Makarios of Alexandria der Jüngere

ON ST. MACARIUS OF ALEXANDRIA, ABBOT.

Circa A.D. 400.

Macarius of Alexandria, Abbot in Egypt (St.)

[1] There were two most celebrated Abbots named Macarius: the first was called the Egyptian, Two Abbots named Macarius. the second the Alexandrian or the City-dweller. The latter is venerated by the Church on January 2, the former on January 15; the Greeks venerate both on January 19. The ancient Martyrologies establish this distinction between them, Both venerated on January 19 by the Greeks. Which was St. Antony's disciple. that the one whose feast day is celebrated on January 15 is commonly called St. Antony's disciple. But whether the elder Macarius was St. Antony's disciple I doubt, even though Rufinus says so in book 2, chapter 28, who may have erred from memory. Certainly Palladius attributes this to the Alexandrian, as do the Menaea on January 19.

[2] Our Rosweyde was of the opinion that the Egyptian Macarius should be celebrated on January 2 Rosweyde's opinion. and the Alexandrian on January 15. We have decided, however, not to depart from the Roman Martyrology. Here therefore we shall first present the testimonies of the Martyrologies concerning Macarius of Alexandria, then what is recorded about him in scattered passages of the Lives of the Fathers. We shall treat the other one more fully on January 15.

[3] The ancient Roman Martyrology published by our Rosweyde, The memory of St. Macarius of Alexandria in the Martyrologies. and the similarly ancient manuscript of the monastery of St. Martin at Trier: "Blessed Macarius." Bede, Ado, and others: "The feast of Blessed Macarius the Abbot." Usuard and Bellinus of Padua: "In the Thebaid, St. Macarius the Abbot." Hrabanus, Notker, the manuscript of St. Maximin at Trier: "At Antioch, Macarius the Abbot." The manuscripts of St. Riquier, St. Lambert at Liège, and the Society of Jesus at Antwerp, all of which bear Bede's name: "In the Thebaid, the deposition of Blessed Macarius the Abbot, a man of great virtues." Very many manuscript Martyrologies have the same. Wandelbert:

"Macarius dedicates the fourth rise of the Nones, He who piously held and taught the way of the desert."

[4] Very many manuscripts under the name of Usuard, but not very ancient — Albergen, Utrecht, two from Leiden, and others — the manuscript Florarium, the Cologne edition of Usuard from 1490: "In the Thebaid, St. Macarius the Abbot. This is the Alexandrian; but the Macarius mentioned below on the 18th before the Kalends of February was Egyptian by birth: both flourishing in Egypt, Certain more recent Martyrologies make both disciples of St. Antony. both disciples of Antony." But in the edition of 1521, only this appears: "In the Thebaid, St. Macarius the Abbot." The Roman Martyrology: "In the Thebaid, St. Macarius of Alexandria, Abbot." Franciscus Maurolycus: "At Scythopolis in the Thebaid, Macarius of Alexandria, Abbot and hermit, who was a singular lover of solitude and inaccessible places." Galesinius: "In the Thebaid, St. Macarius of Alexandria, Abbot, who, a lover of the most desolate solitudes, having experienced many temptations of the devil, conquered by fasting and prayer; and, distinguished by other virtues and holiness, departed to the Lord."

LIFE

COLLECTED FROM THE LIVES OF THE FATHERS.

Macarius of Alexandria, Abbot in Egypt (St.) BHL Number: 5096

From the Lives of the Fathers.

CHAPTER I.

St. Macarius, Presbyter of the Cells, heir of St. Antony's virtues.

[5] Concerning his life and virtues, Palladius writes in the Lausiac History (or book 8 of the Lives of the Fathers, chapter 19): "The honorable contests of the holy and immortal Fathers, Macarius the Egyptian and Macarius the Alexandrian, those noble and unconquered athletes, which are many and great and nearly incredible to the unbelieving, I fear both to narrate and to commit to writing, lest perchance I be spoken of as a liar. But that God destroys all who speak falsehood may be seen clearly from the Holy Spirit's pronouncement." Psalm 5:7.

