Lazarus of Galesion

ON ST. LAZARUS OF GALESION, MONK ON MOUNT GALESION,

IN THE YEAR 1054

PRELIMINARY COMMENTARY

Lazarus, monk on Mount Galesion. (S.)

BY H. D.

[1] Mount Galesion in Asia Near Ephesus is situated Mount Galesion, Γαλήσιον or Γαλλήσιον ὄρος [Ducas, Hist. Byzant., XVIII: ἀπο τῆς γεφύρας τῆς πρὸς Γαλήσιον ὄρος κειμένης διαβας ἐν Ἐφέσῳ ἦλθεν. XXVIII: τὰ πρὸς Γαλήσιον ὄρος κείμενα πρὸς θάλαττον ὄρη (Bekker, pp. 87, 194); Nicephorus Gregoras, Hist. Byzant. IV, 8: κατὰ τὸ Γαλλήσιον ὄρος (Schopen, p. 107). Cf. Ramsay, Historical Geography of Asia Minor, p. 110.], now called Alamandagh [Choiseul-Gouffier, Voyage pittoresque de la Grèce, vol. I (Paris, 1782), pl. 120; G. Weber, Étude sur la topographie d'Éphèse et de ses environs (Smyrna, 1885), p. 11 ff.; cf. A. Papadopoulos-Kerameus, in Ἐκκλησιαστικὴ Ἀλήθεια, vol. XX (1900), pp. 259–62; O. Benndorf, Forschungen in Ephesos, vol. I (Vienna, 1905), p. 21; Reclus, Nouvelle géographie universelle, vol. IX, p. 486.], once conspicuous for its monasteries, its churches and the concourse of people. Mention occurs among the writers of the monastery of Galesion without addition George Pachymeres, Michael Palaeol., IV, 2 (Bekker, p. 256)., of the monasteries of the Blessed Mother of God in the place of Galesion, τῷ τοῦ Γαλησίου τόπῳ [Letters of Andronicus Palaeologus, Miklosich-Müller, Acta et diplomata, vol. V, pp. 265, 266; cf. the Life of St. Lazarus by Gregory the monk, c. 56.], of Blessed Lazarus on Galesion [Life of Athanasius, archbishop of Constantinople, n. 6, Mélanges d'archéologie et d'histoire, vol. XVII (1897), p. 51. Which Life A. Papadopoulos-Kerameus edited again, Čitia dvuch vselenskich patriarchov XIV v. (St. Petersburg, 1905), pp. 1–51.]; on the threshold of the treatment it does not help to inquire whether the variety lies in the thing or in the names alone. The emperor Andronicus Palaeologus is copious in describing the roughness of the places when he sends letters about uniting the monastery of the Blessed Virgin with another called that of the Holy Resurrection. And he uses these words: Ὄρος γάρ ἐστιν ὁ τόπος ἄναντες καὶ τραχύ, τῶν εἰς ψυχαγωγίαν καὶ παραμυθίαν σωματικὴν μηδενὸς ἥκιστα μετέχον· οὔτε γὰρ σκιάζεται δένδροις, οὔτε βοτάνης, ἀλλ᾽ οὐδὲ χλόης ἀπογεννᾷ βλάστησιν, οὐ μὲν οὖν οὐδὲ τῶν ἄλλων ἀπὸ γῆς χρησίμων οὐδὲν οὐδόλως καρποφορεῖ, ξηρὸν δ᾽ ἐστὶν ὅλον καὶ πρὸς τοιαύτας γονὰς παντάπασιν ἀφυές, εἰ καὶ ἄλλως γόνιμον ἀρετῆς… Σὺ δέ μοι βλέπε καὶ τὴν ἐς αὐτὴν φέρουσαν τὴν μονὴν οὐ στενὴ μόνον καὶ τεθλιμμένην ἅτε καὶ σαφῶς πρὸς ζωὴν ἄγουσαν ἀλλὰ καὶ πλέον ἔχουσαν τὸ ἐπίπονον ἀκροτόμων λίθων προσκόμματα καὶ πολυέλικτον τὴν πορείαν, οὐ κατ᾽ εὐθεῖαν ἄγουσαν, κατ᾽ εὐθεῖαν δὲ πρὸς Θεόν Miklosich-Müller, vol. cit., p. 266.. Nor does he spare his praises of the strenuous men who, to take thought for their souls, daily endure the inclemency of the sky on the holy mountain. How consonant these things are will be plain when we have read through chapter 36 of the ancient Life soon to be published, and not a few other passages.

[2] many monks dwelt there, Besides the men conspicuous for holiness, not a few of whose names we shall gather from the same Life, the more celebrated Galesiot monks are praised here and there by hagiographers and in chronicles. And a certain Paul is said to have lived with Lazarus himself on the holy mountain, to have left the place when the barbarians burst in, and afterwards to have presided over the monastery of St. Eugenius at Trebizond: Παῦλος δὲ οὗτος ἦν ἐκεῖνος ὁ πολὺς ἐν ἀσκήσει, ὅς ποτε τὴν ἄσκησιν ἐν τῷ τοῦ Γαλησίου ὄρει μετὰ τοῦ ἁγίου διήνυσε Λαζάρου τοῦ νέου, ὕστερον δέ, διὰ τὴν τῶν βαρβάρων ἐπιγενομένην ἐκεῖσε κακίστην ἔφοδον, κατέλαβε πρὸς τήνδε τὴν πόλιν καὶ διὰ τὸ περιὸν τῆς ἐναρέτου αὑτοῦ διαγωγῆς προστάτης γενέσθαι ταύτης δὴ τῆς μονῆς διὰ πολλῆς τῶν Τραπεζουντίων ἔφθασε παρακλήσεως [A. Papadopoulos-Kerameus, Fontes historiae imperii Trapezuntini, I (St. Petersburg, 1897), p. 74.]. Very well known too are Galaction and Meletius [George Pachymeres, Andronicus Palaeol., I, 3, 5, 23 (Bekker, pp. 17, 20, 65). Cf. the Life of Athanasius, vol. cit., p. 54. The Life of Meletius the Galesiot was written by Macarius Chrysocephalus, which, so far as I know, is unpublished. It was turned into vulgar Greek by Nicodemus the Hagiorite and published in the little book Νέον ἐκλόγιον, 2nd ed. (Constantinople, 1863), pp. 280–89, and in C. Dukakis, Μέγας συναξαριστής, at 19 January, pp. 381–96.], Constantine [I. F. B. M. De Rubeis, Georgii seu Gregorii Cyprii patriarchae Constantinopolitani Vita (Venice, 1753), p. XXIX.], and, of those who governed the church of Constantinople, Joseph, formerly hegumen [Nicephorus Gregoras, Hist. Byzant., IV, 8, vol. cit. p. 107; George Pachymeres, Michael Palaeol., IV, 2, vol. cit. p. 256.], and Athanasius

Life of Athanasius, vol. cit., pp. 51, 53, 54, 63.. There are also praised, and indeed rather often, a certain George the Galesiot, or rather several of the same name [M. Treu, Maximi monachi Planudis epistulae (Breslau, 1890), p. 217; Id., Theodori Pediasimi eiusque amicorum quae exstant (Potsdam, 1899), p. 51; K. Krumbacher, Geschichte der Byzantinischen Litteratur, second edition, pp. 448–49. Mention is made βασιλικοῦ νοταρίου Γεωργίου τοῦ Γαλησιώτου in imperial letters of the year 1447, in Miklosich-Müller, Acta et diplomata, vol. III, p. 223.], and Galaction, called the Blind, who ordered the book of the Psalms with a commentary to be written out [So at the end of the "English" manuscript, as the editor of the works of Chrysostom has it (P. G., vol. LV, p. 710): Ἐγράφη ἡ παροῦσα βίβλος τῶν ψαλμῶν ἐν τῇ περιβοήτῳ μονῇ τοῦ Γαλησίου, προτροπῇ τοῦ πανοσιωτάτου πατρὸς ἡμῶν ἱερομονάχου κυροῦ Γαλακτίωνος τοῦ τυφλοῦ, ἐν ἔτει ,ςψkoppaγ᾽. ἰνδ. ιγ᾽ (A.D. 1285).]. Besides George, among the Galesiots who wrote manuscripts with their own hand there occurs in the twelfth century Nicholas [His name was brought forward from the Athonite manuscript of the monastery of Kutlumusi 82 by M. I. Gedeon, Γνώσεις ἐκ τοῦ τυπικοῦ τῶν μονῶν τοῦ Γαλησίου ὄρους (Constantinople, 1898), p. 6.], nor are books lacking that were carried from the holy mountain to our libraries [See H. Omont, Facsimilés des manuscrits grecs, IX–XIVe siècles, p. 12; Vladimir, Sistematičeskoe opisanie rukopisej moskovskoj sinodalnoj biblioteki (Moscow, 1894), pp. 117, 558; P. Franchi de' Cavalieri, Index codicum graecorum bibliothecae Angelicae, in Studi Italiani di filologia classica, vol. IV (1896), p. 80.].

[3] the most celebrated of whom is St. Lazarus, Of the greatest importance for illustrating the history of the holy mountain of Galesion must be reckoned the various documents, as yet unpublished, concerning St. Lazarus, the father and lawgiver of the cenobites who lived in these places, whose memory is kept today. And the chief of these are his Life written by Gregory the monk, his disciple, and another composed by Gregory of Cyprus, who was patriarch of Constantinople. And of the former Life, whose Life is unpublished, which we had long known to lie hidden among the Athonite monks, a copy had been sought in vain, when in the year 1905 the Reverend Fathers Louis Petit and Jules Pargoire, of blessed memory, lately snatched away from our studies, took pains on their journey to Athos to accommodate our studies, and most obligingly undertook — a matter of much sweat — partly to reproduce by the photographic art the leaves of an excellent manuscript, though very troublesome in its very form, and partly, where the rays of the sun refused their service, to copy them out. How great thanks we owe to those most learned men, and also with what scrupulous gratitude we remember the relentless labour undertaken for us by the excellent J. Pargoire, who wrote out almost forty pages with his own hand, there is scarcely any need for us to point out.

[4] preserved in an Athonite manuscript, A = Codex Lavrioticus I. 127, of 341 leaves, 0m,204 × 0,133, with full lines, written in the fourteenth century, and which is (fol. 1 in the margin) Βιβλίον τῶν κατηχουμηνείων τῆς λαύρας τοῦ ἁγίου Ἀθανασίου The manuscript was also examined by Gedeon, op. cit., pp. 7–9.; it contains these things. 1° Fol. 1–27: Εἰς τὸν βίον καὶ τὴν ἄθλησιν τοῦ ὁσίου πατρὸς ἡμῶν καὶ ὁμολογητοῦ Μαξίμου, published P. G., vol. XC, pp. 68–109. — 2° Fol. 28–64: Ἡ προς Πύρρον τοῦ θαυμασίου καὶ ἁγίου Μαξίμου διάλεξις, ed. P. G., vol. XCI, p. 288 ff. — 3° Fol. 65–80v: Ἀκολουθία τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος. In the canon of this office, in the usual place, there is read on fol. 74v–77 a synaxarion or brief Life of St. Lazarus, which we are about to publish from this manuscript. — 4° Fol. 81–293: Βίος καὶ πολιτεία καὶ ἄσκησις τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ ἐν τῷ Γαλησίῳ. This is our first Life, by Gregory the monk, which is divided into five δόσεις, as is written beside in the margin; we have distinguished it into chapters. — 5° Fol. 296–341v: Βίος καὶ πολιτεία καὶ μερικὴ θαυμάτων διήγησις τοῦ ὁσίου πατρὸς ἡμῶν Λαζάρου τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος, συγγραφεὶς παρὰ τοῦ ἁγιωτάτου πατριάρχου κυροῦ Γρηγορίου. In the margin is written: ἴσως Γεωργίου Σιφιλίνου, which is an empty conjecture, as will become manifest in its place. This is the other Life, to be published by us from another, more ancient manuscript. It is to be noted that this second Life was written in the Lavra book not in the same hand as the first Life, but in another much more recent one, namely of the eighteenth century. The same hand wrote the words with which the book closes on fol. 341v: Ἐκ τοῦ τυπικοῦ τῆς ἱερᾶς καὶ βασιλικῆς μονῆς τοῦ Βατοπαιδίου τοῦ ἐν τῷ ἁγι〈ω〉νύμῳ ὄρει. Τῇ ζ᾽ τοῦ νοεμβρίου μηνὸς ἀναγινώσκομεν δόσεις δύο ἀπὸ τοῦ βίου τοῦ ὁσίου πατρὸς ἡμῶν Λαζάρου τοῦ θαυματουργοῦ τοῦ νέου, τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος.

[5] from an excellent one, Further, the older part of this our manuscript comprises 294 leaves, and at the end is read this note, written in red letters, in which the fortunes of the little book are told Gedeon copied out the passage, p. 9, but carelessly omitted some words.: Ἰστέον, ὡς ὅτι ὁ παρὼν ἐνδιάσκευος τοῦ ὁσίου καὶ θεοφόρου πατρὸς Λαζάρου τοῦ Γαλησιώτου βίος ἐν τῇ τῆς μονῆς παρὰ τῶν ἀθέων βαρβάρων ἁλώσει ἐλήφθη παρ᾽ αὐτῶν δὴ τούτων ὅσπερ καὶ ἐμπεσὼν εἴς τινα μυρεψόν, ἀπεμπολῶν οὗτος δὴ τὰ εἴδη καὶ ἀποκόπτων ἓν καθὲν τῆς βίβλου φύλλον, οἷα εἰκὸς τούτους ποιεῖν, ἐδέσμει τε καὶ ἀπεδίδου. Διάτοι τοῦτο, ἔνθα συνέβη τι ἀπὸ τῶν φύλλων ἀφανισθῆναι, ἀφίεται τόπος κατὰ ἀναλογίαν τοῦ ἀφανισθέντος … [So the manuscript: ἀφανισθέντος ἄπιφ (?). What these words mean is not plain. Gedeon, l. c., n. 4, sets down these by way of commentary: ἴσως ὄπισθεν φύλλου, ἢ ἅπαξ: ὅπερ οὐ χωρεῖ.] δι᾽ ὅπερ κἀνταῦθα εὑρήσεις διὰ μέσου ἄγραφα φύλλα. Ἐγράφη δὲ τὸ παρὸν βιβλίον ἐν τῇ βασιλευούσῃ τῶν πόλεων θεοδοξάστῳ θεοδοξάσθω ms. καὶ θεομεγαλύντῳ Κωνσταντινουπόλει νέᾳ Ῥώμῃ ἐντὸς τῆς σεβασμίας μονῆς τῆς ἁγίας τοῦ κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ Ἀναστάσεως, ὡς ἂν ἀποκομισθῇ καὶ ἐντεθῇ ἐν τῇ ἁγίᾳ καὶ ἱερᾷ λαύρᾳ τοῦ ὁσίου πατρὸς ἡμῶν Ἀθανασίου, καθὰ δὴ καὶ ἐτέθη ἐν τοῖς κατηχουμενείοις. Οἱ οὖν ἀναγινώσκοντες εὔχεστε διὰ τὸν Κύριον ὑπὲρ ἐμοῦ τοῦ ἁμαρτωλοῦ [Then he writes: τί σε καλέ, what these signify I cannot make out. I should believe that the name of the scribe is concealed in them, the value of the letters changed.].

yet not copied from a complete exemplar, The scribe of our manuscript therefore used an exemplar brought from the very monastery of St. Lazarus after it had been overthrown by the barbarians, and this indeed badly treated by a perfumer who had bought the book in order to turn its leaves to the usual uses of his trade. Some things therefore went to ruin, which the scribe marked by blank spaces to the measure of the lacunae. For there are blank part of fol. 236, the whole of fol. 236v, part of fol. 242v, the whole of fol. 243, 243v, part of fol. 253, the whole of fol. 253v, part of fol. 262, the whole of fol. 262v, 263, 269v, part of fol. 270v, the whole of fol. 271, part of fol. 279, the whole of fol. 279v to 281v. But what is lacking, taking account of the length of the history of St. Lazarus, is not much, yet, as one may conjecture, not of the least importance. When I first read the Life, the suspicion entered my mind that one or another of the leaves scattered by the perfume-seller had not been rightly put together. But when I made the attempt to restore them to their due place, I found that this was by no means certain, and it seemed safer to follow the manuscript as it is than to incur the danger of disturbing the right order. For the rest, the Life of Lazarus has been excellently transmitted and the writing is very correct; nor is it disfigured by those common interchanges of vowels which demand perpetual correction. A very few things of this kind, which seemed of lesser importance, we have restored to the norm without notice to the reader, and in particular we have corrected the scribe's carelessness in using the epenthetic v.

[6] it has been read by few, The ancient Life of St. Lazarus has been read by few. It also occurs in the Athonite manuscript of the monastery of St. Anne, no. 6, fol. 145–307, written in the eighteenth–nineteenth century; which, since he had heard that it was a copy of the Lavra manuscript, the Rev. Fr. Petit deservedly neglected. In the very manuscript from which we shall bring it forth, the same Life was read by the learned men M. I. Gedeon, who copied out very few things from it [He published these first in Ἐκκλησιαστικὴ Ἀλήθεια, then in the little book Γνώσεις ἐκ τοῦ τυπικοῦ τῶν μονῶν τοῦ Γαλησίου ὄρους, pp. 15–18, 20–23], and Chrys. Loparev, who, also content with brief excerpts, showed excellently that it is of the greatest importance for illustrating the history of monastic affairs and of these times [Kratkij otčet o poězdkě na Athon lětom 1896 goda (St. Petersburg, 1897), pp. 15–21; Vizantijskij Vremennik, vol. IV (1897), pp. 364–78.]. The hieromonk Raphael Ἀρτηνός, Καψοκαλυβίτης (sic), ἐπίσημος τὴν ἀρετήν· οὗτος πρὸς τοῖς ἄλλοις ἐξήγησεν ἀπὸ τὸ ἑλληνικὸν καὶ τὸν βίον τοῦ ὁσίου Λαζάρου τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος, διεξοδικὸν ὄντα καὶ πολύν, ὡς δύο ψαλτήρια must be believed to have had in his hands the ancient and prolix Life of Lazarus [C. Dapontes, Ἱστορικὸς κατάλογος ἀνδρῶν ἐπισήμων, in C. Sathas, Μεσαιωνικὴ βιβλιοθήκη, vol. III (Venice, 1872), pp. 125–26.]. This piece of work, which the good monk was eager to commit to print, seems never to have come to light.

[7] Which was written That the Life of St. Lazarus was composed by Gregory the monk is clear, not indeed from the inscription of the little book, but from the words of the narrator. For, relating (c. 170) the story of a certain brother John of Sardis, he adds that he went to him on the very day on which the holy man died: κατελθόντος μου πρὸς αὐτόν, and that it was announced to him by the brother who sat by him as companion in these words: ὁ μοναχὸς Γρηγόριος ὁ κελλαρίτης ἧκε πρὸς σέ. And that the monk Gregory was a disciple of the holy father and narrates very many things which he saw with his own eyes and heard with his own ears is abundantly established from his own words. Gregory, the disciple of Lazarus, Not only does he testify in many places that he dwelt in the monastery of Mount Galesion (e.g. c. 75), but he repeats rather often that he went to the saint: ἐγὼ δὲ ἀνελθὼν πρὸς τὸν πατέρα c. 97; ἀνελθόντος μου πρὸς αὐτόν, c. 233; ἐμοὶ δὲ ἑσπέρας ἀνελθόντι πρὸς τὸν πατέρα … ἔφη, c. 151, etc. For he waited on the father and was accustomed to bring him drink: ἀπενεγκότος μου αὐτῷ κατὰ

τὸ σύνηθες πρὸς ἑσπέραν τὸ πότον, c. 81; he is called by him: φωνήσας με ὁ πατὴρ ἔλεγεν, c. 213, and Gregory in turn frequently questions him: κἀμοὶ … ἐρωτήσαντι τὸν πατέρα, c. 121; ἐρωτηθεὶς δὲ καὶ παρ᾽ ἑτέρων καὶ παρ᾽ ἐμοῦ, c. 200, and mingles conversation with him: πολλάκις πρὸς τὸν πατέρα ἔλεγον, c. 190; ἤκουσα τοῦ πατρὸς λέγοντος, cc. 50, 155, etc., etc.; in a word, he asserts that he has written not a few things of which he was a witness and a part: ὡς αὐτόπτης καὶ ὑπηρέτης ἔν τισιν αὐτῶν γεγονὼς ἀψευδῶς γέγραφα, c. 214.

[8] who very many things from witnesses Of the greatest value indeed are the things which we hear Gregory narrating as of himself; scarcely less worthy of credit seem those which he brings forward from the mouths of the best witnesses. For I do not remember that I have yet found anyone among the hagiographers who so wisely chose his witnesses and took such pains to designate them so accurately. Thus, for example, if you should wonder that Gregory, who knew Lazarus only when he was already dwelling on Galesion (c. 75), could have treated so broadly of his boyhood and youth, he testifies that he heard all these things from the presbyter Leontius, whose wife had been the midwife of Lazarus' mother, or his nurse, and to whom the boy had afterwards been handed over to be brought up (cc. 3, 4). Very often too he touches in passing on things which he knew to be in the memory of all: πάντες ἴσμεν σαφέστατα, cc. 193, 204; τὸ στενὸν τοῦ βίου … ἡ ἐκείνου κέλλη κηρύττει, c. 179, etc. He calls as witnesses not only the hegumen, but even the lowest officials of the monastery: Ignatius, the brother of St. Lazarus, ὁ καὶ νῦν ἡγούμενος ἡμῶν, c. 221; Neophytus, ὃς ἦν τότε παρακελλάριος, c. 248; James, ὁ καὶ τότε καὶ νῦν μάγειρος, c. 214; Cyril, τὸν καὶ οἰκονόμον ἡμῶν, cc. 118, 244; Germanus, ὃς ἦν παρεκκλησιάρχης, cc. 152, 209, 152; Ignatius, ὁ νῦν ἡμῶν τραπεζοποιός, c. 131; Bartholomew, τὸν οἰκονόμον, c. 83; Ioannicius, τὸν κελλαρίτην, c. 46, etc. And that he narrates the story of some with their name suppressed, he brings forward an excellent reason: lest he seem to detract from some whose deeds are not praiseworthy (c. 203), and lest it befall him to favour others who deserve praise above the rest, and to prepare envy for himself.

[9] chosen, The rest he professes to narrate as received not from just any witnesses. For although he had heard many things from brothers already dead, he takes pains, as far as can be done, to name only the living, so that readers may be able to verify the truth of the matter by questioning (c. 80). And long indeed is the column of those whose testimony he brings forward. Let us hear who are the chief among them. Constantine, ὅστις καὶ μέχρι τοῦ νῦν παρὼν ταῦτα διηγεῖται (c. 64); Laurence, now a stylite: παρ᾽ αὐτοῦ καὶ ἑτέρων οἱ ἐξ αὐτοῦ τοῦ ἰαθέντος ἀκηκόασι, μεμάθηκα (cc. 71, 138, 201); Ignatius the monk, ὁ νῦν τραπεζοποιὸς ἡμῶν μοι διηγήσατο (cc. 82, 131); Benjamin the monk: Καὶ μαρτυρεῖ ὁ ἀδελφὸς Βενιαμίν (c. 82); Nilus the presbyter: ἐρωτήσαντι μοι…ἔφη (c. 83); Bartholomew the monk, οἰκονόμος, ἐπὶ τούτῳ συμμαρτυρεῖ, etc. (cc. 83, 90); Nicephorus the monk, a native of Stratonicea: τοιοῦτόν τι διηγήσατο (c. 86); Theodulus the monk, Ἄρρωστος παρ᾽ ἡμῶν ὀνομαζόμενος διηγήσατο (c. 88); Mercurius, ᾡπερ ἡ τοῦ γύψου πλάσις ἦν ἐπιστήμη, διηγήσατο (c. 93); a certain sailor narrates these things to the brothers (c. 94); a certain woman narrates to the monk Neophytus, some others being present, most of them then surviving, ἃ κἀμοὶ πάλιν ὁ αὐτὸς ἐξέθετο ἀδελφός (c. 95); George, a layman, γνώριμός μοι (c. 96); Himerius, ὁ τοῦ Μίτα Ἰωάννου λεγομένου κηδεστῆς, διηγεῖτο (c. 101); Matthew the monk, τοῦτό μοι … διηγήσατο (c. 110); the uncle of the monk Nicon: παρὰ τοῦ θείου αὐτοῦ μεμάθηκα (c. 174); certain brothers, οἷτινές μοι ἐξ αὐτῆς διεβεβαιοῦντο τῆς μακαρίας Εὐπραξίας τοῦτο ἀκηκοέναι (c. 199); Nilus the monk, ὃς τότε μὲν νεώτερος ἦν, νῦν δὲ γηραιὸς … διηγεῖται (c. 225); Cosmas Philippicus, a monk: ὡς παρ᾽ αὐτοῦ οἰκείοις ἤκουσα ὠσί (c. 232); Nicholas, messenger of the metropolitan, μέχρι τοῦ νῦν ζῶν τὰ τοῦ πράγματος διηγεῖται (c. 238). From these and other similar passages it is gathered that the biographer of St. Lazarus discloses to the reader, not only with the greatest care but also with a certain anxiety, the sources of almost every one of the narratives of which the Life consists, and scarcely ever indulges his own invention.

[10] very few things from writings It is probable that before Gregory no one thought of collecting the deeds of Lazarus, nor is any trace of an older Life detected in his little book. Yet he was not wholly without written documents, nor, in his diligence, did he omit to use those which were to hand. The first is a narrative which the monk Photius handed to him in writing (c. 84). The second, of greater importance, is the rule or διάταξις of the monasteries of Mount Galesion, composed at the command, or rather at the dictation, of Lazarus himself. For not only does he set its chief heads before the eyes of his readers most aptly abridged (c. 246), but also, unless I am mistaken, he took, he took from the typikon itself not a few things concerning the life of the holy father from his youth to the time when he founded the monasteries on Mount Galesion; for these things were read in the little book: περιεῖχε γὰρ πῶς τε ὁ πατὴρ ἐκ τῆς ἰδίας πατρίδος ἀπάρας τοὺς ἁγίους τόπους κατέλαβεν, ἐκεῖθεν τε αὖθις ὑποστρέψας Θεοῦ προνοίᾳ εἰς τόδε τὸ ὄρος καταντήσας ἀνῆλθε καὶ τὰ τρία μοναστήρια ἐν ἑαυτῷ ᾠκοδόμησε. There is also a place where, describing the deeds of the saint, after the manner of many hagiographers, he uses the words of another writer, e.g. c. 35. Yet he seems to have drawn from the best sources what he brings forward concerning the monasteries erected by Lazarus, their discipline, the famous monks nurtured there, the spiritual teaching of the father.

[11] and composed it artfully. Nor is there only an ample and choice abundance of matter, but also an artful arrangement of the material and an elegant style of speaking. Each thing is most aptly distributed, and the discourse glides smoothly from one thing to another. In what way he is accustomed to distribute matters, take from c. 79 as an example. First he announces that he will speak of the food of Lazarus; then of his reception of the sacred mysteries; third of his prophetic spirit, so as to say nothing of the miracles; and he afterwards pursues these several parts of the discourse accurately. Read also cc. 211 ff., where he collects various wonders worked on the holy mountain when there was a scarcity of food. For first he speaks of the scarcity of bread, then of wine, then of cheese, finally of vegetables, and so on, so that it is plain that nothing was brought forward by the author at random, but all things deliberately, and each set in the best place.

[12] The boyhood of St. Lazarus. Come now, let us embrace in a few words what Gregory narrates most copiously about the course of life which Lazarus ran most holily. Lazarus was born in Asia, in a village near Magnesia which had got its name from the Mother of God, and had as parents Nicetas and Irene, whose fifth son he was. At his birth the whole house was flooded with light, and the little boy was found by the midwife standing, looking toward the east and holding his hands crossed on his breast in the manner of a cross. Piously brought up by his parents, at six years old he is handed over to the presbyter Leontius, at the urging of Elias his uncle, who was a monk in the monastery τῶν Καλαθῶν; and, three years having passed, he is sent εἰς Ὀρόβους to a certain notary, George by name, to learn letters; again after three years he is summoned by his uncle himself, to be taught ecclesiastical matters and to wait on him. But when he had taken some things to bestow on the poor, he was beaten by his uncle and dismissed. Then he goes on alone to learn from the books of the church what was necessary.

[13] With desire to visit the holy places And the youth, who in the world was called Leo, burned with the desire of visiting the holy places. Therefore, without anyone's knowledge, he fled from the monastery. But at his uncle's command he was sought out and brought back there, where he again stayed quietly for two years. When these had passed he is sent to the monastery τοῦ Στροβιλίου to be taught his art by a certain notary Nicholas, whom he in turn teaches mercy toward the poor and piety by his example. After he had spent three years with him, he again secretly leaves the monastery and joins himself to monks making pilgrimage to the holy places. But, pursued again, he is soon brought back. Yet after six months, more inflamed by desire for the Holy Land, he fled a third time. And coming to a place where a monk lived enclosed in a column, he is clothed by him in the sacred habit and admonished not to turn back from the way he had begun. He goes on therefore, and by night rests in a certain chapel.

[14] inflamed with desire, From here he makes for Chonae and joins himself to other pilgrims; on which journey he both protects a certain virgin from the wantonness of soldiers and is himself enticed by a demon to unchastity, but in vain. Then he chooses as companion of his journey a certain Paphlagonian monk, who was in fact wicked; for he went round the villages and collected loaves, which he handed to Lazarus to carry, and, given the opportunity, sold them. he sets out on the journey; Lazarus first undertook to exhort him to better things; then he began to bestow on the poor the loaves with which he was laden. When they had come to Attalia, the perverse monk thinks of selling the boy himself. But Lazarus fled to a neighbouring mountain, and there meets a venerable old man, set over a small monastery, who persuades him to put off his journeys to a riper age and meanwhile to stay with him. He is received into the monastery, and exchanges the name of Leo for that of Lazarus.

[15] having embraced the monastic life, Soon, hearing that on a neighbouring mountain there was a certain cave suitable for the exercises of hesychasts, with the hegumen's consent he migrates there, and there is not a little harassed by heretics, who were very numerous in this place. But he receives them so gently that they are converted first to the faith, then to the monastic life. The bishop favours the holy man exceedingly, and bestows a cloak on him; as the faithful run together from every side, a road is laid to the cave, and an oratory and cells for the brothers are built; and two of Lazarus' companions are ordained presbyters. A pretender, who promised to enrich the monastery by evil arts, Lazarus indignantly repulses, and exhorts him to come to his senses. But when the fame of the holy man grew from day to day, and many ran to him as to a prophet, he resolved to leave the place; and after he had completed seven years there, he secretly forsook the cave and undertook the journey to Jerusalem. Near Antioch he frees a girl carried off by soldiers and brings her back to her people; at Jerusalem and at Jerusalem, when he had gone round all the holy places and monasteries, he is at length enrolled among the cenobites of St. Sabas, with whom he stays six years, discharging the office of canonarch. But, seized with zeal for the solitary life, in the time of Lent he withdraws into the desert, against the hegumen's will; cast out by him from the monastery, he makes for the monastery of St. Euthymius. he is ordained priest. Leaving this shortly for just causes, he is again received by the hegumen of St. Sabas; at whose command he is soon initiated into the priesthood.

[16] Compelled to return to his fatherland, While, according to the received custom, he was making for the desert with some others, he heard a voice from on high warning him three times: "Lazarus, you must return to your fatherland." But remembering the words of the Lord: No man putting his hand to the plough, etc., he did not obey the warning. But soon an incursion of the Saracens took place, who, overturning the holy city, its churches and monasteries, drove out Lazarus with the rest and compelled them to withdraw into the regions of Romania. He had not yet gone away when he hears that a brother, with whom he had fulfilled the office of canonarch in the monastery of St. Sabas, had denied the faith and put on the dress of the Saracens. He at once meets with him, and, leave having been granted by the emir, takes him as companion of his journey through the desert; but by night he fled. In the desert he is in no way harmed by four lions; then he puts to flight the camel-drivers pursuing him. At Laodicea he is separated from Paul, the companion of his journey, who shuts himself up in a column. From here he makes for Antioch, passes through Cilicia, then through Cappadocia, where on Mount Argaeus he is harried now by a bear, now by dogs; also on the road which runs from Caesarea to St. Theodore he is assailed for three days by a black dog, or rather by a demon. From Euchaita he goes on to Chonae, then to Ephesus, whence, before undertaking the journey to Rome, which was among his vows, he turns aside for a little to his fatherland, to bid farewell to his friends and kinsfolk still surviving.

[17] near Ephesus He then makes again for Ephesus, and soon leaves it. He visits the monastery called that of Appion, and from here an oratory dedicated to St. Marina, where two brothers, Hilarius and Leontius, were living; invited by them to remain with them, he asks that a column be built for him, onto which, emulating Symeon the stylite, he ascends. he ascends a column. Soon, his fame having been widely spread, many run to him from every side. But he is asked by the monks who had lived there before either to migrate elsewhere or to cease receiving all who came. When the saint had refused both, they go away and found a monastery, which lasted for some time under the name of the monk Hilarion. Meanwhile some join themselves to Lazarus, cells are built, and a new church of St. Marina is raised, and so in this place there arises a monastery, which is sustained by the alms of pious men and the munificence of the bishop of Ephesus himself.

[18] On Mount Galesion Lazarus lived on the column under the open sky for seven years, laden also with heavy irons and chains and content with bread and water alone, by which most austere manner of life he drew to himself very many who asked that health of soul or body be restored to them by him. But as the crowd of men grew from day to day, Lazarus, a lover of quiet and solitude, resolved to withdraw to Mount Galesion, which stood opposite, and to hide himself in a cave in which a certain monk Paphnutius was said to have lived. Further, the biographer narrates briefly in this place the life of this Paphnutius. of the monk Paphnutius He was an Athenian, and at Rome had first lived enclosed in a little cell with a great reputation for holiness. But, caught by the snares of the devil, he was led first to unchastity, then to murder. But, led by repentance for his crimes, and admonished by an angel, he at length set out for Asia and there hid himself in a cave. And one day he was killed by chance by a shepherd; but the shepherd, afterwards embracing the same manner of life, succeeded in his place, and lived and died holily. And so much for the first inhabitants of the cave.

[19] he enters the cave, Lazarus therefore ascended the mountain, and consulted a certain stylite, who was dwelling there ἐν τῇ Πέτρᾳ, about choosing for himself a place suitable for carrying out his purposes; who at once points out the very cave of St. Paphnutius as most apt. Lazarus accordingly enters it without any hesitation. In this place he suffers many things from the demon, how dreadful these were the biographer sets forth by bringing examples of the temptations and illusions to which some others on the sacred mountain were exposed, and he narrates very many things about the monks Symeon, John, Antony, Ignatius, Nilus, Philippicus, Sabas, Gregory, Cornelius.

[20] then near it He had scarcely spent six months alone on Galesion when he is ordered by the bishop of Ephesus to return to St. Marina. A little later, in the bishop's absence, Lazarus ordered the cistern which was near the cave to be renewed; and when it was repaired, he made again for the mountain with some brothers; he enters the cave anew and dismisses the brothers, asking that water with herbs be brought to him once a week. Soon he sets his dwelling on a column which the brothers had built. he ascends a column, But again the demon tries by evil arts to harm the father. One day he poured out the water from the pitcher in which the drink for one week was brought, and tormented him with so cruel a thirst that, had he not been divinely refreshed, the holy man would have breathed out his soul. Hence he satisfies the request of the brothers, and does not refuse that the monk Cosmas should stay in the cave to wait on him.

[21] called that of the Saviour; But a certain pious widow, who very often came to the saint, gave occasion for spreading calumnies, and at length there was an occasion for him to leave the place τοῦ Σωτῆρος, in which he had spent twelve years. For Lazarus ordered a new column to be built for him in a higher region of the mountain, and again another, which he ascended by night without anyone's knowledge. And when he had heard of a certain woman stylite inflicting new torments on her poor body, imitating her example he began to have his feet hanging outside the wall. But when all his own, and his mother herself, who had herself put on the sacred habit, dissuaded him from doing it, and he was admonished by a certain pilgrim monk that there was danger impending of his falling into pride, he at length drew back his feet. And opposite the column he ordered a certain apse or chapel to be built, where the divine mysteries were celebrated either by the brothers of St. Saviour or by a certain secular priest. Although here too the ancient enemy does not cease to strike terror into him, he nonetheless expels very many demons and heals the sick even when absent.

[22] called that of the Mother of God, the third, that of the Resurrection. That this was the column named after the Mother of God is plain from many passages. Afterwards he ascends another, built in a higher part of the mountain, which was called by the name of the Holy Resurrection. And from these three columns seems to have been made the beginning of the three monasteries with three churches which the holy father founded on Mount Galesion. For the whole history of the sacred mountain from its remote origin is sketched in the Life of Lazarus. Before, namely, he came to Galesion, there survived the memory of some who led the solitary life on it, such as Paphnutius and the shepherd, of whom above, and of him who had built a church of St. John the Baptist there, and even of a certain woman who was dwelling on the mountain when Lazarus arrived. The beginnings of the monasteries But he was the first who is said to have gathered disciples and to have provided for the salvation of others together with his own, and he must beyond doubt be held the founder of the monasteries τοῦ Σωτῆρος, τῆς Θεοτόκου, τῆς ἁγίας Ἀναστάσεως. And it is gathered, both from the whole history of Lazarus and from his very monastic constitution, which he left in writing, that these three, situated in places not far apart, in fact grew together into one.

[23] and the typika. For we have from c. 246 of his Life that the typikon, which is called κτητορικὸν, was composed by Lazarus [On the κτητορικῷ or founder's typikon, L. Allatius discoursed, De libris ecclesiasticis graecorum (Paris, 1646), p. 11 ff.; much more fully W. Nissen, Die Diataxis des Michael Attaleiates von 1077, Jena, 1894.]. But he did not write it himself; rather, at his order, the monk Nicholas, a grammarian, who, summoned by the father on the eighth day before his death, heard each and every thing which the instrument ought to comprise. When he had committed these to writing, Nicholas read them to the father, who at once praised the work, but did not yet approve it with the subscription of his hand, nor, since he was labouring under illness, did anyone dare to ask it of him. At length, when he had now been brought to his last extremity, the little book is brought, and, the monk Cyril holding and guiding the dying man's hand, the founder's name was subscribed. Afterwards, as the holy father had foretold to Laurence the stylite and Gregory the biographer, the typikon of Mount Galesion was confirmed with the seal of the emperor. But no copy of this seems to have come down to us; for the typikon of the monasteries of Galesion lately brought forward is liturgical [Liturgical typika are those of which A. Dmitrievskij collected not a few examples, Opisanie liturgičeskich rukopisei, vol. I, Kiev, 1895.], not κτητορικόν, and indeed, as is sufficiently plain, composed not a few years after Lazarus. But what was contained in the instrument has been inserted, briefly indeed but very accurately, in the Life of Lazarus, and it was composed plainly in the same manner as the other typika of monasteries that have survived. For besides the things which pertain to the constitution and property of the monasteries, and the usual matters about the food and conduct of the monks, the deeds of the founder himself that are connected with the constitution of the monasteries are not omitted, nor is even the order of his funeral passed over. And this indeed was consonant with the humble sentiments of the holy father; for he ordered his body to be cast out to be devoured by the beasts of the earth and the birds of the sky, which everyone will praise the monks for not having observed.

[24] The monasteries Further, after the father had decreed how many brothers ought to live in each house — of the Resurrection, I mean, of the Saviour and of the Mother of God — he decided that one superior should be chosen by all of them, τὸν ἡγούμενον ἕνα, who should rightly administer the monastery — τὰ τῆς μονῆς —. At the same time he also defines what relation shall thereafter obtain between the Galesiots and the monastery called εἰς Βέσσας. at Bessai, And of this monastery, of which there is frequent mention in the Life of Lazarus, more would have to be said, were not the Life mutilated in the very place where its history was chiefly treated (fol. 279–281). But these things seem certain. It was situated outside Mount Galesion (c. 245), founded by Lazarus himself (cc. 79, 216), in a place granted him by the emperor (c. 246), and, unless I am mistaken, so that disputes with the metropolitan of Ephesus might be avoided, or at least that a refuge might be at hand for the brothers (c. 239). The monastery τῶν Βεσσῶν, of two hundred monks and more (cc. 79, 246), had a hegumen different from the Galesiots (c. 246), and there was between the mountain and Bessai on the one side a certain community of goods, on the other a kind of separation of men, Lazarus showing by every effort that passing from the mountain to Bessai displeased him. Of these things beyond doubt more was read in the typikon than what the biographer hints here and there and in passing. The monastery τῆς Παυσολύπης, also seems to have been founded by Lazarus, of Pausolype, Maria Scleraena contributing the expense for it (cc. 246, 247). Again through the intervention of Lazarus, as it is permissible to conjecture, on the mountain itself or in places nearby, a monastery of women, of Eupraxia more than once called μονὴ τῆς ἀειμνήστου Εὐπραξίας, by his mother, who had received the monastic habit from her son and together with

had changed her name with the habit (cc. 59, 164, 199, 201). But the author speaks of all these things as of matters very well known, and keeps silent about very many things which it seems to us of the greatest importance to learn.

[25] The teaching of St. Lazarus. Besides the things we have noted, the writer of the Life of Lazarus is copious in setting forth the spiritual teaching of the holy father and in collecting the answers with which he was accustomed to unravel the questions of the brothers; nor is he less abundant in relating the memorable sayings and deeds of the Galesiots who were outstanding in virtue. There is no leisure to dwell much on these, although they are useful for illustrating the history of the sacred mountain, or of the greatest importance for seeing more clearly the ascetic discipline of this age. It has also fortunately come about that the chronology of his Life was deliberately set forth by Gregory himself, who had so diligently searched out each thing pertaining to the father, nor is there any reason for us to doubt in any way whether it is right. Lazarus therefore lived eighty-six years, The chronology. of which he spent the first eighteen in his fatherland, then twenty outside his fatherland in various places, seven in the asceterion of St. Marina, the remaining forty-one on Mount Galesion. And since he died in the year of Christ one thousand fifty-four, he must have been born in the year 968. That the things which seem able to be brought against this reckoning from the other Life of St. Lazarus are not to be listened to will be manifest from what follows.

[26] The other Life, The other Life of St. Lazarus, of which we have already said that a copy exists in the Lavra manuscript examined above Above, n. 4., we are about to publish from the Barberini manuscript VI. 22 (=B) (pp. 283–314), which is now in the Vatican library, written in the fifteenth century [We formerly examined the manuscript, Catal. codd. hag. graec. Barberinianae de Urbe, Anal. Boll., vol. XIX, p. 111.]. I once asserted that the book had belonged to the Sforza [Mélanges d'archéologie et d'histoire, vol. XVII, p. 10. Cf. A. Piccolomini, in Studi italiani di filologia classica, vol. VI (1898), p. 170.]; that it afterwards belonged to Allatius I have no doubt, since Allatius rather often brings forward excerpts from this manuscript in various works, and speaks thus of this our Life, which has been found in no other manuscript of the West: "There is kept in my possession Βίος καὶ πολιτεία καὶ μερικὴ θαυμάτων διήγησις τοῦ ὁσίου καὶ θεοφόρου πατρὸς ἡμῶν Λαζάρου, τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος, συγγραφεὶς παρὰ τοῦ ἁγιωτάτου πατριάρχου κυροῦ Γρηγορίου De Georgiis et eorum scriptis, Fabricius-Harless, vol. XII, p. 131.," which is the very heading of the Barberini manuscript. If you except a few scribal errors, which are emended without any trouble, the composition of Gregory of Cyprus seems to have been excellently transmitted.

[27] which Gregory of Cyprus wrote, For Allatius readily shows that the patriarch Gregory (1283–1289) is none other than the Cypriot [Ibid., p. 128. On Gregory there should also be read I. F. B. M. de Rubeis, Georgii seu Gregorii Cyprii patriarchae Constantinopolitani Vita, Venice, 1753; Krumbacher, Geschichte der Byzantinischen Litteratur, 2nd ed., pp. 476–78; cf. p. 92; Ed. Kurtz in Byzantinische Zeitschrift, vol. II (1893), p. 314.], nor will anyone wonder that Gregory, or, as he was called before he put on the monk's habit, George George Pachymeres, Andronic. Palaeolog., I, 22., who wrote encomia of St. George Act. SS., April vol. III, pp. XXV–XXXIV., St. Dionysius [The encomium of St. Dionysius is as yet unpublished, and is read, for example, in the Paris manuscripts 2629, 3040. Catal. Gr. Paris., p. 288.], St. Marina [The encomium of St. Marina is also unpublished. See, for example, the Paris manuscripts 831, 2629, 3010. Catal. Gr. Paris., pp. 46, 288.], St. Euthymius bishop of Madytus [Ed. Arsenij, Gregorii Cyprii encomium S. Euthymii Madytorum episcopi (in Russian, Moscow, 1886), pp. 5–68.], also adorned Lazarus the Galesiot with his praises. It is very probable that Gregory visited the monasteries of the sacred mountain when he was staying at Ephesus and going about its neighbourhood Gregory of Cyprus, sermon on his own affairs, De Rubeis, p. IV., and that there he heard of Lazarus and brought back his Life from there, unless perhaps he received it from the Galesiots, with whom he had an exchange of letters De Rubeis, p. XXIX.. Although in our manuscripts Gregory's composition on Lazarus is entitled Βίος καὶ πολιτεία, yet in fact it is to be called not a Life but an encomium, ἐγκώμιον or λόγος, as the headings of the same writer's other pieces on the saints have it. And indeed the whole discourse betrays the order and the very studied style of encomia, nor does the author keep silent that he observed the laws of this kind of speaking: νόμοις ἐγκωμίων ἑπόμενος (c. 2). He also made the effort that here too, as in his other discourses, there should shine forth "variety of figures, distinction, sublimity, gravity, vehemence, and what is seemly in the affections, with a certain symmetry and a not ignoble coupling of words Sermon on his own affairs, De Rubeis, p. XI.," in which he himself thinks the best form of speaking is comprised.

[28] rather to be called an encomium, Whoever wishes to inquire into the historical sources of the Cypriot must remember that rhetoricians are wont to be more solicitous of an elegant style than of the truth of the matter. For although most of the things narrated by him are also read in the ancient Life, yet they are set forth here and there in the encomium in such a way that you may rightly doubt whether he learned the matter from that ancient Gregory or from some other biographer of Lazarus, the deeds of Lazarus whose work now lies hidden. In what places the Cypriot agrees with the Galesiot, and in what places they differ from one another, we shall note as accurately as can be done at the several parts of the discourse. Here it is enough to bring forward a few things, from which it will at once appear that the Life of Lazarus was not merely copied out by the encomiast. Here, for example, he narrates that Lazarus was sent by his parents to the monastery τῶν Ὀρόβων, so that he might not try to flee any more to the holy places of Palestine (c. 5); but it is established from the Life that he did not begin to think of the journey to Palestine before he had left τοὺς Ὀρόβους and made for the monastery τῶν Καλαθῶν. The Cypriot follows the deeds of Lazarus in Palestine with little accuracy, since it is established from the Life that he was initiated into the priesthood after he had returned again from the monastery of St. Euthymius to St. Sabas, nor did he begin to live after the manner of the stylites when he was in Palestine; for here, as elsewhere also, things which the holy man did in various places and times are mixed together. he follows them with little accuracy. When he seemed near to death, the biographer has it that in a certain vision a respite of three years was granted him (c. 207); the Cypriot prolongs this to fifteen years (c. 40) and relates a plainly different vision. Of the rule or typikon of the monastery the Cypriot writes this: χερσὶν ἰδίαις ἐγχαράττει διάταξιν (c. 41), which most openly contradicts what Gregory the Galesiot pursues broadly and most accurately (c. 246). He also differs much from him in reckoning the years of the life of Lazarus: δύο πρὸς ἑβδομήκοντα οὐ πέρα τῶν δαυἳτικῶν ὅρων τοὺς ἅπαντας διαβιοὺς ἐνιαυτούς (c. 40), whereas the biographer affirms assertively that the saint lived eighty-six years and proves it by a reckoning set up for the purpose (c. 254). And these things are such that, unless you think the Cypriot vainly indulged his invention and feigned falsehoods for truths even when that kind of panegyric by no means required it, he must be said either to have had the ancient Life of Lazarus not entire, or to have read it reworked and disfigured by many faults. Certainly, whenever the Cypriot, a rhetorician and a man of a later age, on the one side, and Gregory, the disciple of the saint and at the same time a most diligent biographer, on the other, shall be found going different ways, no one will doubt which is to be followed, and he will understand that we have brought forward the encomium of Lazarus for one reason, namely lest we be said to have neglected the chief literary monument of his veneration.

[29] The cult of St. Lazarus It is not to be doubted that Lazarus was venerated as a saint on Mount Galesion almost immediately after his death, and that his heavenly birthday began to be kept as a feast. And in this way his feast was announced in the Galesian typikon, which is the manuscript Λ. 99 of the Lavra library, written in the thirteenth century, at 7 November: Τῇ αὐτῇ ἡμέρᾳ τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ νέου τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος καὶ τὴν ἐν τούτῳ σὺν ταῖς λοιπαῖς συστησαμένου μεγίστην μονὴν τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν Ἀναστάσεως, ἐν ᾑ καὶ σὺν Θεῷ τὸ παρὸν γέγραπται τυπικόν.on Mount Galesion Ἐπιτελεῖται ἀγρυπνία, Χριστοῦ τῇ χάριτι, καὶ ψάλλεται ἡ ἀκολουθία τοῦ ἁγίου πᾶσα, ὡς καὶ ἐν ταῖς μνήμαις τῶν λοιπῶν μεγάλων ὁσίων. Gedeon, vol. cit., pp. 25–26.. It was said above that the entire office of the saint is read in the Lavra manuscript I. 127 Above, p. 503.. That the commemoration of St. Lazarus was customarily made in other places besides Galesion, we have not only from the typikon of the monastery of Vatopedi, but also from some synaxaria in which it has happened that the saint's name is found. and in other places. In the anthologion published at Rome in the year 1738 [Ἀνθολόγιον σὺν Θεῷ ἁγίῳ περιέχον τὴν πρέπουσαν ἀκολουθίαν τῶν σεπτεμβρίου, ὀκτωβρίου, νοεμβρίου καὶ δεκεμβρίου μηνῶν (n. p., αψλη᾽), p. ρπή.] and in the more recent editions of the menaea he is also entered on 7 November; in the Paris manuscript 1582, on the 10th of the same month, through I know not what error. In the Sirmondian synaxarion the memory of Lazarus does not occur in the month of November; but on 17 July there is celebrated ἡ ἀνακομιδὴ τοῦ λειψάνου τοῦ ὁσίου Λαζάρου τοῦ ἐν τῷ Γαλλησίῳ Synax. Eccl. CP., p. 211.. Of this translation of the relics, however, I have not yet been able to find either when or whither it was made. In the Sabaitic manuscript 635 [A. Papadopoulos-Kerameus, Ἱεροσολυμιτικὴ βιβλιοθήκη, vol. II, pp. 624–28. The distinguished author kindly communicated to us the excerpts which follow.] a threefold feast of Lazarus is noted, on fol. 67v, on 25 October: μνήμη τῆς εἰς Κωνσταντινούπολιν ἀνακομιδῆς τῆς τιμίας κάρας τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου. — Fol. 72, on 7 November: μνήμη τοῦ ἐν τῷ Γαλησίῳ ὄρει συστησαμένου σὺν ταῖς λοιπαῖς τὴν μονὴν τῆς ἁγίας τοῦ Χριστοῦ Ἀναστάσεως. — Fol. 174v, on 17 July: μνήμη τῆς ἀνακομιδῆς τοῦ λειψάνου τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ ἐν τῷ Γαλησίῳ. In the more recent books in which Lives of the saints written in the vulgar tongue have been collected, the Life of Lazarus is for the most part read in its place. Let one stand for the rest, Μέγας Συναξαριστής, where at 7 November there is brought forward a Life of St. Lazarus ἐκ τοῦ Νέου Ἐκλογίου, namely the encomium of Gregory of Cyprus, rendered εἰς τὸ ἁπλοῦν by Nicodemus the Hagiorite, that well-known hagiographer Chr. Dukakis, Μέγας Συναξαριστής, November (Athens, 1892), pp. 148–68..

I. LIFE OF ST. LAZARUS BY GREGORY THE MONK

Greek text only in the Acta; the English here is translated from the Greek.

From the Athonite manuscript, Lavra I. 127 = A. Cf. Preliminary Commentary, no. 4.

Lazarus, monk on Mount Galesion. (S.)

BY GREGORY

Βίος καὶ πολιτεία καὶ ἄσκησις τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ ἐν τῷ Γαλησίῳ. f. 81.

The Life and conduct and ascetic practice of our holy father and wonderworker Lazarus of Galesion.

[1] Prologue Ὁ πλάσας κατὰ μόνας τὰς καρδίας ἡμῶν, ὁ συνιεὶς εἰς πάντα τὰ ἔργα ἡμῶν, ὅ φησιν ἡ θεία γραφή, προἳδὼν τὸ τῆς γνώμης ἡμῶν εὐόλισθον καὶ ὅτι ἐκ νεότητος ἔγκειται ἡμῶν ἡ διάνοια ἐπὶ τὰ πονηρά, εὐδόκησεν ὡς ἀγαθὸς τῶν πρὸ νόμου καὶ ἐν νόμῳ καὶ τῶν ἐν τῇ χάριτι ἁγίων, in which, of the Lives of the saints, λέγω δὴ προφητῶν ἀποστόλων μαρτύρων τε καὶ ὁσίων, τοὺς βίους καὶ τὰς πράξεις ἀθλήσεώς τε καὶ ἀσκήσεως, τὰ ὑπερφυῆ καὶ ὑπερθαύμαστα κατορθώματα, τοὺς κατὰ καιρὸν ἐγγράφως ἐκθέσθαι καὶ τοῖς μετ᾽ αὐτοὺς ὥσπερ τινὰς ἐμψύχους εἰκόνας ἢ καθαρὰ καὶ διειδέστατα ἔσοπτρα καταλιπεῖν, ἵνα καθώς φησιν ὁ ἀπόστολος διὰ τούτων τὸν βίον αὐτῶν καὶ f. 81v. τὴν ἀναστροφὴν θεωροῦντες τὴν πίστιν μιμώμεθα καὶ ἵνα, οἵανπερ ἂν ὁδόν τις ὁδεῦσαι προθυμηθείη, ἐντεῦθεν τὴν ὁδηγίαν εὑρίσκων εὐμαρῶς καὶ ἀπροσκόπτως ταύτην ὁδεύσειε· Hebr. 13, 7. καὶ γὰρ οὐδὲν οὕτως ἐπαγωγὸν πρὸς τὴν τῆς ἀρετῆς ὁδόν πως πέφυκεν εἶναι οὔτε μὴν ἕτερον οὕτως τῶν προσκαίρων πάντων εἴτε λυπηρῶν εἴτε χαροποιῶν καταφρονεῖν ποιεῖν εἴωθεν ὡς βίος ἐνάρετος καὶ Θεῷ ἐράσμιος φιλοθέων ἀκοαῖς ἐνηχούμενος.

He who fashioned our hearts one by one, who understands all our works, as the divine Scripture says, foreseeing the slipperiness of our will, and that our mind is set upon evil things from our youth, was pleased, as being good, that the lives and the deeds of contest and of ascetic practice, the supernatural and most wonderful achievements, of the saints before the law and under the law and in grace — I mean prophets, apostles, martyrs and holy ones — should be set forth in writing by those of each time, and left to those after them as certain living images or pure and most transparent mirrors, so that, as the apostle says, beholding through these their life and conduct we may imitate their faith, and that, whatever road anyone may be eager to travel, finding guidance for it from here, he may travel it easily and without stumbling; for nothing is by nature so attractive toward the road of virtue, nor is any other thing so wont to make one despise all temporal things, whether grievous or joyful, as a virtuous life, dear to God, sounding in the ears of those who love God.

Εἰ γὰρ ὁμιλίαι κακαί, ὡς ὁ αὐτὸς μακάριος Παῦλός φησι, φθείρουσιν ἤθη χρηστά, εὔδηλον ὅτι καὶ αἱ καλαὶ πρὸς τὸ ἀγαθὸν ποιεῖν εἰώθασιν καὶ πρὸς τὰ ἐνηχούμενα τὴν τῆς ψυχῆς κατάστασιν μεταβάλλειν. I Cor. 15, 33. Τίς γὰρ ἀκούων τῶν πρὸ νόμου καὶ ἐν νόμῳ ἁγίων ἀνδρῶν τὰς πολιτείας, οὐ ταλανίσει ἑαυτόν, λογισάμενος ὡς εἰκὸς ὅτιπερ, εἰ οἱ μὲν διὰ τοῦ φυσικοῦ νόμου, οἱ δὲ διὰ τοῦ σκιώδους καὶ γραπτοῦ τοιαύτην ἀκρίβειαν βίου ἐπεδείξαντο, τί ὀφείλομεν ἡμεῖς ποιῆσαι οἱ τὸν πνευματικὸν νόμον δεξάμενοι καὶ τοσαύτης ἀπολαύσαντες χάριτος καὶ τῆς τοῦ f. 82. ἁγίόυ Πνεύματος δωρεᾶς καταξιωθέντες; καὶ οὕτω τὸν ἑαυτοῦ λογισμὸν ταπεινώσας πολλὴν εἰς τὴν ἑαυτοῦ ψυχὴν καρπώσεται τὴν ὠφέλειαν. the reading is commended. Τίς δὲ τὰς τῶν ἀποστόλων πράξεις τε καὶ διδαχὰς ἀκούων, αἵτινες ἐμφαίνουσιν αὐτῶν τὴν καθαρὰν καὶ ἀνόθευτον πίστιν καὶ ἀγάπην, οὐ διαθερμανθείη; τίς δὲ πάλιν τοὺς τῶν μαρτύρων αἰκισμοὺς καὶ τὰς στρεβλώσεις καὶ μάστιγας καὶ σφαγάς, ἃς διὰ τὴν τοῦ Χριστοῦ ἀγάπην ὑπέστησαν, ἀκούων οὐ πυρωθείη τὴν ψυχὴν καὶ μάθοι γενναίως τὰς διὰ Χριστὸν ὑποφέρειν θλίψεις καὶ τοὺς παρ᾽ ἐχθρῶν αὐτῷ ἐπιφερομένους πειρασμοὺς μὴ δεδοικέναι; τίς δ᾽ αὖ πάλιν τὸν τῶν ἀσκητῶν ἰσάγγελον καὶ ὑπεράνθρωπον βίον ἀκούων, οὐ θείου ζήλου κέντρον κέντρου A. ἐν καρδίᾳ δεξάμενος πρὸς τὸν ὅμοιον διανασταίη τρόπον καὶ πρὸς τὴν μίμησιν ἑαυτὸν παραθήξειε τοῦ βίου, ὥστε πάντα καταλιπεῖν καὶ Χριστῷ προθύμως ἀκολουθῆσαι; Οὗτοι γὰρ μάλιστα πάντων σχεδὸν εἰπεῖν τῶν ἀπ᾽ αἰῶνος ἁγίων εὑρίσκονται τῶν τοῦ Θεοῦ ἐντολῶν ἀκριβεῖς πληρωταὶ καὶ τῶν ἐπ᾽ εὐσεβείᾳ καὶ λοιποῖς κατορθώμασιν f. 82.v, εἴτε δι᾽ ἔργων εἴτε διὰ λόγων, εἴτε θαυμάτων ἐπιδείξεσιν πάλαι διαλαμψάντων τὰς εἰκόνας ἀπαρατρώτους ἐν ἑαυτοῖς περισῴζοντες· τὸ γὰρ πάντα καταλιπεῖν καὶ Χριστῷ προθύμως ἀκολουθῆσαι καὶ σταυρωθῆναι τῷ κόσμῳ τούτων εἶναι τῶν τὴν τελειότητα πεφθακέναι ζητούντων καὶ τῶν τὰς ἐντολὰς τοῦ νόμου πάσας τετελεκότων παρὰ τῶν ἁγίων εὐαγγελίων μανθάνομεν.

For if evil communications, as the same blessed Paul says, corrupt good manners, it is plain that good ones too are wont to make for the good and to change the state of the soul toward the things that sound in it. For who, hearing of the conduct of the holy men before the law and under the law, will not count himself wretched, reasoning, as is likely, that if some through the natural law, and others through the shadowy and written law, displayed such exactness of life, what ought we to do, who have received the spiritual law and enjoyed so great a grace and been deemed worthy of the gift of the Holy Spirit? And so, humbling his own thought, he will reap much benefit for his own soul. And who, hearing the acts and teachings of the apostles, which show their pure and unadulterated faith and love, would not be warmed through? And who again, hearing of the torments of the martyrs, and the rackings and scourges and slaughters which they underwent for the love of Christ, would not be set on fire in his soul, and learn to bear nobly the afflictions for Christ's sake, and not to fear the temptations brought upon him by enemies? And who again, hearing of the angel-like and superhuman life of the ascetics, would not, receiving the goad of divine zeal in his heart, rise up to the like manner, and whet himself to the imitation of their life, so as to leave all things and follow Christ eagerly? For these, of almost all the saints from the beginning of the world, so to speak, are found to be the most exact fulfillers of the commandments of God, and preserve unimpaired in themselves the images of those who of old shone forth in piety and the other achievements, whether through works or through words or through displays of miracles; for we learn from the holy Gospels that to leave all things and follow Christ eagerly and be crucified to the world belongs to those who seek to have attained perfection and who have fulfilled all the commandments of the law.

Καὶ οὗτος μὲν ὁ τρόπος τὴν πρός τε τοὺς προφήτας καὶ ἀποστόλους καὶ δικαίους ὁμοιότητα αὐτῶν ὑπεμφαίνει, ἡ δὲ πρὸς τοὺς ἀοράτους ἐχθροὺς πάλη καὶ ἡ τοῦ ἰδίου θελήματος ἐκκοπὴ τὴν πρὸς τοὺς μάρτυρας αὐτῶν δεικνύει ἰσότητα· τί δαὶ ἡ τῶν πλανωμένων ὁδηγία καὶ ἡ τῶν ἀξίων καὶ ἐξ ἀναξίων ἐξαγωγὴ ἥ τε τῶν θαυμάτων ἐπίδειξις καὶ ἡ τῶν προρρήσεων προφητικὴ χάρις; οὐχ ἡ μὲν τὴν πρὸς Θεὸν αὐτῶν ὁμοιότητα, ἡ δὲ τὴν τοῦ θείου πνεύματος χάριν τὴν πρὸς αὐτοὺς πλουσίως ἐκχυθεῖσαν δηλοῖ; καὶ γάρ τις πολυανθὴς ὄντως καὶ εὐώδης λειμὼν ὁ θεῖος ὤφθη τῶν ἀσκητῶν μελισσών, ποικίλως f. 83. τὰς ἁπάντων ψυχὰς τῇ τοῦ ἀγαθοῦ πνεύματος εὐωδίᾳ ἐγκατοσφραίνων· ταύτης οὖν τῆς ἱερᾶς καὶ θεοσυλλέκτου φάλαγγος εἷς ὑπάρχει καὶ ὁ ὅσιος πατὴρ ἡμῶν Λάζαρος, οὗ τὸν βίον καὶ τὴν ἰσάγγελον πολιτείαν τοῖς πᾶσιν ἐν συντόμῳ διὰ τὸ ἀπορεῖν με λόγου τε καὶ γνώσεως ἀφελῶς τε καὶ ἰδιωτικῶς ὅμως οὖν φιλαλήθως κατάδηλον κατάλληλον A. ποιῆσαι προὐθέμην.

And this manner indicates their likeness to the prophets and apostles and righteous men, while the wrestling against the invisible enemies and the cutting off of one's own will shows their equality with the martyrs. And what of the guidance of those who stray, and the bringing forth of the worthy even out of the unworthy, and the display of miracles, and the prophetic grace of predictions? Does not the one show their likeness to God, and the other the grace of the divine Spirit richly poured out upon them? For truly the divine meadow of the ascetic bees has been seen to be rich in flowers and fragrant, filling in various ways the souls of all with the fragrance of the good Spirit. Of this sacred and God-gathered phalanx, then, one is also our holy father Lazarus, whose life and angel-like conduct I have set out to make manifest to all in brief, because of my want of speech and of knowledge, simply and in a homely way, yet with love of the truth.

[2] fatherland Οὗτος γὰρ ἐν μονάζουσιν πυρσοφαὴς καὶ σελασφόρος ἀστὴρ γέγονε, βλαστὸς τῆς Ἀσιάτιδος γῆς, ἐξ ἀγροῦ τινος ἐγγύς που τῶν τῆς Μαγνησίας [That Magnesia is to be understood not as that by Sipylus but as that on the Maeander, the whole narrative, which is in great part carried through in the parts about Ephesus, seems to suggest.] ὁρίων κειμένου, τὴν κλῆσιν ἐπ᾽ ὀνόματι τῆς Θεοτόκου φέροντος, γεννητόρων λαχὼν οὐ τῶν ἐν πλούτῳ καὶ τῇ λοιπῇ ἀπάτῃ τοῦ βίου μέγα φρονούντων, ἀλλὰ τῶν εὐσεβῶς καὶ αὐτάρκως καὶ θεοφιλῶς βιούντων καί, ὡς εἰπεῖν ἀποστολικῶς, ἐκ τῶν ἰδίων χειρῶν ποριζομένων τὰ ἐς τροφήν· Νικήτας καὶ Εἰρήνη τούτοις ἡ τῶν ὀνομάτων κλῆσις ὑπῆρχεν· οἵ γε ἀληθῶς τὸν τῆς νίκης καὶ εἰρήνης υἱόν, parents; καθάπερ ἄλλον Ἰὼβ τὸν ἀπὸ Ἀβραὰμ πέμπτον γενόμενον, κατὰ τὸν ἀριθμὸν f. 83v. τῶν παρ᾽ αὐτοῖς τικτομένων παίδων πέμπτον καὶ οὗτοι γεννῶσι τουτονὶ τὸν μέγαν καὶ στερρὸν ὄντως ἀδάμαντα, ὡς ὁ μετὰ ταῦτα αὐτοῦ βίος ὑπέδειξε. at his birth Τούτου τῆς μητρικῆς προελθόντος νηδύος, εὐθὺς φῶς οὐρανόθεν παραδόξως ἐκλάμψαν τὸ δωμάτιον ὅλον τῆς οἰκίας πεπλήρωκεν ἀρρήτου ἀστραπῆς· οὗ δὴ φωτὸς τὴν λαμπηδόνα οἱ ἐκεῖσε εὑρεθέντες μὴ δυνάμενοι στέρξαι, τὴν μητέρα μετὰ τοῦ βρέφους καταλιπόντες σπουδῇ τῆς οἰκίας ἐξῆλθον καὶ ἐγγύς που περιδεεῖς καὶ ὑπότρομοι ἑστῶτες, ὀλίγον προσκαρτερήσαντες μετὰ τὴν τοῦ φοβεροῦ ἐκείνου φωτὸς παρέλευσιν ἔνδον τῆς οἰκίας αὖθις εἰσέρχονται· καὶ προσελθοῦσα ἡ μαῖα πρὸς τὴν λεχὼ εὗρε τὸ βρέφος ὄρθιον ἑστὼς [The hagiographers tell similar tales of St. Nicholas. Ἅμὰ γὰρ κυηθῆναι αὐτόν, ὄντα ἐν τῇ σκάφῃ, τῇ τοῦ Θεοῦ δυνάμει ἔστη ἐπἰ τοὺς πόδας αὐτοῦ ὀρθῶς ὡς ὥρας δύο. N. C. Falconius, S. Nicolai Acta primigenia (Naples, 1751), pp. 1–2.] καὶ πρὸς ἀνατολὰς βλέπον καὶ τὰς αὐτοῦ χεῖρας τῷ ἑαυτοῦ στήθει ἐρηρεισμένας ἔχον σταυροειδῶς, various miracles. ὡς αὐτὴ ἐκείνη ἡ τοῦτον μαιευσαμένη διηγήσατο, ἥτις καὶ σύζυγος ἦν τοῦ μεγάλου Λεοντίου τοῦ μοναχοῦ τοῦ ἐμοὶ ταῦτα πάλιν καὶ τὰ λοιπὰ τῆς αὐτοῦ νηπιότητος καὶ ὅσα μέχρι τῆς ἐκ τῆς ἰδίας πατρίδος f. 84. πρὸς τοὺς ἱεροὺς τόπους τούτου μεταναστεύσεως εἰς αὐτὸν γεγόνασι διηγησαμένου.

For he became among monks a fire-bright and light-bearing star, a shoot of the Asian land, from a certain estate lying somewhere near the borders of Magnesia, bearing its name after the Mother of God; he had for parents not those who think great things of wealth and the rest of the deceit of life, but those who live piously and self-sufficiently and in a God-loving way and, to speak apostolically, provide their food from their own hands: Nicetas and Irene were their names. They truly begot the son of victory and of peace; like another Job, who was the fifth from Abraham, these too begot, as fifth in the number of the children born to them, this great and truly firm adamant, as his later life showed. When he came forth from his mother's womb, at once a light from heaven, shining out marvellously, filled the whole chamber of the house with an unspeakable lightning. Those who were found there, unable to bear the brilliance of that light, left the mother with the babe and went out of the house in haste; and standing somewhere near in great fear and trembling, after waiting a little, when that fearful light had passed, they go back into the house. And the midwife, coming to the woman in childbed, found the babe standing upright, looking toward the east and holding its hands pressed against its breast in the form of a cross, as she herself who delivered him related, who was also the wife of the great Leontius the monk, who in turn related to me these things and the rest of his infancy and whatever happened to him up to his migration from his own fatherland to the holy places.

Ταῦτα οὖν οἵ τε αὐτοῦ γονεῖς καὶ οἱ ἐκεῖσε τότε εὑρεθέντες ἰδόντες, ἀλλὰ μὴν καὶ ὃσα ἐξ ἀκοῆς μεμαθήκεσαν, θάμβους καὶ ἐκπλήξεως ἐπληροῦντο καὶ τὸ μέλλον ἐντεῦθεν λοιπὸν ἱκανῶς ἐτεκμαίροντο καὶ μέγα τι καὶ χρηστὸν εἰς τὸν παῖδα ἰδεῖν καραδοκοῦντες ἔφασκον.

Seeing these things, then, both his parents and those who were found there at the time — and also what they had learned by hearsay — were filled with astonishment and amazement, and from this they sufficiently conjectured what was to come, and said that they expected to see something great and good in the boy.

[3] By his parents first Ἀνήγετο τοίνυν ὁ παῖς παρὰ τοῖς γονεῦσι θεοφιλῶς καὶ εὐσεβῶς καὶ τῶν ἐπ᾽ αὐτῷ ἐλπίδων οὐκ ἀναξίως· ἐπεὶ δὲ καὶ πρὸς λόγου διάρθρωσιν κατήντησεν ἡ φωνὴ καὶ τὸν ἕκτον τῆς ἡλικίας χρόνον τετέλεκε, he is brought up; παραδίδοται τῷ προρρηθέντι πρεσβυτέρῳ Λεοντίῳ ὑπὸ τῶν γονέων αὐτοῦ, τῇ προτροπῇ Ἡλιοῦ τοῦ αὐτοῦ θείου, ὃς ἦν μοναχὸς ἐν τῇ μονῇ τῶν Καλαθῶν [Of the monastery τῶν Καλαθῶν no one, so far as I know, besides our hagiographer makes mention. Nor is one to think either of the place called Κάλαθος in Bulgaria (cf. Miller, Manuelis Philae carmina, vol. II, p. 248), or of Καλάη, which is an episcopal city of Asia under the metropolis of Ephesus (Gelzer, Georgii Cyprii descriptio orbis romani, p. 61), as Chr. Loparev wisely explained in Visantijskij Vremennik, vol. IV, p. 366.] . Αὐτὸς γὰρ διὰ τὸ ἐνηχηθῆναι ἐνεχθῆναι A. καὶ αὐτὸν τὸ παράδοξον τῆς τοῦ παιδὸς γεννήσεως ἔλεγεν, then by the presbyter Leontius, ὅτι οὐκ ἀθεεὶ τοῦτο πάντως γεγένηται· καὶ διὰ τοῦτο καὶ τοὺς γονεῖς αὐτοῦ προέτρεπεν ἐπιμελείας ἀξιῶσαι τὸν παῖδα πρὸς μάθησιν τῶν ἱερῶν γραμμάτων. Μετὰ δὲ συμπλήρωσιν χρόνων τριῶν προστάξει τοῦ f. 84v. αὐτοῦ θείου πρός τινα νοτάριον, Γεώργιον τοὔνομα, τὴν οἴκησιν εἰς Ὀρόβους ἔχοντα [In the synaxaria, at 8 August, mention occurs of the monastery τῶν Ορόβων, and its hegumen Theodosius is praised, every indication of region and time being passed over. From what the hagiographer narrates in c. 30, it is gathered that the monastery was almost next to the paternal home of Lazarus.] , by George the notary, πρὸς μαθητείαν ἀποστέλλουσιν· ἐκεῖθεν δὲ μετὰ ἑτέρας τριετίας ἐκπλήρωσιν λαμβάνει αὐτὸν ὁ αὐτοῦ θεῖος μεθ᾽ ἑαυτοῦ εἰς τὴν μονὴν πρὸς τὸ ἐκπαιδεῦσαι αὐτὸν τὰ τῆς ἐκκλησίας, ἅμα δὲ καὶ ὑπουργοῦντα ἔχειν αὐτῷ. and by Elias his uncle, Βλέπων δὲ ὁ παῖς τὸν αὐτοῦ θεῖον ταῖς σωματικαῖς ἐνευθηνούμενον χρείαις καὶ μηδ᾽ ὅλως ἐκ τῶν αὐτοῦ τι τοῖς πένησι παρεχόμενον, αὐτὸς λάθρᾳ, εἴ τι ἀνεῦρεν ἂν εὗρεν A. , ἀναλαμβάνων παρεῖχε τοῖς χρῄζουσι.

The boy, then, was brought up by his parents in a God-loving and pious manner, and not unworthily of the hopes placed in him. And when his voice had come to articulate speech and he had completed the sixth year of his age, he is handed over by his parents to the aforesaid presbyter Leontius, at the urging of Elias his uncle, who was a monk in the monastery of the Kalathoi. For he, since the marvel of the child's birth had reached his ears too, said that this had certainly not happened without God; and for this reason he urged his parents to deem the boy worthy of care for the learning of the sacred letters. And after the completion of three years, at the order of the same uncle, they send him for instruction to a certain notary, George by name, who had his dwelling at Oroboi; and from there, after the completion of another three years, his uncle takes him with him into the monastery, to train him in the things of the church, and at the same time to have him as a servant to himself. But the boy, seeing his uncle thriving in bodily needs and providing nothing at all of his own to the poor, would himself secretly take whatever he found and give it to those in need.

Ταῦτα δὲ αὐτοῦ πράττοντος, οὐκ ἦν εἰς τέλος πάντως λαθεῖν. Ἐπιζητῶν γὰρ ἐκεῖνος καὶ μὴ εὑρίσκων αὐτά, ἐτασμοῖς τε καὶ πληγαῖς καὶ ὕβρεσιν αὐτὸν ἔβαλλεν. Ὁ δὲ φέρων πάντα γενναίως οὐκ ἐπαύετο τῆς ἀγαθῆς ἐργασίας· λαμβάνων δὲ βίβλους ἐκ τῆς ἐκκλησίας καὶ καθ᾽ ἑαυτὸν ἐν ἡσυχίᾳ ἀναγινώσκων πολλὴν ἐξ αὐτῶν τὴν ὠφέλειαν ἐκαρποῦτο.

While he was doing these things, it was by no means possible for him to escape notice to the end. For his uncle, seeking these things and not finding them, assailed him with examinations and blows and insults. But he, bearing all nobly, did not cease from the good work; and taking books from the church and reading them by himself in quiet, he reaped much benefit from them.

[4] from whose monastery Ἔρως οὖν θεῖος εἰς τὴν αὐτοῦ εἰσέδυ ψυχὴν καὶ ἐζήτει καὶ αὐτὸς κατὰ τὸν μέγαν Ἀβραὰμ μετανάστης τῆς ἰδίας πατρίδος γενέσθαι καὶ τοὺς ἱεροὺς τοὺς ἱεροὺς in the margin A. τῶν τοῦ Χριστοῦ παθημάτων τόπους καταλαβεῖν. Καὶ δὴ μιᾷ f. 85. τῶν νυκτῶν λαθὼν πάντας λάθρᾳ τῆς μονῆς ἐξελθὼν πρὸς τὴν αὐτῷ ποθουμένην ὁδὸν ἀπῄει. he flees secretly, Ὡς δὲ ἐγνώσθη ἡ αὐτοῦ φυγή, μὴ μελλήσας ὁ αὐτοῦ θεῖος ἀποστέλλει τινὰς εἰς ἀναζήτησιν αὐτοῦ· οἵ καὶ δι᾽ ἐρωτήσεως καταλαβόντες αὐτόν, καὶ μὴ βουλόμενον πάλιν πρὸς τὴν μονὴν εἰς τὸν αὐτοῦ θεῖον λαβόντες ὑπέστρεψαν. Ὁ δὲ ὕβρεσι καὶ πληγαῖς αὐτὸν ἱκανῶς μαστίξας παρήγγειλε τοῖς ἐν τῇ μονῇ ἀσφαλῶς αὐτὸν βλέπειν, but is brought back there ἵνα μὴ τῆς μονῆς ἐξέλθῃ τὸ σύνολον. Μετὰ δὲ τὸ ποιῆσαι ἐν τῇ

A divine love, then, entered into his soul, and he too sought, after the manner of the great Abraham, to become an emigrant from his own fatherland and to reach the holy places of the sufferings of Christ. And indeed on one of the nights, escaping the notice of all, he went out of the monastery secretly and set off on the road he longed for. When his flight became known, his uncle, without delay, sends some men in search of him; and they, having overtaken him by inquiry, took him, though he was unwilling, and returned again to the monastery to his uncle. And he, having flogged him sufficiently with insults and blows, charged those in the monastery to watch him securely, so that he should not go out of the monastery at all. And after he had spent in the

μονῇ πρὸς τὸν αὐτοῦ θεῖον χρόνους δύο, ἀποστέλλεται παρ᾽ αὐτοῦ εἰς τὴν τοῦ Στροβηλίου μονὴν [The monastery τοῦ Στροβηλίου Chr. Loparev places in Pamphylia, l. c., by what right I do not see.] πρὸς νοτάριόν τινα, and he is sent to Nicholas, Νικόλαον τοὔνομα, πρὸς περισσοτέραν παιδείαν τῆς τῶν νοταρίων ἐπιστήμης. Ὅστις νοτάριος ἐν ἴσῃ τοῦ μοναχοῦ ἀσπλαγχνίᾳ διακείμενος, ἀμετάδοτος πάντῃ καὶ ἀνηλεὴς ἦν. Ὅθεν ὁρῶν ὁ μαθητὴς τὸν διδάσκαλον οὕτως ἀμαθῶς πρὸς τὸ καλὸν ἔχοντα, μηδὲν ὑποστειλάμενος ἐδίδασκεν αὐτὸν καὶ ἐνουθέτει μὴ οὕτως ἀσυμπαθῶς καὶ ἀμεταδότως πρὸς τοὺς πένητας ἔχειν. the notary, Ὡς δὲ ἐκεῖνον ἐκεῖνος A. ἑώρα ἥκιστα τοῖς αὐτοῦ λόγοις πειθόμενον, αὐτὸς ἀφεὶς f. 85v. τὸ λέγειν ἔργου εἴχετο καὶ λαμβάνων κρυφῇ, εἴ τι καὶ εὕρισκεν, ἐποίει ταῦτα, ὥσπερ καὶ τὰ τοῦ μοναχοῦ. Ὡς δὲ εἰς γνῶσιν ἦλθε ταῦτα τῷ νοταρίῳ, to whom he himself becomes a master of piety. οὐκ ἐπικράνθη ἢ ἐδυσχέρανε κατὰ τοῦ παιδός, ὥσπερ ὁ μοναχός, ἀλλ᾽ ἐθαύμαζε μᾶλλον καὶ ἐξεπλήττετο ἐπὶ τῇ ἀγαθῇ γνώμῃ τε καὶ προαιρέσει τοῦ νέου. Καί ποτε μεσούσης τῆς νυκτὸς διυπνισθεὶς ἤκουσεν ὡς ἦχον τινῶν ψαλλόντων καὶ ἀναστὰς ἠρέμα ἀπῆλθεν, ἔνθα ἦν ὁ παῖς· ἐκεῖθεν γὰρ ἐδόκει αὐτῷ ὁ ἦχος ἀκούεσθαι.

monastery with his uncle two years, he is sent by him to the monastery of Strobelion, to a certain notary, Nicholas by name, for further instruction in the notaries' science. This notary, being in a state of hard-heartedness equal to the monk's, was wholly ungiving and merciless. Wherefore the disciple, seeing his teacher so ignorant in regard to the good, held nothing back but taught him and admonished him not to be so unsympathetic and ungiving toward the poor. And when he saw that he was by no means persuaded by his words, he himself left off speaking and set to work, and, taking secretly whatever he found, he did with these things as he had done with the monk's. But when these things came to the knowledge of the notary, he was not embittered or vexed against the boy, as the monk had been, but rather wondered and was astonished at the good mind and purpose of the youth. And once, waking at midnight, he heard as it were the sound of people singing psalms, and, rising, he went quietly to where the boy was; for the sound seemed to him to be heard from there.

Καὶ στὰς ἐγγύς που ἤκουεν αὐτοῦ μόνου εὐχομένου καὶ ψάλλοντος. Ὑποστρέψας δὲ καὶ ἀνακλίνας ἑαυτὸν ἐπὶ τῆς ἑαυτοῦ κλίνης, δοξάζων τὸν Θεὸν πάλιν ἀφύπνωσεν. Ἔκτοτε οὖν οὐκέτι ὡς μαθητῇ ἀλλ᾽ ὡς διδασκάλῳ προσεῖχεν αὐτῷ. Καὶ οὕτω μὲν ὁ αὐτοῦ διδάσκαλος.

And standing somewhere near he heard him alone praying and singing psalms. And returning and lying down on his own bed, glorifying God, he fell asleep again. From then on, therefore, he paid heed to him no longer as to a disciple but as to a teacher. And so much for his teacher.

[5] He flees again, Αὐτὸς δὲ μετὰ τὸ ποιῆσαι καὶ παρ᾽ αὐτῷ χρόνους τρεῖς, ἐν μιᾷ λαθὼν καὶ αὐτὸν ἀνεχώρησε καὶ μοναχοῖς τισιν ἑαυτὸν ἐγκαταμίξας καὶ τὸ σχῆμα τὸ κοσμικὸν παρ᾽ ἐκείνων εἰς μοναχικὸν μεταμείψας, σὺν αὐτοῖς ἐπορεύετο, χαίρων καὶ ἀγαλλόμενος, ὡς ἤδη τοῦ ποθουμένου σκοποῦ τετυχηκώς. Ἀλλ᾽ οὐ πολὺ τὸ ἐν f. 86. μέσῳ, καὶ ἡ χαρὰ εἰς λύπην αὐτῷ μετεστράφη. and is caught again; Πάλιν γὰρ αὐτὸν διώξαντες καὶ καταλαβόντες, καὶ μὴ βουλόμενον λαβόντες αὐτὸν ὡς τὸ πρῶτον ὑπέστρεψαν.

[5] And he, after spending three years with him too, one day, escaping his notice as well, went away, and joining himself to some monks, and exchanging through them his worldly dress for the monastic, he journeyed with them, rejoicing and exulting, as having already attained the goal he longed for. But not much time passed between, and his joy was turned for him into grief. For again they pursued him and overtook him, and taking him, though unwilling, they brought him back as the first time.

[6] going out a third time, Παρελθόντος δὲ μετὰ τὴν ὑποστροφὴν ἑξαμηνιαίου χρόνου, μὴ ὑποφέρων τὴν τῆς καρδίας πύρωσιν καὶ τὸν πόθον ὃν εἶχε περὶ τοὺς ἱεροὺς τῶν τοῦ Χριστοῦ παθῶν τόπους λαθὼν πάλιν ἀπέδρα. Καὶ φθάσας εἴς τινα τόπον, ἔνθα μοναχός τις ἦν ἐν στύλῳ ἐγκεκλεισμένος, προσελθὼν καὶ τὰ τῆς αὐτοῦ γνώμης ὡς εἶχεν ἐξειπὼν εὗρεν αὐτὸν ἀγαθὸν σύμβουλον αὐτῷ γενόμενον. he is blessed by a stylite; Τὴν γὰρ κοσμικὴν αὐτὸν οὗτος ἀποδύσας ἐσθῆτα, μοναχικὸν ἱμάτιον ἐνδιδύσκει καὶ οὕτως ἐπευξάμενος τὴν αὐτῷ ποθουμένην ὁδὸν ἀφῆκε πορεύεσθαι, πολλὰ αὐτῷ παραγγείλας τοῦ μὴ στραφῆναι εἰς τὰ ὀπίσω. Ὡς δὲ κατέλαβεν αὐτὸν ἡ ἑσπέρα, μὴ βουλόμενος εἰς κώμην εἰσελθεῖν, and in a chapel ἰδὼν μέσον τῶν ἀρουρῶν εὐκτήριον μικρόν, ἐν αὐτῷ ἀπελθὼν εἰσῆλθε καὶ τὴν σεσαθρωμένην αὐτοῦ θύραν κλείσας ἔστη τὰς εὐχὰς αὐτοῦ τῷ Κυρίῳ ἀναπέμπων· καὶ μετὰ τὸ τέλος εὐχὴν ποιήσας, he rests by night. ἐπὶ τοῦ ἐδάφους πεσὼν ἀνεκλίθη· f. 86v. καὶ μικρὸν τοῦ ὕπνου μεταλαχὼν ἄφνω ὡς ὑπό τινων φωνῶν βομβηθεὶς ἔξυπνος ἐγεγόνει καὶ προσσχὼν corrected, before προσχὼν A. ἐδόκει ἀκούειν ὡσπερεὶ λύκων ἔξω ἐγγύς που ἑστώτων καὶ ὠρυομένων.

[6] And when a space of six months had passed after his return, not bearing the burning of his heart and the longing which he had for the holy places of the sufferings of Christ, he again ran away secretly. And arriving at a certain place where there was a monk shut up in a column, he went to him, and having told him the things of his mind as they were, he found him become a good counsellor to him. For this man, stripping him of his worldly garment, clothes him in a monastic habit, and so, having prayed over him, let him go on the road he longed for, charging him much not to turn back. And when the evening overtook him, not wishing to enter a village, and seeing a little oratory in the midst of the fields, he went and entered it, and, shutting its rotten door, he stood sending up his prayers to the Lord; and after making the final prayer, he fell on the ground and lay down; and having had a little sleep, he suddenly woke as though roused by certain cries, and, attending, he seemed to hear as it were wolves standing somewhere near outside and howling.

Ὁ δὲ ἀναστὰς λίθον τε τῇ θύρᾳ προσερείσας καὶ εὐχὴν ποιήσας, he undertakes the journey to Chonae, ἐπὶ τοῦ ἐδάφους πεσὼν ὕπνωσε· πρωΐθεν δὲ ἐκεῖθεν ἐξελθὼν τὴν πρὸς Χώνας [At Chonae, near Colossae (W. M. Ramsay, Cities and Bishoprics of Phrygia, vol. II, pp. 214–16), there was a church of St. Michael the archangel, conspicuous for the concourse of people. Cf. Anal. Boll., vol. VIII, pp. 287–328.] φέρουσαν ἐπορεύετο.

And he rose, and having propped a stone against the door and made a prayer, he fell on the ground and slept; and early in the morning, going out from there, he journeyed on the road leading to Chonae.

[7] with companions; Πορευόμενος δὲ εὗρέ τινας ἐκ τῆς τῶν Καππαδοκῶν χώρας ὁρμωμένους καὶ πρὸς τὸν τοῦ ἀρχαγγέλου ναὸν καὶ αὐτοὺς ἀπιόντας· οἷς ἑαυτὸν καταλέξας, σὺν αὐτοῖς καὶ αὐτὸς ἐπορεύετο. Ἦν δὲ παρ᾽ αὐτοῖς κόρη τις κλαίουσα καὶ ὀδυρομένη σφοδρῶς· ἣν ἐκεῖνος ἰδὼν ἠρώτησεν καὶ μαθὼν τὴν αἰτίαν τοῦ ὀδυρμοῦ, ἦν γὰρ ὡς ἔλεγε παρά τινων ἀπατηθεῖσα καὶ τῆς πατρῴας ἀποξενωθεῖσα, οὐκ ὀλίγον δὲ ὄγκον χρημάτων ταῖς τῶν ἀπατησάντων συμβουλαῖς ἐκ τῆς πατρῴας οἰκίας λαβοῦσα· ἃ καὶ λαβόντες οἱ αὐτὴν ἀπατήσαντες, he guards a girl, καταλιπόντες αὐτὴν ἐξ ὀφθαλμῶν αὐτῆς ἄφαντοι γεγόνασι. Καὶ οὐ τοσοῦτον ἦν αὐτῇ περὶ τούτων ὁ θρῆνος, ἀλλ᾽ ὅτι ἐδεδίει καὶ ἔτρεμεν, ἵνα μὴ καὶ μῶμόν τινα παρά τινων ὑποστῇ· ἦν γαρ παρθένος. Ταῦτα f. 87. μαθὼν ἐκεῖνος προσελθὼν καὶ συλλαλήσας αὐτῇ πείθει ταύτην καὶ δι᾽ ἐκείνης τοὺς σὺν αὐτῇ ὁδεύοντας, ἵνα αὐτὸς αὐτὴν εἰς παραφυλακὴν λάβῃ, ἕως οὗ φθάσωσιν εἰς Χώνας· ὅπερ καὶ γέγονε. Φθάσαντες δὲ ἐκεῖσε εὗρόν τινας ἐκ τῶν αὐτῆς συγγενῶν καὶ παρέθεντο αὐτοῖς ταύτην, ὅπως ἀπαγάγωσιν εἰς τὴν πατρίδα αὐτῆς καὶ πρὸς τοὺς ταύτης γονεῖς.

[7] And as he journeyed he found some men setting out from the country of the Cappadocians and themselves going to the church of the archangel; enrolling himself with them, he too journeyed with them. And there was with them a certain girl weeping and lamenting violently; seeing her, he asked her and learned the cause of her lament: for she had, as she said, been deceived by some men and estranged from her father's house, having taken no small mass of money from her father's house at the counsels of those who deceived her; and those who had deceived her, having taken it, left her and vanished from her eyes. And her lament was not so much about these things, but that she feared and trembled lest she should also suffer some blemish from some men; for she was a virgin. Learning these things, he went to her and spoke with her and persuades her, and through her those journeying with her, that he himself should take her into his keeping until they came to Chonae; which also came about. And arriving there they found some of her kinsfolk and entrusted her to them, that they might take her away to her fatherland and to her parents.

and from the peril of unchastity, Ἀλλ᾽ ὁ πονηρὸς διάβολος, ὁ ὄντως ἀντικείμενος καὶ πολέμιος τῶν ἀγαθῶν, ἰδὼν ταῦτα, ὅτι οὐ μόνον αὐτὸς ἄτρωτος τῶν αὐτοῦ πονηρῶν βελῶν διετηρήθη τῇ Χριστοῦ σκεπόμενος χάριτι, ἀλλὰ κἀκείνην ὁμοίως διεφύλαξε, μὴ ὑποφέρων τὴν ἧτταν, ἔσπευδε δι᾽ ἑτέρου τοιούτου σκεύους τῆς αὐτοῦ ἁγνείας μολῦναι τὸ καθαρόν· ἀλλ᾽ εἰς μάτην ἀληθῶς κεκοπίακεν. Ὡς γὰρ ἡ νὺξ κατέλαβε, στὰς ἐν μιᾷ γωνίᾳ τοῦ νάρθηκος καὶ τὰς εὐχὰς αὐτοῦ τῷ Κυρίῳ ἀναπέμψας, εἶθ᾽ οὕτως ἐπὶ τοῦ τόπου κατεκλίθη πρὸς τὸ ὑπνῶσαι· παρασκευάζει δὲ ὁ παμπόνηρος γυναῖκά τινα, μοναχὴν τῷ σχήματι, ἀπελθεῖν πρὸς αὐτὸν καὶ πρὸς αἰσχρὰν μίξιν αὐτὸν ἐκκαλεῖσθαι. Αὐτὸς δέ, ὡς ἀπὸ f. 87v. πυρὸς φεύγων, σπουδαίως ἀναστὰς μηδὲν πρὸς αὐτὴν εἰπὼν τοῦ τόπου διέστη. Καὶ στὰς ἐν ἑτέρῳ τόπῳ παρεκάλει τὸν Θεὸν ἐκ τῶν πολυτέχνων αὐτὸν τοῦ πονηροῦ ῥύσασθαι καὶ εὐμαρῆ τὴν ὁδὸν αὐτῷ τὴν πρὸς τοὺς ἁγίους τόπους παρασκευάσαι γενέσθαι. by the help of prayer, he escapes. Οὕτως οὖν αὐτοῦ ἐφ᾽ ἱκανὰς ὥρας ἐπευξαμένου, οὐ παρεῖδεν ὁ πάντων κύριος αὐτοῦ τὴν δέησιν, ἀλλὰ τοῦ πολέμου τῆς πορνείας αὐτὸν ὡς ἀγαθὸς ἐρρύσατο, ἅμα δὲ πρωῒ καὶ τὴν πρὸς τὰ Ἱεροσόλυμα πορευθῆναι πεποίηκε.

But the wicked devil, who is truly the adversary and enemy of good things, seeing these things — that not only had he himself been kept unwounded by his wicked darts, covered by the grace of Christ, but that he had likewise guarded her too — and not bearing the defeat, hastened through another such vessel to defile the purity of his chastity; but truly he laboured in vain. For when night overtook him, he stood in one corner of the narthex and sent up his prayers to the Lord, and then so lay down in that place to sleep; and the all-wicked one prepares a certain woman, a nun in habit, to go to him and to call him out to a shameful union. But he, as one fleeing from fire, rose up hastily and, saying nothing to her, went away from the place. And standing in another place he besought God to deliver him from the many arts of the wicked one and to make his road to the holy places easy. And when he had prayed thus for many hours, the Lord of all did not disregard his supplication, but, as being good, delivered him from the war of fornication, and at the same time early in the morning brought it about that he journeyed toward Jerusalem.

[8] The Paphlagonian monkΚαὶ γὰρ καθήμενος μετὰ τὴν ἐκπλήρωσιν τοῦ κανόνος τῆς ἐκκλησίας τῆς ἐκκλησίας in the margin A. ἐν τῷ νάρθηκι ὁρᾷ τινα μοναχὸν ἐν τῷ ναῷ εἰσελθόντα τοῦ εὔξασθαι· ᾧ ἐν τῷ ἐξιέναι προσελθὼν ἡρώτα, πόθεν τε εἴη καὶ ποῦ πορεύοιτο. Ὡς δὲ ἤκουσε παρ᾽ ἐκείνου, ὅτι ἐκ μὲν τῆς Παμφλαγόνων so A. χώρας ὥρμητο, πρὸς δὲ τοὺς ἱεροὺς τόπους πορεύεται, πεσὼν εἰς τοὺς ἑαυτοῦ πόδας παρεκάλει καὶ αὑτὸν μεθ᾽ ἑαυτοῦ λαβεῖν. he takes as companion; Ὁ δὲ μοναχὸς προέτρεπεν αὐτῷ μηδὲν δεδοικότα αὐτῷ προθύμως ἀκολουθεῖν· καὶ δὴ μετ᾽ αὐτοῦ ἐκεῖθεν ἐξελθὼν ἐπορεύετο. f. 88. Ὁ δὲ μοναχὸς σκολιὸς ὢν καὶ μὴ βουλόμενος ὀρθῶς πορεύεσθαι, μᾶλλον δὲ μὴ δυνάμενος διὰ τὸ πονηρὸν ἔθος ὃ εἶχεν, ἐκκλίνων τῆς εὐθείας διήρχετο κυκλεύων τὰς κώμας, ἐπαιτῶν καὶ συλλέγων ἄρτα καὶ ἄλλο εἴ τι παρεῖχον αὐτῷ· ἃ καὶ εἰς σάκκον ἐμβάλλων ἐδίδου τῷ νέῳ βαστάζειν. Καὶ ὅπου ἡ ἑσπέρα αὐτοὺς κατέλαβεν, εἰσερχόμενοι, εἴτε κώμη ἦν εἴτε ἐμπορεῖον, ἐπώλει αὐτά· τὸ δὲ ἐξ αὐτῶν τίμημα ἐνεκολποῦτο. Ὅθεν ὁρῶν ὁ νέος τὴν τοσαύτην τοῦ μοναχοῦ ἀπληστίαν, whom, because he was greedy οὐκ ἠγάπα σιωπᾶν, ἀλλ᾽ ἐνουθέτει καὶ αὐτόν, καθὰ καὶ τὸν νοτάριον πρότερον, τοιαῦτα πρὸς αὐτὸν μετὰ ταπεινοῦ φρονήματος λέγων· “Διὰ τί, φησίν, ὦ πάτερ, ἃ οὐ χρῄζομεν, ἀπλήστως συλλέγομεν; καὶ συλλέγοντες διὰ τί μὴ σκορπίζομεν αὐτὰ εἰς ὁμοίους ἡμῶν πένητας, ἀλλὰ βαστάζοντες περιφέρομεν αὐτὰ ὅλην τὴν ἡμέραν; ἢ οὐκ ἀρκεῖ ἡμῖν ὁ ἐκ τῆς ὁδοιπορίας κόπος;”

[8] For, sitting in the narthex after the completion of the canon of the church, he sees a certain monk entering the church to pray; and going to him as he came out, he asked him whence he was and where he was going. And when he heard from him that he had set out from the country of the Paphlagonians and was going to the holy places, he fell at his feet and besought him to take him too with him. And the monk urged him to follow him eagerly, fearing nothing; and indeed, going out from there with him, he journeyed on. But the monk, being crooked and not wishing to go straight — or rather unable, because of the wicked habit which he had — turning aside from the straight way went about circling the villages, begging and collecting loaves and anything else they gave him; and putting these into a sack he gave them to the youth to carry. And wherever the evening overtook them, entering in, whether it was a village or a trading-place, he sold them; and he put the price of them into his bosom. Wherefore the youth, seeing such insatiability of the monk, did not like to keep silent, but admonished him too, as he had the notary before, saying such things to him with a humble mind: "Why, father," he says, "do we insatiably collect what we do not need? And collecting, why do we not scatter them to poor men like us, but carry them about, bearing them all day long? Or is not the toil of the journey enough for us?"

Ἀλλ᾽ οὐδὲν ἀπώνατο τὰς τοιαύτας νουθεσίας τούτῳ προσφέρων, ἀλλὰ μᾶλλον καὶ ἀγριαίνειν αὐτὸν κατ᾽ αὐτοῦ f. 88v. καὶ ὕβρεσι corrected, before ὕβρεσιν A. καὶ πληγαῖς βάλλειν ἐποίει· διὸ τοῦ λέγειν παυσάμενος ἔργου εἴχετο. Ὡς γὰρ ἀπῄει ἐκεῖνος τοῦ ἐπαιτῆσαι, αὐτὸς εἰ ἔτυχεν εὑρεῖν τινας, πάντα διεσκόρπιζεν. Ὑποστρέφων δὲ ἐκεῖνος καὶ τὸν σάκκον κενὸν εὑρίσκων, ἠρώτα αὐτὸν μετὰ θυμοῦ καὶ ὀργῆς λέγων· “Ποῦ εἰσιν οἱ ἄρτοι, οὕς ὃλην τὴν ἡμέραν ἐπαιτῶν συνέλεξα corrected, before συνέλλεξα A. ; μὴ ἄρα, φησίν, ἐμοῦ ἀπόντος ἐπώλησας αὐτούς; and wicked,” Ἐκ τῆς αὐτοῦ γὰρ πονηρᾶς προαιρέσεως κἀκεῖνον τοιοῦτον ὑπελάμβανεν εἶναι· καὶ γὰρ οὕτως ἐπ᾽ ἀληθείας ἔχει· ὁποίως ἂν αὐτοὶ ἐσμὲν ἔχοντες, οὕτω καὶ τὰ περὶ τῶν ἄλλων κρίνομεν· ἐκεῖνος οὖν ταῦτα παρὰ τοῦ μοναχοῦ ἀκούων, μειδιῶν ἐσιώπα. Ὁ δὲ τῷ θυμῷ ἀναπτόμενος ὕβρεσι καὶ πληγαῖς αὐτὸν καθυπέβαλλεν. Ὁ δὲ ὄντως στερρὸς ἀδάμας ἐκεῖνος καὶ ἔντεχνος πύκτης ἔφερε πάντα γενναίως, τοῦ σκορπίζειν καλῶς μὴ παυόμενος, ὥσπερ οὖν οὐδὲ ἐκεῖνος τοῦ ἀπλήστως συνάγειν.

But he gained nothing by offering him such admonitions; rather he made him grow savage against him and assail him with insults and blows; wherefore, ceasing to speak, he set to work. For when that man went away to beg, he himself, if he chanced to find any people, scattered everything. And that man, returning and finding the sack empty, questioned him with wrath and anger, saying: "Where are the loaves which I collected, begging all day long? Did you perhaps," he says, "sell them while I was away?" For from his own wicked purpose he supposed the other too to be such; and indeed so it is in truth: as we ourselves are disposed, so we also judge of others. He, then, hearing these things from the monk, kept silent, smiling. And the monk, inflamed with wrath, subjected him to insults and blows. But that truly firm adamant and skilled boxer bore all nobly, not ceasing to scatter well, just as the other did not cease to gather insatiably.

[9] he leaves at Attalia, Οὕτως οὖν πορευόμενοι φθάνουσιν εἰς Ἀττάλειαν Ἀτάλειαν A. In Pamphylia. Ibid., vol. XXV, p. 45. . Καὶ δὴ ὁ δολερὸς ἐκεῖνος ἀμόναχος καὶ τοῦ Ἰούδα f. 89. μιμητὴς προσελθών τινι τῶν ναυκλήρων, διελέγετο αὐτῷ τῇ Ἀρμενίων διαλέκτῳ καὶ συνεφώνει πρὸς τὸ αὐτῷ τὸν παῖδα πωλῆσαι. Θεοῦ δὲ προνοίᾳ τις τῶν ναυτῶν τοῦτο ἀκούσας, ἀπελθὼν ἔτι τοῦ μοναχοῦ μετὰ τοῦ ναυκλήρου διαλεγομένου γνωρίζει ταῦτα τῷ νέῳ· οὐ γὰρ συμπαρῆν τῷ μοναχῷ· ὃς ἀκούσας εὐθέως, ὡς εἶχε, φυγὰς ᾤχετο καὶ τῆς εὐθείας ἐκκλίνας πρὸς τὸ παρακείμενον πλησίον ὄρος ἀνελθεῖν ἔσπευδεν. Ἔτι δὲ παρὰ τοὺς πρόποδας τοῦ ὄρους ὄντα ἡ νὺξ τοῦτον καταλαμβάνει. Ἀρξάμενος δὲ τοῦ ἀνέρχεσθαι, διά τε τὸ σκότος τῆς νυκτὸς διά τε τὸ λίαν τοῦ ὄρους ἄναντες ἐποίησεν, ὡς ἔλεγεν, ὅλην τὴν νύκτα χερσὶ καὶ ποσὶ πυκτεύων. he enters a monastery, Καὶ μόλις ἤδη τῆς ἡμέρας ὑπαυγαζούσης ἠδυνήθη ἐπάνω αὐτοῦ ἀνελθεῖν. Ὡς δὲ ὑπερανέβη τὸ ὄρος, ὁδόν τινα τετριμμένην εὑρὼν ἐπορεύετο. Οὕτως δὲ αὐτῷ μόνῳ περιπατοῦντι συναντᾷ αὐτῷ τις μοναχὸς γηραιός, ὃς στὰς καὶ ἐπερωτήσας αὐτὸν καὶ μαθὼν πάντα τὰ περὶ αὐτοῦ ἀπεῖργεν αύτὸν τῆς πρὸς τὰ Ἱεροσόλυμα ὁδοῦ διὰ τὸ νέον τῆς ἡλικίας, συνεβούλευε f. 89v. δὲ αὐτῷ τοῖς ἐκείνου λόγοις μᾶλλον εἶξαι καὶ μετ᾽ αὐτοῦ εἰς τὴν αὐτοῦ μονὴν ἀπελθεῖν — ἦν γάρ τινος μικρᾶς ποίμνης ὁ γέρων προεστώς — κἀκεῖσε προσκαρτερῆσαι, ἕως οὗ τὸ ἄφοβον ἐκ τῆς ἡλικίας αὐτῷ προσγένηται.

[9] Journeying thus, then, they arrive at Attalia. And that crafty un-monk and imitator of Judas went to one of the ship-masters, conversed with him in the Armenian tongue, and agreed to sell the boy to him. But by the providence of God one of the sailors heard this and, going while the monk was still conversing with the ship-master, makes these things known to the youth; for he was not with the monk. And he, hearing it, at once, just as he was, went off in flight, and turning aside from the straight way hastened to climb the mountain lying close by. But while he was still at the foot of the mountain the night overtakes him. And beginning to climb, because of the darkness of the night and because of the great steepness of the mountain, he spent, as he used to say, the whole night struggling with hands and feet. And scarcely, when the day was already dawning, was he able to get up onto it. And when he had climbed over the mountain, finding a certain trodden road, he journeyed on. And as he was walking thus alone, a certain aged monk meets him, who stopped and questioned him, and learning all about him, held him back from the road to Jerusalem because of the youth of his age, and counselled him rather to yield to his words and go away with him to his monastery — for the old man was superior of a certain small flock — and to remain there until fearlessness should come to him with age.

