Abbots Pachomius and Theodore

ON THE HOLY ABBOTS PACHOMIUS AND THEODORE

AMONG THE TABENNENSIANS IN THE THEBAID.

A.D. CCCXLIX AND CCCLXVIII

Pachomius, Abbot among the Tabennensians in the Thebaid (S.)

Theodore, Abbot among the Tabennensians in the Thebaid (S.)

BY THE AUTHOR D. P.

§ I. The Acts of each written by almost contemporaries: the cult among the Greeks and Latins.

Illustrious altogether among writers of great name, and in the sacred monuments whether Greek or Latin, but in those chiefly, is the memory of Pachomius. Sozomen, in chapter 14 of his Ecclesiastical History, reckoning the illustrious men who under the Sons of Constantine the Great professed the Monastic life in Egypt, S. Pachomius praised by Sozomen and others writes these things of Pachomius: At the same time there (in Egypt, namely) philosophized Pambo, Heraclides… and finally Pachomius, who was the author and institutor of the Tabennensian monks. Then, after he described the habit of the said monks, he thus says: And they say that Pachomius at first indeed philosophized alone in a cave: but afterward a divine Angel appearing to him admonished him, that he should gather younger monks, and together with them dwell. For he indeed in the monastic Philosophy had thoroughly exercised himself: that it was now time, that, presiding over congregations, he should profit very many. And that these were to be governed by the rules which he himself should give. Furthermore a tablet is said to have been given to him, which even now is guarded by the monks. Hence he proceeds to describe the rule of Pachomius, and continues: With these laws Pachomius instructed his disciples, a most humane man, and very dear to God, so that he foreknew things to come, and with Angels often spoke. Almost all the same things concerning Pachomius handed down Nicephorus, Eccles. Hist. book 9 chap. 14.

[2] and the Acts of Theodore writes a monk almost contemporary, His Acts and those of his most beloved disciple and at last successor Theodore (whom Ἡγιασμένον, that is the Sanctified, calls repeatedly the Bishop Ammon in the Epistle soon to be indicated) a certain Tabennensian monk described, in age nearly equal, who in number 61, indicating the source of his knowledge, says: We indeed, writing these things, the holy man, living in life, did not behold, but others of his time, who survived him, we knew, and these to us those things which they certainly knew narrated one by one. The same in number 59, speaking of S. Athanasius, as of him who then, when the narrated things were done, held the see, although he did not always hold it, often expelled, seems to insinuate that he wrote after the death of the same Athanasius, by whose example also, who wrote the life of S. Antony, to similar diligence he confesses himself impelled in number 62, indeed also after the death of Orsiesius, whom in number 95 he says, Theodore being dead, after the year 381: to have received consolatory letters from S. Athanasius over the loss of so dear a head, and then to have governed the brethren in peace for a long time, so that he seems to have come, by living, up to about the year CCCLXXXI: for, an eyewitness of many things, he would doubtless by name have been alleged several times, unless he had died before the Acts were written. The same author then, again applying his hand to writing, collected those things which it pleased to call Paralipomena, and are given by us after the aforementioned Acts; as also they are had described in the MS. of the Ambrosian Library at Milan under the letter N number 141 in folio, as also the Paralipomena concerning the same. although in the Florentine MS. of the Library of the Medicean S. Lawrence in the most ancient codex of shelf XI number IX (whence at first we had all things described, a few pages excepted, which partly from the Vatican, partly from the Ambrosian we took) there was interposed the Epistle of Ammon the Bishop to Theophilus the Pope of Alexandria. This we preferred to give in the last place; then the Epistle of Ammon the Bishop to Theophilus the Patriarch. both because it was written later (for not before the year CCCLXXXVII did Theophilus begin to sit, according to the Chronography of Theophanes, and he held the See for full XXVII years: and because it chiefly treats of S. Theodore alone, to whom, then Prefect of the Smiths at Pabau, Ammon was led and took the monastic habit, and heard on the first day of his entrance, what he narrates as spoken, in that year somewhat verging toward its end, in which Gallus was proclaimed Caesar, who was also called Constantine the Younger, as he says in number 4, that is in the year of Christ CCCLI, being then only seventeen years old, but after three years returned into Egypt, then ordained a Cleric of the Alexandrian Church by S. Athanasius. Nevertheless of no less, if not even greater, authority is this writer to be esteemed: inasmuch as he touches almost no other things than those at which he was present, when they were done; or heard from those who had done them.

[3] This last little work has until now lain hidden: which if it had been sufficiently known to us when we were writing the Life of S. Athanasius, not a few things most worthy of note it would have furnished concerning him, which in the Appendix to the first volume of May the Reader will find hence excerpted, Other lives of Pachomius alone taken from the same. or at least briefly indicated. The former two works were everywhere in the hands of the monks: of which some collected the history of S. Pachomius alone from them into one text of one Life in more than one way. Such having obtained, Dionysius Exiguus, the Roman Abbot, who flourished about the year DXXX, rendered into Latin, in which manner it is extant in the Lives of the Fathers often reprinted, and most recently also by our Heribert Rosweid illustrated: another, somewhat stricter in words, but ampler in matters, in his MS. Codex of Greek Lives found Aloysius Lipomanus, and, by Gentianus Hervetus given to Latinity, inserted in the sixth volume on the lives of the Saints, and from it on this XIV of May into his work inserted Lawrence Surius: where at the end also are read these words: But I ask those who read these things, that they give faith to this narration. But if anyone of those who read, concerning those things which are said of his prayers, accurately inquire, saying; Whence then for you the writers was the knowledge of these things? let him recall those things which by us were said above, that we knew them from the holy Fathers, when we had accurately examined. For the blessed Pachomius himself often narrating to the Brethren those things which pertained to their utility, also to them opened his own thoughts, and abundantly taught, in what manner for each petition it behooves to pray. But not only to them, but to all the monks also arriving he persuaded to believe in Christ the Savior, and to love Him, and to keep themselves from base thoughts, and from the pleasures of the flesh; and to flee vain glory; Elogia in the Synaxaria and to pray without intermission, that they should love one another. With many spiritual documents indeed, received from the mouth of SS. Pachomius, Orsiesius, and Theodore, are these Acts full, therefore most useful to all masters of the spiritual life: from which they who afterward wove their Synaxaria each drew their elogia, yet scarcely without blemishes, by the too great haste of the collectors admixed, and to this only to be observed that it be understood, of how much it matters to draw from the very source the inviolate truth, through the mouths and pens of many too much than too easily alterable.

[4] That of Basil the Emperor on the 6 of May, The first and more ancient than all the others which we know, which at the end of the first May volume we exhibited, collected by command of Basil the Emperor concerning S. Pachomius thus speaks on the VI day of May: S. P. N. Pachomius, in the time of persecution apprehended, and into custody delivered. But since he was somewhat rude, and did not sufficiently perceive the doctrine of the faith, he prayed God, that He would not be loath to grant him the necessary knowledge of it. And so an Angel, appearing, expounded to him all the doctrine of truth. And when then the persecution had received an end, free, dismissed from custody, into the deserted places of Egypt he went, and followed the solitary life. To that summit of virtue he attained, that, deemed worthy of Angelic fellowship, from one of them he learned and received every form and habit proper to monks. From that time therefore the Angelic Rule of Pachomius, which pertains to the conversation of monks, began to be handed down. After these things, when he had founded very many monasteries to the glory of God, and not a few things prodigiously had wrought, and to God up to the extreme old age in all things had exhibited faithful service, glad and rejoicing he flew away to Him, the inheritance of the eternal kingdom in the heavens, and life immortal and everlasting having obtained. Thus far that Menologium, in which first you must correct the cause, from which into custody was given the Saint: for that was done not for the sake of religion, but for the sake of military service; to which chosen young men under faithful guard were led to Alexandria, to be transmitted into Italy; among whom also Pachomius was: then dismissed, ceasing, not the persecution, but the war, by the urgency of which the levy had been held. Finally the very many which he is said to have founded as monasteries, ought to be restricted to the number of seven, as the Saint himself before the Latopolitan Synod is read to have professed in the Acts number 71.

[5] The Synaxarion of Clermont, when concerning Pachomius the same things and in the same words and with the same faults it had set forth on the VII day of May; and the Clermont MS. on the 15. again below sets forth this title. In the same month on the XV day. The memory of S. P. N. Pachomius (which also on the seventh day of this present month was prescribed) and of Theodore the Sanctified: then to each it weaves this more prolix elogium. S. P. N. Pachomius was born in the lower Thebaid of Egypt, was in the times of the great Emperor Constantine. He had parents worshippers and adorers of idols; with whom having once entered into the shrine of the idols, he heard the keeper of the temple thus of his own accord addressing them: Remove far the enemy of the gods, who inhabit this temple, most hostile; the demon, to whom they offered sacrifices, presaging, as is wont, his future virtue. But also of the wine which had been libated to the gods, at a certain time when he had tasted, suffering nausea, whatever he had taken he again vomited up. A more mature age then having attained, he was enrolled in the military catalogue. But for a very short time having followed military service, it being bidden to fare well, into the upper Thebaid he betook himself. Then, expiated also by the sacred laver of Christ, he became a follower of the solitary life, and into the more secret places of the desert he penetrated himself. Where, not far from the place which they call Tabennesis, by a voice to him divinely brought admonished, the opportunity of the place which I have said he learned. And when not a few had joined themselves to his institute, he founded a monastery there. Furthermore in secure times, among several others, eager to take up the same life, B. Theodore also the Sanctified was present. Who then a disciple of Pachomius,

then made an imitator, equally with his master shone forth with the splendor of all virtues and of admirable things. But into that, through an excellent victory over depraved passions, the summit of divine contemplation each came, so that the state of souls migrating from this life, and things future as well as present, became known to those most holy men, which to others they themselves from time to time did not hesitate to foretell. But before the most holy Pachomius departed from life, a count being taken of the monks who to him in a vast multitude had gathered, of the male sex were found one thousand four hundred. From which it cannot be doubted, that he was a man endowed altogether with divine virtue, and to whose perfection scarcely to any other is it given to attain. Nor of delights ever, or of those which regard the flesh, advantages (for which nevertheless so many, who left all their own for God's sake, gape with such great desire), did he have any account, but abstinence alone and the labors of the ascetic life accustomed uniquely to regard, all who his manners and norm of living more diligently contemplated, into admiration of himself he carried, who also the Angelic conversation of the man proposed altogether to be imitated by themselves. Then dead in Christ, the honor of burial in the same place he obtained. These things concerning Pachomius and Theodore, which at Paris on loan we received, the Synaxarion. In which it does not sufficiently please that to the Lower Thebaid is ascribed Pachomius: rather to the Upper he was to be referred, as at the Acts number 2 we shall note.

[6] when he himself in the Menaea has an office, In the printed Menaea the same things on the same day, the XV, are read, but in the title Pachomius alone is set, of whom is the rest of the day's office with the Canon, of which this is the acrostic:

Παχωμίῳ τὸν αἶνον ἐικότως πλέκω. To Pachomius I rightly weave a fitting praise.

But to Theodore, in the same Menaea, with a similar Office is assigned the XVI day, and a Canon is prescribed, according to an Acrostic of this kind made: but Theodore on the 16,

Ὑμνῶ Θεοῦ σε δῶρον Ἡγιασμένον. I hymn you, the gift of God, Sanctified.

Where you see not only an allusion to the etymon of the name, but also to the notion of the surname: which again is done in the distich, preceding his elogium,

Δῶρόν σε θεῖον Θεόδωρε δεικνύει Ἐν Ἁγίοις Ἅγιος, Ἡγιασμένε A divine gift of God, Theodore, you show yourself to be, Who in the Holy ones is Holy, O Sanctified.

The elogium is very brief, conceived in these words: This blessed one, meditating the law of God, and made wholly pure, appeared no less true than great merited, that he should be called Hegiasmenus, that is the Sanctified. To great Pachomius therefore a companion in dwelling and similar in manners, the tabernacles of the Ethiopians, as with divine David I may speak, he terrified; and as in ecstasy crushed their heads; and toiling much for virtue, came to the prize, every disease and every infirmity from men driving away. I know not what place of the Psalms here the author regards: his meaning I see explained in the third Strophe of the fourth Ode, which thus has; The tabernacles of the Ethiopians, the gatherings of demons, your patience and humility dreaded, and your indefatigable perseverance in vigils, O most worthy to be praised.

[7] The Typicon of the Greeks concerning the cult of S. Pachomius this only notes on the XIII of May: In the Typicon Pachomius is noted on the 13: it is to be known, that from this day we begin to read the life of S. Pachomius. From which it can be understood that for some days the memory of this holy one was wont to be celebrated by the daily recitation of his life, perhaps also with an Office, which however the Typicon does not prescribe, as do the already cited printed Menaea. But what is it that on so diverse days occurs noted the name of S. Pachomius? The Synaxarion indeed of Basil the Emperor, and also the Medicean, the Turin, the Chifflet, and the Mazarin one assign the VI day of May: died on the 9: the Clermont VII and XV, likewise the XV the printed Menaea with the MS. Mazarin and Combefisius, to the veneration of S. Pachomius assign. But on the fourteenth of the month Pachon according to the Egyptians, that is (as Dionysius Exiguus interprets) according to the Romans on the VII of the Ides of May or the IX of May, he died, and on the following day was buried, as the Greek Acts make faith. Among the Latins, but on this XIV of May, first to the Fasti of the Saints him ascribed Bede, with this elogium: ascribed to the Latin Fasti on the 14. On the II of the Ides of May, of S. P. N. Pachomius: who when he had been made distinguished by Apostolic grace, and founder of the monasteries of Egypt, wrote the rules of the monasteries, which by an Angel dictating he had learned, together also concerning the time of Pascha: which thus transcribed Usuard, Ado, Notker, Rabanus: and with a few things changed the same into today's Roman Martyrology inserted Baronius, having wrongly cited the Menologium of the Greeks, namely that which Sirleto compiled, for there not on the XIV, but on the XV is noted the memory of S. P. N. Pachomius the Tabennesiote, and there is added to it: On the same day the encomium of Theodore the Sanctified: whom however, as I said, the printed Menaea, together with the two MS. Mazarin ones, report on the XVI day, when also in the Coptic Calendar in Selden is noted the name of Theodore, Theodore is reported on other days. the son of Pachomius; although he himself in the Acts is said to have died on the II day of the month Pachon, which corresponds to the XXVII of April. Baronius, by I know not what authority, inscribed Theodore in the Roman Martyrology on the XXVIII of December. But to us it seemed, of whom we have the conjoined Acts, also their memory and treatment to conjoin, on this day on which he is first venerated by the Latins, leaving to each one the liberty of investigating the causes of so varied a cult.

[8] It remained that concerning their sacred bodies I should say something; The body of Pachomius at Porto Venere. but my faculty failed me, willing. For concerning Theodore indeed nothing until now have I either read or heard: but concerning Pachomius this only I know, that Porto Venere in Liguria, almost the last toward Etruria, glories in his being deposited there, as because thither not human prudence, but divine providence; not armed fleets, as the ashes of the glorious Precursor, but the propitious breeze of the divine Spirit brought him to those shores, as at the Lives of SS. Venerius and Pachomius abbreviated in Italian testifies Julian Lamorati, a Presbyter in that very place. If he who sent us the first part of the book on account of S. Venerius, R. P. John Stephen Fliscus, in these recent years Rector of the College of Genoa, had been so fortunate, that, asked to send the other part of the little book, he could find it after a long inquiry; we should perhaps know the history of the whole Translation. But I do not yet despair of giving at least in the Appendix a fuller notice; and that either from the little book at length found, or from the more ancient monuments of the place itself, to the seeking out of which the same Father has devoted to us all his effort, already in more than one case proved.

§ II. The site of Tabennesis and the neighboring monasteries; the age of Pachomius and Theodore.

[9] Tabenna from a poorly understood Palladius Palladius the Bishop of Helenopolis, in chapter 150 of the Lausiac History, treating of the monks of the Upper Thebaid, whom he was not permitted to see, the Barbarians holding the whole region hostile up to the city of Lycus, says: What shall anyone say concerning the Upper Thebaid, which is by Syene, in which are men very admirable and an infinite multitude of monks, of whom no one would believe the institutes of their life, as those which surpass human life. These things, and the other things which follow, concerning the Tabennensian disciples of S. Pachomius writers everywhere understand: and rightly: but the same, by those very words which we cited, are also drawn to this, that they think Tabenna is to be sought for themselves by Syene, and believe it to be an island better known to the ancients by the name Elephantine: by which reasoning to the extreme Thebaid and the confines of Ethiopia and the barbarian Blemmyes they go away. First seems to have done this Abraham Ortelius in his Table of ancient Egypt, thus over against it noting, located by writers at Syene, I believe this island Tabenna was called in later times: hence the writers of the primitive Church call the monks Tabennesiotes, of whom formerly here was a huge multitude. Following, our Rosweid, without other addition, called Tabenna an island in the Table prefixed to the Lives of the Fathers. We have the history of Palladius printed in Greek and Latin: but the Greek text of that 151st chapter has perished. Not however altogether with difficulty do we seem able to gather its meaning from the previous epistle to Lausus, where he promises to write of those with whom he conversed in the solitude of Egypt, and in Libya, and the Thebaid, and Syene, under which are also those who are called Tabennesiotes, in Greek ἐν τῇ κατ᾽ Αἴγυπτον ἐρήμῳ, it was situated in the Upper Thebaid, καὶ Λιβύῃ, καὶ Θηβαΐδι, καὶ Συήνῃ, ὑφ᾽ ἣν καὶ ὀι λεγόμενοι Ταβεννησιῶται. For since Syene, Palladius himself witnessing in chapter 43, is the Beginning of the Thebaid; distinguishing the Thebaid and Syene as two provinces, he seems by the name of the Thebaid simply taken to understand that which otherwise is called the lower Thebaid, and Syene to take for the upper Thebaid: but in chapter 150 to have conjoined both, calling the upper Thebaid that which is below Syene, and to have written in Greek. Τί δὲ λέγῃ τις περὶ τῆς ἄνω Θηβαΐδος, τῆς ὑπὸ Συήνης.

[10] But what need is there of conjectures? We have an eyewitness in his Epistle, Ammon, in the confines of the Tentyrite and Theban Nome: who in number 7, where concerning the monastery of the Tabennesiotes first he speaks, says it pertained to the Tentyrite Nome: but before in number 1, treating of the monastery of Bau, or Pabau, which in the order of foundation second, in dignity and amplitude first to the Tabennensians was, as in more than one place the Acts testify, he had said it was situated in the upper Diospolitan Nome, otherwise the Theban: for the lesser Diospolis below the Tentyrite is with its Nome. But the Nomes or Prefectures of Egypt enumerating, Pliny in book 5 chapter 9 consequently names the Tentyrite and the Diospolitan, but this latter only one, so that it is uncertain whether he understands the upper or the lower, since the Tentyrite was midway between both: which being posited, it sufficiently appears, how Tabennesis and Pabau, although pertaining to diverse Nomes, could be so near to each other as the Acts indicate in number 55, when they say, that Theodore, set over the Tabennensian monastery by Pachomius, had in custom, that on each day toward evening, the affairs of Tabenna being composed, to Pabau he would betake himself, to hear there the discourses, which concerning divine matters Pachomius set forth; and which he himself then, returned to his monks at Tabenna, would expound, before they betook themselves to taking sleep, so that scarcely more could there be an interval on either side than a thousand paces. In the same also of either Nome the confine, where the Nile from its bend toward the East turned back into the West, again resumes its course toward the North, opposite the sacred Island: Ortelius notes the sacred island of Isis, to which from either shore monastery the Brethren could conveniently each year cross, to collect for mats rushes, as the Acts in number 15 and 33 indicate they were wont to do. And by the occasion indeed of this island, by the aforesaid moderns an island is believed Tabenna: but the Acts, even as they are in Rosweid and Lipomanus, sufficiently clearly designate an island diverse from the monastery. But our original ones in number 3

say that Pachomius from the cell of Palaemon his master, which between Panopolis and Chenoboscia is understood to have been, not to some island, but to a certain deserted village, Tabennesis by name, but the other monasteries almost below Thebes. came, having advanced somewhat farther into the solitude. And so if you consider the remaining monasteries, which Pachomius founded or to be governed undertook, you will find that upward indeed not so very much the Saint advanced, since he is not known to have gone beyond the Lotopolitan Nome; but rather to have extended himself toward the lower Thebaid, where near Panopolis another monastery he had already before constructed: but his disciple Theodore, after the master's death, also that lower Thebaid itself penetrated, two monasteries being erected near Hermopolis.

[11] The other things which everywhere in these Acts will occur, with the site of the two chief monasteries, [The Tentyrite Bishop also sought that Pachomius be ordained a Presbyter for the monks of his diocese,] not within the Nile but on its right bank placed, agreeing, it is of no concern to heap up here: because nothing clearer and more effective can be adduced for proof, than the testimony of Ammon concerning places most well known to him. Let there be added however to this also Serapion the Tentyrite Bishop, who, S. Athanasius, about to advance for the cause of visitation up to Syene itself, through the borders of his diocese leading down, when he had seen the assembly of the Tabennesiote monks, gone forth to meet their Archprelate, in number 20, said to him, A Father of the monks in this place I have, an illustrious servant of God; I desire therefore vehemently that to all the monks, dwelling within the limits of my care, you bid him to be Father and Presbyter. But before it had been said, that by the counsel of the same Tentyrite Bishop, why not also by his authority? he took care that in a certain deserted hamlet, near Tabenna, Sunday, the poor Shepherds from the neighborhood for the word of God to be heard might gather… and he was on that church's and the arriving strangers' necessities so long intent, Pachomius, and to that neighboring Parish he left the care. until some Presbyter arrived, who this office might worthily perform. But just as by this experiment the holy man's zeal and a spirit suitable for the care of souls recognizing and approving, Serapion thought of promoting him to the Presbyterate: so, from this danger wishing to withdraw himself, Pachomius seems to have been induced, since Tabenna alone no longer contained the number of monks, and a new colony was to be led into another place, not in the Tentyrite but the Diospolitan Nome to take it and to the same also himself to migrate; so being about to be outside the Tentyrite Bishop's jurisdiction, yet so as from the disciples left under it not to be far away.

[12] The same Acts the beginnings and the end of S. Pachomius, and even his whole age seem to define by the clearest characters: for they say in number 2, that twenty years old he was when into the number of recruits enrolled he was dragged to military service, which was for him the occasion of learning and embracing the Christian faith: The same Acts say he was twenty years old in the reign of Constantine the Great. but that this was done at that time, in which there reigned Constantine the Great and against a certain Tyrant contending in war (Maxentius it must have been) he vanquished the same: of which victory, achieved at the end of October in the year CCCXII, the news being brought into Egypt, that one, dismissed, into the upper Thebaid hastened, and in the church of Chenoboscia baptized, to Palaemon the Anchorite, not far from Panopolis dwelling, betook himself, and with him exercised himself, until in the Tabennensian village he was bidden to found a monastery, and to make monks the men who would come to his discipline, and a rule received from an Angel to inform. But this, from the principle already posited, he must have done in the year not more than the fifth from his conversion, of his age at most the twenty-sixth. For when the fame of the Arian Impiety condemned by the Nicene synod penetrated into the Thebaid to the ears of Theodore (but it penetrated, as soon will appear, before the death of Alexander, so that being 25 years old he began to gather monks, who died the fifth month after the synod and at the beginning of the year CCCXXVI), the eighth year among the monks Theodore was now passing. For, according to the Epistle of Ammon number 5 and 6, that one was led to Pachomius, when he was a youth of thirteen years; and he had reached the twenty-second year of his age, when those things which there are narrated he saw concerning Pachomius praying; and on the seventh day after, from certain men coming as strangers from Alexandria he learned what opinion concerning the only-begotten Son of God the Arians set forth, and he was bidden to follow the light offered to him in a vision: but the voice that ordered this to him, the holy Pachomius being interpreter, was Christ, who through Alexander the Bishop of the Alexandrians does not cease to speak. So that Theodore, born about the year CCCIV, must have been made a monk in the year CCCXVIII. But he was not himself one of the first companions of Pachomius, for this would follow from the certainly known age of Theodore. inasmuch as into the knowledge of Pachomius he was led through a Latopolitan monk, while he heard him expounding to his brethren, what that one said he had heard from the holiest of all men whom he had known, namely Father Pachomius, who at Tabenna a great multitude of monks, making fair progress in Christ, gathers, as the Acts have in number 24. The same then in number 77 indicate that the death of Pachomius happened at that time, in which the holy Archbishop Athanasius, with great glory of himself and of God, from the Court was returning into his Church, namely in the year CCCXLIX, and that he died at the age of 57. when S. Antony in age now was beyond measure advanced, inasmuch as ninety-eight years old according to the Chronotaxis of his Life set forth by us on the XVII of January. Years therefore only LVII would Pachomius have completed by living, and the title of old man, so often attributed to him in the Acts, only of honor would have been, not of age.

[13] just as S. Francis de Paula at the age of 19 began his first Convent. Moreover that a man of XXVI years, only five years versed in monastic exercise, so great a thing began, as is the collection of so many monks, you will perhaps not so very much wonder, reading in our April on the II day, in the Historical supplement to the Acts of S. Francis de Paula, the depositions of witnesses, referring the beginnings of the Paulan Convent to the year MCCCCLVI, when we demonstrate that only nineteen years old was the holy author of it, who from then began to take companions into the fellowship of the same habit and life, and saw his new Order confirmed by the Archbishop of Cosenza after many experiments in the year MCCCCLXXI, But S. Serapion began only at the age of 38. when he was passing the XXXIII year of his age. I would add, from the XII day of May, and the Life of S. Epiphanius set forth by us in number 11, the example of S. Serapion; whom there I judged to have had only XXII years of age, when from Syria and Egypt to him in rivalry the peoples flowed together, so that many believed in Christ and professed themselves monks. But because S. Jerome, elsewhere almost always expressly numbers the years of age and of life, but there does not simply say, that Serapion twenty-two years now had, but adds "in the solitude," nor from elsewhere appears a great necessity of restricting these words of Jerome to the years of age; I would willingly change that place, so that he first here began to become known and to receive others coming to him in the XXII year of his solitude, which would have been the year of Christ CCCXXX, but of his life the XXXVIII: although from this it must follow, that Epiphanius for some time before he contracted friendship with him, as a solitary in his fatherland lived from the year CCCXVI.

[14] The Saint, whom I mentioned, Francis de Paula, although so young he began, but that Pachomius, having undertaken a much greater thing, was not older, yet at that beginning not more than three companions of the eremitic life he had, and with slow progress grew the new plantation within the narrowness of one Paulan hermitage, until after the confirmation obtained from Archbishop Pyrrhus: but neither afterward, as long as the Saint was in Italy (but he was until the XLIII year of age) did more than three, hermitages rather than monasteries, accede to the order even by the Roman Pontiff approved, the number of Religious not greatly increased. But Pachomius, as soon as he began, so great to have the same divided through very many dwellings under various Prefects and vicars of the Prefects: nor was it long, before also to new monasteries it was needful to lead colonies of monks: all which from one supreme head and Father in spirituals and temporals depended, with a subordination altogether admirable, and which seems to require a man of far more mature age than by the reckoning set above Pachomius could have been. [the Acts do not effectively prove this and are here to be corrected in something:] Add that the author of the Acts says that not only in the time of Constantine the Great, but also by command conscribed, and after the victory dismissed were the recruits: which by no reasoning can stand with the truth: because Egypt did not come into the power of Constantine before the final victory over Licinius, achieved in the year CCCXXIII. Wherefore if, the same fighting against some tyrant, into military service Pachomius was hurried; this was done by the command of Maximinus, then ruling Egypt and the Christians persecuting; who, for the aid of his most dear friend Maxentius reigning at Rome, against Constantine himself collected those forces; and would have transmitted them into Italy, if concerning the conquered tyrant the news had not come in time.

[15] where if you recognize a prolepsis in the title of the Emperor, Since therefore we cannot thus exempt our author from some error; but ought to excuse one writing almost one century after the conversion of Pachomius, that of the military service to which he was enrolled the circumstances he did not all know: I know not whether by a better right we can presume, that something has been erred in those very circumstances, which cause that the twentieth year of S. Pachomius seems to have to be composed with the year of the common Era CCCXII; especially if there can be found some, which being substituted, by the command of Constantine himself the soldier was conscribed, and yet Pachomius in the year CCCXVIII, in which he received Theodore, had a much greater age. To find these of Diocletian XII, of the Incarnation CCLXXXVIII according to the Alexandrians, which according to us is CCXCVI, that, when Diocletian at Alexandria laid low Achilleus the invader of Egypt, there was present as companion of the expedition Constantine, the son of Constantius, conspicuous in his first youth and in the praise of warlike deeds already excelling: which Diocletian having beheld, moved by envy, his death by deceits was machinating: but God beyond expectation preserved and to his father rendered him unharmed. But it being posited that Achilleus was that tyrant (for the Acts name no one) against whom the recruits collected in the Thebaid were being conveyed into Egypt together with Pachomius; it can be said Constantine, as a tribune of soldiers or with some other military function functioning, commanded that levy, although not under his own but Diocletian's auspices. Thus only would have erred the author in the title of the Emperor, the name of Constantine being prematurely added: which is a most easy and most excusable

error: nor would it be a wonder that one born in the Upper Thebaid, Pachomius, then still was ignorant of the manners and name and law of the Christians, which after the persecution of Diocletian, continued for more than XVI years, could scarcely seem credible.

[16] [Pachomius could then have been twenty years old, and have begun to take companions in the year 313, in his 38th year,] But Pachomius in the year CCXCVI being twenty years old, in the year CCCXVIII would have passed the XLII year of his age: which is an altogether just and mature age for however great a governance: but he would have begun, in the monastery of Tabenna constructed by him, to take companions, immediately after Maximinus was conquered by Licinius, and the persecutions ended in the year CCCXIII; after he had passed under the discipline of Palaemon ten or twelve years, but the rest to his own exercise in the Tabennensian village with his brother John, intent upon the edifice divinely committed to him, the same less approving it, and not about to consent easily to the reception of many; wherefore him God to Himself received, as is narrated in that Life which Dionysius Exiguus rendered into Latin, and inserted into our Acts you will find in number 10. In the same place is brought in Pachomius complaining, when for 18 years he had exercised himself alone, that on account of the zeal for enlarging the building reproved by the aforesaid brother, the motion of anger he still felt, after so long a time in that life he exercised himself, and so prepared his mind to virtue: which of a triennium or quadriennium of monastic exercise could not sufficiently conveniently be understood, since he himself to the testing of recruits, before they were taken into the inner parts of the monastery, prescribed a whole triennium, as you have from Palladius in the notes to chapter 2 letter k. By the same reasoning, before the reception of the Brethren at Tabennesis and the seats for taking sleep assumed according to the Rule, and that he died at the age of 74. easily will be found those fifteen years, in which in number 9 Pachomius is said thus to have been wont to take sleep in the middle of his little cell, upon to the wall to apply his back did he sustain. Finally by the same reasoning he would have died passing the LXXIV year, nor of honor only, but also of age the cause so often in his Acts would he have been called an Old man. Moreover, as much as from his just age detracts the opinion referring the beginnings of the monastic life of Pachomius to the time of Maxentius rebelling against Constantine; so much the same exceeds the author of the supposititious Bede, by I know not what source, thus writing: At the Thebaid, of S. Pachomius the Abbot, in the time of Arcadius and Honorius the Emperors etc. For of these thus together taken the time begins to be numbered from the death of their Father Theodosius, who died in the year CCCXCV; and yet it has already been demonstrated above, that the holy Abbot had as the last year of his life that which is numbered of the common Era CCCXLIX.

[17] Theodore born in the year 304 As to Theodore, as I said, born about the year CCCIV, he would have been by full XXVIII years younger than Pachomius; whom when as Abbot in Pabau in place of Orsiesius found Ammon in that year, in which Gallus was proclaimed Caesar, as he says in number 4, that is of Christ CCCLI, it is necessary that between the death of Pachomius and the proclamation of Orsiesius only there intervened two years, not however five, as the Acts seem to indicate in number 83, and Theodore passed at the time of that proclamation the XLVII year of his age. But after the year CCCLXIII, to S. Athanasius revisiting the Thebaid he met almost sixty years old, with that alacrity which the Saint praised, and the Acts describe in number 65. He died finally in the year CCCLXVIII, as is gathered from the epistle of S. Athanasius, over the death of Theodore consoling Orsiesius, reported in number 95, he died in the year 368 at the end of which he congratulates himself, that the solemnities of Pascha and Pentecost with a secure mind he was able to celebrate: by this very thing indicating that in the preceding year this was not permitted to him, namely the Prefects of Valens persecuting him. For at the beginning of the year CCCLXVII, that is after the Council of Tarsus was proclaimed (as from Sozomen book 6 chapter 12 gathers Hermant in the Annotation to chapter 16 book I), a grave edict came forth concerning the expelling of the Bishops, under Constantius relegated and under Julian restored: which when to Alexandria also to be sent had Eudoxius taken care, the Arian of Constantinople Bishop: again forced to flee, Athanasius, for full four months in his paternal monument lay hidden, Socrates witnessing; and so neither Pascha nor Pentecost to celebrate in his own church could he, until the faculty of returning to it made Valens, the other Orthodox Bishops nonetheless in all ways vexing and assailing; so that to a great divine benefit could ascribe Athanasius his security through the aforesaid feasts. But Pascha was celebrated in the said year CCCLXVIII, on the XX day of April, Low Sunday. so that the death of Theodore on the II day of the month Pachon, that is the XXVII of April, fell on the Octave of Pascha, which best agrees with the things reported in number 93. There indeed it is said, that Heron, sick, in the middle of Pascha, that is in the holy week, began to tend toward death: whose eyes when on Saturday the Saint had closed, and the following then morning on the Sunday of joy, namely on the very most glad day of Pascha, the dead one he had committed to earth; after some days thence Theodore himself began to be sick, having first the Brethren, who from all monasteries to Pascha to be celebrated had gathered, dismissed, namely on the IV Feria of Pascha: but he died, when for his life the whole three days in vain had prayed Orsiesius. Nor let the service of Athanasius seem slow, only after Pentecost (which then fell on the VIII of June) writing. For it is credible that he used the occasion of the Brethren, by Orsiesius sent to Alexandria, and thence returning, the business being concluded, on which easily could be consumed some weeks until Pentecost passed. The LXV year therefore of his age was passing Theodore when he died, and the more just was the lamentation of the Brethren over him, who from the age of his master Pachomius lacked almost a whole decade in which he could have lived.

[18] Gennadius of Marseilles, On Eccles. Writers chapter 8, Theodore, Was he also a Presbyter? he says, the Presbyter, successor both of the grace and of the Provostship of the Abbot Pachomius. If by Presbyter he understands the title of an Ecclesiastical Ordination, as that word is taken by the Latins, he erred notably: for nothing of such Ordination of Theodore anywhere is read: He wrote epistles: indeed in number 18 it is expressly said, that among the disciples of Pachomius no one to Ecclesiastical Orders was promoted, he himself judging this in the monasteries to be pernicious and a seed of ambition. And so for the sacred things to be done for himself, the Presbyter of Tabenna called from the neighborhood he preferred to use: but if any one already ordained were joined to him, him, the reverence of his grade excepted, in no thing did he hold distinguished. Gennadius may have found somewhere Θεόδωρον τὸν πρεσβύτερον, that is called the elder, namely in respect to Theodore the Alexandrian or the Politic, who also himself of great name among the disciples of Pachomius was, but later joined, so that the younger he could even be called. Theodore moreover the Elder wrote, Gennadius witnessing where above, to other monasteries epistles, in the language of the holy Scriptures digested: in which frequently he makes mention of his master and institutor Pachomius and of his doctrine and of his life sets forth examples, which that one, that he might teach, an Angel administering had learned; together also he exhorts to remaining in the purpose of heart and zeal, and to return into concord and unity those who, after the death of the Abbot, But of this exhortation there are three epistles: of which one to be that, which in the Library of the Fathers is called, The Doctrine and Treatise of P. N. Orsiesius, under which title also it is held in the codex of Rules of Holstenius, judges Francis Bivar in the work on ancient monasticism, book 3, chapter 6, §2. Agree with it indeed all those praises, which to the epistles of Theodore Gennadius attributes: is one of them the work that is extant under the name of Orsiesius? and from the Acts number 83 it is established, that by him, now the Vicar of Orsiesius, was repaired the schism, which the Hegumen of Monchosis, Apollonius, had begun to introduce, the affairs of his monastery separately from the ministry of the great or general Steward to manage and to have wishing. But since Orsiesius himself for some time alone sustained that disturber and his accomplices; why not truly was this rather his than Theodore's work, even though it be diverse from that which the aforesaid Gennadius praises, as a book founded with divine salt, and constructed with the instruments of the whole monastic discipline: in which, to speak simply, he says, almost the whole old and new Testament, in compendious dissertations, according to the monks' only necessity, is found expounded, which, in place of a testament near the day of his death, to his Brethren he offered. This book, would that it be preserved somewhere, and sometime come into the light! for that perpetual exposition of the old and new testament, which in the aforesaid epistle is by no means found, could not but be most useful to monks and to those zealous for ascetic matters.

§ III. Was the beginning and example of the cenobitic or more perfect Monastic life received from S. Pachomius?

[19] To the Codex of Rules, often by us praised and to be praised, in Roman type much earlier reprinted, than the curator of that impression, the most Erudite Lucas Holstenius, departed from life; Lucas Holstenius or, from his mind, another, yet not until after the death of the same published, in place of an ample Preface, which he in his mind had designed, is prefixed the matter of the Preface, as it from the papers of the blessed one it was permitted to describe, as the Typographer to the reader prefaces. Who that and other most useful works pertaining to the same gave to the Typographer, it is of no concern to inquire; it is enough to know, that the most well-known Maecenas of all the erudite, Francis Cardinal of the Holy Roman Church, Barberini, Dean of the sacred College, commended this to a man, in whose noted and by many experiments approved erudition he trusted very much. He the matter of the Proemial Dissertation, from the posthumous papers of Lucas Holstenius, into four divided chapters thus begins. In vain are those who the true and perfect monasticism than Christianity more ancient make. Of it in the old testament a figure rather than a form, the beginnings of perfect monasticism presages rather than examples are found. The anchoresis of Elijah, the company of his and Elisha's disciples, the institutes of the Nazarites and Rechabites, then if any other things of this kind occur, can be seen as certain quasi rudiments of grace, beginning to make monks. The Essenes also, of whom the Hebrews made mention; as also those whom Philo in a proper book describes (although these S. Jerome thinks were Christians) by many, as is plain, differences from the institute of monks differed. Metaphrastes indicates at the beginning of the Life of S. Paul the Hermit, that there were not lacking in the first two centuries of the Church many professors of the monastic life… but as many other Ecclesiastical monuments of those times, so the more distinct memory of that primitive Regular life by the flames of Diocletian, in which the Christian archives were burned, was abolished: from these certainly which survive as monuments, he refers them to the age of Constantine the Great, to the age of Constantine the Great the beginnings of the regular life are to be imputed: then namely through the peace of the Church they could be perpetuated without interruption, enlarged without obstacle… From this time two laudable kinds of monks began to be distinguished, of solitaries and of those living in common…

and these two were mostly mixed in those beginnings, so that the same passed from the desert into the cenobium, and in turn from the common life into the solitary. Although this, since by many experiments it was found more dangerous, the cenobitic discipline began to be celebrated in preference to it; especially after the Rule edited by Pachomius, received an Angel dictating, which into Latin Jerome translated.

[20] and that this remained undivided for a long time, With these words is completed the first Chapter of that preliminary Idea. In the second chapter is explained the Propagation of monasticism from Egypt into all lands: but of the third Chapter this is the beginning. From the things hitherto said, everywhere of a multitude of those cultivating the monastic life in either sex, easily to anyone, estimating old things from present, will it be persuaded that there were, in those first times, diverse and by a certain character distinguished orders of monks, as afterward was instituted, especially among the Mendicants, of whom all the, although widely scattered, families, under one peculiar head, with certain offices and laws proper to each, war for God. I am much deceived, if already then in the first six or seven centuries that usage prevailed. Certainly vestiges to me indeed do not appear: who, wherever I look, and promiscuous mutual transition, and a mutual passage of professions and cenobia I discern … But nothing against this uniformity of the monastic institute prescribes the number and diversity of the Rules reported in this codex. For those by individual, as the present usage demanded, Fathers written, by the zeal of others desiring similar things described, were set forth in common, that from these each one, according to the difference of places and nations, might temper his life with uniform discipline, as to the chief things. The primary indeed and as it were fundamental, as of one Evangelical declarations. was the Gospel: those, I say, counsels of Christ, which to castrate oneself for the kingdom of heaven, which to deny oneself and take up the cross, which father and mother, wife, fields for Christ's sake to leave, which to sell patrimonies and give to the poor, and thus naked to follow Christ persuaded. The particular Rules nothing but those of that first and universal rule applications or declarations, to places or persons mostly adapted, were held… These things were to be disputed at greater length. But there was a fear lest into contention the matter should go… for of certain men, whom we easily allow to abound in their own sense, the obstinate and armed zeals in the contrary direction we knew, with whom to wrangle now indeed we do not wish.

[21] Thus far either in his own words Holstenius himself, or another in his own, but from the mind of Holstenius deduced,

Bereft of its parent, whosoever the volumes from his Tomb received, and in the light placed their merits.

We also with the same zeal of fleeing contentions, With whom we abstain from too quickly distinguishing Orders, now indeed to explain with him we do not wish, what to some before Christ, what to certain others after him cultivators of the solitary life was lacking to perfect monasticism. But that we should transcribe all things in this place, a double cause moved. The first, that more clearly may be understood and more just may appear that caution which until now we have used; concerning the Saints of the first six or seven centuries, in any way pertaining to the monastic state, no character of a peculiar Order or Religious institute applying to them. The other, because to the Holstenian opinion, which by erudite men and to no part of the contending obnoxious everywhere is approved, referring the beginnings of the Regular life to the times of Constantine the Great; altogether agrees the author of the Acts of S. Pachomius, so ancient, that he can alone make faith, when he says in the Prologue, that in the time of the last persecution (which to Diocletian and Maximian is imputed, even after they themselves abdicated the Empire, in which also Peter the Archbishop of Alexandria suffered) monasteries began to be built, and the dwellings of ascetics in innocence of life and in the abdication of all things to be founded: and that, as he himself says, chiefly by the example of S. Antony, a most illustrious Ascetic and in every kind of virtues excelling, whose was that reasoning of life, which both great Elijah and Elisha and John the Baptist once held.

[22] where in S. John and others is recognized the example of the solitary life, But just as S. John the Baptist, on account of that which in the desert he is known to have held norm of living, rightly indeed you would call the Prince, Leader, Master, Norm of the monks of the new Testament, and more than a monk, on account of the excellence of virtues most proper to monks, although he himself gathered no assembly of monks, over whom, professing the religious and proper vows now of the monastic state, he with the title and supreme power presided, a regular norm of life prescribed, indeed nor was he himself a monk in that acceptation in which now monks are called; so neither from Elijah nor Elisha do I think anything is detracted by Holstenius of those, which to them the Fathers concede, titles, while the true and perfect monasticism denying than Christianity more ancient, only in them he recognizes the rudiments of grace, monks beginning to make. For its own every thing, not only natural, but also moral, has beginnings; from that which gradually they are effected, most unlike.

[23] But lest this thus said by me anyone wrongly interpret, I explain myself, whom following, all indeed were called monks; and the name of monk doubly to be taken I say. First that which the name itself imports, so that it be understood a Monk is a follower of a life from the worldly noise and the care of temporal things withdrawn, of such a life the purpose or vow by some external singularity of habitation, food, and clothing, from the vulgar and worldly differing, professing. Secondly a Monk is called, and now almost only is understood, he who with the abdication of external things also of his own will the arbitrament has abdicated, that he may become a member of some religious assembly, under obedience living, with the bond of perpetual obligation, as far as on his part is, insoluble. but not all had been religious monks: But since both this kind of monks, by the appellation of the name the ancients did not distinguish, infinite logomachy to some has been given as matter, from which he who will wish to withdraw himself, will be able to call the first Simple Monks, such as even today many are and now everywhere are called Hermits; the second, Religious Monks, such as now are only the Claustral, or those who under the obedience of a Claustral Superior outside a cenobium live solitary, by the same vows by which the cenobites are bound. To the first without doubt, not likewise to the second, thus will be reckoned not only S. John the Baptist, S. Paul the Hermit, and as many others as before Antony inhabited the solitude, living in it as solitaries, or with one or another companion dwelling at their own arbitrament, by no one, having public power for this, received, nor by anyone's obedience bound by an insoluble bond; but also S. Antony himself, until, power from the Alexandrian Patriarch tacitly or expressly received, of the disciples instituted by himself he began to have some, to him either immediately or mediately as to a Superior subject.

[24] Whether such S. Antony had before S. Pachomius you may deservedly doubt; before him certainly he did not have true and perfect cenobites, of whom him the author and institutor first S. Antony himself makes in these Acts, in number 76 thus speaking: such as are the Cenobites, first instituted by Pachomius, At the time when I first a monk began to act, no cenobium anywhere existed, in which concerning the salvation of others care or fear to anyone was: but each of the old monks, the persecution now ended, privately exercised himself: but afterward your Father (he addresses Sacchaeus, a disciple of Pachomius) so great a good, God aiding, effected. Another indeed before, whose name was Aotas, wished such a ministry to undertake: but because not from the whole heart to that thing he applied himself, by success that attempt lacked. Neither this only Pachomius effected, that within the enclosure of one monastery under one Head in common to live (which also Antony in his monastery of the Outer Mount, and Ammonius in Nitria, and Serapion in Palestine, and elsewhere others in imitation of Pachomius did) but also that several monasteries of the same form and rule, and indeed so that many monasteries under the regimen of one common Father (the General now we would say) he bound together; which in the West first the Cluniacs, then others and others did, and lastly the Mendicant Religious. He added also a third thing, which, as full of difficulties almost insuperable, consequence and imitation among others than the Tabennesiotes had not; that the seven monasteries of men, which he himself formed, and which up to ten Theodore increased (besides three or four monasteries of women) to one, the Steward of the greater monastery at Pabau, all the labor of their hands should render, were as it were one cenobium, and from him in turn should receive all things necessary for food and clothing, as from these Acts will appear, where therefore in number 81 the whole Community of the Tabennesiotes is called a Cenobium. A thing altogether stupendous, and which before all the other marvels of Egyptian monasticism was celebrated: which testifies Jerome in the Life of Marcella, on the XXXI of January, where he says in number 5, that from Athanasius the Pope, who, the persecution of the Arian heresy declining… had fled to Rome, the life of B. Antony still then living, and of the monasteries in the Thebaid of Pachomius and of Virgins and Widows she learned the discipline. But that this might be better preserved, a twin through each year general convention of all who could be absent from the monasteries, Pachomius instituted, it is said in number 51.

[25] in which at last more than 50000 monks, Hence almost fifty thousand men the festivity of the Lord's passion together to celebrate in his age said Jerome, in the Prologue to the Rule, where he says they have through individual monasteries Fathers, and Dispensers, and Hebdomadaries, and ministers, and Provosts of individual houses; so that one house forty more or less Brethren may have, who obey the Provost, and there are according to the number of the Brethren thirty or forty houses in one monastery. who under Pachomius had been 3000 And those indeed, when to Pachomius came Arsisius the Nitriote, concerning whom Palladius in the Lausiac History chapter 7, three thousand men only were numbered; nor while he was living do I believe there were more in all, because for the use of all only two boats sufficed, as is said in number 72. But after his death, of these also the number was not a little increased, individual monasteries on the building of ships being intent, as you have in number 92, and scarcely a biennium being completed, when to the monastery of Pabau came the youth Ammon, as he writes in number 1, he found in that one alone gathered together monks almost six hundred, who all in the middle of that monastery dwelt. But this number had grown, when those things were written, which concerning the Life of Pachomius and concerning Macarius the Alexandrian's access to him into his history transferred Palladius chapter 20 and chapter 38, to the number of about one thousand four hundred men: and then 7000, but the other monasteries, which the same form obtained, were having of men about seven thousand. But indeed when Palladius himself, of Helenopolis now the twentieth year Bishop, about the year

CCCCXVIII visited the Thebaid, Egypt being surveyed; he saw Ammonas Father of three thousand monks, whom he named Tabennesiotes: namely the former number of one thousand four hundred being increased more than double. Finally when John Cassian visited Egypt, some years after Palladius, the multitude had grown so that about the year CCCCXXIX, writing of the cenobium of the Tabennesiotes, he says in it more than five thousand Brethren under one Abbot are governed. But then, the monasteries also being multiplied, fivefold perhaps or sixfold, by the foundation of several new ones, it could to the number of fifty thousand, equally gathering at the Paschal Synaxis (besides those who were impeded from being present) grow, the multitude of monks, as Jerome judges it, to whose writing from the death of Theodore XXX years had intervened; but Palladius's meeting with Ammonas was a decade and more later than the death of S. Paula, which Jerome's writing immediately preceded.

[26] Moreover however great and however accelerated the multiplication of so many cenobia in one Province does not so greatly merit admiration, the discipline preserved even in so great a number, as that that rigid discipline of Pachomius, in a number so vehemently increased could thus be preserved, as to Palladius Ammonas reported. For the institute of the life to be led even then he said to all to be such, that not except with the face covered they ate, and inclining themselves downward, lest anyone the next one eating should behold; and so great a silence they practiced, that they seemed to be in solitude, each one secretly carrying out his institute of life: but only with a certain appearance at the table they sat, striving to hide from one another. For some once or twice the hand to the mouth raised, touching bread or oil or something of those things which were set before them; and when of each dish once they had tasted, they were content with this food; but others gradually chewing bread, but other things taking without simulation thus persevered; but others tasted the broth only thrice, but from the rest abstained. But Cassian in book 4 On the Institutes chapter 1, when he had said, the cenobium of the Tabennesiotes, by how much in number more populous than all, by so much in the rigor of conversation stricter is: so great, he says, obedience so prolix a number of monks in all its age to its elder is subjected, as cannot among us to one either be obeyed for a little time or to be presided over. But just as these things through the whole year were preserved, so singularly through Lent I would believe was preserved the reasoning, which different there found S. Macarius the Alexandrian, and saw one indeed eating in the evening, and the rigor of clothing, another after two days, another after five; another standing through the whole night, but by day sitting at work etc. But the form of the clothing describes Rufinus On the Lives of the Fathers book 2 chapter 3, teaching, that to them the usage was to be clothed in colobia as in linen sacks; and with a prepared skin, from the neck behind the back and side descending, to be covered; with cowls also the head to be covered. Add the frequent use of haircloths under the lebito or Levitonarium (thus they called their sack or linen colobium, similar to our surplices, except that it lacked sleeves) as concerning S. Theodore is read in number 92. But while of monastic haircloths here is brought in mention, it helps also to recall the Epistle of P. N. Pachomius, to the Brethren who were shearing in the desert the goats, of whose threads are woven haircloths. For although the haircloth Curtains, Exodus XXV, verse VII, commanded for covering the roof of the Tabernacle, and those in Exodus XXVI verse XIV, of the hairs of goats, are to no one not most well known; yet there was lately found one, to whom it seemed a wonder, that B. Albert the Patriarch of Jerusalem, whose Acts we gave on the VIII of April, Philip of Bergamo said gave a cope of "Syricum" to certain Hermits regulated by himself, and this "Syricum" I taught was woven from the hairs of goats, as from the same also is woven a more delicate cloth, by us commonly camellottus as if capellottus called. Which because for the favor of the curious I added, he applied to me the censure of Canisius, deservedly hooting off the heretic Chytraeus, because the garment of S. John the Baptist of camels' hairs in Matthew IV he changed into a garment of Kamelot, in Latin "Undulated." Let his partisans see with what sincerity that was done, for me it is enough to have shown, both "Syricum" from Syria, and "Cilicium" from Cilicia called, not badly from goats' hairs woven to be called, so that not at once delicacies should one suspect: nor on account of the faults of the Parisian edition; cared for in the year 1535, in which for "Syrico," which the original Brescia edition of the year 1485 has, is read "Serico"; or on Bergamo or on me should the crime of lying be charged, especially by those who could recall, that they elsewhere also were refuted, because that bad-faith edition by following, the number of canonized Saints they had increased imprudently enough, as if from the authority of the Bergamo writer, who not even a word concerning them wrote, much less called them lately Canonized, which is a figment of the Parisian typographer, of the title prefixed to the Appendix to the chronicle of the Bergamo writer adulterating its ingenuous simplicity.

[27] But let it suffice to have noted these things by the occasion of the Pachomian discipline for our defense. More to the present argument it makes to observe, that all of that discipline, which I said above, the monasteries must have been in the Thebaid alone: for although also in Egypt with a nearly similar form there were instituted others, they could not on account of the too great distance into the same be received of all things and of governance the communion. Yet there remains, what above I demonstrated and what in the aforesaid prologue also asserts Jerome, and that within the Thebaid. that Pachomius at least was the first, who through the Thebaid the foundations of cenobia laid according to the precept of God and of the Angel, who to him for this very institution had been sent. The same Jerome, when in the same place, joining to Pachomius Theodore and Orsiesius, to the Thebaid also joins Egypt, ought to be understood of the example, which thence took other Fathers of cenobia through Egypt: and that this be less believed from S. Antony's testimony to have been new and before unknown, before a fair estimator of things will not effect the Acts of SS. Julian and Basilissa illustrated on the XIX of January, and on account of most ancient writers' authority (for there were in them S. Aldhelm of Sherborne and S. Ado of Vienne, Bishops, who a thousand years ago flourished) vehemently praised, and the more confidently then received because in the Prologue were read these words: We the things which we saw with our eyes of the Saints' deeds we wrote. What might be alleged to the contrary, the Lives of the SS. For since S. Antony was made a monk about the XX year of his age, of Christ CCLXX, he could not have been ignorant of the holy monasteries excited by the aforesaid, if they were so numerous, that Julian was Father of a congregation of about ten thousand monks, which the Acts say in number 10: for whom in the Menaea is indicated a monastery, in which he presided over about twelve thousand men: who all for the faith are said to be burned in number 19: and if Basilissa a choir of holy Virgins to the number of about a thousand, as is held in number 15, under her obedience regularly living, within the space of half a year by a happy death sent ahead to heaven, Diocletian persecuting the Church. They who will recall our January to the anvil, other things doubtless many will find, on account of which those Acts do not merit to be esteemed of the first faith, and suitable that some assertion of greater consequence be founded upon them. The same I would have said of the Life of S. Eudocia, given on the I of March, although from taken. they are fabulous. The same of the Passion of S. Nicon and companions, monks one hundred ninety-nine, given on the XXIII of March; according to which also in Trajan's time in Palestine and under the Empire of Decius in the mountains of Thrace, called Gani, monasteries numerous would have been. For also these Lives, poetic invention rather than historical faith in the whole context preferring; more severely merit an examination than until now they have undergone, because they are caught, equally as the Acts of some other Saints, not yet weighed in a just balance, by no means to be of authors so certain; as from time to time they prefer fallacious titles. If moreover such Lives formerly deceived us, less exercised to the discrimination of the true and false, they in the future will less easily deceive; and with a lighter then hand treated, with a sharper henceforth obelus will be transfixed; so that, since they perhaps cannot be omitted, to this only let the reader know they are given, that to the first whatsoever source one may approach more closely, and beside such a shadow with a clearer light may shine the writings of truly contemporary and more sincere authors.