[6] Palladius dedicates this narrative to Lausus. "Since by the grace of God I do not lie, most faithful Lausus, do not you yourself be incredulous about the contests of the Fathers; but rather glory in the emulation of their discipline, who are truly 'Macarii' — that is, 'blessed.'"

[7] Two Macarii. "The first athlete of Christ, named Macarius, was Egyptian by birth; the second was younger in age but held the first place in those things that are foremost among monks, and he too was called Macarius. He was an Alexandrian who sold sweets." So writes Palladius, who then narrates the life of St. Macarius the Egyptian, from which we shall draw on January 15; and then he continues about the Alexandrian thus:

[8] Palladius dealt with the Alexandrian. "I met the one who was the companion of Macarius the Egyptian in works of faith and who bore the same venerable name — I mean St. Macarius the Alexandrian, who was Presbyter of the place called the Cells. In which Cells I lived for nine years (of which three years that Macarius lived with me), sitting in quiet, He was Presbyter of the Cells. and of his excellent way of life I saw some works and signs myself, while I learned others from those who had lived with him."

[9] Taught by Antony not to covet. "When he had seen choice palm branches at the home of the great man and Father Antony, which Antony himself had worked, he asked him for a bundle of palm branches. But Antony said to him: 'It is written: You shall not covet your neighbor's goods.' And as soon as he said this, all the branches immediately withered as if scorched by fire. When Antony saw this, he said to Macarius: 'Behold, the Holy Spirit has rested upon you: He becomes the heir of Antony's virtues. you shall henceforth be my heir in my virtues.'"

CHAPTER II.

Tempted by hunger, he overcomes the devil. He converts a tribune.

[10] Exhausted and hungry, he is tempted by the devil. "Then the devil found him again in the wilderness, with his body greatly exhausted, and said to him: 'Behold, you have received the grace of Antony; why do you not use that authority and ask God for food and strength for your journey?' He said to the devil: 'The Lord is my strength and my praise; do not tempt the servant of God.' So the devil caused a phantom to appear to him — a camel bearing burdens and wandering through the wilderness, carrying all things necessary for use. When Macarius saw it, it sat down near him. He dispels the phantom with prayer. Suspecting it was a phantom, as indeed it was, he stood to pray, and it was immediately swallowed up by the earth."

[11] Once again this Macarius the Alexandrian came to the great Macarius who was in Scetis. When both were about to cross the Nile, it happened that they boarded a very large ferry, into which two tribunes also entered with great pomp and show, having inside a chariot entirely of bronze, horses with golden bridles, and certain soldiers, attendants, and servants adorned with torques and golden belts attending them. After the tribunes saw them dressed in old rags and sitting in a corner, The blessed one and his companion are called blessed by a tribune. they judged that lowly and meager way of life to be blessed. One of the tribunes said to them: "Blessed are you who mock the world." Macarius the city-dweller answered them: [Monks mock the world; the world mocks the worldly. He converts a tribune by his answer.] "We indeed have mocked the world, but the world has mocked you. Know that you have not said this of your own accord, but prophetically: for we are both called 'Macarii' — that is, 'blessed.'" He, struck to the heart by this speech, went home, cast off his garments, and chose the solitary life, performing many acts of charity.

[12] He tames the desire for food. Once, when he had desired to eat fresh grapes, and very fine ones were sent to him, demonstrating self-control, he sent them to another brother who was laboring and who likewise desired grapes. When that brother received them and was greatly delighted, wishing to hide his own self-control, he sent them to another brother who was laboring and who likewise craved that food. When that brother also received them, he did the same, though he himself greatly desired to eat them. Monks send grapes in a circle, from zeal for temperance and charity. After the grapes had passed through many brothers, since none wished to eat them, the last one who received them sent them back to Macarius, as though bestowing a great gift on him. Macarius, having carefully investigated the matter, marveled and gave thanks to God for such self-control among them, and he himself in the end did not eat them either.

a Rufinus also reports this, book 2, chapter 29. John, booklet 4, no. 15.

b Rufinus adds: for the sake of visiting a certain brother.

c Rufinus adds: "and you seek nothing from it except the cheapest clothing and the most meager food."

d Rufinus, book 2, chapter 29, and book 3, no. 42.

e Rufinus: "brought."