Καὶ δὴ

And indeed

πεισθεὶς τοῖς τοῦ γηραιοῦ λόγοις, μετάνοιαν βαλὼν ἠκολούθησεν αὐτῷ. and there the habit Καὶ μετὰ τὸ ποιῆσαι χρόνον τινὰ ἐν τῇ μονῇ δέχεται παρὰ τοῦ τιμίου ἐκείνου γέροντος τὸ τῶν μοναχῶν πρῶτον σχῆμα [Πρῶτον σχῆμα I understand as the habit of beginners or novices, not, however, the μικρὸν σχῆμα, which as a degree of profession differs from that which is called the μέγα σχῆμα. Cf. K. Holl, Enthusiasmus und Bussgewalt beim griechischen Mönchthum (Leipzig, 1898), pp. 200–202. Μεγαλόσχημος Lazarus was made in the laura of St. Sabas, c. 17 of the Life. On the threefold habit, below, c. 130 of the Life.] , ὁμοίως δὲ καὶ τὴν τοῦ Λαζάρου κλῆσιν — Λέων γὰρ πρώην ἐκαλεῖτο [On the change of name among Greek monks read what has been noted in Anal. Boll., vol. XIV, p. 153, note 4, and M. Treu, in Krumbacher, Geschichte der byzantinischen Litteratur, p. 293. Cf. the Life of St. Paul of Latros, c. 33, Anal. Boll., vol. XI, p. 143.] — προσαγορεύεται· ὅθεν ταῖς τοῦ τιμίου ἐκείνου γέροντος θεοδιδάκτοις παραινέσεσί τε καὶ ὑποθήκαις καλῶς παιδαγωγηθεὶς γέγονε τοῖς ἐκεῖσε ἀδελφοῖς ἐν ὀλίγῳ χρόνῳ τύπος καὶ ὑπογραμμὸς corrected, before ὑπόγραμος A. πάσης ἀρετῆς· ἦν γὰρ ἐν πᾶσι τοῖς τοῦ γέροντος λόγοις ὑπείκων καὶ μηδ᾽ ὁτιοῦν ἄνευ τῆς ἐκείνου γνώμης διαπραττόμενος. and the name of Leo he exchanges.

persuaded by the old man's words, he made a prostration and followed him. And after he had spent some time in the monastery, he receives from that venerable old man the first habit of monks, and likewise he is called by the name of Lazarus — for formerly he was called Leo; whence, well schooled by the God-taught exhortations and counsels of that venerable old man, he became in a short time to the brothers there a model and pattern of every virtue; for he was yielding in all the old man's words and did nothing whatever without his judgement.

[10] He withdraws into a cave. Μαθὼν οὖν παρὰ τῶν ἀπὸ αὐτοῦ ἐκεῖσε ὄντων ἀδελφῶν, ὅτι ἐπὶ τοῦ τῆς μονῆς κατάντικρυς ὄρους ἔστι τι σπήλαιον, τοῖς βουλομένοις ἐπιτήδειον πρὸς ἡσυχίαν, λιπαρεῖ τὸν γέροντα καὶ ἀπελθὼν ἐν ἐκείνῳ f. 90. τὴν κατοίκησιν ἐποιήσατο [That cenobites withdrew into caves for the sake of ἡσυχίας or spiritual quiet is commonplace in the histories of monks. Already St. Sabas, while living in the monastery of Theoctistus, is granted by St. Euthymius τὰς πέντε τῆς ἑβδομάδος ἡμέρας ἡσυχάζειν ἐν τῷ πρὸς νότον σπηλαίῳ. Life of St. Sabas, c. X, Cotelier, p. 232. St. Paul of Latros too, led by love of ἡσυχίας, resolved to go to a cave on the island of Samos: Life of St. Paul of Latros, cc. 25, 35. Anal. Boll., vol. XI, pp. 65, 148.] · ἔνθα πολλοὺς καὶ ὑπερφυεῖς τῆς ἀσκήσεως ἐπεδείξατο πόνους· οὓς μὴ ὑποφέρων ὁ τῶν δικαίων ἐχθρός, ὡς πολλάκις αὐτῷ προσβαλὼν τοσαυτάκις ὑπ᾽ ἐκείνου ἡττήθη, ἄλλως αὐτὸν ὑπέρχεται· αἱρετικοὺς γάρ τινας τῆς τῷ ὄρει παρακειμένης κώμης — ἦσαν γὰρ ἐν αὐτῇ πλεῖστοι — παροτρύνει οἰόμενος ὁ παμπόνηρος δι᾽ ἐκείνων ἐκ τοῦ ὄρους αὐτὸν ἀπελάσαι· οἳ καὶ ἀνερχόμενοι ὕβρεσι καὶ σκώμμασιν σκώμασιν A. αὐτὸν ἔβαλλον, ἀλλὰ μὴν καὶ τύπτειν αὐτὸν ἐπεχείρουν, εἰ μὴ θᾶττον ἐκ τοῦ ὄρους ἀναχωρήσειεν· αὐτὸς δὲ πρᾴως ἔφερε πάντα καὶ ἐπιεικῶς· οὐκ ἠγνόει γάρ, τίς ἦν ὁ πρὸς τοῦτο τούτους παρακινῶν· διὸ καὶ οὐκ ἐπαύσατο λόγοις ἠπίοις αὐτοὺς νουθετῶν καὶ παρακαλῶν, ἕως ἂν ἂν above the line A. οὐ μόνον παύσασθαι τοῦ πολεμεῖν αὐτῷ ἀλλὰ καὶ τῆς πατροπαραδότου αἱρέσεως ἀρνητὰς γενέσθαι πεποίηκε καὶ τῇ ὀρθοδόξῳ τούτους ἐκκλησίᾳ προσδραμεῖν παρεσκεύασεν.

[10] Learning, then, from the brothers who were there with him that on the mountain opposite the monastery there is a certain cave suitable for those who wish for hesychia, he entreats the old man and, going away, made his dwelling in it; there he displayed many and supernatural toils of ascetic practice. And the enemy of the righteous, not bearing these, since as often as he attacked him he was so often worsted by him, comes upon him in another way: for he stirs up certain heretics of the village lying beside the mountain — for there were very many of them in it — the all-wicked one thinking to drive him from the mountain through them. And they, going up, assailed him with insults and jeers, and also attempted to beat him, if he would not withdraw from the mountain quickly. But he bore all gently and with forbearance; for he was not ignorant of who it was that was urging them to this. Wherefore he did not cease admonishing and exhorting them with mild words, until he brought it about not only that they ceased to make war on him, but also that they became deniers of the heresy handed down from their fathers, and he prepared them to run to the orthodox Church.

he brings them back to better things. Ὡς γὰρ εἶδεν οἶδεν A. αὐτοὺς τοῖς αὐτοῦ λόγοις εἴκοντας, γράφει τῷ ἐπισκόπῳ τῆς Φιλητοῦ [The bishopric Φιλητῶν is reckoned under the metropolis of Myra in Lycia. H. Gelzer, Georgii Cyprii descriptio orbis romani, p. 69.] καὶ δέχεται αὐτοὺς εἰς κοινωνίαν, πρότερον ἐπ᾽ ἐκκλησίας τὴν οἰκείαν αἵρεσιν ἀναθεματίσαντας. Τινὲς δὲ αὐτῶν ἀρνησάμενοι, f. 90v. προσελθόντες παρεκάλουν αὐτὸν ἀποκαρῆναι παρ᾽ αὐτοῦ καὶ τὴν οἴκησιν μετ᾽ αὐτοῦ ποιήσασθαι. Αὐτοῦ δὲ μὴ πειθομένου τοῦτο ποιῆσαι, αὐτοὶ σφοδρότερον παρακαλοῦντες ἐπέμενον. Ὡς οὖν πολλὰ τούτοις εἰπὼν πεῖσαι οὐκ ἠδυνήθη, γράφει τῷ γέροντι· καὶ προτραπεὶς παρ᾽ ἐκείνου δέχεται αὐτούς.

For when he saw them yielding to his words, he writes to the bishop of Philetos, and he receives them into communion, after they had first anathematized their own heresy in church. And some of them, having renounced it, came and besought him that they might be tonsured by him and make their dwelling with him. And when he would not consent to do this, they persisted in beseeching him more vehemently. When, then, having said much to them, he could not persuade them, he writes to the old man; and, urged by him, he receives them.

[11] By the bishop of Philetos Ταῦτα δὲ καὶ ὁ ἐπίσκοπος μαθὼν ἄνεισι πρὸς αὐτὸν καὶ ἰδὼν καὶ συντυχὼν αὐτῷ πολλά τε ἔκ τε τῆς ὁμιλίας καὶ θέας αὐτοῦ ὠφεληθεὶς ἐτύπωσεν, ἵνα τὴν ἅπασαν αὐτοῦ χρείαν αὐτὸς αὐτοχορηγῇ· τοσαύτην γὰρ πίστιν ἐκτήσατο εἰς αὐτόν, ὥστε καὶ τὸν αὐτοῦ φελόνην [One of the sacred vestments of priests. Cf. Ducange, s.v. Φαινώλης, and J. Braun, Die liturgische Gewandung im Occident und Orient (Freiburg i. B., 1907), pp. 234–38.] αὐτῷ χαρίσασθαι· ὂν καὶ ἀνθέστρεψεν αὐτῷ πάλιν δι᾽ αἰτίαν τοιαύτην. Ὡς γὰρ ἡ αὐτοῦ φήμη ἐν τοῖς πλησίον τόποις διέδραμεν, ἀνὴρχετο εἰς αὐτὸν πολὺ πλῆθος· καὶ πρῶτα μέν, he is presented with a phelonion, ὡς αὐτὸς ὁ πατὴρ ἔλεγε, διὰ τὸ εἶναι τὸ ὄρος πετρῶδες καὶ δυσανάβατον, καίοντες τὰς πέτρας καὶ μετὰ ὄξους βρέχοντες εἶτα καὶ σιδηροῖς λατομοῦντες ὀργάνοις, ἐποίησαν ὁδὸν εὐθεῖαν. Μετὰ δὲ ταῦτα, συναιρομένου αὐτοῖς καὶ τοῦ ἐπισκόπου, κτίζουσιν εὐκτήριον οἶκον καὶ κελλία τοῖς ἀδελφοῖς ἐχόμενα f. 91. τοῦ σπηλαίου. Ἓξ δὲ αὐτῶν ὄντων, χειροτονοῦνται παρὰ τοῦ ἐπισκόπου ἐξ αὐτῶν δύο. Καὶ δὴ ἐν μιᾷ τῶν ἐπισήμων ἑορτῶν γίνεται μεταξὺ αὐτῶν περὶ τοῦ φελονίου μάχη, τίς αὐτὸ ἐπενδύσηται· εἶχον γὰρ καὶ ἕτερον.

[11] And the bishop too, learning these things, goes up to him, and having seen him and met with him and been much benefited both by his conversation and by the sight of him, he ordained that he himself would supply his every need at his own charge; for he acquired so great faith in him that he even bestowed his phelonion on him; which he gave back to him again for a cause such as this. For when his fame ran through the places nearby, a great multitude went up to him; and first, as the father himself used to say, because the mountain was rocky and hard to climb, burning the rocks and drenching them with vinegar and then quarrying them with iron tools, they made a straight road. And after this, the bishop too joining with them, they build a house of prayer and cells for the brothers adjoining the cave. And there being six of them, two of them are ordained by the bishop. And indeed on one of the notable feasts there arises a quarrel among them about the phelonion, as to who should put it on; for they had also another.

Ὁ δὲ πατὴρ μαθὼν τοῦτο, which he sends back to him. λαβὼν ἀπέστειλεν αὐτὸ τῷ ἐπισκόπῳ. Καὶ λαβὼν τρίχινον ὕφος, οἰκείαις χερσὶ συγκόψας καὶ ῥάψας, δίδωσιν αὐτὸ τούτοις εἰπών· “Εἴ τις οὐ καταδέχεται μετ᾽ αὐτοῦ λειτουργεῖν, τῶν ὧδε ἀναχωρησάτω.” Οἱ δὲ μὴ δυνάμενοι αὐτῷ ἀντειπεῖν, μετάνοιαν ποιήσαντες κατεδέξαντο τοῦτο.

And the father, learning this, took it and sent it to the bishop. And taking a woven hair-cloth, cutting and sewing it with his own hands, he gives it to them, saying: "If anyone does not accept to celebrate the liturgy in this, let him depart from those here." And they, unable to gainsay him, made a prostration and accepted it.

[12] A pretended demoniac, Ἀνῆλθέ ποτέ τις πρὸς αὐτὸν ἐν σχήματι δαιμονιζομένου. Καὶ ὡς δῆθεν ἐκ τοῦ δαίμονος κινούμενος ἔλεγεν· “Οὐ μὴ κατέλθω τοῦ ὄρους, ἕως οὗ ἀπελάσῃς με τοῦ πλάσματος τοῦ Θεοῦ”, καὶ ἕτερα πολλὰ φλυαρῶν ἔλεγε. Μετὰ δὲ τὸ παύσασθαι τοῦ ὑλάσσειν καὶ εἰς ἑαυτὸν ἐλθεῖν, κελεύει ὁ πατὴρ τοῖς ἀδελφοῖς δοῦναι αὐτῷ εὐλογίαν καὶ ἀπολῦσαι. Ὁ δὲ κατὰ μόνας τὸν πατέρα ἰδεῖν αἰτήσας καὶ ἰδὼν πρὸς αὐτὸν ἔφη· “Ἐὰν θέλῃς καὶ εἰσακούσῃς εἰσακούση A. μου, περίφημον σε ἔχω ποιῆσαι καὶ τὸ μοναστήριόν σου πλουτίσαι.” f. 91v. Εἰπόντος δὲ τοῦ who deceived many, πατρός “πῶς;” ἐκεῖνος ἀποκριθείς· “Ἐγώ, φησί, δαίμονα οὐχ ἔχω, ἀλλὰ προσποιοῦμαι τὸ πρᾶγμα· καὶ εἰ εὕρω τινὰ εἰς ἐκκλησίαν που καθεζόμενον, εἴτε μοναχὸν εἴτε κοσμικόν, ὑπακούοντά μου, ποιῶ αὐτὸν ἐρευνῆσαι καὶ μαθεῖν, τίς ἔχει εἴτε κόσμιον καλὸν εἴτε ἄλλο πρᾶγμα. Καὶ μετὰ τὸ μαθεῖν καὶ ἀναγγεῖλαί μοι καὶ τὰ ὀνόματα αὐτῶν, τότε λαμβάνω σταυρὸν καὶ ἀπέρχομαι, ἔνθα ἔστι κάθυγρος τόπος, καὶ σκάψας κατακρύπτω αὐτὸν ἐκεῖ.

[12] Once a certain man went up to him in the guise of one possessed by a demon. And, as though moved by the demon, he said: "I will not go down from the mountain until you drive me out of the creature of God," and he said many other things, babbling. And after he had ceased to bark and had come to himself, the father orders the brothers to give him a blessing and to dismiss him. But he, having asked to see the father alone, and having seen him, said to him: "If you will, and will listen to me, I can make you famous and enrich your monastery." And when the father said, "How?", he answered: "I," he says, "have no demon, but I feign the thing; and if I find someone sitting somewhere in a church, whether monk or layman, who obeys me, I make him search out and learn who has either a fine ornament or some other thing. And after he has learned it and reported to me also their names, then I take a cross and go away to where there is a soaking-wet place, and, digging, I hide it there.

Καὶ μεθ᾽ ἡμέρας τινὰς ποιῶ δῆθεν ἐμαυτὸν ὡς κινούμενον ὑπὸ τοῦ δαίμονος καὶ εἰσέρχομαι πρῶτον ἐν τῇ ἐκκλησίᾳ καὶ ποιῶ πάντας τοὺς ἐκεῖ εὑρεθέντας ὡς ἐκ τοῦ ἁγίου κελευομένους ἀκολουθῆσαί μοι καὶ ἀπέρχομαι μετ᾽ αὐτῶν, ἔνθα τὸν σταυρὸν καταχώσας ἔκρυψα· καὶ οὕτως οἰκείαις χερσὶ ἢ καὶ μετὰ σκαφείου σκάψας ἐκβάλλω, καὶ ἄρας αὐτὸν ὑποστρέφω εἰς τὴν ἐκκλησίαν, καὶ τότε ἄρχομαι κατ᾽ ὄνομα καλεῖν καὶ λέγειν· Ὁ δεῖνα, κελεύει σοι ὁ ἅγιος ἀγαγεῖν ἐνταῦθα τόδε σου τὸ πρᾶγμα, ἵνα μὴ ὅλος ὁ οἶκός σου ἐκ δαιμόνων ἐξετασθῇ. Καὶ οὕτω ποιῶν καθ᾽ ἑκάστην, f. 92. ὅταν πληρώσω πάντας, τότε ἐμαυτὸν ποιῶ ἰαθῆναι· τὰ δὲ συναχθέντα μεριζόμεθα, ἐγώ τε καὶ ὁ τῆς ἐκκλησίας κύριος. Καὶ οὕτως ἀπέρχομαι πάλιν ἀλλαχοῦ.” Ὁ δὲ πατὴρ ταῦτα ἀκούσας ἐθαύμασε τὴν τῶν δαιμόνων πολύτεχνον κακίαν καὶ τὴν τοῦ Θεοῦ μακροθυμίαν. he exhorts to come to his senses. Καὶ ἀποκριθεὶς πρὸς ἐκεῖνον εἶπεν· “Ἐγώ, ἀδελφέ, οὐ μόνον αὐτὸς οὐ πεισθῆναι ἔχω σοι, ἀλλὰ καὶ σοὶ συμβουλεύω τοῦ ἀποστῆναι τοῦ τοιούτου πονηροῦ ἔργου καὶ ἐὰν μὴ δύνῃ ἐργάζεσθαι, κἂν ἐπαιτῶν ἐκτρέφου, καὶ μόνον τῆς σατανικῆς ταύτης τέχνης ἀπόστηθι.”

And after some days I make myself out, as it were, to be moved by the demon, and I go first into the church and make all who are found there follow me as though commanded by the saint, and I go off with them to where I buried and hid the cross; and so, digging with my own hands or else with a spade, I throw it up, and, taking it, I return to the church, and then I begin to call by name and say: So-and-so, the saint commands you to bring here this thing of yours, lest your whole house be tried by demons. And doing so with each one, when I have filled them all, then I make myself out to be healed; and what has been collected we divide, I and the lord of the church. And so I go off again elsewhere." The father, hearing these things, wondered at the many-crafted wickedness of the demons and the long-suffering of God. And answering he said to him: "I, brother, not only cannot myself be persuaded by you, but I also counsel you to depart from such a wicked work, and if you cannot work, then maintain yourself even by begging, and only depart from this satanic art."

Καὶ οὕτως ἀπέπεμψεν αὐτόν, μὴ πεισθεὶς so A before, then corrected πεισθέντα? ὑπακοῦσαι αὐτῷ, μᾶλλον δὲ τῷ δι᾽ ἐκείνου τεχναζομένῳ δυσὶ περιβαλεῖν τοῦτον κακοῖς, κενοδοξίᾳ τε καὶ φιλαργυρίᾳ, καὶ τὸ ὅλον εἰς κρημνὸν ἀπωλείας ὠθῆσαι.

And so he sent him away, not having been persuaded to obey him — or rather the one who was contriving through him to entangle him in two evils, vainglory and love of money, and to thrust him wholly over the precipice of perdition.

[13] Honey on the precipitous mountains Ἄλλοτε πάλιν ἀπῆλθόν τινες πρὸς αὐτὸν ἐκ τῆς τῷ ὄρει παρακειμένης κώμης, αἰτούμενοι λαβεῖν εὐχὴν παρ᾽ αὐτοῦ, ὅπως ἀπέλθωσιν ἐπὶ τὸ κρημνῶδες τοῦ ὄρους πρὸς τὸ τρυγῆσαι μελίσσεια κηρία. Ὁ δὲ πατὴρ κελεύει τοῖς ἀδελφοῖς καὶ ἤνεγκαν μέλι. Καὶ εἶπεν αὐτοῖς· “Εἰ μέλιτος ἐπιθυμεῖτε, f. 92v. ἰδοὺ μέλι· φάγετε ὅσα θέλετε καὶ ὑποστρέψατε εἰς τὰς οἰκίας ὑμῶν, κἀκεῖ μὴ ἀπέλθητε, ἵνα μὴ ἀντὶ τῆς τοῦ μέλιτος γλυκύτητος πικρίαν τρυγήσαντες ὑποστρέψητε.” Εἷς δὲ ἐξ αὐτῶν ἀποκριθεὶς μετὰ θράσους πρὸς τὸν πατέρα λέγει· “Ἐγὼ πολλὰ τοιαῦτα ἐτρύγησα καὶ οὐδὲν κακόν μοι συνέβη παθεῖν· καὶ διὰ τοῦτο θαρρῶν καὶ τὰ νῦν εἰς αὐτὸ ἀπέρχομαι.” a man attempting to gather it, Καὶ ὁ πατὴρ πρὸς αὐτόν· “Πίστευσον, ἀδελφέ, τέως ἄρτι οὐ συμφέρει σοι ἐκεῖ άπελθεῖν.” Ὡς δὲ πολλὰ εἰπὼν οὐκ ἠδυνήθη αὐτοὺς πεῖσαι, ἀφῆκεν αὐτοὺς τῷ ἰδίῳ θελήματι πορευθῆναι. Ἀπελθόντες οὖν καὶ δήσαντες ἐκεῖνον τὸν εἰπόντα πρὸς τὸν πατέρα ἑαυτὸν τεχνίτην εἶναι πρὸς τοῦτο, he tries in vain to deter, ἐχάλων πρὸς τὸ σπήλαιον· μήπω δὲ αὐτοῦ ἐκεῖσε φθάσαντος, ὁ κάλως ὡς ὑπό τινος διακοπεὶς τὸν ἄθλιον κατεκρήμνισεν, ὃς καὶ διαρραγεὶς εὐθέως ἐξέψυξε.

[13] At another time again some men went to him from the village lying beside the mountain, asking to receive a blessing from him, so that they might go away to the precipitous part of the mountain to gather honeycombs of bees. And the father orders the brothers, and they brought honey. And he said to them: "If you desire honey, behold honey; eat as much as you will and return to your homes, and do not go there, lest, in place of the sweetness of the honey, you return having gathered bitterness." And one of them answered the father with boldness and says: "I have gathered many such and nothing evil befell me to suffer; and therefore, confident, I go to it now too." And the father said to him: "Believe me, brother, for the present it is not expedient for you to go there." And when, having said much, he could not persuade them, he let them go according to their own will. Going away, then, and binding the one who had told the father that he was skilled at this, they let him down toward the cave; and before he had yet reached it, the rope, as though cut by someone, threw the wretched man down the precipice, and, burst asunder, he at once breathed his last.

Καὶ οὕτως κατελθόντες οἱ λοιποὶ καὶ ἄραντες αὐτόν, μετὰ πολλῶν θρήνων καὶ οἰμωγῶν ἀπαγαγόντες εἰς τὴν κώμην ἔθαψαν. Ἀνήγγειλαν δὲ πᾶσι τὴν τοῦ πατρὸς πρόρρησιν καὶ τοὺς λόγους, foreknowing the future. οὓς πρὸς αὐτοὺς f. 93. εἶπεν ἀπείργων τούτους, ὅπως μὴ ἐκεῖσε ἀπέλθωσιν. Ταῦτα τοὺς ἀκούσαντας ἔκπληξις εἶχε· καὶ λοιπὸν οὐκ ἠδύναντο ἑαυτοὺς κατέχειν, ἀλλ᾽ ἅμα γυναιξὶ καὶ τέκνοις ψάλλοντες καὶ σταυροὺς ἐν ταῖς χερσὶ κατέχοντες ἀνήρχοντο πρὸς αὐτόν, τί μὴ ποιοῦντες, κροτοῦντες, σκιρτῶντες, μυρίαις εὐφημίαις αὐτὸν βάλλοντες καὶ τέλος προφήτην αὐτὸν ἀποκαλοῦντες.

And so the rest went down and took him up, and with many lamentations and wailings brought him away to the village and buried him. And they reported to all the father's prediction and the words which he had said to them, holding them back from going there. Amazement held those who heard these things; and thereafter they could not contain themselves, but with women and children, singing psalms and holding crosses in their hands, they went up to him, doing what not — clapping, leaping, assailing him with countless acclamations, and finally calling him a prophet.

[14] To flee vainglory, Οὕτως οὖν ἐκείνων συχνῶς ποιούντων, ὁ πατὴρ ταῦτα ὁρῶν καὶ ὅτι οὐ μόνον οὐκ ἐῶσιν αὐτὸν ἠρεμεῖν ἀλλὰ καὶ προφήτου δόξαν αὐτῷ περιάπτουσιν, φοβηθείς, μήπως ἡ τῶν ἀνθρώπων δόξα πρόσκομμα αὐτῷ γένηται τῆς κατὰ Θεὸν ὁδοῦ, ἔκρινε τῶν ἐκεῖσε ἀναχωρῆσαι καὶ πρὸς τοὺς ἱεροὺς τόπους πορευθῆναι, καὶ μάλιστα ὅτι καὶ ὁ γέρων, ὁ αὐτοῦ ὁδηγὸς καὶ καθηγητής, ἤδη τὸν βίον ἐκτετελεκὼς ἦν. Οὐ μὴν ἀλλὰ καὶ ὁ τῆς ἡλικίας χρόνος ἤδη πρὸς τοῦτο αὐτὸν ἐκάλει· καὶ δὴ ταῦτα κατὰ νοῦν στρέφων, μετὰ τὸ πληρῶσαι αὐτὸν ἐκεῖ χρόνους ἑπτὰ νηστείαις καὶ ἀγρυπνίαις καὶ ταῖς λοιπαῖς κατὰ Θεὸν ἐργασίαις προσασχολούμενος, ἅς γε καὶ οὐ

[14] As they did this frequently, then, the father, seeing these things, and that not only would they not let him be at rest, but were even fastening on him the glory of a prophet, feared lest the glory of men should become a stumbling-block to him on the way according to God, and judged it best to withdraw from there and journey to the holy places, especially since the old man too, his guide and teacher, had already ended his life. Moreover, the time of his age was now calling him to this; and indeed, turning these things over in his mind, after he had completed seven years there, occupied in fasts and vigils and the other works according to God, which indeed not

μόνος f. 93v. αὐτὸς καλῶς καὶ ὡς Θεῷ φίλον κατώρθωσεν, ἀλλὰ καὶ τοὺς μετ᾽ αὐτοῦ ὄντας πεπαιδαγώγηκεν ἀδελφούς, He sets out for Jerusalem. νυκτός ποτε τοὺς πάντων λαθὼν ὀφθαλμοὺς τὴν πρὸς τὰ Ἱεροσόλυμα μεταστέλλεται, μηδὲν μεθ᾽ ἑαυτοῦ λαβὼν ἐκ τῆς μονῆς ἐξερχόμενος, οὐκ ἄρτον, οὐκ ἄλλο τι τῶν πρὸς τὴν χρείαν, ἀλλὰ μονοχίτων καὶ ἀνυπόδετος, ἄνευ ῥάβδου τε καὶ πήρας, μόνην τὴν εἰς Θεὸν ἐλπίδα μεθ᾽ ἑαυτοῦ περιφέρων. Ἐκεῖθεν οὖν ἐξελθὼν ἐπορεύετο.

only did he himself accomplish well and as is dear to God, but also trained the brothers who were with him, one night, escaping the eyes of all, he sets off toward Jerusalem, taking nothing with him as he went out of the monastery, no bread, nothing else of what is needful, but with a single tunic and barefoot, without staff or wallet, carrying with him only his hope in God. Going out from there, then, he journeyed on.

[15] Near Antioch Ὡς δὲ πλησίον τῆς μεγάλης Ἀντιοχείας γέγονεν, ὁρᾷ τινας μέσον τῆς ὁδοῦ ἑστῶτας καὶ θρῆνον ποιοῦντας διά τινα κόρην, προσφάτως ὑπὸ τοῦ τῶν Ἀρμενίων στρατοῦ ἐκεῖσε διελθόντος ἁρπαγεῖσαν. Τοῦτο ἐκεῖνος μαθὼν εὐθὺς ἤρξατο καταδιώκειν αὐτούς· καὶ φθάσας ἔν τινι τόπῳ καταλύσαντας, προσελθών τισιν ἐξ αὐτῶν ἐπηρώτησεν ἐπηρώτ ////// A. , εἴ πως ὑποδείξωσιν αὐτῷ τὸν ἐν αὐτοῖς πρωτεύοντα. Πυνθανομένων δὲ αὐτῶν τὴν αἰτίαν, δι᾽ ἣν ἐκεῖνον ἐπιζητεῖ· “Κόρην τινά, φησὶν ὁ πατήρ, τινὲς ἐξ ὑμῶν ἀφήρπασαν, καὶ διὰ τοῦτο ἰδεῖν αὐτὸν ἐπιζητῶ, f. 94. ὅπως τῇ αὐτοῦ προτροπῇ, ὅπου ἂν καὶ εἴη, ζητήσας καὶ εὑρὼν ἀπολάβω αὐτήν.” Μήπω δὲ τοῦ λόγου ἐκ τοῦ στόματος αὐτοῦ ἐξελθόντος, ἐκεῖνοι κόρην ἀκούσαντες, θυμοῦ πλησθέντες μετὰ φωνῆς τραχυτέρας πρὸς αὐτὸν ἔλεγον· “Ἀββᾶ, κακός σε δαίμων ἐνταῦθα ἤγαγεν· ἄπελθε, a girl from soldiers ἵνα μὴ μετὰ τῆς κόρης καὶ τὴν ψυχήν σου προσαπολέσῃς”. Ταῦτα ἐκεῖνοι μετὰ θυμοῦ πρὸς τὸ πτοῆσαι αὐτὸν ἀπεκρίναντο. Ὁ δὲ πατὴρ μηδ᾽ ὅλως ἐκ τῶν λόγων τουτωνὶ θροηθεὶς corrected in an erasure. ἀλλὰ μᾶλλον εὐτολμότερος γεγονώς, πρὸς ἐκείνους ἀποκριθεὶς λέγει· “Ἐπ᾽ ἀληθείας λέγω ὑμῖν· ἐὰν μὴ ἄρτι αὐτήν μοι ἀποδῶτε, ἐξαυτῆς εἰς τὸν κατεπάνω πορευθῆναι ἔχω· καὶ οὕτως οὐ μόνον τὴν κόρην παρ᾽ ὑμῶν τῇ αὐτοῦ κελεύσει ἀπολήψομαι, ἀλλὰ καὶ εὐθύνας ἀπαιτῆσαι ὑμᾶς ἔχω.”

[15] And when he came near to great Antioch, he sees some people standing in the midst of the road and making lamentation for a certain girl, lately carried off by the army of the Armenians which had passed through there. Learning this, he at once began to pursue them; and coming upon them where they had halted in a certain place, he went to some of them and asked whether they would perhaps point out to him the one who was chief among them. And when they inquired the cause for which he was seeking him: "A certain girl," says the father, "some of you have carried off, and for this reason I seek to see him, that at his bidding, wherever she may be, I may seek and find and recover her." And before the word had yet gone out of his mouth, they, hearing "girl," were filled with anger and said to him with a rather rough voice: "Abba, an evil demon has brought you here; go away, lest together with the girl you lose your own life as well." These things they answered with anger to frighten him. But the father, not at all troubled by these words, but rather become more daring, answered them and says: "In truth I tell you: if you do not give her back to me now, I will forthwith go to the katepano; and so I will not only recover the girl from you by his command, but will also have you called to account."

Ταῦτα ἐκεῖνοι ὡς ἤκουσαν, τὴν ἀγριότητα πρὸς τὸ ἥμερον καὶ τὴν θρασύτητα εἰς ταπείνωσιν μεταβαλόντες, carried off ἀναχωρῆσαι αὐτὸν παρεκάλουν, κἀκεῖνοι μετὰ τὴν αὐτοῦ ἀναχώρησιν ἐρευνήσαντες καὶ εὑρόντες ἀπολῦσαι ἔφασκον αὐτήν· ὡς δὲ μὴ πειθόμενον f. 94v. τοῖς αὐτῶν λόγοις, εἰ μὴ λάβῃ αὐτήν, ἑώρων, ἐρευνήσαντες καὶ εὑρόντες, ἀγαγόντες αὐτήν, πρὸς αὐτὸν· “Λάβε ταύτην, εἶπον, ὦ πάτερ, παρ᾽ ἡμῶν ἄθικτον, μηδὲν κακὸν ὑποστᾶσαν, καὶ ἄπελθε τὴν σὴν εὐχὴν καὶ αὐτὸς πάλιν ἡμῖν ἀντιμισθίαν διδούς.” he demands back from the same men Ὁ δὲ πατὴρ ἐπευξάμενος αὐτοῖς, λαβὼν τὴν κόρην ὑπέστρεψεν· μήπω δὲ αὐτῶν τὴν αὐτῆς κώμην καταλαβόντων, ἡ νὺξ αὐτοὺς μέσον τῆς ὁδοῦ κατέλαβε· καὶ ἐκκλίνας μικρὸν τῆς ὁδοῦ, στὰς καὶ μετὰ τῶν αὐτοῦ χειρῶν κοίτην ἐκ τῆς ψάμμου ποιήσας κελεύει αὐτὴν κατακλιθεῖσαν ἐκεῖ ὑπνῶσαι· Ὡς δὲ ἔβλεπεν αὐτὴν ποτνιωμένην καὶ παρακαλοῦσαν μὴ ἀποστῆναι αὐτὸν ἀπ᾽ αὐτῆς, ἐκεῖνος· “Ἀνακλίθητι, φησί, κἀγὼ διαστὰς ἀπὸ σοῦ μετὰ τὸ τελέσαι με τὴν ἀκολουθίαν μου ὑποστρέψας ἀνακλινοῦμαι κἀγώ σου πλησίον.” Ὡς δὲ διαστὰς ἀπ᾽ αὐτῆς ἔστη καὶ τὴν αὐτοῦ ἀκολουθίαν τετέλεκεν, ἰδὼν ἐκείνην ὑπνώσασαν κατακλιθεὶς καὶ αὐτὸς ἐν ᾧ τόπῳ ἵστατο ὕπνωσε· καὶ μεσούσης τῆς νυκτὸς διυπνισθεὶς εὗρεν αὐτὴν ὄπισθεν αὐτοῦ f. 95. κειμένην.

When they heard these things, changing their savagery into gentleness and their boldness into humility, they besought him to withdraw, and said that after his withdrawal they would search and find her and let her go; but when they saw that he was not persuaded by their words unless he received her, they searched and found her and brought her to him: "Take her, father," they said, "from us untouched, having suffered no harm, and go, giving us in turn your prayer as recompense." And the father, having prayed over them, took the girl and returned; and before they had yet reached her village, the night overtook them in the midst of the road; and turning aside a little from the road, he stopped, and having made with his hands a bed of the sand, he orders her to lie down there and sleep. And when he saw her imploring and beseeching him not to go away from her, he says: "Lie down, and I, having gone a little apart from you, after I have finished my office, will return and lie down myself near you." And when he had gone apart from her and stood and finished his office, seeing that she had fallen asleep, he too lay down in the place where he was standing and slept; and waking at midnight he found her lying behind him.

Καὶ ἀναστὰς ἔστη ψάλλων ἕως πρωΐ· καὶ οὕτως μετ᾽ αὐτῆς ἐκεῖθεν διαναστὰς ἐπορεύετο. and brings her back to her people. Ὡς δὲ πλησίον τῆς κώμης αὐτῆς ἐγένοντο, εὐξάμενος αὐτὴν ἀπέλυσε. Καὶ αὐτὸς τὴν ὁδὸν αὐτοῦ ἐπορεύετο, καίτοι ἐκείνης πολλὰ παρακαλούσης αὐτὸν τοῦ ἀπελθεῖν μετ᾽ αὐτῆς, ὅπως ἀνταποδῷ καὶ αὐτὴ τούτῳ τὴν χάριν ὧν εἰργάσατο εἰς αὐτήν· ἀλλ᾽ ἐκεῖνος φεύγων τὴν τῶν ἀνθρώπων δόξαν, ὡς εἴρηται, ἀπολύσας αὐτήν, τὴν ὁδὸν αὐτοῦ ἐπορεύετο. Οὕτως γέγονεν αὐτῷ τὸ πάρεργον τοῦ ἔργου οὐκ ἔλαττον ἢ καὶ ὡς εἰπεῖν μεῖζον, εἴπερ ἀληθής ἐστιν ὁ τοῦ Χριστοῦ λόγος, ὥσπερ οὖν καὶ ἔστιν, ὅτι μεῖζον ταύτης τῆς ἀγάπης οὐκ ἔστιν, ἵνα θῇ τις τὴν ψυχὴν αὐτοῦ ὑπὲρ τοῦ πλησίον αὐτοῦ.

And rising he stood singing psalms until morning; and so, rising up from there with her, he journeyed on. And when they came near her village, having prayed, he let her go. And he himself went on his way, though she besought him much to go with her, so that she too might repay him the favour of what he had done for her; but he, fleeing the glory of men, as has been said, let her go and went on his way. So the by-work became for him no less than the work, or, so to speak, greater, if the word of Christ is true, as indeed it is, that there is no greater love than this, that a man lay down his life for his neighbour.

[16] At Jerusalem Φθάσας οὖν εἰς Ἱεροσόλυμα καὶ πάντας τοὺς ἁγίους τόπους περιελθὼν καὶ προσκυνήσας, οὐ μὴν ἀλλὰ καὶ πάντα τὰ μοναστήρια, πόθον ἔσχε καὶ ἔρωτα θεῖον, εἰς τὴν αὐτοῦ εἰσδεδυκότα ψυχήν, ὑπὲρ πάντα τὰ ἐκεῖ μοναστήρια, εἰς τὴν τοῦ ἁγίου Σάβα Σά////βα A. λαύραν λάβραν A, and so thereafter. οἰκῆσαι. the laura of St. Sabas Καὶ δὴ καθεζομένου αὐτοῦ ἔνδον τῆς ἁγίας f. 95v. Ἀναστάσεως [On the basilica of the Holy Resurrection read A. Heisenberg, Grabeskirche und Apostelkirche, vol. I (Leipzig, 1908), p. 21 ff., and passim.] , ὁ ταύτης ἀρχιδιάκονος προσελθὼν καὶ ἐρωτήσας καὶ μαθὼν τὰ περὶ αὐτοῦ πείθει αὐτὸν μετ᾽ αὐτοῦ ἀπελθεῖν εἰς τὸν αὐτοῦ οἶκον· καὶ δὴ μετὰ τὸ ξενίσαι αὐτὸν φιλοφρόνως παρέπεισεν αὐτὸν πάλιν τοὺς ἑαυτοῦ λογισμοὺς αὐτῷ ἀναθέσθαι· εἶθ᾽ οὕτως μαθὼν παρ᾽ αὐτοῦ, ὅτι ἐν τῇ τοῦ ἁγίου Σάβα Σάββα A. μονῇ ᾑρετίσατο τὴν κατοίκησιν ποιήσασθαι, ἄρας αὐτὸν μεθ᾽ ἑαυτοῦ πρὸς τὴν λαύραν κατῆλθε. he enters; Καὶ δοὺς τῷ ἡγουμένῳ νομίσματα δώδεκα καθὼς ἦν ὁ τῆς μονῆς τύπος [By most constitutions of monasteries it was provided that no money should be exacted from a monk being received. W. Nissen collected the passages from various typika, Die Diataxis des Michael Attaleiales von 1077, p. 42 end and p. 43: Περὶ ἀποταγῆς. Yet a little was accepted here and there for defraying the expenses customarily incurred on the solemn day of admission. Thus, for example, Michael Attaliates decrees the matter: Ἡ γὰρ λεγομένη ἀποταγὴ τὴν ὑποταγὴν ἐκ μέσου ποιεῖ, καὶ διχονοίας εἰσάγει πολλάς, ἀφ᾽ ὧν οὐδὲ μικρόν τι μέρος ὀνομάζεσθαι ἢ πολιτεύεσθαι ἐν τῷ μοναστηρίῳ βούλομαι, ἀλλ᾽ ἢ μόνον ἐν τῷ φωτισμῷ τῆς τοῦ μοναχοῦ ἀποκάρσεως ἵνα ἐξοδιάζῃ ὁ ἀποκειρόμενος ὑπὲρ μυριστικῶν καὶ τραπέζης τῶν ἀδελφῶν καὶ λοιπῶν νομίσματα δέκα. C. Sathas, Μεσαιωκινὴ βιβλιοθήκη, vol. I (Venice, 1872), p. 29.] , δεχθῆναι καὶ συναριθμηθῆναι καὶ αὐτὸν μετὰ τῶν ἐκεῖ ἀδελφῶν πεποίηκεν. Ἐποίησε δὲ ἐν τῇ μονῇ, ὡς αὐτὸς πολλάκις ἡμῖν ἔλεγεν, ἔτη ἓξ διακονίαν ἔχων τὴν τοῦ κανονάρχου Ducange describes the office and duties of the canonarch, s.v. Κανών, p. 583. μετὰ καὶ ἑτέρου ἀδελφοῦ.

[16] Arriving, then, at Jerusalem and having gone round all the holy places and venerated them, and moreover all the monasteries, he had a longing and a divine love, which had entered into his soul, beyond all the monasteries there, to dwell in the laura of St. Sabas. And indeed, as he was sitting within the holy Anastasis, its archdeacon came to him, and having asked and learned about him, persuades him to go away with him to his house; and indeed, after entertaining him kindly, he persuaded him in turn to entrust his thoughts to him; then, so learning from him that he had chosen to make his dwelling in the monastery of St. Sabas, he took him with him and went down to the laura. And having given the hegumen twelve nomismata, as was the rule of the monastery, he brought it about that he was received and numbered with the brothers there. And he spent in the monastery, as he himself often told us, six years, having the ministry of canonarch together with another brother.

[17] cast out from there, Καὶ μετὰ ταῦτα ὤχλησεν αὐτὸν ὁ λογισμός, ἵνα καὶ αὐτὸς μετὰ τῶν ἐξερχομένων ἐν τῇ ἐρήμῳ ἐν τῷ καιρῷ τῆς ἁγίας τεσσαρακοστῆς ἐξέλθῃ [The custom of withdrawing every year into desert places at the time of Lent the Palestinian monks trace back to St. Euthymius (Life of Euthymius, Analecta graeca, p. 12), whom Sts. Sabas, Gerasimus, Quiriacus, Zosimas and the rest afterwards imitated, Act. SS., Jan. vol. II, p. 304, note e; Jul. vol. III, p. 611, note 9.] . Ὁ δὲ προεστὼς τῆς μονῆς οὐ συνεχώρει αὐτῷ τοῦτο ποιῆσαι. Αὐτὸς δὲ μὴ δυνηθεὶς κρατῆσαι τὴν πύρωσιν καὶ τὴν ὁρμὴν τοῦ τοῦ above the line A. τοιούτου λογισμοῦ, λάθρᾳ τοῦ ἡγουμένου τῆς λαύρας ἐξελθὼν f. 96. ἐν τῇ ἐρήμῳ μετὰ τῶν λοιπῶν ἀπῆλθεν. Ὡς δὲ ὑπέστρεψεν, οὐκέτι ἐδέξατο αὐτὸν ὁ ἡγούμενος ἀλλ᾽ ἐκβαλὼν τῆς λαύρας ἐδίωξεν ὡς ἰδιόρρυθμον ἰδιόρυθμους A. [L. Allatius, De utriusque ecclesiae consensione (Cologne, 1648), p. 1031, teaches that ἰδιορρύθμους monks are opposed to cenobitic ones and live in their own way even outside monasteries. For the use of the words ἰδιορρυθμία, ἰδιόρρυθμος, etc., see Sophocles, s.v., and Ph. Meyer, Die Haupturkunden für die Geschichte der Athosklöster, p. 288.] καὶ μὴ τοῖς τοῦ προεστῶτος ἀλλὰ τοῖς ἑαυτοῦ μᾶλλον εἴκοντα θελήμασιν, Ἐξελθὼν οὖν ἐκ τῆς τοῦ ἁγίου Σάβα μονῆς, he makes for St. Euthymius, πρὸς τὴν τοῦ ἁγίου Εύθυμίου [Of the celebrated monastery, formerly the Laura of St. Euthymius, S. Vailhé spoke briefly, Répertoire alphabétique des monastères de Palestine (Paris, 1900), pp. 92–23.] ἀπῆλθε· καὶ ποιήσας ἐν αὐτῇ χρόνον τινά, ἀνεχώρησεν καὶ πρὸς τὴν τοῦ ἁγίου Σάβα πάλιν ὑπέστρεψε, δι᾽ αἰτίαν, ὡς αὐτὸς ἔλεγε, τοιάνδε· “Ἐξῆλθον, φησί, μετὰ καὶ ἑτέρων ἀδελφῶν εἰς τόπον τινὰ πρὸς τὸ ἀνασπάσαι ἐρεβίνθια. Συνῆλθον οὖν ἡμῖν καὶ Ἀραβῖται μετὰ γυναικῶν καὶ παιδίων. Ἰδὼν δὲ αὐτοὺς γυμνοὺς γύμνους above the line A. σχεδὸν ὄντας καὶ ἄτακτα παίζοντας καὶ αἰσχρά τινα πρὸς τοὺς μοναχοὺς λέγοντας, οὐ μικρῶς τὸν λογισμὸν βλαβείς, ἀναχωρήσας ἐκεῖθεν πρὸς τὸν ἀρχιδιάκονον ἀπῆλθον καὶ παρεκάλεσα αὐτόν, ἵνα εἰς τὴν τοῦ ἁγίου με πάλιν Σάβα λαύραν ἀπαγάγῃ.

[17] And after this the thought troubled him that he too should go out into the desert with those who went out at the time of holy Lent. But the superior of the monastery did not permit him to do this. And he, unable to master the burning and the impulse of such a thought, went out secretly from the hegumen of the laura and went off into the desert with the rest. And when he returned, the hegumen no longer received him, but cast him out of the laura and drove him away as one living by his own rule and yielding not to the wishes of the superior but rather to his own. Going out, then, from the monastery of St. Sabas, he went off to that of St. Euthymius; and having spent some time in it, he withdrew and returned again to that of St. Sabas, for a cause, as he himself used to say, such as this: "I went out," he says, "with other brothers too to a certain place to pull up chick-peas. And there came together with us also Arabs with women and children. And seeing them almost naked and playing in disorderly fashion and saying certain shameful things to the monks, I was not a little harmed in my thought, and withdrawing from there I went off to the archdeacon and besought him to bring me back again to the laura of St. Sabas.

Καὶ δὴ λαβὼν ὁ ἀρχιδιάκονος εἰς τὴν μονὴν τοῦ ἁγίου Σάβα ἀποφέρει· καὶ δοὺς τῷ ἡγουμένῳ εὐαγγέλιον ἀποτιμηθὲν νομίσματα δώδεκα, and again St. Sabas. δεχθῆναι αὐτὸν ὡς τὸ πρῶτον πεποίηκε.” Μετἀ δὲ χρόνον τινὰ f. 76v. ἰδὼν αὐτὸν ὁ προεστὼς τοῖς κατὰ Θεὸν ἔργοις προκόψαντα, προσκαλεσάμενος πειθει καὶ μὴ βουλόμενον, where he is ordained priest τὸ τῆς ἱερωσύνης ἀξίωμα καταδέξασθαι· καὶ ποιήσας αὐτὸν ἀποστολικὸν καὶ μεγαλόσχημον Read what was said on c. 9, above, p. 510, note 1. , ἀποστέλλει αὐτὸν μετὰ καὶ ἑτέρων ἀδελφῶν πρὸς τὸν πατριάρχην καὶ τῇ ὑπομνήσει καὶ συνεργείᾳ τοῦ ἀρχιδιακόνου ἐμφανίζεται αὐτῷ. Ὃς ἰδὼν αὐτὸν κατεσταλμένον καὶ κεκοσμημένον ταῖς ἀρεταῖς, ἐπαινέσας αὐτὸν καὶ ἄξιον εἰπὼν εἶναι τῆς ἱερωσύνης, χειροτονεῖ αὐτὸν πρῶτον διάκονον, ἔπειτα καὶ ἱερέα. Τελειωθεὶς οὖν διὰ τῆς ἐπιθέσεως χειρῶν τοῦ πατριάρχου ἱερεὺς καὶ δαψιλέστερον πλουτήσας τὴν τοῦ πνεύματος χάριν, ὑποστρέφει πάλιν ἐν τῇ τοῦ ἁγίου Σάβα μονῇ· καὶ ἦν ἐκεῖ, μέχρις οὗ ἡ ἐπανάστασις τῶν μιαρῶν Ἀγαρηνῶν ἐγένετο. and lives most holily. Ὅσους δὲ χρόνους ἐν τῇ τοῦ ἁγίου Σάβα μονῇ ἐποίησεν, ὡς αὐτὸς πολλάκις ἐρωτώμενος ὑπὸ τῶν ἀδελφῶν ἔλεγεν, οὐκ οἶνον ἐκτὸς τῆς ἐκκλησίας ἔπιεν· οὐκ ἐλαίου ἢ τυροῦ ἤ τινὁς ἄλλου τοῦ τὴν σάρκα λιπαίνοντος ἐγεύσατο· οὐχ ὑπὸ πλευρὰν ἀνεκλίθη, ἀλλὰ θρόνον κτιστὸν ποιήσας εἰς f. 97. αὐτὸν καθίσας βραχὺ τοῦ ὕπνου μετελάμβανεν.

And indeed the archdeacon took me and brings me to the monastery of St. Sabas; and having given the hegumen a gospel-book valued at twelve nomismata, he brought it about that I was received as at the first." And after some time the superior, seeing him advanced in the works according to God, called him and persuades him, though he was unwilling, to accept the dignity of the priesthood; and having made him apostolic and of the great habit, he sends him with other brothers to the patriarch, and through the reminder and cooperation of the archdeacon he is presented to him. And he, seeing him composed and adorned with the virtues, praised him and said that he was worthy of the priesthood, and ordains him first deacon, then also priest. Perfected, then, as priest through the laying on of the patriarch's hands, and enriched more abundantly with the grace of the Spirit, he returns again to the monastery of St. Sabas; and he was there until the uprising of the foul Agarenes took place. And for as many years as he spent in the monastery of St. Sabas, as he himself, often questioned by the brothers, used to say, he did not drink wine outside the church; he did not taste oil or cheese or any other thing that fattens the flesh; he did not lie down on his side, but having made a built seat, sitting on it he took a little sleep.

[18] In the desert he hears a voice Ἐξερχόμενος οὖν καὶ αὐτὸς ὡς καί τινες ἐκ τῆς λαύρας ἐν τῇ ἐρήμῳ, ἐν μιᾷ ἔν τινι χειμάρρῳ ἑστὼς μεσούσης τῆς ἡμέρας καὶ τὰς εὐχὰς αὐτοῦ τῷ Κυρίωι ἀναπέμπων, ἀκούει φωνῆς ἄνωθεν ὡς ἐκ τοῦ κρημνοῦ ἐκ τρίτου πρὸς αὐτὸν οὕτω λεγούσης· “Λάζαρε, τὴν σὴν δεῖ σε πάλιν καταλαβεῖν πατρίδα.” bidding him return to his fatherland; Ταῦτα αὐτὸς μόνος ὢν ἐκεῖσε ἀκούσας, μετὰ τὸ ὑποστρέψαι εἰς τὴν λαύραν τοῖς ἐκεῖσε πατράσι διηγήσατο. Καὶ ἤκουε παρὰ τῶν ἀκριβῶς τὸν τόπον ἐπισταμένων ὅτι· “ἄνωθεν τοῦ χειμάρρου

[18] Going out, then, he too, as did some from the laura, into the desert, one day, standing in a certain torrent-bed at midday and sending up his prayers to the Lord, he hears a voice from above, as it were from the cliff, saying to him three times thus: "Lazarus, you must return again to your fatherland." Having heard these things, being alone there, after returning to the laura he related them to the fathers there. And he heard from those who knew the place exactly that: "above the torrent-bed

ἔστι σπήλαιον, καὶ ἐν αὐτῷ γινώσκομεν μοναχήν τινα οἰκοῦσαν ἔκπαλαι, καὶ ἴσως αὕτη ἐκ Θεοῦ ἐμπνευσθεῖσα τοῦτό σοι εἶπε.” Καὶ οὕτω μὲν οἱ γέροντες. Αὐτὸς δὲ μετάνοιαν βαλὼν καὶ εἰπὼν τὸ θέλημα τοῦ Θεοῦ γενέσθαι, πρὸς τὸ αὐτοῦ κελλίον ἀπῆλθεν. Ἐξελθὼν οὖν πάλιν τῆς λαύρας κατὰ τὸ ἔθος πρὸς τὴν τοῦ Ῥουβᾶ [Of the desert Ῥουβᾶ there is mention in various Lives of the Palestinian saints, as in the Lives of St. Theodosius, St. John the Silentiary, St. Euthymius. S. Vailhé collected the passages, Répertoire alphabétique des monastères de Palestine, p. 62.] ἔρημον καὶ διερχόμενος τὴν νεκρὰν θάλασσαν, ὡς ἤδη περὶ τὸν τόπον ἐγένετο, ἐν ᾧ ἡ τοῦ Λὼτ γυνὴ εἰς στήλην ἁλὸς παγεῖσα ἵστατο, ἰδὼν αὐτὴν καὶ ὑπομειδιάσας δίδωσιν αὐτῇ ῥάπισμα εἰς τὴν ὄψιν εἰπών· f. 79V. “Οὐαί σοι, whom he does not at once obey; ταπεινή, τί πέπονθας;” Τοῦτο δὲ ἐποίει οὐ τὴν στήλην πλήττων ἢ ταλανίζων· πῶς γὰρ ἄψυχον οὖσαν καὶ ἀναίσθητον; ἀλλὰ μᾶλλον τὸν ἑαυτοῦ λογισμὸν δι᾽ ἐκείνης ἐκφοβῶν πρὸς τὸ μὴ ὑποστρέψοντα καὶ αὐτὸν εἰς τὴν αὐτοῦ πατρίδα τὸ αὐτὸ παθεῖν κατὰ τὴν τοῦ Κυρίου φωνήν, Luc. 9, 62. τὸ ὅτι οὐδεὶς βαλὼν τὴν χεῖρα αὐτοῦ ἐπ᾽ ἄροτρον καὶ στραφεὶς εἰς τὰ ὀπίσω, εὔθετός ἐστιν εἰς τὴν βασιλείαν τῶν οὐρανῶν.

there is a cave, and we know that a certain nun has dwelt in it from of old, and perhaps she, inspired by God, said this to you." And so said the elders. And he, having made a prostration and said, "The will of God be done," went away to his cell. Going out again, then, from the laura according to the custom toward the desert of Rouba, and passing along the Dead Sea, when he came near the place where Lot's wife stood, congealed into a pillar of salt, seeing her and smiling a little, he gives her a slap on the face, saying: "Woe to you, wretched one, what have you suffered?" And he did this not striking or pitying the pillar — for how could he, it being lifeless and without sense? — but rather frightening his own thought through her, so that he should not, by returning to his own fatherland, suffer the same thing, according to the voice of the Lord, that no one who puts his hand to the plough and turns back is fit for the kingdom of heaven.

[19] But while the Saracens Ἀλλ᾽ ὁ φιλάνθρωπος Θεὸς ὁ πάλαι τῷ Ἰακὼβ εἰς τὴν πατρῴαν γῆν ἀποτρέχειν προστάξας καὶ τὸν Μωυσῆν παρασκευάσας εἰς τὴν Αἴγυπτον πάλιν ὑποστρέψαι πρὸς σωτηρίαν τοῦ ὁμοφύλου αὐτοῦ ἔθνους, αὐτὸς καὶ τοῦτον, οἷσπερ οἶδε κρίμασιν, παρασκευάζει καὶ μὴ βουλόμενον τὴν ἑαυτοῦ πατρίδα πάλιν καταλαβεῖν πρὸς σωτηρίαν πολλῶν τῶν δι᾽ αὐτοῦ σωθέντων καὶ σῳζομένων ἕως τῆς συντελείας τοῦ αἰῶνος. Ἐν γὰρ τῷ καιρῷ ἐκείνῳ κατὰ παραχώρησιν Θεοῦ οἱ βέβηλοι καὶ παμμίαροι Ἀγαρηνοὶ κατὰ τῶν χριστιανῶν ἐπαναστάντες, were plundering the holy city πᾶσαν σχεδὸν τὴν οἰκουμένην καὶ τὰ ἐν αὐτῇ μοναστήρια καὶ τὰς ἐκκλησίας ἠρήμωσαν. f. 98. Ὧν ἀρχηγὸς ἦν τις ὀνόματι Ἀζίζης [G. Schlumberger, L'épopée byzantine à la fin du Xe siècle, second part (Paris, 1900), p. 442 ff., narrates these deeds of the Saracens from genuine sources. Aziz is Ἀζίζιος in Cedrenus, Bekker, p. 456.] . Οὗτος Ἀζίζης ἐλθὼν εἰς τὴν ἁγίαν πόλιν καὶ τὸν ναὸν τῆς τοῦ Χριστοῦ καὶ Θεοῦ ἡμῶν Ἀναστάσεως ἰδὼν οὕτω περικαλλῆ καὶ θαυμαστὸν ὑπάρχοντα, προστάσσει ὁ δυσσεβής τινα τῶν αὐτοῦ ὡς εἰπεῖν κυνῶν, ῥώμῃ σώματος καὶ τῇ κακίᾳ τῶν ἄλλων διαφέροντα, ἀνελθεῖν, φεῦ μοι, καὶ τὸν τίμιον σταυρὸν τὸν ἐπάνω τῆς τρούλης χρυσοῦν ὄντα καταβιβάσαι καὶ εἰς γῆν ῥῖψαι· ὃ καὶ πεποίηκεν ὁ τοῦ παρανόμου καὶ παμβεβήλου ἄρχοντος παρανομώτερος καὶ βεβηλότερος ὑπηρέτης.

[19] But the God who loves mankind, who of old commanded Jacob to hasten back to his father's land and prepared Moses to return again into Egypt for the salvation of the nation of his kin, he himself, by the judgements he knows, prepares this man too, though unwilling, to reach his own fatherland again, for the salvation of the many who were saved and are being saved through him until the consummation of the age. For at that time, by the permission of God, the profane and all-foul Agarenes rose up against the Christians and laid waste almost the whole inhabited world and the monasteries and churches in it. Their leader was a certain man named Aziz. This Aziz, coming into the holy city and seeing the church of the Resurrection of Christ our God, so beautiful and wonderful as it is, the impious man commands one of his — so to speak — dogs, surpassing the others in strength of body and in wickedness, to go up, woe is me, and to bring down the precious cross, which was of gold, from the top of the dome, and to throw it to the ground; which the servant, more lawless and more profane than the lawless and all-profane ruler, did.

Δυσφημήσας οὖν πλεῖστα ὁ ἀλιτήριος Ἀζίζης κατὰ τοῦ κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, κελεύει μετὰ θυμοῦ πάντας ἀνελθεῖν καὶ τὸν ναὸν χαλάσαι. Μήπω δὲ τοῦ λόγου σχεδὸν ἐκ τοῦ μιαροῦ στόματος ἐξελθόντος τελείως, ἐκεῖνοι, καθάπερ κύνες εἰς ἄγραν κελευόμενοι καθυλακτοῦντες, δρομαῖοι ἀνελθόντες μετὰ σπουδῆς τὸ προσταχθὲν αὐτοῖς ἐξεπλήρουν. Καὶ δὴ ὡς ἤρξαντο αὐτὸν χαλᾶν, εὕρισκον μέσον τοῦ τοίχου ἐν ταῖς ὠπαῖς κόσμιά τινα καὶ νομίσματα, f. 98v ἃ ἦσαν βαλόντες οἵ ποτε μετὰ τῆς μακαρίας Ἑλένης ἐκεῖσε παραγενόμενοι, πόθῳ τῷ πρὸς τὸν Χριστὸν κινούμενοι, ἄνδρες τε καὶ γυναῖκες. Καὶ διὰ τοῦτο οὐκ ἐπαύσαντο χαλῶντες οἱ δυσσεβεῖς, ἕως οὗ τελείως αὐτὸν ἠδάφισαν In the year 1009, on 28 September. Schlumberger, vol. cit., p. 443. . Ταῦτα ὁρῶντες ὅ τε πατὴρ καὶ οἱ λοιποὶ πατέρες, he is compelled to withdraw with the rest. — ἐκεῖσε γὰρ ὡς ἔλεγεν ἵστατο οἰκείοις ὀφθαλμοῖς πάντα βλέπων, — ἔκρινον τῶν ἐκεῖσε ἀναχωρῆσαι, καὶ οὐ τοσοῦτον διὰ ταῦτα, ὅσον διὰ τὸν διωγμὸν τὸν κατὰ 〈τὸν〉 καιρὸν ἐκεῖνον γινόμενον· πολλοὺς γὰρ ἀνεῖλον μοναχούς τε καὶ κοσμικούς· καὶ τὸ δὴ χαλεπώτερον, ὅτι πολλοὶ τὸν σωματικὸν θάνατον, οἴμοι, φοβηθέντες, κατὰ ψυχὴν τεθνήκασι τὴν πίστιν ἀρνησάμενοι καὶ ἀντὶ χριστιανῶν Σαρακηνοὶ μετονομασθέντες.

The accursed Aziz, then, having uttered very many blasphemies against our Lord and God and Saviour Jesus Christ, orders with wrath that all should go up and pull down the church. And before the word had well gone out of the foul mouth completely, they, like dogs bidden to the hunt, barking, went up at a run and in haste fulfilled what had been commanded them. And indeed, when they began to pull it down, they found in the midst of the wall in the holes certain ornaments and coins, which had been put there by those, men and women, who once came there with the blessed Helena, moved by longing for Christ. And for this reason the impious men did not cease pulling down until they had razed it completely to the ground. Seeing these things, both the father and the rest of the fathers — for he stood there, as he used to say, seeing everything with his own eyes — judged it best to withdraw from there, and not so much because of these things as because of the persecution that was taking place at that time; for they slew many, monks and laymen; and, what is more grievous, many, alas, fearing bodily death, died in soul, denying the faith and being renamed Saracens instead of Christians.

Τότε δὴ καὶ οὗτοι ἀπάραντες ἐκ τῶν ἐκεῖσε, οἱ τοῦ κόσμου φωστῆρες καὶ τῶν θείων ἀποστόλων μιμηταί, ἐπὶ τὰ τῆς Ῥωμανίας κλίματα ἄλλος ἀλλαχοῦ διεσπάρησαν. Καὶ γίνεται καὶ ἐπ᾽ αὐτοῖς, ὥσπερ πάλαι ἐπὶ τῶν ἀποστόλων ἡ τοῦ Στεφάνου ἀναίρεσις, αἰτία τῆς εἰς τὸν σύμπαντα κόσμον διασπορᾶς.

Then indeed these too, departing from there, the luminaries of the world and imitators of the divine apostles, were scattered over the regions of Romania, one here, another there. And for them too, as of old for the apostles the slaying of Stephen, it became the cause of their dispersion into the whole world.

[20] Ἐξερχομένων οὖν f. 99. πάντων, ἔκρινε καὶ ὁ πατὴρ μετὰ καὶ ἑτέρου μοναχοῦ ὀνόματι Παύλου ἐκ τῶν ἐκεῖσε ἀπᾶραι καὶ πρὸς τὴν Ῥώμην, With a certain Paul ὡς ἔλεγεν, ἀπελθεῖν. Ἔτι δὲ αὐτῶν ἐκεῖσε ὄντων, φήμη τις λυπηρὰ αὐτοὺς κατέλαβεν. Ὁ γὰρ μοναχὸς ὁ μετ᾽ αὐτοῦ, ὡς φθάσας ὁ λόγος ἐδήλωσε, συγκανονάρχης Above, c. 16, p. 514. ἐν τῇ λαύρᾳ τοῦ ἁγίου Σάβα ὤν, ἔξαρνος τῆς τῶν χριστιανῶν γενόμενος πίστεως καὶ τοῦ μοναχικοῦ σχήματός τε καὶ τάγματος ὁ ἄθλιος ἀπορραγείς, about to undertake the journey ἀπελθὼν ἐμαγάρισε. Καὶ δὴ τοῦτο ὡς ἤκουσεν ὁ πατήρ, οὐ μικρῶς ἀλγήσας διὰ τὴν τοῦ ἀδελφοῦ ἀπώλειαν, he hears that a Sabaite monk πείθει καὶ τὸν Παῦλον μετ᾽ αὐτοῦ ὰπελθεῖν καὶ τὸν ἀδελφὸν ἰδεῖν, ὅπου καὶ ἔστιν. Ὡς γοῦν ἐξῆλθον καὶ εὗρον αὐτόν, ἰδὼν αὐτὸν ὁ πατὴρ τὴν τῶν Σαρακηνῶν στολὴν ἐνδεδυμένον, μετὰ κλαυθμοῦ φωνὴν πρὸς αὐτὸν ἀφεὶς εἶπεν· “Οἴμοι, αδελφέ, τί ἔστιν ὃ βλέπω; οὕτως κατεφρόνησας τῆς σαυτοῦ τοῦ ///// A. σωτηρίας καὶ ἀπηρνήσω καὶ τὴν πίστιν καὶ τὸ σχῆμα; οὐ διὰ ταύτην τὴν αἰτίαν ἀεί σοι ἔλεγον, ὅτε ἦς μετ᾽ ἐμοῦ ἐν τῇ λαύρᾳ, μὴ ἔχειν φιλίαν μετὰ τῶν Σαρακηνῶν; δεῦρο, ἀδελφέ μου f. 99V. ἠγαπημένε, δεῦρο πάλιν ἐπίστρεψον πρὸς τὸν φιλάνθρωπον Θεὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν μὴ θέλοντα τὸν τοῦ ἁμαρτωλοῦ θάνατον ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν.” has fallen from the faith; Ταῦτα καὶ ἕτερα τὰ εἰς μετάνοιαν συντείνοντα τοῦ πατρὸς πρὸς αὐτὸν εἰπόντος, ἐκεῖνος κωφῷ ἐῴκει καὶ ἀλάλῳ· καὶ οὐδὲ ἀτενίσαι καὶ ἰδεῖν τούτους ὑπ᾽ αἰσχύνης ἠδύνατο.

[20] As all were going out, then, the father too judged it best, with another monk named Paul, to depart from there and to go to Rome, as he used to say. And while they were still there, a sorrowful report reached them. For the monk who had been with him — as the word, arriving, made plain — a fellow-canonarch in the laura of St. Sabas, had become a denier of the faith of the Christians and, the wretched man, breaking away from the monastic habit and order, had gone off and turned Hagarene. And indeed, when the father heard this, grieving not a little for the loss of the brother, he persuades Paul too to go with him and see the brother, wherever he was. When they went out, then, and found him, the father, seeing him clothed in the dress of the Saracens, uttered a voice to him with weeping and said: "Alas, brother, what is this that I see? Have you so despised your own salvation and denied both the faith and the habit? Was it not for this reason that I always told you, when you were with me in the laura, not to have friendship with the Saracens? Come, my beloved brother, come, turn back again to the God who loves mankind, our Lord Jesus Christ, who wills not the death of the sinner so much as that he turn and live." When the father had said these and other things tending to repentance to him, he was like one deaf and dumb; and he could not even look at them steadily and see them for shame.

Ὡς οὖν οὕτως αὐτὸν ὁ πατὴρ ἑώρα· “Τί ἔστι, πάλιν πρὸς αὐτόν, ἀδελφέ; εἶπεν· οὐκ ἀποκρίνῃ; οὐκ οἶδας, ὅτι διὰ σὲ καὶ ὁ χρηστὸς Παῦλος ἦλθε; δὸς ἡμῖν ἀπόκρισιν, οἵαν καὶ βούλει.” Μόλις οὖν διανοίξας τὸ αὐτοῦ στόμα, πρὸς τὸν πατέρα ἀποκριθεὶς εἶπεν· “Τί σοι ἔχω, this man, at Lazarus' urging, first comes to his senses, ἀδελφέ, εἰπεῖν, τοσούτοις κακοῖς ἐμαυτὸν περιπείρας; καὶ γὰρ εἰ καὶ θελήσω μετανοῆσαι καὶ ὑμῖν ἀκολουθῆσαι, οὐ δύναμαι. Εἰ γὰρ εἰς γνῶσιν ἔλθῃ τοῦτο τοῦ κατὰ τὸν τόπον ἀμηρᾶ, καὶ ἐμὲ καὶ ὑμᾶς ἀνελεῖν ἔχει. Εἰ δὲ δύνασαι σὺ ἀπελθεῖν καὶ πεῖσαι αὐτὸν τοῦ ἀπολῦσαί με, ἔρχομαι μεθ᾽ ὑμῶν, ὅπου καὶ βούλεσθε.” Ὁ δὲ πατὴρ τοῦτον τὸν λόγον μετὰ χαρᾶς δεξάμενος, εὐθὺς πρὸς τὸν ἀμηρᾶν ἀπῆλθεν. Ὃν ἰδὼν καὶ πολλὰ μετὰ δακρύων f. 100. ὑπὲρ τοῦ ἀδελφοῦ παρακαλέσας, μόλις ἔπεισεν αὐτὸν αὐτοῖς δοθῆναι· καὶ οὕτως νυκτὸς διὰ τὸ μὴ γνωστὸν τοῦτό τισι τῶν Σαρακηνῶν γενέσθαι, οὕτως γὰρ αὐτοῖς παρήγγελτο ὑπὸ τοῦ ἀμηρᾶ, λαβόντες αὐτὸν διὰ τῆς ἐρήμου ὥδευον.

When, then, the father saw him so: "What is it, brother?" he said to him again; "will you not answer? Do you not know that the good Paul too has come for your sake? Give us an answer, such as you will." Scarcely, then, opening his mouth, he answered the father and said: "What have I to say to you, brother, having pierced myself with such great evils? For even if I wish to repent and follow you, I cannot. For if this comes to the knowledge of the emir of the place, he will slay both me and you. But if you can go and persuade him to release me, I will come with you wherever you will." And the father, receiving this word with joy, at once went off to the emir. And seeing him and beseeching him much with tears on behalf of the brother, he scarcely persuaded him that he be given to them; and so by night — so that this should not become known to any of the Saracens, for so they had been charged by the emir — taking him, they travelled through the desert.

[21] but soon returns to his vomit. Ὡς δὲ τόπου ἱκανοῦ ἐξ οὗπερ ἐξῆλθον διέστησαν, μικρὰν ἀνάπαυσιν ἑαυτοῖς δοῦναι θελήσαντες, ἐν τῇ γῇ κατακλιθέντες ὕπνωσαν. Ὁ δὲ ταλαίπωρος καὶ πεπλανημένος ἐκεῖνος, ὡς εἶδεν αὐτοὺς ὑπνώσαντας, ἀναστὰς ώσπερ κύων ἐπὶ τὸν ἴδιον ἔμετον πάλιν ὑπέστρεψεν. Διυπνισθέντες οὖν ἐκεῖνοι καὶ μὴ εὑρόντες αὐτὸν ἔγνωσαν, ὃ δέδρακεν· καὶ γὰρ ᾔδεισαν τὴν αὐτοῦ διάστροφον γνώμην καὶ ὅτι ἡ μετάνοια αὐτοῦ οὐκ ἦν διὰ Θεόν, ὥσπερ οὐδὲ τοῦ Ἰούδα, ἀλλὰ καθάπερ ἐκεῖνος κατανοήσας, ὃ ἐποίησε, στραφεὶς ἔρριψε τὰ ἀργύρια καὶ οὕτως μὴ φέρων τὴν αἰσχύνην ἀπογνοὺς ἀπελθὼν ἀπήγξατο, οὕτω καὶ οὗτος στενωθεὶς ὑπὸ τῆς τοῦ καιροῦ ἀνάγκης ἔδοξε μετανοῆσαι, διὰ δὲ τῆς ἀπογνώσεως τυφλωθεὶς καὶ μὴ δυνηθεὶς κατανοῆσαι f. 100v τὴν τῆς μετανοίας ὁδὸν καὶ τὴν τοῦ Χριστοῦ φιλανθρωπίαν, ὑρέστρεψε πάλιν εἰς τὸ τῆς ἀπωλείας σκότος. Ἀπογνόντες οὖν οἱ πατέρες τῆς τοῦ ταπεινοῦ ἐκείνου σωτηρίας, ἀναστάντες διὰ τῆς ἐρήμου ἐπορεύοντο.

[21] And when they had gone a sufficient distance from the place whence they had come out, wishing to give themselves a little rest, they lay down on the ground and slept. But that wretched and deluded man, when he saw them asleep, rose and, like a dog, returned again to his own vomit. They, then, waking and not finding him, knew what he had done; for they knew his perverse mind, and that his repentance was not for God's sake, any more than Judas's, but as that man, perceiving what he had done, turned and threw down the pieces of silver, and so, not bearing the shame, despairing, went away and hanged himself, so this man too, straitened by the necessity of the moment, seemed to repent, but, blinded by despair and unable to perceive the way of repentance and the love of Christ for mankind, returned again into the darkness of perdition. The fathers, then, despairing of that wretched man's salvation, rose and journeyed through the desert.

[22] In the desert Καὶ δὲ τῆς μεσημβρινῆς ὥρας οὔσης, σφοδροτάτου καύματος ὄντος, δεινῶς τῇ δίψῃ κατεπιέζοντο. Ἀλλ᾽ ὁ τῷ Σαμψὼν πάλαι πολεμοῦντι διψήσαντι διὰ τῆς ἀψύχου σιαγόνος ὕδωρ ἀποπηγάσας, αὐτὸς καὶ τούτους παραδόξως ὡδήγησεν εἴς τινα τόπον ἀπελθεῖν, ἐν ᾧ ὕδωρ ἦν· τὸ δὲ ὕδωρ ἔξωθεν ὑπὸ βάτου ἐκαλύπτετο. Εἰσελθόντες οὖν ἔνδον τῆς βάτου, καὶ τὸ ὕδωρ εὑρόντες ἔπιον· καὶ οὕτως ἐξελθόντες ἀνέκλιναν ἑαυτοὺς ὑπὸ τὴν σκιὰν τῆς βάτου. Κείμενοι δὲ οὕτως ἐπὶ τῆς γῆς, ἀτενίσαντες τοῖς ὀφθαλμοῖς αὐτῶν ὁρῶσιν, by four lions ὅπερ καὶ εἰπεῖν καὶ ἀκοῦσαι μόνον, μήτοιγε ἰδεῖν, φόβου ἔμπλεων καθιστᾷ, λέοντας τὸν ἀριθμὸν τέσσαρας ὡς πρὸς αὐτοὺς ἐρχομένους· τούτους ἄφνω ὡς εἶδον κείμενοι, τὰς τῆς ψυχῆς ὁμοῦ χεῖράς τε καὶ ὄμματα πρὸς τὸν δυνάμενον αὐτοὺς Θεὸν f. 101. σῴζειν ὑψώσαντες εἰς βοήθειαν αὐτὸν ἐπεκαλοῦντο· καὶ μέντοι καὶ οὐ διήμαρτον τῆς αἰτήσεως. Καθάπερ γὰρ ἐπὶ τὸν Δανιὴλ τοὺς ἀγρίους θῆρας παραδόξως ἡμέρωσεν, οὕτω δὴ καὶ ἐπὶ τούτοις πεποίηκε. Lazarus is in no way harmed; Διερχόμενοι οὖν καθ᾽ ἕνα καὶ ὀσφραινόμενοι αὐτοὺς ἀπὸ κεφαλῆς ἕως ποδῶν, εἶτα καὶ ταῖς αὐτῶν γλώσσαις αὐτοὺς ἀπολείχοντες καὶ ὥσπερ κύνες ἥμεροι, ὅταν τοὺς ἰδίους δεσπότας ἴδωσιν, οὕτως καὶ αὐτοὶ τὰς κέρκους αὐτῶν κινοῦντες διήρχοντο.

[22] And it being the hour of midday, and the heat being most violent, they were terribly oppressed by thirst. But he who of old made water gush forth through a lifeless jawbone for Samson as he thirsted in battle, himself led these too marvellously to go to a certain place in which there was water; and the water was covered from without by a bramble-bush. Going in, then, within the bush, and finding the water, they drank; and so, coming out, they lay down beneath the shade of the bush. And as they were lying thus on the ground, fixing their eyes, they see — a thing which even only to tell and to hear, let alone to see, fills one with fear — lions, four in number, as it were coming toward them; when, lying there, they suddenly saw these, raising the hands and the eyes of the soul together to the God who could save them, they called upon him for help; and indeed they did not fail of their request. For as he marvellously tamed the wild beasts for Daniel, so did he for these too. They passed by, then, one by one, and smelled them from head to foot, then licked them with their tongues and, like tame dogs when they see their own masters, so they too passed by wagging their tails.

Ὁμοίως δὲ καὶ μετὰ τὸ πιεῖν καὶ ἐξελθεῖν τῆς βάτου οὕτως ποιήσαντες, ἀφέντες αὐτοὺς ἀπῆλθον. Ὡς οὖν οὕτως παραδόξως ἐκ τῶν θηρῶν ἐρρύσθησαν, ἀναστάντες καὶ τῷ Θεῷ δόξαν ἀναπέμψαντες τῷ ῥυσαμένῳ αὐτοὺς ἐκ στόματος λεόντων, ὕδωρ πάλλιν πιόντες ἐπορεύοντο.

And likewise, having done so also after they had drunk and come out of the bush, they left them and went away. When, then, they had been so marvellously delivered from the beasts, they rose, and having sent up glory to God who had delivered them from the mouth of lions, and having drunk water again, they journeyed on.

[23] At Tiberias Ὁδεύσαντες οὖν διὰ τῆς ἐρήμου ἡμέρας τρεῖς, μηδ᾽ ὅλως ἄλλου τινὸς γευσάμενοι έκτὸς τοῦ ὕδατος, οὐδὲ γάρ τι ἐβάσταζον, οὐ πήραν, οὐ ῥάβδον, οὐκ ἄρτον, οὐκ ἄλλο τι τῶν πρὸς τροφήν, ἦλθον εἰς Τιβεριάδα· καὶ εἰσελθόντες ἐν τῇ πόλει καὶ λαβόντες παρὰ τῶν ἐκεῖσε ὄντων χριστιανῶν ἀγάπην, ἐξῆλθον. Καμηλάριοι δέ τινες, τὸν ἀριθμὸν τρεῖς, ἐν τῷ μέλλειν αὐτοὺς εἰς τὴν πόλιν εἰσελθεῖν f. 101v. ἰδόντες, ἵσταντο ἐκδεχόμενοι αὐτούς, ἕως οὗ ἐξῆλθον· καὶ ἐπιδραμόντες ἐπειρῶντο τοὺς ἄρτους, οὓς ἐν τῇ πόλει αὐτοῖς παρέσχον, λαβεῖν. Οἱ δὲ ἐκβαλόντες δεδώκασιν αὐτοῖς ἕνα

[23] Having travelled, then, through the desert three days, tasting nothing else at all besides water — for they carried nothing, no wallet, no staff, no bread, nothing else for food — they came to Tiberias; and entering the city and receiving charity from the Christians who were there, they went out. But some camel-drivers, three in number, having seen them as they were about to enter the city, stood waiting for them until they came out; and running upon them they tried to take the loaves which had been given them in the city. And they, taking them out, gave them one

ἄρτον the camel-drivers pursuing him, προσδοκῶντες ἐκ τούτου αὐτῶν ἀπαλλαγῆναι. Ἀλλ᾽ ἐκεῖνοι καθάπερ κύνες φαγόντες αὐτόν, πάλιν ἤρξαντο καταδιώκειν αὐτούς. Ὡς οὖν εἶδεν ὁ πατήρ, ὅτι πάλιν καταδιώκουσιν αὐτούς, λέγει τῷ Παύλῳ· “Δώσωμεν αὐτοῖς ὅλους τοὺς ἄρτους, καὶ ἀπαλλαγῶμεν ἐξ αὐτῶν, καὶ γὰρ διὰ τοῦτο διώκουσιν ἡμᾶς, ἵνα μὴ κάκωσίν τινα παρ᾽ αὐτῶν ὑποστῶμεν.” Ὁ δὲ ἐμβριμησάμενος αὐτῷ προέτρεπεν ἀφόβως πορεύεσθαι. Εἶτα στραφεὶς πρὸς he puts to flight by his voice alone. ἐκείνους καὶ τὴν δεξιὰν αὐτοῦ ὑψώσας τραχυτέρᾳ τε φωνῇ πρὸς τούτους χρησάμενος, τοὺς πρὸ μικροῦ διώκτας ἀθρόον φυγάδας ἀπειργάσατο· καὶ οὕτως τὴν ὁδὸν αὐτῶν ἀφόβως ἐπορεύοντο.

loaf, expecting by this to be rid of them. But they, like dogs, having eaten it, began again to pursue them. When, then, the father saw that they were pursuing them again, he says to Paul: "Let us give them all the loaves, and be rid of them; for it is for this that they are pursuing us; so that we may not suffer some harm from them." But he, rebuking him sternly, urged him to go on without fear. Then, turning toward them and raising his right hand and using a rather rough voice toward them, he turned those who a little before were pursuers suddenly into fugitives; and so they went on their way without fear.

[24] At Laodicea Ἀνελθόντες οὖν καὶ προσκυνήσαντες ἐν τῷ Θαβωρίῳ, κατῆλθον εἰς Δαμασκόν· καὶ διὰ τοῦ Λἰβάνου ὁδεύσαντες ἦλθον εἰς Τρίπολιν κἀκεῖθεν εἰς Λαοδίκειαν [Laodicea by Lebanon, Λαοδικεία ἡ πρὸς Λιβάνῳ. Cf. H. Gelzer, Georgii Cyprii descriptio orbis Romani (Leipzig, 1898), p. 187.] . Πρὶν ἢ δὲ αὐτοὺς εἰς Λαοδίκειαν ἀπελθεῖν, συναντήσας τις αὐτοῖς f. 102. ἐκβαλὼν δέδωκεν αὐτοῖς νόμισμα, καὶ ἕτερος πήραν· ἣν καὶ μὴ εἰδότος τοῦ τοῦ ///// A. Παύλου ὁ πατὴρ πένητί τινι πάλιν δέδωκε, κἀν τούτῳ καλῶς τὴν τοῦ Κυρίου φωνὴν πληρῶν τὴν κελεύουσαν πρὸς τοῖς ἄλλοις μήτε πήραν βαστάζειν. Ὡς δὲ εἰς Λαοδίκειαν εἰσῆλθον, ἔκριναν ἀπ᾽ ἀλλήλων χωρισθῆναι. Καὶ δὴ ὡς τοῦτο αὐτοῖς ἐκρίθη, he is separated from his companion. ὁ μὲν Παῦλος πρὸς τὸν πατέρα· “Δεῦρο, φησίν, ἀπέλθωμεν εἰς τραπεζίτην, ἵνα τὸ νόμισμα μεριοῦμεν,” Ὁ δὲ πατὴρ πρὸς αὐτόν· “Εἰ μὲν ἐμοί, φησί, πείθῃ, δὸς αὐτὸ πένησιν, εἰ δὲ μή, ὡς σοὶ δοκεῖ, ποίησον. Ἐγὼ γὰρ ἐξ αὐτοῦ μέχρι καὶ ἑνὸς ὀβολοῦ οὐ λαμβάνω.” Καὶ οὕτως ἀσπασάμενοι καὶ ἐπευξάμενοι ἀλλήλοις corrected, before ἀλλήλους? , ἀπ᾽ ἀλλήλων διεζεύχθησαν. Καὶ ὁ μὲν Παῦλος ἐκεῖσε ἐν τόπῳ τινὶ κατάκλειστον ἐν στύλῳ ἑαυτὸν πεποίηκε κἂν οὐκ εἰς τέλος τῷ τόπῳ προσεκαρτέρησεν.

[24] Going up, then, and venerating on Tabor, they went down to Damascus; and travelling through the Lebanon they came to Tripolis, and from there to Laodicea. And before they came to Laodicea, a certain man met them, took out and gave them a nomisma, and another a wallet; which the father, without Paul's knowledge, in turn gave to a certain poor man, in this too well fulfilling the voice of the Lord which commands, among other things, not to carry a wallet either. And when they had entered Laodicea, they decided to separate from one another. And indeed, when this had been decided by them, Paul said to the father: "Come," he says, "let us go to a money-changer, so that we may divide the nomisma." And the father said to him: "If you will heed me," he says, "give it to the poor; but if not, do as seems good to you. For I will not take of it even so much as one obol." And so, having embraced and prayed for one another, they were parted from one another. And Paul made himself shut up in a column there in a certain place, though he did not persevere in the place to the end.

[25] On Mount Argaeus Ὁ δὲ πατὴρ τῆς Λαοδικείας ἐξελθὼν ἦλθεν εἰς Ἀντιόχειαν, εἶθ᾽ οὕτως εἰς τὸ θαυμαστὸν ὄρος ἐν τῂ μονῇ τοῦ ἁγίου Συμεών [On the most celebrated monastery of St. Symeon on the Wonderful Mountain near Antioch, cf. Act. SS., May vol. V, pp. 299–300.] · κἀκεῖθεν κατελθὼν καὶ τὴν Κιλικίαν διαβὰς ἦλθεν ἐπὶ τὰ τῆς Καππαδοκίας μέρη· καὶ φθάσας εἰς τὸν Ἀργέαν [Namely to the mountain Ἀργαῖον in Cappadocia, which surpasses the other summits of Asia Minor in height. Pauly-Wissowa, Real-Encyclopaedic der classischen Altertumswissenschaft, vol. II, p. 684.] καὶ βουλόμενος εἰς αὐτὸν ἀνελθεῖν, ἐκωλύετο f. 102v. ὑπο τῶν ἐκεῖσε διὰ τὸ εἶναι τὸν καιρὸν χειμέριον. Αὐτὸς δὲ τὴν ἐλπίδα αὐτοῦ ἐπὶ τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ τὴν αὐτοῦ μητέρα ὁλικῶς ἀναθέμενος, ἤρξατο ἀνέρχεσθαι. Ὡς δὲ μέσον τοῦ ὄρους ἔφθασεν, ὑπήντησεν αὐτῷ, ὡς ἔλεγεν, ὁμίχλη, ὥστε μήτε ἀριστερὰ μήτε δεξιὰ μήτε ἀλλαχοῦ τοὺς ὀφθαλμοὺς ἀτενίσαντα δύνασθοι ὁρᾶν. Ἀλλ᾽ οὐδ᾽ οὕτως τῆς ὁρμῆς ἔστη, ἀλλὰ κύπτων κρύπτων A. καὶ ταῖς χερσὶν ὡς ὁδηγῷ χρώμενος, οὕτως βαδίζων ἀνήρχετο. Ἀνερχομένῳ δὲ οὕτω συναντᾷ, ὡς ἔλεγεν, αὐτῶι ἄρκτος· καὶ οὔτε αὐτὸς οὔτε ἐκείνη ᾔσθοντο ἕτερος τῆς τοῦ ἑτέρου βαδίσεως, by a bear ἕως οὗ ἐλθόντες ἀλλήλοις προσέκρουσαν. Τοῦτο δὲ οὐκ ἦν ἄλλως ἐννοῆσαι, εἰ μὴ τέχνην εἶναι τοῦ πονηροῦ πρὸς τὸ δειλιάσαντα αὐτὸν εἰς τοὐπίσω στραφῆναι, μᾶλλον δὲ καὶ τοῦ Θεοῦ συγχωροῦντος πρὸς δοκιμὴν τῆς αὐτοῦ πίστεώς τε καὶ ἐλπίδος· ἀλλ᾽ ἐκείνη μὲν ἐκ τῆς πρὸς άλλήλους ἄφνω προσκρούσεως σταθεῖσα, ἐκ τῆς ὁδοῦ ἐξῆλθεν, αὐτὸς δὲ ἀκωλύτως καὶ εὐπροθύμως τοὺς Δαϋιτικοὺς ψαλμοὺς ᾄδων, τὴν ὁδὸν αὐτοῦ ἐπορεύετο.

[25] And the father, going out of Laodicea, came to Antioch, and then so to the Wonderful Mountain, to the monastery of St. Symeon; and going down from there and crossing Cilicia he came to the parts of Cappadocia; and arriving at the Argaeus and wishing to climb it, he was prevented by those there because the season was wintry. But he, placing his hope wholly on our Lord Jesus Christ and his mother, began to climb. And when he reached the middle of the mountain, a mist met him, as he used to say, so that, fixing his eyes neither to the left nor to the right nor elsewhere, he could see. Yet not even so did he halt in his impulse, but stooping, and using his hands as a guide, he climbed on, walking thus. And as he was so climbing, a bear meets him, as he used to say; and neither he nor it perceived the other's walking until, coming on, they struck against each other. And this was not to be understood otherwise than as an art of the wicked one, so that he should take fright and turn back — or rather God permitting it for the testing of his faith and hope; but it, halted by their sudden collision with one another, went off the road, and he, unhindered and with good eagerness, singing the psalms of David, went on his way.

Ἀνελθὼν οὖν καὶ τὴν θύραν ἀσφαλῶς πεφραγμένην εὑρὼν f. 103. ἀνοίξας τε καὶ ἔνδον εἰσελθὼν καὶ εὐξάμενος ἐξῆλθε· καὶ τὴν θύραν ἀσφαλῶς κλείσας, πάλιν τοῦ ὄρους κατῆλθεν.

Going up, then, and finding the door securely barred, he opened it and went inside, and having prayed he came out; and shutting the door securely he went down the mountain again.

[26] and he is assailed by dogs, Ὡς δὲ κατελθὼν ἐπορεύετο, συναντᾷ ποίμνῃ προβάτων. Καὶ ἰδόντες αὐτὸν οἱ κύνες ἤρξαντο καταδιώκειν αὐτόν. Ὁ δὲ ἀναβὰς ἐπὶ πέτρας ἔστη, δοκῶν μὴ δύνασθαι τοὺς κύνας ἐκεῖ ἀνελθεῖν. Οἱ δὲ ὡς εἰπεῖν ὑπὸ τοῦ νοητοῦ κυνὸς βασταζόμενοι ἅλματι ἑαυτοὺς ἐκ τῆς γῆς κουφίσαντες καὶ θάτερος θατέρου μέρους οὗ ἐφόρει δερματίνου χιτῶνος δραξάμενοι διέρρηξαν, καὶ οὕτως ἐπὶ τοῦ στόματος αὐτὰ φέροντες δρομαῖοι πάλιν ἀπῄεσαν. Ὁ δὲ πατὴρ οὕτως ὑπὸ τῶν κυνῶν γυμνωθεὶς καὶ τὸν Θεὸν καὶ ἐπὶ τούτῳ δοξάσας, κατελθὼν τῆς πέτρας τὴν ὁδὸν αὐτοῦ ἐπορεύετο. Μικρὸν οὖν τοῦ τόπου προβάντι συναντᾷ τις αὐτῷ ἱππότης· καὶ ἰδὼν αὐτὸν καὶ κατελεήσας, ἐκβαλὼν ὃ ἐπάνω τῶν αὐτοῦ ἱματίων κένδουκλον Κένδουκλον or κέντουκλον, a garment made of patchwork. ἦν ἦν above the line A. φορῶν, αὐτῷ δέδωκεν. Ὃ λαβὼν ὁ πατὴρ καὶ ἐνδυθεὶς τῷ μὲν δεδωκότι ἐπηύξατο, Θεῷ δὲ τῷ οὕτως αὐτῷ προνοουμένῳ εὐχαριστήσας τῆς ὁδοῦ αὐτοῦ εἴχετο.

[26] And as, having come down, he was journeying on, he meets a flock of sheep. And the dogs, seeing him, began to pursue him. And he climbed onto a rock and stood there, thinking that the dogs could not get up there. But they, borne up, so to speak, by the spiritual dog, lifting themselves from the ground with a leap, and each seizing a part of the leather tunic which he wore, tore it apart, and so, carrying the pieces in their mouths, ran off again. And the father, thus stripped by the dogs and glorifying God for this too, came down from the rock and went on his way. And when he had gone a little way on from the place, a certain horseman meets him; and seeing him and taking pity on him, he took off the patchwork cloak which he was wearing over his garments and gave it to him. The father, taking it and putting it on, prayed for the one who had given it, and, giving thanks to God who so provided for him, held to his way.

[27] and, having gone out of Caesarea, Φθάσας δὲ εἰς Καισάρειαν καὶ ἐν τῷ ναῷ τοῦ ἁγίου Βασιλείου εἰσελθὼν f. 103v. καὶ εὐξάμενος, τῆς πόλεως ἐξελθὼν πρὸς τὸν ἅγιον Θεόδωρον τὸν στρατηλάτην Below, on c. 29, p. 518, note 2. τὴν πορείαν πεποίητο. Ὡς δὲ μόνος πορευόμενος ἦν, ἄφνω ποθὲν ἐκπηδήσας κύων μέλας μεγέθει μέγιστος ἤρξατο καταδιώκειν αὐτόν. Καὶ ὅταν μὲν τῆς τετριμμένης ὁδοῦ αὐτὸς ἐξήρχετο, καὶ ὁ κύων ἀφανὴς ἦν, ὅταν δὲ εἰς ταύτην ἐπανήρχετο ἐπανήρχετο I have written, ἐξήρχετο A. , πάλιν ὄπισθεν αὐτοῦ καθυλακτῶν καθωρᾶτο. Ἑσπέρας δὲ καταλαβούσης, εἰσελθὼν εἴς τινα κώμην καὶ κυκλεύσας σχεδὸν πᾶσαν, οὐκ ἐδέχθη παρά τινος. Εὑρὼν δὲ σπήλαιον οὐ μήκοθεν τῆς κώμης, ἐν αὐτῷ εἰσῆλθεν. Ὁ δὲ κύων ἐλθὼν ἔστη ἔμπροσθεν τοῦ σπηλαίου καθυλακτῶν, ὥστε συνελθεῖν καὶ τοὺς τῆς κώμης κύνας καὶ σὺν αὐτῷ ἐκεῖσε ἑστῶτας καθυλακτεῖν. again by a black dog; Οἱ δὲ τῆς κώμης τῆς φωνῆς τῶν κυνῶν ἀκούσαντες καὶ προσδοκήσαντες, ὅτι θηρίον ἔνδον τοῦ σπηλαίου εἰσῆλθεν, ἄραντες ξίφη δρομαῖοι πρὸς τὸ σπήλαιον ἀπῆλθον· καὶ στάντες έφώνουν, ἵνα ὡς αὐτοῖς ἐδόκει τὸ θηρίον ἐξέλθῃ. Ὁ δὲ πατὴρ διὰ τῆς αὐτοῦ φωνῆς ἄνθρωπον εἶναι καὶ οὐ θηρίον τὸν ἔνδον τοῦ σπηλαίου τούτοις ἐγνώρισε· καὶ οὕτως ἀφέντες αὐτὸν ἀνεχώρησαν.

[27] Arriving at Caesarea, and entering the church of St. Basil and praying, he went out of the city and made his journey toward St. Theodore the General. And as he was journeying alone, suddenly a black dog, very great in size, leaping out from somewhere, began to pursue him. And whenever he went off the trodden road, the dog too was invisible; but whenever he came back onto it, it was again seen behind him, barking. And when evening overtook him, entering a certain village and going round almost all of it, he was received by no one. And finding a cave not far from the village, he went into it. And the dog came and stood in front of the cave barking, so that the dogs of the village too came together and, standing there with it, barked. And the people of the village, hearing the voice of the dogs and supposing that a wild beast had gone inside the cave, took swords and ran to the cave; and standing there they called out, so that, as it seemed to them, the beast might come out. But the father by his voice made known to them that the one inside the cave was a man and not a beast; and so they left him and withdrew.

f. 104. Πρωῒ δὲ ἀναστὰς τὴν ὁδὸν αὐτοῦ ἐπορεύετο. Ὁ δὲ κύων ὤφθη πάλιν καθυλακτῶν ὄπισθεν αὐτοῦ, μέχρις οὗ ἡ ἑσπέρα αὐτὸν κατέλαβε. Καὶ εἰσελθὼν εἰς τὴν κώμην εἰς ἣν ἐπεφθάκει καὶ κυκλεύσας καὶ ταύτην, οὐδὲ ἐν αὐτῇ παρά τινος ἐδέχθη ἢ κλάσμα ἄρτου ἔλαβεν. Ἀπελθὼν δὲ ἐν τόπῳ τινί, ἔνθα ἵστατο κλίβανος, καὶ τὴν σποδιὰν ἀκμὴν ἀνθρακώδη οὖσαν ἐξ αὐτοῦ ἐκβαλὼν ἐκάθισε πλησίον. Ὁ δὲ κύων πάλιν ἀπελθὼν ἔστη ἔμπροσθεν αὐτοῦ καθυλακτῶν, ὥστε κἀκεῖ συνελθεῖν πάντας τοὺς τῆς κώμης κύνας καὶ σὺν ἐκείνῳ ἑστῶτας καθυλακτεῖν. Ὁ δὲ ἀναστὰς καὶ τὸ ἐκεῖσε κείμενον ξύλον ἄρας, ὃ ἦν εἰς ὑπουργίαν τοῦ κλιβάνου, ἵστατο, ὡς ἔλεγεν, ὅλην τὴν νύκτα τοὺς κύνας ἀποδιώκων.

And rising early he went on his way. And the dog was seen again barking behind him until the evening overtook him. And entering the village at which he had arrived and going round this one too, he was not received by anyone in it either, nor did he get a scrap of bread. And going off to a certain place where an oven stood, and throwing out of it the ashes which were still full of embers, he sat down near it. And the dog again came and stood in front of him barking, so that there too all the dogs of the village came together and, standing with it, barked. And he rose, and taking up the piece of wood lying there, which was for the service of the oven, he stood, as he used to say, the whole night driving off the dogs.

[28] in a certain village Ὡς δὲ ἡμέρα ἐγένετο, ἔκρινε μὴ ἐξελθεῖν τῆς κώμης τῇ ἡμέρᾳ ἐκείνῃ, μέχρις ἂν ἡ θεία λειτουργία τελεσθῇ διὰ τὸ τῆς ἡμέρας ἐπίσημον, ἦν γὰρ ἡ μνήμη τῶν τοῦ Χριστοῦ τεσσαράκοντα μαρτύρων Namely on 9 March. , ἅμα δὲ καὶ πρὸς δοκιμὴν τῶν ἐκεῖσε ἀνελεημόνων ἀνθρώπων. Καὶ δὴ τοῦ καιροῦ τῆς λειτουργίας ἐφεστῶτος καὶ τῆς θείας ἱερουργίας τελεσθείσης, οὐδεὶς αὐτῷ κἂν κλάσμα ἄρτου εἰς τροφὴν δέδωκεν. Ὁ δὲ ἰδὼν τὸ τῆς γνώμης αὐτῶν ἀμετάδοτον, f. 104v. οὐκ ἠγανάκτησεν, οὐ λόγον ὑβριστικὸν κατ᾽ αὐτῶν ἀφῆκεν, ἀλλα χεῖρας ἅμα καὶ ὄμματα εἰς οὐρανὸν ἄρας πρὸς τὸν Θεὸν τοιαύτας φωνὰς εὐχαριστηρίους ἀφίει· “Κύριε, having suffered a refusal, λέγων, εὐχαριστῶ σοι· ἐὰν δέ με καταξιώσῃς ἐν τόπῳ, ὅπου δηλαδὴ τὸ σὸν θέλημά ἐστι, τὴν κατοίκησιν ποιῆσαι, οὐ μή μου τὸν ἄρτον, ὃν αὐτός μοι ἀποστέλλεις, μόνος φάγωμαι, ἀλλὰ πᾶσι τοῖς πρός με διὰ τὸ σὸν ὄνομα ἐρχομένοις, πλουσίοις τε καὶ πένησιν, εἰς τροφὴν παραθήσω.” Καὶ ταῦτα εἰπὼν ἐξῆλθε τῆς κώμης. Μικρὸν δὲ εὐκτήριον ἐγγύς που ἰδών, πρὸς αὐτὸ ἦλθεν· ἐν ᾧ εὗρε μοναχήν τινα καθεζομένην· ἥτις ἰδοῦσα αὐτόν, ἀναστᾶσα καὶ ἄρτον καὶ ὕδωρ αὐτῷ προσκομίσασα ἐποίησεν αὐτὸν τροφῆς μεταλαβεῖν.

[28] And when it was day, he decided not to leave the village on that day until the divine liturgy had been completed, because of the solemnity of the day — for it was the memory of the forty martyrs of Christ — and at the same time as a test of the merciless people there. And indeed, when the time of the liturgy came and the divine sacred service had been completed, no one gave him so much as a scrap of bread for food. And he, seeing the ungiving disposition of their mind, was not indignant, did not let fall an insulting word against them, but, raising hands and eyes together to heaven, he uttered to God such words of thanksgiving: "Lord," he said, "I thank you; and if you deem me worthy to make my dwelling in a place — that is, where your will is — I will not eat alone my bread which you yourself send me, but will set it before all who come to me for your name's sake, rich and poor, for food." And having said these things he went out of the village. And seeing a small oratory somewhere near, he came to it; in it he found a certain nun sitting; and she, seeing him, rose, brought him bread and water, and made him partake of food.

Μεταλαβὼν οὖν τροφῆς καὶ τῷ Θεῷ εὐχαριστήσας, he is refreshed with food by a religious woman. καὶ γὰρ πάντα εἰς δόξαν Θεοῦ ἐποίει καὶ εἴ τι ἂν συνέβαινε τούτῳ, εἴτε λυπηρὸν εἴτε χαροποιόν, ἀφορμὴ αὐτῷ τῆς πρὸς Θεὸν εὐχαριστίας ἐγίνετο, εἶτα καὶ τὴν μονάζουσαν εὐξάμενος τὴν ὁδὸν ἐστέλλετο τὴν αὐτοῦ. Ὁ δὲ κύων πάλιν ὤφθη διώκων αὐτὸν καὶ ὑλάσσων, ἕως οὗ ἑσπέρα f. 105. ἐγένετο. Καὶ οὕτως ἀπέστη ἀπ᾽ αὐτοῦ. Ὅθεν, εἰ καὶ ὁ πατὴρ φανερῶς οὐκ εἶπε, μὴ εἶναι κύνα τοῦτον ὑπολαμβάνω, ἀλλὰ πονηρὸν δαίμονα μετασχηματίσαντα ἑαυτὸν συγχωρήσει Θεοῦ πρὸς πειρασμὸν τοῦ πατρὸς εἰς κυνὸς εἶδος. Πῶς γάρ, εἰ ἦν κατὰ ἀλήθειαν κύων καὶ οὐ δαίμων πονηρός, εἶχεν αὐτῷ τὰς τρεῖς ἡμέρας ἀκολουθεῖν καὶ τέχνας τοιαύτας ποιεῖν;

Having partaken of food, then, and given thanks to God — for he did all things to the glory of God, and whatever befell him, whether grievous or joyful, became for him an occasion of thanksgiving to God — then, having prayed also for the nun, he set out on his way. And the dog was seen again pursuing him and barking until it was evening. And so it departed from him. Whence, even if the father did not say so openly, I take this to have been not a dog, but a wicked demon that had transformed itself, by God's permission, into the form of a dog for the temptation of the father. For how, if it was in truth a dog and not a wicked demon, could it have followed him for three days and wrought such arts?

[29] Euchaita Φθάσας οὖν εἰς Εὐχάιαν καὶ τὸν ἅγιον μάρτυρα Θεόδωρον προσκυνήσας [Besides St. Theodore the Recruit, whose body rested at Euchaita (Εὐχάἳτα), the hagiographers invented another Theodore, the general, στρατηλἁτην, and asserted that he was especially venerated in the place whose name is Εὐχάἳνα. Cf. Synax. eccl. CP., pp. 451, 738; H. Delehaye, Les légendes grecques des saints militaires (Paris, 1909), pp. 134, 152, etc. I find Euchaita and Euchania both enumerated among the metropolitan sees in Gelzer, Zur Zeitbestimmung der griechischen Notitiae episcopatuum, Jahrbücher für protestantische Theologie, vol. XII (1886), pp. 540, 541. I suspect it is an error, since Εὐχάἳνα has been written here and there for Εὐχάἳτα, and, if you give credit to the hagiographers, Εὐχάἳνα πλησίον Εὐχαΐτων are to be sought (Synax. eccl. CP., p. 738). I should not dare to call the writer of the Life of Lazarus as a witness, because he knew the story of each Theodorie most certainly from books, and the name of the place Εὐχάἳνα (in the manuscript Εὐχαΐα), taken from the same, he could have inserted into a narrative which he had drawn from living sources.] , ἐκεῖθεν ἐξελθὼν κατῆλθεν εἰς

[29] Arriving, then, at Euchaia and venerating the holy martyr Theodore, going out from there he went down to

Εὐχάιταν [It was a city in Helenopontus, which some, with W. M. Ramsay, Historical geography of Asia Minor, p. 324, think was situated where Çorum now is, others, with G. Hirschfeld, in Berliner philologische Wochenschrift, 1891, p. 1351, where Osmancık is. O. Anderson places it near Çorum (at Elwan Tsheleli), Studia pontica, vol. I (Brussels, 1903), p. 8. Cf. Pauly-Wissowa, Realencyclopaedie, vol. VI, p. 880.] καὶ προσκυνήσας καὶ εὐξάμενος ἐν τῷ ναῷ τοῦ ἁγίου μάρτυρος Θεοδώρου τοῦ τήρωνος, ἐξελθὼν ἐκεῖθεν καὶ τοῦ Ἀνατολικοῦ θέματος [The theme Ἀνατολικὸν or τῶν Ἀνατολικῶν is illustrated by H. Gelzer, Die Genesis der byzantinischen Themenverfassung, Abhandlungen der phil.-hist. Classe der kön. Sächsischen Gesellschaft der Wissenschaften, vol. XVIII, 5 (1899), pp. 20–22).] βαδίσας, ἦλθεν εἰς τὰς Χώνας Above, on c. 6, p. 511. . καὶ εὐξάμενος ἐν τῷ τοῦ ἀρχαγγέλου ναῷ, ἐκεῖθεν μετά τινων κυκλευτῶν ἐξελθὼν κατῆλθεν εἰς Ἔφεσον ἐν τῷ τοῦ Θεολόγου ναῷ. and goes on to Ephesus; Ἐκεῖθεν δὲ μεθ᾽ ὧν καὶ ἐκεῖ ἐγένετο μέλλων ἐξιέναι καὶ πρὸς τὴν Ῥώμην ἀπιέναι — ἐκεῖ γὰρ καὶ οἱ μετ᾽ αὐτοῦ τὴν πορείαν ἔμελλον ποιεῖν — λογισμῷ, ὡς ἔλεγεν, ἠνωχλήθη οὐ φαύλῳ, ἀλλὰ καὶ λίαν ἀγαθῷ, ἵνα ἀπέλθῃ πλησίον τῆς αὐτοῦ κώμης καὶ περὶ τῶν αὐτοῦ γονέων ἐπερωτήσῃ, οὐχ ὡς εἰς γνῶσιν αὐτῶν βουλόμενος ἐλθεῖν, ἀλλ᾽ ἵνα μὴ μετὰ ταῦτα f. 105v. περὶ τούτου ὁ λογισμὸς αὐτῷ ἐνοχλῇ. Τοῦτο δὲ ἄρα τῆς τοῦ Θεοῦ προνοίας γέγονεν ἔργον, ἵνα πάλιν ἡ κιβωτός, ἡ τούτου φημὶ πατρίς, τὴν ἐξ αὐτῆς πρὶν ἐκπετάσασαν corrected, before πετάσασαν A. περιστερὰν ἀπολάβῃ. Καὶ δὴ ὡς τοῦτο ἔκρινεν, εἶπε τοῖς μετ᾽ αὐτοῦ· “Πορεύεσθε, κἀγώ, φησί, μετὰ μικρὸν καταλαμβάνω ὑμᾶς.”