[28] Dionysius On the Hierarchy is not the Areopagite, As to the books On the Hierarchy (of which the second, which is On the Ecclesiastical, in chapter 6 at length treats of monks and their consecration) those alone will be able to move those, to whom it can be persuaded, that all the Ecclesiastical ceremonies and rites in the collation of sacred Orders and the administration of the Sacraments, were so distinct, fixed, and regulated, at the beginning of the Church; as they were afterward in the fourth or fifth century. I suspect and venerate those books, as written by the divine spirit; and (whatever of other writings be, in which the author indicates himself a contemporary of the Apostles) of those at least books the composer, Great Dionysius with our Petavius, not the Areopagite I would call: and in this opinion that very place concerning monks, if other things were lacking, would confirm me; especially since in all those books there is nothing that persuades so great an antiquity to be ascribed to them; but all things of a Theology already fully constituted, and (so to speak) scholastic, into subtler speculations wandering, his followers, nor have the Dexterine figments any force longer. which among erudite men long ago became cheap even in the Spains, where first born, and by men not unlearned acutely defended, pleased for some time, there is no need for me to speak; since it is certain that to their author this one thing was at heart, that the fables which he had written should please: this moreover he believed he would attain, both by other means, and if he made as most ancient, even among the Spaniards, the beginnings of certain Orders. In which indeed of his hope by no means deceived we see: for the Spaniards everywhere others failing in their defense, almost the monks alone for them as for altars and hearths continue to fight, with a certain standard-bearer Gregory Argaiz, filling thick books with words, not the cause with arguments.

THE ACTS

By an Author, a monk of an almost contemporary age.

From MS. Greek Codices, the Interpreter P. Daniel Cardonus S. J.

Pachomius, Abbot among the Tabennensians in the Thebaid (S.)

Theodore, Abbot among the Tabennensians in the Thebaid (S.)

FROM THE GREEK MSS.

PROLOGUE.

Concerning the beginnings of monasticism in Egypt.

[1] The word of God creating all things is truth: that, I say, word, The promise made to Abraham God fulfilled, which He had to Abraham our Father, when in him at last He had fully complacent Himself, or when, the only-begotten son to offer for a holocaust ready, He said; ^a Unless blessing I shall bless you, and multiplying I shall multiply you like the stars of heaven, in number very many. Gen. 22. And again: In

your seed shall be blessed in you all the nations of the earth. Ibidem. For He who these things through His servant Moses and the Prophets other once said, the same He from the seed of Abraham blessing toward all nations by the very deed fulfilled, when these words to the Disciples He had: Going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Matt. 28 the nations being called to the faith, The doctrine of the Gospel therefore through all the earth happily propagated, it was done by divine disposition, for a greater proof of the faith, which He had brought into the world, that the gentile Emperors no mediocre everywhere in places against the Christians stirred up a persecution. When therefore a great altogether multitude of Martyrs, with several and of diverse kind tortures unto death constantly endured, and among them crown of their contests had obtained, with great indeed increases to be augmented, and through all surrounding regions, and all islands, churches being everywhere constituted, to be diffused began the faith of Christ. which through the persecutions themselves growing more Then also monasteries began to be constructed, and the dwellings of ascetics in innocence of life and in the abdication of all things to be founded ^c. For after the Martyrs' ^d egregious in enduring sufferings fortitude they beheld, who from the gentiles to the faith and the monastic institute had been converted, their began the manner of living to recall, concerning whom it was said; Needy, distressed, afflicted, in solitudes wandering, in mountains, it filled the solitudes with most holy men and caves, and in the caverns of the earth. to the Heb. 11. And so it was done, that with an austere indeed kind of living, and a piety much to be praised, men most holy exercised themselves; since days and nights not Christ only crucified, but those also themselves, whom in torments and death they had beheld, the Martyrs, before their eyes and as an example to themselves had set forth. For of our Father Antony, a most illustrious Ascetic, and in every kind of virtues excelling, that was the reasoning of life, which both great Elijah, and Elisha, and John the Baptist once held: which concerning Antony, after he had migrated from life, to the world testified the most holy Archbishop Athanasius, when the things illustriously done by him he described; with which writings also of our holy Father was of the Brethren in the mount of Nitria ^g solitarily dwelling) as also of ^h Theodore, whom as a companion of his life Ammon had. We are not ignorant moreover, that on the lips both of him who is blessed, and of Him who fills all with blessing, grace abundantly is diffused: for He visited the earth and inebriated it, the sadness from it taking away and laments. Psal. 64. Thence indeed those admirable Fathers, followers of the solitary life, everywhere in places are to be said to have existed, as already before by us was said; whose names are written in the book of the living. Especially after the tyranny of Diocletian and Maximian. And when, in times past elapsed, not so many in Egypt and the Thebaid the monastic life had professed, after the persecution moved by Diocletian and Maximian, the penitence of the gentiles to the highest was brought in the Church of God, and, the Bishops especially from the doctrine of the Apostles to God leading them, fruits it brought forth most abundant. But also a certain Pachomius existed in the Thebaid, who, sprung from gentile parents, by the great mercy of the supreme Deity toward man, was made afterward he had made progress, a monk he turned out among the few distinguished. But this lies upon me, that of this man's life from boyhood the whole I should set out to narrate, to the greater glory and honor of God, who all everywhere into His admirable light is calling.

ANNOTATIONS.

CHAPTER I.

Pachomius's adolescence and conversion. Monasticism under Palaemon: his sanctity and death.

[2] Among these Pachomius, still a boy, is formidable to the demon. It came to pass therefore at a certain time, that together with both parents into a certain shrine of idols came Pachomius, in the first still flower of age existing, to the demons' specters, at the streams of the Nile presenting themselves, about to sacrifice. Whom the priest, who over the nefarious sacred things presided, as soon as he beheld, he commands, with great fury this voice emitting; The sworn enemy of the gods do you hence as quickly as possible expel. Which being heard, Pachomius's parents with great grief on their son's account were affected, whom namely of those, who gods to be called wish although divine nothing they have, the enemy to be denounced they had heard; and the more were they troubled, because they recalled that wine offered to Pachomius at one time, to demons there before libated, by the boy soon with nausea had been cast out. And of this matter indeed indication made himself Pachomius, the monastic life now embraced, and concerning his boyhood's events instituting a narration to the monks in this reasoning: Do not however judge that by demons I then was repelled, because they by that it would be that in following times the truth of the faith, illustrated by divine mercy, I should profess; but because evil they saw me to avert (for upright man made God) conjecturing they that such by them impelled wanted me eliminated. [But his Parents, when they saw that they these things could not discern, were quiet, but they urged that in the Egyptian letters he be imbued, and in the studies of the ancients informed.] When then the persecution had received an end, there reigned Constantine the Great ^b of the Roman Emperors the first Christian; enrolled in military service and against a certain Tyrant ^c in war contending, many recruits also to be sought he ordered: among whom he himself also into military service was hurried, Pachomius, the twentieth then about passing of his age the year. But the recruits put on ships, those who managed the levy, the soldiers brought to the city of the Thebans ^d, and there shut them up: but, declining into evening the day, with no small compassion toward them moved the Christians, food to the wretched and drink, and other helps of which indeed they had need abundantly supplied. Wherefore not undiligently into that kind of men inquiring Pachomius, by a certain narration received, that the Christians' toward strangers and pilgrims, and all altogether afflicted, the highest was affection of mercy. Then indeed again to ask he set himself, What at last of name, what of thing were the Christians? To whom answer was made, men they were, who in Christ, the only-begotten Son of God's, name rejoice, and to all everywhere whatsoever they can of advantage and obsequy offer, who hopes all their own in the of heaven and earth and of us ourselves maker God have placed.

[3] This so fair institute of life when he recognized Pachomius, by the charity of the Christians he is allured to the faith, a vehement toward God fear his mind invaded and joy. But after to be alone in custody it was permitted, with hands stretched on high, in this manner God to pray he set about: My God, of heaven and of earth the creator, if upon me of all men the vilest

to look you do not disdain, that you the true and only God I may no more be ignorant of, and from this tribulation me rescued you would wish; as long as on this earth I shall live, no other than your will alone reverently I shall regard; and with a singular all men embracing love, according to your precept, nothing not toward them of duty I shall study to exhibit. These things when he had prayed, his with his companions navigation he prosecuted, and in various cities no small from the journey's and military service's companions trouble he suffered, since the allurements of this world and other immoderate pleasures to the youth repeatedly they cast, their consortium plainly he averted, of the grace afforded to him by God by no means unmindful: for of purity from tender even years a guardian and lover perpetual he existed. Meanwhile an edict being promulgated (for his enemies had vanquished Constantine) were dismissed the recruits. and he is baptized. Then Pachomius into the upper Thebaid hastening, to a certain hamlet's, to which ^e Chenoboscia the name, church came: where in the first elements of the Christian faith sufficiently instructed, in the sacred waters he was washed. Incited by a celestial vision But that very night, on which so salutary to him of a mystery the good befell, in a vision with celestial as it were dew to be sprinkled himself he beheld. And when into his right hand the dew had flowed, and this into honey congealed had fallen on the earth, this forthwith to Pachomius apprehend; such indeed henceforth your matters are to be.

[4] he seeks to be received among the monks, Soon Pachomius, by a more vehement toward God charity moved, by what reasoning among the monks life he might lead looked about. After therefore concerning fame he received, soon, that a solitary with him life he might live, to the man's cell he set out. Which as he reached, without delay the doors he began to knock. But the old man from on high looking down; What do you wish? he said: for of few words he was. But answering Pachomius; Make, he says, O Father, of the Monks one that I may become. To whom Palaemon; You cannot, he said, among the Monks life lead: for neither is this of God any whatsoever work, which, when many intrepidly have undertaken, then yet by labors broken were not able to prosecute. By experiment me prove, said Pachomius, and then what shall seem concerning me decide. And again the old man: You first yourself prove for a time, now ^g in this now in that reasoning: An austere indeed kind of living I use. Through the summer I fast daily, but on alternate days I eat in winter, bread namely alone, which is the grace of God, and salt; but oil or wine to take a custom I have not at all: the middle perpetually of nights, indeed and whole very often, as I have been taught, to prayer and of divine discourses the meditation I expend. With which old man's words heard, ^h the more even in mind confirmed was the youth, that all with him of the solitary life labors he should undergo bravely and endure. So therefore the old man he addresses; I trust indeed it will be that by divine help and your prayers, O Father, aided, all things which just now you said constantly I shall endure. The door then of his little cell being opened, the youth admitted Palaemon, and by Palaemon admitted, to monastic exercises to attend he begins. and in the Monks' habit clothed. Equally then to monastic exercises themselves and to the zeal of prayer they addicted. Sacks they wove of haircloth, with such labor and diligence, that with no small often fatigue to be pressed them it happened: nor yet to their own, but to the poor's necessities so much industry and labor they expended, of the Apostolic admonition never unmindful. Then the old man, to the zeal of watching most intent, if ever, on account of too great fatigue, more vehemently into sleep himself and his companion to incline he observed, to the places of the mount more sandy to go out, the sand in little baskets from place to place to carry, the body with labors to subdue, that while it was to be prayed, to be watchful better he might accustom; Watch, saying, Pachomius, lest satan tempt you, and harm you suffer. Having observed moreover the remarkable in Pachomius obedience, and the singular patience, not mediocrely in mind exulted the old man, his salvation in safety placed seeing. But on the most glad day of Pascha he says to Pachomius; Since come, a dinner for us prepare. Palaemon's frugality and abstinence. To whom Pachomius without delay obsequious, into the salt, which before he had ground, of oil somewhat he poured. For thus to eat accustomed already before was said. But sometimes also a little vegetable ashes frequently with salt they mixed. Prepared therefore the dinner, the old man, that he eat, Pachomius invites. He indeed to the prepared nearer table approaching, the oil beholds to the salt mixed: and struck his forehead, not without a grave groan thus he speaks; The Lord to the cross is affixed, and I oil shall eat? But timidly asking him Pachomius, scarcely brought was he, that, the oil's and vinegar's condiments being removed, of the custom at last of food something he took. So Palaemon, mortification with great of his mind submission perpetually carried about, in no place and time neglecting it.

[5] On a certain night, watching Palaemon and Pachomius, a fire before them was kindled. Whom admonishing not willing to hear a certain man Rising indeed another brother, who then first had come that he might dwell with them, Palaemon thus addressed; Whoever the faith's among you prerogative himself donated thinks, he upon these kindled coals immovable let him stand, until the Evangelical ^k prayer by reciting he shall have completed. This of the Monk voice from a spirit of pride to have proceeded since not ignorant was the old man, the man gravely admonished and said; Cease, such things to bring forth into the midst: for you are deceived. But he, by the old man's admonition little moved, his on the coals foot placed, and the appointed prayer recited. And thence descending, his foot indeed, working it the demon and God permitting, he saw unharmed; but in mind the more was elated, according to that which is written; that one in this manner from them departing [and as if reproaching them, saying, where is your faith? &] far thence to himself separately lived. The demon meanwhile, by a demon miserably he is deceived, who him already before into fraud had induced, when for his snares opportune he observed, of a comely and adorned woman having taken the habit, of the cell in which he dwelt the door knocks, and to the opening Monk; Since, he says, by my creditors I am vehemently urged, who monies from me, which I am not to pay, exact, I beseech you that into your for a while house me you receive, until their persecution cease. The Monk therefore, on account of his mind's obduration, to discern unable what of matter was being done, the woman admits. And when the demon to the man to sin stimuli vehement applied, the same of the crime to be perpetrated for the cause nearer approaching in the middle of the attempt gravely pushed, so that to a dead one similar to the earth he fell. Some then after days a little to himself and his senses restored, to Palaemon and Pachomius again himself betook, and with great wailing and fear his fault confessing; I, he said, of my calamity the cause am, who you, right all things admonishing, to hear was not willing. But you to wretched me help afford: and unhappily he perishes. a great indeed I am in danger lest by the demon into most mournful all things I be hurried. The Monk still speaking, and the holy men his fall deploring, suddenly by the demon the unhappy one hurried away, and through no small of the mount space, of a furious one in the manner running down, to the city of ^m Panos came, where then into the burning of a bath furnace by the same demon headlong given, he died.

[6] But Pachomius by an example so inauspicious to greater in virtue progresses to be made acutely incited, Hence Pachomius to the zeal of virtue more excited with all custody his heart to guard he decided, as we read written: so, that the best old man vehemently admired, that not the external only, and that exceedingly austere, of living reasoning eagerly he sustained, but his conscience also all to the most perfect of piety and religion rule he exacted, his hopes all and better in the heavens having placed. Prov. 4. 23 And when of divine discourses to the reading and meditation seriously he had begun to attend, not rudely, as are wont very many, or one only thing, but all and each of them in himself to exhibit he strove; in humility, in mildness, in truth, that of the Lord discourse accurately observing; Learn of me for mild I am and humble of heart. Matt. 11, 29 And these all things from the ancient Fathers, who with Pachomius long lived, by a faithful narration we received: to them indeed these things himself, after of the divine Scriptures the explanation, frequently to commemorate was wont: but we all which we heard to write by no means can, but a part only some. About the mount moreover that solitude was, to the body to be tormented he is zealous, with thorns exceedingly impeded. Into this very often to wood to collect and carry away sent Pachomius, when with bare for the year's season feet he walked, gravely them he afflicted, sticking with much pain the prickles: which he those torments bravely endured, of the nails of them not unmindful, with which our Savior's feet and hands to the wood of the Cross at one time were affixed. A custom to him was, especially when in places he dwelt from other men's congress more remote, and to perpetual prayer he attends. that to prayer much and long he applied himself, God beseeching, that from the enemy's arts and deceits both himself, and the rest he should rescue all. So with God familiarly to act he longed.

[7] Into the solitude therefore farther somewhat advanced, to a certain hamlet deserted, ⁿ Tabennesis by name, By a divine admonition he and Palaemon withdraw to Tabenna. by chance he came: where when for that which toward God he was borne charity to prayer he attended, and it protracted longer; a voice to him is brought (for no until that time celestial vision had he experienced) thus saying; Stay here, and life to be embraced eager hither to you will come. [To whom leadership you shall afford according to the Rule, which I shall have shown you. And forthwith there appeared to him an Angel of the Lord bringing to him a tablet, in which was all the form of the institution inscribed, by which to be taught would be whoever to his magistry's studies had come: which Rule the Tabennesiotes even today guard, the same food always using and habit, the very discipline also with solicitous circumspection preserving. For the monks who there dwell not only in manner, but also in robustness of body and in the situation of places before the rest far diverse are; and it is necessary that they a diverse also Rule guard.] Which voice perceived, when by a divine spirit emitted it to be Pachomius with a most acute and purest mind's edge according to the Scriptures had judged, to his Father returned, all, as had happened, of the matter the series to the same he expounded ^o… [Beseeching that with him equally he would come to the place, where he might be able the Lord's mandates to fulfill. Who not willing him in anything to sadden, as a dearest son, his prayers forthwith obeyed.] Each therefore

into the designated place went, where after a little house as a little monastery they had constructed; thus Pachomius the holy old man addressed; Since firmly to myself I persuade that this to you mind from God has been injected, come, thus among us let us establish, that one the other at no time ever desert, but mutually let us visit, I once, and you once [p]: and so they did, as long then time the genuine of Christ soldier Palaemon in life was.

[8] Palaemon ailing, his patience and obedience: After these things by a vehement of the spleen pain Palaemon gravely began to be afflicted, thence arisen, that with too great severity himself he treated, in the whole even body a great him held infirmity. Often indeed food to take he was wont without any of water drink; at other times on the contrary with the sole drink of water content, nothing at all of food he applied. But by the Brethren and the physician persuaded, that of his health the care he admit, that lost he might recover health; then indeed those all which to the disease to be lightened could conduce seemed, not grievously he admitted for some of time space. But when he saw from his disease's trouble nothing at all to be diminished, all of those foods the use he rejected, saying; If the bravest once of Christ Martyrs, when in members they were mutilated, were diminished in head, to fires were delivered, in the faith yet of God and Christ constantly unto the death itself remained; I in a small placed labor fear and to flee ought? Indeed brought me having suffered that those which to conduce to health could seem, foods I should eat, nothing I profited; to the former therefore in living severity I shall return, in which all my rest placed to be I judge, and thus shall I be restored to health: for not of men, but of God alone the cause this hard of life institute I embraced. In that therefore manner of a whole month the space of the gravest disease the troubles bravely Palaemon sustained; whom from Tabennesis frequently visiting Pachomius, whom a little after dead Pachomius buries. and at his bed sitting, not otherwise than a father he cherished most loving, until the old man most holy the Lord Himself to visit and to Himself to call at last deigned. The dead one's body Pachomius to the earth committed, and into of his dwelling the place then returned.

ANNOTATIONS.

p. Once, in a year, a month, or a week? I believe here something is lacking. Dionysius nothing more definitely the noted matter finding, by a visitation, he says, let us console ourselves assiduous, and nearly the same words used Hervetus. It appears from the following that to the former exercise's place returned Palaemon, Pachomius at the hamlet Tabennesis remaining: of an annual therefore visitation mutually to be afforded a compact this I would understand.

CHAPTER II.

Pachomius's in living severity, mind's submission, battle against the demons, care for Disciples and monasteries.

[9] ^a But received concerning Pachomius the fame, his according to the flesh own brother, John, Pachomius's brother, becomes a monk, and his brother's disciple. whose name John, the brother to see desirous, into the hamlet Tabenna set out. Where after he beheld Pachomius, a great in mind he conceived pleasure; for not his own relatives that one to revisit had cared, from which time, military service ended, into the solitude himself he had betaken. John moreover when of life that reasoning all vehemently had approved, with his brother to remain decided. No to both were riches except the law and the testimonies of the Lord; then if anything from the daily of the hands labor remained over, that all into the needy liberally was distributed, kept only what to life hardly to be sustained sufficed. Clothing they used vile exceedingly and contemned, so that the lebito, ^a which they wore, with another never garment they changed, except when it was to be washed. But S. P. N. Pachomius, to his flesh more to be subdued, How sleep to take wont was Pachomius. of haircloth for the most part with a garment the body covered. With this of living institute by too great for prayer's sake vigils the little body with sleep for a while to recreate he wished, thus this to do was wont, that in his little cell's middle upon a stone or something else sitting, not even to the wall the back to apply he sustained. Which indeed of sleep taking reasoning fifteen altogether years to preserve was observed. Very many therefore of the elder Fathers, when that matter by the discourse of others they had learned, or with their own rather had perceived eyes, for the more certain of their souls salvation to be obtained, by the same modes their flesh to afflict tried ^b, certainly in this intent diligently that according to God's will they should contend: but afterward they made for themselves seats, for each one exercised himself as the strength bore, and that faithfully.

[10] But recalling Pachomius made to himself once by God the promise, together with his brother John of the monastery the limits he began to extend, The monastery's enclosure to unfold he sets about. that whoever to the life there among the Monks to be taken up came, to be admitted not difficultly could. To this work when each was intent, Pachomius indeed, God's promise having before his eyes, of the monastery the enclosure not a little produced. John indeed, of the solitude and private habitation more loving, the building perpetually contracted. Indignant therefore vehemently John, who in age surpassed Pachomius; Cease, he said, from those beginnings rash. By this brother's correction moved somewhat the holy man, for that matter by his brother reproved, his indignation he restrains, by which a matter altogether good to be impeded enough he knew, nothing yet against him brought forth, but the noble of his passions tamer, the following night, into the building's lower parts alone descending, long and much to groan he began, and thus God to pray: Still, Lord, the prudence of the flesh its over me dominion exercises: of the flesh still in living to the laws I obey. Alas me! for according to that which is written, by death I am to die. Who for so great a time in this me life exercised, and before God himself he humbles. and so the mind to virtue prepared, of anger still the motion I felt, even though for a cause good and laudable. Of me, Lord, that I perish not I pray have mercy. For if of his things even a part some small the enemy in me shall have found, nor your grace against his every attempt me you shall have fortified, opportune exceedingly I shall become to his snares. For if the law your whole anyone shall have fulfilled, and shall have fallen in one, he is made of all guilty. Jas. 2, 10 I believe indeed, Lord, if your mercies and great as a help to me they be, it will be that henceforth constantly I shall persist in the path of your Saints, to the things before all eagerly me extending: they indeed by your divine grace's help sustained, deservedly their enemy with ignominy

afflicted. By what, I pray, reasoning shall I prescribe laws of living to those, whom to the same with me of life institute you shall deign to call, if over enemies victory beforehand I shall not have brought back?

[11] These things praying, the whole night until day illumined, in the same place he persisted, and the same always with a groan to the Lord words and beseechings he had. So much also of sweat from his body had burst out (for it was raging summer, and the place in which he prayed to heats exceedingly was obnoxious) that at his feet's soles no small of water with mud mixed abundance was discerned. This also he had in custom placed, that, when his in prayer hands he had extended, not at once, for resting's cause, them into their natural position he put back, but in the figure of a cross extended keeping, to be watchful in prayer the body he hardened. [And although he was in every of virtues kind most powerful, with incredible yet humility and marvelous mildness with his own brother cohabiting, him through all things he sustained: who not after much of time the of the present life course fulfilled. Whose funeral with due took care honor Pachomius. For the whole night over his corpse with psalms he passed and with hymns wakeful: and his soul indeed to the Lord he commended, in whom also he himself had believed, the body indeed solicitously he rendered to burial.] The demons' temptations he sustains, Very many of the demons' temptations the holy man sustained, the manner learning from the doctrines of the divine letters, especially of the Gospel, although in part only: because all indeed of holy men's contests one by one are not expressed, since of the divine Scriptures, to life eternal to us granted, the character is brief and concise. For to our Father Abraham that law was given, which in these few altogether words was completed; Walk before me, and be perfect: Gen. 17, 1 But just as we, as tender infants, have need of our Fathers, who bread to us may break, equally also we ought to you the water of faith to offer: for whatsoever things we have heard and recognized, and which our Fathers announced to us, it is necessary to the coming ages not to have hidden. We know indeed, as we have been taught, signs these to be and prodigies, which are noted in the Psalm shown under Moses, and his successors. Ps. 77, 43 But of those Fathers the more ancient by the help and aid that also of good we have obtained, that those who now are Fathers, the genuine of those sons to be and imitators we are by no means ignorant; and that both to us and to the coming then generation known be in the ages, that Jesus Christ yesterday and today the same and forever.

[12] Moreover that by various so temptations he was exercised, Pachomius, the mind's purity singularly he loves. by divine permission it was done, that both his faith more might be proved, and our also might be consulted utility. Before namely than the monastery was constructed, when to the solitary himself life he had given, in this with a chief zeal he was intent, that to the virtues all other a singular a certain heart's purity he should adjoin. Which while most ardently he strove to perfect, by no means he suffered, that even the least something should enter his mind, whence to be infected it in some way could. For the fear of God, and of the judgments divine the memory, and of the eternal fire the tortures perpetually with himself he thought: and so his heart to depraved thoughts was impervious, that a gate of bronze, against robbers' snares illustriously fortified, not absurdly that to be you would have said. When therefore the Lord had seen with how great diligence of Himself the fear to attain strove Pachomius, of His own accord to him He granted the petition of his Fathers, with one mouth asking, Let my heart be immaculate in your justifications, that I be not confounded. Ps. 118, 80 But indeed the demons, With what bugbears and prestiges him attacked the demons. of envy not small stimuli into him driven, when the holy man with all effort to oppress they had decreed, with various him prestiges openly attacked. For to Pachomius to prayer once intent, and on his knees of the custom to lean wishing, of a lake huge the empty appearance they cast, that by the waters' fear deterred from the knees' bending to abstain he might be forced. But he, the demons' frauds abundantly perceived, with a firm in God faith and confidence confirmed, his knees on the ground placed, the demons with shame suffusing, and God excellently blessing. There was when in the manner of nobles, their Prince surrounding, Pachomius's sides hence thence girding, together with him they proceeded, and such among themselves used voices; Give place to the servant of God. But the man most holy, all his in God hope placed having, them, as those who in vain were, with a laugh contemptuously received.

[13] There was when with a vain effort his little cell thus they attacked to shake, that by its sudden ruin the holy Anchorite to be oppressed seemed: Pachomius indeed that from the Psalmist to them opposed, Our God a refuge and strength, a helper in tribulations which have found us exceedingly, therefore we shall not fear, while the earth shall be troubled. Ps. 41, 2 At another time when to labor he had sat down, in a diverse him manner attacked to tempt the devil. For of a cock taking the appearance, into the face of Pachomius to crow he set himself. Again a leaf of a tree into sight bring forth the demons, and with ropes it well great and firm they bind: then a twin hence thence made column, as much as they can with force, not otherwise than if a huge to be moved were stone, to drag to themselves each one tries, intent into laughter should be dissolved, and so over him they might triumph. But the things seen which were cast, groaned the holy man: and soon, when nothing he further was moved, the whole of the demons crew vanished. Foods at one time about to take to the table he had sat down, when behold of obscene women in form and habit, as those about to dine together, approach the demons: but, since of his mind most pure the approaches all most diligently shut he had Pachomius, all soon his adversaries disappeared, no to him stain inflicted. For to His Athlete the Lord was present, who said: Do not fear, for I with you am. Gen. 26, 24 Very many also other things, and those most bitter, of God the servant suffered, so that from the blows which on his body he often received, the highest from morning until to evening tortures he felt, no other of pain solace, than that by God his athlete exercising, evils so great to be inflicted excellently he recalled. From Hieracapollo a monk solace he receives, While by grievous so troubles and pains he was exercised, Pachomius, and them bravely indeed bore, from the more ancient monks a certain one, Hieracapollo ^c by name, for visiting's sake to him came. A greeting therefore mutually rendered and received, began to him Pachomius to narrate whatsoever to himself hard and bitter had befallen. To whom the Monk; Be comforted, he said, and be robust: for the devil is not ignorant, if you into the mind's dejection he can drag, by the same effort us all, who of your life imitators we are, to his snares opportune he will have. Wherefore bravely sustain, lest also our blood, if to be conquered you by the demon it happen, from your hand be required. By this monk's voice great to himself strength to be added felt Pachomius, and prayed both that from each other at no ever time they should be separated. [Thenceforth the aforementioned Hieracapollo often came to the old man: who after some of time, while as usual Pachomius visiting a few with him days having tarried had been, by a strong infirmity seized, from human things departed, according to the vow of the old man his days with a perfect conversation consummating. He is buried therefore by the holy of the holy Father hands, and when then dead he carries him out. psalms by him and hymns and canticles spiritual of the custom celebrated.]

[14] But before than a perfect of divine things knowledge he acquired, so great from God faith obtained Pachomius, that openly serpents he trod and scorpions, that the overflowing Nile and beasts without fear and confidently he awaited, nothing of harm from them receiving. [Crocodiles also, if ever necessity the river to cross compelled, him with the highest subjection carried, setting him down at whatsoever place he had commanded:] since in rectitude of heart, although not yet in fullness of knowledge, With many graces gifted by God these all things he performed. For the Lord no mediocre of His servant care had, through whom such things to do the reasoning to teach He had decided. Moses certainly when his rod into a serpent he saw turned, the portent seen he feared, since not yet to him the Lord that the rod he should seize had commanded: which as soon as he did, into a rod again the serpent was turned. For before than a singular received, things to be feared dread even themselves the Saints; and what to others impossible, to them also are impossible. For this cause Pachomius, his also recognizing and confessing ignorance, thus the Lord prayed: To You, Lord, who the eyes of the blind illumine, thanks I have huge, that in these even things to be deceived me you have not suffered, to my ignorance yourself for a while accommodating, until what your is perfect will altogether me you have deigned to teach. And now no small of life part against the demons by wrestling a true of Christ athlete and of the most holy Antony imitator distinguished he had spent. Wherefore that from the Lord he sought, that of sleeping the necessity as much as could be done, from him to take away He would not be loath; and that thus by night and day to vigils intent, of his enemies all the machinations he might overthrow, as is written; And I shall not be turned until they fail: weak namely are our adversaries, the faith of Christ firmly let us hold. And indeed of his vow possessed for no small time rendered, the invisible God in his most pure mind, thus as in a mirror a certain, he beheld.

[15] After these things with the Brethren, the material to mats of reeds to make collecting, on an island dwelling Pachomius, and ordered by an Angel to attend to the salvation of his neighbors, vigils of the custom he kept: and when, that more secretly to prayer he might attend, the rest from himself fellowship for a while he had withdrawn, and of God the perfect will through prayer he sought; an Angel to him from the Lord appeared, not otherwise than once it was done to Manoah and his wife, when of Samson's future nativity they were admonished. Thus moreover declared the Angel: Of God the will is, that you serve the human race, them to Him reconciling: [and a multitude you gather of monks, according to the form which to you prescribed is all instructing ^d. For he had received long since a tablet ^e, in which were these noted. To each according to his strength you may grant to eat and to drink, and according to the manner of those eating to labor compel; and neither to eat moderately, nor to fast prohibit. To the stronger indeed and eating stronger works, but lighter to those abstaining and weaker impose. You may make moreover diverse little cells, and three through one cell to dwell appoint ^f. But of all the food in one place be prepared and consumed. But sleep let them take, not lying down; but upon prepared and a little reclining chairs, and veiled with their cloaks, sitting let them rest ^g. Let them be clothed moreover at nights with linen lebitones, girt the loins: and let them have each a melote, that is, a goat's skin prepared white, without which neither let them eat nor sleep ^h.

Approaching nevertheless to the communion of the Sacraments of Christ, both their girdles let them loose and the melote lay down, cowls using only. This also was a precept, that according to the number of the elements and of the Greek letters, twenty-four of monks' troops be constituted, so that to individual troops be imposed the names of individual letters, that is from Α and thenceforth up to Ω: that when the Archimandrite should ask concerning anyone in so great a multitude, by an easy response he might recognize. For example, when he should say of what sort was Α or Ζ and again Α or Ρ or Σ, by a proper a certain sign of the letter's name of each troop the manners he might express, to the simpler and more innocent the Ι name imposing, but to the more difficult and tortuous the Ξ competently accommodating: so that, according to the manner of conversation and purpose, to individual troops the letters' elements might harmonize; to the spiritual alone these very things what they signified to know being able. But also this in that tablet was inscribed, that a stranger of another monastery, if he should come, having a habit ⁱ diverse, no one with him should eat, except him who, a journey making, this to observe could not. But he who once into this monastery should enter, that there continually he might remain, for three years from the more sacred studies should be kept; should work only his works simply, and so after the triennium the stadium of the contest should enter ^k. But when they should eat, their heads with cowls let them cover, lest Brother Brother should see eating: and that no one eating should speak, nor beyond his table elsewhere should carry around his glances ^l. Also by the Angel, who with Pachomius spoke, this also was constituted, that of the daily prayers twelve be made, and of the evening twelve, and of the nocturnal twelve ^m. And when Pachomius said few prayers to be; answered the Angel: These alone I have constituted, which the weaker could without labor perform: but those who are perfect, by this law do not need: for among themselves in their own constituted cells to pray do not cease, who by purity of mind and divine contemplation are fed ⁿ.]

[16] very many disciples he receives, and instructs, But he the things which had been done, more attentively with himself and the voice especially that thrice repeated thinking, and nothing further of its truth and of God's good pleasure doubtful, to receive began all whoever to the monastic life by zeal inflamed to him came. Performed indeed the due of the same probation and of the parents' will explored, the habit to them of monks to confer he did not defer, one by one what to be observed were diligently prescribing. And first indeed that of this world things all, both domestic, and to themselves also a notice they should send back, and so the Savior, the very thing inculcating, studiously they should follow: this for at last to be he said which is said; To take up his cross. With fair so and salutary instructed precepts they could not but great his disciples, according to the calling, as it is written, by which they were called, fruits make. Eph. 4, I And when the man most holy not only to this to incline, that his body rigidly he should keep, but of all also of the Monks multitude the care to bear they observed, greatly indeed they admired. For when the hour had come of dining, to his own Brethren the table he himself spread: vegetables when he had sown, with his hands also the same he watered: if anyone at the monastery's door knocked, he himself to opening and answering ran: if any of the Brethren than usual worse to be it happened, in the nocturnal even time to the vilest whatsoever ministries ready himself he exhibited. For not yet the Brethren, especially the younger, to such mutually services to exhibit prompt seemed: but from all them care free keeping, diligently thus he admonished. By what calling you have been called, Brethren, take care that the end of it you may attain: of the Psalms, and of other pious books, but of the Gospel chiefly to the reading and meditation yourselves addict. Then I in you to God Himself according to His divine mandate serving, in mind shall be pacified and tranquil.

[17] His disciples moreover of his first were, Psentaesis, and Surus, and Psoïs ^o. Whom when of divine discourses perpetually he taught, by his example especially to his disciples most useful: to of good works emulation not a little he excited. Indeed also with their own eyes, silent although Pachomius, the excellent of the man most holy works, by every discourse more powerfully moving, they beheld, and admired not a little, these to each other words bringing forth; We thought indeed, men in sanctity conspicuous, by God such to be made; in their, I say, mothers' bodies holy already to exist and immutable, nor by their to it will or effort anything to confer: sinners also not to be able otherwise life to institute, therefore because by that lot born they are. But now manifest to us is the divine goodness toward this Father our most holy, who, although from gentile parents he was begotten, with the highest yet to every piety ardor is borne, and all God's mandates observes most perfectly. We can therefore also we, and as many as are men, of this Father the footsteps press, as of the Saints' footsteps he himself altogether treads. And that indeed is what to us the sacred letters inculcate; Come to me all who labor and are burdened, and I shall refresh you. Mat. 11. 28. With this therefore man all things let us endure bravely, and in his society life let us spend, since by the best he us path to God strives to lead. To Pachomius then turned; Why, they say, alone, O Father, all of this monastery's burdens do you sustain? Then Pachomius; Who to a mill to be turned his beast of burden would apply, under which not to groan only, but also to fall down it without commiseration he should behold? But the God of mercies, my vileness benignly regarding, strength also to you will supply, or others moreover will lead, who the monastery's burdens at some time after me are to take up not unwillingly. For in common all lived; to whom a certain of living rule he prescribes. wherefore a certain and secure of life norm to them prescribed Pachomius, and added precepts, to their minds to be perfected exceedingly useful [p]; that, according to the divine scriptures, in clothing they should use modest, food they should take moderately, sleep decently they should take.

ANNOTATIONS.

p. Besides the Rule by the Angel brought on the tablet, more prolix Constitutions dictated Pachomius, which both the Rule of S. Pachomius are called, and by S. Jerome the interpreter are extant in the Codex of Rules of Holstenius part 1.

and with erudite annotations are illustrated by Francis Bivar book 3 chapter 6 from number 11 up to the end, after he had warned, that the Angelic Rule not so much to the monks was given as to Pachomius himself, about to prescribe to the monks a norm of living. To those add Pachomius's epistles and mystical words, concerning which below number 62.

CHAPTER III.

Prudence in governing: zeal and good example of Pachomius ordering the Monasteries: of Theodore the novice the victory over his mother.

[18] Thus it was done, that, God calling, and the number of the Monks to increase willing, not a few to the same with Pachomius kind of life to lead flowed together. Among these Pecusius, Cornelius, Paul, and another a certain Pachomius, and John, of his sound faith by a constant fame all induced. After a few also days Theodore joined himself to them, about fifteen years old a youth, who genuine then of the man most holy son and imitator was made. From these whoever more apt were found, to the public first of the monastery cares he set over: the number moreover of disciples to a hundred had now grown. When therefore to perform the sacred mysteries it was necessary, a Presbyter from the neighboring Churches some one he called Pachomius, and so by them was completed the solemnity. For no one among them to the ecclesiastical Clergy's order joined dwelt, the occasion of ambition from the same he takes away: thus reasoning Pachomius, and to his own very often repeating, the best to seem, no, in the cenobia especially, dignity and excellence to be sought, lest of those things on account aversions, quarrels, envy, emulation, and other divisions among the monks to arise it happen. For just as even a tiny of fire spark into a crop perhaps falling, if not at once it shall have been extinguished, a whole year's labors is wont altogether to burn up, so of the Clergy the beginning is of the thought concerning to be sought precellence. But for us chiefly it befits, toward Presbyters reverence he commends: he said, to obey the Church, and into whomsoever to the sacred of the Presbyterate order by our Fathers the Bishops ascribed we shall fall, with the highest him veneration to follow. For not also formerly all the Jews among the Levites were reckoned. Which if it happen that of the monks from elsewhere coming one any of the Clergy be in dignity distinguished, not at once him of vituperation worthy let us judge, as if of honor desirous (far be it) but thus rather let us decide, unwilling him, and the Bishop obeying, and of the Saints an imitator, to that of honor to have come, if only rightly and decently his own he office to perform knows. Indeed also if anyone, as a man, not of an unjust perhaps reprehension cause shall have afforded, not yet by judgment him our let us condemn: for there is God a just judge, who at individual times judges, His vicars and of the Apostles successors, in the world has constituted, to whom that by a just judgment all things they may discern is granted: but we moderately, benignly, and mercifully toward all it behooves we act. But when a Cleric some to the man Holy that to the monks he be ascribed came; to his order indeed was deferred reverence, as the divine to us law prescribes; as much indeed to the observance of the Canon the Brethren obliging pertains, performed it such equally as the rest.

[19] Seeing moreover men in age advanced, in bodies weak, and others still boys; with great moved commiseration, the minds of all to consult he was wont. With no less he was suffused gladness if any he saw a notable in virtue progress to make, and in faith and confidence in God to excel: for they were all by the zeal of profiting and emulation exceedingly distinguished. Some then he constituted, various for himself in administration helpers he chooses. who to himself in souls' care a help could be; and a Steward, who care should have of all to the body and life to be sustained necessary; to whom another in the office the same companion and helper he adjoined. Through individual also dwellings he ordained a Prefect, and in his help another from him second. But the first dwelling of the lesser is of the Stewards, in which the table they prepare and foods they cook for the Provosts themselves. For the rest of the Monks promiscuously dwell. But if anyone a more austere of living kind to follow desired, he without impediment and eagerly his purpose executed. After these things also another he constituted of the Stewards dwelling, into which the Brethren by an infirmity some pressed to convalesce should betake themselves, preserved all which by the rules was prescribed cleanliness. To this house a second also Prefect to give he wished; but to the monastery's doors men religious and of strangers lovers to preside, that those who as strangers perhaps arrived, according to merits and dignity benignly might be received; and that of the monastic life candidates under themselves they should have, instructing them concerning things to salvation pertaining, until the habit they received. Others also several, in faith and piety conspicuous, for the Brethren's favor he constituted, who into the markets should run out, and the things necessary for the monastery should procure. Outside this indeed ministry whatever of the Prefects, of three dwellings bore the care, so that on every three weeks of the ministering Brethren the turns were changed, and another in ministering and another always was kept order: but they the imposed on themselves by the Prefect work should perform, as they knew to be the mind of the great Steward or of the whole monastery's Father. [For with very many (as has been said) to him coming, and manifoldly in the spiritual work growing, a great a certain of their conversation seemed to be diversity: to which the old man, according to the given to him divinely Rule, by the grace of Christ himself through all things moderating, according to the strength and ingenuities of each, the measures and forms of works to keep strove; to some indeed that by the labor of hands their living they should seek ^a, to others that with the Brethren's services they should be occupied; nor at the same all times should eat, but each according to his labor or zeal, of continence the moderations should sustain. But all he admonished,] that to every of obedience nod prompt they should be and ready, that their own they should learn not to have will, that finally most fair of themselves fruits to God they should produce. If of the monastery's whole Father to be absent at some time it happen, he who second from him place ^b holds is sufficient to all things to care, until he return, and that without pride or boastfulness, but with great humility and mildness to the Brethren's all edification: and the same in dwellings individual as to the Provost and to him subordinate the order was kept. The Catechesis he takes care of, especially of the poor, It was appointed that the monastery's Steward three through the week times the mysteries of the faith should expound, on the Sabbath once, and twice on any Sunday; also that two fasts should observe of the dwellings the Prefects.

[20] To these all things great Father our Pachomius that also notably added, that a church be erected in a hamlet a certain deserted, to which on the Sabbath and on any Sunday day the poor from the neighborhood shepherds the word of God to hear's cause should gather. Not this however from himself counsel took Pachomius, but ^c Serapion of Tentyra ^d the Bishop that very thing heard suading. Sacred therefore at appointed hours to the gathered people lessons he had the Man most holy, with his Brethren to the church having advanced, therefore because another no one there a Lector, to that of office to be performed, designated was. He was on the church's that and of the as strangers arriving conveniences and necessities so long intent Pachomius, until a Presbyter some arrived, who this office worthily might perform. But while to the people words he had, thus his all he brought forth wisdom, thus he showed piety, so his eyes, so his mind, so his mouth and countenance he had composed, that rude and to the world addicted men, when this of God servant they beheld, greater conceived spirits to the Christians' faith and piety to embrace. For was borne the man excellent by an incredible a certain in all's salvation desire. The Presbyterate he declines. And when into men from time to time he fell, who no of God, their creator, before themselves bore knowledge; with great privately laments that on account he indulged, that one thing desiring, that all, if it could be done, to salvation eternal he might lead. There was at that time at Alexandria Archbishop a man most holy Athanasius, who when the subject to himself dioceses of the custom he surveyed, into the upper ^e also Thebaid to that very ^f Syene to ascend decided, of God the churches in right faith to confirm. When therefore to Tabennesis by ship he had landed, with his Brethren the Monks to meet ran Pachomius, not without great gladness psalms and hymns singing (a great of men multitude accompanied S. Athanasius) and to God for his presence thanks he had huge. Afterward he, whom above I named, of Tentyra the Bishop, to Pope Athanasius prayed, saying: Of the Monks in this my place a Father I have, an illustrious of God servant; I desire therefore vehemently that to all him the Monks, within my care's limits dwelling, a Father you bid to be and a Presbyter. But he, this hearing, until the Pope had passed, to lie hidden among the Brethren strove. Yet diligently attending him in the ship existing, recognized to be for the Gospel and right faith temptations he had sustained, he sustained: Heretics, and especially Origen he detests. [the charity also, which toward all and especially the Monks he exhibited, with an intent he admired mind, and him with the whole of his heart affection he venerated.

[21] Nor only this one he loved more ardently, but also all of right faith men with the highest zeal he preferred. But heretics detesting much], with the greatest hatred he pursued Origen, not on that only account, that before Arius and Meletius against God's Church with blasphemies and schism rushing, from the same he himself Church had been ejected: h [but also because to the sacred Scriptures' dogmas hateful and detestable, which of some hearts subverted, to his expositions he mixed: and as are wont those who poisons temper, the bitterness with honey to cover; so of his own the venom of error with the celestial words' sweetness anointing, deadly to the rude dogmas he offered; wherefore all the Brethren more solicitously he admonished, that not only themselves Origen's commentaries should not read, but neither to those reading even an ear at all should apply. Whence it is borne at one time he found a volume of his, and into the waters cast at once testifying with these words: Unless I knew the name of God in it to be inscribed, all the garrulities of his blasphemies with fire I would have burned up: so of right faith was he a lover, and emulator of truth. But just as to the Church's enemies with hatred he was opposed hostile, so of the Catholics he was found to rejoice at the progresses, and Christ Himself the redeemer of all himself in His Priests in the Church's throne he testified to discern. But if ever a brother detracting from anyone for whatever business he had recognized, not only not believed him, Detractors most evilly he hates. but also averting himself soon from him, as from the face of a serpent, hastily departed, that of the Psalmographer frequently insinuating: Detracting in secret from his neighbor this one I persecuted. Ps. 100. 5. No one, he said, good from his mouth brings forth anything of evil, nor of the holy Fathers with a poisoned mouth at all speaks against. Of which thing with many indeed Scriptures, of God indignant the offense he demonstrated, especially however of Mary brought forth the example, who as soon as against Moses complaints of detraction poured forth, suffused with leprosy the divine judgment to avoid could not. These things teaching, the utility greatest to those hearing he conferred.]

[22] But learned his own ⁱ sister the institution of the old man illustrious and sublime; and desiring to see him, Toward kindred affection he puts off. to his monastery she came. Which when he recognized Pachomius, of this kind a response to her through the doorkeeper he directed: Behold, sister, you have heard concerning me that I live and unharmed I exist; go therefore in peace, nor be saddened that you I do not see with corporeal eyes. But if you wish this conversation to follow which I hold, that you may be able with the Lord mercy to find, think with yourself diligently and consider: and if I shall recognize this holy to your heart to have settled purpose, I will command my Brethren that for you far off they build a mansion, in which with discipline and modesty you may persist: nor do I doubt that others by your example the Lord will call, who with you may remain, and through you may merit of eternal salvation to find a support: for no rest in this body of death to have can a man, except who by pious works God shall have pleased. These things hearing his sister, wept bitterly; and compunct divinely, to the exhortation most salutary soon she applied her mind, and herself to Christ to serve professed she was. This therefore mind of his own sister Pachomius recognizing, His sister becomes a nun: to God thanks gave, who to her a prompt granted will, and forthwith to the more religious commands the Brethren that for her far from himself a monastery they construct. Which when it was done, when she according to the fear of God a life led there gathered to her others very many, to whom when many joined themselves, and in a short time of a great multitude a Mother was made. Whom instructing and teaching, that the heart from carnal desires withdrawing, to the celestial and abiding always they should raise, she both by living equally and by speaking of salvation to them the ways demonstrated. But holy Pachomius to a certain Peter, in age now aged, and with a venerable old age conspicuous, A Visitor prescribed that from time to time the handmaids of God he should visit, and with holy exhortation should raise up. For he had with the mortification of passions all, also speech, as it is written, with salt seasoned, and was in the eyes of mind and body very most chaste, who very often to the virgins of Christ concerning the holy Scriptures spoke, and insinuated those things which pertain to salvation. Pachomius indeed described for them rules, by which using, continually their conversation's moments they should direct. and rules he hands down. For excepted the melotes, which the women do not have, all of the institution their form to the Monks' is proved to be very similar. If anyone of the Brethren had in the monastery of women a relative some or a sister, caution in the visitations of nuns. and her to visit had wished, was sent with him one of the elders of proved life: and first indeed he saw her who over the Sisters presided; and then under her presence and of others, who were of more advanced age, his sister or relative the Brother with all modesty and grace of sanctity beheld, nothing to her offering, nor at all from her anything receiving. For not proper anything they had which to themselves mutually they might give; and was enough to both only of visitation the office, and the memory of things future with hope of felicity eternal. But if ever either to a structure, or to another thing the women of Monks had need, were chosen of great conversation, men who to the Brethren for the sought offices should preside: and with fear of the Lord laboring, of refreshment at the hour they returned to the monastery, taking care among them anything of food and drink to receive. But one rule both of men and of women even today endures, except that the women of melotes, as we said, by no means use. But if dead were a Virgin, caring for her funeral the rest, and all things which to the burial pertain fulfilling, they carried her up to the bank of the river which both monasteries divides, psalms of the custom singing. Then crossing the Monks with branches of palms and olive fronds, singing transported her, and in her sepulchres with hilarity placed her.

[23] Theodore a noble youth, This such and so great conversation far and wide growing frequent, and holy Pachomius's name everywhere arriving, all to give to God thanks excited. Not a few also contemning of this world the business the singular of the Monks conversation and spiritual studies loved. Among whom also Theodore, a youth of years almost fourteen, of Christian sprung parents, and according to the world very illustrious, in this manner was converted. ^k On the eleventh day of the month Tibi, that is the eighth of the Ides of January, a certain among Egypt is celebrated of the custom festivity. Discerning therefore his house exceedingly ample and splendid and with goods all abounding, by the grace of God in heart compunct, such with himself began to revolve: What to you will it profit, unhappy Theodore, if the whole world you shall have gained, and with temporal enjoying delights from those eternal goods and immortal you be excluded? for no one can both with present delights enjoy, and of perennial glory the rewards merit.] And gravely soon groaning, into the more secret of the house part himself he rushes, and there on his face prostrating himself, with tears these from God he prayed: the delights and the paternal house being scorned, I do not wish, God, whatsoever to this world's vanity pertain. You alone and your mercy I wish. But after Theodore's mother her son long and much had sought, in the said place him at last she found. Whose eyes from weeping as if swollen when she had observed; What to you, she said, my son, of pain the cause? in what now place do you dwell? for I indeed and your brothers already long since for dinner you were awaiting. But Theodore to his mother answering; Go, he said, you and dine: I for foods by no means to take have decided: and so to evening until in the same room fasting he persisted. For two days also his very often fasts he protracted, for two even years, a Monk in the manner, from foods more delicate to abstain wont. among the monks life he leads: After these things to his own permitted will, from the house he goes out paternal, and the Latopolitan ^l Nome seeking, into of anchorites there and most piously dwelling fellowship to hide himself he decided, the year then passing of his age the fourth about and tenth.

[24] When therefore to instituting concerning things pious discourses an evening a certain into one had gathered the Monks, of them a certain one concerning the Tabernacle Mosaic thus he heard discoursing, that the Holy, and the Holy of Holies of two peoples mystically to be understood to be he asserted, and them in this manner he interpreted. The former namely, he said, that of Israel people by the exterior Tabernacle to us seems signified, whose all of sacrificing reasoning and apparatus in of animals slaying, in the setting forth of breads, in the candelabrum and lights, and others some, to have consisted we know: but indeed whatsoever to the faith of Christ were called nations, the Holy to us of Holies, that is the fullness of the law, to represent are to be said. For the things which to those pertain, much are more illustrious, than which exteriorly that Tabernacle to commend could. For indeed of animals in place into sacrifices to be slain an altar they have of Incense, for the Table of breads of setting forth the Ark of the testament, in which of spiritual breads abundance, and the book of the Law, and others which you know are contained; for the Candelabrum's finally light and splendor the Propitiatory to them, in which Himself God mercifully exhibits, who having assumed of man the nature, was made a propitiation for our sins, in flesh namely our visibly to us appearing. where concerning Pachomius received fame, This concerning the Tabernacle interpretation when into the midst Brother this and Monk produced, that at the last he added: Whatsoever just now to you I have said, already before from a man of all whom I have known the holiest, the Father I say our Pachomius, by hearing myself I perceived, when the same of the Tabernacle exposition he brought, who in Tabenna a great of Monks, fair in Christ progresses making, multitude gathers. So moreover plainly to myself I persuade, it will be that even therefore something of my faults will condone the Lord, that this in time concerning the man most holy I have made mention. These things heard, vehemently in mind was inflamed the younger Theodore, and thus God he besought: If of so great sanctity a man some on earth dwells, make, I pray, Lord God, that of his sight to enjoy, and his precepts I may merit to be instructed, and so of my soul the salvation, himself helping, I may obtain. These moreover the same in prayer repeating Theodore, the greatest of that night part he spent.

[25] But day illumining, Pecusius a certain, a man not in piety less than in old age venerable, with a certain guide Pecusius to him he goes, on account of therefore with many prayers asked Theodore, that himself to the Great Pachomius into his monastery to lead with himself he would not be loath. The youth therefore led away Pecusius: and while the seized journey not undiligently they perform, the Lord suppliantly adores Theodore, thus saying: Blessed are you Lord, who my petition benignly have heard. But when into of our Father Pachomius came sight, many on the very monastery's threshold groans he poured forth and tears. To whom Pachomius; Do not, he said, weep, my son: I indeed of your Father (God he understood the man most holy) am a servant. After then into the monastery the youth entered, and he was under him a monk. and with ears and eyes the unblamed of the Brethren monks' life recognized, with great to virtue zeal he was inflamed. Wherefore no in profiting measure putting, in the divine mandates' observation more daily and more was confirmed, by Pachomius, who of the Saints' footsteps altogether adhered, the way which to be held was diligently taught. And indeed with ingenuity endowed was the youth, and three these with the highest to himself zeal to procure took care, of mind namely purity, mediocrity of speech which aptly exceedingly and gratefully he used, and a sincere unto death of obeying promptitude. Now indeed in all of monastic life exercitations, and vigils for prayer's sake to be produced, to no one ever seemed he to yield: but he emulated perpetually charismata better, so that both a consoler of the afflicted, and of those by birth even greater to the best whatsoever a leader and exhorter he existed. For the Spirit where it wills breathes. Jo. 3, 8 Father therefore our Pachomius, when so notable of his disciple progress with most glad eyes he beheld, thus within his mind decided, it would be that, himself dead, to of souls regimen divinely would be called Theodore.