CHAPTER III.

His abstinence. He overcomes drowsiness, temptations of the flesh, and the desire for revenge.

[13] Macarius imitates the virtues of all. Such indeed is the discipline of the great Macarius, which I and many others carefully learned from him. If he ever heard that anyone had performed some work of asceticism, he would ardently accomplish the same.

[14] Having heard from some that the Tabennesiots ate nothing cooked by fire throughout all of Lent, For seven years he eats only uncooked food. this holy man resolved to eat nothing that had passed through fire for seven years. Throughout that entire seven years he tasted nothing except raw herbs, or moistened legumes if he happened to find any. Having rightly accomplished this, he scorned this way of life. He then heard from another, this best of monks, that a certain monk ate only a pound of bread. He eats little. Emulating him, he broke his biscuit and put it in a jar, resolving to eat only as much as his hand could bring up. "This is great austerity in treating the body." For he used to tell us cheerfully: "I would grasp many pieces, but the narrowness of the opening would not let me bring them out. My tax-collector would not let me eat at all." For three whole years therefore he practiced this self-control, He eats four or five ounces a day. eating four or five ounces, drinking a corresponding amount of water, and consuming a sextarius of oil for the whole year as nourishment.

[15] He strives to conquer sleep. Another discipline of this athlete: this indomitable man resolved to conquer sleep (and for the sake of edification he told this himself): "For twenty whole days and nights I did not enter under a roof, so as to conquer sleep, being scorched by heat during the day and stiff with cold at night. And unless" (he said) "I had entered under a roof sooner and taken some sleep, my brain would have been so dried out that I would have been driven into ecstasy. As far as it depended on me, I conquered sleep; He resists the spirit of fornication. but as for nature's need, I yielded to it."

[16] The spirit of fornication once troubled him, and then he condemned himself to sit naked for six months in the marshes of Scetis — a vast solitude where mosquitoes are capable of wounding the hides of boars, being as large as wasps — so that they fixed their stings all over his body, causing some to think he was a leper. Returning therefore to his cell after six months, he was recognized to be the Lord Macarius only by his voice.

[17] When he killed a mosquito, he exposed himself to mosquito bites. This is related somewhat differently in the Paradise of Heraclides, chapter 6, in these words: "One day, while this man sat at dawn in his cell, he felt a mosquito. Stung on his foot and feeling pain, he killed it with his hand; and when it died it shed much blood. Reproaching himself for having avenged his own injury, he chose to condemn himself by sitting naked for six months in the marshes of those places called Scythia, which lie in the farthest solitudes, where mosquitoes resembling hornets can pierce even the hides of boars. There he was covered with ulcers and swellings over all his limbs, so that he was thought to be one of those called lepers. After six months he returned to his cell, and it was only by his voice that he was recognized as Macarius." The translation of Hervetus agrees with the ancient version of an unknown translator.

CHAPTER IV.

He visits the monument of Jannes and Mambres, the magicians of Pharaoh. A wild cow nurses him.

[18] He resolves to visit the monument of Jannes and Mambres to contend with demons. Palladius continues: "He once desired, as he himself told us, to enter the monument — which is called a kepotaphion (Greek: garden-tomb) — of Jannes and Mambres the magicians who lived in the time of Pharaoh, in order to see it or even to encounter the demons who were there. For it was said that very many and most fierce demons had been placed there by them through the excellence of their infamous art. This monument was made by the brothers Jannes and Mambres, who on account of the excellence of their magical art held the first place at that time with Pharaoh. Since they had the greatest power in Egypt during their lifetime, they constructed that work from squared stones and made their monument there. Having deposited much gold there and planted every kind of tree, they also dug a very large well of water, for the place is moist. They did all this hoping to enjoy the pleasures of that paradise after their departure from this life. At length, since the servant of God Macarius did not know the way leading to that garden, he followed the stars by conjecture, and like sailors crossing the seas, the Saint traversed the entire wilderness. He also took some reeds and set one at each milestone, so that he might return by those markers. When after nine days he had traversed the entire wilderness The demon removes the path markers. and was near the garden, night came on and he slept a little. But the monstrous demon, ever hostile to Christ's athletes, gathered all the reeds while Macarius slept and placed them about a stone's throw from the monument, near his head, and departed. When he arose, he found the reeds collected — the very ones he had fixed as markers. Perhaps this too was by God's permission, for his greater spiritual exercise, so that he would not place his hope in reeds but in the grace of God, who led Israel through a pillar of cloud for forty years in that terrible wilderness."

