives. Among these, in book 5 of the Lives of the Fathers (translated into Latin by Pelagius), booklet 18, numbers 13 and 14, are recorded Moses the Abbot Saints Moses the Abbot, called the Libyan, and six monks slain by the barbarians; whose martyrdom is narrated there in these words. Abbot Moses said in Scetis: he insists on the commandments of God "If we keep the commandments of our Fathers, I, trusting in God, pledge to you that the barbarians shall not come here. But if we do not keep them, this place is destined to be laid waste."
[2] Once when the brethren were sitting with the same Abbot Moses, he said to them: "Behold, the barbarians will come to Scetis today; when the barbarians are rushing in but arise and flee." They said to him: "And will you not flee, Abba?" He said to them: "I have been waiting for this day for many years, that the word of my Lord Jesus Christ might be fulfilled, who said: 'All who take the sword shall perish by the sword.'" Matt. 26:52 But they said to him: "Neither shall we flee, but we shall die with you." And he said to them: "This is not my affair; remaining in his cell let each of you see how he sits." Now there were seven brethren with him, and they said to him: "Behold, the barbarians have drawn near the door." And immediately the barbarians entering killed them. [he is killed with six monks, as crowns were seen descending from heaven upon them] But one of them, terrified by carnal fear, fled and hid himself behind palm-fiber mats; and he saw seven crowns descending and crowning Abbot Moses and the six brethren who had been killed with him.
[3] So much there. The day of his death is not indicated. Peter de Natalibus, Bishop of Equilium, joins Saint Moses the Abbot in the desert of Scetis with the other Saint Moses -- the monk who became Bishop of the Saracens -- in book 3, Catalogue of Saints, chapter 103, recorded in the Martyrologies on February 7 and adds that his feast is celebrated on the seventh day before the Ides of February, on which day others also inscribed him in the Martyrologies. Galesinius: "At Scythopolis in Egypt, of Saint Moses the Abbot." Maurolycus: "In Egypt, in the wilderness of Scythopolis, of Moses the Abbot." Scythopolis is actually the metropolis of Second Palestine -- a name taken here for the solitude of Scetis, which Ferrarius aptly corrects in his Catalogue of Saints: "At Scetis in Egypt, of Saint Moses the Abbot." The same is found in the Salisbury Martyrology of Richard Whitford. But everywhere without his companions and the palm of martyrdom.
[4] he dispenses from fasting on account of hospitality We add certain more notable deeds and precepts of the same Saint Moses from the Lives of the Fathers. First, excerpted from the same book 5 (translated by Pelagius), of which the following is related in booklet 13, number 4: "It happened once in Scetis that a command was given to fast that week and observe a Pascha. But it happened that during that same week certain brethren came from Egypt to Abbot Moses, and he made for them a modest dish. When the neighbors saw the smoke, they said to the clergy of the church that was there: 'Behold, Moses has broken the command and has cooked a dish for himself.' But they said: 'When he comes, we shall speak to him about it.' When the Sabbath came, the clergy, seeing the great manner of life of Abbot Moses, said to him before all the people: 'O Abbot Moses, you have broken the commandment of men, but you have firmly bound the commandments of God.'" So much there, with the place of Scetis distinguished from Egypt.
[5] In the same, booklet 9, number 4: "A brother in Scetis was once found at fault; and the elders held an assembly and sent to Abbot Moses, asking him to come; he teaches that the sins of others are not to be judged but he would not come. The Presbyter then sent to him, saying: 'Come, for the assembly of brethren awaits you.' He rose and came. Taking with him a very old basket, he filled it with sand and carried it behind him. They came out to meet him, saying: 'What is this, Father?' The old man said to them: 'My sins are running behind me and I do not see them, and I have come today to judge the sins of another.' When they heard this, they said nothing to the brother, but forgave him." Peter de Natalibus relates the same incident, citing the Lives of the Fathers, but what he adds about him resting in the Lord -- either he considered him different from Saint Moses the Martyr, or certainly he did not read the rest in the Lives of the Fathers.