Euchaita, and having venerated and prayed in the church of the holy martyr Theodore the Recruit, going out from there and walking through the Anatolikon theme, he came to Chonae. And having prayed in the church of the archangel, going out from there with some wandering monks, he went down to Ephesus, to the church of the Theologian. And as he was about to go out from there with those with whom he had come there too, and to go off to Rome — for those with him too were about to make the journey there — he was troubled, as he used to say, by a thought not base but even very good: that he should go near his village and inquire about his parents, not as wishing to come to their knowledge, but so that the thought about this should not trouble him afterwards. And this was indeed a work of the providence of God, that the ark — I mean his fatherland — should receive back again the dove that had before flown out from it. And indeed, when he had decided this, he said to those with him: "Go on, and I," he says, "will overtake you in a little while."

[30] from here he turns aside to Oroboi, Καὶ δὴ ἐκείνων ἀπελθόντων, αὐτὸς ἐλθὼν εἰς Ὀρόβους Above, on c. 3, p. 510. ἐν τῷ εὐκτηρίῳ Γεωργίου τοῦ γεγονότος αὐτοῦ ποτε διδασκάλου καὶ τὸν ἐκείνου υἱὸν εὑρών, ἐπηρώτα αὐτὸν περί τε τῶν αὐτοῦ γονέων καὶ συγγενῶν, οὐ μὴν ἀλλὰ καὶ περὶ τοῦ διδασκάλου αὐτοῦ, τοῦ ἐκείνου πατρός. Ὡς δὲ ταῦτα ὁ παῖς παρὰ τοῦ πατρὸς ἤκουσεν, ἀπελθὼν πρὸς τὸν αὐτοῦ πατέρα, πάντα αὐτῷ ἀπαγγέλλει. Ὁ δὲ ἀκούσας ταῦτα παρὰ τοῦ παιδὸς καὶ ἐκ τῶν λόγων κατανοήσας, where not at once, ὅστις ἐστί, φησὶ πρὸς τὸν παῖδα· “Μὴ ἄρα ὁ νοτάριος Λέων ἐστὶν ὁ τοῦ Νικήτα καὶ τῆς Εἰρήνης υἱός; ἀλλ᾽ ἄγωμεν, φησί, ἴδω κἀγὼ αὐτόν.” Ἐλθὼν οὖν καὶ ἰδὼν εὐθὺς ἐπέγνω αὐτόν. Ὁ δὲ πατὴρ ἔξαρνος ἦν· ἐκεῖνος δὲ τοῖς οἰκείοις ὀφθαλμοῖς μᾶλλον μὲν οὐχὶ τοῖς τοῦ πατρὸς λόγοις πίστιν ἔχων, μηδὲν μελλήσας μελήσας A. αὐτίκα πέμψας τούς τε συγγενεῖς αὐτοῦ, οὐ μὴν ἀλλὰ καὶ τὸν τῆς μονῆς ἡγούμενον, μετακαλεῖται· οἵτινες ἐλθόντες καὶ ἰδόντες, ἐπέγνωσαν καὶ οὗτοι τὸν ὅσιον, καὶ f. 106. μάλιστα ὁ τῆς μονῆς προεστώς, ἅτε δὴ πρὸς μητρὸς θεῖος αὐτῷ χρηματίζων.

[30] And indeed, when they had gone off, he himself, coming to Oroboi to the oratory of George, who had once been his teacher, and finding his son, asked him about his parents and kinsfolk, and moreover about his teacher, the boy's father. And when the boy had heard these things from the father, he went off to his own father and reports everything to him. And he, hearing these things from the boy and perceiving from the words who he was, says to the boy: "Can it be that he is the notary Leo, the son of Nicetas and Irene? But let us go," he says, "that I too may see him." Coming, then, and seeing him, he at once recognized him. But the father denied it; but the other, trusting his own eyes rather than the father's words, without delay sent at once and summons his kinsfolk, and moreover the hegumen of the monastery; and they, coming and seeing, they too recognized the holy man, and especially the superior of the monastery, inasmuch as he was his uncle on the mother's side.

Ὁ δὲ πατὴρ καὶ αὖθις ἔξαρνος ἦν· ὁ δὲ ἡγούμενος σοφώτερόν τι ποιῶν, αὐτὸν μὲν ἐν κελλίῳ ἐγκλείει, τὴν δὲ μητέρα αὐτοῦ πέμψας μετακαλεῖται· ἔτι γὰρ ἐν τοῖς ζῶσιν ἦν, τοῦ πατρὸς τὸν βίον ἀπομετρήσαντος. Ὡς οὖν ἡ μήτηρ ἦλθε, ἐξαγαγὼν τῆς κέλλης αὐτὸν ὁ ἡγούμενος καὶ κατὰ πρόσωπον τῆς μητρὸς τὸν παῖδα στήσας φησὶ πρὸς αὐτήν· even by his mother “ Ἐπιγινώσκεις τοῦτον ὅστις, ὦ γύναι;” Ἡ δὲ πρῶτα μὲν ἀπηρνεῖτο· πῶς γὰρ εἷχεν ἂν αὐτὸν ἐπιγνῶναι, χρόνου ἤδη εἰκοστοῦ παρελθόντος, ἀφ᾽ οὗ αὐτὸν ἀπώλεσε, καὶ μάλιστα ἔκ τε τῆς ἀσκήσεως καὶ κακοπαθείας ἐκτετηκότα ὄντα καὶ κακοπ. ἐκτ. ὄντα in the margin A. ; he is recognized, Ὡς δὲ τοὺς ὀφθαλμοὺς αὐτῷ περιεργότερον ἐπιβαλοῦσα ἀμυδρῶς πως ἤρξατο αὐτὸν ἐπιγινώσκειν καὶ τέλος ἐπέγνω αὐτὸν ἐκεῖνον εἶναι τὸν αὐτῆς φίλτατον, εὐθὺς δραμοῦσα καὶ περιπλακεῖσα αὐτῷ καταφιλοῦσα τε καὶ δάκρυα ὑφ᾽ ἡδονῆς τῶν ὀφθαλμῶν ἀποστάζουσα ἔλεγεν, ὅσα εἰκὸς ἐπὶ εὑρέσει φιλτάτου παιδὸς μητέρα φθέγγεσθαι. Ὁ δὲ πατὴρ ἰδὼν ἑαυτὸν οὕτως ὑπὸ τῆς μητρὸς κατασχεθέντα καὶ μὴ ἔχων, ὅτι καὶ δράσειε, καὶ μὴ βουλόμενος ἀνωμολόγει ἐκεῖνον αὐτὸν εἶναι τὸν ἐκείνης υἱόν.

But the father again denied it; but the hegumen, doing something wiser, shuts him up in a cell, and sends and summons his mother; for she was still among the living, his father having measured out his life. When, then, the mother came, the hegumen brought him out of the cell and, setting the boy face to face with his mother, says to her: "Do you recognize who this is, woman?" And she at first denied it; for how could she have recognized him, the twentieth year having now passed since she lost him, and especially since he was wasted away by ascetic practice and hardship? But when, casting her eyes on him more curiously, she began dimly somehow to recognize him, and at last recognized that he was that dearest one of hers, she at once ran and embraced him, and, kissing him and letting fall from her eyes tears for joy, she said such things as a mother is likely to utter on finding a dearest child. And the father, seeing himself thus held fast by his mother, and not having anything he could do, though unwilling, admitted that he was that son of hers.

Ὡς δὲ τοῦτο ἀθρόον διεδόθη ἔν τε τοῖς συγγενέσι καὶ φίλοις αὐτοῦ καὶ γνωρίμοις, συνῆλθον ἅπαντες τοῦ ἰδεῖν αὐτόν, ἅμα δὲ καὶ f. 106v. συγχαρῆναι καὶ συνευφρανθῆναι corrected, before συνευρανθῆναι A. τῇ αὐτοῦ μητρὶ ἐπὶ τῇ εὑρέσει τοῦ ἀπωλολότος ἀπωλότος A. ταύτης υἱοῦ. Οὕτω δὲ τὴν ἡμέραν ἐκείνην ὅλην διατελέσαντες καὶ τῷ Θεῷ δόξαν ἀναπέμψαντες τῷ καταξιώσαντι αὐτοὺς οὕτω παραδόξως ἰδεῖν μητέρα ἐπὶ τέκνῳ εὐφραινομένην, πρὸς τὰ οἰκεῖα αὐτῶν ἕκαστος ἀνεχώρουν. Ὁ δέ γε προεστὼς τῆς μονῆς ἐν τῇ μονῇ αὐτὸν παρεκάλει εἶναι μετ᾽ αὐτοῦ. Οὐδὲ γὰρ γὰρ above the line A. κατεδέξατο μετὰ τῆς μητρὸς εἰς τὴν οἰκίαν αὐτοῦ ἀπελθεῖν, καίπερ πολλὰ ἐκείνης αὐτὸν πρὸς τοῦτο παρακαλούσης. and he stays some days in the monastery. Πεισθεὶς οὖν τῷ ἡγουμένῳ καὶ προσμείνας ἐν τῇ μονῇ ἡμέρας τινάς, ἀναστὰς πάλιν ἐκεῖθεν ἐν τῇ Ἐφέσῳ ἀπῆλθεν.

And when this was suddenly spread abroad among his kinsfolk and friends and acquaintances, they all came together to see him, and at the same time to rejoice with his mother and make merry with her at the finding of her lost son. And so, having spent that whole day, and having sent up glory to God, who had deemed them worthy so marvellously to see a mother rejoicing over a child, they withdrew each to their own homes. And the superior of the monastery besought him to be with him in the monastery. For he did not accept to go away with his mother to his house, although she besought him much to do this. Persuaded, then, by the hegumen, and remaining some days in the monastery, he rose again from there and went off to Ephesus.

[31] Ephesus left behind Καὶ εἰσελθὼν καὶ εὐξάμενος ἐν τῷ τοῦ Θεολόγου ναῷ, ἐξελθών, ἔνθα αὐτὸν ὁ φέρων ὡδήγει, ἐπορεύετο· καὶ φθάσας εἰς χωρίον Μαλπαδέας λεγόμενον, ἤδη τῆς ἡμέρας πρὸς ἑσπέραν οὔσης, ἐκκλίνας τῆς ὁδοῦ ἐν αὐτῷ εἰσῆλθε· καὶ ὑπεδέχθη παρά τινος πρεσβυτέρου τοὔνομα Γεωργίου, ὅστις μετὰ τὸ ξενίσαι αὐτὸν φιλοτίμως ἐρωτηθεὶς ὑπὸ τοῦ πατρός, εἰ ἔστιν ἐν τοῖς ἐκεῖσε τόποις μοναστήριον, ὅπως ἐν αὐτῷ ποιήσηται τὴν κατοίκησιν, ὡδήγησεν αὐτὸν εἰς τὴν μονὴν τῆς ὑπεραγίας Θεοτόκου, τὴν ἄνωθεν Κηπίου χωρίου, τὴν οὕτω καλουμένην Ἀππίονος· εἰς ἣν καὶ ἀπελθὼν καὶ μὴ ἀρεσθεὶς f. 107. ἐν αὐτῇ τὴν κατοίκησιν ποιήσασθαι, he visits the monastery of Appion, ὁδηγηθεὶς παρὰ τοῦ τῆς μονῆς ἡγουμένου ἔρχεται παρὰ τοὺς πρόποδας τοῦ βουνοῦ τοῦ λεγομένου Κουμαρῶνος, ἔνθα ἦν πηγὴ ὕδατος καὶ εὐκτήριον μικρὸν τῆς καλλινίκου μάρτυρος τοῦ Χριστοῦ Μαρίνης, ἐν ᾧ ἐκάθηντο μοναχοὶ δύο, ἀδελφοὶ κατὰ σάρκα ὑπάρχοντες, Ἱλάριος καὶ Λεόντιος καλούμενοι· οἵτινες καὶ δεξάμενοι αὐτὸν ᾑρετίσαντο ἀμφότεροι τὴν κατοίκησιν ἐπὶ τὸ αὐτο ποιήσασθαι. then the oratory of St. Marina; Χρόνου δέ τινος παρελθόντος, πείθει τοὺς μοναχοὺς στύλον αὐτῷ ὑπωρόφιον οἰκοδομῆσαι· εἰς ὃν καὶ εἰσελθὼν καὶ χρόνον τινὰ ἐν αὐτῷ οὕτω ποιήσας, ἔκρινε τοῦ ἆραι τὴν στέγην καὶ αἴθριον αὐτὸν ἐν τούτῳ τελεῖν κατὰ μίμησιν τοῦ θαυμαστοῦ Συμεών· ὃ καὶ πεποίηκεν.

[31] And having gone in and prayed in the church of the Theologian, he went out and journeyed wherever the one who bears all things led him; and arriving at a place called Malpadeai, the day being now toward evening, he turned aside from the road and went into it; and he was received by a certain presbyter named George, who, after entertaining him generously, being asked by the father whether there is a monastery in those parts, so that he might make his dwelling in it, led him to the monastery of the all-holy Mother of God above the place Kepion, the one so called of Appion; and having gone to it and not being pleased to make his dwelling in it, guided by the hegumen of the monastery he comes to the foot of the hill called Koumaron, where there was a spring of water and a small oratory of the gloriously victorious martyr of Christ Marina, in which two monks were living, brothers according to the flesh, called Hilarius and Leontius; and they received him and both chose to make their dwelling together. And when some time had passed, he persuades the monks to build him a roofed column; and having entered it and spent some time in it thus, he decided to take away the roof and to live in it in the open air in imitation of the wonderful Symeon; which he also did.

he builds a column.

[32] His fame spread widely, Ὡς δὲ ἐν ὀλίγῳ ἡ αὐτοῦ φήμη πάντα σχεδὸν ἐπλήρωσεν, ἤρξαντο ἤρξατο A. πρὸς αὐτὸν φοιτᾶν ἐκ τῶν πέριξ κωμῶν τε καὶ πόλεων οὐκ ὀλίγοι πλούσιοι ὁμοῦ τε καὶ πένητες· οὓς εὐμενῶς ὑποδεχόμενος καὶ ἣν πάλαι τῷ Θεῷ εὐχὴν ηὔξατο ἐκπληρῶν, ὃν αὐτὸς αὐτῷ ἄρτον εἰς τροφὴν ἐκ τῶν φιλοχρίστων ἔπεμπε, τοῦτον αὐτοῖς διαθρύπτων ἀπέλυε. Ταῦτα οἱ μοναχοὶ οἱ πρὶν f. 107v. ἐκεῖσε ὄντες βλέποντες καὶ ὅτι ἐκεῖνον, νέηλυν καὶ ξένον καὶ ἄγνωστον τοῖς ἐκεῖσε ὄντα, ὑπὲρ ἐκείνους τοὺς ἐντοπίους καὶ γνωρίμους τιμῶσι, προσελθόντες αὐτῷ λέγουσιν· “Ἢ ἔκκοψον τὸ ὑποδέχεσθαι πάντας καὶ τὸ οὕτως ἀφειδῶς παρέχειν αὐτοῖς, ἃ εἰς τὴν ἡμῶν ὁ Θεὸς χρείαν πέμπει, ἢ τῶν ὧδε ὑποχώρησον· εἰ δὲ μή, ἡμεῖς ἀναχωρῆσαι ἔχομεν.” Καὶ ὁ πατὴρ πρὸς αὐτοὺς ἀποκριθεὶς λέγει· “Οὔτε τὸ μὴ μὴ above the line, corrected. δέχεσθαι πάντας καὶ ἐξ ὧν ἡμῖν ὁ Θεὸς χορηγεῖ μὴ παρέχειν αὐτοῖς δύναμαι ποιῆσαι ποιῆσαι above the line, corrected. οὔτε πάλιν τῶν ὧδε διὰ τὴν τοιαύτην αἰτίαν ἀναχωρῶ. the monks of this place migrate elsewhere; Περὶ δὲ ὑμῶν ὃ καλὸν ὑμῖν δοκεῖ εἷναι, ποιήσατε.”

[32] And when in a short time his fame had filled almost everything, not a few, rich and poor together, began to resort to him from the villages and cities round about; receiving them kindly, and fulfilling the vow which he had long ago vowed to God, he broke for them the bread which He himself sent him for food from the lovers of Christ, and dismissed them. The monks who were there before, seeing these things, and that they honour him, a newcomer and a stranger and unknown to those there, above themselves, the natives and acquaintances, went to him and say: "Either cut off receiving everyone and so unsparingly providing them with what God sends for our need, or withdraw from here; otherwise, we shall withdraw." And the father answered them and says: "I can neither not receive everyone and not provide them with what God supplies us, nor again do I withdraw from here for such a cause. But as for yourselves, do what seems good to you."

Ταῦτα παρὰ τοῦ πατρὸς οἱ μοναχοὶ ἀκούσαντες, καθ᾽ ἑαυτοὺς σκεψάμενοι καὶ καλῶς βουλευσάμενοι, καταλιπόντες αὐτὸν ἐκεῖσε ἀνεχώρησαν. Καὶ ἀπελθόντες εἰς τὸν βουνὸν τὸν καλούμενον Ὑψηλόν, ἄνωθεν τοῦ χωρίου τῆς Λήγου, εὑρόντες τε ἐν τόπῳ τινὶ πηγὴν ὕδατος, οἰκοδομοῦσιν ἐκεῖ μοναστήριον, ὃ καὶ μέχρι τῆς σήμερον ἵσταται, τὴν ἐπωνυμίαν φέρον τοῦ μοναχοῦ Ἱλαρίωνος.

The monks, hearing these things from the father, having considered among themselves and taken good counsel, left him there and withdrew. And going off to the hill called Hypselos, above the place of Legou, and finding a spring of water in a certain place, they build a monastery there, which stands even to this day, bearing the name of the monk Hilarion.

[33] Μετὰ δὲ τὴν ὑποχώρησιν ἐκείνων οὐ πολὺς διῆλθε χρόνος, καὶ τινες ἀρνησάμενοι κόσμον καὶ τὰ τοῦ f. 108. κόσμου ᾑρετίσαντο τὴν μετ᾽ αὐτοῦ συνοίκησιν. Καὶ δὴ παρ᾽ αὐτοῦ τὸ τῶν μοναχῶν σχῆμα λαβόντες, as disciples join him, καλῶς ἐπ᾽ αὐτῷ ποιμαινόμενοι ἦσαν. Ὡς δὲ ἱκανοὶ ἐπὶ τὸ αὐτὸ οἱ συνελθόντες ἐγένοντο καὶ ἔδει αὐτοῖς καὶ κέλλας εἰς αὐτῶν ἀνάπαυσιν καὶ χρείαν ἀνοικοδομηθῆναι, ὁμοίως καὶ οἶκον τῆς προσευχῆς, ὁ γὰρ ναὸς ὁ ἐκεῖσε πρὶν ὢν πάνυ ἦν σμικρότατος, little cells εἰς μὲν τὴν τῶν κελλίων οἰκοδομὴν ἄλλοι τινὲς τῶν φιλοχρίστων συνεργοὶ γεγόνασιν, εἰς δὲ τὴν τοῦ ναοῦ ἀνέγερσιν γυνή τις, Ἰουδίττα τοὔνομα, ἐκ τῆς τῶν Καλαυρῶν χώρας [Not the islet Καλαυρία νησίδιον (Strabo, VIII, 6, 14), but Calabria, as it seems. Καλαβρία certainly is written here and there Καλαυρία. Cf. Pape-Benseler, s.v. Καλαβρός.] ὑπάρχουσα καὶ εἰς τὸν Ἠγαπημένον [More than once there is mention of the place τοῦ Ἤγαπημένου in the Life of Lazarus, cf. cc. 56, 60. That the site of the basilica of St. John of Ephesus, or τὸν Θεολόγον, is designated by this word is suggested not only by John 21, 7, 20 (whence, for example, ἡ σεβασμία βασιλικὴ μονὴ τοῦ ἠγαπημένου Θεολόγου τοῦ ὴν τῇ Πάτμῳ, Miklosich-Müller, Acta et diplomata, vol. VI, p. 234, cf. p. 81) but also by the fact that a monk from the parts of the West is said to have come πρὸς τὸν Ἠγαπημένον for the sake of prayer (c. 60). Gregory of Cyprus understood the matter no otherwise, who in c. 25 writes this of Juditta: ἦν δὲ καὶ τις γυνὴ τῷ τότε μὲν τὴν Ἐφεσίων οἰκοῦσα ἔδαφος δὲ πρῶτον τὴν Σικελικὴν πλουτοῦσα κτλ.] τὴν οἴκησιν ἔχουσα· ἥτις πίστει πολλῇ φερομένη πρὸς τὸν πατέρα, and a church are raised. τόν τε ναὸν τῆς ἁγίας Μαρίνης ἀνήγειρε καὶ τὸν τοῦ πατρὸς ἀδελφὸν εἰς υἱὸν ἀνέλαβε, τὸν Ἰγνάτιον, τὸν τότε μὲν παῖδα ὑπάρχοντα, νῦν δὲ διὰ τῆς χάριτος καὶ εὐδοκίας τοῦ Χριστοῦ ἡγούμενον ἡμῶν ὄντα· οὗτος γάρ, παῖς ὢν ὡς ἐτῶν ὀκτώ, τῶν μητρικῶν ἀγκαλῶν ἀποδράσας πρὸς τὸν πατέρα ἦλθε καὶ ᾑρετίσατο τὴν μετ᾽ αὐτοῦ συνοίκησιν.

[33] And after their withdrawal not much time passed before some, renouncing the world and the things of the world, chose to dwell with him. And indeed, receiving from him the habit of monks, they were well shepherded by him. And when those who had come together in the same place became many, and there was need for cells to be built for their rest and need, and likewise a house of prayer — for the church that was there before was very small indeed — some others of the lovers of Christ became fellow-workers in the building of the cells, and for the raising of the church a certain woman, Juditta by name, who was from the country of the Calabrians and had her dwelling at the Beloved; she, borne by great faith toward the father, both raised the church of St. Marina and took the father's brother as a son, Ignatius, who was then a boy, but is now, through the grace and good pleasure of Christ, our hegumen; for he, being a boy of about eight years, ran away from his mother's arms, came to the father, and chose to dwell with him.

Οὕτως οὖν τῇ προμηθείᾳ καὶ εὐδοκίᾳ τοῦ φιλανθρώπου Θεοῦ τῆς τε ἐκκλησίας f. 108v. οἰκοδομηθείσης καὶ τῶν κελλίων,

So, then, by the forethought and good pleasure of God who loves mankind, the church and the cells having been built,

γέγονεν ὁ τόπος μοναστήριον.

the place became a monastery.

[34] With the metropolitan's favour, Ἡ δὲ τροφὴ αὐτῶν ἐχορηγεῖτο ἐκ τῶν πλησιοχώρων φιλοχρίστων· ἀλλὰ μὴν καὶ αὐτὸς ὁ τῆς Ἐφέσου μητροπολίτης, Θεόδωρος δὲ ἦν [M. Le Quien brings Theodore II into the series of bishops, Oriens christianus, vol. I, p. 686, from the Life of St. Sisinnius, what credit that deserves is hard to see. What is narrated here falls in the years 1006–1013. Cf. c. 254.] , διὰ τὴν πίστιν, ἣν πρὸς τὸν πατέρα εἶχε, γῆν τινα ἀπένειμεν αὐτοῖς εἰς ἐργασίαν· ἣν καὶ ἐργαζόμενοι, οὐ μικράν τινα παραμυθίαν καὶ ἐξ αὐτῆς εἶχον. Ποτὲ οὖν ἔσπειραν εἰς ἓν μέρος κυάμους· καὶ καὶ above the line, corrected. μετὰ τὸ βλαστῆσαι καὶ καρπὸν ποιῆσαι διὰ τὸ εἶναι τὴν τοιαύτην γῆν πλησίον τοῦ δρόμου οὐκ ἦν τινα ἐκεῖσε διερχόμενον μὴ εἰσελθεῖν καὶ λαβεῖν ἐξ αὐτῶν. the brothers cultivate a field, Οἱ δὲ μοναχοὶ οὕτως ὁρῶντες αὐτοὺς ὑπὸ πάντων καθ᾽ ἑκάστην ὡς εἰπεῖν κατεσθιομένους, προσελθόντες τῷ πατρὶ ἔλεγον ἢ πρὸ ὥρας αὐτοὺς ἐκτεμεῖν ἤ τινας τῶν ἀδελφῶν ἀπελθεῖν καὶ ἑστῶτας ἐκδιώκειν τοὺς εἰς αὐτοὺς τοὺς A. μέλλοντας εἰσέρχεσθαι· “Ἵνα, φησί, μὴ τέλεον αὐτοὺς ἀπολέσωμεν.” Ὁ δὲ πατὴρ οὐδὲν ἐκ τῶν δύο τούτων παρεχώρει αὐτοῖς ποιῆσαι, ἀλλὰ μᾶλλον· “Ἄφετε αὐτούς, from which beans ἔλεγεν, ὑπὸ πάντων οὕτως ἐσθίεσθαι· δύναται γὰρ ὁ Θεὸς καὶ ἐκ τῶν ὀλίγων πολλὰ ποιῆσαι, ὥσπερ καὶ τὸ ἔμπαλιν.”

[34] And their food was supplied by the lovers of Christ of the neighbouring places; and moreover the metropolitan of Ephesus himself — he was Theodore — because of the faith which he had toward the father, allotted them some land to work; and working it, they had no small consolation from it too. Once, then, they sowed beans in one part; and after they had sprouted and borne fruit, because this land was near the highway, there was no one passing by there who did not go in and take some of them. And the monks, seeing them thus being eaten up by everyone every day, so to speak, went to the father and said that they should either cut them before their time or that some of the brothers should go off and, standing there, drive away those who were about to go in among them: "So that," he says, "we may not lose them entirely." But the father did not permit them to do either of these two things, but rather said: "Let them be eaten thus by all; for God can make much even out of little, as also the reverse."

Καταλαβόντος οὖν τοῦ καιροῦ τῆς αὐτῶν f. 109. ἐκθερίσεως, προτρεπόμηνοι οἱ ἀδελφοὶ ὑπὸ τοῦ πατρὸς ἀπελθεῖν καὶ κόψαι αὐτά, οὐκ ἐπείθοντο διὰ τό, ὡς αὐτοῖς ἐδόκει, ὅπερ καὶ τοῖς πᾶσιν ἐφαίνετο, οὐδὲν ἐλπίζειν ἐξ αὐτῶν λαβεῖν. Μόλις δ᾽ ὅμως πεισθέντες ἀπῆλθον· καὶ θερίσαντες καὶ εἰς τὴν ἅλωνα ἀπαγαγόντες καὶ ἀποθρύψαντες ἐπὶ διπλωοῦ corrected, before διπλωοῦ A. ἔμελλον ποιεῖν. beyond human expectation they gather... something seems to be missing. Cf. c. 23 of the other Life. πεποιήκασι. Τότε οἱ ἀδελφοὶ τὸ παράδοξον τοῦτο ἰδόντες, ἐαυτοὺς μὲν ἐμέμφοντο καὶ ἐταλάνιζον, τὸν δὲ πατέρα θαυμάζοντες ἐμεγάλυνον καὶ τῷ Θεῷ διὰ 〈τὴν τὴν … χάριν I have supplied, omits A. 〉 τοῦ τοιούτου θαύματος 〈χάριν τὴν … χάριν I have supplied, omits A. 〉 δόξαν ἀνέπεμπον· οὕτως οἶδε Θεὸς δοξάζειν καὶ ἑαυτοῦ δωρεὰς πλουσίως καταπέμπειν τοῖς αὐτὸν γνησίως ἠγαπηκόσι καὶ τὰς ἐκείνου ἐντολὰς καλῶς ἐκπληροῦν σπεύδουσι.

When, then, the time for their harvesting came, the brothers, urged by the father to go off and cut them, were not persuaded, because, as it seemed to them, and as appeared to all, they hoped to get nothing from them. Yet, scarcely persuaded, they went off; and having reaped them and brought them to the threshing-floor and threshed them, they were about to make them double .. they made. Then the brothers, seeing this marvel, blamed themselves and called themselves wretched, while, wondering at the father, they magnified him, and sent up glory to God for 〈the grace〉 of such a miracle; so does God know how to glorify and to send down his gifts richly upon those who have genuinely loved him and hasten to fulfil his commandments well.

[35] on a column in the open air, Διετέλεσεν οὖν ἐνταῦθα χρόνους ἑπτά, αἴθριος ἐν τῷ στύλῳ ἱστάμενος, τῷ τοῦ θέρους φλογμῷ καὶ τῷ παγετῷ τοῦ χειμῶνος καταφλεγόμενος καὶ ψυχόμενος. Εἰς δὲ τὴν ἔνδυσιν εἶχε διὰ σιδήρων τὸ σῶμα διεσφιγμένον ἀπό τε τῶν ὤμων ἕως τῆς ὀσφύος ἐν κυκλικῷ ζωστῆρι, ἑτέρῳ σιδήρῳ καθηλωμένῳ ἐξ ἀμφοῖν τῶν μερῶν, καὶ ὑπὸ τὰς μασχάλας ἑτέραν περιζωστρίδα περικυκλοῦσαν, bound tight with irons. ἐν ᾗ τὰ μέσα τῶν ἐκ τῶν ὤμων κατιόντων καθήλωτο σιδήρων. Τὸν δὲ χιτῶνα εἶχε f. 109v. δερμάτινον καὶ μόνον, τό τε ἅγιον κουκούλιον καὶ τὸν σταυροφόρον ἀνάλαβον, ὁμοίως καὶ τὴν ἱερὰν ἐπωμίδα. Εἰς δὲ το ἀνακλίνεσθαι μικρὸν [These words εἰς δὲ τὴν ἔνδυσιν - μικρὸν have been copied from the Life of St. Stephen the Younger, Analecta graeca, p. 435; P. G., vol. C, p. 1104.] καθισμάτιον ἕχων κτιστόν, ἐν αὐτῷ καθεζόμενος βραχύ τι τοῦ ὕπνου μετελάμβανεν. he lives on bread and water; Ἡ δὲ τροφὴ αὐτῷ ἦν κρίθινος ἄρτος καὶ ὁ ποτὸς ὕδωρ. Πρὸς δὲ τριῶν χρόνων ἦν καὶ τῆς τοῦ ἄρτου βρώσεως ἀποστὰς καὶ ἤσθιεν ὄσπριά τε καὶ λάχανα, τὰ μὲν οὕτως ὠμά, τὰ δὲ καὶ ἑψητὰ ἄνευ ὲλαίου.

[35] He continued here, then, seven years, standing in the open air on the column, burned and chilled by the blaze of summer and the frost of winter. And for clothing he had his body bound tight with irons, from the shoulders down to the loins, in a circular girdle, with another iron nailed on from both sides, and another girdle encircling him under the armpits, in which the middles of the irons coming down from the shoulders were nailed. And the tunic he had was of leather only, and the holy cowl, and the analabos bearing the cross, and likewise the sacred epomis. And for reclining, having a small built seat, sitting on it he took a little sleep. And his food was barley bread and his drink water. And for three years he even abstained from eating bread, and ate pulse and vegetables, some just raw, and some boiled without oil.

[36] but as the crowd ran together from every side, Ὡς οὖν ἐν τούτοις τοῖς προτερήμασιν ἦν ὁ πατὴρ καὶ οἷά τις πυρσὸς ταῖς τοῦ βίου σελασφόροις ἐλλάμψεσι πάντας πρὸς ἑαυτὸν εἷλκε, καὶ γὰρ διὰ τὸ εἶναι τὴν μονὴν πλησίον του δρόμου οὐκ ἦν τινα ἐκεῖσε διερχόμενον μὴ ἀνελθεῖν πρὸς αὐτόν, τὸν μὲν διὰ ψυχικὴν ὠφέλειαν, τὸν δὲ διὰ σωματικὴν χρείαν, ἕτερον δὲ πάλιν διά τινας βιωτικὰς περιστάσεις, οὐκ ἦν τινα ἰδεῖν τῶν πρὸς αὐτὸν ἀνερχομένων μὴ τὸ κατάλληλον φάρμακον τῆς νόσου δεξάμενον ἐκεῖθεν ἐπαναστρέψαι. Πάντες γὰρ λυπούμενοι πρὸς αὐτὸν διὰ τὰς ἰδίας συμφορὰς ἀνερχόμενοι μετὰ χαρᾶς καὶ τὸν Θεὸν δοξάζοντες ἐξ αὐτοῦ ἐξαυτοῦ A, perhaps ἐξαυτῆς should be read. πρὸς τὰ οἰκεῖα ὑπέστρεφον. Διὸ βλέπων οὕτως ἑαυτὸν καθ᾽ ἑκάστην ὑπὸ πάντων ὀχλούμενον, f. 110, καὶ μάλιστα ὡς τῆς μονῆς πλησίον, ὡς εἴρηται, τοῦ δρόμου κειμένης, ἔκ τε τῶν ὁδιτῶν ἔκ τε τῶν ἐν ταῖς ἀρούραις τηρητῶν τε καὶ γεηπόνων οὐ μικρῶς ἠχούμενον ταῖς φωναῖς, ἐζήτει τόπον ἥσυχον, δυνάμενον τῆς τῶν πολλῶν αὐτὸν ἀπαλλάξαι ὀχλήσεως. he withdraws to Mount Galesion. Τὸ γοῦν ἄντικρυς κείμενον Γαλήσιον ὄρος, δύσβατον καὶ πετρῶδες καὶ λίαν τραχὺ τυγχάνον, πρὸς δε τούτοις καὶ ἄνυδρον καὶ διὰ ταῦτα πολλὴν ἡσυχίαν τῶι ἐκεῖ γενομένῳ παρέχειν δυνάμενον, ἀρεστὸν ἑαυτῷ καὶ ἐπιτήδειον κρίνας, δεῖν ἔγνω εἰς αὐτὸ ἀνελθεῖν κἀκεῖ τὴν κατοικίαν ποιήσασθαι, καὶ μάλιστα ὅτι καὶ παρὰ πολλῶν ἐμάνθανε σπήλαιον ἐν αὐτῷ ὑπάρχειν· ἐν ᾧ τις μοναχὸς ὀνόματι Παφνούτιος πρὸ πολλῶν χρόνων ἀσκητικῶς τὸν ἑαυτοῦ τετέλεκε βίον.

[36] While, then, the father was in these excellences, and like a beacon drew all to himself by the light-bearing radiance of his life — for, because the monastery was near the highway, there was no one passing by there who did not go up to him, one for the benefit of his soul, another for bodily need, and another again because of some circumstances of life — there was no one to be seen of those who went up to him who did not return from there having received the remedy suited to his ailment. For all, going up to him grieving because of their own misfortunes, returned to their homes from him with joy and glorifying God. Wherefore, seeing himself thus troubled by all every day, and especially, the monastery lying near the highway, as has been said, not a little dinned by the voices of the wayfarers and of the watchmen and farmers in the fields, he sought a quiet place, which could rid him of the troubling of the many. So, judging Mount Galesion, which lies opposite — being hard to walk and rocky and very rough, and besides this waterless, and for these reasons able to afford much hesychia to one who comes there — to be pleasing and suitable for himself, he resolved that he must go up to it and make his dwelling there, especially since he learned from many that there was a cave in it, in which a certain monk named Paphnutius many years before had ended his life in ascetic practice.

Δίκαιον δὲ ἡγησάμην καὶ τὰ περὶ τοῦ ἁγίου τούτου, καθὼς ἐξ αὐτοῦ δὴ τοῦ ἁγίου πατρὸς ἡμῶν Λαζάρου ἤκουσα, ὥσπερ τι ἥδυσμα τῷ παρόντι προσθεῖναι συγγράμματι εἰς ὡφέλειαν τῶν ἐντυγχανόντων.

And I have thought it right to add to the present writing, as a kind of seasoning, the things concerning this saint too, just as I heard them from our holy father Lazarus himself, for the benefit of those who read.

[37] The story of Paphnutius, Οὗτος in the margin a heading in a more recent hand: περὶ τοῦ ἁγίου Παφνουτίου A. γὰρ ὁ Παφνούτιος ἐξ Ἀθηνῶν ἕλκων τὸ γένος, ἔτι νέος ὑπάρχων καταλιπὼν τὴν ἰδίαν πατρίδα, εἰς τὴν Ῥώμην ἀπῆλθε κἀκεῖσε ἔν τινι τόπῳ f. 110v. στενοτάτῳ κελλίῳ ἑαυτὸν κατακλείσας τὴν τῆς ἀσκήσεως τρίβον καλῶς διεπέραινε· ὅθεν ταῖς καλαῖς τῶν ἀγαθῶν ἔργων ἀναβάσεσιν ὁσημέραι προστιθέμενος πρὸς τὴν ἀκρώρειαν τῶν ἀρετῶν ἀνηνέχθη καὶ τὴν τοῦ πνεύματος χάριν δαψιλῶς ἐκεῖθεν πλουτήσας, θαυματουργὸς ἱερώτατος ἀνεδείχθη. Τῆς φήμης οὖν αὐτοῦ ἐν ὀλίγῳ πανταχόσε διαδραμούσης, ὅσοι νόσοις ἀνιάτοις καὶ δαιμόνων ἐπηρείαις ἦσαν κεκρατημένοι, πρὸς αὐτὸν ἀφικνούμενοι ἕκαστος ταῖς ἐκείνου πρὸς Θεὸν ἐντεύξεσιν τὴν λύσιν τῆς αὐτὸν κατεχούσης νόσου λαμβάνων, χαίρων πρὸς τὰ οἰκεῖα ὑπέστρεφεν. a most holy monk, Ὡς δὲ ταῦτα καλῶς οὕτως εἶχε καὶ ἡ φήμη τοῦ ἀνδρὸς πανταχοῦ τρανοτέρως διέτρεχε καὶ φανερὸν αὐτὸν τοῖς πᾶσιν ἐποίει καὶ δι᾽ αὐτοῦ ὁ τῶν ὅλων κύριος καὶ Θεὸς ἐδοξάζετο, οὐκ ἦν ἀνεκτὰ ταῦτα τῷ πονηρῷ· ἀλλὰ πολὺς ἦν κατ᾽ αὐτοῦ μαινόμενος· καὶ διεσκόπει τεχναζόμενος, πῶς αὐτὸν ὑποσκελίσαι δυνηθῇ καὶ καταβαλεῖν· καὶ μέντοι καὶ ἴσχυσεν συγχωρήσει Θεοῦ ὁ παμπόνηρος ὑποσκελίσαι αὐτόν, κἂν οὐκ εἰς τέλος ἔσχεν ἐπιχαρῆναι αὐτοῦ τῇ ἀπωλείᾳ.

[37] This Paphnutius, then, drawing his descent from Athens, while still young left his own fatherland and went off to Rome, and there, having shut himself up in a certain place in a very narrow cell, he well accomplished the path of ascetic practice; whence, adding daily to the fair ascents of good works, he was borne up to the summit of the virtues, and, richly enriched from there with the grace of the Spirit, he was shown forth a most sacred wonderworker. When, then, his fame had in a short time run everywhere, all who were held by incurable diseases and the assaults of demons, coming to him, each received through his intercessions with God the release from the disease that held him, and returned rejoicing to their homes. And when things were going thus well, and the fame of the man ran everywhere more clearly and made him manifest to all, and through him the Lord and God of all was glorified, these things were not to be borne by the wicked one; but he was raging greatly against him; and he considered, scheming, how he might be able to trip him up and throw him down; and indeed the all-wicked one prevailed, by the permission of God, to trip him up, though he was not able to rejoice to the end over his perdition.

[38] Εἰσελθὼν γὰρ εἴς τινα κόρην f. 111. πλουσίων οὖσαν παῖδα γονέων, who, deceived by a demon, ἤρξατο αὐτὴν ἐκταράττειν καὶ διὰ τῆς γλώσσης αὐτῆς κράζειν καὶ λέγειν· “Ἐὰν μή με ἀπαγάγητε εἰς τὸν δοῦλον τοῦ Θεοῦ Παφνούτιον, οὐκ ἐξέρχομαι.” Οἱ δὲ γονεῖς τῆς κόρης παρὰ τοῦ δαίμονος ταῦτα ἀκούσαντες ἄραντες τὴν παῖδα πρὸς τὸν ἅγιον ἀπῆλθον. Ὡς δὲ μόνον ἤγγισαν τῇ κέλλῃ τοῦ ἁγίου, σπαράξαν αὐτὴν τὸ πονηρὸν πνεῦμα καὶ φωνῇ κράξαν μεγάλῃ τό· “Ἐξέρχομαι, ἐξέρχομαι ἐκ τῆς παιδός, ἐκ τῆς παιδὸς in the margin A. , δοῦλε τοῦ Θεοῦ”, ἐξ αὐτῆς ἐξῆλθε. Δοξάσαντες δὲ οἱ γονεῖς αὐτῆς τὸν Θεὸν καὶ τῷ ἁγίῳ πολλὰ ἐπευχαριστήσαντες, ἄραντες αὐτὴν πρὸς τὸν ἑαυτῶν οἶκον χαίροντες ὑπέστρεφον. Ὡς δὲ τόπον τινὰ διέστησαν ἀπὸ τῆς κέλλης τοῦ ἁγίου, ἄφνω ἡ κόρη πάλιν ἤρξατο ὑπὸ τοῦ δαίμονος ταράττεσθαι καὶ τὸν ἅγιον καὶ ὡς τὸ πρὶν ὀνομαστὶ ἐπικαλεῖσθαι. Λαβόντες οὖν αὐτὴν πάλιν οἱ ταύτης γονεῖς πρὸς τὸν ἅγιον ὑπέστρεψαν. Ὁ δὲ δαίμων ἅμα τῷ ἐγγίσαι αὐτοὺς τῇ κέλλῃ τὰς αὐτὰς φωνὰς πάλιν ὡς καὶ τὸ πρῶτον ἀφεῖς ἐξ αὐτῆς ἐξῆλθε.

[38] For, entering into a certain girl who was the child of rich parents, he began to throw her into confusion and to cry out through her tongue and say: "Unless you take me away to the servant of God Paphnutius, I will not come out." And the girl's parents, hearing these things from the demon, took the child and went off to the saint. And as soon as they drew near the saint's cell, the wicked spirit, convulsing her and crying out with a loud voice, "I come out, I come out of the child, servant of God," came out of her. And her parents, glorifying God and giving many thanks to the saint, took her up and returned rejoicing to their house. But when they had gone some distance from the saint's cell, suddenly the girl again began to be troubled by the demon and to call upon the saint by name, as before. Her parents, then, took her again and returned to the saint. And the demon, as soon as they drew near the cell, uttering the same cries again as the first time, came out of her.

Τοῦτο οὖν τοῦ δαίμονος ἐπὶ τρεῖς ποιήσαντος, ὡς ταῦτα οἱ ταύτης αὐτῆς A. γονεῖς ἐθεάσαντο, καταλιπόντες αὐτὴν ἐκεῖσε ἀνεχώρησαν. Ὁ δὲ δαίμων ὡς εἶδε τοὺς τῆς κόρης γονεῖς ἀναχωρήσαντας f. 111v. κἀκείνην μόνην πρὸς τὸν ἅγιον καταλείψαντας, ἀφεὶς το σπαράσσειν τὴν κόρην, to unchastity ἀοράτως εἰς τὸν ἅγιον εἰσελθὼν τοῖς λογισμοͅς αὐτὸν ἤρξατο ταράσσειν. Καὶ δὴ σφοδρότερον αὐτῷ ἐπεισπεσὼν καὶ τὸν τόνον τῆς τοῦ λογισμοῦ αὐτοῦ ἐκλύσας ἐνστάσεως, πείθει αὐτὸν τῇ κόρῃ συνελθεῖν, εἶθ᾽ οὕτως καὶ ἀνελεῖν αὐτήν. and murder is drawn on; Ὡς δὲ ἤδη καὶ αὐτός, καθὰ πάλαι καὶ Δαυίδ, πεισθεὶς τῷ πονηρῷ δαίμονι συνῆψε τῇ πορνείᾳ τὸν φόνον, ἀποστέλλει δὲ δὲ above the line, corrected. πρὸς αὐτὸν ὁ Θεός, καθάπερ πρὸς ἐκεῖνον Νάθαν τὸν προφήτην, τὸ αὐτοῦ συνειδὸς καὶ ἤρξατο αὐτὸν ἐλέγχειν καὶ τὴν ἀτοπίαν τοῦ πράγματος τρανοτέρως ὑποδεικνύειν, τότε καὶ αὐτὸς ἤρξατο μετὰ δακρύων κράζειν τό· “Ἡμάρτηκα τῷ Κυρίῳ.” II Kings 12. Καὶ πολὺς ἦν δεόμενος τοῦ Θεοῦ τὴν ἀνομίαν αὐτῷ ἀφεθῆναι καὶ τὴν ἁμαρτίαν συγχωρηθῆναι [Plainly similar snares of the demon against a holy monk, and his fall and repentance, are narrated by the writer of the Life of St. James the hermit, Act. SS., Jan. vol. II, pp. 869–73.] .

When, then, the demon had done this three times, and her parents saw these things, they left her there and withdrew. And the demon, when he saw that the girl's parents had withdrawn and had left her alone with the saint, leaving off convulsing the girl, invisibly entered into the saint and began to trouble him with thoughts. And indeed, falling upon him more vehemently and loosening the tension of the resistance of his thought, he persuades him to come together with the girl, and then also to slay her. And when he too, as of old David, persuaded by the wicked demon, had joined murder to fornication, God sends to him, as to that man Nathan the prophet, his own conscience, and it began to convict him and to show him more clearly the outrageousness of the deed; then he too began to cry out with tears: "I have sinned against the Lord." And he was earnestly beseeching God that his iniquity be forgiven him and his sin pardoned.

[39] but led by repentance Ὁ δὲ φιλάνθρωπος καὶ ἐλεήμων Θεός, ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν, ἰδὼν αὐτὸν οὕτως γνησίως μετανοήσαντα, οὐ βραδύνει πρὸς τὴν αὐτοῦ σωτηρίαν, ἀλλ᾽ ἄγγελον ἀποστείλας κελεύει πρὸς αὐτόν, εἰ θέλει τὴν ἁμαρτίαν αὐτῷ συγχωρηθῆναι, ἐκ τῆς Ῥώμης ἀπᾶραι καὶ πρὸς τὴν Ἀσίαν ἀπελθεῖν, διδάξας αὐτὸν καὶ τὸν τόπον καὶ τὴν τοῦ f. 112. ὄρους προσηγορίαν. Ὁ δὲ παρευθὺς ἀπάρας ἐκ τῆς Ῥώμης ἔρχεται πρὸς τὴν Ἀσίαν καὶ τῇ ὁδηγίᾳ τοῦ ἀγγέλου εἰς τοῦτο τὸ ὄρος ἀνῆλθε· καὶ εἰσελθὼν ἔνδον τοῦ σπηλαίου, he climbs Mount Galesion ἐποίησεν ἐν αὐτῷ χρόνους τρεῖς μηδ᾽ ὅλως σταθεὶς ὄρθιος ἢ τοὺς ὀφθαλμοὺς εἰς ὕψος διάρας ἢ τὸ τοῦ Θεοῦ ὄνομα ἐν τοῖς αὐτοῦ χείλεσιν ὀνομάσας· ἐδεδίει γὰρ καὶ ἔτρεμε καὶ ἀνάξιον ἑαυτὸν ἐκ τῆς ἄγαν ταπεινώσεως τῆς τοῦ τοιούτου ὀνόματος ἐπικλήσεως ἐλογίζετο. Ἡ δὲ τροφὴ αὐτοῦ ἦν ἐκ τῶν παραφυομένων βοτανῶν ἔμπροσθεν τοῦ σπηλαίου καὶ ὁ ποτὸς ὕδωρ τὸ ἀποστάζον ἄνωθεν τῆς πέτρας τοῦ σπηλαίου καὶ ὑπὸ τῆς κάτωθεν μικρὸν ὑποκοίλου οὔσης ὑποδεχόμενον καὶ ὑπολιμνάζον· ὃ καὶ

[39] And God, who loves mankind and is merciful, who wills not the death of the sinner so much as that he turn and live, seeing him repent thus genuinely, does not delay his salvation, but, sending an angel, commands him, if he wishes his sin to be forgiven him, to depart from Rome and go to Asia, teaching him both the place and the name of the mountain. And he, departing immediately from Rome, comes to Asia, and by the guidance of the angel went up to this mountain; and entering within the cave, he spent three years in it, never once standing upright or raising his eyes on high or naming the name of God with his lips; for he feared and trembled and, from his exceeding humility, reckoned himself unworthy of the invocation of such a name. And his food was of the herbs growing in front of the cave, and his drink the water dripping from above from the rock of the cave and received and gathering into a pool in the part below, which was a little hollowed; which also

μέχρι τῆς δεῦρο σῴζεται τὴν ἐπωνυμίαν τοῦ ἁγίου κτησάμενον. Ὡς δὲ ἡ τριετία τέλος ἔλαβεν, ὤφθη αὐτῷ ἄγγελος Κυρίου λέγων· “Ἀνάστα καὶ στῆθι ἐπὶ τοὺς πόδας σου καὶ δὸς δόξαν τῷ Θεῷ, διότι συγκεχώρηκέ σοι τὴν ἁμαρτίαν.” Ταῦτα πρὸς αὐτὸν τοῦ ἀγγέλου εἰπόντος καὶ ἀποστάντος ἐξ αὐτοῦ, ὁ ἅγιος ἀναστὰς καὶ ὄρθιος στὰς καὶ τῷ Θεῷ κατὰ τὴν τοῦ ἀγγέλου φωνὴν δόξαν ἀναπέμψας, ἦν ἔκτοτε οὕτως διάγων εἶς τὸ ὄρος καὶ τρεφόμενος ἐκ τῶν ἐκεῖσε φυομένων βοτανῶν καὶ τοῦ Θεοῦ δεόμενος ἢ ὑπὸ θηρίου βρωθῆναι ἢ ὑπό τινος ἀναιρεθῆναι· ὅπερ καὶ γέγονεν. and, as he had desired,

is preserved until now, having acquired the name of the saint. And when the three years came to an end, an angel of the Lord appeared to him, saying: "Arise and stand on your feet and give glory to God, because he has forgiven you your sin." When the angel had said these things to him and departed from him, the saint rose and stood upright and sent up glory to God according to the angel's word, and from then on he lived thus on the mountain, feeding on the herbs growing there and beseeching God either to be devoured by a beast or to be slain by someone; which also came about.

[40] Ἀνελθὼν f. 112v. γάρ ποτε ἄνωθεν τοῦ σπηλαίου εἰς δένδρον τὸ λεγόμενον ἐρέβινθον, ὥστε συλλέξαι τὸν καρπὸν τοῦ δένδρου εἰς τὸ τραφῆναι, ὡς ἵστατο συλλέγων, ποιμήν τις μετὰ τῶν αὐτοῦ θρεμμάτων καταντικρὺ τοῦ σπηλαίου διερχόμενος, ἰδὼν αὐτὸν καὶ προσδοκήσας ὅτι θηρίον ἐστίν, ἑλκύσας τὸ ἑαυτοῦ τόξον καὶ βέλος κατ᾽ αὐτοῦ ἀφεὶς πλήττει αὐτὸν κατὰ τὰς πλευράς. Ὁ δὲ ἅγιος δεξάμενος τὴν πληγὴν οὐκ ᾤμωξεν, οὐ φωνὴν ἀπρεπῆ ἀφῆκεν, ἀλλ᾽ εὐθὺς πρὸς εὐχαριστίαν τὴν γλῶτταν ἐκίνει· εἶτα στρέψας τὴν χεῖρα καὶ τὸ βέλος ἐκ τῆς αὐτοῦ πλευρᾶς ἐκβαλὼν τὸν Θεόν τε μεγάλῃ τῇ φωνῇ ὡς εἶχε δοξάζων, is killed by chance τοῦ δένδρου κατῆλθεν. Ὁ δὲ ποιμὴν ἀκούσας τὴν τοῦ ἁγίου φωνήν, δρομαίως πρὸς τὸ σπήλαιον ἦλθεν· καὶ ἰδών, ὅτι ἄνθρωπός ἐστιν ὁ παρ᾽ αὐτοῦ πληγείς, ἠβουλήθη ἑαυτὸν διαχειρίσασθαι· ἀλλ᾽ ἐπέσχεν αὐτὸν τῆς ὁρμῆς ὁ ἅγιος, πραείᾳ τῇ φωνῇ πρὸς ἑαυτὸν καλέσας ἐλθεῖν· καὶ ἐλθόντα ποιεῖ αὐτὸν βαστάσαι καὶ ἔνδον τοῦ σπηλαίου εἰσαγαγεῖν. Μετὰ δὲ τὸ εἰσαγαγεῖν αὐτὸν ἔνδον τοῦ σπηλαίου ἰδὼν αὐτὸν ὁ ἅγιος κλαίοντα σφοδρῶς καὶ ὀδυρόμενον, by a certain shepherd, φησὶ πρὸς αὐτόν· “Μὴ κλαῖε, ἀδελφέ, μηδὲ λυποῦ ὑπὲρ ἐμοῦ· οὐ γὰρ σύ με ἀνεῖλες, ἀλλ᾽ ἐγὼ ἐμαυτὸν ἀπέκτεινα.”

[40] For once, having climbed above the cave into a tree called terebinth, so as to gather the fruit of the tree for food, as he stood gathering, a certain shepherd passing with his flocks opposite the cave, seeing him and supposing that he was a beast, drew his bow and, letting fly an arrow at him, strikes him in the side. And the saint, receiving the blow, did not groan, did not let out an unseemly cry, but at once moved his tongue to thanksgiving; then, turning his hand and drawing the arrow out of his side, and glorifying God with a loud voice as best he could, he came down from the tree. And the shepherd, hearing the saint's voice, came running to the cave; and seeing that the one struck by him was a man, he wished to make away with himself; but the saint checked him from his impulse, calling him with a gentle voice to come to him; and when he came, he makes him lift him up and bring him inside the cave. And after he had brought him inside the cave, the saint, seeing him weeping violently and lamenting, says to him: "Do not weep, brother, nor grieve for me; for it was not you who slew me, but I who killed myself."

Καὶ διηγεῖται αὐτῷ πάντα τὰ συμβεβηκότα αὐτῷ. Εἶτα παρήγγειλεν f. 113. αὐτῷ, ἵνα μετὰ τὴν αὐτοῦ πρὸς Θεὸν ἐκδημίαν αὐτὸν μὲν κηδεύσῃ ἐπὶ τὸ δεξιὸν μέρος τοῦ σπηλαίου, ἔνθα καὶ ζῶν εἰσερχόμενος ἀνεπαύετο, ἐκεῖνος δὲ ἀπελθὼν καὶ τὰ ἑαυτοῦ καλῶς διαθείς, ὑποστρέψας ἐν τῷ σπηλαίῳ τὴν κατοίκησιν ποιήσηται. Ταῦτα πρὸς ἐκεῖνον εἰπὼν καὶ μικρὸν ἡσυχάσας, εἶτα ἐκτείνας τὰς ἑαυτοῦ χεῖρας πρὸς ὕψος καὶ εἰπὼν τό· “Δόξα σοί, κύριε ὁ Θεός μου, ὁ οὕτως τὰ κατ᾽ έμὲ καλῶς οἰκονομήσας,” who also on the mountain ἀφῆκε τὴν ἁγίαν αὐτοῦ ψυχήν. Ὁ δὲ ποιμὴν δάκρυσι πολλοῖς ἀντὶ ὕμνων καὶ ᾀσμάτων καταρράνας καταράνας A. τὸ ἅγιον αὐτοῦ σκῆνος, κατέθετο αὐτὸ ἐπὶ τὸ δεξιὸν μέρος τοῦ σπηλαίου. Εἶθ᾽ οὕτως ἀπελθὼν καὶ τὰ ἑαυτοῦ καλῶς διαθείς, ὑπέστρεψε καὶ εἰσελθὼν ἐν τῷ σπηλαίῳ ἦν ἐκεῖ μέχρι τῆς αὐτοῦ τελευτῆς, καλῶς καὶ αὐτὸς βιώσας καὶ διὰ τοῦ ἀκουσίου φόνου δάκρυσι πολλοῖς τὴν τῶν οὐρανῶν βασιλείας ἀνταλλαξάμενος. lives and dies holily. Καὶ τὸ μὲν σῶμα τοῦ ἁγίου Παφνουτίου ἦραν ἐν Κωνσταντινουπόλει, τὰ δὲ λείψανα τοῦ ποιμένος τινὲς τῶν φιλοχρίστων ἄλλος ἄλλο διεμερίσαντο, μόνης τῆς ἁγίας αὐτοῦ κάρας ὑπολειφθείσης· ἥτις καὶ σῴζεται μέχρι τοῦ παρόντος μετὰ σκευαρίου f. 113v. ἐν τῷ ναῷ τοῦ Σωτῆρος κειμένη.

And he relates to him all that had befallen him. Then he charged him that after his departure to God he should bury him on the right side of the cave, where he used to rest when he went in while living, and that he himself should go off, set his own affairs well in order, and, returning, make his dwelling in the cave. Having said these things to him and kept quiet a little, then stretching out his hands on high and saying, "Glory to you, O Lord my God, who have so well ordered the things concerning me," he gave up his holy soul. And the shepherd, having sprinkled his holy body with many tears instead of hymns and songs, laid it on the right side of the cave. Then, so going off and setting his affairs well in order, he returned and, entering the cave, was there until his death, he too having lived well and, through the involuntary murder, having gained in exchange by many tears the kingdom of heaven. And the body of St. Paphnutius was taken up to Constantinople, while some of the lovers of Christ divided the relics of the shepherd among them, one taking one, another another, only his holy head being left; which is preserved even to the present, lying in a little casket in the church of the Saviour.

Οὕτως οἶδε Θεὸς τοῖς αὐτοῦ βέλεσι τὸν ἐχθρὸν κατατιτρώσκειν καὶ τοὺς ὑπ᾽ ἐκείνου τρωθέντας αὐτὸς τῇ ἑαυτοῦ φιλανθρωπίᾳ διὰ μετάνοιαν ἰᾶσθαι, ἐκεῖνον δὲ κατῃσχυμμένον κατησχυμένον A παραπέμπειν τῇ ἀπωλείᾳ. Ἀλλὰ ταῦτα μὲν περὶ τοῦ ἁγίου Παφνουτίου.

So does God know how to wound the enemy with his own darts, and himself, by his love for mankind, to heal through repentance those wounded by him, while sending that one away put to shame to perdition. But so much for St. Paphnutius.

[41] To a certain stylite, Ὁ δέ γε πατὴρ ἡμῶν, ὡς ἤδη προδεδήλωται, σκοπῶν τὴν πρὸς τὸ ὄρος ἀνάβασιν, ἀναστὰς νυκτὸς μηδενὸς τῶν μετ᾽ αὐτοῦ εἰδότος, ἄνεισι πρὸς αὐτό. Ὡς δὲ ἤρξατο ἀνέρχεσθαι, δεῖν ἔκρινε πρῶτον in the margin A. ἀνελθεῖν καὶ τὸν ἐν τῇ Πέτρᾳ ὄντα στυλίτην ἄνωθεν τοῦ χωρίου ἰδεῖν. Ἐκεῖθεν γὰρ ἀνήρχετο. Ἦν γὰρ περὶ αὐτοῦ ἀκούσας, ὅτι ἐξελθεῖν τοῦ στύλου βούλεται. Καὶ διὰ τοῦτο ἀνήρχετο πρὸς αὐτὸν ἐπερωτῆσαι, εἰ ἔστιν ὁ τόπος πρὸς τὸν αὐτοῦ σκοπὸν ἐπιτήδειος, ὥστε ἐκείνου ἐξελθόντος αὐτὸν εἰσελθεῖν. Ἦσαν δὲ ξύλα πεπηγμένα ἐπὶ τῆς Πέτρας καὶ ἕτερα ἐπάνω αὐτῶν ὕπτια κείμενα· καὶ μαρτυρεῖ τοῦτο ὁ ἕως τοῦ νῦν ἐπὶ τῆς Πέτρας πάσσαλος πεπηγμένος ὁρώμενος. Κάλως δὲ ἦν ταῖς δυσὶν ἀρχαῖς ἐξ ἑκατέρου μέρους δεδεμένος, ᾧ καὶ ἐχρῶντο οἱ ἀνερχόμενοι ἀντὶ χειραγωγοῦ. Ὡς οὖν καὶ ὁ πατὴρ τῷ αὐτῷ τρόπῳ χρώμενος βαδίζων ἐπάνω τῶν ξύλων πρὸς τὸν στυλίτην ἀπῄει καὶ ἤδη πρὸς τὸ μέσον τῆς πέτρας ἔφθασεν, ἄφνω f. 114. τοῦ κάλω, ὃν ἀντὶ χειραγωγοῦ ταῖς χερσὶν ἐκράτει, κοπέντος, αὐτὸς ἐπάνω τῶν ξύλων κατὰ πρόσωπον πέπτωκε.

[41] And our father, as has already been shown before, considering the ascent to the mountain, rose by night, none of those with him knowing it, and goes up to it. And as he began to go up, he judged that he must first go up and see the stylite who was on the Rock above the village. For he was going up from there. For he had heard of him that he wished to come out of the column. And for this reason he was going up to him to ask whether the place was suitable for his own purpose, so that, when that man came out, he might go in. And there were timbers fixed on the Rock and others lying flat on top of them; and the stake seen fixed on the Rock until now bears witness to this. And a rope was tied by its two ends on either side, which those going up used as a hand-rail. When, then, the father too, using the same method, was going toward the stylite, walking on the timbers, and had already reached the middle of the rock, suddenly the rope which he was holding in his hands as a hand-rail was cut, and he fell on his face on the timbers.

Τοῦτο πάντως ἔργον ἦν τοῦ πονηροῦ καὶ μηχάνημα πρὸς τὸ αὐτὸν ἐκεῖθεν κρημνίσαντα θανατῶσαι. dwelling in a place of steep access, he climbs; Ἀλλ᾽ ἡ τοῦ Θεοῦ χάρις, ἡ μετ᾽ αὐτοῦ ἀεὶ οὖσα καὶ ἐν παντὶ τόπῳ τοῦτον περιφρουποῦσα, ἀπράκτους ἐποίει τὰς ἐκείνου μηχανάς. Ἀναστὰς γὰρ καὶ ταῖς χερσὶ τὴν πέτραν κρατῶν, κατὰ μικρὸν βαδίζων ἀπῆλθε πρὸς τὸν στυλίτην· καὶ ἰδὼν καὶ ὁμιλήσας αὐτῷ, ἤκουε παρ᾽ ἐκείνου μὴ εἶναι τὸν τόπον πρὸς ἡσυχίαν ἐπιτήδειον. “Καὶ γάρ, φησί, κἀγὼ διὰ τοῦτο μέλλω ἐκ τῶν ὧδε ἀναχωρῆσαι”. to the cave of St. Paphnutius Συνεβούλευε δὲ καὶ οὗτος αὐτῷ εἰς τὸ τοῦ ἁγίου Παφνουτίου σπήλαιον ἀπελθεῖν. Κατελθὼν οὖν ἐκεῖθεν καὶ ἀρξάμενος τοῦ ὄρους ψάλλων ἀνήρχετο. Ὡς δὲ ἔφθασεν εἰς τὴν Πέτραν, ἔνθα ἐστὶν ἡ πάνυ στενοτάτη διάβασις, τελέσας τὴν ὥραν ἣν ἔψαλλε καὶ μέλλων τὴν εὐχὴν ποιῆσαι, ἐκτείνας τὴν δεξιὰν αὐτοῦ χεῖρα καὶ τὸ τοῦ σταυροῦ σημεῖον ἐπὶ τῆς πέτρας ποιήσας, ἀσπασάμενος αὐτὸν καὶ τὴν εὐχὴν εἰπών, τὸν τόπον παρῆλθεν. he is persuaded to betake himself. Ὁ δὲ σταυρὸς μέχρι τοῦ νῦν κεκολαμμένος ὢν καθορᾶται, ἐγκολαφθεὶς μετέπειτα κελεύσει τῇ τοῦ τῆ again A. πατρὸς εἰς φυλακτήριον τῶν ἐκεῖσε διερχομένων.

This was certainly the work of the wicked one and a contrivance to throw him down from there and kill him. But the grace of God, which was always with him and guarded him round in every place, made his contrivances ineffectual. For, rising and holding the rock with his hands, he went off, walking little by little, to the stylite; and having seen him and conversed with him, he heard from him that the place was not suitable for hesychia. "And indeed," he says, "I too for this reason am about to withdraw from here." And he too counselled him to go off to the cave of St. Paphnutius. Going down from there, then, and starting on the mountain, he went up singing psalms. And when he arrived at the Rock, where the very narrowest passage is, having finished the hour which he was singing and being about to make the prayer, stretching out his right hand and making the sign of the cross on the rock, kissing it and saying the prayer, he passed the place. And the cross is seen carved until now, having been afterwards carved at the father's order as a safeguard for those passing there.

Φθάσας δὲ ἐν τῷ σπηλαίῳ καὶ εἰσελθὼν καὶ ἰδὼν αὐτὸ f. 114v. καὶ ἀρεσθεὶς ἐπ᾽ αὐτῷ, ἔμεινεν ἐν αὐτῷ μῆνας ἕξ. Ἐξερχόμενος δὲ καὶ περιπολεύων τὸ ὄρος, πάλιν ὑποστρέφων εἰς αὐτὸ εἰσήρχετο.

And arriving at the cave and entering and seeing it and being pleased with it, he remained in it six months. And going out and going about the mountain, he would return again and go into it.

[42] How great temptations are experienced there. Τοὺς δὲ πειρασμούς, οὓς παρὰ τῶν δαιμόνων μόνος ὢν ἐκεῖσε ὑπέστη, τίς ἂν δύναιτο διηγήσασθαι; ὅπου γε μετὰ τὸ πολισθῆναι τὸ ὄρος καὶ ἄλλον οὐρανὸν ὡς εἰπεῖν γενέσθαι ταῖς τῶν μοναχῶν ἀκαταπαύστοις ὑμνῳδίαις καὶ θείαις ἱερουργίαις τινὲς τῶν ἀδελφῶν ἡμῶν τούτους ὑπέστησαν, καὶ μάλιστα ἐν αὐτῷ τῷ σπηλαίῳ καὶ τῇ φάραγγι· ἐξ ὧν ἐκ τῶν πολλῶν ὀλίγους εἰς μαρτυρίαν ὑμῖν τῷ λόγῳ διαγράψομαι, ἵν᾽ ὅπως ἐκ τούτων ἐπιγνῶτε, οἵους πειρασμοὺς ὑπέστη ὁ ἅγιος, ὅτε μόνος ἦν ἐν τῷδε τῷ ὄρει. Ἐν γὰρ τῷ καιρῷ, To a certain workman ἐν ᾧ ὁ τοῦ Σωτῆρος ναὸς ᾠκοδόμητο, ἐξελθών τις τῶν ἐργατῶν ἐπὶ τὸ κάτω μέρος τῆς μονῆς ἕνεκεν τοῦ κόψαι ξύλον εἰς τὴν τοῦ ναοῦ κατασκευήν, μετὰ τὸ κόψαι ἄρας αὐτὸ καὶ τοῦ τόπου μέλλων ἀναχωρεῖν, ὁρᾷ τινα ἄφνω ἐπιστάντα αὐτῷ ἐν σχήματι Ἰσμαηλίτου, ἀπηγριωμένους ἔχοντα τούς τε ὀφθαλμοὺς καὶ τὰς τῆς κεφαλῆς τρίχας· ὅς καὶ εἷλκεν αὐτὸν ἐπὶ τὸ ἄκρον τῆς φάραγγος, λέγων αὐτῷ ἐκεῖσε εὑρεῖν ξύλον, οἷον ἂν βούλοιτο· τοῦ δὲ ἐκ τοῦ σχήματος γνόντος αὐτὸν τίς ἦν καὶ τὴν τοῦ ἁγίου πατρὸς f. 115. εὐχὴν ἐπικαλεσαμένου καὶ τὸ τοῦ σταυροῦ σημεῖον ποιήσαντος, ἀφανὴς εὐθὺς ὁ ἕλκων αὐτὸν ἐγεγόνει καὶ αὐτὸς μετὰ τοῦ ξύλου μηδὲν κακὸν ὑπὸ τοῦ πονηροῦ παθὼν εἰς τὴν μονὴν παραγίνεται.

[42] And the temptations which he underwent from the demons, being alone there, who could relate? since even after the mountain had been made a city and had become, so to speak, another heaven by the unceasing hymnody and divine sacred services of the monks, some of our brothers underwent them, and especially in the cave itself and the ravine; of whom, out of the many, I will describe a few to you in my discourse as testimony, so that you may know from these what temptations the saint underwent when he was alone on this mountain. For at the time when the church of the Saviour was being built, one of the workmen went out to the lower part of the monastery to cut wood for the construction of the church; after cutting it, as he took it up and was about to withdraw from the place, he sees someone suddenly standing over him in the guise of an Ishmaelite, having his eyes and the hair of his head wild; who also drew him toward the edge of the ravine, telling him he would find there such wood as he might wish; but when he knew from his guise who he was, and called upon the prayer of the holy father and made the sign of the cross, the one drawing him at once became invisible, and he, with the wood, having suffered no harm from the wicked one, arrives at the monastery.

[43] and to Symeon the monk Μοναχὸς δέ τις ὀνόματι Συμεὼν ᾐτεῖτο τὸν πατέρα, ἵνα ἀπελθὼν οἰκήσῃ ἐν τῷ σπηλαίῳ. Ὁ δὲ πατὴρ οὐ συνεχώρει αὐτῷ τοῦτο ποιῆσαι διὰ τὸ μὴ δύνασθαι, ὡς αὐτῷ ἔλεγε, τοὺς ἐκ τῶν δαιμόνων πειρασμοὺς ὑποφέρειν. Ὡς δὲ ὁ μοναχὸς ἐπέκειτο τὸν πατέρα βιάζων πρὸς τοῦτο, πεισθεὶς ὁ πατὴρ προέτρεψεν αὐτῷ ἐκεῖ ἀπελθεῖν καὶ τὴν κατοίκησιν ποιῆσαι. Καὶ δὴ ἀπελθὼν ἔμεινε χρόνον τινὰ ἐκ δαιμόνων ἀπείραστος. Μιᾷ δὲ τῶν νυκτῶν ὡς ἵστατο προσευχόμενος, ὁρᾷ ὡς ἔλεγε τὸ σπήλαιον ἅπαν πληρωθὲν σπινθηρακοειδῶν ἀνθράκων· εἶθ᾽ οὕτως ἐδόκει τινὰς αὐτῷ μετὰ βοῆς εἰσπεσεῖν· οἳ καὶ δραξάμενοι, ὁ μὲν τῆς αὐτοῦ κεφαλῆς, ὁ δὲ τῶν ποδῶν, ἄφνω εἰς γῆν αὐτὸν καταράττουσι. Καὶ οὕτως αὐτὸν ἔρυψαν, ὡς ἄφωνον αὐτὸν ἐκ τοῦ τοιοὐτου δαρμοῦ γενέσθαι. Μετὰ δὲ τὸ τύψαι αὐτὸν ἱκανῶς, allurements βαστάσαντες αὐτὸν αἰθέριον μέχρι τῆς ὀπῆς τοῦ σπηλαίου ἀναγαγόντες ἐκεῖσε αὐτὸν κρέμασθαι ἐποίησαν, ἕως οὗ τὸ ξύλον τῆς ἐκκλησίας f. 115v. ἔκρουσε [K. Krumbacher describes the signal at whose striking the monks are assembled, in Sitzungsberichte der philos.-philolog. und hist. Classe der k. b. Akademie der Wissenschaften, 1892, pp. 355–61.] . Κρουσθέντος δὲ τοῦ ξύλου, ἐκεῖθεν πρὸς τὴν γῆν αὐτὸν ῥίψαντες αὐτοὶ ᾤχοντο· εἰς ἑαυτὸν δὲ μετὰ μικρὸν ὁ μοναχὸς ἐλθών, ἀναστὰς δρομαῖος ἦλθεν εἰς τὸν Σωτῆρα.

[43] And a certain monk named Symeon asked the father that he might go off and dwell in the cave. But the father did not permit him to do this, because, as he told him, he could not bear the temptations from the demons. But when the monk pressed on, forcing the father to this, the father, persuaded, urged him to go off there and make his dwelling. And indeed he went off and remained some time untempted by demons. But one night, as he stood praying, he sees, as he used to say, the whole cave filled with sparkling coals; then so it seemed to him that some burst in on him with a shout; and they, seizing him, one by his head, another by his feet, suddenly dash him to the ground. And they so struck him that he became speechless from such a beating. And after beating him sufficiently, lifting him up into the air and bringing him up to the opening of the cave, they made him hang there until the wooden board of the church was struck. And when the board was struck, throwing him from there to the ground, they went off; and the monk, coming to himself after a little, rose and came running to the Saviour.

Καὶ εἰσελθὼν εἰς τὴ ἐκκλησίαν οὐκ ηὔξατο, οὐ σταυρὸν εἰς τὸ αὐτοῦ πρόσωπον ἐποίησεν, οὐ μετάνοιαν τοῖς ἀδελφοῖς, καθὼς ἦν τύπος, ἐποίησεν, ἀλλ᾽ ἅμα τῷ εἰσελθεῖν ὕπτιος πεσὼν ἐπὶ τοῦ ἐδάφους ἔμπροσθεν τῆς τοῦ σωτῆρος εἰκόνος καὶ τὴν δεξιὰν αὐτοῦ ὑψώσας ἅμα καὶ τοὺς ὀφθαλμούς, brought on by the demon; ἀπηγριωμένους αὐτοὺς ἔχων, τοιαῦτα πρὸς τὸν σωτῆρα ἔλεγε· “Καλά εἰσι ταῦτα, Χριστέ; οὕτως ἐᾷς ἡμᾶς πειράζεσθαι ὑπὸ τῶν δαιμόνων;” καὶ ἄλλα τινὰ ὡς παραθρόνως, ἕως οὗ ἡ ἐκκλησία ἀπέλυσε, κείμενος χαμαὶ ῥήματα ἔλεγεν. Μετὰ δὲ τὴν ἀπόλυσιν τῆς ἐκκλησίας, ἀναστήσαντες αὐτὸν οἱ ἀδελφοὶ καὶ ἐρωτήσαντες καὶ παρ᾽ αὐτοῦ μαθόντες, τί συνέβη αὐτῷ ἐν τῷ σπηλαίῳ ὑπὸ τῶν δαιμόνων παθεῖν, ἄραντες αὐτὸν πρὸς τὸν πατέρα ἀπήγαγον· ἦν γὰρ τότε ὁ πατὴρ μόνος εἰς τὸν τῆς Θεοτόκου στύλον· καὶ διηγεῖται καὶ αὐτῷ πάντα τὰ συμβεβηκότα αὐτῷ. Ὁ δὲ πατὴρ προστάσσει ἐπαναγνωσθῆναι αὐτῷ τὸ ἅγιον above the line A. εὐαγγέλιον. Καὶ τοῦτό τινος τῶν ἀδελφῶν κατὰ τὴν τοῦ πατρὸς προσταγὴν ποιήσαντος, f. 116. πάλιν ὁ μοναχὸς σώφρων καὶ τὸν νοῦν ἐρρωμένος ἐρρωμένον A. ὡς τὸ πρὶν καθωρᾶτο.

And entering the church he did not pray, did not make the cross over his face, did not make a prostration to the brothers, as was the rule, but as soon as he entered, falling on his back on the ground before the icon of the Saviour and raising his right hand and his eyes together, having them wild, he said such things to the Saviour: "Are these things good, Christ? Do you so let us be tempted by the demons?" and he said some other words, as though deranged, lying on the ground until the church was dismissed. And after the dismissal of the church, the brothers raised him up and asked him and learned from him what had befallen him to suffer from the demons in the cave, and they took him up and brought him to the father; for the father was then alone on the column of the Mother of God; and he relates to him too all that had befallen him. And the father orders the holy gospel to be read over him. And when one of the brothers had done this according to the father's order, the monk was again seen sober and sound of mind as before.

[44] likewise to John the monk, Ἕτερος δὲ μοναχὸς ὀνόματι Ἰωάννης νυκτὸς μέσον τῆς φάραγγος ἐν τόπῳ τινὶ ἑστὼς καὶ προσευχόμενος, ὡς ἦν τοὺς ὀφθαλμούς

[44] And another monk named John, standing by night in the midst of the ravine in a certain place and praying, as he had his eyes

τε καὶ τὰς χεῖρας πρὸς οὐρανὸν ἐκτεταμένας ἔχων, ἄφνω ὗς μετὰ τῶν ἑαυτῆς χοιρογρυλλίων ὑπὸ τοὺς αὐτοῦ πόδας εὑρέθη στρεφομένη, ἣ καὶ τοσοῦτον αὐτὸν ἐθρόησεν καὶ φοβηθῆναι ἐποίησεν καὶ φοβ. ἐπ. in the margin A. , ὥστε τὴν εὐχὴν αὐτοῦ καταλιπεῖν καὶ μετὰ σπουδῆς τοῦ τόπου ἀναχωρῆσαι καὶ μηκέτι ἄλλοτε ἐκεῖ ἀπελθεῖν. Καὶ ἄλλος δὲ μοναχὸς ὀνόματι Ἀντώνιος ἐν τῷ σπηλαίῳ χρόνον τινὰ ποιήσας πολλοὺς καὶ αὐτὸς ἐκεῖσε πειρασμοὺς πρὸς τῶν δαιμόνων ὑπέστη. Antony, Ποτὲ μὲν γάρ, ὡς ἔλεγεν, ἐλίθαζον αὐτόν, ποτὲ δὲ ἐπιπίπτοντες ἔτυπτον αὐτὸν ἀφειδῶς, ἄλλοτε πάλιν ἐφώνουν αὐτὸν ἐξ ὀνόματος καὶ πολυτρόπους φαντασίας ἐδείκνυον αὐτῷ.

and his hands stretched out toward heaven, suddenly a sow with her piglets was found turning about under his feet, which so alarmed him and made him afraid that he left his prayer and withdrew from the place in haste and never again went there at another time. And another monk named Antony, having spent some time in the cave, he too underwent many temptations there from the demons. For sometimes, as he used to say, they stoned him, sometimes, falling upon him, they beat him unsparingly, at other times again they called him by name and showed him manifold phantasms.

[45] Ignatius, Ὁ δέ γε μοναχὸς Ἰγνάτιος, ὁ τοῦ μοναχοῦ Ματθαίου ἀνεψιός, καὶ παῖς ὢν καὶ εἰσελθὼν μετὰ καὶ ἑτέρου παιδὸς εἰς τὸ σπήλαιον πρὸς τὸ γεμίσαι ὕδωρ, ὡς ἵστατο ἐπάνω τῆς κινστέρνης corrected, before κιστέρνης A. , ὁρᾷ ἐκ τοῦ μέρους τοῦ ἀγωγοῦ ἄνδρα φοβερὸν τῇ θέᾳ κατερχόμενον, ῥᾶβδον ἐπὶ τῆς αὐτοῦ χειρός, ἥτις ἐπὶ τὸ ἄκρον f. 116v. σίδηρον εἶχε, κατέχοντα. Καὶ εὐθέως δίδωσιν αὐτῷ μετ᾽ αὐτῆς. Κρουσθεὶς οὖν ὁ παῖς ὑπ᾽ ἐκείνου, εὐθὺς ὡσεὶ νεκρὸς χαμαὶ πέπτωκεν. Ὁ δὲ μετ᾽ αὐτοῦ παῖς ἰδὼν οὕτως κείμενον, who, cruelly beaten, ἤρξατο τὸν ἐκεῖσε ὄντα μοναχὸν μετὰ κλαυθμοῦ προσκαλεῖσθαι. Ὃς εἰσελθὼν καὶ ἰδὼν τὸν παῖδα οὕτως ὡσεὶ νεκρὸν κείμενον, ταθεὶς ἔμπροσθεν τῆς εἰκόνος τοῦ ἁγίου Παφνουτίου ἐποίησε τρισάγιον· καὶ οὕτως ἔλαιον ἄρας ἐκ τῆς κανδήλης κανδέλλης A. καὶ ἀλείψας αὐτὸν ἀναστῆναι ἐποίησε· καὶ τὸ κεράμιον αὐτοῦ πλήσας καὶ τοῦ σπηλαίου ἐξαγαγὼν καὶ μικρὸν αὐτοὺς προπέμψας ὑπέστρεψε. Μόλις οὖν δυνηθεὶς φθάσαι εἰς τὴν Θεοτόκον, ἐκεῖθεν γὰρ ἦν ἀποσταλείς ἀποσταλλεὶς A. , ἐποίησεν ἔκτοτε ὀκτωκαίδεκα μῆνας ἐν ἀρρωστίᾳ βαρείᾳ κατακείμενος.

[45] And the monk Ignatius, the nephew of the monk Matthew, when he was still a boy and went into the cave with another boy to fill water, as he stood above the cistern, sees a man fearful in appearance coming down from the direction of the conduit, holding a staff in his hand, which had iron at the tip. And at once he gives him a blow with it. The boy, then, struck by him, at once fell to the ground as though dead. And the boy with him, seeing him lying thus, began with weeping to call the monk who was there. He came in and, seeing the boy lying thus as though dead, stretched himself out before the icon of St. Paphnutius and made the Trisagion; and so, taking oil from the lamp and anointing him, he made him rise; and having filled his jar and brought them out of the cave and escorted them a little way, he returned. Scarcely, then, able to reach the Mother of God — for he had been sent from there — he spent from then on eighteen months lying in grievous sickness.

Καὶ τοσαύτη ἦν ἡ ἀρρωστία, ὡς μὴ δύνασθαι αὐτὸν ἐκ τοῦ κοιταρίου αὐτοῦ ἐγερθῆναι, falls into sickness; ἀλλ᾽ ὑπὸ ἑτέρων χειρῶν βασταζόμενον πρὸς τὴν αὐτοῦ χρείαν ἀποφέρεσθαι. Καὶ γὰρ αἱ κνῆμαι αὐτοῦ πρὸς τοὺς μηροὺς ἐκολλήθησαν· καὶ τὸ δὲ χαλεπώτερον ἦν τὸ μὴ δύνασθαι αὐτὸν βρώματός τινος μεταλαβεῖν διὰ τὸ πάλιν αὐτὸν ἐμεῖν τὸ προσλαμβανόμενον. Ὡς δὲ ταῦτα ὁ πατὴρ ἤκουσεν, ἀποστέλλει τινὰς τῶν ἀδελφῶν f. 117. καὶ ποιεῖ βασταζομένου αὐτοῦ πρὸς αὐτὸν ἀγαγεῖν — ἦν γὰρ τότε ὁ πατὴρ εἰς τὸν τῆς ἁγίας Ἀναστάσεως στύλον — καὶ δοὺς αὐτῷ ἐκ τῆς αὐτοῦ τροφῆς, ὄσπριον δὲ ἦν ἑψητὸν τὸ δοθὲν αὐτῷ ἄνευ ἐλαίου, πείθει αὐτὸν καὶ μὴ βουλόμενον ἐξ αὐτοῦ μεταλαβεῖν· εἶθ᾽ οὕτως κελεύει παξαμάτας [Παξαμᾶς is the name for bread baked under the ashes, or twice-baked bread. Ducange, s.v. Cf. Corpus glossariorum latinorum, Greek-Latin index s.v. Παξαμάτιον.] αὐτῷ καὶ οἶνον δοθῆναι· καὶ εὐχὴν αὐτῷ ποιήσας ἀπέλυσεν. Ἔκτοτε οὖν κατὰ μικρὸν τὴν ἀρρωστίαν ἀποθέμενος πρὸς τὴν προτέραν αὖθις ἀπανῆλθε ὑγίειαν.

And so great was the sickness that he could not rise from his little bed, but was carried for his needs, borne by the hands of others. For his shins had become stuck to his thighs; and what was worse was that he could not partake of any food, because he vomited again what he took. And when the father heard these things, he sends some of the brothers and has him brought to him, being carried — for the father was then on the column of the Holy Resurrection — and having given him some of his own food — it was boiled pulse without oil that was given him — he persuades him, though unwilling, to partake of it; then so he orders rusks and wine to be given him; and having made a prayer over him he dismissed him. From then on, then, putting off the sickness little by little, he returned again to his former health.

[46] Nilus too, a layman, Καὶ ὁ μοναχὸς δὲ Νεῖλος, κοσμικὸς ἔτι ὤν, παρὰ τοῦ κελλαρίτου [On the office of the κελλαρίτου or cellarer read the little verses which Ducange brings forward, p. 632, s.v.] προσταχθεὶς ἐξελθεῖν ἐκ τοῦ Σωτῆρος καί τισι κοσμικοῖς εὐχῆς χάριν ἐκεῖσε παραγενομένοις τὴν ὁδὸν ὑποδεῖξαι, ὡς τοῦτο ποιήσας αὐτοὺς ἀφεὶς ὑπέστρεφε, γινόμενος κατὰ τὸ μέσον τοῦ νοτικοῦ ῥύακος, ἄφνω αἰθρίας οὔσης καὶ καθαρὸν τοῦ τῆς ἡμέρας φωτὸς αὐγάζοντος, δοκεῖ περὶ αὐτὸν σκότος γίνεσθαι γινέσθαι A. καὶ τοσοῦτον ὥστε μηδὲ ἑαυτὸν ὁρᾶν δύνασθαι. Ἀτενίσας δὲ εἰς τὸν οὐρανὸν ἀστέρας ὁρᾶν above the line A. ἐνόμιζεν· οἷς καὶ προσέχων ἐκ τῆς αὐτῶν θέσεως τὴν πρὸς τὸν Σωτῆρα φέρουσαν ὁδὸν εἰκάζων ἐπορεύετο. Ὡς δὲ πλησίον τῆς μονῆς ἐγένετο (ὡς - ἐγένετο) in the margin A. ; κλίνας τοὺς ὀφθαλμοὺς αὐτοῦ πρὸς τὴν γῆν, εἰς μὲν τὰ ἔμπροσθεν αὐτοῦ οὐδὲν ἑώρα, ἀλλὰ πάντα ἦν σκοτίας μεστά, τὴν δὲ τῆς ἐκκλησίας τροῦλαν, ὡς ἔλεγε, μόνην ἐθεάσατο· καὶ γνοὺς τὸν τόπον, ἐν ᾧ ἦν, ἥρξατο κράζειν τό· “Εὐλόγησον, κῦρι f. 117v. Ἰωαννίκιε” — οὕτω γὰρ ἐκαλεῖτο ὁ κελλαρίτης. Ἀποκριθέντος δὲ ἐκείνου τό· “Εὐλόγησον,” εὐθέως τὸ σκότος ἀπῆλθεν ἐξ αὐτοῦ καὶ οἱ ἀστέρες εἰς τὸν οὐρανὸν οὐκέτι ἐφαίνοντο, ἀλλὰ πάλιν φῶς ἦν καὶ ἡμέρα.

[46] And the monk Nilus, while still a layman, ordered by the cellarer to go out from the Saviour and show the way to some laymen who had come there for the sake of prayer, when, having done this, he had left them and was returning, coming to the middle of the southern stream, suddenly — the sky being clear and the light of day shining pure — it seemed to him that darkness came about him, and so great that he could not even see himself. And gazing at the sky he thought he saw stars; and attending to them and guessing from their position the road leading to the Saviour, he went on. And when he came near the monastery, bending his eyes to the ground, he saw nothing in front of him, but all was full of darkness, yet he beheld, as he used to say, only the dome of the church; and knowing the place where he was, he began to cry out: "Bless, Lord Ioannicius" — for so the cellarer was called. And when he answered, "Bless," at once the darkness went away from him and the stars no longer appeared in the sky, but again there was light and day.

Καὶ οὕτως τὸν Θεὸν δοξάζων, τὸν διὰ τῆς τῶν ἀστέρων ἐμφανείας παραδόξως αὐτὸν ἐκ τῆς τῶν πονηρῶν δαιμόνων σκοτεινομόρφου φαντασίας ῥυσάμενον, εἰς τὴν μονὴν εἰσῆλθε.

And so, glorifying God, who through the appearance of the stars had marvellously delivered him from the dark-formed phantasm of the wicked demons, he went into the monastery.

[47] Τίς δὲ τὰ τοῦ μοναχοῦ Φιλιππικοῦ Φιλίππῖκου so A. κατὰ λόγον εἰπεῖν ἐξισχύσει, πῶς πρῶτον μὲν ἐποίησαν αὐτὸν οἱ πονηροὶ δαίμονες ταῖς ἐκείνων φαντασίαις πιστεῦσαι καὶ ἐκεῖθεν εἰς ὑψηλοφροσύνην ἐπαρθῆναι, Philippicus the monk, καὶ τοσοῦτον, ὥστε λέγειν ὅτι· “Ἄγγελοί με ὀψικεύουσι καὶ φέρουσιν εἰς τὴν ἐκκλησίαν.” Ὡς δὲ εἶδον αὐτὸν ταῖς τοῦ ἁγίου πατρὸς παραινέσεσι πεισθέντα καὶ τὴν ἐκείνων ἀπάτην ἐάσαντα, who is driven to various absurdities, ἄλλως αὐτὸν ὑπέρχονται. Ἀφέντες γὰρ τὰς τοιαύτας φαντασίας ἀναιδῶς αὐτῷ ἐπέρχονται καὶ τὸν νοῦν αὐτοῦ σκοτίσαντες ἐποίουν ἄτακτα καὶ πράττειν καὶ φθέγγεσθαι. Ἱστάμενος γὰρ ἐν τῇ ἐκκλησίᾳ καὶ ψάλλων μετὰ τῶν ἀδελφῶν, ἄφνω τὴν κεφαλὴν καὶ τὰ γόνατα κλίνων ἐπὶ πρόσωπον ἔπιπτε καὶ ἔκειτο οὕτως, ἕως οὗ οἱ ἀδελφοὶ αὐτὸν ἀνέστησαν. Ἀνιστάμενος δὲ ἵστατο περιστρέφων τοὺς ὀφθαλμοὺς αὐτοῦ βλοσυρῶς ἔνθεν κἀκεῖθεν· ἄλλοτε πάλιν, ὡς ἵστατο μετὰ τῶν ἀδελφῶν ψάλλων, ἐγυρίζετο f. 118. ὥσπερ ἀνέμη καὶ ἕτερα τοιαῦτα πολλὰ ἐποίει, ὥστε καὶ εἰς γέλωτα κινεῖν τοὺς ἀδελφοὺς βλέποντας ταῦτα. Καί ποτε ἐξελθὼν ἐκ τοῦ Σωτῆρος πρὸς τὸ ἀπελθεῖν εἰς τὴν Θεοτόκον πρὸς τὸν πατέρα, ὡς ἤδη μέσον τῆς φάραγγος ἐγένετο, ἄφνω ἐκ τῶν τριχῶν οἱ δαίμονες αὐτὸν κρατήσαντες καὶ εἰς τὴν γῆν καταράξαντες εἷλκον αὐτὸν σύροντες ἐπὶ τὸ ἑῷον μέρος τοῦ ὄρους.

[47] And who will be able to tell in due order the things of the monk Philippicus — how first the wicked demons made him believe their phantasms and from there be lifted up into high-mindedness, and so much so that he said: "Angels attend me as an escort and carry me to the church." And when they saw him persuaded by the exhortations of the holy father and abandoning their deceit, they come upon him in another way. For, leaving such phantasms, they come upon him shamelessly and, darkening his mind, made him both do and utter disorderly things. For, standing in the church and singing psalms with the brothers, suddenly, bending his head and knees, he would fall on his face and lie so until the brothers raised him up. And rising he would stand rolling his eyes fiercely this way and that; at other times again, as he stood with the brothers singing psalms, he would spin like a reel, and he did many other such things, so as even to move the brothers to laughter as they saw these things. And once, going out from the Saviour to go to the Mother of God to the father, when he was already in the middle of the ravine, suddenly the demons seized him by the hair, dashed him to the ground, and dragged him, trailing him toward the eastern part of the mountain.

over pathless ground Ὡς δὲ ἤδη τόπον ἱκανὸν σύραντες αὐτὸν ἀνήγαγον, ἰδὼν αὐτὸν ὁ πατὴρ ἑστὼς ἐπάνω τοῦ στύλου, ἀποστέλλει τὸν μοναχὸν Μελέτιον τὸν ἐπιλεγόμενον Μαῦρον — ἔτυχε γὰρ ἐκεῖσε ἑστώς — πρὸς τὸ κρατῆσαι αὐτόν, ἵνα μὴ ἀπαγαγόντες αὐτὸν εἰς τὴν ἀκρώρειαν οἱ δαίμονες κρημνίσωσι. is dragged by demons, Τοῦτο γὰρ ἦν αὐτοῖς σκοπός. Δραμὼν οὖν ὁ ἀδελφὸς καὶ μετὰ πολλοῦ τοῦ τάχους πρὸς αὐτὸν ἀπελθών, ὡς εἶδεν αὐτὸν οὕτως κείμενον ὕπτιον ἀνερχόμενον, μὴ φαινομένων τῶν ἑλκόντων αὐτόν, ἐξέστη· ὅμως θαρρήσας τῇ τοῦ ἁγιου πατρὸς εὐχῇ καὶ ταύτην εἰς βοήθειαν ἐπικαλεσάμενος, προσελθὼν ἀνέστησεν αὐτὸν καὶ ἄρας μεθ᾽ ἑαυτοῦ πρὸς τὸν πατέρα ἀπήγαγεν. Ἄλλοτε πάλιν σκοτωθεὶς ὑπὸ τῶν δαιμόνων ἐξῆλθεν ἐκ τοῦ Σωτῆρος τρέχων ἐπὶ τὸ κατωφερὲς τῆς φάραγγος. Καὶ εἰ μὴ θᾶττον οἱ ἀδελφοὶ εἰσπηδήσαντες ἐκράτησαν αὐτόν, ἔμελλεν ἂν κρημνίζεσθαι. Πολλάκις f. 118v. δὲ περιπατοῦντες καὶ λίθους κατ᾽ αὐτοῦ ἔβαλλον, ὥστε ἐκ τούτου μηδὲ δύνασθαι αὐτὸν μόνον που ἀπελθεῖν. and is assailed with stones. Ἀλλὰ τοῦτον ὁ σωτὴρ ταῖς τοῦ ὁσίου πατρὸς ἡμῶν εὐχαῖς, τῇ ἐπιθέσει τοῦ τιμίου σταυροῦ, ὃς ἦν ἐκ τῶν αὐτοῦ χειρῶν κατασκευασθείς, καὶ τῇ ἀναγνώσει τοῦ ἁγίου εὐαγγελίου ὡς ἀγαθὸς ἰάσατο.

And when, dragging him, they had already brought him up a considerable distance, the father, standing on the column, seeing him, sends the monk Meletius, surnamed the Black — for he chanced to be standing there — to hold him fast, so that the demons might not take him away to the summit and throw him down the precipice. For this was their aim. The brother, then, running and going to him with great speed, when he saw him lying thus on his back going upward, those dragging him not appearing, was astounded; yet, taking courage in the prayer of the holy father and calling upon it for help, he went to him, raised him up, and, taking him with him, brought him to the father. At another time again, darkened by the demons, he went out from the Saviour running toward the downward slope of the ravine. And had not the brothers quickly leapt in and held him fast, he would have been thrown down the precipice. And often, as they walked about, they would also throw stones at him, so that because of this he could not go anywhere alone. But the Saviour, as being good, healed him through the prayers of our holy father, the laying on of the precious cross which had been made by his hands, and the reading of the holy gospel.

[48] Other monks, Sabas, Ἕτερος δὲ μοναχὸς ὀνόματι Σάβας, ἔνδον ὢν τοῦ αὐτοῦ κελλίου, ἐδόκει κλέπτας ὁρᾶν εἰσελθόντας εἰς τὴν μονήν. Ὃς ἐξελθὼν καὶ ἰδὼν αὐτοὺς ἤρξατο φωνεῖν τοὺς ἀδελφούς. Ἀλλ᾽ ἐκεῖνοι μὲν εὐθὺς ἄφαντοι γεγόνασιν. Αὐτὸς δὲ γνοὺς αὐτοὺς δαίμονας ὑπάρχειν καὶ οὐκ ἀνθρώπους, δειλίᾳ ληφθεὶς ὑπότρομος ἐγεγόνει. Καὶ ὁ μοναχὸς Νικόλαος, οὗ τὸ ἐπίκλην Κῦρ Εὐλόγησος, Nicholas, καὶ αὐτὸς πειθόμενος ταῖς τῶν δαιμόνων φαντασίαις, ὡς ὅτι ἀποκαλύψεις τινὰς θεωρεῖ, πολλάκις ὑπὸ τοῦ πατρὸς νουθετούμενος μὴ πιστεύειν αὐτοῖς, οὐκ ἐπείθετο. Διὸ μὴ θέλων αὐτὸν ὁ Θεός, ἐκ τῶν τοιούτων φαντασιῶν ἀπατηθέντα παρὰ τῶν πονηρῶν δαιμόνων, τοὺς κόπους αὐτοῦ ἀπολέσαι, καὶ γὰρ ὅσον τὸ εἰς δύναμιν ἀγωνιζόμενος ἦν, παραχωρεῖ καὶ αὐτὸν ὑπὸ τῶν δαιμόνων σωματικῶς πειρασθῆναι. Μιᾷ γὰρ τῶν νυκτῶν ἐξελθὼν ἐκ τῆς αὐτοῦ κέλλης, ὁρᾷ τινα γέροντα φοροῦντα ἐξ αἰγῶν ἐρίου χιτῶνα ὑφασμένον, ὅπερ σθλαβινικὸν σθλαβίνικον A? doubtful reading. f. 119. καλεῖν σύνηθες, καὶ ἐπὶ τῶν ἑαυτοῦ ὤμων δεσμὸν ξύλων βαστάζοντα καὶ ἔμπροσθεν αὐτοῦ ἑστῶτα· ὃν θεωρήσας, καὶ αὐτὸς καθάπερ καὶ ὁ μοναχὸς Σάβας δειλίᾳ ληφθεὶς ἔντρομος ἐγένετο· ἀλλὰ καὶ τοῦτον ὁ σωτὴρ ταῖς τοῦ ὁσίου πατρὸς ἡμῶν εὐχαῖς καθὰ καὶ τὸν Φιλιππικὸν ἰάσατο.

[48] And another monk named Sabas, being inside his cell, thought he saw thieves come into the monastery. He went out and, seeing them, began to call the brothers. But they at once vanished. And he, knowing them to be demons and not men, was seized with cowardice and became trembling. And the monk Nicholas, whose surname was Kyr Eulogesos, he too persuaded by the phantasms of the demons that he was beholding certain revelations, though often admonished by the father not to believe them, was not persuaded. Wherefore God, not willing that he, deceived by such phantasms of the wicked demons, should lose his labours — for he was struggling as far as was in his power — permits him too to be tempted bodily by the demons. For one night, going out of his cell, he sees a certain old man wearing a tunic woven of goats' wool, which it is customary to call sthlabinikon, and carrying on his shoulders a bundle of wood and standing in front of him; beholding him, he too, like the monk Sabas, was seized with cowardice and became trembling; but this man too the Saviour healed through the prayers of our holy father, as he had Philippicus.

[49] Gregory, Πρὸ δὲ τούτων τῶν τριῶν ὁ μοναχὸς Γρηγόριος, ὁ τοῦ μοναχοῦ Κυρίλλου τοῦ γεγονότος ἡμῶν οἰκονόμου πατήρ, καὶ αὐτὸς ταῖς τῶν δαιμόνων φαντασίαις φενακισθεὶς εἰς τὸ ἔσχατον τῆς ὑψηλοφροσύνης κακὸν ἔφθασε· καὶ τοσοῦτον ἐφυσιώθη, ὡς καὶ τὰς φρένας αὐτοῦ ἀπολέσαι. Εἰσερχόμενος γὰρ εἰς τὸ σπήλαιον πρὸς τὸ ἐκτελέσαι τὴν ἱερὰν μυσταγωγίαν — ἱερεὺς γὰρ ἦν καὶ τῶν ἀγωνιζομένων, καὶ διὰ τοῦτο καὶ οἱ δαίμονες αὐτὸν δεξιῶς ὑπῆλθον — ἐθεώρει καὶ αὐτὸς ὡς καὶ ὁ μοναχὸς Συμεὼν ἀπηνθρακωμένον ὅλον τὸ σπήλαιον. are deceived by the demon. Καὶ ποτε μὲν οὕτως, ποτὲ δὲ ἐν τῷ μέλλειν αὐτὸν τὰ ἅγια ὑψοῦν, πῦρ ἑώρα ἄνωθεν κατερχόμενον καὶ ὅλον τὸ σπήλαιον σὺν αὐτῷ σπαργανοῦν. Ὡς οὖν ταῦτα ἑώρα, ἤρξατο φυσιοῦσθαι· καὶ προσελθὼν μετὰ ὑπερηφανίας καὶ πεφυσιωμένου φρονήματος πρὸς τὸν πατέρα ταῦτα διηγεῖται. Ὁ δὲ πατὴρ ἐνουθέτει αὐτὸν μὴ πιστεύειν ταῖς τοιαύταις φαντασίαις τῶν δαιμόνων. Ἐκεῖνος δὲ τυφλωθεὶς f. 119v. ὑπ᾽ ἐκείνων τὸν νοῦν, ἤρξατο ἀντιλέγειν αὐτῷ λέγων· “Οὐκ ἔστι δαιμονικὴ ἀπάτη ἀλλὰ πνεύματος ἁγίου ἐπισκίασις.

[49] And before these three, the monk Gregory, the father of the monk Cyril who was our steward, he too, cheated by the phantasms of the demons, reached the uttermost evil of high-mindedness; and he was so puffed up as even to lose his wits. For, going into the cave to perform the sacred mystagogy — for he was a priest and one of the strugglers, and for this reason the demons came upon him cleverly — he too, like the monk Symeon, beheld the whole cave turned to burning coals. And sometimes thus, and sometimes, when he was about to elevate the holy things, he saw fire coming down from above and swaddling the whole cave together with him. When, then, he saw these things, he began to be puffed up; and coming with arrogance and a puffed-up mind to the father, he relates these things. And the father admonished him not to believe such phantasms of the demons. But he, blinded in mind by them, began to contradict him, saying: "It is not demonic deceit but the overshadowing of the Holy Spirit.