[26] His mother moreover the matter understood came, epistles with herself from the Bishops ^m bringing, by which it was commanded, The mother to see he refused; that to her be restored the boy. She into of Virgins the cenobium hospitably received, the letters of the Bishops to Pachomius sends, that at least the son to see it be permitted. The youth therefore addressing the Father; I hear, he said, on your account your hither to have come mother. Of the Bishops she letters has brought; on account of whose reverence it is necessary that from us you depart, the mother salute, and good her leave obtain. Tell me, replies the youth, O Father, if after of so great things received knowledge, the mother to salute I shall have departed, not by right most deserved on of the supreme judgment the day will reprehend me the Lord? for where to of others edification bravely to act me it behooved, a scandal now I become to so great of Brethren a multitude. The sons certainly of the Levites to their parents

and their brothers to bring death did not hesitate, that the Lord more they might please, nor His upon their heads own anger provoking concerning the soul's salvation should be endangered. Nor I therefore either a mother or anything at all of mine in this world have: for it passes away. Then Pachomius: If God more than your mother you love, do I to your counsels oppose? do I not rather that it generously you do an exhorter approach? For he who loves father or mother more than me, is not of me worthy. Mat, 10, 37 This certainly all is the sum of perfection. This most fair of your mind purpose when our Fathers most holy the Bishops shall have received, not therefore with grief or indignation, but with joy rather the highest to be affected they are, when so much you in virtue to have profited they shall observe. Nor indeed for a vice or sin can be turned, if anyone into his own perhaps relatives falling, them not as by flesh or blood joined, but as members of Christ, no other than the rest of the faithful all, with love follows: for the flesh profits nothing. Jo. 6, 64 [But if anyone by a passion to love I ought; let him hear blessed Peter the Apostle preaching. By whom anyone is overcome, to him also a servant he is made. He therefore who is conquered by the love of the flesh, a servant without doubt is of the flesh.] When therefore to his mother to present himself Theodore was unwilling, who in the Virgins' monastery a nun is made. she also, as one who by an incredible toward her son love was held, to her own to return was unwilling: but with the devoted to God virgins willing and gladly she remained, thus with herself saying; This at least manner even among other Monks from time to time him to see, nor this only, but also of my soul the salvation in safety I shall be able to place.

ANNOTATIONS.

CHAPTER IV.

Pachomius's moderation toward the unruly, the delinquent, boys, and the sick: certain miracles and spiritual admonitions: Theodore's progress.

[27] For unruly certain Monks prays Pachomius; Moreover before than the Cenobites' number into greater grew, certain in Pachomius's discipline dwelt Brethren, whose mind into earthly and carnal still was prone: for neither do we see it to be done that by the holy of God fear all are driven equally. With many indeed them Pachomius to better all things exhorted, but in vain; since they to the way right to take up or to understand neither ears had, nor minds, and the man holy with no small grief affected. Wherefore into the more secret he withdrawing, on the ground himself prostrates, and so God prays: Your, Lord, this is the mandate most just, that our neighbors not otherwise than ourselves we love. You therefore the unhappy ones benignly regard, and to them inspire that compunct in mind your fear they may take up, and what at last of monks the life ought to be, altogether they may understand; that in this manner, as the Brethren the rest all, their hope in you alone they may have placed. The prayer poured forth, when in nothing them more obedient he saw made, but pertinaciously in their to remain disobedience, and separately he handed down, that they could not it not observe. But they when they saw to their will by no means to be permitted, but these his discipline desert. that the which most they would wish of life and actions to hold manner, by a panic as it were terror struck, Pachomius left, into other places themselves they betook. From of such indeed monks the departure that was consequent of good, which to the wheat we see to happen from the tares rightly purged, that more abundantly much it flourishes and matures; so also the unruly those departing, the rest of the monks' multitude both in number and in virtue not a little seemed to grow. [These things moreover I have reported, wishing to show, that just as nothing harms men to the world devoted, if themselves they shall have delivered to the monks' institutes; so nothing of utility brings to monks the profession venerable, if negligent they exist; but neither prayer paternal, nor condescension them will be able to aid sluggish.] ^a When at a certain time whatsoever in readiness were to the needy liberally he had conferred Pachomius, Pachomius prodigiously with grain is aided. it happened that the necessary to food breads failed. Wherefore he decided, that three mats, which of the monks a certain one had brought, be sold, and be sent one who grain at a price might procure.

But that very night toward dawn the doors of the monastery to knock was heard a man: whom within admitted asked Pachomius, what he sought. To whom the other, Grain, ^b he says; but by all other things and by my very salvation I assert, that in sleep by a hidden a certain force I was led, that to you having need of it that rather I should bring, as to most acceptable to God men. Then Pachomius; We indeed, he answered, of grain greatly have need: but yet a term, within which this to us is to be restored, set. When therefore a little after brought by ship the grain into the monastery had been carried in, great all the Brethren of the sudden of God toward His servant care and providence admiration conceived.

[28] By a presbyter a certain that the strangers separately he received, reprehended, There was in the same times, after the martyrs for the faith slain, Dionysius a certain Confessor, of the highest and the same to Pachomius most friendly: who when he had understood, Pachomius not to permit to the arriving from elsewhere Monks, that within the very monastery together with the other Brethren they dwell, but at the monastery's doors in a place from the others secret them to be received; he grieved for his friend's sake, and soon into Tabennesis himself set out, the man holy for that on account with words to chastise he set himself. The man's reprehension meekly and patiently receiving the other; God, he said, of my mind the purpose excellently has perceived, nor your paternal Charity is ignorant, that with the highest from me zeal always cared for, that of no one ever the mind I should offend. And indeed how that I against my Lord would dare, who thus us admonishes: As long as you did to one of those who in me believe, to me you did. Matth. 25, 40. My then Brethren without any reason from the rest's company, thus as from a lodging them thrusting out, separated do I have? far be it. the reason of his deed modestly he renders. But since very often my monastery's state attentively I consider, various in it of kind men, some recently admitted, who no yet of monastic life knowledge have, some also boys, who the right between and the left distinction to find cannot, to nourish me I behold. Wherefore better me to do I thought, and to be of greater convenience and honor of the Fathers and Brethren as strangers arriving, that at an appointed indeed time with us to the sacred they should gather Synaxis, but the prayer then completed into a more decent and quiet place to foods and sleep to take they should withdraw, supplying me to them whatsoever they can have necessary, in that manner by which the Patriarch Abraham the Lord under the oak and separately received he ministered. These things heard acquiesced the presbyter Dionysius, and nothing which ^c not of divine were will, by Pachomius to be done he recognized. The hemorrhoissa he heals. A wife was of a certain in that place dwelling man, who of blood a flux with great her trouble suffered. She when concerning Pachomius's sanctity heard, Dionysius now mentioned, of the man holy the friend, suppliant asks, Pachomius that he summon, as if concerning of great moment a matter with him about to treat. Called therefore Pachomius with Dionysius in the church was discoursing, and the said woman, in the incarnate for us God believing, who to His once disciples said; Who you receives, me receives, the cowl by which of the man holy the head was covered, with confidence touched, and suddenly health obtained, Matth. 10. 40. [and falling on her face she adored the Lord, glorifying His clemency that so great through His servants benefits to those believing He had conferred. Then the holy man Dionysius the deed perceiving, blessed the woman, and forthwith to his own returned.

[29] But at one time necessity demanded that with a fence's protection the monastery be walled: in which work to the laboring Brethren he himself glad brought the greatest aid]. Meanwhile in S. Pachomius for counsel's cause frequently to come was wont, a Brother there was, who the ^d Steward's office in that for himself monastery demanded. But the monastery's Father, the man for that office judging unworthy, when from the petition that he should desist to persuade he could not, craftily to the Brother thus spoke; Father indeed our Pachomius has declared, that not to your this demand I should assent, since for that which you seek office little you to be worthy, excellently he understands. These things he hearing, not without indignation with himself dragged the admonisher, saying; Come, to Pachomius together let us go, and there confirm whatsoever against me just now you brought forth. But the monastery's Governor, with fear equally and grief full, the man followed, much doubting, what at last end that contention was to have. A Monk many falsely upbraiding patiently he tolerates, The begun therefore way hastening, Pachomius together with the other Brethren with a wall to the monastery to be raised occupied they found. Whom nearer the Brother this addressing; Descend, he said, O liar, and some my sin against me, if you can, bring forth. But to Pachomius not at once answering; You are dumb indeed, he added, since nothing in your excuse to bring forth you are able. Who indeed you to false things to be said compelled, since especially yourself you perspicacious enough proclaim, as one who by long of things contemplation you have perfected? Such still the Brother objecting, when of no in him fault conscious to himself was Pachomius; I have sinned, he said, O Brother, but you pardon to me, I pray, grant. Never you into some sin have fallen? This voice perceived, from anger and contumelies the Brother desisted. Descending moreover from the work Pachomius, the monastery's Governor concerning the matter, which he had heard, asks. Whom when lamenting and in mind vehemently anxious he beheld; What, he said, this at last is of business? Then the other: This man, he said, of an office a certain administration for himself demands, for which altogether is found inept. I indeed when from that mind the man to remove not could, as one who ears to me to lend plainly refuses, your I interposed authority, that troublesome to be he should desist. That indeed from the Lord prerogative to you to be granted we are not ignorant, that nothing you of fraud and deceit can hide: but behold mad that one and stolid with the worst his contumelies a man just and holy to attack did not blush. with benefits he soothes, Then Pachomius; Or not, he said, the divine from me will to seek hither have you come? therefore what I say attend. His to this man petition easily grant, that in this reasoning of this man's soul to the power of the demon we may rescue. Often indeed it happens, that someone, otherwise evil, when with benefits he shall have been affected, some of good and honest love conceives. This namely is the reasoning of charity, which by word us and by example God taught, that imperfections mutual with great of commiseration affection we tolerate. Thus therefore that one of his vow now possessed, was unwilling; and changed at once the purpose with very great contrition Pachomius embracing, the fault ingenuously confessed; Man of God, and from apostasy he preserves him. he said, you surpass much the fame, which concerning you we have heard. For to perceive for ourselves it was permitted, with how excellent reasoning the evil in good you have conquered. For if not so placidly and clemently, but on the contrary harshly and bitterly me you had received, the monastic at once life having bidden farewell, from the divine I would have receded service. Blessed you, through whom life to me and salvation is preserved. [Then raising him from the ground the venerable old man, exhorted diligently that a life he should take of the profession worthy, lest at some time negligent perpetual in the future torments he should feel. And having kissed him he dismissed him in peace: whom also up to the doors of the monastery he accompanied.]

[30] To the monastery coming ^f a certain man with many Pachomius prayers besought, that his daughter, whom to whom a custom not was with women to deal, sent through the doorkeeper an answer to the door in these words: The hidden of the girl sin he recognizes. One of her garments washed hither send. Brought therefore the girl's tunic when the man holy beheld, with his blessing about to impart it; This is not, he said, of the girl, whom you say, the tunic. Affirming the other, and his sayings again and again proving, to be that of his daughter the garment the very same; sent Pachomius who should say: It is indeed that of your daughter the tunic, but she herself does not keep chastity, since virginity she has professed: as soon namely as the eyes on the garment I cast, I understood not to be from stain and corruption pure, and therefore to your daughter I denied to pertain. Holily therefore let her promise it will be that with greater herself in future diligence from all uncleanness pure she will keep, and that before God who the promises to Himself made never not hears: thus it will be done that of the same God's mercy your daughter sound you will have and unharmed. The daughter therefore his into examination called, indignant at once and grieving the Father by her very own confession of sin the stain recognized, and at once a promise from her received, by which nothing in future by her of this kind to be perpetrated holily she promised. Then Pachomius oil, with his blessing consecrated sent to the father: who his daughter with the same where he anointed, nothing in faith hesitating, to health soon former to see he merited restored. [She indeed glorified the Lord continually, that not only from the demon, [Whom, as also a youth a certain, with oil and bread blessed from the demon he frees.] but from a detestable conversation freed, in the rest herself to the zeal of continence through Christ's had bound help.] A certain other his son, by a most troublesome spirit vexed, brought asking that he be healed. And bread from him who was at the door receiving, with a mandate that it he should break up for the hungering demoniac, a fragment of the same bread to the man he offered. But neither to touch it the energumen would, although from other breads most avidly he ate. Pomegranates then and of green color little cheeses opening, of the bread blessed crumbs to them he mixed, that unknowing at least the demoniac from it might take: but when to eat he began, and had opened the set-before foods, all of the bread blessed fragments he threw away, not the least even from them tasting. Wherefore for two days him fasting to remain he willed, until of strength almost he was destitute: which elapsed a porridge he cooked of wheat, to which the said now often bread he mixed, which with blessed besides oil he dipped. Forthwith moreover to rest himself delivering the energumen, deeply began to sleep. Whose parent not long after to the monastery returning, and God praising, of the recovered by his son health the news himself brought. Several also others from various languors through His servant Pachomius God rescued, who through His Saints, both among men to the world devoted as among Monks, the salvation of souls never not to work deigns. Great indifference he uses in prayer. But if at some time it happened him, for someone's health beseeching, not at all to be heard by the Lord, nothing greatly he wondered, nor thence anything took of grief; since he was not ignorant of what sort of holy men in praying ought to be the mind and intention. And so when he prayed, that he repeated repeatedly; Not my but your will be done. For thus he, who with the Father is one, us taught, that in all things thus it behooves

to be done ^g.

[31] But if anyone, that which the man holy in praying held reasoning being ignorant, to ask not hesitate, whence to us these things writing of those matters was given the knowledge; he first indeed into memory let him recall, that, as above I said, we ourselves diligently concerning the matters of Pachomius inquiring, from the more ancient Fathers' narration all things have recognized, and that himself Pachomius in the Brethren's assembly sitting, that something profitable he might explain, also his inmost thoughts his to them opened: and in what manner in every to God petition prayer it behooves to order without envy teaching, all that faith and hope in the Lord all they should place; but charity not feigned they should exhibit to the neighbor, he instructed. He said moreover this doctrine, besides those manifest of bodies healings, to be also curations of souls. For a man, he said, thus in mind and intellect blinded, that with most dense of idolatry darkness immersed, the pure of Divinity light he does not admit, He teaches the conversions of sinners are to be held among miracles: if afterward through a true faith to the Lord led, one true God reverently he looks up to and recognizes, is not that truly animal, to things fallacious addicted, nor of truth nothing except what just are to speak in future he shall have learned; is not also such in spirit sound made? Then if another someone by a stupor of mind, the divine mandates with crossed as it were hands to perform by no means cares, and changed through God's mercy the will the sloth lays aside, and to good works himself addicts; do we not this excellently say to be healed? If a fornicator, if a proud one, by the work of someone of God's servants to conceive of the same God the fear moved, penitence do, is not huge this a prodigy?

[32] Said to me, said at some time of the Brethren some one; Narrate to me visions some by God to you presented. solid virtues than revelations, To whom I: To a man indeed a sinner, such as I am, visions to see by no means is in vows or desires: for an error it would be and not according to God's will. But when God it of His own accord and freely shall have given, in every which is to come, even though rise again glory by a temptation will be injured the faithful of God servant, who it never had, nor at all knew, of divine namely providence by the gift are governed all things. Hear nonetheless, a vision great. If distinguished, an admirable indeed vision you have beheld. For what greater or more admirable can seem, than if it befall to anyone the invisible God in a man visible, as in God's temple to contemplate? Similarly something great to be let us think, that by men holy the inner of minds affections often are seen through, and the knowledge of hidden things to be set before: just as Elisha the mind of Gehazi perceived. For when the Lord, who all things scrutinizes, to open to them what secret are, shall have deigned, then of the arcana they become conscious: but if the Lord does not reveal, of men other similar they remain, in this only by perpetual contemplation intent, that the Divinity, as much as can be done, with mind and soul they may regard; which very thing of God's servants one to us a certain handed down saying; I provided for the Lord in my sight always. Ps. 15, 8 Nor indeed thence is to be judged anyone that hidden things to penetrate he was not able, but that to them similar himself to make he was not afraid, whom in the Psalms condemns the spirit divine, thus saying; They did not set forth God before their sight. Ps 53, 5 This moreover of perfection grade more easily befalls the younger; adolescence to virtue most apt, diligently to be cultivated. that from the first age the voice of the Lord hearing, by of God recollection they be informed and to the things before to extend themselves perpetually strive, until to the highest whatsoever and most perfect, of Samuel in the temple dwelling by the example, they come. For the ground only well cultivated most easily vines to maturity brings forth: but which land neglected long and deserted lay, by many's scarcely labor will be able to be purged, that fruits at last good it may bring forth. This also to be ignorant we cannot, that just as the earth, however much well cultivated, if then it be neglected, will become, as it is written, deserted, although the seed best to it shall have been committed: so also sterile before and deserted, if by a zeal not undiligent it be prepared, worthy becomes which fruits in its time may bring forth. The care therefore of the young, as God to us prescribes, let us have not mediocre, since, as it is written, guarding the little ones the Lord, our souls also as the pupil he will guard: for by what measure, he says, you shall have measured, it shall be measured back to you. Ps. 114, 6 But let no one dare even by a word such some soul to offend, lest the pupil of the eye, never not toward God the just judge intent, with his great evil he pluck out. Nor is it necessary that with more we say, by what reasoning the little ones to be guarded are: by a word if I say it will suffice. Whoever of God the fear in truth before his eyes having, to the highest up to of perfection his mind and conscience from all stain shall have purged, he sustained by his Lord's help, of which in all things which he does need he has, his little ones to guard easily will be able.

[33] Theodore's obedience exercises Pachomius. But Theodore, concerning whom before to us was discourse, in the first still age a youth, with the highest his will by true and solid concerning God doctrines was fed, and was strengthened in spirit, his Father Pachomius in all things to himself to be imitated, as an exemplar not otherwise than to God Himself he obeyed. But if from time to time it happened, that, when a certain some work to him to be performed had handed Pachomius, whether through forgetfulness or through inadvertence, something he changed, or even diverse something prescribed, and moreover as if reprehending said; Wherefore this of work have you undertaken? nothing wondered Theodore, nothing in his excuse to bring forth tried; but with the highest the reprehension silence receiving, it for a true cause against himself to be brought he thought, thus with himself thinking and saying: A man of God he is, not rashly words he changes or sentence; but perhaps by a spirit divine outside himself snatched, thus against my will things to be done he commands, that me still imperfect he may correct. For if so the matter were not, how the things first by himself commanded performing would he chide? To this something not unlike in the prophet Jeremiah I find, in which place the Lord the people reprehends on account of sacrifices, which not in truth he offered: Since not these I prescribed to your fathers; when nevertheless through Moses those he had prescribed. Jer. 72, 2 Wherefore it behooves me to sigh, until the Lord my heart right and prompt makes, that to His Saints the due always of obeying will I may exhibit. Of this one little concerning himself, Collecting at one time the Brethren rushes ^h on the island, there dwelt Theodore, them with food and drink to be refreshed the necessaries caring. On a certain therefore evening P. N. Pachomius, when he had returned sick from labor, and to him lying down and beyond measure cold a haircloth coverlet had thrown Theodore, with it to be covered the holy old man altogether refused; This, he said, garment, Theodore, take away, and with a mat me cover, with which others all the Brethren to use are accustomed. Offered then Theodore grains few of a pomegranate, that with them his strength he might repair. But the offered the old man rejecting, thus with tears he spoke; Just is it and equitable, that more sumptuously and better ourselves we treat, and great concerning the Brethren care and solicitude; therefore because of the Brethren we to labors and necessities to be moderated by God are set over? Where then is the fear of the Lord? Now, Theodore, all of the Brethren the little huts ⁱ going round have you observed, whether anyone of them by an infirmity some is detained? thither indeed even is a judge God. Pachomius moreover by a received from heaven virtue the very of minds and bodies affections to penetrate knew, and by what reasoning the demons to the faithful of Christ servants obstacles everywhere strive to set.

[34] It happened at some time that the man Holy in his asceterium dwelling a fever invaded, by which seized indeed also a second to the fasting he added. And now a third rising, and of God to be seen by a desire glowing, from the disease suddenly free he became. Given therefore through the Steward of the custom to dine a signal, himself also Pachomius, with the garment usual to the loins clothed, equally with the Brethren by no infirmity detained at the table reclined, and felt the disease from a natural some cause by no means to have come. Wherefore to God, who strength to himself in whatever occasion would supply, thanks he gave infinite. But when another someone in danger he saw constituted, nothing not he did, that not from his adversaries his he should suffer himself to be overcome. He himself even, although in sanctity eminent, when nevertheless in body he was more feeble, with great spirits whatever to himself sent ailment he sustained. For God indeed in various ways His servants knows to explore. which by a notable example he declares. Of the Brethren one to death sick, in a diverse cell lay, not so far from Pachomius; who when from the dwelling's Provost a little of flesh for nutriment he had asked (in body indeed he was vehemently exhausted) and that for only that time, in which the evil so grave to afflict him continued; a repulse having suffered, thus a Brother a certain he addresses; Me, I pray, O Brother, to P. N. Pachomius as quickly as possible hence carry. Which when the other had done, on his face the sick man before Pachomius's feet himself cast, and what thither him to come had compelled expounded. The demand so just, and which to obtain the sick man not was unworthy, understanding the great Ascetic, into a groan burst, and at the dinner's hour, when the Brethren to eat had gathered, to Pachomius also was set before what he should eat. But he, of food nothing or of drink tasting, this prayer he had: Tell me, Persons' accepters, where is it written; You shall love your neighbor as yourself? Do you see that Brother, to a dead one not much unlike? Wherefore therefore, before even than his necessity he to you indicated, did you neglect, and did not consult, as it behooved? but of his own accord expounding his desire why did you despise him? You will say perhaps, since among us unwonted is of this kind food, therefore it we neglected. No therefore to a disease is owed discretion? are not all things to the clean clean? But if licit that and convenient to be, by your judgment to establish you could not, wherefore to me concerning the whole matter did you not report? These things when he said, into tears he was dissolved: for always of commiseration moved, does not seem like that one to weep on the occasion offered, inwardly however he weeps. By these moreover Pachomius's sayings moved the Brethren, hastened flesh to buy, the bought to cut up, and the cut up to console the ailing one. Then indeed also he himself Pachomius with the common with the others food, vegetables namely to the fire cooked down, himself refreshed.

ANNOTATIONS.

CHAPTER V.

Three other monasteries undertakes Pachomius and in them various spiritual documents he hands down.

[35] When then of the monastery by him constructed the spaces, The Monks into Proü he leads and a monastery there ordains. to the of the monks multitude to be received equal by no means to be he saw, some of his own into another of whom the labor having used, another there he built monastery, and widely extended: for very many to of life that reasoning to take up by the Lord to be called daily he observed. A Steward also and two others, who of the Brethren there dwelling the care should have, the monastery he set over: he distinguished the Prefects of the dwellings and Subprefects constituted; to the form of the first in Tabennesis monastery. That moreover by memory that they should hold greatly he commended, lest one to the other in any thing trouble or harm any should create, but within the prescribed to each of life manner and term should contain themselves all. Order indeed in human things comeliness has not small. A man indeed perfect, even where order is not, rightly all things will know to dispose, as it is written; And in the days of famine they shall be filled. Ps. 36, 19 Moreover Pachomius even himself days and nights of the monastery each one's conveniences and necessities his mind intended, a most true of the best and greatest Shepherd's servant existing. After these things when in the monastery also Proü ^a of the Brethren the number not a little had grown, Of others also monasteries the care he undertakes. an old man a certain ascetic, who also himself a monastery of more ancient Monks with power presided over, and Eponymus was called, to Pachomius came, and that of the monastery up to that time by himself administered the care to undertake he would, very much asked: the name moreover of the monastery was of the ^b Chenoboscia. Of this therefore the administration undertaken, other also Brethren thither he led, and to them in the very place well having prayed, to the divine them providence committed: deciding that with the Brethren, who already before there had dwelt, they also should dwell, and the same should use of life rule. There similarly a Steward and one who second from him place should hold, and also of the dwellings Prefects and Subordinates he designated. Indeed also into they call, the Brethren he dismissed, according to the handed down to others all of living norm there to live. This moreover he did asked by the chief of that asceterium moderators, and Rules he prescribed to those Monks, among whom was also an old man a certain, ^d John by name, in the life spiritual exceedingly exercised. Thus moreover with great diligence the Brethren visiting Pachomius, if any in spirit stronger he found, these through individual monasteries, for how long time he was to be absent, to others he bade to preside, not otherwise than in his own he himself monastery with power presided. Of temperance in food and drink the zeal among the Monks he promotes. It happened then that with two other Brethren by ship he was carried to the Monchosis monastery. Into which toward night he was received: and when of supper to be taken the time now had come, the table set up the Brethren. Sitting therefore they that they might eat, with many and exquisite too much things, with cheeses namely and figs, and fruits of olives the prepared supper having contemplated Pachomius, with only bread to feed he set himself. But the rest without any distinction into all things which were set before hands avid cast: of whom a certain one Pachomius more diligently attending, tears him not to hold beheld. The supper therefore completed when they had risen, asked what those to him tears at last meant, nothing at all he answered; but again that of his weeping the cause he should bring forth by prayers fatigued; Your, he said, cause, Brethren, into this sadness I fell, therefore because of temperance the zeal among you little flourishes. Indeed to those whom celestial things savor, they continent also let them be, nor with immoderate into foods desire let them be borne, it behooves. Then therefore a sin to be shall we think foods to use, especially the more vile? But fair is, what the Apostle admonishes, not to be conquered in anything. I indeed because a sinner I am breads have found to the palate pleasant, and with these alone hunger I compressed, otherwise also what the Lord perhaps shall have offered, to eat content. These things heard, a great in all from foods not necessary to abstain zeal seized.

when concerning things sacred about to speak, a place he had taken. He admonished first that in of prayer and contemplation the zeal irreprehensible themselves they should exhibit, lest of the enemies the wiles they should have unrecognized, but of the Lord by the virtue abundantly instructed bravely against them they should act. In God, he said, we shall make virtue. Ps. 59, 14. Then of the Scripture sacred the discourses to them he expounded, especially if any in understanding occurred more difficult or more abstruse, concerning the Incarnation, concerning the Lord's incarnation, concerning the cross, concerning the resurrection. And concerning the incarnation indeed of the Word divine thus he judged, that he said it in the Law old not by one argument signified, saying God in Isaiah; I come to gather all nations: Is. 66, 18. And also in the very Gospel; that the Word flesh made was and dwelt in us. Ioa. 1, 14. Concerning the Cross discoursing, and in the wood Sabec held, concerning the death, and into a victim for Isaac applied; Abraham especially saying: Since appeared in the mount the Lord; by which without doubt of the Son of God only-begotten the undergone on the cross death to foreshow he wished. But in the Gospel every creature concerning the cross a testimony exhibits, with all forces declaring that Christ Jesus crucified of things all truly is Lord. But concerning the body of Him's resurrection through Isaiah says God, that after death He would Him the Lord from the stroke of the wound heal; and the resurrection of the Lord, this is, that His son, without any his sin for us dead, to life to recall He decided: Is. 30, 26 and again in the Gospel Thomas, concerning the dead and resuscitated flesh, in which God the word, thus as in a temple he said, and my God! Io. 20, 28. This therefore a witness also is to be held faithful. concerning our resurrection corporeal, But as to of men even other resurrection it regards, since Christ's body to the cross affixed, from our bodies in its nature by no means is diverse, indeed just as that from death was resuscitated, so also we shall be resuscitated: indeed also that one now resuscitated, we equally resuscitated are. For God the Word from death rose, and we therefore equally with Him rose, since He us rather in the same body His resuscitated. These things moreover God, although through them, concerning Himself nevertheless saying hearing: let us hear also Himself saying: There will come a time in which all, who in the monuments are, will hear the voice of the son of man, and will rise again. Ioa. 5, 28. Paul similarly concerning the flesh's resurrection discourse instituting, some things brings, to which to understand But one his place to us suffices; If the dead, he says, do not rise, neither Christ rose from the dead. Cor. 15. 32.

[37] When therefore, my Brethren, concerning the future from the dead resurrection we do not doubt, and spiritual discourses he institutes. it behooves also the resurrection spiritual for a while by contemplating to recognize, the Lord Himself saying: Who in me believes, even if dead he shall have been, will live. Io. 11, 25. To be done indeed cannot that the discourse of the Lord be not found true. Every sinner, who believes and the mandates of the Lord observes, Will live, just as S. David pronounces; will live my soul, and will praise you. Ps. 118, 175. We therefore, Brethren, this not undiligently let us attend, in what manner the Lord, when His to us laws and mandates prescribed, now indeed by the very deed with contumelies provoked, when to Him is said, A demon you have, of contumelies nothing returns; but at one time with the Scribes and Pharisees by discourse contending, that sad; Woe to you, to redouble not ceases; and them blind and leaders of the blind, and sepulchres whitewashed names, and with other of that kind reprehensions by no means spares. For just as one who a pit beholds, the blind seizes, lest while going into a precipice and death they fall; so the Lord their perverse of living reasoning to His followers and disciples opened, lest these similar to the Pharisees made, by the same by which they ruin should perish. But that contumely having suffered, reproaches no against the adversaries he returns, by this very thing to teach us he wished, that evil for evil not we should render, and in tolerating of patience let us be zealous. But when to Peter He said; Go after me, satan; not Peter to have called is to be thought the Lord, but Himself the cacodemon, by whose chiefly impulse men not right often think and speak. Mat. 16, 23 And when thus the end of speaking had made Father our Pachomius, Concerning which the Monks then among themselves confer. together with the Brethren his to God prayers poured, by which this namely he asked, that of divine discourses in of their souls salvation they should never not be mindful. Thence his each cell sought again, longer with himself to meditate what he had heard. This moreover consideration finished, into one all to gather, and among themselves what said had been to confer they set themselves. A place indeed among them to find none could an idle concerning things to this world looking conversation: but either of a Scripture some the solution, or how according to the most holy of God will in virtue they might profit they discussed.

[38] Nor to do anything to anyone in the house was lawful without their Provosts' will or command; without whom not his Brother's cell to enter anyone lawful for himself would have thought. Of these, as also of the monasteries, the administration. Whatsoever in the houses garments were found by no means necessary, them the Steward

and he who second from him place held, in a cell kept separate and diligently shut placed away, until either of washing or of wearing's cause to be brought forth they were. Books similarly all in their accurately little chests disposed, to of those, whom I said, two pertained the care. Of gold or silver no among them use. Indeed even there were found those, who, when an end made of living, what gold or silver at all was, were ignorant. Only namely those to whom of administering the necessaries office was imposed, of money the reckonings knew: and these themselves after to the monastery they were returned, nothing would have retained in their hands, not for a day even one, but the rendered to him money kept the Steward, until them again it happened to go out. This indeed all of governing reasoning in the book of the Stewards one by one is contained described. Furthermore Pachomius when the monasteries to survey for the sake by ship he was carried, Pachomius nights whole by watching passes. made already evening said to the Brethren; Do you wish this night by watching we pass? Who when they had answered; It pleases, Father: again to them said Pachomius; A triple of watching norm from Father our Palaemon I have learned, namely, that either up to the night's middle we attend to prayer, and then with sleep our strength we foster to the light up to morning; or on the contrary to the middle up to night with sleep the body, and then up to the time morning with prayer the mind we refresh; or from now to rest ^e a little we indulge then also let us pray alternately, and so into the light up to morning. To the Brethren moreover that which the last he had said choosing, in that place he remained, equally dividing of sleep and of prayer the hours, as one of vigils to be led experienced: ^f of the companions moreover one a certain in purpose failing, to bed departed; the other indeed persevered up to morning. Whom Pachomius toward dawn called to the Synaxis; then also this one, with him who the whole night had slept, sleep to take departed to a sheepfold a certain: and so finally to the monastery, which not by a small interval was distant, about to set out the oars they made ready.

[39] Heard Pachomius's arrival ^g Cornelius above mentioned, of that monastery the Steward, Cornelius the Monk more humbly concerning himself that he should think, having called into one the Brethren, to Pachomius went forth to meet; into whose sight as soon as they came, with most friendly both the man holy and those who with him had come the Brethren a greeting received. Of whom one, of the monastery the enclosure now entered, asked privately Cornelius; What did Father our in these days? Who answered: The night this whole he instructed us. And when of the whole matter the series he had expounded more fully, thus to the Brother Cornelius; O you weak one, who from an infirm old man have suffered you to be overcome, when in age's flower still you exist! These things saying Cornelius heard the Abbot Pachomius, although that by himself heard he dissimulated. But in the evening time, when a fire of the custom is wont to be kindled, thus addressed Cornelius; Does it please that to prayer we attend? He answering; As you wish, Father, rose both to prayer. Which to a long indeed time, Cornelius to be tried's cause, protracted Pachomius. The Brethren indeed of him who of the man in praying the constancy in the past also night in the ship by experience itself had recognized, the place departed, and elsewhere to nocturnal themselves delivered rest, while Cornelius with Pachomius in prayer persists. A signal then to gather toward dawn given, Pachomius addresses Cornelius and says; What against you have I committed, Father? nothing yet of water I have tasted from when in the evening yesterday foods I took. To whom Pachomius; Thus, he said, do you suffer, that you a man old in prayer to be produced should conquer, Cornelius? Then understanding Cornelius, the discourses which in the evening time with the Brother that he had had, by Pachomius to have been perceived; I have sinned, he said, O Father; You pardon to me grant, since not rightly I have spoken: there is indeed holy in you the Spirit, and Theodore the true of mourning reasoning he teaches. and a virtue a certain divine. It happened then that when sepulchres some he passed, of some were perceived laments. Then to Theodore, of journey his the companion; These, said the man holy, the dead indeed them deplore, whom to life to recall by no way they can; we indeed first ourselves, and the neighbor then let us mourn. Perhaps, if with the mourning we also mourn, from death will resuscitate the Lord: Rise namely, he says, who sleep, and rise up from the dead, and will illumine you Christ. Ephes. 5. 14. Nor is there why by admiration we be seized, when the groan and laments of those we perceive: the mourning namely of the Saints in this of sighs valley like that is of groan, into which of his brethren's cause, in the same's salvation burst Joseph; or that, which on account of the Israelite people's captivity Jeremiah uttered. Nor otherwise men holy, of men so great sons and imitators, in this world to mourn are to be said.

[40] There was when again to his Brethren a discourse he had, that not by the vain of this world beauty and allurements to be snatched themselves they should suffer, Concerning the world's vanity he discourses. nor in foods, in garments, in dwellings the best whatsoever they should regard or desire, nor books they should love by secular knowledge to persuade adorned. For of a man faithful the beauty all in the divine mandates he said to be constituted, just as in the Psalm it is said; Lord, in your will you gave to my comeliness virtue. Ps. 29. 8. Joseph certainly the Patriarch, by a notable although beauty applied, not however to perishing those goods his mind and will applied, but his in virtue of chastity beauty, his in prudence and wisdom kingdom placed to be he judged: the contrary was done to those who all their delights in things those temporary placed, by an inauspicious namely death all of Ammon in the manner or of Absalom, were extinguished. On a day a certain when to eat he had sat down, Of temperance, and by an infirmity he was pressed, duly prepared to him oil they set before. Which seen, recalled the man holy of salt with ash mixed; and to the minister turned; Bring me, he said, of water a sextarius. Which when had been brought, water so long he poured in, until the oil altogether was dissipated. The sextarius then to Theodore into hands handing; Pour, he said, on my hands water, that I may wash. But after he washed, the water in turn on Theodore's feet he himself poured, of humility, them as if from filth about to purge. Then Theodore; What do you do, O Father, as also with the food you did? To whom Pachomius; The food I diluted, that not while eating by delight you should be affected; but on my hands water I commanded to be poured, that your feet washing from my conscience I be not refuted, that you to me a service some afford, where on the contrary to all I ought to minister. After these things it happened that Theodore's brother own, to whom Paphnutius the name, and of discretion examples he gives. of the monastic life to be undertaken's cause thither came. And when him Theodore, as a brother, did not have (the old indeed man he plainly now had put off) and therefore lamented Paphnutius, thus Theodore the Abbot Pachomius addressed; To be praised indeed at the beginning especially of their conversion; not otherwise than for tender still trees it befits care of form to apply, and them to water frequently, until in faith roots they have produced. These things moreover Theodore hearing, thus he did.

ANNOTATIONS.

CHAPTER VI.

Pachomius's and Theodore's dexterity in curing of the tempted Brethren the infirmities. This one and others over monasteries set by the Saint.

[41] A Brother there was in the same monastery, who more grievously bore by the Abbot Pachomius salutarily himself to be reprehended. Theodore, with the tempted one himself also tempted feigning, Him when he recognized Theodore into that within his mind to have come of counsel, that from the Brethren's company himself he should rescue; prudently indeed and wisely in this manner the man he addresses; Not are you ignorant, Brother, how this Old man's admonitions hard to those hearing fall, and every exceed manner; nor sufficiently with myself I decide, whether in this of life kind to be persevered by me is. Then the other of mind his troubles into the Brother his ears confidently unloading; Do you also, he said, those things suffer? But Theodore; More vehemently perhaps than you yourself, he answered; but in turn, if it please, for a while let us be a solace, until by experiment be given to us again to recognize, of what sort toward us in future he is to be. Then if milder him we have, of departure let us not think further; but if otherwise it happen, a place some let us look around, in which tranquil for us to be it be permitted. Heard Theodore, new to himself strength to be added the other felt: but Theodore, that one ignorant, Father our Pachomius approaching, the matter all to the same opened. To whom Pachomius; The Brother he preserves: Rightly, he said, you have done: but come, the man that to me cause that you lead, as if equally

me concerning this of acting reasoning about to reprehend; that I, as much as God shall have given, the Brother that to better may lead. Both therefore with that as it were mind to Pachomius when they came, and Theodore the imposed on himself parts strenuously began to act; Give pardon, answered Pachomius, to have sinned I confess. But is it equitable and just, that of Father your the troubles thus as own sons you sustain? But to Theodore again into complaints bursting, that he should be silent, the Brother nodded. It is well, he said; not common to my mind a solace I indeed take. This therefore pious deceit having used Theodore, of his Brother the mind excellently healed.

[42] After Theodore with notable wisdom and Pachomius, and another, beyond the Rule at his parents dined to another a certain Brother, his relatives and familiars about to visit, a companion he adjoined. At dinner therefore the hour the house, which was sought, both had entered; when of the Brother, whom I said, the parents in the secret of the house part a banquet prepared. Then he to Theodore; Come, he said, to dine let us withdraw. By no means moreover in a secular house foods to take were accustomed the Monks. Understanding Theodore, the Brother to the monastic life by no means about to return, if to gratify him he should refuse (and he was altogether at the parents about to dine; even though, had opposed Theodore) a little something to taste into mind he resolved, in mind not indeed mediocrely for that on account moved. To the monastery equally then returned, whatsoever had happened, to the Abbot Pachomius Theodore sincerely narrated: whom of reprehension none worthy Pachomius judged therefore because unwilling to eat he had gone forth. Afterward with that old Brother a discourse instituted Theodore, concerning that which in the Gospel written we read; If anyone comes to me, and does not hate his father and his mother, and which thence follow: and You, he said, who these things understand, and then himself in him scandalized feigning. Brother? Luc. 14, 26 Then he; Have this the sacred Letters that more than equity things they exaggerate, that in this manner to mediocrity at the least we may be able to attain: for how can it be done, that the parents with hatred we have? Thus moreover he answered, because his own he relatives frequently was wont to visit, nor his concerning them thoughts to lay aside easily could. This Brother's doctrine and response very astutely receiving Theodore; Is this, he said, your faith, Tabennesiotes? I depart: I among you do not remain further: well for us it will be wherever at last we shall be: for those who here are Fathers the Gospel to deny otherwise would not dare. Which said, as if he withdrew that somewhere he might lie hidden for a while. But him to the Abbot departing, and the matter as it was done, expounding, said Pachomius; Or, he said, are you ignorant that a recruit still he is and unexercised? Without delay to him to be sought out gird yourself. For if he from us shall have receded, not the best against us will arise discourses. Theodore therefore when he had found the Brother, and him with many things consoled, answered him Theodore; If you desire that I remain, and that I believe truth by you to be said, come before God and the Brethren confess that the Gospel altogether you adhere to. This the other forthwith that he should do persuaded, from that same time his relatives to visit plainly desisted.

[43] A Brother there was among the Ascetics, who less rightly before God his life instituted. Which thing observed Pachomius separately the man calls and says: Brother most dear, the Lord says; I descended from heaven, not that I may do my will, but the will of Him who sent me. Jo. 6, 38 To the same Pachomius shows, of fasting and praying the pertinacity And you therefore this of God voice by my mouth brought forth not slothfully hear: for I see of diabolical you envy to be obnoxious, and even in danger of losing, whatsoever until now illustriously you have done. Wherefore when by the signal daily accustomed you shall be called to eat, do not fasting remain until in the evening, but five of bread fragments equally with the Brethren take, nor reject whatsoever to them shall be set of dish: yet not with food yourself too much overwhelm, especially if in body vigorous you are and robust. But neither privately and outside of the Brethren other society much you in prayer to dwell I wish, until of vain glory the demon plainly you shall have subdued: this namely snares for you everywhere builds. Heard Pachomius, at the present moment indeed he suffered to himself to be persuaded: but by an old do we read; Do not fast, do not pray? When therefore the admonitions he all rejecting, by the demon now was to be overcome; Theodore to himself Pachomius calls, and; You know, he said, how greatly of Brother that on account I am afflicted in mind, because to the admonishing me ears to lend he refuses. Go therefore, and the man visit, and concerning the matters which just now he agitates, more deeply learn. Who going, the Brother to prayer continually attending found. This when to Pachomius returned Theodore announced, Go, answered the Old man, and him from prayer prohibit. Which as soon as to try you shall have undertaken, soon will appear how much in his mind a command the demon has. This when you shall have noticed, observe the man until I myself shall have come. When therefore the Monk this from praying was forced to desist, to be from a demon. against Theodore to vociferate not a little he began saying; Impious one, to my prayer an impediment to put do you not fear? But Theodore remaining, that his actions all he might observe; leaped out he with a hand with a cudgel armed: which, on the head of Theodore when he wished to dash, he taking care for himself through the Lord's name the man sharply chided, and the Monk to rage ceased. Who then the demon through his mouth speaking; Do you wish, he said, to recognize how those, who with pleasure sing, not by another than ours that virtue effect, listen more attentively to him whom just now singing you hear; nine times the same he will repeat the prayer. There was moreover someone in the cell who of the Canticle Mosaic the beginning repeatedly repeated: Let us sing to the Lord, gloriously for He has been magnified. Exodi 15, 1 These things understanding Theodore, and hearing, with great both admiration and fear struck he stuck; that in mind revolving, how great is need of integrity of life, that the manifold of demons machinations to elude anyone and to avoid may be able. But the Abbot Pachomius God for the salvation of the Monk tempted beseeching, the Lord of mercies deigned the unhappy Brother from an evil so great to heal. Who also himself the following then time to himself and to his mind restored, with greater his mind his care to guard set himself.

[44] An old man at Pachomius murmuring divinely is amended. In of the monasteries one a lake there was, which when from filth was to be purged, having taken with himself the Brethren, to it came Pachomius. Whom an old man still secular, but to the life aspiring monastic, having beheld with the Brethren to the lake's purgation to be performed to have descended, and being ignorant how much by all things to God those believing strength divinely is supplied, to murmur against did not fear, and to say; This indeed man exceedingly is severe, who the sons of men into the lake's that purgation applies, even on the first night about to die. But in the following night's time seemed to himself the now said old man above that very lake to stand, and others in the lake's bottom to the work intent; among whom the middle, a man a certain dwelt with glory not mediocre distinguished, thus the laboring animating; Of obedience and of fortitude the spirit receive. And to the old man; You moreover, as you merit, the spirit to yourself have of incredulity. By the nocturnal that vision terrified the old man, the middle himself among the Brethren, where then they gathered, he brought: and before all prone himself on his face casting, whatsoever had happened ingenuously confessed ^a.

[45] The ecstasy and vision of S. Pachomius; At another time together with Pachomius dwelling the Monks, and wood cutting and the same's transportation into the rest of the year making, suddenly into an ecstasy was snatched the man holy. And behold of the Brethren others by fires everywhere girded, whose flames to them to overhang seemed more closely, when no meanwhile of flight lay open a place; others moreover to rough and thorny woods affixed, and naked in feet, denied of escaping the faculty; others finally in a most high he sees precipice to stand, into whose summit neither to ascend, nor into the subject river to cast themselves they were able, observing them crocodiles, and from the highest waters continually leaping out. When such him the Brethren from the enjoined to themselves work returning, and having cast on the ground the burdens, to prayer equally with him to attend they began. In which when time not small they had spent, to himself returned the holy old man foods to the Brethren to be given ordered, now indeed evening was being passed. Into one then to gather ordered he addresses, and concerning the presented to himself vision teaches. Who having heard it, into a great all groan burst, by fear not small seized. Asked moreover what of matter by the seen that to be portended he thought, he answered; As I conjecture, so after my death to be it is, that no one altogether be found, who the Brethren in tribulations placed, as it behooves, to console in the Lord and to confirm can.

[46] Of the Anchorites someone of visiting's cause Pachomius came: who of impatience the spirit excellently overcomes, and when both to duly instituting Foods prepare, that the Brother on them to feed may be able. But Theodore the place departing, the commanded by no means performed, thinking the man holy to have said; Allow that with the Brother that alone I may speak. To Theodore therefore what was commanded not caring, to the Steward there by chance passing the same he commands. But he similarly, not perceived the old man's command, to his matters departed. Then Pachomius, in mind exceedingly acute discerning, when of himself to be tried's cause this by God to be permitted not doubtfully he understood, he himself eagerly rising the necessaries to eat prepared, and having taken equally food, the guest dismissed. Called afterward to himself Theodore thus he asks: If he who according to the flesh to you a father is, things to be cared for some to you should commit, his command would you despise? But wherefore on account foods for the Brother guest did you not prepare? To whom Theodore; I thought, Father, thus by you to be said; Go out hence for a while while the man that I may address. Called then the Steward when the same to the man holy a response had given, groaned Pachomius and said: Evil someone of deed this the cause is, that with too much us grief he might cast down. But blessed be the Lord, who patience to us and of the matter understanding granted has. You therefore by example that long-suffering and tolerance make that you learn. Very often indeed those of cacodemons I have perceived voices, and the Brethren against the demon he arms. by which in what among men reasoning, and in how various event they dwelt, they expressed. There was one who thus spoke: Business to me is with a man of severe exceedingly ingenuity; as often namely as snares for him my I build, so often his he mind to prayer turns, whence it is done that not without bitter my feeling from assailing I am forced to desist. Of another these were the voice and discourse: A man

I have obtained, to whom with no business whatsoever I wish I persuade. To this one if anything I suggest, soon he obeys and the thing performs: wherefore with no mediocre him love I embrace. You therefore with as great as you can diligence your mind against the enemy's snares always guard, and in Christ's name well keep fortified: which if you do, and thus instructed against the enemies you fight, by no means they to prevail will be able.

[47] While in this manner to his Brethren concerning matters indeed most useful a discourse instituted Pachomius, Absences he perceives. suddenly in spirit to be moved himself he felt that the begun prayer he should break off. Of which thing the cause in his mind without doubt perceiving, the monastery's Steward to himself called thus separately he addresses: Go to that which you see little cell, and see, who that may be of the Monks who so small of his soul care has. A witness also become how much he to himself a detriment brings, first indeed therefore because the word of God to hear he neglected, and then, that, when from the holy concerning God discourses to be absent he did not fear, by no means however to prayer, but to sleep and rest in his cell he attended. I know not indeed, he said, whether he who such things to do presumes, of a Monk by the name worthy himself to prove can. And he indeed his then to relatives returned, the Monk Brethren bade farewell, not willing force to himself any to bring that the cross of the Lord, in what manner he could, he should take up and bear eagerly. The frauds of the cacodemon he detects, After these things to his Brethren a parable Pachomius set forth; If a house some a hundred should number chambers or little cells, of which one for a price for himself should procure a man a stranger, would the head of the family impede that less into his chamber that one might enter; even though in the inner of the house part that be situated? So also concerning a man faithful the matter is: although all altogether of the spiritual life fruits now he has collected, if yet either by negligence proper or of the cacodemon by snares even one of those he shall have lost, nothing further through that which he lost virtue against the enemy he will profit: similarly if he watch not for himself, conquers him the adversary in another: and thus gradually the whole to himself the man he subjects, to whom nothing now of good further remains. But if himself again manfully he shall have girded, not only one that fruit which he had lost easily he will recover, but a great even in the way of the spirit progress he will make. For not one only to piety toward God is constituted a measure, but various and manifold: there are even rich powerful, there are moreover as it were Decurions, Quinquagenaries, Centurions and Chiliarchs, and indeed finally by the name Kings, just as also himself once Abraham of King the appellation from God to obtain merited; not only because a King himself simply was, but because the King of Kings in him as in a throne resided.

[48] There was indeed when from a Bishop sent to him was who however a life professed solitary, from whose deception a Brother he frees. in haircloth clothed. It happened also that of the Brethren one, in age much advanced, of evil all void, and of virtue exceedingly zealous, Mavus by name, of the order of old Prefects at that time, as if by disease and sadness at home detained, with the other Brethren to wood and shrubs to be cut did not go out: but of sadness the cause had afforded the held in the evening time exhortation. Of the Brother therefore the weakness more certain made Pachomius, not a few which to the salvation of the man might make, words brought forth. Which heard great him took admiration, ignorant namely of the fraud and machination which against us the adversaries ours perpetually contrive; and to himself to be directed the exhortation that seeing, Wherefore indeed, he said, us to be confirmed the old man this undertakes? as if into individual moments about to fall: he persisted then for the same cause, on account of which he was afflicted, within the cell himself to contain. Seeing therefore him thus affected, Theodore, says to the Steward: The care of this man have, until enters Pachomius; Together therefore with the Brethren the monastery entering Pachomius, to meet both himself and the others all went forth. Whom of his fault confessing, with his singular in discerning spirits prerogative he corrected, that which is written using; In many things we offend all: yet to God, of mercies the Father, suppliant let us fall, who our vices without doubt will heal; thereafter moreover with diligent ourselves a custody let us observe. Jac. 3, 2. These things when the elder Mavus heard, not sufficiently could admire the highest in the man holy of judging of spiritual things faculty. Wherefore the things which in the evening he had said he believed, and God praised.

[49] Of certain elders the pride he chastises. A few thence elapsed days, Theodore to himself called thus addresses Pachomius; As soon as from supper in the evening shall rise the Brethren, you to another a certain of administration your the turns commit, and without delay to that yourself the place betake, into which on any Sunday to the pious institutions to be received we are wont to gather. To the approaching moreover to the catechesis Theodore thus commands Pachomius; Come, in the middle of the Brethren this now place stand, and the word of the Lord, as among us is of custom, for me announce. Obeyed he, although the mind somewhat resisted: and these things he began into the midst to bring, which the Lord to his mind suggested. To all therefore and himself even the Abbot Pachomius, as one of the rest to listen standing; certain of them indignant, in a spirit of pride to their withdrew cells, that they should not hear: for was Theodore, if of body and of mouth the habit you regarded, a youth exceedingly. The catechesis moreover and the prayer finished, sat down as he was accustomed Pachomius, and began in this manner to speak: You have heard what was said: whose these to be do you think? whether of Theodore, or rather of the speaking through him the Lord? Those moreover who withdrew indignant, for what other from cause this did they do, than because a youth he is? We have found nevertheless shall have received one little one such in my name, me receives. Mat. 18, 5. Did not also I myself to those which were said attending stand, not otherwise than of you one? Holily moreover I affirm, me not in appearance only thin, but truly and from the whole heart to have listened, thus as to fountains of waters thirsting I gasped; of all indeed worthy of acceptance is the word of the Lord, as written it is read; unhappy moreover whoever from its hearing themselves remove, and themselves as alien and inept render of compassion divine the graces to be received: which if from that their pride they shall not have desisted, difficult to them it will be life to obtain: near indeed is the Lord to the in heart contrite, and the humble in spirit He will save. 1 Tim. 4, 9.

[50] Over the Tabennensian monastery Theodore he sets, After these things, when Theodore in spirit sufficiently to be confirmed had perceived Pachomius, the Tabennensian him monastery with power as Steward to preside he ordered, years then numbering about thirty. He indeed the Abbot Pachomius in the greater, which Proü is called asceterium and from which of the other monasteries all the governance depended, to dwell set himself. Theodore meanwhile over the Tabennensians with power set, thus however as if a prefect he had not been, extinguished altogether of his will the arbitrament, himself bore. For thus his mind the discourse divine had inflamed, that not except to those things which above us are to be thought the mind he seemed to have hardened. In that moreover whole he dwelt, that, just as the law divine prescribes, from the whole heart God he should love. Further indeed even advancing, the Brethren's everywhere necessities he relieved: great indeed he availed in grace in speaking. Cornelius also and Psentaesius, and Psoes, and Pecusius, and another Pachomius, and Paul, and John, and Paphnutius, and others several, of whom here of all the names to reckon superfluous to be I think, these I say all strong were in spirit and robust, and of Christ in deed athletes. Of these therefore all the life right to be knowing great Pachomius, and others of the disciples more excellent elsewhere: most of them as Hegumens and Fathers to others in monasteries he set over. Those also, who in the second after them order and place were held, with great toward God were borne love; of whom someone the Abbot Tithoes ^b for the sacred Virgins to be governed applied, in sanctity distinguished, and by divine mercies thus as with fat fattened made, to many he turned out most useful, just as concerning the Abbot also John ^c already before we said. Of those moreover, whom just now I said, some not only in this themselves exercised, that neither sound, nor in infirmity placed, seventy even years old Monks, wine at all should taste: but found among them there were, who to permit refused to those praying, that themselves, by a disease's trouble oppressed, from a seat into a bed to be carried they should suffer, that at least time in which from death not a little they were thought to be distant, that in this manner more decently to burial to be committed they could; but they in that, in which first themselves they had composed seat, death to await and even to encounter rather chose. These things moreover if to be omitted they are, therefore because our discourse into a long they would produce; worthy certainly are to be thought, of which the mention in this place should not be passed over. Petronius with all his own is joined to the Order. Petronius ^d also a certain there was, who from the time from his house and kindred he departed, not only never to his own and to his own returned, until the last of life breath to God he handed; but also when in life still he acted, all of his house and family men and women, the father, brothers, sisters, servants, that among the Monks to be ascribed they should wish effected: who all coming a good death underwent. Whatsoever moreover his father, to whom Psenebo the name, possessed goods (we know not indeed with what a man so great praises worthily we can follow) oxen and sheep, and of every kind furniture with himself bringing, all into the cenobium's use and convenience he transferred, Father our Pachomius's cause; to whom also that, which Thebeu They lived moreover there the Brethren according to the rule and institute of the other monasteries. These indeed, before than that one a beginning had taken, already constituted were.

ANNOTATIONS.

seeing I much wondered, and ill of you I thought, saying within me; This man is a homicide, who the Brethren leads at this hour, that they descend into the well (for he had ordered that himself he should clean in the evening) I saw indeed in sleep, me indeed in the middle of the Brethren; a man moreover a certain in a garment splendid to them saying; Receive you the spirit of obedience; to me moreover he says; Receive the spirit of incredulity. I beg therefore you, that you pray for me. When therefore he had prayed, and when he had instituted, him also into the assembly spiritual he co-opted. And when Silvanus he had called, he says to him: See Brother; a labor it is, and need is of a sober and attentive soul and to resist, especially since the former custom you calls to that which is worse. And when he had promised himself all things about to do from the doctrine of the great Pachomius, him the Father admitted.