"Macarius said: 'When I drew closer to the monument, about seventy demons of various forms came out to meet me. Demons in various forms appear to him. Some were shouting, others leaping, others gnashing their teeth at me with great noise, and others like crows flying and daring to insult my face, saying: What do you want, Macarius, temptation of monks? Why have you approached us? Have we not also vexed some monk? You have your own place with your fellows — the wilderness — and from there you have driven out our kindred. We have nothing in common with you. Why do you invade our territories? Be content as an anchorite with the wilderness. Those who built this place assigned it to us: you cannot remain here. What do you seek in entering this estate, into which no living person has entered since our brothers who built it were given funeral rites by us here?' When the demons still continued to disturb and insult him, St. Macarius said: 'I will only enter and look, and then I will depart.' The demons said: 'Promise us this in your conscience.' The servant of Christ said: 'I will do so.' The demons vanished. When he entered the paradise, He opposes the name of the Lord to the demon's sword. the devil met him with a drawn sword, threatening him. St. Macarius responded with these words: 'You come to me with a drawn sword, and I will enter against you in the name of the Lord of Hosts, in the battle array of the God of Israel.' Having entered, he contemplated everything, Description of the magicians' tomb. among which he found a bronze vessel hanging by an iron chain from the well, already consumed by time, and the fruit of pomegranate trees that had nothing inside, for they had been dried up by the sun, and many golden offerings. When the Saint had departed from there without disturbance and without any trouble, he returned in twenty days to his cell."

[19] He is tested by hunger and thirst for many days. "When his bread and the water he was carrying had run out, he was in great distress. For during twenty days of walking through the wilderness, he tasted nothing at all, as I believe and as the matter itself showed. Perhaps he was also tested by extremity. When he was on the point of collapsing, a vision appeared to him of one having the appearance of a maiden, as he himself related, dressed in a clean linen garment and holding a jar dripping with water. He said this maiden was about a stadium away from him, and for three days he walked toward her, seeing her with the jar as though standing still and beckoning to him, yet unable to reach her. But with the hope of drinking, he bravely sustained the labor of three days. Then a herd of wild cows appeared, of which one stood facing him with a calf — for there are many in those parts — and, as Macarius told us, her udder was flowing with milk. He is nursed for several days by a wild cow. A voice sounded from above, saying to him: 'Macarius, approach the cow and nurse.' When he had approached and nursed, it was sufficient for him. And to show the Lord's greater grace, teaching my smallness, He commanded the cow to follow me to my cell. She obeyed the command and followed, nursing me but not admitting her own calf."

[20] Other monks are forbidden to go to that monument. The ancient version of Palladius adds: "When he returned and told the brothers about the favorable situation of the place, the minds of many were inflamed to go there with him. But when the holy Fathers perceived the minds of the young men stirred to go, they restrained them with salutary counsel, saying: 'This place, if it was truly established by Jannes and Mambres as is said, we must believe nothing else about it than that it was perhaps prepared by the devil's work for our deception. If it is pleasant and abundant, what rest shall we hope for in the future age if we enjoy pleasures here?' Saying these and other things, they restrained the minds of the young men. For although the place was pleasant with diverse fruits and abundant in all necessities, he said that more brothers could not be brought there, lest those coming through the desert be deceived by demons. For he said there were many demons whose roaring and cunning the multitude of brothers, being unaccustomed, could not endure."

The same is found in book 2, chapter 29. But I think Rufinus is wrong when he writes that Macarius found two brothers there who forbade him to bring more to the place.

* Heraclides: "temptation of a monk?"

CHAPTER V.

