Onuphrius the Anchorite

ON S. ONUPHRIUS THE ANCHORITE,

IN EGYPT.

Perhaps in the 4th or 5th century.

PRELIMINARY HISTORICO-CRITICAL COMMENTARY.

Onuphrius, Anchorite in Egypt (S.)

BY THE AUTHOR C. J.

§. I. On the cult, Relics, Lives.

Great and famous is the name of Onuphrius; great likewise and famous that of Paphnutius; of whom we illustrate the history—enacted by the one, narrated by the other: although, He is venerated by most on the 12th of June, both by the Greeks amid such great celebrity of the names, it is not easy to find a clear and distinct knowledge of the persons; as we shall presently see, when we have set forth some things concerning the ecclesiastical cult of Onuphrius, his Relics, and the Life written by various authors. Among the Greeks he is most celebratedly venerated on the 12th day of June, in their Horologia, Menaea, Menologia. And the Menologia indeed, which Sirletus translated, expressly add that his birthday is celebrated on the 12th of June, in his most holy oratory in the monastery of S. Alypius. Which text in Greek could scarcely have differed from the conclusion of the Onuphrian Elogium in the Menaea, except that the 12th day, prefixed at the beginning, is here omitted. And this conclusion is: "His commemoration (synaxis) is completed in the most holy oratory, which is in the monastery of S. Alypius." On the same 12th day he died, as by the Latins: our Greek Life, which we give, notes. On the same day he is venerated in Baronius in the Roman Martyrology, in Molanus also, and other Latins.

[2] Wherefore Maurolycus, Galesinius, Canisius are not to be heeded; who, following the same text which Lipomanus or Rosweydus printed, assign the 11th day to his cult. Even less to be heeded is he who, in his Martyrology written for the use of Alsace under the name of Usuard, places Onuphrius, with a rather long elogium, on the 17th of June. Pancirolius, (and that is the day of his death, not of the Translation) where he treats of the church of S. Onuphrius at Rome on the Janiculum, vainly strives to reconcile both former opinions with each other; attributing the 11th day to his death, but the 12th to his translation. For on the 12th day he is expressly placed as dead in our Manuscript. But then, whence is it established about a Translation? when was it made? and to what place? who penetrated through the trackless and arid desert, and found the cave, known to Paphnutius alone, and bore away thence the relics he had found? The same Pancirolius adds that in the said church of Onuphrius his feast is celebrated on the 11th of June by the Monks, also at Rome or rather Hermits, who inhabit that place: although nevertheless the Diaries, which note the feasts of the city of Rome through the course of the year, expressly mark the 12th day.

[3] The Friars Minor too, in various places, dedicated and consecrated their Convents to S. Onuphrius, whether on account of their situation in solitude, or for the convenience of contemplating, or for some other cause: such as those in the province of S. Angelo, near Caleria, and of Vasto; in the province of S. John the Baptist, at Xàtiva; in the province of S. Gabriel, near Zafra; in the province of the March, at Fabriano, where Nuns dwell. The people of Benevento long ago dedicated a temple to him, and preserve his Relics, as they write, in the church of S. Sophia; and they venerate the feast with a double rite on the 12th of June: on which day D. Marius de Vipera indicates all these things, and at Benevento in their own churches: in his Catalogue of the Saints of the Beneventan Church, citing an ancient book and marble tablets, in these words: Onuphrius the Anchorite, in the vast desert of Egypt, passed his life religiously for sixty years, and renowned for great virtues and merits departed to heaven on the day before the Ides of June. His Relics are kept in the church of S. Sophia. In honor of which Saint a temple stands, erected at Benevento, near the city outside the gate of the Calore, where also his Relics are said to be had. where for eight days solemn fairs are held. Pancirolius too, in the place cited above, confesses indeed that it is not known where his body is; yet he says that there is found there a part of his arm and leg. Paulus Regius says, moreover, in the preface to the Life of this Saint which he made in Italian; that by the efforts of R. P. F. Antonius Veneruccius, among the Hermits of S. Jerome, of the Congregation of blessed Peter of Pisa, Vicar General, a part of the Relics of S. Onuphrius—namely of the right arm—was brought from Rome to Naples: which was deposited in the temple of S. Maria of the Graces, granted to the Hermits of the aforesaid congregation in the year 1500. In the cloister adjoining the church too, the whole life of Onuphrius is seen depicted; as also in the Roman one. These things could be believed more firmly as certain, if anything had become known from elsewhere about the Translation or finding of the body; whereas the Acts cry out that it could only with great difficulty have been done.

[4] At Sutera too, a city of Sicily, singular honor is paid to Onuphrius, inasmuch as to him, with SS. Paulinus and Archirion, the patronage of the city was committed. There is kept in the same place, in the church of S. Paulinus, enclosed in a silver chest, the whole body of S. Onuphrius, It probably differs from the one whose Body is at Sutera in Sicily. by tradition the son of the King of Egypt, whose feast day is venerated on the 12th of June, as Rocchus Pirrus reports in his Sicilia Sacra, on the page (in my copy) 950. There ought to be understood there the Onuphrius of whom we are now speaking, as can be gathered from the day of public veneration; although here he is said to have been the son of the King of Egypt, who below is feigned to be the son of the King of the Persians; in both cases without any foundation. But since the Sicilians themselves do not know how that body came to them; and since we below can scarcely conceive how and by whom it was first found and translated from the solitude; we leave it to anyone to confirm the opinion of Pirrus who can do so. Indeed, just as they, having lost the old monuments, were deceived concerning S. Paulinus, imagining for themselves the one of Nola, concerning whom Papebroch on the 22nd of June; so also, led by mere similarity of name, they could have looked to the Anchorite of this day: while that one meanwhile was either a native, or a newcomer from Africa or Egypt, and more probably died there. Nor would it be easier to prove that that body is of another Onuphrius, concerning whom mention is made in Surius on the 5th of November, likewise from the Onuphrius of Phoenicia. in the Life of SS. Galacto and Episteme, who are read in the Menologium to have suffered under Decius. But that Onuphrius differs from ours; in place, conversation, deeds. For he dwelt at Emesa of Phoenicia; he lived among men; by his prayers he obtained offspring, namely Galacto, for the previously barren Leucippe; which things, and many others, do not in the least fit Onuphrius the Egyptian and solitary.

[5] The pilgrimage of Paphnutius, Furthermore, those Acts of S. Onuphrius come under the name of Abbot Paphnutius, who would have been the Writer, or rather the narrator, of them. For which it ought to be noted that Paphnutius went on pilgrimage into the interior desert; and that what he had seen and heard there, returning not long afterward, he narrated to two Brothers in Egypt, who received them from his own mouth and committed them to writing. But that whole history of the pilgrimage, as it is read printed in Lipomanus and Surius, containing also the Life of Onuphrius, can be divided in three ways; so that the first part contains the journey of Paphnutius up to the finding of Onuphrius; the third, his return into Egypt; but the middle, the words and deeds of Onuphrius himself; which by some were described separately, the first and third parts being omitted, as was done in the Lives of the Fathers of Rosweydus, and in our Greek Manuscript which we here publish, and others. The whole history of the pilgrimage exists in Greek in the Imperial library, Codex 34 among the Historians, under this title, which plainly coincides with the Surian one: "Life and conduct of our holy and God-bearing Father Onuphrius, the whole exists in Greek in the Imperial library, the Hermit, and of other fathers, whom I, Paphnutius the anchorite, having been deemed worthy by the dispensation of God to know, related to God-loving brothers, and dare to record these things." That is: Life and conduct of our holy and divine Father Onuphrius the Hermit, and also of the other Fathers, whom I, Paphnutius the Anchorite, having merited by the providence of God to know, made known to the religious Brothers, and dare to commemorate their deeds. The same Narration, found elsewhere, is indicated by Allatius in his Diatribe on the writings of the Simeons, page 89. In both the beginning of the Narration is the same, which is also in our Manuscript: "On one of the days," etc. Would that we had obtained the Allatian copy, perhaps a more correctly written one than the Imperial or Bavarian, from the latter of which ours was taken! for as Lambecius notes that the Imperial codex was most faultily written; so concerning the Bavarian the same is complained of by him from whom we received the copy described thence, and which we here publish, some things having been corrected which we could by probable conjecture, so that the eye of the reader might be less hindered.

[6] The same whole Narration was published in Latin by Aloysius Lipomannus from a Venetian Manuscript, and in Surius in Latin: and from him afterward Surius; while Peter de Natalibus, earlier than both, had printed a compendium of it in book 5, chapter 106 and the two following. The same exists, not whole, The Acts of Onuphrius were not so long ago added to the Lives of the Fathers. but insofar as it treats of Onuphrius, among the Lives of the Fathers, published by our Rosweydus, in the first book. Concerning this it will be worth the effort to have here noted, that that life was not inserted here and there into the ancient collections of the Lives of the Holy Fathers. Indeed the diligent investigation of Rosweydus, Prolegomenon 19 and 22, teaches that the same was absent even from the first printed editions; and that afterward it was first added to the Nuremberg edition in the year 1478, with some other lives. So that one will admit no offense, and detract no authority from the other Lives of the Holy Fathers, if he does not attribute to this one alone, so recently joined to them, equal credit as to those themselves.

[7] Besides the Narrations already indicated, partly seen by us, partly not seen; we have others ourselves in manuscript,

both Greek and Latin: of which the chief and most ancient of all is the one which we said above was described in Greek from the library of the Duke of Bavaria; and which we ourselves rendered into Latin by a new translation; Our Manuscript Lives are indicated, taken from the Bavarian library, so that in both languages, set forth in alternating columns, the sense may be seen more conformable in each, than the Surian or Rosweydian editions would have exhibited, differing not a little—especially the latter—from our Greek text. The second Life of the same, as also the third, had that former one, just mentioned, as a model, and from it were paraphrastically amplified; containing nothing in fact which does not have its foundation in that one. They differ, however, in this, that the one embraces only the life of Onuphrius, and adorns it rhetorically, but the other contains also and adorns those things which constitute the third part of the pilgrimage, concerning the return of Paphnutius.