CHAPTER VII.

Other monasteries undertaken: the Brethren variously instructed and aided by Pachomius and Theodore.

[51] A Bishop there was of the city Panopolitan, Arius ^a indeed named, but in faith altogether Orthodox, an ascetic and of Christ a minister indeed strenuous: [By the Panopolitan Bishop invited Pachomius, in his diocese monasteries he erects,] who when of the Brethren, with one and the same reasoning among themselves living, the odor he perceived most fragrant, without delay the Abbot Pachomius to himself to be called ordered: by whom that under his city's walls monasteries some be constituted, earnestly through God he besought. To Pachomius therefore with the Brethren of the future work helpers coming to the city more closely, an apt to building place assigned the Bishop, and so a wall to build he began. Some indeed of the Divine providence the order by no means attending, and of envy moreover by stimuli agitated, in the nocturnal time whatsoever built had been overthrew. But by the invincible of the holy Father our patience animated the workmen, and by the Lord through an Angel's vision, with his as it were finger the wall in fire's form circumscribing, happily brought. In this Samuel ^c a certain Father our as Steward constituted, a man in spirit and mind glad, but also in continence illustrious; to whom others also companions, with necessary of mind and body endowments sufficiently instructed, therefore because not far from the city to be dwelt by them was, he adjoined: he himself also with them for some time to remain wished, until fully strengthened they were. Of the Philosophers moreover the city that inhabiting one, to experience wishing of what sort at last men those were, to the monastery came, his disciples the Philosophers of the city confound. and said: Your hither Abbot to me call, that with him for a while to converse I may be able. Hearing this Pachomius Cornelius to go orders, who to the man may answer. To whom the Philosopher; This concerning you fame has spread, that Monks you are who many things and subtly to understand, and wisely to utter can. Someone from elsewhere coming olives at Panopolis for sale set forth when the very city in this kind abounds. Then Cornelius; It has been heard also that the Panopolitan olives enough indeed of oil, but nothing at all of salt produce. We therefore of salt the reasoning bear, and to you to be salted hither have come. Perceived Cornelius's response to his own returned the Philosopher, what he had heard narrated. One moreover of them, Is this, he said, with one only interrogation to experience them content were you? I will go indeed myself, and an excellent experiment will take, by which I may understand how well of the sacred Letters the arcana they perceive. Theodore moreover the Abbot Pachomius calls, and to the Philosopher to the monastery's enclosure coming to meet sends. And Theodore indeed, just as to us he himself narrated, when against the Philosopher to contend's cause he advanced, in no mediocre in fear he dwelt, in what him reasoning he might repress: Cornelius namely much himself he proclaimed to be wiser. The Philosopher meanwhile a question to him set forth most difficult, saying: Who, when born he was never, death nonetheless underwent? Who moreover in the manner of the rest born, never then died? Who finally dead never stank? To which when Theodore had replied, a man, dead indeed, but never born, to be said could Adam; and born indeed, but dead by no means, to be Enoch; of Lot finally the wife after her death nothing to have emitted of stench, who namely into a statue of salt was turned; These things, I say, when he said Theodore, soon him deserting the Philosopher from the place departed. There was in that monastery a man holy, and the same in spirit equally and in body robust, and as it were another a certain Job through many and various proved; the name to the man Talmas, by exercitation of spirit and vigils unto death most constantly himself cultivating.

[52] Other also monasteries into the part of cares he undertook Pachomius: and that indeed which Tale which to the city of Panos pertains, and Tebeu, Other several monasteries Pachomius rules and ordains. and Tismene, and after some time another, which is called which he ordained Pachomius; and there dwelt Brethren, set over them with command Fathers as elsewhere subject, to whom necessaries to sustain life supplied Pachomius. For the greatest namely was the monastery all to the Monks necessary in abundance abounded. Thus therefore, divine providence aiding, all things in their times into their use cared for the Steward that, in turn receiving there made works. In individual also years twice the Prefects those all to the greater monastery, where dwelt Pachomius, to gather were wont, at Pascha namely and in the Mesore ^g month: but Pascha they celebrated all equally, to holy concerning God discourses and to mutual charity with joy intent. But in the Mesore month they had in custom placed that they should gather, of their works to the supreme Steward about to render a reckoning, one by one it describing. But of whatsoever monastery the Father the Order wished to undertake, dealt with Pachomius, who to him ordained a Prefect and Subprefect. But this the chief to the servant of God was care, that individual himself the monasteries by surveying he should visit, confirming those who by various of thoughts the waves were agitated, and teaching by what reasoning through continual concerning God meditation the troubles those to overcome easily they could, and added those all things which to their minds to be composed and aided to make in any way could seem.

[53] A Monk there was, strong indeed of Christ a boxer, and unto blood against sin contending, In of which one a Monk a certain excellently himself overcomes. to whom the name Tithoes, of those Stewards the Prefect, who in the monastery of Pabau of the Brethren ill being to be aided in minds and bodies were constituted. On a day therefore a certain, when he prepared things congruous to the refreshment of the infirm, approaching the caco-demon into of sin the error to drag of Christ the servant tried; suggesting to him that of the foods, which for the use of the infirm were prepared, somewhat himself he should pretaste. But did not prevail over him the tempter: thus indeed it has been arranged that through the very contests, to God's glory greater, chiefly are proved the faithful. He certainly not only did not taste of those, but neither in the evening even did he approach to the table about to eat. Wishing moreover also a day another to continue by fasting, he stood in prayer, and weeping said: Lord, not from foods only to abstain am I prepared, that of your love a part some I may obtain: but although a most certain to me to be undergone were a martyrdom, and me they should burn, not however from the rules of temperance, in which of your Saints the glorying chiefly is placed, even a little to recede is constituted: holy therefore of you the fear in me may you perfect I pray. Thus therefore he from all stain pure and of a true name

[54] It happened also that, bringing war the Barbarians, of the Monks others a certain one was apprehended and into captivity led away. Of the Brethren one into idolatry fallen is amended by Pachomius, And when of them some food were about to take; Rise, they say; and the necessaries to us minister; but also wine first to our gods to libate we wish than that we drink it. Refusing he to do the commanded, approached the Barbarians death on the Monk about to bring. Wherefore by fear too great struck, to the gods he libated ^h. By flight then from the hands of the Barbarians escaped, to the monastery and to Pachomius himself forthwith himself betook, and whatsoever to himself had happened all narrated. Which not without great of mind his grief heard, Pachomius thus the Monk addressed: What sort offered to you was the crown of martyrdom, and it to admit you neglected! Why not rather with a generous mind death did you encounter, for His name and glory, who for our cause to die by no means doubted? There is therefore why greater you should fear sufferings. Nor however hope all plainly lay aside I wish; the Lord indeed our penitence, not death, requires. Penitence therefore according to your strength do I advise, not in heart only contrite and in spirit humiliated, but in body also by affliction and labor the faults expiating; that in you happily fulfilled to see we may be able, that which is written: See my humility and my labor, and remit all my faults. Ps. 24, 18. In this manner Pachomius from himself dismissed the Monk in hope good full and rejoicing.

[55] When a mat at one time he wove Father our Pachomius, the best of spirits discerner, a boy a certain from Tabennesis, of the hebdomadary ministry's cause, to the monastery came. Who when to the work intent more diligently he observed, thus him he addresses; Not thus, he said, Father, not thus to be turned are of the mats the edges: another to us of weaving manner the Abbot Theodore taught. Forthwith moreover rising; Come now, he said; and me also the manner that of weaving teach. Which when had done the boy, he with joy himself to his work to be perfected composed, conquering of pride the spirit: for if according to the flesh he had been wise, he would not have cared for the admonition of the boy, but him rather as immoderately talkative he would have chided. To the same at another time mats to be made occupied a demon's form was presented, Christ himself to be asserting; certainly by a nod divine, without which to demons no not only is power to anyone himself in whatever form to present, but not even a depraved to send thought. But since the holy one had a spirit of discretion, so that who good, who evil are, to discern not difficultly he could, as it is written, thus with himself without doubt established, that in the visions of the Saints, in him, to whom is presented a vision, thoughts depraved fail utterly, and nothing else than of the presented to himself person the sanctity to behold he is able. And

behold these things I, when I see, human nevertheless still I think: clear it is that vision this fallacious is, nor such of what sort of the Saints to be is wont. These things indeed to think him seeing the demon, his mind variously began to distract. He himself moreover with faith in Christ rising, his hand extended as if him about to apprehend, and into his face breathed: which done all soon the vision disappeared ⁱ.

[56] A custom was to Theodore that on individual days toward evening, the affairs at Tabennesis composed, to Pabau himself he would betake, to hear there the discourses which concerning things divine from the Scriptures sacred set forth Pachomius, and which he himself then to his at Tabenna Monks returned would expound, before than they themselves to sleep to be taken betook. This custom for no small he observed time. It happened at one time, that, when from his custom he had come, Pachomius by no means as he was wont he found. He ascended therefore into the house where assemblies to be held had been accustomed, of the man holy in the divine Scriptures the exposition about to ruminate. Meditating moreover that one trembled the place in which he was. Thinking therefore what of matter this was, into the oratory he went prayers about to make. But neither here to subsist he was able, before that whom there also he found fear, [nor was he accustomed his own secrets to narrate to others except for the cause of utility of some,] and in the whole body vehemently he shuddered. And when more even and more grew heavy the fear, outside himself without delay he rushed, what of matter this was ignorant. In the morning then after the Synaxis the Abbot Pachomius he found, to the elders of the Fathers separately narrating, in what manner his life to finish and the last spirit to hand he had thought. For this, he said, night, when to the prayer I persisted in the oratory, visions some beyond measure horrid, to me were presented, and with huge for fear not much was I to a dead one unlike. And I prayed the Lord, that this fear both my and of my Brethren the mind perpetually should occupy, mindful of those elders, who at the roots of the mount Sinai Moses accompanying, fire and other horrid then prodigies beheld. But when in this pressure I was, I know not who bold the place the same entered, who in a great of his felicity's part that ought to place, that as quickly as possible thence he departed. Then Theodore; I, he said, that am. For when at the hour evening nowhere you I found, into the house concerning things sacred about to meditate for a while I withdrew: but it by a sudden motion shaken, that to prayer more quietly I might attend I descended: in which thing when again was presented an impediment, by flight me thence also I rescued. Such things when Theodore narrated, great all who were present invaded admiration, this with themselves chiefly revolving, in what manner Pachomius, as often as arcana some divinely to him to be beheld were exhibited, none yet of them to his own would detect, unless to the Brethren to be confirmed the faith and a good edification to regard altogether it seemed. To men namely in sanctity conspicuous this uniquely proper to be we know, that in mind and thought their the heavens perpetually they inhabit.

[57] It happened at one time, prescribing he laws and traditions in public by the Tabennesiote Monks to be kept, that in a mill some to labors intent, at that hour among themselves they conversed, in which it did not befit to speak, The same of silence the law accurately to be kept he commands. but to meditate according to the salutary of him rule. Who although from the place was absent farther, in spirit nevertheless recognized, the handed down by himself there rule to be violated. Theodore therefore he calls (for was he over the monastery with power then Provost) and; Go, he said, quickly and all things scrutinize, and see, whether anyone against the appointed by us rule, in the hours evening in the mill discourses among themselves to mix dare. The matter diligently examined, not a few of this prevarication guilty to be he found, and the deed to Pachomius indicated. To whom the Abbot Pachomius; These, I believe, think laws by us made, to human only thoughts to be attributed. Indeed although these not of great often moment a thing to prescribe seem, of great nevertheless themselves are moment. So great a of men multitude the city Jericho going round seven days, as commanded to themselves had been, silence with great accuracy kept; but after again commanded to them was to cry out, with prompt all minds to the command divine obeyed, although not except through a man to themselves brought. To this manner also they let them observe in future, what to them has been handed, and it will be pardoned to them what done has been. If not had been useful rule that, indeed not I would have prescribed it.

[58] On a day a certain Theodore at Pachomius concerning of his head the pain a question set forth. Theodore ill being he consoles. To whom he answering; Do you think, he said, without a nod and will divine such anything to anyone to happen? Wherefore patiently sustain, and God, when He shall will, health to you altogether will restore. If however longer even to try you He shall will, there is why thanks to Him unceasingly you should render. An example let there be Job, among men perfect not the last: who, when all things which to have happened to him grievous we are not ignorant, bravely and constantly he bore, the Lord he did not cease to bless, that fair voice having used: Be the name of the Lord blessed. Job. 1, 21 For he who his cross bears, although from elsewhere nothing greatly he suffers, the cross nevertheless to him his and the life ascetic suffices: can therefore anyone, from a disease lying, more anything to do than the sound one, by constancy of mind and patience by using; and so a double crown such will bring back. Fair indeed it is with silence to sustain a disease some, even for a decade, and nothing to complain. These things hearing Theodore excellently was confirmed. They say moreover him the monasteries visiting more often to say wont in the middle of the Brethren: The Brethren by his presence to recreate wont, I and Theodore one and the same ministry perform before God: for has even he power, that as a Father's likeness he commands the Brethren. If ever therefore he came to the monasteries Theodore, seeing him the Brethren all exulted in spirit: since, as already before we said, much from the Lord grace in this he had received. Pachomius moreover Father our, although perfect he was in all things, somewhat nevertheless formidable and sub-sad, he was, always commemorating souls in torments constituted, just as concerning the rich epulone we have heard. Often therefore oppressed by thirst when more vehement urged the summer, and of water a sextarius for drinking's cause he had seized, not only he drank to satiety, but in one of the monasteries Theodore, when behold a Brother before him they bring, whom of theft perpetrated they said guilty; and ask that from the monastery the man to be expelled he order. The theft moreover not he himself, but another someone, of sinister no suspicion laboring, and, as to men indeed appeared, of integral altogether faith, had committed. The former moreover into of theft suspicion had been brought, therefore because more of the common people to be he seemed. Of theft therefore guilty, when by the committed by himself former delict not only to be held, but another also for his cause in so great to dwell danger he had seen, separately Theodore met, saying: I am who crime that committed. Answered Theodore; After of this you the crime's conscience have bound; that then by you to be expurgated know, when a man innocent from suspicion and danger you have rescued. And soon ordered to himself to come the other; I know, he said, the theft that by you not was committed; but now if harder some things from the Brethren you shall have suffered, when of theft no conscious to you you were, not however to be ignorant you can, otherwise you for faults a debtor to God to be. Wherefore His fear before your eyes having, thanks to Him give. To the Brethren moreover he said, I do not wish that of this matter the judgment from me henceforth you require: I know God to wish, that the deed that indulgence have and not be remembered further: all namely we need mercy.

[59] At a certain likewise time Theodore, in the middle as if in the air voices perceiving of a most sweet and most pleasing concert of singing, by a celestial song he is recreated himself and Pachomius. said to Pachomius the Abbot; Do you hear, Abba? to whom Pachomius; Indeed I hear. But what is this of matter? subjoins Theodore. Then Pachomius; Some one of the blessed souls into heaven carried up not far hence I conjecture to have passed, by whose benignity and regard it was done, that of the singing and God in his sight praising Angels the voices for a while to hear we have merited. At another time also to a Brother in the last things of life constituted when both were present, of each in arcana to be recognized the prerogative. by a singular of the Deity benevolence of the soul from the body migrating the reasoning all and state they recognized. They themselves moreover such to themselves divinely granted privileges to no one, as long as in life they acted, of their own accord were heard to report (arcana indeed these are) but those who with them dwelt of the Brethren the chief, frequently them observed in countenance and mind toward Saints some present with silence and admiration intent, at that very hour in which a sick one some the soul to the Creator rendered. From time to time also it happened that of things which they saw unwonted a part some, the Lord so willing, they themselves narrated, when especially about to follow from such narration a fruit of souls they foresaw. Thus indeed his own to teach was wont the Abbot Pachomius, that they themselves by that thought to be snatched in no way should suffer, by which to those things, which from the sight of us remote God to be wished, to be beheld rashly often are borne men. Arcana indeed those by a sacred a certain horror, to the greater of those scrutinizing them or of those hearing fear, full are.

ANNOTATIONS.

the name is Mesori, that is August, in the manner of a Jubilee, of remission the days are exercised, and sins to all are dismissed, and reconciled to themselves are those who some had had enmity: and are disposed of the monasteries the Heads, Dispensers, Provosts, Ministers, as necessity shall have demanded.

CHAPTER VIII.

Various precepts of governance and of spirit by Pachomius given: delinquents with great fruit corrected.

[60] Of the Church Alexandrian a Lector and ascetic a certain, to whom the name similarly Theodore, Theodore the Alexandrian to his own ascribes Pachomius, received concerning the Abbot Pachomius and Brethren his fame, having entered a ship ascended into the Thebaid, as one of the Lord's sheep one. Him among the Monks his ascribed, to a certain of the elder Brethren, of the Greek tongue not ignorant, for solace's cause, Pachomius adjoined as companion, and the same both to use dwelling he wished, until of the Thebaic idiom knowledge sufficient he had obtained. For in disciplines also ascetic no mediocre he had made progress: as to his sound doctrine it pertains so much less ought to be doubted, how much closer he was from the fount leaping into life eternal, of which satiated with the waters fruits he produced abundant; the Archbishop I understand, not him only who then was most holy Athanasius (for he who the See Patriarchal not perpetually obtains, is not he who sits) but him who said; Wherever two or three are gathered in His name, there Himself to be in the middle of them; Christ, I say, Jesus, who is the Son of God living, and of the true Church the foundation, and it firm rendering, God-man. The man moreover that one, and him over the Greeks and externals he sets, thus beautifully persevering, with singular love followed Pachomius: and therefore he gave effort that Greek to speak he could even himself, God aiding, that he might be able him more frequently to console. Finally the same of the Alexandrians and of the other externals. Was his dwelling of religion and piety full. But holy Pachomius not a few concerning the reasoning of others rightly to govern precepts to him prescribed, saying, the matter to be of moment not small. If anyone, he said, of his salvation more negligent in the house you shall have found, with all patience and privately to better things exhort: but if he the admonition to admit altogether refuses, dismiss the man for a while, until his mind of him God Himself to prick deign. giving to him precepts of ruling, Not otherwise than when from an ill affected foot a thorn to draw anyone strives; if it the foot to pierce beginning blood copious flows out, and the pains take an increase, the effort vain rather he abstains: but after a softening plaster or something similar he has applied, easily and of its own accord after some days the thorn comes out. To anger indeed provoked someone if one has met a man not contentious, more of gain will bring by patiently sustaining, than he who according to the Rule teaches. If however graver shall have been the sin, forthwith me you should admonish I wish, and just as the merciful God to wish I understand, so indeed I shall do. Of the infirm also, as of yourself, the care have: be moreover continent and the cross bearing more than they, as one who the Father's place among them you occupy. The prescribed to the Brethren Rules first observe, that they also with great accuracy them may execute. Then if anything occur, besides those which just now I said to be judged, nor however by divine grace's help to decide concerning a matter or deed easily you can, to me whatsoever shall have been open, that together into the matter's investigation intent, more easily what shall be set forth we may expedite. Theodore therefore the turn of an interpreter among them all underwent, who of the Egyptian were tongue ignorant, to whom all of Pachomius's discourses faithfully altogether he set forth. For years thirteen before than from life departed B. Pachomius, the Prefecture bearing this he did. Of the dwelling moreover that one the first-fruits were, of the Alexandrians Ausonius Great, and Ausonius junior, the Youth called; of the Romans indeed ^a Theophorus, Firmus, Romulus and Domninus the Armenian, others several holy, of whom some great Pachomius in the body still existing saw, to others indeed it did not happen.

[61] but to others the fear of God inculcating, To Tabennesis having set out at one time the man holy, of a spiritual a certain necessity's cause, greeted all, in his manner he sat down; about to say by what reasoning against the adversaries salutarily they were to be fortified, not those only who of the body to the purity lie in wait, but also against the hostile of ambition, of acedia, of envy and of avarice thoughts, in this manner discoursing; Just as by fire no not poison to be purged, and things all to be formed aptly can; so also of God the fear all from a man's mind depraved affections expels, and him makes to be a vessel chosen unto honor and use of his Lord, sanctified, to God Himself most pleasing, and to all things which with virtue joined are prepared. But indeed of blasphemy the spirit to us bringing in the adversary, if anyone he has met of sobriety and temperance void, although otherwise from God's love not alien he is found, if not as it behooves to his custody he attends, if of a man learned counsel he does not seek, if not from him he learns by what reasoning that suggestion depraved, which a servitude miserable to call we can, may be overcome; without doubt into ruin and destruction he will be drawn. Hence many to themselves death of their own accord brought, one indeed as if mind seized from the summit of a rock himself precipitating, and how the spirit of blasphemy to be conquered showing. another with cut for himself belly miserably expiring, another by another of death kind from this life departing: an evil namely huge it is, if anyone not forthwith concerning his soul's state a man in the discretion of spirits exercised consult, before than by a longer of time space greater strength the temptation receive. But this is the reasoning of observance which us through the spirits' discretion the Lord to teach deigned; that, if ever of offense or of sadness a cause to a neighbor by my words I shall have afforded, soon in heart to be pricked I ought, by divine to us discourses reprehended, nor a part of rest any I should receive, except which as soon as possible by my address the neighbor again I shall have softened. But by what reasoning with you, O impure demons and foul deserters, into my mind shall I bring, that God my creator with a voice blasphemous to anger I should provoke? Indeed although by anger to be burst you were necessary, when blasphemous of this kind thoughts to me you suggest; not however that me you conquer shall I suffer: for not such from me to be I think, but from you who in an inextinguishable fire forever and ever are to be tortured. He corrects a Brother figs stolen hiding. I meanwhile God, who me, when I was not, to create deigned with blessings, with hymns, and with thanksgivings to follow, you indeed I shall not cease to execrate, as cursed by the Lord. These things when with faith and confidence are pronounced, soon of smoke in the manner the temptation all vanishes. The reason moreover which me to this place led, in a jar earthen described will be found. Which voice in of an enigma the manner by Pachomius brought forth, of a certain Brother's delict seemed to insinuate. For speaking the man holy, in heart: who before the appointed time figs altogether eighty plucking, in an earthen jar had set aside, that on which to be fasted was a day, them he might eat. He therefore as soon as concerning the jar mention to be made he observed, forthwith thence himself rushing, the jar brought, and so in the Brethren's middle Pachomius addressed; Holily to you I affirm, Abba, that I those took away. To the Monk's voice, both Pachomius and all who were present others, were astonished: for not Pachomius therefore that said. By this however occasion having used; See, Brethren, he said, how not, when ourselves we of our salvation's cause an arcanum some to see desire, forthwith it we understand; but where and when the divine it to us providence to detect decides. For concerning that wretched one neither I knew nor had heard: but the Lord who the Brother him by too much into foods propension to be overcome was unwilling, the way by which him we might correct showed. To Pabau moreover to return hastening he rose to prayer with the Brethren and others, nothing at all tasting.

[62] We indeed these things writing, the man holy among the living constituted, as before also we testified, did not behold; but others of his time, who themselves survived we knew, and these to us those things which certainly they knew narrated one by one. But if anyone should ask wherefore they themselves the life of Pachomius in letters did not consign; we add that neither them themselves concerning of this kind a writing often speaking we heard; as one who circumspect were as also their Father: perhaps even not yet a time still was this to be cared for. The Author from contemporaries heard things writes, But when we see necessary it to be, lest at last into oblivion come all things, which after others all the Saints concerning the most absolute Monk and Father our we had received a few certain from many we wrote; not however that we praise him: for neither by human he is in a manner praises taken, when he with his Fathers dwells in a place, where true and solid to each its praise and honor is attributed. For when in a mortal

still life and body he dwelt, just as we have heard, and frequently he was asked, himself he thought unworthy, who even for himself with God might pray; whence it was done that the Saints for himself as advocates with the Lord he applied, thus beseeching; You all, who of God now the sight worthy are; for me a sinner that you intercede I pray. For neither among Prophets, or Patriarchs, or Apostles a place to himself he claimed: but a genuine he was their son, just as also the rest all, who his through diverse places the rule and norm of living thereafter have followed. The blood namely of our Lord Jesus Christ all once the earth cleansed and even now cleanses, and for the thorns which it bore and briers with the salutary it of God knowledge filled.

[63] But since more often to his Brethren of God the word spoke the Abbot Pachomius, some things also by them in writing noted he collects, some who with great him love followed, many of his into the divine Scripture thoughts to letters committed: just as also when with a vision some unwonted or which he inhabited monastery to the Fathers secretly indicated to the faith and utility of those hearing. It is wont indeed God His servants to glorify, just as Himself to Moses once signified saying; That they may believe you in perpetuity. Ex. 19, 9 We moreover by the very of time experience taught, that not to all is given to believe, especially to a Monk, although the way of the Saints he enters, just as it is written; Imitators of me be (easy indeed and ready to all lies open the way) therefore these things we will collect writing, that also we may be able without of loss any fear, of those which here are said the fruit to bring; and certainly we may understand, that even now God may say; I those glorifying me will glorify. 1 Cor. 4, 16 We know also that even of one psalm the consideration to us for solace suffices, by how much therefore more He Himself the Lord saying; I will refresh you? Mat. 11, 28 This also in time in the Church of God orders of Fathers various exceedingly are and manifold: first Bishops, by the example of Athanasius writing the Life of S. Antony: then Presbyters, then Deacons, and others thereafter, and also Monks: yet however Blessed all who fear the Lord. Of a man moreover whatsoever perfect the life, if not by men, certainly by God in the heavens is written. We also when this Life we wrote, not so much the writing itself, as of the deeds done memory to be extant some we wished: just as also concerning the holy Bishops and Fathers in of others convenience and utility epistles written are extant, for instance B. Antony's Life, to those who in ^b Xene dwelt Brethren transmitted was, who this had sought from the most holy Father our Athanasius. Just as therefore he having met Monks, of things to him pertaining most well conscious, that Life wrote: we also, not as to him, so sublime a grade obtaining, ourselves likening, as sinners; but as sons, of the Fathers from whom educated they were to be mindful desiring, effort we gave to the writing. He himself even moreover the Father, when still in life he acted, used also by Pachomius himself of the Epistles mystical. of his own counsel to be described took care, not those only laws ^c and those institutes which to the better of the cenobium administration to regard could; but many moreover epistles to the monasteries' Fathers gave, in which the names of the elements all, from Α up to Ω: by this of writing manner, thus as through a tongue of the spirit those not unskilled, to souls rightly to be governed instructing, when leisure and time not was to them themselves through himself to approach. They also, since men spiritual they were, in a similar manner to him answered: that thus through individual by the arcane tongue led gradually, by what way chiefly was to be proceeded, they might recognize, and the writing them might lead to perfection, that they be held worthy to be made they themselves a book of spiritual letters ^e.

[64] The murmuring Monks by his fasting amends Pachomius. Ten there were of the elder Monks in Pabau, who as to the body indeed pure and irreprehensible, but to murmuring prone, who not with that with which it behooved faith Pachomius's received discourses. He moreover, as he was in patience and charity distinguished, especially toward those for whose salvation not and exhortations he had used for some time in vain, by no means however of them the care to himself to be dismissed thinking, of penitence before the Lord to be done himself he addicted, his soul in fasting humbling, and for six continuous days of food and sleep void through the time of days forty: whence not mediocrely the strength of the body exhausted, and he himself plainly was rendered weak. Then indeed the Lord him heard, and made that each of them to the remedy of his delict to be sought according to strength might be turned: and thus to better things, By a scorpion bitten a Brother his tolerance imitates. converted in the Lord they fell asleep. A Brother there was, who, as in exercitation of spirit exceedingly was advanced, the tolerance of Pachomius with a holy emulation to obtain tried. Him therefore at a certain time to prayer intent a scorpion in the foot bit: he indeed the affected foot the scorpion placing upon, thus prayed; Who to this wound will give a remedy, if God me to heal shall be unwilling? And when of him in tolerating the constancy at the beginning to prove God had decided, bravely he to suffer set himself, although the poison's force to the heart penetrated, and a little was lacking but that life in the torment he might lose. In that moreover state persevering, the poison's vehemence with a strong mind to overcome he continued, until of the synaxis to be celebrated had come the hour.

[65] This also to his Brethren a discourse Pachomius had, by which something to a vision ^f from heaven offered not unlike is contained. A vision concerning heresies and the true faith to the same presented. I beheld, he said, at one time a place huge, with columns indeed several to be seen, and a great in it multitude of men, the exit from the place by no means finding. Of these some around the columns in a circle continuously went, when meanwhile much by themselves of way completed they thought, that to the light they might come. From every moreover part such a certain resounded a voice; Look, here the true to you light is shown. But they forthwith into the way themselves gave, that the light that they might apprehend. The same again with a voice resounding, the same also they to escape tried: nor indeed small to see it was of those laboring in vain the affliction. A light finally to my eyes is presented, which the chief of them some, and those not a few, to precede seemed. Of these four intent on the offered light the eyes perpetually fixed, whom the rest all equally followed, on the nearest to themselves shoulders leaning each, that not through the darkness to err them it should happen. If however it were done that of the preceding one himself the footsteps anyone dismissed, together with all him following into a certain was led error. Here I when from all the number I had recognized two, who therefore because of the preceding ones themselves the footsteps they had deserted, from the right track turned aside, with as great as I could voice I cried out; Apprehend the going before, lest also you yourselves and others with you into perdition you draw. The light therefore that showing the way, whoever the leadership of it to follow wished, into it through the narrow gate entered. This his vision to certain ones one by one he himself reported; from whom then after not small of time interval we ourselves it heard, with this of the same exposition. In this, he said, manner with darkness is overspread the world, on account of of various heresies the deception, of which each the right by itself to be held way to persuade tries. The torch moreover that the faith in Christ designates, by which rightly and as it behooves those believing to salvation without error come, and into the kingdom celestial safely are led. In a monastery had died someone; nor however Pachomius suffered that on the mount at the corpse should sing the Brethren, as the custom is: but neither a sacrifice ^g of the Mass for him was made. His garments moreover collecting, The dead one of the just funeral rites is deprived. in the middle of the monastery to be burned he ordered, with a salutary his own fear filling, lest their life they should neglect. By what moreover reasoning the Brother him, until he died, to tolerate he wished, we know not: this we know, by the holy of God servants nothing ever to be done, which of harm anything to others to bring can. Their indeed in acting severity and goodness, commensurate are to that which they have from God of knowledge.

[66] Silvanus a certain there was, in age a youth, to whom, before than into the monastery he was received, certain of living laws Pachomius had given: but after some from his conversion time, when of the holy Father the precepts to neglect and into jokes and laughter to pour out his mind he had begun, the man to be summoned he orders and thus he addresses: Did I not say to you, that a great thing it is a Monk to be made? Did I not in the vestibule premonish, See, I said, lest perhaps you cannot that be which you desire? You on the contrary before God testified, that altogether a Monk you would be made. Why therefore to yourself you do not attend, if truly eternal life you desire, but you dissolve your heart? Of Silvanus by the Saint admonished the serious amendment But since the judgments divine the salutary of God fear to strike into you cannot, rise come, and your parents' house seek again, nor further in our company be beheld. Heard Pachomius the youth into weeping great burst, the world from himself to be sought again to be able altogether denying, and with many things having protested, true himself a Monk to be about to be he promised. Wherefore patiently him to tolerate deciding Pachomius, of great virtue a Monk to himself calls, to whom Psenamon the name: whom thus, the boy for a while removed, he addresses: We know that not a small of age part in labors ascetic just now you have passed: and so through God this youth receiving, suffer with him through all things, until he be saved: for you are not ignorant with how great I cares, of the Brethren's cause am detained.

[67] and under the care of Psenamon the progress singular Mats therefore to be made effort each his strenuously expended, at stated also times vigils and fasts, as it behooved, applying. Silvanus indeed, when that to the man he should obey a mandate he had received, thus to the same exactly in all things obeyed, that without sought and received from him faculty not a leaf even of a vegetable to taste he presumed. So great also of mind he was submission and mildness, that rarely he spoke, and with a fixed gaze no one beheld, indeed excellently himself exercising: through himself indeed thus he profited in of watching the assiduity, that when enough and more by praying fatigued he was, in his little cell's middle sitting, through the night mats he plaited, by this reasoning of sleep the necessity discharging. Why more? Was made Silvanus the Brethren, began to say the Abbot Pachomius; A man I know, to whom, By Pachomius's notable testimony he is declared. from the time of the Monks life I profess, similar I have seen no one: just as namely wool white when a purple once color it has received, the admitted dye further not dismisses; so to this soul to have happened altogether seems, after by the divine spirit's virtue once it was anointed. For although, heard a notable so testimony, concerning

himself the discourse to be he understood, not however was he carried away by joy; nor, if he were vituperated, by a noxious he was cast down sadness; but the same always remained and immutable. Then answering Theodore said to Pachomius; The man him to us, O Father, exhibit: is he than Petronius or Cornelius to be said greater? To whom Pachomius; Why others, Theodore, into the midst do you bring? You also yourself the man that surpasses. I confess indeed, if of your life the years, if the exercitation monastic, if of the things which in you is, the knowledge we consider, of the Fathers the authority and place with him you hold: but as to his profoundest humility, as to the purity of conscience it pertains, great indeed he is to be held. You indeed that beast, which never not to the human race is hostile, with your feet victors you have subjected; if however it happen concerning your salvation that you become more negligent, by a divine that nod again loosed, more ferociously even than before you it will invade. But indeed Silvanus its strength and impulses all plainly extinguished. Who after seven altogether years thus by living he had passed, among mortals to be ceased; and much over him rejoiced the Saint. And others indeed so much in virtue and perfection made progress, as much to effect could the laudable of mutual virtues emulation, when especially perpetually they had before their eyes that man, in spirit and exercitation strongest, in whom Christ was.

ANNOTATIONS.

CHAPTER IX.

Of Theodore from a new probation the progress. Pachomius's in the Synod Latopolitan vexation, disease, death.

[68] By a commanding spirit tempted Theodore Theodore meanwhile, as before we said, by Pachomius to this constituted had been, that together with him the souls of the Brethren he should console. In which office when field, the Lord to the greater of the man probation it permitting. The elders indeed of the Fathers and chief of the monasteries Rectors into one gathering, when the Abbot Pachomius by a disease was detained, thus among themselves a counsel entered: Lest perhaps it happen beyond expectation by the Lord to be visited Father our Pachomius, and of him bereft into many and great we fall calamities; come, since no one of us, thus as you, Pachomius's in acting reasonings all has explored, holily that we wish you should promise, that, if he from life depart, our petition by no means you will reject, by which his you as successor we demand, that not the Brethren's multitude miserably be dissipated. Theodore therefore, after repeated more often prayers and supplications, when otherwise from their trouble to rescue himself he could not, what they demanded, about to do himself he promised. The matter then heard the Abbot Pachomius did not approve, but having called together the monasteries' Hegumens Surus, Psenthaesius, Paphnutius, Cornelius, by Pachomius he is chided, and himself Theodore: His own, he said, each defect openly let him confess, just as I first mine. I confess I, of the Brethren the visitation and consolation by me to be neglected, because outside long I dwell on the island, to the field's culture intent, that of nourishment I may provide: a famine namely at that time was. Now also you, Theodore, concerning yourself confess. Then Theodore; Years, he said, now are seven, from which to be surveyed the monasteries, and their reasonings with the same with which you yourself power to be ordered by you constituted I am, nor however into that ever thought I came, that the office of Superior after your death to be sought in any way I should think: but now that me thought importunely vexes, nor until now it to overcome sufficiently I have been able. Well, answered Pachomius, of no, as I see, depraved affection yet the Dominion have you obtained: of men you the crowds at some time withdraw, that it be pardoned to you. Rose therefore by sadness not small affected Theodore, and penitence as a solitary does for years 2. and into a little cell quiet departed, that with many groans and great mourning himself he might lament, greatly fearing lest His face God from himself should avert, because His servant he had saddened, whom he believed perfect and insuperable to be.

[69] Two moreover years in this his affliction spent Theodore, the Brethren's chief solace to him very often bringing, since by their opinion of no sin a stain from that which had been done to have contracted he seemed, but that to have understood which is written, That I with him am. These things moreover him to that end were done by Pachomius, because Theodore in every part perfect he wished, and of ambition altogether void, which for the same on account to reprehend him he had wished. But before than Pachomius departed, said to him Theodore; Since in the Monchosis monastery some to me remain to be performed, thither that with haste I may hasten, to me I pray permit. He sent therefore him alone: who through the way weeping, Lord, he said, do truly me it repents of my delict? To the Chenoboscia port then advanced, then he is recreated by a parable of a servant promptly obeying, a ship he ascended. Two on this together were carried Ienes, of whom one concerning Theodore's praises to the other began to discourse, Blessed, he said, this Monk. To whom the other; Why a man unhappy do you call blessed? not yet of the grain-dealer the measure he has reached. What, said the other, that measure? Then the former: A husbandman, he said, a certain there was of severe so disposition, that rare were those who of one year's space to dwell with him sustained. At last rising someone to him came saying, I with you will work. To whom the husbandman; So be it done. At that therefore time in which only was to be watered; By night, he said, and not by day to be watered the field water let us procure. Answered the other; Done wisely, that not whether a man or a beast or another anything from of water the conduit our drink may be able. He again to him: To furrow one grain, to another barley, to a third legume, to a fourth finally chick-pea, and so thereafter to others other let us commit seeds. Who said; This indeed a wise thought the former that far surpasses, the sowing indeed our by flowers' variety will be found pleasant to sight. After the herb beyond the seed was; Let us go, he said, about to collect the harvest. Let us go, subjoins he, a great that of chaff gain it is, for fair greening are found the crops. After the threshing indeed: Bring, he said, the grain-dealer ^a, that the measured crops we may bring in: This indeed, subjoined the other, of all which until now have been commanded, far is the wisest, since thus also the chaff is preserved. But after him thus he proved, and found through all things indiscriminately obedient; Not further, he said, to me a hireling you will be, but a son and heir. And so if this one also of the Grain-dealer the measure shall have fulfilled, he will be able to obtain that blessed he be called.

[70] But here of the elders the other; Since, he said, open. by Angels, in the appearance of Monks accompanying, heard. To whom the former: The husbandman, he said, God is; hard, as it seems, and rough, after, that the cross each his bear he commanded; not however that he follow of mind the pleasure. For of this Monk the Father Pachomius, of God to the voices through all things obeying, acceptable to Him and pleasing altogether he existed. If therefore he himself also shall have persevered, indeed similarly he will obtain the inheritance. Such things hearing Theodore, both the said things themselves, and those who them brought forth greatly was astonished. To the earth then descending, never them further he beheld: Angels namely in this form by the Lord sent had appeared, to the edification and solace of Theodore, just as he himself after these things testified the Abbot Pachomius. But returned into Pabau Theodore, the heard on the journey discourses to the Brethren narrated, and with great he himself consolation was filled. He was sad moreover, not so much because he had been chastised, but that altogether of this kind a thought he had admitted at some time, he himself chiefly, who so often from Pachomius had heard; Just as one having ended life, to others likewise dead by no means will say; Of you I the head am: so neither I or with my mind ever

shall say; Of my Brethren the Father I am. and in sevenfold he profits. From God's servants moreover someone Theodore to himself for a while to be granted from the Abbot Pachomius demanded, saying; The eyes from too much weeping ill affected has Theodore. Permit therefore, that to Alexandria together with him I may sail? To whom Pachomius; I permit, he said. Theodore therefore as long as it was sailed, and to whatever he dwelt place, of yesterday's likeness, and a novice Monk himself bore, with submission of mind and mildness eminent adorned. Wherefore concerning him afterward testified the Abbot Pachomius, by a singular of the Deity gift to him to have been granted, that sevenfold greater than before in spirit progress he had made.

[71] Pachomius to all himself of his own accord subjects, But he himself Pachomius of the dwelling, in which he remained, to the Provost with great humility, more even than all the others, obedient himself showed, just as it is written; The earth mountainous ^b and humble. Deut. 11, 11 At what also time the catechesis was instituted, in of other Brethren the crowd to stand he was wont, attentively receiving whatsoever was said. His lebitonaria also all in the common cell were kept, under the power of the Prefect; and so great he did with simplicity, that he did not have a free faculty from the Steward those even things which to the body's necessity pertained of receiving: eternal indeed sufferings he would have undergone more willingly, than to be removed himself he would have suffered from of the Son of God, Lord our Jesus Christ, the humility and mildness. On a certain day going out from dinner the Brethren, and Cornelius, concerning whom we said, from custom before of those, who there dwelt, the doors receiving, even he himself into a part of this office came. Thence into the house withdrawing followed the above mentioned Alexandrian Theodore, who also himself had received Cornelius. And when he had come to the place in which had sat the Saint, thus from him to ask he set himself; Cornelius he praises. I have heard concerning Cornelius that of abstinence singular since he is, of an entire one synaxis the time his mind into other things, than into divine, to wander by no means he suffers. But I at this very hour, however great effort I apply, scarcely yet prayers three I perform, in mind altogether collected. How then can I, either while the discourses I am present at divine, or while to prayers I attend, the mind not have upward abstracted? He moreover a parable brought forth. He who according to the flesh poor, freedom yet desires: but a poor one indeed if a Prince he sees, a Prince also desires to be; a King finally if a Prince, to reign he would prefer. Cornelius therefore after contests not few, by God's grace, this obtained: and you similarly laboring, believe that you will receive as worthy it shall have been. Far moreover and wide diffused concerning Pachomius the fame, much was concerning him discourse: and some indeed which true were spoke, others even beyond measure exalted all things.

[72] And when at one time discourses had arisen doubtful, because it was said to discern hidden things, In the Synod Latopolitan questioned and in the Church of the Lati not a few into one had gathered Monks and Bishops; he himself also Pachomius, by elders certain Brethren accompanied was present, called that this he should manifest. Seeing moreover those who about him contended, silence long he held. At last by the Bishops Philo and Mobe, that himself and his he should defend, ordered, in this manner he answered: Did, before even than the Episcopate's care you undertook, the Monks with me dwell in a monastery? Or are you ignorant, by divine grace's help not less by me God then to have been loved and care for the salvation of the Brethren to have been borne, than by yourselves? Do you not know by what reasoning Moses, the son of him who Magdolus is called, by a demon entered, and into subterranean caverns not without of death danger snatched, through God's grace unharmed I preserved? that other things which I did very many I omit. Then others; Of God you a servant to be we do not deny, nor are we ignorant intrepidly with demons engaged, you to have forced that from souls they should depart. But as to of things hidden the knowledge it pertains, since that a great something is, again declare to us, that the murmuring to repress we may be able. And he answered them: Or not frequently from me have you heard, that of the Gentiles born I am of parents what God was altogether ignorant? [he confesses to have been given divinely to himself the grace of knowing the secrets of hearts,] By whose therefore benefit a Christian I turned out? not of Him the most benign God? Moreover where few are Monks, separately are found two, or five, or ten at most, and these not without a huge labor, mutually themselves in God's fear they govern: we moreover, who in so great just now are a multitude, and seven ^c altogether monasteries we fill, nights and days this uniquely we care for, that our souls to no reprehension obnoxious through God's mercy we may keep: which yourselves indeed to confess ought, who things done by us against unclean spirits are not ignorant. The same moreover God and Lord, where and when seemed to Him good this to us gave of prerogative, that to perceive not doubtfully we may be able who sincerely who feignedly life institutes. But let us dismiss for a while the singular from God prerogative; do we not however to be done see; that those who according to the flesh prudent are and perspicacious, if even for a few days in the middle of men's crowd they dwell, concerning each one judgment to bear and how in minds they are affected, to recognize are able? He himself moreover who His for us blood did not doubt to pour out, and who of the Father supreme is the Wisdom, if perhaps anyone He shall have seen who of a neighbor, and of many chiefly, the perdition with all effort strives to impede, will He not to him grant, that them he may keep irreprehensible, whether of a spirit that holier by an indication, or of the minds themselves by a knowledge to be done we say, where to the divine it shall have been will pleasing? and that not perpetual but to God's nod. For neither as often as it pleases, those things which to our salvation make, to me to perceive is granted; but when He, by whose nod all things are ruled, it to me shall have granted. Every indeed man to himself left, similar is made to vanity; who if to God, as it behooves, shall have been subject, not now something vain, but of divinity a sacrarium to be said is, He Himself God thus pronouncing: I will inhabit in them. Not in all, but in only the holy about to dwell Himself He promised; in you, I say, and all, and also in him Pachomius, if he shall have done His will. 2 Cor. 6, 10 These things when saying they heard, of the man both the liberty, and the humility they admired. Scarcely moreover the discourse he had finished, when by an evil spirit driven someone and with a dagger armed, the man holy about to slay rushes in: but by the help of those present saved him the Lord. A tumult then within the convention having arisen, others otherwise thinking and speaking, when safe had escaped the Brethren, they went into the monastery most recently undertaken, which Pachnum is called, and within of the Lati city's bounds is situated.

[73] But after from Alexandria returned the ship (but two only were held for of the Community whole use, one for the mats to the Brethren's sustenance and other necessities to be sold, the other for Pachomius and the Brethren the rest greeted: Concerning the church of God solicitous of whom Pachomius, in what state the Church dwelt solicitously asked. Greatly indeed for its cause he was afflicted, because the most impious Arians with Gregory ^e on account with many God prayers he fatigued, gravely grieving on account of the people of God, with so great affected injuries, and of the Archbishop their Athanasius, a man truly Christ-bearing destitute. Yet however, he said, we believe God, who all these things in of His faithful probation to be done permits, it will be that swiftly of enemies ours be taken vengeance, nor long be deferred the avenging. Then indeed the affliction to them he expounded, which at Latopolis he had suffered; and to God thanks rendered, adding that every to us temptation patiently is to be tolerated, since of harm nothing it brings. Since indeed those who into our life and manners inquired, the Fathers and Brethren, Orthodox all are: although the enemy some even of ours has perverted, that themselves from the enclosure, that is the rule, for a time should withdraw: yet both us and them God safe wished to be and unharmed. He himself moreover the most holy Pontiff, Athanasius swiftly about to return he foretells. so great for so great a time persecutions sustaining, truly to be said is blessed, nor against him anything will profit the adversaries, therefore because God he has of faith his the defender. Indeed also in him will be fulfilled that which is written, ^f Whoever against you by voice their shall rise, into judgment to them it will be, and over all enemies you will escape superior. And so it was done; for not much had departed of time, when with great glory ^g into his church he was led back.

[74] The solemnity of Pascha ^h to an end brought, a disease unwonted, by a divine nod, the Brethren invaded, Many monks by a plague extinguished, so that in all monasteries a hundred and more, who from the evil had died, were numbered: he himself also Pachomius was infirm. The disease moreover was contagious, and whomsoever the fever pestilent had seized, he all of the former soon color lost the vigor, the eyes showed with blood suffused, and to be suffocated to himself perpetually seemed, until the spirit at last the supreme he breathed out. Then Syrus died, of the Monks in Pachnum the Hegumen; died Cornelius, of the monastery Monchosis the prefect; and also Paphnutius of all in Pabau monasteries the Steward; died several others of great name Brethren. Theodore moreover with every of services kind followed Pachomius, Pachomius by the same is seized. whose body of the gravest disease's long duration beyond measure was attenuated, around indeed his heart and in the eyes kindled as if raged a fire. Two days therefore before than from life he departed, of all monasteries the Fathers and other Hegumens to be called he orders, and with such them a discourse he addresses: Behold not further obscure to be can, that the Lord me to visit has decided. [You therefore remember the words which from me frequently you have heard, and watching in prayers, sober be in your works. No be to you conjunction with the followers of Meletius or Arius or Origen: but with those converse who the Lord fear, and can profit you by a conversation holy, and to your souls spiritual to afford solaces: I namely now am anointed and the time of my dissolution is at hand]. One therefore some of you choose, who the rest with power and authority in the Lord can preside over. Then he himself Orsisius a certain, from the Chenoboscia monastery, of great faith to himself called, orders from all one by one to inquire, whom into Father their they choose. Obeyed he, and of each he sought the suffrages. Petronius to himself successor he designates To all moreover not without a groan crying out; Since from the time in which us to you to be subject God wished, no one except one is to find, who this of office with dignity may perform; answered the man Holy; to the saying to me I wish you believe; Petronius, if only in life he remain, of the Brethren to the regimen not to be inept. By the common indeed disease Petronius equally was detained in that which he cared for monastery, and which

Men was called, and situated was near the city of Panos.

[75] Prayers now and vows fulfilled had departed the others, when the Abbot Pachomius to a Brother a certain; This to me, he said, O Brother, of charity an office exhibit. A coverlet bring a little more convenient; for in what manner I am covered, somewhat heavy it is, nor of my body the strength so great a weight easily sustains: for days now are elapsed forty, from which by a grave this infirmity I am pressed; but thanks to God the greatest I render. Without delay therefore into the Stewardship goes the Brother, and a coverlet of the best and lightest one brings, with which both Pachomius soon he covered. He moreover, when, how much to this and to that other by which before he was covered of difference there was, he had perceived, again to the Brother; That, he said, of coverlet without delay hence take away; for not equitable it is that in a thing any better to me it be than to the Brethren the rest. For just as just now I said, until the spirit the last he rendered, not a little of contest he had: and lovingly seized Theodore's beard, to him he said: When my bones they shall have hidden, transfer them thence. Thinking moreover Theodore, that he commanded to him that not his body in that should be left place, in which others to be buried had judged, but with no one conscious he should transfer elsewhere; said Pachomius; Since not that only to you signified I wished; but also this; and it thrice he said to him, Namely, that of the Brethren, in God's service more negligent, the care he himself should not lay aside, and he dies. but of law divine the help having used the same to well to live should excite. To whom Theodore; Excellently. And so on the fourteenth day of the month Pachon ⁱ to live he ceased. The night then whole by reading and prayer spending the Monks, of the man holy the body of the custom cared for, and with psalms into the mount was brought, and to burial handed. Descending moreover from the mount the others all, Theodore, and three with him Brethren, the body dug up again into another place carried, in which to this day it is kept. Petronius succeeds, and soon from life departs. Meanwhile those who had been sent that the Abbot Petronius they should summon, the same still ailing brought. He moreover when by of infirmity the vehemence beyond measure was exhausted, and few altogether days to the Brethren to be ruled himself had expended; with divine precepts and of the holy their own Father the memory all instructing, from this life migrated, on the seventh ^k and twentieth day of the same month. Before indeed than the spirit to the Creator he rendered, having called together into one the Monks, an Abbot to himself he asked to be designated successor. Subjoining moreover they this to himself to pertain care, to the Abbot Orsisius, who with the rest was present, and concerning whom already before by us was said, his turns he committed. But he not without much groan that which was offered undertook, repeatedly crying out, to so great himself a burden unequal to be and inept. Of Petronius thence the body to burial composed, with prayers and hymns of the custom applied, on the mount it to the earth they committed. [These things indeed we from many a few have written, and for the greatest his deeds and works the least: not that praise we give to the holy Fathers (of us namely the honor or glory they do not desire. Suffices indeed for them the eternal praise, with which they are affected by the Lord and by Angels, and it will be more perfect: for they will shine like the sun by Christ's light suffused; who always them glorifies, who Him glorify) but that we also them may imitate according to our strength, from the hearing induced to their imitation, by the prayers and intercessions of the holy Prophets, Apostles, and Martyrs; on account of whom our Lord Christ is glorified: to whom glory, and power forever and ever. Amen.]

ANNOTATIONS.

CHAPTER X.

Of Orsisius into the monasteries' supreme regimen succeeding the praise and vigilance: of Theodore under him the conversation humble.

[76] Succeeding Orsisius, The Abbot moreover Orsisius a man was with the highest virtue and the highest humility endowed, and individual monasteries, the Brethren to visit and console's cause, diligent went round, not ignorant to how lofty of perfection when in his discipline he himself dwelt. His therefore treading footsteps, whether standing or sitting, not he ceased concerning things divine to them to have a discourse, and so their souls to profit, mention frequently making of the words of Pachomius when in Chenoboscia the monastery the prefecture he held. Although moreover so great of God not yet he had obtained knowledge in parables yet to them words he made; but to the parable force and efficacy added God. ^a Whatsoever indeed into the midst he brought forth, he himself even excellently to unfold knew, so that the Brethren all vehemently admired. From several moreover one was which I subjoin. We are not ignorant, The Brethren skilfully he instructs, Brethren, with how perfect us of things celestial a knowledge through the Scriptures holy that venerable that our Father was wont to imbue. But I; as much indeed my to me mediocrity suggests, thus I think, a man, unless with great care and diligence his mind he shall have guarded, of all which to be said usefully at some time he shall have heard easily to forget, and into sluggishness to slip. So then it is done, that when his mind empty finds the demon, his without difficulty snares he builds. Just as if anyone into a lamp, duly to give light prepared and set forth, oil to pour perhaps shall have neglected, gradually it to be extinguished it is necessary, and darkness into of light the place to succeed we see; Teaching by what reasoning our mind and when the cacodemon occupies. nor that only, but creeping at some time a little mouse the wick to consume often tries. Before indeed than the lamp to burn altogether ceases, in vain it he tries with effort; but when he observes not only the flame, but all even of fire feeling to be extinguished, then the wick without fear to gnaw and to devour, and the lamp hither thither to throw he sets himself; which, if earthen it be, into fragments is broken; if of bronze, by the head of the family without light found, that again to give light it may be able is prepared. The same is the reasoning of a soul concerning its salvation little caring, when the holy from it Spirit gradually to recede is observed, until at the last by divine all heat plainly it is destitute. Then therefore the adversary all from that soul alacrity expels, and to various also languors the body renders obnoxious. But if it in mind indeed in those things which of God are rightly be constituted, but by then by the merciful God to that soul fear His and of sufferings eternal the memory striking, it watches, in future with great itself accuracy keeping, until it the Lord to visit shall deign. And here of speaking an end making Orsisius, to prayers to be conceived rose, when with his that parable not small to the Brethren he had brought utility. Moreover Orsisius the Abbot thus among the Brethren dwelt, The same formerly was praised by Pachomius; that as most zealously to imitate the Abbot Pachomius by all he was observed. He namely him for some time with himself had; and when the same over the Chenoboscia as Father he had set, and some concerning him murmured, as too much young for of this kind a grade; the matter heard Pachomius concerning him said: Do not think, Brethren, that the kingdom of heaven to elders only is owed. Indeed an elder some against a brother murmuring, not only he an elder is not, but neither of the monastic still life he has laid the foundation. Nothing indeed from men God exacts other, than that Him by loving they fear and by fearing they love. Charity moreover nothing against notable in life monastic progresses making Orsisius, of a lamp in the manner golden the splendor diffuses through the house of the Lord, and to him will regard that which is written; I have espoused you to one man a virgin chaste to exhibit to Christ. 2 Cor. 11

[77] At what time the holy Archbishop Athanasius with great his own and God's glory from the Court into the Church his ^b was returning, it was done, that, when to Alexandria toward the navigation instituted the Brethren, concerning the Blessed Father our Antony fame they received, him in the mount ^c exterior to dwell. Which heard, a course thither they instituted, that of the man so great by the sight they might be recreated, and that from the excellent of God servant a blessing they might receive. He moreover when the Brethren to arrive he heard, not without great his own difficulty from the place rose (in age indeed now he was beyond measure ^d advanced) and outside having advanced very lovingly them greeted, asking in what manner did and fared the Abbot Pachomius: whom to have died S. Antony understanding, But them lamenting, understood Antony him to have died, and said: Do not weep: all you are made like the Abbot Pachomius. Indeed I affirm; A great one he undertook ministry, when so great of Brethren a multitude into his admitted discipline, of the Apostles' way having entered. Answered the Abbot Zacchaeus; Indeed you rather yourself, O Father, of the world, as it lies open, light the most clear are to be said, of whom to those very up to the Emperors the fame penetrated, who for your cause due

to God praises to render by no means doubt. To whom Antony; Not so, Zacchaeus, I judge. For from when I first time a Monk began to act, no anywhere existed cenobium, in which concerning of others salvation care or fear to anyone was: he praises him, but each of the ancient Monks, the persecution now ended, privately in life himself monastic exercised. But afterward your Father so great a good, God aiding, effected. Another indeed before, whose name Aotas, wished such a ministry to undertake: but because not from the whole heart to that thing he applied himself, by success that attempt lacked. Concerning the Abbot moreover your from many's discourses I received, in divine him Letters thoroughly to have been versed. Indeed seriously and often I wished him by corporeal presence to behold, but perhaps worthy not I was: through God's however grace in the kingdom of heaven mutually we shall see; but also all others, the holy Fathers, and Him chiefly the Lord and God our Jesus Christ. Spirits therefore take, be comforted, and with a full course to perfection tend. This also to me now indicate, and to him substituted Orsisius. whom to himself in the office and dignity successor he designated. Subjoining, the Abbot Petronius by Pachomius to that chosen; and Petronius after not much of time having ended life to have succeeded Orsisius, answered Antony; Not Orsisius, but the Israelite, him call I pray. Then if to the Bishop Athanasius, a man of a grade that most worthy, to you is a journey, thus him from me you shall address; This to you commends Antony; Care have of the sons of the Israelite. Which said, and his to them blessing imparted, not without commendatory to the great Athanasius letters from himself dismissed them. Who when to Alexandria came by the most holy Pontiff, on account of the blessed especially Antony's commendation, with a great of benevolence signification received were; for not how great was Antony to lie hidden could from Athanasius.