He is admitted unknown to the Tabennesian monastery of St. Pachomius. His admirable abstinence.

[21] The bite of an asp does not harm him. Palladius continues with the deeds of Macarius: "Once again, while this man endowed with virtue was digging a well to refresh the monks (near some leaves and branches placed there), he was bitten by an asp — a venomous and deadly creature. Seizing both jaws of the asp with both his hands, the Saint tore it apart, saying: 'Since my Lord did not send you, how did you dare approach me?'"

[22] He tests the austerity of the Tabennesiots. "When the great Macarius had heard that the Tabennesiots had a distinguished rule of life, he changed his clothes and assumed the worldly dress of a laborer, and after fifteen days' journey reached the Thebaid, entering through the wilderness. When he arrived at the monastery of the Tabennesiots, he sought their Archimandrite, named Pachomius, a most proved man who also had the gift of prophecy — though the great Macarius had not then been revealed to that Saint. When he met him, Macarius said: 'I beg you, please receive me into your monastery, that I may become a monk.' The great Pachomius said to him: 'You cannot become a monk at this point, being so advanced in age; you cannot discipline yourself. There are brothers who have disciplined themselves from youth and endure the labor. You at this age cannot bear the temptations of the discipline; you will take offense and leave and curse us.' He did not receive him — not on the first day, nor the second, for seven days. But Macarius was steadfast, remaining fasting. Then the elder Macarius said: For seven days he perseveres in asking to be admitted to their monastery. 'Receive me, Abba; and if I do not fast and do the works they do, command that I be expelled from the monastery.' The great Pachomius persuaded the brothers to admit him. The community of one monastery was fourteen hundred men, even to the present day. He therefore entered. When some time had passed, Lent arrived; and the elder Macarius saw that each one had adopted different ways of life: Lent is observed by the monks in various ways. one ate in the evening, another after two days, another after five; one stood through the entire night but sat during the day for work. He himself, having soaked several palm branches for himself, stood in one corner, and until the forty days were completed and Easter had arrived, he took no bread, no water, The prodigious fast of Macarius. he did not bend his knee, he did not sit down, he did not recline; he tasted nothing other than a few raw cabbage leaves, which he took on Sunday so that he might appear to be eating and not fall into arrogant self-esteem. Whenever he went out for something necessary, he quickly returned and stood at his work, not opening his mouth but standing in silence, doing nothing other than practicing silence in his heart and making prayer and working the palm branches he held in his hands. When all the practitioners of that monastery saw this, The monks murmur about him. they raised a revolt against their Superior: 'Where did you bring this man without flesh, to our condemnation? Either expel him from here, or, know this, we will all leave.' When the great Pachomius heard this from the brothers, he inquired about him. Having learned his way of life, he prayed to God to reveal to him who he was. Macarius is recognized by Pachomius through revelation. It was revealed to him that he was Macarius the monk. Then the great Pachomius took his hand and led him outside, and when he had brought him to the prayer room where the altar is and embraced him, he said: 'Come, venerable elder. You are Macarius, and you concealed it from me. For many years I have desired to see you, hearing of you. I thank you for subduing my sons, so that they may not boast and look about grandly on account of their discipline. I therefore beg you, return to your place; you have edified us sufficiently, and pray for us.' Then, at his request and with all the brothers praying, he departed."

a Ancient version: "of a rustic."

b Ancient version: "He commanded."

c Ancient version: "The community consists of fourteen hundred men per each monastery. For Blessed Pachomius was Father of many monasteries, and the congregation was of many thousands of monks, and they still exist even now, by the grace of Christ."

d Heraclides: "holding soaked and plentiful bark from date palms."

CHAPTER VI.

His zeal for contemplation. Macarius heals a presbyter of cancer and orders him to abstain from celebrating the sacraments.