[6] In the same, booklet 8, number 10, these things are found: "Once the judge of the province heard about Abbot Moses and set out for Scetis to see him; and certain men informed the old man of his arrival, and he arose to flee into the marsh. he flees from honor The judge met him with his retinue and questioned him, saying: 'Tell us, old man, where is the cell of Abbot Moses?' He said to them: 'Why do you seek him? He is a foolish man and a heretic.' The judge came to the church and said to the clergy: 'Having heard about Abbot Moses, I came to see him; and behold, an old man on his way to Egypt met us, and we asked him where the cell of Abbot Moses was, and he said to us: Why do you seek him? He is foolish and a heretic.' When the clergy heard this, they were saddened, saying: 'What sort of old man was he who said these things about the holy man to you?' They said: 'An old man wearing the most ancient garment, tall and black.' And they said: 'That is Abbot Moses himself, distinct from Saint Moses the Ethiopian and because he did not wish to be seen by you, he said these things about himself.' And the judge departed greatly edified." Rufinus relates the same (book 3 of the Lives of the Fathers, number 119), where the judge is said to have wished to worship him and to be blessed by him. However, the fact that he was said to be black may perhaps be understood of Saint Moses the Ethiopian, converted from robbery, who also lived in the solitude of Scetis. He is venerated on August 28. What is related in booklet 15, number 29, and booklet 16, number 7, we omit, because there he is called the Ethiopian. The same things are applied to him by Peter de Natalibus, who supposed Moses the Ethiopian to be the Bishop of the Saracens, as we noted above.
[7] Booklet 10, number 64: "Abbot Pastor said that a brother questioned Abbot Moses, saying: 'How does a man mortify himself? A man from his neighbor?' he teaches true mortification He replied: 'Unless a man places it in his heart that he has been three years in the grave, he does not attain to this word.'" The same is found in book 7 (translated by Paschasius), chapter 26, where Moses answers a certain brother who is asking. In the same book, chapter 35, these things are found: "Abbot Moses was accustomed to deliver a discourse to the solitaries, saying: 'There are four principal observances of the regular life: that is, silence, keeping the commandments of God, humbling oneself, and the constraint of poverty. and other things to be observed by monks But a man possesses these three virtues with difficulty: that he should always mourn, always be mindful of his own sins, and at every hour set death before his eyes.'" In the same book, chapter 18, there is an account of Abbot Moses who had been converted from robbery, which suggests that in the other passages the discourse concerns a different Moses; the same things are related by Rufinus, book 3, number 196.
[8] In the same book 3, number 58, and book 7, chapter 1, number 6: "Abbot Moses said: and the causes of the passions of the flesh 'The passion of pollution is generated through these four things: through an abundance of food and drink, through a surfeit of sleep, through idleness and jesting, and through walking about in fine clothing.' Then, in number 7, is added in book 7: 'The same said: The bodily passions are many.' And the brother says to him: 'And what are they, Abba?' He replied: 'Because the Apostle Paul says: Let fornication and uncleanness and all covetousness not even be named among you, as befits saints; also, sight and boldness frequently come to battle.'" Eph. 5:3
[9] The seven chapters of sayings that Abbot Moses sent to Abbot Poemen are contained in book 6 (translated by John), and not to judge others booklet 4. I. The elder Moses said: "A man ought to be as dead to his companion -- that is, to die to his friend -- so as not to judge him in any matter." II. He said again: nor to injure "A man ought to mortify himself from every evil thing before he departs from the body, so as not to injure any person." III. He said again: "Unless a man has it in his heart that he is a sinner, God does not hear him." to consider oneself a sinner The brother said to him: "What does it mean to have it in one's heart that one is a sinner?" And the elder said: "If a man bears his own sins, he does not see the sins of his neighbor." IV. The elder said again: "Unless action agrees with prayer, a man labors in vain." to fulfill by deed what is asked in prayer And the brother said: "What is the agreement of action with prayer?" The elder replied: "That the things for which we pray, we no longer do. For when a man dismisses his own will, then God is reconciled to him and accepts his prayers." The brother asked: "In all of a man's labor, what is it that helps him?" The elder said to him: "God is the one who helps. For it is written: 'God is our refuge and strength, a helper in troubles that have found us exceedingly.'" Ps. 46:1