[8] The former was described at Rome, after the copy which the Vatican library preserves, Codex 1190, page 606, the Vatican one, under this title: "Life and conduct of our holy and God-bearing Father Onuphrius the Great." That is: Life and conduct of our holy and God-bearing Father, Onuphrius the Great. It begins thus: "To the best and zealous and good among men, they say there is, as it were, an obligation to busy themselves about some of the noblest things." That is: It is said to bring the greatest profit to upright men and those zealous of virtue. the Ambrosian one in Greek: The latter was taken at Milan from the Ambrosian library, where it exists in a very old codex, which is noted to have been bought at Cosenza in Calabria, and is now set forth in case T, number 228, in quarto. The title is: "Life of our holy Father Onuphrius." And the beginning: "The praise of virtue is a spur to virtue for the lovers of virtue; and virtue is the most beautiful gift of God, through which we are both united to him and deified." That is: The praise of virtue is a spur to virtue for those zealous of it: but virtue is the most excellent gift of God, by means of which we are united to him, and as it were deified.

[6] We likewise have two Manuscript Lives in Latin, the one from S. James on the island at Liège, but in Latin from the Liège and Blaubeuren Manuscripts; where it exists, written by a recent hand on paper; the other, formerly sent to P. Bolland by P. Christophorus Steborius, which John Gamans afterward indicated also exists in the Blaubeuren Manuscript. The former contains, besides the life of Onuphrius, also the first part of the pilgrimage, the latter—concerning the return of Paphnutius into Egypt—being lacking. It begins: Paphnutius, the humble servant of your Sanctity, to the servants of God greeting: May peace and the grace of our Savior Jesus Christ remain with you. The latter Life, a Prologue being prefixed, is completed in three little books, divided into 30 Chapters. The Prologue can seem both as foreign as it is long. It heaps up many things about the meaning of the name Onuphrius: it disputes, but not very happily, about his age and his long hair; which has an absurd Prologue, about his image, why it is painted crowned and marked with a double cross; about Paphnutius, why he feared at the sight of Onuphrius. He calls him his sweetest Patron. He also grieves that he could know nothing of his birth and deeds before his entry into the desert: and soon he rejoices that ecclesiastical and lay men, devoted to that Saint, recently brought it about that from his praiseworthy monastery of the city of Rome, where in his name a church shines by Apostolic consecration, he gratefully received a full history, written from his birth and onward.

[10] and a badly stitched-together narrative of his nativity But there is no reason for the Author to rejoice over that new treasure, as he thinks; since it is truly a muddy work, boldly and ignorantly fabricated, whatever is heaped up in the first little book concerning his birth and life, before his entry into the desert. Since there Onuphrius is made (with the rest silent, and the very novelty of the matters depriving itself of credit) the son of the King of the Persians, who (the devil lying to the King, that he was conceived from a slave) when scarcely born was cast into the fire, and thence escaped unharmed; but an Angel teaching the King his error, baptized in the Christian manner, called Onuphrius, and carried by his father the King into Egypt, was nourished along the way by a doe as nurse. And that the same doe, having accompanied him up to the monastery, offered him her udders for three years; and that he himself, at three years old, certainly less than seven, was beloved among the Monks on account of his admirable virtues, and has a narrative of his boyhood attached. by which he shone forth even then; and that finally, elected Abbot in the eighth year of his age, he prudently governed the monastery. The second little book has just as much truth as the Life to be published by us here: since in fact it scarcely differs from it. The third pursues the return of Paphnutius into Egypt, in almost the same manner as it is in Surius. There was also—at which you may marvel—a man, otherwise most illustrious and an encomiast of many Saints of the Neapolitan kingdom, who deemed this very life, with its first part so badly stitched together, worthy of the Italian language.

§. II. On the deeds and persons of Onuphrius and Paphnutius; and the credit to be given to his acts.

[11] We have just treated of the various Lives of Onuphrius, putting forward Paphnutius as author; for as together the names of both are great and famous, so uncertain and indistinct is the knowledge had from elsewhere of those very persons and deeds. The deeds and person of Onuphrius unknown from elsewhere, For whither did that Onuphrius go, or to whom was he known? who asserts of himself in the Life at n. 3, that, dwelling 60 years in the solitude, he saw no man clothed in flesh, except Paphnutius alone? And to him too he gave a very small span of time for seeing him; namely the last two days of his life, and that not entire. Who, moreover, was that Paphnutius himself? Whither did he go? as also of Paphnutius the pilgrim, Where did he spend the rest of his age? At what time did he live? The Roman Martyrology reckons altogether three Paphnutiuses: two indeed Martyrs, but the third a Bishop Confessor, that most famous Paphnutius, under Galerius Maximian, a noble fighter with his eye gouged out and his knee cut; then under Constantine the Great a strenuous defender of the Catholic faith against the Arians.

[11] who differs from others of the same name: Likewise the Lives of the Fathers reckon other Paphnutiuses, namely that most renowned one, as Rufinus calls him, the Anchorite, inhabitant of the desert in the regions of Heracleos, a splendid city near the Thebaid; who converted Thais the harlot; and who, having prayed to God that there be revealed to him one to whom he was similar in holiness of life, on that occasion brings three men to monastic perfection. They have another Paphnutius, a distinguished man of Alexandria, father of S. Euphrosyna, who himself too ended his life in holiness in a monastery. They add a third Paphnutius Cephalas, an Abbot, whom Palladius asserts was endowed with singular knowledge of interpreting the Scriptures, and for 80 years did not have two tunics at once. Finally they place Paphnutius, a disciple of S. Macarius, of whom the same Palladius. But I find no indication in the Acts of all these, which would move even a suspicion that any one of them was that Paphnutius of whom we here treat, the author of the Onuphrian Life. Certainly if any of those had undertaken so holy an expedition into the desert, and had seen and heard such things as ours is recorded to have seen and heard: it would have been altogether fair that some mention of him be made among other things of lesser moment narrated.

[13] whence less credit to his writings, If, then, so unknown from elsewhere is Paphnutius, by whose narration alone (which equally unknown Hermits received with the pen, and transmitted to posterity) the Acts of Onuphrius become known; I do not know how much credit is to be given to these: especially since in their course some things are read said and written more boldly or more strangely than befits the Saints. For—to say nothing of the Angel daily bringing bread to Onuphrius, and other things of that sort, because they are less unusual—it is surely unusual and unheard of, that by the ministry of Angels the sacred Eucharist was brought each week not only to one man, but to all who lived in that desert, segregated from human fellowship: and that the same, as it were at their own pleasure, were carried up to heaven in mind, narrating also many things scarcely credible, and rejoiced there in the fellowship of the Saints; as is narrated at n. 11. What shall I say of the promises at n. 12, and reported thereafter? Is that the thought—not to say the speech—of the just still living in the world, such as is there attributed to Onuphrius; that he should intimate that he wishes to be venerated as a Saint after his death, and confidently promise to his worshipers certain rewards, subject to God alone as dispenser? What? that he contradicts himself, while at n. 3 he assertively contends that, having dwelt 60 years in the solitude, he saw no man clothed in flesh, except Paphnutius alone. But at number 9 he confesses that he was visited once each year by his guide and instructor the Hermit, until the latter died.

[14] and not sufficiently certainly indicating its author, What further of Paphnutius? Did he only narrate the history of his own pilgrimage; or did he also write it? From the history it is established that he narrated it to others, who received it from his mouth and wrote it down: which while Paphnutius himself is bidden to indicate, he is also shown to have himself written his own history, contrary to what seems to be supposed: as the prudent reader will be able to gather of himself from the very words of the history. Near the end it reads thus: But when I had come into Egypt (this is to be deemed the narration of Paphnutius) on a journey of three days, while walking, I found two Brothers fearing God. With them I rested for ten days, announcing to them those things which I saw, and those which befell me. But they, answering me, said with all joy: Truly, Brother Paphnutius, you have obtained great grace, you who have been deemed worthy to see the great and perfect servants of God. And those Brothers, kind and gentle, loved God with their whole soul. And their place is named Scete. But when they had heard those things which I narrated to them, they diligently wrote them down, and running swiftly went around all Scete (these things at least ought to be deemed those not only of Paphnutius narrating, but also writing: unless you prefer them to be of some third interpolator; to whom I shall without difficulty attribute the whole history) carrying the book which they wrote from my narration. And after they had read them to the holy Fathers, they received it into the church. Which indeed they left there, for the profit and gladness of those who believe and hear these things. For at whatever hour they wish to meditate on these things, they bless God and the Saints the more, full of gladness and exultation: since these discourses are full of the contemplation which I, the least servant Paphnutius, was by the providence of God deemed worthy to attain. And may the grace and peace of our Lord Jesus Christ be with us, by the intercessions of the holy Fathers who pleased him, now and always and unto the ages of ages. Amen. And let these things be brought forward, that the Reader may be able to judge concerning the writer of the Pilgrimage.

[15] Now indeed if you should inquire into the time in which the Hermits Onuphrius and Paphnutius lived; here equally all things are uncertain, indeed plainly unknown, no character or indication anywhere in the Acts betraying it. For as to the fact that our Manuscript Florarium of the Saints says that Onuphrius departed from

this world in the year of salvation 370; The time in which Onuphrius lived is uncertain: I do not know on what authority, or whence, it drew this. And that he himself likewise did not know this, Rosweydus long ago noted on the Life of Onuphrius, Note 26. So that it is a wonder that Lambecius, in volume 8 of his Commentaries, citing the authority of this man wrongly, ascribes without hesitation the aforesaid year 370 to his death. But if anyone nevertheless admit that Onuphrius lived at the same time as that anonymous Bishop in the Lives of the Fathers, whose deeds, to be brought forward a little later, will seem very similar to the Onuphrian ones, although they are briefer: each (if indeed they are to be deemed different) could have lived and died about the aforesaid year 370. For when that Bishop asks the pilgrim coming to him, Whether there are still persecutions; the question can conveniently be understood about the persecution of Julian, raging widely through his ministers against the Christian name; as also the answer of the one questioned, that the persecutions had wholly ceased, which had happened through the death of Julian, who died in the year 363.