Καὶ ἰδού, φησίν, ἐκέλευσέ μοι τὸ πνεῦμα τὸ ἅγιον, ἵνα κατέλθω εἰς τὸν Θεολόγον πρὸς τὸ διδάξαι τόν τε μητροπολίτην καὶ πάντα τὸν κλῆρον, ἵνα μὴ σμίγωσιν εἰς τὴν τῶν ἁγίων μυστηρίων ἕνωσιν ὕδωρ, ἀλλὰ οἶνον μόνον ἐῶσιν ἄκρατον. Ἐὰν δὲ μὴ ἐάσῃς με ἵνα συντόμως ἀπέλθω, ἅπαντες οἱ Ἰουδαῖοι ὧδε ἔχουσιν ἀνελθεῖν. Καὶ τοῦτο γάρ μοι ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ ἁγίου πνεύματος, ἵνα ἐν ταύτῃ τῇ φάραγγι ὕδωρ ποταμηδὸν ἀναβλύσῃ πρὸς τὸ βαπτίζεσθαι τοὺς πρός με ἐρχομένους Ἰουδαίους.” Ταῦτά τε καὶ ἕτερα τοιαῦτα αὐτοῦ λέγοντος, Lazarus striving in vain, ὁ πατὴρ πάλιν ἐνουθέτει καὶ ἐδίδασκεν αὐτόν, τὰς μαρτυρίας αὐτῷ προσφέρων ἀπὸ τῶν ἁγίων γραφῶν, ὅτι οὐκ ἔστι καλὸν τοῖς μοναχοῖς τὸ τοῖς τοιούτοις πιστεύειν ἢ

And behold," he says, "the Holy Spirit has commanded me to go down to the Theologian to teach both the metropolitan and all the clergy that they should not mix water into the union of the holy mysteries, but should leave the wine alone unmixed. And if you do not let me go quickly, all the Jews will come up here. For God has also revealed this to me through the Holy Spirit, that in this ravine water will gush up like a river for the baptizing of the Jews who come to me." While he was saying these and other such things, the father again admonished and taught him, bringing him testimonies from the holy Scriptures, that it is not good for monks to believe such things or

ὅλως ταῦτα παραδέχεσθαι. Ὡς δὲ εἶδεν αὐτὸν ἥκιστα τοῖς αὐτοῦ θεραπευτικοῖς καὶ ἁπαλοῖς λόγοις πειθόμενον, ἤρξατο τραχυτέροις λόγοις ὥσπερ τισὶ πικροτάτοις φαρμάκοις αὐτὸν ἀποστύφειν, ἀλλ᾽ ἐκεῖνος, ὥσπερ οἱ ἄτακτοι τῶν ἀρρωστούντων εἰώθασι ποιεῖν, ταῦτα ἀποκρουσάμενος ἀναστὰς νυκτός, by night from the monastery μηδενὸς αὐτὸν ἰδόντος, κάτεισιν εἰς τὸν Θεολόγον. Gregory flees, Ὡς δὲ εἰς γνῶσιν ἦλθε τῷ πατρὶ ἡ τούτου f. 120. φυγή, παρευθὺς ἀποστέλλει τινὰς τῶν ἀδελφῶν πρὸς ἀναζήτησιν αὐτοῦ. Οἳ κατελθόντες καὶ εὑρόντες αὐτόν, λαβόντες δεδεμένον πρὸς τὴν μονὴν ὑπέστρεψαν. Ὡς δὲ εἰς ὄψιν ἦλθε τοῦ πατρός, ἤρξατο πάλιν τοῖς πεφυσιωμένοις αὐτοῦ ῥήμασιν χρῆσθαι καὶ λέγειν πρὸς τὸν πατέρα· “Λάζαρε, διὰ τί με οὐκ ἐᾷς κηρύσσειν τὸ κήρυγμα ὃ ἐπιστεύθην παρὰ Θεοῦ εἰς πολλῶν σωτηρίαν;” Ὁ δὲ πατὴρ ὡς εἶδεν αὐτὸν τελείως ταῖς τῶν δαιμόνων φαντασίαις ἐξανδραποδισθέντα, προστάσσει τοὺς πόδας αὐτοῦ σιδηροπέδαις πεδηθῆναι, καὶ κόφινον δοὺς αὐτῷ ἐποίησε τοὺς λίθους ἐκ μέσου τῆς αὐλῆς αὐτὸν συλλέγειν καὶ ἔξω που τῆς μονῆς ἀποφέρειν (καὶ ἔξω - ἀποφέρειν) in the margin A. . and, brought back there, Πληρώσας οὖν τὸν κόφινον λίθων καὶ ἄρας αὐτὸν ἐπὶ τῶν ὤμων, ἐλθὼν καὶ στὰς ἔμπροσθεν τοῦ στύλου, φωνεῖ τὸν πατέρα λέγων· “Λάζαρε, πρόσσχες καὶ ἴδε.”

to accept these things at all. And when he saw him by no means persuaded by his healing and gentle words, he began to astringe him with rougher words, as with certain most bitter drugs; but he, as the unruly among the sick are wont to do, thrusting these away, rose by night, no one seeing him, and goes down to the Theologian. And when his flight came to the knowledge of the father, he immediately sends some of the brothers in search of him. And they, going down and finding him, took him bound and returned to the monastery. And when he came into the sight of the father, he began again to use his puffed-up words and to say to the father: "Lazarus, why do you not let me preach the preaching which I was entrusted with by God for the salvation of many?" And the father, when he saw him wholly enslaved by the phantasms of the demons, orders his feet to be fettered with iron fetters, and, giving him a basket, made him collect the stones from the middle of the courtyard and carry them off somewhere outside the monastery. Having filled the basket with stones, then, and lifted it onto his shoulders, he came and stood in front of the column and calls the father, saying: "Lazarus, attend and see."

Ὁ δὲ πατὴρ προκύψας τοῦ στύλου ἔφη πρὸς αὐτόν· “Τί ἐστιν;” Ἐκεῖνος δὲ πρὸς τὸν πατέρα· “Ἴδε, φησί, καὶ γνῶθι, ὅτι τὰ περὶ ἐμοῦ καὶ ὁ προφήτης Δαυὶδ πρὸ πολλῶν τῶν χρόνων ὑπὸ τοῦ ἁγίου πνεύματος ἐμπνευσθεὶς ἔγραψε· καὶ ἰδοὺ σήμερον πέρας ἡ αὐτοῦ προφητεία ἔλαβεν. Ἦ γὰρ οὐ γέγραπται οὕτως;” Καὶ ἐκτείνας τὴν χεῖρα ἐπὶ τοὺς πόδας φησίν· “Ἐταπείνωσαν ἐν πέδαις τοὺς πόδας αὐτοῦ.” Ps. 104, 18. Εἶθ᾽ f. 120v. οὕτως ἀντανακλάσας αὐτὴν ἐπὶ τὸν αὐτοῦ ὦμον λέγει· “Καὶ αἱ χεῖρες αὐτοῦ ἐν τῷ κοφίνῳ ἐδούλευσαν.” Ὁ δὲ πατὴρ σεμνὸν ὑπομειδιάσας αὐτῷ λέγει· “Καλῶς, καὶ ἐπεὶ ὡς λέγεις καὶ ὁ προφήτης τὰ περὶ σοῦ πρὸ πολλοῦ προήγγειλεν, ἄπελθε μετὰ προθυμίας· τὴν προορισθεῖσάν σοι διακονίαν ἐπιμελῶς ἐργάζου.” Οὕτως οὖν ἀφῆκεν αὐτὸν πεπεδημένον ὄντα ἐργάζεσθαι καὶ τῇ τραχυτέρᾳ αὐτὸν διαίτῃ προσέταξε τρέφεσθαι, at length comes to his senses. ἕως οὗ ἐποίησεν αὐτὸν ἐπιγνῶναι καὶ οἰκείῳ στόματι εἰπεῖν ὅτι “ἐκ δαιμόνων ἠπάτημαι.”

And the father, leaning out from the column, said to him: "What is it?" And he said to the father: "See," he says, "and know that the prophet David too, inspired by the Holy Spirit many years ago, wrote the things concerning me; and behold, today his prophecy has received its fulfilment. For is it not written thus?" And stretching out his hand to his feet he says: "They humbled his feet in fetters." Then so, bending it back to his shoulder, he says: "And his hands served in the basket." And the father, smiling a little gravely, says to him: "Well, and since, as you say, the prophet too foretold long ago the things concerning you, go with eagerness; carry out diligently the ministry foreordained for you." So, then, he let him work, fettered as he was, and ordered him to be fed on the harsher diet, until he made him recognize and say with his own mouth, "I have been deceived by demons."

[50] Meletius the monk, Καὶ in the margin Δόσις βα in a recent hand A. ὁ προμνημονευθείς τε μοναχὸς Μελέτιος ἀνελθών ποτε, ἔτι τοῦ πατρὸς εἰς τὸν τῆς Θεοτόκου στύλον μόνον ὄντος ἐν τῷ μέλλειν μέλειν A. αὐτὸν τοῦ στύλου κατελθεῖν, αἰτησάμενος εὐχήν, ἵνα πρὸς τὸν Σωτῆρα κατέλθῃ — καὶ ἤκουσε λαλοῦντος πατρὸς πρὸς αὐτόν· “Πάντως οὐ φοβῇ, ὅταν μόνος ἐν νυκτὶ ὁδεύῃς;” Ἦν γὰρ καὶ τότε νύξ. “Οὐχί, πάτερ, φησὶν ἐκεῖνος, διὰ τῶν σῶν ἁγίων εὐχῶν.” “Ἀλλὰ πρόσσχες πρόσχες A. , ὁ πατὴρ λέγει πρὸς αὐτόν, ἄρτι κατερχόμενος εἰς τὴν μῖξιν τῶν δύο ῥυακίων, ἵνα μὴ φόβον τινὰ ὑποστῇς.” Βαλὼν οὖν ὁ ἀδελφὸς μετάνοιαν καὶ εἰπών· “Αἱ εὐχαί σου βοηθῆσαί μοι ἔχουσι καὶ οὐ φοβηθήσομαι, strengthened by Lazarus' exhortations,” τοῦ στύλου κατῆλθεν. Ὡς δὲ εἰς τὸν f. 121. τόπον ἔφθασε τὸν προλεχθέντα ὑπὸ τοῦ πατρός, ἄφνω ἀκούει ἐκ τῶν ἑκατέρων μερῶν τοῦ ὄρους ὡς ἵππων πολλῶν κατερχομένων καὶ ἀνθρώπων φωνάς, ὡς δῆθεν τοὺς ἵππους ἐφιππευσόντων ἐπιππευσόντων A. . Ὁ δὲ ἀδελφὸς μηδ᾽ ὅλως θροηθεὶς — ἦν γὰρ τοῖς τοῦ πατρὸς λόγοις πρὸς τοῦτο παρεσκευασμένος — τοῖς ὁμοίοις λόγοις πρὸς ἐκείνους χρώμενος ἀντεφθέγγετο, ἅμα ἐπιλέγων αὐτοῖς· “Οὐ πτοοῦμαι τὰς φαντασιώδεις ὑμῶν φωνάς, διότι αἱ εὐχαὶ τοῦ ἁγίου μου μετ᾽ ἐμοῦ εἰσί.”

[50] And the aforementioned monk Meletius, going up once, when the father was still alone on the column of the Mother of God, as he was about to go down from the column, asked for a blessing so that he might go down to the Saviour — and he heard the father saying to him: "Are you not at all afraid when you travel alone at night?" For it was night then too. "No, father," he says, "through your holy prayers." "But take heed," the father says to him, "as you now go down to the meeting of the two streams, that you may not undergo some fear." The brother, then, having made a prostration and said, "Your prayers will help me and I shall not be afraid," went down from the column. And when he arrived at the place mentioned before by the father, suddenly he hears from both sides of the mountain as it were many horses coming down, and voices of men, as though of those who would ride the horses. And the brother, not at all alarmed — for he had been prepared for this by the father's words — answered them using like words, adding to them at the same time: "I am not scared of your phantasmal voices, because the prayers of my saint are with me."

Ταῦτα δὲ αὐτοῦ εἰπόντος, ἐκεῖνοι ὡσεὶ καπνὸς ἐξέλιπον· καὶ αὐτὸς ἀφόβως τὸν τόπον παρελθὼν κατῆλθεν εἰς τὸν Σωτῆρα, repels the demons. δοξάζων τὸν Θεὸν καὶ ἐκπληττόμενος ἐπὶ τῇ τοῦ πατρὸς προρρήσει τὰ μέγιστα.

And when he had said these things, they vanished like smoke; and he, passing the place without fear, went down to the Saviour, glorifying God and amazed in the highest degree at the father's prediction.

[51] Another story about the same man. Ἄλλοτε πάλιν πρὸς τὸν πατέρα ἀπιόντι συναντᾷ τις αὐτῷ ῥάκια περιβεβλημένος καὶ ἐπὶ τῆς κεφαλῆς μικρὸν συνδάριόν τι φορῶν καὶ αὐτὸ ὁμοίως ῥακῶδές τε καὶ ῥερυπωμένον· ἀντιπαρελθὼν δὲ αὐτόν, ἐκκλίνας τῆς τετριμμένης ὁδοῦ πρὸς τὸ δυτικὸν μέρος βαδίζων ἀπῄει. Ὁ δὲ μοναχὸς προσδοκήσας, ὅτι τὴν ὁδὸν ἀπώλεσε, θέλων ἀπελθεῖν ἀπῆλθε A. πρὸς τὸν πατέρα, ἐφώνησεν αὐτῷ λέγων· “Ἔνθεν, ἀδελφέ, ἐστὶν ἡ ὁδὸς ἡ πρὸς τὸν πατέρα φέρουσα.” Καὶ ἀποκριθεὶς ἐκεῖνος λέγει αὐτῷ· “Μηδὲ ὁ Θεὸς f. 121v. αὐτὸν ἴδῃ.” Ὡς δὲ εἰς τὸν πατέρα ὁ ἀδελφὸς ἦλθε, διηγεῖται αὐτῷ τὰ περὶ τοῦ γέροντος. Καὶ ἀποκριθεὶς ὁ πατὴρ ἔφη· “Μικρόν, καὶ ἔχεις μαθεῖν τὰ περὶ τοῦ γέροντος τούτου.” Καὶ πρὸς ἑσπέραν ἠκούσθη, ὅτι ποιμήν τις ἐπὶ τὸ νοτικὸν μέρος τοῦ ὄρους κρημνισθεὶς ἀπέθανε.

[51] At another time again, as he was going off to the father, a man meets him clothed in rags and wearing on his head a little kerchief, it too likewise ragged and filthy; and passing by him, he turned aside from the trodden road and went off walking toward the western part. And the monk, supposing that he had lost the way, wishing to go to the father, called to him, saying: "This way, brother, is the road that leads to the father." And he answered and says to him: "May God not even see him." And when the brother came to the father, he relates to him the things about the old man. And the father answered and said: "A little while, and you will learn the things about this old man." And toward evening it was heard that a certain shepherd had fallen down a precipice on the southern part of the mountain and died.

[52] Of Cornelius the monk. Μετὰ δὲ τὴν τελευτὴν τοῦ πατρός, Κορνήλιος ὁ μονόχειρ ἐν μιᾷ κοιμώμενος ἐν τῷ κελλίῳ μεσημβρινῆς ὥρας, τῷ ὄντι ἔμπροσθεν τοῦ σπηλαίου, ὁρᾷ κατ᾽ ὄναρ δύο τινὰς ἐλθόντας καὶ στάντας πρὸ προσώπου αὐτοῦ. Καί φησιν ὁ εἷς τῷ ἑτέρῳ· “Ὢ ποῖος νεανίσκος καὶ μέλλει τοὺς ὀφθαλμοὺς πηροῦσθαι.” Καὶ τοῦτο ἐκείνου εἰπόντος, ἐξ ὀφθαλμῶν αὐτοῦ γεγόνασιν. Αὐτὸς δὲ διυπνισθείς, εὑρέθη τοὺς μὲν ὀφθαλμοὺς ἀνεῳγμένους ἔχων, τινὰ δὲ τὸ σύνολον μὴ βλέπων. Σταθεὶς οὖν πρὸς τὴν θύραν, ἐφώνησε τοὺς ἀδελφοὺς ἐκ τοῦ Σωτῆρος. Οἳ καὶ ἀνελθόντες καὶ ἰδόντες αὐτὸν πηρὸν ὄντα, ἐρωτήσαντες καὶ μαθόντες παρ᾽ αὐτοῦ τὴν αἰτίαν, ὅθεν συνέβη αὐτῷ τοῦτο παθεῖν, χειραγωγήσαντες αὐτὸν κατήγαγον πρὸς τὸν Σωτῆρα. Καὶ εἰσαγαγόντες αὐτὸν εἰς κελλίον, ἀφέντες ἐξῆλθον. Μετὰ δὲ τὸ ἐξελθεῖν τοὺς ἀδελφούς, ἔρχονται οἱ καὶ f. 122. πρὶν ἐν τῷ κελλίῳ τοῦ σπηλαίου ὀφθέντες αὐτῷ καὶ στάντες πάλιν πρὸ προσώπου αὐτοῦ ἤρξαντο ἐμπαίζειν αὐτῷ καὶ λέγειν· “Καλός ἐστιν ὁ ὕπνος τοῦ σπηλαίου; Δεῦρο, φησίν, ἀκολούθησον ἡμῖν, καὶ ἔχομέν σε ἀπαγαγεῖν πάλιν ἐκεῖ, καὶ ἔχεις ἀπολαβεῖν τὸ φῶς τῶν ὀφθαλμῶν σου.”

[52] And after the death of the father, Cornelius the one-handed, sleeping one day at the midday hour in the cell which is in front of the cave, sees in a dream two persons come and stand before his face. And the one says to the other: "Oh, what a young man, and he is about to be blinded in his eyes." And when he had said this, they vanished from his eyes. And he, waking, was found having his eyes open, but seeing nothing at all. Standing, then, at the door, he called the brothers from the Saviour. And they, coming up and seeing him blind, having asked and learned from him the cause whence it befell him to suffer this, led him by the hand and brought him down to the Saviour. And having brought him into a cell, they left him and went out. And after the brothers had gone out, there come those who had appeared to him before in the cell of the cave, and standing again before his face they began to mock him and to say: "Is the sleep of the cave good? Come," he says, "follow us, and we will take you back there, and you will receive back the light of your eyes."

Τοῦτο δὲ ἐπὶ τρεῖς ἡμέρας ποιοῦντες οὐκ εἴων αὐτὸν ἀναπαυθῆναι. Τότε παρακαλεῖ τοὺς ἀδελφοὺς καὶ ἀποφέρουσιν αὐτὸν εἰς τὴν ἁγίαν Ἀνάστασιν. Καὶ ζήσας ἡμέρας τινὰς ἐτελεύτησεν οὕτως. Ὁ δὲ ἡγούμενος, ὁ τοῦ ἁγίου πατρὸς ἡμῶν ἀδελφός, τότε ἐν Βέσσαις Βέσσαις in nearly all the other places A, here Βέσαις. ὤν, εἶδεν ἐν ὁράματι τῆς νυκτὸς ἄστρον ἐκ τοῦ ὄρους ἐκσπασθὲν καὶ πρὸς τὸν οὐρανὸν ἀνερχόμενον. Ἐδόκει δὲ καὶ φωνῆς ἀκούειν οὕτω λεγούσης· “Ἰδοὺ τὸ ἄστρον τοῦ Κωνσταντίνου·” οὕτως γὰρ ἐκαλεῖτο, ὅτε ἦν κοσμικός. Ταῦτα οὖν καὶ ἐν διαφόροις καιροῖς ἔν τε τῇ φάραγγι καὶ ἐν τῷ σπηλαίῳ γεγονότα ὑφ᾽ ἓν ὑμῖν ἐνταῦθα διηγησάμην, ἵνα, ὡς προεῖπον, εἰ καὶ ὁ πατὴρ ἐκ τῆς ἄγαν ταπεινώσεως ἧς εἶχεν οὐδὲν διηγήσατο, Lazarus γνῶμεν, οἵους καὶ ὅσους πειρασμοὺς ὑποστῆναι εἶχεν, ὅτε ὅτι A. μόνος ἦν ἐν τῷ ὄρει. Καὶ ταῦτα μὲν διηγησάμην, εἰ καὶ μὴ πάντα, f. 122v. ἀλλ᾽ ἐκ πολλῶν ὀλίγα half of the line is blank in A. , ἐν τῷ σπηλαίῳ ἐν τῶ σπηλαίω these words alone are placed in the middle of the line A. ἐν τῇ ἁγίᾳ Ἀναστάσει ἔνια τούτων γεγενῆσθαι.

And doing this for three days they did not let him rest. Then he beseeches the brothers, and they carry him off to the Holy Resurrection. And having lived some days, he died thus. And the hegumen, the brother of our holy father, being then at Bessai, saw in a vision of the night a star torn out from the mountain and going up to heaven. And he seemed also to hear a voice saying thus: "Behold the star of Constantine"; for so he was called when he was a layman. These things, then, which happened at different times both in the ravine and in the cave, I have related to you here together, so that, as I said before, even though the father from the exceeding humility which he had related nothing, we may know what and how many temptations he had to undergo when he was alone on the mountain. And these things I have related, if not all, yet a few out of many, in the cave … that some of these took place at the Holy Resurrection.

[53] he is ordered to return to St. Marina; Ὁ δέ γε πατὴρ μόνος, ὡς προδεδήλωται, μῆνας ἓξ εἰς τὸ ὄρος πεποίηκεν. Ὁ δὲ τῆς Ἐφέσου μητροπολίτης τοῦτο μαθών, δι᾽ οἰκείας γραφῆς καὶ μὴ βουλόμενον τοῦ ὄρους κατελθεῖν αὐτὸν ἐποίησε καὶ εἰς τὴν ἁγίαν Μαρίναν πάλιν ἀπελθεῖν. Καὶ δὴ μετά τινα καιρὸν εἰσελθόντος τοῦ μητροπολίτου ἐν Κωνσταντινουπόλει, ἀποστέλλει ὁ πατὴρ οἰκοδόμον μετὰ καὶ ἀδελφοῦ καὶ ἀνακαινίζουσι τὴν πρὸς τὸ σπήλαιον σπηλαίου A. μικρὰν δεξαμενὴν οὖσαν, ἣν πάλαι ὁ τὸν ναὸν τοῦ Προδρόμου τὸν λεγόμενον Μαρμαστὸν ᾠκοδόμησεν. Αὐτὸς γάρ, ὡς λόγος κρατεῖ, προῳκοδόμησε ταύτην, ὅπως ἐν τῷ σπηλαίῳ κατοικήσῃ. he renews the cistern Καὶ δὴ χρόνον τινὰ οἰκήσας ἐκεῖ, εἴτε ἀκηδιάσας ὁ γέρων, εἴτε καὶ τοῦ Θεοῦ πρὸς τοῦτο αὐτὸν κινήσαντος, ἐξελθων τοῦ σπηλαίου καὶ κατελθὼν εἰς τὸν ῥηθέντα τοῦ Προδρόμου ναόν, ὃν ὡς εἴρηται ᾠκοδόμησεν, ἐν αὐτῷ τὸ τῆς ζωῆς τέλος ἐδέξατο. Ταύτης οὖν ἀνοικοδομηθείσης καὶ τοῦ καιροῦ τοῦ χειμῶνος ἐνστάντος καὶ ἐκ τοῦ καταρρέοντος τοῦ ὄρους ὕδατος πλησθείσης, near the cave, μιᾷ τῶν νυκτῶν παραλαβὼν ὁ πατὴρ μεθ᾽ ἑαυτοῦ τὸν προμνημονευθέντα πρεσβύτερον Γεώργιον καὶ τὸν f. 123. ἴδιον ἀδελφὸν Ἰγνάτιον καὶ ἑτέρους τρεῖς μοναχούς, ἀπάρας ἐκ τῆς ἁγίας Μαρίνης πρὸς τὸ ὄρος ἄνεισι.

[53] And the father, as has been shown before, spent six months alone on the mountain. And the metropolitan of Ephesus, learning this, by a letter of his own made him, though unwilling, come down from the mountain and go off again to St. Marina. And indeed, after some time, when the metropolitan had gone into Constantinople, the father sends a builder together with a brother, and they renew the small cistern that was by the cave, which he who built the church of the Forerunner called Marmastos had built long ago. For he, as the account holds, had built it beforehand so that he might dwell in the cave. And indeed, having dwelt there some time, the old man, whether falling into listlessness, or whether God too moved him to this, going out of the cave and going down to the said church of the Forerunner, which, as has been said, he built, received in it the end of his life. When, then, this cistern had been rebuilt, and the winter season had set in and it had been filled from the water running down from the mountain, one night the father, taking with him the aforementioned presbyter George and his own brother Ignatius and three other monks, departing from St. Marina goes up to the mountain.

Διὰ δὲ τὸ πλημμυρεῖν τότε τὸν ποταμὸν κατελθόντες between κατελθόντες and διὰ half of the line is empty in A. διὰ τοῦ καράβου [A small boat, a skiff of wicker and hide. Ducange, s.v. Cf. Act. SS., April vol. III, pp. LIII, LV, n. h.] ἐπέρασαν. Τοῦτο οὐκ οἶδ᾽ ὅθεν μαθών, προλαβὼν ἵστατο ἐπὶ τὸ πέραν μετὰ καὶ ζῴου πρὸς τὸ τὸν πατέρα ἐπ᾽ αὐτῷ καθίσαντα οὕτως μέχρι τῶν προπόδων τοῦ ὄρους ἀπελθεῖν· ἀλλ᾽ εἰς μάτην κεκοπίακεν κεκόπικεν A. · οὐ γὰρ ἐπείσθη ὁ πατὴρ τοῦτο ποιῆσαι, ἀλλὰ πεζῇ βαδίζων μετὰ καὶ τῶν μετ᾽ αὐτοῦ καὶ δαυἳτικοὺς ψαλμοὺς ᾄδων μέχρι τοῦ τόπου ἔφθασε τελέσας ἅπαν τὸ ψαλτήριον. Καὶ οὕτως ἀνελθὼν καὶ τὸν στυλίτην πάλιν ἰδών, κατελθὼν ἐκεῖθεν ἀνέρχεται εἰς τὸ ὄρος. Καὶ φθάσαντες πλησίον τοῦ σπηλαίου διὰ τὸ εἶναι ἀκμὴν νύκτα, ἐζήτουν αὐτὸ εὑρεῖν· καὶ δὴ οὕτως αὐτῶν τὸ σπήλαιον ζητούντων, ἔτυχε τὸν πατέρα τοῦτο εὑρεῖν. Καὶ φωνήσας ἐποίησε κἀκείνους ἐκεῖ in the margin A. ἐλθεῖν. which he enters again; Καὶ εἰσελθὼν μετ᾽ αὐτῶν ἔσω τοῦ σπηλαίου, ἔστη ψάλλων, ἕως οὗ ἡμέρα ἐγένετο. Καὶ οὕτως εὐξάμενος τούτους ἀπέλυσε, παραγγείλας αὐτοῖς, ἵνα ἅπαξ τῆς ἑβδομάδος ἀνέρχηταί τις τῶν ἀδελφῶν, κομίζων αὐτῷ κεράμιον μεστὸν ὕδατος καὶ ὄσπριον βραχὺ βραχὺν A. ἐν ὕδατι.

And because the river was then in flood, going down … they crossed in the wicker boat. Someone, learning this I know not whence, went ahead and stood on the other side with a beast, so that the father, sitting on it, might go so as far as the foot of the mountain; but he laboured in vain; for the father was not persuaded to do this, but walking on foot with those who were with him and singing the psalms of David, he reached the place, having finished the whole psalter. And so going up and seeing the stylite again, going down from there he goes up to the mountain. And arriving near the cave, because it was still night, they sought to find it; and indeed, as they were thus seeking the cave, it happened that the father found it. And calling, he made them too come there. And going in with them inside the cave, he stood singing psalms until it was day. And so, having prayed, he dismissed them, charging them that once a week one of the brothers should go up, bringing him a jar full of water and a little pulse in water.

Καὶ οἱ μὲν βαλόντες μετάνοιαν τοῦ σπηλαίου κατῆλθον. Αὐτὸς δὲ ἀπομείνας f. 123v. ἦν ἐν τῷ σπηλαίῳ ἕως οὗ μέσον τοῦ χειμάρρου στύλον αἴθριον οἱ ἀδελφοὶ τῇ αὐτοῦ θελήσει αὐτῷ above the line A. ᾠκοδόμησαν· ἔνθα καὶ εἰσελθών, he ascends a column. ἦν ὡς στρουθίον μονάζον ἐπὶ δώματος καὶ καταμόνας τῷ Θεῷ διὰ τῶν ἀκαταπαύστων ὑμνῳδιῶν ἀγρυπνιῶν τε καὶ προσευχῶν συγγινόμενος.

And they, having made a prostration, went down from the cave. And he, remaining, was in the cave until the brothers, by his wish, built him an open-air column in the middle of the torrent-bed; and entering it there, he was as a sparrow alone upon the housetop, and alone consorted with God through unceasing hymnodies, vigils and prayers.

[54] The various harassments of the demon Ἃ καὶ βλέπων ὁ τῶν δικαίων ἐχθρὸς καὶ τῶν κακῶν ἐφευρετὴς διάβολος οὐκ

[54] Seeing which, the enemy of the righteous and the inventor of evils, the devil, did not

ἔφερεν ἠρεμεῖν. Ἀλλὰ πολὺς ἦν κατ᾽ αὐτοῦ ταῖς παντοδαπαῖς αὐτοῦ μηχαναῖς κακοτέχνως αὐτῷ προσφερόμενος. Καί ποτε συναθροίσας τοὺς αὐτοῦ κύνας ὡς στρατιωτῶν πλῆθος ὁπλοφόρον φερομένους προσβάλλει αὐτῷ, οἰόμενος ὁ παμπόνηρος διὰ τῆς τοιαύτης φαντασίας πτοήσειν αὐτόν. Ἀλλ᾽ εἰς μάτην καὶ κενὰ τὰ τῆς ἐλπίδος αὐτῷ γεγόνασιν. Εὑρόντες γὰρ αὐτὸν ταῖς προσευχαῖς πάντοθεν ὠχυρωμένον καὶ τῇ πρὸς Θεὸν ἐλπίδι τεθωρακισμένον καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, ἐπὶ τῆς γλώσσης φέροντα καὶ τὸ ὅπλον τοῦ σταυροῦ τῇ δεξιᾷ χειρὶ κατέχοντα, νῶτα δόντες ἀθρόον καὶ εἰς φυγὴν βλέψαντες, ὀλολύζοντες ἀπῄεσαν, τὴν ἧτταν τῷ πέμψαντι αὐτοὺς ἀπαγγέλλοντες. Ἄλλοτε πάλιν νυκτὸς ἐξ ἑκατέρου μέρους τοῦ ὄρους στάντες λίθοις αὐτὸν ἔβαλλον κἀκεῖνος πάλιν f. 124. ὡς ἐκ πετροβόλου τόπου τοῦ στύλου ἑστὼς καὶ τὰς εὐχὰς ἀντὶ λίθων κατ᾽ αὐτῶν ἀφιεὶς φυγάδας πάλιν αὐτοὺς ἀπειργάσατο.

bear to be at rest. But he was greatly coming at him craftily with his manifold contrivances. And once, gathering his dogs, he attacks him as they bore themselves like a multitude of armed soldiers, the all-wicked one thinking to scare him through such a phantasm. But his hopes came to nothing and emptiness. For finding him fortified on every side with prayers and breastplated with hope toward God, and bearing on his tongue the sword of the Spirit, which is the word of God, and holding in his right hand the weapon of the cross, they suddenly turned their backs and, looking to flight, went off howling, reporting the defeat to him who had sent them. At another time again, standing by night on either side of the mountain, they pelted him with stones, and he in turn, standing on the column as on a place for hurling stones, and letting fly prayers against them instead of stones, made them fugitives again.

[55] and he suffers thirst, Ὡς δὲ τοιαύταις καὶ πολλαῖς τέχναις ὁ παμπόνηρος χρησάμενος ὑποσκελίσαι τοῦτον οὐκ ἠδυνήθη, ἄλλως πάλιν ἐπιχειρεῖ. Ὡς γὰρ ἀνῆλθεν ὁ ἀδελφὸς κατὰ τὸ ἔθος καὶ τὸ ὕδωρ μετὰ τοῦ ὀσπρίου ἐκόμισε, μετὰ τὸ κατελθεῖν αὐτὸν σκορπίον ποιεῖ προσελθεῖν καὶ ἐπὶ τοῦ ποδὸς πλῆξαι τὸν πατέρα· ὃς καὶ ἐκ τοῦ αἰφνιδίου ἀφνιδίου A. κρούματος τὸν πόδα τινάξας, τὸ κεράμιον ἐκεῖσε κείμενον κρούσας, ἐκχέει τὸ ὕδωρ. Τοῦτο ἰδὼν ὁ πατὴρ ἔκρινε μηδὲ τοῦ ὀσπρίου γεύσασθαι, λογισάμενος, ὅτι κρεῖσσον μηδ᾽ ὅλως φαγεῖν ἢ φαγόντα μὴ πιεῖν. Καὶ ἔμεινεν οὕτως μέχρι τῆς παρασκευῆς, μηδ᾽ ὅλως τινὸς γευσάμενος. Ὁ δὲ φιλάνθρωπος Θεός, ὁ μὴ εἰς τέλος τοὺς οἰκείους δούλους καταλιμπάνων, εἰ καὶ πρὸς καιρὸν παραχωρεῖ τούτους πειράζεσθαι, κοσμικῷ τινι τὴν οἴκησιν εἰς τὸ χωρίον ἔχοντι τὸ Κηπίον, Λουκιανῷ τοὔνομα, ὃς διά τε τὴν πίστιν ἣν πρὸς τὸν πατέρα εἶχε καὶ διὰ τὴν τῶν λογισμῶν αὐτοῦ πρὸς αὐτὸν ἀνάθεσιν υἱὸς πνευματικὸς αὐτῷ ἦν, but at an angel's warning δι᾽ ἀγγέλου ὀπτάνεται αὐτῷ ὑπνοῦντι λέγων· “Σὺ μὲν ἀμερίμνως ὑπνοῖς, ὁ δὲ σὸς πατὴρ Λάζαρος ἤδη ἐκ τῆς δίψης ὅσον οὔπω ἐκλείπει.”

[55] And when the all-wicked one, having used such and many arts, could not trip him up, he makes another attempt. For when the brother had gone up according to custom and brought the water with the pulse, after he had gone down he makes a scorpion come and sting the father on the foot; and he, jerking his foot from the sudden blow, struck the jar lying there and spills the water. Seeing this, the father decided not even to taste the pulse, reckoning that it is better not to eat at all than, having eaten, not to drink. And he remained thus until the Friday, tasting nothing at all. But God who loves mankind, who does not abandon his own servants to the end, even if for a time he permits them to be tempted, appears through an angel in sleep to a certain layman who had his dwelling at the place Kepion, Lucian by name — who, through the faith which he had toward the father and through the entrusting of his thoughts to him, was a spiritual son to him — saying: "You sleep without a care, while your father Lazarus is already all but failing from thirst."

Διυπνισθεὶς f. 124v. οὖν ὁ ἀδελφὸς καὶ γνοὺς ἐκ τῆς καθ᾽ ὕπνον καθύπνουν A. φαντασίας, τί συνέβη τῷ πατρί, ἀναστὰς καὶ λαβὼν στάμνον μεστὴν ὕδατος, δρομαῖος ἄνεισι πρὸς τὸν πατέρα καὶ ἐλθὼν εὗρεν αὐτὸν μικροῦ ἐκλείπειν μέλλοντα ἐκ τῆς δίψης. Ἦν γὰρ ὁ καιρὸς τοῦ θέρους. Λαβὼν οὖν ὁ πατὴρ τὸ ὕδωρ καὶ πιὼν καὶ ἀνακτησάμενος drink is supplied to him. ἑαυτόν, δόξαν ἀνέπεμψε τῷ Θεῷ τῷ οὕτως παραδόξως, ὥσπερ πάλαι τῷ Δανιὴλ ἐν τῷ λάκκῳ διὰ τοῦ Ἀββακοὺμ so corrected, before Ἀμβακοὺμ? A. τὴν βρῶσιν ἀπέστειλε, καὶ αὐτῷ διὰ τοῦ ἀδελφοῦ τοῦδε καταπεμψαμένῳ τὸ ὕδωρ· χάρις δὲ αὐτῷ ἔκτοτε ἐδόθη παρὰ Θεοῦ, ὤστε ταῖς οἰκείαις χερσὶ τοὺς σκορπίους κρατεῖν καὶ δεσμεύειν καὶ ἐπὶ χεῖρας ἐκ τοῦ στύλου τὴν αὐτοῦ χεῖρα προτείνοντι παρέχειν τοῖς ἔξω. He admits Cosmas as companion. Παρακληθεὶς οὖν ὑπὸ τῶν ἀδελφῶν κατεδέξατο, ἵνα ἀνελθών τις τῶν ἀδελφῶν ἐν τῷ σπηλαίῳ πρὸς τὸ ὑπουργεῖν αὐτῷ κάθηται διὰ τὰ τοῦ πονηροῦ σκάνδαλα. Καὶ δὴ ἀνῆλθεν εἷς ἐξ αὐτῶν ὀνόματι Κοσμᾶς.

The brother, then, waking and knowing from the phantasm in his sleep what had befallen the father, rose and, taking a pitcher full of water, goes up running to the father, and coming found him on the point of failing from thirst. For it was the summer season. The father, then, taking the water and drinking and recovering himself, sent up glory to God, who so marvellously — as of old he sent food to Daniel in the den through Habakkuk — sent down the water to him too through this brother; and from then on grace was given him by God to take hold of scorpions with his own hands and bind them, and, stretching out his hand from the column, to hand them to those outside. Besought, then, by the brothers, he accepted that one of the brothers should go up and stay in the cave to wait on him, because of the stumbling-blocks of the wicked one. And indeed one of them, named Cosmas, went up.

[56] Of Irene the widow, Ὡς δὲ πάλιν ἡ αὐτοῦ φήμη δι᾽ ὀλίγου ἐν τοῖς πλησίον τόποις διεδόθη, ἤρξαντό τινες πρὸς αὐτὸν ἀνέρχεσθαι. Καὶ γυνή τις τὴν οἴκησιν εἰς τὸν Ἠγαπημένον Read above on c. 33, note 2, p. 519. ἔχουσα, τοὔνομα Εἰρήνη, ἄρτι τὸν ἄνδρα θανάτῳ ζημιωθεῖσα, ἀκούσασα τὰ περὶ αὐτοῦ, ἄνεισι καὶ αὐτὴ πρὸς αὐτόν· ἥτις f. 125. αὐτὸν ἰδοῦσα ἐν τῷ τόπῳ μόνον οὕτως αἴθριον ἐν τῷ στύλῳ προσκαρτεροῦντα, εὐθὺς τῷ σωτηρίῳ βέλει πλήττεται τὴν καρδίαν, ἵνα καὶ αὐτὴ πάντα καταλιποῦσα καὶ τὸ ἅγιον σχῆμα λαβοῦσα, εἰ ἔστιν ἀρεστὸν τῷ πατρί, ἐγγὺς αὐτοῦ κελλίον ἑαυτῇ δομησαμένη τὴν οἴκησιν ἐκεῖσε μετ᾽ αὐτοῦ ποιήσηται. Ἀλλὰ ταῦτα ὡς ὁ πατὴρ παρ᾽ αὐτῆς ἀκηκόει, οὐκ ἐπέτρεψεν αὐτῇ τέως ἄρτι τοῦτο ποιῆσαι· ἀλλὰ νουθετήσας αὐτῇ καὶ κανόνα δοὺς αὐτῇ, ὅπως δεῖ αὐτὴν πολιτεύεσθαι, εὐξάμενος αὐτὴν ἀπέλυσε. who, often visiting the saint, Ἡ δὲ ὄντως μαθήτρια τοῦ Χριστοῦ καὶ ἑτέρα Μαγδαληνή, μὴ θέλουσα καὶ πρὸς ὥραν χωρισθῆναι τοῦ πατρός, οὐ διέλιπεν ἡμέρας τε καὶ νυκτὸς ἀνερχομένη πρὸς αὐτὸν καὶ ἐκ τῶν αὐτῇ ὑπαρχόντων διακονοῦσα αὐτῷ, εἴ τινος ἔχρῃζεν.

[56] And when again his fame had in a short time spread in the places nearby, some began to go up to him. And a certain woman who had her dwelling at the Beloved, Irene by name, lately bereaved of her husband by death, having heard the things about him, she too goes up to him; and she, seeing him in the place alone, thus persevering in the open air on the column, is at once struck in the heart by the saving dart, that she too, leaving all and taking the holy habit, should, if it was pleasing to the father, build herself a cell near him and make her dwelling there with him. But when the father had heard these things from her, he did not permit her to do this for the present; but having admonished her and given her a rule of how she must live, he prayed over her and dismissed her. But she, truly a disciple of Christ and another Magdalene, not wishing to be separated from the father even for an hour, did not cease going up to him day and night and ministering to him from her possessions, if he needed anything.

Ἀλλ᾽ ὁ πονηρὸς διάβολος, ὁ μὴ θέλων τινὰ ὑπὸ ἀνθρώπου ὠφελούμενον καθορᾶν, βλέπων τὴν ἀοίδιμον ταύτην τοῖς τοῦ πατρὸς ἡμῶν μελιρύτοις μελλιρύτοις A. λόγοις καλῶς τὸν ἑαυτῆς βίον ῥυθμίζουσαν, οὐκ ἠγάπα ἠρεμεῖν — ὑπελθὼν γὰρ τοὺς τοῦ χωρίου Γαλησίου οἰκήτορας, καὶ μάλιστα τὸν ἐν αὐτοῖς πρωτεύοντα τῇ κακίᾳ μᾶλλον ἢ τῇ ἐξουσίᾳ — πολλὰς κακοτρόπους μηχανὰς ἐτεχνάσατο κατ᾽ αὐτῆς καὶ κατὰ τοῦ ἁγίου ἡμῶν πατρός, ἵν᾽ ἐκείνην μὲν ἀπείρξῃ τῆς πρὸς αὐτὸν ἀνόδου, αὐτὸν δὲ f. 125v εἰ δυνατὸν τοῦ ὄρους τέλεον ἀπελάσῃ. Βλέπων γὰρ αὐτὴν καθ᾽ ἑκάστην ἀνερχομένην πρὸς τὸν πατέρα, ἤρξατο ἐπί τινων διαβάλλειν αὐτὸν above the line A. καὶ λέγειν ὅτι “Οὐ χάριν ψυχικῆς ὠφελείας ἀνέρχεται πρὸς αὐτόν, gives occasion to calumnies. ἀλλ᾽ ἐφαμάρτου καὶ αἰσχρᾶς ἕνεκεν συνουσίας.” Οὕτως ὁ βέβηλος καὶ μιαρὸς περὶ τῶν ἁγνῶν καὶ καθαρῶν διενοεῖτο καὶ ἔλεγεν. Ἀλλ᾽ ὠς εἶδε τοὺς αὐτοῦ λόγους μηδὲν πρὸς τὸν αὐτοῦ σκοπὸν ἐνεργοῦντας διὰ τὴν πίστιν, ἣν πάντες εἶχον πρὸς τὸν πατέρα, τί ποιεῖ; προσκαλεσάμενός τινας νέους ἀποστέλλει αὐτοὺς πρὸς τὸ καθίσαι εἰς τὴν ὁδόν, ἔνθα ἔμελλεν ἡ ἄνθρωπος τοῦ Θεοῦ μετὰ καὶ ἑτέρων εὐλαβῶν δύο γυναικῶν διέρχεσθαι.

But the wicked devil, who does not wish to see anyone benefited by a man, seeing this celebrated woman ordering her life well by the honey-flowing words of our father, did not like to be at rest — for, creeping into the inhabitants of the village of Galesion, and especially the one who was first among them in wickedness rather than in authority — he contrived many evil-wrought contrivances against her and against our holy father, that he might keep her from going up to him, and, if possible, drive him wholly from the mountain. For, seeing her going up every day to the father, he began to slander him before some and to say that "she does not go up to him for the sake of the benefit of her soul, but for the sake of a sinful and shameful intercourse." So did the profane and foul man think and speak about the chaste and pure. But when he saw his words effecting nothing toward his aim, because of the faith which all had toward the father, what does he do? Calling some young men, he sends them to sit on the road where the woman of God was about to pass with two other devout women.

Οὐδὲ γὰρ μόνη ποτὲ πρὸς τὸν πατέρα ἀνήρχετο. Παραγγείλας οὖν αὐτοῖς, ἵνα ἐν τῷ μέλλειν αὐτὰς ἐκεῖσε διέρχεσθαι ἁρπάσωσιν αὐτὰς καὶ πράξωσιν ἐπ᾽ αὐταῖς, ὃ μὴ ἀκοῦσαι θέμις· ἀπελθόντων δὲ ἐκείνων καὶ πεσόντων ἐν τῇ πέτρᾳ, ἔνθα ἐστὶν ἡ πάνυ στενοτάτη διάβασις, καὶ ὕπνῳ κατασχεθέντων, αἱ γυναῖκες ἀβλαβεῖς διῆλθον καὶ οἱ φθορεῖς οὐδὲν ἄλλο ἢ κακοὶ ἀνεφάνησαν.

For she never went up to the father alone. He charged them, then, that when they were about to pass there, they should seize them and do to them what it is not lawful to hear; but when they had gone off and lain down on the rock where the very narrowest passage is, and had been overcome by sleep, the women passed by unharmed, and the corrupters were shown to be nothing else than wicked.

[527] f. 126. Ἐπεὶ δὲ ὁ πατὴρ μετὰ τὸ πληρῶσαι εἰς τὸν Σωτῆρα χρόνους δώδεκα, ἀπάρας ἐκεῖθεν πρὸς τὸ ὑψηλότερον μέρος τῆς φάραγγος ἀνῆλθε, χρὴ κἀμὲ περὶ τούτου εἰπεῖν, τίς ἡ αἰτία, ὡς παρὰ τῶν εἰδότων μεμάθηκα, δι᾽ ἣν συνέβη αὐτῷ ἐκ τοῦ Σωτῆρος ἀναχωρῆσαι καὶ ἐκεῖσε ἀπελθεῖν. On which occasion Ὡς γὰρ ἡ προειρημένη μακαρία γυνὴ καὶ μετὰ τὸ ἀποκαρῆναι συχνοτέρως πρὸς αὐτὸν ἀπήρχετο, ἐν μιᾷ τῶν ἡμερῶν ἐκεῖσε αὐτῆς οὔσης καὶ ἔνδον τῆς ἐκκλησίας ἑστώσης, τοῦ δὲ πατρὸς ἐπάνω τοῦ στύλου ἱσταμένου καὶ τῶν ἀδελφῶν πέριξ τοῦ στύλου παρεστώτων, τινὶ τῶν ἀδελφῶν ὁ πατὴρ διά τι πταῖσμα ἦν ἐγκαλῶν· τὸ δὲ ἦν, ὅτι ὀπώραν φαγὼν τὴν αὐτῆς ὄψιν ὡς ἄχρηστον ἀποξύσας ἔρριψεν. Ἐκεῖνος δὲ ἀντὶ τοῦ ταπεινωθῆναι, ὅπερ ὤφειλε ποιῆσαι, καὶ βαλεῖν μετάνοιαν, ἵνα συγχώρησιν λάβῃ, ἰταμῶς ἐξ οὗ τόπου ἵστατο ἐκπηδήσας δρομαίως εἰς τὴν ἐκκλησίαν εἰσῆλθε καὶ τὴν μονάζουσαν ἐκ τῆς ἐπωμίδος δραξάμενος τῆς ἐκκλησίας ἐξάγει. Καὶ ἐξαγαγὼν ταύτην ἔμπροσθεν τοῦ πατρός· “Αὕτη, φησίν, ἡ κἀμὲ καὶ τούτους βλάπτουσα”

[527] And since the father, after he had completed twelve years at the Saviour, departing from there, went up to the higher part of the ravine, I too must speak about this — what was the cause, as I have learned from those who know, for which it befell him to withdraw from the Saviour and to go off there. For when the aforesaid blessed woman, even after being tonsured, went off to him rather frequently, one day, when she was there and standing within the church, and the father was standing on top of the column and the brothers standing around the column, the father was rebuking one of the brothers for some fault; and it was that, having eaten some fruit, he had scraped off its skin as useless and thrown it away. And he, instead of being humbled, as he ought to have done, and making a prostration so as to receive pardon, impudently leapt out from the place where he was standing, ran into the church, and, seizing the nun by her epomis, brings her out of the church. And having brought her out before the father: "This," he says, "is the one who harms both me and these"

ὑποδείξας αὐτῷ τοὺς ἐκεῖ ἑστῶτας ἀδελφούς, “καὶ οὐχί, ἃ ἐγκαλῶν μοι φαίνῃ.” Συνεμαρτύρουν δὲ αὐτῷ καὶ οἱ λοιποὶ ἀδελφοί, ὅτι οὕτως ἔχει. Ὁ δὲ πατὴρ μὴ ταραχθεὶς ἐπὶ τῇ τοῦ ἰταμοῦ ἐκείνου ἀναισχύντῳ παρρησίᾳ, f. 126v. ἀλλὰ μικρόν τι στυγνάσας, ἀταράχως καὶ ὁμαλῶς στυγνῇ τῇ φωνῇ ἀποκριθεὶς ἔφη πρὸς αὐτούς· “Οὐκ ἔστιν ὑμᾶς ἡ βλάπτουσα αὕτη, ἀλλ᾽ ἐγώ· καὶ γὰρ αὕτη οὐ δι᾽ ἄλλον ἀνέρχεται ὧδε, ἀλλ᾽ ἢ δι᾽ ἐμέ.” she is dismissed by the father, Καὶ ταῦτα πρὸς ἐκείνους εἰπὼν στραφεὶς πρὸς τὴν μονάζουσαν· “Ἄπελθε, φησίν, εἰς τὸ κελλίον σου καὶ μηκέτι ὧδε ἀνέλθῃς.” Ἡ δὲ βάλλουσα μετάνοιαν, κλαίουσα καὶ ὀδυρομένη διὰ τὴν στέρησιν τοῦ πατρὸς κατῆλθε τοῦ ὄρους.

— pointing out to him the brothers standing there — "and not the things for which you appear to rebuke me." And the rest of the brothers too bore witness with him that so it was. But the father, not troubled at the shameless boldness of that impudent man, but frowning a little, answered calmly and evenly with a gloomy voice and said to them: "It is not she who harms you, but I; for she does not come up here for anyone else but for me." And having said these things to them, turning to the nun: "Go off," he says, "to your cell and come up here no more." And she, making a prostration, weeping and lamenting because of being deprived of the father, went down from the mountain.

[58] and he himself another column for himself Καὶ μεθ᾽ ἡμέρας τινὰς προσκαλεσάμενος ὁ πατήρ τινα τῶν μοναχῶν τῶν περὶ τὴν οἰκοδομικὴν ἐπισταμένων, προστάσσει αὐτῷ μετὰ καὶ ἑτέρων δύο ἀδελφῶν ἀπελθεῖν πρὸς τὸ ὑψηλότερον μέρος τῆς φάραγγος, διδάξας αὐτὸν καὶ τὸν τόπον, καὶ ἐκτεμεῖν τὸ ἐκεῖσε ἑστὼς ἀγριέλαιον δένδρον καὶ πλησίον αὐτοῦ λάκκον ποιῆσαι εἰς καῦσιν ἀσβέστου, ἐν ᾧ δὲ τόπῳ τὸ δένδρον ἵσταται, κτίσαι αὐτῷ στύλον παρεμφερῆ τῷ ἐν ᾧ ἦν, καὶ αὐτὸν ἀνώφορον καὶ ἄστεγον. Τελέσαντος οὖν τοῦ ἀδελφοῦ τὸν στύλον, καθὼς αὐτῷ ὁ πατὴρ προσέταξε, μιᾷ τῶν νυκτῶν ἐξελθὼν ἐκ τοῦ προτέρου στύλου, μηδενὸς τῶν ἐκεῖ ἀδελφῶν ἰδόντος ἀνελθὼν πρὸς τὸν νεοπαγῆ στύλον εἰσῆλθεν. Ὡς δὲ ἡ ὥρα τοῦ κρούματος τῆς ἐκκλησίας ἔφθασε καὶ εἰς γνῶσιν τοῦτο ἦλθε τοῖς ἀδελφοῖς, εὐθὺς πάντες πρὸς f. 127. αὐτὸν ἀνῆλθον. Καὶ ἰδόντες αὐτὸν καὶ εὐχὴν καὶ παραγγελίαν, ὅπως δεῖ εἶναι αὐτούς, παρ᾽ αὐτοῦ λαβόντες, on which he is again assailed by the demon. κατῆλθον πάλιν πρὸς τὸν Σωτῆρα, μόνον αὐτὸν ἐκεῖσε καταλιπόντες. Καὶ ἦν ἐκεῖσε πάλιν ὡς στρουθίον μονάζον, φυγαδεύων καὶ αὐλιζόμενος ἐν τοῖς ἐρημοτέροις τόποις, προσδεχόμενός τε Θεὸν τὸν σῴζοντα αὐτὸν ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος τῶν πονηρῶν δαιμόνων καταποντίζοντά τε τὰς ἐκείνων κακοβουλίας καὶ κακομηχάνους τέχνας καὶ μεθοδείας, ἃς αὐτῷ καθ᾽ ἑκάστην προσέφερον.

[58] And after some days the father, calling one of the monks who were skilled in building, orders him to go off with two other brothers to the higher part of the ravine, teaching him also the place, and to cut down the wild-olive tree standing there and to make near it a pit for burning lime, and in the place where the tree stands to build him a column like the one he was in, it too open above and roofless. When, then, the brother had finished the column as the father had ordered him, one night, going out of the former column, none of the brothers there seeing him, he went up to the newly built column and entered it. And when the hour of the striking of the church board came and this came to the knowledge of the brothers, at once they all went up to him. And having seen him and received from him a blessing and a charge as to how they must be, they went down again to the Saviour, leaving him there alone. And he was there again as a sparrow alone, fleeing and lodging in the more desert places, and awaiting God who saves him from faint-heartedness and from the tempest of the wicked demons, and who drowns their evil counsels and evil-contrived arts and wiles, which they brought against him every day.

Ὡς γὰρ ἡ πρώτη νὺξ ἐπέστη, παρέστησαν καὶ αὐτοί, ἐκ πρώτης οἰόμενοι ἐκφοβεῖν αὐτόν, καὶ λίθους κατ᾽ αὐτοῦ ἔβαλλον· οὐκ ἐν αὐτῇ δὲ τῇ νυκτὶ μόνῃ ἢ καὶ τῇ ἐπιούσῃ τοῦτο ποιήσαντες ἐπαύσαντο, ἀλλ᾽ ἐπὶ πολλαῖς, ἕως οὗ καὶ αὐτὸς τὰς εὐχὰς ὡς λίθους κατ᾽ αὐτῶν ἀφιεὶς φυγάδας τούτους εἰργάσατο.

For when the first night came on, they too were present, thinking to frighten him from the first, and threw stones at him; and they did not cease after doing this on that night alone or the following one too, but for many, until he too, letting fly prayers against them like stones, made them fugitives.

[59] He imitates a certain woman stylite, Ὡς δέ, κἀκεῖ ὄντος, ἤρχοντό τινες ὠφελείας χάριν, ἀκούει παρά τινων, ὅτι γυνή τις ἐν στύλῳ ἐγκεκλεισμένη [On women living after the manner of the stylites some things have been collected in Anal. Boll., vol. XXVII, pp. 391–92.] τοὺς πόδας δι᾽ ὀπῆς ἔξω κρεμαμένους ἔχει. Τοῦτο οὖν ἀκούσας λέγει ἐν ἑαυτῷ· “Εἰ γυνή, τὸ ἀσθενὲς μέρος, διὰ τὴν τῶν οὐρανῶν βασιλείαν τοῦτο πεποίηκε, πόσῷ γε μᾶλλον ἐγὼ οὐ μόνον τοῦτο ἀλλὰ καὶ ἕτερα τούτου μείζονα ὀφείλω ποιεῖν.” Καὶ δὴ καὶ αὐτοῦ τοῦτο ποιήσαντος f. 127v. καὶ τοὺς ἑαυτοῦ πόδας διὰ τοῦ τοίχου ἔξω ἀποκρεμάσαντος, οἱ ἀδελφοὶ τοῦτο ἰδόντες ἐπὶ τὸ αὐτὸ γενόμενοι γεγόμενοι A. μετὰ καὶ

[59] And when, while he was there too, some came for the sake of benefit, he hears from some that a certain woman, shut up in a column, has her feet hanging outside through an opening. Hearing this, then, he says within himself: "If a woman, the weaker part, has done this for the kingdom of heaven, how much more ought I to do not only this but also other things greater than this." And indeed, when he too had done this and had hung his feet outside through the wall, the brothers, seeing this, coming together with

τῆς μακαρίας Εὐπραξίας τῆς αὐτοῦ μητρὸς — ἦν γὰρ καὶ αὐτὴ παρ᾽ αὐτοῦ ἀποκαρεῖσα — προσελθόντες καὶ κύκλῳ τοῦ στύλου στάντες μετὰ δακρύων παρεκάλουν ἀποστῆναι τοῦ τοιούτου ἐγχειρήματος, λέγοντες· “Τί ἡμῖν τὴν ὀρφανίαν ταχὺ πραγματεύῃ γενέσθαι; as his own took it hard ἢ οὐκ ἀρκεῖ τὸ αἴθριον οὕτως γυμνὸν σχεδὸν ἵστασθαι ἐπὶ τοῦ στύλου, ψύχει τε καὶ above the line A. καύσωνι πιεζόμενον, νηστείαις τε καὶ ἀγρυπνίαις καταπονούμενον, πρὸς δὲ τούτοις καὶ τῶν σιδήρων τῷ βάρει καὶ τῷ τῶν φθειρῶν δαγμῷ so the very doubtful reading of the manuscript seems to need to be expressed. δαπανώμενον, ἀλλὰ καὶ ἑτέραν βάσανον αὖθις σεαυτῷ προστέθεικας;” Ταῦτα τοίνυν αὐτῶν πρὸς τὸ πεῖσαι τοῦτον ἀποστῆναι τοῦ τοιούτου ἐγχειρήματος μετὰ δακρύων λεγόντων, αὐτὸς μᾶλλον τοῖς ἀντιρρητικοῖς αὐτοῦ λόγοις ἔπεισε παύσασθαι αὐτοὺς τοῦ ἐνοχλεῖν αὐτῷ περὶ τούτου, ἐπιλέγων αὐτοῖς τὸ τοῦ ἀποστόλου ὅτι· Rom. 8, 18. “οὐκ ἀξία τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς” καὶ τό· “ὅσον ὁ ἔξω ἡμῶν ἄνθρωπος in the margin A. φθείρεται, τοσοῦτον ὁ ἔσω ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ”, καὶ τό· “τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ, θλίψις ἢ f. 128. στενοχωρία ἢ λιμὸς ἢ διωγμὸς ἢ γυμνότης;”

the blessed Eupraxia his mother — for she too had been tonsured by him — came, and standing round the column besought him with tears to desist from such an undertaking, saying: "Why are you busying yourself that orphanhood should quickly befall us? Or is it not enough to stand thus in the open air, almost naked, on the column, pressed by cold and burning heat, worn down by fasts and vigils, and besides these consumed by the weight of the irons and the biting of the lice, but you have also added yet another torment to yourself?" While they, then, were saying these things with tears to persuade him to desist from such an undertaking, he rather, by his answering words, persuaded them to cease troubling him about this, adding to them the saying of the apostle: "the sufferings of the present time are not worthy to be compared with the glory to come that shall be revealed in us," and: "as far as our outward man is corrupted, so far is the inward renewed day by day," and: "who shall separate us from the love of Christ? shall tribulation or distress or famine or persecution or nakedness?"

καὶ τό· “ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν”, καὶ ὅσα τοιαῦτα. Ταῦτα αὐτοῦ λέγοντος, ἐκεῖνοι τὴν λύπην εἰς χαρὰν καὶ τὴν κατήφειαν καὶ τὰ δάκρυα καὶ τὴν ἀθυμίαν εἰς εὐθυμίαν καὶ χαρμονὴν καὶ δοξολογίαν δοξολίαν A. τοῦ Θεοῦ μεταβαλόντες, ἐπαύσαντο τοῦ ἐνοχλεῖν αὐτῷ τὸ λοιπόν. and as the devil lay in wait for him; Ὁ δὲ πονηρὸς διάβολος μὴ ὑπομένων ταῦτα εἰς ὄφιν αὑτὸν μεταβαλὼν διήρχετο ἐπάνω τῶν αὐτοῦ ποδῶν, οἰόμενος ὁ παμπόνηρος ἐν τούτῳ φοβεῖν αὐτόν. Ἀλλ᾽ ἐκεῖνος οὐ μόνον ἐκ τούτου 〈οὐ supplied, omits A. 〉 πτοηθεὶς φόβον τινὰ προσελάβετο, ἀλλὰ μᾶλλον τὸν πονηρὸν τῇ πρὸς Θεὸν εὐχῇ καὶ τῇ τοῦ τιμίου σταυροῦ ἐκτυπώσει, ἔνδον τοῦ στύλου διὰ τῆς αὐτοῦ ἐγχαραχθείσῃ χειρός, πτοήσας φυγάδα ἀπέδειξεν.

and: "for your sake we are put to death all the day long," and such like. As he said these things, they, changing their grief into joy, and their dejection and tears and despondency into good cheer and gladness and the glorifying of God, ceased troubling him thereafter. But the wicked devil, not enduring these things, changing himself into a serpent, passed over his feet, the all-wicked one thinking in this to frighten him. But he not only, not scared by this, did not take on any fear, but rather, scaring the wicked one by prayer to God and the impress of the precious cross, engraved inside the column by his hand, showed him a fugitive.

[60] a pilgrim monk Μοναχὸς δέ τις κατ᾽ ἐκεῖνον τὸν καιρὸν ἐκ τῶν δυτικῶν μερῶν πρὸς τὸν Ἠγαπημένον χάριν εὐχῆς ἐλθών, τοῦτο περὶ τοῦ πατρὸς μαθών, ἀνέρχεται πρὸς αὐτόν. Καὶ ἰδὼν αὐτὸν οὕτως ἤρξατο αὐτῷ μετὰ τραχυτέρων λόγων προσφέρεσθαι λέγων· “Οὐκ ἀρκεῖ ἡ λοιπὴ τῆς ἀσκήσεως κακουχία, ἣν ἔχεις, ἀλλὰ προστέθεικας προσέθεικας A. καὶ τὸ δυσκατόρθωτον καὶ ὑπὲρ ἄνθρωπον τοῦτο πρὸς τούτοις; dissuades him from doing it. Ἢ οὐκ οἶδας, ὅτι τὰ τοιαῦτα πολλάκις ἀφορμή τισιν ἐπάρσεως καὶ ὑπερηφανίας γίνονται; f. 128v. ἀπόστα οὖν τοῦ τοιούτου πράγματος, εἰ θέλεις κατ᾽ ἀλήθειαν μοναχὸς εἶναι.” Ὁ δὲ ταπεινόνους ὄντως ἐκεῖνος καὶ τῆς ὑπακοῆς δόκιμος ἐργάτης δέχεται μετὰ πάσης ταπεινώσεως τὴν ἐπιτίμησιν· καὶ πεισθεὶς αὐτῷ εἰσάγει τοὺς αὐτοῦ πόδας ἔνδον τοῦ στύλου.

[60] And a certain monk at that time, having come from the western parts to the Beloved for the sake of prayer, learning this about the father, goes up to him. And seeing him thus he began to address him with rather rough words, saying: "Is not the rest of the ill-treatment of ascetic practice which you have enough, but you have added besides these things this too, which is hard to accomplish and beyond man? Or do you not know that such things often become for some an occasion of exaltation and pride? Desist, then, from such a thing, if you truly wish to be a monk." And he, truly humble-minded and a proven worker of obedience, receives the rebuke with all humility; and, persuaded by him, he brings his feet inside the column.

[61] Of a monk deserting the mountain Ἕτερος δὲ μοναχὸς πρὸς τὸν πατέρα ἐλθὼν τρίχινα ἐνδεδυμένος ἔλεγεν ἑαυτὸν πρὸ πολλῶν ἡμερῶν ἐν τῷ ὄρει εἶναι καί· “Ἄρτι, φησί, τοῦ λογισμοῦ με πρὸς τοῦτο καταναγκάσαντος, βούλομαι εἰς τὸν κόσμον ἀπελθεῖν, οὐχ ἵνα ἐν αὐτῷ ἐναπομείνω, ἀλλ᾽ ἢ πρὸς θέαν μόνην καὶ βάδισιν τῶν ἀρουρῶν.” — “Εἰ διὰ τὸ εἶναί σε μόνον, ὡς εἶπας, φησὶν ὁ πατὴρ πρὸς αὐτόν, ἐν τῷ ὄρει ἀκηδιάσας τοῦτο θέλεις πρᾶξαι, ἄπελθε εἰς τὸν Σωτῆρα καὶ ἔσο ἐκεῖ μετὰ τῶν ἀδελφῶν, ἔως οὗ καὶ θέλεις. Καὶ μόνον τοῦ ὄρους μὴ κατέλθῃς, ἵνα μή τι κακὸν τῶν ἀδοκήτων σοι συναντήσῃ.” Καὶ ταῦτα μὲν ὁ πατήρ, ἐκεῖνος δὲ τῷ ἰδίῳ λογισμῷ μᾶλλον ἢ τοῖς τοῦ πατρὸς λόγοις πεισθεὶς τοῦ ὄρους κατῆλθε. and received again by the father. Καὶ μετὰ τρίτην ἡμέραν ὑποστρέψας, τὸ συμβὰν αὐτῷ μετὰ δακρύων τῷ πατρὶ ἐξωμολογεῖτο. Ἔλεγε γὰρ ὅτι· “Περιπατῶν μέσον τῶν ἀρουρῶν περιέτυχον μάνδρᾳ καὶ εἰσελθὼν ἐν αὐτῇ f. 129. χύτραν χαλκῆν κειμένην εὗρον καὶ ἀνασκευάσας ἔνδον αὐτῆς ὠπτημένον κρέας εὗρον καὶ πρόσπεινος ὤν, λαβὼν ἔφαγον.”

[61] And another monk, coming to the father clothed in hair-cloth, said that he had been on the mountain for many days, and: "Now," he says, "my thought compelling me to this, I wish to go off into the world, not that I may remain in it, but only for the sight and a walk through the fields." "If it is because you are alone, as you said," says the father to him, "on the mountain, and have fallen into listlessness, that you wish to do this, go off to the Saviour and be there with the brothers as long as you wish. Only do not go down from the mountain, lest some unexpected evil befall you." And so said the father; but he, persuaded by his own thought rather than by the father's words, went down from the mountain. And returning after the third day, he confessed with tears to the father what had befallen him. For he said: "Walking in the midst of the fields I came upon a sheepfold, and going into it I found a bronze pot lying there, and uncovering it I found roasted meat inside it, and, being hungry, I took it and ate."

Ὁ δὲ πατὴρ συγχωρήσας καὶ εὐξάμενος ἀφῆκε πάλιν εἰς τὸ ὄρος πορεύεσθαι.

And the father, having pardoned him and prayed, let him go again to the mountain.

[62] Mount Galesion, Οὐδὲ γάρ ποτε διέλιπε, καὶ πρὶν ἢ τὸν πατέρα εἰς τὸ ὄρος ἀνελθεῖν, μὴ μοναχὸν οἰκεῖν ἐν αὐτῷ· καὶ μαρτυρεῖ τοῦτο ὅ τε ἅγιος Παφνούτιος καὶ ὁ μετ᾽ αὐτὸν ποιμήν [The author has briefly narrated the conduct of Paphnutius and the shepherd on Mount Galesion above, cc. 37–40.] , ἀλλὰ μὴν καὶ ὁ τὸν τῆς ἁγίας Τριάδος ναὸν ἀνεγείρας καὶ σὺν αὐτῷ καὶ τὸν τοῦ Προδρόμου ναὸν οἰκοδομήσας. Ἀλλὰ καὶ γυναῖκά τινα μοναχὴν τῷ σχήματι ἐν τοῖς χρόνοις, ὅτε ὁ πατὴρ εἰς τὸ ὄρος ἀνῆλθεν, ἐν αὐτῷ εἶναι λέγεται. Ἀλλ᾽ οὗτοι πάντες εἰς τὸ ὄρος προσκαρτερήσαντες ἑαυτοὺς καὶ μόνον σεσώκασιν, ὁ δὲ γε ὅσιος πατὴρ ἡμῶν Λάζαρος ἐκ προνοίας θείας εἰς τὸ ὄρος τοῦτο ἀνελθὼν αὐτὸ μὲν τὸ ὄρος κατεκόσμησε καὶ ἀφανὲς πρὶν ὂν τοῖς πᾶσι κατάδηλον καὶ γνώριμον γενέσθαι ἐποίησε, with Lazarus as leader, καὶ οὐ μόνον ἑαυτὸν ἀλλὰ καὶ ἄλλους ἔσωσε καὶ μέχρι τοῦ νῦν ἔως τῆς συντελείας, καθὼς αὐτὸς τοῖς εἰς τὸ ὄρος προσκαρτεροῦσιν ἐπηγγείλατο, σῴζει· αὐτοῦ γάρ ἐστιν αὕτη ἡ φωνή· “Ὁ πιστεύων εἰς τὸν Χριστόν μου τὸν εὐδοκήσαντα ταύτας τὰς ἐκκλησίας ἐν τῷ ὄρει τούτῳ οἰκοδομηθῆναι ὅ τε ὁ adds wrongly A. the beginning of salvation for many. δι᾽ αὐτὸν ἐνταῦθα προσκαρτερῶν, εἰ καὶ ἀμελὴς καὶ ῥᾴθυμος f. 129v. ὑπάρχει, ἀλλ᾽ οὖν δι᾽ αὐτὴν τὴν ἐλπίδα, ἣν ἔχων εἰς τὸ ὄρος προσκαρτερεῖ, οὐ μὴ τῆς ἐλπίδος ἐκπέσῃ, ἀλλὰ καὶ τῶν πάλαι αὐτῷ ἐκ τοῦ κόσμου ἡμαρτημένων τὴν συγχώρησιν λήψεται.”

[62] For indeed it never failed, even before the father went up to the mountain, that a monk dwelt on it; and to this bear witness both St. Paphnutius and the shepherd after him, and moreover he who raised the church of the Holy Trinity and with it also built the church of the Forerunner. And also a certain woman, a nun in habit, is said to have been on it in the years when the father went up to the mountain. But all these, persevering on the mountain, saved only themselves, while our holy father Lazarus, going up to this mountain by divine providence, both adorned the mountain itself, and made it, which before was obscure, become manifest and known to all, and not only saved himself but also others, and saves them until now and until the consummation, as he himself promised to those who persevere on the mountain; for this is his voice: "He who believes in my Christ, who was pleased that these churches should be built on this mountain, and who perseveres here for his sake, even if he is negligent and slothful, yet, because of the very hope with which he perseveres on the mountain, shall not fall from his hope, but shall also receive pardon for the sins he committed of old in the world."

Ἀλλὰ ταῦτα μὲν προἳὼν ὁ λόγος δηλώσει σαφέστερον ἐν τῷ ἰδίῳ τόπῳ, τὸ δὲ νῦν ἔχον τῆς ἀκολουθίας ἐχέσθω καὶ τῶν ἑξῆς ἐφαπτέσθω.

But these things the discourse, as it goes forward, will show more clearly in its own place; for the present, let it hold to the sequence and lay hold of what follows.

[63] A certain monk Ἕτερος γὰρ μοναχός, ἐκ τοῦ Ἀνατολικοῦ θέματος Above, on c. 29, note 4, p. 518. ὤν, ἐλθὼν καὶ αὐτὸς πρὸς τὸν πατέρα ἔλεγεν ὅτι· “Εἰς γῆν βαρβάρων ἤμην αἰχμάλωτος, ἁλοὺς ὑπ᾽ αὐτῶν, καὶ ἐδεήθην τοῦ Θεοῦ, ἵνα ἐκεῖθέν με ἐξαγάγῃ· καὶ εἰ τοῦτο γένηται, μηκέτι εἰς τὴν οἶκόν μου ἀπέλθω, ἀλλὰ τὰ τῶν μοναχῶν ἐνδυθεὶς εἰς τοὺς ἁγίους τόπους πορεύσωμαι· καὶ ἰδού, ὡς ὁρᾷς, φησί, διὰ τῆς τοῦ Θεοῦ χάριτος καὶ ἐξῆλθον καὶ μοναχὸς γέγονα. Βιάζει δέ με ὁ λογισμὸς ἐν τῷ μέλλειν με ἀπέρχεσθαι πρὸς τοὺς ἁγίους τόπους ὡς ἐν παρόδῳ καὶ πρὸς τὴν πατρίδα μου ἀπελθεῖν εἰς θέαν καὶ μόνον τοῦ οἴκου μου.” Ὁ δὲ λέγει αὐτῷ· “Ἀπόδος τῷ Κυρίῳ τὰς εὐχάς σου, to his fatherland, though Lazarus dissuades him, καθὼς αὐτῷ ἐν θλίψει ὢν συνετάξω, καὶ μὴ θελήσῃς ἄλλοτε εἰς τὸν σὸν οἶκον ἢ εἰς τὴν πατρίδα ἀπελθεῖν· κρεῖσσον γάρ ἐστι μὴ εὔξασθαι ἢ εὔξασθαι καὶ μὴ ἀποδοῦναι, μάλιστα δὲ ὅτι καὶ μοναχὸς ὑπάρχεις· οὐκ ἀκούεις γὰρ τοῦ Κυρίου ἐν τοῖς εὐαγγελίοις λέγοντος, ὅτι οὐδεὶς βαλὼν τὴν χεῖρα ἐπ᾽ ἄροτρον καὶ f. 130. στραφεὶς εἰς τὰ ὀπίσω εὔθετός ἐστιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;”

[63] For another monk, being from the Anatolikon theme, coming to the father he too said: "I was a captive in the land of the barbarians, taken by them, and I besought God to bring me out from there; and if this came about, I would no longer go off to my house, but, putting on the things of monks, would journey to the holy places; and behold, as you see," he says, "through the grace of God I both came out and have become a monk. But my thought forces me, as I am about to go off to the holy places, to go off by the way to my fatherland too, only to see my house." And he says to him: "Pay to the Lord your vows, as you promised him when you were in affliction, and do not wish at another time to go off to your house or to your fatherland; for it is better not to vow than to vow and not pay, and especially since you are a monk; for do you not hear the Lord saying in the gospels that no one who has put his hand to the plough and turned back is fit for the kingdom of heaven?"

Luke 9, 62. Ταῦτα οὖν τοῦ πατρὸς αὐτῷ εἰπόντος καὶ εὐξαμένου καὶ ἀπολύσαντος αὐτόν, κατελθὼν αὐτὸς ἐκ τοῦ ὄρους, ὑπὸ τοῦ λογισμοῦ, μᾶλλον δὲ ὑπὸ τοῦ πονηροῦ δαίμονος ἑλκυσθείς, ἄπεισι πρὸς τὴν αὐτοῦ πατρίδα· καὶ γενόμενος ἐκεῖσε εἰσῆλθε εἴς τινα κώμην οὐ μακρὰν τῆς αὐτοῦ κειμένην· καὶ ὑπεδέξατο αὐτὸν γυνὴ πενιχρὰ εἰς ἀνάπαυσιν. turning aside, Ὁ δὲ ἀρχέκακος ἐχθρὸς ὁ πρὶν τοῦ παραδείσου τήν τε Εὔαν καὶ τὸν Ἀδὰμ διὰ τὴν τὴν above the line A. τῆς βρώσεως ἡδονὴν ἀποξενώσας, αὐτὸς καὶ τούτους τῇ ἡδονῇ τῆς ἁμαρτίας δελεάσας πείθει αὐτοὺς συνελθεῖν καὶ τὴν ἁμαρτίαν ἀποτελέσαι. Ὡς δὲ τὸ πονηρὸν ἔργον ὁ ταπεινὸς μοναχὸς τετέλεκεν, ἤρξατο ἐπερωτᾶν τὴν γυναῖκα περί τε τῆς αὐτοῦ κώμης καὶ τῶν ἐν αὐτῇ ἀρχόντων, τῶν καὶ μετ᾽ αὐτοῦ εἰς τὸν πόλεμον ἀπελθόντων· ἐκείνης δὲ πάντας γινώσκειν λεγούσης, διὰ καὶ τὸ αὐτὴν ἐξ αὐτῆς ὁρμᾶσθαι, ἐκεῖνος καὶ περὶ ἑαυτοῦ αὐτὴν ἐπηρώτα. with his own daughter, Ἡ δέ, ὡς μόνου τοῦ ὀνόματος ἤκουσε, στενάξασα βύθιον καὶ τοὺς ὀφθαλμοὺς δακρύων πλησθεῖσα μετὰ κλαυθμοῦ πρὸς αὐτὸν ἀποκριθεῖσα ἔφη· “Ὦ πάτερ, τί ὅτι ἐλάλησας περὶ τοῦ ἀνθρώπου τούτου; μήπου ἐθεάσω αὐτόν; Οὗτος γάρ, περὶ οὗ ἄρτι ἐπηρώτησας, ἐμὸς πατὴρ ὑπάρχει· μετὰ γὰρ τὸ ἀπελθεῖν αὐτὸν ἐν τῷ πολέμῳ, f. 130v. εἴτε πεσόντος εἴτε καὶ αἰχμαλώτου ληφθέντος, οὐ πολὺς διῆλθε χρόνος καὶ τέθνηκέ μου καὶ ἡ μήτηρ, καταλείψασα ἐμέ τε καὶ ἕτερα δύο ἄρρενα.

When the father had said these things to him and prayed and dismissed him, he, going down from the mountain, drawn by his thought — or rather by the wicked demon — goes off to his fatherland; and coming there he went into a certain village lying not far from his own; and a poor woman received him for rest. And the enemy, the author of evil, who formerly estranged Eve and Adam from paradise through the pleasure of eating, himself enticing these too with the pleasure of sin, persuades them to come together and accomplish the sin. And when the wretched monk had accomplished the wicked deed, he began to ask the woman about his village and the chief men in it, those who had also gone off with him to the war; and when she said that she knew them all, because she too came from it, he asked her about himself too. And she, as soon as she heard the name alone, groaning deeply and her eyes filled with tears, answered him with weeping and said: "O father, why have you spoken about this man? Have you perhaps seen him? For this man about whom you have just asked is my father; for after he went off to the war — whether he fell or was taken captive — not much time passed and my mother too died, leaving me and two other boys.

Μικρῶν δὲ ἡμῶν ὄντων καὶ μὴ δυναμένων τὰ ἡμῶν καλῶς διακυβερνῆσαι, οἱ ἐκ τῆς κώμης πάντα τὰ ἡμῶν διαρπάσαντες ἡμᾶς τοῦ ἰδίου οἴκου ἐξέωσαν. Ἐγὼ οὖν ἐκεῖθεν ἀναστᾶσα ἦλθον ἐνταῦθα καὶ κάθημαι, unaware of the incest, ὡς ὁρᾷς, ἐν τῷ σμικροτάτῳ τούτῳ κελλίῳ, τὴν τροφὴν ἐκ τῶν ἰδίων χειρῶν ποριζομένη.” Ταῦτα ἀκούσας ὁ μοναχὸς καὶ τοὺς ὀφθαλμοὺς τῇ ὄψει τῆς γυναικὸς περιεργότερον προσβαλών, ἐπέγνω αὐτὴν θυγατέρα αὐτοῦ ἀκριβῶς εἶναι· καὶ κατανοήσας, τί πέπονθε παρακούσας τοῦ πατρὸς καὶ ὑπακούσας τῷ πονηρῷ δαίμονι τῷ I suspect that some words are missing at this place in A. … τὴν ἰδίαν τάξιν καλῶς μὴ φυλάξαντι ἀπάρας ἐκεῖθεν, μηδὲν τῇ γυναικὶ περὶ τούτων καὶ ὅτι πατὴρ ἐκείνης εἰπών, πρὸς τὸν πατέρα ἔρχεται καὶ διηγεῖται αὐτῷ μετὰ πολλῶν δακρύων πάντα τὰ συμβεβηκότα αὐτῷ. sins. Ὁ δὲ πατὴρ στηρίξας αὐτὸν τοῖς αὐτοῦ παρακλητικοῖς λόγοις καὶ ἐντολὰς αὐτῷ δοὺς ἀναλόγως τῷ σφάλματι, εὐξάμενος ἀφῆκε πρὸς τοὺς· ἁγίους τόπους ἀπελθεῖν, πολλὰ παραγγείλας αὐτῷ μὴ ἐξελθεῖν ἐκεῖθεν μέχρι τέλους ζωῆς αὐτοῦ. f. 131. Καὶ οὕτως ἐκεῖνος μὲν μετάνοιαν ποιήσας τοῦ ὄρους κατελθὼν τὴν πρὸς τοὺς ἁγίους τόπους ὁδὸν ἐπορεύετο.

And since we were small and could not well manage our affairs, the people of the village seized all our things and drove us out of our own house. I, then, rising up from there, came here and live, as you see, in this very small cell, providing my food from my own hands." Hearing these things, the monk, casting his eyes more curiously on the woman's face, recognized that she was exactly his daughter; and perceiving what he had suffered by disobeying the father and obeying the wicked demon … who had not well kept his own rank, departing from there, saying nothing to the woman about these things and that he was her father, he comes to the father and relates to him with many tears all that had befallen him. And the father, having strengthened him with his consoling words and given him commands proportionate to the fault, prayed and let him go off to the holy places, charging him much not to go out from there until the end of his life. And so he, having made a prostration and gone down from the mountain, went his way on the road toward the holy places.

[64] The sacred mysteries near the column Ὁ δέ γε πατὴρ ἡμῶν μόνος ὢν ἐν ἐκείνῳ τῷ τόπῳ, διὰ τὴν τῶν ἁγίων μυστηρίων μετάληψιν προστάσσει, καὶ οἰκοδομοῦσιν ἀντικρὺ τοῦ στύλου κογχάριον [St. Stephen the Younger too is said to have built a tiny apse in which to pray, προσευχῆς κογχάριον, Life of Stephen the Younger, Analecta graeca, p. 432; P.G., vol. C, p. 1101.] ἐκ ξηρολίθων· ἐν ᾧ τὴν ἱερὰν μυσταγωγίαν ἐκ τῶν ἐν τῷ Σωτῆρι ἀδελφῶν ἱερεὺς ἐρχόμενος

[64] And our father, being alone in that place, for the sake of partaking of the holy mysteries gives an order, and they build opposite the column a little apse of dry stones; in which a priest from among the brothers at the Saviour, coming,

καὶ ἐκτελῶν, τῶν ἁγίων μυστηρίων αὐτῷ μετεδίδου. Ἱερεὺς δὲ τις κοσμικὸς Μηνᾶς τοὔνομα ἐκ τοῦ χωρίου Σαμακίου, they are celebrated by Menas, πίστιν πολλὴν ἔχων πρὸς τὸν πατέρα, ἀνήρχετο πρὸς αὐτὸν συχνοτέρως. Ὃς καὶ πολλάκις ὑπ᾽ αὐτοῦ κελευόμενος, τὴν ἱερὰν μυσταγωγίαν καὶ αὐτὸς ἐκτελῶν τῶν ἀχράντων μυστηρίων τῷ πατρὶ μετεδίδου. Μιᾷ δὲ τῶν ἡμερῶν κατὰ τὸ ἔθος ἀνερχόμενος πρὸς τὸν πατέρα, εὗρε δύο ἄρκτους ἐπάνω τοῦ ὄρους κατὰ μέσην τὴν ὁδόν, ἣν ἔμελλεν ἐκεῖνος διέρχεσθαι, ἑστώσας καὶ πρὸς ἀλλήλας ἀλλήλους A. μαχομένας· ἃς ἐκεῖνος ἰδών, πρῶτα μὲν φόβῳ ληφθεὶς ἵστατο, ἀπορῶν τί καὶ δράσειεν, εἶτα τὸν πατέρα εἰς νοῦν λαβὼν καὶ τὴν ἐκείνου εὐχὴν above the line A. πιστῶς ἐπικαλεσάμενος, θαρρῶν τὴν ὁδὸν ἤρξατο πορεύεσθαι τὴν αὐτοῦ· κἀκεῖναι μέν, ὡς μόνον εἶδον αὐτὸν πρὸς αὐτὰς ἐρχόμενον, f. 131v. ὡς ὑπ᾽ αὐτοῦ διωκόμεναι, δρομαῖοι πρὸς τὸ ὄρος ἐχώρουν. Αὐτὸς δὲ ἀφόβως τὸν τόπον παρελθὼν πρὸς τὸν πατέρα κατῆλθεν. Ὡς οὖν εἰς αὐτὸν φθάσας ἀνῆλθε καὶ τὸ “εὐλόγησον” εἶπε, “Μή τινι, φησὶν ὁ πατήρ, who is in no way harmed by wild beasts, τῶν φόβον ἐμποιούντων συνήντησας some words seem to be missing in A. … αὗται, ἐὰν μή τις ἐπιχειρήσειε τοῦ κακῶσαι αὐτάς, οὐχ ὁρμῶσι κατ᾽ αὐτοῦ.”

and performing it, gave him a share of the holy mysteries. And a certain secular priest, Menas by name, from the place Samakion, having great faith in the father, went up to him rather frequently. He too, often bidden by him, performing the sacred mystagogy, gave the father a share of the immaculate mysteries. And one day, going up to the father according to custom, he found two bears on the mountain, in the middle of the road which he was to pass along, standing and fighting with each other; seeing them, he at first stood seized with fear, at a loss what to do, then, bringing the father to mind and faithfully calling upon his prayer, he began with courage to go on his way; and they, as soon as they saw him coming toward them, as though pursued by him, made off running toward the mountain. And he, passing the place without fear, came down to the father. When, then, having arrived, he went up to him and said "Bless," "Did you not meet," says the father, "any of the things that cause fear … These, unless someone attempts to harm them, do not rush at him."

Ταῦτα παρὰ τοῦ πατρὸς ἐκεῖνος ὡς ἤκουσε, θαυμάσας πάντα καὶ αὐτὸς αὐτῷ κατὰ μέρος ἐκδιηγεῖται. Καὶ οὕτως τελέσας τὴν ἱερὰν μυσταγωγίαν καὶ τῶν ἀχράντων μυστηρίων μεταδοὺς τῷ πατρί, εὐχὴν πάλιν παρ᾽ αὐτοῦ ἀντιλαβὼν πρὸς τὸν ἑαυτοῦ οἶκον ἀπῄει, χαίρων καὶ τὸν Θεὸν δοξάζων οἷσπερ εἶδέ τε καὶ ἤκουσε.

When he heard these things from the father, wondering, he too relates everything to him in detail. And so, having performed the sacred mystagogy and given the father a share of the immaculate mysteries, receiving again a blessing from him in turn, he went off to his own house, rejoicing and glorifying God for the things he had seen and heard.

[65] and whose son Constantine Ἄλλοτε οὖν τὸν ἑαυτοῦ παῖδα ὀνόματι Κωνσταντῖνον, ὅστις καὶ μέχρι τοῦ νῦν παρὼν ταῦτα διηγεῖται, ἀπέστειλε πρὸς τὸν πατέρα, κηρία μέλιτος αὐτῷ μετ᾽ αὐτοῦ ἀποστείλας. Ὡς δὲ μέσον τοῦ ὄρους ὁ παῖς ἐγένετο, δελεασθεὶς ὑπὸ τῆς τοῦ μέλιτος γλυκύτητος, μικρὸν ἐξ αὐτοῦ λαβὼν ἔφαγε. Φθάσας οὖν πρὸς τὸν πατέρα καὶ γνωρίσας αὐτῷ, τίς τέ ἐστι καὶ τί πρὸς αὐτὸν κομίζων παραγέγονε, ἑστῶτος ἐκεῖ τινος τῶν ἀδελφῶν καὶ βουληθέντος ἆραι τὸ μέλι f. 132. ἐκ τῶν τοῦ παιδὸς χειρῶν, φωνεῖ αὐτῷ ὁ πατὴρ ἐκ τοῦ στύλου λέγων· “Μὴ ἄρῃς αὐτό, ἀλλ᾽ ἄφες αὐτὸ φαγεῖν.” Ὁ δὲ παῖς τὸν λόγον τοῦτον ἀκούσας καὶ συνιείς, ὃ κατὰ τὴν ὁδὸν αὐτὸς μόνος ὢν ἐποίησε καὶ ὅπερ τὸν πατέρα λαθεῖν οὐκ ἠδυνήθη, καίτοι τοῦ πατρὸς φανερῶς περὶ τούτου μηδὲν πρὸς αὐτὸν εἰπόντος, ὅμως τὸ ἴδιον συνειδὸς κατηγοροῦν ἔχων — κἂν γὰρ πάντας ἁμαρτάνοντες ἁμαρτάνοντας A. λαθεῖν σπεύδωμεν, τούτου τὸν ἔλεγχον φυγεῖν οὐ δυνάμεθα — μετάνοιαν βαλὼν καὶ τὸ σφάλμα ἐξομολογησάμενος ᾐτεῖτο συγχώρησιν· ἧς καὶ τυχὼν καὶ τὸ μέλι τῷ ἐκεῖ ἑστῶτι δοὺς ἀδελφῷ, εὐχὴν παρὰ τοῦ πατρὸς λαβὼν πρὸς τὸν ἴδιον οἶκον ἦλθεν εἰς τὸν αὐτοῦ πατέρα, bears witness to Lazarus' prophetic spirit. καὶ αὐτὸς ὥσπερ πρότερον ἐκεῖνος διηγούμενος, ἃ εἶδε καὶ ἤκουσε παρὰ τοῦ ἁγίου ἡμῶν πατρός.

[65] At another time, then, he sent his own boy, named Constantine — who is present until now and relates these things — to the father, sending honeycombs to him with him. And when the boy was in the middle of the mountain, enticed by the sweetness of the honey, he took a little of it and ate. Arriving, then, at the father, and making known to him who he was and what he had come bringing to him, as one of the brothers was standing there and wished to take the honey from the boy's hands, the father calls to him from the column, saying: "Do not take it, but let him eat it." And the boy, hearing this word and understanding what he had done on the road when he was alone, and that this could not escape the father's notice — although the father said nothing openly to him about it, yet having his own conscience accusing him — for even if, when we sin, we hasten to escape the notice of all, we cannot flee its reproof — made a prostration and, confessing the fault, asked for pardon; and having obtained it and given the honey to the brother standing there, and received a blessing from the father, he came to his own house, to his father, he too relating, as the other had before, what he had seen and heard from our holy father.

[66] A monk meditating theft Μοναχὸς δέ τις ἐκ τῶν ἀδελφῶν, οὗπερ τὸ ἐπώνυμον Παξαμάδης, ὑπὸ τῶν δαιμόνων ὑποσυρείς, τῆς μονῆς ἐξελθὼν εἰς τὴν τῶν Ἀβίλων λεγομένην μονὴν ἀπῆλθε. Καὶ μετὰ χρόνον τινὰ ὑποβάλλει αὐτῷ ὁ πονηρὸς καὶ ἀνέρχεται νυκτὸς πρὸς τὸν Σωτῆρα πρὸς τὸ συλῆσαι τὰ τῶν ἀδελφῶν ἱμάτια καὶ ἄλλο εἴ τι εἰς τὴν μονὴν εὕρῃ· ᾔδει γὰρ αὐτὸς f. 132v. τὴν τῶν ἀδελφῶν συνήθειαν, ὅτι οὔτε κλεῖδας ἐν τοῖς ἑαυτῶν εἶχον κελλίοις οὔτε ἐν τῷ καιρῷ τῆς ἀγρυπνίας ἔξω τις ηὐλίζετο τῆς ἐκκλησίας. Ἦν δὲ καὶ τότε ἀγρυπνία. Ὡς δὲ ἀνελθὼν πλησίον τῆς μονῆς ἔφθασεν, ἀκούει τῶν ἀδελφῶν ψαλλόντων οὕτως· “Ἐπὶ τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν ἐν τῷ μνησθῆναι ἡμᾶς τὴν Σιών.” Ps. 136, 1. Τοῦτο οὖν ἐκεῖνος ἀκούσας, εὐθὺς ὡς ὑπὸ βέλους πληγείς, καθίσας καὶ αὐτὸς ἐπὶ τοῦ τόπου ἔκλαυσε πικρῶς καὶ τοιαῦτα πρὸς ἑαυτὸν θρηνῶν ἔλεγεν· “Οἴμοι τῷ πεπλανημένῳ· πῶς οὗτοι μὲν ὡς ἄγγελοι δοξολογοῦσι τὸν Θεόν, ἐγὼ δὲ ὡς λῃστὴς ἐπῆλθον αὐτοῖς;”

[66] And a certain monk among the brothers, whose surname was Paxamades, drawn away by the demons, went out of the monastery and went off to the monastery called that of Abila. And after some time the wicked one suggests it to him, and he goes up by night to the Saviour to plunder the garments of the brothers and anything else he might find in the monastery; for he knew the custom of the brothers, that they neither had keys on their cells, nor at the time of the vigil did anyone lodge outside the church. And it was then a vigil. And when, going up, he came near the monastery, he hears the brothers singing thus: "By the rivers of Babylon, there we sat down and wept, when we remembered Sion." Hearing this, then, at once, as though struck by a dart, he too sat down on the spot and wept bitterly, and, lamenting, said such things to himself: "Woe is me, the deluded one; how do these glorify God like angels, while I have come upon them like a robber?"

Ὡς οὖν ἱκανῶς ταῦτα λέγων ἔκλαυσεν, Lazarus treats kindly. ἀναστὰς πρὸς τὸν πατέρα ἀπῆλθε καὶ μετὰ πολλῶν δακρύων τὰ τοῦ πράγματος αὐτῷ ἐξομολογεῖται. Ὁ δὲ πατὴρ νουθετήσας αὐτὸν τὰ προσήκοντα καὶ συγχωρήσας, δοὺς δὲ αὐτῷ καὶ καὶ above the line A. νομίσματα δύο καὶ δι᾽ οἰκείας γραφῆς τοῖς εἰς τὸν Σωτῆρα ἀδελφοῖς μετ᾽ αὐτοῦ δηλώσας ἐφοδιάσαι αὐτὸν ἐξ ὧν ἔχουσιν, εὐξάμενος ἀπέλυσεν. Ὃς χαίρων ὁμοῦ καὶ κλαίων, τὸ μὲν κατανοῶν τὴν τοῦ ἁγίου ἡμῶν πατρὸς ἡμῶν πατρὸς A, then deleted by a line drawn over it. φιλεύσπλαγχνον καὶ συμπαθῆ γνώμην, τὸ δὲ τὴν ἑαυτοῦ ἀπάνθρωπον f. 133. καὶ διεφθαρμένην, τοῦ ὄρους κατελθὼν πρὸς τὴν τῶν Ἀβίλων μονὴν πάλιν ἀπῆλθε. Καὶ μετὰ τὸ πληρῶσαι τὸν χρόνον, πάλιν εἰς τὴν μονὴν ὑπέστρεψεν· ἐν ᾗ διὰ τῆς τοῦ Θεοῦ χάριτος καὶ τὸ τοῦ βίου αὐτοῦ τέλος ἐν καλῇ μετανοίᾳ ἐδέξατο. Οὕτως κατὰ τὸν θεῖον ἀπόστολον καὶ ὁ θεῖος πατὴρ ἡμῶν Λάζαρος ἔδει νικᾶν ἐν τῷ ἀγαθῷ τὸ κακόν. Καὶ οὕτω μὲν αὐτός.

When, then, saying these things, he had wept sufficiently, he rose and went off to the father, and with many tears confesses to him the matter. And the father, having admonished him fittingly and pardoned him, and also given him two nomismata, and having made known by a letter of his own to the brothers at the Saviour, by his hand, that they should furnish him for the journey from what they had, prayed and dismissed him. And he, rejoicing and weeping at once — the one as he perceived the compassionate and sympathetic mind of our holy father, the other his own inhuman and corrupted mind — went down from the mountain and went off again to the monastery of Abila. And after completing the time, he returned again to the monastery; in which, through the grace of God, he also received the end of his life in good repentance. So, according to the divine apostle, our divine father Lazarus too knew how to overcome evil with good. And so much for him.

[67] The demon terror Ὁ δὲ πονηρὸς διάβολος τοῖς αὐτοῦ πονηροῖς καὶ κακοτέχνοις μηχανήμασι πάλιν πρὸς τὸν θεῖον ἄνδρα ἐχρῆτο καὶ διὰ τούτων ἐκφοβεῖν αὐτὸν ἐπειρᾶτο· εἰς γὰρ ὄφιν ἑαυτὸν μεταβαλών, καθημένου τοῦ πατρὸς καὶ γράφοντος, διὰ τῆς λαιᾶς αὐτοῦ χειρὸς ὑποδὺς τὸν δερμάτινον αὐτοῦ χιτῶνα, ἔνδον τοῦ κόλπου αὐτοῦ εἰσέδυ. Καὶ ἐλθὼν προέκυψε τὴν ἑαυτοῦ κεφαλὴν ἐκβαλὼν ἔμπροσθεν αὐτοῦ. Ὁ δὲ πατὴρ μετὰ τῆς αὐτοῦ χειρὸς τοῦτον κρατήσας καὶ τῇ τοῦ τιμίου σταυροῦ ἐκτυπώσει μαστίξας, tries to strike into the saint, φυγάδα εἰργάσατο. Μεταβαλὼν δὲ ὁ πονηρὸς ἑαυτὸν ἐκ τῆς τοῦ ὄφεως μορφῆς καὶ ὡς λαῖλαψ γενόμενος, διὰ τῆς θυρίδος ἐξῆλθεν. Ἀλλὰ καὶ καὶ above the line A. κατὰ ἀλήθειαν ὄφεως ἐκεῖσε ὄντος, ὃν καί τινες τῶν ἀδελφῶν ἰδόντες ἐκ τοῦ φόβου εἰς ἀρρωστίαν περιπεπτώκασιν, ὁ Θεὸς ταῖς τοῦ ὁσίου πατρὸς εὐχαῖς ἐκποδὼν γενέσθαι f. 133v. τοῦτον ἐποίησε.

[67] And the wicked devil again used his wicked and evil-crafted contrivances against the divine man and tried through these to frighten him; for, changing himself into a serpent, as the father was sitting and writing, slipping under his leather tunic by his left hand, he got inside his bosom. And coming forward he peeped out, putting out his head in front of him. And the father, seizing him with his hand and scourging him with the impress of the precious cross, made him a fugitive. And the wicked one, changing himself from the form of the serpent and becoming like a whirlwind, went out through the window. But also, when there was in truth a serpent there, at the sight of which some of the brothers fell into sickness from fear, God, through the prayers of the holy father, made it get out of the way.

[68] who puts him to flight with the sign of the cross. Ποτὲ οὖν αὐτοῦ ἐν ἀρρωστίᾳ ὄντος, εἰς ἄγγελον φωτὸς ὁ τοῦ σκότους κληρονόμος ἑαυτὸν μεταβαλών, ἐλθὼν ἔστη ἐπάνω τοῦ στύλου καί φησι πρὸς τὸν πατέρα· “Ἐγὼ ἄγγελός εἰμι τοῦ Θεοῦ καὶ ἀπεστάλην παρ᾽ αὐτοῦ, ἵνα σου τὴν ψυχὴν λάβω.” Ὁ δὲ πατὴρ ἀτενίσας καὶ ἰδὼν αὐτόν, ὡς μόνον τὴν χεῖρα ἐκούφισεν, ἵνα τὸ τοῦ σταυροῦ σημεῖον ποιήσῃ, εὐθὺς ὡσεὶ καπνὸν αὐτὸν διεσκέδασε.

[68] Once, then, when he was in sickness, the heir of darkness, changing himself into an angel of light, came and stood on top of the column and says to the father: "I am an angel of God and have been sent by him to take your soul." And the father, gazing and seeing him, as soon as he lifted his hand to make the sign of the cross, at once dispersed him like smoke.

[69] Ξύλου ἐγγύς που τοῦ στύλου κειμένου, ἐρχόμενος ὁ πονηρὸς τὴν νύκτα, ὡς δῆθεν μετὰ ἀξίνης ἵστατο κόπτων αὐτό· τοῦτο δὲ ποιῶν οὐκ εἴα τὸν πατέρα ἀνεθῆναι. Διὸ τοῦ ξύλου τῇ τοῦ πατρὸς κελεύσει ἐκεῖθεν ἀρθέντος, ἐπαύσατο κἀκεῖνος τοῦ διοχλεῖν τοῦτον τοῖς αὐτοῦ κρούσμασιν… the rest of the leaf is blank A. .

[69] As a log was lying somewhere near the column, the wicked one, coming by night, stood as though cutting it with an axe; and doing this he did not let the father rest. Wherefore, when the log had been taken away from there at the father's order, he too ceased from troubling him with his blows…

[70] f. 134. Ἕτερος δέ τις ἐκ τῆς Ἀτταλείας ὁρμώμενος, τὴν κλῆσιν Ίωάννης, τὴν ἐπωνυμίαν δὲ He frees the possessed. Κουφαλίδης, πνεύματι πονηρῷ κατάσχετος γεγονὼς καὶ αὐτὸς πρὸς τὴν μονὴν first adds A, then deleted. πρὸς τὸν πατέρα ἐλθών, ἐν ὀλίγαις ἡμέραις τῇ ἀναγνώσει τοῦ ἁγίου εὐαγγελίου καὶ τῇ ἐπιθέσει τοῦ τιμίου σταυροῦ τοῦ πειράζοντος αὐτὸν πονηροῦ δαίμονος ἀπαλλαγεὶς πρὸς τὴν αὐτοῦ πόλιν χαίρων ὑπέστρεψεν.

[70] And another man, setting out from Attalia, John by name, surnamed Kouphalides, who had become possessed by a wicked spirit, he too, coming to the father, in a few days, by the reading of the holy gospel and the laying on of the precious cross, was rid of the wicked demon that tried him and returned rejoicing to his city.

[71] A certain Leo Ἐκ δὲ τῆς αὐτῆς πόλεως καὶ ἕτερος ὀνόματι Λέων, τὴν δεξιὰν αὐτοῦ παρειμένην ἔχων, καὶ αὐτὸς ὑπὸ τοῦ ἁγίου ἡμῶν πατρὸς ἡμῶν πατρὸς written first A, then deleted. Cf. 66, note 2. παραδόξως ἰάθη· ἀλλὰ καλὸν ἄνωθεν τὰ περὶ τούτου, καθὼς παρά τε τοῦ μοναχοῦ κυροῦ first adds A, then deleted. Λαυρεντίου τοῦ στυλίτου καὶ ἑτέρων, οὶ ἐξ αὐτοῦ τοῦ ἰαθέντος ἀκηκόασι, μεμάθηκα, ἀκριβῶς διηγήσασθαι. Μιᾷ τῶν νυκτῶν μετὰ τῆς συμβίου αὐτοῦ ἐπὶ τῆς κλίνης αὐτοῦ καθεύδοντος ἀκούειν ἐδόκει πρὸ τῆς αὐτοῦ οἰκίας τινῶν τρεχόντων καὶ οὕτω λεγόντων· “Κλέπτης ἅπαντα κρατεῖ.” Ὁ δὲ ὡς ταῦτα ἤκουσεν, εὐθὺς τῆς κλίνης ἐξαναστὰς καὶ τῆς οἰκίας ἐξελθὼν οὐδένα εὗρεν, εἰ μὴ μόνον τὰς τοιαύτας φωνὰς πόρρωθεν ἀκούειν ἐδόκει. Ἤρξατο οὖν καὶ αὐτὸς καταδιώκειν πρὸς ὃν τόπον αἱ φωναὶ ἐν τοῖς αὐτοῦ ὠσὶν ἐνηχοῦντο· ὡς δέ τινα τόπον τῆς αὐτοῦ αὐτοῦ above the line A. οἰκίας διέστη, ἀκούει φωνῆς οὕτω λεγούσης· “Οὐ κρούεις αὐτόν;” καὶ εὐθὺς f. 134v. ἄφνω ὡς ὑπό τινος κρουσθεὶς ὡσεὶ νεκρὸς ἐπὶ τῆς γῆς πεσὼν ἔκειτο, μόνον τοῦτο βοήσας· “Οὐαί μοι, ἀπέθανον.” Οἱ δὲ ἐπὶ τοῦ τόπου ταύτην αὐτοῦ τὴν φωνὴν ὡς ἤκουσαν, suffering from paralysis of the hand ἐξελθόντες καὶ φῶτα κομίσαντες, εὗρον αὐτὸν ὡσεὶ νεκρὸν κείμενον· καὶ ἐπιγνόντες αὐτόν, βαστάσαντες εἰς τὴν αὐτοῦ οἰκίαν ἀπήγαγον.

[71] And from the same city another too, named Leo, having his right hand paralysed, was he too marvellously healed by our holy father; but it is good to relate exactly from the beginning the things about him, as I have learned them from the monk Laurence the stylite and from others who heard them from the healed man himself. One night, as he was sleeping on his bed with his wife, he seemed to hear before his house some people running and saying thus: "A thief is seizing everything." And when he heard these things, at once rising from the bed and going out of the house he found no one, save only that he seemed to hear such voices from afar. He too, then, began to pursue toward the place whence the voices were sounding in his ears; and when he had gone some distance from his house, he hears a voice saying thus: "Will you not strike him?" and at once, suddenly, as though struck by someone, he fell on the ground and lay as though dead, crying out only this: "Woe is me, I am dead." And those in the place, when they heard this voice of his, came out and, bringing lights, found him lying as though dead; and recognizing him, they carried him and brought him to his house.

Πρωῒ δὲ αὐτὸν οἱ αὐτοῦ ἄραντες πρὸς τὸν ναὸν τῆς Θεοτόκου, τὸν τῆς Αἰγυπτίας λεγόμενον, ἀπαγαγόντες ἔθηκαν. Ἐκεῖσε οὖν τινας ἡμέρας ποιήσας, οὕτω τῇ ἐκ τῆς φωταγωγοῦ ἐπιχρίσει τοῦ ἁγίου ἐλαίου τῆς ὑπεράγνου Θεοτόκου ἐλάλησέ τε καὶ τῆς παρέσεως ἀπελύθη, μόνης τῆς αὐτοῦ δεξιᾶς παρειμένης καταλειφθείσης. Οὕτω γὰρ ἦν ξηρὰ καὶ ἀκίνητος, ὡς δοκεῖν ἐπὶ τῆς αὐτοῦ πλευρᾶς εἶναι κεκολλημένη κεκολλημένην A. ἀλλὰ καὶ οἱ αὐτοῦ δάκτυλοι τὴν above the line A. παλαιστὴν ἐκ τῆς πολλῆς βίας τρυπήσαντες ἐκεῖθεν ἐξῆλθον. he heals in a vision; Οὗτος εἰς τὸν ἅγιον ἀνελθὼν καὶ παρ᾽ αὐτοῦ εἰς τὸν ἴδιον παραπεμφθεὶς οἶκον, μεθ᾽ ἡμέρας τινὰς κοιμωμένῳ 〈ἐν τῷ ἐν τῷ I have supplied, omits A. 〉 οἴκῳ ἐπέστη καί φησι πρὸς αὐτόν· “Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ ἔκτεινόν σου τὴν χεῖρα.” Καὶ ἅμα τῷ λόγῳ ὁ μὲν πατὴρ ἀπηλλάγη, ὁ δὲ πάσχων ὑγιὴς αὐτίκα ἐδείκνυτο (οὗτος εἰς - ἐδείκνυτο) in another hand A. . f. 135. Παραυτίκα οὖν διυπνίσθη καὶ τῆς κλίνης ὡς εἶχε σπουδῇ κατελθὼν καὶ θεασάμενος ὑγιῆ καὶ ἐκτεταμένην τὴν αὐτοῦ χεῖρα, ἤρξατο κράζειν τὸ Κύριε ἐλέησον. Οἱ δ᾽ ἐπὶ τῆς οἰκίας οὕτως αὐτοῦ κράζοντος ἀκούσαντες, ἀναστάντες καὶ φῶς ἅψαντες ἰδόντες τε τὴν χεῖρα αὐτοῦ ὑγιῆ καὶ μαθόντες παρ᾽ αὐτοῦ τὸν τρόπον τῆς ἰάσεως, δόξαν τῷ Θεῷ ἀνέπεμψαν τῷ διὰ τοῦ αὐτοῦ above the line A. θεράποντος ὁσίου Λαζάρου adds A, but afterwards deleted. τὸν ἄνθρωπον οὕτω παραδόξως ἰασαμένῳ.