[10] to humble oneself by fasting and vigils V. The brother said: "Fasting and vigils, which a man practices -- what do they accomplish?" The elder said to him: "They are what cause the soul to be humbled. For it is written: 'Behold my humility and my labor, and forgive all my sins.'" Ps. 25:18 "If, therefore, the soul undertakes these labors, God will have mercy upon it on account of them." VI. The brother questioned the elder, saying: "What shall a man do when every temptation comes upon him, or every thought of the enemy?" in temptation, to call upon God The elder said to him: "He ought to weep in the sight of God's goodness, that it may help him, and he shall rest swiftly, if he asks with understanding. For it is written: 'The Lord is my helper, and I shall not fear; what shall man do to me?'" Ps. 118:6
[11] VII. The brother questioned him again, saying: "Behold, a man beats his servant on account of a sin that he has committed. What shall that servant say?" The elder said to him: "If he is a good servant, he will say: 'I have sinned; have mercy on me.'" The brother said to him: to implore his mercy "Nothing else?" The elder said to him: "No. For from the moment he has placed the blame upon himself and said, 'I have sinned,' immediately his lord has mercy on him. The end of all these things is not to judge one's neighbor. For when the hand of the Lord slew the firstborn in the land of Egypt, there was no house in which there was not a dead person." The brother said to him: "What does this saying mean?" The elder replied to him: "If we look at our own sins, we shall not see the sins of our neighbor. to weep for one's own sins It is foolishness for a man who has his own dead to leave him and go weep for the dead of his neighbor. To die to one's neighbor means this: to bear your own sins and to be without thought about every person -- and to die to one's neighbor in various ways 'this one is good' and 'that one is bad' -- and do no evil to any person; nor think evil of anyone; nor despise anyone who does evil; nor agree with anyone who does evil to his neighbor; and do not rejoice with him who does evil to his neighbor. And this is to die to one's neighbor. And do not speak against anyone, but say: 'God knows each one.' Therefore do not obey one who slanders, nor rejoice with him in his slander. Do not obey one who speaks against his neighbor, and this is: 'Judge not, and you shall not be judged.'" Matt. 7:1 "Have no enmity with any person, nor retain enmity in your heart, nor hate him who is hostile to his neighbor, nor consent to his hostility. Do not despise him who has enmity with his neighbor, and this is peace. Console yourself in these things: the labor is for a short time, and the rest is everlasting, by the grace of God the Word. Amen."
[12] John Cassian, in book 10 of the Institutes of the Monks, chapter 25, extols Moses as the greatest of all the Saints: "When, beginning to dwell in the desert," he says, "I had told Abbot Moses, the greatest of all the Saints, considered the greatest of the Saints that on the previous day I had been most grievously overcome by the weariness of acedia, and that I could not otherwise have been freed from it unless I had immediately run to Abbot Paul, he said: 'You did not free yourself from it, but rather you showed yourself given over and subject to it. For the adversary will attack you more severely hereafter, he teaches that acedia is overcome by resistance as a deserter and a fugitive, when he has seen that you fled immediately, overcome in the conflict -- unless, having henceforth engaged in the struggle, you choose to dissipate the surging waves of its heat for the moment not by deserting your cell or by the torpor of sleep, but rather learn to triumph by endurance and combat.' Whence it has been proved by experience that the assault of acedia is not to be escaped by avoidance, but overcome by resistance."