[78] Theodore into Pachnum sent, Theodore then Orsisius ordered of the smiths in Pabau dwelling the prefecture for a time to hold: but Macarius a certain, Father of the monastery in Pachnum after the Abbot Surus, Theodore from Orsisius asked, that with himself the man he might lead away, and his in kneading breads the labor for a while he might use, which to him to be granted for solace was. The Pascha therefore celebrated to the monastery together with the Father that went Theodore: and when by ship still each was carried, approaching closer to Theodore a Brother a certain, and seeing him as a novice taciturn and humble, thus addresses: How much now of time is, that among the Brethren life you lead? To whom Theodore; Very little he answered. And again the other: Did, before than among the Monks to live you began, breads you know to knead? I knew, replies Theodore. Then the Monk; When, he said, into the mill you shall have come, in the manner of a novice himself he bears. if perhaps to see you it happen a Brother into laughter more immoderately poured out, or again another into fights and blows prone, as are of diverse spirit and ingenuity in that monastery men, lest a scandal to you thence or an offense arise; but to yourself and the better only Brethren make that you attend. To whom Theodore; I will do, he said, what rightly you admonish. After of the monastery the place by sailing they reached, heard the arrival of Theodore, as many as in it dwelt Monks, not without great of gladness signs into his meeting hastened: for they knew him from that time, in which with Father our Pachomius to be consoled the souls he intended. Then he, who as if with a novice, discourses with him while sailing had had, beholding with how great by the Brethren veneration he was received, not mediocrely blushed, and was terrified that to such and so great a one thus he had dared to speak. Orsisius Pachomius's institutes promotes, The Abbot moreover Orsisius, according to the received from God grace, the Brethren his excellently in the life of the spirit educated; indeed also of his discourses the force and strength perpetually seemed to grow, to of the Brethren consolation: nor bare only in spiritual colloquies parables, but their also exposition he brought forth, that repeatedly inculcating, that what into of the whole monastery the better governance, a rule, while still it survived, Pachomius had prescribed, and also the constitutions of the Fathers, and of the Prefects and Subprefects the order exactly they should keep. Twin also through the year's course times he appointed of gathering, of Pascha namely and of the Great remission, when the reckoning of things all to necessity corporeal pertaining is entered upon, of works likewise and of expenses, that the of the greater monastery Steward, by what reasoning the office to himself committed he might perform, might be able to have perceived.

[79] Thus them the Lord, of one and the same opinion and of charity by the bond conjoined, many of the disciples still living, as before, kept: not yet indeed all altogether the elders had fallen, in whose number were reckoned Psentaesius, Samuel, Paul, John, and Hieracapollo: who as by us above was reported, Father our Pachomius, in affliction constituted, excellently confirmed, and also great Tithoes and Jonas, and others several, and Theodore the ^e Politic. To whom all came Theodore, whom the Lord through great Pachomius in spirit had inflamed, that he should become a vessel of election. When therefore so many illustrious men, not otherwise than most clear certain lights were among the Brethren, darkness appeared none: The Precept indeed of the Lord lucid, illuminating the eyes. Ps. 18, 9 Dead then great Paphnutius, and the same of the monastery Pabau great Steward, another Orsisius substituted Psarphis called, with Theodore to him all things referring, to an office so great to be performed prompt, and patient of labors an old man. He moreover and others with him the Brethren, religiously to converse for the cause, very often Theodore asked, that some of the Abbot Pachomius vision to them he should narrate. But Theodore; Behold, he said, Father our Orsisius: if anything to hear we desire, from him we should inquire it behooves. To our he the demands will make satisfaction; A custom moreover to them already from the beginning was, about evening, the manual work and supper performed, into one together to sit to scrutinize the Scriptures, from all other solicitude then free, except from that, which their salvation concerned. To whom indeed the chief of this matter care had been committed, strong in spirit masters, as the ministers of God it befitted, the office their performed. As long as namely, says the Lord, you did to one of the least who in me believe, to me you did. Mat. 25, 40 Sitting therefore Orsisius, and with fair discourses the Brethren confirming, in the promiscuous crowd was present Theodore, of the best in the manner son, thus within himself saying: Of no deed or word to myself I am conscious, by which either God or Father our Pachomius in the committed to me then businesses ever I have offended. and them he exhorts to humility So great also was of mind submission, that the Abbot Pachomius concerning him absent to pronounce wont was, that sevenfold he had profited by that zeal beyond that which he had been.

[80] These moreover are which said Father our Orsisius: Some of you I see, to whom of great name fame, and over others power and command, and that either of Domestic or of an office another the dignity they may obtain, in vows is and desire. Other indeed, Father our living, was of the Monks the zeal, when not except through a notable of obeying promptitude a great one anyone strove to be called, fearing otherwise lest in of the heavens the kingdom among the last to be stuck to himself at some time it should be. To me also when Petronius the Abbot, that concerning you care I should bear, committed; tears burst and groans, considering me the danger, in souls' governance situated. Nor I only, but all altogether the Saints thus judged. The first of all the Prophet Moses, by God to the People of Israel to be freed and ruled sent, with great of mind submission God protested, lest for that on account angry to himself He should be willing, and then at last the ministry he undertook. We therefore similarly, Brethren, as often as to be pronounced that we shall have heard; Who himself exalts, will be humbled, from all of ambition stain alien to be let us study. Luc. 18, 14 Not of all is in the regimen of souls with praise to dwell, but of those only who by perfection among others to be eminent are recognized. A parable it is. A brick uncooked, if not far from a river for a building to be constructed it is laid under, not a day one about to be useful is; but if diligently the same be cooked, of the hardest stone the reasoning it will obtain. Thus to men, carnal still wise, to happen we see, that, unless of divine Discourses by the fire, to Joseph's that example, before they be kindled, in the very even of their attempts the beginning, to be dissolved miserably they begin. Of many namely temptations by the waves to be agitated them it is necessary, who in the middle of men's multitude life institute. A thing indeed of praise worthy performs he, who of his own mediocrity exceedingly conscious, the imposed on himself burden to shake off not slothfully strives, lest into dangers greater he fall. and constancy in temptations. Whoever in faith by no means waver, they in every event firm are and stable. Concerning Joseph moreover, a man most holy, if anyone that a discourse be instituted desires, in earthly him things by no means let him know to have been delighted. How great he temptations sustained, and in what regions? In those certainly where no then was of true religion a vestige. But the God of Fathers his, the God of Abraham, the God of Isaac, and the God of Jacob, in all things to him was present, from tribulations safe led out, and now in the celestial hall equally with the Fathers he dwells and exults. We also, who how little we can, are not ignorant; bravely let us contend, Brethren; and I know not indeed, whether even by this reasoning of God the judgments to decline sufficiently we shall be able. Many other things of these similar when he had said, he prayed: and to their cells the Brethren betook themselves.

ANNOTATIONS.

CHAPTER XI.

Theodore by Orsisius into a Vicar assumed, calms the troubles arisen, the monasteries increases and visits.

[81] Growing meanwhile beyond measure the number of Monks, through fields and woods for the cause of food for so great of men a multitude to be sought, they began to be dispersed: and how much cares other were multiplied, so much of negligence began into individual monasteries to creep. By a depraved of the Monchosis example A Father therefore a certain of the Monchosis monastery, Apollonius by name, against what in common made was suffered the rule ^a, began for his monastery

the necessaries through himself abundantly to procure. For this cause much by Orsisius the Abbot admonished and chided, with a sick mind which were said he received, into that by the adversary counsel led, that his monastery from the community he should withdraw; and he persuaded several there chief that this they should approve. By whose example indeed pernicious from other also monasteries not a few into the stain the same fell, when Apollonius without shame the Abbot resisting they beheld: for he said, Because through a reasoning of living in common nothing we differ from the Brethren. growing the troubles seeing Orsisius: And when by Orsisius the Abbot to be persuaded to himself by no means he suffered, more even of the temptation the whirlwind grew strong. Seeing therefore Orsisius in how great straits the matter constituted was (much indeed had flowed of time, from which the troubles those forced he was to endure) although unto death up to them to sustain not grievously he had decided; yet looking around whom to himself chiefly in governing a companion he might adjoin, into a solitary for a while place himself he hid: and to sighs there continuous indulging, just as he to us then narrated, into these to God voices burst; This to me, Lord, the Abbot Petronius servant your dying commended, that the Brethren very many to the ascetic of life institute and salvation I should try to lead. But few exceedingly, who to our sayings ears afford, amid plaintive prayers is given to find: each one indeed after of his heart the desires departs, them if you except, who with a sincere altogether faith you serve, and who with a leader and master Pachomius in life themselves ascetic strenuously have exercised, and if any others fear of you have. To me indeed most troublesome it has happened, when the whole community into so great troubles cast I behold, not my indeed fault or carelessness, since to no one, as you yourself excellently know, any ever of disturbance a handle I have afforded; nor it you, Lord, to be ignorant can. Indeed nor that only monastery solicitude to me casts in, but also of others on account in straits I am, lest perhaps received this occasion, from that which already from the beginning among them was of minds conjunction and charity they recede. Now therefore, Lord, I cannot longer to sustain alone: a man therefore to me some prompt in mind and robust indicate, and I will name him to them, lest of souls, which perhaps about to perish are, guilty I be held.

[82] In that same therefore night a dream to him was offered, another he asks whom to himself he may substitute, and seemed to himself to see beds twin, of which one precious indeed, but by age worn; the other in price not unequal to the former, but firmer far and more solid. Thence thus to himself to be commanded he heard: The bed this firmer immediately you should occupy. Then indeed with himself revolving he understood, that bed to be of Theodore, who with the Abbot once Pachomius together as if one soul to be seemed: and arisen the morning, and shown to himself in the vision Theodore, as if of tribulation relieved, in this especially because greatly he loved Theodore, whom with excellent altogether humility endowed, and to be sustained of men the murmurings strongest to be he was not ignorant; of all the monasteries the Hegumens into one to gather ordered, Theodore not called, with this discourse he addresses: Not unknown to you to be I know, how much in the last these days among us of troubles there has been. I sustained for a while, that only hope induced, it would be that all that storm gradually would vanish: but on the contrary, as yourselves to see you can, it has happened, and the evil into the immense has grown. It is necessary therefore I have to confess, alone me to so great cares and solicitudes by no means to be equal. Wherefore thus to me persuaded I have, it will be that of you no one to compel me to a further of the burden so great excuse will wish. But since most certain to me it is, he declares a vicar: little exceedingly by me in this business to be able to be profited, nor to be whence either by God or by the Fathers the elders I should fear to be reprehended, to whom namely my insufficiency abundantly is perceived; thus I decide, Theodore that one to be, who for the office this altogether suffices, whom also from a long now time not otherwise than Father our we have revered. These things said, the following then night into the Chenoboscia monastery he withdrew, and in it he remained. The Brethren moreover all, with great joy this hearing, Theodore into Father their received. But he by their will denied to be about to stand, until concerning the matter whole with the Abbot Orsisius he had conferred, three meanwhile days of food all and of drink void passing.

[83] After therefore this one summoned was present, again his cause into one forced the Brethren, who the undertaken office said to him the Abbot Orsisius: This night we constituted: Father our to this you of office already long since destined, when, your beard seized, thrice he said: Remember, Theodore, lest my bones in that place leave where they shall have been buried. Which heard, the Abbot Theodore, what further he should oppose, did not have. And so to the Brethren him handed Orsisius, and himself into Chenoboscia again departed; Theodore indeed ordained was. Of all moreover the monasteries the Brethren, these things hearing, with great all joy were filled, they especially who were not ignorant, Theodore already from the undertaken life monastic the beginning a genuine to have existed of great Pachomius son, and how great his discourse force had to relieve souls in tribulation. Furthermore so marvelously subject he was to the Abbot Orsisius, that often he said, truly of rest all a bed is man this. Nor indeed from when the ordination he undertook, days and nights concerning the Brethren's salvation in the Lord solicitous, ever thought himself of all to be a Father, mindful of the reprehension ancient; but a vicar himself only and administrator of the Abbot Orsisius he bore, although he from the regimen far acted. nothing without Orsisius's counsel he does. If ever therefore anything by the servant of God to be decided was, no small of journey space completed Theodore, Orsisius about to seek the will. Indeed after all to others to command desire from his mind Theodore expelled, to better whatsoever, and the very even perfection by God instructed, it was done, that not Orsisius only, but as many as were found Brethren, in his virtue acquiesced, so that Orsisius said: I still rule, not otherwise than when alone I was.

[84] When therefore the Brethren to the first catechesis he had called together, thus them he addressed: The Monks to the primeval spirit to be preserved he excites. Where now are the elders? Be comforted in the Lord: and in this let us conspire, that mutually we suffer together, lest the adversary all of Father our labor overthrow. For neither unknown to you to be can, how he generously against all of demons assaults, while in a tribulation some he was, himself bore; until to learn he merited the virtue of our Lord Jesus Christ, of whose presence fear to them is and horror. But behold not yet the fifth ^b year is elapsed, and of that joy and tranquillity, which once among us we possessed, altogether as if forgotten we live. For that under Father our we did with reasoning, that not other than God's word, than honey and the honeycomb sweeter, whether in mind we admitted, or with mouth uttered; and with no of things earthly sense, as if not on earth, but in heaven itself of cold and frost by the vehemence driven, a course so long pursues, until of the desired heat the remedy at last with joy he obtains. Thus also it was done, that by how much formerly with greater desire we sought God, by so much to us sweeter and more pleasant His goodness and excellence befell. Now indeed in what state to dwell ourselves do we think? All equally from God averted we live. Nonetheless let us be converted all, and let us trust that us will renew the Lord according to His great mercies. These things when he said, into groans then he burst: and the consequent of all who were present mourning far even outside the convention's place was heard. A prayer at last instituted, and the Brethren dismissed a ship he ascended, some with himself taking; whom accompanying of other monasteries the Brethren he visited and confirmed. The troubles he calms, At last also, after no small labor, and all by which he availed in spirit applied industry, of the monastery aforesaid the Abbot Apollonius that from the thought to desist he moved, peace him among and the Brethren firmly constituted. And in this manner shame was injected to him, who them to tempt had set himself, the enemy.

[85] The highest therefore of abstinence and of moderation fame everywhere dwelt the Abbot Theodore, to all privately, in the manner of a physician most skilled, apt to solace and vigor of minds remedies prescribing. No one moreover among the Brethren was found, who dreaded his mind to him by secret confession to open, and of the Brethren the minds skilfully he treats. and to indicate by what each one reasoning against the enemy contended. He himself moreover Theodore in what manner to be conquered was the enemy, by long experience in the Lord, of whom by the voice to hearing we are excited, taught, the manner to all suggested, by which to alien thoughts they should resist, that legitimately contending, according to Paul's voice, the crown they might obtain. But if anyone little concerning his salvation solicitous he discerned, much with longanimity him he taught how terrible are the judgments of God, horrendous indeed it is to fall into the hands of God living. Yet however, he said, even while sinners God punishes, a benefit to them and goodness not common He exhibits; He wishes namely all safe to be made and to perpetual rest to come. And he said again; If anyone on account of him who the right suading contemns be scandalized, I about to be am in the cause. Wherefore by no means for himself to be rested thinking, with great diligence the care his all into the Lord cast, praying and saying: A great burden to anyone is imposed even concerning himself a reckoning to render, what then concerning many? Hence I am not ignorant, certain us rather to be shadows than true guardians of souls, nor indeed to that of perfection have we come. You indeed who of all one by one of men the hearts have fashioned, both us, and the world this whole against the bitter of demons envy may you defend; since no one to save us can, except you Lord, Lord, God of glory. As often moreover whether on the ways, or in the monasteries, The energumens and others ill being he cures. by a demon someone entered or otherwise ill being offered the men secular, thus them to address he was wont: Not is there why us you should think suitable, who of those wretched the cause with God may plead, since they themselves even from sins do not live free. If however to God, to have mercy prone, it shall have seemed those whom He created, sound to render; power to Him is what He wishes to do, just as toward all, according to His great goodness, to act daily He does not cease. To many therefore everywhere running, and that God for themselves He should beseech, vehemently praying, this to demand he was wont, that of God in all things the will, and what of greater of men was utility, should be done. By which prayers moved the Lord, not a few to health restored. These things moreover all he effected not unmindful of him, by whom in things sacred he had been instituted, the holy, I say, Pachomius, who the way of the Saints never with an interrupted course had completed.

[86] Finally also other monasteries to those which before had been he added: about Hermopolis ^c two, to which, from of Father our Orsisius the opinion, appellations were given, Monasteries he founds, Caius and Obi. In these, according to of the community the rule, and of the other monasteries the use, Fathers he constituted, in abstinence and religion distinguished, and who second in the monastery from them the place should hold, and also Prefects of the dwellings and their Subprefects. Near Hermuthis also another monastery he founded, to which illustrious chiefly Hegumens and Brethren to inhabit he imposed, and rules of living he prescribed. Thence in a hamlet, which Bechre they call, also of virgins. of Virgins he constructed a cenobium, to of a mile one interval from the monastery Pabau situated, such as in Mene already before to be erected the Abbot Pachomius, the committed to himself places visiting, had cared. Moreover these monasteries suffice could to cloaks woolen, and mats, and the rest all necessary to be made: and cloths from flax raw, which to the greater then monastery's Steward for lebitones to be made were handed. He moreover what in each monastery to be made it behooved, was wont to prescribe, for that thing using the labor of the Abbot of them Eponychus, a man holy and austere, after the death of Peter the Abbot the Elder over the Tabennensian asceterium set.

[87] But because the Abbot Theodore the murmur and tumult had understood, which we said to have been stirred up against Pachomius, Words he has to the Brethren concerning the grace of visions. because hidden things he to perceive was said (at that namely time Theodore, to Alexandria sailing, was absent) had begun he from then to hide, if anything God willing through a vision he recognized: he understood namely this more useful to be: concerning which thing also to the Brethren thus he spoke: What greater to be found can or more sublime than the Spirit holy into his mind to have received, when in right faith instituted someone and God's mandates accurately observing, worthy is found, that to the Deity supreme dedicated he turn out power and liberty to be found, where not doubtful is God's presence. For what in a royal whatsoever palace splendid is not and magnificent? Thus in ancient times the sacred to God Tabernacle, to of God the same glory greater nothing not contained of perfection. No one moreover concerning the excellent of God servants otherwise than it behooves let him think, when with a celestial them vision to have been deigned he hears, since He in their mind dwells, by whose benefit visions all are known to be offered. But not with mediocre in this thing need is of circumspection. For neither therefore great something concerning himself a man let him think, when nothing he is, nor into that himself an error by the adversary let him suffer to be led, that of visions the grace to be donated greatly let him long; lest, which to many to have happened we know, into smokes and shadows all of him piety and religion go. This moreover not only he who to this of perfection grade not yet has come, but also he who it has reached, said to himself let him understand, that together all concerning ourselves and our things humbly we think, and thither prayers let us direct, that eternal to last sufferings to avoid we may be able. This also the Most Holy whoever in their to God prayers contended, of whom one: Guard, he said, my soul and free it. And again: Thanks I give to the Lord. Ps. 24. 20. And Paul concerning the salvation which he had obtained, thus said; I have been rescued from the mouth of a lion roaring to devour souls. 2 Tim. 4, 17. concerning the discerning of spirits, Greatly indeed wily we have met the adversary, who error and lie not otherwise than the very truth at some time exhibits. Whence it is done that, he who by his machinations is attacked, unless with great discretion's gift adorned he be, most easily into fraud is impelled: he moreover is not deceived, who God and the holy of God servants without exception in all things obeys. These things moreover, Brethren mine, when well we have perceived, the given to himself by God measure of grace each one diligently let him keep, whether he of a Shepherd of souls, or he of a sheep by the name is reckoned. equal subjection in respect of superiors. But all let us pray, in the number of sheep that we be held. For no true shepherd is to be held, except he who said; I am the shepherd good. But after, from the prediction of David and the foreshowing, the Lord God to us appeared, and the Word divine in habit and appearance human among mortals was beheld, and by a singular altogether benefit, through of the true faith the knowledge, in of certain salvation the path us placed; Jo. 11, 4. into heaven then ascending, successors to Himself He substituted the Apostles, in this Peter manner addressing; Feed my lambs, and feed my sheep: Joa. 21, 15, 16, 17. even now we have need of our souls' shepherds, by whom we may be fed in the Lord, who says: I am with you. Mat. 28, 20 We know indeed after the Apostles into the of Fathers dignity and place to have succeeded the Bishops. Whoever moreover of Christ through them speaking the voice hear, they are sons of Christ, although in of Clerics or of Ecclesiastics the number be not reckoned. Moreover the Abbot Theodore, [Of Pachomius concerning SS. Athanasius, Antony, and the Tabennesiotes the elogium] from when he heard (he himself for not was present) that B. Antony the Brethren had received as sons, and that the Most Holy Pontiff two to himself sent with love had embraced the same or even greater by which him Pachomius; turned to the Brethren the discourse; With a mindful, he said, mind still I retain, in what manner, you of the Fathers the elders being present, these from Father our Pachomius words I heard; To be it is that in our also times three in Egypt illustrious altogether, and by God widely diffused we should behold, to of those laboring all convenience and utility: Athanasius namely the Bishop, of the faith for Christ defender most strong: the Abbot Antony, of the solitary life follower and exemplar most perfect. This finally the whole of the Brethren in common living multitude, which to all those who souls to God to lead and unto the last spirit rightly to direct desire, in example and norm has been set forth.

[88] After these all things it happened, that, when the holy Pontiff Athanasius by Constantius the Emperor everywhere to be apprehended ^d was sought, by frauds and snares of the Arians, Artemius the Arian to apprehend Athanasius sent, of Christ enemies, power was given to Artemius ^e a certain Prefect of soldiers. He all everywhere places in vain having scrutinized, and by fame receiving, to be done perhaps could that among the Monks Tabennesiotes the holy Bishop hidden himself had (since he loved them) a ship he ascended that there him he might investigate. Who when upward sailed, by chance it was done, that Theodore, the monasteries to himself subject about to inspect, there descended. He about Hermopolis existing, and to the monastery, to which Caius the name, approaching, saw ascending the Duke: and what to be was divinely recognizing, to the Brethren it his he made open. Wishing therefore the Brethren the begun journey to retrace, Theodore of future things foreknowing, and of the Duke to forestall the arrival, lest by the sudden his presence those who the monastery Pabau inhabited Monks, with too much terror might be struck, Theodore resisted saying; He whose cause so much already of journey by us is performed, that by visitation our His servants we may recreate, is powerful this whatsoever overhangs of storm from heads our without trouble any to avert. Which said, the begun to the monasteries his to be visited journey he prosecuted. But after to the monastery Pabau closer came Artemius, not otherwise than if a war were waged with armed it soldiers from every part to be observed that very night he ordered. Hence he himself with the Provosts of the soldiery the monastery entering, outside however of the synaxis the place stopped, the archers hence and thence through their rows disposed. By an unwonted indeed of arms sight not a little the Brethren were terrified. Dwelt in that place in sanctity distinguished a certain Monk, already before by us mentioned, who Pecusius was called: he spirits to the Brethren to make did not cease, lest to be terrified too much themselves they should suffer. The Duke therefore an interpreter having used; In what, he said, him among the Tabennesiotes he scrutinizes in vain, place the Father of all of you now dwells? Answers the Abbot Pecusius; The monasteries his about to survey from us he departed. And the Duke; Where then is he who second from him the place obtains? Then they show to the Duke the Abbot Psarphius, the great Steward. To whom the Duke separately; I have, he said, of the Emperor who among you to have sought for himself a hiding place is said. Answered the Abbot Psarphius and said: He himself indeed the Father's among us name and authority already long since has, yet his I the face not yet have beheld. Behold, there is the monastery. The Duke therefore diligently all things having scrutinized, after no of Athanasius vestiges to find he could, to the Brethren's congregation having advanced; and divinely terrified he departs. Come, he said, and pray over me. Who when had said, unlawful for themselves to be it to do, therefore because this from their Father they had received a mandate, that not with anyone they should pray who communicates with the Arians (in the Duke's namely retinue a man to dwell they had beheld, who of a Bishop the appearance ^f bore) departing they, alone the Duke prayed. And when for several days in the same place he had tarried, from sleep at some time rising, he was found blood from the nostrils to send and disturbed. What to the man had happened for certain not we knew, but with a great he appeared terror struck. Heard also he was when he said, That indeed to me offered was a vision, Theodore by his in God confidence the alarm calms. in which death by divine mercy scarcely I escaped: and so from the monastery he withdrew. Theodore meanwhile the Abbot to his own returned, when the whole matter's series he recognized, to the divine goodness thanks and praises rendered.

[89] Many then Brethren death undergoing, so that one or two on individual days an end of living made, when on a day a certain of the dead the bodies into the mount they carried to burial to be committed, with great they were labor wearied, because the rising ^g of the Nile water the neighboring all fields to occupy had begun. Wherefore to Theodore; What, they said, to us is to be done, if of the Brethren perhaps some one from life still to migrate it happen, for neither apt to navigation will be the opportunity, therefore because less deep are found the waters. To whom Theodore; According to of the faith which we shall have the greatness God to us about to spare is. Which when he pronounced, no one further of the Brethren before died than the waters again decreased. By the miracle of the thing moved the Brethren; What this, they said, is of prodigy? To whom the servant of God Theodore; A vine some by thought to be feigned can: to the salutary of God fear his own he excites, from of this fruits if anyone a cluster of grapes plucked shall have pressed, the sweetest thence wine will flow. So also a faithful of God servant, whether in fact, or in word, or in thought into a tribulation some brought, no other from it fruit will study to bring than the very of discourses divine utility. But indeed a man carnal and not his mind sufficiently commanding, not except bitter and little about to profit fruits from himself brings forth. I say moreover to you, he himself I who just now to you concerning these things discourse, in

fear I am lest from the grace of God I fall, when to a contest with the sworn of our race enemy to be undergone by daily experience I am girded. The whole, says he, day assailing he troubled me. Ps, 55, 2 For if of the Angels, if of the Prophets, if of the Apostles some, nor only Judas, but from the Apostle Paul's disciples several from a sublimer of grace state to have fallen are beheld, from whom however true in the Apostolic dust athletes came forth; much indeed more just it is by fear we and horror to be shaken. Do you wish into the midst I bring forth, that to of God the fear more you may be excited? A rock think to the very up to clouds lofty, set forth, what our salvation impede dangers; which a path may afford plainly narrow, and to four only cubits contracted: a precipice meanwhile from each side let it be conceived deepest: the cliff moreover itself with a very long from the West into the East space let it run on. To this to stand let us make a man, by baptism initiated and a life having professed Monastic, who with the sacrosanct of the Cross sign fortified, the East toward let him contend: thus it is necessary let us establish, that, whether the precipices on both sides themselves offering, or the very of the path narrowness we consider, to be done otherwise it cannot be, but that through it going, if even a little to one more part he shall have declined, into a most certain he is ruin to be precipitated, with no of himself vestige and no to posterity memory left. Which therefore from of the cliff, which I said, the left side is the precipice, the depraved of men cupidity; that from the right, the pride of the same exhibits. But if solicitously anyone and not without of God fear, with firm to the East steps advances, when to of the journey the goal he shall have attained, the Savior of the world on a sublime in throne sitting he will find, with many of Angels legions everywhere surrounded, nor few about him unfading crowns, to well and rightly walking destined he will find.

[90] But, will reply perhaps someone, if even once by one some vice to be overcome or to be deceived someone it happen, in which if anyone slips, through penitence has a regress. now utterly that man has perished, nor any of penitence place is left. To this one I confidently about to answer am; A man by true penitence led, if with all diligence in of right faith the profession and of the mandates divine the observation constantly he shall have persisted, to be done not it can, that although from time to time somewhat from the former fervor remitting, in a not small of falling danger he dwell, altogether however him to perish let suffer the Lord. Written indeed it is: But of me almost moved were the feet. Ps. 72, 2. Which then to happen to be thought is, when whether of a disease or of sadness some by an injection, or by the very of our sin shame this is done, that by divine grace's help to of the path that narrowest the middle he returns, until it with an unoffended foot whole he runs through, nor further a false any he fixes vestige, therefore because to four only cubits by which it is proceeded of the way the breadth lies open. From this moreover he who falls, similar himself makes to Judas the betrayer, whom with many indeed benefits had affected the Lord: who the same so many and so great signs and prodigies, and the very even dead to life recalled, to see merited: who finally when little chests he had, of divine grace the gift and benefit neglected: wherefore from the right he the track declining, through avarice and a betrayal most base, at the last miserably perished. Who moreover rightly a life institute, although, as men they are and of their own right, little from time to time something in things to salvation making they neglect; yet as silver which through fire is proved, the filth all and whatsoever they have of poison at last expel. For that on account sang the Prophet royal: But I in the multitude of mercy your will enter into your house. Ps. 5. 8. If therefore a man so great these things concerning himself says, by how much more just it is us, wretched little men, thus both to think and to speak?

[91] This also not small utility to us to befall rightly let us understand, He teaches the depraved of mind affections to be overcome, which from of the sacred Letters the storehouse Father our to bring forth frequently was wont. A man namely when from a sin some to be purged he desires, from anger for example's cause, if attacked with contumelies, with his mind he say: Behold today a coin I have gained silver; and when then by an injury he is affected, this very thing in gain even greater he place; not to be able further to be provoked to anger. For if by a certain as it were violence thus himself he accustom to bearing injuries, what him not illustriously do we think about to do, if then and more often even he be affected with reproach? Truly namely the mandates of God as gold are and stones precious, and sweeter above honey and the honeycomb, as written we find. Ps. 18. 11. Yet however that less those we either grasp or even care for, in the cause is all our thought, into flesh and the senses prone. Who moreover to a man bread white throwing would say; You yourself it I wish you take, but if indeed it to me you continue to cast, the eye to you each I will tear out? Would he him not rather as his friend, even unwilling love? The same is the reasoning of the excellent of God servants; they namely their persecutors not only sustained bravely, but also for the same God to beseech strove, just as, that we should do, He Himself to us the Savior prescribed; whence the inheritance also His having obtained at last they are, as it is written; Heirs indeed of God, coheirs moreover of Christ. Rom. 8. 17 What, and how great is the reward of the just. I pray, so greatly have you done, O man, that worthy you should be held who of God may approach the inheritance? or that a persecution, that death for His cause you have endured? Was it not therefore in of this thing reward to suffice could that which even in this world you have brought back glory? For who would be found who a true of God servant, and much even more a of Christ Martyr, with deserved praises does not follow? Great indeed and altogether singular to be said is the divine goodness: God indeed like you vessels are found earthen, to me of your own accord grant, that at pleasure and will into fragments them I may break; for which vessels these golden, with precious adorned stones, receive. Or are we ignorant that written it is, A man in honor placed did not understand; he is compared to the beasts foolish and similar he is made to them. Ps. 48. 13, & 21. Let it happen, I pray, of the supreme Deity by the grace and benefit, sober you to be made and continent.

ANNOTATIONS.

CHAPTER XII.

Theodore to S. Athanasius most acceptable, by the same, Orsisius and the Brethren after his death consoling, is praised.

[92] Theodore receives Athanasius, These things said, the Bishop Athanasius to meet he advanced; for by fame he had received through the Nile into the Thebaid ^a him to ascend. Of the Fathers therefore the chief and the Brethren to of God praises to be sung stronger with himself having taken, the journey having entered the Abbot Theodore, Athanasius found, when into the Hermopolitan nome he not yet had come. Him when from afar the Brethren beheld, with a hasty to him step they hastened. Either therefore of the river bank an innumerable had occupied of men multitude: of Bishops among these not a few, Clerics, and from places all Monks very many. Whom when from afar to see and to recognize Athanasius could, not himself he contained but that this concerning the Monks once said he pronounced: Who are these who as clouds fly, and as doves with their young to me are borne? Is. 60, 8 A greeting then to all exhibited, before than he knew who of them was the Abbot Theodore (for neither he first the Pontiff closer to approach or to greet, but by of the Fathers the elders and more distinguished that of office had wished to be exhibited) as soon as him he recognized, the hand seized, and How, he said, the Brethren? To whom Theodore, By the most holy your prayers, we are well Father. Hence were heard the voices of the Brethren religiously singing, who to a hundred altogether were; but for the multitude no one the next to himself recognized. The Abbot meanwhile Theodore, the ass of the Pontiff by hand leading, who his humility praises, advanced before him with the Brethren singing; lamps moreover and torches from each side. The Pontiff moreover seeing Theodore in spirit fervent, not in the promiscuous only multitude on foot to walk, but by the kindled everywhere torches almost to be scorched, and so great before himself to bear alacrity and of mind strength; to the Bishops others turned he said: See, with how much us labor precedes that of so many and so great Monks the Father. We Fathers are not: behold the Fathers, to humility and subjection on account of God studying. Blessed indeed and of a blessing all most worthy, who never not of their Lord the cross bear, of whom all glory in only is in contempt placed and rest in labor, until they be crowned. But after a few there he had passed days, that to Antinous and Hermopolis of a discourse sacred the office he might expend, to be surveyed finally the monasteries he ascended. and the monasteries he visits And when the excellent altogether of the Brethren conversation he had observed, with great he was filled gladnesses and the due to God glory rendered. Going round moreover in each monastery, of the synaxis and of the eating places and of individual houses the little cells, to the very up to seats, not without admiration he said: A work indeed excellent by you, Theodore, has been perfected, thus caring for the rest of souls: especially moreover your monastic rule to be celebrated we have heard: but fair very among you all things. Then

the grace, he said, of God in you through your Father dwells. You indeed when I see, Christ Himself me to see I believe. Days therefore not many there having tarried, he said to Theodore: and him through letters to Orsisius he commends. Since near is Pascha, the Brethren, as among you the custom is, receive: I moreover, what the Lord shall have given, this I will effect. Then having greeted Theodore, from the monastery he withdrew, letters meanwhile to the Abbot Orsisius and the Brethren writing, in which these things were contained: I saw, your in administration companion and of the Brethren the Abbot Theodore, and in him the Lord I beheld of Father our Pachomius; nor that without the highest of my mind joy, which of so great of Brethren a multitude the sight to me brought: the Lord moreover the remunerator of them is. And when to you about to depart was Theodore; Of me, he said, be mindful. And I: If I shall have forgotten you Jerusalem, to oblivion let be given the right hand my; let cleave my tongue to my jaws, if not I shall remember you. The ship moreover together with the Brethren to the Pontiff granting Theodore, said: Wherever he shall have wished, go with him: he has indeed power even over our bodies.

[93] Orsisius to the Brethren with himself to be governed leads Theodore: Moreover the Abbot Theodore over that, which he had suffered once of spirit, affliction, Orsisius excellently having consoled, to insist even somewhat began that into the monastery Pabau to return he would not be loath, the Brethren, as before, about to visit: for he lived in Monchosis. Persuaded therefore Orsisius thither leading he ran ahead, and ordered the Hebdomadary a signal given ^b to call together the Brethren, and so him he received. He moreover, just as then he was, a Catechesis made in the middle of them (the hour indeed of it to be held was) and stood listening Theodore the Abbot as his Vicar. After these things indeed, on account of the mutual toward each other charity, was unwilling Orsisius from him to be removed: but were both as if of them admired goodness, who that thus they should be united had been divinely taught. The second moreover from Orsisius Theodore was, and him interrogated at individual things. Again therefore departed Orsisius to visit the monasteries: Theodore moreover, through that which he had care, by no means was idle. But since, as above also we admonished ^c, of fields very many to those whom before they possessed had been an accession, the same for the salvation of those subject ardently God beseeches. and of ships then the number not a little increased; individual monasteries on of ships the fabrication intent, with a greater than ever before solicitude and with graver cares were detained the Brethren. But when under Pachomius's they dwelt discipline, nor of so great were a number, this namely they regarded uniquely, lest of earthly things by the dregs and weight to be burdened themselves they should suffer, since the yoke of God light is and easy. Observing therefore the Abbot, not a few to be who of the more ancient Brethren in living the reasoning to change strove, into great on account of them grief he was brought. Fasts therefore two-day continuing, and with profound groans vigils in prayer joining, and also a haircloth beneath the Lebito clothed, the divine he implored help. By which of acting reasoning observed, the Brethren easily perceived, not in his usual way him to be affected. Frequently therefore by stealth into that he himself a mount withdrew, in which of the dead Brethren sepulchres were seen, by miles almost three from the monastery distant. And when on a day a certain someone of the Brethren of the Abbot had the footsteps followed, he saw from afar him, having ascended of Father our Pachomius the monument, to prayer attending. Nor he saw only, but also, what he prayed he heard and was terrified. This moreover of the man holy was the prayer: O God of Father our Pachomius, whose I now sepulchre praying I stand on, may it please you, I beseech, that you visit me, if that is the will your most holy: of our namely negligence the measure now is completed, nor rightly anything among us is done. Yet however your servants, Lord, do not forsake: and although in your now service more negligently we dwell, you nonetheless of the eternal sufferings by the memory our spirits and minds excite, and grant that as many as among us dwell the way your good and salutary eagerly may run through: since you, Lord, us have formed, and your Son only-begotten have not spared, that for the salvation of all to us him you should give. Much indeed in this prayer of time he expended: then from the mount to the monastery he returned.

[94] A youth a certain urbane for some time among the Brethren had acted, To Heron the soul giving up he is present, and his death he foretells. to whom Heron the name, the second from Theodore the Politic place obtaining. He, in the middle now of Pascha ^d seemed from death not much to be distant. Of the very therefore Sabbath evening, when the synaxis the Brethren instituted, he was urged to the end. Wherefore from the place of the synaxis departing Theodore, him in the last things acting found: and with words supreme him having consoled, the eyes of the dying one he himself closed, and said: Brother this, who just now from this life migrated, of another a certain, concerning whom by no means we think, about to die, a sign to us certain left. The Brethren therefore at the dead one's body vigils held, intent on the reading sacred. The consequent then morning, on the Sunday ^e of Joy, among of the singing Brethren the voices the dead one to earth he committed. To be sick he begins. After some thence days Theodore himself began to be sick, when first the Brethren who from all monasteries to Pascha to be celebrated had gathered, with much consolation he had dismissed: which things namely to the salvation and convenience of them to regard in any way could, with the highest care and diligence to inculcate he tried, by no means ignorant to be at hand the time in which from this world to be migrated by him would be. To the ailing one moreover was present then he himself Orsisius, then the chief from the Fathers, and the Brethren all. Orsisius moreover, when he saw Theodore into this brought, that from this life a little after about to depart he thought; the Brethren into one called to of prayer the place he himself also himself betook, the Lord for the infirm about to beseech, lest to himself him to rescue He would wish. Orsisius and the Brethren for him in vain beseeching, On his face therefore prostrated, not without reasoning prayers he poured: Him to us the Father to take away you prepare, Lord, who our spirits by temptations' waves agitated to pacify sweetly knew: but to whom us in future to be ruled you hand? Me rather from life take, and him to the Brethren grant, who to their perfection and regimen happily can attend. This of praying manner for three continuously days they kept: but Theodore more in days and more to of life this mortal the term approached. The Abbot therefore Orsisius, the of the monastery Brethren standing by, thus he addresses: Ever, Father, whether by a word, or by some my deed, of offense or of sadness to you a cause have I afforded? Orsisius moreover on account of the bursting from the breast groans an answer none could render. Then again the sick one: Conscious to myself certainly not I am ever either you or of the Brethren anyone with sadness by me to have been affected: for not as much as in me was, either concerning my, or concerning of my Brethren the salvation a care and thought in any time I have laid aside. holily he dies: This however itself not to me, but to God, of mercies the Father, let be ascribed I wish. Behold indeed in heaven my witness, and my conscious in the heights. Which said, his spirit to the Creator he rendered, on the second day of the month ^f Pachon.

[95] Then further to contain themselves the Brethren could not, but that mournings them they uttered, Of the Monks on account of his death the grief. whose clamor across the very river was heard: nor to us possible it is those things, which then happened to write fully. Vigils therefore of the custom held, on the following morning Theodore's body to burial duly composed, into the mount with much of psalms song they brought and to earth committed. But when all of the Brethren multitude into the plains descended, a certain one of the elders, to whom Napharsai the name, and who in the monastery Pabau of the Second the office performed, together with others some into the mount returned, Theodore's body next to Pachomius the Abbot's bones buried. The Brethren moreover days not a few with great of mind grief passed, with one voice testifying: Since us him with sadness we affected, the Lord he perpetually to beseech did not cease: and behold into another he now life, us left, has withdrawn. And when the notable of the man probity and by which God he revered, fear in memory their perpetually they turned, not with mediocre on account of his from this life departure with grief they were anguished. So much indeed of time with the whole of mind effort to God serving Theodore had spent. The Abbot then Orsisius the former among the Brethren place and order again obtained, Orsisius again to the Brethren to be moderated comes. and to their right governance according to strength attended: toward of the Brethren the salvation desire burning. God indeed strength to the man and vigor supplied, of the Scriptures to him holy the understanding liberally granting. Wherefore not for a small of time space the Brethren with the highest power in peace ^g he presided over.

[96] Perceived concerning Father our Theodore's death the fame, the most holy Archbishop Athanasius with great was grief affected, This one and the Monks consoles Athanasius, and these to Orsisius the Abbot and the Brethren the rest letters wrote, by which them in the death of him to console he tried: Athanasius to the Abbot Orsisius the Father of the Monks, and to all who with him are of the solitary life cultivators, in God's faith established, the Brethren much beloved and desired, greeting in the Lord. Heard by me has been B. Theodore's falling-asleep, and a great indeed solicitude that sad news to me brought, since well I knew how Theodore not it were who died, with long indeed to you to be consoled need would be of discourses, indeed also of tears, when concerning those it were instituted a discourse which to a man after death happen. Since moreover Theodore from life migrated, whom you, whom I known altogether have had and perceived, what me writing need is to say, than that Theodore is blessed, who did not go into the council of the impious? For if, he who the Lord fears, to be said is blessed, why him now blessed to say should we not dare, concerning whom without doubt to pronounce that we can, that to a secure into station brought, life now he leads of care all and of solicitude void? Would that to each of us this should happen! would that of our life the course with a longed-for so end we should close! would that whoever in of this world the Ocean sails, his one ship to that port of every storm immune may bring, that into the same with the Fathers rest admitted he may say: Here I will dwell, since I have chosen it. Do not therefore, Brethren most beloved and most desired, Theodore's death with tears and mourning follow. No one, when of him he recalls, to be wept for himself to be let him think, but his rather life according to strength to imitate let him take care: for neither equal it is, that the lot of him we should grieve, who to a place of grief all void migrated. And these things indeed to all in common written are: To you however singularly, Orsisius especially, to whom of the Brethren the regimen he commends. beloved and most desired Orsisius, that, since Theodore in

peace now has rested, all upon you care and solicitude you receive, and his place in the monasteries and the Brethren to be moderated you undergo. For when in life still Theodore acted, as one you were; one indeed being absent was fulfilled of two the ministry: together moreover existing with one as if mouth you spoke to your beloved unto salvation. So now do, and so doing write, and concerning your and the Brethren's salvation more certain me render. This indeed in general all I ask, that in their to God prayers a firmer for the Churches peace from the Lord to obtain they contend. For now that to us was granted, that of Pascha ^h and of Pentecost the solemnities with a secure mind to celebrate we could: which indeed of God and of Lord our benefits with great us joy suffuse. These things therefore to you we have written. Greet all who the true of God fear have. Greet you those who with me are. To be well you all in the Lord I bid, Brethren most beloved and most desired ⁱ.

ANNOTATIONS.

f. That is 27 of April.

PARALIPOMENA

Concerning SS. Pachomius and Theodore

From the same MSS. by the same interpreter.

Pachomius, Abbot among the Tabennensians in the Thebaid (S.)

Theodore, Abbot among the Tabennensians in the Thebaid (S.)

FROM THE GREEK MSS.

The things which concerning S. Pachomius are written, to the utility of the readers to suffice indeed can I judge; to adhere however to the same by no means useless it would be: because to the same recurring a more diligent it makes the hearer to of the narrated the contemplation; on account of sloth moreover the same to write refusing, not a light to himself danger he creates. And so to the same discourse me referring, I will set forth a few to the former akin.

And these indeed in the MS. Ambrosian were found to the former history immediately subjoined, under this title, A Life from the Ascetic matters concerning the same chapters XIV: but in both places were noted also the titles or arguments of the chapters. Concerning S. Theodore and thus concerning the rest up to the end.

CHAPTER I.

Various variously delinquent usefully by S. Pachomius chastised.

[1] Of Theodore the youth the instruction to hear refusing the old men A custom was to the Brethren of God most dear and of the holy Father our Pachomius, that on any evening into the appointed of the monastery place to his to be received doctrine they should gather. On a certain therefore evening, all into one of the custom gathered, that the great Pachomius they might hear discoursing, to Theodore he commands. And he forthwith, with no of a disobedient mind sign uttered, concerning things to the salvation of the Brethren pertaining began to discourse. Some moreover of the elders, which was done having beheld, Theodore to hear altogether refused, this to each other discourse using: Since this one younger is and of things divine rude, him by no means we will hear. Which said, from of the Brethren other the assembly departing, into their own cells without delay they withdrew. When the Brethren then from the assembly he had dismissed the great Pachomius, those who to be present had been unwilling old men to himself to be called he orders; and to himself coming addressing: For what, he said, cause, our assembly being left, into your cells did you depart? Who said: Because of the Brethren a teacher you have constituted. These things heard groaned the great Pachomius, and said: of pride he refutes Pachomius Do you know whence of evils all in this world the beginning is to be sought? To them asking; Whence? answered the man holy: From pride namely, on account of which from heaven fell Lucifer, who in the morning rose, and was dashed into the earth: on account of which the same the King of Babylon Nebuchadnezzar with beasts to dwell was forced. Or have you not heard that written it is: An abomination is to the Lord every man of a high heart? Every one indeed who himself exalts will be humbled. Mat. 23. All now of virtues the ornaments the devil from you has taken away, you not knowing that of evils all the beginning is pride. For neither, when from the assembly you departed, Theodore so much by you contemned, to think you ought, as, spurned and left the of God word, the holy from your minds Spirit put to flight; great indeed for this on account of commiseration worthy and truly unhappy. In what manner did you not understand of satan the machination, by which you were led that God and divine things you should desert? O a thing of admiration most worthy! God Himself humbled made obedient up to death, and that for our cause: but we, who by nature vile are and abject, with pride we swell up. Inverted by us is all the order. He who in greatness and power all surpasses the creatures, the world to Himself through humility acquired, when even by only of His eyes a nod to consume by a burning able all things: and we meanwhile, men of naught, with pride we are exalted, not thinking that thus by acting into the earth more deeply ourselves we plunge. What? not me also himself to Theodore's words listening did you observe? The truth I will speak, if I shall say, by his own them by example confounding. not mediocrely from his discourse me to have profited; for neither to speak him to you I ordered, of experiment only to be taken the cause: but that I myself also, through those things which to be said were, help and solace I might receive. By how much therefore you more it behooved with great avidity and humility his words to be present at? Truly I say; I myself, who of a Father among you the name and authority obtain, not otherwise Theodore heard speaking, than if the vilest I had been a little man, who, what the right his between and the left is of difference, cannot understand. Thus therefore to you before God I assert, if with great this fault your by penitence not you shall have expiated, so that for to be obtained pardon you weep and lament yourselves, into a most certain to rush you perdition.

[2] There was among the Brethren someone, to whom the name Silvanus, the twentieth in the habit Monastic year passing. On account of a remitted fervor Had been he from of mimes the number one: but to better things then converted, in of his renunciation the beginning exceedingly studiously of his salvation the business he cared for, with vigils and frequent prayers and many of humility exercises of his life the time passing. But when very much thence of time had elapsed, of mind to be cultivated the care gradually he began to lay aside, up to that point that delights and witticisms to follow, and scurrilous from the theater words, as in a tragedy, among the Brethren to bring forth he did not blush. to be cast out Silvanus Him when had called the holy Father our Pachomius, in the assembly of the Brethren of the garment to be stripped monastic, and with a secular clothed habit from the monastery through the Brethren to be expelled he ordered. He indeed suppliant at the feet of the man holy falling, thus him beseeched; If me, O Father, to retain even on this turn in the monastery you shall have wished, a serious, I hope, me by penitence about these things which wrongly I did amended in a short time you will behold, so that a great to you it is joy my into better change about to bring. Answering therefore S. Pachomius said: You are not ignorant how you patiently until now I have tolerated, how with many things often you I have admonished, that even I have applied blows, who never for that cause even by hand lightly to touch anyone wont I am; although that then to of your soul the salvation seemed necessary, that by that you reasoning from sins to more right all things we might recall. If however by so many admonitions, nothing you better are made, if by prayers even applied converted you are not, if finally by chastisements not you have been moved, in what manner to be done can it be that to you still I should indulge? the promised amendment excellently he performs, But when nonetheless from praying Silvanus did not desist, and holily promised better himself in future a life about to lead; then Pachomius into the former delicts not he would relapse. For whose promises when himself Petronius a certain had offered permitted Pachomius. Obtained therefore of the errors the pardon, Silvanus thus with the whole mind of his salvation to the things attended, that to the Brethren all perfect and imperfect to every of piety zeal an example he was and a stimulus.

[3] with great humility unceasingly weeping, Of his virtues moreover the sum in a singular a certain humility was placed, and with perpetual of his eye tears thus they flowed, that even in the very in which to be eaten was time from them to refrain he could not, but his tears with food and drink he mixed. Wherefore by the Brethren admonished that not the present at least guests and strangers thus to weeping he should indulge, religiously he asserted, himself for the same cause his very often tears to have wished to inhibit, but by no means to have been able. Subjoining again they, to be done indeed could that when in his prayer one is pricked, to tears the reins he should permit; concerning the rest moreover of the Brethren the rest in the manner he should act; at table moreover, when the body with food is refreshed, of the Brethren the minds by a salutary to be able sadness to be pricked, although no in their faces tears be beheld: To know therefore we desire, they said, what of cause it is, that thus perpetually to tears you indulge, that of us not a few on account of the thing's novelty moved from foods to be taken are turned away. To whom he answered; To prohibit do you wish that I should not mourn, when so many to me men holy to minister I see, of whom I the dust of the feet to wipe off worthy not am? Or

not penitence me to do is right, who, when from mimes once one to you I came, by men so holy a service to me to be afforded I see? I mourn therefore, Brethren mine, greatly fearing lest suddenly me gaping the earth, just as Dathan once and Abiron, devour; since especially from of ignorance the darkness to of things better the knowledge brought, of my however soul the salvation so greatly I neglected, that in danger I was, lest from of the holy Brethren the consortium unworthy as I should be expelled; and sureties to be given it was necessary with most religious promises, it would be that never thereafter thus negligently I should act. This very thing makes, that those things which I said, to confess not I blush. Known indeed my to me are sins, in whose expiation if even life to be placed it were, not it would be to be refused the condition.

[4] So strenuously therefore Silvanus contending, such concerning him before the whole of the Brethren assembly testimony gave the great Pachomius; Behold, before God sincerely I profess, Brethren, whom to himself in virtue's grade equal having professed Pachomius, that from the time the life common we instituted, no one of all who with me are of the Brethren of my life the reasoning by imitating expressed, except only one. These things heard, of the Brethren some, one him, whom designated the Saint, to think Theodore, others Petronius or Orsisius to consider. And when Theodore, concerning whom a discourse he had had, from Pachomius asked; to answer him the man Holy was unwilling. Urging moreover an answer the Brethren others, and of them the chief much beseeching, that whom he had designated, openly he should make; at last the great Pachomius; If, he said, I knew of vain glory the vice to be obnoxious he who by me to be praised is, not indeed him among you I would commend: but since well I know, that, when he is praised, more himself he to humble knows and to make of little worth, hence it is, that, that of him you the of living reasoning to imitate better you may be able, without any fear to praise him before the rest by no means I doubt. You therefore, Theodore, and whoever in this monastery not slothfully for your salvation contend, the devil to the likeness of a captured little sparrow you hold bound, and thus as dust with feet daily yours you tread; but if it happen more remissly in of salvation the business by you to be acted, rising, whom now under feet you hold, the devil flight will seize: but Silvanus, although a novice, he praises before all as in humility eminent. and all but expelled, thus a captive holds the cacodemon, and thus has crushed him, that before him further to appear by no means he dares, by his notable humility conquered altogether and prostrated. You indeed when of humility on the works you insist, as those who the works of justice and the progress which in virtue you make are not ignorant, thus humble yourselves and vile you recognize, that yet a confidence some in those things which with virtue you have done, you have: Silvanus moreover by how much in his monastic profession more he contends, by so much to himself viler and more abject he himself appears, sincerely useless himself and a vile servant to be thinking. For that therefore thus to him in readiness are tears, that a true concerning his vileness he has opinion; and himself unworthy he reckons, who of things these visible should enjoy. I add, of the necessary of things knowledge and of tolerance and of several against the cacodemon conflicts far you to be superior, since he meanwhile of true humility by the zeal superior to you is. Nothing indeed there is which thus all from the demon strength takes away, than a sincere himself in deed to depress zeal. His after an octennium happy death. By this therefore reasoning of eight years in the space contending Silvanus, his contest completed, of living making an end, so that concerning his from this life emigration confidently pronounced the servant of God Pachomius, that an infinite of Angels multitude, with great gladness and of psalms song, the soul of Silvanus received; and it, not otherwise than a chosen sacrifice and to human minds unknown incense, before the sight of God offered.