And early in the morning his people took him up and brought him to the church of the Mother of God called that of the Egyptian woman and laid him there. Having spent some days there, then, so by the anointing with the holy oil from the lamp of the all-pure Mother of God he both spoke and was released from the paralysis, only his right hand being left paralysed. For it was so dry and motionless as to seem to be stuck to his side; and moreover his fingers, piercing the palm through the great force, came out from there. He went up to the saint and was sent back by him to his own house; and after some days the saint stood over him as he slept 〈in his〉 house, and says to him: "In the name of Jesus Christ stretch out your hand." And with the word the father departed, and the sufferer was at once shown to be healthy. Immediately, then, he woke, and, coming down from the bed in haste, just as he was, and beholding his hand healthy and stretched out, he began to cry out the Kyrie eleison. And those in the house, hearing him crying out thus, rose and lit a light, and seeing his hand healthy and learning from him the manner of the healing, sent up glory to God, who through his servant had so marvellously healed the man.

[72] Βουλομένου

δὲ αὐτοῦ μετὰ τὸν ὄρθρον εἰς τὴν ἐκκλησίαν εἰσελθεῖν καὶ τὰ τοῦ θαύματος πᾶσι γνωρίσαι, ἀπεῖρξε τοῦτον τῆς ἐγχειρήσεως ὁ τότε ὢν λαοσυνάκτης, εἰπὼν πρὸς αὐτὸν ὡς· “Εἰ ἤθελεν ὁ γέρων τὸ θαῦμα γνωσθῆναι, ἐκεῖ ἂν εἶχέ σε θεραπεῦσαι· ἀλλὰ φεύγων τὴν ἐκ τοῦ θαύματος ἐπακολουθοῦσαν παρὰ τῶν ἀνθρώπων δόξαν, wishes the miracle to be hidden τοῦτο οὕτως πεποίηκε. Καὶ γὰρ ἐὰν τοῦτο ποιήσῃς, διὰ τὸ παράδοξον τοῦ θαύματος ἅπαντες ὅσοι ἀκούσουσιν πρὸς αὐτὸν ἀνελθεῖν ἔχουσι 〈και supplied, omits A. 〉 διὰ τῶν ἐπαίνων καὶ εὐφημιῶν θλίψαι αὐτὸν ἔχουσιν. Οὐ γὰρ ἀποδέχεται τὰ τοιαῦτα.” Ταῦτα ὁ ἄνθρωπος ὡς παρ᾽ ἐκείνου ἤκουσε, λογισάμενος ἐν ἑαυτῷ ἃ πεπόνθει, ἀνελθὼν εἰς τὴν μονὴν ἡσύχασε, μηδενὶ τοῦτο κατάδηλον ποιήσας, εἰ μὴ τῷ μητροπολίτῃ μόνον, οὐκ οἶδ᾽ ὅθεν τοῦτο μαθόντι καὶ πρὸς ἑαυτὸν τοῦτον f. 135v. προσκαλεσαμένῳ, ἠμελημένως πως καὶ οὐ κατὰ ἀκρίβειαν ἐξειπών, ὥστε κἀκεῖνον ἀκούσαντα οὕτως εἰπεῖν· “Ὁ Θεὸς διὰ τῶν ἁγίων εὐχῶν τοῦ πανοσίου γέροντος καὶ ἡμᾶς ἐλεῆσαι ἔχει.” Καὶ οὕτως μετὰ τῶν αὐτοῦ συμπολιτῶν τοῦ Ἠγαπημένου ἀπάρας πρὸς τὴν αὐτοῦ πόλιν ἄπεισι, πᾶσι τὰ τοῦ θαύματος οὐ διὰ γλώττης ἀλλὰ διὰ τῆς ἰαθείσης αὐτοῦ χειρὸς ἀνακηρύττων, καὶ μὴ βουλόμενος.

And when he wished, after matins, to go into the church and make the things of the miracle known to all, he who was then the laosynaktes held him back from the attempt, saying to him: "If the old man had wished the miracle to be known, he would have healed you there; but, fleeing the glory from men that follows upon the miracle, he did this thus. For if you do this, because of the marvel of the miracle all who hear will go up to him 〈and〉 will afflict him with praises and acclamations. For he does not accept such things." When the man heard these things from him, reckoning with himself what he had suffered, he went up to the monastery and kept quiet, making this manifest to no one except only the metropolitan, who learned it I know not whence and summoned him to himself; and he told it somewhat carelessly and not exactly, so that he too, on hearing it, said thus: "God, through the holy prayers of the all-holy old man, will have mercy on us too." And so, departing with his fellow-citizens from the Beloved, he goes off to his city, proclaiming to all the things of the miracle not by his tongue but by his healed hand, even though unwilling.

Ἐν δὲ τῷ ἐπιόντι ἐνιαυτῷ ἦλθε πρὸς τὴν μονὴν γράμματα πρὸς τὸν πατέρα κομίζων Λέοντος πρωτοσπαθαρίου τοῦ λεγομένου Βασιλίτζη· ὃν ὁ μοναχὸς Κήρυκος ἐρωτήσας καὶ μαθὼν τὰ περὶ αὐτοῦ, ἄνεισι μετ᾽ αὐτοῦ πρὸς τὸν πατέρα above the line A. καὶ κρατήσας τὴν τεθεραπευμένην αὐτοῦ χεῖρα, δεικνύων ταύτην τῷ πατρὶ ἔλεγεν· “Οὗτός ἐστι, πάτερ, τὸ τέκνον σου, οὗτινος τὴν χεῖρα ταύτην παρειμένην οὖσαν σὺ παραδόξως ἰάσω.” and insists it is to be ascribed to God alone. Ὁ δὲ πατὴρ στυγνῇ τῇ φωνῇ ἀποκριθείς· “Οὐκ ἐγώ, ἔφη, ἀλλ᾽ ὁ Θεὸς ταύτην ἰάσατο.” Ὡς δὲ τοῦ στύλου κατῆλθον οἱ ἀδελφοί, τὸν ἄνθρωπον ἀκριβῶς ἐρωτήσαντες, οὐ μὴν ἀλλὰ καὶ τὴν αὐτοῦ χεῖρα ψηλαφήσαντες τάς τε ὠτειλὰς τὸ θαῦμα μάλιστα κηρυττούσας ἰδόντες καὶ τὰ προγραφέντα παρ᾽ αὐτοῦ ἐκείνου μαθόντες, ἐμοὶ πάλιν, ὡς προδεδήλωται, παραδεδώκασι.

And in the following year he came to the monastery bringing letters to the father from Leo the protospatharios, called Basilitzes; and the monk Kerykos, having questioned him and learned about him, goes up with him to the father, and, holding his healed hand, showing it to the father he said: "This, father, is your child, whose hand, which was paralysed, you marvellously healed." And the father answered with a gloomy voice: "Not I," he said, "but God healed it." And when the brothers came down from the column, having questioned the man exactly, and moreover having felt his hand and seen the scars which above all proclaim the miracle, and having learned from that man himself the things written above, they in turn handed them on to me, as has been shown before.

[73] To Laurence of Halmyros, Λαυρέντιος ὁ Ἁλμυρηνὸς ὁ πρὸ μικροῦ τελευτήσας πρᾶγμά τι τοιοῦτόν μοι διηγήσατο. f. 136. Ἔλεγε γάρ, ὅτι κοσμικὸς ἔτι ὢν ἐκελεύσθη παρὰ τῆς ἰδίας μητρὸς ἐξελθεῖν καὶ τὴν ἵππον αὐτῶν ἐν ταῖς ἀρούραις οὖσαν ἀγαγεῖν. Ὡς δὲ ἀπελθὼν καὶ ταύτης ἐπιβάς, ἐρχόμενος ἔφθασεν εἰς τόπον τινά, ἔνθα σχῖνος ἦν, ὁρᾷ, ὡς ἔλεγεν, ἄφνω ἐκ μέσου τῶν σχίνων μέλανα βοῦν ἀπηγριωμένον ἐξελθόντα καὶ εἰς αὐτὸν ἐφορμήσαντα. Ὃν ἡ ἵππος ἰδοῦσα πτυρεῖσα καὶ σκιρτήσασα αὐτόν τε εἰς γῆν ῥίψασα, δρομαῖος πάλιν ἐν ταῖς ἀρούραις ἐπάνεισιν. Αὐτὸς δὲ ἅμα τῷ πεσεῖν πονηρῷ πνεύματι κατάσχετος γεγονώς, seized by a demon, ὡσεὶ νεκρὸς ἔκειτο· ὅν τινες ἐκ τῆς κώμης θεασάμενοι — οὐ γὰρ ἦν μήκοθεν — ἅμα τῇ αὐτοῦ μητρὶ ἀπελθόντες καὶ ἄραντες εἰς τὸν κυριακὸν παρ᾽ αὐτοῖς ναόν, ὃς ἦν τοῦ ἁγίου μάρτυρος Προκοπίου, φέροντες ἔθηκαν, ἐπιθέντες αὐτῷ τὸν τίμιον σταυρόν. Καὶ δὴ οὕτως αὐτοῦ κειμένου καὶ μηδ᾽ ὅλως εἰς ἑαυτὸν ἐκ τῆς τοῦ δαίμονος ἐπηρείας δυνηθέντος ἐπανελθεῖν ἐπὶ δυσὶν ἡμέραις τε καὶ νυξί, καταλαβούσης ἤδη καὶ τῆς τρίτης, μεσούσης τῆς νυκτὸς εἰς ἑαυτὸν ἐλθὼν καὶ ἀνανήψας, κείμενος ἀτενίζων τοὺς ὀφθαλμοὺς περιεσκόπει τὸν ναόν.

[73] Laurence of Halmyros, who died a little while ago, related to me some such thing as this. For he said that, while he was still a layman, he was ordered by his own mother to go out and bring their mare, which was in the fields. And when he had gone off and mounted her, coming back he arrived at a certain place where there was mastic-shrub, and he sees, as he used to say, suddenly from the midst of the mastic-shrubs a black ox, gone wild, come out and rush at him. The mare, seeing it, took fright and leapt and threw him to the ground, and ran back again into the fields. And he, as he fell, became possessed by a wicked spirit and lay as though dead; and some from the village, seeing him — for it was not far off — went off together with his mother and took him up and carried him to the Lord's church among them, which was that of the holy martyr Procopius, and laid him there, placing the precious cross on him. And indeed, as he lay thus and could not at all come back to himself from the assault of the demon for two days and nights, when the third had already come, at midnight he came to himself and, recovering, lying there he looked about the church, fixing his eyes.

Καὶ ἐκθαμβούμενος διηπόρει, οὐδὲ γὰρ above the line A. ᾔδει ποῦ ἦν, — ὡς οὖν A, but deleted, corrected. οὕτως οὖν added here above the line by a recent corrector. κείμενος 〈ἦν supplied, omits A. 〉, Lazarus shows himself by night; ὁρᾷ τὰς τοῦ ναοῦ πύλας ἄφνω διανοιχθείσας καί τινα μοναχὸν μακρὸν γηραιὸν δερμάτινον χιτῶνα φοροῦντα τήν τε κεφαλὴν ἄσκεπον καὶ τοὺς πόδας ἀνυποδέτους f. 136v. ἔχοντα, ἔνδον τοῦ ναοῦ εἰσελθόντα καὶ πρῶτα μὲν ἀπελθόντα καὶ εὐξάμενον ἐν τῷ θυσιαστηρίῳ, εἶτα στραφέντα καὶ πρὸς αὐτὸν ἐλθόντα σταθέντα τε ἔμπροσθεν αὐτοῦ καὶ εἰπόντα αὐτῷ· “Ἀνάστα, ἀκολούθει μοι.” Ὁ δὲ ἀναστὰς ἠκολούθησεν αὐτῷ. Καὶ ὡς ἐξῆλθον τῆς ἐκκλησίας, αἱ πύλαι τοῦ ναοῦ αὐτομάτως ἐκλείσθησαν. Προβὰς δὲ μετ᾽ αὐτοῦ ἐκ τοῦ ναοῦ τόπον τινά, λέγει στὰς πρὸς αὐτόν· “Ἄπελθε εἰς τὸν οἶκόν σου, καὶ πρωΐ, εἰ θέλεις λύσιν τοῦ συνέχοντός σε κακοῦ λαβεῖν, ἄρας σου τὴν μητέρα ἄνελθε εἰς τὸ Γαλήσιον ὄρος ἐν τῇ μονῇ τοῦ μοναχοῦ Λαζάρου.” Καὶ ταῦτα μὲν ὁ πατὴρ πρὸς αὐτὸν εἰπὼν εὐθὺς ἐξ ὀφθαλμῶν αὐτοῦ γέγονε.

And, astounded, he was at a loss, for he did not know where he was — as, then, he was so lying 〈there〉, he sees the gates of the church suddenly opened, and a certain tall, aged monk, wearing a leather tunic and having his head uncovered and his feet unshod, come inside the church, and first go off and pray at the altar, then turn and come to him, and stand in front of him and say to him: "Arise, follow me." And he rose and followed him. And when they went out of the church, the gates of the church shut of their own accord. And having gone forward with him a certain distance from the church, he stops and says to him: "Go off to your house, and early in the morning, if you wish to receive release from the evil that holds you, take your mother and go up to Mount Galesion, to the monastery of the monk Lazarus." And when the father had said these things to him, he at once vanished from his eyes.

[74] Laurence and his mother Ὁ δὲ εἰς τὴν αὐτοῦ οἰκίαν ἀπελθὼν ἅπαντα τῇ ἑαυτοῦ μητρὶ διηγεῖται. Ἡ δὲ μὴ μελλήσασα μελήσασα A. πρωῒ αὐτὸν λαβοῦσα, ἀνῆλθε πρὸς τὸν πατέρα· καὶ διηγοῦνται τὰ τοῦ πράγματος, ὥσπερ εἶχε. Ὁ δὲ πατὴρ μέγας (?) above the line in another hand. τὴν μὲν μητέρα αὐτοῦ κελεύει ἀπελθεῖν εἰς τὸν αὐτῆς οἶκον, αὐτῷ δὲ above the line A. προστάσσει τὸν τίμιον σταυρὸν ἐπιτεθῆναι καὶ τὸ ἅγιον εὐαγγέλιον ἐπαναγνωσθῆναι. Τοῦτο δὲ ἐποίει πρὸς τὸ ἐπικαλύψαι τὸ θαῦμα. Καὶ γοῦν ἐπὶ τρισὶν ἡμέραις τοῦ σταυροῦ τε τούτῳ ἐπικειμένου καὶ τῶν ἀδελφῶν ἐπαναγινωσκόντων οὔτε ὁ σταυρὸς so A; perhaps ταῦρος Ed. Kurtz. αὐτοῦ ἐκράτησεν οὔτε ὁ δαίμων τὸ σύνολον αὐτῷ ἠνώχλησε· καὶ δὴ μετὰ τὸ ποιῆσαι αὐτὸν χρόνον τινὰ ἐν τῇ μονῇ αἰτεῖται τὸν πατέρα f. 137 καὶ ἀπολυθεὶς ἄπεισι πρὸς τὸν αὐτοῦ αὐτὸν A. οἶκον πρὸς τὸ διαθεὶς εὖ τὰ ἑαυτοῦ ὑποστρέψαι πάλιν ἐν τῇ μονῇ γνώμῃ καὶ τῆς αὐτοῦ μητρὸς καὶ ἀποκαρῆναι. Ὡς δὲ χρόνον ἦν τινα ἐκεῖσε ποιήσας, διὰ τὸ μὴ ἐνοχληθῆναι ὑπὸ τοῦ πονηροῦ πνεύματος τῇ συμβουλῇ τῶν ἑαυτοῦ οἰκείων τῆς κουρᾶς ἀποστὰς πρὸς τὸ λαβεῖν γυναῖκα ἑαυτὸν διηυτρέπισεν.

[74] And he, going off to his house, relates everything to his mother. And she, without delay, early in the morning took him and went up to the father; and they relate the matter as it was. And the father orders his mother to go off to her house, while for him he gives orders that the precious cross be laid on him and the holy gospel read over him. And he did this to cover up the miracle. And indeed for three days, while the cross lay on him and the brothers read over him, neither did the cross take hold of him nor did the demon trouble him at all; and indeed, after spending some time in the monastery, he asks the father, and, being dismissed, goes off to his house, so as to set his affairs well in order and return again to the monastery, with the consent of his mother too, and be tonsured. But when he had spent some time there, because he was not troubled by the wicked spirit, at the counsel of his own kinsfolk he desisted from the tonsure and got himself ready to take a wife.

Ὡς δὲ τὰ τοῦ συναλλάγματος συναλάγματος A. ἐτελεῖτο καὶ ἐν χερσὶν ἤδη τὸ πρᾶγμα ἦν, ἄφνω ὑπὸ τοῦ δαίμονος κρουσθεὶς εἰς γῆν κατέρριπτο κατέριπτο A. , ἀφρὸν ἐκ τοῦ στόματος ἀποπτύων, τοὺς ὀφθαλμοὺς καὶ τὰς τρίχας διαστρέφων καὶ ὅσα τοῖς δαιμονιζομένοις ἔθος πάντα ποιῶν. the monastic life Ὃν ἡ μήτηρ θεασαμένη καὶ τὴν αἰτίαν τοῦ κακοῦ εὐθὺς εἰς νοῦν βαλομένη, μετὰ τὸ ἐκνῆψαι τὸν αὐτῆς υἱὸν ἄρασα παραυτίκα πρὸς τὸν πατέρα παραγίνεται σὺν αὐτῷ καὶ ποιεῖ ἀποκαρῆναι τοῦτον παρ᾽ ἐκείνου καὶ τῇ αὐτοῦ ποίμνῃ συγκαταριθμηθῆναι. Καὶ τούτου γεγονότος, διὰ τῆς τοῦ Χριστοῦ χάριτος καὶ τῶν τοῦ ὁσίου πατρὸς ἡμῶν εὐχῶν καὶ ὁ δαίμων ἐξ αὐτοῦ ἀπηλάθη. embrace. Ἡ δέ γε μήτηρ αὐτοῦ εἰς τὸν ἑαυτῆς οἶκον ἀπελθοῦσα καὶ τὰ ἑαυτῆς καλῶς διαθεῖσα, ὑποστρέψασα δέχεται καὶ αὐτὴ adds something (γὰρ?) but afterwards deleted A. τὸ in the margin A. ἅγιον σχῆμα παρὰ τοῦ πατρός. Καὶ νῦν ἐστιν ἐν τῇ μονῆ τῇ τῶν γυναικῶν καλῶς τὸν τῆς ἀσκήσεως δρόμον ἀνύουσα, καὶ ἤδη καὶ πρὸς τέλος τοῦ βίου διὰ γήρως f. 137v. ἐγγίσασα.

But when the things of the contract were being completed and the matter was already in hand, suddenly, struck by the demon, he was thrown down to the ground, spitting foam from his mouth, rolling his eyes and his hair, and doing all the things that are customary with the possessed. His mother, beholding him and at once taking to mind the cause of the evil, after her son had come to his senses took him up and immediately arrives with him at the father and has him tonsured by him and numbered with his flock. And when this had been done, through the grace of Christ and the prayers of our holy father the demon too was driven out of him. And his mother, going off to her house and setting her affairs well in order, returned and she too receives the holy habit from the father. And now she is in the monastery of the women, well completing the course of ascetic practice, and has now through old age drawn near also to the end of her life.

[75] A certain sailor with his companionsΚατιόντι μοί ποτε τοῦ ὄρους — ἦν γὰρ ὑπὸ τοῦ πατρὸς διά τινα τῆς μονῆς χρείαν εἰς τὸ κάστρον ἀποσταλείς, — συγκατῄει καί τις τῶν κοσμικῶν. Ὃς ἀρξάμενος τοῦ ὁμιλεῖν μοι, λέγει μοι· “Ὦ πάτερ, ποῖον ἅγιον ἔχετε καὶ οὐκ οἴδατε.” Ἐγὼ δὲ ὑπομειδιάσας ἔφην αὐτῷ· “Καὶ εἰ above the line A. ἡμεῖς οἱ ἐγγὺς αὐτοῦ ὄντες, ὡς εἶπας, οὐκ ἐπέγνωμεν αὐτόν, σὺ ὁ μήκοθεν αὐτοῦ ὑπάρχων πῶς οἶδας αὐτόν;” Καὶ ταῦτα ἐμοῦ εἰπόντος, ἐκεῖνος εὐθὺς τὴν ἑαυτοῦ χεῖρα εἰς τὸν κόλπον βαλὼν ἐκβάλλει βοῦλλαν βούλαν A. μολιβδίνην ἐκσφράγισμα corrected, before ἐκφρἁγισμα A. ἔχουσαν τῆς Θεοτόκου· καὶ ἀσπασάμενος αὐτὸς πρῶτον, ποιεῖ κἀμὲ ἀσπάσασθαι ταύτην. Καί φησιν· “Αὕτη με, πάτερ, ἐκ πολλῶν κινδύνων θαλαττίων διὰ τῆς εὐχῆς τοῦ ἁγίου Λαζάρου ἐρρύσατο.” Ἐμοῦ δὲ τὴν αἰτίαν ἐρομένου μαθεῖν, στενάξας ἐκεῖνος καὶ τοὺς ὀφθαλμοὺς δακρύων ὑποπλήσας, ἀποκριθεὶς λέγει μοι· “Ἐγὼ ναύτης εἰμί· καί ποτε μετὰ τῶν ἐμῶν συναντῶν ἔν τινι τόπῳ, σάλῳ θαλαττίῳ περιπεσόντες ἀπέγνωμεν ἡμῶν τῆς ζωῆς. Εἷς δὲ τῶν ἐπιβατῶν, ὡς εἶδεν ἐπὶ θύραις ἤδη ὄντα τὸν θάνατον, ἤρξατο μεγάλῃ τῇ φωνῇ κράζειν οὕτως· “Ἅγιε Λάζαρε, Lazarus having been invoked, πρόφθασον καὶ ἐξελοῦ ἡμᾶς τοῦ προκειμένου κινδύνου.”

[75] Once, as I was coming down from the mountain — for I had been sent by the father to the castle for some need of the monastery — there came down with me also one of the laymen. He, beginning to converse with me, says to me: "O father, what a saint you have, and you do not know it." And I, smiling a little, said to him: "And if we, who are near him, as you said, have not recognized him, how do you, who are far from him, know him?" And when I had said these things, he at once, putting his hand into his bosom, brings out a lead seal bearing the impress of the Mother of God; and having kissed it himself first, he makes me too kiss it. And he says: "This, father, has delivered me from many perils of the sea through the prayer of St. Lazarus." And when I asked to learn the cause, he groaned and, his eyes filling with tears, answered and says to me: "I am a sailor; and once, with my companions, meeting in a certain place a tossing of the sea, we despaired of our life. But one of the passengers, when he saw death already at the doors, began to cry out with a loud voice thus: 'St. Lazarus, come quickly and deliver us from the danger before us.'

Καὶ πάλιν κράζων μετὰ δακρύων ἔλεγεν· “Ὁ Θεός, διὰ τῆς εὐχῆς τοῦ ἁγίου Λαζάρου τοῦ ἐν τῷ Γαλησίῳ Γαλισίῳ A. βοήθησον ἡμῖν.” f. 138. Διασωθέντες οὖν παρ᾽ ἐλπίδα καὶ εἰς τὴν γῆν ὡς οὐκ ᾔδειμεν ἀπορριφθέντες, μετὰ τὸ ἐξελθεῖν τοῦ πλοίου ἠρωτῶμεν τὸν ἄνθρωπον, ἵνα ἡμῖν εἴπῃ, τίς ἐστιν οὗτος ὁ ἅγιος Λάζαρος, οὗτινος τὸ ὄνομα καὶ τὴν εὐχὴν ἐπεκαλέσατο. safe from shipwreck, Καὶ δι᾽ ἐκείνου ὁ Θεὸς έκ τῆς τοιαύτης ἀνάγκης ἡμᾶς ἐρρύσατο. Ὁ δὲ ἄνθρωπος πάντα ἡμῖν τὰ κατὰ τὸν πατέρα διηγεῖτο, διδάξας ἡμᾶς καὶ τὸν τόπον καὶ τὸ ὄνομα τοῦ ὄρους, ἡμεῖς δὲ ἀκούσαντες δόξαν τῷ θεῷ ἀνεπέμψαμεν, τῷ διὰ τοῦ αὐτοῦ θεράποντος ὁσίου Λαζάρου ἐκ τοῦ τοιούτου κινδύνου παρ᾽ ἐλπίδα ἡμᾶς σώσαντι σώσαντος A. , οὐ μὴν ἀλλὰ καὶ τῷ ἀνθρώπῳ πλεῖστα in another hand. ηὐχαριστήσαμεν εὐχαριστήσαμεν ( εὐ? in another hand). ὡς αἰτίῳ ἡμῖν τοῦ τοιούτου γενομένῳ γενομένου A. καλοῦ. Μετὰ δέ τινα χρόνον ἔτυχε A, γέγονεν above the line, corrected. ἐλθεῖν ἡμᾶς εἰς Φύγελα· καὶ ἐρωτήσας καὶ μαθὼν τὰ περὶ τοῦ πατρὸς ἀκριβέστερον, λαβὼν ἐκεῖθέν τινα τὸν τὴν μονὴν ἐπιστάμενον ἀνῆλθον μετ᾽ αὐτοῦ πρὸς τὸν ἅγιον ἅγιον corrected; πατέρα A. καὶ ἰδὼν καὶ συντυχὼν αὐτῷ καὶ τοὺς λογισμούς μου αὐτῷ ἐξειπών, ὡς ἔμελλον ἐξ αὐτοῦ κατελθεῖν, ᾐτησάμην αὐτόν τι λαβεὶν ἐκ τῶν αὐτοῦ χειρῶν, ὅπως ἔχοιμι αὐτὸ φυλακτήριον καὶ διωκτήριον παντὸς πειρασμοῦ· καὶ ἐκβαλὼν ἣν ὁρᾷς παρέχει μοι σφραγίδα.

And again, crying out with tears, he said: 'O God, through the prayer of St. Lazarus of Galesion, help us.' Saved, then, beyond hope, and cast up on land we knew not how, after we had come out of the ship we asked the man to tell us who this St. Lazarus is, whose name and prayer he had called upon. And through him God delivered us from such straits. And the man related to us all the things about the father, teaching us both the place and the name of the mountain; and we, hearing, sent up glory to God, who through his servant the holy Lazarus had saved us beyond hope from such a danger, and moreover we gave very many thanks to the man too, as having become for us the cause of such a good. And after some time it happened that we came to Phygela; and having asked and learned more exactly the things about the father, taking from there someone who knew the monastery, I went up with him to the saint, and having seen him and met with him and told him my thoughts, as I was about to go down from him I asked to receive something from his hands, so that I might have it as a safeguard and a repeller of every temptation; and taking it out he gives me the seal which you see.

Ἣν λαβὼν καὶ ἀσπασάμενος αὐτήν τε καὶ τὸν ἅγιον πατέρα, τοῦ ὄρους κατῆλθον. Συνεθέμην δὲ ἵνα, εἴ τι ὁ Θεὸς ἐκ τῆς ναυτιλίας μοι χορηγῇ, f. 138v. τὰ ἡμίση corrected, before ἠμύσι A. ἅπαξ τοῦ ἐνιαυτοῦ εἴτε δι᾽ ἐμαυτοῦ εἴτε δι᾽ ἑτέρου, ἐὰν μὴ ἐγγὺς τοῦ τόπου ἀλλὰ πόρρω που λαχών εἰμι, ἀποφέρων εἰς τὰς χεῖρας τοῦ ὁσίου πατρὸς ἡμῶν ἀποδίδωμι, ὅπως καὶ αὐτὸς ἐν ταῖς ἁγίαις αὐτοῦ εὐχαῖς μνείαν ἐμοῦ ποιῆται· τὴν δὲ

Taking it, and kissing both it and the holy father, I went down from the mountain. And I covenanted that, if God should supply me with anything from seafaring, I would carry the half once a year, either myself or through another, if I happen to be not near the place but somewhere far off, and render it into the hands of our holy father, so that he too may make mention of me in his holy prayers; and the

βοῦλλαν, he receives a phylactery from the same. ὡς ὁρᾶς, ἔκτοτε ἐπὶ τοῦ τραχήλου φορῶν — οὕτω γὰρ αὐτὴν εἶχεν — ἐκ πολλῶν, ὡς προεῖπον, κινδύνων δι᾽ αὐτῆς ἐρρύσθην· καὶ διὰ τοῦτό σοι εἶπον· Ὦ ποῖον ἅγιον ἔχετε καὶ οὐκ οἴδατε.” Ἐγὼ δὲ ταῦτα παρ᾽ αὐτοῦ ἀκούσας, τότε μὲν ηὐχαρίστησα τῶι Θεῷ τῷ κἀμὲ καταξιώσαντι τοιοῦτον ἅγιον ἰδεῖν καὶ εἰς τὰς αὐτοῦ χεῖρας ἐλθεῖν, παρ᾽ ὧν δὴ καὶ ηὐχόμην ἀποκαρῆναι· ἔτι γὰρ κοσμικὸς ἐτέλουν τυγχάνων νῦν δὲ εὐδοκίᾳ τοῦ φιλανθρώπου Θεοῦ εἰς ὠφέλειαν πολλῶν τοῦτο γέγραφα.

seal, as you see, wearing it from then on round my neck — for so he had it — I was delivered through it from many dangers, as I said before; and for this reason I said to you: O what a saint you have, and you do not know it." And I, hearing these things from him, then gave thanks to God, who had deemed me too worthy to see such a saint and to come into his hands, from which indeed I prayed to be tonsured; for I was still living as a layman; and now, by the good pleasure of God who loves mankind, I have written this for the benefit of many.

[76] The virtues of the holy oil. Μοναχή τις ἀπὸ τῆς Χίου, πολλὴν πίστιν πρὸς τὸν πατέρα ἔχουσα, κατ᾽ ἔτος πρὸς τὴν μονὴν ἐρχομένη καὶ ἔλαιον ἅγιον ἐκ τοῦ γινομένου ἐν τῇ μονῇ τῇ ἡμέρᾳ τοῦ ἁγίου Λαζάρου εἰς ἄγγος λαμβάνουσα, ἀπερχομένη εἰς τὴν αὐτῆς πατρίδα πάντα τὸν οἱᾳδήποτε οἱανδήποτε A. νόσῳ κατεχόμενον ἐκ τοῦ τοιούτου ἐλαίου ἀλείφουσα καὶ τὸ τοῦ ἁγίου ἡμῶν πατρὸς ὄνομα καὶ τὴν εὐχὴν ἐπᾴδουσα, παραυτίκα τὴν νόσον ἐφυγάδευε, καὶ ὁ νοσῶν ὑγιὴς καθωρᾶτο.

[76] A certain nun from Chios, having great faith in the father, coming every year to the monastery and taking in a vessel holy oil from that which is made in the monastery on the day of St. Lazarus, going off to her fatherland, anointing with this oil everyone held by any disease whatever, and chanting over him the name and the prayer of our holy father, at once put the disease to flight, and the sick person was seen healthy.

[77] Οὐ μόνον δέ γε f. 139. οἱ ἐκ πίστεως τὸ τοῦ ἁγίου above the line A. πατρὸς ἡμῶν ὄνομα καὶ τὴν εὐχὴν ἐπικαλούμενοι αὐτοί τε τῶν κινδύνων ἐρρύοντο καὶ ἄλλοις τὴν σωτηρίαν ἐπραγματεύοντο, Of Lazarus' holiness ἀλλὰ καὶ οἱ ἁπλῶς οὕτω καὶ πρὸς δοκιμὴν αὐτὸ ὀνομάζοντες ἐνεργὸν καὶ οὗτοι πρὸς τὸν ἑαυτῶν σκοπὸν εὕρισκον· καὶ ἡ ἀπόδειξις τοῦ λεγομένου ἐγγύς. Ἀνήρχοντό ποτε ἐκ τοῦ μέρους τοῦ Χαλκοῦ Ἁλωνίου ὅ τε Μεθόδιος ὁ Μακρὸς λεγόμενος καὶ Σάβας ὁ ἐκ τοῦ Ῥιζηνοῦ ὁρμώμενος· καὶ δὴ ὡς ἀνήρχοντο, περιέτυχον ἀγρίων αἰγῶν ἀγέλῃ νεμομένῃ· ἥτις ἰδοῦσα τοὺς μοναχούς, ἤρξαντο so A. πρὸς τὸ κρημνῶδες τοῦ ὄρους ἀπὸ προσώπου αὐτῶν ἀποτρέχειν. Ὁ δὲ Σάβας λέγει τῷ Μεθοδίῳ· “Ἐπιτιμῶ αὐτοῖς ἐπὶ τῷ ὀνόματι τοῦ πατρός, καὶ εἰ στῶσι τοῦ δρόμου, ἔχομεν γνῶναι, ὅτι ἐστιν ὁ πατὴρ ἡμῶν ἅγιος.” Τοῦ δὲ Μεθοδίου κωλύοντος, ἐκεῖνος μὴ πεισθεὶς τὸν δεσμὸν αὐτοῖς ἐπαφῆκε· τὰ δὲ εὐθὺς ἔστησαν, some μηδ᾽ ὅλως ἐκ τοῦ τόπου κινηθῆναι δυνάμενα, καὶτοι τοῦ Μεθοδίου καὶ λίθους κατ᾽ αὐτῶν ἀφιέντος· εἶτα βαδίζειν ἀρξαμένων αὐτῶν, προστάσσει καὶ αὐτὰ τούτοις ἀκολουθεῖν, τὰ δὲ εἵποντο.

[77] And not only were those who called upon the name and the prayer of our holy father in faith themselves delivered from dangers and procured salvation for others, but also those who named it just so, and by way of testing, these too found it effective for their purpose; and the proof of what is said is near at hand. Once there were going up from the region of the Bronze Threshing-floor both Methodius, called the Tall, and Sabas, who came from Rhizenos; and indeed, as they were going up, they came upon a herd of wild goats grazing; and the herd, seeing the monks, began to run off from their face toward the precipitous part of the mountain. And Sabas says to Methodius: "I rebuke them in the name of the father, and if they stop from their running, we shall know that our father is a saint." And though Methodius tried to prevent him, he, not persuaded, laid the binding on them; and they at once stopped, unable to move from the place at all, although Methodius even threw stones at them; then, when they began to walk on, he commands them too to follow them, and they followed.

Φθασάντων δὲ αὐτῶν εἰς τὸν τόπον, ἔνθα ὁ σταυρὸς ἵσταται, καὶ στάντων, κἀκεῖνα ἔστησαν πρὸς τοὺς μοναχοὺς ἀκλινῶς ἀτενίζοντα. Λέγοντος δὲ τοῦ Μεθοδίου τῷ Σάβᾳ λῦσαι τὰ ζῷα τοῦ δεσμοῦ, f. 139v. ἐκεῖνος οὐκ ἠβούλετο, ἀλλά· “Μεθ᾽ ἡμῶν, ἔλεγεν, εἰς τὴν μονὴν εἰσελθεῖν ἔχουσι.” Καὶ ὁ Μεθόδιος πρὸς αὐτόν· “Ἐὰν τοῦτο, ἔφη, ποιήσῃς καὶ θεάσηται αὐτὰ ὁ πατήρ, μάθῃ 〈δὲ supplied, omits A. 〉 καὶ τὸν τρόπον, δι᾽ οὗ μεθ᾽ ἡμῶν εἰσῆλθον ἐν τῇ μονῇ, οὐκ ἐπιτιμῆσαι μόνον ἀλλὰ καὶ πληγὰς ἐπιθεῖναί σοι ἔχει. make trial. Πάνυ γὰρ οἶδα τοῦτον τοῖς τοιούτοις ἀχθόμενον.” Τότε ἐκεῖνος, τῶν ῥημάτων τούτων ἐνωτισάμενος, δέει τῶν πληγῶν αὐτίκα τοῦ δεσμοῦ ταῦτα λέλυκε. Καὶ οὕτως ἐκεῖνα μὲν δρόμῳ καὶ σκιρτήμασιν ἁλλόμενα ὡς τοῦ δεσμοῦ λυθέντα πρὸς τὸ κρημνῶδες τοῦ ὄρους ἀπῄεσαν, αὐτοὶ δὲ τὸ παράδοξον τοῦ θαύματος ἐκπληττόμενοι εἰς τὴν μονὴν ἥκουσιν.

And when they arrived at the place where the cross stands and stopped, they too stopped, gazing unwaveringly at the monks. And when Methodius told Sabas to loose the animals from the binding, he would not, but said: "They are to go into the monastery with us." And Methodius said to him: "If you do this," he said, "and the father sees them, 〈and〉 learns also the manner by which they came into the monastery with us, he will not only rebuke you but also lay blows on you. For I know well that he is vexed at such things." Then he, giving ear to these words, from fear of the blows at once loosed them from the binding. And so they, bounding at a run and with leaps, as being loosed from the binding, went off toward the precipitous part of the mountain, while they, amazed at the marvel of the miracle, come to the monastery.

[78] The hagiographer rebukes the incredulous Ἀλλὰ ταῦτα μέν μοι περὶ τῶν θαυμάτων τοῦ ἁγίου πατρὸς ἡμῶν Λαζάρου ποσῶς εἴρηται· ἐπεὶ δέ εἰσί τινες οὐκ ἐκ τῶν ἔξωθεν μόνων ἀλλὰ καὶ τῶν ἐκ τῆς καθ᾽ ἡμᾶς ποίμνης ἀπιστίαν νοσοῦντες καὶ οἱ μὲν περὶ τῶν θαυμάτων διαπιστοῦσι διὰ τὸ μὴ φανερῶς αὐτὸν ταῦτα ἀλλὰ κεκρυμμένως κεκρυμένως A. ἐπιτελεῖν, φεύγοντα, ὡς εἴρηταί μοι πολλάκις, τὴν παρὰ τῶν ἀνθρώπων δόξαν, οἱ δὲ περὶ τῆς χάριτος, ἧς παρὰ Θεοῦ εἴληφε διὰ τὸν ἀκηλίδωτον αὐτοῦ βίον καὶ τὴν ἄμεμπτον πολιτείαν, τοῦ προορᾶν καὶ προλέγειν τισὶ τὰ τῆς αὐτῶν καρδίας ἀπόκρυφα καὶ περὶ μελλόντων λέγειν ἢ καὶ προλαβόντων f. 140. πραγμάτων, ἄλλοι δὲ τοιαύτην ἀπιστίαν μᾶλλον δὲ πονηρίαν ἐκ πονηρίας ἐκτήσαντο, ὡς, οἷά ποτε Ἰουδαῖοι τὸν Κύριον, φάγον καὶ οἰνοπότην τοῦτον ἀποκαλεῖν· Matth. 11, 19. καὶ τὸ δὴ χαλεπώτερον, ὃ καὶ φρίττω εἰπεῖν, ὅτι καὶ εἰς τὴν τῶν ἀχράντων μυστηρίων μετάληψιν αὐτοῦ κατηγόρουν, βλάσφημον γλῶσσαν κατ᾽ αὐτοῦ κινοῦντες καὶ λέγοντες, ὅτι προστάσσει τοῖς ἱερεῦσιν πλείονας μερίδας ἐν τῷ ποτηρίῳ τῷ διδομένῳ αὐτῷ αὐτὸν A. ἐμβάλλειν, οὐχ ἕνεκεν τοῦ ἁγιάζεσθαι, ἀλλ᾽ ἕνεκεν τοῦ χορτάζεσθαι· ἀλλ᾽ ἵλεως αὐτοῖς γένοιτο κύριος ὁ Θεὸς καὶ καταργηθείη ὁ πονηρὸς διάβολος ὁ ταῦτα αὐτοῖς ὑποσπείρων.

[78] But these things have been said by me in some measure about the miracles of our holy father Lazarus; but since there are some, not only of those outside but also of those of our own flock, sick with unbelief — and some disbelieve concerning the miracles because he did not perform them openly but secretly, fleeing, as I have often said, the glory from men; and others concerning the grace which he received from God because of his spotless life and blameless conduct, of foreseeing and foretelling to some the hidden things of their heart and of speaking about future or even past matters; while others acquired such unbelief, or rather wickedness out of wickedness, as, just as the Jews once did the Lord, to call him a glutton and a wine-bibber; and, what is worse, which I shudder even to say, that they accused him even in regard to the partaking of the immaculate mysteries, moving a blasphemous tongue against him and saying that he orders the priests to put more portions into the chalice given to him, not for the sake of being sanctified but for the sake of being filled; but may the Lord God be merciful to them, and may the wicked devil who sows these things in them be brought to nought.

[79] and what he is going to narrate next Ἐπεὶ τοίνυν ὁ πονηρὸς τοιαῦτα ταῖς αὐτῶν καρδίαις ἐνέσπειρε καὶ οὐ μόνον ἑαυτοῖς ἀλλὰ καὶ ἄλλοις ἐκ τῶν τοιούτων λόγων βλάβην προὐξένησαν, ἵνα μὴ καὶ μετέπειτα τὸ τοιοῦτον κακὸν μεταδοθὲν πολλοὺς βλάψειε, τὴν ἀλήθειαν αὐτὴν ὡς ἔχει περὶ πάντων μετὰ ἀκριβείας εἰς τοὐμφανὲς ἄξων ἔρχομαι. Καὶ πρῶτα μὲν περὶ τῆς βρώσεώς τε καὶ πόσεως αὐτοῦ, εἶτα καὶ περὶ τῆς τῶν ἀχράντων μεταλήψεως μυστηρίων, ἔπειτα δὲ περὶ τῆς προφητικῆς χάριτος, ἧς παρὰ Θεοῦ ἠξίωται, διαλήψομαι. Περὶ γὰρ τῶν θαυμάτων τί χρὴ καὶ λέγειν; τοῦτο γὰρ μόνον ἐάνπερ τις εἰς νοῦν λάβῃ, πῶς μόνος ἀνελθὼν ἐν τῷδε τῷ ὄρει ἀσκεπής, f. 140v. ἀνυπόδετος, μετὰ ἑνὸς χιτωνίσκου δερματίνου καὶ τῶν σιδήρων, ὧν πρὸς πιεσμὸν τοῦ σώματος περικείμενος ἦν, ἠδυνήθη τε τὰ τρία συστήσασθαι μοναστήρια, πρὸς τούτοις καὶ τὴν ἐν ταῖς Βέσσαις here Βέσαις, very often thereafter Βέσσαις. ἀνεγεῖραι μονὴν καὶ περὶ τοὺς τριακοσίους ἀδελφοὺς ἐν τούτοις ἀθροῖσαι καὶ τὰ πρὸς χρείαν τούτοις χορηγεῖν ἅπασαν, ἔτι δὲ καὶ ξένους τοσούτους καὶ τότε καὶ above the line, corrected. νῦν καθ᾽ ἑκάστην ἐν τῇ μονῇ διατρέφεσθαι· εἰ ταῦτά τις εἰς νοῦν, ὡς εἴρηται, λάβῃ, οὐδὲν ὡς οἶμαι εἴς γε θαύματος λόγον ὑπερβάλλον εὑρήσει, ἐκ ποίων ἄρα θησαυρῶν ἢ κλήρων πατρικῶν ταῦτα συνεστήσατο λογιζόμενος, he sets forth, τίνας τῶν αὐτοῦ συγγενῶν ἢ γνωρίμων συναιρομένους ἔχων καὶ συναρήγοντας· ἀλλ᾽ οὖν γε εἰ καὶ ταῦτα χωρὶς ἑτέρου λόγου θαύματός εἰσιν ἄξια, ὅμως οὐκ ἀπορήσω πιστοποιήσασθαί τε ὁμοῦ τὰ τοῖς πολλοῖς ἀγνοούμενα καὶ τῶν above the line, corrected. φανερῶν αὐτοῦ θαυμάτων θέσθαι διήγησιν.

[79] Since, then, the wicked one has sown such things in their hearts, and they have procured harm from such words not only for themselves but also for others, lest such an evil, handed on, should harm many hereafter too, I come to bring into the open with exactness the truth itself as it stands concerning all things. And first I shall treat of his eating and drinking, then also of the partaking of the immaculate mysteries, and afterwards of the prophetic grace of which he was deemed worthy by God. For about the miracles, what need even to speak? For if one only takes this to mind — how, going up alone onto this mountain, uncovered, barefoot, with one little leather tunic and the irons which he wore round him to compress the body, he was able to establish the three monasteries, and besides these to raise the monastery at Bessai, and to gather in these about three hundred brothers and to supply them with everything for their need, and moreover that so many strangers both then and now are fed in the monastery every day — if one takes these things to mind, as has been said, he will, I think, find nothing surpassing it in the way of a miracle, reckoning from what treasures, then, or paternal inheritances he established these things, what kinsfolk or acquaintances of his he had joining in and helping; yet, even if these things, without any other account, are worthy of wonder, nevertheless I shall not be at a loss both to give credence at once to the things unknown to the many and to set down a narrative of his manifest miracles.

[80] and appeals to surviving witnesses. Τέως περὶ ὧν ὑπέσχετο πρότερον ὁ λόγος δηλώσας, καὶ τῶν ἐφεξῆς λοιπὸν ἅψεται· παρὰ μὲν οὖν πολλῶν ἀκηκοὼς ἀδελφῶν, οἵ γε προετελεύτησαν, ὀκνῶ λέγειν τὰ παρ᾽ ἐκείνων. Οὐ γὰρ δεῖ νεκροὺς εἰς μαρτυρίαν με ἄγειν διὰ τήν τινων δυσπιστίαν, εἰ καὶ ἀληθῆ εἰσι τὰ παρ᾽ αὐτῶν μοι διηγηθέντα, ἀλλὰ μᾶλλον τοὺς καὶ νῦν ἔτι ζῶντας, ἵνα ἐάν τινες f. 141. ἀκούσαντές τι περὶ τοῦ πατρὸς μὴ πιστεύωσι, τούτους ἐπερωτῶντες τὸ ἀληθὲς ἐξ αὐτῶν ὠσὶν ἰδίοις μανθάνωσι καὶ οὕτως καὶ περὶ τῶν λοιπῶν, ὧν αὐτοὶ οὔτ᾽ εἶδον οὔτ᾽ ἤκουσαν, ἐμοῦ διηγουμένου, μὴ ἀπιστῶσιν, ἀλλὰ μᾶλλον ἐκ τούτων κἀκείνοις πιστεύωσιν, ἃ μέντοι περὶ τοῦ πατρὸς οἱ προτελευτήσαντες μὲν ἐμοὶ ἐμοι? above the line, corrected. παραδεδώκασι corrected, before παραδώκασι. .

[80] Meanwhile, having shown the things it promised before, the discourse will now lay hold of what follows; so then, having heard from many brothers who have died before, I hesitate to tell what came from them. For I must not bring the dead as witnesses because of the incredulity of some, even if what they related to me is true, but rather those who are still living now, so that, if any, hearing something about the father, do not believe, they may, questioning these, learn the truth from them with their own ears, and so may not disbelieve concerning the rest too, which they themselves neither saw nor heard, as I relate them, but rather from these may believe those things also which those who died before have handed down to me concerning the father.

[81] Abstinence from foods Προσδιηγήσατο δέ μοι ταῦτα καὶ ὁ τούτου μὲν ἀδελφὸς ἡμέτερος δὲ ἡγούμενος, κῦρις A, corrected above the line ὁ θεῖος . Ἰγνάτιος, ἐρωτηθεὶς παρ᾽ ἐμοῦ· 〈ἃ I have supplied, omits A. 〉 ἄδικον ἂν εἴη σιωπῶντα παραλιπεῖν. Λέγει γάρ, ὅτι ἔτι ὢν ὁ πατὴρ εἰς τὴν ἁγίαν Μαρίναν πρὸ τριῶν χρόνων τῆς ἐν τῷ ὄρει τούτου ἀνόδου, τῆς τοῦ ἄρτου μεταλήψεως ἀπέσχετο παντελῶς πλὴν τοῦ θείου καὶ ζωτικοῦ, λαχάνοις δὲ ὠμοῖς καὶ βρεκτοῖς ὀσπρίοις ἐτρέφετο· εἰ δέ ποτε καὶ ἑψητῶν αὐτῶν ἐδέησε μετασχεῖν, ἐλαίου ἄνευ ἦν ἐσθίων αὐτά· ἐξ οὗ δὲ εἰς τὸ ὄρος ἀνῆλθεν, ἕως μὲν ἦν εἰς τὸν Σωτῆρα καὶ εἰς τὴν Θεοτόκον, πετράδα καὶ παρασκευὴν πᾶσαν παντὸς ἀπείχετο διὰ πυρὸς ἑψομένου, at various times, οὐ μὴν ἀλλὰ κἀν ταῖς τρισὶ τεσσαρακοσταῖς οὐδεμιᾶς οὐδ᾽ ὅλως τροφῆς ἐκτὸς σαββάτου καὶ κυριακῆς μετελάμβανεν. Ἀφ᾽ οὗ δὲ εἰς τὴν ἁγίαν Ἀνάστασιν ἀνῆλθε, καθ᾽ ἑκάστην ἑψητοῦ μὲν μετελάμβανεν, ἐλαίου μέντοι χωρίς, ποτοῦ μηδ᾽ ὅλως f. 141v. μεταλαμβάνων ἄχρις ἑσπέρας· οὕτω γὰρ ἦν αὐτῷ τετυπωμένον ἀεί· διὸ καὶ πολλάκις ὁ πονηρὸς συγχωρήσει Θεοῦ τήν τε τροφὴν καὶ τὸ ποτὸν αὐτοῦ ἐκχέων ἄτροφον καὶ ἄποτον αὐτὸν ἐποίει πᾶσαν τὴν ἡμέραν ἐκείνην παρέρχεσθαι.

[81] And these things too were related to me in addition by his brother, our hegumen, Kyr Ignatius, when questioned by me; 〈which〉 it would be unjust to pass over in silence. For he says that while the father was still at St. Marina, for three years before his going up onto this mountain, he abstained altogether from partaking of bread, except the divine and life-giving bread, and was fed on raw vegetables and soaked pulse; and if ever he had need to partake of them boiled, he ate them without oil; and from the time he went up onto the mountain, while he was at the Saviour and at the Mother of God, every Wednesday and Friday he abstained from everything cooked by fire, and moreover in the three Lents he partook of no food at all except on Saturday and Sunday. And from the time he went up to the Holy Resurrection, he partook every day of something boiled, yet without oil, not partaking at all of drink until evening; for so it was always ruled for him; wherefore often too the wicked one, by the permission of God, spilling his food and his drink, made him pass that whole day without food and without drink.

Οὐδὲ γὰρ ἐπείθετο ἄλλο λαβεῖν· πολλάκις δὲ ὁ πονηρὸς καὶ αὐτὰ τὰ σκεύη, ἃ πρὸς ὑπουργίαν τῆς τροφῆς εἶχε, λαμβάνων, ἔνθα τὴν αὐτοῦ χρείαν ἐποίει, likewise from drink, ἐνέβαλεν. Ἦν δὲ ὁ ποτὸς αὐτοῦ μέλι ἢ ἕψημα ἢ γλυκύ, ἐάν τις αὐτῷ προσήνεγκεν· ὃ πολλάκις ὁ πονηρός, ὡς εἴρηται, ἐκχέων, οὕτως αὐτὸν ἐποίει μένειν μέχρι τῆς ἐπιούσης ἑσπέρας. Καὶ γάρ ποτε ἀπενεγκόντος μου αὐτῷ κατὰ τὸ σύνηθες πρὸς ἑσπέραν τὸ ποτόν, μετὰ τὸ λαβεῖν αὐτὸν τοῦτο καὶ κλεῖσαι τὸ θυρίδιον, κἀμοῦ ἔτι ἐκεῖσε ἑστῶτος, κτύπος ἄφνω γέγονεν ὥσπερ λίθου βολή, ὥστε νομίζειν με τὸ κυθρίδιον so A, better χυθρίδιον. συντριβῆναι, ὃ τὸν ποτὸν εἶχεν. Ὡς δὲ τὸν πατέρα ἤκουον τῇ μὲν χειρὶ τὸν ἑαυτοῦ χιτῶνα τινάσσοντα, τῇ δὲ γλώσσῃ οὑτωσὶ λέγοντα· “Καταργήσαι σε ὁ Θεός, διάβολε, ὅτι κατέκαυσάς μου τοὺς πόδας,” ἐπηρώτων αὐτὸν εἰπεῖν μοι, τίς ἦν ὁ οὕτως γεγονὼς κρότος. Ὁ δὲ πατήρ· “Τὸ θερμόν, φησίν, ὁ παμπόνηρος ἐκχέας ἐπὶ τοῦ κόλπου μου, τοὺς πόδας κατέκαυσε.

For he would not be persuaded to take anything else; and often the wicked one, taking even the very vessels which he had for the service of his food, threw them where he did his necessity. And his drink was honey or boiled must or sweet wine, if anyone brought it to him; which the wicked one often, as has been said, spilling, so made him remain until the following evening. For once, when I brought him his drink toward evening, according to custom, after he had taken it and shut the little window, and while I was still standing there, suddenly a noise came about like the throw of a stone, so that I thought the little pot which held the drink had been broken. And when I heard the father shaking his tunic with his hand and saying thus with his tongue: "May God bring you to nought, devil, for you have burned my feet," I asked him to tell me what was the clatter that had happened thus. And the father said: "The all-wicked one, pouring the hot drink into my lap, burned my feet."

the devil harassing the father.” Καὶ ταῦτα πρός με εἰπὼν ἀνοίξας τὸ θυρίδιον τὸ σκεῦος ἐπὶ χεῖρα κρατῶν f. 142. δίδωσί μοι. Τὸ δὲ ἦν ὁλόκληρον μηδ᾽ ὅλως συντριβὴν ὑπομεῖναν, ὅ με καὶ οὐ μικρῶς ἐξέπληξε. Πολλὰ οὖν τὸν πατέρα παρακαλέσας καὶ βιασάμενος τοῦ προσενεγκεῖν προσεγκεῖν A. αὐτῷ ποτὸν ἕτερον, ὡς πεῖσαι οὐκ ἠδυνήθην, μετάνοιαν ποιήσας καὶ εὐχὴν λαβὼν τοῦ στύλου κατῆλθον. Ἀλλὰ τοῦτο μὲν διὰ τὸ μηδέπω εἰς γνῶσιν ὑμῖν μέχρι καὶ σήμερον ἐλθεῖν ἔγραψα, πρὸς δὲ τὰ ἑξῆς ὁ λόγος εὐθυδρόμως χωρείτω.

And having said these things to me, opening the little window and holding the vessel in his hand, he gives it to me. And it was whole, having undergone no breakage at all, which also amazed me not a little. Having then much besought and pressed the father to bring him other drink, when I could not persuade him, I made a prostration and, receiving a blessing, went down from the column. But this I have written because it has not come to your knowledge until today; and let the discourse proceed straight on to what follows.

[82] The fast of the great Lent. Τὴν γὰρ μεγάλην τεσσαρακοστὴν μόνην, ἀφ᾽ οὗ εἰς τὴν ἁγίαν Ἀνάστασιν ὁ πατὴρ ἀνῆλθε, νῆστις τὰς ἑβδομάδας διετέλει· διὸ καί ποτε, ὡς ὁ μοναχός μοι above the line A. Ἰγνάτιος ὁ τραπεζοποιὸς διηγήσατο, ἔκρινε τῆς οἱασδηποτοῦν τροφῆς μὴ μεταλαβεῖν μέχρι τινῶν

[82] For the great Lent alone, from the time the father went up to the Holy Resurrection, he spent the weeks fasting; wherefore also once, as the monk Ignatius the refectorian related to me, he decided not to partake of any food whatever until some

ἡμερῶν, λέγων τοῖς ἀδελφοῖς ὅτι· “Μόλις ἀργὸς ἤγουν κανονισμένος ἀργὸς ἤγ. καν. in the margin A. εἰμὶ καὶ οὐ δύναμαι τροφῆς μετασχεῖν.” Καὶ ποιήσας οὕτως ἡμέρας πεντεκαίδεκα, προβῆναι περαιτέρω οὐ συγχωρεῖται. Ὡς γὰρ ὁ μοναχὸς τοῦτο Κοσμᾶς ὁ Φιλιππικὸς ἔγνω, ἀνελθὼν πρὸς αὐτὸν μόλις μόλλις A. μετὰ πολλῆς τε παρακλήσεως καὶ δακρύων ἠδυνήθη πεῖσαι αὐτὸν τροφῆς μεταλαβεῖν. Τοῦτο δὲ καὶ ἐπὶ τοῦ χιτῶνος αὐτῷ πεποίηκεν, ὃν ἦν φορῶν ὁ μακάριος ἐπὶ δυοκαίδεκα χρόνοις διὰ τὸ παντελῶς αὐτὸν διερρῆχθαι, ὥστε ἀποδύσασθαι τοῦτον καὶ ἕτερον, δερμάτινον καὶ f. 142v. τοῦτον, ἐνδύσασθαι. Λέγουσιν δέ τινες, ὅτι εὐλογίαν αὐτῷ ἐκ τῆς ἐκκλησίας παρεῖχον εἰς βρῶσιν, ἀλλ᾽ οὐκ ἀληθεύουσιν οὐδ᾽ ἐν τούτῳ, καὶ μαρτυρεῖ ὁ ἀδελφὸς Βενιαμίν. Αὐτὸς γὰρ διὰ τὸ εἶναι τότε παρεκκλησιάρχης τῷ πατρὶ ἐδίδου τὰ ἅγια· οὐδ᾽ ὅλως γὰρ ὡς εἴρηται ἄρτου μετεῖχεν, ἀφ᾽ οὗ τὴν μετάληψιν τούτου ἀπείπατο. Cakes on the feast of St. Basil. Ἅπαξ δὲ τοῦ ἐνιαυτοῦ διὰ τὸ ἐπικρατοῦν ἔθος ἐν τῇ μνήμῃ τοῦ ἁγίου Βασιλείου ποιοῦντες οἱ ἀδελφοὶ τὰ οὕτω τῇ κοινῇ συνηθείᾳ λεγόμενα λαλάγγια, ἐποίουν καὶ αὐτῷ ἐπὶ πλακός, οὐ μετὰ ἐλαίου, ἀλλὰ μέλιτι τὴν πλάκα ἐπιχρίοντες.

days, saying to the brothers: "I am scarcely idle, that is, under a rule, and I cannot partake of food." And having done so for fifteen days, he is not permitted to go further. For when the monk Cosmas Philippicus knew this, going up to him he was scarcely able, with much entreaty and tears, to persuade him to partake of food. And he did this for him also in the matter of the tunic, which the blessed man had worn for twelve years, because it was altogether torn to pieces, so that he took it off and put on another, this one too of leather. And some say that they used to give him blessed bread from the church for food, but they do not speak the truth in this either, and the brother Benjamin bears witness. For he, because he was then sacristan, used to give the holy things to the father; for, as has been said, he did not partake of bread at all from the time he renounced partaking of it. But once a year, because of the prevailing custom, on the memory of St. Basil, the brothers, making what are so called in common usage lalangia, made them for him too on a griddle, not with oil, but smearing the griddle with honey.

Τοῦτο δὲ ἐποίουν καὶ ἐν τῇ ἑβδομάδι τῆς τυροφάγου. Καὶ ταῦτα μὲν περὶ τῆς αὐτοῦ βρώσεώς τε καὶ πόσεως.

And they did this also in the week of cheese-fare. And so much about his eating and drinking.

[83] The reception of the sacred mysteries. Περὶ δὲ τῆς τῶν ἀχράντων μυστηρίων μεταλήψεως, ὁ γηραιὸς corrected by a recent hand; before γέρων A. καὶ πρεσβύτερος κ. π. corrected by a recent hand. Νεῖλος ἐρωτήσαντί μοι αὐτὸν περὶ τούτου ἔφη ὅτι· “Ἐν τῷ λειτουργεῖν με καὶ ποιεῖν τὰ ἅγια, τινὲς τῶν ἀδελφῶν ἠνάγκαζον πλείονας μερίδας ἐν τῷ σκεύει, ᾧ τῷ πατρὶ μετὰ τῶν ἀχράντων μυστηρίων ἐδίδουν, ἐμβάλλειν, ἀλλ᾽ ἐγώ, φησίν, οὐδέποτε τοῦτο ἐποίησα διὰ τὸ μὴ ἔχειν με παραγγελίαν τοιαύτην ἐκ τοῦ πατρός. Καὶ γάρ τινες τῶν ἀδελφῶν τοῦτο ἐποίουν, οὐ παρὰ τοῦ πατρὸς κελευόμενοι, ἀλλ᾽ οἱ μέν, ἵνα ἐπιλάβωνται ἀφορμῆς εἰς τὸ κατηγορεῖν τούτου, οἱ δὲ f. 143. κατελεοῦντες καὶ ὡς καλόν τι δῆθεν ποιεῖν νομίζοντες· διὸ καὶ πολλάκις ὁ πατὴρ ἐνίοις τούτων παρήγγειλεν, ὥστε μὴ τοῦτο ποιεῖν, ὡς καὶ ὁ ἀδελφὸς adds A, but deleted by a line drawn through it. ἡμῶν οἰκονόμος Βαρθολομαῖος ἐπὶ τούτῳ συμμαρτυρεῖ.

[83] And concerning the partaking of the immaculate mysteries, the aged presbyter Nilus, when I asked him about this, said: "While I was celebrating the liturgy and making the holy things, some of the brothers would press me to put more portions into the vessel in which I gave the father the immaculate mysteries, but I," he says, "never did this, because I had no such instruction from the father. And indeed some of the brothers did this, not bidden by the father, but some in order to seize an occasion for accusing him, others out of pity and thinking, forsooth, that they were doing something good; wherefore too the father often charged some of these not to do this, as our steward Bartholomew too bears witness to this."

[84] The narrative of the monk Photius Μοναχὸς δέ τις τοὔνομα Φώτιος, ὃς καὶ ἐγγράφως μοι ἃ μέλλω γράφειν παρέδωκε διὰ τοῦ μοναχοῦ Κοσμᾶ τοῦ λεγομένου Ἱεροσολυμίτου, ἐκ τῶν Ἱεροσολύμων ἐξελθὼν καὶ πρὸς τὴν Κωνσταντίνου corrected, before Κωνσταντινούπολιν A. ἀπελθὼν ἐκεῖθέν τε αὐθις ἐξελθὼν καὶ πρὸς τὴν ἡμετέραν μονὴν ἐρχόμενος — ἦν γὰρ ἀκηκοὼς περὶ τοῦ πατρὸς καὶ ἐζήτει αὐτὸν ἰδεῖν. Ὡς οὖν περὶ τὰ μέρη οὗτος τῆς Λυδίας ἐγένετο καὶ ἀνῆλθεν εἰς τὴν μονὴν τοῦ ἁγίου Θεοφυλάκτου τὴν λεγομένην Κουζηνᾶν Κουζηνᾶ below, c. 99. , εὑρὼν ἐκεῖ τινα μοναχόν, πρὸ πολλῶν χρόνων καὶ αὐτὸν ἐκ τῶν Ἱεροσολύμων ἐξελθόντα, περὶ τοῦ πατρὸς αὐτὸν ἐπηρώτησε, μαθεῖν θέλων ἀκριβέστερον τὰ περὶ αὐτοῦ. of a monk who disparaged the father. Ὁ δὲ ἀνοίξας τὸ στόμα αὐτοῦ, πλείστας λοιδορίας καὶ ψόγους κατὰ τοῦ πατρὸς εἰς τὰ ἐκείνου ὦτα ἐξέχεεν· ἐντεῦθεν οὐ μικρῶς τὸν αὐτοῦ λογισμὸν κατὰ τοῦ πατρὸς βλάψας ἐτάραξεν· ὅμως, εἰ καὶ οὕτως ἐκ τῶν ἐκείνου λόγων κατεσείσθη τὸν λογισμόν, ἀλλ᾽ οὖν τῆς ἐπὶ τὸ ἀνελθεῖν καὶ θεάσασθαι τὸν πατέρα οὐκ ἀπέστη ὁρμῆς, κρίνας τοῦτο, ὅτι κρεῖττόν ἐστι τοῖς οἰκείοις ὀφθαλμοῖς μᾶλλον ἢ τοῖς f. 143v. ἐκείνου λόγοις πιστεῦσαι.

[84] And a certain monk named Photius, who also handed to me in writing what I am about to write, through the monk Cosmas, called the Hierosolymite, having come out of Jerusalem and gone off to the city of Constantine, and having come out from there again and coming to our monastery — for he had heard about the father and sought to see him. When, then, he was in the parts of Lydia and had gone up to the monastery of St. Theophylact called Kouzenas, finding there a certain monk who had himself come out of Jerusalem many years before, he asked him about the father, wishing to learn more exactly the things about him. And he, opening his mouth, poured out into his ears very many revilings and reproaches against the father; from this he harmed his thought against the father not a little and threw it into confusion; yet, even though his thought was so shaken by that man's words, he did not desist from his impulse to go up and behold the father, judging this, that it is better to trust one's own eyes rather than that man's words.

Καὶ δὴ ἀπάρας ἐκεῖθεν καὶ πρὸς τὸ ὄρος φθάσας, ἐπὶ τὴν μονὴν ἄνεισιν. Ὡς δὲ εἰς ὄψιν τῷ πατρὶ γέγονεν, εὐθὺς ἐκ μόνης θέας τὴν καρδίαν πληγεὶς κατενύγη καὶ ἃ ἤκουσε περὶ αὐτοῦ παρὰ τοῦ μοναχοῦ, ψευδῆ εἶναι ἐνόμισε· πλὴν ἵνα μὴ τὸν λογισμὸν περὶ ὧν ἤκουσεν ἐνοχλοῦντα πάλιν ἔχῃ, πείρᾳ μαθεῖν τὸ πρᾶγμα ἀσφαλὲς ἔκρινε· καὶ προσελθών τινι τῶν ἀδελφῶν, τὰ τοῦ λογισμοῦ αὐτῷ δῆλα τίθεται καὶ αἰτεῖται αὐτόν, ἵνα μετὰ τὴν ἀπόλυσιν τῆς ἐκκλησίας μόνος μετ᾽ αὐτοῦ εἰς τὸν ναὸν εἰσελθὼν τὰ ἅγια, ὦν ὁ πατὴρ μεταλαμβάνει, θεάσηται. Ὡς δὲ τὸ αἰτηθὲν αὐτῷ γέγονε, πολλὰ ἑαυτῷ τε καὶ τῷ μοναχῷ ἐμέμψατο, ἐκείνῳ μὲν ὡς τοιαῦτα τοῦ πατρὸς κατειπόντι, αὑτῷ δὲ πάλιν ὡς αὐτὰ παραδεξαμένῳ. Ἐξελθὼν δὲ τῆς ἐκκλησίας ἄνεισι πρὸς τὸν πατέρα. Καὶ ἰδὼν καὶ ὁμιλήσας αὐτῷ διὰ τὸ ἐπὶ μέσης εἶναι τὸ τῶν ἀδελφῶν ἄριστον, κελεύει ὁ πατὴρ τῷ μοναχῷ Ἠλίᾳ — οὕτω γὰρ ἐκαλεῖτο ὁ μετ᾽ αὐτοῦ εἰς τὸν πατέρα ἀνελθών, — ἆραι αὐτὸν εἰς τὸ ἑαυτοῦ κελλίον καὶ σὺν αὐτῷ ἐκεῖσε ἀριστῆσαι.

And indeed, departing from there and arriving at the mountain, he goes up to the monastery. And when he came into the sight of the father, at once, from the mere sight, he was struck to the heart with compunction and thought that what he had heard about him from the monk was false; only, so that he might not again have his thought troubling him about what he had heard, he judged it safe to learn the matter by trial; and going to one of the brothers, he makes plain to him the things of his thought and asks him that, after the dismissal of the church, he might go alone with him into the church and behold the holy things of which the father partakes. And when what he had asked was done for him, he blamed himself and the monk much, the latter as having spoken such things against the father, himself in turn as having accepted them. And going out of the church he goes up to the father. And having seen him and conversed with him, because the brothers' dinner was in the middle of being served, the father orders the monk Elias — for so was called the one who had gone up with him to the father — to take him to his own cell and dine with him there.

Ὡς δὲ ὁ μοναχὸς Ἠλίας ἀπῆλθε τοῦ λαβεῖν τὴν διακονίαν, ὁ ἀδελφὸς Φώτιος μόνος καταλειφθεὶς εἰς τὸ κελλίον ὡς αὐτὸς ἔφη καθήμενος, ἐπαπορῶν τε ἦν καὶ θαμβούμενος· ὑπὲρ f. 144. πάντων γὰρ ὧν ἐθεάσατο τὴν ἀγγελομίμητον πολιτείαν τοῦ πατρὸς ἡμῶν μᾶλλον ὑπερεθαύμαζέ τε καὶ ἐμακάριζεν· ἦν γὰρ καὶ ἑτέρους ἰδὼν πατέρας βίον ἐνάρετον μετιόντας ἔν τε τῇ Παλαιστίνῃ καὶ ἐν Αἰγύπτῳ καὶ ἐν ἑτέροις τόποις, ἐννοῶν δέ, πῶς τοιούτου ὄντος οὐ φρίττουσί τινες λοίδορον γλῶσσαν κατ᾽ αὐτοῦ κινεῖν, ἀσχάλλων ἀσχάλων A. καὶ ἐπαπορῶν ἦν καὶ τοῖς λογισμοῖς ὧδε κἀκεῖσε περιφερόμενος.

And when the monk Elias went off to fetch the service, the brother Photius, left alone in the cell, as he himself said, sitting there, was at a loss and amazed; for beyond all that he had beheld he wondered exceedingly at and called blessed the angel-imitating conduct of our father; for he had seen other fathers too pursuing a virtuous life both in Palestine and in Egypt and in other places; and thinking how, the man being such, some do not shudder to move a reviling tongue against him, he was vexed and at a loss and carried about this way and that by his thoughts.

[85] The vision of Photius concerning the saint. Ὡς δὲ ἐν τούτοις ἦν, ὁρᾷ οὐ τοῖς νοεροῖς ὀφθαλμοῖς μόνον ἀλλὰ καὶ τοῖς τοῦ σώματος θέαν τινὰ φρικώδη καὶ θείαν· ἰδεῖν γὰρ ἔλεγεν ἀνὰ μέσον οὐρανοῦ καὶ γῆς κτίσιν τινά, θαυμαστὰς οἰκοδομὰς ναοῦ καὶ οἰκημάτων αὐχοῦσαν λίαν τε ὡραίαν ἰδέσθαι καὶ εἰς κατοικίαν ἐράσμιον, ὑπὲρ ἄνω δὲ τῆς κτίσεως ταύτης τοῦ οὐρανοῦ πλησίον corrected, before πλησι … τερον A. κτίσιν ἑτέραν ὁρᾶν ἐδόκει, πολύ γε τῆς προτέρας περιφανεστέραν καὶ λαμπροτέραν, ἧς τὸ κάλλος καὶ τὴν λαμπρότητα ἀνθρώπου γλῶσσα διηγήσασθαι οὐ δυνήσεται· μέσον δὲ τῶν κτίσεων ἀμφοτέρων βαθμὶς ἐπηρείδετο, ὑπὲρ ἡλίου αὐγὰς ἐξαστράπτουσα. Ὡρᾶτο δὲ ὁ θεῖος πατὴρ ποτὲ μὲν τῇ κατωτέρᾳ κτίσει ἐνδιατρίβων καὶ ὡς πρός τινας διδασκαλίας ῥήματα διὰ χειλέων προἳέμενος μελιρύτων μελλιρύτων A. , ἐνίοτε δὲ ἀνερχόμενος ἐν τῇ βαθμίδι f. 144v. καὶ τῇ ἐγγὺς τοῦ οὐρανοῦ κατοικίᾳ καὶ ἔνδον τοῦ οὐρανοῦ μετὰ φαιδροῦ τοῦ προσώπου ἐπισπεύδων γενέσθαι, εἶτα κατιὼν τῆς βαθμίδος καὶ ὡς πρώην δεικνύμενος καὶ αὖθις εἰς ἐκείνην ἐπανερχόμενος. Τοῦτο δὴ πολλάκις ποιήσας ἐξέπληττε τὸν ὁρῶντα.

[85] And while he was in these thoughts, he sees not with the eyes of the mind only but also with those of the body a certain awesome and divine sight; for he said that he saw between heaven and earth a certain structure, boasting wonderful buildings of a church and of dwellings, very fair to see and lovely to dwell in, and above this structure, near heaven, he seemed to see another structure, far more conspicuous and brilliant than the first, whose beauty and brilliance the tongue of man will not be able to relate; and between both structures a stair was set, flashing out rays beyond the sun. And the divine father was seen sometimes spending his time in the lower structure and letting forth, as though to some, words of teaching through honey-flowing lips, and sometimes going up by the stair and hastening with a bright face to be in the dwelling near heaven and within heaven, then coming down the stair and appearing as before, and going up again to that one. And doing this many times, he amazed the one who saw it.

Ὡς οὖν καὶ πλῆθός τινων ἐπιφανῶν ἑώρα ὁ μοναχὸς τὴν ὁδὸν διερχομένων καὶ τὸ τῶν οἰκημάτων κάλλος καὶ τὴν λαμπρότητα ἐκπληττομένων καὶ ἀλλήλους ἐπερωτώντων, τί ἂν εἴη ταῦτα καὶ τίνος, “Ἐγώ, φησὶν ὁ μοναχός, οὐκ ἀπορῶν ἀλλ᾽ ὥσπερ μυηθεὶς τὰ φαινόμενα ἀψευδῶς ἐπέλυον τὸ ζητούμενον. Καὶ ὁρᾶτε ταῦτα τὰ φαινόμενα, πρὸς ἐκείνους ἔλεγον, τοῦ θείου corrected, before κυροῦ A. Λαζάρου ὑπάρχουσιν οἰκοδομαί· καὶ τὸ μὲν ἀνέρχεσθαι εἰς τὸ ὕψος τοῦ οὐρανοῦ πρὸς τὴν ἀνωτέραν οἰκοδομὴν τὴν διὰ θεωρίας αὐτοῦ προκοπὴν σημαίνει, τὸ δὲ αὖθις κατέρχεσθαι τὴν οἰκονομικὴν αὐτοῦ πρὸς τοὺς δι᾽ αὐτοῦ τῷ Θεῷ προσαγομένους ἐμφαίνει συγκατάβασιν καὶ συμπάθειαν, ἡ δὲ αὖθις ἀνάβασις τὴν πρὸς Θεὸν διηνεκῆ τούτου σχολήν. Ὡς οὖν ταῦτα ἑώρων, φησίν, ἰδοὺ καὶ ὁ κύριος τῆς κέλλης καὶ ἀφήρπασέ με τῆς θεωρίας, λίαν ἐξεστηκότα καὶ ἔνθουν ὑπὸ θάμβους ὑπάρχοντα [the leaves are wrongly numbered 147 etc. after 144; yet nothing is missing at this place.] .” f. 147. Ἀλλὰ ταῦτα μὲν ὁ μοναχός μοι Φώτιος δι᾽ ἑτέρου ἀδελφοῦ, ὡς προδεδήλωται, παραδέδωκεν.

When, then, the monk saw also a multitude of distinguished persons passing along the road and amazed at the beauty and brilliance of the dwellings and asking one another what these might be and whose, "I," says the monk, "not at a loss but as one initiated into what appeared, truthfully resolved what was being sought. 'And these things which you see appearing,' I said to them, 'are the buildings of the divine Lazarus; and the going up to the height of heaven to the upper building signifies his advance through contemplation, while the coming down again shows his condescension and sympathy, by way of dispensation, toward those brought to God through him, and the going up again his continual leisure for God.' As, then, I was seeing these things," he says, "behold the master of the cell too, and he snatched me away from the contemplation, exceedingly beside myself and full of God from amazement." But these things the monk Photius handed down to me through another brother, as has been shown before.

[86] Likewise the vision of Nicephorus. Ἕτερος δέ μοι ἀδελφὸς τῆς ἡμετέρας μονῆς, ἐκ τῆς ἐν Λυδίᾳ Στρατονικίας ὁρμώμενος, τοὔνομα Νικηφόρος, τοιοῦτόν τι διηγήσατο. Ἔλεγε γάρ, ὡς ἐν μιᾷ ἑσπέρας βαθείας ἀπὸ τῆς ἐκκλησίας εἰς τὸ κελλίον ἑαυτοῦ ἀπιών, ὡς ἐγγὺς γεγόνει τοῦ μαγειρείου — ἦν γὰρ τὸ κελλίον αὐτοῦ ἐγγὺς τοῦ ξενοδοχείου — ἐδόκει ἀστραπὴν ἐξ οὐρανοῦ γεγενῆσθαι. νῆσθαι. Καὶ στραφεὶς πρὸς ἀνατολάς, τὴν τῆς ἐκκλησίας τροῦλαν ὡς πυρὶ ἑώρα σπαργανουμένην, εἶτα τὸ πῦρ ἐκεῖθεν ὥσπερ ὕδωρ ἐκδραμὸν καὶ εἰς τὸν στύλον εἰσελθὸν τοῦ πατρός. Ταῦτα ἰδὼν ὁ μοναχός, φόβῳ καὶ χαρᾷ ληφθεὶς ἐπὶ τῷ θεάματι, πρὸς τὴν ἐαυτοῦ κέλλαν τὸν Θεὸν δοξάζων ἀπῆλθεν.

[86] And another brother of our monastery, setting out from Stratonicea in Lydia, Nicephorus by name, related to me some such thing as this. For he said that one evening, when it was late, going off from the church to his cell, when he came near the kitchen — for his cell was near the guest-house — it seemed to him that lightning came from heaven. And turning toward the east, he saw the dome of the church as though swaddled in fire, then the fire running out from there like water and going into the father's column. Seeing these things, the monk, seized with fear and joy at the sight, went off to his cell glorifying God.

[87] The vision of Romanus Scleros. Ἀλλὰ καὶ Ῥωμανός, ὁ Σκληρὸς λεγόμενος στρατηγὸς ἐπὶ τῆς χώρας ὑπάρχων, ἀνελθὼν πρὸς τὴν μονὴν ἐπὶ τῷ τὸν πατέρα θεάσασθαι, ὡς ἔμελλε πρὸς αὐτὸν ἀνελθεῖν καὶ μόνον τοῦ πρώτου τῆς κλίμακος ἐπέβη βαθμοῦ, τοῦ πατρὸς τῆς θυρίδος προκύψαντος, ἐκεῖνος ὡς ὑπό τινος ὠθισθεὶς εἰς τοὐπίσω τε ἀνεστράφη καὶ τὴν ἑαυτοῦ f. 147v. κεφαλὴν ὑποστηρίξας τῇ ἰδίᾳ χειρί, πρὸς τὴν γῆν κάτω νεύων σταθεὶς καὶ τὸν αὐτῷ προσγινόμενον σκοτασμὸν ἀποτρίψας, ἄνεισι πρὸς τὸν πατέρα λοιπόν. Μετὰ δὲ τὸ κατελθεῖν ἐκεῖθεν, ἐρωτηθεὶς ὑπὸ τῶν ἀδελφῶν, τί ἦν τὸ οὕτως ἄφνω ὀπισθόρμητον γενέσθαι ποιῆσαν, ἀποκριθεὶς ἔφη· “Πιστεύσατέ μοι, ἀδελφοὶ καὶ πατέρες, ἐπ᾽ ἀληθείας λέγω ὑμῖν ὄτι, ὡς μόνον ὁ ἅγιος πατὴρ τῆς θυρίδος προέκυψεν, ὠς πῦρ ἐθεασάμην αὐτὸν καὶ μὴ ὑποφέρων τὴν θέαν σκοτωθεὶς ὡς εἴδετε καὶ μὴ βουλόμενος εἰς τοὔπισθεν ἀνεστράφην. Δοκῶ δέ, φησίν, ὅσην ἔγωγε παρρησίαν νῦν ἔχω πρὸς τὸν ἐπίγειον βασιλέα, τοσαύτην ἢ καὶ πλείονα πολλῷ τὸν ἅγιον πατέρα πρὸς τὸν ἐπουράνιον ἔχειν.”

[87] And also Romanus, called Scleros, who was strategos over the country, going up to the monastery to behold the father, as he was about to go up to him and had only stepped on the first rung of the ladder, when the father leaned out of the window, he, as though pushed by someone, was turned backward, and, propping his head with his own hand and standing bent down toward the ground, and rubbing away the darkness that had come upon him, he then goes up to the father. And after he had come down from there, asked by the brothers what it was that had made him so suddenly rush backward, he answered and said: "Believe me, brothers and fathers, in truth I tell you that as soon as the holy father leaned out of the window, I beheld him as fire, and not bearing the sight, darkened, as you saw, and unwilling, I was turned backward. And I think," he says, "that as much boldness as I now have before the earthly king, so much or even much more the holy father has before the heavenly."

Ἀλλὰ τούτων μὲν ἅλις.

But enough of these things.

[88] Of the father's prophetic spirit. Ἐπειδὴ δὲ ἱκανῶς περὶ τῆς βρώσεώς τε καὶ πόσεως τοῦ πατρός, οὐ μὴν ἀλλὰ καὶ περὶ τῆς τῶν ἀχράντων μυστηρίων μεταλήψεως ἀπελογησάμην, φέρε δὴ λοιπὸν καὶ τῆς παρὰ Θεοῦ δοθείσης αὐτῷ προγνωστικῆς χάριτος τὸν λόγον ποιήσομαι. f. 148. Θεόδουλός μοι, ὁ πρὶν μὲν Ῥαφὶς νῦν δὲ Ἄρρωστος παρ᾽ ἡμῶν ὀνομαζόμενος, The narrative of Theodulus διηγήσατο, ὅτι ἐν ταῖς ἀρχαῖς τῆς αὐτοῦ ὑποταγῆς ἔξω που τῆς μονῆς νόμισμα τεταρτηρὸν [On the testimony of Scylitzes (Cedrenus), this kind of coin was first struck by Nicephorus Phocas: ἠλάττωσε δὲ καὶ νόμισμα τὸ λεγόμενον τετάρτηρον ἐπινοήσας (Bekker, vol. II, p. 369. Cf. Ducange, Glossarium mediae et infimae graecitatis, s.v.; Id., Glossarium mediae et infimae latinitatis, s.v. Tartaron; G. Schlumberger, Nicéphore Phocas (Paris, 1890), pp. 538–39.] ἐπὶ

[88] And since I have made sufficient defence about the eating and drinking of the father, and moreover about the partaking of the immaculate mysteries, come now, I shall make my discourse also about the grace of foreknowledge given him by God. Theodulus, formerly called Raphis but now called by us the Sick One, related to me that at the beginnings of his obedience, somewhere outside the monastery, a tetarteron nomisma on

τῆς γῆς εὗρε κείμενον· ὃ ἄρας καὶ ἐγκολπωσάμενος, ἐλογίζετο ἐν ἑαυτῷ λέγων ὡς· “Εἰ τῷ πατρὶ τοῦτο δείξω, λαβεῖν ἔχει αὐτὸ ἐξ ἐμοῦ· ἀλλὰ μᾶλλον δοὺς ψαλτήριον ἐξωνήσομαι, καὶ τότε δηλώσω περὶ τούτου καὶ τῷ πατρί, καὶ συγχωρήσει μοι.” Ὡς δὲ οὕτως ἐν ἑαυτῷ ποιῆσαι σκεψάμενος, εἶτα καὶ ψαλτήριον εὑρεῖν διηρεύνα, εὑρίσκει μέν, ὁ δὲ τὸ βιβλίον πιπράσκων νόμισμα ἱστάμενον ἐπεζήτει. Ὡς φροντίζων οὖν καὶ μεριμνῶν περὶ τούτου, ἧκέ τις κοσμικὸς τῶν αὐτῷ γνωρίμων γρωρίμων A. εὐχῆς χάριν πρὸς τὸν πατέρα· ᾧ καὶ προσελθὼν εὐθὺς γνωρίζει τὸ πρᾶγμα καὶ αἰτεῖται, ἵνα τὸ νόμισμα ὃ εἶχε λαβὼν ἕτερον αὐτῷ δοίη. of a monk having money Ὁ δὲ ἐπεὶ οὐκ ἔτυχε τότε νόμισμα παρ᾽ ἑαυτῷ φέρων, συνεβούλευεν αὐτῷ κατελθεῖν εἰς τὸν αὐτοῦ οἶκον, ὡς ἂν ἐκεῖσε ἀλλάξῃ αὐτῷ τὸ νόμισμα. Ὡς οὖν ἐκεῖνος τῆς μονῆς ἀνεχώρησεν, ἀνελθὼν καὶ αὐτὸς πρὸς τὸν πατέρα ᾐτεῖτο αὐτὸν ψευδόμενος, ὡς αὐτὸς ἔλεγεν, ἀπολυθῆναι πρὸς τὸν ἑαυτοῦ ἀδελφόν, ὅπως παράσχοι αὐτῷ νόμισμα τοῦ ἀγοράσαι ψαλτήριον.

the ground he found lying; taking it up and putting it in his bosom, he reasoned within himself, saying: "If I show this to the father, he will take it from me; but rather I will give it and buy a psalter, and then I will make it known to the father too, and he will pardon me." And having thus considered within himself to do so, he then searched to find a psalter too; he finds one, but the one selling the book demanded a full-weight nomisma. While he was thinking and anxious about this, then, there came a certain layman, one of his acquaintances, to the father for the sake of prayer; going to him, he at once makes the matter known and asks him to take the nomisma which he had and give him another. And he, since he did not then chance to be carrying a nomisma with him, advised him to come down to his house, so that he might change the nomisma for him there. When, then, that man had withdrawn from the monastery, he too went up to the father and asked him, lying, as he himself used to say, to be released to his own brother, so that he might provide him with a nomisma to buy a psalter.

Ὡς δὲ ἀπολυθεὶς καὶ κατελθὼν τοῦ ὄρους ἀπῆλθε, οὐ πρὸς f. 148v τὸν ἑαυτοῦ ὡς εἴρηται ἀδελφόν, ἀλλὰ πρὸς τὸν εἰπόντα δοῦναι αὐτῷ τὸ νόμισμα, λαβὼν αὐτὸ μεθ᾽ ἑαυτοῦ τε ἔχων αὖθις καὶ ὃ εὕρατο πρότερον, οὐ γὰρ ἠθέλησεν ὁ ἄνθρωπος τοῦτο λαβεῖν, πρὸς τὴν μονὴν πάλιν ὑπέστρεψεν. Ἀνελθών τε πρὸς τὸν πατέρα καὶ γνωρίσας αὐτῷ τὸ above the line A. τίς 〈ὁ I have supplied, omits A. 〉 ἑστώς, and trying to deceive Lazarus. ὥσπερ ἔθος, ἐρωτηθεὶς παρὰ τοῦ πατρός, εἰ ἔδωκεν αὐτῷ ὁ ἀδελφὸς αὐτοῦ νόμισμα, ἀποκριθεὶς πάλιν ψευδόμενος εἶπεν· “Ναὶ διὰ τῆς σῆς τιμίας εὐχῆς.” Καὶ ὁ πατὴρ τοῦτον αὖθις ἐπὶ τρὶς ἠρώτησε περὶ τούτου. Κἀκείνου ἐφ᾽ ἑκάστῃ τῶν ἐρωτήσεων τὸ “Ναὶ διὰ τῶν σῶν εὐχῶν δέδωκέ μοι δέδαικέ μοι added by a corrector in the margin. ” ἀποκρινομένου καὶ λέγοντος, ἀνοίξας ὁ πατὴρ τὸ θυρίδιον ἐπηρώτησε τοῦτον, εἰ ἔστι τις καὶ ἄλλος ἑστὼς ἐκεῖσε. Καὶ μαθὼν παρ᾽ αὐτοῦ μηδένα ἕτερον ἢ τοῦτον ἑστάναι, ἐμβλέψας αὐτῷ ὁ πατὴρ καὶ ὑπομειδιῶν· “Ἄπελθε, ἔφη, εὐχαρίστησον τῷ Χριστῷ, τῷ πέμψαντί σοι καὶ τὸ πρῶτον καὶ τὸ δεύτερον, ἐπεί, ὡς λέγεις, ὁ ἀδελφός σου οὐδ᾽ ἕνα σοι δέδωκε.”

And when, released, and having come down from the mountain, he went off, not to his own brother, as was said, but to the one who had said he would give him the nomisma, he took it and, having it with him, and also the one he had found before — for the man would not take that — he returned again to the monastery. And going up to the father and making known to him who 〈it was that〉 stood there, as is the custom, being asked by the father whether his brother had given him a nomisma, he answered, again lying, and said: "Yes, through your precious prayer." And the father asked him about this again, three times. And as he answered and said at each of the questions, "Yes, through your prayers he has given it to me," the father, opening the little window, asked him whether there was anyone else standing there too. And learning from him that no other stood there but he, the father, looking at him and smiling a little, said: "Go off, give thanks to Christ, who sent you both the first and the second, since, as you say, your brother has not given you even one."

Τότε ὁ ἀδελφὸς ἰδών, ὅτι οὐκ ἠδυνήθη τὸν πατέρα λαθεῖν, βαλὼν μετάνοιαν μετ᾽ αἰσχύνης καὶ ἐξομολογούμενος, ᾐτεῖτο συγχώρησιν· ἧς καὶ τυχὼν κατῆλθε τοῦ στύλου, θαυμάζων ἅμα καὶ εὐχαριστῶν τῷ Θεῷ, ὅτι εἰς τοιούτου ἁγίου χεῖρας καταντῆσαι κατηξιώθη. Καὶ τοῦτο μὲν ὁ ἀδελφὸς f. 149. Θεόδουλος διηγήσατο.

Then the brother, seeing that he could not escape the father's notice, made a prostration with shame and, confessing, asked for pardon; and having obtained it he came down from the column, at once wondering and giving thanks to God that he had been deemed worthy to come into the hands of such a saint. And this the brother Theodulus related.

[89] Others, of Neophytus Ὁ δέ γε Νεόφυτος, ὁ ἐκ τῆς Λυδίας ὁρμώμενος, νόμισμα καὶ αὐτὸς ἔχων μηδενὸς ἑτέρου γινώσκοντος — ἦν γὰρ αὐτὸ τούτῳ ὁ τούτου ἀδελφὸς δεδωκώς, — οὐδ᾽ οὗτος ἔσχε τὸν πατέρα διαλαθεῖν. Φωνήσας γὰρ αὐτὸν ὁ πατήρ· “Δός μοι, ἔφη, τὸ νόμισμα ὃ ἔχεις εἰς λόγον δανείου, ἵνα δώσω αὐτὸ τῷ πτωχῷ·” ἦν γάρ τις τότε ἐκεῖσε πένης ἑστὼς καὶ ἐλεημοσύνην αἰτούμενος. Ὁ δὲ ἀδελφὸς πρῶτον μὲν ἀπηρνεῖτο· “Οὐκ ἔστι, of a like matter. λέγων, ἐν ἐμοὶ νόμισμα.” Ὡς δὲ ὁ πατὴρ ἐπέκειτο ἐκζητῶν καὶ μηδαμῶς συγχωρῶν, ἅτε ἀκριβῶς ἔχειν αὐτὸν ἐπιστάμενος, ὡμολόγησε καὶ μὴ θέλων, ἀπελθών τε καὶ ἐνέγκας τῷ πατρὶ δίδωσι· καὶ ἄλλοτε δὲ τοῦτο ἐπὶ κέρματος ὁμοίως πεποίηκεν.

[89] And Neophytus, who came from Lydia, he too having a nomisma without anyone else knowing — for his brother had given it to him — neither did he manage to escape the father's notice. For the father, calling him, said: "Give me the nomisma which you have, by way of a loan, so that I may give it to the poor man"; for there was then a certain poor man standing there and asking alms. And the brother at first denied it, saying: "There is no nomisma on me." But when the father pressed, demanding it and by no means giving way, inasmuch as he knew exactly that he had it, he confessed though unwilling, and going off and bringing it he gives it to the father; and at another time too he did this likewise with some small change.

[90] Others, of Bartholomew Ὄντος δὲ αὐτοῦ ἐν τῇ διακονίᾳ τοῦ κελλαρίου, οἶνον ἐπιλεῖψαι συμβέβηκε· καὶ τῶν διακονητῶν ἐπὶ τὰ μέρη τῆς Λυδίας ἐπὶ τῷ κομίσαι σῖτον ἀποδημούντων, διὰ τὸ μὴ ἔχειν εἰς τὴν αὔριον, ὥσπερ εἴρηται the rest of this page is blank. , f. 149v ὁ μοναχὸς Βαρθολομαῖος, ὁ νῦν ἡμῶν οἰκονόμος, ὃ ἤδη μοι ῥηθήσεται, διηγήσατο ὅτι· “Ποτὲ μετὰ καὶ ἑτέρου ἀδελφοῦ παρὰ τοῦ πατρὸς εἰς ἓν τῶν τῆς μονῆς ἀποσταλεὶς ἀποσταλλεὶς A. προαστείων, ὡς ἤδη νὺξ αὐτοὺς μέσον κατέλαβε τῆς ὁδοῦ καὶ εἰς οἰκίαν τινὸς κοσμικοῦ κατέλυσαν, μετὰ τὸ δειπνῆσαι καὶ ἀνακλιθῆναι αὐτοὺς εἰς ὕπνον ἡ τοῦ ὑποδεξαμένου γυνὴ λάθρᾳ τοῦ ἀνδρὸς αὐτῆς μετὰ συνόντος αὐτῷ ἀδελφοῦ ἐπὶ τὸ αὐτὸ συνελθοῦσα πείθει τοῦτον τὴν ἁμαρτίαν μετ᾽ αὐτῆς ἐκτελέσαι.” of a monk who suffered temptation. Ὁ δὲ τοῦτο γνοὺς πολὺς πολλὺς A. ἦν τοῖς λογισμοῖς βαλλόμενος. Ἔλεγε γὰρ ἐν ἑαυτῷ· “Φεῦ μοι τῆς συμφορᾶς· εἰ ἦν μοι μάχαιρα, ἀναστὰς ἂν τὴν γυναῖκα ταύτην ἀνελεῖν εἶχον διὰ τὴν ἁμαρτίαν, εἰς ἣν ὑπ᾽ ἀσωτίας τὸν μετ᾽ ἐμοῦ καθυπηγάγετο ἀδελφόν, καὶ οὕτως τῆς οἰκίας ἀναχωρῆσαι.”

[90] And while he was in the ministry of the cellar, it happened that the wine ran out; and the servers being away in the parts of Lydia to bring grain, because there was nothing for the morrow, as has been said … the monk Bartholomew, now our steward, related what will now be told by me: "Once, sent by the father with another brother to one of the estates of the monastery, when night overtook them in the middle of the road and they lodged in the house of a certain layman, after they had supped and lain down to sleep, the wife of the one who had received them, secretly from her husband, coming together with the brother who was with him, persuades him to accomplish the sin with her." And he, knowing this, was greatly assailed by his thoughts. For he said within himself: "Alas for the misfortune; if I had a sword, I would rise and slay this woman for the sin into which, through her profligacy, she has drawn the brother who is with me, and so withdraw from the house."

Ὡς δὲ ἐκεῖθεν ἐπανῆκε πρὸς τὴν μονὴν καὶ πρὸς τὸν πατέρα ἀνῆλθε in the margin A. , πρὶν ἢ αὐτὸν εἰπεῖν τι περὶ τούτου πρὸς τὸν πατέρα, φθάσας ἐκεῖνος· “Ὢ οἷόν σοι above the line, corrected. καλόν, ἔφη, γέγονεν, ὅτι σοι μὴ παρῆν μάχαιρα, ἐπεὶ καὶ σὺ καὶ ὁ μετά σου ἀδελφὸς ἅμα τῇ γυναικὶ ὑπὸ τοῦ ἀνδρὸς ἂν αὐτῆς ἀνῃρέθητε.” Τούτων ὁ ἀδελφὸς ἀκούσας καὶ, f. 150. μὴ θέλων ἐκδιηγεῖται τῷ πατρὶ σαφῶς τὰ τοῦ πράγματος. Εἶτα βαλὼν μετάνοιαν, θαυμάζων ἐκ τοῦ στύλου κατῆλθεν.

And when he had come back from there to the monastery and gone up to the father, before he said anything about this to the father, the father, anticipating him, said: "Oh, what a good thing happened for you that you had no sword at hand, since both you and the brother with you, together with the woman, would have been slain by her husband." The brother, hearing these things, even though unwilling, relates to the father clearly the matter. Then, making a prostration, he came down from the column wondering.

[91] Of Cornelius the monk. Ἀλλά γε προσθετέον τούτοις καὶ τὰ ἑξῆς. Κορνήλιος ὁ ἐκ τῆς τῶν Ἀρμενίων χώρας ὁρμώμενος τὴν τοῦ κτήνους εἶχε διακονίαν, ὃ πρὸς τὴν τοῦ ὕδατος ἀνακομιδὴν ἀπὸ τοῦ ποταμοῦ εἰς τὴν μονὴν ὑπηρέτει. Ποτὲ οὖν μετ᾽ αὐτοῦ ἀπελθὼν εἰς τὸν Κομόθωνα πρὸς τὸ ἐκεῖθεν οἶνον εἰς τὴν μονὴν ἀγαγεῖν, ἄρας τὸν οἶνον καὶ ὑποστρέφων γενόμενος κατά τινα τόπον, ἐτεὶ τὸ κτῆνος τῆς εὐθείας εἶδεν ἐκκλῖναν, ἐκτείνει τὴν αὐτοῦ χεῖρα, ὥστε πλῆξαι τοῦτο δι᾽ ἧσπερ ἐπεφέρετο ῥάβδου. Οὕτω δέ συμβάν, τὸ τοῦ σάγματος ἐξηρτημένον ἀγγεῖον, ὃ φλασκίον ἔθος ὀνομάζειν, κρούσας συνέτριψεν. Ὡς οὖν εἶδε τοῦτο συντριβὲν τὸν οἶνόν τε ἐκχεόμενον, δραμὼν καὶ κρατήσας αὐτὸ τὸν οἶνον ἤρξατο πίνειν· καὶ πιὼν εἰς κόρον μεθύσκεται. Μόλις δὲ καὶ βραχύ τι περαιτέρω προβάς, ὑπὸ τοῦ οἴνου κυριευθεὶς μικρὸν τῆς ὁδοῦ ἐκκλίνας, drunk. ὡσεὶ νεκρὸς ἐπὶ τῆς γῆς πεσὼν ἔκειτο. Διερχόμενοι δὲ ἐκεῖθεν ὅ τε Λαυρέντιος ὁ Ἁλμυρηνὸς καὶ Λουκᾶς ὁ ἐκ μυρεψῶν, ὁ μὲν τὸν μοναχὸν ἄρας ὁ δὲ τὸ ζῷον, τὸ μὲν εἰς Βαρβατζιανὰ below Βαρβανιτζιανά, in c. 92 again Βαρβατζιανὰ A. τὸν δὲ εἰς τὸ χωρίον τὸ Βούλγαριν καλούμενον ἤγαγον.

[91] But to these we must add also what follows. Cornelius, who came from the country of the Armenians, had the ministry of the beast of burden which served for bringing water from the river to the monastery. Once, then, having gone off with it to Komothon to bring wine from there to the monastery, having loaded the wine and returning, when he came to a certain place, since he saw the beast turn aside from the straight way, he stretches out his hand to strike it with the staff he was carrying. And as it so befell, he struck and broke the vessel hung from the pack-saddle, which it is customary to call a flask. When, then, he saw it broken and the wine pouring out, he ran and, holding it, began to drink the wine; and drinking to satiety he gets drunk. And having gone on scarcely a little further, overpowered by the wine and turning a little aside from the road, he fell on the ground and lay as though dead. And as Laurence of Halmyros and Luke, one of the perfumers, were passing by there, the one took up the monk and the other the animal, and they brought the one to Barbatziana and the other to the place called Boulgarin.

Ὡς δὲ ὁ ἀδελφὸς τοῦ f. 150v. οἴνου ἐξένηψε, μαθὼν παρὰ τῶν ἐκεῖσε τὰ συμβάντα αὐτῷ, οὐδὲ γὰρ ἠπίστατο τί πεπόνθει, ἀπελθὼν εἰς Βαρβανιτζιανὰ καὶ ἄρας τὸ κτῆνος μετὰ τοῦ οἴνου ἧκεν εἰς τὴν μονήν. Ὡς δὲ ἀνῆλθε πρὸς τὸν πατέρα καὶ τὸ εὐλόγησον ὑπεφώνησεν, ἀποκριθεὶς τούτῳ ὁ πατὴρ ἔφη· “Καλόν· οὕτω μοναχοῖς πρέπον, ὥστε μεθυσκομένους μέσον τῆς ὁδοῦ κεῖσθαι ὡσεὶ νεκρούς;” Ὁ δὲ τούτων ἀκούσας, καὶ μὴ βουλόμενος ἅπαν τὸ συμβεβηκὸς αὐτῷ ἐξαγγέλλει. Κοσμικὸς δέ τις ἐκεῖσε ἑστώς, ὡς ὑπὲρ τοῦ ἀδελφοῦ δῆθεν ἀπολογούμενος, πρὸς τὸν πατέρα ἔφη· “Ἵνα μὴ ἀπόλλυται ἀπολῦσαι A. ὁ οἶνος, ὦ πάτερ, ὁ ἀδελφὸς τοῦτο πεποίηκε.” Καὶ ὁ πατήρ καὶ ὁ πατὴρ above the line, corrected. . “Κρεῖσσον ἦν, εἶπεν, ἵνα πᾶς ὁ οἶνος ἀπώλετο, καὶ μόνον μὴ αὐτὸς ἐμεθύσθη, διότι μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι.” Cor. 6, 10. Ταῦτα τοῦ πατρὀς εἰρηκότος, ὁ ἀδελφὸς μετάνοιαν ποιήσας καὶ αἰτήσας συγχώρησιν, ἔλαβέ τε καὶ τοῦ στύλου παρευθὺς κάτεισιν.

And when the brother had sobered up from the wine, learning from those there what had befallen him — for he did not know what he had suffered — he went off to Barbanitziana and, taking the beast with the wine, came to the monastery. And when he went up to the father and called out "Bless," the father answered him and said: "Good; is it so fitting for monks that, getting drunk, they lie in the middle of the road as though dead?" And he, hearing these things, even though unwilling, reports all that had befallen him. And a certain layman standing there, as though forsooth making a defence for the brother, said to the father: "So that the wine should not be lost, father, the brother did this." And the father said: "It would have been better that all the wine were lost, so long only as he did not get drunk, because drunkards shall not inherit the kingdom of God." When the father had said these things, the brother made a prostration and asked for pardon, and received it, and immediately goes down from the column.

[92] Of Germanus taking superfluous oil. Οὐ μὴν ἀλλὰ καὶ ὁ μοναχὸς Γερμανός, ὁ νῦν τῶν Βαρβατζιανῶν above, n. 91, also Βαρβανιτζιανὰ A. οἰκονόμος ὤν, ἐν τῇ τῶν ἀλόγων διακονία μετὰ καὶ ἑτέρων δύο τελῶν ἀδελφῶν, ἀπελθὼν εἰς Τἀργύρου τἀργύρου so A. δι᾽ ἔλαιον καὶ τρεῖς λίτρας ὑπὲρ χρείας ἑαυτῶν ἄρας, ἐλθὼν εἰς τὴν μονὴν καὶ τὸ τετυπωμένον αὐτοῖς f. 151. αὖθις ἐπιζητῶν ἐλεγχθεὶς καὶ αὐτὸς παρὰ τοῦ πατρός, ἅπαν ὃ πεποίηκεν ὡμολόγησε.

[92] Moreover the monk Germanus too, who is now steward of Barbatziana, carrying out the ministry of the beasts with two other brothers, having gone off to Targyrou for oil and taken three litrai for their own need, coming to the monastery and again seeking what had been ruled for them, he too, convicted by the father, confessed all that he had done.

[93] On the testimony of Mercurius, Μερκούριός μοι ᾧπερ ἡ τοῦ γύψου πλάσις ἦν ἐπιστήμη, διηγήσατο, ὡς κοσμικὸς ἔτι ὢν ἔσχε τινὰ αὐτῷ γειτνιάζοντα ζωγράφον τὴν τέχνην· ὃς διηγεῖτο αὐτῷ αὐτὸν A. περὶ τοῦ πατρὸς λέγων ὅτι· “Ἀνελθὼν πρὸς αὐτόν (περὶ - αὐτὸν) in the margin A. , καὶ μὴ θέλων, ἐλεγχόμενος ὑπ᾽ αὐτοῦ, τὰ πάλαι πεπραγμένα μοι αὐτῷ ἐξηγόρευσα· ἀλλὰ καὶ τὸν τῆς ζωῆς μου, ἔφη, χρόνον ὅσος, δεδήλωκε, δώδεκα ἢ πλεῖον ἔτη, φήσας, τυγχάνει.” Διὸ καὶ ἀριθμῶν ταῦτα, δώδεκα ἐνιαυτῶν τελεσθέντων, τὸ τῆς ζωῆς ἐδέξατο τέλος. Ὁ αὐτὸς δέ μοι Μερκούριος καὶ τοῦτο προσδιηγήσατο· “Μοναχός μοι γάρ τις, Lazarus discloses the time of death to some. φησίν, ἄρτι τοῦ ἁγίου ὄρους ἐξελθών, συνοδεύσας ὡς ἐξῄειν τῆς πόλεως, τοῦτό μοι ὁμιλῶν διηγεῖτο, ὅτι τις μοναχὸς ἐκ τῶν μερῶν τοῦ ἁγίου ὄρους πρὸς τὸν πατέρα ἐλθὼν καὶ τὸν λογισμὸν αὐτοῦ ἐξειπὼν τὸ τῆς ζωῆς αὐτοῦ μέτρον καὶ αὐτὸς παρὰ τοῦ πατρὸς μανθάνει. Ἀπελθὼν δὲ εἰς τὸ αὐτοῦ κελλίον καὶ τὸν χρόνον καταριθμῶν, ἐπιστάσης τῆς ἡμέρας, ὅτε τὸ τέλος ἤδη λαμβάνειν ἔμελλε, κατελθὼν πρὸς τοὺς ἀδελφοὺς τῆς ἐκεῖσε οὔσης μονῆς — ἦν γὰρ ἡσυχάζων μόνος ἐν κελλίῳ — 〈τὴν omits A. 〉 πρὸς αὐτὸν γεγενημένην γνωρίζει τοῦ πατρὸς πρόρρησιν καὶ τὸ μέλλειν τοῦτον αὔριον τελευτᾶν, καὶ ἀσπασάμενος τούτους καὶ τὰ τελευταῖα αὐτοῖς προσφθεγξάμενος, ἄνεισιν εἰς τὸ f. 152v ἑαυτοῦ κελλίον.