[13] Under his name, the same Cassian published the first and second Conferences, and he begins from him thus: "When in the desert of Scetis, where the most approved Fathers of the monks and the perfection of all the Saints dwelt, he excels in the active and contemplative life I had sought out Abbot Moses -- who among those distinguished flowers glowed more sweetly not only with practical but also with contemplative virtue -- desiring to be grounded by his instruction, together with the holy Abbot Germanus... and when we were together begging from the same Abbot a word of edification with copious tears -- for we knew most clearly this rigorous disposition of his mind, he does not transmit perfection except to those who thirst for it that he would by no means consent to open the door of perfection unless to those who faithfully desired it and sought it with all contrition of heart, lest, if he were to display it indiscriminately to those who were unwilling or tepidly thirsting for it, he should seem to incur the vice of boasting or the crime of betrayal by laying open things that are necessary and that ought to be known only to those desiring perfection, to the unworthy and those who receive them with distaste -- at length, worn out by our prayers, he began."
[14] From the teaching then given by him, we shall bring forth a single maxim which, excerpted from Conference 2, chapter 10, is read in book 5 of the Lives of the Fathers, booklet 5, number 3, in these words: "Abbot Cassian said that Abbot Moses told us: 'It is good not to hide one's thoughts, he commands that thoughts be revealed to discreet elders but to manifest them to spiritual elders who possess discretion -- not to those who are elders merely by time. For many, looking to age and confessing their thoughts to those who had no experience, instead of consolation arrived at the utmost despair.'" So much there. And finally, in booklet 18, his death is narrated, so that the same person seems to be treated of throughout.
[15] Alardus Gazaeus, in his commentaries on the cited chapter 25 of book 10 on the Institutes of the Monks, commemorates three anchorites named Moses, distinguished for sanctity: the Ethiopian converted from robbery, a second given as Bishop to the Saracens, and this third, whom he believes is called the Libyan by Palladius (book 8, chapter 88), where these things are related of him: "Moses the Libyan was a most gentle man, a most gentle man endowed with the greatest charity. He was deemed worthy of the gift of healings. He narrated this: 'I was in a monastery,' he said, 'very young, and I was digging a very large well, twenty feet wide. When eighty of us had dug it for three days in a well dug by himself and had passed beyond the customary vein that was visible by about a cubit, we did not find water. Greatly troubled, therefore, we were deliberating about abandoning the work. While we were deliberating about this, Pior came to us from the vast wilderness, at the very sixth hour of the heat, being an old man clothed in his sheepskin. by the prayers of Pior And when he had greeted us, he said to us after the greeting: Why have you lost heart, men of little faith? For I saw you already from yesterday having lost heart.' Having said this, he immediately lowered ladders into the pit of the well, and with them offered a prayer, and having taken a mattock and struck a third blow, he said: 'God of the holy Patriarchs, do not make the labor of your servants vain and useless, but send them the use of water.' And immediately the water came forth, he obtains water so that we were all sprinkled by it." And when he had prayed again, he departed, saying: "I was sent for this purpose, and it has been accomplished." When they pressed him to eat there, he could not bring himself to do it, saying: "That for which I was sent has been done."
[15] Sozomenus treats of this Moses in book 6, chapter 29: "Moses," he says, "is reported to have won great praise both for his gentleness and charity toward all, and for the healing of diseases, which he accomplished by prayers alone." he drives away diseases by prayers Nicephorus has the same (book 11, chapter 36). Finally, among the maxims of the Egyptian Fathers translated into Latin by Saint Martin, Bishop of Dumio, the following is found at number 49: "Abbot Moses came to the well to draw water and saw Brother Zacharias praying, and the Spirit of God resting upon him." he sees the Holy Spirit above another Hence in Pelagius, booklet 15, number 17: "Abbot Moses said to Brother Zacharias: 'Tell me, what shall I do?' He, hearing these things, threw himself prostrate on the ground at his feet, saying: 'Do you ask me, Father?' The elder said to him: 'Believe me, son Zacharias, for I saw the Holy Spirit descending upon you, and I am compelled to ask you.'" In the Notes to Usuard in the Carthusian monastery of Brussels, these words are found on February 7: "Likewise, of another Moses, elsewhere in the desert of Scetis, who delivered the first Conference." Whether, however, all the things we have recounted belong to one and the same person, we do not dare to affirm with certainty.