[16] The place seems to be indicated somewhat more closely than the time, and it could be said, on account of its vastness and sterility, to be that desert which, most famous among the immense solitudes of Egypt, is called Oasis, from the city of the same name. The probability of which conjecture of ours, if not also its certainty, is drawn out from the history of Paphnutius in Surius, saying that he set out into the interior solitude, where is the race of those who are called Mazici. But the Mazici are around the Oasis and its desert, as will be seen in § IV in the Narration drawn from the Lives of the Fathers. There is, moreover, a double Oasis, greater and lesser, in the extreme bounds of Egypt, according to Procopius on the Persian war: and it is described by Zosimus, book 5, as a place remarkably sterile (and it was sometimes assigned to the exile of the accused) from which no one could escape who was deported there. For as to the soil which lies between for those going thence here, which seems to have been the Oasis. sandy, utterly vast, and uninhabited, it deprives those proceeding to the Oasis of all knowledge; both because the winds heap sand upon the tracks; and also because there is no tree, nor any dwelling, which could leave some indication for those making the journey for conjecture. There were, however, other most vast solitudes in Egypt and its confines, so that it remains uncertain which one chiefly received Onuphrius the inhabitant, and Paphnutius the pilgrim. The pilgrimage of Paphnutius

[17] And thus we have very many things hitherto uncertain; and we have also some things, pertaining to the person of Paphnutius and his Narration, which will perhaps move the Reader not at once—hand and foot (as the saying goes)—to think he must go over into the opinion of those, however very many, who without examination wrote or published that Life, one from another, as most approved and beyond all exception. To the same may also move our suspicion (which nevertheless I would wish to be held only as a suspicion) that that whole history of the Paphnutian Pilgrimage was patched together from the Lives of the Fathers here and there by some idle person, who either affixed from his own brain certain names to others' Acts; or applied others' Acts to certain Saints' names, otherwise obscure. Indeed, of the three parts of which we said the whole Pilgrimage consists, the first is read in almost as many words in the Lives of the Fathers, book 6, and is attributed to a certain anonymous Solitary. The second is read in the same place, more compressed indeed than in Paphnutius, perhaps patched together from the Lives of the Fathers, yet in its chief points very similar in fact: although between the two Narrations this difference intervenes, that in the Lives of the Fathers both—he who narrates, as well as he of whom it is narrated—is anonymous; and each is said to have been a Bishop. But in our pilgrimage the one is named by name Paphnutius, the other Onuphrius; and neither was a Bishop. But that it may be clearly known that the first part of the Paphnutian pilgrimage can plainly be deemed the same as that of the anonymous Brother—which, inserted from all memory into the Lives of the Fathers, is read in the edition of Rosweydus, book 6, little book 3, n. 11, with John, Subdeacon of the Holy Roman Church, as translator, who is thought there in the Prolegomena to have flourished in the 6th century, and to have presided as Pontiff over the Roman Church. That, I say, it may be clearly known, I set here both Narrations, composed side by side in alternating columns.

§. III. The first part of the Paphnutian Pilgrimage, as it is in Surius on the 12th of June.

[18] [Paphnutius sets out into the desert for four days, and finds a dead man in a cave:] On a certain day I applied my zeal to coming into the interior solitude, and seeing whether there was any other Brother Monk who served my Lord more inwardly. And when I had risen, I set out on a journey of four days into the interior solitude, although in the meantime I had eaten no bread, nor drunk wine or water. On the fourth day, when I had come to a venerable cave, I remained one hour knocking at the door, hoping that some one of the Brothers, according to custom, would come out and greet me himself. But when I had knocked, and no one answered; I opened the door, and entered, crying, Bless. And when I had seen someone sitting, I touched his shoulder: and it was like down. And when I had handled the rest of the body, I found him already long dead. I saw also a tunic hanging. And when I had touched it, it crumbled away like dust in my hand, so that I at once stripped off my own garment, and with ready and eager spirit, with my own hands having dug the sandy earth, laid away his remains, with prayers and many tears.

[19] he finds another cave without an occupant, Going out thence, I set out to the inner parts of the solitude. And I find in another cave, as it were, the traces of a man. And when I had recognized that someone dwelt in it, I was a little moved in spirit. But when I had knocked, and heard no voice, I entered the same cave. And when I had found no one, I went out, reckoning that the servant of God was accustomed to exercise himself there. But when I had found his own cell, in which likewise no one was, I persevered in remaining the whole day, desiring to greet the man, and without any intermission reciting from the Psalter. But when that day was ending, I saw a herd of buffaloes coming, and a Brother walking in the midst of them. But when they had come near me, whom in the evening he sees coming, naked, among the buffaloes. I saw that man indeed naked of garment, but covered in body with hairs. Who, when he had come to the place in which I was standing, and had thought me to be a spirit, remained praying. For many spirits had tempted him in those places, as he himself afterward narrated to me. But I said to him: Why do you fear, servant of Jesus Christ our God? Contemplate and see my steps, that you may know that I am a man, like you. Feel me, that you may see that I am flesh and blood. But he, when he had contemplated me, and given thanks, said, Amen. And I asked him, and persuaded him, to lead me into his cave. But he asked of me how I had come there. And I boldly set forth to him my aim and purpose: namely that, since I wished to know the servants of Christ who are in the solitude, I came there, nor did God defraud me of that desire.

[20] Since he was a Monk in the Thebaid, Then I inquired of him, saying: How did you come here, and how long have you dwelt in this solitude, and why do you go about naked, covered by nothing? But he said this to me: I was lately a Monk, dwelling in a monastery of the Thebaid, and working with a great and confident spirit. But I resolved to go out from that monastery, and to dwell alone in quiet in a monastery, striving to find a greater reward. When I had gladly undertaken this thought, I built a small little cell, he had built a cell apart, under the appearance of a greater good: and dwelt in it alone, exercising my craft with my hands: whereby it came about that many also came to me, ordering me work, which I should make with my hands. Nor indeed did small fruits return to me from these, from which I supplied the poor and needy and strangers. But the enemy, who is altogether hostile to good things, at that time envying me, and desiring to impede my vehement aim and purpose toward God; when he had entered the mind of a certain Nun, who had been with me, ordering some small work; brought it about that she returned to me. where, having fallen into sin with the Nun, Whereby it came about that, speaking freely between ourselves, we also dwelt together; and at last (which is most grievous) we brought forth iniquity, and remained in sin six months. But afterward, when there came to my mind the end of my life, and the eternal and great judgment, and the outer darkness, and the conflagration of the fire that cannot be extinguished, and the gnawing of the worm that cannot be lulled; I said within myself: Alas for me, O soul, it is better for me to rise, and to go into the solitude, and to flee from sin. And having left all things and that woman, I came into this solitude, he had fled into the desert as a penitent, and found a spring, and this cave, and this palm. And it supplies me with food. For this palm produces each year twelve spadices, namely one for each month: but one spadix suffices me thirty days, and afterward comes another spadix. But I have no other food in this cave, nor any other drink. Moreover my garments long ago perished, and with the hairs of my head my body is covered, with the private parts. For now for the space of thirty years I have dwelt in this solitude, nor has the air ever ceased to give me a healthful temperateness, nor have I tasted bread at all.

[21] After I had heard these things from that just man, I questioned him, saying: In the beginning, when you came here, did you labor greatly, or not? But he, answering me, and there suffering much from pain of the liver, said: At first indeed I labored greatly, O Brother, so that, tortured by pain, I would throw myself on the ground; as one who felt the greatest distress in my belly, nor could I raise my head: and for this reason it compelled me to perform my synaxis rolling about; begging God, who is merciful in all things, both on account of the pain that then afflicted me, and for the redemption of my sins. But when I had endured many labors, on a certain day while I was sitting, and was vexed inwardly by a grave pain of the belly, which being plucked out and replaced, he is divinely cured: I saw a distinguished man standing before me, who addressed me, saying: What ails you, and what indeed pains you? But at once, after I had heard this from him, I gathered my strength, and said to him: Lord, my liver pains me. And he said: Show me the place in which you feel the pain. But when I had shown him my liver, he, with hand outstretched, and laid upon me, and with joined

fingers, just as with a sword, cut my side; and drew out my liver, with the greatest pain to me; and showed me the wounds which I had in it. And he scraped it with his hand, and threw upon it a clean cloth, and restored my liver to its place. And when he had handled my whole body with his blessed hands, he glued together the wound of my side, and said: Behold, you have been made whole, sin no more, lest something worse befall you: but serve the Lord now, and unto the ages. And behold, from that day all my inner parts were healed, and the pain of my liver ceased. From that time therefore I remain without pain, blessing God, and glorifying him on account of his mercy toward me. And that distinguished man showed me a cloth of balsam which he had laid upon my side. But when he had narrated all these things to me, Paphnutius, I asked him to remain with him in the cave. But he answered me, saying: You will not be able, my Brother, His name is Timothy. to bear the assaults of the demons. But afterward I asked him to tell me his name. And he said to me: My name is Timothy. Remember me, and pray for me, beloved Brother, that God may perfect in me the good of which I have been deemed worthy. And I, Paphnutius, fell at his feet, asking prayers from him. But he, answering me, said: Our Lord Jesus Christ will bless you, and defend you from every snare of the devil, and provide you straight ways to this end, that you may go to his Saints unto the ages. And having obtained his blessing, with ready and eager spirit I went out with joy, praising God, on account of the excellent discourses which I heard from that holy Timothy.

The Pilgrimage of the anonymous Solitary, as it is in the Lives of the Fathers, book 6, little book 4, n. 11.

[18] A certain solitary was narrating to the Brothers who were in Raithu, [The anonymous Brother sets out into the desert for four days, and finds a dead man in a cave:] where are seventy palm trees, in the place where Moses landed with the people, when he went out from the land of Egypt, speaking thus: I once thought that I ought to enter into the interior desert, if perhaps I might find someone dwelling more inwardly than I in the desert, and serving our Lord Jesus Christ. And walking four days and nights, I found a cave: and when I had approached, I looked within, and saw a man sitting, and I knocked according to the custom of the Monks, that I might greet him as he came out. But he did not move; for he had rested in peace. And I, doubting nothing, entered: and when I had held his shoulder, he was at once dissolved, and became dust. Then, looking, I saw a tunic hanging: and when I had also held this, it was dissolved, and reduced to nothing.