[93] Mercurius, whose skill was modelling in plaster, related to me that while he was still a layman he had a neighbour who was a painter by art; and he related to him about the father, saying: "Having gone up to him, though unwilling, being convicted by him, I declared to him the things I had done long ago; and moreover," he said, "he disclosed how long the time of my life is, saying that it is twelve years or more." Wherefore, counting these, when twelve years had been completed, he received the end of his life. And the same Mercurius related this too to me in addition: "For a certain monk," he says, "who had lately come out of the holy mountain, travelling with me as I was going out of the city, conversing related to me this: that a certain monk from the parts of the holy mountain, coming to the father and telling his thought, he too learns from the father the measure of his life. And going off to his cell and counting the time, when the day came on which he was already to receive his end, going down to the brothers of the monastery that was there — for he was living in hesychia alone in a cell — he makes known 〈the〉 prediction of the father that had been made to him and that he was to die on the morrow, and, embracing them and addressing his last words to them, he goes up to his cell.

Τῇ ἐπαύριον δὲ οἱ μοναχοὶ ἐλθόντες εὖρον αὐτὸν τελευτήσαντα.

And on the morrow the monks, coming, found him dead.

[94] To a certain sailor Ἕτερος δέ τις, ναυτίλος τὴν τέχνην, ναύκληρος πλοίου τυγχάνων, εὑρὼν τόν τε ἡγούμενον καὶ τοὺς σὺν αὐτῷ ἀδελφοὺς ἐν τῷ Λοπαδίῳ, — ἦσαν γὰρ στελλόμενοι εἰς Κωνσταντινούπολιν, — ἐρωτήσας καὶ μαθὼν ὅτι ἐκ τῆς τοῦ ἁγίου Λαζάρου μονῆς ὑπάρχουσι, καὶ μάλιστα περὶ τοῦ ἡγουμένου μαθὼν ὅτι ἀδελφὸς αὐτοῦ ἐστιν, ἐλθὼν ἐν τῷ τόπῳ ἐν ᾧ ἦσαν, παρόντων καὶ ἑτέρων τινῶν, εἰς ἐπήκοον πάντων οὕτω περὶ τοῦ πατρὸς διηγεῖτο· “Ἀπελθὼν γάρ, φησί, πρὸς αὐτόν, πείθομαι καὶ ἄκων, ἐν οἷς γε παρ᾽ αὐτοῦ ἠλεγχόμην, τῶν πάλαι πεπλημμελημένων μοι πάντων πρὸς αὐτὸν ποιῆσαι τὴν ἐξομολόγησιν. Ἀλλὰ καὶ τοῦτό μοι, φησίν, ὁ ἄγιος προφητικῶς εἴρηκεν, ἐκεῖθεν μέλλοντι ἐξιέναι· Λυπηρόν τι

[94] And another man, a seafarer by trade, being master of a ship, finding the hegumen and the brothers with him at Lopadion — for they were setting out for Constantinople — having asked and learned that they were from the monastery of St. Lazarus, and especially having learned about the hegumen that he was his brother, coming to the place where they were, some others too being present, he related thus about the father in the hearing of all: "For, having gone off to him," he says, "I am persuaded, though unwilling, by the things for which I was convicted by him, to make the confession to him of all my old transgressions. And moreover the saint," he says, "spoke this to me prophetically, as I was about to go out from there: Something grievous

σύμβαμα εὑρεῖν ἔχεις ὑποστρέψας ἄρτι ἐν τῇ οἰκίᾳ, grief together ἀλλὰ μὴ καταπέσῃς ἐπὶ τῷ γεγονότι, διότι εἰς χαράν σοι μετ᾽ οὐ πολὺ τοῦτο γενήσεται·” ὃ δὴ καὶ γέγονε. Παῖδα γὰρ εἶχεν ὡς ἐτῶν πέντε, καὶ ἀπόντος αὐτοῦ τετελεύτηκεν· ὃς δὴ παῖς ἔτι ζῶν τῷ πατρὶ αὐτοῦ ἔλεγεν, ὑποδεικνὺς ὁμοῦ καὶ τὸν τόπον, ὡς “Ἐὰν τελευτήσω, ὧδέ με θάψον, καὶ οἶκον δὲ εὐκτήριόν μοι ἀνοικοδόμησον· καὶ εἰ τοῦτο ποιήσεις, πολλὰς f. 152. ὀπώρας ἐκ τοῦ ἐνθάδε ἐνθάδε above the line, corrected. γενησομένου παραδείσου ἔχεις φαγεῖν, ἃς αὐτὸς ἐγώ σοι παρεχόμενος ἔσομαι. and foretells joy.” Ὡς δὲ ὐποστρέψας τὸν παῖδα τελευτήσαντα εὗρεν, οὐ λύπῃ κατεσχέθη καὶ ἀθυμίᾳ, ἀλλ᾽ ἐπεὶ ἀλλαχοῦ ἦν ταφείς, μετ᾽ εὐχαριστίας τῆς πρὸς Θεὸν τάφον ἐν τῷ τόπῳ κατασκευάσας, ὃν ἔτι ζῶν ὁ παῖς ὑπεδείκνυεν, καὶ εὐκτήριον οἶκον προσεποικοδομήσας προσεποκοδομήσας A. , ἐκεῖ μεταγαγὼν αὐτὸν τίθησιν. Διὸ καὶ ἔκτοτε μέχρι τῆς σήμερον, ὡς ὁ ἄνθρωπος ὄρκοις αὐτοῖς διεβεβαιοῦτο, θαύματα ἡ τοῦ παιδὸς σορὸς θεῖα ἐκτελεῖ χάριτι Χριστοῦ.

mishap you will find on returning now to your house, but do not be cast down at what has happened, because before long this will turn out for you to joy"; which indeed came about. For he had a boy of about five years, and in his absence he died; and this boy, while still living, said to his father, pointing out at the same time the place: "If I die, bury me here, and build me a house of prayer; and if you do this, you will have many fruits to eat from the garden that will be here, which I myself shall provide for you." And when, returning, he found the boy dead, he was not held by grief and despondency, but, since he had been buried elsewhere, with thanksgiving to God he prepared a tomb in the place which the boy, while still living, had pointed out, and, building a house of prayer beside it, he transferred him there and lays him there. Wherefore from then on until this day, as the man affirmed with oaths themselves, the boy's coffin works miracles by the divine grace of Christ.

[95] A nun clothed in a man's dress Ἀλλὰ ῥητέον κἀκεῖνο. Γυνή τις, μοναχὴ τῷ σχήματι, ἐκ Κωνσταντινουπόλεως ἐν Κωνσταντινουπόλει A. ὁρμωμένη, τὴν ἑαυτῆς στολὴν εὐμηχάνως εἰς ἀνδρῴαν ἀμείψασα καὶ μετά τινων τῶν εὐχῆς χάριν εἰς τὸν Θεολόγον εἰωθότων ἀπέρχεσθαι καὶ αὕτη συμπορευθεῖσα, ὡς πρὸς τὸ τῆς μονῆς ὄρος ἐγένετο καί τινας εἶδεν ἀνιόντας πρὸς τὴν μονήν, πυθομένη καὶ μαθοῦσα τὰ περὶ τοῦ πατρός, ἄνεισι καὶ αὕτη σὺν τοῖς λοιποῖς. Ἐπεὶ δὲ τὸν πατέρα καὶ ἐθεάσαντο καὶ τῆς τούτου τετυχήκασι ὁμιλίας, εἶτα καὶ εἰς τὸ ξενοδοχεῖον ἀπῆλθον πρὸς τὸ λαβεῖν διάκρισιν, πέμψας τινὰ ἀδελφῶν, μετακαλεῖται ταύτην ὁ πατήρ, ὥστε μόνην πρὸς αὐτὸν ἀνελθεῖν. Καὶ ἰδών φησι πρὸς αὐτήν· “Τί τοῦτο πεποίηκας, καὶ ἐξῆλθες τοῦ σοῦ κελλίου προφάσει τοῦ ἀπελθεῖν ἐν Ἱεροσολύμοις;” — καὶ γὰρ τοῦτο ἦν ταύτῃ f. 152v. σκοπός· — “οὐκ οἶδας, ὅτι γυνὴ εἶ καὶ οὐκ ὀφείλεις ὧδέ τε κἀκεῖσε περιἳέναι;” Ἡ δὲ ἰδοῦσα, ὡς οὐκ ἠδυνήθη λαθεῖν, ἀνακαλύπτει τούτῳ τὴν βουλὴν αὐτῆς ἅπασαν. Καὶ ὁ πατὴρ πρὸς αὐτήν· “Υπόστρεψαι, he reproves. ὦ γύναι, ἔφη, ὅθεν ἐξῆλθες, καὶ μὴ προθήσῃς προσθήσης A. ἐκ τῶν ὧδέ που ἀπελθεῖν, ἵνα μὴ καὶ ψυχικῶς ὁμοῦ καὶ σωματικῶς σοι τὰ τῆς βλάβης προσγένηται προσγέγηται A. · καὶ γὰρ ὅπου ἄν τις τὸ ἀγαθὸν ἐργάζοιτο, ἐκεῖ εἰσι τὰ Ἱεροσόλυμα.”

[95] But that too must be told. A certain woman, a nun in habit, setting out from Constantinople, having cunningly changed her dress into a man's, and having journeyed with some of those who were accustomed to go off to the Theologian for the sake of prayer, when she came to the mountain of the monastery and saw some going up to the monastery, having inquired and learned the things about the father, she too goes up with the rest. And when they had beheld the father and obtained converse with him, and then had gone off to the guest-house to receive refreshment, the father, sending one of the brothers, summons her to go up to him alone. And seeing her he says to her: "Why have you done this, and gone out of your cell on the pretext of going off to Jerusalem?" — for this was indeed her aim — "do you not know that you are a woman and ought not to go about here and there?" And she, seeing that she could not escape his notice, uncovers to him her whole plan. And the father said to her: "Return, woman, whence you came out, and do not purpose to go off anywhere from here, lest harm befall you both in soul and in body together; for wherever one works the good, there is Jerusalem."

Ἡ δὲ τοῖς τοῦ πατρὸς λόγοις πεισθεῖσα πρὸς τὸ ἑαυτῆς κελλίον πάλιν ὑπέστρεψε. Καὶ μετά τινα χρόνον τὸν μοναχὸν Νεόφυτον τὸν γηραιὸν εἰς τὸν Χρυσόστομον εὑραμένη καὶ μαθοῦσα, ὅτι ἐκ τῆς μονῆς ἐστι τοῦ ἁγίου Λαζάρου, παρόντων τε καὶ ἑτέρων τινῶν, ἐν ἐπηκόῳ τούτων τὰ ῥηθέντα πάντα διεξηγήσατο, ἅ κἀμοὶ πάλιν ὁ αὐτὸς ἐξέθετο ἀδελφός.

And she, persuaded by the father's words, returned again to her cell. And after some time, finding the aged monk Neophytus at the Chrysostom, and learning that he was from the monastery of St. Lazarus, some others too being present, she related in their hearing all that had been said, which the same brother in turn set forth to me.

[96] To a certain George Κοσμικός τις ἀνήρ, τὴν κλῆσιν Γεώργιος, γνώριμός μοι ἐκ τοῦ κόσμου τυγχάνων, ἐλθὼν πρὸς τὸ ἀποκαρῆναι ἐν τῇ μονῇ, μεσίτην με γενέσθαι περὶ τούτου πρὸς τὸν πατέρα ἱκέτευσεν. Ὡς δὲ τοῦτο γέγονε καὶ ἀπεκάρη, προσδεχθεὶς παρὰ τοῦ πατρός, ἐλθὼν πρός με, μετὰ δακρύων ὁμιλῶν ἔλεγεν· “Ὄντως μέγας ἅγιος ὁ καλόγηρός ἐστιν οὗτος·” Ἐμοῦ δὲ αὐτὸν ἐπερωτήσαντος, ὅθεν τοῦτο ἐγνώκει, ἀποκριθεὶς ἐκεῖνος· “Ὡς ἀνῆλθον, φησί, καὶ πρὸ τῆς θυρίδος ἔστην τοῦ στύλου, τοῦ ποιῆσαι τὴν ἐξαγόρευσιν, f. 153. ἐννοῶν τὸ τῶν ἐμῶν ἁμαρτιῶν μέγεθος, οὐκ ἠδυνάμην τὸ στόμα ἀνοῖξαι καὶ φθέγξασθαι, ἀλλ᾽ ἐννεός ἔννοος A. τις ἔστην ὑπ᾽ αἰσχύνης καὶ ἄφωνος· ἐπερωτήσας δέ με ὁ πατὴρ οὐχ ἅπαξ μόνον ἀλλὰ καὶ δὶς καὶ τρίς, he makes his sins manifest. ὡς εἶδε με μηδ᾽ ὅλως ἀποκρινόμενον, ἀνοίξας τὸ ἅγιον αὐτοῦ στόμα, αὐτὴν τὴν ἁμαρτίαν μοι πρὸ πάντων φησί, δι᾽ ἣν καὶ πρὸς τὴν τῶν λοιπῶν ἐξαγόρευσιν καὶ γλῶσσά μοι πεπέδητο καὶ φωνή· εἶτα καὶ ἑτέραν καὶ μετ᾽ ἐκείνην ἄλλην, καὶ οὔτω με λοιρὸν παρορμήσας, ἀδεῶς αὐτῷ πάσας ἐξαγγλεῖλαι πεποίηκεν.”

[96] A certain layman, George by name, who was an acquaintance of mine from the world, coming to be tonsured in the monastery, besought me to become a mediator about this with the father. And when this came about and he was tonsured, having been received by the father, coming to me, he said, conversing with tears: "Truly this kalogeros is a great saint." And when I asked him whence he had known this, he answered: "When I went up," he says, "and stood before the window of the column to make my confession, thinking of the greatness of my sins I could not open my mouth and speak, but I stood as one dumb from shame and voiceless; and the father, having asked me not once only but twice and three times, when he saw me not answering at all, opening his holy mouth, told me first of all the very sin because of which my tongue and voice were fettered also for the confession of the rest; then another too, and after that another, and so, having thereafter urged me on, he made me declare them all to him without fear."

[97] That the son of John Libanos Ἰωάννης, οὗπερ Λίβανος τὸ ἐπώνυμον, ἀνελθὼν πρὸς τὸν πατέρα τοῦ λαβεῖν εὐχὴν ἕνεκεν — ἔμελλε γὰρ τῆς ἐγχειρισθείσης αὐτῷ χάριν δουλείας ἐπὶ τὸ θέμα τῆς Ἀνατολῆς ἀπελθεῖν — καὶ λαβὼν βαλὼν A. κατῆλθε τοῦ ὄρους. Ἐγὼ δὲ ἀνελθὼν πρὸς τὸν πατέρα, περὶ ἐκείνου αὐτῷ ὡμίλουν· ἦν γὰρ προειδὼς αὐτὸν ἐκ τῆς πόλεως. Ὁ δὲ πατὴρ ἐπηρώτησέ με, εἰ ἔχει ἐν τῇ πόλει υἱόν· κἀγὼ ἀποκριθεὶς ἔφην· “Ἔχει ὡς ἐτῶν ἓξ καὶ δέκα, ὃν καὶ τὴν τῶν γραμμάτων παιδείαν ἐκδιδάσκεσθαι παραδέδωκεν. Οὕτω δέ ἐστιν εὐφυής, will die before his time he foretells. ὡς πάντας τοὺς πρὸ αὐτοῦ ἐν τοῖς μαθήμασιν ὑπερακοντίσαι.” Καὶ ὁ πατὴρ ᾐτήσατο ἡμᾶς here adds ἔφη A, wrongly. εὔξασθαι αὐτῷ· “Ἀλλ᾽ ἐπεί, ἔφη we have moved it here; omits here A. , ὡς λέγεις εὐφυές ἐστι τὸ παιδίον, οὐκ ἂν χρονίσειεν ἐν τῷδε τῷ βίῳ·” ὃ δὴ καὶ γέγονε. f. 153v. Καὶ γὰρ τῷ ἐπιόντι ἐνιαυτῷ γραφὴν παρὰ τῆς ἐμῆς μητρὸς σταλεῖσάν μοι δεξάμενος, ἐν τῷ τέλει ταύτης καὶ τὸν τοῦ παιδὸς εὗρον δηλούμενον θάνατον ἐπὶ λέξεως οὕτως· “Ὁ δὲ κῦρις Γεώργιος, ὁ τοῦ Λιβάνου υἱός, ἐτελεύτησεν.” Ἱκανὰ ταῦτα καὶ ἱκανῶς τὴν τῷ πατρὶ παρὰ Θεοῦ δοθεῖσαν χάριν τῆς προοράσεως παριστᾶν ἔχοντα ἢ καὶ ἐπὶ τὴν τῶν λοιπῶν διήγησιν ἐλευσόμεθα; Ἀλλ᾽ ἐπεὶ σαφῶς ἔγωγε τῆς ὑμετέρας τῶν ἀκουόντων διανοίας καταστοχάζομαι, ὡς, εἰ καὶ μὴ πλειόνων δεῖσθε λοιπὸν πρὸς βεβαιότητα καὶ παράστασιν τῆς κατ᾽ ἐκεῖνον οὕτω θαυμαστῆς καὶ δαψιλοῦς χάριτος, αὐτῶν οὖν ὅμως ἀκροᾶσθαι διηγουμένων τῶν παρ᾽ ἐκείνου λελεγμένων καὶ πεπραγμένων ἐρωτικῶς ἄγαν καὶ διψητικῶς ἔχετε διὰ τὸ χάριεν αὐτῶν καὶ σφόδρα γε ἡδὺ καὶ θαυμάσιον, οὐδὲ αὐτὸς ἂν κατοκνῶν ὀφθείην πρὸς τὴν διήγησιν· καὶ δή μοι προσεκτέον καὶ τοῖς ἑξῆς.

[97] John, whose surname was Libanos, went up to the father for the sake of receiving a blessing — for he was about to go off to the theme of the Anatolikon on account of the service entrusted to him — and having received it, he went down from the mountain. And I, going up to the father, conversed with him about that man; for I knew him before from the city. And the father asked me whether he had a son in the city; and I answered and said: "He has one of about sixteen years, whom he has also handed over to be taught the training of letters. And he is so gifted as to outstrip all before him in his studies." And the father asked us to pray for him: "But since," he said, "as you say, the child is gifted, he would not long remain in this life"; which indeed came about. For in the following year, receiving a letter sent to me by my mother, at the end of it I found also the death of the boy made known, word for word thus: "And Kyr George, the son of Libanos, has died." Are these things sufficient, and able sufficiently to establish the grace of foresight given to the father by God, or shall we also come to the narration of the rest? But since I clearly guess at the mind of you who hear, that, even if you need no more for the confirmation and proof of the grace in him, so wonderful and abundant, yet you are very lovingly and thirstily disposed to listen to the things said and done by him being narrated, because of their charm and their exceeding sweetness and wonder, I myself would not be seen shrinking from the narration either; and indeed I must attend also to what follows.

[98] That Cosmas the monk Κοσμᾶς, ὁ τοῦ Κονιδιάρη υἱός, μετὰ τὸ ἀποκαρῆναι πρὸς τὸν πατέρα καὶ αὐτὸς ἀνελθὼν καὶ εὐχὴν εἰληφώς, ἐπεὶ κἀμὲ ἰδὼν ἐπέγνω — ἦν γάρ μοι καὶ αὐτὸς συνήθης πάλαι καὶ γνώριμος — συνέθετο ἀπελθεῖν καὶ τὰ ἑαυτοῦ εὖ διαθέμενος ὑποστρέψαι αὖθις ἐν τῇ μονῇ καὶ μεθ᾽ ἡμῶν ποιήσασθαι τὴν κατοίκησιν. Τοῦτο f. 154. οὖν ὁ πατὴρ μαθὼν παρ᾽ ἐμοῦ “Οὐκ ἔτι ἂν αὐτὸν ἴδῃς ἴδη A; perhaps better ἴδοις. , ἔφη, πρὸς ἡμᾶς ὡς εἴρηκεν ἐπανήκοντα, ἀλλὰ μετ᾽ οὐ πολὺ μαθεῖν ἔχεις, ὅτι καὶ τὰ τῶν μοναχῶν ἀποβαλὼν Col. [ ] τῶν ἐν τῷ κόσμῳ περιέξεται πάλιν, ὡς καὶ ὁ πατὴρ τούτου πεποίηκεν. will return to the world, ” Ὃ δὴ καὶ γέγονεν. Ἐν γὰρ τῇ ἐπαναστάσει τοῦ Κομνηνοῦ [It seems to be understood of Isaac Comnenus and his deeds which are narrated in Cedrenus, Hist. Compend., Bekker, vol. II, pp. 632–38. Cf. F. Chalandon, Essai sur le règne d'Alexis Ier Comnène (Paris, 1900), pp. 22–23.] οὐκ οἶδ᾽ ὅθεν τῷ στρατῷ ἐκείνου περιπεσών, τὸ τῶν μοναχῶν μὲν κατὰ τὸν τοῦ πατρὸς λόγον ἀποδύεται σχῆμα, τὰ δὲ τῶν κοσμικῶν ἀμφιασάμενος αὖθις οὕτως εἰς τὴν πόλιν εἰσῆλθε. Παρ᾽ ἐνίων μέντοι μεμάθηκα μεμέθηκα A. , ὅτι τὰ τῶν μοναχῶν καὶ αὖθις περιεβάλετο. Εἰ δὲ καὶ τοῦτο καὶ τοῦ πατρὸς κρείττονος πάλιν λογισμοῦ γέγονεν, ὅμως ὁ τοῦ πατρὸς ἡμῶν οὐκ ἔψευσται λόγος.

[98] Cosmas, the son of Konidiares, after being tonsured, he too having gone up to the father and received a blessing, since he saw and recognized me also — for he too was long familiar and known to me — agreed to go off and, having set his affairs well in order, to return again to the monastery and make his dwelling with us. The father, then, learning this from me, said: "You will no more see him coming back to us as he said, but before long you will learn that, casting off the things of the monks, he will again wrap himself in the things of those in the world, as his father too did." Which indeed came about. For in the uprising of Comnenus, falling in, I know not whence, with his army, he strips off the habit of the monks, according to the father's word, and, putting on again the things of the laymen, so entered the city. I have, however, learned from some that he put on the things of the monks again too. But if this too came about through a better thought of the father's in turn, yet the word of our father has not proved false.

[99] and that Basil to the monastery, Ἀλλὰ καὶ Βασίλειός τις, ἐκ τῆς Σμύρνης ὁρμώμενος, τοῦ Βλαττοπώλου λεγόμενος, ἀποκαρεὶς παρὰ τοῦ πατρὸς καὶ χρόνον τινὰ διατελέσας ἐν τῇ μονῇ, μὴ ἀναπαυόμενος ἐξῆλθε καὶ εἰς τὴν Κουζηνᾶ μονὴν [Of this monastery, εἰς τὸ Θρᾳκήσιον ἐν τῇ μονῇ τοῦ Κουζηνοῦ mention is made in Cedrenus, Hist. Compend., Bekker, vol. II, p. 610.] παρεγένετο. Τινὲς οὖν τῶν ἀδελφῶν τῷ πατρὶ ἐνεκάλουν, διότι εἴασεν αὐτὸν τῆς μονῆς ἐξελθεῖν. Ὁ δὲ πατὴρ ἀποκριθεὶς πρὸς τοὺς ἀδελφούς· “Πιστεύσατέ μοι, ἔφη, ὅτι οὔτε εἰς τὴν τοῦ Κουζηνᾶ προσεπιμεῖναι ἔχει μονὴν οὔτε ἀλλαχοῦ, ἀλλὰ μετὰ τὸ περιελθεῖν πλεῖστα μοναστήρια ἴδητε so A, better ἴδοιτε. ἄν, εἰ μὴ ἐνταῦθα πάλιν ἐπαναστρέψειε.” Καὶ ἰδοὺ ὁρῶμεν αὐτὸν οὔτε εἰς τὸν Κουζηνᾶν οὔτε ἀλλαχοῦ f. 154v. προσμεμενηκότα, ἀλλὰ κατὰ τὸν τοῦ πατρὸς λόγον εἰς τὴν μονὴν ἀρτίως ὑποστραφέντα καὶ ἡμῖν συνδιάγοντα.

[99] And also a certain Basil, setting out from Smyrna, called the son of the silk-seller, having been tonsured by the father and having spent some time in the monastery, not being at rest went out and arrived at the monastery of Kouzenas. Some of the brothers, then, reproached the father because he had let him go out of the monastery. And the father answered the brothers: "Believe me," he said, "that he will remain neither at the monastery of Kouzenas nor elsewhere, but after going round very many monasteries you will see whether he does not return here again." And behold we see that he has remained neither at Kouzenas nor elsewhere, but, according to the father's word, has lately returned to the monastery and is living with us.

[100] and that Stephen the eunuch Τί δὲ τὸ κατὰ τὸν εὐνοῦχον Στέφανον; ἆρ᾽ οὐ κἀκεῖνο τουτοισὶ παραπλήσιον καὶ θαυμαστὴν ὁμοίως ἔχον τὴν πρόρρησιν; εἰς τὸν Σωτῆρα γὰρ οὗτος ἀποσταλεὶς παρὰ τοῦ πατρὸς μετὰ τὸ ἀθροῖσαι καὶ ἀποστεῖλαι ἐκεῖσε καὶ τοὺς ἄλλους πάντας εὐνούχους διὰ τὰ μεταξὺ αὐτῶν καὶ τῶν λοιπῶν ἀδελφῶν γινόμενα σκάνδαλα, μὴ ἀναπαυόμενος εἶναι καὶ αὐτὸς μετ᾽ αὐτῶν, παρεκάλει τὸν πατέρα εἰς τὴν ἁγίαν αὖθις Ἀνάστασιν ἀνελθεῖν. Ὁ δὲ πατὴρ οὐ συνεχώρει αὐτῷ. Ὡς δὲ ἐκεῖνος ἠνάγκαζε· “Πίστευσον, αὐτῷ ἔφη, ἐκεῖ σοι πρόκειται τὸ τῆς ζωῆς τέλος δέξασθαι. he foretells ” Προβαλλομένου δὲ ἐκείνου τὰ μεταξὺ σκάνδαλα τήν τε τοῦ τόπου στενομονίαν καὶ τὴν ἔνθεν προσγινομένην αὐτοῖς ἀκηδίαν, πάλιν ὁ πατὴρ διδάσκων αὐτόν· “Οὐκ ἔστιν ὁ Θεὸς ἄδικος, ἔλεγεν, ἵνα ἀπὸ φυλακῆς ἐκβαλὼν εἰς φυλακὴν αὖθις ἐγκλείσῃ, μόνον ὑπομονῆς ἔχομεν χρείαν· πιστεύω γὰρ τῷ Χριστῷ μου, ὅτι ὁ διὰ τὸν Θεὸν τῷ ὄρει τούτῳ προσκαρτερῶν, ὅσας ἂν ἁμαρτίας ἐκ τοῦ κόσμου πεποίηκε, κἂν ἀμελὴς τυγχάνῃ, παρ᾽ αὐτοῦ Χριστοῦ τοῦ Θεοῦ, δι᾽ ὃν ἐν τῷδε τῷ τόπῳ μένει προσκαρτερῶν, τὴν ἄφεσιν λήψεται.

[100] And what of the matter of the eunuch Stephen? Is not that too like these and having a likewise wonderful prediction? For he, having been sent by the father to the Saviour, after he had gathered and sent there all the other eunuchs too because of the stumbling-blocks arising between them and the rest of the brothers, not being at rest to be with them himself, besought the father to go up again to the Holy Resurrection. But the father did not permit him. And when he pressed: "Believe me," he said to him, "there it lies before you to receive the end of your life." And when he put forward the stumbling-blocks among them, and the narrowness of the place, and the listlessness that came upon them from it, the father, teaching him again, said: "God is not unjust, that, taking one out of prison, he should shut him up again in prison; we have need only of patience; for I believe in my Christ that he who, for God's sake, perseveres on this mountain, however many sins he has done in the world, even if he is negligent, will receive forgiveness from Christ God himself, for whom he remains persevering in this place. And as for the stumbling-blocks, these are what bring benefit to our soul, if we bear them nobly and steadfastly, because they do not let us think great things of our works according to God; and if we are troubled a little with one another, yet after the reconciliation has taken place we blame and accuse ourselves not a little, as not yet having laid hold of the way of virtue, which is by nature a sign of humility."

Περὶ δὲ τῶν σκανδάλων ταῦτά εἰσι τὰ τὴν ὠφέλειαν f. 155. ἡμῖν φέροντα τῆς ψυχῆς, ἐὰν γενναίως καὶ καρτερικῶς αὐτὰ φέρωμεν, διότι οὐκ ἐῶσιν ἡμᾶς μέγα τι φρονῆσαι ἐπὶ ταῖς κατὰ Θεὸν ἡμῶν ἐργασίαις· καὶ εἰ βραχύ τι ταραττόμεθα πρὸς ἀλλήλους, ἀλλ᾽ οὖν μετὰ τὸ γενέσθαι τὴν μετάνοιαν καταμεμφόμεθα καὶ κατηγοροῦμεν οὐ μικρῶς ἑαυτῶν ὡς οὔπω τῆς ὁδοῦ τῆς ἀρετῆς ἁψαμένων, ὃ σημεῖον πέφυκε ταπεινώσεως.” Ταῦτα οὖν καὶ ἕτερα, ὁπόσα πρὸς ὑπομονὴν οἶδεν ἀλείφειν, ὁπότε τις σκανδαλιζόμενος ἀνῄει πρὸς αὐτόν, διδάσκων καὶ παραινῶν ἀνελάμβανε καὶ παρεμυθεῖτο καὶ τῇ τοῦ Σωτῆρος τῇδε μονῇ προσκαρτερεῖν ἔπειθεν. Ὁ μέντοι δηλωθεὶς Στέφανος μετὰ τὴν τοῦ πατρὸς τελευτὴν εἰς τὴν ἁγίαν μὲν Ἀνάστασιν

These things, then, and others — whatever he knew how to anoint one for patience — whenever anyone, scandalized, went up to him, he restored him, teaching and exhorting, and consoled him, and persuaded him to persevere in this monastery of the Saviour. The aforesaid Stephen, however, after the father's death, to the Holy Resurrection

ἔρχεται, that he will die at St. Anastasis. οὐ πολὺς δὲ χρόνος διῆλθε, καὶ πάλιν ὲκεῖσε παρὰ τοῦ ἡγουμένου κελευσθεὶς ἄπεισιν, ἔνθα καὶ τὸ τῆς ζωῆς τέλος κατὰ τὸν τοῦ πατρὸς λόγον ἐδέξατο. Ἐνῆν μὲν οὖν τῷ λόγῳ καὶ ἕτερα τῇ διηγήσει προσθεῖναι, ἃ παρά τινων ἐκ τῶν ἐμῶν ἀδελφῶν μεμάθηκα. Ἀλλ᾽ ἵνα μὴ ἐπὶ πολὺ τὸν λόγον μῆκος ἀγάγω, ἔνια ἐκείνων παραλιπὼν πρὸς τὰ ἑξῆς, ὁμοίως δὴ καὶ ταῦτα τοῖς προλαβοῦσιν ἔχοντα, τρέψομαι.

comes, and not much time passed, and he goes off there again, ordered by the hegumen, where he also received the end of his life according to the father's word. It was possible, then, for the discourse to add to the narration other things too, which I have learned from some of my brothers. But so as not to draw out the discourse to great length, leaving some of them aside, I shall turn to what follows, which is likewise of a kind with what went before.

[101] Ἱμέριος ὁ τοῦ Μίτα Ἰωάννου λεγομένου κηδεστὴς διηγεῖτο, ὡς, ἔτι τοῦ πατρὸς f. 155v. ἐν τῷ στύλῳ ὄντος τῆς Θεοτόκου, ἀνελθὼν πρὸς αὐτὸν ὁ Μακρεμβολίτης [Who that Macrembolites is, is not known. In this century the Macrembolitissa Eudocia was famous, wife of the emperors Constantine Ducas and Romanus Diogenes. Ducange, Familiae Augustae Byzantinae, p. 161.] καλούμενος ἰδών τε καὶ ὁμιλήσας αὐτῷ, Macrembolites warned of his death. ἐπεὶ ἔμελλε τοῦ στύλου κατέρχεσθαι, ᾐτήσατο αὐτὸν ἵνα εὔξηται, ὅπως ἐν τῇ πόλει ὑγιαίνων εἰσέλθῃ. Καὶ ὁ πατὴρ πρὸς αὐτόν· “Ἀγωνίσθητι, ἔφη, ἵνα τὴν ἄνω πόλιν ὑγιαίνων εἰσέλθῃς, ἐπεὶ ταύτην ἀνάγκη σοι πρόκειται ἰδεῖν.” Ὃ δὴ καὶ γίνεται· οὔπω γὰρ τῶν τοῦ θέματος ἐξελθὼν ὁρίων, τοῦ παρόντος βίου μεθίσταται.

[101] Himerius, the kinsman by marriage of the man called John Mitas, related that while the father was still on the column of the Mother of God, the one called Macrembolites went up to him, and, having seen and conversed with him, when he was about to go down from the column, asked him to pray that he might enter the city in health. And the father said to him: "Strive," he said, "to enter the city above in health, since it lies before you of necessity to see this one." Which indeed comes about; for, not yet having gone out of the borders of the theme, he passes from the present life.

[102] The rebellion against Kalaphates Ἀπέσταλκέ ποτε ὁ πατὴρ γραφὴν μετὰ Ἡσαΐου καὶ Νεοφύτου πρὸς Νικηφόρον τὸν Καμπάνην [That Καμπάνης is called Καμπανάρης in Cedrenus, Hist. Comp., Bekker, vol. I., p. 540. Whether he is the same as the one who in Eustathius Romanus (Zachariae a Lingenthal, Ius graeco-romanum, vol. I, p. 88) is named Καμπανάριος ὁ κριτής Chr. Loparev somewhat doubts, in Vizantijskij Vremennik, vol. IV, p. 376. Read the last words of this chapter. On the deeds of Nicephorus and of the others of whom presently, cf. G. Schlumberger, L'épopée byzantine à la fin du Xe siècle, third part, pp. 375–78.] ἐν Κωνσταντινουπόλει· ἣν ἐκεῖνος δεξάμενος εἰς χεῖρας καὶ διελθών, στραφεὶς πρὸς τοὺς μοναχοὺς ἔφη· “Τί ἐστι, πατέρες, ὅ μοι ὁ πατὴρ ὁ ἅγιος ἔγραψεν, ὅτι ταραχὴ καὶ θόρυβος ἐν τῇ πόλει γέγονεν, ἀλλὰ σὺ μὴ θροηθῇς· ὡς οὐδέν τι τοιοῦτον ἐν τῇ πόλει συμβέβηκε, πῶς μοι ὁ πατὴρ ἔγραψεν;” Οἱ δὲ ἀδελφοὶ μηδὲ γινώσκειν περὶ τούτου εἰπόντες, προσκυνήσαντες ἀπὸ προσώπου αὐτοῦ ἐξῆλθον. Οὐ πολὺ τὸ μέσον, καὶ ἡ ἐπανάστασις γέγονε τοῦ βασιλέως Μιχαήλ, ὃς Καλαφάτης ὠνόμαστο Michael V, 1041–1042. , ὅτε αὐτὸς μὲν ἐν τῇ νέᾳ κυριακῇ [Michael Attaliates agrees, Hist., Bekker, p. 12: μετά δὲ ταῦτα καὶ κατὰ τὴν νέαν κυριακὴν κτλ. The New Sunday of the Greeks is for the Latins the Sunday in Albis. L. Allatius, De dominicis et hebdomadibus graecorum, in De ecclesiae occidentalis et orientalis perpetua consensione (Cologne, 1648), p. 1457. In the year 1042, in which these things took place, it fell on 18 April.] Ζωὴν τὴν δέσποιναν ἀποκείρας ἐξώρισε [Michael Psellus, Historia, V, Sathas, p. 88; John Zonaras, Epitome, bk. XVII, 19, Büttner-Wobst, p. 609; Cedrenus, Hist. compend., Bekker, vol. II, p. 536; Michael Attaliates, l. c.] , τῇ δὲ τρίτῃ τοῦ λαοῦ κατ᾽ αὐτοῦ ἐπαναστάντος f. 156. οὐκ ὀλίγος φόνος τῇ τοῦ A. αὐτοῦ προτροπῇ ἐν τῷ ἱπποδρομίῳ ὑποδρομίω A. ἐγένετο καὶ τῇ τετράδι αὐτός τε καὶ ὁ θεῖος αὐτοῦ εἰς τὸ λεγόμενον Σίγμα σίμα A, ὡς δ᾽ ἧκον ἐπὶ τὸ Σίγμα, Zonaras, XVII, 19. τοὺς ὀφθαλμοὺς ἐκτυφλοῦνται Psellus, vol. cit., pp. 97–104, and the other writers just cited. . he seems to have foreseen. Ταῦτα ὁ τὴν τοῦ πατρὸς δεξάμενος γραφὴν θεασάμενος, προσκαλεσάμενος τοὺς ἀδελφοὺς λέγει· “Ἰδού, πατέρες, ὅπερ μοι ὁ ἅγιος πατὴρ ἔγραψε, πέρας ἔσχε σαφές· μὴ θέλων γὰρ ἐκφάναι ἀριδήλως τὸ μέλλον ἐν τῇ πόλει γενέσθαι, ὡς ἤδη μοι γεγενημένον ἐδήλωσεν, ἀλλ᾽ εἰ καὶ ἐκεῖνος ἑαυτὸν κρύπτειν πειρᾶται, ἐγὼ γοῦν ἀφ᾽ ἧς ἡμέρας τοῦτον ἑώρακα, ὡς ἕνα τῶν πάλαι θεοφόρων καὶ ἁγίων πατέρων ἥγημαί τε καὶ σέβομαι.”

[102] The father once sent a letter with Isaiah and Neophytus to Nicephorus Kampanes in Constantinople; and he, receiving it into his hands and going through it, turned to the monks and said: "What is it, fathers, that the holy father has written to me, that confusion and tumult has come about in the city, but do not you be alarmed? Since nothing such has happened in the city, how did the father write to me?" And the brothers, saying that they knew nothing about this, made obeisance and went out from his presence. Not much time between, and the uprising against the emperor Michael, who had been named Kalaphates, took place, when he himself on New Sunday tonsured the empress Zoe and exiled her, and on the third day, as the people rose against him, no small slaughter took place at his instigation in the hippodrome, and on the Wednesday he and his uncle are blinded in their eyes at the place called the Sigma. The man who had received the father's letter, beholding these things, summoned the brothers and says: "Behold, fathers, what the holy father wrote to me has had a clear fulfilment; for, not wishing to declare openly what was going to happen in the city, he made it known as though it had already happened; but even if he tries to hide himself, I at any rate, from the day I saw him, have held and revered him as one of the God-bearing and holy fathers of old."

Ἦν γὰρ ἑωρακὼς αὐτὸν πρότερον, ὅτε κριτὴς ἐτέλει ὢν ἐν τῷ θέματι.

For he had seen him before, when he was serving as judge in the theme.

[103] of Eustathius τοῦ Μίτα Ἰωάννης, ὁ τοῦ Μίτα λεγόμενος, ὅστις μοι καὶ πρὸ μικροῦ ἐπὶ μνήμης ἦλθε Above, c. 101, p. 539. , τὴν τοῦ Μυρελαίου ἐπίσκεψιν τὴν ἐν τῷ θέματι τῶν Θρᾳκησίων [I do not think it is to be understood of the very celebrated monastery of Myrelaion, as Chr. Loparev was pleased to do, Vizantijskij Vremennik, vol. IV, p. 373, but, just as in the Life of St. Nicephorus of Miletus, Anal. Boll., vol. XIV, p. 143, mention is made τῶν ἐπιστατούντων τοῦ Μυρελαίου, so here too an exactor of revenues seems to be meant] ἐγχειρισθείς, διὰ τὴν πίστιν, ἣν πάλαι εἶχε πρὸς τὸν πατέρα — ἦν γὰρ τοῦτον προθεασάμενος, ὅτε διοικητὴς Ἐφέσου καὶ ἀρτοκοπείου διάγων ἦν, — ἀνελθὼν καὶ ἄρτι πρὸς τὴν μονὴν ᾐτεῖτο τὸν πατέρα, ἵνα εὔξηται ὑπὲρ τῆς ὑγείας Εὐσταθίου τοῦ ἑαυτοῦ θείου τοῦ Μίτα λεγομένου, ἐπειδή γε ποδαλγῶν ἦν. Ὁ δὲ πατὴρ ἐπερωτήσας αὐτὸν καὶ μαθών, ὅτι οὐχ ἕστηκέ τις f. 156v. ἄλλος ἐκεῖ, ἀποκριθείς· “Ἡμεῖς, ἔφη, καὶ ἅπαξ καὶ δὶς περὶ αὐτοῦ ἐδεήθημεν, ἀλλ᾽ ἐμάθομεν, ὡς μετ᾽ οὐ πολὺ καὶ ταύτης τῆς νόσου καὶ τῶν λοιπῶν τοῦ σώματος ἀπαλλαγεὶς ἀναγκῶν, πρὸς τὴν ἄπονον καὶ ἀνώδυνον ζωὴν μεταβήσεται, τῶν δικαίων αὐτοῦ πόνων κομισάμενος τοὺς μισθούς.“ Καὶ γὰρ ἦν ὁ ἀνὴρ σώφρων καὶ δίκαιος καὶ ἐλεημοσύνην ἀντιποιούμενος, πρὸς δὲ καὶ φιλομόναχος εἴπερ τις ἕτερος. the impending death, Καὶ μαρτυρεῖ τοῦτο ἡ πρὸς τὸν ἅγιον ἡμῶν πατέρα ἐκ μόνης ἀκοῆς πίστις· οὐ γὰρ εἰς ὄψιν ἦλθεν αὐτῷ, ἀλλὰ παρὰ Ἰωάννου τοῦ αὐτοῦ ἀνεψιοῦ περὶ τῆς κατ᾽ αὐτὸν ἀκηκοὼς πολιτείας, πολλήν τινα τὴν πίστιν καὶ θερμοτάτην πρός τε τὸν πατέρα καὶ τοὺς ἀδελφοὺς ἐκτήσατό τε καὶ αὐτοῖς ἔργοις παρέστησε· διὸ καὶ τῇ μονῇ πλείστας κεχορήγηκε δωρεάς.

[103] John, called son of Mitas, who came to my memory a little before too, having been entrusted with the inspection of Myrelaion in the theme of the Thrakesians, because of the faith he had long had toward the father — for he had seen him before, when he was administrator of Ephesus and of the bakery — going up just now to the monastery, asked the father to pray for the health of Eustathius his uncle, called Mitas, since he was suffering from gout. And the father, having asked him and learned that no one else stood there, answered: "We," he said, "have prayed for him both once and twice, but we have learned that before long, released from this disease and the other necessities of the body, he will pass over to the life without toil and without pain, having received the rewards of his righteous toils." For indeed the man was sober and righteous and given to almsgiving, and besides a lover of monks if anyone was. And to this bears witness his faith toward our holy father from hearsay alone; for he did not come into his sight, but, having heard from John his nephew about his conduct, he acquired a great and very warm faith toward the father and the brothers and showed it by deeds themselves; wherefore he also supplied very many gifts to the monastery.

Ἀλλὰ ταῦτα μὲν ἐκεῖνος. Ὁ δὲ ῥηθεὶς ἀνεψιὸς αὐτοῦ Ἰωάννης, τὴν ἀπολογίαν ταύτην δεξάμενος παρὰ τοῦ πατρός, τοῦ ὄρους κατῆλθε. Οὐ πολὺς ὁ μεταξὺ χρόνος, καὶ ὁ δι᾽ ὃν ἡ αἴτησις γέγονε καὶ ἡ τοῦ πατρὸς πρόρρησις, τέλει τοῦ βίου ἐχρήσατο.

But so much for him. And his said nephew John, having received this answer from the father, went down from the mountain. Not much time between, and he on whose behalf the request and the father's prediction had been made met the end of his life.

[104] Γεώργιος ὁ αὐλητής, ὁ καὶ Κύων ἐπιλεγόμενος, ἅμα τῷ προρρηθέντι f. 157. Ἰωάννῃ πρὸς τὸν πατέρα ἀνελθών, likewise of George the Dog ὡς αὐτὸς ἐκεῖνος μετὰ τὸ κατελθεῖν ἐκεῖθεν μετὰ θαύματος ἔλεγε, πάντα τοῦ πατρὸς ἀκήκοεν ἐξειπόντος τὰ αὐτῷ εἰργασμένα ἄτοπα. Ἐπεὶ δὲ καὶ τοῦ στύλου ἔμελλε κατιέναι, ἔφη πρὸς αὐτὸν ὁ πατήρ· “Πρόσεχε, ἀδελφέ, ὅτι ἐγγὺς ὁ θάνατος. he foretells;” Ὁ δὲ εἰ καὶ μικρόν τι τότε τοῖς λόγοις τοῦ πατρὸς κατενύγη, ἀλλ᾽ οὖν γε τῶν προτέρων εἴχετο πάλιν καὶ τῆς πονηρίας οὐκ ἔληγεν οὐδὲ περὶ τοῦ θανάτου, ὡς ὁ πατὴρ ἐπέσκηψε τούτῳ, φροντίδα ὡς προσῆκε πεποίηκεν, ἔτι γε ζωῆς ὡς ἔοικε προσδοκίαν ἔχων ἐλπίσι τε ἀδήλοις πλανώμενος· διὸ καὶ ἡ τῆς δίκης ἀξίνη ἄξινα A. μετ᾽ ὀλίγον τοῦτον κατείληφε καὶ ὄντως ὁ ταλαίπωρος τέθνηκεν.

[104] George the flute-player, surnamed also the Dog, having gone up to the father together with the aforesaid John, as he himself said with wonder after he had come down from there, heard the father tell all the outrageous things done by him. And when he was about to go down from the column, the father said to him: "Take heed, brother, that death is near." And he, even if he was then a little pricked to compunction by the father's words, yet held again to his former ways and did not leave off his wickedness, nor did he take thought of death, as the father had enjoined on him, as was fitting, still having, as it seems, expectation of life and being led astray by uncertain hopes; wherefore too the axe of justice overtook him shortly after, and truly the wretched man died.

[105] also of Constantine Barys, Ἀλλὰ μηδὲ τοῦτο παραλειπτέον. Κωνσταντῖνος, ὁ Βαρὺς ἐπονομαζόμενος [A Constantine Barys of this age occurs in none of the other writers. From the one who is called ὁ τοῦ Βαρέος Μιχαὴλ Κωνσταντῖνος (Cedrenus, Hist. compend., Bekker, vol. II, p. 294), and lived in the tenth century, this man of ours must be believed to have drawn his descent.] , παρὰ τοῦ βασιλέως Μονομάχου Constantine IX, 1042–1055. ἐξορίαν κατεδικάσθη· ἦν γὰρ περὶ τῆς βασιλείας ὑποπτευόμενος [What conjecture supplies from other writers to prove these things is too uncertain and therefore not to be reported. Cf. Chr. Loparev, in Vizantijskij Vremennik, vol. IV, pp. 377–378.] . Μαθὼν δὲ τὰ περὶ τοῦ πατρός, ἐπιστολὴν γράψας καὶ ἱκανὴν χρυσίου ποσότητα ἐν ἀποδέσμῳ μετὰ μολιβδίνης βολιβδίνης A. σφραγίδος θέμενος, ἐπισφραγίσας ἐπιφραγίσας A. τε ὁμοῦ καὶ τὸ γράμμα, ταῦτά τε καὶ ἓν σκαραμάγγιον [Σκαραμάγγιον is a cloak or mantle. Ducange, s.v. Σκαράμαγκον, not, however, a kind of cap or helmet, as De Boor thought, Theophanis chronographia, vol. II, p. 772.] ἀπέστειλε μετά τινος πιστοῦ αὐτῷ αὐτοῦ A. ἀνθρώπου f. 157v. πρὸς τὸν πατέρα. Ὡς δὲ ὁ ταῦτα κομίζων φθάσας εἰς τὴν μονὴν εἰς τὰς τοῦ πατρὸς ἀπέδωκε χεῖρας, κελεύει τοῖς ἀδελφοῖς ὁ πατήρ, whose gifts he refuses, προσλαβομένους προσλαβόμενος A. τὸν ἄνθρωπον ἀπαγαγεῖν ἐπὶ τὸ λαβεῖν ὡς ἔθος διάκρισιν, αὐτὸς δὲ τὴν ἐπιστολὴν ἀναπτύξας καὶ εὑρὼν ἐν αὐτῇ, ὅτι δήλωσιν αἰτεῖται παρ᾽ αὐτοῦ περὶ βασιλείας, εἰ ἄρα μέλλει ταύτης ἐπιλαβέσθαι, μετὰ τὸ ξενισθῆναι τὸν ἄνθρωπον καὶ ἀνελθεῖν πρὸς αὐτόν, ἐκβαλὼν τό τε χρυσίον βεβουλλωμένον βεβουλωμένον A. καὶ τὸ βλαττίον βλατίον A. , δίδωσιν αὐτῷ πάλιν ταῦτα, προσπαρασχὼν αὐτῷ καὶ δύο νομίσματα ὑπὲρ οὗ ἐκ τῆς ὁδοιπορίας ἔσχε καμάτου, καὶ εἰπὼν αὐτῷ ὅτι· “Ἡμεῖς οὐκ ἐσμὲν ἄξιοι τὰ τοιαῦτα γινώσκειν ἢ τοῖς ζητοῦσι περὶ τούτων δηλοῦν.

[105] But neither must this be passed over. Constantine, surnamed Barys, was condemned to exile by the emperor Monomachus; for he was suspected in regard to the empire. And learning the things about the father, having written a letter and put a sufficient quantity of gold in a bundle with a lead seal, sealing up the letter too at the same time, he sent these and one scaramangion by a man faithful to him to the father. And when the one carrying these, arriving at the monastery, delivered them into the father's hands, the father orders the brothers to take the man and bring him away to receive refreshment, as is the custom, and he himself, unfolding the letter and finding in it that he asks of him a disclosure about the empire, whether, then, he is to lay hold of it, after the man had been entertained and gone up to him, taking out the gold, sealed, and the silk garment, he gives them back to him, providing him besides with two nomismata for the weariness he had from the journey, and saying to him: "We are not worthy to know such things or to make them known to those who seek about them.

Πλὴν καλῶς ἂν εἶχεν, εἰ μηδὲ ὑμεῖς περὶ πολλοῦ πεποίησθε ταῦτα, ἀλλὰ μᾶλλον ἐπὶ τὸν Θεὸν πᾶσαν τὴν πεποίθησιν ἔχετε καὶ κατὰ τὸν αὐτοῦ λόγον τὴν βασιλείαν πρῶτον ἐζητεῖτε τῶν οὐρανῶν, τὰ δὲ λοιπά, εἰ ἦν ὑμῖν συμφέρον, προσετέθη ἂν παρ᾽ αὐτοῦ, καὶ ταῦτα, ὅτε προσφυὲς αὐτὸς ἔκρινε.” Ταῦτα πρὸς f. 158. αὐτὸν εἰπὼν ἀπέλυσεν ἐπευξάμενος. Βραχὺς ὁ μεταξὺ χρόνος, καὶ οὐ μόνον τῆς βασιλείας ὁ ἀφ᾽ ἑαυτοῦ ταύτην ζητῶν οὐκ ἐπέτυχεν, ἀλλὰ καὶ τὴν οἰκείαν γλῶσσαν διὰ ταύτην ἀπώλεσε. adverse fortune, Καὶ ὅρα μοι ἐνταῦθα τὴν θαυμασίαν τοῦ ἁγίου πατρὸς ἡμῶν διάκρισιν καὶ τὴν προγνωστικὴν πρὸς ἐκεῖνον δήλωσιν, πῶς τῇ μὲν οὐ συνηρπάγη δελεασθεὶς ὑπὸ τοῦ χρυσίου, ὅπως αὐτὸ λάβῃ καὶ τὸν ἀποστείλαντα ψευδέσι λόγοις ἐξαπατήσῃ, ὅπερ ῥᾳδίως ἄν τις ἄλλος πεποίηκεν, ἀλλὰ μᾶλλον ἄγνοιαν προβαλόμενος, καίπερ οὐκ ἀγνοῶν, ὡς τὸ τέλος τοῦ πράγματος ἔδειξεν, ἑαυτὸν τῆς ἐπακολουθούσης κενῆς δόξης ἐντεῦθεν ἀπέστησε ἀπέστηκε A. , τῇ δὲ ἐκ τοῦ εἰπεῖν, ὅτι οὐκ ἔστι καλὸν τὰ τοιαῦτα ἐπιζητεῖν, δηλώσας, ὡς οὐκ ἦν αὐτῷ δεδωρημένον ἄνωθεν τὸ τοιοῦτον ἀξίωμα, ὅθεν τούτου τε ἀποτετυχήκει καὶ τῆς ἑαυτοῦ γλώσσης προσυπέστη τὴν στέρησιν.

But it would be well if you too did not make much of these things, but rather had all your confidence in God, and, according to his word, sought first the kingdom of heaven, and the rest, if it were expedient for you, would have been added by him, and these too when he himself judged it fitting." Having said these things to him, he prayed over him and dismissed him. Brief the time between, and not only did he who sought the empire of himself not obtain it, but he also lost his own tongue because of it. And see for me here the wonderful discernment of our holy father and the foreknowing disclosure to that man: how, on the one hand, he was not carried away, enticed by the gold, so as to take it and deceive the sender with lying words, which someone else would easily have done, but rather, putting forward ignorance — although not ignorant, as the end of the matter showed — he thereby kept himself from the vainglory that would follow; and, on the other hand, by saying that it is not good to seek such things, he showed that such a dignity had not been granted him from above, whence he both failed of it and suffered besides the loss of his own tongue.

Ἀλλὰ τὰ μὲν κατ᾽ ἐκεῖνον τοιαῦτα καὶ οὕτω δυστυχῆ λαμβάνει τὴν ἔκβασιν, τὰ δὲ κατὰ τὸν ἤδη ῥηθησόμενον ἄνδρα, Νικηφόρον

But the things concerning that man are such and take so unhappy an outcome, while those concerning the man now to be spoken of, Nicephorus

δηλαδὴ τὸν τοῦ Εὐθυμίου [On the exile of Nicephorus, son of Euthymius, Cedrenus, Hist. compend., vol. II, p. 602.] , καίτοι διὰ τὴν αὐτὴν ὑποψίαν παρὰ τοῦ αὐτοῦ βασιλέως τὴν ἴσην ἐξορίαν κατακριθέντα, ὑπὸ χρηστῆς f. 158v. καὶ συνετῆς γνώμης δεξιᾶς τυγχάνει καὶ τῆς ἐκβάσεως.

— namely the son of Euthymius — although condemned by the same emperor, through the same suspicion, to an equal exile, meets with a good and sensible judgement and an auspicious outcome.

[106] But to Nicephorus, son of Euthymius, Ἔνθα γὰρ ἐξορισθεὶς ἀπηνέχθη, εὑρών τινα τῶν τῆς μονῆς ἀδελφῶν, ἐπερωτήσας τε καὶ μαθών, ὅτι ἐκ τῆς τοῦ ἁγίου Λαζάρου ποίμνης ἐστί, λαβὼν αὐτὸν κατ᾽ ἰδίαν· “Ἔγωγε, ὦ πάτερ, ἔφη, τὸν σὸν ἅγιον πατέρα ἀκριβῶς ἐπίσταμαι·” καὶ γὰρ ἦν αὐτὸν θεασάμενος, ὅτε κριτὴς ἐπὶ τοῦ θέματος ἦν, “καὶ ἤθελον γραφὴν αὐτῷ ἐγχαράξαι, ὅπως εὔξηται τοῦ ἐλευθερωθῆναί με τῆς παρούσης ἀνάγκης, ἀλλὰ δέδοικα, μή ποτε εἰς γνῶσιν ἔλθῃ τῷ βασιλεῖ κἀντεῦθεν αἴτιος θανάτου ἐμαυτῷ τε καὶ τῷ τὴν γραφὴν κομίζοντι γένωμαι. Δέομαι δέ σου, ἵνα σὺ ταῦτα διὰ στόματος τῷ ἁγίῳ ἀναγγείλῃς πατρί.” Ταῦτα μὲν οὖν ἐκεῖνος. Ὁ δὲ ἀδελφός, recall from exile. ὡς ἐπανῆκε πρὸς τὴν μονήν, πάντα ὡς εἶχε τῷ πατρὶ διηγεῖται. Ὁ δὲ πατὴρ πρὸς τὸν ἀδελφόν· “Οὐ μετὰ πολλάς, ἔφη, ἡμέρας ἀνακαλέσεται τὸν ἄνδρα ὁ βασιλεύς.” Ὃ δή, ὡς προελέχθη προηδέχθη A. τούτῳ, καὶ γέγονε. Μετ᾽ οὐ πολὺ γὰρ ἧκέ τις παρ᾽ ἐκείνου πεμφθεὶς γραφήν τε τῷ πατρὶ κομίζων, τὴν ἑαυτοῦ δηλοῦσαν ἀνάρρυσιν, καὶ λίτρας τρεῖς ὁμοῦ νομισμάτων.

[106] For where he had been carried off into exile, finding one of the brothers of the monastery, and having asked and learned that he was of the flock of St. Lazarus, taking him aside: "I, father," he said, "know your holy father exactly" — for he had seen him when he was judge over the theme — "and I wished to write a letter to him, that he might pray that I be freed from the present necessity, but I fear lest it ever come to the knowledge of the emperor and I thereby become the cause of death to myself and to the one who carries the letter. But I beseech you to announce these things by word of mouth to the holy father." So, then, said he. And the brother, when he came back to the monastery, relates everything as it was to the father. And the father said to the brother: "Not after many days," he said, "will the emperor recall the man." Which indeed, as had been foretold to him, came about. For not long after there came one sent by him, bringing a letter to the father which made known his deliverance, and three litrai of nomismata together.

[107] Θεοφύλακτος, f. 159. ὁ Σαγόπουλος καλούμενος, μέλλων ποτὲ ἀνελθεῖν πρὸς τὸ θεάσασθαι τὸν πατέρα, Of Theophylact ἑνὶ τῶν ἑαυτοῦ ἐπέτρεψε παιδαρίων ἀπελθεῖν καὶ ἀγοράσαι ἰχθύας, ὡς ἂν ἔχοιεν αὐτοὺς πρὸς ἑστίασιν ἀνελθόντες ἐν τῇ μονῇ, “ἐπεί, φησίν, ἐκεῖ τοιοῦτόν τι οὐχ εὑρήσομεν.” Ταῦτα πρὸς ἐκεῖνον εἰπών, αὐτὸς ἀπάρας εὐθὺς πρὸς τὴν μονὴν ἄνεισιν. Ἐπεὶ δὲ καὶ πρὸς τὸν πατέρα ἀνῆλθε καὶ μετὰ τὸ τρισάγιον καὶ τὸν ἀσπασμὸν καθίσας πρὸ τοῦ στύλου ὡμίλει αὐτῷ, ἐλθὼν ὁ κελλαρίτης πρὸς τὸν πατέρα· “Τί τῷ κυρῷ Θεοφυλάκτῳ, ἠρώτα, εἰς τροφὴν παραθήσομαι;” Ὁ δὲ πατὴρ χαριεντιζόμενος καὶ ὑπομειδιῶν πρὸς τὸν Θεοφύλακτον τοὺς ὀφθαλμοὺς ἔχων τῷ κελλαρίτῃ φησίν· “Ἰδοὺ ἓν τῶν αὐτοῦ παιδαρίων ἐκ τοῦ Θεολόγου ἄρτι φθάσαν εἰς τὴν μονὴν τρεῖς ἰχθύας κεκόμικεν, sending fish to the monastery. οὓς καὶ μέλλει τραφῆναι σήμερον, ἐπεὶ ἐν τῇ μονῇ τοιοῦτόν τι οὐχ εὑρίσκεται.” Καὶ ταῦτα μὲν ὁ πατήρ. Ὁ δὲ Θεοφύλακτος μετὰ τὸ κατελθεῖν τοῦ στύλου ἔστη τῆς αὐλῆς μέσον, περὶ τοῦ λόγου τούτου θαυμάζων οὐ μικρὸν καὶ διαπορούμενος.

[107] Theophylact, called Sagopoulos, being about once to go up to behold the father, charged one of his servants to go off and buy fish, so that they might have them for a meal when they went up to the monastery, "since," he says, "we shall not find any such thing there." Having said these things to him, he himself at once set off and goes up to the monastery. And when he had gone up to the father and, after the Trisagion and the greeting, sitting before the column, was conversing with him, the cellarer came to the father and asked: "What shall I set before Kyr Theophylact for food?" And the father, jesting and smiling a little, having his eyes on Theophylact, says to the cellarer: "Behold, one of his servants, just now arrived at the monastery from the Theologian, has brought three fish, which he is to be fed on today, since no such thing is found in the monastery." And so said the father. And Theophylact, after coming down from the column, stood in the middle of the courtyard, wondering not a little at this word and at a loss.

Ὡς δὲ ἐν τούτοις ἦν, ἤδη καὶ ὁ ἄνθρωπος αὐτοῦ εἰσῆλθεν ἐν τῇ μονῇ, τρεῖς ἰχθύας κατὰ τὸν τοῦ πατρὸς f. 159v. λόγον ἐπιφερόμενος· οὓς ἐκεῖνος, ὡς εἶδε, σφόδρα ἐκπληττόμενος ἔλεγε· “Δόξα σοι, ὁ Θεός, ὃς τοιούτου με ἀνδρὸς ἁγίου θεατὴν γενέσθαι καὶ ὁμιλητὴν κατηξίωσας.”

And while he was in these thoughts, his man too had already come into the monastery, bringing three fish according to the father's word; and when he saw them, being greatly amazed, he said: "Glory to you, O God, who have deemed me worthy to become the beholder and companion in converse of such a holy man."

[108] Of a monk who stole. Ἀδελφός τις, τῶν λοιπῶν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ ὄντων, εἰς ἑνός τινος εἰσελθὼν κελλίον καὶ κέρμα ἄρας ἐκεῖθεν ὡσεὶ μίλια τέσσαρα, ἐπὶ τὴν ἑαυτοῦ κέλλαν ἀπῄει. Ἔτι δὲ αὐτὸν πορευόμενον ὁ πατὴρ ἄνωθεν ἐκ τοῦ στύλου φωνήσας ὀνομαστὶ πρὸς ἑαυτὸν κέκληκεν. Ὡς δὲ ἧκε· “Δός μοι, ἔφη, τὸ κέρμα, ὃ ἄρτι ἐκ τοῦ κελλίου τοῦ μοναχοῦ Μερκουρίου εἰσελθὼν εἴληφας.” Ὁ δὲ μὴ ἔχων ἀπολογήσασθαί τι, ἐκβαλὼν αὐτίκα τὸ κέρμα τῷ πατρὶ δίδωσι. Καὶ μετάνοιαν βαλὼν ᾐτεῖτο συγχώρησιν καὶ τὸ μὴ φανερὸν τοῦτο γενέσθαι τοῖς ἀδελφοῖς. Ὁ δὲ πατὴρ λόγον παρ᾽ αὐτοῦ ἀπαιτήσας, ὥστε μηκέτι τι τοιοῦτον τολμῆσαι, ἐπεὶ εὐθέως εἶδεν ἐν πάσῃ τοῦτο βεβαιώσει ἐπαγγειλάμενον ἐπαγγειλάμενος A. , τήν τε συγχώρησιν δοὺς καὶ ἐπευξάμενος ἀπέλυσε ἀπέλυκε A. . Μετὰ δὲ τὴν τῆς ἐκκλησίας ἀπόλυσιν φωνήσας καὶ τὸν ἀδελφὸν Μερκούριον ὁ πατὴρ δίδωσιν αὐτῷ τὸ κέρμα καὶ ὅπως μὲν ἐκ τοῦ κελλίου αὐτοῦ ὁ λαβὼν τοῦτο ἦρε καὶ αὐτὸς πάλιν ἐξ ἐκείνου εἴληφεν ἔφη, τίς δὲ ὁ ἀφελόμενος οὐκ ἐδήλωσε, καίτοι πολλὰ καὶ αὐτοῦ καὶ ἑτέρων ἀδελφῶν μαθεῖν f. 160. περὶ ἐκείνου ὅστις εἴη βιασαμένων.

[108] A certain brother, while the rest of the brothers were in the church, going into the cell of one of them and taking from there some small change, about four miliaresia, went off to his own cell. And while he was still going, the father, calling from above on the column, called him to himself by name. And when he came: "Give me," he said, "the change which you have just taken, going into the cell of the monk Mercurius." And he, having nothing to say in defence, at once took out the change and gives it to the father. And making a prostration he asked for pardon and that this should not be made manifest to the brothers. And the father, demanding a word from him that he would never dare such a thing again, when he at once saw him promise this with all assurance, gave him pardon, prayed over him and dismissed him. And after the dismissal of the church, the father, calling the brother Mercurius too, gives him the change, and said how the one who took it had taken it from his cell and how he himself in turn had received it from him, but who it was that had taken it away he did not make known, although both he and other brothers pressed much to learn about him, who he might be.

Ἀλλὰ τοῦτο μὲν οὐκ οἶμαι ἐξ ὑμῶν τοὺς πλείονας ἀγνοεῖν· ὃ δέ με ἀναγκαῖον μᾶλλον ἐρεῖν εἰς πλείω τῶν προγεγραμμένων βεβαίωσιν διὰ τὸ εἶναι τοῖς πλείοσιν ἄγνωστον, δώσω ἤδη τῷ λόγῳ.

But this, I think, most of you are not ignorant of; but what I must rather say, for the greater confirmation of the things written before, because it is unknown to most, I shall now give to the discourse.

[109] A happy omen concerning Galesion, Ὡς γὰρ τὸ ἀριστήριον [The refectory of the monks already in the Life of Euthymius, n. 17, Analecta graeca, p. 19, and in other places in Ducange, s.v.] ἡμῶν οἱ οἰκοδόμοι ἔμελλον ἀνεγείρειν, ὁ πατὴρ ἑστὼς ἐπάνω τοῦ στύλου καὶ μετὰ τῆς αὐτοῦ δεξιᾶς δακτυλοδεικτῶν τοῖς οἰκοδόμοις τό τε μῆκος καὶ τὸ πλάτος αὐτοῦ ὑπέγραφεν. Εἷς δὲ τῶν ἀδελφῶν, Ματθαῖος ὀνόματι, ὅστις μοι καὶ διηγήσατο ταῦτα, τὸν σχηματισμὸν τοῦ ἔργου ἰδὼν καὶ ὡς ἔοικε τὸν πατέρα ἐν τῷ ἑαυτοῦ μεμψάμενος λογισμῷ, ἀτενίσας πρὸς αὐτὸν ἔφη· “Ἵνα τί μέλλει ὁ τοσοῦτος κόπος καταβληθῆναι εἰς τοῦτο δὴ τὸ ἄκαιρον ἔργον; ποῦ γάρ εἰσιν οἱ τοῦτο ἐκπληροῦν μέλλοντες;” Ἔτι γὰρ ὀλίγοι καὶ εὐαρίθμητοι ὑπῆρχον οἱ ἀδελφοί. “Ἢ ἀγνοεῖς, φησίν, ὅτι μετὰ τὴν σὴν τελευτὴν οἱ τοῦ χωρίου Γαλησίου οἰκήτορες καὶ ἡμᾶς ἐκδιῶξαι ἔχουσιν καὶ τοῦτο μάνδραν ἀποτελέσαι τῶν οἰκείων θρεμμάτων;” Ὁ δὲ πατὴρ μηδὲν σκυθρωπὸν ἐπὶ τῷ λόγῳ ἐπιδειξάμενος μηδὲ διαταραχθείς, σύννους δὲ καὶ f. 160v. ὥσπερ ἔνθους γενόμενος καὶ ὡς ἐμοὶ δοκεῖν πνεύματος ἁγίου πλησθεὶς πρὸς τὸν ἀδελφὸν ἀποκριθείς· “Σὺ μὲν οὕτω περὶ τούτου καὶ φρονεῖς καὶ λέγεις, φησίν· ἐγὼ δὲ πιστεύω εἰς τὸν Χριστόν μου, ὅτι καὶ ζῶντός μου καὶ μετὰ τὴν ἐμὴν τελευτὴν ἀνθρώπων καὶ οὐχὶ θρεμμάτων ἔσται πληρούμενον.”

[109] For when the builders were about to raise our refectory, the father, standing on top of the column and pointing with the fingers of his right hand, sketched out to the builders its length and breadth. And one of the brothers, Matthew by name, who also related these things to me, seeing the design of the work and, as it seems, blaming the father in his own thought, gazing at him said: "To what end is so great a labour about to be spent on this unseasonable work? For where are those who are to fill it?" For the brothers were still few and easily numbered. "Or do you not know," he says, "that after your death the inhabitants of the village of Galesion will both drive us out and make this a fold for their own flocks?" And the father, showing nothing sullen at the word nor being troubled, but becoming thoughtful and, as it were, inspired, and, as it seems to me, filled with the Holy Spirit, answered the brother: "You," he says, "both think and say thus about this; but I believe in my Christ that both while I live and after my death it will be filled with men and not with flocks."

Καὶ ἰδοὺ μέχρι τῆς σήμερον πάντες ὁρῶμεν, ὡς οὐχ ἅπαξ μόνον ἀλλ᾽ ἔσθ᾽ ὅτε καὶ δὶς και τρὶς ἡ τράπεζα πληροῦται ταῖς ἐκείνου θείαις εὐχαῖς.

And behold, until this day we all see how, not once only, but sometimes also twice and three times, the table is filled through his divine prayers.

[110] proved by the outcome. Καὶ τοῦτο δέ μοι ὁ αὐτὸς ἀδελφὸς διηγήσατο, ὅτι μετὰ τὸ οἰκοδομηθῆναι τὰ τῆς μονῆς κελλία ἠβούλετο καὶ ἕτερα ὁ πατὴρ ἐπὶ τὸ δυτικὸν μέρος οἰκοδομῆσαι. Οἱ δὲ ἀδελφοὶ τοῦτο μαθόντες πείθουσι τὸν εἰρημένον ἀδελφὸν Ματθαῖον ἀνελθεῖν καὶ πεῖσαι τὸν πατέρα ἀποστῆναι τοῦ ἐγχειρήματος· τῶν γὰρ εἰς χρείαν ἐνδεῶς ἔχειν τὴν μονὴν προεβάλλοντο. Καὶ ὁ μὲν ἀδελφὸς τῇ τῶν λοιπῶν γνώμῃ πρὸς τὸν πατέρα περὶ τούτου διαλεχθείς, τότε μὲν πείθει ἀποσχέσθαι τοῦ πράγματος, νῦν δὲ μετὰ τὴν ἐκείνου πρὸς Θεὸν ἐκ τῆς παρούσης βιοτῆς ἐκδημίαν ἐνδημίαν A. ἰδεῖν ἔξεστιν, εἰ μὴ τετέλεσται f. 161. τὸ πάλαι τῷ ἁγίῳ σκοπούμενον.

[110] And this too the same brother related to me, that after the cells of the monastery had been built the father wished to build others also on the western part. And the brothers, learning this, persuade the said brother Matthew to go up and persuade the father to desist from the undertaking; for they put forward that the monastery was in want of the things for its need. And the brother, with the consent of the rest, having discussed this with the father, then persuades him to refrain from the matter; but now, after his departure from the present life to God, one may see whether what had long ago been purposed by the saint has not been accomplished.

[111] All to virtue Οὕτως ἦν ὁ ὅσιος καὶ θεῖος πατὴρ ἡμῶν πυρσός τις οἱονεὶ περιφανὴς καὶ λαμπρότατος (τις - λαμπρότατος) in the margin A. , πᾶσι τηλαυγεῖς ἐπαφιεὶς τὰς ἐλλάμψεις corrected, before ἐλάμψεις A. , τοῖς τε ἐγγὺς ὁμοῦ καὶ τοῖς μακρὰν ἐκείνου ἐκεῖνον A. καθεστηκόσι, καὶ τοὺς μὲν ἐγγὺς διὰ λόγων, τοὺς δὲ πόρρωθεν δι᾽ εὐχῆς προφθάνων ἢ μᾶλλον τούτους τε κἀκείνους δι᾽ ἀμφοτέρων πάσης ἐμπιπλῶν χάριτος, ἄλλους δὲ καὶ ἐξ αὐτῆς μόνης τῆς αὐτοῦ θείας ὄψεως εἰς λογισμὸν μετατιθεὶς κατανύξεως· τῷ ὄντι γὰρ ἐκεῖνος, ἵνα τι συντομώτερον εἴπω, καὶ ὄψει καὶ φωνῇ καὶ πράγματι καὶ εὐχῆς δυνάμει καὶ κοινῶς παντὶ τρόπῳ πρὸς ἀρετὴν παράκλησις ἦν καὶ ἀγαθῆς πάσης ἐργασίας ὑπόδειγμα. Τίς γὰρ ἐπὶ τοῦ στύλου τοῦτον ὁρῶν ἀσκεπῆ αἴθριον οἷά τινα γενναῖον ἀγωνιστὴν πνεύμασι βιαίοις καὶ ὄμβροις corrected, before ὄβροις A. καὶ φλογμῷ θέρους καὶ ψύχει χειμερίῳ καρτερῶς προσπαλαίοντα καὶ στύλον ὄντως ἑαυτὸν πολλῷ τοῦ φέροντος αὐτον στερρότερον δεικνύντα καὶ παγιώτερον, and moves to admiration, οὐ κατεπλάγη ἂν αὐτίκα καὶ κατενύγη, κἂν σιδήρου καὶ ἀδάμαντος σκληροτέραν τὴν καρδίαν ἐκέκτητο, καὶ τὸ δὴ πολλῷ θαυμαστότερον, ὅτι μὴ πιστοῖς μόνον τοιοῦτος f. 161v. ἦν ἀλλά γε καὶ αὐτοῖς τοῖς ἀπίστοις· καὶ ὅπως, παραστήσει τὰ ῥηθησόμενα.

[111] So was our holy and divine father as it were a beacon, conspicuous and most brilliant, sending forth far-shining rays to all, to those near and also to those set far from him, and reaching the near through words and those far off through prayer — or rather filling both these and those through both with every grace — and transferring others to a thought of compunction even by the mere sight of his divine face; for truly he, to say it more briefly, was by sight and by voice and by deed and by the power of prayer and, in common, in every way an exhortation to virtue and a pattern of every good work. For who, seeing him on the column, uncovered in the open air, wrestling steadfastly like a noble athlete with violent winds and rains and the blaze of summer and winter cold, and showing himself truly a column far firmer and more fixed than that which bore him, would not at once have been struck with amazement and pricked to compunction, even if he had possessed a heart harder than iron and adamant? And what is far more wonderful is that he was such not to the faithful only but also to the unbelievers themselves; and how, what is to be said will establish.

[112] even the Jews. Καὶ γάρ ποτέ τις Ἰουδαῖος ἀνελθὼν καὶ ἰδὼν αὐτὸν οὕτως αἴθριον μετὰ τοῦ δερματίνου χιτῶνος ἐπὶ τοῦ στύλου ἑστῶτα, ἐρωτήσας τε καὶ μαθών, ὅτι δωδέκατον ἔτος ἄγει, ἀφ᾽ οὗ τὸν τοιοῦτον ἐνδυθεὶς χιτῶνα ἑτέρῳ οὐδαμῶς ἤλλαξε, σφόδρα ἐπὶ τούτῳ θαυμάσας· “Ὄντως ὡς ὁρῶ, ἔφη, ὁ ἀνὴρ οὗτος καὶ τοὺς ἐν τῇ παλαιᾷ δικαίους ὑπερεβάλετο· ἐν γὰρ τῇ παλαιᾷ, φησίν, Ἠλίαν μόνον δερμάτινον εὑρίσκομεν χιτῶνα φοροῦντα, ἀλλὰ καὶ οὗτος δύο ἔχων ἕνα τῷ ἑνὶ ἐξαλλάσσων οὐ πλεῖον ἢ ἐν ἑξαμήνῳ τοῦτον ἐνεδιδύσκετο.” Ἄλλοτε δὲ καὶ ἕτεροι ἑπτὰ τὸν ἀριθμὸν Ἰουδαῖοι ἀναβάντες εἰς τὴν μονήν, ὡς εἰς ὄψιν μόνον τούτου γεγόνασιν, οὐ πολλῶν γε ἐδεήθησαν λόγων εἰς τὸ τὸν αὐτοῦ βίον καταμαθεῖν, ἀλλὰ τὰ αὐτὰ καὶ οὗτοι παρευθὺς τῷ προτέρῳ ἐθαύμαζόν τε ἅμα καὶ ἀπεφθέγγοντο.

[112] For once a certain Jew, going up and seeing him thus standing in the open air with the leather tunic on the column, and having asked and learned that it was the twelfth year since he put on such a tunic and he had in no way changed it for another, wondering greatly at this, said: "Truly, as I see, this man has surpassed even the righteous men in the Old Testament; for in the Old," he says, "we find only Elijah wearing a leather tunic, but he too, having two, exchanging one for the other, put it on for no more than six months." And at another time also other Jews, seven in number, going up to the monastery, as soon as they came into his sight, did not need many words to learn his life, but these too at once both wondered at and uttered the same things as the former.

[113] Of an Agarene Τῶν τῆς Ἄγαρ ἀπογόνων τινὰ ὁ τῆς Ἐφέσου ἀρχιερατεύων βαπτίσας, μαθόντα τὰ περὶ τοῦ πατρὸς καὶ αἰτησάμενον εἰς θέαν τούτου γενέσθαι, baptized. πέμπει ὁ ἀρχιερεὺς αὐτὸν μετὰ ἑρμηνέως· ἐπεὶ δὲ ἀνελθὼν f. 162. τεθέαται τὸν πατέρα, οὕτω τὴν ψυχὴν κατενύγη καὶ τοσαύτην πίστιν ἐκ μόνης τῆς αὐτοῦ ἔσχεν ὄψεως, ὥστε μὴ πρότερον κατελθεῖν τοῦ στύλου, ἕως τι παρὰ τῶν αὐτοῦ χειρῶν εἴληφεν, ὡς ἂν εἰς φυλακτήριον ἔχοι καὶ δεινοῦ παντὸς διωκτήριον.

[113] One of the descendants of Hagar, whom the archbishop of Ephesus had baptized, having learned the things about the father and asked to come to see him, the archbishop sends him with an interpreter; and when, having gone up, he beheld the father, he was so pricked to compunction in soul and had such faith from the mere sight of him that he did not go down from the column before he had received something from his hands, so that he might have it as a safeguard and a repeller of every terror.

[114] An Iberian monk Μοναχὸς δέ τις ἐξ Ἰβήρων ἕλκων τὸ γένος, τὴν κλῆσιν Ἱερεμίας, τὸν ἐρημικὸν βίον in the margin δόσις γη A. ἐν τοῖς Παλαιστίνης ἐξασκῶν μέρεσιν, ἄρτι τῆς ἐρήμου κατὰ θείαν βούλησιν ἐξελθὼν καὶ πρὸς τὴν Κωνσταντίνου στελλόμενος, ἐπεὶ καὶ ἐν Ἐφέσῳ κατὰ πάροδον γέγονεν, ὑπὸ τοῦ μητροπολίτου Εὐθυμίου ὑποδεχθείς τε φιλοφρόνως καὶ τιμηθεὶς διὰ τὴν ἐπανθοῦσαν αὐτῷ τῆς ἀρετῆς χάριν — ἦν γὰρ καὶ ἐκ μόνης ὄψεως αἰδέσιμος ὁ ἀνήρ· τοιοῦτος γὰρ ἐδόκει τὸ σχῆμα καὶ τῆν μορφήν, οἷον δὴ τὸν Πρόδρομον ἱστοροῦσιν, τὴν μὲν τῆς κεφαλῆς κόμην εἰς δώδεκα βοστρύχους ἔχων καθιεμένην ἄχρι τε ψοῶν τῶν αὐτοῦ καὶ τῆς γαστρὸς φθάνουσαν, τὸ δὲ ἔνδυμα αὐτοῦ, τὸν χιτῶνα δηλαδὴ καὶ τὴν ἐπωμίδα σὺν τῷ ἱερῷ κουκουλίῳ, ἐκ τριχῶν εἰς ἅπαν πεποιημένα, — ἀναδιδάσκεται καὶ τὰ περὶ τοῦ πατρὸς παρά τε τοῦ ἀρχιερέως καὶ f. 162v. τῶν τοῦ κλήρου· οἳ καὶ πείθουσιν τοῦτον εἰς αὐτὸν ἀνελθεῖν, ὥστε μετὰ ἀκριβείας σκοπήσαντα τὰ

[114] And a certain monk drawing his descent from the Iberians, Jeremiah by name, practising the desert life in the parts of Palestine, having lately come out of the desert by divine will and setting out for the city of Constantine, when he came to Ephesus by the way, received kindly and honoured by the metropolitan Euthymius because of the grace of virtue that flowered upon him — for the man was venerable from his sight alone; for he seemed in dress and form such as they depict the Forerunner, having the hair of his head hanging down in twelve locks and reaching to his loins and belly, and his garment, namely the tunic and the epomis with the sacred cowl, made wholly of hair — he is taught the things about the father too by the archbishop and those of the clergy; and they persuade him to go up to him, so that, having examined exactly the

κατ᾽ αὐτὸν ἐπιγνῶναι, after he saw the saint εἰ οὕτως ἔχει τὰ περὶ αὐτοῦ, ὥσπερ ἐκ τῆς φήμης ἀκούεται· καὶ δὴ ὡς ἀνελθὼν εἰς ὄψιν τοῦ πατρὸς ἦλθε, μετὰ τὸ τρισάγιον καὶ τὸν ἀσπασμόν· “Ἔασόν με, πρὸς τὸν πατέρα ἔφη, ὡς ἂν βούλωμαι ψηλαφῆσαί σε καὶ ἐρευνῆσαι ἐρευνῆναι A. τὰ περί σε.” Καὶ ὁ πατήρ· “Ὡς βούλει, φησί, ποίησον.” Ὁ δὲ τὴν κεφαλὴν αὐτοῦ καὶ ὅσον τοῦ λοιποῦ σώματος δυνατὸν ἦν αὐτῷ ἔνδον τοῦ στύλου διὰ τῆς θυρίδος εἰσαγαγὼν καὶ ἀκριβῶς περισκοπήσας τὰ ἐν αὐτῷ, οὐκ ἔστη μέχρι τούτου, and handled him ἀλλὰ καὶ τὴν χεῖρα ἔνδον τοῦ κόλπου τοῦ πατρὸς βεβληκὼς τὴν αὐτοῦ σάρκα διεψηλάφησεν. Ὡς δὲ ἐκεῖθεν αὐτὴν πρὸς δὲ καὶ τὸ λοιπὸν μέρος τοῦ στύλου written twice A. ἐξήγαγεν, ἔστη ἐπὶ ὥραν ἱκανὴν ἐννεὸς τοὺς ὀφθαλμοὺς κάτω νεύων· εἶτα ἀνακύψας θαμβητικῶς ἀτενίζων πρὸς ἀδελφοὺς ἔλεγεν, — ἦσαν γὰρ ἱκανοὶ ἐκεῖσε παρόντες· “Ἐπ᾽ ἀληθείας, ἀδελφοί, ὑμῖν λέγω, ὅτι οὗτός ἐστι κατὰ ἀλήθειαν ἐρημίτης, καὶ οὐκ ἐγώ, ἐπεὶ οὔπω εἰς τὸ μέτρον ἦλθον ταύτης τῆς πολιτείας· ἄδικον δὲ f. 163. ὑμεῖς, ἀδελφοί, ποιεῖτε ἐν οὕτω στενοτάτῳ καὶ πνιγηρῷ κελλίῳ τὸν γέροντα ἐῶντες καθῆσθαι· δεῦτε οὖν καὶ καθελόντες τὸν στύλον τοῦτον ἐκβάλωμεν.”

things concerning him, he might know whether the things about him are as they are heard from report; and indeed, when, having gone up, he came into the sight of the father, after the Trisagion and the greeting: "Allow me," he said to the father, "as I wish, to feel you and to search into the things concerning you." And the father said: "Do as you wish." And he, putting his head, and as much of the rest of his body as was possible for him, inside the column through the window, and examining exactly the things in it, did not stop at this, but also, putting his hand inside the father's bosom, felt his flesh all over. And when he had drawn it out from there and also from the rest of the column, he stood for a considerable time dumbfounded, bending his eyes down; then, looking up, gazing with astonishment, he said to the brothers — for many were present there: "In truth, brothers, I tell you that this man is in truth a hermit, and not I, since I have not yet come to the measure of this conduct; but you, brothers, do wrong in letting the old man sit in so very narrow and stifling a cell; come, then, and let us pull down this column and throw it out."

he judges the column should be overturned. Καὶ ταῦτα λέγων ἤρξατο καὶ τῇ χειρὶ τὸν στύλον ὠθεῖν καὶ στραφεὶς πρὸς τὸν πατέρα· “Ἔξιθι τοῦ στύλου, φησί, καὶ δὸς σεαυτῷ μικρὰν ἄνεσιν· εἰς τί γάρ σοι τὰ τῆς τοσαύτης κακουχίας λοιπόν; νεκρὸς γὰρ ἐγεγόνεις ἤδη τῷ κόσμῳ καὶ οὐκέτι τὸν ἐκ τῶν παθῶν φοβῇ πόλεμον.” Ὁ δὲ πατὴρ πρὸς ταῦτα ὑπομειδιῶν ἐσιώπα. Τέλος οὖν καὶ αὐτὸς πολλὰ ὠφεληθεὶς καὶ ἡμέρας τινὰς ἐν τῇ μονῇ ἐπιμείνας, κατῆλθεν αὖθις εἰς Ἔφεσον, τῷ τε ἀρχιερεῖ καὶ τοῖς τοῦ κλήρου πᾶσι τὰ κατὰ τὸν πατέρα μεθ᾽ ὅτι πλείστου θαύματος διηγούμενος καί· “Οὔπω, λέγων, ἄνδρα ἐγὼ τοιοῦτον οὔτε ἐν τῇ ἐρήμῳ οὔτε ἀλλαχοῦ ἰδεῖν ἔσχηκα.” Καὶ τοιαῦτα μὲν οὗτος.

And saying these things he began to push the column with his hand, and, turning to the father: "Come out of the column," he says, "and give yourself a little relief; for to what end are the things of such great hardship for you now? For you have already become dead to the world and no longer fear the war of the passions." And the father, smiling a little at these things, kept silent. At last, then, he too, having been much benefited and having stayed some days in the monastery, went down again to Ephesus, relating to the archbishop and to all those of the clergy the things concerning the father with the greatest wonder, and saying: "Never yet have I been able to see such a man, either in the desert or elsewhere." And so much for him.

[115] A Paulician is baptized Ἕτερος δὲ Παυλικιανὸς [That not a few Paulicians settled in Asia Minor is established. Karapet Ter-Mkrttschian, Die Paulikianer im byzantinischen Kaiserreiche (Leipzig, 1893), p. 119. Cf. Anal. Boll., vol. XI, p. 157.] ἐλθὼν πρὸς τὸν πατέρα καὶ εἰς θέαν τούτου γενόμενος, οὐ πολλῶν ἐδεήθη λόγων, ὥστε τὸν ὀρθὸν τῆς εὐσεβείας λόγον ἐν ψυχῇ δέξασθαι, ἀλλ᾽ αὐτίκα τὴν αἵρεσιν, ἣν εἶχε στέργων, ἀπαρνησάμενος τελέως καὶ ἀναθεματίσας, κελεύσει f. 163v. τοῦ πατρὸς ἐν τῇ μονῇ τοῦ θείου ἀξιοῦται βαπτίσματος· ὅστις δὴ καὶ μοναχὸς ὕστερον παρ᾽ ἐλπίδα εὐδοκίᾳ τοῦ Θεοῦ γίνεται. Μετὰ γὰρ τὸ ποιῆσαι χρόνον τινὰ ἐν τῇ μονῇ ἔκ τινος αἰτίας σκανδαλισθείς, and becomes a monk. μᾶλλον δὲ κουφότητι γνώμης παρασυρείς, κοσμικὸς ἔτι ὢν ἀναχωρεῖ τῆς μονῆς καὶ πρὸς τὴν αὐτοῦ πατρίδα ἀπῄει. Ἀλλ᾽ ὁ φιλάνθρωπος Θεὸς ταῖς τοῦ ὁσίου πατρὸς ἡμῶν εὐχαῖς ἐν Ἱεροσολύμοις ἀπελθεῖν αὐτὸν παρεσκεύασε καὶ ἐν τῇ μονῇ τῇ τοῦ ἁγίου Σάβα ἀποκαρῆναι.

[115] And another, a Paulician, coming to the father and coming to the sight of him, did not need many words to receive the right word of piety in his soul, but at once, renouncing completely and anathematizing the heresy which he had cherished, at the father's command he is deemed worthy of divine baptism in the monastery; and he afterwards too, beyond hope, by the good pleasure of God, becomes a monk. For after spending some time in the monastery, scandalized for some cause, or rather carried away by lightness of mind, still being a layman he withdraws from the monastery and went off to his fatherland. But God who loves mankind, through the prayers of our holy father, prepared him to go off to Jerusalem and be tonsured in the monastery of St. Sabas.

[116] By the mere sight of him someone Ἕτερος δέ τις κοσμικὸς μετὰ καὶ ἑτέρων χάριν εὐχῆς πρὸς τὸν πατέρα παραγενόμενος, ὡς μόνον ἐθεάσατο τοῦτον, αὐτίκα ὡς ὑπό τινος βέλους τὴν καρδίαν πληγείς, πρηνὴς ἐπὶ τῆς γῆς καταπίπτει καὶ ταῖς χερσὶ τὸ πρόσωπον τύπτων γοερῶς τε ἀποδυρόμενος, οὕτω θερμὸν ἐξ ὀφθαλμῶν ἀφίει τὸ δάκρυον, ὥστε καὶ τοὔδαφος κατάβροχον θέσθαι, ἔνθα ἦν πεπτωκώς· ἐκεῖθεν δὲ ἀναστὰς καὶ πρὸς τὸν πατέρα ἀνελθὼν τὴν ἐξαγόρευσιν τῶν αὐτοῦ ἁμαρτημάτων ποιεῖται καὶ τὴν συγχώρησιν εἰληφώς, δεδικαιωμένος καὶ αὐτὸς κατῆλθε τοῦ ὄρους, ὥσπερ ὁ τελώνης f. 164. τοῦ ἱεροῦ. Luc. 18, 14.

[116] And another layman, having come with others to the father for the sake of prayer, as soon as he beheld him, at once, as though struck in the heart by some dart, falls prone on the ground, and, beating his face with his hands and lamenting mournfully, let fall so warm a tear from his eyes as to make the ground wet where he had fallen; and rising from there and going up to the father he makes the confession of his sins, and having received pardon he too went down from the mountain justified, like the publican from the temple.

[117] likewise a certain woman Ἀλλὰ καὶ γυνή τίς ποτε μετὰ καὶ ἄλλων ἀνελθοῦσα πρὸς τὴν μονήν, ὡς εἰς ὄψιν μόνον γένοιτο τοῦ πατρός, τὴν καρδίαν καὶ αὐτὴ ὁμοίως πληγεῖσα, ἵστατο ἀκλινῶς ἐκείνῳ προσατενίζουσα καὶ τῇ χειρὶ τὸ ἑαυτῆς στῆθος τύπτουσα ταῖς τῶν δακρύων ῥοαῖς κατάβροχον τὸν ἑαυτῆς χιτῶνα πεποίηκεν· διὸ καὶ τῶν μετ᾽ αὐτῆς ὑπὸ τῶν τῆς μονῆς ἀδελφῶν κατὰ τὸ ἔθος εἰς διάκρισιν προκληθέντων, αὐτὴ οὐ συνῆλθε, ἀλλὰ καὶ τοῖς αὐτὴν εἰς τοῦτο προσκαλουμένοις ἀποκριθεῖσα ἔλεγεν· “Ἄφετέ με, are converted to better things. κλαύσω τὰς ἁμαρτίας μου, ὁρῶσα τὸν ἑκούσιον ἀθλητὴν καὶ ἐμαυτῆς ἔλεγχον πρὸ τῶν ἐμῶν ἱστάμενον ὀφθαλμῶν. Πῶς γὰρ οὐκ ἄτοπον τὴν πολλὰς ἁμαρτίας εἰργασμένην ἐμὲ τὸν ἅγιον καὶ καθαρὸν οὕτως ὁρῶσαν αἴθριον ἐπὶ τοῦ στύλου ἑστῶτα ἐπὶ τροφὴν τρέπεσθαι;” Οὕτως οὖν καὶ αὐτὴ μετὰ τὸ ἱκανῶς κλαῦσαι ἀνελθοῦσα πρὸς τὸν πατέρα καὶ τὰ αὐτῇ πεπραγμένα σὺν πολλοῖς ἐξαγορεύσασα δάκρυσι λαμβάνει καὶ αὐτὴ τὰς ἀφεσίμους λύσεις κατὰ τὴν πάλαι πόρνην· Luc. 7, 38. οὐ μὴν ἀλλὰ τολμᾷ κἀκείνη τι παραπλήσιον καὶ τὸν πατέρα λαθοῦσα τὸ ἅγιον αὐτοῦ πρόσωπον, ὥσπερ ἐκείνη τοὺς τοῦ Χριστοῦ πόδας, ἀσπάζεται, ὅπερ οὐδέποτέ f. 164v. τις ἄλλη ποιῆσαι τετόλμηκε.

[117] And also a certain woman once, going up to the monastery with others, as soon as she came into the father's sight, she too was likewise struck in the heart, and stood gazing at him unwaveringly and, beating her breast with her hand, made her tunic wet with the streams of tears; wherefore, when those with her were invited by the brothers of the monastery, as is the custom, to refreshment, she did not go with them, but, answering those who called her to this, she said: "Let me be; I will weep for my sins, seeing the voluntary athlete standing before my eyes as a reproof of myself. For how is it not outrageous that I, who have committed many sins, seeing the holy and pure man standing thus in the open air on the column, should turn to food?" So, then, she too, after weeping sufficiently, going up to the father and confessing with many tears the things she had done, she too receives the remission of release, after the manner of the harlot of old; and moreover she too dares something like it, and, escaping the father's notice, kisses his holy face, as that woman did the feet of Christ, which no other woman ever dared to do.

Καὶ οὕτως καὶ αὐτὴ διὰ τῆς ἐξαγορεύσεώς τε καὶ τῶν δακρύων τὰς κηλίδας τῶν ἁμαρτιῶν ἀπονιψαμένη ἐν εἰρήνῃ πορεύεται.

And so she too, having washed away the stains of her sins through confession and tears, goes in peace.

[118] Of worldly matters Ἕτερος δέ τις, τοποτηρητὴς τὴν ἀξίαν, πρὸς τὸν πατέρα καὶ αὐτὸς ἀνελθών, μετὰ τὸν ἀσπασμὸν καθεσθεὶς περὶ πολέμων καὶ λοιπῶν κοσμικῶν πραγμάτων ἤρξατο ὁμιλεῖν. Ὁ δὲ πατὴρ τὸ πρόσωπον ἐπὶ τὸν τοῦ ναοῦ τοῖχον στρέψας ἀφῆκεν αὐτὸν οὕτω καθήμενος λέγειν, μηδαμῶς αὐτῷ ἀπόκρισιν δούς. Ὁ δὲ μηδεμιᾶς τυχὼν ἀποκρίσεως ἐφ᾽ οἷς πρὸς αὐτὸν ὡμίλει, ἀνιαρῶς ἐνεγκὼν τὸ πρᾶγμα, ἀναστὰς καὶ μετὰνοιαν ποιήσας, οὕτω τοῦ ὄρους κάτεισι, μηδὲ διακριθῆναι θελήσας κατὰ τὸ ἐπικρατοῦν ἔθος ἐν τῇ μονῇ. Τινὲς οὖν τῶν ἀδελφῶν μετὰ τὴν ἐκείνου ἀναχώρησιν πρὸς τὸν πατέρα ἀνελθόντες· “Ἵνα τί, ὦ πάτερ, οὐχ ὡμίλησας αὐτῷ, ἔλεγον, ἀλλὰ σιωπήσας αὐτὸν ἐσκανδάλισας καὶ ἀπῆλθεν μὴ ὠφεληθείς;” Ἔφθη so E. Kurtz writes, ἔφη A. γὰρ ἐκεῖνος τοῦτο τοῖς ἀδελφοῖς εἰπών, ὡς ἔμελλε τῆς μονῆς ἐξέρχεσθαι. Ὁ δὲ πατὴρ ἀποκριθείς· “Εἰ ἐν τῇ σιωπῇ ἡμῶν, ἔφη, οὐκ ὠφελήθη, ἐν τῇ πολυλογίᾳ πῶς ἔσχεν ἂν οἰκοδομηθῆναι;” Καὶ ταῦτα f. 165. μὲν ὁ πατήρ. Ἐκεῖνος δὲ παραγενόμενος εἰς τὸν Θεολόγον καὶ εὑρὼν τὸν ἀδελφὸν Κύριλλον, τὸν καὶ οἰκονόμον ἡμῶν χρηματίσανα, πάλαι τοῦτον εἰδὼς ὅτι ἐκ τῆς τοῦ πατρὸς ποίμνης ἐστί, προσελθὼν αὐτῷ· “Ἐγώ, he declines to converse; φησίν, ἀκούων τὰ περὶ τοῦ πατρὸς ὑμῶν ἡμῶν A. , ἀπῆλθον πρὸς αὐτὸν, ἵνα ἴδω τε τοῦτον καὶ τοὺς λογισμούς μου αὐτῷ ἐξείπω· τοὐναντίον δέ μοι ἀνελθόντι συνέβη.

[118] And another, a topoteretes in dignity, he too, going up to the father, after the greeting sat down and began to converse about wars and other worldly matters. And the father, turning his face toward the wall of the church, let him go on speaking as he sat, giving him no answer at all. And he, getting no answer to the things he was conversing with him about, taking the matter hard, rose and made a prostration and so goes down from the mountain, not even willing to take refreshment according to the prevailing custom in the monastery. Some of the brothers, then, after his withdrawal, going up to the father, said: "Why, father, did you not converse with him, but, keeping silent, scandalized him, and he went off unbenefited?" For he had already told this to the brothers as he was about to go out of the monastery. And the father answered: "If he was not benefited by our silence," he said, "how could he have been edified by much talking?" And so said the father. And that man, arriving at the Theologian and finding the brother Cyril, who also served as our steward, knowing him of old to be of the father's flock, went up to him: "I," he says, "hearing the things about your father, went off to him, that I might see him and tell him my thoughts; but the contrary befell me when I went up.

Ἀντὶ γὰρ τοῦ ὠφεληθῆναι βλαβεὶς μᾶλλον κατῆλθον ἐκεῖθεν· οὐδὲ γὰρ λόγου ὅλως μοι μεταδέδωκεν.” Ὁ δὲ ἀδελφὸς ἐπιμελέστερον αὐτὸν ἐρωτήσας καὶ τίνα ἦν ἃ τῷ πατρὶ ὡμίλει καταμαθών, συμβαλὼν αὐτίκα τὸ πρᾶγμα· “Αὐτὴ ἡ αἰτία ἐστί, φησί, δι᾽ ἣν σοι σεσιώπηκεν ὁ πατὴρ καὶ λόγον οὐδαμῶς μεταδέδωκεν. Οὐδὲ γὰρ ταχέως περὶ τοιούτων ὁμιλεῖν τισιν εἴωθε, καὶ μάλιστα τοῖς ψυχικῆς ἕνεκεν ὠφελείας προσφοιτῶσιν αὐτῷ. Ἀλλὰ εἰ πείθει μοι, φησί, δεῦρο ἀνέλθωμεν ὁμοῦ καὶ πρόσσχες πρόσχες A. ἵνα πρὸς αὐτὸν ἀνελθὼν περὶ ψυχικῆς ἄρξῃ ἐρωτᾶν αὐτὸν ὠφελείας, καὶ τότε γνῶναι ἔχεις, οἷος ἡμῶν ἐστιν ὁ πατήρ.” Πεισθεὶς οὖν τῇ τοῦ ἀδελφοῦ συμβουλῇ, ἀνῆλθε μετὰ τούτου εἰς τὴν μονήν· f. 165v. καὶ ἀνελθὼν μόνος πρὸς τὸν πατέρα ἤρξατο ἐπερῶταν περὶ ψυχικῆς ὠφελείας. of spiritual matters Καὶ ἀνοίξας ὁ πατὴρ τὸ στόμα αὐτοῦ, πληροῖ μὲν τὰς ἀκοὰς ἐκείνου ψυχωφελῶν καὶ σωτηρίων ῥημάτων, γαληνῶς καὶ ἠπίως τῆς ἱερᾶς ἐκείνης γλώττης προφερομένων· πληροῖ δὲ ἅμα καὶ τὴν καρδίαν ἀντὶ τῆς προτέρας λύπης πλείστης ὅτι θυμηδίας τε καὶ χαρᾶς.

For instead of being benefited, I came down from there rather harmed; for he did not grant me a word at all." And the brother, questioning him more carefully and learning what it was that he had been conversing with the father about, at once grasped the matter: "This is the very cause," he says, "for which the father kept silent with you and in no way granted you a word. For he is not wont readily to converse with anyone about such things, and especially with those who come to him for the sake of the benefit of their soul. But if you will heed me," he says, "come, let us go up together, and take care that, going up to him, you begin to ask him about the benefit of the soul, and then you will know what sort of man our father is." Persuaded, then, by the brother's counsel, he went up with him to the monastery; and going up alone to the father he began to ask about the benefit of the soul. And the father, opening his mouth, fills his ears with soul-profiting and saving words, brought forth calmly and gently from that sacred tongue; and fills at the same time his heart too, in place of his former grief, with very great gladness and joy.

Καὶ οὕτως ὁ ἀνὴρ ἐκεῖνος σφόδρα κατανυγεὶς μετὰ θερμῶν τῶν δακρύων τὴν τῶν οἰκείων ἀμαρτημάτων ἐξαγόρευσιν ἐποιήσατο. Καὶ τὴν συγχώρησιν λαβὼν παρὰ τοῦ πατρὸς κατῆλθε τοῦ στύλου, τοὺς ὀφθαλμοὺς ἐνύγρους ἔχων ἔτι τοῖς δάκρυσι. Καὶ εὑρὼν τὸν ἀδελφὸν Κύριλλον πρὸ τῆς ἐκκλησίας ἑστῶτα, προσκυνήσας τε καὶ ἀσπασάμενος αὐτὸν ἔφη· “Εὖ σοι γένοιτο, he speaks abundantly. ἀδελφέ, ὅτι τοιούτων ἀγαθὼν ἐγένου μοι πρόξενος. Διὰ γὰρ τῆς σῆς ἀγαθῆς συμβουλῆς τῶν πάλαι μοι πεπραγμένων ἀτοπημάτων διὰ τῆς πρὸς τὸν ἅγιον ἡμῶν πατέρα ἐξαγορεύσεως τετύχηκα παρὰ Θεοῦ τῆς ἀφέσεως.” Καὶ οὕτως δοξάζων καὶ αὐτὸς τὸν Θεόν, τὴν ἑαυτοῦ ἐπορεύετο.

And so that man, greatly pricked to compunction, made with warm tears the confession of his own sins. And having received pardon from the father he came down from the column, still having his eyes wet with tears. And finding the brother Cyril standing before the church, he made obeisance to him and embraced him and said: "May it be well with you, brother, for you have become for me the procurer of such good things. For through your good counsel, through the confession to our holy father, I have obtained from God forgiveness of the outrageous things I did long ago." And so he too, glorifying God, went his way.