[5] Over a dead Brother to be sung forbidding Pachomius It happened at another time that the holy Father our Pachomius into another went monastery, the Brethren in it dwelling about to visit. To him setting out therefore, of a Brother I know not whom, in the same monastery dead, was presented through the way the funeral, accompanying it all of the monastery the Brethren with a solemn of psalms song: friends also and relatives of the Brother dead the funeral rites were present at. But as soon as S. Pachomius to themselves coming from afar observed the Brethren, on the earth they set down the bier, that when he had come the man Holy, his over the dead one prayers he might fulfill. They subsisted therefore the Brethren, and together with the seculars psalms sang. Coming then B. Pachomius, when for some time to prayer he had attended, to the Brethren he declared, that not further psalms for the dead one they should sing. Then the garments of the dead one into the midst to be brought, and them in of all the sight to be burned he ordered; which done, the corpse to be taken and without any psalmody to earth to be committed he wished. But indeed the Brethren of him and relatives at the feet of Pachomius themselves casting, with the highest contended prayers, that not without the usual of psalms song the dead one should be buried, whom however Pachomius did not hear. To the relatives therefore of the dead one with this discourse the man Holy accusing: What do you do, O Father, the kindred in vain beseeching, of a new and unwonted work, against son our so severely rising? not befits that of your sanctity fame, that immild so toward this dead one yourself you exhibit, whose sight even of the very barbarians the minds to mercy powerful would be to bend. Indeed even his sworn enemy, if only that corpse, of voice and motion all void to lie he should behold, no doubt but that by commiseration he would be touched. Something new indeed among Christians today to see we are forced, that namely severity, which not even among Barbarians a place ever had. A reproach to our family you bring, which by no ever time to be deleted will be able. Would that you today we had not seen, lest an eternal of house our infamy it should incur! Would that son this our most wretched a severe so of living institute never had embraced! then indeed an everlasting this concerning himself grief to us and posterity our not he would have transmitted. Yet however you we beseech, that, since his garments by your now mandate are burned, of psalms at least the song do not prohibit.

[6] These voices when they used, thus at last to them Pachomius: Truly I will say, Brethren, greater me of this dead one, he declares himself this to do from mercy toward him, than yourselves seizes commiseration; and when I undertake, all things which you saw that they should be done I commanded. You indeed of the body only lifeless the care makes solicitous, but I that his soul well it be, uniquely I labor. For if with of psalms the song to him to perform funeral rites you shall have wished, more the dead one and graver tortures will receive, since concerning the recited over him psalms a reckoning is to be demanded from him, who of psalms the grace and virtue destitute died. If therefore to his eternal tortures to add not a little you wish, psalms to the same you may fulfill let, because through that of office kind by how much he will be tortured more, by so much with graver you maledictions he will follow. I indeed, since what to his soul chiefly is expedient, I am not ignorant, little indeed concerning his body am solicitous. Certainly if psalms by you to be sung I shall permit, by God, as one who to men to please desire, more severely I shall be judged, since of human respect on account a reckoning not I had of a soul in a strict judgment at some time to be examined. God indeed, since He is of goodness all the fount, occasions seeks, through which of His grace the streams into us to pour He may be able most fully. If therefore we, who the divine of healing knowledge to receive from Him worthy are held, to whom honor will tend to the increase of punishments, a fitting for the evil's reasoning remedy to apply we shall have neglected, deservedly that which is written to us will be reproached: See contemners and marvel and be astonished. For that on account I ask you, that, if the tortures of the dead one you desire to render lighter, without psalms him to burial you commit: could indeed God, since good He is and merciful, on account of this to him made ignominy, a rest some to the same afford ^a. Hab. 1. 5. But if to admonitions mine sufficiently frequent obedient himself he had shown, never to so great he would have come a calamity. These things when he said the man Holy, into the mount ^b without of psalms song was brought the dead one, and buried.

[7] At another also time, when concerning of salvation of the soul words to the Brethren made the great Pachomius, approaching the monastery's doorkeeper said: Distinguished certain Anchorites hither have come, and your seek address. Answered Pachomius: A great from the two guests stench perceiving, The men hither within call. Into the monastery therefore entered humanely with the Brethren he greeted the man Holy. But they, after the whole of the Brethren crowd they had considered, and the little cells of them surveyed all, a private with Pachomius colloquy sought. In a cell therefore from the rest all removed when they sat down, a great to himself from them to be breathed stench the old man venerable felt. Lay hidden moreover from him of so foul an odor the cause, since with an opposite them face he addressed, and after poured to God prayers, nothing of this thing he understood. And when the brought forth by them discourses concerning of the sacred Letters the arcana more clearly he had perceived, concerning the pestiferous, which I said, odor's cause doubtful more to be he began. After therefore a long from the Scriptures sacred a colloquy the man Holy with them had had, and the ninth now of the day hour was at hand, rose the Anchorites to their own about to return. Asking moreover Pachomius that food there they should take, by no means they assented; they hastened indeed that before the setting of the sun into their to return seats they could. Well therefore having prayed to each other and farewell said they departed. But the great Pachomius, that of so great a stench the cause at last he might understand, into his cell having entered, God beseeched, he understands from an Angel Origenists to be, of this thing the arcanum to himself that he would lay open. Descending therefore an Angel of the Lord: Perverse, he said, of impiety dogmas in their minds those had imbibed, of Origen namely, a foul so odor from themselves exhaling. But send forthwith those who the men to you may recall, and them instantly admonish that not in future to pernicious and into of souls loss invented doctrines they should insist, since destruction to their followers certain about to bring they are. Without delay therefore from his cell having advanced Pachomius, to a Brother a certain he commands, that the departing anchorites he should follow and to himself lead back. Which done, thus them Pachomius addressed: There is what from you I ask. Who said: It is permitted you ask. And he again: Of a man, whom Origen they call, the writings you read habitually. Which they when they heard, they denied, saying: By no means we read. Then the Saint to them: Behold, a testimony I to you before God bear, that everyone who of Origen the writings reads habitually, and admonishes that the impious books they should cast away. and the opinions of him takes up, into the depth of hell certainly is to be precipitated, and his inheritance will be the darkness outer, where mourning and gnashing of teeth. Which therefore

divinely to me was revealed, by my to you testimony known I have made. Innocent therefore before God I am in this matter. You shall see. Behold the very you have heard truth. Yet however to me if to believe, and a true in God rest to obtain you wish, all of Origen's which you have books into the river cast, nor them thereafter read, or to such blasphemies attend. Which said them from himself he dismissed.

ANNOTATIONS.

CHAPTER II.

Of discretion the gift on diverse occasions in Pachomius shining: likewise visions.

[8] A Monk martyrdom rashly desiring A Brother there was from the chief one, who at his arbitrament himself exercised. He when concerning of life plainly eminent of great Pachomius he had heard, that into the cenobium his he might be admitted contended. Into which after by the great Pachomius he had been received, and not much of time among the Brethren he had acted, of martyrdom by a desire to be inflamed he began, when nevertheless the world whole in peace was, and the Church of God an increase took, outside all storm constituted, the blessed and of Christ most loving Constantine the Empire moderating. This therefore Monk to the blessed Pachomius incessantly besought saying; God for me, O Abba, beseech, that of martyrdom the crown I may obtain. But Pachomius him on the contrary admonished saying; Do not, Brother, such into the mind my thoughts send; this moreover to him inculcating: Which the life with itself monastic brings troubles, generously and without prevarication, Brother, tolerate, according to the good pleasure divine your rightly life instituting: which if you shall have done the same with the holy Martyrs in heaven glory you will enjoy. But when the Monk through days individual more and more to martyrdom to be undergone gasped, and the man holy perpetually urged, that him to that end for himself God he should beseech, by the importunity of the man conquered Pachomius, at last said, So be it done: I prayers for your cause with God will pour, and, since thus you desire, by the Barbarians you will be apprehended. Yet however a diligent altogether of yourself care have, lest when of martyrdom the time shall have come, instead of that which your faith intrepidly to confess you ought, impiously Christ you be found to have denied: without indeed doubt you are deceived, when into that you yourself temptation to cast you think. Which when he had said, again he admonished, himself that diligently he should guard, and a similar anything that he should not think in future.

[9] Two then years elapsed, it happened that from the Brethren some by the great Pachomius into the upper were destined a hamlet, to be collected rushes for to be made of the monastery the mats: the hamlet moreover itself to the Barbarians those is neighboring who Blemmyes ^a are called. In which place, by the Barbarians he is captured nor far from an island, in which of rushes not a small was found number, when dwelt the Brethren, the Monk whom so we said of martyrdom greedy, to the same Brethren destined Pachomius, that necessary certain to them he should bring; admonishing again care of himself he should have diligent, and thus as through an enigma that which is written pronouncing: Behold now a time acceptable, behold now the day of salvation, to no one giving any offense, that not be vituperated our ministry. 2 Cor. 6, 2 Received he an ass, with things necessary laden, to the Brethren a journey instituted. And when to the deserts he had come closer, to water going out the Barbarians on the Monk fell. Who soon that from the ass he should descend commanding, bound him in hands into the mount to their companions Barbarians dragged, after the ass themselves and whatsoever was carried into prey they had received. The Monk with the ass coming forthwith as they saw the Barbarians, to laugh at the man they began and to say: Be present, Monk, and our gods as they deserve adore. Then slain the victims when the flesh to their idols they dedicated, and to the gods of them to libate compelled the brought Monk to the same that he should libate to compel they set themselves. Who when that himself about to do he denied, great against him anger and with drawn swords they rushed, having threatened, unless to their gods he should sacrifice and wine libate, death to him prepared to be at hand. The naked of the Barbarians swords and faces fierce dreading the Monk, received wine to the idols libated, and together with them of the flesh which to the idols they had consecrated ate. Thus the wretch of the body the death to avoid wishing, the immortal soul to slay did not doubt, of things all the Lord impiously denying.

[10] But after to the idols he libated, to their own the man dismissed the Blemmyes. his own he recognizes fault, Who as from the mount he descended, into himself returned, the iniquity or impiety rather his to recognize he began; and rent his garments, when with many his forehead blows he had struck, to the monastery he returned. But B. Pachomius, not ignorant of those things which to the man had happened, to meet him not without the highest grief advanced. Beheld Pachomius the Monk into the earth himself prostrating, with great weeping and wailing; I have sinned, he said, O Father, against heaven and before you, since which salutarily so you admonished to hear I refused, nor to exhortations your obedient myself I showed. This indeed if I had done, not so unhappily I would have fallen. Which heard the great Pachomius to the Monk said: Rise wretch, and recognize how lamentably you have perished, and from such you yourself goods excluded you have made. penitent Truly indeed prepared to you was the crown of martyrdom; but you it rejected: in readiness it was that the holy among Martyrs a place you should receive, you indeed from their consortium have separated yourself. Was present with the holy Angels the Lord Christ, a most fair to your head diadem about to impose; and it on account of a little hour one gain you spurned: death finally, which to escape however not you will be able, too much dreading, of God loss you made, of life eternal and salvation falling. Where now are with which you boasted specious voices? Where those your desires? Answering to these the Monk: I have sinned in all things, O Father; nor worthy I am who the eyes to heaven I should raise: I have perished altogether, O Father, such of this thing an event by no means awaiting.

[11] These things when repeatedly he repeated, and much he groaned, he is received by Pachomius thus him at last the great Pachomius addressed: You indeed, unhappy, from God yourself altogether to separate did not fear: but a good we have Lord, who His anger to sinners in testimony perpetually to display is not wont, since by mercy more to be moved Himself He suffers, and powerful is our sins all into the depth of the sea to plunge; for as much as is distant heaven from earth, so much to do He can that our from us sins be absent. Not He wishes the death of a sinner, but penitence; and that he who fell, in his sins should not persist, but should rise, and to the Lord to return should not defer, but without delay to better things himself should transfer. If cut, he says, shall have been a tree, again it will grow green. If therefore even just now to hear you shall have wished whatsoever you I shall have admonished, pardon from God without doubt you will obtain. Then groaning the Monk: In all things he said, O Father, in future me you will have obedient. and after years 10 happily he dies. Thence prescribed to him the great Pachomius, that into a more secret some place himself withdrawing, unto death with no of mortals he should have commerce, and after bread he should feed, and in the whole of his life time not except water he should use for drink: two moreover on days individual mats he should make, and as much indeed as he availed to vigils and prayers he should attend: never indeed from groan he should cease and tears. In this therefore manner, according to B. Pachomius's admonition, into solitude withdrawing the Monk, in double, whatsoever to himself commanded had been, executed. With no one moreover, except with great Theodore and a few others of the elder Monks, conversation he had; until at last after of ten years a space in these labors spent he died, an excellent of his penitence testimony to all left.

[12] Asked at one time by a Brother a certain Pachomius, what it is, that, when before the aggression of the invading us cacodemon, a sound of mind edge having, concerning continence, concerning humility, and concerning other virtues excellently we think and speak; He teaches his own Pachomius how useful is the fear of God to progress. then when the time shall have come, in which what excellently we have said to be done, patience namely, when by desires we are driven, not to be lost; of injuries the forgetfulness, when we are angry, to be embraced; the mind from all vain glory, when we are praised, to be restrained; and many other things of these similar, by the work itself to execute it were necessary, so easily nonetheless we are conquered? To this one the great Pachomius answering said: Since which to of virtue the exercitation chiefly regard we do not fulfill perfectly, hence it is that of the demons us assailing the modes and reasonings not as it behooves by knowledge we attain; and that, when of his presence not doubtful to us signs the adversary shows, by a more perspicacious yet of the soul contemplating action of thoughts such the injection to avert by no means we are able. Necessary therefore it will be, that into the contemplating of the soul part, on whatever day, indeed and hour, the salutary of God fear thus as oil to pour we should not cease. This indeed since of action all a certain is the beginning, and to of those things, which to our minds to be sent it happens, the nature to be detected a lamp as most clear; our mind stable renders and unshaken, nor suffers us into anger, hatred, of injuries the recollection, or depraved other affections, which to sin to incline are wont, to be snatched. This same of God fear the contemplating of our soul part into of things incorporeal the region lofty carries up, all of the demons us assailing attempts that we should contemn it effects, and prompt and eager renders us that serpents and scorpions and all of the enemy power intrepidly we should tread.

[13] Of a dead Brother the soul by Angels into heaven to be borne he recognizes. At another time the Brethren some in the Chenoboscia monastery dwelling came, and announced to S. Pachomius, a Brother a certain by a great to be held infirmity, nor with a less Pachomius to see, and a blessing before than he should die from him to receive by a desire to burn. Which news heard, the man of God to a journey himself with the Brethren gave. But when by two about of paces thousands from the monastery still he was distant, hearing the man holy in the neighboring air sacred certain singing voices, and on high looking up, of the Brother that the soul, of whom to himself the disease had been announced, with the holy Angels singing, to of the blessed life the possession to be taken to be led he beheld. And when those who equally set out nothing of these either heard or saw, and for a long of time space to the East turned Pachomius and into heaven intent persisted, thus him they addressed: Why, O Father, delays do you make? without delay let us depart it behooves, if to the living still Brother to be present we desire. Not him alive we shall see, subjoined Pachomius; there indeed him I see to eternal life to be led. You therefore, Sons, to your monastery without me depart. But they concerning the matter all that they might be taught when instantly they beseeched, narrated to them Pachomius, in what reasoning of the dead Brother the soul he had beheld, added of the matter circumstances all. Which they having heard to their monastery set out: where after concerning the time and hour, in which the Brother that had died, from other Monks diligently they had asked, most true they found, whatsoever concerning of the Brother the same death by Pachomius to them had been indicated.

[14] Departing Pachomius into his own monastery and into parts more solitary having advanced, to whom Demons vainly Pachomius praising, Ammon the name, legions some of demons themselves gave to meet, and to him on the right equally as on the left companions to walk began. But also demons some running ahead to cry out: Behold a man by God blessed. These things moreover him to that end they cried out, that to vain him glory obnoxious they might make. But Pachomius, recognized their wiliness, by how much they greater used voices, by so much he himself more God invoked, and his confessed sins. he himself himself humbles. By which reasoning when of the demons the prestiges he dissolved, this to them by a discourse he used: You cannot me, O impious ones, to of vain some glory the vice draw. I know indeed my iniquities, for whose cause in eternal tortures to dwell me and to groan perpetually it behooved. Not therefore by a mendacious your and deceitful deception anything I am moved. This indeed proper to you work is, that souls from salvation you may prohibit. Wherefore by your praises I by no means am taken: for not unknown to me is of your impious mind the astuteness. Such things when Pachomius to them said, not however him deserted the demons, but perpetually accompanied, until to his the man most holy monastery he came.

[15] The same understanding not to be cooked the usual foods To the Brethren moreover into the meeting of him going forth, and amicably greeting, a boy a certain from the same monastery with the rest Brethren to the man holy to be greeted having advanced, thus him began to address: The truth I say, O Father; from when hence to of the Brethren the visitation you departed, neither vegetables to us, nor broth anyone has cooked. To whom blandly answering the old man said: I will effect indeed that they at this time to you to be eaten be prepared. Surveyed therefore the monastery, into the kitchen also he entered, where the cook to mats to be made intent finding, from him he asked; How long is it from when no to the Brethren vegetables you have cooked? To whom he: Two, he said, are months. And the Saint: In what manner this do you do, when the appointed of living laws and the holy Fathers, on Sabbaths and Sundays all, vegetables to be cooked order for the Brethren to eat wishing? Answered the cook to Pachomius; Truly, Father, on individual I days to cook them wished: on account of the of very many abstinence, but after I observed cooked vegetable by no one to be eaten, the Brethren almost all from it abstaining, nor of the cooked anything tasting, lest besides so great a labor of expense also all, no one eating, uselessly should be made (Forty namely of oil sextarii for that cooking through individual days it is necessary to be expended) when, I say, I did not see who the cooked would eat, I ceased to cook, unworthy thinking so great in vain expenses to make; therefore lest idly the time I should waste, together with other Brethren to mats to be made I come, one in the kitchen man for this sufficient thinking that he should prepare the lesser foods, for instance a little vegetable with oil and vinegar, and cut garlics and minute herbs.

[16] Heard the answer said the Saint: And how many meanwhile mats you from the kitchen being free have made? the mats by the cooks made to be burned he orders, Who answered? Five hundred. And Pachomius; All, he said, hither to me bring, that them for the merit I may estimate. The brought therefore to one all into the fire that they be cast he commands. Which burned, in this manner the cooks he addressed: Just as the rule prescribed to you as to of the Brethren the Stewardship by a diabolical instigation you have violated, so I of hands your the labors contemning made that they be burned; that thus you may understand, what it is the appointed by the Fathers to the salvation of souls laws to prevaricate. How great to the Brethren of merits Or are you ignorant, that, when in anyone's is power his desires to obey, and daily to be cooked the foods to a greater of those who abstained merit of God yet the cause from the proposed he abstains, no small with God a reward about to obtain is? but he who abstains because either of the power what he desires of doing he lacks, or by force and necessity be compelled to abstain, in vain from God a reward expects. Do you not know that when foods on the tables are set forth, and nothing from them taste the Brethren, of God the cause themselves restraining, much with God to merit they will be able? But if to them foods none be afforded, of which by the sight to eat they be invited, would their abstinence by a reward some worthy seem? On account of eighty of oil sextarii so great to the Brethren of well to deserve the matter you have withdrawn. All rather which in the world is let it perish, than that one even the least of virtue to be exercised occasion be taken away. and the solace of the infirm. I indeed of that mind was, that daily the foods duly prepared to the Brethren not sparingly I should exhibit, that daily from the proposed foods abstaining a progress in virtue they might make not common. If ever moreover it happen that of the Brethren anyone worse being to the common however of the ailing place himself does not transfer, and to the table comes, about to take which from custom to be set are wont vegetables, and does not find, what at last to be done it will be necessary? will he not be scandalized, if in the common table, which to food common necessary are, by no means he should find? Or also this are you ignorant, that the younger especially in of virtue the zeal not so firmly remain, if not something to them from time to time of rest and of solace be indulged? ^b

[17] Entered the Brethren to prayers, entered also he himself completed the prayers. And them going out to taste, he remained alone in the house, in which from custom the prayers of the synaxis he performed; Through a vision recognizing, [and closing the door he prayed God suppliant, that to himself concerning the future state of the Brethren be indicated something] and what in future times to come to themselves would be. And to producing him the prayer from the hour tenth until he was knocked for to the Brethren the nocturnal liturgy, about the middle of the night suddenly offered to himself was from heaven a vision, indicating to himself the end of the to follow after these things state of the Brethren, and of perseverance in life according to Christ pious, and of the dilatation future of the monasteries. the number being increased vehemently of the Brethren, He saw moreover a crowd innumerable of the Brethren, in a valley most deep and squalid a journey making: and many indeed from them wishing to ascend from the valley, nor it to do being able; many moreover to one another in the face, for the most dense by which they were surrounded gloom, by running against impinging, nor themselves mutually recognizing; many also slipping from torpor, others indeed crying out with a voice miserable: a few finally of them with much striving at last struggling out the ascent from the valley, to whom together had ascended a light met. These because to the light they had come gratulating, many about to fail in spirit on account of the of the Superiors carelessness, huge to God thanks gave. Then recognized the Blessed which to the Brethren in the last to come were: and to be future to them in those times and a defect of the Pastors; and that to those who today good were, about to prevail at last in number more negligent would be, and them by force and multitude about to draw. He understood indeed these, which we have described, shown to himself symbols, to of such a presignification of events certainly to pertain. So that it was shown to be that evil from of the Brethren the number would be promoted to of others the regimen; void men of knowledge due of the right and institute of the monasteries, by ambition and contest the prefectures occupying; whence it was necessarily about to follow, that the good from the evil Brethren persecution would suffer, nor [could the good confidently stand in the monasteries, and the divine so to speak into the human would be turned.]

[18] Understanding therefore the Blessed such things, he cried out with a wailing to God saying; and this beseeching, If thus to be it is, why have you permitted cenobia to be made? If, I say, in times those the future Presidents of the Brethren evil will be; what to the subjects of these will be done? Namely if a blind one to the blind a leadership afford, what remains except that all equally into of my labors, and of all the Brethren who now with their whole soul in the holy discipline dwell. Remember, Lord, to have promised you to me, it would be that until to the consummation of this world there would remain to me surviving a spiritual seed. You know, Lord, me from when I put on this habit of a monk, never above the earth satiated with any thing; nor with water even. he is ordered to himself for himself mercy to ask: These things moreover him saying, a voice to him was made saying: Do you glory, Pachomius, a man since you are? Ask for yourself mercy: since all things by my mercy are made and are preserved. These things the Blessed having heard, casting himself suddenly upon the earth, asked mercy from God, saying: Lord omnipotent, your mercy send down to me, and not ever it take away from me: for also I know, without your mercy to subsist nothing can. Such things he himself speaking, forthwith stood by him two Angels of God, with whom was a youth could not; but of the whole habit of the body the comeliness preferred ineffable: he had moreover imposed on the head a thorny crown. and from Christ to himself appearing, To Pachomius moreover to rise ordered thus spoke the Angels: Since you asked from God that His to you mercy He should send, Behold here is His mercy, the Lord of glory Jesus Christ, the only-begotten Son of Him, whom He sent into the world, and you crucified Him, and a crown of thorns on His head you imposed. Pachomius indeed these things having heard, beheld the youth that, and said: I beseech You, Lord; not I you to the cross affixed. He moreover with a face smiling said to him: I know not by you to have been crucified me: but your fathers to the cross me affixed. Trust moreover, that the root of your seed unto an age not will fail, but unto the consummation of this world will be preserved upon the earth. Moreover those who will be saved in times last, made certain concerning of his institute the duration, on account of the dense which then will be diffused gloom, few will be found in comparison of the number of those who now with the highest perfection virtue exercise: therefore that those who now you as a luminary before their eyes have, easily can in of virtue the zeal profit: but the later ones, in a dark set over they will have by whom to the light of truth they may be led, with no small difficulty in of good the operation will labor. If therefore by this kind of arbitrament well having used, by their own from the darkness of iniquity by the effort to leap out expeditely they shall have emerged, and the light of justice shall have loved, and to it of their life the reasonings shall have accommodated, amen I say to you, with those who with the highest now diligence the discipline

exercise the works of virtue, shall stand with equal dignity of praise and merit, and likewise as these are to be deemed worthy of eternal life, and to enjoy fully the heavenly goods. And these things being said, he straightway ascended into heaven, suddenly opened to him, the whole air shining round about with a wondrous light, whose glory cannot be expressed in human words.

[19] But while the old man marveled at all the things revealed to him, and had not yet returned to himself from the vehement admiration of the things made manifest to him, he exhorts the Brethren to persevering penance, the Brethren arose and came together to perform the nocturnal liturgies; with whom, after the Blessed one had persevered to the end of the offices customary to them, seeing them, the offices being finished, sitting down and awaiting from him a discourse by which they might be taught, opening his mouth he said to them: My Brethren, as long as we have breath in our nostrils, let us strive, contending for our salvation; that in the hour of necessity we may not be found to have repented in vain: let us work virtue eagerly, dearest ones; let us flee from every appearance of sin; and with all our strength let us pursue the good, that we may merit to receive the goods promised to the Saints. For I say to you, if you knew what goods are in the heavens, and the promise laid up for the Saints; and how those who have fallen away from God are tormented, and how great and how bitter the punishments are reserved for the negligent, especially for those who have known the truth, and yet have not lived worthily according to it, as was needful to inherit the felicity prepared for the Saints; and the punishment to be expiated with horrible torments, which is to be fled; it would altogether come to pass that you would sustain every labor in perfecting yourselves with consummate virtue, according to the discipline prescribed by Christ. Go to the sepulchres and see how the substance of men is nothing. Why then does Man glory, being dust? Why is he proud, who is nothing other than stench? Let us therefore weep, pitying ourselves, while we have time: lest perchance, the hour of our departure coming, we be then caught seeking from God another time for repentance. Truly unhappy is that soul and most wretched, which, the world being left where it had transcribed itself over to God, did not live worthily according to its promise. lest by their elders they be confounded in the day of Judgment. Let us not therefore, Brethren, permit this scanty and vile age, like to a passing shadow, to snatch from us that blessed and immortal life. Truly I fear, lest at some time our parents according to the flesh, dwelling in the world, and afflicted there with the troubles and cares of life, thinking, while they ponder concerning us, that we cleave to God, and have thence received a pledge of the blessed life surely betrothed to us, and therefore expecting help from us in the age to come; should at length feel themselves deluded, and be found condemning us, saying that which is written: How miserably have you labored, being vehemently confounded? Great is your tribulation. A fire is kindled against you. Your branches have been made useless. Therefore they have passed into the prey of the foragers, and over it they gave their voice. Jer. 13. Therefore they were made beloved, as abominated; and the crown is taken from your head. Cities to the South, how are you shut up? there is none who opens to you. For you have heard, that the impious one, lest he see the glory of the Lord, be taken away.

[20] Therefore, Brethren, let us strive with our whole heart, He inculcates upon them the memory of death: beholding death set before our eyes at every hour. For from these the mind comes to perception: and indeed the contemplative soul shudders, weeping; but the mind, rousing it from earthly things, makes it attentive to God. Moreover it works humility from these, and persuades the life in its own eyes to be suppliant and free of vainglory, and a stranger to all worldly pride. Daily therefore, Brethren, let the soul philosophize with that slow mass of our body, and when in the evening we yield to lying down, let it thus address each member of the body: O feet, who have the power of standing and of going forward, by which it ought to persuade the body to endurance. before it happens that you are stretched out through death and become immovable, stand ready for the Lord and your God. Then to the hands let it say: There will be a time, when, the sinews loosed, you shall be immovable, and at once bound fast. Wherefore before that hour comes, remain perpetually stretched out to the Lord in prayer. Then to the whole body let the soul have this prayer: O body, before we be separated far from one another, and I indeed be driven to hell, to undergo the bonds appointed for me in darkness; but you slip back into your ancient matter of earth and be dissolved, ending in stench and rottenness, stand strongly, adore the Lord, afford me a sense of salutary tears, render to the Lord your due servitude, bear me eagerly to God and to divine things, before you yourself be carried by others from one place to another, lest, if you wish to rest here and be idle, you make me liable to eternal torments: for a time will come when that deep sleep will seize you. If you hear me, we shall together obtain the eternal inheritance, but if on the contrary you hear me not, woe is me! because you are joined to me by an unhappy bond, and I on account of you shall be made unhappy and guilty. If in this manner you anoint yourselves each day for contending, you shall most truly be made the temple of the true God. But when God has taken His dwelling in your souls, what will be the art and cunning of the evil demon, by which he can deceive you? for the word of God which dwells in you can teach more than a thousand teachers, and afford you a clearer knowledge of itself. Indeed what human speech cannot express, all this the holy Spirit can teach us. For; What, he says, we should pray as we ought we know not, but the Spirit himself asks for us with unutterable groanings. Rom. 8, 26 Many more things also of this kind I could and ought, with God's grace, to bring forth, but lest we always be engaged in the same argument, it pleases me to turn the discourse to other matters.

ANNOTATIONS.

CHAPTER III.

The procurator's cupidity repressed: the temptations of demons revealed to Pachomius.

[21] At the time when our holy Father Pachomius presided over the monasteries, a great famine prevailed in Egypt. And when nothing more of grain remained among the Brethren, One sent to buy grain for a hundred coins indeed when in all Egypt scarcely any grain at all could be found; the holy old man sent one of the Brethren, who should go about the cities and villages, to seek out grain to be procured for a price, counting out to the Brother a hundred coins for that end. He therefore, after he had visited not a few places, came to a certain city, which they call Hermuthis: in which, God so providing, he found a man, an inhabitant of that same city, wholly devoted to piety, and imbued with the fear of God, and who had learned many things about the illustrious manner of life of Pachomius and the Brethren. To this man, since he was such, the care of the public grain had been committed. When the Brother approached him, he began to ask the man with many words, that he would sell him grain for the price of a hundred coins. Indeed, he answered, my Brother, if the grain in my keeping were my own, there would be no delay but that I would freely lavish it upon you, even snatched from my own children: for I hear many things of the more-than-human and wholly singular institute of your life. Nevertheless hear what I am about to say. and to receive as many others on loan, The public grain is entrusted to me, nor does the Governor of the Province thus far demand it back. This therefore, if it please you to receive it even until the time of threshing, as far as concerns the public, I can defer. If therefore you are sure that it will be possible for you at that time to restore the grain to me, you may receive as much as you wish. But when the Brother answered that it would by no means be so, but that he wished to buy grain for a hundred Holocotini, to be estimated at his judgment. I can, said the other, indeed, and I am willing, to hand over grain to you not for a hundred only, but even for two hundred Holocotini: but you would render me a great favor, if you would take care that the Brethren pray to God for me. The Brother saying that he had nothing else to lay down; But do not be tormented over this matter, the other replied: take the grain, and when payment is at hand, render the price. The agreement being made, when he had filled the ship with grain at the estimate of one Holocotinus for thirteen Artabae, at which price not even five Artabae could be found for sale in all Egypt; with great joy the Brother set out the voyage to his monastery.

[22] Therefore the great Pachomius, hearing that a ship laden with grain was arriving, Pachomius accuses him of disobedience and rashness; and learning the manner in which it had been procured, immediately sent to the ship one who should declare in his name: I do not wish that even one grain of that grain be brought into this monastery; and let him who procured it by no means come into my sight, since he has by no means rightly performed his duty; nor has he sinned in this one thing only, but also that he has received grain for a hundred other coins; which to do, I in no wise commanded; but he himself, relying too much on his own prudence, strove to have all things in greater quantity, and, inflamed with the desire of gain, has made you all liable to servitude and to the discharging of a debt. Abusing also the humanity of the man who sold the grain, and giving a kind of proof of his avarice, he procured more grain than we had need of, and by his own will admitted on loan that which we have not whence to pay. Nor this only, but if during the voyage something had befallen him in a human way, if he had wrecked the ship, what at last would have remained for us to do? were we not to be led away into servitude? Wherefore let all the grain that has been brought, and orders the superfluous to be sold and the price returned. be sold off to secular men dwelling about these parts, in the same manner as they were procured, thirteen Artabae for a Holocotinus, and let the gold received thence be borne without delay to him who lent to us. But for our hundred Holocotini let him bring as much as is everywhere wont to be bought, and somewhat more by usage. Thus therefore it was done as the great Pachomius had ordered, and the grain was brought, at the rate of five Artabae and a half for a Holocotinus ^c. From that time, moreover, he did not permit that he should any more go out from the monastery to procure the things necessary for the Brethren, but appointed another in his place.

[23] [The same Brother selling for more than he had been ordered the things committed to him,] At another time also that same Brother received from a ^d cobbler very many sandals and several other things to be sold off. When he had sold these for more than had been commanded, he returned the price to the cobbler. When the cobbler had received it and found it to be greater by a third part, going at once to the great Pachomius; Truly, he said, O Father, you have acted less prudently, when you chose this Brother as administrator of the things pertaining to this monastery, since worldly prudence prevails too much in him. For I committed to him sandals and certain other things to be sold, adding at what price he should sell. But he, selling them for more, brought a price greater by a third part than I had said. Hearing which, the great Pachomius, the Brother being ordered to be called to him, said; Why then have you done these things thus? To whom he answered: The price, O Father, at which I had been ordered to sell them, I indicated to the buyers. Who answered: My Brother, unless these have been taken away by theft, they are to be sold at a greater price. But I, blushing, thus said to them: These things are indeed not stolen, but I received a command not to sell them for more. What therefore you wish to give, give this. They therefore counted out the price that pleased them, I not caring how much profit had been carried off by them. Then the great Pachomius answered him: You have bound yourself with a great offense, he removes him from office. when through the love of having more you permitted yourself to be caught. But run as quickly as possible, and what you received above the price fixed, return to the buyers. But soon, when you return, expiate that crime of yours by penance, and being set apart in the monastery, trusting, do only that which shall be enjoined upon you. For it is not expedient for you that you fulfill the office which thus far you have. Then therefore the great Pachomius willed that all the affairs of the monastery be cared for by the holy Zacchaeus, a man of the highest religion and an exhibition of good works exceeding all human praise.

[24] From a demon appearing in the form of a woman, It happened at a certain time that, while Pachomius together with Theodore beloved by him was walking in the nocturnal hours within the enclosures of the monastery, suddenly and from afar a sight of no slight moment was set before both, which was apt indeed to lead the incautious into great error. The form, moreover, set before them was of a woman exceedingly beautiful, so that Theodore, beholding her, was not a little moved in mind and disturbed in countenance. When Blessed Pachomius saw him so disturbed and fearful, he addressed him in this manner; Be comforted in the Lord, Theodore, and be not anguished in mind. Which said, the Saint began to give himself to prayer, that he might drive from himself that vision most full of horror. But while they prayed, the impure spectre approached more and more to the holy men. The shameless woman therefore, when by prayer she was not repelled, a great throng of demons preceding her, came nearer to the holy men, and spoke in this manner: You are striving in vain; for you can now do nothing against me: for the faculty has been granted me by almighty God, that I may have power to tempt whomsoever I will; nor have I spent a little time, that I might obtain this from God. But when the Saint asked of her; But you, whence are you, or what? and asserting that she had power against the devils, and whom have you taken to be tempted? she answering said: I am the daughter of the devil, and his whole power; for the whole multitude of demons renders me service. I am she who cast down into the earth the chief luminaries among the Saints. I am she who snatched Judas, thrust out from the company of the Apostles. I have therefore received power, O Pachomius, to contend with you in war: for I could not endure so great a reproach of the demons. No one so diminishes our strength as you: for you do this, that you set me to be trampled by boys and old men and youths. And when you stir up so great a multitude against me, you surround them with an impregnable wall, the fear of the Lord, so that none of my ministers dares freely to approach any of you. But this misfortune befell me after the incarnation of the divine Word; for through this power has been given to you of trampling all our might, and of mocking us.

[25] he understands that now indeed he can do little, S. Pachomius then asking her; Have you come to tempt me alone, or others also? she answered; You indeed, and all who are with you. Again Pachomius to her: And not Theodore also? I have power, she added, to act both against you and against Theodore, but I am by no means able to engage with you more closely. When they asked, For what cause? she answered: For if I assail you, I shall be a cause of your gain rather than of your loss, since you are found worthy to behold the glory of God more closely. Nevertheless you will not at all time abide with those whom you now thus protect and defend with your prayers as with a wall. For a time will come, after you, who now guard them from my violence, have undergone death, when I shall abide among them with full delights. For you are those who have made me to be overwhelmed and trampled by so great a multitude of monks. but that she would prevail over many after his death. And when S. Pachomius asked: But whence do you know that those who are to succeed us will not, as well as we do, keep the subjects committed to them in the fear of God, as much as shall be in their power? Then she: I know it well indeed. And again the great Pachomius: This lie you contrive out of your impious brain, since you can know nothing at all of what is to be without error; for to God alone belongs so great a prerogative. Then she answering said: By foreknowledge indeed, as you truly say, I know nothing at all, which is proper to God alone, but I asserted that I foreknow by conjecturing the things which thereafter are to follow. Pachomius asking further: For what method do you observe in conjecturing? From those things, she replied, which I once knew were done, I make conjecture of things to come. But how? Pachomius asks. Then she: I know, she said, that the beginning of every matter is borne with intense desire toward that which is proposed, especially where it concerns man's conjunction with God and the heavenly calling; which, by the will of God, confirmed by signs and prodigies and various powers, they surround themselves with as with a wall, who strive toward the same. But that first and most vehement desire, after by the course of time it has come to a kind of old age, soon ceases to grow and increase: which when it happens, at length either by length of time it utterly perishes, or by vices, as by diseases, it is little by little corrupted, or by neglect and contempt is rendered dull.

[26] What then is it, Pachomius asked again, that, as you yourself said, you have come to tempt men great in sanctity and not rather all the Brethren, and for what reason even perfect men are tempted. since, as you also just now confessed, this is proper to you, that you ruin souls, and that you are so mighty above all the demons, that you by no means hesitate to engage with men so illustrious? To whom she: I have already told you, that from the time when the grace and power of the Saviour appeared on earth, we have been rendered very weak in strength, so that, bound after the manner of a sparrow by men willing to serve God, we are held in mockery especially by spiritual men. Nevertheless, however broken in strength, yet we do not cease, as far as is in us, to oppose you, and to scatter the seed of the malice innate in us into the soul of him who sets himself against us. Which when we see received by him, and place is given us of assailing the man, then indeed we kindle the more all the enticements to pleasure: but on the contrary, if he refuse, through God's grace and faith, to admit the seed which we cast, no otherwise than smoke is resolved into the air, so also we ourselves vanish away. For this cause therefore it is not permitted us to assail all indiscriminately, because not all are conspicuous for that virtue and perfection. For if it were given us to fight against all, I would not indeed have impelled into deceit a few who are now protected by your guardianship. Then the Saint to her: O your perversity that knows not how to be lulled to sleep! you do not cease to assail the human race, until the force of divine grace utterly dissipates your attempts. Which said, he caused the whole vision in the manner he wished to cease, enjoining the impure spirit that it should never thereafter approach the enclosures of the monastery. Then, morning being come, he calls together into one the chief of the Brethren, and sets forth whatever had been set before him, and whatever he had heard from the tempting demon. Moreover, writing letters to the Rectors of all the rest of the monasteries, the whole series of the matter as it had been done being set before their eyes, he kept them in the fear of God.

[27] Again it happened that, when the holy man visited the Brethren through their several cells, That he might aid a Roman ignorant of his language without an interpreter and corrected whatever they did not rightly feel or speak, he came upon a certain Roman man, formerly conspicuous in family and dignity, who also used the Greek tongue very skillfully. To this man therefore the Saint coming, to bring him aid by his exhortations, and to explore the senses and motions of his soul, he used the Egyptian tongue. But neither could this Brother understand what the Saint, nor the Saint what the Roman man said, because he was wholly ignorant of the Greek tongue: wherefore it was necessary that a Brother be called who should interpret the words on both sides. But when he who was to take the place of interpreter was now present; this Roman Brother was unwilling to reveal the secrets of his soul to the great Pachomius through another, thus saying: I wish to have you alone, after God, as the knower of my conscience, and no other whomsoever. Which heard, the great Pachomius commanded the interpreter to depart, and making a sign with his hand to the Roman Brother, that he should await his return until he had gone a little while away, he withdrew, meanwhile to beseech God privately. Then, his hands stretched out to heaven, he asks and obtains the gift of tongues. he prayed to God in this manner: Lord God almighty, if I cannot be of help to the Brethren whom from diverse parts of the world you deign to send to me, because I am utterly ignorant of their tongue, what profit, I pray, will come to them? If therefore you desire that those who live under me be made safe through me, grant this to me, Lord, that for rightly governing their souls, we may also be able to use their tongue. After he had spent altogether three hours in beseeching for this thing, and had with many words prayed God concerning this matter, suddenly from heaven a written paper was borne down to him; which when he had read through, he straightway learned thoroughly the tongues of all nations. Wherefore, rendering due glory to the Father, and the Son, and the holy Spirit, not without great gladness of soul he came again to the Brother already often named, and began to use both the Roman and the Greek tongue with him without any error, so that the Brother who heard him speaking ingenuously confessed concerning the great Pachomius

that all skilled in tongues were far surpassed by him. When therefore he had composed the soul of the Roman as was fitting, and according to the quality of his offenses had imposed penance, commending the man to God, he departed from him.

[28] It happened then that on the following morning he went away to survey the rest of the monasteries. When therefore he came to the Monchosian monastery, He orders a fig-tree from which boys were stealthily eating to be cut down he entered it likewise to survey it. In the midst of it a very great fig-tree occupied the courtyard, into which some of the boys of the monastery, accustomed to climb stealthily, ate the fruits plucked from it. The man of God Pachomius, being made nearer to this tree, saw an impure spirit seated in it, and perceived it to be the demon of gluttony. The Saint therefore, knowing that the boys were impelled into deceit by that spirit, admonishes the gardener, called to him, that he should cut down that tree; for a scandal arose from it to men using a mind not sufficiently stable: he added, that it seemed contrary to decorum, that it should be placed in the midst of the monastery. On account of this command the gardener was affected with no small grief.

[29] He was called Jonas, who afterward lived in the monastery to the eighty-fifth year, by Jonas the gardener, who, always abstaining from the fruits, leading altogether a remarkable life; for he alone sustained the care of all the fruits that came forth, he alone had planted all the fruit-bearing trees of the monastery, nor yet was he seen to the very end of his life to have tasted anything from them, while meanwhile both the Brethren and guests and those who dwelt round about ate from them to satiety in the autumn time. This Brother, moreover, used this kind of clothing. Three sheepskins joined together he employed to cover his whole body, with which content, he put on no other garment whether in winter or summer. What thing or name it was, to take rest from continual labor, he plainly knew not, because at all time he was intent on assiduous labors. But neither did he ever use cooked foods, whether pulse or anything else were set before him; but he used vinegar only with raw little herbs, as long as he was among the living. But all the Brethren affirmed concerning him, that he utterly knew not who or what was the public place of the sick, or with what things the infirm were fed. nor accustomed to take sleep except sitting, Besides, as we have learned from the narrations of others, as long as he lived, the holy man never took sleep leaning on his back: but the whole days he spent in cultivating the garden, and after sunset, food being taken, and having entered his cell, and occupying some seat in the midst of it, he wove ropes until the time of the nocturnal synaxis. In which work, if from the necessity of human nature it happened that he took a little sleep, accustomed to do this sitting, he did not let the ropes go from his hands. When he plaited the ropes, without the use of a light, he passed the time in darkness, recalling the holy Scriptures from memory. He had a single lebiton, which he was accustomed to use only when he became a partaker of the divine and incorruptible mysteries of Christ, and then, keeping it clean for eighty-five years, he laid it up in the cell. Several other things most worthy of praise that holy old man performed.

[30] he was found dead in the same posture; We lived in his last times, when we found him dead in his usual manner. For sitting in his usual seat, and making ropes after his custom, he rendered his soul to the Creator. Nor did the holy man suddenly migrate from life, lest the illustrious deeds of this just man should appear lesser, but he was afflicted with diseases no otherwise than other men. Yet he could never be persuaded to betake himself to the place of the infirm, because he would not bring himself in mind to use either the ministry of the Brethren, as the other infirm, nor the foods with which the sick were fed. But neither, when he was ill, did he ever lie down, nor, sitting, did he suffer a pillow or anything else to be applied to him, that it might be more comfortable for him. No one was present with him when he died, but just as he had sat in the chair, and still holding the ropes in his hands, and plaiting them as in his wonted manner, he was found dead. But this is marvelous to hear, by what method namely we gave him over to burial. For since his feet could not be stretched out, because they had grown stiff like wood, nor could his hands be moved to his body, nor could he himself be stripped of that skin garment of his, he had to be carried to the sepulchre like a bundle of wood.

[31] To this man therefore whom I have described Pachomius, turned, orders that he cut down the fig-tree. But he: desiring the fig-tree to be spared By no means, he said, O Father, let it be so done, since we are wont to gather a great abundance of fruits from it for the use of the Brethren. But Pachomius, perceiving that great grief arose hence to the man, lest he should increase his sadness, was unwilling to urge further: for the holy man knew the life of this gardener, altogether remarkable and admirable among the chief equally and the lowest. Then on the following day the fig-tree was found to have wholly dried up, he finds it withered the next day. so that not even a green leaf or any fruit was found in it. Which as soon as blessed Jonas beheld, he was affected with greater sadness, not on account of the loss of the tree, but for the cause of his disobedience; because, when the great Pachomius had commanded that the fig-tree be cut down, he had not at once obeyed by cutting it down.

ANNOTATIONS.

CHAPTER IV.

Pachomius restrains vainglory in himself and others. He explains the origin and vanity of idolatry. The virtue of the leper Athenodorus.

[32] Pachomius teaches that vainglory in buildings is to be guarded against, Pachomius had caused a place to be built, in which there might be assembly for the sake of prayer, remarkably adorned with porticoes and columns disposed upon bases; wherefore he loved the building not a little, and applauded himself that he had brought a remarkable work to completion. But when he perceived this affection of his soul to have arisen from diabolical fraud, that he was carried away by gladness on account of the beauty of the Oratory built; he ordered ropes to be prepared, and fitted to the columns, and prayer being first instituted, the work of the Brethren being employed, he commanded all the columns to be bent toward the ground, and that they should so remain curved. Then turning to the Brethren; I pray, he said, you, Brethren, that you never wish the works of your hands to be very beautiful for ostentation, but rather let your zeal be, that, if at any time in the things which you make, through the grace and gift of Christ, there be anything that merits praise; yet your mind, remaining uncorrupted amid the praises, may not pass into prey for the devil.

[33] and he repels guests provoking him to a miracle. Some heretical monks, covered with a hair-shirt for the show of piety, when they had received many things about Pachomius by hearing, having entered into his monastery, thus addressed certain of the Brethren: We have been sent hither by our Abbot to your great Pachomius, to tell him: If you are truly a man of God, and trust that you are to be heard by God, come, and using our feet alone let us cross the river, that it may be plain which of us places greater confidence in God. When the Brethren had reported these things to Pachomius, indignant he answered: How could you endure to hear such a discourse of theirs? do you not know that these propositions are most alien from God and from piety and from our institute of living? but neither will worldly men who savor of their own things be found to feel thus. For what law of God commands that we do such things? Moreover in the sacred books of the Gospels the Saviour commands us: Let not, saying, your left hand know what your right hand does. Matt. 6, 3 Nothing assuredly is more unhappy than this thought, that, ceasing to bewail my sins, and to weigh by what reason I may escape the eternal fires; I should be made a boy in mind, by applying ears and soul to such propositions. But when the Brethren asked: How then can it be, that anyone infected with heresy and alien from God should dare to provoke you to so great a thing? showing also that a heretic could do this through a demon. To whom he answering said: It can come to pass that, God permitting, through the river, as through dry land, one may walk, helped by the work of the evil demon, for confirming the impiety of his heresy; nor would his attempt prove vain, for making some faith to those who are deceived by a like error. Go therefore, and report from me to the bearers of such questions; That this says the man of God Pachomius; All my attempt, all my zeal tends to this, not that I cross rivers with my feet, but that I look to how I may escape the judgment of God, and become superior to the assaults of this kind sent in by Satan. When he had said these things, he admonished the Brethren together that they should not think magnificently of their good works, nor desire to see visions or spectres of demons, nor tempt God by petitions of this kind, by whom, foreseeing these so absurd things long before, we are admonished in the sacred Letters, where we read this, You shall not tempt the Lord your God. Luke 4, 12.

[34] A Brother glorying that he had made two mats for one, It happened at a certain time that when the great Pachomius was sitting with certain other Brethren in a certain place of the monastery, when one of the Brethren, who had made two mats on that day, exposed them to be seen before his cell, especially toward that place in which Pachomius was engaged with the Brethren. But this he did, carried away by the desire of catching vainglory, and persuading himself that he was greatly to be praised by Pachomius, as one who openly proved his great diligence, when the rule bids only one mat be made daily by each of the Brethren. The Saint therefore, perceiving that the Brother acted thus for the sake of ostentation, and clearly understanding what thought had impelled him to do this, with many sighs addressed the Brethren in this manner: See this Brother, who from early morning even to this hour has gratuitously granted all his labor to the devil, and has not reserved even a particle of it for the solace of his own soul, since he wished by men rather than

than by God to obtain praise. And although he has exhausted his body by laboring, he also willed his soul to be empty of all the fruit of his labors. he sharply chastises him. Therefore the Brother being called to him, he sharply reproved him, as he deserved, enjoining upon him besides this, that, while the Brethren prayed, holding his two mats in his hands, he should stand behind all the rest, and thus speak: I pray and beseech you, Brethren, that you beseech God for my unhappy soul, that the almighty Lord may be willing to forgive its offenses, and to have mercy on it, which thought two mats were to be made of more value than the very kingdom of heaven itself. And again, when the Brethren had reclined to eat, he ordered him in the same manner to stand in the midst among his mats, until the Brethren rose from the table. Which done, he commanded that he be shut up in his cell for the space of altogether five months, and that on each day he should make two mats, and feed only on bread and salt; and finally that none of the Brethren should have any intercourse with him.

[35] But it is necessary, before we come to the end of the narration, that we also make mention of a certain holy Brother, ^a and one most practiced in every kind of virtue, The leprous Brother and bring forward a few things for the edification of those who live together. This Brother therefore of happy memory, when he was infected with leprosy, dwelt in a cell separated from the rest, passing his whole life on the food of bread alone. Moreover on each day he made a mat, so that very often, while he fitted the ropes for making the mats, his hands, wounded by the rushes, emitted blood, and the very mats which he had made bore the marks of the blood pressed out. But while he dwelt in so great an infirmity of body, he was never absent from the common assembly of the Brethren, nor did he ever indulge in sleep by day, until he came to the term of his life. But at night, before he composed himself to sleep, he was accustomed to repeat from memory some things from the sacred Letters, and thus to indulge in rest, until at the nocturnal assembly the signal was given by a stroke. and nonetheless laboring even to the bloodying of his hands, When a certain Brother had come to visit him, and had contemplated his hands, made bloody by the making of mats, he said: My Brother, why do you so occupy yourself with laboring, when especially you are afflicted with so troublesome a kind of disease? do you think, if you cease from work, that on that account the crime of sloth will be incurred by you before God? The Lord surely knows that you are hindered from laboring by sickness, and no one who was ever held by a like disease has addicted himself to the labors of his hands; especially when you are compelled by no one to labor. We feed strangers and beggars; and at length persuaded to anoint them, does it not therefore more befit, that we render to you, our own man, and conspicuous for so great sanctity, obedience from the soul and eagerly? But the old man answering; Since it cannot be that I not occupy myself with laboring; again the Brother: If therefore it so seems to you; I pray that you anoint your hands with oil about evening, that they may not pain you so greatly. The old man following the Brother's counsel, anointed his hands with oil. But after this remedy was applied, his hands were even more than before wounded by the sharpness of the rushes.

[36] Then the great Pachomius, having entered his cell for the sake of visiting the man, said: Do you think, Athenodorus, that you have received any solace from the oil? he teaches that it is better to abstain from work. For who indeed led you hither, that under the pretext of the labor which you undergo, you conceived hope of recovering health through oil rather than through God? for could not God have healed you? But he, wisely dispensing the greater good of your soul, willed you to be pressed by this infirmity. Then the other to the great Pachomius: I have sinned, he said, O Father, and I detest my sin: but I pray you, that by your prayers before God you obtain for me pardon of this offense. Moreover the elders who lived with him testified, that for the space of a whole year he bewailed the fault committed by him, using food only on alternate days. ^b But this man, before he was so gravely afflicted with that disease, the great Pachomius was wont to send to the several monasteries, for the example and confirmation of the Brethren, because he knew how to bear the troubles of his infirmity with thanksgiving.

[37] A discourse being again set up to the Brethren, he pronounced thus against Idolatry, He teaches that idolatry is not unlike Atheism, that he asserted it to be not unlike Atheism. But perhaps some one of the Gentiles will reply; By no means do I to demons, but to God himself I exhibit worship and veneration. For although I do not deny that I have idols, yet the very powers of God through them, as through certain Gods, I take to be invoked by me, and through these God himself. Moreover a Deity of so great majesty is not to be thought to be affected thence by any grief (for it is wholly free of all grief) that it has other Gods under it. With silence, I confess, this discourse was rather to be wrapped up, until God should deign by compunction of heart to call that kind of men to the knowledge of the truth, just as by his mercy has been done for me. But since the Lord thus commands: Freely you have received, freely give; what is to be said, let us speak eagerly. Matt. 10, 8. that it had its beginning in Paradise At the very beginning therefore of this world, when Adam had not hesitated to violate the divine command, mortals deceived by truly wretched error were by no means willing to acknowledge the law written in their souls and consciences, and God himself the contriver of all things so admirable and so various, and thus they set about to fabricate Gods for themselves. The origin indeed of which truly worst counsel arose even then in Paradise itself, the enemy of our race suggesting, You shall be as Gods. For since he pursues the human race with great envy, he was not aiming at this, that our first parents, but that he himself, might be able to obtain the account of divinity among men. For it followed, that when mortals had withdrawn themselves from the dominion of the true God, they should thenceforth think no other to be worshipped by them, than him, who professes himself the most bitter enemy of God. For, the principle of all life being extinguished, death must follow. Hence crimes and the punishment of crimes. Wherefore after both the concupiscence of women, and before it fratricide, and then the madness of the giants under Nimrod had prevailed, and mortals were most firmly held by the sole hope of earthly things; it came to pass by the infinite goodness of the supreme Deity that some hope also of the future resurrection at length began to shine forth, Enoch, a most holy man, and after him Elias, being as it were translated into heaven.