[19] he finds another cave without an occupant, And when I was in doubt about this, I went out thence, and walked about in the desert; in which again I found another cave, and the traces of a man there. And I became more eager. But approaching that cave, when I knocked again, and no one answered me, I entered, and found no one. But standing outside the cave, I said within myself: Because this servant of God ought to come here, wherever he may be. But when the day had now passed, I saw buffaloes coming, and that servant of God coming with them naked, whom in the evening he sees coming, naked, among the buffaloes. covering with his hairs what was indecent of his body. Who, approaching me, supposed me to be a spirit, and stood for prayer. For he had been much tempted by spirits, as he himself afterward said. But I, understanding this, said to him: Servant of God, I too am a man, see my traces and feel me, for I am flesh and blood. But when, after prayer, having said Amen, he had looked upon me and been comforted; he led me into the cave; and questioned me, saying: How did you come here? To whom I said: For the sake of seeking the servants of God I came into this solitude, and God did not defraud me of my desire.

[20] Since he was a Monk in the Thebaid, But I questioned him again, saying: How did you too come here, and how long have you been here, or what is your food? or how, since you are naked, do you not need a garment? Who said to me: I was in a monastery of the Thebaid, and my work was the weaving of linen: but a thought entered my mind, that going out thence I might sit by myself: and "You will be able," it said, "to be at quiet, and to receive strangers, and to have a fuller reward from what you shall acquire from your work." But when I had consented to this thought, and accomplished it by my work; he had built a cell apart, under the appearance of a greater good: going out I built myself a monastery, and there came those who imposed work on me. And when there was now much that I had gathered, I hastened to distribute it to the poor and strangers. But our adversary the devil, envying me, as both always and then, was contriving to take away the future recompense to be made in me, because I hastened to offer my labors to God. For seeing a certain consecrated virgin imposing on me wares, and me completing them and rendering them; where, having fallen into sin with the Nun, he put it into her to entrust other wares to me again. But when now familiarity was made, and greater confidence, at last also touching of hands and laughter, and eating together, in the end we conceived sorrow, and brought forth iniquity. But when I had remained in the same ruin six months, afterward I thought, saying: Because either today, or tomorrow, or after many years, being given over to death, I shall have eternal punishment. For if anyone violate a man's wife, he will lawfully be subject to eternal punishments; of how great torments is he worthy who has violated the bride of Christ? And so secretly I ran into this desert, leaving all things to that woman; he had fled into the solitude as a penitent, and coming here I found this cave, and this spring, and that palm, bearing me twelve clusters of dates: each month it brings me one cluster, which suffices me for thirty days, and after this another ripens. But after much time my hairs grew, and when my garments were now bursting apart, from them I covered, as is fitting, a part of my body.

[21] and there suffering much from pain of the liver But when I again questioned him, whether in the beginning he had had difficulty there, he said to me: In the beginnings I was greatly afflicted with pain of the liver, so that, lying on the ground, I could not stand and say the Psalm, but prostrate on the earth I cried to the Most High. But when I was in the cave in strong pain and faintness, so that I could not even go out any longer; I saw a man entering, and standing beside me, and saying to me: What do you suffer? And I, comforted a little by him, said to him: My liver pains me. Who said to me: Where do you have pain? But when I had shown him, being divinely plucked out and replaced, he is cured joining the fingers of his hand in a straight line, he divided that place as if by a sword; and tearing away the liver, showed me the wounds; and the liver being scraped with his hand, he put the very scabs into a cloth; and again placing that liver in his hands, he closed up that place; and said to me: Behold, you have been made whole, serve our Lord Jesus Christ as is fitting. And from then I became whole, and am now here without labor. But I begged him much, that I might remain in the inner desert, and he said to me: You cannot endure the assaults of the demons. And I, considering this very thing, asked that, praying for me, he would let me go. Who, when he had prayed, let me go. These things I have narrated to you for the sake of edification.

§. IV. The pilgrimage of an anonymous man, and his narration about an anonymous man, very similar both to the Paphnutian pilgrimage and to the narration about Onuphrius; and it is, as it were, the foundation of these.

[22] Another pilgrimage of an anonymous man, In like manner could be compared with each other the things which, in the place cited, follow in the Lives of the Fathers, the pilgrimage of another Anonymous man, and his narration about another Anonymous man; and the second part of the Paphnutian pilgrimage, which contains the Life of Onuphrius. But because this is described more fully than that, and presently will all be set forth; we prefix to it in this paragraph the aforenoted Narration of the Anonymous man; subjoining to it a few Annotations; and noting beforehand, that this Narration in the Lives of the Fathers is continuously subjoined, similar to the Paphnutian one, as we said, to the other one, which we have given thence in the paragraph above; just as the second part of the Paphnutian history about Onuphrius is continuously subjoined to the first about Timothy in Surius. We note also that in both, that is, in the one presently to be brought forward about the Anonymous man, and the Paphnutian one about Onuphrius, the journey of the pilgrims is said to be directed into the interior desert, where is the race of the Mazici. So that in both the place also of the pilgrimage is indicated the same: and the greater suspicion can arise, that the one was taken from the other. And the Narration of the Anonymous man, as it exists in the Lives of the Fathers, is of this kind.

[23] Again another old man said—who also was made worthy to be Bishop of the city of Oxyrhynchus—as if he had heard these things from another: but it was he himself who had done this. It seemed good, he said, to me once to enter into the interior desert, which is around the Oasis, where is the race of the Mazici, that I might see whether perhaps I might find someone serving Christ. Taking therefore a few biscuits, and water for about four days in a vessel, I made my journey. But when four days were passed, and my food consumed, I awaited what I should do. And trusting, I gave myself to going on. I also walked another four days, enduring without food. And when my body could not bear the fasting and the labor of the journey, I came into faintheartedness, and so lay on the ground. who, pressed by hunger, is divinely comforted, once But someone coming touched my lips with his finger, as if a physician should pass over an eye with spittle: and at once I was comforted, so that I thought I had neither walked, nor borne hunger. When therefore I had seen this power coming into me, rising I walked about the desert. And so when another four days were passed, and again; again, fatigued, I fainted. And when I had stretched out my hands to heaven, behold that man, who had before comforted me, again with his finger, as if anointing my lips, comforted me. But seventeen days were completed; and after these I find a hut, and at last he finds a man, terrible in aspect, and a palm tree, and a man standing, whose hairs of the head were for his clothing; which hairs were white throughout with his hoariness. And he was also terrible in aspect.

[24] And when he had seen me, he stood for prayer; and Amen being completed, he recognized that I was a man: and holding my hand, he questioned me, saying: How did you come here? and whether all things still hold

which are in the world? whether there are still persecutions? But I said to him: For the sake of you, who serve the Lord Jesus Christ in truth, I walk about this desert; who, forced to sacrifice to idols, but the persecution has ceased through the power of Christ. Tell me now, I beseech you, you also, how did you come here? But he, weeping with lamentation, began to say to me: I was a Bishop, and persecution being made, many tortures being inflicted on me, when I could no longer bear the torments, afterward I sacrificed: but afterward returning to myself, I recognized my iniquity, and gave myself to die in this desert; and I have been dwelling here forty-nine years in confession and entreaty to God, had done penance 49 years in the desert: if perhaps my sin may be forgiven me. And food indeed the Lord supplied me from this palm, but the indulgence of consolation I did not receive, up to forty-eight years: but in this year I have been consoled.

[25] But saying this, he suddenly rose; and running he went outside, he dies in the presence of his guest, and stood long in prayer. But when he had finished praying, he came to me. But I, gazing on his face, was terrified and trembled, for he himself had become as it were fire. He said therefore to me: Do not fear: for God has sent you, to commit my body to burial and the grave. But when he had finished saying these things, and by him is buried in half a tunic at once stretching out his hands and feet, he made an end of life. Therefore, my tunic being unstitched, I kept half for myself, and the holy little body wrapped in the half I hid in the earth. When therefore it was laid away, immediately that palm withered, and that hut fell. But I wept much, beseeching God, if in some way he would supply me that palm, that I might persevere in that place for the remainder of my time. But when this was not done, the palm immediately withering and the hut falling. I said within myself: It is not the will of God. Praying therefore I turned again toward the world. And behold the man who had anointed my lips, coming, appeared to me, and comforted me: and thus I grew strong enough to reach the Brothers, and I narrated to them these things, asking them not to despair of themselves, but through penance to find God.

Annotations of C. J.

Again I set out into the interior solitude on a trackless way, where is the race of those who are called Mazici. All my zeal was placed in this, that I might know whether there was another Anchorite in the inner parts of the solitude serving God: Paphnutius seeks the inner desert, that I too might be deemed worthy to attain this. When I had begun to enter on this journey, I took with me a few loaves, and a little water. Which indeed sufficed me up to four days. But when these had passed, and what I should eat was finished, I was afflicted, brought into great straits concerning food. But at once, my strength being taken up, and having death before my eyes, that care being dismissed, I set out another four days and nights, having tasted neither bread nor water: failing, he is divinely restored, so that again, when food was wanting to me, I labored greatly, and casting myself on the ground, awaited death. Then I saw a distinguished man coming, and placing his hand on my lips, just as a physician a scalpel on an eye; and at once I again took up strength, so that I felt neither hunger nor thirst. But when I had seen a great and terrible vision, rising again with ready and eager spirit, I set out into the interior solitude another four days and nights. But weary, and with my hands stretched out to heaven, I prayed to God. And when I had again seen that man coming to me, I received from him great strength. And when I had put an end to a journey of seventeen days (to say it at once), I saw from afar a man coming, terrible in aspect, shaggy with hairs, and covered with them over the whole body, he finds a man terrible in form, just as a terrible wild beast. For he was naked of garment, and had his loins girt with leaves of herbs. Thus far this Paphnutian pilgrimage agrees nicely with the foregoing context of the Anonymous man.