[119] Νικηφόρος ὁ τοῦ πρωτεύοντος υἱός, κριτὴς ἐπὶ τοῦ θέματος f. 166. ἐξαποσταλείς ἐξαποσταλλεὶς A. , ἔκπαλαι ὢν τῇ τοῦ πατρὸς φήμῃ ἐνηχημένος, From his daily conversations πεζοπορῶν ἄνεισι πρὸς αὐτόν. Καὶ δὴ μετὰ τὸν ἀσπασμὸν χαριεντιζόμενος πρὸς τὸν πατέρα καὶ οἷον ὑπὸ θάρρους κινούμενος· “Δύσκολος, φησίν, ἐστί, πάτερ, ἡ τοῦ ὄρους ἀνάβασις.” Τοῦτο δὲ ἔφη διὰ τὸ πεζῇ αὐτὸν ἀνελθεῖν, ὡς εἴρηται, ἐλπίζων ἔπαινόν τινα περὶ τούτου παρὰ τοῦ πατρὸς δέξασθαι. Ὁ δὲ πατὴρ ἀποκριθείς· “Δύσκολος, ἔφη πρὸς αὐτόν, καὶ τραχεῖα καὶ πολλῶν ἱδρώτων καὶ πόνων χρῄζουσα ἡ πρὸς τὴν ἀτελεύτητον ζωὴν ἀπάγουσα ὁδὸς πέφυκεν.” Ὁ δὲ ὥσπερ ὑπὸ τοῦ λόγου πληγεὶς αὐτίκα τὴν χαρὰν εἰς κατήφειαν καὶ τὸ ἄκαιρον θράσος εἰς ταπεινὸν μεταβαλὼν φρόνημα, ἵστατο τοὺς ὀφθαλμοὺς εἰς γῆν ἔχων μηδὲ τολμῶν ὅλως ἀτενίσαι καὶ θεάσασθαι τὸν πατέρα. Οὕτως οἶδε βραχὺς πνευματικὸς λόγος ὑπὲρ μυρίους μάτην ἐκχεομένους ὠφελῆσαι τὸν ἀκροώμενον, he draws out the benefit of the hearers. ὥσπερ δὴ καὶ οὗτος τὰ πλεῖστα ἐξ ἑνὸς ὠφεληθεὶς ῥήματος, δοξάζων τὸν Θεὸν ἀπελήλυθεν· οὐδὲ γὰρ στωμύλος τις καὶ πολυρρήμων ὁ ἅγιος ἡμῶν ἦν οὐδὲ γραφικαῖς ὡς τὰ πολλὰ ἐκέχρητο λέξεσιν ἢ ἀπο γραφῶν τισι ταχέως ὡμίλει, οἷά τινες τῶν ἄγαν ἐπιδεικτικῶν τε καὶ φιλοτίμων, ἀλλ᾽ ἁπλοἳκῶς οὕτω καὶ ἀκαλλωπίστως τοὺς οἰκείους f. 166v. λόγους προφέρων, πλείστης μετεδίδου πᾶσι τῆς ὠφελείας.

[119] Nicephorus, the son of the protevon, sent out as judge over the theme, having long been filled in his ears with the father's fame, goes up to him on foot. And indeed, after the greeting, jesting with the father and as though moved by boldness: "Hard, father," he says, "is the ascent of the mountain." And he said this because he had gone up on foot, as has been said, hoping to receive some praise from the father for this. And the father answered: "Hard," he said to him, "and rough, and needing many sweats and toils, is by nature the road that leads to the unending life." And he, as though struck by the word, at once changing his joy into dejection and his unseasonable boldness into a humble mind, stood having his eyes on the ground, not daring at all to look steadily and behold the father. So does a brief spiritual word know how to benefit the hearer beyond countless words poured out in vain, just as this man too, benefited very much by a single saying, went away glorifying God; for our saint was not a chatterer nor a man of many words, nor did he for the most part use scriptural phrases or readily converse with any from the Scriptures, as do some of the very showy and ambitious, but, bringing forth his own words simply so and without adornment, he imparted very much benefit to all.

Col. 4, 6. Ἦν γὰρ ὁ λόγος αὐτοῦ κατὰ τὸν ἀπόστολον θείῳ ἅλατι ἠρτυμένος καὶ ἡδονήν τινα καὶ χάριν πνευματικὴν ἐναποστάζων ταῖς καρδίαις τῶν ἀκουόντων.

For his word, according to the apostle, was seasoned with divine salt, and distilled a certain sweetness and spiritual grace into the hearts of the hearers.

[120] Contending about the sense of the Scriptures Καὶ γάρ ποτέ τινες, ἀπὸ τῆς Ἀτταλίας ὁρμώμενοι, εὐχῆς χάριν ἀφικόμενοι πρὸς αὐτὸν ῥήσεις τινὰς ἐκ τοῦ εὐαγγελίου πρὸς ἀλλήλους προέτεινον· Καὶ ἕκαστος αὐτῶν ὡς εἶχε γνώμης ταύτας ἡρμήνευεν. Ἐπεὶ δὲ περὶ τοὺς λόγους οὐχ ὡμοφώνουν, ἵσταντο ἐφ᾽ ἱκανὰς ὥρας περὶ τούτων διαμαχόμενοι· ὁ δὲ πατὴρ ἐσιώπα· ἦν γὰρ ἐκ τῆς θυρίδος προκύπτων. Τέλος οὖν ἐρωτηθεὶς

[120] For once some men setting out from Attalia, having come to him for the sake of prayer, put forward to one another certain sayings from the gospel; and each of them interpreted these as he was minded. And since they did not agree about the words, they stood for many hours contending about them; and the father kept silent; for he was leaning out from the window. At last, then, being asked

παρ᾽ ἐκείνων εἰπεῖν, τίς αὐτῶν τὴν τοῦ ῥητοῦ εὗρεν ἔννοιαν, ἀποκριθείς· “Ὁ μὲν εἷς, φησίν, ἄλλως καὶ ὁ ἕτερος ἄλλως, ὁ δὲ ἄλλος ἄλλως τοῦτο παρερμηνεύει corrected, before πάρευμηνεύει A. · καὶ διὰ τοῦτο οὐδὲ ἐγὼ ἔχω ὑμῖν τι εἰπεῖν· πλὴν καλὸν ἦν ἃ ἐφθάσαμεν νοῆσαι ἀγωνίσασθαι καὶ φυλάξαι, he calms, ἃ δὲ ἀγνοοῦμεν ἢ παρὰ Θεοῦ τὴν τούτων μυηθῆναι γνῶσιν αἰτεῖν ἤ, εἰ πρὸς τοῦτο διὰ τὴν ἐν ἡμῖν ὑμῖν A. ἀπιστίαν οὐχ ἱκανῶς ἔχομεν, παρὰ ἀνθρώπου ἐκζητεῖν, ἀλλὰ μὴ φιλονεικῶς. Εἰ δὲ καὶ οὕτως οὐ δυνάμεθα βεβαιοῦσθαι, παρὰ ταῖς ἱεραῖς γραφαῖς ταῦτα φιλοπόνως ζητεῖν· οὐδὲ γάρ τι παρέλιπον οἱ ἅγιοι ἀνερμήνευτον, καὶ μᾶλλον ὁ πολὺς τὴν γλῶτταν, ὁ θεῖος δηλονότι f. 167. Χρυσόστομος.” Ταῦτα γοῦν τοῦ πατρὸς εἰπόντος, εὐθὺς ἐκεῖνοι τῆς πρὸς ἀλλήλους φιλονεικίας παυσάμενοι συγχώρησίν τε παρὰ τοῦ πατρὸς αἰτησάμενοι καὶ λαβόντες πολλά τε ὠφεληθῆναι ἐκ τῆς τοῦ πατρὸς βραχυλογίας ὁμολογήσαντες, by a brief, εὐχαριστοῦντες τῷ Θεῷ τοῦ ὄρους κατῄεσαν.

by them to say which of them had found the sense of the saying, he answered: "One," he says, "misinterprets it one way, and another another way, and another yet another; and for this reason I too have nothing to tell you; but it would be good to strive for and keep what we have already come to understand, and as for what we do not know, either to ask of God to be initiated into the knowledge of these things, or, if we are not sufficient for this because of the unbelief in us, to seek it out from a man, but not contentiously. And if even so we cannot be made sure, to seek these things laboriously in the sacred Scriptures; for the saints have left nothing uninterpreted, and above all he of the great tongue, namely the divine Chrysostom." When the father had said these things, at once they, ceasing from their contention with one another, and having asked and received pardon from the father, and having confessed that they had been much benefited by the father's brevity of speech, went down from the mountain giving thanks to God.

[121] as he was accustomed Κἀμοὶ δέ ποτε περὶ τοιούτου λόγου ἐρωτήσαντι τὸν πατέρα, ἀποκριθείς· “Τοῦτο, φησί, λέγει, ἵνα ὁ εἰς ὑποταγὴν ὢν τῷ τοῦ προεστῶτος αὐτοῦ ἐν πᾶσιν εἴκῃ θελήματι, εἰδὼς ὡς οὐκ αὐτὸς ἀλλ᾽ ἐκεῖνος ὑπὲρ αὐτοῦ λογοθετηθήσεται. Καὶ εἰ τοῦτο σχοίη κατωρθωκέναι, οὐ χρὴ αὐτὸν ἄλλο τι ἐπιζητεῖν οὐδὲ μεριμνᾶν.” Τούτοις δὴ τοῖς ῥήμασιν ὁ πατὴρ τὴν λιθώδη μου καρδίαν κατανύξας, εὐχῆς με ἀξιώσας ἀπέλυσε· καίτοι γε αὐτὸς ὑπὲρ τοιούτου τινὸς ἦν προσαγαγὼν τὴν ἐρώτησιν, ἐκεῖνος δὲ ὅμως περὶ ἄλλων μοι πυνθανομένῳ περὶ ἄλλων δίδωσι τὴν ἀπόκρισιν, οὐκ ἀγνοῶν, ἀλλὰ σοφῶς καὶ εὐμεθόδως τοῦτο ποιῶν, οὐχ ὅπως ἂν τὸ προταθὲν ἐπιλύσῃ σκοπῶν οὐδ᾽ ὅπως ἑαυτὸν ἐπιδείξῃ γνῶσιν τῶν γραφῶν ἔχοντα, ἀλλ᾽ ἑνὸς δὴ τούτου μόνου φροντίζων καὶ πρὸς ἓν ἀεὶ τοῦτο βλέπων, πῶς ἂν ὠφελήσειε τὸν ἐπερωτήσαντα· ἄκαιρον γάρ μοι καὶ ἀσύμφορον εἶναι κρίνας f. 167v. περὶ τοιούτων δή τινων πολυπραγμονεῖν πολυπαγμονεῖν A. , ἐκεῖνο μᾶλλον ἀντιπροφέρει, οὗ ἔμοιγε φροντίζειν ἀναγκαῖον ἦν καὶ λυσιτελέστερον.

[121] And to me too, when once I asked the father about such a saying, he answered: "This," he says, "it means: that he who is under obedience should yield in all things to the will of his superior, knowing that not he but the other will render account for him. And if he should have achieved this, he need not seek nor be anxious about anything else." With these words the father, having pricked my stony heart to compunction, deemed me worthy of a blessing and dismissed me; and yet I had brought forward my question about some such thing, but he nevertheless, when I inquired about one thing, gives me the answer about another, not from ignorance, but doing this wisely and with good method, not aiming at how he might resolve what was put forward, nor at how he might show himself to have knowledge of the Scriptures, but caring for this one thing alone and always looking to this one thing, how he might benefit the one who asked; for, judging it unseasonable and unprofitable for me to busy myself about such things, he rather puts forward in their place that which it was necessary and more advantageous for me to care about.

[122] answer. Τοῦτο δὲ οὐκ ἐν τοιαύταις ἐρωτήσεσι (τοῦτο - ἐρω|) in the margin A. μόνον μόνον above the line, corrected. ποιεῖν εἴωθεν, ἀλλά γε καὶ ἐπί τισιν τῶν βιωτικῶν. Οὐκ ὀλίγοι γὰρ καὶ μάλιστα ἐν ταῖς ἑορταῖς ἀνήρχοντο πρὸς αὐτόν, ζητήματα μεθ᾽ ἑαυτῶν ἔχοντες περὶ χωρίων καὶ ἑτέρων τινῶν πραγμάτων· οὓς πολλάκις διαφερομένους καὶ λοιδορίαις πρὸς ἀλλήλους χρωμένους ὁρῶν, αὐτὸς ἐσιώπα, ἕως οὗ τῆς διενέξεως αὐτὸς παυσαμένους εἶδε, καὶ οὕτως δι᾽ ὀλίγων ῥημάτων τῆς μεταξὺ διαφορᾶς ἀπαλλάττων, εὐφραινομένους αὐτὸς καὶ τῷ Θεῷ εὐχαριστοῦντας ἀπέλυσεν. Ἀλλὰ ταῦτα μὲν περὶ τούτων βραχέα ἐκ πολλῶν εἴρηται.

[122] And this he was accustomed to do not only in such questions, but also in some matters of daily life. For not a few, and especially at the feasts, went up to him having with them disputes about estates and certain other matters; seeing them often at variance and using revilings toward one another, he kept silent until he saw them ceased from the quarrel, and so, by a few words ridding them of the difference between them, he dismissed them rejoicing and giving thanks to God. But these few things out of many have been said about these matters.

[123] The avaricious and thieves Τίς δὲ περὶ τῶν καθ᾽ ἑκάστην πρὸς αὐτὸν ἀνιόντων καὶ καταλλήλως παρ᾽ αὐτοῦ τὴν θεραπείαν καὶ λύσιν τῶν κατεχόντων λαμβανόντων ἀνιαρῶν ἰσχύσει κατὰ μέρος ἐκδιηγήσασθαι, πόσοι πλεονέκται καὶ ἅρπαγες διὰ τῆς αὐτοῦ θεοδιδάκτου διδαχῆς τε καὶ παραινέσεως οὐ τοῦ πλεονεκτεῖν μόνον καὶ ἁρπάζειν ἐπαύσαντο, ἀλλὰ καὶ τὰ ἑαυτῶν μᾶλλον τοῖς πένησι παρέχειν προεθυμήθησαν; πόσοι πάλιν γοητειῶν τε καὶ ἑτέρων f. 168. πονηρῶν ἐπιτηδευμάτων ταῖς αὐτοῦ ἀπέστησαν εἰσηγήσεσι καὶ διὰ μετανοίας τὸν Θεόν, ὃν πρότερον τοῖς πονηροῖς ἔργοις παρώργισαν, and those practising evil arts ἐθεράπευσαν; ἕτεροι δὲ τέχνας καὶ ἐπιτηδεύματα σατανικὰ μετιόντες καὶ παρ᾽ αὐτοῦ νουθετούμενοι, ὥστε αὐτῶν ἀποσχέσθαι, ἐπεὶ μὴ ἄλλην τέχνην εἰδέναι, δι᾽ ἧς τὰ πρὸς τὸ ζῆν πορίσονται, προεβάλλοντο, ὑπ᾽ αὐτοῦ τὰ πρὸς τροφήν τε καὶ λοιπὴν αὐτῶν χρείαν τυπωθέντες λαμβάνειν, αὐτίκα τοῖς ἐκείνου πείθονται λόγοις καὶ τῶν τοιούτων κακίστων ἐπιτηδευμάτων ἀφίστανται· καὶ οἱ μὲν κατὰ βραχὺ πρὸς τἀγαθὸν ἐπιδεδωκότες καὶ πόθον ἀρετῆς ὠδινήσαντες, μοναχοὶ γενέσθαι προείλοντο, τοῖς δὲ διὰ τῆς τῶν χειρῶν ἐργασίας τὰ τῆς περιουσίας ἐπὶ μᾶλλον ηὐξήθη καὶ ὁ βίος γέγονε δαψιλέστερος.

[123] And who will be able to relate in detail about those who went up to him every day and received from him, fittingly, the healing and release of the grievous things that held them — how many grasping men and robbers through his God-taught teaching and exhortation not only ceased from grasping and robbing, but even became eager rather to give their own goods to the poor? How many again through his counsels departed from sorceries and other wicked practices and through repentance served God, whom they had before provoked by their wicked works? And others pursuing satanic arts and practices, admonished by him to abstain from them, since they put forward that they knew no other art by which they might provide the things for living, being ruled by him to receive the things for their food and their other need, at once obey his words and depart from such most evil practices; and some, advancing little by little toward the good and travailing with a longing for virtue, chose to become monks, while for others, through the work of their hands, the things of their substance were increased the more and their livelihood became more abundant.

Καὶ μάρτυς τῶν μὲν προτέρων Μελίτων ὁ αὐλητής, he brings back to better ways, ὃς μετὰ τὴν τοῦ πατρὸς ἡμῶν κοίμησιν ἐν τῇ μονῇ ἡμῶν ἀπεκάρη καὶ ἐν καλῇ μετανοίᾳ τὰ τοῦ βίου κατέλυσε. Τῶν δὲ δευτέρων Κωνσταντῖνος, ὃς Φλασκὰς ἐπωνόμαστο, ὅς, ἕως μὲν τὴν αὐλητικὴν μετῄει, οὐδ᾽ αὐτῆς τῆς ἀναγκαίας τροφῆς εὐπορῶν 〈ἦν supplied, omits A. 〉, ἐξ οὗ δὲ ταύτης ἀπέστη τῇ τοῦ πατρὸς ἡμῶν συμβουλῇ καὶ τὴν τῶν χειρῶν ἠσπάσατο ἐργασίαν, τοσοῦτον αὐτῷ τὰ τῆς περιουσίας ηὐξήθη ηὐξήθην A. , ὡς μὴ μόνον ταῖς f. 168v. ἑαυτοῦ καὶ τῶν οἰκείων δαπάναις αὐτάρκως ἔχειν καὶ ἱκανῶς, ἀλλὰ καὶ ἑτέροις τῶν εἰς χρείαν μεταδιδόναι. Καὶ τὰ μὲν τούτων τοιαῦτα.

And witness of the former is Meliton the flute-player, who after our father's falling asleep was tonsured in our monastery and ended his life in good repentance. And of the latter Constantine, who had been surnamed Flaskas, who, while he pursued flute-playing, 〈was〉 not well supplied even with necessary food, but from the time he left it off at our father's counsel and embraced the work of his hands, the things of his substance were so increased for him that he had not only sufficiently and amply for his own expenses and those of his household, but also shared with others the things for their need. And such is the case of these.

[124] likewise sinners of every kind. Ὅπως δὲ καὶ οἱ ἐν διαφόροις περιπίπτοντες ἁμαρτήμασιν εὐδιακρίτως ἄγαν καὶ συνετῶς τῆς καταλλήλου παρ᾽ αὐτοῦ ἐτύγχανον θεραπείας καὶ οἱ μὲν εἰς τὸν μοναχικὸν εἰσήρχοντο βίον, οἱ δὲ ἐν τῷ τῶν κοσμικῶν σχήματι μένοντες, ὑπ᾽ αὐτοῦ δεόντως κανονισθέντες καὶ ἀντίρροπον τῶν πρώην τούτοις ἡμαρτημένων ἐνδειξάμενοι τὴν μετάνοιαν, παρὰ Θεοῦ καὶ οὗτοι τῆς ἀφέσεως ἔτυχον, τίς ἂν κατὰ μέρος σχοίη ἐκδιηγήσασθαι; Ἀλλ᾽ ἐπεὶ πολλῶν καὶ οὐκ εὐαριθμήτων ὄντων τῶν δι᾽ αὐτοῦ πρὸς τὴν ὁδὸν τῆς σωτηρίας ὁδηγηθέντων οὐκ ἂν δυναίμην ἐγὼ εἰπεῖν περὶ αὐτῶν κατὰ μέρος, ἓν ἐκ τῶν πολλῶν ἐκλεξάμενος, ὃ κἀμοῦ ἐν τῇ μονῇ ὄντος γέγονε, κἀκεῖνο εἰς ὠφέλειαν οὐ μικρὰν τῶν ἀκουόντων διηγησάμενος, τὰ λοιπὰ ἐκείνοις παρήσω διηγεῖσθαι καὶ καταλέγειν, οἳ καὶ τῶν πραγμάτων αὐτῶν, ἅτε εἰς αὐτοὺς γεγενημένων, πεπείρανται, ἑκάστου τὸ οἰκεῖον καὶ ὅπερ εὖ πεπόνθει διηγουμένου καὶ τοῖς ἄλλοις γνωρίζοντος· ὃ γοῦν ὑπεσχόμην αὐτὸς ἐρεῖν, f. 169. ἤδη μοι σαφῶς ἐκτεθήσεται.

[124] And how those also who fall into various sins obtained from him, with very great discernment and understanding, the fitting healing, and some entered into the monastic life, while others, remaining in the dress of laymen, duly given a rule by him and having shown a repentance counterbalancing their former sins, these too obtained forgiveness from God — who could relate in detail? But since, those who were guided through him to the way of salvation being many and not easily numbered, I could not speak of them in detail, choosing one out of the many, which happened also while I was in the monastery, and relating that for the not small benefit of the hearers, I shall leave the rest to be related and recounted by those who have also experienced the matters themselves, as having happened to them, each relating his own and what good he had received, and making it known to the others; what, then, I promised myself to tell will now be clearly set forth by me.

[125] A woman, against her husband, Γυνή τις ἐκ τῶν προσοίκων ἡμῖν χωρίων, ἄνδρα ἔχουσα ἱερέα καὶ ὑπ᾽ αὐτοῦ καθ᾽ ἑκάστην εὐκαίρως καὶ ἀκαίρως ὕβρεσί τε καὶ πληγαῖς βαλλομένη, εἰς μίσος τοῦ ἀνδρὸς γίνεται κἀντεῦθεν τρόπον ἐξευρεῖν τινα ἐπεζήτει, δι᾽ οὗ διαζευχθῆναι τούτου δυνήσεται. Οὕτω οὖν ἔχουσα καὶ ὅλη τούτου τοῦ σκοποῦ γενομένη, κοινοῦται γυναικί τινι τὰ τοῦ πράγματος. Ἡ δὲ σύμβουλος αὐτῇ καθίσταται πονηρά πονηρός A. , ὥσπερ καὶ ὁ ὄφις πάλαι τῇ Εὔᾳ, κατὰ τοῦ οἰκείου ἀνδρός· καὶ τὰ τῆς συμβουλῆς οἷα ὡς λίαν βδελυρὰ καὶ ἀνόσια· “Εἰ γὰρ βούλει, so that she may be able to leave him φησίν, εἰς τέλος σοι προβῆναι τὰ τῆς ἐφέσεως, αἷμα μεμιασμένον μεμιαμένον A. μετὰ οἴνου κεράσασα δὸς ἐκείνῳ πιεῖν, καὶ πιὼν ἔκφρων εὐθὺς γενήσεται· καὶ οὕτως εὔλογός σοι πρόφασις ἔσται τούτου διαζευχθῆναι, ἅτε τῶν οἰκείων ἐκστάντος φρενῶν.” Πείθεται τῇ πονηρᾷ συμβούλῳ τὸ γύναιον, γύναιον γὰρ εὐκόλως εἰς ἀπάτην καταφερόμενον, ἐνταῦθα καὶ τῇ κακίᾳ πλέον ἐρεθιζόμενον καὶ ἅμα τὴν τὸ γένος ὁμοίαν ἀξιοπιστοτέραν ἄλλου κρῖνον οὑτινοσοῦν. Καὶ τὸ μυσαρὸν ἐκεῖνο ὡς ἐδιδάχθη, συσκευάσασα πόμα καὶ ἐν ἀγγείῳ βαλοῦσα, ἐν ᾧ τὸ νᾶμα f. 169v. βάλλειν ὁ ἀνὴρ αὐτῆς εἴωθεν, ἐν ἀποκρύφῳ τίθησιν τόπῳ, καιρὸν ἐπιζητοῦσα λοιπόν, ὡς ἂν ἐκεῖνον τοῦτο ποτίσειεν.

[125] A certain woman from the villages neighbouring us, having a husband who was a priest and being assailed by him every day, in season and out of season, with insults and blows, comes to hate her husband, and thereupon sought to find some way by which she would be able to be separated from him. Being in this state, then, and wholly given to this aim, she shares the matter with a certain woman. And she sets herself up as a wicked counsellor to her, as the serpent of old to Eve, against her own husband; and the things of the counsel were very abominable and unholy: "For if you wish," she says, "the things of your desire to come to their end, mix polluted blood with wine and give it to him to drink, and having drunk it he will at once become out of his mind; and so you will have a reasonable pretext to be separated from him, as one who has gone out of his own wits." The poor woman is persuaded by the wicked counsellor — for a poor woman is easily carried away into deceit, and here she was the more provoked by her wickedness too, and at the same time judged her of like sex more trustworthy than anyone else. And having prepared that loathsome drink as she was taught, and put it into a vessel in which her husband was accustomed to put the wine for the liturgy, she sets it in a hidden place, seeking thereafter an occasion to give it him to drink.

Ἁλλ᾽ ἡ τοῦ Θεοῦ χάρις ἡ διὰ τῶν ἐναντίων πολλάκις τὰ ἐναντία διορθουμένη ἄλλως κἀνταῦθα διατίθησι τὰ τοῦ πράγματος. laying snares, Μέλλων γὰρ ὁ ἀνὴρ αὐτῆς τὴν θείαν ἐκτελέσαι ἱερουργίαν καὶ τὸ τοῦ νάματος ἀγγεῖον ζητῶν καὶ μὴ εὑρεῖν ἔχων, τῆς οἰκίας προκύψας ἔξω που στρεφομένην τὴν αὐτοῦ ἐπηρώτα σύζυγον, εἰ ὅπῃ κείμενόν ἐστι τὸ ἄγγος ἐπίσταται. Ἡ δὲ εἴτε ἐπιλαθομένη οὗ πέπραχεν ἢ ἁπλως οὕτω καὶ τυχαίως τοῦ λόγου τοῦ στόματος αὐτῆς προελθόντος ἢ ὅπερ ἀληθέστερον μᾶλλον τοῦ Θεοῦ οἰκονομήσαντος καὶ κινήσαντος “Ἴδε, φησί, καὶ ἐρεύνησον, καὶ εὕροις ἂν πάντως.” Ἐκεῖνος οὖν εἰσελθὼν καὶ ἀκριβέστερον ἐρευνήσας καὶ εὑρὼν καὶ οὕτω πλῆρες ὂν θεασάμενος, οἶνόν τε ἄκρατον τὸ ἐν αὐτῷ εἶναι ὑπολαβών, — ποῦ γὰρ ἂν καὶ εἶχε νοῆσαι πονηρὸν οὕτω δρᾶμα; — ἀράμενος τοῦτο καὶ ἀπελθὼν τὴν τῶν ἀχράντων καὶ φρικτῶν μυστηρίων ἕνωσιν ἐκ τούτου πεποίηκε. Καὶ ὢ τοῦ θαύματος· τὸ μεμιασμένον μεμιαμένον A. αἷμα τῇ τοῦ ἁγίου ἐπιφοιτήσει καὶ σεπτοῦ πνεύματος f. 170. εἰς αἷμα ἅγιον τοῦ Χριστοῦ μεταβάλλεται· καὶ οἱ αὐτοῦ μετασχόντες — καὶ γὰρ αὐτός τε ὁ ἱερεὺς καὶ ἕτεροι ἐκεῖσε εὑρεθέντες μετέλαβον, — οὐ μόνον ὡς τῇ γυναικὶ ἐδόκει τὰς φρένας οὐδαμῶς τι πεπόνθασιν, but deceived in her hope ἀλλὰ καὶ ἁγιασμοῦ μᾶλλον σωτηρίου ἀπήλαυσαν.

But the grace of God, which often sets right contraries through contraries, here too disposes the matter otherwise. For her husband, being about to perform the divine sacred service, and seeking the vessel for the wine and not being able to find it, leaned out of the house and asked his wife, who was going about somewhere outside, whether she knew where the vessel was lying. And she, whether forgetting what she had done, or the word simply so and by chance having come out of her mouth, or, what is truer, God rather having disposed and moved her, "Look," she says, "and search, and you will surely find it." He, then, going in and searching more exactly and finding it, and seeing it thus full, and supposing that what was in it was unmixed wine — for where could he have conceived so wicked a deed? — took it up and went off and made from it the union of the immaculate and awesome mysteries. And oh, the miracle: the polluted blood, by the coming upon it of the holy and venerable Spirit, is changed into the holy blood of Christ; and those who partook of it — for both the priest himself and others who were found there partook — not only suffered nothing at all in their wits, as the woman thought, but rather enjoyed a saving sanctification.

Ἡ δὲ γυνὴ εἰς τὴν οἰκίαν εἰσελθοῦσα καὶ τὸ ἄγγος ἔνθα τέθεικεν ἐπιζητήσασα, καὶ μὴ εὑροῦσα, ἐπέγνω παραυτίκα, τί γέγονεν. Καὶ μηδενὶ μηδὲν φθεγξαμένη, τὴν οἰκίαν ἀφεῖσα δρομαία πρὸς τὴν μονὴν ἄνεισιν, προσέρχεται τῷ πατρί, τὰ τοῦ πράγματος αὐτῷ ἐκκαλύπτει σὺν πολλοῖς ἄγαν καὶ θερμοῖς δάκρυσι, μὴ ὅτι γε τὸν ἑαυτῆς ἄνδρα καὶ τοὺς αὐτῷ συμμετεσχηκότας ἀλλὰ καὶ τὰ τοῦ Χριστοῦ ἅγια δῶρα μιᾶναι κατὰ τὸ αὐτῇ δοκοῦν καὶ οἰομένη καὶ λέγουσα.

And the woman, going into the house and seeking the vessel where she had placed it, and not finding it, at once recognized what had happened. And uttering nothing to anyone, leaving the house she goes up running to the monastery, comes to the father, and uncovers to him the matter with very many and warm tears, thinking and saying that she had defiled not only her own husband and those who had partaken with him, but also the holy gifts of Christ, as it seemed to her.

[126] Lazarus exhorts Ὁ δὲ πατὴρ πρὸς αὐτήν· “Ἴσθι, ὦ γύναι, ἔφη, ὅτι οὔτε τὰ ἅγια τοῦ Χριστοῦ δῶρα οὔτε οἱ ἐκ τούτων μεταλαβόντες, ὡς αὐτὴ σὺ λέγεις, μεμίανται, διότι τῇ ἐπισκιάσει τοῦ παναγίου Πνεύματος ἀμφότερα ἡγιάσθησαν. Πλὴν οὐκ ἐν τούτῳ σὺ ἀνεύθυνος ἁμαρτίας· πάντων γὰρ τῶν ὑφ᾽ ἡμῶν πραττομένων ὁ σκοπὸς ζητεῖται παρὰ Θεοῦ.” Ταῦτά τε καὶ ἕτερα f. 170v. ὁ πατὴρ πρὸς τὴν γυναῖκα εἰπὼν δούς τε αὐτῇ ἐντολὰς κατὰ ἀναλογίαν τοῦ πταίσματος, προστάσσει ταύτῃ μήτε τῷ ἀνδρὶ αὐτῆς λοιπὸν συνελθεῖν μήτε εἰς τὴν οἰκίαν αὐτῆς εἰ δυνατὸν ἀπελθεῖν, ἀλλ᾽ ἔνθεν εἰς μοναστήριον ἀπελθοῦσαν ἀποκαρῆναι. Εἶτα καὶ ἀπέλυσεν ἐπευξάμενος. Ὁ δέ γε ταύτης ἀνὴρ μετὰ τὸ τὴν θείαν ἐκτελέσαι ἱερουργίαν εἰς τὴν ἑαυτοῦ οἰκίαν ἐλθών, ἐπεὶ μὴ εὗρε τὴν γυναῖκα, ἐπερωτήσας καὶ μαθὼν τὴν ὁδὸν δι᾽ ἧς ἐπορεύθη, to enter a monastery, ταύτην καὶ αὐτὸς κατόπιν στειλάμενος εἰς τὴν μονὴν ἄνεισι· καὶ εὑρὼν ἐκεῖ ταύτην — οὔπω γὰρ ἔτι ἐξελθεῖν ἔφθασεν — ἐπηρώτα αὐτήν, μαθεῖν μαθῶν A. θέλων, δι᾽ ἣν αἰτίαν τοῦτο πεποίηκεν.

[126] And the father said to her: "Know, woman," he said, "that neither the holy gifts of Christ nor those who partook of them have been defiled, as you yourself say, because both have been sanctified by the overshadowing of the all-holy Spirit. Yet in this you are not free from the charge of sin; for of all the things done by us the intention is sought by God." The father, having said these and other things to the woman and given her commands in proportion to the fault, orders her neither to come together with her husband thereafter nor, if possible, to go off to her house, but to go off from here to a monastery and be tonsured. Then he also dismissed her, having prayed over her. And her husband, after performing the divine sacred service and coming to his house, since he did not find his wife, having asked and learned the road by which she had gone, he too, setting out after her, goes up to the monastery; and finding her there — for she had not yet managed to go out — he asked her, wishing to learn for what cause she had done this.

Ἡ δὲ μηδὲν αὐτῷ περὶ τοῦ πράγματος ἐξειποῦσα, πρὸς τὸν πατέρα σὺν αὐτῷ ἀνελθοῦσα, πρὸς ἐκεῖνον ἔφη στραφεῖσα· “Ἐπερώτησον τὸν πατέρα, καὶ αὐτὸς ἀναγγελεῖ σοι, οὗ χάριν ἐνταυθοῖ γέγονα.” Ὡς οὖν ἐκεῖνος παρὰ

And she, telling him nothing about the matter, went up with him to the father and, turning to him, said: "Ask the father, and he will announce to you for what reason I have come here." When, then, he from

τοῦ πατρὸς ἐζήτει μαθεῖν, ἀποκριθεὶς αὐτῷ ἔφη· “Τὴν μὲν αἰτίαν, δι᾽ ἣν ἡ σὴ γυνὴ ἀφίκετο πρός με, οὔτ᾽ ἐμοὶ φράσαι οὔτε σοὶ ἀκοῦσαι λυσιτελές· πλὴν εἴ μοι καὶ ἀμφότεροι πείθεσθε, τοῖς f. 171. τοῦ βίου πᾶσιν ἀποταξάμενοι τὸν μονήρη ἀναλάβετε βίον. Τοῦτο γὰρ κατὰ τὸν λογισμόν, ὃν εἶπέ μοι, συμφέρειν ὑμῖν corrected, before ἡμῖν A. καὶ ἀμφοτέροις διέγνωκα.” Ὁ δὲ μηδὲν προσεξετάσας μηδὲ ἐπερωτήσας, τῷ λόγῳ τοῦ πατρὸς εὐθὺς πείθεται· καὶ ἀπελθὼν καὶ καλῶς τὰ ἑαυτοῦ διαθείς, which he persuades the husband also to do. ἅμα τῇ γυναικὶ τοῦ κόσμου ἀναχωρήσας, μοναστηρίοις προσίασι καὶ ἄμφω. Καὶ τὰ τῶν μοναχῶν περιβαλόμενοι ἄμφια, διὰ τῆς μετανοίας τῷ Θεῷ καλῶς εὐηρέσθησαν. Τοιούτους δεῖ δὴ A. εἶναι τοὺς ἑτέρων λογισμοὺς ὀφείλοντας ἀναδέχεσθαι, μὴ μόνον ἐκ τῶν τοῖς κανόσιν ἐντεταλμένων πρὸς αὐτοὺς τὴν ἐξαγόρευσιν ποιουμένους, ἀλείφειν πρὸς μετάνοιαν ἔχοντας, ἀλλὰ πολλῷ μᾶλλον καὶ ἐκ τῆς παρ᾽ ἑαυτῶν διακρίσεως, ὥσπερ δὴ καὶ ὁ πατὴρ ἐνταῦθα πεποίηκε καὶ ἀμφοτέροις τούτοις σωτηρίας γέγονε πρόξενος. Ἀλλ᾽ ἐπεὶ διακρίσεως ἐπεμνήσθην, πρᾶγμα, ὅπερ ὑπ᾽ αὐτοῦ δή μοι τοῦ πατρὸς ἤκουσται, ἐγκαίρως ἐνταυθοῖ διηγήσομαι.

the father sought to learn, he answered him and said: "The cause for which your wife came to me it is profitable neither for me to tell nor for you to hear; but if you will both heed me, renouncing all the things of life, take up the solitary life. For this, according to the thought which she told me, I have discerned to be expedient for you, for both of you." And he, examining nothing further nor asking, at once obeys the father's word; and going off and setting his affairs well in order, withdrawing from the world together with his wife, they both go to monasteries. And putting on the garments of the monks, they were well pleasing to God through repentance. Such must those be who are to receive the thoughts of others, not only having from what is enjoined in the canons the means to anoint to repentance those who make confession to them, but much more also from their own discernment, as indeed the father did here and became the procurer of salvation to both of these. But since I have made mention of discernment, I shall seasonably relate here a matter which I heard from the father himself.

[127] Of the father's discernment Κοσμικός τις ἀνήρ, γνώριμός μοι πάλαι ὢν ἐκ τοῦ κόσμου, εἰς τὸν Θεολόγον εὑρών με περὶ τοιούτου τινὸς ἠρώτησε f. 171v. πράγματος. Ἐγὼ δὲ αὖθις ἠρώτησα, εἰ ἀμφότεροι, ὅ τε ἀνὴρ καὶ ἡ γυνή, ἑνὶ πνευματικῷ πατρὶ κέχρηνται· τοῦ δὲ “ἑνὶ” ἀποκρινομένου, ἐγὼ πάλιν ἔφην· “Εἰπάτω ἡ γυνὴ αὐτῷ τὰ τοῦ πράγματος, κἀκεῖνος ὡς οἶδε εἶδε A. περὶ τούτου ποιήσειεν.” Ὡς δὲ ἐκεῖθεν ὑποστρέψας δῆλα καὶ τῷ πατρὶ τὰ περὶ τούτου ἐποιησάμην, ἀποκριθεὶς ἔφη μοι· “Ὢ τί πεποίηκας; γράψον, φησί, τῷ εἰπόντι σοι, ἢ ἵνα ἑτέρῳ τοῦτο ἡ γυνὴ ἐξαγγείλῃ ἢ ἐκεῖνον ἐξασφαλίσηται, ἵνα μὴ φανερὸν τοῦτο θείη τῷ ταύτης ἀνδρί. Καὶ γάρ ποτέ τι τοιοῦτον κἀν τοῖς περὶ τὴν Ἔφεσον συμβέβηκε μέρεσι. Ἐξαγορείαν γάρ τινος γυναικὸς ὁ πνευματικὸς πατὴρ ταύτης δεξάμενος καὶ μὴ εἰδὼς ἐν γνώσει τὰ τοῦ πράγματος διακρῖναι, τῷ ἀνδρὶ ἐξεῖπεν αὐτῆς. Ὁ δὲ ἀπελθὼν μαχαίρᾳ τὴν ἑαυτοῦ γυναῖκα διεχειρίσατο. Ὁρᾷς, οἷον ἐντεῦθεν συμβέβηκεν; διὰ τοῦτό σοι εἶπον, ὅπως γράψῃς τῷ εἰπόντι σοι, ἵνα μὴ κἀκείνην τὸ αὐτὸ συμβαίη παθεῖν.”

[127] A certain layman, long known to me from the world, finding me at the Theologian, asked me about some such matter. And I in turn asked whether both, the husband and the wife, use one spiritual father; and when he answered "one," I said again: "Let the wife tell him the matter, and he will do about it as he knows best." And when, returning from there, I made the things about this plain to the father too, he answered and said to me: "Oh, what have you done? Write," he says, "to the one who told you, either that the wife declare this to another, or that she make him secure, so that he not make this manifest to her husband. For once some such thing happened also in the parts about Ephesus. For the spiritual father of a certain woman, having received her confession and not knowing how to judge the matter with knowledge, told it to her husband. And he went off and made away with his own wife with a sword. Do you see what happened from this? For this reason I told you to write to the one who told you, so that it may not befall her too to suffer the same."

Ταῦτα ὡς ἀκήκοα παρὰ τοῦ πατρός, εὐθέως ἦν ἀνύων τὸ κελευσθέν. Καὶ γράμμασι τῷ εἰρημένῳ ἀνδρὶ σπεύσας ἐδήλωσα, ὅ μοι ὁ πατήρ, ὡς εἴρηται, εἰσηγήσατο. Καὶ γεγονότος οὕτω τοῦ πράγματος, ὡς ὑπετίθει f. 172. τὰ γράμματα, οὐδὲν τῶν ἐναντίων τελεσθῆναι συνέβη τῇ Χριστοῦ χάριτι. Ἀλλὰ ταῦτα μὲν ὁ ἅγιος καὶ θεοφόρος πατὴρ ἡμῶν πρὸς τοὺς ἔξω ἦν διδάσκων καὶ παραινῶν καὶ τὸ δέον ἑκάστῳ μεθ᾽ ὑψηλῆς ἄγαν καὶ πνευματικῆς παρεγγυώμενος διακρίσεως.

When I had heard these things from the father, I at once carried out what was commanded. And hastening, I made known by letter to the said man what the father, as has been said, had suggested to me. And the matter having been done as the letter advised, it befell, by the grace of Christ, that nothing contrary was brought about. But these things our holy and God-bearing father taught and exhorted to those outside, and enjoined on each what was needful with very lofty and spiritual discernment.

[128] and his solicitude for his own monks. Πρὸς δὲ τὰ ἑαυτοῦ τέκνα, λέγω δὴ τοὺς περὶ αὐτὸν μοναχούς, οἷα πατὴρ φιλόστοργος καὶ φιλόπαις ἐπιμελεστέραν καὶ συχνοτέραν ἐπεδείκνυτο τὴν προμήθειαν, ἕκαστον ἰδίᾳ καὶ καταμόνας νουθετῶν, διδάσκων, παρακαλῶν, ἐπιτιμῶν, ἐλέγχων, παντὶ λόγῳ καὶ τρόπῳ πρὸς διόρθωσιν αὐτῶν χρώμενος, τὸ ἀσθενὲς ὑπερείδων, ἀνεγείρων τὸ πεπτωκός, τὸ εὐτόνως τρέχον ὑπαλείφων ἔτι καὶ διεγείρων καὶ μᾶλλον συντονώτερον ἐργαζόμενος, νῦν μὲν ἀφ᾽ ἑαυτοῦ τὰ τῆς διδασκαλίας προτείνων καὶ ἐκ τῆς ἔνδον ἐπαναβλυζούσης πηγῆς τῶν χαρισμάτων τοῦ πνεύματος τὰ νάματα προχέων τῶν παραινέσεων, νῦν δὲ τῶν ἱερῶν γραφῶν παράγων τὰς μαρτυρίας καὶ τοὺς θαυμαστοὺς τῶν προασκησάντων πατέρων βίους καὶ τοὺς πνευματικοὺς αὐτῶν ἱδρῶτας ἀνάγων εἰς μέσον καὶ τὰ μεγάλα καὶ ὑπερφυῆ αὐτῶν ἀγωνίσματα, ἄνωθεν τοῦ στύλου οἷά τις πυρσὸς ἑστὼς τηλαυγέστατος καὶ ἐπὶ χεῖρας φέρων τὴν βίβλον καὶ τὰς (καὶ ἐπὶ - τὰς) corrected A. πατέρων πράξεις τε καὶ διδασκαλίας ἐν ἐπηκόῳ f. 172v. πάντων ἀναγινώσκων, ἅς γε ὑπὲρ πᾶσαν ἄλλην γραφὴν καὶ ἀναγινώσκειν καὶ διδάσκειν ἦν αὐτῷ ποθεινότερον. The brothers' questions. Καὶ οἱ ἀδελφοὶ δὲ πολλάκις προβλήματά τινα ποιούμενοι πρὸς ἀλλήλους εἴτε ἐκ ἐκ above the line, corrected. τῶν θείων γραφῶν εἴτε ἐκ τῶν ἐπισυμβαινόντων πραγμάτων, οἷον θλίψεων, ἐπηρειῶν καὶ λοιπῶν τοιούτων τῶν κακῶν παρὰ τοῖς πλείοσι τῶν ἀνθρώπων νομιζομένων τε καὶ ὀνομαζομένων, ἢ καὶ περὶ διαφορᾶς ἁμαρτιῶν καὶ ἁμαρτανόντων, καὶ τὸν πατέρα περὶ τούτων ἐπερωτῶντες, θαυμασίας ἄγαν καὶ εὐστόχους τὰς ἐπὶ τούτοις διακρίσεις καὶ ἐπιλύσεις παρ᾽ ἐκείνου ἐλάμβανον· ὁποῖόν ἐστι καὶ ὃ νῦν εἰς διήγησιν προτεθήσεται, καὶ ἄλλα δὲ σὺν τούτῳ διάφορα.

[128] And toward his own children, I mean the monks about him, as a father loving his offspring and his children, he showed a more careful and more frequent forethought, admonishing each privately and alone, teaching, exhorting, rebuking, reproving, using every word and manner for their correction, propping up the weak, raising up the fallen, anointing still and rousing up the one running vigorously and making him work more intensely; now putting forward the things of teaching from himself and pouring forth the streams of exhortations from the spring of the gifts of the Spirit welling up within, now bringing forward the testimonies of the sacred Scriptures and bringing into the midst the wonderful lives of the fathers who practised asceticism before, and their spiritual sweats, and their great and supernatural contests, standing above on the column like a most far-shining beacon, and holding the book in his hands and reading in the hearing of all the acts and teachings of the fathers, which above every other writing it was more desirable to him both to read and to teach. And the brothers, too, often putting forward certain problems to one another, whether from the divine Scriptures or from the things that befall — such as afflictions, assaults and the other such things thought and named evils by most men — or also about the difference of sins and of sinners, and questioning the father about these, received from him very wonderful and apt discernments and solutions concerning them; such as is also what will now be set forth for narration, and other different ones with it.

[129] A question about monks who are fornicators. Ἠρώτησέ τις ἀδελφὸς τὸν πατέρα περὶ μοναχῶν τῶν εἰς τὸ τῆς πορνείας πάθος πολλάκις ἐμπιπτόντων καὶ συνεχῶς καὶ μετανοεῖν μὲν ἐπιχειρούντων, ὑπὸ δὲ τῆς συνηθείας αὖθις ἁλισκομένων καὶ τοῖς αὐτοῖς πάλιν περιπιπτόντων, οὐ μὴν ἀλλὰ καὶ περὶ τῶν ἅπαξ πεσόντων καὶ ἑνὶ ἐν A. αὐτῷ τῷ προσώπῳ στοιχησάντων τοῦ πάθους, τίνες τούτων εἶναι ἂν βελτίους κριθεῖεν. Ὁ δὲ πατὴρ ἀποκριθείς· “Οὐδεὶς μέν, ἔφη, τούτων ἁπάντων f. 173. καλῶς καὶ ἀνεγκλήτως ἀνεκλήτως A. ἐστὶ διαπραττόμενος, ἀλλ᾽ ἐὰν μὴ μετανοίᾳ διορθωθεῖεν, εὐθύνῃ καὶ κολάσει πάντως ὑπόκεινται· πλὴν ὡς ἔμοιγε δοκεῖ ὁ πολλάκις πίπτων τοῦ ἅπαξ πεπτωκότος, εἶτα ἐν αὐτῷ δὴ τῷ τοῦ πάθους προσώπῳ ἐστοιχηκότος ἐστοιχηκότι A. καὶ διηνεκῶς εἶναι στέρξαντος στέρξαντι A. ταχύτερον ἂν ἐπιστρέψειε πρὸς μετάνοιαν. Ὁ γὰρ οὕτως εἰς ἓν πρόσωπον ἐγκαρτερήσας, εἴ γε καὶ τεκνοποιῆσαι φθάσειε δι᾽ αὐτοῦ, δυσκόλως πρὸς μετάνοιαν ἔρχεται, εἰ μὴ Θεὸς διὰ πολλὴν εὐσπλαγχνίαν, ὁ καὶ ἐν ἀμηχάνοις πόρον διδούς, τρόπῳ τινὶ τὰ κατ᾽ ἐκεῖνον πρὸς τὸ δέον οἰκονομήσειεν. Ὁ δὲ συνεχῶς πίπτων ὑπό τε τοῦ οἰκείου the reading is not very certain. συνειδότος κεντούμενος καὶ ὑπὸ τῶν ἀνθρώπων σκωπτόμενος ἑκάστοτε καὶ ὀνειδιζόμενος ταχέως ἂν πρὸς τὸ καλὸν μετανοήσας τὰ τοῦ τρόπου μετάθοιτο.”

[129] A certain brother asked the father about monks who often and continually fall into the passion of fornication, and who attempt to repent, yet are caught again by habit and fall again into the same things, and moreover about those who have fallen once and have kept in line with one and the same person of the passion — which of these would be judged the better. And the father answered: "None of all these," he said, "is acting well and blamelessly, but unless they are set right by repentance, they are certainly liable to account and punishment; yet, as it seems to me, he who falls often would turn to repentance more quickly than he who has fallen once and then kept in line with the very person of the passion and been content to be so continually. For he who has thus persevered with one person, if he has even come to beget children by her, comes with difficulty to repentance, unless God, through his great compassion, who gives a way even in impossible straits, should in some manner dispose the things concerning him toward what is needful. But he who falls continually, being pricked by his own conscience and being mocked and reproached by men each time, would quickly repent toward the good and change his way of life."

Καὶ τῇ τοιαύτῃ μὲν ἐρωτήσει τοιάνδε ὁ πατὴρ ἀπέδωκε τὴν ἀπόκρισιν.

And to such a question the father gave such an answer.

[130] A question about the dress of monks. Ἐπειδὴ περὶ τοῦ σχήμα〈τος〉τῶν μοναχῶν in the margin in a recent hand. δέ τινες τῶν ἀδελφῶν ἔσθ᾽ ὅτε καὶ περὶ τοῦ τῶν μοναχῶν ἐπηρώτων σχήματος Above, on c. 9, p. 512. , ὅπως ἓν ὑπάρχον εἰς τρία διαιρεῖσθαι ἔθος ἐκράτησεν, f. 173v. ἀποκρινάμενος καὶ περὶ τούτου· “Τὸ μὲν σχῆμα, ἔφη, ἀληθῶς ἓν ὑπάρχει, κἄν κἂν Ed. Kurtz writes, καὶ A. τινες δύο τάξεις αὐτῷ ἀπένειμαν. Τὸ δὲ νῦν παρ᾽ ἡμῶν εἰς τρεῖς τάξεις διαιρεῖσθαι αὐτό, πρῶτον μὲν διὰ τὴν χαύνωσιν καὶ ἀδυναμίαν τῆς παρούσης γενεᾶς οὕτω τέτακται, οὐ μέντοι γε εἰκῇ παντάπασι καὶ ἀλόγως, ἀλλὰ καὶ τοῦτο τύπον ἔχει εἰκονίζειν τινὰ μείζω καὶ ὑψηλότερον. Τῶν τριῶν γὰρ τούτων ταγμάτων τὴν τάξιν ἔοικέ πως ἐπέχειν ἡ τοιαύτη διαίρεσις, μαρτύρων λέγω ἀποστόλων τε καὶ ἀγγέλων, δι᾽ ὃ καὶ ὁ τοῦ πρώτου σχήματος τὴν τάξιν προσηκόντως τετηρηκὼς τοῖς τῶν μαρτύρων συγκαταλεγῆναι ἔχει χοροῖς, ὁ δὲ τὸ δεύτερον τοῖς τῶν ἀποστόλων, ὁ δὲ τὸ τρίτον τοῖς τῶν ἀγγέλων· καὶ ἐξ αὐτῶν δὴ δὲ A. τῶν προσηγοριῶν εὔδηλον, ἐπεὶ ἀγγελικὸν καὶ ἀποστολικὸν σχῆμα καὶ ὑποταγῆς ἔνδυμα, ὅπερ ἐστὶ μαρτύριον, εἰώθαμεν ὀνομάζειν. Καὶ περὶ μὲν τοῦ σχήματος ταῦτα.

[130] And since some of the brothers sometimes asked also about the habit of the monks, how, though it is one, the custom has prevailed of dividing it into three, he answered about this too: "The habit," he said, "is truly one, even if some have assigned two ranks to it. But that it is now divided by us into three ranks has been so ordained, first, because of the slackness and weakness of the present generation, yet not at all at random and without reason, but this too has a pattern of figuring something greater and loftier. For such a division seems somehow to hold the order of these three ranks — of martyrs, I mean, and apostles and angels — wherefore also he who has fittingly kept the rank of the first habit has to be numbered with the choirs of the martyrs, he who has kept the second with those of the apostles, and he who has kept the third with those of the angels; and this is plain from the very names, since we are accustomed to name it the angelic and apostolic habit and the garment of obedience, which is martyrdom." And so much about the habit.

[131] Of a young man Κοσμικὸς δέ τις νέος, ἐπὶ τῇ ἡλικίᾳ ὡς ἐτῶν δέκα πρὸς τοῖς ὀκτὼ τῇ τοῦ ἀναγνώστου ἀξίᾳ τετιμημένος, ἧκεν εἰς τὴν μονὴν πρὸς τὸ μοναχὸς γενέσθαι. f. 174. Πρὸ γοῦν τοῦ ἀποκαρῆναι ἀποσταλεὶς παρὰ τοῦ μοναχοῦ Ἰγνατίου τοῦ νῦν ἡμῶν τραπεζοποιοῦ ἐπὶ συλλογῇ πράσων ἀγρίων καὶ ἀπελθὼν ἐπὶ τὸ μέρος τοῦ ἁγίου Ὀνουφρίου, ἐκ τοῦ κρημνοῦ κατενεχθεὶς τέθνηκεν. Ἐπεὶ δὲ ἐκζητήσαντες αὐτὸν οἱ ἀδελφοὶ καὶ εὑρόντες ἄραντες εἰς τὴν μονὴν ἤγαγον, ἔμπροσθεν τοῦ πατρὸς ἐπὶ τῆς γῆς ἔθηκαν. Προὔκειτο γοῦν πᾶσι τοῖς ὁρῶσι θρήνων ὑπόθεσις οὐ τοῦ τεθνάναι μᾶλλον ἢ τοῦ τρόπου τῆς τελευτῆς καὶ τῆς οἰκτίστης ἐκείνης ἐκ τοῦ πτώματος συντριβῆς· ἥ τε γὰρ κεφαλὴ καὶ χεῖρες σὺν αὐτῇ καὶ πόδες καὶ πᾶσα τῶν ὀστῶν αὐτοῦ ἁρμονία συντεθλασμένα πάντα καὶ τῷ λύθρῳ καθῃμαγμένα so E. Kurtz writes, λίθω καθηγμένα A. · καὶ οἱ μὲν ἀδελφοὶ οὕτως ἐπ᾽ αὐτῷ δακρύοντες ἵσταντο, ὁ δὲ πατὴρ οὕτως κείμενον αὐτὸν θεασάμενος ὑπομειδιῶντι τῷ ἤθει πρὸς τὸ συντετριμμένον σῶμα τοῦ ἀδελφοῦ ὁρῶν ἔλεγε· “Τί σοι ἐκ τούτου κέρδος, killed by demons πονηρὲ διάβολε, προσεγένετο; ἰδοὺ γάρ, ὃν μὲν ἐθανάτωσας, σὺν τοῖς μάρτυσι κατηρίθμηται, σαυτῷ δὲ τῆς γεέννης τὴν φλόγα ἐπὶ μεῖζον ἐξέκαυσας.”

[131] And a certain young layman, of about ten years and eight in age, honoured with the dignity of reader, came to the monastery to become a monk. Before being tonsured, then, sent by the monk Ignatius, now our refectorian, to gather wild leeks, and going off toward the region of St. Onuphrius, he was carried down from the precipice and died. And when the brothers, having searched for him and found him, took him up and brought him to the monastery, they laid him on the ground before the father. There was set before all who saw a theme of lamentation, not so much for his having died as for the manner of his death and that most piteous shattering from the fall; for his head, and his hands with it, and his feet, and the whole framework of his bones, were all crushed together and smeared with gore; and the brothers stood thus weeping over him, while the father, beholding him lying so, with a smiling disposition, looking toward the shattered body of the brother, said: "What gain has come to you from this, wicked devil? For behold, the one you put to death is numbered with the martyrs, while for yourself you have kindled the flame of Gehenna the more."

Τινὲς οὖν τῶν ἀδελφῶν ἀκούσαντες ἐπηρώτων, ἵνα σαφέστερον αὐτοῖς ἐξείπῃ, ὃ εἴρηκε· f. 174v. καὶ ὁ πατήρ· “Οὗτος, ἔφη, οὐ τῷ ἰδίῳ θελήματι ἀπῆλθεν ἐκεῖ, οὐδὲ αὐτός γε κρημνίσας ἑαυτὸν ἐθανάτωσεν, in an act of obedience. ἀλλ᾽ ὑπὲρ ὑπακοῆς τὸ ἑαυτοῦ αἷμα ὑπὸ τῶν δαιμόνων θανατωθεὶς ἐξέχεεν.” Ὁρῶν δὲ αὐτοὺς ἔτι περὶ τούτου διστάζοντας, διήγησίν τινα προῆγεν εἰς μέσον τῷ λόγῳ συνᾴδουσαν.

Some of the brothers, then, hearing this, asked him to tell them more clearly what he had said; and the father said: "This man," he said, "did not go off there by his own will, nor did he himself throw himself down the precipice and put himself to death, but for the sake of obedience, being put to death by the demons, he poured out his blood." And seeing them still doubting about this, he brought forward into the midst a narrative agreeing with his word.

[132] Of a notorious sinner Ἦν γάρ τις, φησί, ποτὲ κοσμικός, πολλοῖς συμβιοτεύσας κακοῖς. Οὗτος ὀψέ ποτε εἰς νοῦν τὸν θάνατον εἰληφὼς καὶ τὸ μέλλον ἐκεῖνο φρικῶδες καὶ ἀπαραλόγιστον δικαστήριον, ἀναστὰς ἀπῆλθεν εἰς ὄρος, ἐν ᾧ ἦν μοναστήριον, πρὸς τὸ κατὰ μοναχοὺς ἐκεῖσε ἀποκαρῆναι καὶ διὰ μετανοίας καὶ δακρύων τὸν Θεὸν ἱλεώσασθαι ἐφ᾽ οἷς προδιεπράξατο ἀτοπήμασιν. Ὡς δὲ ἤρξατο τὴν ὁδὸν τοῦ ὄρους ἀνέρχεσθαι, about to enter a monastery, ἡ νὺξ αὐτὸν ἤδη κατείληφε. Καὶ μὴ ἐπιστάμενος τὴν ὁδόν, πεσὼν ἐπὶ τοῦ τόπου, ἐν ᾧ γε κατελήφθη, ἀφύπνωσεν. Ὑπνοῦντι δὲ αὐτῷ ἐπιστάς τις ὡς ἐν σχήματι μοναχοῦ καὶ διυπνίσας αὐτὸν ἔφη· “Ἀναστὰς ἀκολούθει μοι κἀγώ σε ἀπαγάγω εἰς τὴν μονήν.” Ὁ δὲ ὑπολαβὼν ἕνα τῶν τῆς μονῆς τοῦτον ἀδελφῶν εἶναι, ἀναστὰς ἠκολούθει αὐτῷ, μὴ ἐπιστάμενος, ποῦ ἀπέρχεται. Ὁ δὲ πονηρὸς ὁδηγὸς ἐκεῖνος ἐπὶ τὴν ἀκρώρειαν αὐτὸν ἀποφέρει καὶ κατὰ τοῦ κρημνοῦ f. 175. ὠθήσας τὸν ἄνθρωπον ἐθανάτωσεν· ἀπεκαλύφθη δὲ τῷ τῆς μονῆς προεστῶτι καθ᾽ ὕπνους τά γε κατ᾽ ἐκεῖνον τοιαῦτα. Ἐδόκει γὰρ λευχείμονάς τινας βλέπειν τὴν τοῦ κρημνισθέντος ψυχὴν λαβόντας καὶ εἰς οὐρανοὺς ἀνιόντας· ἑτέρους δέ τινας ζοφώδεις τὴν ὄψιν ἄφνω ἐπιδραμεῖν καὶ τὸν ὑπ᾽ ἐκείνων βασταζόμενον κατασχεῖν καὶ πρὸς τὰ κάτω καθέλκειν, slaughtered by demons, ἀντιλέγοντας καὶ βοῶντας πρὸς τοὺς τὰς λευκὰς ἠμφιεσμένους στολὰς ἐκείνους· “Ἐάσατε αὐτὸν ἡμῖν· ἡμέτερος γάρ ἐστιν· τὰ γὰρ

[132] "For there was once," he says, "a certain layman, who had lived with many evils. He, at length taking death to mind and that awesome and unbeguilable tribunal to come, rose and went off to a mountain on which there was a monastery, to be tonsured there after the manner of monks and to propitiate God through repentance and tears for the outrageous things he had done before. And when he began to go up the road of the mountain, the night had already overtaken him. And not knowing the road, falling down in the place where he was overtaken, he fell asleep. And as he slept, someone as though in the habit of a monk stood over him and, waking him, said: 'Rise and follow me, and I will bring you to the monastery.' And he, supposing this to be one of the brothers of the monastery, rose and followed him, not knowing where he was going. And that wicked guide brings him to the summit and, thrusting the man down the precipice, put him to death; and the things concerning that man were revealed in sleep to the superior of the monastery thus. For he seemed to see some men clothed in white taking the soul of the one thrown down and going up to heaven; and others, gloomy in appearance, suddenly running at them and seizing the one carried by them and dragging him downward, contradicting and shouting to those clad in white robes: 'Leave him to us; for he is ours; for the

ἡμῶν ἔργα ἄχρι καὶ τῆς δεῦρο ἦν ἐργαζόμενος· καὶ οὐκ ἔστιν εὔλογος ὑμῖν πρόφασις εἰς τὸ λαβεῖν αὐτὸν μεθ᾽ ὑμῶν. Οὐδὲ γὰρ ἔχετέ τι παντελῶς ἐν αὐτῷ.” Καὶ προσέφερον ἅμα τὰς αὐτοῦ ἁμαρτίας ταῖς … ἁμαρτίαις A. , ἐγγράφως ἐν χερσὶν αὐτὰς φέροντες καὶ κατ᾽ εἶδος ταύτας ἀπαριθμοῦντες. Οἱ δὲ φωτοειδεῖς ἐκεῖνοι πρὸς 〈τοὺς supplied, omits A. 〉 τὰς ὄψεις ζοφεροὺς ἔλεγον· “Ναὶ ἀληθῶς, ἃ περὶ τούτου λέγετε, οὕτως ἔχει. Ἀλλὰ ἀπέστη ἐξ ἐκείνων καὶ ἦλθεν εἰς τὸ μετανοῆσαι. Καὶ ἐπεὶ ὁ Θεὸς τὴν πρόθεσιν τοῦ ἀνθρώπου ζητεῖ, προσεδέξατο αὐτοῦ τὴν μετάνοιαν.” Οἱ δὲ ζοφώδεις αὖθις ἀντέλεγον αὐτοῖς, ὅτι οὐκ ἔφθασεν αὐτὰ ἐξαγγεῖλαι, οὔτε μὴν f. 175v. γνησίως μετανοῆσαι. Ὡς δὲ ταῦτα οὕτως εἶχεν, ἀκούει φωνῆς ἄνωθεν πρὸς τούτους ἐνηχηθείσης καί γε οὕτω λεγούσης ὡς· “Τὸ μὲν μετανοῆσαι καὶ ἐκ τοῦ κόσμου ἐξελθεῖν καὶ τῶν πονηρῶν ἀποστῆναι ἔργων ἤδη ἔργῳ τοῦτο ἀληθῶς ἀληθοῦς A. ἐπεδείξατο, and into heaven τὸ δὲ μὴ φθάσαι αὐτὸν εἰς τὴν μονὴν εἰσελθεῖν καὶ ἐξαγγεῖλαι τὰ πεπραγμένα καὶ ἀναλόγως ἐπιδείξασθαι τὴν μετάνοιαν — οὐκ αὐτὸς αἴτιος, ἀλλ᾽ ὑμεῖς οἱ πρὸς τοῦτο αὐτῷ ἐμποδίσαντες· ἀντὶ δὲ τῶν πόνων καὶ ἱδρώτων ὧν ἔμελλεν ὑπὲρ τῶν ἑαυτοῦ ἁμαρτιῶν ἐπιδείξασθαι λογίζομαι τὸ αἷμα αὐτοῦ τὸ παρ᾽ ὑμῶν ἀδίκως χεθέν.”

works were ours that he was doing until now; and you have no reasonable pretext for taking him with you. For you have nothing at all in him.' And at the same time they brought forward his sins, carrying them in writing in their hands and enumerating them kind by kind. And those of light-like form said to 〈those〉 gloomy of appearance: 'Yes, truly, what you say about him is so. But he departed from them and came to repent. And since God seeks the intention of a man, he accepted his repentance.' And the gloomy ones again contradicted them, saying that he had not managed to declare them, nor indeed to repent genuinely. And as these things were so, he hears a voice sounding to them from above and saying thus: 'To repent, and to come out of the world, and to depart from wicked works, this he has already truly shown in deed; but that he did not manage to enter the monastery and declare the things he had done and show a proportionate repentance — he is not the cause, but you who hindered him in this; and in place of the toils and sweats which he was to show for his own sins I reckon his blood, unjustly shed by you.'

Ταύτης τοίνυν τῆς φωνῆς γενομένης, borne by angels οἱ πονηροὶ μὲν ἐκεῖνοι καὶ πικροὶ κατήγοροι ὡσεὶ καπνὸς εὐθέως ἐξέλιπον, οἱ δὲ ἄγγελοι χαίροντες πρὸς οὐρανοὺς μετὰ καὶ τῆς ψυχῆς ἐπορεύοντο.

When, then, this voice had come, those wicked and bitter accusers at once vanished like smoke, and the angels, rejoicing, went on to heaven with the soul.

[133] Lazarus narrates as an example. Εὐθὺς δὲ ὁ τῆς μονῆς προεστὼς ἔξυπνος γεγονὼς καὶ καθ᾽ ἑαυτὸν τὰ ὁραθέντα καθ᾽ ὕπνους κρίνας καὶ συνιδών, ὅτι ἀληθῆ εἰσι καὶ ἐκ Θεοῦ αὐτῷ δέδεικται, μετὰ τὴν τῆς ἐκκλησίας ἀπόλυσιν τοὺς ἀδελφοὺς πάντας συγκαλεσάμενος τὸ ὄναρ πρὸς αὐτοὺς ὡς εἶχεν ἐκδιηγεῖται· κἀκείνων ἐκ Θεοῦ τὸ ὅραμα τοῦτο ἀποκαλυφθῆναι συμφωνησάντων, f. 176. παραυτίκα [at the beginning of the leaf there had been written, then deleted, εἰς τὸ ὄρος ἐξελθόντας A.] προστάσσει τισὶν ἐξ αὐτῶν εἰς τὸ ὄρος ἐξελθόντας ἀνερευνῆσαι, ὅπως εὕροιεν τὸ τοῦ τελευτήσαντος σῶμα. Οἱ δὲ ἐξελθόντες καὶ εὑρόντες ἤγαγον αὐτὸ εἰς τὴν μονὴν καὶ τελέσαντες ἐπ᾽ αὐτῷ τὰ εἰκότα κατὰ τὸν τύπον τῆς μονῆς ἔθαψαν ἐν τῷ κοιμητηρίῳ τὼν ἀδελφῶν· εἰ γοῦν ἐκεῖνος, φησί, ὁ καὶ τοσαύταις ὢν ὑπεύθυνος ἁμαρτίαις διὰ τὸ οὕτως ὑπὸ τοῦ μισανθρώπου διαβόλου θανατωθῆναι παρὰ τοῦ φιλανθρώπου Θεοῦ τὴν συγχώρησιν ἔλαβεν, οὗτος ὁ μηδὲ τοιοῦτόν τι πεπραχὼς ὑπὲρ ὑπακοῆς τεθνηκὼς πῶς οὐ μετὰ τῶν μαρτύρων, ὥς γε ἔφην, ταχθήσεται;” Ταῦτα τοῦ πατρὸς εἰρηκότος, πληροφορηθέντες οἱ ἀδελφοί· “Οὕτως ἔχει, ὦ πάτερ”, αὐτοὶ ἀπεκρίναντο· καὶ οὕτως τὸν τοῦ ἀδελφοῦ νεκρὸν κατὰ τὸν τῆς μονῆς κανόνα ἐξοδιάσαντες ἔθαψαν.

[133] And at once the superior of the monastery, having woken up and judged within himself the things seen in sleep, and perceiving that they are true and have been shown to him by God, after the dismissal of the church called all the brothers together and relates to them the dream as it was; and when they agreed that this vision had been revealed by God, he immediately orders some of them to go out to the mountain and search, so that they might find the body of the dead man. And they, going out and finding it, brought it to the monastery, and having performed over it the fitting rites according to the rule of the monastery, buried it in the cemetery of the brothers. If, then, that man," he says, "who was liable for so many sins, received pardon from God who loves mankind because he was thus put to death by the man-hating devil, how shall not this man, who had done no such thing and died for the sake of obedience, be ranked, as I said, with the martyrs?" When the father had said these things, the brothers, fully assured, answered: "So it is, father"; and so, having carried out the funeral of the brother's corpse according to the canon of the monastery, they buried him.

[134] A brother who of another's death Ὁ δὲ ἀδελφός, ὃς εἰς τήνδε τοῦτον ἐξαπέστειλε τὴν διακονίαν, σφόδρα ἦν τοῖς λογισμοῖς ἐνοχλούμενος, ὡς ἑαυτὸν τοῦ ἐκείνου θανάτου above the line A. λογιζόμενος αἴτιον· “Εἰ γὰρ μὴ ἐγώ, φησίν, αὐτὸν ἐξαπέστειλα, οὐκ ἂν κατενεχθεὶς τέθνηκεν.” Διὸ καὶ μὴ φέρειν ἔχων f. 176v. τὸν τῶν λογισμῶν τάραχον, ἀνελθὼν ἐξήγγειλε τῷ πατρί. Καὶ ὁ πατήρ· “Ὁ λογισμὸς οὗτος, ἔφη, ἐκ δαιμόνων ἐστί· πρὸς γὰρ τὸ πεῖσαί σε τῇ λύπῃ καταποθῆναι ταῦτα ὑποβάλλει σου τῇ ψυχῇ· ἀλλὰ σὺ μὴ φρόντισον τούτου. Ἰδοὺ γάρ, φησίν, ἐγὼ ἄρτι ἕνα ἐξ ὑμῶν στέλλω διά τινα τῆς μονῆς χρείαν· ἆρα, εἰ τὸν ἀποσταλέντα συμβαίη ποταμῷ συρέντα πνιγῆναι, had been the innocent cause, he consoles. ἐγὼ τοῦτον ἀπέπνιξα; ἄπελθε ταύτης τῆς φροντίδος τέλεον σαυτὸν ἀπαλλάξας· ἐκεῖνος γὰρ διὰ τοῦ λυπηροῦ τούτου θανάτου τὴν ἄλυπον ζωὴν ἐκληρώσατο.” Τούτοις ὁ ἀδελφὸς τοῖς τοῦ πατρὸς ῥήμασι τοὺς λογισμοὺς εἰρηνεύσας, μετάνοιαν βαλὼν ἀπελήλυθεν.

[134] And the brother who had sent him out on this ministry was greatly troubled by his thoughts, reckoning himself the cause of his death: "For if I," he says, "had not sent him out, he would not have been carried down and died." Wherefore too, not being able to bear the turmoil of his thoughts, he went up and declared it to the father. And the father said: "This thought," he said, "is from demons; for they suggest these things to your soul in order to persuade you to be swallowed up by grief; but do not you heed this. For behold," he says, "I am sending one of you just now for some need of the monastery; if, then, it should befall the one sent to be swept away by a river and drowned, did I drown him? Go off, ridding yourself wholly of this care; for he, through this grievous death, has inherited the life without grief." With these words of the father the brother, having set his thoughts at peace, made a prostration and went away.

[135] A question about the theotokia. Ἀλλ᾽ οὐδὲ ἐκεῖνο παριδεῖν ἄξιον. Ἐν τῇ συνάξει ποτὲ οἱ ἀδελφοὶ in the margin in a more recent hand περὶ τῶν θεοτοκίων. διηνέχθησαν, οἱ μὲν δεῖν λέγοντες καὶ θεοτόκιον ἐν τοῖς τῶν ἑορτῶν τροπαρίοις ψάλλειν [Θεοτόκιον is a troparion in honour of the Mother of God, very much used in the offices of the Greeks.] , οἱ δὲ μὴ τοῦτο δεχόμενοι. Προσελθόντες οὖν παρὰ τοῦ πατρός, ὃ δεῖ ποιεῖν, αἰτοῦσιν ἐκδιδαχθῆναι. Ὁ δέ· “Καὶ μάλα γε ἁρμόδιόν ἐστι τὸ θεοτόκιον ἀεὶ ψάλλεσθαι· ὥσπερ ὥπερ A. γὰρ ἐν πᾶσιν ἀρτύμασιν τὸ ἐκ τοῦ ἅλατος χρησιμώτερον, οὕτω καὶ ἐν πᾶσιν τῶν χριστιανῶν ὑμνῳδίαις ὁ πρὸς τὴν Θεοτόκον αἶνος ἁρμοδιώτατός ἐστι καὶ ἀναγκαιότατος· f. 177. καὶ εἰ βούλεσθε, διήγησιν ἐρῶ τινα πρόσφορον καὶ τῷ παρόντι λόγῳ συνᾴδουσαν.”

[135] But neither is that worth overlooking. Once in the synaxis the brothers were at variance, some saying that one must sing a theotokion too among the troparia of the feasts, others not accepting this. Coming, then, to the father, they ask to be taught by him what one must do. And he said: "It is very fitting indeed that the theotokion be always sung; for just as in all seasonings what comes from salt is the most useful, so also in all the hymnodies of Christians the praise addressed to the Mother of God is most fitting and most necessary; and if you wish, I will tell a narrative suitable and agreeing with the present discourse."

[136] Of a negligent monk “Μοναχός τις ἦν ἀμελὴς καὶ πρὸς τὰ τῶν ἔργων ψυχωφελῆ ὡς τὰ πολλὰ καταρρᾳθυμῶν καταραθυμῶν A. · ὅμως οὖν περὶ τὰ ἄλλα οὕτω νωχελῶς ἔχων, ἑνὸς δὴ τούτου οὐκ ἠμέλει ποτὲ οὐδ᾽ ὥς τι τῶν παρέργων ἐτίθετο· τὸ δὲ ἦν, ἵνα ὁτιοῦν ποτε ψάλλων ἀεὶ καὶ θεοτόκιον ἐπιλέγῃ. Καὶ ἐκ τούτου γε μόνου εὔελπις ἦν καὶ σωτηρίας τυχεῖν. Καὶ μέντοι οὐ διήμαρτε τῆς ἐλπίδος. Ὡς ἐτελεύτησε γάρ, τοιοῦτόν τι ὁ Θεὸς ἀπεκάλυψέ τινι τῶν γερόντων περὶ αὐτοῦ. Ἐδόκει γὰρ τὴν τοῦ ἀδελφοῦ ψυχὴν ὁρᾶν ὑπὸ ἀγγέλων βασταζομένην καὶ πρὸς οὐρανοὺς ἀναφερομένην (καὶ - ἀναφερομένην) in the margin A. . Μέλανες δέ τινες τὴν χροιὰν ἄφνω ποθὲν ἐπιστάντες καὶ ταύτης ἐπιδραξάμενοι πρὸς τὰ κάτω καθεῖλκον, τοῖς φέρουσιν αὐτὴν λέγοντες· “Παραχωρήσατε ἡμῖν ταύτην λαβεῖν· τὰ γὰρ ἡμῶν ἐποίει ἀεὶ θελήματα.” and because of the theotokia Ὡς δὲ ταῦτα οὕτως εἶχεν, ὁρᾷ ὁ γέρων γυναῖκά τινα πορφυρᾶν ἐνδεδυμένην στολὴν αὐτομάτως ἐπιστᾶσαν ἐκεῖ καὶ πρὸς τοὺς καθέλκοντας τὴν τοῦ ἀδελφοῦ ψυχὴν εἰποῦσαν ὅτι· “Ἀληθῶς μέν, ὡς λέγετε, ἀμελὴς ἦν καὶ τῶν ὑμετέρων εἴχετο θελημάτων, ἀλλὰ διὰ τὴν f. 177v. πίστιν καὶ ἀγάπην, ἥν γε πρὸς ἐμὲ πολλὴν ἔτρεφε, καὶ ὅτι οὐδέποτέ τι ἔψαλλεν ἐν ᾧ μὴ καὶ ἐμὸν τροπάριον εἶπεν, νῦν μεσῖτις ἔστην ὑπὲρ αὐτοῦ πρὸς τὸν υἱὸν καὶ Θεόν μου· καὶ ἐχαρίσατό μοι τὴν ψυχὴν ταύτην.

[136] "There was a certain negligent monk, who for the most part was slothful toward the soul-profiting works; yet, though in other things so sluggish, this one thing he never neglected nor treated as a by-work: namely, that whenever he sang anything at all, he always added a theotokion too. And from this alone he was in good hope of obtaining salvation too. And indeed he did not fail of his hope. For when he died, God revealed some such thing to one of the elders about him. For he seemed to see the brother's soul carried by angels and borne up to heaven. And some black in colour, suddenly standing by from somewhere and seizing it, dragged it downward, saying to those carrying it: 'Yield it to us to take; for it always did our wills.' And as these things were so, the elder sees a certain woman clothed in a purple robe standing there of her own accord and saying to those dragging down the brother's soul: 'Truly, as you say, he was negligent and held to your wills, but because of the faith and love which he nourished, great, toward me, and because he never sang anything in which he did not also say a troparion of mine, I have now stood as mediatress for him with my Son and God; and he has granted me this soul.

obtaining pardon. Ἀξία γὰρ ἂν εἴην κἀγὼ μίαν ψυχὴν σῶσαι καὶ ἐκ τῶν χειρῶν ὑμῶν ἀφαρπάσαι.” Ταῦτα ἐκείνης εἰπούσης, εὐθὺς οἱ πονηροὶ τὴν ψυχὴν ἐάσαντες ἔφυγον, οἱ δὲ ἄγγελοι χαίροντες μετ᾽ αὐτῆς πρὸς οὐρανοὺς ᾔεσαν.”

For I too would be worthy to save one soul and snatch it out of your hands.' When she had said these things, at once the wicked ones, letting the soul go, fled, and the angels, rejoicing, went with it to heaven."

[137] Of another monk “Ἀλλὰ καὶ ἕτερός τις ἐν Ἱεροσολύμοις ἀδελφὸς ἦν καὶ τοσαύτην εἰς τὴν Θεοτόκον ἔτρεφε τὴν ἀγάπην, ὥστε, ὅπου ἂν εὗρε τὴν ἱερὰν αὐτῆς εἰκόνα τετυπωμένην, κηρούς τε καὶ θυμίαμα καὶ ἔλαιον ἐκεῖ κομίζων ἐτίθει καὶ πλεῖστον ὅτι σέβας ἐδείκνυεν. Οὕτω δὲ ἐφ᾽ ἱκανόν τινα χρόνον ποιῶν ἐδεήθη τῆς παναμώμου τοῦ Κυρίου μητρὸς δι᾽ ὁράματος αὐτῷ φανερῶσαι, εἰ ἀποδεκτέα ταύτῃ τὰ παρ᾽ αὐτοῦ. Καὶ δὴ μιᾷ καθεύδοντι αὐτῷ ἐπιστᾶσα· “Καλὰ μέν εἰσιν, ἔφη, καὶ ταῦτα, ἃ ποιεῖς, ἀλλὰ διὰ τὸ ἔχειν σε παρὰ πολλῶν ἔπαινον οὐκ εἰσί μοι ἀποδεκτέα. the Mother of God Εἰ δέ με βούλει μάλιστα θεραπεῦσαι, ἀναχωρήσας ἄπελθε εἰς τὴν ἔρημον, ὅπου οὐχ εὑρήσεις οὔτε ἐμὴν εἰκόνα οὔτε τοὺς ἐπαινοῦντάς σε, καὶ τότε ἀποδέχομαι καθαρῶς τὴν πρὸς ἐμέ σου πίστιν f. 178. καὶ τὴν τῆς ψυχῆς πρόθεσιν.” Ταῦτα τοίνυν ὁ ἀδελφὸς μετὰ τὸ ἀνεθῆναι τοῦ ὕπνου εὖ καθ᾽ ἑαυτὸν σκεψάμενός τε καὶ διακρίνας, εὐθέως ἀνεχώρησεν εἰς τὴν ἔρημον. Καὶ γενομένῳ ἐκεῖσε πάλιν ἡ Θεοτόκος ἐν ὁράματι αὐτῷ ἐπιφαίνεται· “Νῦν ἔγνων, honouring with sincere piety. λέγουσα, ὅτι γνησίως με ἀγαπᾷς, ἐπεὶ οὐ παρήκουσάς μου.”

[137] "And also another brother was in Jerusalem, and he nourished such love toward the Mother of God that, wherever he found her sacred icon depicted, he would bring there and place candles and incense and oil, and showed very great reverence. And doing so for a considerable time, he besought the all-blameless mother of the Lord to make manifest to him through a vision whether the things from him were acceptable to her. And indeed one night, as he was sleeping, she stood over him: 'These things too which you do are good,' she said, 'but because you have praise from many, they are not acceptable to me. But if you wish to serve me most, withdraw and go off into the desert, where you will find neither my icon nor those who praise you, and then I accept purely your faith toward me and the intention of your soul.' These things, then, the brother, after being released from sleep, having considered well and judged within himself, at once withdrew into the desert. And when he came there, the Mother of God again appears to him in a vision, saying: 'Now I know that you love me genuinely, since you have not disobeyed me.'"

Ταῦτα ὁ πατὴρ ἡμῖν διηγεῖτο, ἐκ τοιούτων ἀεὶ προγενεστέρων ὑποδειγμάτων τὰς παρ᾽ αὐτοῦ ἐφ᾽ οἷς ἐπυνθανόμεθα διακρίσεις βεβαιότερον συνιστῶν καὶ τούτοις μᾶλλον τοὺς οἰκείους λόγους πιστούμενος.

These things the father related to us, always establishing more firmly, from such earlier examples, his discernments on the things we inquired about, and rather confirming his own words by these.

[138] An answer about candles Ἀλλὰ πρὸς τὰ ἑξῆς ὁ λόγος χωρείτω. Λαυρεντίου τοῦ νῦν στυλίτου σὺν ἐμοί ποτε πρὸ τοῦ στύλου τοῦ πατρὸς ἑστηκότος καί τινα πρὸς αὐτὸν ποιησαμένου ἐρώτησιν περὶ τῶν κανδηλῶν τῶν τε ἐν τῇ ἐκκλησίᾳ καὶ τῶν ἐν τοῖς κελλίοις, ὁ πατὴρ ἀποκριθεὶς ἔφη· “Ἡ ἐκκλησία οὐρανοῦ τύπον ἐπέχειν ἔοικεν, αἱ δὲ ἐν ταύτῃ φωταγωγοὶ ἀστέρων. Περὶ δὲ τῶν ἐν τοῖς κελλίοις (ὁ πατὴρ - κέλλιοις) in the lower margin A. , ὡς ἐμοὶ γοῦν δοκεῖ, ὁ τὸ νοερὸν φῶς ἐν τῇ καρδίᾳ ἑαυτοῦ corrected, before αὐτοῦ A. κεκτημένος οὐκ ἄν τε χρείαν ἔχοι ἔχει A. τοῦ αἰσθητοῦ· εἰ δέ τις θέλων τι ψάλλειν, οὐκ οἶδεν ἀπὸ στήθους εἰπεῖν ἢ καὶ χρείαν ἔχει ἀναγνῶναι τυχόν, ἅψας τὴν ἑαυτοῦ κανδήλαν, ἄχρι τὴν ἀκολουθίαν αὐτοῦ τελέσει ἢ καὶ τὴν τῆς ἀναγνώσεως χρείαν, τὸ λοιπὸν σβέσειε· καὶ γὰρ εἴ τις μοναχὸς καθεύδων κανδήλαν ἅπτουσαν εἰς τὸ οἰκεῖον ἔχει κελλίον, ὡς νεκρὸς τῷ Θεῷ λογισθήσεται· f. 178v. εἰ δὲ καὶ εἰκόνα τις ἔχει, ἐν τῇ ἐκκλησίᾳ ταύτην ἀπαγαγέτω· αὐτὸς δὲ ξύλινον σταυρὸν πήξας πρὸ προσώπου αὐτοῦ, τὰς εὐχὰς αὐτοῦ ποιησάτω.

[138] But let the discourse proceed to what follows. When Laurence, now the stylite, was once standing with me before the father's column and put a certain question to him about the lamps, both those in the church and those in the cells, the father answered and said: "The church seems to hold the type of heaven, and the lights in it that of the stars. And as for those in the cells, as it seems to me at least, he who has acquired the spiritual light in his heart would have no need of the sensible; but if anyone wishing to sing something does not know how to say it by heart, or perhaps has need to read, let him light his lamp until he completes his office, or the need of reading, and then put it out; for indeed, if a monk sleeping has a lamp burning in his own cell, he will be reckoned as dead to God; and if anyone has an icon, let him take it away to the church; and let him, fixing a wooden cross before his face, make his prayers.

and sacred images. Καὶ ὅταν εἰς τὴν ἐκκλησίαν εἰσέλθῃ, τὰς ἱερὰς κατασπαζέσθω εἰκόνας.” Ταῦτα δὲ ὁ πατὴρ ἔλεγεν, οὐ νομοθετῶν, ὡς ἄν τις φαίη, καὶ ὁριζόμενος μὴ ἔχειν τινὰ ἐν τῇ ἰδίᾳ κέλλῃ εἰκόνα, ἀλλὰ πρὸς ἀκτημοσύνην ἐνάγων καὶ τὸ ἀπερίσπαστον ἐντεῦθεν τοῖς τούτῳ πειθομένοις περιποιούμενος.

And when he goes into the church, let him kiss the sacred icons." And these things the father said not legislating, as one might say, and defining that no one should have an icon in his own cell, but leading toward non-possession, and procuring thereby freedom from distraction for those who heed this.

[139] Of the use of a staff in church. Κατεῖπόν ποτε πρὸς τὸν πατέρα Ἰωάννου, ὃς Σμυρναῖος ἐπωνομάζετο, οἱ τῆς μονῆς ἀδελφοί, ὅτι βακτηρίαν κρατῶν ἐν τῇ ἐκκλησίᾳ ἵσταται. Ὁ δὲ ἐρωτηθεὶς παρὰ τοῦ πατρός, ἀποκριθείς· “Ἐγώ, ἔφη, πάτερ, ὡς καὶ αὐτὸς οἶδας, ἀσθενῶς ἔχω καὶ οὐ δύναμαι ὡς οἱ λοιποὶ τῶν ἀδελφῶν ἵστασθαι· καὶ ἵνα μὴ τῆς ἐκκλησίας ἐξερχόμενος πρὸς τὴν κέλλαν ἀπιὼν εἰς ὕπνον καὶ ῥᾳθυμίαν ἐμαυτὸν κατακλίνω, τοῦτο ἐπιτετήδευκα corrected, before ἐπιτήδευκα A. .” Ὁ δὲ πατὴρ πρὸς αὐτόν· “Ἐπεί, φησίν, οὕτως ἔχεις, ἀπὸ τοῦ νῦν καὶ δυσὶν εἰ βούλει βακτηρίαις βακτηρίας A. ἴσθι ἐπερειδόμενος, καὶ μόνον τούτου χάριν μὴ ἐξέρχου τῆς ἐκκλησίας.”

[139] The brothers of the monastery once accused before the father John, who was surnamed the Smyrnaean, that he stands in the church holding a staff. And he, questioned by the father, answered: "I," he said, "father, as you yourself know, am in weak health and cannot stand like the rest of the brothers; and so that I may not, going out of the church and going off to my cell, lay myself down to sleep and sloth, I have contrived this." And the father said to him: "Since," he says, "you are so, from now on be propped, if you wish, on two staffs, only do not go out of the church for this reason."

[140] Of the feasts of the saints Ἐν μνήμῃ δέ ποτέ τινος ἁγίου τῶν ἐπισήμων οἱ ἀδελφοὶ ὡς ἔθος πρὸ τοῦ στύλου ἑστῶτες πρὸς τὸν πατέρα· “Ποίησον ἡμῖν, ὦ πάτερ, διάκρισιν, ἔλεγον, διὰ τὴν τοῦ f. 179. νῦν ἑορτασθέντος ἁγίου μνήμην καὶ ἀποστείλας ἀγόρασον ἡμῖν ἰχθύας” Καὶ ὁ πατὴρ πρὸς αὐτούς· “Οὗτος, ἔφη, ὁ ἅγιος

[140] And once, on the memory of one of the notable saints, the brothers, standing as usual before the column, said to the father: "Make us a refreshment, father, for the memory of the saint now being celebrated, and send and buy us fish." And the father said to them: "This saint," he said,

οὐ διὰ τρυφῆς καὶ ἀνέσεως γέγονεν ἅγιος, ἀλλὰ διὰ νηστείας καὶ καμάτων πολλῶν. Καὶ ὀφείλομεν καὶ ἡμεῖς, εἴ γε τὰς τῶν ἁγίων μνήμας, ὡς τῷ Θεῷ δοκοῦν καὶ αὐτοῖς δὴ τοῖς ἁγίοις πέφυκεν ἀρεστόν, ἐπιτελεῖν βουλόμεθα, τὸν αὐτῶν βίον κατὰ δύναμιν ἐκμιμεῖσθαι.” Εἷς δὲ τῶν ἀδελφῶν, Παχώμιος τοὔνομα, ἀποκριθεὶς πρὸς τὸν πατέρα φησί· “Οὐ δύνανται, ὥσπερ ὁ Χριστὸς ἔφη τοῖς ἀποστόλοις, to be celebrated. οἱ υἱοὶ τοῦ νυμφῶνος νηστεύειν ἐφ᾽ ὅσον χρόνον μετ᾽ αὐτῶν ἐστιν ὁ νυμφίος. Ἐλεύσονται δὲ ἡμέραι, ὅταν ἀπαρθῇ ὁ νυμφίος ἐξ αὐτῶν, καὶ τότε νηστεύσουσιν.” Καὶ ὁ πατὴρ τὸν σκοπὸν τοῦ ἀδελφοῦ, δι᾽ ὅν γε τοῦτο εἶπεν, αἰσθόμενος, τοὺς ὀφθαλμούς τε καὶ τὴν τοῦ προσώπου ὄψιν ἀλλαχοῦ στρέψας καὶ οὐ πρὸς τὸν ἀδελφὸν βλέπων τὸν τοῦτο εἰρηκότα τὸ ῥῆμα· “Τὰ μὲν τοῦ Χριστοῦ, ἔφη, καὶ τῶν αὐτοῦ μαθητῶν οὕτως ἔχει, ὡς εἶπας. Ἐγὼ δὲ εἰς Χριστὸν τὸν Θεὸν πιστεύω, ὅτι μετὰ τὴν ἐμὴν μάλιστα τελευτὴν ἀνελλιπῆ ἀνελίπη A. ὑμῖν προσγενήσεται.”

did not become a saint through luxury and relaxation, but through fasting and many labours. And we too, if we wish to celebrate the memories of the saints as it seems good to God and is pleasing to the saints themselves, ought to imitate their life according to our power." And one of the brothers, Pachomius by name, answered the father and says: "The sons of the bridechamber cannot, as Christ said to the apostles, fast as long as the bridegroom is with them. But the days will come when the bridegroom shall be taken away from them, and then they shall fast." And the father, perceiving the brother's aim, for which he said this, turning his eyes and the look of his face elsewhere and not looking at the brother who had said this saying: "The things of Christ and of his disciples," he said, "are as you have said. But I believe in Christ God that especially after my death they will be supplied to you without fail."

[141] Of the fortunes of the monastery Ταῦτα τοῦ πατρὸς οὐ τότε μόνον ἀλλὰ καὶ ἄλλοτε πολλάκις εἰπόντος, χλιαρῶς πως οἱ ἀδελφοὶ τὸν περὶ τούτων λόγον ἐδέχοντο. Οὐ δὲ γὰρ ἤλπιζον, ὅτι μετὰ τὴν αὐτοῦ τελευτὴν ἔσται ἡ μονὴ συνεστῶσα f. 179v. διὰ τὸ καθ᾽ ἑκάστην ἡμᾶς ὑπὸ τῶν τῆς μητροπόλεως ἐνοχλεῖσθαι πρὸς τὸ ἀναχωρῆσαι τοῦ ὄρους. Διὸ καὶ οἱ πλείονες τῶν ἀδελφῶν, οἱ μὲν ἰδίᾳ καὶ ἀναμέρος, οἱ δὲ καὶ φανερῶς ἐπὶ πάντων συγχώρησιν ᾐτοῦντο παρὰ τούτου λαβεῖν, ὅπως μετὰ τὴν αὐτοῦ τελευτὴν ἔνθεν ἀναχωρήσωσιν· αὐτὸς δὲ οἷς μὲν συνεχώρει, οἷς δὲ καὶ δεσμὸν ἐπετίθει μᾶλλον τὴν αὐτοῦ στέρησιν· ἔστιν ἐστιν above the line A. 〈ὧν E. Kurtz judges it should be supplied; ἐστιν καΙ ὡς A. 〉 καὶ 〈λεγόντων E. Kurtz judges it should be supplied; ἐστιν και ὡς A. 〉 ὡς οὐκ ἂν εἴη τοιοῦτος ὁ μετ᾽ αὐτὸν τῆς μονῆς προστησόμενος καὶ τῇ αὐτῇ πνευματικῇ διακρίσει πρὸς τοὺς ὑπ᾽ αὐτὸν χρώμενος τάς τε ἀσθενείας πάντων βαστάζειν ἱκανῶς ἔχων καὶ κυβερνᾶν δεόντως δεόντως written twice A. αὐτοὺς ἔν τε τοῖς πνευματικοῖς ὁμοῦ καὶ σωματικοῖς, αὐτὸς ἀποκρινόμενος αὐτοῖς ἔλεγεν· “Οἶδα, ὅτι μετὰ τὴν ἐμὴν τελευτὴν οὐκ ἐνδέχεται μὴ γενέσθαι ἡγούμενον ἐν τῇ μονῇ, ὃς καὶ τὰ τῆς σωματικῆς ὑμῖν ἡμῖν A. χρείας σὺν τῇ ἄνωθεν βοηθείᾳ ἕξει χορηγεῖν ἱκανῶς, he bids his own not to lose confidence. ᾧ καὶ ὑμεῖς ἡμεῖς A. ἐν πᾶσιν, ὥσπερ ἐστὶ προσῆκον, ὑπακούοντες ἔσεσθε καὶ τὴν αὐτὴν πρὸς αὐτὸν πίστιν ἔχοντες, ἣν καὶ πρὸς ἐμὲ νῦν ἔχειν ὁμολογεῖτε· εἰς δὲ τὰ περὶ τῶν ψυχικῶν λογισμῶν διὰ τὸ μὴ ἀεὶ τὸν ἡγούμενον ἐνταῦθα εὑρίσκεσθαι ἔχετε χάριτι χάριτι written twice A. Θεοῦ γέροντας πείρᾳ καὶ μακρῷ χρόνῳ τὴν πνευματικὴν ὁδὸν ἀσφαλῶς f. 180. εἰδότας, οἷς καὶ ὁδηγοῖς χρώμενοι καὶ τὰ τῶν λογισμῶν τῶν ὑμετέρων τούτοις ἀνατιθέντες καὶ πάντα μετ᾽ ἐπερωτήσεως καὶ γνώμης αὐτῶν ποιοῦντες οἶδα ὡς οὐκ ἄν γε ἀποπλανηθείητε τῆς εὐθείας· ἐὰν δὲ ὡς ὑμεῖς λέγετε τῆς μονῆς τινα ἐξ ὑμῶν διώξωσι, ἑπτὰ ἡμέρας ὁ διωχθεὶς πρὸ τῶν θυρῶν ἔξω καθεζόμενος καρτερείτω· καὶ εἴ γε κατὰ τὰς ἑπτὰ ταύτας ἡμέρας οὔτε βρῶσιν οὔτε πόσιν ἐκ τῆς μονῆς τούτῳ παρέξουσιν οὔτε δέξασθαι αὐτὸν βούλοιντο, ἀναχωρείτω λοιπὸν καὶ ὅπου βούλεται πορευέσθω.

[141] When the father said these things, not then only but often at other times too, the brothers received the word about them somewhat lukewarmly. For they did not hope that after his death the monastery would hold together, because we were troubled every day by those of the metropolis to withdraw from the mountain. Wherefore too most of the brothers, some privately and apart, others openly before all, asked to receive leave from him to withdraw from here after his death; and he granted it to some, while on others he rather laid a binding against his loss; there were 〈some〉 also 〈saying〉 that he who would preside over the monastery after him would not be such a man, using the same spiritual discernment toward those under him, and sufficiently able to bear the infirmities of all and to steer them duly in spiritual and bodily things alike; and he answered them and said: "I know that after my death it cannot be that there will not be a hegumen in the monastery, who will also, with the help from above, be able to supply you sufficiently with the things of bodily need, to whom you also will be obedient in all things, as is fitting, having the same faith toward him which you confess you now have toward me; and as for the things concerning the thoughts of the soul, because the hegumen is not always to be found here, you have, by the grace of God, elders who know the spiritual road surely by experience and long time; using whom as guides, and entrusting to them the things of your thoughts, and doing everything with their questioning and judgement, I know that you would not stray from the straight way; and if, as you say, they drive any of you from the monastery, let the one driven out persevere seven days, sitting outside before the doors; and if during these seven days they provide him neither food nor drink from the monastery, nor wish to receive him, let him withdraw thereafter and go where he will.

Συγκεχωρημένος γὰρ ὁ τοιοῦτος καὶ παρὰ Θεοῦ καὶ παρ᾽ ἐμοῦ ἔσται.” Ταῦτα λέγων ἀνελάμβανέ τε αὐτοὺς καὶ περὶ τοῦ μέλλοντος ὑποδιστάζοντας ἀνεθάρρυνε καὶ ἡσυχάζειν τὸ λοιπὸν παρεσκεύαζε. Διηγητέον δέ μοι καὶ περὶ τῶν ἑξῆς.

For such a one will be pardoned both by God and by me." Saying these things he restored them and, as they somewhat doubted about the future, encouraged them, and prepared them to be at rest thereafter. And I must relate also about what follows.

[142] A monk suspected of theft Μεθόδιος ὁ Μακρὸς λεγόμενος συληθείς ποτε τὴν so A; perhaps εἰς τὴν should be read? ἑαυτοῦ κέλλαν, ἐν ὑπονοίᾳ ἦν τινος ἀδελφοῦ πάλαι τῆς μονῆς ἀνακεχωρηκότος καὶ τὸν κοσμικὸν βίον ἀναλαβόντος καὶ εἰς τὸ χωρίον τὸ τοῦ κυρίου κ(υρί)ου above the line. Λουκᾶ λεγόμενον λεγόμενον written twice A. τὴν οἴκησιν ἔχοντος· καὶ παρ᾽ αὐτοῦ συληθῆναι νυκτὸς ἐληλυθότος ὑπώπτευεν. Ὡς δὲ τῷ πατρὶ δῆλον γέγονεν, εὐθύς τινας τῶν ἀδελφῶν f. 180v. πέμψας κρατῆσαι τοῦτον κελεύει καὶ πρὸς ἑαυτὸν ἐν τῇ μονῇ ἀγαγεῖν. Ὡς δὲ ἀγαγόντες τοῦτον οἱ ἀδελφοὶ πρὸ τοῦ στύλου τοῦ πατρὸς ἔστησαν, ἤρξατο ὁ πατὴρ ἑστὼς ἐπάνω τοῦ στύλου ἐπιπλήττειν αὐτῷ καὶ ἐγκαλεῖν ἐπὶ πάντων, ὡς αὐτοῦ δὴ σεσυληκότος τὰ τοῦ ἀδελφοῦ καὶ οὐκ ἄλλου. Ὁ δὲ κατηφὴς ἑστὼς καὶ τοὺς ὀφθαλμοὺς εἰς γῆν ἔχων ἀπελογεῖτο μὴ ἔχειν ὅλως πρᾶγμα εἰς τοῦτο. Ὁ δὲ πατὴρ αὖθις ἐπαπειλούμενος αὐτῷ τοὺς ὀφθαλμοὺς αὐτῷ ἐκκόψειν ἔλεγεν καὶ τὰ ἐν ταῖς ἀγκύλαις τῶν ποδῶν ὑποτεμεῖν νεῦρα καὶ οὕτω τῷ τῆς μονῆς ξενοδοχείῳ ἀπορριφθέντα ἀνεργῆ καὶ ἄπρακτον τρέφειν. Ὁ δὲ καὶ τῶν τοιούτων ἀπειλῶν ἀκούων, εἴτε ἀληθεύων εἴτε ψευδόμενος ἔξαρνος παντάπασιν ἦν καί, ὡς ἀναίτιος εἴη, μετὰ δακρύων πρός τε τὸν πατέρα καὶ τοὺς ἀδελφοὺς πεποίητο τὴν ἀπολογίαν.

[142] Methodius, called the Tall, being once robbed of his own cell, held under suspicion a certain brother who had long since withdrawn from the monastery and taken up the worldly life and had his dwelling in the place called that of Kyr Luke; and he suspected that he had been robbed by him, who had come by night. When it became plain to the father, at once, sending some of the brothers, he orders them to seize him and bring him to himself in the monastery. And when the brothers had brought him and set him before the father's column, the father, standing on top of the column, began to rebuke him and accuse him before all, as though he and no other had robbed the brother's goods. And he, standing dejected and having his eyes on the ground, made his defence that he had nothing at all to do with this. And the father again, threatening him, said he would cut out his eyes and cut the sinews in the hollows of his knees, and so feed him, cast into the guest-house of the monastery, idle and useless. And he, hearing even such threats, whether telling the truth or lying, denied altogether, and made his defence with tears to the father and the brothers that he was guiltless.

he treats gently. Ὡς δὲ οὕτως ἵστατο κλαίων, κελεύει ὁ πατήρ τινι τῶν ἀδελφῶν ἆραι καὶ ἀπαγαγεῖν αὐτὸν εἰς τὸ μαγειρεῖον καὶ μεταλαβεῖν πεῖσαι τροφῆς. Τοῦ δὲ μὴ πειθομένου, ἀλλ᾽ ὑπὸ πολλῆς ἀθυμίας ἀποσειομένου καὶ τὴν τροφήν, ὁ πατὴρ ὥσπερ τὸν ἀγανακτοῦντα δῆθεν σχηματιζόμενος αὐστηροτέρως πρὸς αὐτὸν ἔφη· “Ἄπελθε, μετάλαβε f. 181. τροφῆς, ἐπεί, τί μέλλω διαπράξασθαι πρός σε, αὐτὸς οἶδα.” Ὡς δὲ ἀπελθὼν καὶ τραφεὶς ἀνῆλθεν αὖθις πρὸς τὸν πατέρα, νουθετήσας αὐτὸν καὶ ἐπευξάμενος ὡς ἔθος ἀπέλυσε, κακὸν μηδ᾽ ὁτιοῦν αὐτῷ ἐνδειξάμενος· ποῦ γὰρ τῆς εὐσυμπαθήτου εὐσυπαθήτου A. καὶ πραοτάτης ὄντως ἐκείνης ψυχῆς, ὅτε τι μὲν εὐθύνης ἄξιον πέπραχε, διεκδικήσει πρὸς αὐτὸν χρήσασθαι; Ὅ γε μὴν ἀνὴρ οὗτος χρόνοις τισὶν ὕστερον πρὸς τὴν μονὴν ὑποστρέψας καὶ τὸ σχῆμα αὖθις, ὃ ἠθετηκὼς ἦν, περιβαλόμενος περιβαλλόμενος A. ἐν τῇ τῶν Βεσσῶν μονῇ πρὸ δύο ἤδη ἐτῶν ἐτελεύτησε. Μελέτιος δὲ οὗτος ἦν, ὃν ὁ ἡγούμενος εἰς τὴν τῶν ἵππων εἶχεν ὑπηρεσίαν. Ἀλλὰ ταῦτα μὲν ὕστερον.

And as he stood thus weeping, the father orders one of the brothers to take him and bring him away to the kitchen and persuade him to partake of food. And when he would not be persuaded, but from great despondency shook off food too, the father, as though assuming the part of one indignant, said to him more sternly: "Go off, partake of food, since what I am about to do to you, I myself know." And when, having gone off and been fed, he went up again to the father, having admonished him and prayed over him as is the custom, he dismissed him, showing him no harm whatever; for where in that truly compassionate and most gentle soul was there, even when someone had done something worthy of account, any use of vengeance against him? This man indeed, returning to the monastery some years later and putting on again the habit which he had set aside, died in the monastery of Bessai two years ago now. And this was Meletius, whom the hegumen had in the service of the horses. But these things came later.

[143] As others judged otherwise Τότε δὲ ἐπεὶ εἶδον οὕτως οἱ ἀδελφοὶ τὸν πατέρα πρὸς ἐκεῖνον διατεθέντα, οἱ μὲν ἐμέμφοντο, οἱ δὲ ἐπῄνουν· ἄλλοι ἔλεγον ὅτι· “Αὐτὸς προστάσσει καὶ συλῶσι τὰ κελλία ἡμῶν, καὶ τί ἑτέρους αἰτιώμεθα;” καὶ γὰρ ἐποίει τοῦτο ὁ πατὴρ εἴς τινας τῶν ἀδελφῶν, τῶν μὴ πειθομένων ἀποκτήσασθαι, ἃ εἶχον μὴ προσεῖναι τούτοις ὀφείλοντα. Ἕτεροι δὲ πρὸς ἀλλήλους πάλιν ἔλεγον· “Τί τὸ ὄφελος, ὅτι τοσοῦτον λαὸν συναθροίσας κάθηται μετ᾽ f. 181v. αὐτοῦ ἀγανακτῶν καθ᾽ ἑκάστην καὶ ταρασσόμενος, μὴ δυνάμενος καταπειθεῖς θεῖναι αὐτοὺς in the margin A. καὶ τῷ αὐτοῦ ἀκολουθοῦντας θελήματι; of the father, καί γε τούτων οὕτω διακειμένων, ἑτέρους αὖθις ἀποκείρων οὐ παύεται.” Ταῦτα αὐτῶν πρὸς ἀλλήλους λεγόντων, εἷς ἐξ αὐτῶν, ὁ πρὸ μικροῦ μοι μνημονευθεὶς Ἰωάννης, ὁ ἀπὸ τῆς Σμύρνης ὁρμώμενος, John the Smyrnaean ἀποκριθεὶς πρὸς τοὺς λοιποὺς ἔφη· “Τί ματαιολογοῦμεν καὶ εἰκῇ ἑστῶτες φλυαρίαις τὸν καιρὸν ἀναλίσκομεν, λοίδορον γλῶτταν ἀπερισκέπτως κατὰ τοῦ πατρὸς ἀφιέντες; ὑμεῖς οὐδὲν οἴδατε, ἀλλ᾽ εἰ βούλεσθε, ἐγὼ ὑμῖν εἴπω, τίνι ὁ πατὴρ ἡμῶν ἐπακολουθῶν καὶ τίνος μιμητὴς καθ᾽ ὅσον ἐφικτὸν καθίστασθαι σπεύδων, οὕτω δὴ τὰ πρὸς ἡμᾶς ὁρᾶται διαπραττόμενος.”