[23] Burning zeal for contemplation. "Once again this impassive man told us: 'When I had rightly performed every form of the monastic way of life, I came to another spiritual desire. I resolved to compose my mind for five days alone so that it could not be torn from God, and would think of absolutely nothing else. Having determined this within myself, I closed my cell and the courtyard outside, so as to give no one a response. I stood beginning from the second hour, commanding my mind and saying to it: See that you do not descend from heaven. You have Angels, Archangels, all the powers above, Cherubim and Seraphim, To lift his mind to heavenly things. God the maker of all these. Dwell there; do not descend below the heavens; do not fall into worldly thoughts.' After two days and two nights of persevering," he said, The demon burns everything in his cell. "I so provoked the demon that he became a flame of fire and burned everything I had in my cell, so that even the mat on which I stood was blazing with fire, and I thought I was being consumed entirely. At last, seized with fear, I desisted from this purpose on the third day, since I could no longer keep my mind undivided but descended to contemplation of this world — God perhaps permitting it, so that this would not be counted as pride on my part."

[24] A presbyter suffering from cancer approaches him. "I once came to him and found lying outside his cell a certain Presbyter of a village, whose head was so eaten away by the disease called cancer that even the bone of the skull was wholly visible. He had come to be healed; but Macarius would not admit him to conversation. I pleaded with him, saying: 'Have mercy on this wretch, and at least give him a response.' He answered me, saying: 'He is unworthy to be cured; for this disease has been sent to him by the Lord as discipline. If you wish him to be cured, persuade him to abstain henceforth from the ministry of the holy Sacraments.' I then said to him: 'Why, I ask?' He said: He suffers cancer because he celebrated while conscious of fornication. 'He committed fornication and then performed the sacred ministry, and for this he is being chastised. Now therefore, if out of fear he desists from what he dared to do with contempt, God himself will cure him.' After I told this to the afflicted man, he promised with an oath that he would no longer perform the functions of a priest. Then Macarius received him and said to him: 'Do you believe that God exists, from whom nothing is hidden?' He answered: 'Yes, I beg you.' Then Macarius said to him: 'You were not able to deceive God?' He said: 'I was not, my Lord.' St. Macarius heals him after he makes various promises. Macarius said: 'If you acknowledge your sin and God's discipline, for which you have suffered this, correct yourself henceforth.' He confessed his sin and pledged that he would sin no more, nor minister at the altar, but would embrace the lay state. Then the Saint laid his hands on him, and within a few days he was healed, his hair grew back, and he returned home in good health, glorifying God. And he also gave thanks to the great Macarius."

CHAPTER VII.

His various cells; various healings; repression of the spirits of restlessness and vainglory. The various cells of Macarius.

[25] This Saint had various cells: one in Scetis, which is deep in the wilderness, and one in Libya, one in the Cells, and one on Mount Nitria. Some lacked a door, in which he was said to sit during Lent in darkness; Lent. another was narrower, in which he could not extend his foot; another was wider, in which he received those who came to visit him.

[26] He heals many demoniacs. He healed such a multitude of those vexed by demons that it cannot be numbered. While we were there, a noble and wealthy virgin was brought to him from Thessalonica in the borders of Achaia, Also a paralytic woman, with holy oil. who had suffered from paralysis for many years. She lay before his cell, and moved with compassion, he anointed her for twenty days with holy oil with his own hands and prayed, and sent her back healed to her city. When she had departed on her own feet, she sent generous offerings to the Saints. The ancient version adds: "To various holy monasteries."

[27] Also a demoniac boy, by imposing abstinence from meat and wine for forty days. In my presence, a boy was brought to him who was vexed by a spirit. Laying his hand on the boy's head and his left hand on his heart, he prayed so long that he made the boy hang in the air. Swollen like a wineskin, the boy became so inflated as to be extremely heavy. When he suddenly cried out, he emitted water through all his senses; and when he had subsided, he returned to his former size. Macarius then handed him to his father, having anointed him with holy oil and poured water over him, and commanded him not to taste meat or wine for forty days; and so he healed him.