But I, when I had stripped off the lebiton which I was wearing, and had untied its cross-bands, divided it in two: and with half of it indeed I wrapped his body, he buries him in half his own tunic, and covered it, according to the custom of the just which is performed for the dead. But the other half I wore, lest I should remain naked. And when I had found a hollow rock, as in a cistern I deposited his body there, and with many gathered stones covered the remains. But rising, I prayed that I might remain there. But at once I saw the hut collapsed; and the palm by which he was nourished, that too had likewise fallen. When I had seen that this had happened so quickly, and from it had recognized that it was not the will of God for me to dwell in that place; I ate what was left of the bread, and likewise drank water. the hut and the palm immediately falling. But again with my hands stretched out to the heavens I prayed, and I saw that man coming to me in the manner in which I saw him walking in the solitude; who, adding strength to me, walked before me.

§. V. The third part of the Paphnutian pilgrimage; as it is in Surius.

[26] That nothing be wanting to the curious Reader, and admirer of the Onuphrian Life, whence he may be able to determine how much credit ought to be attributed to it and to the whole Paphnutian pilgrimage; we here exhibit its third part, as it is in Surius: just as we exhibited from the same the first in paragraph III; and we are about to exhibit the second from our Manuscript a little later; and some part of the same, or a compendium, we gave from Surius in paragraph IV among the Annotations; He is divinely led back, After Paphnutius therefore had buried Onuphrius, he proceeds to narrate thus: But again with my hands stretched out to the heavens I prayed; and I saw that man coming to me in the manner in which I saw him walking in the solitude: who, adding strength to me, walked before me.

[27] and he finds a cave But when I had gone out thence, and was afflicted on account of the blessed father Onuphrius, again gladness arose in my mind, that I had been deemed worthy to be blessed by his holy mouth. And when I had walked the space of four days, I came to a certain cell, which had been built on a height. Entering which, I found no one: but I sat a little, thinking and saying within myself: Is there anyone dwelling in this cave, into which God has led me? While I was thinking these things within myself, a holy man entered, full of hoary hairs, admirable and comely in appearance, clad in a garment woven of palms, and covering his body. But he, when he had seen me, at once addressed me, with 4 holy old men saying: You are Brother Paphnutius, who covered the body of holy Onuphrius. When therefore I had recognized that he had learned in a vision what had been done, at once I fell at his feet. But he, comforting me, said to me: Rise, Brother, God has deemed you worthy to be a friend of his holy servants. For I have already learned from his providence that your arrival to me would be today. But I will reveal to you, beloved brother, that I have dwelt sixty years in this solitude: I have not seen a man who came to me, except those Brothers alone who dwell here with me. But meanwhile, as we were speaking, three others entered, like holy old Fathers, into that cell. Who, addressing me, at once said: Bless, Brother: You are Brother Paphnutius, our fellow worker in the Lord. You are he who covered the body of holy Onuphrius. Rejoice, Brother: for you have been deemed worthy to know a great virtue. But the Lord seeing it, signified to us that you would come to us today: warned by God of his arrival: and he ordered that you should be with us one day. For now sixty years we have dwelt in this solitude, nor have we seen a man except you alone. But when we were conversing about Father Onuphrius and the other Saints, after two hours they said to me: Rise, Brother, eat a little bread, and strengthen your heart, since you have come from afar, and desire to rejoice with us.

[28] with whom he eats loaves brought from heaven, After they had made me rise, with one accord we prayed to God; and behold we saw before us five light loaves, and exceedingly beautiful and delicate, only just baked. They also brought something else to eat, which indeed we took with the loaves, and we all sat down and ate together. But they again said to me: Behold, as we have already told you before, since we have dwelt sixty years in this solitude, four loaves by God's command are brought down to us from heaven daily: but now since you have come to us, behold the number of loaves has been sent to us for you also: nor do we know whence they are brought, but daily entering the cave, we find them prepared of themselves. But after we had eaten together, all that night we made

prayers, and celebrated a great synaxis; for it was the holy day of the Lord. But when it was morning, I asked them that I might remain with them in the cave up to the last day. But they, answering me, said: and he vainly desires to know their names. It is not the will of God that you should dwell in this solitude: but rise, and go into Egypt, and narrate to the Brothers who love Christ all that you have seen, to our memory, and to the profit and benefit of those who hear. When they had said these things, I begged them earnestly that they would tell me their names. But they would not allow themselves to say this to me. Often therefore I sought this from them vehemently. And when I had labored vehemently, I could not persuade them of this: but answering me they said: He knows, who knows the names of all. But remember us, Brother, that we may be worthy to see one another in the house of God. Strive therefore, beloved son, to flee the temptations of the world, lest you be mocked by them, since they have mocked many. But when I had heard these things from them, I fell at their feet. Who, when they had blessed me, I departed from them in the peace of God: but they foretold me certain other things, which befell me.

[29] He finds again a most pleasant place But when I had departed from them, I walked one day through the interior solitude. And when I had come to a cave of a spring of water, I sat there, that I might rest a little from the labor of the journey. But the place was suited to this, as one which around that spring had many trees, full of fruits. But when I had rested a little, and had risen; I went about in the midst of the trees, marveling at the multitude of their fruits, and thinking within myself who he might be who had planted in that place. But the fruits of those trees were many palms, citrons, pomegranates, mulberries, jujubes, and vines; also other pleasant and fruitful trees, whose taste is sweeter than honey. To these were added myrtles too, and various other trees in the midst of those which were situated there, emitting a sweet odor; that spring too gushing forth from itself, and watering all those trees, so that I supposed it to be a paradise of God. When therefore I marveled at that spectacle, and 4 comely young men. I saw four young men, cheerful and very handsome, coming to me from afar, girt with the skins of sheep. Who, when they had approached, said: Hail, Brother Paphnutius. But I at once fell on my face to the ground, and venerated them. Who, when they had raised me up, sat with me, and we spoke among ourselves. But they were marked with such great glory that I supposed them to be Angels, and to have descended from heaven. But they were affected with great gladness toward me, and gave me fruits gathered from those trees to eat; and my heart was glad, because I was loved by them. And I remained with them seven days, eating the fruits of those trees.

[30] Sons of Senators of Oxyrhynchus, But I asked them: How did you come here, and whence are you? But they, answering me, said: Brother, since God has sent you to us, we will narrate to you our whole life. We are from the city which is called Oxyrhynchus: but our parents are Senators of that city. But when we were being instructed by them in their letters, given over to one school, we learned indeed the common letters: but when we had begun also the higher learning, we came into one mind, God bringing us aid to what is better, and we resolved to learn his wisdom too. From that time therefore, daily mutually rousing ourselves to alacrity of spirit, and having a good aim in our hearts, and striving to find a place, and to rest a few days until we should know God's providence concerning us; who, having set out into the desert taking with us a few loaves, and a little water, for our food and drink up to seven days, we withdrew. But when we had come within the solitude, we were in ecstasy; and we saw before us a man marked with glory; who, taking us by the hands, led us into this place, and gave us over to a man of very advanced age, who served God. And behold here we have now dwelt six years, but we remained with him up to one year, taught by him how we should serve the Lord. But that year being completed, this Father was consummated, and from that time we are here alone. But behold, beloved Brother, we confess to you, for the space of six years, as we have said, we have dwelt in this place; we have not tasted bread, nor taken other food, except only of the fruits of these trees: but each week only once we see one another. For in this place we are found, and meet one another on the Sabbath and the holy Lord's day: but after these two days each of us comes into his own place, and dwells by himself. But they again brought fruits, and we took food in common. And when afterward we had gone out, we proceeded together about five miles through the solitude. But when I bade them farewell, how once each week they met one another. I asked them to tell me their names. And the first indeed said, John; the second, Andrew; the third, Heraclambon; the fourth, Theophilus; charging me to tell their names to the Brothers in memory of them. But I asked them to remember me.

[31] Of Paphnutius, having returned into Egypt, But when I had departed from them, and saw them no more, I walked sad, recollecting and marveling at those things which I saw with my eyes. But again I took great gladness within myself, marveling at and recollecting the blessings which I obtained from the holy Hermits and the holy Angel. But when I had come into Egypt on a journey of three days, while walking I found two Brothers fearing God: with them I rested for ten days, announcing to them those things which I saw, and those which befell me. But they, answering me, said with all joy: Truly, Brother Paphnutius, you have obtained great grace, you who have been deemed worthy to see the great and perfect servants of God. But those Brothers, kind and gentle, loved God with their whole soul. And their place is named Scete. But when they had heard those things which I narrated to them, they diligently wrote them down; two Monks write down the things seen and heard. and running swiftly, went around all Scete, carrying the book which they wrote from my narration. And after they had read them to the holy Fathers, they received it into the church, which indeed they left there, for the profit and gladness of those who believe and hear them. For, at whatever hour they wish to meditate on these things, they bless God and his Saints the more, full of gladness and exultation; since these discourses are full of the contemplation which I, the least servant Paphnutius, was by the providence of God deemed worthy to attain. And may the grace and peace of our Lord Jesus Christ be with us, by the intercessions of the holy Fathers who pleased him, now and always and unto the ages of ages. Amen.

[32] Receive now, Reader (but with that credit which you yourself shall have judged, from the foregoing and from your own acumen, ought to be given) the Acts of Onuphrius, constituting the second part of the Paphnutian pilgrimage, from our Manuscript of the Bavarian library, endowed by us with a new Latinity, that a greater conformity of the Latin text may be had with the Greek. Receive nevertheless beforehand, that we may omit nothing whatever, the Prologue of the anonymous translator, which is prefixed to the Acts of the same Onuphrius—differing a little from ours—in Rosweydus in the Lives of the Fathers, but is lacking to us, and is such: I lately found the Life of blessed Onuphrius, written among the commentaries of the Greeks, as once I learned it from a venerable and most prudent man, namely Gregory, narrating his deeds. This Paphnutius, also a most holy man, related in the Greek tongue from the beginning. Whom I, following, translated from the Greek into Latin, the Lord granting, that his approved life, manifested according to my strength, may afford to readers admiration and imitation. Do not weigh, I pray, the rusticity of my speech, but revolve in your mind the long-suffering of so great a labor: which a man full of God patiently sustained, while he spurned the glory of worldly vanity, and inherited for himself the heavenly kingdom by living strictly.