[38] Yet the evils which we have commemorated were the cause why God provoked to anger punished this world by the deluge of waters, Then a new law given through Moses, the Just man however being preserved. Nevertheless, the punishment afterward ceasing, the same long-suffering and merciful God did not deny his help to man, endowed with a wholly free will; to man, I say, free, whether at length he resolves to choose evil or good (for all things are lawful, but not all things are expedient) he therefore prescribed a law through Moses, by which he should live; 1 Cor. 6, 12. and indeed such a law, which should not be discharged by one word or command, just as in Paradise, when he said, Of the tree of the knowledge of good and evil eat not; Gen. 2, 17. but by which man, pressed with blindness, should be led as by the very hand of God, and be taught one by one, what he could and ought rightly to feel and to speak: in what manner, when war was to be waged, he should act and speak circumspectly: in what way for newly born children and cattle, for the fruits of the fields, for the vines, and for other fruits, and the whole possession he should render thanksgivings to the supreme Lord of all; terrifying him with the fear of those same punishments, by which formerly all men perished, as also in Egypt he showed his many and great powers and in the Red Sea, that they who preserved the memory of all these, might always have the fear of God before their eyes; especially since God himself had inscribed with his own finger the law given through Moses. and confirmed by prodigies. Moreover, when this was given, what admirable things happened? Namely the mountain was seen to burn, flames penetrated into heaven itself, vehement clangors of trumpets were heard, and many other things. The Israelites also no otherwise than a most kind father did God cherish, by day indeed overshadowing them with a cloud, but by night showing the way by the splendor of a most clear fire; nourishing them, by no labor of theirs, with bread provided from heaven, and thus snatching away occasion of desiring other kinds of foods; whence by the vice of certain more intemperate ones the sepulchres of concupiscence arose. The waters also for drinking having more than once failed, he held them no otherwise than most dear sons, exhorting them to all the best things through Moses; who himself also had set before himself as to be imitated the Fathers Abraham, Isaac and Jacob, and holy Joseph himself, the truest image of those who are truly Fathers.

[39] But, someone will say, why did not God from the beginning take so great care of us? On account of which God is to be acknowledged with a grateful mind, To whom I reply, that God never lays aside that care, since he cannot but love man whom he himself formed in holiness and truth to his own image. Hence also from the old Law not a few witnesses of this matter are at hand to us, especially the Jews, who know and likewise confess the truth as it is in itself. For he himself said, I who spoke, behold I am present; and the books written by Moses took their beginning and end from God himself. Is. 52, 6. Confess therefore all of you of the tribe of Judah, that the law first given proceeded from almighty God. Then indeed, since you have as it were proper and of the same tribe with you, to no small glory of yours, the Son himself of the living God, receive this God with eager embrace, persuaded not by my words only, but also by those of all the saints, and of the prophet Baruch, that this glory may not befall foreigners only: for neither is God to be had by you alone, and to be made known to others: since you ought to be mindful of that which is written, You shall love your neighbor as yourself. Mark 12, 31., Bar. 4, 3, Tell me, do you not endeavor to persuade the unbelievers, that there is no other God than he who is one, and that he by no means wishes demons to be held by his sons and servants as Gods? Matt. 22, 39 For threatening he thus writes. ^c Our whole city of Israel shall be utterly overthrown, men and the things in it shall be sold, since it has wholly resolved to admit Gods which are not ^d … Do you therefore flee in time from the wrath to come; but above all, execrating their plurality introduced from elsewhere, confess and adore God, the benefactor equally of us and of you all. Acts 17, 28 For not

is he far from any one of us; especially since he is not far from any one of us. for in him we live and move and are, as the herald of truth Paul once said to the Athenians. And since we see all idols to be devoid of all sense and motion, and you have received from your fathers that something divine is adored in them, rather to him offer this worship, whom we know to have been begotten of God, the true God, and for our sake made man, Christ Jesus, who has all the Saints under him, Martyrs, Prophets, Apostles, and alone performed more than they all. But just as a precious stone, to prove its value to men, has no need of the testimony of two or three (for the diamond by itself begets admiration of itself) so also you, since you are a man, by a man liable to the same infirmities of nature with you, are more easily to be led to eternal life.

[40] But concerning the testimony which the Saints bore concerning him, not a few things have been written, and the divinity of Christ would be demonstrated clearly enough if only one have a sound understanding, not only concerning his coming and appearance in the flesh, but also concerning you yourself who are a Gentile. For God has prepared his inheritance for you, not ignorant that the Gentiles would show themselves more obedient to him, than the very Jews who did not believe. Do not therefore by that excessive incredulity of yours repel from your soul the sole Lord of all things. For if he was begotten of a man for the sake of man, yet from his nature he has it that he is one, that is God, just as by the things which he openly did in the light, he sufficiently and more than sufficiently declared. But, you will say, if such is the faith and glory of the Christians, why among themselves is he very rare who so firmly believes? This indeed must be confessed. Nevertheless since man is altogether of his own choice, if he have not resolved with most firm will to cleave to the faith, both to those who hold the faith firmly, nor have strongly prepared himself to sustain the contest for the observance of the divine commandments, soon enticed by the desires of his flesh, he falls in soul: but he who is truly a strong athlete, never looks back to him who permitted himself to be overcome in anything; but considers the victors alone, and proposes them to himself as a fair and useful example for obtaining a like crown, certain to meet even death itself for the sake of victory and the crown. Search as much as you can, helped by faith, and through all things the goodness of the Lord will become known to you. Moreover concerning the Jews themselves also we have sure hope, that they will at some time, if they will, return to the faith of their Fathers Abraham, Isaac and Jacob, as the very Jews; and acknowledge the God whom they once knew not, the only-begotten Son of God, incarnate for the sake of the men whom he himself had formed, searching the holy Scriptures which they before us, and which all of us likewise afterward received: for he came into his own: let them acknowledge, I say, him speaking and likewise present: but if only (which God forbid) they reject the good, he will say to them; I was found by these who did not seek me; to those also, who were led away by the error of idolatry, I appeared, although they themselves did not seek me.

[41] But if anyone say: Since you say God is likewise man, although he is the creator of all things, I do not believe; he does nothing marvelous or unusual. For so it happened to the most glorious Prophet Moses, into whose face the Israelites could not gaze: among whom many incredulous ones denied him to be a Prophet sent by God, who, on account of mere blinding of the soul, do not grasp so great a secret. and were preparing to overwhelm him with stones. But Jesus of Nun, who plainly had his name and figure, by whom it was said, I come to gather all the nations; not only believed Moses, the servant of God; but did not hesitate also to call him Lord, saying, My lord Moses, restrain the people: for this cause he also became the successor of Moses. Similarly both Caleb and several others were greatly deserving of God, that they might please him for his sake. He himself also who is marked with the name of Christ, if he cast not the eyes of his mind upon the inner man, if after the example of Eve he turn his mind from inner to outer things to be desired, if he weigh not constantly the virtue and glory of Christ dwelling in us with fear and trembling, will he not himself also be like to the Jews, and, though by a different reason, affix Christ to the cross? for as perversely will he act who is about to despise the second law, as he who shall hold the first in contempt, as it is said: Inasmuch as you have done it. But may it come to pass that all Jews, Gentiles, Christians, and even the Barbarians themselves, through the grace of our Lord Jesus Christ, obtain salvation: for his right hand saved him and his holy arm, to the confusion of his enemy. May it come to pass that thus we all alike be found in the kingdom of heaven, with all the Saints who have been from the beginning, and who sing hymns to God most high unto ages of ages. Having spoken these things our Father Pachomius rose, about to go elsewhere, glad that he had not hidden the talent granted to him by the Lord: and prayer being made, he dismissed the Brethren no less glad, because they had abundantly perceived from his words the goodness of God.

ANNOTATIONS.

PRECEPTS OF S. PACHOMIUS

From the Greek Florentine MS.

Pachomius, Abbot among the Tabennensians in the Thebaid (S.) Theodorus, Abbot among the Tabennensians in the Thebaid (S.)

FROM THE GREEK MSS.

This is the beginning of the Foundations.

I. When you have heard the sound calling you to the church, go meditating even to the door of the church, to this end that you may pray.

II. Let no one look about at the praying Brethren.

III. If anyone laugh or speak in the church, let him undergo penance before the altar.

IV. He who has neglected to come to the church by day, let him receive penance: but he who by night has been absent from the threefold prayer, let him likewise receive penance. ^a

V. Let no one go out of the church, at the time when the Brethren pray, without leave asked.

VI. Dismissed from the church, meditate until you have entered the monastery.

VII. Let no one, while meditation is being engaged in, have his head covered.

VIII. Let no one look about at the Brethren eating, nor stretch out his hand to better things.

IX. If anyone, carried away by the vice of immodesty, laugh or speak in the place of eating, let him receive penance.

X. He who has neglected to discharge the prayers, while he eats let him do penance, or return fasting.

XI. If there be need of anything during eating, you shall not speak, but knock.

XII. Returning from the table, use not much speech.

XIII. Let no one, while he eats, turn his head hither and thither to inspect more curiously the furnishing of the table or the foods of the Brethren.

XIV. To a sick Brother let the Abbot procure things necessary, seeking them for the place of the infirm.

XV. Let no one, when he is sick, eat or drink from those vessels from which the rest of the Brethren do, but he shall be ordered to eat apart, things necessary being entirely supplied.

XVI. If anyone come to the monastery wishing to become a Novice, they shall offer him the Evangelical prayer, and shall teach him psalms. Moreover let him remain at the doors of the monastery, and there be proved; whatever else the Brethren know, there let him also learn. ^b Which done, they shall strip him of secular garments, and clothe him with the habit of Novices.

XVII. The garments which he has stripped off or any other thing of his shall be in the power of the community, as the Father of the monastery shall determine.

XVIII. If it happen that any men, whether clerics or monks, enter the monastery, in this manner they shall receive them. They shall indeed wash their feet, as is commanded in the Gospel, and shall exhibit all the offices of hospitality. Likewise if secular men come to the monastery, they are to be received with the same kind of offices.

XIX. Let no one eat in a spiritual house, but rather in the lordly one or in a monastery of the same faith. ^c

XX. When food is prepared for the Brethren, let no one taste anything from it, nor let them drink garum, ^d nor wine.

XXI. Let no one be sent alone to labor, but let them always set out two by two.

XXII. When the Brethren shall be called out to labor, let no one be excused from work; let them not even ask whither they are to go out: for the Hegumen precedes them, as the runners precede the Governor of the Province. ^e

XXIII. Let no one of those laboring speak during the cutting of wood, but let them meditate something pious, silence being kept.

XXIV. Let no one sit during labor, unless he be ordered.

XXV. Let no one pluck a vegetable from the garden, the Gardener not knowing.

XXVI. Let none of the Brethren dare to take a grape or an herb or anything from the fields, before it be given to each.

XXVII. If perchance among the herbs they find any fruits, let them not eat them; but let them lay the gathered ones at the roots of the plants, until he who has the care collects them.

XXVIII. Let no one think anything permitted to himself.

XXIX. Let no one possess any thing besides those which are given individually ^f and besides clothing; as are, two lebitonaria and a half-worn mat, a skin, a melotes, sandals, two cowls, a girdle, and a staff.

XXX. Let no one go anywhere without the Father's leave.

XXXI. Let no one sleep outside the cell appointed for him.

XXXII. Let no one go out of the monastery without the Father's license.

XXXIII. Let no one in the place in which he sleeps address his neighbor.

XXXIV. Let no one spread anything under his bed, unless perhaps a mat.

XXXV. Let no one, unless when he is sick, anoint his whole body, nor wash or wipe himself ^g indecently.

XXXVI. Let no one have conversations with a Brother in the dark.

XXXVII. Let no one take hold of another's hand or anything else.

XXXVIII. Whether you stand or walk, let there be the space of at least one cubit between; which, when you sit, is likewise to be observed.

XXXIX. Let no one shave his head without the Father's license.

XL. Let no one, unless appointed to this, shave another's head.

XLI. Let no one, the Father not being asked, take anything of another's things.

XLII. Let no one mount a bare ass with another.

XLIII. Let no one without the superior's leave enter into the workshops of the craftsmen.

XLIV. Let no one even from his own Brother receive anything in deposit.

XLV. Let no one in the workshop of the Brethren kneading bread speak; but let them meditate silent until they cease from work: if they need anything, let them signify it not by speech but by a knock.

XLVI. If any of the Brethren migrate from life, let no one be excused from leading his funeral up the mountain.

XLVII. Let no one while going precede the Hegumen.

XLVIII. Let no one complete any work apart from the Father; and let all be cut for him. ^h

XLIX. Let no one go away to the monastery of Virgins, to visit any of them, except those elders who are appointed to this, who also supply to them the things necessary.

L. Moreover he who has neglected these things, without any contradiction let him undergo penance, that they may obtain the eternal kingdom in the heavens in Christ. Amen.

ANNOTATIONS.

EPISTLE OF AMMON THE BISHOP TO THEOPHILUS THE POPE OF ALEXANDRIA

Concerning the conversation and particular life of SS. Pachomius and Theodorus.

From the Florentine MS., by the same Interpreter.

OF AMMON THE BISHOP TO THEOPHILUS.

PROLOGUE.

Since, being a remarkable lover of the holy servants of God, you have always studied also to be an excellent imitator of the purity and innocence of those same in living, and have very often been wont to admire holy Theodorus, the Father of those whom the Thebans call Tabennensians, everywhere commended by the discourses of many; you imposed upon me this charge, that whatever during the space of a whole three years, in which I was engaged in the society and monastery of those Monks, I either understood concerning Theodorus by the narration of those who were instructed together with the holy men of God, or what I myself was not unworthy to behold with my own eyes, I should write to you, venerable Father. These things therefore I thought were to be made manifest to you, suppliantly praying the God of the holy men, that a pure and exact memory of the things which by the command of your Holiness, with the greatest diligence I can, I have undertaken to describe, may suffice me.

CHAPTER I.

The youth received by Theodorus learns from his masters certain things concerning the prophetic spirit of both and the knowledge of secrets.

[1] Ammon touched with the desire of the monastic life, I numbered altogether seventeen years of life, when, being made a Christian, I heard the blessed Pontiff Athanasius discoursing in the church concerning the conversation of Monks and of men perpetually preserving virginity, and was seized with admiration of that hope which awaits them in the heavens. Having heard these things I was kindled with great desire and, loving that most blessed manner of living of those solitaries, I chose it to be held by me. Therefore being purified by the sacred laver of regeneration, I fell in with a certain Theban Monk not far from the city: whom when I had wholly resolved to follow, I changed my mind, passing over to the opinion of Paul of blessed memory, a Presbyter in the Church which they call of Perei. He, strongly suspecting that the Monk whom I mentioned was infected with the heretical taint, sent me with letters to the holy Father Theodorus, using the service of Theophilus and Coprus, men living according to the will of God, who likewise had been sent by Theodorus with letters to the most holy Pope Athanasius. When we had come nearer to the monastery, in which the servant of God Theodorus dwelt, which is called Bau, and is situated in the upper Diospolitan Nome, and received by Theodorus himself at the very doors of the ascetery I merited to have the servant of God come to meet me, who after he had had a discourse from the circumstances of place and time, and ordered my garments to be exchanged with others, himself led me into his monastery, in which I found gathered together about six hundred Monks, who all dwelt in the midst of that monastery. But Theodorus, a seat being chosen for himself under a palm, and the Brethren coming together into one, having looked upon me, who beheld the admirable order of all things with astonishment and reverence, commanded me to take a place beside him.

[2] Then one of the Monks, moved as it were by a divine spirit, He is present at the public reproof of the Brethren. rises; and asks Theodorus, that, all hearing, he would admonish him of his sins. Looking upon the man therefore with fixed gaze, he thus said: It is good for a man when he has borne the yoke from his youth, he shall sit solitary and shall be silent, because he has lifted himself above himself. He shall give his cheek to him that strikes him and shall be filled with reproaches. But you are wont only with difficulty and trouble to bear the affronts brought for the sake of Christ. Then he withdrawing into his place, another rose, and asked to be admonished of his defects. Theodorus looking upon the Monk; It is written, he said, A garden enclosed is my spouse, a garden enclosed, a fountain sealed: You on the contrary, you must needs be run through by all travelers. With great lowliness of soul as he went to his place, to another rising, and asking that the same be said to him; Waiting, Theodorus added, I waited for the Lord and he attended to me, and he heard my prayer, and he led me out of the lake of misery and from the mire of dregs, and he set my feet upon a rock, and he directed my steps, and he put into my mouth a new song, a hymn to our God. Which said, the other sat down weeping abundantly, and many others also did not refrain from tears. Then another rose, and likewise openly offered himself to be reproved; To whom Theodorus: A long-suffering man is great in wisdom, but the pusillanimous is very foolish: recall yourself therefore to all better things. At which word when the other, indulging in sad silence, had sat down, to a certain Horius (whom I afterward knew to be a Libyan by nation, and a smith by craft) rising up, and asking the same things which the former; Theodorus said: For patience is necessary for you, that doing the will of God you may carry back the promises. But to Herion who is surnamed Patellolus, demanding that he too be chastised by words, he said: Bear one another's burdens and so you shall fulfill the law of Christ: You also turn to better things. He going away, to all the Monks who were present Theodorus says: I wish you to believe me saying it, this man is a terror to demons. To another rising after this one and inquiring concerning himself he said: God who teaches my hands to battle and my fingers to war has blessed: in these therefore be a strong man. When then another rose up after this one asking the same things; Theodorus says: We have not a wrestling against flesh and blood, but against principalities and powers, against the rulers of the world of these darknesses, against the spiritual things of wickedness: contend therefore strongly. Then to another rising; Let us cleanse, he said, ourselves from all defilement, not only of the flesh, but also of the spirit: attend to your hidden things. To another also, when he had risen; Pray, he said, in this manner: From my hidden things cleanse me and from those of others spare your servant: for from both sides a grievous war presses upon you. All these things therefore when Theodorus said in the Egyptian tongue to his own, we heard; whatever was said being interpreted into Greek by Theodorus the Alexandrian, a Lector in the church of Perei, and most approved in morals and tongue, just as he by whom it was said: I am affixed with Christ to the cross, I live now not I, but Christ lives in me; and who up to this time living in that body, is seen to please the Lord.

[3] He learns from Theodorus the future state of the Church, After I had admired the words and sentences of the most holy Abbot, whose force and strength, however, on account of the mediocrity of my age and experience, I could not yet perceive; being asked by a certain other, the servant of God Theodorus the Theban, intent for a while on silence and with eyes fixed on heaven, rose. Then surrounded by the multitude of Monks as it were by a crown, having delegated to Theodorus the Alexandrian the turns of interpreting, he thus discoursed: I know indeed those who are led by the zeal of the flesh, if they hear what I am about to say, will take it ill. But since God commanded that I speak these very things, I will say what the matter is. The persecution which threatens the holy Church of Christ from our race, will take strength with great increases, and will draw not a few into wounds and ruin: for such were also they who once assailed the most holy Apostle Paul with their snares, and who preached Christ not out of purity of faith, but out of contention. Moreover, this persecution being brought to the highest, from the Gentiles an Emperor will suddenly arise, ^b who will contend wickedly and impiously with many things against the Mysteries of Christ, and in that will place all his effort, that whoever shall be Christians under his dominion, be drawn into error and snares: but Christ will overthrow all his counsels: for to him belongs that which is written, An arrogant man and a despiser shall accomplish nothing whatever of his counsels. It befits us therefore to weary God with continual prayers, that his mercy

he may extend to many Churches for the salvation of very many. Being asked by someone, Who indeed those were, whom he himself called from our race, he answered that by this name the impious Arians come: and that said, he sat down again under the palm. So it happened, that, when I myself also changed the place in which I was before, I was made at some interval far from Theodorus. Therefore while the Monks who were present conversed among themselves in the Egyptian tongue, a certain Aelurion, an ascetic truly clothed with Christ, thus addresses me in the Greek tongue: Rise up, he said, you, and inquire of the man of God, when all these things shall be. At which word when he saw me terrified and shaken with trembling, he said again; Do not fear; for behold, he, looking upon you with kindly eyes, exhorts you to ask the things which I suggested: rising therefore inquire the things I said. But I, revering the gray hairs ^c of the most holy man, was held by still greater fear. Then, his eyes being turned to the servant of God Theodorus, I beheld him intent with a kindly countenance upon the blessed old man Aelurion and upon me. Wherefore, confirmed again by the nod of Aelurion, I rose. Then Theodorus, smiling, ordered the Alexandrian Theodorus of the same name to act as interpreter, through whom thus he to me: Whatever you wish, ask of me; for you are not ignorant that you dwell among us like wine newly pressed. Here I, terrified with greater fear than before; When, I said, shall these things be? Then he; Do you, he said, not yet know the Scriptures? it is written: A sound of the feet of a rain-storm. 3 Kings 18, 41 Wherefore I also declare to you: the voice of feet is of the great matter which I just now foretold. You yourself shall see with your eyes the things which I announce as to come, and you shall be a part of them, a partaker of all the sad and the joyful. Moreover God will show his clemency toward not a few, and first the storm of persecution which threatens the Churches from the Gentiles, then indeed that which is from our race, shall receive an end.

[4] The eyes of all in this place being turned upon me, Theodorus rising and the others being ordered to return to prayer, taking me by the hand delivered me to masters and moderators, and he is ordered to be instructed in the sacred letters: namely to Theodorus the Alexandrian, and a certain Ausonius, who held the second place from him. To whom the Abbot: Give heed, he said, that he be excellently learned in the understanding of the divine Scriptures: for he will not always dwell in the monastery, but will become a minister of sacred things in the Church of God. By these therefore I was admitted and led into a house, in which dwelt those who were under them, Greek Monks twenty in number. These coming together into one, asked one another concerning the things which both Theodorus had asked of them, and he himself had brought into the midst. Thus it came about, that, when I had diligently heard both those twenty Monks, and Ausonius and Theodorus the Alexandrian discoursing of the things which they had ever understood, and held them in heart and mind, I was easily able to hold in memory whatever I have written. For the sense and meaning of all the things which Theodorus had answered to the several questioners, Theodorus the Alexandrian, asked by me, at once deigned to interpret. But these things were said in that year now somewhat tending to an end ^f, in which Gallus was proclaimed Caesar, who was also surnamed Constantius the younger. But as often as, even being far off, the voices and words of the most holy Theodorus were borne to my ears, now with joy, now with sorrow, who understands from his masters, now with fear I was filled. Wondering indeed whence these things happened, and asking others what they were, I learned that others were liable to the same commotions of soul, by which I was. Therefore I privately prayed Ausonius, but Aelurion willingly, that they would not be loath to relate to me the things which pertained to Theodorus: for I feared to be troublesome to the Alexandrian Theodorus by continual questions. And these indeed all thus said to me.

[5] how Pachomius knew Theodorus by divine means, A certain Pachomius, the author and moderator of these monasteries, was once most pleasing to God. The same God taught this man many things by revelations, and more by his internal speech to the soul of Pachomius, but others by the ministry of Angels, mercifully adorning him with many prerogatives. And this Pachomius indeed, six full years ago migrating from the mortal body, went to the Lord. He, when at some time he was dwelling among his Monks, thus spoke: We have sent the servant of God Pecusius into the city of the Lotori, to be a help there to the infirm. Concerning him, after I came to you, an Angel of the Lord thus announces to me, that on this very day he will return to us, bringing with him a vessel chosen by God, that is, a youth of thirteen years, Theodorus by name, and full of the Holy Spirit. After sunset therefore Pecusius came to the monastery, the sincere friend of Pachomius, and with him was present this Theodorus of whom we treat, then completing, as I said, his thirteenth year of age. Whom S. Pachomius receiving among his own, held and reared no otherwise than a most dear son. Who when he reached the twenty-second year of age, and he himself observed him giving himself to prayer being ordered by Pachomius to attend to I know not what, while he promptly executes what was commanded, and is busy to find holy Pachomius everywhere, as if led by a divine spirit, he came nearer to those buildings, in which the Brethren were wont to eat, and which were not far from the temple of the monastery. Being made more attentive by a sudden earthquake, he heard Pachomius beseeching God with such things: God of much mercy, who clemently overlook our sins and malices, I pray, spare the human race, and extend your mercy more upon us, nor come into judgment with Monks or those who profess perpetual virginity, requiring of them a more accurate observance of your commandments. Likewise neither judge more severely your people, whose care you committed to me, and whom yourself with great love entrusted to this land, as it were most beautiful trees; but so deal with us, as with the mortal race, before your only-begotten Son exhibited himself to us: for thus you will not enter into judgment with us, but will clemently blot out all our sins. the earth meanwhile trembling, For if in those times you did not destroy the world for its crimes, how now will you not have mercy on your people? Have mercy on us, Lord, who made and created us, and desist from your wrath and fury, through the blood of your Only-begotten by which we are redeemed. For since for your servants and friends Abraham, Isaac, and Jacob, you have more than once exhibited mercy to the Jews, how much more for the blood of Christ will you be propitious to us? We profess to be the servants of your only-begotten Son, by whose singular benefit from vile creatures we are made your sons. After these things, when Pachomius repeated again and again that sole Have mercy of his, nor added anything else, the earth began to tremble, and Theodorus, his face cast down to the ground, so long indulged in prayer with all trembling, until with eager voice Pachomius at length burst forth into these words: Blessed are you, Lord, who are the best preserver of our race, and laudable and glorious unto ages. Amen. The earthquake meanwhile ceasing, when as yet no light shone to the bodily eyes, Pachomius opens the door, and to Theodorus rising; Great, he said, was the boldness you used, when you brought your mind to remain here. But cry without ceasing to God, that he not withdraw his mercy from us, without whose help no creature can suffice. Meanwhile these things which you have seen done, as long as I shall be in this body, I wish you to announce to no one: but we afterward, after the falling-asleep of Pachomius, Theodorus narrating these things, learned them.

[6] Seven days had gone by, after Theodorus had beheld those admirable things, and was animated by a heavenly vision offered to turn away from heresies; and Pachomius inspecting the order and state of the other monasteries, in the monastery of Bau Theodorus did the things which had been commanded by Pachomius; when by certain men coming from abroad from Alexandria he is taught, what opinion the Arians held and put forth concerning the only-begotten Son of God. Wherefore, turning to prayer, he asked of God, that he would free the human race from so great an error. And while he was intent on prayers, he seemed to himself to see three fiery columns, all plainly affording the same appearance of themselves. Then he perceived a voice, which thus commanded: Attend neither to the distance nor to the inscription of the columns set before you, but consider how the same are wholly among themselves. For there is none of the creatures, by whose likeness the Father, and the Son, and the Holy Spirit, can be sufficiently exhibited to us. Pachomius understanding such a vision of Theodorus from himself, said these things to him: Just as it was granted you to see marvels and to hear, so also it has happened to you that secrets are shown and told to you. I also, when I first began to set up the solitary life, now indeed by those, who adhered to Meletius ⁱ of Lycopolis, now by the followers of Marcion, that I might be with them and feel with them, which had also happened to Pachomius too, recently converted. being invited, when I had learned that besides these many heresies were creeping in, each one of which confidently boasted that the truth resided with itself, I was not a little moved in soul; and with many tears I fell suppliant before God, that he would deign to show me, on whose part the truth was not feigned. For I was altogether anxiously perplexed. But behold, while I persist in prayer, snatched out of myself, I behold the whole aerial region which lies beneath the heavens, wrapped as it were in densest night. From diverse parts also one and the same voice is borne to my ears; Behold here is the truth; and wherever the several voices were caught, thither I beheld not a few mortals run, in such dense darkness helped by mutual aid for running. But toward one and that the Eastern part of the world there was to be seen a light set on high, and most brilliant like the morning star. Hence I hear a voice, thus saying to me; Do not let yourself be drawn into error by those who are snatched away by the voices of the darkness, but rather show yourself obedient to this light. For in it alone is the truth, free of all error. Then another voice was straightway made to me; This light which you see, clear like Lucifer, will at some time surpass by its splendor the sun itself. For it is the proclamation everywhere of the Gospel of Christ, which will be set up in the holy Church of that same Christ, in which you were baptized. But he by whose voice you are invited, is Christ, who does not cease to speak through Alexander the Bishop of the Alexandrians. But the other voices which sound in the darkness are of the heretics, and of the demon himself speaking in the leader of each heresy, and driving many into deceits. Thence having looked upon several clothed in splendid garments, and hastening with great zeal to the light which was being shown, I blessed God: and the admonitions of those who were uniquely trying to deceive me being despised, I dwelt together with Palaemon, an excellent emulator of the most holy of men, He is ordered by an Angel to gather Monks together. until an Angel of the Lord standing by me in a certain vision

said: Come now, and all who come to you, cause to be kindled with that fire, with which God willed your heart to burn. By the leading of the same Angel I founded all these monasteries, God being propitious. This also you ought not to be ignorant of, that Athanasius, the most holy Bishop of the Church of the Alexandrians, is full of the divine spirit. Pachomius also said to us: As soon as Athanasius was led into the Alexandrian see, certain wicked men began to accuse the divine disposition concerning him, alleging his too great youth, ^l and endeavoring to split the Church into factions: but to me thus the Holy Spirit dictates, that he will be a column in the Church of God and a light, and that for the cause of piety toward Christ he must sustain no mediocre tribulations and frauds and snares of men. All which, by the help of divine virtue, being bravely overcome, he will at the last openly announce in the Church the most pure truth of the Gospel.

[7] After these things Theodorus together with Pachomius led his life in the aforesaid monastery of the Tabennensians, which pertains to the Tentyrite Nome. Theodorus is again refreshed by a heavenly vision. He, being once intent on nocturnal prayers, and burdened with the necessity of sleeping, began to walk through the monastery: and through the night observed by no one, after he had given himself for a while to prayer, resolving that some moderate rest was not to be denied to the body also, he sat down near the doors of the church looking toward the monastery, and indulged in sleep as much as the sole necessity of nature exacted. Then an Angel of the Lord appearing in sleep roused the sleeper saying; Follow me. Theodorus rose, and following the Angel going before, was led into the church itself, which he found shining with an immense light on every side. A great multitude also of Angels was in that place, in which the Priests have been accustomed to offer their sacrifices to God. Being at once terrified, and at once called forth by one of the Angels, Theodorus, when he stood nearer, some one conspicuous with I know not what glory and splendor cooked a certain strange and unusual food. Which when he had poured into the mouth of Theodorus, he commanded that he suffer it to be consumed there. Theodorus eating the food offered, and having experienced the strangeness of the savor, soon beheld all the light vanish, and the Angels withdraw from the temple. He moreover, as if incited by a certain divine virtue, sought with all zeal the meeting with Pachomius, most full of joy and cheerfulness. To whom while he relates all the things which had happened to him, Pachomius, not ignorant of the secrets which were portended through the revelation, smiling sweetly at the speaker added: He who received two talents, then brought four talents, and he who had received five, likewise gained another five: wherefore girding your loins, that with the grace granted you you may make fruit; prepare yourself. Then Theodorus groaning, earnestly demanded of Pachomius that he would beseech God for him. From that time therefore he was not found unworthy, to bear continual labors and troubles for the cause of his Lord.

ANNOTATIONS.

CHAPTER II.

The secrets of hearts often known and revealed by Theodorus.

[8] These things Pecusius, who had heard them from Pachomius, related to us after his falling-asleep in the Lord. These things I myself hearing from Ausonius and Aelurion, I studied much to hold the servant of God Pecusius in the place of a Father. And when besides I had learned how great virtue against demons he had received from the Lord, I did not cease to pray him, that whatever he had learned concerning Theodorus from Abbot Pachomius, he would not be loath to relate to me. [The author is instructed concerning the knowledge of the secrets of the heart from the scriptures,] Who, when he brought forward neither other nor lesser things, I was seized with great admiration. And from Ausonius indeed I asked this, that from the sacred Scriptures he would teach me, whether it could at all come to pass, that a man should perceive the secrets of the mind of another man. Then he: By experience itself indeed we shall be able easily to prove this knowledge to you, if at some time it happen; that God reveals the secrets of your heart to Theodorus: for without divine revelation, it would now be in the power of no creature, to attain by knowledge those things which are done within and in the souls of men. Which that it may be plainly perceived by you from the divine Letters, hear, if you please, the Prophet Samuel, while with these words he addresses Saul: Come and all the things which are in your heart I will indicate to you. 1 Kings 9, 19 And concerning the asses which the day before yesterday you lost, be not solicitous, because they are found. Read also, if you please, the things which God disclosed to Samuel concerning the sons of Jesse, that you may know that when God has willed to reveal anything to his servants, nothing is unknown to them. But if he has been unwilling to reveal, the Saints indeed understand in themselves those things which are common to men. This you will know if reading you run through the whole Bible in which the histories of the Kings are contained, and hear the prophet Elisha indicating these things to his servant concerning the pious woman, For her soul is in bitterness, and the Lord has not indicated it to me; just as God had laid open to him the hearts of many. 4 Kings 5, 25 But especially when you shall have heard the same Elisha making words to his servant Gehazi once, and Gehazi himself answering; For your servant did not go anywhere; and again you shall attend to Elisha speaking: Was not my heart present, when Naaman the Syrian returned from his chariot to meet you? Now therefore you have received silver and you have received garments, that you may buy gardens and olive-yards and vineyards, and sheep and oxen, and menservants and maidservants: but the leprosy of Naaman shall cleave to you and to your seed for ever. It is also written in the Proverbs of Solomon; Knowing you shall know the souls of your sheep, and you shall set your eye ^a upon your flocks. Prov. 27, 23 And again: The just man understands the hearts of the impious, and in evils the impious shall laugh. In the acts of the Apostles also it is written: And a certain man at Lystra weak in his feet sat, lame from his mother's womb, who had never walked. Acts 14, 7 This man heard Paul speaking: who looking upon him, and seeing that he had faith, that he might be made whole, said with a great voice; Rise upon your feet upright. And he leaped up and walked: For faith is discerned within and in the soul, not in the countenance or in the body. So also Peter, looking upon the iniquity of Simon Magus, not from the appearance and countenance of the body, but in his soul, said to him: For I see you to be in the gall of bitterness and in the bond of iniquity. Acts 8, 23

[9] and by the thing itself he learns that these are open to Theodorus. After I had learned these things from Ausonius and took the sacred codices into my hands, I more studiously ran through by reading the things which I had heard. Then at a certain time about the middle of the night, necessity urging, when the darkness was dense, I go out of the house; when behold, the voice of Theodorus himself being perceived, I so shuddered, that although I had covered my body with only a linen sack, and it was the winter time (for that month was then passing which the Egyptians call Tybi ^b), I was wholly wet with sweat. And now I used the tongue of the Egyptians readily enough, when Theodorus addressing me by my name, and commanding that I stand beside him, in this manner addressed a certain Theban Monk Amai by name: Wherefore is the fear of God not more before your eyes? Do you not know that God searches the hearts and reins of men? Why with your soul and mind do you now think of harlots and embrace them, now, as if sleeping with a lawful wife, defile yourself in your whole body? And when you wage war with your thought, and look about yourself speciously as a conqueror of enemies, and contend to please the Leaders, and receive gold from them. In short, you do nothing that is not contrary to the life which you profess, and you think you do in the very deed the things which you agitate only in mind and thought. Let it therefore be known and persuaded to you, that, unless you do penance, and purge your soul with the fear of God, unless by tears you render the Lord propitious to you, and desert the purpose of the life which you now lead, God will by no means render your way happy, but will doom you to everlasting fire. The Monk then casting himself suppliant at the feet of Theodorus, and ingenuously confessing that all things had so happened, as the holy man had set forth; promised that he would do penance, and besought Theodorus that he would plead his cause before God. And Theodorus; May God give you, he said, a true knowledge of yourself, and that through the way of penance you may at length attain to your salvation. I see indeed that in your soul you have gone very far away from God: Nevertheless if only the will be not lacking to you, the return to God lies open. For whoever seriously and as is fitting turn themselves to the Lord, are all kindly received by him. Which said, and weeping much, he dismissed the man. But Amai after altogether four months, the monastery being deserted, gave himself to military service: and falling into a long

illness and laboring with dropsy, after the space of one year made an end of living, and confessed all these things.

[10] Thence with Theodorus and the other Brethren I went forward to the monastery of the Tabennensians, a dying girl is healed by the prayers of Theodorus and blessed water. in which that famous vision had been offered to the holy man. Here we were dwelling together in the garden of the monastery situated by the river, when rustic men about thirty prostrated themselves at his feet. Theodorus, not bearing this manner of their acting, willed all at once to rise. But while the rest wept, a certain one of the whole number suppliantly implored the help of Theodorus with this prayer: Yesterday evening I gave my daughter, fifteen years old, in marriage: who, when today she refreshed herself with food, soon began to be vexed with unwonted pains of the bowels, and lies devoid of all voice and speech, by poison, as it appears to those beholding her, mixed either with her food or drink. Now therefore, since the physicians who are found among us have laid aside all hope of her life and safety, this we ask of you, that you not refuse to come into my house and to beseech God for my daughter. For we know that you, if only you will to invoke Christ over her, will easily obtain that my daughter be safe. But when Theodorus denied that he would come to the man's house, and they pressed with laments and supplications; You indeed, he said, asked of me that I betake myself into your house, and that there I beseech God for the life and safety of the suffering daughter; but God, who contains all things, is sufficient; for he is circumscribed by no place. In this place therefore we will invoke him, who, though absent hence, will be able to heal your daughter. The others receiving that voice of Theodorus, no otherwise than a sure pledge of life to be granted to the sufferer; Theodorus together with the Monks whom he had with him turned to prayer; and a threefold genuflection being exhibited, and God being fervently prayed for some time, and at length desisting from prayer, he said: God has granted the life of your daughter: with this confidence go away to your house. Then a great lamentation of the multitude of men and women arose near the enclosures of the monastery: for in moments the sick girl seemed about to die. Then from the other bank the father of the girl ran up, laden with a silver pitcher which he had filled with water. Bringing this with many sighs to Theodorus; I had, he said, little faith. You see me suppliant and confessing. Over this water therefore if you invoke the name of God, for my daughter's sake, I believe indeed that God will bid this very water to be a draught of salvation, by which my daughter may remain among the living. Theodorus, the pitcher being received, looking into heaven, applied prayers not without tears, and impressed the sacred sign of the Cross on the water. Then the water being received the father of the girl hastened to his house with all the multitude, and only three or four hours having elapsed, with a few friends and kinsmen he returned to the holy man, announcing the great works of God done unto the safety of his daughter. He related moreover how by the help of his Brethren he poured a little of that blessed water into the mouth of the girl, and a great purgation of the body following soon below, she wholly recovered. But a certain Silvanus an Alexandrian, having his domicile in Bendelion, infected with the Arian heresy, leading his life by the trade of stones, when he was present with the husband of that girl, having beheld the great works of God with his own eyes, also gave due glory to him.

[11] In the following time Theodorus led across a hundred and twenty Monks to an island of the river, to gather material, which the Egyptians call throia, and which serves uniquely for the making of mats. Among these was Silvanus the Theban, Hegumen of twenty-two Monks, having Linuphon as Vicar; and among the rest subject to him Macarius surnamed the Elder, Struck with paralysis, the brother of S. Theodorus not from the same father but from the same mother. On the ninth day after their going out one of the Monks coming, announced, how certain Brethren of those who had gone away with Theodorus, carrying Silvanus by skiff through the river, now just about to expire, were in the river-port, which is before the monastery of Bau: for we were then also dwelling in that monastery. Going forth therefore to meet these, we found them on the way, carrying Silvanus struck with apoplexy on a litter. He was passing the third day from the time he had begun to suffer, plainly destitute of the use of his ears and tongue. Three other days also passed, in which persisting in the same state, he took nothing at all of food or drink. Then therefore Theodorus the Alexandrian, Pecusius, Psamphius, Psentaesius, Aelurion, and Isidorus, men most pleasing to God for the innocence of their life, their hands stretched out to heaven, and tears shed abundantly, besought God, that he would be touched with some compassion for Silvanus. While they were still praying, Silvanus, I hearing; Blessed, he said, be God, who has instructed me, and has had mercy on me. Here I, when I also exclaimed with a great voice; and restored to himself after 6 days, Blessed be God; the others indeed continued the prayer begun; but Theodorus, using me as minister, refreshed him with food. Silvanus meanwhile about the time of dawn ordered as many of the Brethren as were in the monastery to come together to him, and confident upon his bed, I indeed standing at his side, but Aelurion pronouncing to the multitude with a clearer voice the things which were said by him, thus spoke: Hear, in what manner all things were in this case. On the fourth day of the week, when Theodorus was dwelling on the island, and was setting forth the divine doctrine to the Brethren standing around, suddenly he was silent, and withdrawing somewhat from the place in which he had stood, showed two little serpents to our eyes, ordering that someone kill them: for while they came together, he hid them, set about my feet, as it were making them a chamber my feet, lest any of the Brethren be disturbed. Moreover the serpents being removed from the midst, he relates that this befell him while he thought ill of Theodorus, he proceeded to say to us, that an Angel had appeared to him, and asserted; That there are some, who, having professed the same life with you, are touched with very little care of their own salvation. The names also of some he disclosed to me. Moreover against one of them he said a sentence had already been pronounced by God, that he should be expelled from the monastery: but in the monastery of Bau that one dwells. Having heard these things I derided Theodorus in my own mind, and said: Is not this the brother of my Macarius? did not the same mother who bore Macarius bear this one also? Whence to him this empty boasting? Macarius certainly is exceedingly humble. While I, as I said, thought these things, I know not who in human appearance, and clothed in a splendid garment, and with a countenance exceedingly terrible, seemed to me to stand by, and thus to speak: Are you moved by no reverence and fear of God, who feel such unworthy things of his most faithful servant? Being brought by this discourse into great shame, I felt myself struck on the face with a slap by the same one who had appeared: but then in what state I was, or in what manner I have been brought hither, I was wholly ignorant, until through the divine goodness I was again restored to my former health. When we had learned such things, we set about to render due praises and glory to God.

[12] Nor many days after Theodorus coming to the monastery, noting the hidden sins of the Monks ordered the Brethren to be called together into one: to whom when he had said some things, and had commanded that they wait for him, he himself accompanied by only two of his own went on to those buildings, in which the Brethren were wont to eat. Here he drew one of the younger Monks, having caught him, into a vaulted little chamber, and willed that he confess without delay whatever he had done, showing that this was the very one whom the Angel of the Lord had denounced, and willed that he be held outside the enclosures of the monastery. But when he could not be brought to declare his sins, and Theodorus openly brought forward the thing he had first transgressed, and asked from this whether any other of the Monks was conscious of that matter; the guilty one casting himself at the feet of Theodorus, earnestly prayed that he would be willing his other crimes be hidden from the rest, and that he would dismiss him from the monastery. To whom when Theodorus had consented, the guilty one turned to the whole multitude of the Brethren which had assembled, began to confess, that all his works had been laid open to the servant of God Theodorus by divine revelation, and how for most just causes he was ordered to be expelled from the monastery. Theodorus therefore ordered the man to be thrust out of the assembly of the Monks, from divine revelation, as afterward appeared. and having spoken to the Brethren of this his counsel, which could suffice, he set about to admonish the other Monks, whom the Angel had accused, each one privately and by night, and reproved them of all the things whatever they had done ill after baptism received. But when he admonished each of them with a longer discourse, that he should strive by his repentance to appease God, he seemed in a certain manner to be snatched out of himself. Who when they knew, that God still willed to use his mercy toward them, with great zeal and haste contended to lay open their offenses to all; but they were forbidden by Theodorus, saying, that the greater part of the Brethren could not bear narrations of such things; and judging, that to the greater detriment of those, who were still younger in the service of Christ, such a confession would tend. Some also who of their own accord denounced their defects he inhibited, lest occasion be given to any of the weaker ones of affecting them with contumely, on account of the things of which they were accused. But to those holy men who were with Pecusius and Psentaesius, each one secretly manifesting himself, added prayers that they would pray for him before the Lord.

ANNOTATIONS.

CHAPTER III.

The errors of others prophetically known and wisely reproved by Theodorus.

[13] And all those things indeed happened in the most holy time of Lent, He knows him who had eaten stealthily, just as they have been narrated: but on the days of the sacred Pascha, very late in the evening, the third of the sabbaths, when all the Monks who dwelt dispersed in the ten monasteries pertaining to the care of Theodorus had assembled at the monastery of Bau (for this custom was vigorous among them, that every year all should flow together thither, to celebrate the sacred solemnity of Pascha) and when several had asked, that he would explain the sentences of the divine books which they did not at all grasp; and to each one, as he was asked, he had declared that which had been proposed; It is good, he said, and pleasant for me to speak to you: for an impure spirit, bringing itself into our number, held some one of us in mockery. Namely when the Monks had assembled according to custom to me the past night, he also dwelt among those who had come together: but I saw him. Who, finding a certain hungry one and acting very negligently (for demons are wont, when they lie in wait for the passions of men, to cast various thoughts into them) put into him a depraved

cupidity, and sharpening in him the ardor of eating, persuaded him to consume bread secretly withdrawn, no one being conscious. And now indeed in the midst of the Brethren that thief sits, made a prevaricator of the domestic rule, as if with them he were awaiting the hour of refection. But turning to the Monks Theodorus said: Let no one think the time of fasting is to be prolonged by him beyond his strength, since by the assiduous labors of the monastic exercises your bodies must be exhausted. and he pardons him confessing his fault. Those therefore who use a weaker health, about evening, the Parasceve alone excepted, let them refresh themselves with food. Then he rising in the midst of the throng of Monks (for more than twice a thousand had come together into one place) cast himself at the feet of the holy man. But Theodorus covering the face of the suppliant with his cloak, did not suffer that he become known before so great a multitude, using that saying of Paul: Who is weak, and I am not weak? 2 Cor. 11, 29.

[14] It happened also at some time that when the blessed Theodorus was dwelling with forty Brethren in mountainous and solitary places, for the sake of gathering wood which was for use in making works; when he willed as many other Monks to go out for the same matter, and set over them Isidorus, a man of remarkable meekness, and most full of that wisdom which is according to Christ. Moreover they dwelt separated from one another by a journey of one day. The petulance of the absent ones known through the spirit, And on the first day indeed, on which those who were with Theodorus set about to cut wood, about evening they ceased from work. Who when they had come together into the same place for the customary prayers, Theodorus using an exhortation to them said: It was indeed necessary, as you by no means are ignorant, Brethren, for the cause of which we came hither, to complete the work. But, while the twelfth prayer was being set up for us, and we all fell on our knees to the ground, the holy Spirit manifested to me, that namely four of the Brethren, who in another mountain are occupied in cutting wood, as we, have offended, who nevertheless from boyhood lived well; and that, reproved through my mediocrity, they will wholly return to their former striving. I judge it therefore more necessary, that for this time the work being left, both we, and those who now labor in another mountain, on the day of the Sabbath be gathered in the monastery of Bau. Then two Brethren being called to him he enjoined, that they should indicate nothing to anyone concerning this matter, but should go without delay to the other mountain, to announce to Isidorus and all who were with him, that on the day of the Sabbath they should not omit to assemble at Bau. he recalls them with the rest to the monastery, So Theodorus himself after sunset accompanied by all his own was present in the monastery: the others also had already come thither. Wherefore when Theodorus had learned that all were present, he proceeded to go to the customary place of celebrating the assembly. Thence when the time was at hand in which he was wont to imbue his Monks with salutary doctrines, standing in the midst of them, and using Theodorus the Alexandrian as interpreter, he said.

[15] You are not ignorant, Brethren, that the life of those who have professed perpetual chastity among the Monks, far surpassing the conversation of other men, is Angelic. For those who enter that holier manner of life, and renounce the more common pursuits among men, live to him who for them died and rose again; and themselves denying their own life, are affixed with Christ to the cross. We all having embraced this kind of living, the poverty of our parents being bidden farewell, came together into one. It behoves us therefore to live, looking unto Christ, the leader and most beautiful exemplar of this way and life, to which we have now so long been accustomed. For not only the divine Scriptures, but also the life and morals of these his servants, God willed to be the foundation of true faith in Christ, and as it were certain most sure paths to the kingdom of heaven, to all whom it should happen to be held by any desire of his kingdom. chastising with a grave discourse laughter poured out too much, Yet some of our own, having entered this course of life with a fair ardor of soul, have certainly wavered, if they have not yet fallen. For four Brethren of those, whom we ordered to go into the mountain to cut wood, when they had beheld themselves more removed from the company of the others, began to mix jests among themselves, so poured out into laughter and guffaws, that the holy Spirit, saddened for their cause, indicated to me their conversation and lapse more remiss than was fitting, that, returned to their former austerity, they might correct themselves with tears and groans. In what place therefore, my Brethren, do you have that voice of Jeremiah, by which he thus addresses God? Jer. 15, 17. Lord God almighty, I sat not in the council of those playing, but I feared from the face of your hand: I sat alone, because I am filled with bitterness. How were you not mindful of the words of Job? If I walked with mockers, may these and those bitter things befall me. Job 31, 5 Are you ignorant that even the least offenses of his servants, as the greatest, God is wont to visit unto the surer salvation of those same? Have you never heard Solomon saying? As the sound of burning thorns under a pot, so the laughter of fools; and again, Laughter I called deception; and again, Anger is better than laughter. Eccl. 7, 7. & 4. Wherefore I urge that you look about yourselves, and hear the Apostle admonishing, Let your laughter be turned into mourning and your joy into sorrow; that you not undergo that hard sentence of the Saviour: Woe to you who laugh now, because you shall mourn and weep. James 4, 9, Luke 6, 28 Rather take up voluntary penance and lamentation of your own accord and diligently, while it can profit much, that you be not forced to experience eternal groanings against your will. Before God let each one of you sincerely say, For I am prepared for scourges. Ps. 37, 18. While Theodorus was still saying these things, with great commotion of souls and amendment of the guilty. those four Monks, as it were with one mind and opinion, although they had stood in wholly different places, with much groaning and laments, turned to the East cried out miserably, and prostrated to the ground before God confessed themselves to be those whom Theodorus had deservedly reproved, then asked the rest of the multitude of the Brethren, that it would conceive vows and prayers for them. Therefore all beseeching God with great groaning, the assembly was dissolved according to custom. But those four receiving the words of Theodorus as a kind of viaticum for all life, were so amended, that each of them was a model and example to the other Brethren in the same monastery of caring for salvation: for such, even before that light fault committed, had been their conversation.

[16] There was a certain Theban whose name was Moses, subject to the command of Silvanus, of whom we made mention a little before. another accustomed to indulge in depraved thoughts, This man therefore with Silvanus and the Brethren who obeyed him was sent to a certain island of the river Nile, that they might gather and season the lapsanae as they call them for the food of the Monks. In which place when he was now dwelling the fifth day, and was called by Theodorus alone, he denied that he would come saying; with the rest of the Brethren I must persist here, until we have completed the labor enjoined us. Wherefore even unwilling drawn to the monastery, he found Theodorus in his cell groaning bitterly, and standing by him Psentaesius and Isidorus. Theodorus therefore looking upon the man with fixed gaze for a long time: What is it, he said, that not the death of your body rather (for this would have befallen us more lightly) than of your soul has been announced to us? Did I not spend days and nights sitting by you in your cell, when I inculcated this to you: Your soul meditates perverse things: you foster thoughts full of every kind of sins, which have impelled several men into destruction. And when you replied, that that kind of thoughts was cast into your mind by a demon, I answered; They are not indeed permitted to impose them on you: you rather, bringing wood together, afford material to the demons, drawing them against yourself, while you obey your perverse desires. Did I not also add this, that there would have place in you that which is said in the Proverbs: As a field is an imprudent man, and as a vineyard a man lacking sense: if you let him go a falling-away will come, and he will be wholly overgrown and become abandoned; and therefore expelled by Theodorus, he is seized by a demon. but the hedges of his stones shall be dug up. Prov. 4, 30 But now declare this; Whither at last has that depraved path, which you have entered, led you? The Monk answering, that no other evil thought resided in his soul, except that which Theodorus had just indicated to him; the holy man said: When therefore you lurked behind the hut, what then did you turn over in soul, what in thought? To these when he again said, that those were diabolical suggestions, Theodorus said: Up to this time no demon yet has been permitted to afflict you: but after you began to agitate such things in your soul, and were made a domicile of demons, in vain you dwell here among us: for it is commanded us, that we expel you from the monastery. Therefore delivering him to four younger Monks, he ordered the man to be led back to his own. But when he touched the door of the monastery, possessed by the evil demon, and bellowing like a bull, he hastened at a run into the village whence he had sprung, and there was tightly bound with chains by the four Monks.

[17] The happy death of another is revealed to him: Not far from Ptolemais, a city situated in the Thebaid, when Theodorus had ordered a monastery to be built, he brought it about that it should be inhabited by Monks. But there was a Brother in it, called Carur, by which name among the Thebans one who is maimed in some part is designated. He, often acting more negligently in the nocturnal prayers, was reproved by Theodorus. But then when at a very great interval from the monastery of Bau, in which Theodorus dwelt, that Brother was absent; and after sunset the holy Abbot had sat down among all his Monks, suffused with sudden gladness he burst into this voice: I announce to you who are present the great mercy of God, which he kindly exhibited toward our Brother Carur, who is at Ptolemais. For just now his soul, loosed from the bonds of the body, he led with much glory into heaven, since he both kept all the articles of Ecclesiastical doctrine, and joined the highest purity of his body to many other graces and ornaments: but if he was seen at some time to have anything to be reproved, that he expiated abundantly by various diseases and afflictions, into which he fell. Eight days had now gone by, when two Brethren came from there, who when they had announced the day and hour in which Carur had departed from the living, we were all filled with astonishment.

[18] At a certain time when Theodorus had the whole multitude of the Brethren gathered into one, in this manner he addressed Psarphius, among the rest who dwelt in Bau first and chief: Send someone to the cell of Patchelphius, and bid him

be present, together with the youth whom he retains in his cell: summon hither also his elder Son. These therefore when they were present, Theodorus said to Patchelphius: Tell now, what did you teach that youth this night? To whom the other; What, I pray, and the hidden heresy of a certain one, other than the fear of God? And Theodorus: God himself, he said, through an Angel laid open the things which pertain to you. Speak therefore the truth, if your doctrine is light. But when he refused, Theodorus said to all: He taught him that the resurrection of the flesh is not to be, traducing the nature of that same flesh as evil. Then when he said to Patchelphius, Speak out, whether the matter is so, or not? his own son cried out saying: He attempted to persuade me of the same dogma the past night. Then a certain eunuch from his mother's womb, whose name was Hor, freely to Theodorus: This youth also, who has been led into error, examine. And Theodorus: The soul both of that youth and of the very son of Patchelphius, like the hardest adamant, strongly resisted all the strokes of the pestiferous doctrine. Then to the youth he said: whom he dexterously corrects. Know that the generous purpose of your mind has been received by God; and to the Provost of the dwelling, in which that younger one stayed, he commanded, that he should not treat him too hardly, because by night and stealthily and against the Provost's mind he had withdrawn himself from the dwelling. Hence turning to Patchelphius, he set forth more fully from the sacred Letters and established the true doctrine concerning the resurrection of our mortal flesh from the dead. Namely that this mortal flesh of ours, at some time adorned with immortality and incorruption, is to be raised from the dead in glory. Then before all the multitude Patchelphius dissolved in tears (for the things said by Theodorus could suffice to establish true faith concerning the resurrection of the flesh) prostrated himself to the ground, sincerely embracing the dogmas of the Church, and seeking the prayers of all for himself, that he might merit to obtain from God pardon also of this fault. Therefore all turning themselves to prayer with joy, Patchelphius with great straining of voice and tears shed abundantly confessed his wickedness before God.