[28] Thoughts of vainglory once assailed him, He resists the spirit of vainglory and restlessness. driving him from his cell and suggesting that he should go to Rome for an honorable reason and a just cause, for the benefit of the sick — for the grace against spirits worked very powerfully in him. After he had long refused to obey, he was greatly agitated. Falling on the threshold of his cell, he thrust his feet outside and said: "Drag me and pull me, O demons, if you can. I am not going of my own feet," swearing that he would lie there until evening and that if they did not shake him off, he would not listen. After he had lain prostrate for a long time, he arose; but when night came, they troubled him again. He filled a two-modius basket with sand, placed it on his shoulders, and wandered through the entire wilderness. Theosebius the Cosmetor, an Antiochene by birth, met him and said: "What are you carrying, Abba? Give me the burden, and do not torment yourself." He said: "I am tormenting the one who torments me; for being idle and lazy, he suggests pilgrimages to me." After he had traveled a long way, he returned to his cell with his body broken.

* Paradise of Heraclides: "another in Libya where the Cells are called."

CHAPTER VIII.

He receives a gift from a hyena; he does not spit. He cures Palladius's inconstancy. The holiness of Mark.

[29] *The servant of God Paphnutius, disciple of this illustrious Saint, related to us that one day while St. Macarius sat in his courtyard addressing God, a hyena brought her blind cub Paphnutius, disciple of Macarius. to St. Macarius. When she pushed the door of the courtyard with her head, she entered while he was still seated and cast the cub at his feet. St. Macarius took the cub, He illuminates a blind hyena cub by spitting and praying. spat in its eyes, prayed, and immediately it could see. When the mother had nursed it and taken it back, she departed. The next day she brought the skin of a large sheep to St. Macarius. When the Saint saw the skin, he said to the hyena: "Where would you have gotten this The hyena brings him a sheepskin. unless you had devoured someone's sheep? What comes from injury I do not accept from you." The hyena, bowing her head to the ground, knelt at the Saint's feet and placed the skin before him. He said to her: "I said I would not accept it He adjures her not to harm the poor. unless you swear that you will no longer harm the poor by eating their sheep." She nodded to this also with her head, as one who assented to holy Macarius. Then he accepted the skin from the hyena. Macarius gives the skin to Melania. The blessed handmaid of Christ, Melania, told me that she had received that skin from Macarius, and it was called "the gift of the hyena." What wonder is it among men crucified to the world, if a hyena, having received a benefit, brought gifts to him for the glory of God and the honor of his servants? For he who tamed the lions for the prophet Daniel also granted understanding to this hyena.

[30] *It was said of him that from the day he was baptized, he had not spat on the ground, and sixty years had passed since he had been baptized. For he had received baptism at the age of forty. He does not spit on the ground.

[31] His appearance was as follows — for I must also describe this for you, servant of Christ, since my insignificant self was his contemporary and knew it well: What Macarius looked like. his form was rather small and thin and sparse; he had hair only on his lip. Moreover, on the top of his head he had few hairs. For on account of the enormous labors of his discipline, not even the hairs of his chin's beard had grown.

[32] Palladius consults him when tempted by a spirit of inconstancy. When I came to this St. Macarius one day, being very anxious in mind, I said to him: "Abba Macarius, what shall I do? For thoughts afflict me, saying to me: 'You are doing nothing; leave this place.'" The holy Father Macarius answered me, saying: "Tell your thoughts: 'For Christ's sake I guard the walls.'"

"These things, O studious and most loving servant of Christ, I have reported from the many and great signs and contests of the renowned and virtuous Macarius."

[33] Macarius sees the Eucharist given to Mark by an angel. This Macarius told us (for he was a Presbyter) that he had observed at the time of Communion of the Sacraments of Christ that he had never himself given the oblation to Mark the ascetic, but that an angel gave it to him from the altar. He saw only the finger of the hand of the one who was giving. Palladius narrates more about this Mark in chapter 21 of his Lausiac History, or book 8 of the Lives of the Fathers.

* Heraclides narrates these things about Mark.

* Heraclides also attributes this to Mark.

CHAPTER IX.

The solitude of Scetis in Egypt. Demonic illusions in prayer; Macarius discerns the merits of those who communicate.