THE LIFE

From the Manuscript of the Ducal Library in Bavaria.

TRANSLATED BY CONRADUS JANNINGUS.

Onuphrius, Anchorite in Egypt (S.)

TRANSLATED BY C. J.

CHAPTER I.

The journey of Paphnutius, as also of Onuphrius, into the desert. Its cause, guide, terminus.

[1] On one of the days, I, the least Paphnutius, applied great zeal to coming into the interior desert, and to seeing whether there was another Brother Monk, serving the Lord in a more inward place than I; and rising I walked through the desert. And having begun this journey, I had with me a few loaves, and water likewise, which sufficed me up to four days. But when these had passed, and the provision finished, I was afflicted concerning food … and at once by the grace of God I received strength, and beholding my death before me, I set out for another four days, and four nights, not tasting bread or water, so that from the want of food and the labor, I cast myself on the ground, having become as it were dead; and behold, I saw a distinguished man, clad in white, coming, and placing his hand on my lips; at once I was strengthened, so that I neither hungered nor thirsted, but rising I stood upright.

[2] And having seen this fearful and great vision, again I set out more eagerly into the interior desert; but the seventeen days of the journey having simply ended, I beheld from afar a man, fearful in appearance, coming to me, shaggy with hairs, and his body covered, like a wild beast; for he was girt about his loins with leaves of an herb. But when this man had drawn nearer to me, becoming afraid, I went up onto the wing of the mountain, greatly terrified, supposing him to be a man-slayer. But he, having come beneath that wing, cast himself into the shade; for he was worn down by old age, and the straitness of food, and the heat, and the labors which he endured in that desert. And looking up at the mountain, and seeing me, he called to me, saying: Come down to me, most holy man; I too am a man, of like passions with you, dwelling in this desert for the sake of God.

[3] But I, hearing these things, eagerly going down to him, cast myself on the ground at his feet. But he said to me: Rise, my son, for you too are a servant of God, and of the holy Fathers. And rising I was deemed worthy to sit before him, and many times I begged him to tell me his name, and his deeds. But he, answering, said to me: Onuphrius

is my name; and behold, I have sixty years in this desert, walking about in the mountains like a wild beast, and nourished from the herbs and from the fruits of this desert; but a man known in the flesh I have not at all seen, except you alone. For I dwelt formerly in the monastery of Abage in the region of the Thebans, surnamed that of the Eremopolite, which is filled by the number of a hundred Brothers, of one soul and one faith, all eating at a common table in charity, and passing their life in full peace, and practicing asceticism in great quietude, and glorifying the goodness of our Lord Jesus Christ.

[4] While I was still passing my time in a small age, being taught both the love of God by the holy Fathers, and the sincere faith, and the rule of the church, and reverence; I heard the holy old men, that they were speaking about the wondrous Elijah, how by God he was strengthened through the patience and self-control which he endured in the desert; and of old about the glorious Forerunner and Baptist John, how there has never arisen any of men greater than he, and about the things he endured in the desert, until the day of his manifestation to Israel. These things therefore I too, having heard, was persuaded by them. What then? are there in the desert those greater than we? And the holy old men say to me: For we see one another each day, and make our synaxes in common with gladness; and when we hunger, we find food ready, likewise also if we thirst, we have water; and if it happen that any of us is taken in weakness, he is consoled by the others, because we live in common, and if we desire some food, we minister this to one another for the love of God.

[5] But those dwelling in the desert are destitute of all these; for whence come such things to them? But if affliction come upon them at any time, or war from the snare of the adversary, where will they find a man able to change their mind or to console them? or if food is wanting to them, it is not easy for them; likewise also if thirst overtake them, there is no water for them: then especially do such Brothers labor the more, when they wish to take possession of the desert, and embrace the service of God to a greater degree, and give themselves over to asceticism, eager to endure hunger and thirst; and contending to conquer the hidden wars of the hater of good, and pursuing the whole narrow way in the Lord, so as in no way to give in to the madness of the adversary.

[6] For it is the zealous effort of the enemy to become a hindrance to those desiring such things and to tempt them, that he may cut off the good purpose, and that they may not persevere in asceticism, and obtain from God the great gift, when they go forth from the body: since those who persevere in these things, and endure soberly in the asceticism of our good Lord Jesus Christ, are met by compassion unto recompense, for the afflictions which they endured for God's sake, and they are ministered to by the holy Angels, sent to them bringing food, and water from a rock; even as the prophet Isaiah teaches, saying, That those who wait on God shall renew their strength, growing wings like eagles, they shall walk and shall not hunger, they shall run and shall not grow weary; because if they thirst, water is brought to them from a rock; for the herbs of the desert become to them in the mouth sweeter than honey; and if it happen to them that there is labor, or war of the adversary, rising up, stretching out their hands, praying to our Lord, at once his help is sent to them from above; for immediately all the temptations are scattered from them, through their right and pure grace toward our Lord Jesus Christ. Have you not heard, child, the things borne in the Scripture, that God will not forsake the poor unto the age of the age, his patience shall not perish to the end; and again it says: The Lord will hearken to them, and from their affliction will deliver them; for God gives to each according to the labor which he endured for his sake. Blessed therefore is he who does the will of God upon the earth; the Angels minister to him, and make him exult, and strengthen him every hour while he is in the body.

[7] But these things being taught me by the holy Fathers in my monastery, I the least Onuphrius, my soul and heart filled with a sweetness more than honey, was kindled with such great love of the right that I seemed to be carried in mind into another world; and eagerly rising by night, I took a few loaves, and seeds for food up to four days, and being guided by God according to his dispensation I went out, entreating him to make known to me where he wished me to dwell as a monk. But going out from the monastery during that night, I came to the way of the mountain, wishing to enter into the desert; and I see a light before me, so that I wished to turn back, and to take possession of the place in which I formerly was, and again to dwell as before. But, by his providence, this too became to me a token of progress toward the greater things in the Lord. For behold, while I was afraid, a certain glorious one stood before me, and drawing near to me said: Do not fear me; I am the Angel who has journeyed with you from your young age; for this dispensation, which the Lord has deemed you worthy of, namely to walk, is being perfected for you.

[8] And having spoken these things to me, he walked with me, and we came in the desert up to sixty-seven miles; and having seen a venerable cave, I came near it, wishing to know whether it had a man within it; and reaching the door I knocked and said the "Bless," according to the custom of the Christ-loving Brothers; and I saw a most holy man, hoary and beautiful in appearance, his face filled with the great glory of God. And beholding him, I at once cast myself on the ground at his feet, and he venerated him; but he, raising me with his hand, embraced me saying: You are my brother Onuphrius, my fellow worker in the Lord; enter, child, God will work together with you, and you will continue in good things as you have been called, fulfilling his works according to the fear of him. And entering I sat with him a few days, to learn from him some holy work, which also came to pass. For he himself taught me the conduct of the hermits, knowing that my spirit had shone forth to learn the good work of our Lord Jesus Christ, and to resist the hidden wars of the adversary, and to have the fear. He says to me, Rise, child, I will lead you to another cave in the interior desert, that you may dwell alone in it and endure labor; for to this end God has sent you in such a dispensation, that you may dwell in the more inward desert.

[9] And having counseled me these things, we went together into the more inward desert, for four days and four nights; and on the fifth day we came upon a small hut, near which was a palm. And that most holy man says to me: This is the place which by the dispensation of God has been prepared for your dwelling. And he himself remained with me thirty days, teaching me the good works; and after the thirty days, having charged me to keep the teaching of the commandments of God, he turned away from me; and from then once each year we met one another, until the day on which he went forth from the body; and he having once come to the place in which I dwelt, he rested; and I laid his remains near my hut.

[1] Paphnutius sets out into the desert; I, the least Paphnutius, on a certain day, zealously resolved to make for the interior desert, to see whether any other Brother in a more inward place than I was living as a Monk, serving the Lord. And at once rising I betook myself to the desert. At the entrance of the way I had with me a few loaves, and likewise water, and laboring with hunger which sufficed for my needs for four days. But these being passed, and the provisions consumed, I began to be sick at heart on account of the want of food. And at once, divine grace helping, I received strength; and I proceeded, although death was before my eyes, another four days and as many nights, neither bread nor water being tasted; so that I fell prostrate on the ground, he is divinely comforted. driven as it were to death by hunger and weariness. When behold I behold a man, distinguished by splendor, clad in white garments, who approaching nearer to me, applied his hand to my lips: and at once I felt myself so strengthened that, hunger and thirst being driven off, rising I stood erect.

[2] He finds Onuphrius of horrible form, After I had seen that great and terrible vision, again I went on, more spirited, into the interior solitude; and having advanced altogether seventeen days of journeying, I beheld from afar a man coming to me, terrible in appearance, shaggy with hairs, with which his whole body was covered, in the manner of a wild beast. For he was girt about the loins with the herb of ceophylla. But as he made for me and approached nearer, seized with fear and greatly afraid, I climbed onto the summit of the mountain, thinking him to be a murderer. But he, having advanced up to the foot of the mountain, fell down in the shade (for he was much broken by old age, scarcity of food, heat, and the labors which he had endured in that desert) and looking up at the mountain and catching sight of me, cried out saying: who nevertheless, addressing him kindly, Come down to me, most holy man; I too am a man, subject to like miseries as you, dwelling in this solitude for the love of God.

[3] explains his name and his deeds, When I had heard these things, going down to him at once, I cast myself on the ground at his feet. But he said to me: Rise, my son; for you too are a servant of God and of the holy Fathers. At these things rising, I was deemed worthy to sit in his sight; and sitting I often asked that he would explain to me his name and his deeds. But he, answering, said; Onuphrius is my name; and behold, there are sixty years from which, dwelling in this solitude, where indeed he formerly dwelt, I wander through the mountains in the manner of a wild beast, living on the herbs and fruits of the desert; nor in the meantime have I seen any man clothed in flesh, except you alone. For of old I dwelt in the monastery of Abage of the province of the Thebaid, which is surnamed Eremopolites, and is inhabited by a hundred Brothers, who are all of the same mind and faith, using a common table in charity, leading their life in perfect peace,

performing their exercises in great silence, and praising the goodness of our Lord Jesus Christ.