CHAPTER IV.

Certain other miracles of Theodorus and remarkable predictions.

[19] He suddenly heals the bite of a serpent with the sign of the cross. At another time when we and Theodorus had been carried by ship to a certain island, to gather wood for building a fire, and we, all Greeks by nation, were still standing in the ship (for Theodorus from another ship with several Monks had made a descent, when by a swifter navigation he had outstripped us, and with his own had begun to build huts) when behold a certain Patricius, surnamed Bupaes, sprung from the parts of Lycia, and who was carried in the same ship with us, was heard miserably imploring help. To whom when we had turned our faces and eyes, of the larger serpents we saw one to have fixed its teeth in the heel of the right foot of Patricius. But a certain young Theban, sailing with us, the serpent being at length scarcely torn from the foot of Patricius, and bruised against the sides of the ship with frequent and strong blows and killed, threw it into the river. Patricius meanwhile groaning grievously from the vehemence of the pain, when nothing seemed nearer than that he should suddenly breathe out his soul, Theodorus was present; and the place which the serpent had wounded with its poisoned tooth, fortifying with the holy sign of the Cross, said to Patricius: Be not in fear; Christ has healed you. Moreover some of the Monks the next day said: We, denying faith to the words of Theodorus, thought Patricius would that very night depart from life; whom since we now see whole and unharmed, Christ indeed we follow with blessings, and Theodorus with admiration, whom we know to be so pleasing and acceptable to Christ. But the youth who had compelled the serpent to die remained free and immune of all harm. Then several Monks from Bau having put in at the island in which we were, we had filled the number of three hundred heads, when about the ninth hour of the twenty-sixth day of the month Athur ^a Theodorus ordered us to come together into one and to be present before him. Ordered to denounce to his own, that to the penitent sins are remitted, Then employing the Alexandrian Theodorus as interpreter of his words, he began to speak in this manner: What long ago God revealed to me, I think is to be brought forth to you on this day. For he commanded me that I should be silent no longer, but now, since I was standing here, he willed that I should at once admonish you of these things. They are therefore the following. Not a few of those who after baptism received have defiled their conscience with some stain, such as there generally are in every place in which the name of Christ is announced, and who retaining from the soul the integrity of the Apostolic faith (in whose number we also are placed) have most bitterly bewailed their sins, God receiving their true penance, has loosed all from the guilt of their offenses. Whoever therefore up to this time have truly deplored the things, by which from the reception of baptism you remember God to have been offended by you, I bid to be secure of pardon. Wherefore I exhort each one of you, that after he has from the heart confessed the mercies of the Lord, he say: You have turned my mourning into joy: you have rent my sackcloth, and surrounded me with gladness. Ps. 29, 12

[20] When with these and many other discourses Theodorus had instructed his Brethren until almost the tenth hour of the day, he knows that brothers are present from Alexandria, four of the rest being called to him by name, all of us hearing, he thus addresses them: Our Brethren, who with Theophilus and Coprus return from Alexandria, are now near at hand. But lest unknowing they pass by this place, go to the extreme parts of the island, and to those whom first sailing up you shall behold, indicate the bend ^b of the river, that they may put in at this island: Theophilus, who is over the ship and the passengers, knows the station which is safe; let him direct his course to it. The Brethren therefore go away, who after they had made no long delay on the shore, behold a ship coming out of the bend of the river. In it when they recognized not without astonishment Theophilus the steersman, by signs and nods they indicated that Theodorus was dwelling on the island, and that they should direct their course to the same. Then going forward themselves, they announced to the rest that the ship was now arriving. Which heard, all were brought to the highest admiration, and added themselves as companions to Theodorus, when he betook himself to the port of the island, and lovingly received the Brethren coming out of the ship, and greeted them with a holy kiss. Therefore Theodorus girt with a crown of all the Brethren, thus addressed them: There is indeed cause why you should rejoice: for you have seen our Father Antony. Moreover, they said, through us he has written to you: and they gave him a letter. bearing a Letter from S. Antony, Which when Theodorus had read through not without great joy of his soul, he handed the same to Aelurion, to be read openly and before the Brethren, Theodorus the Alexandrian acting the part of interpreter, since it had been written in the Egyptian idiom. Moreover these things were written: To his beloved son Theodorus Antony in Christ salutation and joy. I knew indeed that no thing would be done by the Lord, unless he had inspired thence something of salutary doctrine into his servants the prophets; Nor did I think that the things, which long before God had indicated to me, were to be made manifest to you by me. But after it happened that I saw your Brethren, who were with Theophilus and Coprus, by which the same things were affirmed. I thought these things were to be written to you; and to be signified, in what manner very many of those, who adore Christ in truth, and after baptism duly received fall into sins (which happens through almost the whole world) if they implore the mercy of the Lord, and grieve from the soul over what they have committed, are mercifully received into grace by God, and the sins of all men so acting are blotted out; which to all those whom I have already mentioned is kindly granted up to this day, on which this letter is written to you. That therefore I would wish you to read out to your Brethren, that they also understanding this matter, may take joy from it. I desire the Brethren to be greeted by me. The Brethren who are with me greet you. I desire you to fare well in the Lord. When all of us who were present had understood these things, and had prostrated ourselves on our faces, we broke forth before God into such groanings, that, after the presbyter who was present had made an end of praying, Theodorus was heard to say: Believe me affirming, Brethren, that every creature partaking of reason which is in the heavens has exulted with no small joy, on account of that mourning which just now for your sins you have given: for God receiving our supplications, has blotted out the faults of some of the Monks here standing by, so bitterly deploring their crimes: whom himself having known long before, set up the same discourse, which both was made before to me, and which Antony has just now written. Wherefore all being suffused with joy, Theodorus turned to me; You, he said, O Ammon, the things which in a certain secret manner were said by me, and whatever else you have seen and heard, openly and in the streets everywhere announce them.

[21] The author is dismissed to mount Nitria Thence when the third year was passing to me dwelling among the Monks, a certain one of my father's friends, when he had seen me at the doors of the monastery together with Bessarion, an excellent servant of God and at that time doorkeeper, besought me with many words, announcing in what manner my mother, from the day I had deserted my kinsfolk and household, had been oppressed with great grief; but my father, going to all the monasteries of Egypt and Augustamnica, ^c when he could nowhere find me, had bewailed me no otherwise than dead. Having heard these things, I prayed the man of God Theodorus, that he would join to me two Monks, in whose company it might be granted me to see and console my mother, and then to return with them to the monastery. Then he to me: Know that your mother is enrolled among the Christians; but you henceforth will not dwell in these parts. Wherefore I advise you to choose a domicile on mount Nitria: for in that place dwell men conspicuous for sanctity, and most pleasing to God. He wished to indicate Theodorus, who dwelt with Ammon (for he was still among the living) and Aelurion, and Ammonius, who not long after died, and also S. Pambo and the servant of God Pior, who had obtained the graces of healings from the Lord, and who besides dwelt with these most holy men, whose names I thought were to be passed over in silence, lest this letter become longer. Being therefore permitted by Theodorus to go away, and having kissed him, with many tears I prayed that he would beseech God for me. while a great persecution was being raised by the Arians, After I had then met my parents, I betook myself to mount Nitria; and in the sixth month after, when the blessed Pontiff Athanasius was at that time under Constantius investigated with fury by the Arians, and the holy Monks throughout Egypt and in the city of Alexandria and the more religious Laity sustained many troubles, and were worn out with blows and wounds, and from all Egypt the Bishops were ordered to depart, Sebastianus then enjoying the title of Egyptian Duke,

successor of Syrianus, by whose command several Virgins devoted to God through chastity had been slain in the very church of S. Theonas the Bishop by the weapons of wicked men; and when the holy Bishops under Artemius, whom Sebastianus afterward had as successor, many had expired amid torments, and the holy Western Bishops had been driven into exile, and all evils, the Arians prevailing, could scarcely be borne by the good: for they had as prince the most cruel George: all these things, I say, when they were happening, to the Monks dwelling with Pior and Pambo on mount Nitria, and the rest of the elders I announced the things which concerning that persecution Theodorus had foretold, namely that it would be altogether grave, and that tranquillity would then follow.

[22] Moreover the Arians promoting their evils with great effort, four Monks sent by Theodorus with letters came to mount Nitria and its most holy inhabitants. he receives consolatory letters from Theodorus, These obedient to the precepts of Theodorus, when they had at length found me diligently sought, delivered to me the letter on the Sabbath evening. But on the following, that is the Lord's day, the letter sent to me I read out privately first to the elders, and by their assent and command to the whole multitude of the Monks, which ran thus. To the dearest Brethren existing on mount Nitria, Presbyters, Deacons, and Monks, Theodorus in the Lord salutation. I wish you to know, in what manner the proud fury of the Arians has penetrated even to heaven and God, and the Lord, at some time looking back upon his people, and the calamities which it sustains, has been moved with compassion toward it, and has at length resolved to free his Church from these miseries. For God said concerning the Arians; I will take vengeance ^f upon Babylon, and what it has swallowed I will draw out of its mouth. Jer. 51, 44 But concerning the Church: Who among you who saw this house in its first glory? Wherefore great will be the glory of this house, the last above the first. Hag. 2, 4 & 10 Having therefore these undoubted promises, Brethren, afford solace to those who in your region endure not a few things from the Arians, lest perchance the faith of anyone waver. The Brethren who are with me greet you. May the Lord preserve you safe and unharmed, most beloved. While I read these things, the whole band of Brethren who were present indeed attributed glory and praises to God; and one of the elders, whose name was Hagius, confirmed by the event of the predictions following. smiling sweetly at me: We also, he said, thus assert, since not on account of your speech do we believe these things: and that very letter Isaac, who is also Chrysogonus, at that time leading the life of a Monk on mount Nitria, and at the last under the most holy Bishop Isidorus constituted Deacon in lesser Hermopolis, received from me according to the command of the elder Heraclides, to be sent to the most blessed Bishop Dracontius; which the Brother most dear to God and our fellow-Priest Dioscorus, the successor of holy Isidorus, seeking out, I think he will not with difficulty find. Moreover of that persecution which in the sixth year and ninth month ^g expelled Pope Athanasius, Julian commanded, an idolatrous man. He ordered the most holy Prelate to be in exile in the Thebaid, and threatening many menaces to the Christians, was by a sudden fate extinguished in Persia, able to accomplish nothing of the things which he had threatened to the Christians: so that whoever of us had heard Theodorus at some time discoursing of these matters, gave glory to God, while after the space of so many years, we saw all things to have come to pass thus, just as he himself had foretold them, and henceforth without doubt awaited the rage of the Arians against us to be about to be quieted. Which also after so great an interval of time we now see fulfilled.

[23] He recalls also the testimony given to Theodorus by Athanasius, And all those things indeed, persuaded by the precept of your Holiness, I have dared to consign to letters, omitting many things which I beheld done by Theodorus, and which perhaps would offend the ears of many, since I fear lest into the hands of the little and of those still recruits in the service of Christ this our letter perchance come. But after the blessed Pontiff Athanasius, I the least of all, and the other Clergy of the Alexandrian church being present, had come into the great church; to Ammonius of blessed memory, who was Bishop of Elearchia, ⁱ and to Hermon Bishop ^k of Bubastis he said something concerning Theodorus, which indeed I think your Holiness present in the same place wholly heard, yet it is necessary that for renewing the memory of the things which he said I write to your Piety. Namely when the aforementioned Bishops admired Blessed Antony (for Antony had often dealt with him) Pope Athanasius said to them, I have seen also in these times great men of God, Theodorus the sanctified, the Father of the Tabennensiote Monks, and the Father of the Monks about Antinous, whose name is Abbot Pammo, not long ago departed from this life. But when at that time Julian was persecuting me, and I expected nothing else at any moment, than that I should be taken by him (for of this I had been forewarned by most faithful friends) those two whom I mentioned came on one day to Antinous; and I, having taken counsel that I should lie hidden with Theodorus, ascended his ship covered on every side, Abbot Pammo conducting us. But a wind less prosperous blowing, to whom fleeing he had indicated the death of Julian indeed anxious in heart I turned to prayers, but the Monks who were with Theodorus, a descent being made, drew the ship by tow-rope. Then to Abbot Pammo, wishing to console me anxious, I said: Believe me affirming, I am not of so secure a mind in the time of tranquillity, as of persecution: for then it gives me courage, that for the cause of Christ I suffer something; by whose mercy rightly prepared for all cases, although it should happen to me to be led away into captivity, yet I would think that I had obtained a great grace from him. I had not yet finished my discourse, when Theodorus looking with fixed eyes upon Abbot Pammo seemed to smile sweetly. For which cause when Abbot Pammo had almost burst into laughter. What, I said to them, do you receive me saying such things with laughter? do you know the causes of fear which I have? Then Theodorus said to Abbot Pammo: Set forth the reason of our laughter. Pammo answered: That you yourself say it is far more fitting. And Theodorus: At this very hour, ^l he said, in Persia Julian is taken from the living: for thus concerning him God foretold, that a proud man and a despiser will not prosper unto the end. Moreover an Emperor will arise, and the restitution to be obtained from Jovinian, a Christian indeed and very illustrious, but who will fill a small time of life. It is not therefore necessary for you to flee with anxiety into the Thebaid; but rather secretly betake yourself into the Court: for you will meet the Emperor on the way, and received by him with due honor you will return into the Church: which done, soon the Emperor himself will be taken from this life by God. And so all things came to pass. Wherefore I thus think, that not a few men most acceptable to God lie hidden in the number of the Monks: for these themselves thus lay hidden as it were wholly obscure, just as also holy Ammon, and holy Theodorus on mount Nitria, and the servant of God and venerable for fair old age Pambo.

[24] But Ammonius the bishop, when he greatly admired blessed Pior, he recalls also other holy Monks, and Aelurion, and Ammonius, and Isidorus the oldest of all the Anchorites, and blessed Macarius, all of whom he had seen on mount Nitria; Your Holiness inquired of me concerning the holy Anchorites in Scete, Paesius, Paul, Psoius, the Brethren of Paesius, and also concerning Isaiah, Pesyrus, Isaac and Paul, and finally concerning Theodorus the Theban whether I had seen him. And when I said that for the space of three years I had dwelt together with this one, he ordered me to narrate, if I held in memory anything illustriously done by Theodorus. When therefore I had related some of the aforesaid things (for I was unwilling to detain the holy Pope with a long discourse) he admiring; Taught by experience, he said, I doubt not at all that the whole matter is in the manner you say.

[25] Now after the things, which I heard from the blessed Pope Athanasius, and he concludes the letter: I have written to your Holiness, I add a supplication, that you would unceasingly beseech God for me, praying this one thing that God may never withdraw his mercy from me. Greet all the Brethren who are with you. Those who are with me greet your Holiness much. May the most holy God of all wish you, Lord and most holy Brother, to survive very long unharmed, and mindful of me in prayers, to his glory and the good of the Churches.

EPISTLE OF THEOPHILUS THE POPE OF ALEXANDRIA TO AMMONIUS THE BISHOP.

[26] for which Theophilus gives him thanks. To my Lord and Brother much beloved, and fellow-Priest Ammonius, Theophilus in the Lord salutation. Since I am by no means ignorant of the excellent ardor and piety of your soul, I cannot but vehemently approve that you have made a memorial of the deeds of holy men: for also at other times you have often refreshed us with your narrations, transmitting in writing the things which you had known. May it therefore befall you and all of us, to have a part and communion with holy Theodorus. For not hesitating for our consolation, but adding somewhat to this very thing by your promptness, you have profited us much, most beloved and most longed-for. Greet the Brethren who are with you. Those who are with me greet you in the Lord. Farewell in the Lord, Brother much beloved.

ANNOTATIONS.

APPENDIX

CONCERNING PACHOMIUS THE YOUNGER

Abbot of the monastery of S. Antony in Egypt.

ABOUT THE YEAR CCCC.

By the Author D. P.

[1] About to give the genuine Acts of the great Pachomius, most praised both by the most ancient, and the middle, and the most recent writers, we concluded the Commentary prefatory to them by professing, that when at some time compelled to bring forth certain Acts, which to us are wholly or in part suspected or even convicted of falsity; The Acts published with the Lives of the Fathers as those of Postumius, we do this with no other counsel, than that the Reader, standing at the very fountain of whatever narration, may himself by his own taste judge of the streamlets drawn thence; and that the writings of sincere authors may appear in a better light alongside such shadows. This counsel if you approve, Reader; you will not also disapprove, that in this place, although not wholly necessarily, yet aptly, I set before you the Acts of a certain younger Pachomius, hitherto read under the alien name of Pasthumius or Postumius among the Lives of the Fathers, collected by S. Jerome and others, are found more entire from the MSS. as those of Pachomius, but somewhat contracted; but found more entire in two very ancient MSS., the one of S. Maximinus at Trier under this title The Life of S. Pacomius, a man of God, published by S. Jerome; the other found at Naples and transcribed by the late Father Antonius Beatillus, where he was called Pachomius. But since it is written in Greek Παχούμιος, and that is better rendered Pachumius, just as Jerome rendered it in the Life of Marcella, besides certain others in Rosweid, deservedly fearing, lest Pasthumius, which the other editions have, crept in from Pachumius: but he himself gives no reason, why he turns Pasthumius into Posthumius, nor do I believe he had any other, than that the form of the Latin name pleased him more, to be made by the conversion of one letter only.

[2] The same confesses that nothing concerning this man occurs to him either in the ecclesiastical tables or among the Historians, but deservedly suspected as to the truth, and that many things are akin with Pachomius and his rule: which observing he might also have feared, lest in a certain imitation of S. Pachomius of Tabenna, this Pachomius was feigned, constituted Father of the Antonian disciples after Macarius, as one will have to believe, if we wish to believe anything of the said Life, in which a certain Latin Author, as it seems, professes that he has only written, in what order the Lord called him to his grace; and that just as the discourse of those reporting boasted, who knew the beginnings of his conversation. For as hardly can that succession be reconciled with the surer notice concerning the disciples of S. Antony, as will soon appear; so suspected is rendered the faith either of those reporting or of the writer, lest the one or the other with no or with little foundation of truth have invented this person and his beginnings. Jerome certainly is wrongly pretexted to this Life, the style of the same most known to all crying against it. Yet he would have been an author equal to Jerome, if such a Pachomius truly existed in the nature of things, and if therefore (as could be presumed) nothing is written of his death and end, because he himself still survived among men: and from this head it would be less to be wondered, that his name is nowhere noted in the Martyrologies, since on what day he died, the Life destitute of its end does not express. We gave on the 29th of March the Life of a certain Mark the Athenian, an Eremite in Libya, as also the Acts of Mark the Athenian. and we confessed it to be suspected by us, lest it were expressed in imitation of that, which Jerome described concerning S. Paul the first Eremite, from the report of Amathas and Macarius, who had often heard from the mouth of their master. For the names being changed, and several paradoxes added which difficultly obtain belief, the same matter as to substance is narrated on both sides; but the circumstances differ only in this, that in Paul all things are more simple and not exceeding the manner of a verisimilar history, in Mark on the contrary most like a poetic fiction and adorned to stir up astonishment. Yet we gave that Life, that occasion might be given of clearing up perhaps more things, by which the suspicion of fiction might be washed away or, the substance being safe, the circumstances less prudently adjoined might be corrected. But these not appearing, we by no means disapprove that it be removed from our work, if ever March be reprinted: nor would we have given it even the first time, had we believed there would at some time be those, who notwithstanding the caution applied, would think the authority of our name was added to it. But lest this happen again, only by way of an Appendix, and without the title of Saint, to the truly Saint Pachomius we adjoin this man, in all ways suspected; lest he go on to deceive mixed among so many excellent Lives of indubitable Saints, as the work of Rosweid contains, and that contraries set side by side may more easily be judged by that comparison, not without a useful exercise of the Critical faculty for more like things.

[3] The first thing therefore which merits to be weighed, and duly weighed will hardly have belief, is that the aforesaid disciple of S. Antony Macarius, who, when Jerome was writing the Life of S. Paul, That one is said to Macarius, Father of 50000 monks, together with his companion Amatas was still among the living (as is clear from the Prologue to that same Life) and who is nowhere else read to have borne any magistracy over his fellow-disciples, is said to have been left by Antony, to have undertaken the governing of nearly fifty thousand Brethren, and to have constituted Pachomius Doctor and Prince of the monasteries in that place, from which he himself departed dying, where also it is not obscurely indicated that the Relics of S. Antony were wont to be visited, as if his sepulchre were then already openly known. Against which, besides many other things which could be said, this strongest occurs, although it be negative: namely the silence of Palladius the Bishop of Helenopolis in the Lausiac History, to whom could be added the author of a like work Rufinus of Aquileia, or if you prefer Evagrius Ponticus and the interpreter of Palladius or companion of the journey. For if he, not advanced beyond the Lycus in the Thebaid, more often and definitely makes mention of the immense number of Tabennensiotes, whom he knew almost by hearing only; but the number of monks found elsewhere, (whom it would be a wonder for Palladius to pass over) as often as it seemed to exceed the common measure, carefully expressed how, having more freely searched the solitude of Egypt, he would have been less diligent concerning the disciples of S. Antony, of whom he saw very many; those especially who either inhabited his monastery, or exercising themselves solitarily through the surrounding desert, were under the Abbot of that monastery, as the common Father of all, if he found so great a number of them?

[3] But although, as is demonstrated at the Life of S. Antony §. 2, there is a double mount or monastery of the Saint, it does not appear to the dwelling and rule of which Pachomius could have been invited and led by Macarius: and this is another difficulty. to have succeeded in the monastery of S. Antony: but where? At chapter 25 Cronius the Presbyter of Nitria narrates to Palladius, how he came to the mount of S. Antony and the monastery which is near the river, in which dwelt his disciples Macarius and Amatas, who also when he had fallen asleep buried him. But lest you think here you read that Macarius governed that monastery at least with his companion Amatas; hear the same Palladius, when returning from the Thebaid he had come to the place, at chapter 74 thus speaking, We saw moreover near the Thebaid (κατά in Greek, not ἐν in, outwardly Abbot Pityrion held it, as the interpreter wrongly) a high mountain overhanging the river, very terrible and steep, and monks living there in caves. Their Father was Pityrion, who was one of the disciples of Antony, and the third who took up that place, when he had succeeded Antony and his disciple Ammonas. Therefore there is here no place for Macarius, much less for his successor Pachomius: nor does anything else now remain than that the inner solitude be understood, distant thirty miles from the river. And this in truth these Acts seem to indicate, while at num. 6 they introduce Macarius, persuading Pachomius, that he should not be slothful to visit the Relics of S. Antony the Prince of the Anchorites. But also here again it occurs, that in that place, as S. Jerome writes in the life of S. Hilarion, Antony had only two cells of the same measure, cut in the living rock, in which, in the inner one the Saint dwelt alone, fleeing the frequency of those coming and the company of disciples, he dwelt, using one namely for an oratory, the other for a bed-chamber; and accustomed from that inner (as it is sometimes called) monastery or ascetery, to come to the outer aforesaid, where the rest of his disciples were, as the aforecited Cronius narrated to Palladius, sometimes indeed after ten days, sometimes after twenty, sometimes after five, as was expedient, for the benefit of those who came to the monastery.

[4] The third difficulty is, that, S. Athanasius being witness in the Life at num. 112 & 115, those two disciples, whom there fifteen years before the Saint had instructed, and who had begun to minister to him now an old man… covering the body wrapped up, as he had commanded, with earth, kept the commands given to them about hiding it toward the end of his Life, and no one meanwhile up to this day, besides them, knows where it is buried. Thus Athanasius writing about the last years of his life, where also it is buried in a place unknown to all, which he closed in the year of the common Era CCCLXXI, that is XXV after the death of S. Antony. Deservedly therefore will someone doubt, whether Macarius so holily adjured would have wished to violate the command about keeping the secret; who probably did not even dare alone to revisit the place, lest some importunate spy, by observing the footsteps of him going and returning, should come to the knowledge of that place. And perhaps for the same cause he and his companion after the death of their master betook themselves to the outer monastery, because, he being dead and the body ordered to be kept secret, there was nothing more in the inner one to detain them there. In a place also, which was XXX Roman miles distant from the river, and a great number could not have been fed, plainly deserted and most difficult of access, those things do not seem to have been able to be fed, which here are subjoined

to Macarius and after him to Pachomius, fifty thousand Monks: and much more moderate in this part is the author of a certain most fabulous and deservedly suppressed and to-be-suppressed relation, concerning the finding of the body of S. Antony, which we have from a MS. of S. Albanus of Trier; when he narrates, that the Saint in that desert of his, to be reached by a journey of twenty-five days through rough and trackless places, built a church of S. Mary with three altars of crystal, and placed in it twenty-four brethren, for whose feeding daily breads were brought by those very two lions, who lent their work for the burying of S. Paul the first Eremite.

[5] I said a most fabulous narration. For it is feigned that by the command of the Emperor Constantine, from whose only daughter Sophia a demon denied that he would be expelled unless the body of S. Antony were carried to Constantinople, he restricts it to 24. for seeking it Theophilus, Bishop of the Royal city, was sent, in the fortieth year after the death of the Saint: who from Constantinople sailing to Jerusalem and thence to Ephesus of Egypt, when he had penetrated to the said place, and had understood nothing else there, than that by Hilarion and Pior the disciples it had been buried in secret from all, after a three-days' fast merited to receive a star for a guide; and following it on a journey of fifty-nine days, The Finding of S. Antony came to a most pleasant plain, in the middle of which being divinely ordered to dig, when he was destitute of a digging instrument, by praying obtained two leopards, and these scraping the earth with their feet, laid bare a stone, under which lay the incorrupt body, clothed in a leathern hair-shirt and a tunic woven of palm, which the Blessed Paul the first eremite made. He must be unskilled in truer history, who knows not how badly those things about Constantine, Sophia, Theophilus, Hilarion and Pior are sewn together, nor is there leisure to dwell on refuting them, lest I abuse the reader's patience. I only signify that I fear, lest that succession of Macarius and Pachomius, into the care of so many Brethren left by Antony, have no more truthful an author: and that it be of the same pottery, of which is, among the Lives of the Fathers, preceding this life of Pachomius, another, under the name of S. Macarius the Roman servant of God, who was found near Paradise, the authors being Theophilus Sergius and Hyginus, after a journey prolonged by more fabulosities than days: as fabulous as the Life of S. Macarius the Roman found near Paradise. which Life however was already known in the age of S. Jerome: for he seems to speak wholly of it when he says in the Prologue to the Life of S. Paul, seeking the first cultivator of the desert; Some others also, as the will bore, boast, feigning a man hairy down to the heel in a subterranean cave, and many incredible things which it is idle to pursue. Of whom because the lie was impudent, the opinion does not seem even to be refuted. Rosweid, not daring to approve it, yet excuses that he suffered it to be reprinted as it had been printed before, because on the 23rd of October he found an epitome taken thence in the Menaea of the Greeks, and a place cited thence in the Decree of Gratian. But in this perhaps he would have made less of the Menaea, if having seen as many MSS. Synaxaria as we have seen, he had known that such an epitome is everywhere lacking, and so that addition could be reckoned a novelty as well as others: and though more Synaxaria had it, nothing else would follow thence, than that an antiquity of faith was anciently given to a most ancient fable by some of the Greeks.

[6] But behold a certain remarkable defender of such paradoxical narrations, [But our Acts of the Saints suffer no prejudice from the refutation of such things] grieving that some opinions dear to him are shaken by this rigor of curious examination, plucks my ear and admonishes me, that if all the Acts of the Saints be thus examined, scarcely one volume would have been filled by us with those things which we could have proved. Go, if you please, and lay aside that solicitude: for although in the things hitherto published there are some which we should now reprove, especially in January; not therefore the less will this month, even those being cut away, fill six volumes, whenever it shall be reprinted. But there is where there is need of greater, there is where of less severity of examination. For there are certain things, which bring no moment for illustrating, establishing or weakening other histories, because they have no or little connection with them; and these, as they afford little handle to one wishing to examine for a reasonable doubt, so are absolved by a light judgment: but those which admitted draw after them a long chain of consequences in the whole profane and sacred history, surely unless on every side established and confirmed, are not to be received; but if under the very examination they fail, are to be rejected with great effort. Since this Pachumius is not of this kind, take his Life such as it is, and use it as you will; only do not abuse it for establishing other things, equally and more doubtful; as we sometimes grieve to be done, even without any respect to our prefaces and commentaries: which if they were consulted, it would appear that the degrees of certitude or verisimilitude are most diverse, according to which the Acts of the Saints are set forth and disposed in this our work: nor do we intricate them, when later lucubrations suggest something to be changed or supplied in the earlier; but do that which belongs to ingenuous writers and lovers of truth.

APOCRYPHAL LIFE

From the MSS. and the edition of Rosweid.

BHL Number: 6411

FROM THE MSS.

PROLOGUE

[1] Since desire is good, always to desire to hear the things which are holy, that we may not grow torpid in silence, therefore concerning the works of the Lord we cannot be silent, which in his servants he unceasingly shows. And first concerning S. Pachomius the servant of God it is to be known, in what order the Lord called him to his grace, just as the discourse of those reporting boasted, who knew the beginnings of his conversation. These things to your beloved I have disposed to write and to intimate; [that from the beginning even to the end of his life you may be kindled with the holy love of faith,] in what manner through rustic men the Lord, to those believing in him, manifested the mystery of his kingdom.

[2] For Pachomius was by nation a Memphite, born of the family of gentiles, but from infancy innocent, Pachomius from adolescence devoted to virtue, ignorant of letters, alien from all skill; for he had been by craft a rope-maker. He never mixed himself with the herds of youths, nor ever knew public and idle fables. His foot was not moved to dance in all his life: never did a base discourse proceed from his mouth, nor did avarice ascend in his heart: he did not lift his eyes to a woman, when he was still in the world: a lie he avoided with all virtue: discord he always held in hatred: false testimony he did not say against his neighbor, but neither had he known to be moved against strangers: he kept peace in his soul, through all time. When therefore these things were done by him, and he was thirty-seven years old; it pleased God to snatch him from the corruption of sins, and to call him to the incorruption of eternal life. And it is reported that an Angel of the Lord entered to him, and said to him: Pachomius. And he says, Who are you? And the Angel said to him: Arise. he is taught by an Angel to know God and to pray, And he arose, and stood before him. And again the Angel of the Lord said; Do you know the most high God? Pachomius said: Lord I know not, whether there is a God in heaven: for I am a rustic, and there is no wisdom in me. I serve my craft from my infancy, and I have heard nothing from urbane men that I might learn, but I have always fled public excesses. And the Angel said to him: Pray to the Lord, and he will give you wisdom, and understanding. Pachomius said: I know not to pray to God, for I know not what to say. And the Angel took a leaf of laurel, and wrote on it the words of prayer, and gave them to Pachomius saying: Eat it, and it will be bitter in your mouth like gall, but it will fill your belly with the sweetness of wisdom, and will give you a form of prayer and of sacred doctrine. And Pachomius receiving it ate it; and his mouth was made bitter: but his belly was filled with sweetness, and he magnified the Lord greatly. And we truly believe that in him was fulfilled the prophecy of Ezekiel, and the saying of John the Apostle, who receiving a book from the hands of the Angels ate it, and were filled with the fullness of wisdom to prophesy. Ez. 3, 3., Apoc. 10, 10. Again the Angel of the Lord touched the lips of Pachomius, and the bitterness of his tongue being driven away, he spoke great things of God. And the Angel of the Lord said still to Pachomius: Fix your knees in the earth, and set your face to the East, and now it will be given you by God how you may pray. And Pachomius set his knees in the earth, his face also to the East; and prayer was infused into his sense, and he said:

[3] I will bless you Lord God Almighty, King of heaven, who to those ignorant of you make your name known through our Lord Jesus Christ your Son made manifest, that you may gather to yourself an adopted people out of all. For willing to succor the laboring world, for the salvation of the human race, you did not spare your only Son. And he asks of God that through true faith he may at some time obtain salvation. Through him I beseech your mercy, that you would deign to lead me to your grace, and grant to me blind set in darkness the true light. For you know, Lord, that I knew no discourse at all, and you deigned to give what I should speak to you, and you taught me with what words I should pray to you. From myself I know, Lord my God, that truly the blind see, the deaf hear, the tongues of the mute are loosed, the lame walk, the lepers are cleansed, the poor are evangelized, sinners are called. For who was I, and you remembered me? or in what does my pusillanimity prevail with you, that you sought me out? Now therefore I ask, that you wash me from the filth of the sins of my natural misery, which has pressed me a long time. For I lived taught unhappily by my parents, after the manner of the gentiles, as a companion of beasts of burden: you sent therefore to me your Angel, and struck my thigh, and opened to me my stony breast. For woe to those silent about you, for they will be given over to be tormented with the fire of burning for ever. For behold in a short time I have known, that there is no joy for the impious with you, nor will gladness come to sinners after death, and unless here they return to you, they cannot be saved. Since therefore it has not seemed good to you to destroy me, Lord redeemer of our humanity, show me unto the better, that I may more fully know you my Lord and Savior Jesus: for there is no other besides you, who are blessed unto ages. This was the first prayer of holy Pachomius, through which the Angel of the Lord introduced him to seeking out the way of faith.

[4] But Blessed Pachomius was intent, when the Angel of the Lord could return to him. Led by the ministry of the Angel to Bishop Priscus, by him he is baptized, Fixed

therefore he prayed, hoping that the Lord would visit him through that one. But when a few days had passed, behold Pachomius according to his custom was twisting a rope of rush. And the Angel of the Lord entering said to him: Hail Pachomius. And straightway terrified Pachomius rose. And the Angel of the Lord said to him: Will you that I lead you to a man Priest of God, who may baptize you in the name of the Father and of the Son and of the Holy Spirit? And Pachomius answered: My lord holy one of God, this is to me desirable and very pleasant, that to the full you teach me the way of God, which is the perfect salvation of the supernal works. And the Angel of the Lord took him by the crown of the hair of his head, and led him to a certain Bishop by name Priscus, a just man and fearing God, who was vehemently mindful of the works of God, and said to him: Teach this man what is the way of God, and wisdom, and understanding, and baptize him in the name of the Father and of the Son and of the Holy Spirit. Moreover the Priest of the Lord hearing these things rejoiced greatly, but did not understand him to be an Angel of the Lord, who had introduced him to him. And straightway the Angel of the Lord, changed into a splendid effigy, shone before the face of the Priest in white garments and with a comely countenance: and quickly the Priest of Christ terrified with dread, fell consternated to the earth. And the Angel said to him: Fear not, for I am your fellow-servant and of all your Brethren. For it behoved the glory of our God to be made manifest to you, that you may know how you should teach the word of the Lord, instructing him according to the salvation of his soul, that he may live before the Lord for ever. And saying these things he departed from them. But Bishop Priscus, having taken Pachomius with him, taught him to fast, and unceasingly to pray: on whom imposing hands he made him a Catechumen, and thus swiftly baptized him; teaching him the Sacrament of the symbol. And as soon as Pachomius was baptized, filled with the Holy Spirit, he said this prayer: I give you thanks, Lord Jesus Christ, who through your Holy Spirit have deigned to reconcile me to God the Father, and have redeemed me from eternal punishment, for which benefit he shows himself grateful to God. because those not believing in you are weighed down with the burdens of their sins. For sins are heavier than lead, from which I rejoice to be drawn, and being freed from the necessities of all iniquities I exult. For truly with God there is no acceptance of persons, but manifold mercy. How therefore should I unworthy presume to approach your grace, unless you preventing me with heavenly condescension, quickly came to the aid of the diseased soul, which you had commanded to dwell in the matter of the body? Overthrowing the enemy of your law, who in the flesh lorded over me, from filth you cleansed me by the regeneration of the Holy Spirit: my renewed soul speaks in me, which a long time lay cast off among the lost sheep. The sign of faith being received I rejoiced, repaired in grace ^f fixed on my face. As if mute I received a voice, I desire to speak to your sons: and to narrate a hymn in confession of my liberation, to sing your praises in all your Church, because you have absolved the captive, sought the ignorant, given the way of wisdom to the foolish, enriched the needy, raised the dead, made him set far off to approach your Majesty. Therefore I will confess to you, and will say a psalm to your name, when you have taught me the order, by which I may sing to you, and will bless your name unto ages of ages. Amen.

[5] Therefore Pachomius consecrated by baptism, knew not letters, but in him the name of the Lord, He adorns his soul with every kind of virtues, with the increase and strength of the faith received, grew from day to day. He was kindled with the zeal of fraternal charity, by the bond of humility he was bound to all, the yoke of chastity he gladly loved: and all the Brethren, who dwelt in places near the church, he solicitously sought out: he studiously said psalms, he afflicted his body with fastings, in prayer to God he assiduously passed the night, the cooking of warm pottage he rejected, delighted with wild herbs and cold water. With a hair-shirt always covering his body he wearied it through the desert, asserting that it was a sin, if at any time he were free from work. He lacked verbosity of speech, but to the divine books he lent an ear: to swear he wholly detested, the world in his prayer he ceased not to bewail. When he suffered frequent temptations of the body, he flew to the known supports of prayers: and lest he should seem to indulge in sleep more than he ought or to cherish his mortal members, he rested a little upon the rocks, that when the body was wrought with the pains of the hardness of the couch, it might at once rise up to the work of God. His bread also he received by measure, and water by measure he drank. Never did he withdraw from the table with a full belly, nor did he sate his thirst, saying it was not good, if the will of the flesh were fulfilled. Obedience indeed he both practiced, and taught. By his patience he laid low the proud, and the angry men he subtly mitigated. If ever Satan by his suggestions desired to impede his purpose, he lifted his eyes to heaven, and straightway asked the Holy help to be present to him. Such was his life even into old age, even as an old man, even pressed by infirmity. as it began from the beginning. When these things were done in him, and he so utterly everywhere despised his body, if ever the infirmity of fevers or pains of the stomach gravely affected his mind, he did not give the body indulgence on account of the disease of infirmity, nor using warm things diminished his fasts, esteeming, that if the body were consoled with warmer food, the redemption of the soul would not be given by the Lord. For if ever a grave illness wearied his weak knees, so that Pachomius could not rise to the vigils, he ceased not praying on his couch and singing psalms; or if especially the tongue failed, the inmost parts of his heart roared crying aloud. These things Pachomius did, He seeks the desert. lest the enemy of the soul the devil should rejoice over his silence, or the man be found negligent in the work of the Lord. But when Pachomius remained in a life of so great discretion, he went on to his baptizer, asking from him a commendatory prayer, that without spiritual food ^g he might not penetrate the secrets of the desert which he had desired; where having tarried a long time, he bore innumerable snares of demons. But the Lord who from the world had converted the venerable man, He is visited by S. Macarius, the disciple of Antony, daily armed his heart for sustaining the cunning of the malign spirits. This therefore became known to S. Macarius, namely the disciple of B. Antony, ^h and it seemed good to him to go away into the desert [to seek out Pachomius and to inquire of his purpose and zeal. The same night also an Angel of the Lord appeared to Pachomius in the desert, and indicated the swift coming of Macarius]. For this Macarius, left by the illustrious man Antony, had undertaken the governing of nearly fifty thousand Brethren. ⁱ Therefore the day of the departure of that same Macarius from the world was approaching, and he sought, who after his decease should be substituted master to the Lord's flock. The holy Macarius therefore, when he had come to holy Pachomius, received him gladly, especially since admonished by the Angel he knew, that he had come to subtly explore his fame and purpose.

[6] Moreover Pachomius pleased the eyes of Macarius, and he began most instantly to persuade, that he should not be slothful to visit the relics of S. Antony the Prince of the Anchorites. But when he resisted with all his might, and was wholly unwilling to go away, in sleep Pachomius is ordered to go without any delay. Who, since he could not contradict the Divine Majesty, with Macarius undertakes the journey. He entered therefore the congregation of the multitude of Monks, which was governed by the holy Macarius, of whom we have often spoken, ^k because he both buried the body of his Master, and the spirit of him rested in him. Who when he saw himself at the end, and by the same, now dying, he is set over the Antonian Monks. namely of this temporal life, having called to him S. Pachomius thus began: Behold, Brother, the time of my dissolution is at hand. Wherefore hearing the good testimony concerning you, and knowing the end of my old age, I have imposed upon the steps of my weakness, to reach even to you. Now therefore you have done well to come with me. Receive therefore in a paternal manner the flock of God to be ruled. Seek not what is useful to you, but what to many, that they may be saved. Do not therefore excuse yourself from undertaking the grace of the burden, about to receive a reward from the Lord in opportune time. Then S. Pachomius falling at his feet said: Most reverend Father, how do you commit to me the care of so great a multitude, a rustic man, knowing not letters? Provide therefore for them a skilled man, who can with all solicitude rule so great a people. Then Macarius said to Pachomius: I do not hear your excuses, nor do I receive your causes: for all these will remain subject to your authority, nor is there another man of so great abstinence, who can handle the governance of this people as solicitously as you. And to say it more quickly, most beloved Brother, the Lord by his election has designated you, to undertake the place of this ministry. Therefore you can by no means contradict the command of the heavenly Lord. Pachomius said nothing further to Macarius from this; but while he turned his words over with himself in his soul, Macarius sent forth his spirit. And straightway a great crowd of peoples ran to the funeral of so great a Father. There a multitude of those singing psalms with diverse voices of hymns, as with one mouth, sang praises to God, until the body was led to the sepulchre to be buried. Yet no one grieved vehemently, because S. Macarius had so swiftly left the monastery, since the Lord God had provided a like master Pachomius to his flock. Again taught by the Angel, Therefore three days after the decease of S. Macarius Pachomius prayed, that he might receive from heaven a fountain of doctrine through Jesus Christ in the Holy Spirit, that he might be able prudently to teach so many thousands of peoples. On the third day therefore came to him according to custom the Angel who had converted him, and spoke to him, and constituted him doctor and prince of the monasteries in that place, from which Macarius had departed, and gave him a form of spiritual precepts and went away.

[7] Moreover Pachomius, all the Brethren being gathered, opening his mouth, spoke to them saying. he exhorts his own Hear, little sons, the word, which the Lord God has spoken to me, and from my mouth has deigned to declare to you in discourse. The precept of justice and the rule of charity I wish to infuse into your senses: for with a paternal voice I will speak to you, in the name of our Lord Jesus Christ and in the Spirit of our God. For I have received a form from the hand of the Angel, that I should say to each one the things which have happened to my sense, for your edification. Lend therefore attentive ears, since God himself has commanded, what proceeds from my mouth. to obedience, The first consideration therefore of the commandment is, in all things to obey your superiors. The second of the commandment is subjection, humility, temperance, that with an inmost and chaste heart you serve God. The third proposition is, that you live temperately and piously and justly in this world. The fourth reason of the commandment is, that you afflict your members through

all things, that you may be able to acquire the salvation of souls, mortification, by taming with fastings the death-bearing flesh, because this is the delight of good works. The fifth ordinance is, the frequency of prayer, Prayer, just as the Apostle Paul bids us pray unceasingly. For praying always, and meditating or fasting, we shall hold the gifts of faith fixed in the memories of our minds, that we may be able to overcome the teeming nature of demons. For they lie in wait very much for each one of us to the harm of the soul, namely through the evil of pride, which is to be guarded against through all things. This cast the Angels from heaven in the beginning of the world, that we may see pride to be the ancient and as it were original sin: for excluding which from your thoughts, let us always beseech God, that a form of humility be given us. There comes also another infestation of death in the body of secular vices, which cause solicits monks more curiously. The charity of God and neighbor But the little cord of charity have above all things among you; connected by faith remaining in itself, since you hasten to the kingdoms of God, that for ever you may reign with the Saints. Take care therefore that for the disciplines of Monks, in the perfect and sincere love of God and neighbor, there be a sufficient measure; since those who love one another perfectly, are themselves those who eat bread in the kingdom of God, and who live without stain, nor is there in them the wrinkle of alien discord: for there you will be placed, if from the clean sacrifices of your charity an odor of sweetness ascend to the heavens. For then the Lord Jesus will rejoice in you, if you faithfully do what he himself commanded. For the first compact of the law on mount Sinai was given to Moses thus: You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength, and with your whole mind: the second; You shall love your neighbor as yourself. For the love of God is made void, unless that of neighbor also be subjoined. Full therefore is the precept of truth, that the rule of indivisible charity remain in our senses.

[8] But then your love will be in full, if you put the necks of obedience under your purpose: to be joined to obedience, for obedience is praised in a Congregation. Nothing will profit you, little sons, if you love one another, and will not obey one another. Love without obedience is a deserted and grassy field of conscience. For as grass impedes the seed-furrows, so a disobedient man fasts in vain, and perceives no fruit of his prayer. Therefore those who desire to be of one mind, and have disposed to live with a common mind, let them serve the counsels of the superior, and whatever shall proceed from the counsel of the Fathers: this let them do. But if from a region of the field which is far off a Brother shall carry on his neck a bundle of burden, let him not indeed hasten to lay down the burden from his shoulder, if the Abbot be present, until he himself command. Or if walking on the way having a grievous thirst, and finding water, standing or flowing, without the Abbot's counsel you turn aside to drink, or of another Brother accompanying you even a younger one; you have committed a sin, because without a blessing you drank water. But if the heat of the sun shall have burned, and you wish to drink, and the Abbot forbid you for the sake of taming yourself; if you shall murmur even in mind, you have offended. Then if walking on the way you tread on a thorn, and the pain bind more your fragile body through the journey, do not wish to take it out of the body, until the Abbot order it to be drawn out. Far from one another spread the thing woven of rushes, when you withdraw to sleep, so that the interval of one cubit pass between each, lest while bodies approach one another, they nourish the incentives of lust. Moreover let the business of night, on account of the light-fleeing and night-seeking demons, the modesty to be kept by night, be carried through with spiritual work. But to those awakened let there be no care of secular things, until at cockcrow the common hour of fraternal prayers succeeds. Let not one cry out to another to pray; but when he who shall first be awakened begins to strike his own breast, let him who sleeps be provoked to rise: for often Satan communicates with sleep, and the soul made captive by heavy sleep is wrapped in nocturnal darkness, and separated from the patronage of prayer, becomes, the devil working, a companion of the darkness.

[9] Study therefore to please God, having a spiritual conversation, and fulfilling the divine commandments in his love. Let the wisdom of the law and the precepts of God be always in the hiding-places of your hearts, the extinction of secular wisdom, that the light of knowledge may shine again in your minds, and lest you know anything more except the holy simplicity of the holy Scriptures. For many feeling perversely have fallen away from the love of God and of their neighbors, and seek not the things which are of God, but those which are of this world. Hear the Prophet Baruch saying, Peace of justice and honor of piety. Bar. 5, 4. For the love of brotherhood if it remain uncorrupt among all, makes them become companions of the friendship of the Lord: since those who love the Lord according to the glory of good work, emulate one another in good, and provoke one another to good works, on the contrary do they who receive the profanities of this world and whatever of evil thoughts they shall have been instigated of by the devil, and kindle them in the hearts of the servants of God. Since those who desire to enjoy fully the anchoretic life, so renounce the body, that, while still set on earth, they already delight in heavenly things, and seek out nothing earthly at all, trampling and prostrating the vices of darkness. But since you fit yourselves to the heavenly region, it behoves you to please the Creator. Remain alike virgins in mind and body, preserving as much as possible the fruit of faith and the file of speech: for it is a sin if anyone reprehend a monk in a small or in a great matter, especially since the Apostle teaches us to be irreprehensible, and that our discourse be seasoned in grace with salt; Col. 1, 22. & 4, 6. the custody of the tongue, namely with that seasoning with which Jesus seasoned the Apostles saying, You are the salt of the earth, which I ask not to vanish away in you: lest if it vanish in any of you, he be cast forth outside the multitude of the Congregation, to be trampled by the tongues of the heathen. Matt. 5, 13 This I beseech, little sons, according to the form which is given me from the hand of the Angel, I wish you to flee the tongues of the detracting wicked: which kindling the fire of iniquity, even without cause hasten to insult the Church of Christ. But the dissensions which you have among you, cast away from one another, knowing God to be not of dissension, but of peace. If therefore any scandals, the enemy suggesting, a Brother has against a Brother; the zeal of peace, for the sake of the obedience of faith, I exhorting, let him dismiss them: since I speak not of myself, but of God, who through the hand of his messenger has taught me. And if you do obedience, fulfill well the precepts of God, give to the guest a roof, and to the needy food, to the traveler the right way, you will have a reward from God. And, if it can be, in no way ought the soldier of Christ to be angry, not only at his neighbors; but neither even at strangers themselves, lest any secular person dare to judge the servant of God. For what distance will there be between you and him, if you do not suffer something? As if a married man wished to contend with you in a lawsuit, it is better for a monk to sustain an injury, than that the voice of the soldier of Christ be heard in clamor. It does not become a monk to be a merchant for the sake of money, but trafficking the gains of heavenly goods. Let him preach the word of salvation, invite souls to heaven, reduce to nothing the desire of the world, wholly annul the beauty of present goods.

[10] He who follows the life of Angels, and desires to be an imitator of the Saints, let him go to the desert; that, a deserter of men, he may become a comrade of birds and a companion of beasts. The temptations of the devil are to be guarded against, little sons. But if anything is to be disputed concerning him, let us attend to the very man of the primitive age, whom with fraudulent subtlety he deceived incautious, in whose ears the law of the old word sounded in simplicity of heart. Who if he had kept the appearance of his condition not by the law of a sharper precept, but on purpose, would have lived. For the law of the fasting mouth is special to spiritual men, for the general law is to carnal men with foods: but the spiritual man judges all things, and consents to all good things. For the carnal man, because he quickly consents to the serpentine suggestion, does not enjoy the spiritual law, which the first Adam by transgressing kept not. But, little sons, then we shall lack the death of the first origin, when vivified through the last Adam we shall rejoice. For our life is given over to the frauds of the devil. But if he shall bring the arrows of temptations to our mortal body, let us be armed with the breastplate of faith; that from no part the darts of the tempter enter. Let us be girt over the loins of our mind with the sword of faith, which is the word of God; and when he shall see us thus armed, he will press together the death-bearing arms of his veteran fraud, and will now change none of his arts to pervert us. For if he shall see us tarrying in the precept, he will fear; if he perceive us founded in charity and humility, he will flee far off; and when he shall see us fervent in the love of God and neighbor, he will quickly waste away. But be it known to you, that until the departure of this life the devil will not cease to lie in wait for the Saints. Nevertheless it is necessary for us to fight back against him manfully in heart, not ignorant what wars he brought upon the most wise Job, and confidence in the merits of Christ. how he stirred up Cain by anger to the slaying of his brother, how he provoked Esau to lose the firstborn rights of his birth, whom by the delight of food he cast down from the primacy of his father's loins, whence also he was reprobated from his father's blessing. So through all times he has exercised a thousand arts of harming, which are dragged away from the minds of believers by the one yoke of faith. For if by any solicitude he entices Christian souls with death-bearing poison, he being triumphed over with his satellites, in the name of our Lord Jesus Christ the heart exults, especially of the servants of God, that the tyrant defrauder of souls, by the power of divine virtue, with the instance of prayer it has overcome. But if by his terror he has made the Saints to fear, let them run to the help of the Cross, and straightway that wretched one will flee: and he who esteemed himself to be made terrible, then his terror will be as a fly about to die, prevailing to harm nothing, just as neither does that while it sits upon a human arm or head. So therefore the devil to a faithful soul and one trusting in the Lord will in nothing harm, but his cunning is overcome by frequent prayers and fastings. The impiety therefore of this one and the destruction of pride is laid down and annulled by the help of the threefold defense. Little sons, what does it pertain to your care, if against you assemble the infinite camps of demons? You also can be helped by many troops of Angels, if, when you see the throngs of demons grow; you lift your eyes to heaven, saying; Come Lord Jesus Christ, help our infirmity. Then the saying of Elisha will befit you, said against those who from Syria into Samaria had come to seize him, by which he thus answered the boy terrifying himself: Open Lord the eyes of your servant, that he may see. 4 Kings 6, 17 [Then you will see Satan

falling like lightning from heaven, that he may be laid under the feet of the servants of God, and straightway the legions of the Angels of God will not be lacking to you, who by the aid of your faith will preside over the heavenly defense. Then also the Lord Jesus Christ himself will add to you the affection of security, that you fear not those who kill the body, but to the soul cannot do anything. Although the angels of Satan inflict the blows of scourges on your body; yet the salvation of your soul will be perpetual. If you ask an immovable protection from the Father and the Son and the Holy Spirit, the one and singular God, you have a swift and perennial help.]

[11] These, little sons, are the commandments of life: which as the littleness of my heart found, by whom in manifold temptation he professes himself helped. I have smoothed out for you concerning the diabolical contests, unwilling to pass over in silence the things which befell us with him imminent, that you may be able perfectly to resist his malicious frauds and counsels. To me one day sitting in the mountain, an immense crowd as it were of soldiers came up, whom while I beheld with my eyes coming from afar, I straightway knew to be the Angels of Satan. But I, all terror being laid aside, my knees rolled to the ground, prayed that they would withdraw, invoking the Lord the Redeemer. Then indeed the crowd which had come, like stubble which is snatched by the wind, nowhere appeared. I gave thanks to the Lord through Jesus Christ our Lord, that he had quickly imposed an end to my contest: and had swiftly heard my prayer, granting me his victory over the snares of those, and over the innumerable persecutions, which I suffered from them. [Most reverend sons, from every assault of theirs and their enfeebled strength, often the Lord has snatched me.] Whence you also, little sons, be constant [in faith. For all of you who love the Lord, hate the malign one, and the God of mercy and consolation will give endurance; that you may be able to overcome the robber of justice and the adversary of faith Satan: and the Lord Jesus Christ will swiftly bruise him under your feet, to whom with the Father and the Holy Spirit is praise, honor and everlasting glory, now and unto the eternal ages of ages. Amen.]

ANNOTATIONS.

p. The same briefly, And if you afford obedience to the Prelate, hospitality to the traveler, by the precept of the Lord you do it.

q. Almost the whole following number is lacking in Rosweid.

r. Briefly Rosweid, Be constant, because the Lord is gentle to free you. Love therefore God, hate the malign one, and the God of mercy will be with you, that you may be able to escape his snares. Amen.