[34] Rufinus describes the wilderness of Scetis or Scythis, where Macarius lived for a long time, in book 2, chapter 29 John, booklet 3, no. 15.: "The place where the holy Macarius lived is called Scythium. It is situated in a most vast desert, Scythium, the place of St. Macarius. a day and a night's journey from the monasteries of Nitria, and this not by any path; nor is the route indicated or shown by any earthly markers, but one travels by the signs and courses of the stars. Water is rarely found, and wherever it is found, it is of a most foul odor and bituminous, though harmless in taste. The monks of Scythium are perfect. There are therefore men there who are very perfect (for such a terrible place does not admit any inhabitants except those of perfect resolution and the greatest constancy); yet they maintain the highest zeal for charity among themselves and toward all who may come to them."

[35] A little below, Rufinus adds: Also Rufinus, book 3, no. 43. "We were told as a certain fact by those who heard it from his own mouth that once at night a demon knocked at the door of his cell, saying: 'Rise, Abba Macarius, Macarius is summoned to the assembly by a demon. and let us go to the assembly where the brothers are gathered for vigils.' But he, filled with the grace of God and not to be deceived, understood it was the devil's trickery and said: 'O liar and enemy of truth! What fellowship, what partnership have you with the assembly and congregation of the Saints?' The devil said: 'Does it escape you, O Macarius, that without us no assembly is held and no congregation of monks? Come, and you shall see our works.' Then Macarius said: 'May the Lord rebuke you, unclean demon.' Turning to prayer, he asked the Lord to show him whether what the demon had boasted was true. He went therefore to the assembly where vigils were being celebrated by the brothers, and again in prayer he beseeched the Lord to show him the truth of this matter. He sees demons attending the assemblies and their various suggestions. And behold, he saw throughout the whole church, as it were, certain small Ethiopian boys, foul and dark, running here and there and being carried about as if flying. It is the custom there for one to recite a psalm while all sit, either listening or responding. Those running Ethiopian boys were playing tricks on each one sitting: if they pressed someone's eyes shut with two fingers, he immediately nodded off; if they put a finger in someone's mouth, they made him yawn. When the brothers cast themselves down to pray after the psalm, those same Ethiopians ran about and appeared before one prostrate brother in the form of women, before another as if building and carrying something, and before others acting out various scenes. Whatever the demons formed as if in play, the brothers turned over in their hearts' thoughts while praying. From some, however, whenever the demons tried any of this, they were repulsed as if by some force and thrown headlong, so that they dared not even stand or pass near them. But on other, weaker brothers, they played on their necks and backs, because those brothers were not attentive in their prayer. When St. Macarius had seen this, he groaned deeply and, shedding tears, said to the Lord: 'Look, O Lord, and be not silent, and be not still, O God. Psalm 83:2. Psalm 68:2. Arise, that your enemies may be scattered and that they may flee from your face, for our soul is filled with illusions.' After prayer, however, for the sake of examining the truth, he called aside individually each of the brothers before whose face he had seen demons playing in various disguises and forms, and asked them whether during prayer they had thoughts of building, or of traveling, or other various things that he had seen imagined by the demons for each one. Each of them confessed that what was in his heart was exactly as he charged. Superfluous thoughts during prayer are the work of the demon. Then it was understood that all vain and superfluous thoughts that anyone conceives during the time of psalms or prayers arise from the illusion of demons; but from those who guard their heart with all diligence, the dark Ethiopians are repelled. For the mind joined to God, attentive especially at the time of prayer itself, receives nothing alien, nothing superfluous.

[36] He added another thing, much more terrifying: Macarius sees the merits and demerits of communicants and demonic illusions. that he had seen, at the time when the brothers approached the Sacraments, that when they extended their palms to receive, Ethiopians were placing coals in the hands of some of them, forestalling them, while the Body that seemed to be placed by the priest's hands returned to the altar. But from others, whom the merits of better lives supported, when they stretched out their hands toward the altar, the demons receded far away and fled with great fear; for he perceived an angel of the Lord standing by the altar, who together with the priest's hand placed his own hand over the distribution of the Sacraments. From this point on, the grace remained with him from God, so that during the brothers' vigils, during the time of psalms and prayer, if anyone thought anything else in his heart according to the illusion of demons, he would recognize it; and the unworthiness or merits of those approaching the altar did not escape him.