[4] While I dwelt in that place, being then still of tender age, on which occasion taught, I was taught by the holy Fathers to love God, to hold the sincere faith, to follow the rule of the Church and of piety; I heard the same also conversing about the wondrous Elijah, how he was divinely strengthened, patiently and tolerantly enduring the hardships of the desert. Again about the glorious Forerunner and Baptist John, how none was ever born among men greater than he; and what he endured in the desert up to the time when he was manifested to Israel. the eremitic life, Hearing which things, I inquired: Are then those who inhabit the desert better than we? And those holy old men say to me, that they certainly are. For we see one another daily; we frequent common assemblies with gladness; if at any time we hunger, we find food prepared; when we thirst, water is at hand; if it happen that anyone falls into infirmity, there are companions present to console, because we live in common; indeed if we desire some food, one from another, we offer it for the love of God.

[5] But the inhabitants of the desert are destitute of all these: for whence should they have such things? But if affliction or war also come upon them, the adversary setting a snare; where, I ask you, may they obtain a man who can calm and console their mind? to be preferred to the monastic life, If food fails them, it is not easily obtained; likewise if their throats grow dry with thirst, water is nowhere at hand. Then indeed such Brothers labor most, when, having gone into the desert, they seriously embrace the yoke of the Lord, and give themselves to exercises, alacriously enduring hunger and thirst; striving to conquer the hidden wars which the hater of virtue brings; and running the whole narrow way of the Lord, in no way retarded by the raging adversary.

[6] For he is wholly bent on this, that he may cast a delay before those desiring such things, and try to turn aside those running from the proposed aim of virtue, so that, not persevering in ascetic pursuits, they may be cheated of the great rewards proposed by God, when they depart from the body: since those constant and generously persevering in good undertakings obtain the mercy of our most good Lord Jesus Christ, in recompense of the miseries endured for his sake; and are nourished by the holy Angels, sent to them, supplying food and water from a rock; on account of various prerogatives; as the Prophet Isaiah, teaching, says: They who wait on God shall renew their strength, taking wings like eagles; they shall walk, and shall not hunger; they shall run, and shall not be wearied: because if they thirst, water is brought to them from a rock: for the herbs of the desert become to them in the mouth sweeter than honey. But if hardship and war also press upon them from the enemy, rising, with hands outstretched they supplicate our Lord, and his help is at once sent down from heaven. For straightway all temptations are dissipated, because with a right and pure heart they seek our Lord Jesus Christ. Have you not heard, son, what the Scripture relates: God does not forsake the poor unto the age of the age, his patience shall not perish to the end. Ps. 9:19 And again: The Lord will hear them, and from their affliction will deliver them: for God renders to each, according as he has endured labors for his sake. Ps. 9:19 Wherefore blessed is he who fulfills the will of God upon the earth, the Angels minister to him, and fill him with exultation, and strengthen him hour by hour, while he lives in the body.

[7] the monastery being left, he sought the desert; Taught such things by the holy Fathers in my monastery, I the least Onuphrius, my heart and mind filled with a sweetness more than honey, was so kindled with love of the right, that I seemed carried in mind into another world. And at once rising by night, I took a few loaves and grain, which could suffice for food for four days; and with God as guide, according to his providence, going out, I asked that he would indicate the place where he wished me to live as a solitary. Having gone out therefore from the monastery that night, I ascended by a mountain way, about to proceed that way into the desert: when behold I catch sight of a light before me; at which terrified, I wished to return, and to seek again the former place of dwelling and to inhabit it anew. But that too was an argument to me that I was advancing to better things according to divine providence in the Lord. For behold, while I was terrified, there stands before me a certain distinguished man, who, approaching nearer, bids me lay aside fear, and says: and having obtained an Angel as guide of the way, I am the Angel, who do not depart from your side, from your tender age onward. For this very providence, by which the Lord has deemed to fit you for the journey, brings the undertaking to its issue.

[8] Having spoken these things, he proceeded with me, and we went on into the desert by a journey of 67 miles; he finds another hermit, when, having caught sight of a venerable cave, I approached nearer, to explore whether any man dwelt in it: and running up I knocked at the door, and said, as is the custom for Brothers loving Christ; Bless. And behold I saw a most holy man, aged, comely in form, his whole face filled with a great and divine glory. But as I saw him, falling prostrate on the ground, I fell at his feet and adored. But he, raising me with his hand, embraced me, saying: by whom encouraged, You are my brother and helper in the Lord, Onuphrius; enter, son, God will help you: and you will constantly perform good works, according to your vocation in the fear of him. Having entered therefore I stayed with him a few days, eager to learn from him some holy work, as also was done. For he taught me the eremitic manner of living, knowing that my soul greatly desired to learn the good works of our Lord Jesus Christ; he was led to the place of his dwelling he taught also the manner of resisting the hidden wars of the adversary, and of preserving the fear of God. And he said to me: rise, son, I will lead you into another cave, situated in the interior desert, that there you may dwell alone and grow accustomed to hardships: for to this end God sent you here, that you may inhabit a more remote solitude.

[9] When he had persuaded me of such things, together we withdrew inward into the desert, by a journey of four days and as many nights: and on the fifth day at last we came to a small hut, near which stood a palm: and that most holy man said to me; This is the place which the providence of God has prepared for you to dwell in; and he himself remained with me thirty days, instructing me with excellent exercises of the virtues: which elapsed, he charged me to keep inviolate the teaching of the divine commandments; and visited once each year. and he withdrew from me: but thereafter once each year we met one another, up to that day on which his soul departed from the body. But having advanced once to the place where I dwelt, he rested in the Lord; and his body I committed to the earth near my hut.

ANNOTATIONS OF C. J.

CHAPTER II.

The labors, consolations, dwelling, food, death, and burial of Onuphrius in the desert.

[10] But when he had narrated all these things to me, I, the least Paphnutius, asked him, saying: Good Father, did you endure much labor formerly, when you came into this desert? And the blessed old man says to me: Believe, good brother, I underwent so much labor that I often despaired of myself unto death, both with hunger and thirst pressing upon me, and at the same time with the fire and heat of the day, and the cold air of the night; and my flesh was dyed by the dew of heaven; but the good God, knowing that I endured these things, and the contest of fasting, and how I had given my soul to asceticism, commanded his holy Angel to bring me the daily food and water by measure; for the support of my body the palm also puts forth for me twelve spadices in the year, so that there is one each month, and these I eat together with the herbs of the desert, and by the dispensation of God it becomes to me sweet beyond honey; for it is written, Man shall not live by bread alone, but by every word that proceeds through the mouth of God. If therefore you do, brother Paphnutius, the will of our God, you will have his dispensation; for he says in the holy gospel, Do not be anxious for your soul what you shall eat, or what

you shall drink, nor for the body what you shall put on; for the Lord and our father, who is in the heavens, saw what need you have, before you ask him. Seek therefore first his kingdom, and his righteousness, and all these things shall be added to you.

[11] Hearing these things from the just Onuphrius I marveled, and said to him: Good Father, whence do you commune on the Sabbath or the Lord's day? He says: A good Angel of the Lord comes to me, and ministers to me the undefiled communion; not giving this to me alone, but also to all who dwell in the desert for God's sake, who do not see a man, and he fills all with gladness; but if any of them desire to see a man, the angel takes him up into heaven to behold the Saints and to greet them, and his soul becomes as the light, and rejoices in the spirit, and is exceedingly glad, and exults, being deemed worthy of the eternal good things, which do not fail unto the age of the age, so that he forgets the labor which he endured in the desert; and returning to the place, he remains in gladness practicing asceticism for many years, reckoning that he has been transferred into another world, having been deemed worthy of that great gift, and in no way remembering that there is a world.

[12] When the most holy Father Onuphrius had recounted these things to me beneath the wing of the mountain, where he had met me, and being filled with all joy I took forgetfulness of the labors that had befallen me, journeying in the mountains of the desert, and reckoning neither hunger nor thirst at all, I took strength in the spirit and in the body. And being filled with exultation, I said to him: Blessed am I, who have been deemed worthy to see you, most holy Father, and to hear your good and most sweet words, which are to me unto every benefit. But he, answering, said to me: Rise now, brother, let us go to the place where I too dwell. And rising we went together. But I did not cease being amazed and marveling at the grace of our holy Father Onuphrius; then, having advanced two or three miles, we came upon a most venerable hut, having also a palm standing near; and he, standing at the place, prayed with us. And having completed the prayer, and said the Amen; and after these things sitting down we remained, recounting the good things to one another.

[13] But the day ending toward the setting of the sun, I saw in the midst of that little hut bread lying and a little water. And that blessed man says to me: Rising, child, partake of a little bread and water which are before you; for I see you in danger from hunger and thirst, and the labor of the way. But I said to him: As the Lord my Savior lives, I will not eat, nor will I drink, unless we lower our hands, and by common consent taste together. Therefore having begged him much on this account, I scarcely prevailed to persuade him to put out his hand with me, and breaking the bread to taste with me. And both being satisfied, of the bread there was left over to us; but we passed that night praying.

[14] And morning having come, after the dawn prayer, I saw him having changed the aspect of his face and his color, and having become as it were dead, and I was afraid. But he, knowing my fear, answered me saying: Do not fear, brother Paphnutius, for the God merciful concerning all has sent you to me, that you may take thought for the burial and my remains; for behold, today I complete the dispensation of God, and depart into my rest unto the age. But you, much-longed-for brother, if you go out into Egypt, proclaim my memory as incense, in the midst of the brothers and of all the Christ-named people; and if anyone offer an offering in my name and memory to the Lord our God, he will become numbered with all the saints, and will be redeemed from every temptation; which I entreated of him; and if anyone nourish a brother, or a poor man in my name, I too will remember him before our God, on the day of judgment, and he will become an heir of eternal life.

[15] And I to these things answered: If then anyone is poor, not able to bring anything, or to nourish a poor man in your memory, will he not obtain your blessing? But he said to me, if anyone offer incense in my name for a sweet-smelling savor to the Lord, he too is deemed worthy of the like joy. But I again, daring, said to him: Most holy Father, let the prayer of your goodness reach me also; for I know truly, that if you ask God, it is given to you, and your request is not denied before the heavenly King, on account of your unwearied service which you passed in the deserts for sixty years, praying to the Lord. But he said: If anyone is poor, or dwells in the desert, not able to bring an offering or incense, let such a one rising, and offer prayers to God the Almighty, and the holy creed with fear and faith praying for my sake, I too will remember them for his sake before the Lord, and will pray that he be deemed worthy with all the just to inherit eternal life. But I again said: If I am worthy, it is my zeal to dwell in this place, after your departure from the body. But he said: Child, you did not come to this dispensation, but because God has sent you that you may gladden his Saints who dwell in the desert, and proclaim their way of life in the midst of the God-fearing brothers, unto the glory of God and the profit of those who hear and believe. Go forth therefore, child, into Egypt, and remain unto the end in the good works of our Lord Jesus Christ, proclaiming to all as you have beheld and what you have heard.

[16] When the most honored Onuphrius had said these things to me, I fell upon the ground at his feet, saying: Bless me therefore, holy Father, that I may find mercy before God, and as I have been deemed worthy in the present age to venerate you, so in the age to come may we be deemed worthy. But he answered me: Most longed-for brother Paphnutius, my Lord will not fail you concerning such a request; and he will bless me and will establish you in his love, and will enlighten your eyes unto his goodness, and will redeem you from every transgression and from the darts of the adversary, and will perfect in you the work which you have undertaken. His Angels will shelter you in the fearful day of our God, in which you are to render a defense. And at once rising he prayed to the Lord with many tears and groans saying thus: Into your hands, O God, I commend my spirit. And having said these things, bending his knees he was consummated in the Lord, and having given up the spirit, he rested in peace.

[17] And at once I heard a voice of Angels hymning God, on account of the purity of his soul; and there was great joy of the Angels in the hour of his departure to God. And I, putting on the lebiton with which he was clad, and untying its sides, dividing it in two, the half I wrapped about his body, sheltering him in the manner of a burial, but the other half I put on myself; and I found a hollow rock like a pit. There therefore I laid his precious and holy remains; and rising I prayed that I might remain there. And I looked, and behold his little hut had fallen, likewise the palm from which he obtained his sustenance. And having beheld this happen quickly, I recognized from this that it was not the will of God for me to dwell in that place. And the holy one and servant of God Onuphrius was consummated, in the month of June, on the twelfth. And to our God belongs glory, unto the ages of ages. Amen.

[10] The labors endured at first by Onuphrius After he had narrated all these things to me; I, the least Paphnutius, questioned him, saying: Best Father, did you undergo much labor when of old you came into this solitude? And the blessed Old man answered; Believe me, my Brother; I underwent so much that I was often driven to despair of life, hunger and thirst pressing me, and also the burning and heat by day, and the cold air by night, my little body often drenched with the dew of heaven. But the kind God, well knowing that I suffered such things; having also examined the contest of my fasting, and seeing through how I had given my soul to pious exercises; commanded his holy Angel to offer me daily food, and water by a certain measure, to sustain the strength of the body; and the palm produces for me twelve spadices per year, namely one for each month; which when I ate, mixed with the herbs of the desert, I tasted, by the provident disposition of God, a sweetness altogether like honey. For it is written; Not by bread alone shall man live, but by every word that proceeds from the mouth of God. Wherefore if you do, my Brother Paphnutius, the will of our God, you will experience his providence. For he says in the holy Gospel; Be not anxious for your souls what you shall eat, or what you shall drink; nor for your body what you shall put on: for the Lord and your father, who is in the heavens, knows before you ask, what you need. Matt. 6:25 Seek therefore first his kingdom and righteousness, and all these things shall be added to you.

[11] The Hermits receive the Eucharist from an angel, Hearing these things from the just man, in wonder I said: Best Father, whence do you receive the sacred Eucharist on the Sabbath or the Lord's day? And he says: A good Angel of the Lord comes to me, and distributes to me the immaculate victim; nor to me alone, but to all dwelling in the solitude for the love of God, and denying to their eyes the sight of men; whom he heaps with gladness, one and all. If, however, any of them have a desire to behold a man, he is carried by the Angel into heaven, that he may both look upon and embrace the Saints: whence his soul comes out luminous, rejoices in the spirit, is greatly gladdened and exults, and they are deemed worthy of heavenly visions: deemed worthy of the eternal goods, which do not fail unto the age of the age: and thus he straightway forgets the labors which he endured in the desert; and returning remains in his place in joy, performing his exercises for many years; supposing himself to have been transferred into another world, after he was affected with this great benefit; and altogether remembers no longer this world.

[12] These things being set forth to me by the most holy father Onuphrius,

beneath the summit of the mountain, where I had met him; wholly steeped in joy I gave to forgetfulness the labors by which Paphnutius being encouraged, which I had sustained in passing through the mountains of the desert; counting also hunger and thirst as nothing, I was strengthened both in spirit and in body: and exulting for joy I said to him: Truly I am blessed, who have merited both to see you, most holy Father, and to hear your excellent and most sweet discourses, which heap upon me benefits of every kind. But he, answering; Rise now, he says, brother; let us go to the place of my dwelling. And rising we went away: I not ceasing meanwhile to be amazed and to marvel at his grace. he approaches the dwelling of Onuphrius, And when we had proceeded two or three miles; we came to a most venerable hut, near which stood a palm; where he, halting his step, poured out prayer with me; and this finished he said, Amen: then sitting down, we conferred at length among ourselves about pious matters.

[13] But when, the sun setting, the day was ending, I caught sight of bread lying in the middle of the little hut, and a little water; and the blessed man said to me; Rise, son, take a little bread and water, and he restores my strength with a little bread. lying before you: for I perceive danger threatening you from hunger, thirst, and the labor of the journey. To which I: As the Lord lives, my savior! I will neither eat nor drink, unless together we stretch out our hands and taste with one accord. For which cause exhorting him much, scarcely at last I persuaded him to stretch out his hand with me, and breaking the bread to eat together. And when both of us were satisfied; there was something even left over of the bread that had been set out: and praying we passed that night.

[14] When the next day had dawned, and we had poured out the morning prayers, I beheld his face, its form and color changed, to present as it were the appearance of a dead man: and I was afraid. When he recognized this; Do not fear, he says, The next day he sees Onuphrius like a dead man, Brother Paphnutius; for God, merciful to all, has sent you here, that you may take care of my body and tomb. For behold today I fulfill the divine providence concerning me, about to go into my rest forever. But you, most desired Brother, if you go hence into Egypt, announce my memory like incense, in the midst of the Brothers and of all the Christian people. But if anyone in my name and mindful of me offer an oblation to the Lord our God, he will be reckoned in the number of all the Saints, and will be freed from all temptations. who promises rewards to those devoted to him, This I entreated of God. But if anyone also give food to some Brother or beggar in my name, of him too I will be mindful before our God on the day of judgment, and he will enter upon the inheritance of eternal life.

[15] To this I added: If then anyone poor have nothing to offer, or wherewith to feed a beggar in your memory; will he not obtain your blessing? He replies: If anyone offer incense in my name to the Lord for a sweet odor, he too will merit equal gladness. And I again, daring to ask, said: Most holy Father, let your prayer reach me also; for I well know, that whatever you ask of God, he gives you; nor is your request void before the heavenly King, on account of the unwearied service which for 60 years you served in the desert, even to those offering nothing; offering prayers to God. And he said: If anyone is poor or dwells in the desert, who has neither oblation nor incense; let him rise and pour out prayer to God Almighty, and recite the holy Creed with fear and faith for my sake; and I, mindful of them before the Lord, will pray for him, that with all the just he may receive the inheritance of eternal life. And again I; If I am worthy, I said; he bids Paphnutius return into Egypt: I desire to dwell in this place after your departure from the body. And he: You did not come here to dwell: but because God sent you, that you might gladden his Saints, who dwell in the desert; and make their manner of living known to the Brothers who worship God, unto the glory of God and the benefit of those who hear and believe. Go therefore, son, into Egypt, and there persevere unto death in the good works of our Lord Jesus Christ, preaching to all what you have seen and heard.

[16] When the venerable Onuphrius had spoken such things to me, I fell prostrate on the ground at his feet and said: Bless me therefore, holy Father, that I may obtain mercy in the sight of God; and as in the present age I have been worthy to adore you, so in the future also may I be worthy. and foretelling many happy things to him, He answered: Most desired Brother Paphnutius, my Lord will not forsake you on account of that petition of yours: but he will bless you, and will confirm you in his love; he will illuminate your eyes, that you may see his goodness; he will snatch you from every fall and the darts of the devil; and will perfect in you the work which you have begun. His Angels will protect you in the terrible day of our God, his knees set on the ground, he dies: in which you are to defend your cause. And at once rising he prayed to the Lord, with many tears and groans, saying; Into your hands, O God, I commend my spirit. Which said, and his knees set on the ground, he fell asleep in the Lord, and his Spirit given up, rested in peace.

[17] Then at once I heard the voice of Angels, praising God, and the song of the Angels being heard, on account of the purity of the soul of the holy man, and filling the air with joy, in that very hour in which his soul departed to God. But I, stripping off the lebiton with which I was covered, and dividing it in two through the middle, with one half I wrapped his body around in funeral fashion; wrapped in half the tunic he is buried by Paphnutius: but with the other I covered myself. I then found a rock hollow like a pit, in which I deposited the venerable and holy corpse, and rising I prayed that I might remain there: and looking back I saw that his hut had collapsed, as also the palm which had supplied him food. his hut and palm immediately falling. And when I perceived that those things had suddenly happened, I recognized that God did not wish me to dwell in that place. And the holy servant of God Onuphrius departed on the 12th day of the month of June. To our God belongs glory unto the ages of ages. Amen.

ANNOTATIONS OF C. J.

But if anyone do not find incense, like you, dwelling in the solitude; or have no means at all to offer; will not he too be able to be a partaker of the aforesaid good things?