[143] Then, when the brothers saw the father so disposed toward him, some blamed, others praised; others said: "He himself orders it and they rob our cells, and why do we accuse others?" For the father did this to some of the brothers, those not persuaded to divest themselves of what they had that ought not to belong to them. And others again said to one another: "What is the use, that, having gathered so great a people, he sits with them, vexed and troubled every day, unable to make them obedient and following his will? And though these are so disposed, he does not cease tonsuring others again." While they were saying these things to one another, one of them, the John from Smyrna mentioned by me a little before, answered the rest and said: "Why do we talk vainly and, standing to no purpose, spend the time in chatter, letting loose a reviling tongue thoughtlessly against the father? You know nothing; but if you wish, I will tell you whom our father follows, and whose imitator he hastens to be established as far as is attainable, that he is seen so to deal with the things concerning us."

Προτρεψαμένων δὲ ἐκείνων εἰπεῖν· “Θεοῦ, φησί, σαφῶς ἐγὼ μιμητὴν τὸν ἡμέτερον κατανοῶν εὑρίσκω πατέρα, αὐτοῖς δὴ τοῦτο πράγμασι διδασκόμενος. Καθάπερ γὰρ ὁ Θεὸς ἐξ ἀρχῆς τὸν ἄνθρωπον διαπλάσας καὶ πολλῇ τοῦτον δόξῃ καὶ εὐεργεσίᾳ κατακοσμήσας κατα followed, but deleted A. , ἀγνώμονα τὸ μετὰ ταῦτα φανέντα ἐπὶ τῷ τοσούτῳ πλούτῳ τῶν δωρεῶν καὶ τὴν ἐκείνου ἐντολὴν ἀθετήσαντα f. 182. οὐκ ἐκποδὼν αὐτὸν ἐποιήσατο, ἀλλὰ διὰ τῆς καταδίκης παιδεύσας μένειν εἴασεν αὖθις, ὡς ἂν εἰς πλῆθος τὸ τῶν βροτῶν ἐπιδοίη γένος καὶ τῆς γῆς πληρώσῃ τὰ πέρατα, praises him magnificently, καίτοι ἀκριβῶς προγινώσκων, ὡς οἱ ἐξ αὐτοῦ γενησόμενοι καὶ χείρω τούτου πλημμελήσουσιν ἁμαρτήματα, καὶ ἔκτοτε καὶ μέχρι τῆς δεῦρο ἀεὶ περὶ ἡμᾶς χρηστεύεται καὶ μακροθυμεῖ καὶ καθ᾽ ἑκάστην αὐτοῦ τὰς ἐντολὰς ἀθετοῦντας ἀθετοῦντες A. οὔτε παντελεῖ παρέδωκεν ἀπωλείᾳ οὔτε τὸ εἰς πλῆθος ἐπιδιδόναι καὶ αὐξάνειν ἐκώλυσεν, οὕτω δὴ καὶ ὁ πατὴρ ἡμῶν καθ᾽ ἑκάστην ἀθετούμενος καὶ πειραζόμενος παρ᾽ ἡμῶν, οὔτε διώκει ἡμᾶς οὔτε μὴν αὖθις κουρεύειν παραιτεῖται τοὺς αἱρουμένους· ἀλλὰ καίτοι τὸ δυσδιόρθωτον τῆς ἡμετέρας γνώμης οὐκ ἀγνοῶν, μακροθυμεῖ, ἀνέχεται, στέργει, ὡς ἄν γε ἐξ ἡμῶν τινας σώσῃ σώσειε A. .” Ταῦτα τοῦ ἀδελφοῦ εἰπόντος, πάντες εὐθέως τοῖς ἐκείνου λόγοις συνέθεντο συνέθετο A. · “Ναί, οὕτως ἔχει καὶ οὐκ ἄλλως, εἰπόντες, καὶ καλῶς ἄγαν τῆς τοῖς A. τοῦ πατρὸς κατεστοχάσω γνώμης καὶ προαιρέσεως.” the rest applauding. Τὴν δ᾽ ὑπὲρ τοῦ πατρὸς τοιαύτην πρὸς αὐτοὺς τοῦ ἀδελφοῦ f. 182v. τούτου ἀπολογίαν ἐπαινετὴν μὲν καὶ ὡς εὐδιακρίτως ἔχουσαν καὶ συνετῶς οἱ παρεστῶτες ἡγήσαντο, διὰ πλείστου δὲ μᾶλλον ἐποιήσαντο θαύματος καὶ ὥσπερ τι καινὸν ἐλογίσαντο, ὅτι παρ᾽ ἐκείνου ταῦτα ἀπολελόγηται.

And when they urged him to speak: "I," he says, "considering, find our father clearly an imitator of God, being taught this by the very facts. For just as God, having fashioned man from the beginning and adorned him with much glory and benefaction, when afterwards he appeared ungrateful for such wealth of gifts and set aside his commandment, did not put him out of the way, but, having chastised him through the condemnation, let him remain again, so that the race of mortals might increase to a multitude and fill the ends of the earth — although knowing exactly beforehand that those who would come from him would commit sins worse than his — and from then until now is always kind toward us and long-suffering, and neither has given over to utter perdition those who every day set aside his commandments, nor prevented them from increasing to a multitude and growing; so too our father, set aside and tried by us every day, neither drives us out nor yet refuses again to tonsure those who choose it; but although not ignorant of the incorrigibility of our mind, he is long-suffering, he bears with us, he cherishes us, so that he may save some of us." When the brother had said these things, all at once assented to his words, saying: "Yes, so it is and not otherwise, and you have very well guessed the father's mind and purpose." And those standing by judged such a defence of this brother on behalf of the father praiseworthy, and as being well-discerning and intelligent, but made it rather a matter of the greatest wonder and reckoned it as something new that these words of defence had been spoken by him.

Οὐδὲ γὰρ ταχέως εἰώθει πρότερον ἀγαθόν τι περὶ τοῦ πατρὸς λέγειν, ἀλλὰ τοὐναντίον μᾶλλον καὶ πολλὰς ἔσθ᾽ ὅτε λοιδορίας ἐξ ἀφυλάκτου στόματος καὶ ἀκρατοῦς γλώττης κατ᾽ ἐκείνου ἐξέχεεν. Ἀλλ᾽ ὁ πάλαι τὸ τοῦ Βαλαὰμ στόμα, ὅπερ ἐκεῖνος πρὸς τὸ καταράσασθαι τὸν Ἰσραὴλ ἤνοιξεν, εὐλογίαν μᾶλλον προενεγκεῖν ἀντὶ κατάρας παρασκευάσας, οὗτος κἀνταῦθα πρὸς τὴν τῶν λοιπῶν ἀδελφῶν ὠφέλειαν τοιαῦτα ὑπὲρ τοῦ πατρὸς τὸν εἰρημένον ἀδελφὸν παρακεκίνηκε φθέγξασθαι.

For before he had not been wont readily to say anything good about the father, but rather the contrary, and sometimes he poured out many revilings against him from an unguarded mouth and an unbridled tongue. But he who of old prepared the mouth of Balaam, which he opened to curse Israel, to bring forth rather a blessing instead of a curse, he here too moved the said brother to utter such things on behalf of the father for the benefit of the rest of the brothers.

[144] Ἀνελθών ποτέ τις νυκτὸς ἕνα τῶν τῆς μονῆς ἵππων σὺν αὐτῷ ἐπιστρώματι ἀπιὼν 〈ἐκ τοῦ ἐκ τοῦ supplied, omits A. 〉 ἱπποστάθμου κεκλοφὼς ᾤχετο. That the monastery with a wall Πρωΐας δὲ τοῦτο μαθὼν ὁ πατὴρ πρὸς ἀναζήτησιν αὐτοῦ τινας τῶν ἀδελφῶν ἐξαπέστειλεν. Οἱ δὲ ἀπελθόντες καὶ πολλὰ διερευνήσαντες καὶ ζητήσαντες καὶ μηδὲν εὑρόντες ὑπεστρεψαν· f. 183. διὸ καὶ ἐπὶ τὸ αὐτὸ μετὰ τῶν ἄλλων ἀδελφῶν συνελθόντες τῷ πατρὶ προσιόντες ἠνώχλουν, ὥστε πέριξ τῆς μονῆς τεῖχος ἐπιτρέψαι κτισθῆναι καὶ ὑπὸ κλεισὶν εἶναι τὴν τῶν εἰσόδων καὶ ἐξόδων ἀσφάλειαν. “Καὶ ἄλλοτε γάρ, ἔφασαν, πολλάκις τοῦτο πεπόνθαμεν. should be surrounded he refuses,” Ὁ δὲ πατὴρ οὐκ ἐπένευσεν, εἰπὼν τούτοις ὅτι· “Ὁ ἅγιος Σάβας ἐπιχειρήσας τοῦτο ποιῆσαι ἐν τῇ κατ᾽ αὐτὸν λαύρᾳ λάβρα A. κτίσας τε μέρος τι τῆς οἰκοδομῆς, διεκωλύθη τοῦ ἐγχειρήματος, τῆς Θεοτόκου

[144] Someone once going up by night, going off 〈from the〉 stable, stole one of the horses of the monastery with its saddle-cloth and went away. And in the morning the father, learning this, sent out some of the brothers in search of him. And they went off and, having searched and sought much and found nothing, returned; wherefore too, gathering together with the other brothers, they came to the father and pressed him to allow a wall to be built round the monastery and the security of the entrances and exits to be under locks. "For at other times too," they said, "we have often suffered this." But the father did not consent, saying to them: "St. Sabas, having attempted to do this in his laura and having built some part of the structure, was hindered from the undertaking, the Mother of God

ἐπιστάσης καὶ εἰπούσης αὐτῷ ὡς· Εἰ μὲν ἐμὲ φύλακα ἔχειν βούλει τῆς σῆς λαύρας, ἔασον αὑτὴν οὕτως εἶναι, ὥσπερ ἦν καὶ πρότερον ἔχουσα. Εἰ δὲ τὸν τοῖχον, κτίσον αὐτὸν ὡς βούλει.” Ὃς δὴ καὶ παραυτίκα τὸ τοῦ κτίζειν ἔργον παρῆκεν, ἐπ᾽ αὐτῇ τῇ Θεοτόκῳ τὴν τῆς αὐτοῦ λαύρας ἀναθέμενος φυλακήν· καὶ ἔστιν οὕτως ἄχρι καὶ τῆς σήμερον ἔχουσα. imitating St. Sabas; Καὶ ἡμεῖς οὖν, ἐὰν εἰς τὸν Χριστὸν Ἰησοῦν καὶ τὴν αὐτὸν τεκοῦσαν πάναγνον Θεοτόκον βεβαίαν τὴν ἐλπίδα καὶ πεποίθησιν ἔχωμεν, τῆς ἐκ τοίχων καὶ περιβόλων ἀσφαλείας οὐ δεησόμεθα.” Ἀλλὰ ταῦτα μὲν πρὸς τοὺς f. 183v. περὶ τοῦ τείχους διενοχλοῦντας εἰρηκὼς ἀπέλυσεν· ἐπεὶ δὲ καὶ ἡ μνήμη τοῦ ἁγίου Γεωργίου ἐπέστη καὶ ἔμελλόν τινες τῶν ἀδελφῶν, and from St. George ὡς ἦν αὐτοῖς ἔθος, εἰς τὸ μετόχιον τῆς μονῆς τὸ εἰς τὰ Μάθαια ἀπελθεῖν διὰ τὸν ἐκεῖσε ὄντα ναὸν τοῦ εἰρημένου μεγαλομάρτυρος, ὁ πατὴρ πρὸς αὐτούς· “Εἴπατε, φησί, τῷ ἁγίῳ Γεωργίῳ, ὅτι· Εἰ μὴ αὔριον τὸ ἄλογον εἰς τὴν μονὴν εὑρεθῇ, οὐκέτι σου ἀπὸ τοῦ νῦν τελέσω τὴν ἑορτήν.”

standing by him and saying to him: If you wish to have me as guardian of your laura, let it be so, as it was before. But if the wall, build it as you will." And he indeed at once left off the work of building, entrusting the guarding of his laura to the Mother of God herself; and it remains so even to this day. "And we too, then, if we have firm hope and confidence in Christ Jesus and in the all-pure Mother of God who bore him, shall not need the security of walls and enclosures." Having said these things to those who were troubling him about the wall, he dismissed them; and when the memory of St. George came on and some of the brothers were about, as was their custom, to go off to the metochion of the monastery at Mathaia because of the church of the said great martyr which is there, the father said to them: "Say," he says, "to St. George: If the beast is not found in the monastery tomorrow, I will no longer celebrate your feast from now on."

Καὶ τοῦτο εἰπὼν τοῖς ἀδελφοῖς καὶ ἐπευξάμενος ἀπολέλυκε· τῇ δὲ ἐπαύριον εὑρέθη ὁ ἀπολωλὼς τῆς μονῆς ἵππος μετὰ τοῦ ἐπιστρώματος αὐτοῦ ἐπὶ τοὺς πρόποδας τοῦ ὄρους νεμόμενος καὶ πρὸς τὴν μονὴν βαδίζων καὶ ἀνερχόμενος. he recovers a horse carried off by theft. Ὃν καὶ λαβὼν ὁ εὑρὼν ἀδελφὸς εἰς τὴν μονὴν ἤγαγεν. Ὁ δὲ πατὴρ θεασάμενος· “ Ἰδοὺ ὁ ἅγιος Γεώργιος, ἔφη, ἐν τάχει τὸ ἄλογον ἡμῖν ἀποδέδωκε.”

And having said this to the brothers and prayed over them, he dismissed them; and on the morrow the lost horse of the monastery was found, with its saddle-cloth, grazing at the foot of the mountain and walking and coming up toward the monastery. The brother who found it took it and brought it to the monastery. And the father, beholding it, said: "Behold, St. George has quickly given back the beast to us."

[145] He rejects human glory. Τοῦτο δὲ ἐποίει ἀεί, φεύγων, ὡς πολλάκις μοι εἴρηται, τὴν παρὰ τῶν ἀνθρώπων εὐφημίαν καὶ δόξαν· καὶ γὰρ πολλάκις καὶ πένητές τινες προσιόντες καὶ ἐλεημοσύνην παρ᾽ αὐτοῦ αἰτοῦντες λαβεῖν, ἐπεὶ διὰ τοῦτο ἅγιον αὐτὸν ἀπεκάλουν, αὐτὸς ἀποκρινόμενος τῷ οὕτως ὀνομάζοντι αὐτὸν f. 184. ἔλεγεν· “Οἷος ἅγιος εἶ σύ, εἰμὶ κἀγώ· ἀγωνίζου, ἀδελφέ, καὶ πρόσεχε σεαυτῷ, ἵνα μὴ καὶ σὺ σὺν ἐμοὶ εἰς τὴν κόλασιν ἀπελεύσῃ.” Καὶ ταῦτα λέγων οὐ κεναῖς τούτους ἀφίει ἀπιέναι χερσίν, ἀλλ᾽ ἐξ ὧν εἴτε αὐτὸς ἦν ἔχων εἰς χεῖρας εἴτε παρά τινος ἀδελφοῦ ἐκεῖ παρατυχόντος λαμβάνων εὐθέως τῷ αἰτοῦντι παρεῖχεν. Εἰ δὲ λαβεῖν οὐχ εὕρισκεν ἔκ τινος, ἔμπροσθεν μὲν τῶν ἀδελφῶν ἀπολογούμενος αὐτῷ ὡς μηδὲν ἔχων ἀπέλυσεν, καταμόνας δὲ ἢ δι᾽ ἑαυτοῦ ἢ καὶ διά τινος τῶν ἀδελφῶν αὐτῷ τι ἐδίδου· εἰ δὲ παντελῶς οὐκ εἶχε τί δοῦναι μηδενὸς τῶν ἀδελφῶν παρόντος, παρήγγειλε τῷ πένητι τὰς τῶν ἀδελφῶν κέλλας διελθεῖν καὶ, His mercy toward the poor εἴ που εὕροι ἀπῃωρημένον ἰμάτιον, εὐφυῶς τοῦτο ἀράμενον ἀπελθεῖν.

[145] And this he always did, fleeing, as I have often said, the acclaim and glory from men; for often too some poor men, coming and asking to receive alms from him, when for this reason they called him holy, he would answer the one so naming him and say: "Such a saint as you are, so am I too; strive, brother, and take heed to yourself, lest you too go off with me into punishment." And saying these things, he did not let them go away with empty hands, but from whatever he himself had in his hands, or receiving it from some brother who chanced to be there, he at once gave it to the one asking. And if he did not find anything to take from anyone, before the brothers he dismissed him with the excuse that he had nothing, but privately, either himself or through one of the brothers, he gave him something; and if he had nothing at all to give and none of the brothers was present, he would charge the poor man to go through the cells of the brothers and, if he should find a garment hung up somewhere, deftly take it up and go away.

Καὶ οὕτω μὲν ποιῶν ὁ πένης κατὰ τὴν τοῦ πατρὸς κέλευσιν, χαίρων ἐκ τοῦ ὄρους κατήρχετο. Ὁ δὲ τὸ ἱμάτιον ἀπολέσας, εἰ καὶ λύπῃ πρὸς τὸ παρὸν συνείχετο, ἀλλ᾽ οὖν ἐν τῷ καιρῷ πάλιν τῆς τῶν ἰματίων διανομῆς, εἰ ᾔδει ὁ πατὴρ ἐνδεῶς αὐτὸν ἔχοντα, ἀνθ᾽ οὗ ἀπώλεσε τετριμμένου καινὸν παρεῖχεν αὐτῷ.

And so the poor man, doing according to the father's bidding, went down from the mountain rejoicing. And the one who had lost the garment, even if he was held by grief for the present, yet at the time of the distribution of garments again, if the father knew him to be in want, he gave him a new one in place of the worn one he had lost.

[146] mercy Τινὲς τῶν πενήτων τὸ εὐμετάδοτον τῆς τοῦ πατρὸς γνώμης καταμαθόντες, εἴτε ἐπ᾽ ἀληθείας εἴτε καὶ πλαττόμενοι τὰ τοῦ πράγματος, προσιόντες f. 184v. παρεκάλουν αὐτὸν ἀνάδοχον τῶν παρ᾽ αὐτοῖς τέκνων γενέσθαι· ὁ δὲ προθύμως ὑπακούων αὐτοῖς, διδοὺς ἃ ἦν ἐν χρείᾳ τούτοις, ἀπέλυεν. ᾜδει γάρ, δι᾽ ἣν αἰτίαν τοῦτο ἐποίουν· διὸ καὶ ποτέ τις λίαν ὡς ἔοικε τῇ πενίᾳ συμπιεζόμενος, ἐλθὼν ἐδεῖτό τι λαβεῖν παρ᾽ αὐτοῦ, οὐδ᾽ ὅλως λέγων οὐδενὸς εὐπορεῖν. Ὁ δὲ πατὴρ ἐκβαλὼν δίδωσιν αὐτῷ νόμισμα καὶ δι᾽ οἰκείας ἐπιτρέπει γραφῆς ἐπιδοθῆναι αὐτῷ καὶ ἐκ τῶν τῆς μονῆς αἰγῶν μίαν καὶ οἴνου μέτρα τέσσαρα· προστάσσει τε καὶ τῷ κελλαρίτῃ δοῦναι αὐτῷ ἔλαιον καὶ ὄσπριον καὶ τυρόν, and largesses. ἔτι δὲ καὶ ἄρτους καὶ λάχανα· καὶ τοσαῦτα ἐπιδαψιλεύεσθαι αὐτῷ προσέταξε ταῦτα, ὥστε δεχόμενον αὐτὰ ἐκεινονὶ μηδὲ βαστάζειν δύνασθαι ἢ περιστεῖλαι ἢ ὅλως ἔχειν, ποῦ αὐτὰ θείη θοίη A. καὶ ἔτι παρὰ τοῦ πατρὸς ἐρωτώμενος, εἰ καὶ ἄλλου χρῄζει τινός· “Ναί” ἔλεγεν· ὃν οἱ ἀδελφοὶ οὕτως ὁρῶντες ποιοῦντα, φανερῶς ὡς ἄπληστον ἐμέμφοντο καὶ ἀκόρεστον.

[146] Some of the poor, having learned the generous disposition of the father's mind, whether in truth or feigning the matter, came and besought him to become sponsor of their children; and he, readily obeying them, giving what they had need of, dismissed them. For he knew for what cause they did this; wherefore also once a certain man, very hard pressed, as it seems, by poverty, came and begged to receive something from him, saying that he had nothing at all of anything. And the father, taking it out, gives him a nomisma, and by a letter of his own orders that there be given him also one of the goats of the monastery and four measures of wine; and he orders the cellarer too to give him oil and pulse and cheese, and further loaves and vegetables; and he ordered these things to be lavished on him in such quantity that that man, receiving them, could neither carry them nor wrap them up nor have anywhere at all to put them; and being still asked by the father whether he needed anything else, he said "Yes"; seeing him do so, the brothers openly blamed him as insatiable and greedy.

Ὁ δὲ πατὴρ ὐπὲρ τοῦ πένητος ἀπολογούμενος αὐτοῖς ἔλεγε· “Τί αὐτὸν μεμφόμεθα; εἰ μὴ γὰρ ὑπὸ τοῦ λιμοῦ καὶ τῆς πενίας λίαν ἦν f. 185. πιεζόμενος, οὐκ ἂν οὕτως ἐποίει, καὶ μάλιστα καὶ παρ᾽ ὑμῶν σκωπτόμενος· ᾧ ἔδει συλλυπεῖσθαι μᾶλλον ὑμᾶς καὶ συμπαθῶς ἔχειν, οὐ μὴν προσονειδίζειν καὶ ἐπιμέμφεσθαι.” Ταῦτα τοῦ πατρὸς εἰπόντος, οἱ ἀδελφοὶ τοῖς τούτου λόγοις δυσωπηθέντες χεῖρα τῷ πένητι εὐθὺς ὤρεξαν· καὶ οὕτως ἅπαντα λαβών, εὐχαριστῶν πλεῖστα καὶ δοξάζων τὸν Θεὸν τοῦ ὄρους κατῆλθεν.

But the father, defending the poor man to them, said: "Why do we blame him? For if he were not greatly pressed by hunger and poverty, he would not do so, and especially being mocked by you; with whom you ought rather to grieve and have sympathy, not to reproach and blame him." When the father had said these things, the brothers, abashed by his words, at once stretched out a hand to the poor man; and so, having received everything, giving very many thanks and glorifying God, he went down from the mountain.

[147] The common life Ἐν ἐπισήμῳ ποτὲ ἑορτῆς ἡμέρᾳ τινῶν ἀδελφῶν μὴ συνελθόντων τοῖς λοιποῖς, ὡς ἔθος, εἰς τὴν κοινὴν τράπεζαν, ἀλλ᾽ ἐν τοῖς ἑαυτῶν κελλίοις ἀριστησάντων, ὁ πατὴρ τοῦτο μαθὼν μετὰ τὸ ἐξελθεῖν τοὺς ἀδελφοὺς τῆς τραπέζης πρὸς ἑαυτὸν τούτους συγκαλεσάμενος καὶ ἄνωθεν ἀπὸ τοῦ στύλου τούτοις ὡμιληκὼς καὶ τοῖς γλυκυτάτοις corrected, before γλυκυτάτης A. αὐτοῦ καὶ μελιρύτοις μελιρρύτοις A. λόγοις τὰς αὐτῶν εὐφράνας ψυχὰς — οὕτω γὰρ ἀεὶ ποιεῖν ὁ πατὴρ εἰ μὴ μόλις ἦν εἴωθεν — πρὸς τοῖς ἄλλοις οἷς ὡμίλησε καὶ παρῄνεσε καὶ ταύτην τὴν φωνὴν ἄνωθεν ἐν ἐπηκόῳ πάντων ἀφῆκεν· “Εἴ τις, on feast-days he commends. εἰπών, ἐν ταῖς ἑορταῖς οὐ συνέρχεται μετὰ καὶ τῶν λοιπῶν ἀδελφῶν εἰς τὴν τράπεζαν, ἐπικατάρατος ἔστω.”

[147] Once, on a notable feast-day, when some brothers did not come together with the rest, as is the custom, to the common table, but dined in their own cells, the father, learning this, after the brothers had come out from table, called them together to himself, and conversed with them from above, from the column, and gladdened their souls with his most sweet and honey-flowing words — for so the father was always accustomed to do, unless with difficulty — and in addition to the other things which he spoke and exhorted, he also let fall this utterance from above in the hearing of all, saying: "If anyone on the feasts does not come together with the rest of the brothers to the table, let him be accursed."

[148] Ἄλλοτε οὖν τοῦ μοναχοῦ f. 185v. Κηρύκου τοῦ σκυτέως κατεῖπόν τινες τῶν ἀδελφῶν ἐπὶ τοῦ πατρός, ὅτι συμβατὴν very doubtful reading, συμβα///τὴν A. ἔχει τράπεζαν ἐν τῷ κελλίῳ αὐτοῦ. Of the monk Kerykos Ὁ δὲ πατὴρ ἀκούσας στέλλει τινὰ τῶν ἀδελφῶν· καὶ ἀπελθὼν καὶ ἄρας αὐτὴν φέρων τέθεικε πρὸ τοῦ στύλου. Ἑστώτων οὖν ἱκανῶν ἀδελφῶν καὶ αὐτοῦ δὴ τοῦ τὴν τράπεζαν ἔχοντος, ἤρξατο ὁ πατὴρ διδάσκειν, ὡς ἔθος ἦν αὐτῷ, καὶ λέγειν τάδε τοῖς ἀδελφοῖς· “Ὁ ἀββᾶς Δανιὴλ ὁ Σκητιώτης ἔφη [The words of Daniel are found neither among the Apophthegmata patrum, Cotelier, pp. 419–24, under Daniel, nor among those which L. Clugnet collected, Vie (et récits) de l'abbé Daniel le Scétiote, Paris, 1901.] , ὅτι πολλοὶ τῶν μοναχῶν ἐσκόρπισαν χρήματα, κατέλιπον γονεῖς, ἀδελφούς, συγγενεῖς διὰ τὸν Θεὸν καὶ τὰς ἑαυτῶν ἁμαρτίας, εἰσελθόντες δὲ ἐν κοινοβίῳ τὰς μέντοι μεγάλας ἀρετὰς κατώρθωσαν, ὑπὸ δὲ τῶν ἐλαχίστων κρατηθέντες γεγόνασι δαιμόνων ἐπίχαρμα διὰ τὸ περιποιήσασθαι ἑαυτοῖς πήρας καὶ ἄρκλας Ἄρκλα, an arca or little chest. Ducange, s.v. , ἔχοντες ἐν αὐτοῖς ὀπώρας καὶ τραγήματα, βελόνας καὶ ψαλίδας καὶ ζώνας. Οἵτινες ὡς φίλαυτοι ὑπὸ τῶν ὀρθῶς φρονούντων ἐλέγχονται, κατὰ δὲ τὴν γραφὴν ἐπικατάρατοί εἰσιν. Ἐπικατάρατος γάρ, φησίν, ὁ μετατιθεὶς ὅρια πατέρων. Τῆς γὰρ μερίδος Ἰαννῆ καὶ Ἰαμβρῆ [On Jannes and Jambres, both in Scripture (II Tim. 3, 8) and in the apocryphal books, read J. T. Marshall, in Hastings, Dictionary of the Bible, vol. II, pp. 548–49.] καὶ Ἀνανία καὶ Σαπφείρας Σαμφείρας A. ἀξιωθήσονται ὡς συμμύσται αὐτῶν f. 186 καὶ συμμέτοχοι.”

[148] At another time, then, some of the brothers accused the monk Kerykos the leather-worker before the father that he has a folding table in his cell. And the father, hearing it, sends one of the brothers; and he went off and, taking it up, brought it and set it before the column. While, then, a good number of brothers were standing there, and the one who had the table himself, the father began to teach, as was his custom, and to say these things to the brothers: "Abba Daniel of Scetis said that many of the monks scattered their money, left parents, brothers, kinsfolk, for the sake of God and their own sins, and, entering a cenobium, achieved indeed the great virtues, but, mastered by the least things, became a joy to the demons through acquiring for themselves wallets and little chests, having in them fruits and sweetmeats, needles and scissors and girdles. Such men are convicted as self-lovers by those who think rightly, and according to the Scripture they are accursed. For accursed, it says, is he who removes the boundaries of the fathers. For they will be deemed worthy of the portion of Jannes and Jambres and Ananias and Sapphira, as their fellow-initiates and fellow-partakers."

II Tim. 3, 8; Act. 5, 1. Καὶ ταῦτα ὁ πατὴρ εἰπὼν ἐπιτίθησι καὶ αὐτὸς τὴν οἰκείαν ψῆφον, ταύτην τὴν φωνὴν ἀφεὶς ἐπὶ πάντων· “Εἴ τις εἰς τὸ ὄρος τοῦτο ἐκτὸς τῆς μέσης [Μέσα, mensa, μῆνσα in Plutarch, Sympos. VIII, 6, 5, Bernardakis, vol. IV, p. 331.] τοιαύτην τράπεζαν κτησάμενος ἔχει, ἔστω τῇ αὐτῇ ἀρᾷ ὑποκείμενος. having a table.” Εἶτα καὶ τῷ κελλαρίτῃ κελεύει ἆραι καὶ ἀπαγαγεῖν ταύτην εἰς τὸ κελλάριον. Ὁ δὲ τὴν τράπεζαν ἔχων, τὰ παρὰ τοῦ πατρὸς λαληθέντα καὶ πραχθέντα ἑωρακώς, ὡς ἔοικε, πρὸς τὸν πατέρα ἔφη· “Δι᾽ ἐμοῦ καὶ τοὺς λοιπούς σοι διορθώσασθαι βουλητόν, καὶ διὰ τοῦτό μοι συχνῶς ταῦτα ποιεῖς.” Ἦν γὰρ καὶ πρὸ ὀλίγων ἡμερῶν αὐτὸν διὰ τὴν τοῦ μιλιαρίου Namely a milliarium, or bronze vessel for heating water. κτῆσιν ἐπὶ πάντων ἐντρέψας καὶ ἄλλοτε δὲ πήρας καὶ μανδυλίου ἕνεκα· “Διὰ τί δέ, φησίν, οὐχ οὕτω ποιεῖς καὶ εἰς τὸν μοναχὸν Εὐθύμιον ἔχοντα ταῦτα;” Καὶ ὁ πατήρ· “Σύ, ἔφη, μὴ above the line A. παραμέτρει σεαυτὸν τῷ μοναχῷ Εὐθυμίῳ μήτε ἄλλῳ τοιούτῳ, διότι ἄρρωστος τυγχάνει καὶ ἀσθενής, καὶ τούτου χάριν συνεχώρησα αὐτῷ ταῦτα ἔχειν. Οὐδὲ γὰρ δεῖ τοὺς ὑγιαίνοντας ὑμᾶς τοῖς ἀσθενῶς ἔχουσι παρισοῦν.”

And having said these things, the father also adds his own vote, letting fall this utterance before all: "If anyone on this mountain has acquired and keeps, apart from the mensa, such a table, let him be subject to the same curse." Then he also orders the cellarer to take it up and carry it off to the cellar. And the one who had the table, having seen, as it seems, the things spoken and done by the father, said to the father: "Through me you wish to correct the rest too, and for this reason you do these things to me frequently." For a few days before too he had shamed him before all because of the possession of the milliarion, and at another time because of a wallet and a napkin: "And why," he says, "do you not do so also to the monk Euthymius, who has these things?" And the father said: "Do not you," he said, "measure yourself against the monk Euthymius or any other such, because he is sick and weak, and for this reason I permitted him to have these things. For you who are in health must not make yourselves equal to those who are in weak health."

[149] Ταῦτα τοῦ πατρὸς λέγοντος, τινὲς τῶν ἀδελφῶν f. 186v. σκληρυνόμενοι καὶ ἐπαχθῶς πρὸς τὰ λεγόμενα διακείμενοι, ἀποκριθέντες εἶπον αὐτῷ· “Καὶ εἰ ἡμεῖς διὰ ταῦτα When the brothers murmured οὐδαμινὰ καὶ εὐτελῆ πράγματα, τοιαύτην παρὰ σοῦ κληρούμεθα τὴν ἀράν, οἱ τῶν λοιπῶν μοναστηρίων μοναχοί, οἳ οὐ ταῦτα μόνον ἀλλὰ καὶ ὑπουργοὺς νομίσματά τε καὶ ἡμιόνους καὶ συναλλάγματα καὶ λοιπὰς ἀπολαύσεις ἀπολλαύσεις A. ἔχουσι, τί ἔχουσι παθεῖν; ἆρά γε οὗτοι ἅπαντες ἀπολοῦνται;” Καὶ ὁ πατήρ· “Εμέ, φησί, κριτὴν τῶν λοιπῶν μοναστηρίων οὐκ ἐγκατέστησαν· τοῦτο δὲ σαφῶς οἶδα, ὡς οὐκ ἐπ᾽ ἐλπίδι τοιαύτῃ ἐν τῷ ὄρει τῷδε ἀνῆλθον, ἀλλ᾽ ἢ διὰ τὸ ἀκούειν με σκληρὸν αὐτὸ καὶ ἀπαράκλητον εἶναι καὶ θηρίων καὶ ὄφεων καὶ δαιμόνων πεπληρωμένον, ὅπως διὰ τούτων πειρασθεὶς δυνηθείην σῶσαί μου τὴν ψυχήν. Καὶ ὑμῶν οὖν εἴ τις μὴ οὕτως καὶ ἐπὶ τοιούτῳ σκοπῷ ἀλλ᾽ ὡς ὑμεῖς φατὲ ἐνταῦθα προσκαρτερεῖν ἐθέλει, ὅπου ἂν καὶ βούλοιτο, ἀπελθέτω. Ἐγὼ γὰρ διὰ τὴν ὑμῶν ἀσθένειαν καὶ τὴν τοῦ τόπου σκληρότητα συγκαταβάσει πρὸς ὑμᾶς ἐχρησάμην f. 187. καὶ πλεῖστον τῆς τοῦ κοινοβίου ἀκριβείας ὑφῆκα, ἵνα μὴ πρὸς τὸ τραχὺ καὶ λίαν ἐπιτεταμένον ἀπειρηκότες, καὶ τῶν μετρίων ἐκπεσεῖν κινδυνεύσητε· ὅπερ ἐν πολλοῖς τισι φιλεῖ γίνεσθαι, καὶ μάλισθ᾽ ὅσοις ὑπτιωτέρα καὶ χαυνοτέρα τῆς ψυχῆς καθέστηκεν ἡ διάθεσις.

[149] As the father was saying these things, some of the brothers, hardening themselves and disposed with vexation toward what was said, answered and said to him: "And if we, for these paltry and cheap things, inherit such a curse from you, what have the monks of the other monasteries to suffer, who have not only these things but also servants and nomismata and mules and contracts and other enjoyments? Will all these, then, perish?" And the father said: "They did not appoint me," he says, "judge of the other monasteries; but this I clearly know, that I did not go up onto this mountain with such a hope, but because I heard that it was hard and comfortless and full of wild beasts and serpents and demons, so that, being tried through these, I might be able to save my soul. And if, then, anyone of you does not wish to persevere here so and with such an aim, but as you say, let him go off wherever he will. For I, because of your weakness and the hardness of the place, have used condescension toward you and have relaxed very much of the strictness of the cenobium, lest, having given up before what is rough and very intense, you run the danger of falling even from what is moderate; which is wont to happen in many, and especially in those whose disposition of soul is rather supine and slack.

Καὶ παρακεχώρηκα ὑμῖν, he insists on severity. εἴ ποτέ τις τῶν φιλοχρίστων προσενέγκῃ προσενεγκεΐν A. τι βρώσιμον, λαμβάνειν τοῦτο μετὰ τῆς ἐμῆς γνώμης πρὸς μικρὰν παραμυθίαν τοῦ σώματος, οὐχὶ δὲ ἵνα τελείως καταφρονήσητε καὶ κτήσησθε νομίσματα καὶ τραπέζας καὶ ἄλλ᾽ ἄττα τοιαῦτα, τοῖς ἐν κόσμῳ καὶ βιωτικαῖς τύρβαις καὶ φροντίσιν οὖσιν ἁρμόζοντα, ἵνα μὴ τὰ πόρρω τοῦ ἐπαγγέλματος ὑμῶν μετιόντες ἐν

And I have permitted you, if ever any of the lovers of Christ brings something to eat, to take it with my consent for a little consolation of the body, but not so that you should wholly despise and acquire nomismata and tables and other such things, befitting those in the world and in the turmoils and cares of life, lest, pursuing things far from your profession, in

τῷ λιμένι λάθητε ναυαγήσαντες.” Ταῦτα καὶ ἄλλα πλείω πρὸς τοὺς τῇ ἀποκτήσει, ὥς γε ἔφην, ἀχθομένους καὶ δυσχεραίνοντας δυσχε///ραίνοντας A. ἀπολογούμενος καὶ ἀντιπροτείνων, οὐ σιωπᾶν αὐτοὺς μόνον, ἀλλὰ καὶ ἑαυτῶν ἐνίους ἐποίει καταμέμφεσθαι καὶ καταγινώσκειν, οἷς καὶ ἀντιλέγειν ὅλως αὐτῷ καὶ ἀντιφέρεσθαι δοκιμάζουσιν. f. 188. fol. 187v is blank. . Ἀλλ᾽ ἐπεὶ νῦν τοῖς περὶ τῶν ἀδελφῶν τῆς μονῆς ὁ λόγος ἐνδιατρίβει, κἀκεῖνο δεῖ ἐγκαίρως προσδιηγήσασθαι.

the harbour you suffer shipwreck unawares." Saying these things and more, in defence and in reply, to those who, as I said, were vexed and aggrieved at non-possession, he not only made them keep silent, but also made some of them blame and condemn themselves, those who thought fit to contradict him at all and to oppose him. But since the discourse now dwells on the things concerning the brothers of the monastery, that too must seasonably be related besides.

[150] To the brothers' demand Ἠνάγκασάν τινες τῶν ἀδελφῶν τὸν πατέρα τάξαι περὶ τῶν ἑκάστοτε προσβαλλόντων τῇ μονῇ ξένων, ὡς ἂν ἐπὶ τρισὶν ἡμέραις μόναις καρτεροῦντες ἀναχωρῶσιν· ἦν γὰρ παρ᾽ αὐτοῦ ἐφειμένον, ἵνα, ὅσον ἄν τις βούλοιτο χρόνον καρτερῆσαι ἐν τῇ μονῇ, μένῃ παρὰ μηδενὸς διωθούμενος· ὡσαύτως καὶ περὶ τῶν μοναχῶν καὶ μάλιστα τῶν κυκλευτῶν ἠνωχλήκασιν, ἵνα μὴ εἰς τὴν τράπεζαν ἀλλ᾽ εἰς τὸ ξενοδοχεῖον ἑστιῶνται. Ταῦτα οὖν πολλάκις εἰπόντες καὶ βιασάμενοι, ὡς οὐκ ἠδύναντο αὐτὸν πεῖσαι, ἐν μιᾷ προφάσεως, ὥς γε αὐτοῖς ἐδόκει, εὐλόγως δραξάμενοι, προσελθόντες λέγουσι πρὸς αὐτόν· “Οὐ καλὸν γίνεται εἰς τοὺς ξένους, concerning strangers ὅτι οὐκ ἐπιμελεῖται τούτων ὁ ξενοδόχος, οὔτε εἰς τὴν αὐτῶν διακονίαν οὔτε ἀλλαχοῦ· ἀλλὰ καὶ τὰ ὄσπρια λαμβάνων παρὰ τοῦ κελλαρίτου ἐπὶ τῷ καθαρίσαι, ἐκείνοις ἐγχειρίζεται αὐτα· οἱ δὲ ταῦτα λαμβάνοντες, τὰ μὲν χρηστὰ ἐκλέγοντες ἐσθίουσι, τὰ δὲ σαπρὰ ἡμῖν καταλείπουσι. f. 188v. Καὶ ἐπεὶ οὔτε ἡμῶν ἀκούειν ἐθέλεις οὔτε τῷ τύπῳ τῶν λοιπῶν μοναστηρίων στοιχῆσαι, κἂν αὐτοῦ δὴ τοῦ Χριστοῦ ἄκουσον λέγοντος· Matth. 15, 26. οὐκ ἔστι καλὸν τὸν ἄρτον τῶν τέκνων λαβεῖν καὶ βαλεῖν τοῖς κυναρίοις· καὶ τύπωσον, ἵνα ποιῶσιν ἡμέρας τρεῖς καὶ ἀναχωρῶσιν..”

[150] Some of the brothers pressed the father to make a rule about the strangers who from time to time put in at the monastery, that they should stay only three days and withdraw; for it had been allowed by him that, as long as anyone wished to stay in the monastery, he should remain, thrust out by no one; and likewise they troubled him about the monks, and especially the wandering ones, that they should be entertained not at the table but in the guest-house. Having then said these things often and pressed him, when they could not persuade him, one day, having seized, as it seemed to them, a reasonable pretext, they came and say to him: "It is not well done to the strangers, because the guest-master does not take care of them, either in their service or elsewhere; but also, taking the pulse from the cellarer to clean it, he puts it into their hands; and they, taking it, pick out the good and eat it, and leave the rotten to us. And since you will neither listen to us nor keep in line with the rule of the other monasteries, at least listen to Christ himself saying: it is not good to take the children's bread and cast it to the dogs; and make a rule that they spend three days and withdraw."

Ταῦτα τούτων εἰπόντων, that they are to be received in hospitality for three days only ὁ πατὴρ προσποιησάμενος κατὰ τοῦ ξενοδόχου ὀργίζεσθαι, κελεύει πρὸς αὐτὸν τοῦτον ἀχθῆναι. Ὡς δὲ ἤχθη, λέγει αὐτῷ· “Οὕτως ἐπιμελῇ σὺ τῶν ξένων ἀδελφῶν; καὶ οὐτε ὕδωρ αὐτοῖς οὔτε τὴν ὀφειλομένην διακονίαν ἁρμοδίως κομίζεις; ἢ οὐκ οἶδας, ὅτι ἡ εἰς τοὺς ξένους γινομένη εἴτε ἐπιμέλεια εἴτε καταφρόνησις εἰς τὸν Χριστὸν ἀνατρέχει; πίστευσον ὅτι, ἐὰν ἀπὸ τοῦ νῦν μάθω ὅτι λελύπηταί τι ὑπὸ σοῦ ξένος, ἴσθι καὶ αὐτὸς σὺ οὐ μετρίως λυπηθησόμενος· καθὼς δὲ κελεύουσιν οἱ πατέρες μου, ποιείτωσαν ἡμέρας τρεῖς καὶ ἀναχωρείτωσαν. he seems to give satisfaction, Τοὺς δέ γε μοναχοὺς εἰς τὴν τράπεζαν θέλω μετ᾽ αὐτῶν συνέρχεσθαι· κἂν γὰρ πένητες καὶ κυκλευταὶ ὦσιν, ἀλλά γε διὰ τὸ σχῆμα ἀδελφοὶ ἡμῶν καθεστήκασι καὶ οὐ δεῖ τοὶς κοσμικοῖς αὐτοὺς συνεστιᾶσθαι ἐν τῷ f. 189. ξενοδοχείῳ.” Ταῦτα τοῦ πατρὸς εἰπόντος, ὁ ξενοδόχος μετάνοιαν βαλὼν ᾐτεῖτο συγχώρησιν· ἧς καὶ τυχὼν εἰς τὴν αὐτοῦ διακονίαν ἀπῄει.

When they had said these things, the father, feigning to be angry with the guest-master, orders him to be brought to him. And when he was brought, he says to him: "Is this how you take care of the stranger brothers? And do you bring them neither water nor the due service fittingly? Or do you not know that the care or the contempt shown to strangers runs back to Christ? Believe me that if from now on I learn that a stranger has been grieved by you in anything, know that you yourself will be not moderately grieved; and as my fathers command, let them spend three days and withdraw. But as for the monks, I wish them to come together with them to the table; for even if they are poor and wanderers, yet because of the habit they are our brothers and must not be entertained with the laymen in the guest-house." When the father had said these things, the guest-master, having made a prostration, asked for pardon; and having obtained it he went off to his ministry.

[151] and so their complaints Οἱ δὲ τούτου κατήγοροι κατῃσχυμμένοι κατησχημένοι A. , καὶ αὐτοὶ πεποιηκότες μετάνοιαν εἰς τὰς ἑαυτῶν κέλλας ἀπήρχοντο. Πορευόμενοι δὲ ἔλεγον πρὸς ἀλλήλους· “Τί ἄρα τῶν τοῦ πατρὸς ἡμῶν τοῦ ἁγίου θαυμάσαι πρῶτον ἂν ἔχοιμεν; τὸν ἰσάγγελον αὐτοῦ βίον, τὴν τοσαύτην πρὸς τοὺς ἐνδεεῖς καὶ ξένους συμπάθειαν ἢ τὴν οὕτω θαυμασίαν σύνεσιν καὶ διάκρισιν; ᾗ καὶ πρὸς ἡμᾶς ἄρτι χρησάμενος σοφῶς τε καὶ εὐτέχνως αἰσχυνθῆναι πεποίηκεν. Ἆρα γὰρ οὐκ ἠδύνατο ἡμῖν εἰπεῖν· Τίς ἐξ ὑμῶν προσέφερέ τι εἰς τὴν μονήν; οὐχὶ πάντα ὁ Θεὸς δι᾽ ἐμὲ πέμπει; Τίς ὑμᾶς κριτὰς καὶ διδασκάλους ἐμοὺς ἐμοῦ A. κατέστησεν; ἀλλ᾽ οὐδέν τι τούτων ἐφθέγξατο. he calms;” Ἐπὶ τούτοις οὖν εἷς τῶν ἀδελφῶν, Νικόλαος ὁ Παξαμάδης λεγόμενος, ἀποκριθεὶς ἔφη· “Ἤιδει ὁ Θεὸς πάντως, τίνι ἔμελλε πιστεῦσαι λαόν, ὥστε δεόντως διακυβερνῆσαι αὐτόν. Οὐχ ὁρᾶτε, ὡς οὐδέποτε ἠθέλησεν εἰπεῖν ὅλως ὅτι “δι᾽ ἐμέ f. 189v. τις ἀνῆλθεν εἰς τὴν μονήν” ἢ “τὶ ἔπεμψε Θεὸς δι᾽ ἐμοῦ” ἢ κἂν τὸ ὄνομα αὐτοῦ ἐν ἐπιστολῇ γράψαι, ἀλλ᾽ ὅτι ἐκ τῆς εὐτελοῦς λαύρας καὶ ὁ δεῖνα διὰ τὸ ὄρος ἀνῆλθεν καὶ διὰ τοὺς πτωχοὺς καὶ ξένους διοικεῖ καὶ ἡμᾶς ὁ Θεός.

[151] And his accusers, put to shame, having themselves too made a prostration, went off to their own cells. And as they went they said to one another: "What, then, of the things of our holy father should we wonder at first? His angel-like life, his so great sympathy toward the needy and strangers, or his so wonderful understanding and discernment? Using which toward us just now, he wisely and skilfully made us ashamed. For could he not have said to us: Which of you brought anything to the monastery? Does not God send everything because of me? Who appointed you my judges and teachers? But he uttered none of these things." Upon this, then, one of the brothers, Nicholas called Paxamades, answered and said: "God surely knew to whom he was going to entrust a people, so as to steer it duly. Do you not see how he never at all wished to say that 'someone came up to the monastery because of me,' or 'God has sent something through me,' or even to write his name in a letter, but that 'so-and-so too from the humble laura came up because of the mountain,' and that 'God provides for us too because of the poor and the strangers'?

Ἀλλ᾽ οὐαὶ ἡμῖν, ὅτι εἰς κατάκρισιν ἡμῶν ἐστιν ὁ βίος αὐτοῦ καὶ δι᾽ αὐτὸν παρὰ Θεῷ δικαίως κατακριθείημεν.” Καὶ οἱ μὲν ἀδελφοὶ ταῦτα πρὸς ἀλλήλους διομιλοῦντες, εἰς τὰ ἑαυτῶν κελλία ἀπῆλθον. Ἐμοὶ δὲ ἐσπέρας ἀνελθόντι πρὸς τὸν πατέρα. “Εἰπέ, ἔφη, τῷ ξενοδόχῳ, ἵνα καλῶς τοῖς ξένοις ὑπηρετῇ καὶ μὴ διώκῃ αὐτούς. Καὶ σύ, ἐξ ὧν ἂν ἔχοις εἰς τὸ κελλάριον, yet that guests are by no means to be cast out εἰ ἔστι τις ἄρρωστος καὶ ξένος, πάρεχε αὐτῷ πᾶν τὸ πρὸς χρείαν ἀδεῶς· καὶ ἕως οὗ καὶ θέλοι, μενέτω· καὶ μὴ ἀπωθεῖσθε αὐτούς αὐτὸν (?) A. .” Κἀμοῦ εἰπόντος ὅτι· “Σὺ προσέταξας σήμερον ἡμέρας τρεῖς αὐτοὺς ποιεῖν καὶ ἀναχωρεῖν, καὶ ἄρτι λέγεις μὴ διώκεσθαι τούτους;” — “Οὐχ ὡς θέλων ἔγωγε, φῆσί, τοῦτο γενέσθαι ἢ ὅλως τυπωθῆναι προσέταξα, ἀλλ᾽ ἵνα τὴν ταραχὴν οὕτω καὶ τὸν θόρυβον τῶν περὶ τούτου μοι προσενοχλούντων καταπραΰνω. Ἢ οὐχ ὁρᾷς, ὅπως με τούτου χάριν καθ᾽ ἑκάστην f. 190. διοχλοῦντες οὐ παύονται; καὶ οὐκ οἴδασιν, ὅτι διὰ τοὺς ξένους καὶ πένητας εὐδόκησεν ὁ Θεὸς τὴν μονὴν ταύτην ἐν τῷ τόπῳ τῷδε γενέσθαι καὶ ὧς δι᾽ αὐτοὺς τρέφει καὶ ἡμᾶς Θεὸς ἐνταῦθα προσκαρτεροῦντας; he commands.” Ταῦτα εἰπὼν εὐχῆς με ἀξιώσας ἀπέλυσεν.

But woe to us, that his life is for our condemnation, and because of him we may be justly condemned before God." And the brothers, conversing thus with one another, went off to their own cells. And to me, going up to the father in the evening, he said: "Tell the guest-master to serve the strangers well and not to drive them away. And you, from whatever you may have in the cellar, if there is anyone sick and a stranger, supply him without fear everything for his need; and let him stay as long as he wishes; and do not thrust them away." And when I said: "You ordered today that they should spend three days and withdraw, and now you say they are not to be driven away?" — "I did not order this," he says, "as wishing it to happen or to be made a rule at all, but in order to calm the confusion and the tumult of those who trouble me about this. Or do you not see how they do not cease troubling me every day for this reason? And they do not know that God was pleased that this monastery should come to be in this place because of the strangers and the poor, and that because of them God feeds us too who persevere here." Having said these things, he deemed me worthy of a blessing and dismissed me.

[152] Germanus, as to too much indulgence toward the young Ὁ ἀδελφὸς Γερμανός, ὁ τὴν τῆς ἐκκλησίας πεπιστευμένος διακονίαν, διενεχθείς ποτε ἐν τῇ ἐκκλησίᾳ, μετὰ Ἡσαΐου τοῦ Κοντοῦ λεγομένου μετὰ τὴν ἀπόλυσιν ἀνελθὼν πρὸς τὸν πατέρα ἤρξατο λοιδορεῖν αὐτὸν μετὰ θυμοῦ λέγων· “Σὺ εἶ τούτων αἴτιος τῶν σκανδάλων, διότι δέχῃ καὶ κουρεύεις τοὺς νέους καὶ ἐᾷς αὐτοὺς ἀτάκτως οὕτως ἐν τῇ μονῇ διάγειν καὶ σκάνδαλα καὶ ταραχὰς ἐμποιεῖν καὶ οὐ παιδεύεις οὐδὲ σωφρονίζεις αὐτούς. Οὐκ ἦν οὖν κρεῖττον, ἵνα τούτους ἐδίωξας, reproaching him, καὶ εἰρήνευσέ σου ἡ ποίμνη;” Ταῦτα δὴ καὶ ἕτερα μετά θυμοῦ τοῦ ἀδελφοῦ εἰρηκότος, ὁ πατὴρ οὐδὲν ἀπεκρίνατο, ἕως οὗ καταπραϋνθέντα καταπραυθέντα A. τὸν θυμὸν αὐτοῦ ἔγνωκεν. Εἶτα τὸ θυρίδιον αὐτοῦ ὑπανοίξας καὶ ἐμβλέψας αὐτῷ ἔφη· “Εἰ ἦς σὺ ἡγούμενος, διῶξαι εἶχες αὐτούς;” Κἀκεῖνος· “Ναί, φησίν, ἄμεινον γὰρ ἕνα ἢ δύο ἀπολέσαι f. 190v. καὶ μὴ πάντας.” Καὶ ὁ πατὴρ πρὸς αὐτόν· “Ἄθλιε, φησί, καὶ ταλαίπωρε, σὺ ὁ πνευματικὸν ἑαυτὸν λογιζόμενος καὶ τοσοῦτον προβεβηκὼς ἐκείνου οὐ φέρεις μακροθύμως ἕνα γοῦν λόγον· οὐδὲ ταπεινώσας σεαυτὸν σεαυτῶ A. βάλλεις βάλεις A. αὐτῷ μετάνοιαν πρὸς τὸ κἀκεῖνον ἑωρακότα ὡφεληθῆναι ἐκ τῆς σῆς ταπεινώσεως, καὶ παρ᾽ ἐκείνου ταῦτα ἐπιζητεῖς; he rebukes. Τί δέ, ἐὰν ὡς λέγεις αὐτὸν διώξω καὶ ἀπελθὼν εἰς τὸν κόσμον ἀπολέσῃ τὴν ἑαυτοῦ ψυχήν; τίς εἰπὲ ἀπαιτηθῆναι ἔχει αὐτήν; Οὐ θαυμάζεις, ὅτι καρτεροῦσι γοῦν οἱ τοιοῦτοι καὶ προσμένουσιν ἐν τῷ ὄρει καὶ λυτροῦνται τῶν συχνῶν τοῦ κόσμου σκανδάλων; τί σοι δοκεῖ; εἰ ἐν τῷ κόσμῳ οὗτοι οὗτον A. ἄρτι ὑπῆρχον, τί ἄρα ἂν ἔπραττον; δυνατὸς δέ ἐστιν ὁ Θεὸς διὰ τὴν πολλὴν αὐτοῦ εὐσπλαγχνίαν τοῦ ποιῆσαι καὶ τούτους εἰς μοναχικὴν κατὰ μικρὸν κατάστασιν προελθεῖν.

[152] The brother Germanus, who had been entrusted with the ministry of the church, having once quarrelled in the church with Isaiah, called the Short, after the dismissal went up to the father and began to revile him with anger, saying: "You are the cause of these stumbling-blocks, because you receive and tonsure the young and let them live so disorderly in the monastery and make stumbling-blocks and confusions, and you neither chastise nor sober them. Would it not then have been better that you had driven them out, and your flock had been at peace?" When the brother had said these and other things with anger, the father answered nothing until he knew his anger had calmed. Then, opening his little window a little and looking at him, he said: "If you were hegumen, would you drive them out?" And he said: "Yes; for it is better to lose one or two and not all." And the father said to him: "Wretched and miserable one," he says, "you who reckon yourself spiritual and so far advanced beyond him, do you not bear with long-suffering even one word? Nor, humbling yourself, do you make a prostration to him, so that he too, seeing it, may be benefited by your humility, and do you seek these things from him? And what if, as you say, I drive him out, and he, going off into the world, loses his own soul? Who, tell me, will have it required of him? Do you not wonder that such men at least persevere and remain on the mountain and are redeemed from the frequent stumbling-blocks of the world? What do you think? If these were now in the world, what would they be doing? But God is able, through his great compassion, to make these too advance little by little to the monastic state.

Ἄπελθε οὖν καὶ ταπεινώσας σου τὸν λογισμὸν ποίησον αὐτῷ μετάνοιαν, αἰτούμενος συγχώρησιν ὡς αὐτὸς ὢν αἴτιος τοῦ σκανδάλου, ὅπως κἀκεῖνος ἐκ τῆς σῆς ὠφεληθῇ ταπεινώσεως.” Ταῦτα παρὰ τοῦ πατρὸς ἀκούσας f. 191. ὁ ἀδελφὸς καὶ κατανυγείς, πεσὼν πρὸ τοῦ στύλου μετὰ δακρύων ᾐτεῖτο τυχεῖν συγχωρήσεως· ἧς καὶ τυχών, κατελθὼν αὐτίκα καὶ πρὸς τὸν ἀδελφὸν ἀπελθὼν καὶ μετάνοιαν αὐτῷ ποιήσας κατηλλάγη τὰ πρὸς αὐτὸν καὶ πρὸς ἀλλήλους εἰρήνευσαν.

Go off, then, and, humbling your thought, make a prostration to him, asking pardon as being yourself the cause of the stumbling-block, so that he too may be benefited by your humility." The brother, hearing these things from the father and pricked to compunction, fell before the column and asked with tears to obtain pardon; and having obtained it, he at once went down and, going off to the brother and making a prostration to him, was reconciled with him, and they made peace with one another.

[153] Of the same Germanus refusing to be reconciled to a brother, Ἄλλοτε πάλιν ὁ αὐτὸς ἀδελφὸς Γερμανὸς μετὰ Ἰγνατίου τοῦ Ματθαίου προσμαχησάμενος, τοῦ πατρὸς αὐτὸν παρακαλοῦντος, κἀκείνου δὲ τοῦ ἀδελφοῦ ποιοῦντος μετάνοιαν, αὐτὸς συγχωρῆσαι αὐτῷ οὐκ ἐπείθετο. Ὡς οὖν μετὰ τὸ γεύσασθαι, οὕτως ἔχων αὖθις ἀπονενοημένως, ἀπελθὼν ἐν τῷ αὐτοῦ ψιαθίῳ ἀνακλιθεὶς ὕπνωσεν, ὁρᾷ κατ᾽ ὄναρ Αἰθίοπά Αἰθί////οπα A. τινα above the line A. πρὸς αὐτὸν ἐλθόντα καὶ ὡς γνησίῳ φίλῳ περιπλακέντα καὶ ἀσπάσασθαι αὐτὸν σπεύδοντα. Ὁ δὲ τὸν τούτου ἀσπασμὸν ἀπεστρέφετο, ἐκεῖνος δὲ πρὸς αὐτὸν ἀποκριθεὶς ἔφη· “Τί με ἀποστρέφῃ; the dream οὐκ οἶδας, ὅτι φίλος μου εἶ; ” Καὶ ἅμα τῷ λόγῳ κρατήσας ἠσπάσατο αὐτόν. Καὶ στραφεὶς ὡς πρός τινας λέγει· “Ἔλθετε, καὶ ὑμεῖς ἀσπάσασθε αὐτόν· ἀπὸ τὸ γὰρ τῆς σήμερον ἀρχὴν ἔλαβε τοῦ εἶναι ἡμῖν φίλος καὶ ποιεῖν ἡμῶν τὰ θελήματα.” Ἅμα δὲ τῷ ταῦτα εἰπεῖν ἐκεῖνον, ὁρᾷ ὁ ἁδελφὸς f. 191v. κύνας μέλανας εἰς τὴν αὐτοῦ ἐπιπηδήσαντας ὄψιν καὶ ταῖς αὐτῶν γλώσσαις τὸ πρόσωπον αὐτοῦ λείχοντας. Ὡς δὲ οὕτως ἐναγώνιος καὶ περιδεὴς τοῦ ὕπνου ἀνείθη ἀνέθη A. , παραυτίκα πρὸς τὸν πατέρα δρομαίως ἄνεισι καὶ διηγεῖτο αὐτῷ τὸ ὄναρ.

[153] At another time again the same brother Germanus, having fought with Ignatius, the son of Matthew, when the father besought him, and that brother made a prostration, would not be persuaded to pardon him. When, then, after eating, being again in this state, desperately, he went off and, lying down on his little mat, fell asleep, he sees in a dream a certain Ethiopian coming to him and embracing him as a genuine friend and hastening to kiss him. And he turned away from his kiss, but that one answered him and said: "Why do you turn away from me? Do you not know that you are my friend?" And with the word, holding him fast, he kissed him. And turning as though to some others he says: "Come, and you too kiss him; for from today he has made a beginning of being a friend to us and doing our wills." And as he said these things, the brother sees black dogs leaping at his face and licking his face with their tongues. And when he was released from sleep thus in agony and terror, he goes up immediately at a run to the father and related the dream to him.

Lazarus interprets. Ὁ δὲ πατὴρ ἀποκριθεὶς λέγει αὐτῷ· “Ἔγνως, ὅπως φίλοι γίνονται τῶν δαιμόνων οἱ πρὸς τοὺς ἀδελφοὺς αὐτῶν μῆνιν τηροῦντες καὶ μὴ συγχωροῦντες αὐτοῖς; ἄπελθε οὖν καὶ ποίησον τῷ ἀδελφῷ σου μετάνοιαν καὶ καταλλάγηθι μετ᾽ αὐτοῦ καὶ ἄφες ἀπὸ τοῦ νῦν τὸ δαιμονικὸν τοῦτο ἔθος, ἵνα μή, καθὼς ἐν τοῖς ὕπνοις εἶδες, μετ᾽ ἐκείνων ὡς αὐτῶν φίλος εἰς τὸ σκότος ἀπέλθῃς.” Ὁ δὲ μετάνοιαν βαλὼν τοῦ στύλου κατῆλθε καὶ εὐθὺς πρὸς τὸν ἀδελφὸν ἀπελθὼν καὶ μετάνοιαν ποιήσας ἀγάπην μετ᾽ ἐκείνου πεποίηκεν.

And the father answered and says to him: "Have you learned how those become friends of the demons who keep wrath toward their brothers and do not pardon them? Go off, then, and make a prostration to your brother and be reconciled with him, and leave off from now on this demonic habit, lest, as you saw in sleep, you go off with them as their friend into the darkness." And he, having made a prostration, went down from the column, and at once going off to the brother and making a prostration, made love with him.

[154] To those who out of obedienceἝτερος ἀδελφὸς ὑπὸ τοῦ πατρὸς εἰς τὸ κάστρον διά τινας δουλείας ἀποστελλόμενος καὶ εἰς οἶκόν τινος προτροπῇ αὐτοῦ καταλύων, ἤρξατο τὸν λογισμὸν ἐκεῖ βλάπτεσθαι. Καὶ πρῶτα μὲν ἠγωνίζετο μὴ κυριευθῆναι τῷ τοιούτῳ λογισμῷ. Ὡς δὲ εἶδε σφοδρότερον αὑτὸν ἐγειρόμενον, δείσας, μήπως καὶ εἰς συγκατάθεσιν ἐλθεῖν κινδυνεύσῃ, f. 192. πρὸς τὸν πατέρα τὰ τοῦ λογισμοῦ ὡς εἶχεν ἐξαγορεύει. Καὶ ὁ πατήρ· “Εἰ οὕτως ἔχει, φησίν, οὐκέτι σε λοιπὸν ἐκεῖ στέλλω·” καὶ μεθ᾽ ἡμέρας φωνήσας αὐτὸν αὖθις ἐκεῖ ἀποστέλλει. Ὁ δὲ ἀδελφός· “Πάλιν, φησίν, ἐκεῖ με ἀπελθεῖν βούλει; οὕτω πρὸ βραχέος μοι συνετάξω;” Καὶ ὁ πατὴρ πρὸς αὐτόν· “Ἄπελθε, φησίν, μηδείς σοι περὶ τούτου φόβος προσέστω· ὁ Θεὸς γὰρ ἀβλαβῆ σε τηρήσει ἐκ τοῦ τοιούτου λογισμοῦ. undertake some work Μόνον ἀδόλως σπεῦδε καὶ μετὰ πίστεως ἐκτελεῖν τὰ παρ᾽ ἐμοῦ σοι ἐπιταττόμενα.” Πιστεύσας οὖν ὁ ἀδελφὸς τῷ τοῦ πατρὸς λόγῳ, μετάνοιαν βαλὼν ἄπεισι καὶ τὸ

[154] Another brother, being sent by the father to the castle for some services and lodging, at his bidding, in someone's house, began to be harmed there in his thought. And at first he struggled not to be mastered by such a thought. But when he saw it rising up the more vehemently, fearing lest he run the danger of coming to consent too, he confesses to the father the things of the thought as they were. And the father said: "If it is so," he says, "I no longer send you there hereafter"; and after some days, calling him, he sends him there again. And the brother said: "Do you wish me," he says, "to go off there again? Is this how you agreed with me a little while ago?" And the father said to him: "Go off," he says, "let no fear be on you about this; for God will keep you unharmed from such a thought. Only hasten without guile and with faith to carry out the things enjoined on you by me." The brother, then, believing the father's word, made a prostration and goes off, and the

προσταχθὲν αὐτῷ ἐκπληρώσας (καὶ - ἐκπληρώσας) in the margin A. , οὐδαμῶς διὰ τῆς τοῦ Θεοῦ χάριτος ὑπὸ τοῦ πρότερον πολεμοῦντος λογισμοῦ ἠνωχλήθη, καὶ οὐ τότε μόνον, ἀλλ᾽ οὐδ᾽ εἰς τὸ μετέπειτα, πολλάκις ἐκεῖ διαπεμπόμενος παρὰ τοῦ πατρός. Ὑποστρέφοντα δὲ αὐτὸν ἐκεῖθεν τῆς ὁδοῦ μέσον ἡ νὺξ κατέλαβεν. Ὡς δὲ είς τὸ χωρίον ἔφθασεν, ἰδὼν αὐτὸν ὁ Κυριακὸς συνεβούλευε μὴ ἀνελθεῖν αὐτὸν τότε, ἀλλ᾽ εἰσελθόντα εἰς τὴν ἐκείνου οἰκίαν μεῖναι καὶ πρωῒ ἀνελθεῖν. Ὁ δὲ ἀδελφὸς διὰ τὸ μὴ ἔχειν τοῦτο ἐκ συνηθείας οὐκ ἐπείσθη αὐτῷ, ἀλλὰ παρελθὼν τὴν ὁδὸν αὐτοὺ ἐπορεύετο. Καὶ f. 192v. φθάσας εἰς τὸ μέρος τοῦ Χαλκοῦ Ἁλωνίου τὴν τοῦ πατρὸς εὐχὴν ἐπικαλεσάμενος τῷ τοῦ σταυροῦ τε σημείῳ τήν τε καρδίαν καὶ τὸ μέτωπον ἐπισφραγισάμενος, ἤρξατο τοῦ ὄρους ἀνέρχεσθαι. Ὡς δὲ πρὸς τὰ μέσα τοῦ ὄρους γέγονε καὶ διῆλθε τὸν κρημνώδη τόπον τῆς πέτρας, ἔνθα ὁ σταυρὸς ἵστατο, ἀκούει ἄφνω κτύπου τινὸς καὶ ταραχῆς καὶ δρόμου ἀτάκτου ὥσπερ τινῶν φευγόντων ἐκ προσώπου αὐτοῦ. Ἐφ᾽ οἷς ὁ ἀδελφὸς μικρὸν πτοηθείς, — οὐ γὰρ συνέπεσε τῷ φόβῳ τελείως — πάλιν τὴν τοῦ πατρὸς εὐχὴν ἐπικαλεσάμενος καὶ τὸ τοῦ σταυροῦ σημεῖον ἑαυτῷ τυπωσάμενος, that nothing is to be feared, θαρρῶν ἀνήρχετο, τό· “Ὁ Θεὸς διὰ τῶν εὐχῶν τοῦ ἁγίου μου πατρὸς βοήθει μοι”

thing commanded him having been fulfilled, he was in no way troubled, through the grace of God, by the thought that had warred against him before, and not then only, but neither afterwards, though often sent there by the father. And as he was returning from there, the night overtook him in the middle of the road. And when he arrived at the village, Kyriakos, seeing him, advised him not to go up then, but to go into his house and stay and go up early in the morning. But the brother, because he did not have this as a custom, was not persuaded by him, but, passing on, went his way. And arriving at the region of the Bronze Threshing-floor, having called upon the father's prayer and sealed both his heart and his forehead with the sign of the cross, he began to go up the mountain. And when he had come to the middle of the mountain and had passed the precipitous place of the rock where the cross stood, he suddenly hears a certain clatter and confusion and disorderly running, as of some fleeing from his face. At this the brother, scared a little — for he did not fall wholly into fear — calling again upon the father's prayer and making the sign of the cross on himself, went up with courage, bearing unceasingly on his tongue: "O God, through the prayers of my holy father, help me";

ἐπὶ τῆς γλώττης φέρων ἀσίγητον· πλησίον δὲ τῆς μονῆς γενόμενος, τοσαύτῃ δειλίᾳ συνεσχέθη καὶ φόβῳ, ὡς δοκεῖν ὑπό τινων ἐκδιώκεσθαι, ὥστε δρομαῖον αὐτὸν καὶ ἀσθμαίνοντα εἰς τὴν μονὴν εἰσελθεῖν. Τοῦτο δὲ αὐτῷ προσεγένετο, διότι ἐγγὺς ἤδη φθάσας τῆς μονῆς καὶ θαρρήσας ἐσίγησεν ἐπικαλεῖσθαι τὴν τοῦ πατρὸς εὐχήν· καὶ διὰ τοῦτο μικρὸν ἡ τοῦ Θεοῦ χάρις ἐξ αὐτοῦ ἀνεχώρησεν, ἵνα γνῷ, τίς ἦν f. 193. ὁ φρουρῶν καὶ σκέπων αὐτόν. Ὡς δὲ πρὸς τὸν πατέρα φθάσας ἀνῆλθε καὶ περὶ τῆς χρείας, δι᾽ ἣν ἐξαπεστάλη ἐξαπεστάλλη A. , ἀπελογήσατο, διηγεῖται αὐτῷ καὶ τὰ περὶ τούτου, προσεπερωτῶν ἅμα καί, εἰ ἐκ δαιμόνων ἦν τοῦτο ἢ ἐξ ἄλλου τινός, οἷον ἐξ ἀγρίων αἰγῶν, αἷς ἐπὶ τοῦ ὄρους ἔθος αὐλίζεσθαι. Ὁ δὲ πατὴρ ὑπομειδιῶν· “Ἴσως, ἔφη, οὐ μὴν ἦν ἐκ δαιμόνων· εἰ δὲ καὶ ἦν, τί πρός σε; μὴ γὰρ τῷ σῷ θελήματι ἐκεῖ ἀπῆλθες· παρ᾽ ἐμοῦ ἀπεστάλης καὶ τὸν ἀποστελλόμενόν που παρὰ τοῦ ἰδίου πατρὸς οὐ δεῖ φροντίζειν καὶ δεδιέναι περὶ σωματικῶν κινδύνων, ἀλλ᾽ ἑνὶ δὴ τούτῳ προσέχειν, ὡς ἂν ἀδόλως δηλονότι καὶ μετὰ πίστεως τὸ κελευσθὲν αὐτῷ ἐκπληρώσῃ, μή πως ἐκ τῆς τοῦ ἔργου παραβάσεως οὐ σωματικῶς ἀλλὰ κατὰ ψυχὴν μᾶλλον κινδυνεῦσαι τούτῳ συμβαίη· εἰ δὲ καὶ σωματικῷ ἐμπέσῃ κινδύνῳ, either for soul or for body, he teaches. οὐ δεῖ αὐτὸν ἐν τούτῳ μικροψυχεῖν, ἀλλὰ μᾶλλον εὐχαριστίαν τῷ Θεῷ ἀπονέμειν, διότι πλείων ὁ μισθὸς αὐτῷ ἀποκείσεται.”

and when he came near the monastery, he was held by such cowardice and fear as to seem to be pursued by some, so that he came running and panting into the monastery. And this befell him because, having already arrived near the monastery and taking courage, he fell silent from calling upon the father's prayer; and for this reason the grace of God withdrew from him a little, that he might know who it was that guarded and sheltered him. And when, having arrived, he went up to the father and gave an account of the need for which he had been sent out, he relates to him also the things about this, asking at the same time whether this was from demons or from something else, such as from wild goats, which are wont to lodge on the mountain. And the father, smiling a little, said: "Perhaps it was not indeed from demons; but even if it was, what is that to you? For you did not go off there by your own will; you were sent by me; and one sent anywhere by his own father must not be anxious and fear about bodily dangers, but attend to this one thing, namely, that he fulfil without guile and with faith what has been commanded him, lest from the transgression of the work it befall him to be in danger not bodily but rather in soul; and if he falls into bodily danger too, he must not be faint-hearted in this, but rather render thanksgiving to God, because a greater reward will be laid up for him."

Ἀλλὰ ταῦτα μὲν πρὸς τὸν ἀδελφὸν ὁ πατήρ, μᾶλλον δὲ οὐ πρὸς ἐκεῖνον μόνον τῷ τότε, ἀλλὰ καὶ πρὸς ἅπαντας ἀεὶ φθέγγεται f. 193v. καὶ νουθετεῖ καὶ διδάσκει τοὺς τὴν αὐτὴν πορευομένους ὁδὸν καὶ τὴν γνησίαν καὶ ἀληθῆ φυλάττειν αἱρουμένους ὑπακοήν. Ὅτι δὲ τὸ τὸν A. κρότον ἐπὶ τῆς ὁδοῦ ποιῆσαν ἐποίησαν A. καὶ πτοῆσαν τὸν ἀδελφὸν οὐκ ἄλλοθεν ἀλλ᾽ ἐκ δαιμόνων ἦν, ἐξ ἑτέρου διηγήματος τοῦτο φανερὸν θέσθαι πειράσομαι· ἔχει δὲ οὕτως.

But these things the father spoke to the brother — or rather not to him only at that time, but to all always he utters them, and admonishes and teaches those who travel the same road and choose to keep genuine and true obedience. And that the thing which made the clatter on the road and scared the brother was not from elsewhere but from demons, I shall try to make plain from another narrative; and it is thus.

[155] The illusions of demons Ὁ τοῦ μοναχοῦ Ἰωάννου τοῦ Ἀρδαγαστηνοῦ ἐπονομαζομένου ἀνεψιός, ὁ τότε μὲν παῖς, νῦν δὲ εἰς ἀνδρὸς ἐλθὼν τελειότητα, σὺν ἡμῖν ἐν τῇ μονῇ ὤν, ὁμωνύμως καὶ αὐτὸς τῷ αὐτοῦ θείῳ Ἰωάννης καλούμενος, μεσούσης ἡμέρας ἐκεῖθεν πρὸς ἡμᾶς ἀνερχόμενος, ὡς εἰς τὸν αὐτὸν ἐγένετο τόπον, σταθεὶς καὶ τὸν σταυρὸν προσκυνήσας καὶ ἀσπασάμενος, κτύπου ὄπισθεν αὐτοῦ ᾔσθετο. Καὶ στραφεὶς ὁρᾷ ἄνθρωπον ἄνευ κεφαλῆς ἑστῶτα. Τοῦτον οὖν ὁ παῖς θεασάμενος δέει συσχεθεὶς πολλῷ καὶ τρομάξας ὡς εἶχε τρανῶς παρακεκομμένῃ παρακεκομένη A. τῇ φωνῇ ἐβόησεν· “Ὁ Θεὸς δι᾽ εὐχῶν τοῦ ἁγίου μου πατρὸς βοήθει μοι.” Καὶ εὐθὺς ἐκεῖνος ἀφανὴς γίνεται. are dispelled Καὶ ἕτεροι δὲ δύο ἄλλοτε ἀδελφοὶ νυκτὸς ἐκεῖθεν κατιόντες, ὡς εἰς αὐτὸν τὸν τόπον ἐγένοντο, ἀκούουσιν ἄφνω ὡς ἐκ τοῦ δυτικοῦ μέρους ψόφου ποδῶν ἵππων καὶ βοῆς τινῶν τοῖς ἵπποις δῆθεν ἐπιφωνούντων. Ἀλλὰ καὶ οὗτοι τῇ ἐπικλήσει f. 194. τῆς τοῦ ἁγίου πατρὸς ἡμῶν εὐχῆς ἀβλαβῶς τὸν τόπον διήλθοσαν· καὶ ὁ τοῦ μοναχοῦ δὲ Δανιὴλ ἐν τῷδε τῷ τόπῳ θάνατος παντὸς μᾶλλον μαρτυρεῖν ἂν ἔχοι ἂν ἔχοι above the line A. τοῖς λεγομένοις.

[155] The nephew of the monk John, surnamed Ardagastenos, who was then a boy but has now come to the perfection of a man, being with us in the monastery, and himself called John, of the same name as his uncle, going up to us from there at midday, when he came to the same place, stopping and venerating and kissing the cross, perceived a clatter behind him. And turning, he sees a man standing without a head. The boy, then, beholding this, held by great dread and trembling, cried out clearly, just as he was, with a broken voice: "O God, through the prayers of my holy father, help me." And at once that one becomes invisible. And two other brothers at another time, coming down from there by night, when they came to that very place, hear suddenly, as though from the western part, the noise of horses' feet and the shouting of some men, as though calling to the horses. But these too, by calling upon the prayer of our holy father, passed the place unharmed; and the death of the monk Daniel in this place would bear witness above all to what is said.

Ἀλλὰ καὶ αὐτοῦ δὴ τοῦ πατρὸς ἤκουσα λέγοντος, ὅτι ἐκ μὲν τῆς φάραγγος καὶ τῶν ὧδε ὅ τε Σωτὴρ καὶ ἡ Θεοτόκος καὶ ἡ ἁγία Ἀνάστασις τοὺς δαίμονας ἀπήλασαν, the father having been invoked. εἰς δὲ τὸ μέρος τοῦ Χαλκοῦ Ἁλωνίου τινὲς ἔτι αὐτῶν ἐμφιλοχωροῦσι. Καὶ ταῦτα μὲν εἰς τοσοῦτον.

But I also heard the father himself saying that from the ravine and the places here the Saviour and the Mother of God and the Holy Resurrection drove away the demons, but in the region of the Bronze Threshing-floor some of them still love to haunt. And so much for these things.

[156] By the same meansὉ δέ γε προλεχθεὶς ἀδελφός, δι᾽ ὃν καὶ τῶν παρόντων ἐμνημονεύσαμεν, ἄλλοτε πάλιν μετὰ καὶ ἑτέρων ἀδελφῶν παρὰ τοῦ πατρός που ἀποσταλείς, ἐπεὶ τὸν τόπον σὺν ἐκείνοις κατείληφεν, ἐν ἐκκλησίᾳ τινὶ τινα A. κατέλυσαν, ἐν ᾗ ὑπῆρχέ τις πρεσβύτερος, οὐ μήκοθεν τῆς ἐκκλησίας ἔχων τὴν οἴκησιν. Ὡς δὲ ἤμελλον οἱ ἀδελφοὶ ἀπελθεῖν, ἵνα τὸ προσταχθὲν αὐτοῖς παρὰ τοῦ πατρὸς ἐκτελέσωσι, προσέταξαν τῷ ἀδελφῷ ἐκείνῳ εἰς τὰ τῆς τροφῆς αὐτοῖς ὑπουργῆσαι. Ὁ δὲ εἰσελθὼν ἐν τῇ τοῦ πρεσβυτέρου οἰκίᾳ, τὰ τῆς διακονίας ἐπιμελῶς εἰργάζετο. Ἡ δὲ τοῦ ἱερέως σύζυγος ἰδοῦσα, ὅτι ἕτερός τις οὐκ ἦν ἐκεῖσε εἰ μὴ οἱ δύο μόνοι — ἦν γὰρ καὶ ὁ ἀνὴρ αὐτῆς μετὰ τῶν ἀδελφῶν πορευθείς, — τῷ ἀδελφῷ πλησιάσασα (εἰ μὴ - πλησιάσασα) added afterwards f. 194v. ἤρξατο ῥήμασιν ἀπατηλοῖς αὐτῷ ὁμιλεῖν, ἡ τοῦ πονηροῦ θυγάτηρ δελεάσαι τοῦτον ἐπιχειροῦσα καὶ εἰς ἔργον ἀκολασίας αὐτὸν αὐτῶ A. ἐπισπάσασθαι. Ὁ δὲ ἀδελφὸς ἐκ τῶν λόγων τὸν αὐτῆς σκοπὸν γνούς, the danger of fornication εὐθέως πρὸς τὴν τοῦ πατρὸς εὐχὴν καταφεύγει καὶ ταύτην ἀρωγὴν ἐπικαλεῖται κατὰ τῆς ἐπηρείας, ὁμοῦ δὲ καὶ τῷ τοῦ σταυροῦ σημείῳ σφραγισάμενος ἑαυτόν, σιωπῶν καὶ κατὰ νοῦν ψάλλων, τῇ ἀνὰ χεῖρας ἠσχολεῖτο διακονίᾳ.

[156] And the aforesaid brother, on whose account we have also made mention of the present things, at another time again, sent somewhere by the father with other brothers, when they reached the place with them, they lodged in a certain church, in which there was a certain presbyter having his dwelling not far from the church. And when the brothers were about to go off to carry out what had been commanded them by the father, they ordered that brother to serve them in the matter of food. And he, going into the presbyter's house, carried out the things of the service carefully. And the priest's wife, seeing that there was no one else there except the two alone — for her husband too had gone with the brothers — coming near the brother, began to converse with him in deceitful words, the daughter of the wicked one attempting to entice him and draw him into a deed of licentiousness. And the brother, knowing her aim from her words, at once takes refuge in the father's prayer and calls upon it as aid against the assault, and at the same time, sealing himself with the sign of the cross, keeping silent and singing psalms in his mind, he busied himself with the service in hand.

Τοσαύτης δὲ τετύχηκε βοηθείας παρὰ τῆς τοῦ ἁγίου πατρὸς ἡμῶν εὐχῆς καὶ οὕτω ἡ ἐπίκλησις αὐτῆς τοῦτον ὤνησε καὶ ἀβλαβῆ ἐκ τοῦ τοιούτου μύσους ἐφύλαξεν, ὡς μηδὲ μέχρις ἐννοίας ἢ ψιλοῦ λογισμοῦ ἑαυτὸν αἰσθέσθαι προσωμιληκότα τῷ πάθει, ἀλλὰ καὶ ἅπαξ καὶ δὶς βουληθέντα ἀποκριθῆναι πρὸς τὸ ἐπιστομίσαι ταύτην, μὴ δυνηθῆναι, a monk escapes ἀλλ᾽ ὡς ὑπό τινος χειρὸς δοκεῖν τήν τε γλῶτταν καὶ τὸ στόμα αὐτοῦ ἐπέχεσθαι. Οὕτως οὖν ὁ ἀδελφὸς διὰ τῆς τοῦ πατρὸς εὐχῆς σκεπασθεὶς καὶ τὰ τοῦ πονηροῦ Σατὰν θήρατρα ἀβλαβῶς διεκφυγεῖν δυνηθεὶς καὶ μετὰ τῶν ἀδελφῶν εἰς τὴν f. 195. μονὴν ὑποστρέψας, μηδὲν αὐτοῖς εἰπὼν περὶ τούτου, ἅπαντα τῷ πατρὶ ἀπαγγέλλει· ἅπερ ὁ πατὴρ εἰς ὦτα δεξάμενος τῷ ἀδελφῷ ἔφη· “Εἰ ἐπί σοι τῷ οὐκ ἰδίῳ θελήματι ἐκεῖ πορευθέντι ἀλλὰ παρ᾽ ἐμοῦ σταλέντι (ἀλλὰ - σταλέντι in the margin A. τοιαῦτα ὁ διάβολος ἐτεχνάσατο, οἱ τῷ ἰδίῳ θελήματι τῆς ἑαυτῶν μονῆς ἐξερχόμενοι καὶ εἰς τὸν κόσμον οὕτως ἀφυλάκτως παραβάλλειν θαρροῦντες πῶς ἂν τὰς ἐκείνου ἐκφυγεῖν λαβὰς ἔχοιεν;”

And he obtained such help from the prayer of our holy father, and the calling upon it so profited him and kept him unharmed from such defilement, that he did not perceive himself to have consorted with the passion even so far as a notion or a bare thought, but also, wishing once and twice to answer so as to stop her mouth, he could not, but it seemed that his tongue and mouth were held back as by some hand. So, then, the brother, sheltered through the father's prayer and having been able to escape unharmed the snares of the wicked Satan, and having returned with the brothers to the monastery, telling them nothing about this, reports everything to the father; receiving which into his ears, the father said to the brother: "If against you, who went there not by your own will but sent by me, the devil contrived such things, how could those who go out of their own monastery by their own will and dare to venture into the world so unguardedly be able to escape his grips?"

[157] whose dream, Ἄλλοτε δὲ ὁ αὐτὸς ἀδελφὸς τοῦ ὄρθρου ψαλλομένου ἔνδον τοῦ νάρθηκος πρὸ τῆς πύλης τῆς ἐκκλησίας ἑστώς, τῶν ἀδελφῶν ἔνδον στιχολογούντων [Στιχολογεῖν, to recite psalms or other canticles verse by verse. Cf. Ducange, s.v. It occurs often in liturgical typika.] , αὐτὸς νυστάξας καὶ κατενεχθεὶς ὕπνωσε. Καὶ δὴ ὁρᾶν τινα ἐδόκει ἐκ τοῦ ἱεροῦ βήματος προελθόντα, κατάκομον ταῖς θριξὶ τό τε γένειον καὶ τὰς τῆς κεφαλῆς αὐτοῦ τρίχας ὑποξανθιζούσας ἔχοντα πορφύρεόν τε περιβεβλημένον χιτῶνα καὶ ἐπὶ τῆς αὐτοῦ κεφαλῆς κεφαλοδεσμόν τινα περικείμενον· δύο δὲ εὐνοῦχοι ἑκατέρωθεν αὐτοῦ ὡρῶντο συμπαροδεύοντες, ὧν δὴ ὁ μὲν ἐκ δεξιῶν τυγχάνων στυγχάνων A. αὐτοῦ πυρρακίζων ἦν τὴν χροιάν, ὁ δὲ ἐξ εὐωνύμων f. 195v. μικρόν τε ὑπομελαινομένην ἔχων τὴν τῆς κεφαλῆς κόμην καὶ τὴν ὄψιν σιτόχροον. Ὡς δὲ βαδίζειν πρὸς τὸ μέρος τοῦ χοροῦ ἤρξατο, ἐν ᾧ ὁ τοῦ πατρὸς στύλος ἧν, τῇ κελεύσει ἐκείνου οἱ εὐνοῦχοι τοῖς ἐν τῷ χορῷ ἱσταμένοις διανέμοντές τι σὺν ἐκείνῳ διήρχοντο. Διελθόντες δὲ τοὺς δύο χοροὺς καὶ τὸ μεσαίτατον τοῦ ναοῦ, ὡς εἰς τὴν πύλην ἔφθασαν, ἔνθα ὁ ἀδελφὸς οὗτος ἵστατο, νεύει τῷ ἐκ δεξιῶν αὐτοῦ δοῦναι καὶ τῷ ἀδελφῷ ἐξ ὧν τοῖς ἔνδον ἐδίδου.

[157] At another time the same brother, while matins was being sung, standing inside the narthex before the gate of the church, while the brothers inside were chanting the verses, he, nodding and sinking down, fell asleep. And indeed he seemed to see someone coming forth from the sacred sanctuary, with long flowing hair, having his beard and the hair of his head somewhat golden, and clothed in a purple tunic and having a kind of headband round his head; and two eunuchs were seen walking along with him on either side, of whom the one on his right was ruddy in colour, while the one on the left had the hair of his head a little darkish and his face wheat-coloured. And when he began to walk toward the part of the choir in which the father's column was, at his command the eunuchs, distributing something to those standing in the choir, passed through with him. And having passed through the two choirs and the very middle of the church, when they arrived at the gate where this brother was standing, he nods to the one on his right to give the brother too of what he was giving to those within.

Ὁ δὲ ἐκβαλὼν δίδωσιν αὐτῷ ὀβολόν· καὶ στραφεὶς ὁ ἕτερος αὐτῷ ἔφη· “Οὐ παρέχεις καὶ τούτῳ νόμισμα, ὡς καὶ τοῖς ἔνδον διένειμας;” Στραφεὶς οὖν ἐκεῖνος πρὸς τὸν ὁρίσαντα, αὐτὸν σιωπῶν ἑώρα· κἀκεῖνος ἀποκριθεὶς ὡς πρὸς ἀμφοτέρους τὸν λόγον ποιούμενος ἔφη· “Ἐγὼ τοῖς ἔνδον τοῦ ναοῦ ἑστῶσι καὶ ψάλλουσιν τὰ χρύσινα κελεύω διδόναι, τοῖς δὲ ἔξω τοὺς ὀβολούς.” Καὶ ταῦτα ἐκείνου εἰπόντος, ἄφνω καὶ οἱ τρεῖς ἐξ ὀφθαλμῶν τούτου γεγόνασι, καὶ αὐτὸς εὐθὺς διυπνίσθη καὶ πρὸς ἑαυτὸν κατανοήσας· ὃ εἶδε, πρὸς τὸν πατέρα αὐτίκα αὐτίκα above the line A. ἄνεισι καὶ διηγεῖται αὐτῷ τὸ ὄναρ, ἅμα δὲ καὶ ἠρώτα f. 196. τὴν σύγκρισιν αὐτοῦ ἐξειπεῖν καὶ εἰ ἐκ δαιμόνων αὐτῷ ἐδείχθη ἢ ἐκ Θεοῦ. as sent by God Ὁ δὲ πατὴρ ἀποκριθεὶς αὐτῷ ἔφη· “Ἀπιστεῖν μὲν ὀνείροις πᾶσί τε καὶ μάλιστα μοναχοῖς ἁρμόδιον. Τοῦτο δέ, ὃ σὺ εἶδες, οὐκ ἔστιν ἐκ δαιμόνων, ἀλλ᾽ ἐκ Θεοῦ. Ὁ γὰρ μέσον τῶν δύο σοι εὐνούχων ὁρώμενος ὁ Χριστὸς ἦν, ἐκεῖνοι δὲ ἄγγελοι, οἵτινες καθ᾽ ἑκάστην τῇ κελεύσει αὐτοῦ πᾶσι τοῖς ἔνδον τοῦ ναοῦ μετὰ φόβου Θεοῦ καὶ νηφούσης διανοίας ἑστῶσι καὶ ψάλλουσιν ὡς χρυσὸν τὸν μισθὸν διανέμουσι, Lazarus interprets. τοῖς δὲ ἔξω ὡς ῥᾳθύμοις καὶ ὑπνηλοῖς ὡς ὀβολοὺς ἐλάττω παρέχουσι.

And he, taking it out, gives him an obol; and the other, turning, said to him: "Do you not give this one too a nomisma, as you distributed to those within?" He, then, turning to the one who had given the order, looked at him in silence; and he answered, making his word as to both, and said: "I command that gold coins be given to those standing within the church and singing psalms, and obols to those outside." And when he had said these things, suddenly all three vanished from his eyes, and he at once woke up and, considering within himself what he had seen, goes up at once to the father and relates to him the dream, and at the same time asked him to tell its interpretation and whether it had been shown him by demons or by God. And the father answered him and said: "To disbelieve dreams is fitting for all, and especially for monks. But this which you saw is not from demons, but from God. For the one seen by you in the middle of the two eunuchs was Christ, and those were angels, who every day at his command distribute the reward as gold to all those standing within the church with the fear of God and a sober mind and singing psalms, while to those outside, as slothful and sleepy, they give it lesser, as obols.

Καὶ ἐν τῷ Γεροντικῷ [Βιβλίον γεροντικὸν or the book in which the sayings and deeds of the elders have been collected. Cf. John Moschus, Pratum spirituale, c. LV, P.G., vol. LXXXVII, p. 2909.] γὰρ τοιοῦτόν τι εὑρίσκεται γεγραμμένον, ὅτι γέροντί τινι ὀφθαλμοφανῶς τοῦτο ὑπέδειξεν ὁ Θεὸς καθ᾽ ἑκάστην ἐν τῇ ἐκκλησίᾳ γινόμενον· ἀλλ᾽ ἐκείνῳ

For in the Gerontikon too something such is found written, that God showed this visibly to a certain elder taking place every day in the church; but to him

μὲν ὡς ἁγίῳ οὕτως φανερῶς ἔδειξε, σοὶ δὲ ὡς ῥᾳθύμῳ καὶ ἀμελεῖ δι᾽ ὁράματος πρὸς τὸ γνῶναί σε, ὅσην ζημίαν σεαυτῷ προξενεῖς, ὅτε τῆς ἐκκλησίας ἐξερχόμενος κατὰ τὸ πρόναον καθεύδεις ὑπνῶν. Διὰ τοῦτο καὶ σοὶ καὶ τοῖς λοιποῖς ἀδελφοῖς ἀεὶ λέγω, ἵνα μὴ τῆς ἐκκλησίας f. 196v. ἀπολιμπάνησθε.” Καὶ γὰρ διὰ παντὸς ἰδίᾳ τε καὶ ἐπὶ πάντων τοῦτο ὁ πατὴρ ἔλεγε, καὶ μάλιστα τοῖς ῥᾳθυμοτέροις ὅτι, εἴ τις οὐ δύναται εἰς τὸ ἑαυτοῦ κελλίον ἐκτὸς τῆς παραδεδομένης αὐτῷ ἐντολῆς τρισάγιον ποιῆσαι, ὁ Θεὸς ἕνεκα τούτου οὐκ ἂν ὅλως εὐθύνας ἐξ αὐτοῦ ἀπαιτήσειε, μόνον τῆς ἐκκλησίας μὴ ἀπολειφθήτω. Οὐ γὰρ ἀνεύθυνος εὑρεθήσεται παρὰ θεῷ ὁ ἀπολειπόμενος. Ταῦτα καὶ περὶ τούτου πρὸς αὐτὸν ὁ πατήρ.

he showed it thus openly as to a saint, but to you, as slothful and negligent, through a vision, so that you may know how great a loss you procure for yourself when, going out of the church, you sleep, slumbering, in the pronaos. For this reason I always say both to you and to the rest of the brothers that you should not be absent from the church." For indeed the father always said this, both privately and before all, and especially to the more slothful: that if anyone cannot, in his own cell, make the Trisagion outside the commandment handed down to him, God would not at all demand an account of him on this account; only let him not be absent from the church. For he who is absent will not be found free of account before God. These things the father said to him about this too.

[158] Of the same brother Καὶ τοῦτο δὲ διηγητέον μοι πρὸς τοῖς ἄλλοις περὶ τοῦ αὐτοῦ ἀδελφοῦ. Πανηγύρεώς που ἁγίου τελουμένης τινὸς καὶ ἀδελφῶν τινων ἐκεῖσε προτροπῇ τε καὶ συγχωρήσει τοῦ πατρὸς ἀπιόντων, ᾐτεῖτο καὶ ὁ εἰρημένος ἀδελφὸς τὸν πατέρα, ὡς ἂν ἀπολυθεὶς καὶ αὐτὸς ἀπέλθῃ μετὰ τῶν ἀδελφῶν. Ὁ δὲ πατὴρ οὐκ ἠβούλετο, πολλὰ δὲ ὅμως ὑπ᾽ αὐτοῦ βιασθείς, καὶ ἄκων συνεχώρησεν αὐτῷ ἀπελθεῖν. the temptations Τοσαύτην δὲ ὁ λογισμὸς αὐτοῦ βλάβην ἐκεῖσε γεγονότος ὑπέστη, ὥστε παρὰ μικρὸν καὶ εἰς συγκατάθεσιν αὐτὸν ἐλθεῖν αἰσχρᾶς πράξεως. Ὅμως ἐκεῖ μὲν τῇ τοῦ Θεοῦ χάριτι ἐρρύσθη f. 197. συντηρηθείς, ἑτέρωθι δὲ πάλιν οὐ μικρὰν τὴν βλάβην ἐδέξατο. Μεταλαβὼν γὰρ τῶν ἀχράντων μυστηρίων, εἶτα τῇ τροφῇ χρησάμενος ἀκρατέστερον ὑπ᾽ ἀδδηφαγίας, ἐξέμεσε. Καὶ δὴ μετὰ τῶν ἀδελφῶν ἐκεῖθεν ὑποστρέψας εἰς τὴν μονήν, πάντα τὰ συμβάντα τῷ πατρὶ ἐξαγγέλλει. Καὶ ὁ πατὴρ πρὸς αὐτόν· “Οὐκ ἐγώ σοι διὰ τοῦτο ἔλεγον, foreseen by the father. ἔφη, μὴ ἀπελθεῖν ἐκεῖ;” Τότε ὁ ἀδελφὸς μετάνοιαν μετάνοιαν in the margin A. βαλὼν ᾐτεῖτο συγχώρησιν ὑπὲρ τούτων εὐχήν τε εἰς βοήθειαν περὶ τῶν μελλόντων.

[158] And this too I must relate, in addition to the others, about the same brother. When a festival of some saint was being held somewhere, and some brothers were going off there at the urging and with the permission of the father, the said brother too asked the father that he too might be released and go off with the brothers. But the father did not wish it, yet, much pressed by him, he permitted him though unwilling to go off. And his thought, when he had come there, underwent such harm that he came within a little of coming to consent to a shameful deed. Yet there he was delivered, preserved by the grace of God, but elsewhere again he received no small harm. For, having partaken of the immaculate mysteries, then using food too immoderately through gluttony, he vomited. And indeed, having returned from there with the brothers to the monastery, he reports everything that had befallen to the father. And the father said to him: "Was it not for this reason that I told you not to go off there?" Then the brother, making a prostration, asked for pardon for these things and a prayer for help concerning the future.

Ὧν καὶ τυχών, καλῶς ἔκτοτε διὰ τῆς θείας χάριτος ἐφυλάχθη, μηδέν τι τοῦ λοιποῦ ὅσον εἰς δύναμιν ἧκεν ἄνευ τῆς τοῦ πατρὸς γνώμης διαπραξάμενος. Ἀλλὰ τὰ μὲν κατὰ τὸν εἰρημένον ἀδελφὸν ταῦτα.

And having obtained these, he was well guarded from then on through the divine grace, doing nothing thereafter, as far as lay in his power, without the father's judgement. But such are the things concerning the said brother.

[159] Of the other monks conspicuous for virtue. Δεῖ δέ με λοιπὸν τῷ λόγῳ καὶ περὶ τῶν λοιπῶν πατέρων καὶ ἀδελφῶν ἡμῶν, τῶν ἐν διαφόροις καιροῖς ἐν τῇ μονῇ καὶ τῷδε τῷ ὄρει λαμπρῶς ἐν τῇ κατὰ Θεὸν βιοτῇ διαλαμψάντων, διεξελθεῖν, ἵν᾽ ἐντεῦθεν μᾶλλον κατὰ τὸν τοῦ Σωτῆρος λόγον τό τε δένδρον ἐκ τῶν καρπῶν γνωρισθῇ καὶ ὁ πατὴρ ἐκ τῶν τέκνων καὶ ὁ διδάσκαλος ἐκ τῶν μαθητῶν, ὥσπερ οὖν ἐκ τῆς ῥίζης f. 197v. οἱ κλάδοι. Καὶ πρῶτον μὲν εἰς μέσον ἀγέσθω Κήρυκος, Kerykos ὁν καὶ ἐξ ὑμῶν τινες ἴσασιν. Οὗτος in the margin in a more recent hand Βίος τοῦ όσίου τὸν ἑαυτοῦ αὐχένα τῷ τοῦ Χριστοῦ ζυγῷ καλῶς ὑποκλίνας καὶ τοῖς τοῦ πατρὸς θελήμασιν εὐπειθεστάτως ἀκολουθῶν, δόκιμος ὑπακοῆς ἐργάτῆς ἀνεφάνη καὶ γνήσιος. Μετὰ δὲ τὸ διαφόροις αὐτὸν ἐνδιατρῖψαι διακονίαις αἰτεῖται τὸν πατέρα καὶ ἀπελθὼν ἐγκλείει ἑαυτὸν ἐν τῷ στύλῳ τῆς Πέτρας τῷ ἄνωθεν τοῦ χωρίου Γαλησίου. a stylite Ὡς δὲ χρόνον τινὰ ἐκεῖ ποιήσας ἑώρα ἑαυτὸν μηδὲν ὠφελούμενον, ἀλλὰ καὶ μᾶλλον τοὐναντίον βλαπτόμενον διὰ τὸ μὴ ἐπιτηδείως ἔχειν τὸν τόπον πρὸς ἡσυχίαν — καὶ γὰρ εἴτε ἐν τῷ χωρίῳ τις εἴτε ἀλλαχοῦ ἐν τοῖς πλησίον τόποις λαλήσει τι, ἐν ταῖς ἀκοαῖς τοῦτο ἀφικνεῖται τοῦ ἐν τῷ στύλῳ — διὰ ταῦτα οὖν δηλοῖ τῷ πατρὶ καὶ τῇ ἐκείνου θελήσει ἐκεῖθεν ἐξελθὼν εἰς τὸν ἐν τῷ ναῷ τῆς Θεοτόκου στύλον εἰσέρχεται.

[159] And I must now go through in my discourse also the things concerning the rest of our fathers and brothers, who at various times shone brilliantly in the monastery and on this mountain in the life according to God, so that hence, rather, according to the Saviour's word, the tree may be known from its fruits, and the father from his children, and the teacher from his disciples, as indeed the branches from the root. And first let Kerykos be brought into the midst, whom some of you too know. He, having well bent his neck to the yoke of Christ and following most obediently the wills of the father, was shown a proven and genuine worker of obedience. And after spending time in various ministries, he asks the father and, going off, shuts himself up in the column of the Rock above the village of Galesion. And when, having spent some time there, he saw himself in no way benefited, but rather on the contrary harmed, because the place was not suitable for hesychia — for indeed, if anyone in the village or elsewhere in the places nearby says anything, this reaches the ears of the one on the column — for these reasons, then, he makes it known to the father and, by his will, going out from there, he enters the column in the church of the Mother of God.

Ἦν γὰρ τῷ τότε ὁ πατὴρ εἰς τὴν ἁγίαν Ἀνάστασιν. Πρὶν ἢ δὲ αὐτὸν ἐκεῖθεν κατελθεῖν, ὡς ἐγένετο ἅπαξ τε καὶ δὶς καὶ πολλάκις δηλώσαντα f. 198. τῷ πατρὶ καὶ ἐκβιάσαντα μὴ εἰσακουσθῆναι, from imminent danger, τί ποιεῖ; ὑπὸ τοῦ λογισμοῦ κατακυριευθείς, μᾶλλον δὲ ὑπὸ τοῦ πονηροῦ δαίμονος εἰς τοῦτο παρασυρείς, δήσας ἑαυτὸν ἐκ τῶν μασχαλῶν μετὰ τοῦ κάλω, ἐν ᾧ αὐτῷ τὰ πρὸς χρείαν διὰ τοῦ τροχαντῆρος ἀνείλκετο, ῥιψοκινδύνως ἑαυτὸν πρὸς τὸ κατελθεῖν τῷ κρημνῷ ἐπιρρίπτει. Ὡς δὲ τοὺς πόδας τῆς θυρίδος ἐξήγαγε καὶ ἤδη ὡς αὐτῷ ἐδόκει ἔμελλε κατιέναι, κρατηθεὶς εκ τοῦ κρασπέδου ἐφ᾽ ἑνὶ τῶν τοῦ στύλου ξύλων, ἦν οὕτως ἀποκρεμάμενος, μήτε ἀνελθεῖν αὖθις μήτε κατελθεῖν δυνάμενος, τὸν κάλων μὲν αὐτὸν κατέχων ἀμφοτέραις χερσίν, ὑπὸ δὲ τοῦ ξύλου πάλιν ἐκ τοῦ χιτωνίσκου κρατούμενος — ἀμηχανία οὖν αὐτῷ πανταχόθεν καὶ (ἀμηχανία - πανταχόθεν καὶ) in the margin A. ὁ κίνδυνος προφανής· ἐπεὶ δὲ ἤδη ταῖς χερσὶν ἀτονήσας ἀπολῦσαι τὸν κάλων ἔμελλε καὶ τῷ κρημνῷ ἑαυτὸν καθεῖναι, the father having been invoked, he is saved; τὴν τοῦ πατρὸς εὐχὴν ἀπὸ ψυχῆς εἴπερ ποτὲ ἐπικαλεσάμενος, αὐτίκα βοηθείας ὥσπερ τινὸς αἰσθόμενος ἀοράτου, τοῦ κινδύνου κρείττων καθίσταται.

For at that time the father was at the Holy Resurrection. And before he came down from there — when it had happened that, having made it known to the father once and twice and many times and having pressed him, he was not heard — what does he do? Mastered by his thought, or rather carried away to this by the wicked demon, binding himself under the armpits with the rope by which the things for his need were drawn up by the pulley, he recklessly throws himself to the precipice to get down. And when he had put his feet out of the window and was already, as it seemed to him, about to come down, held fast by the hem on one of the timbers of the column, he was thus hanging, able neither to go up again nor to come down, holding the rope with both hands, but again held by the timber by his little tunic — perplexity, then, on every side for him, and the danger manifest; and when, his hands already failing, he was about to let go of the rope and let himself down the precipice, calling from his soul, if ever, upon the father's prayer, at once, as though perceiving some invisible help, he becomes superior to the danger.

Ὡς γὰρ ὑπό τινος μικρὸν ἀνακουφισθείς, ἑαυτὸν ὠθήσας, αὖθις f. 198v. ἔνδον τοῦ στύλου γίνεται.

For, as though lifted up a little by someone, pushing himself, he is again within the column.

[160] he wastes his body in every way, Ὁ δὲ ἀνὴρ οὗτος, ἀφ᾽ οὗ τοῦ τῆς ὑπακοῆς ἐξελθὼν σκάμματος πρὸς τὸν ἡσύχιον ἀπέκλινε βίον, οὐκ οἴνου ὅλως, οὐκ ἐλαίου ἐγεύσατο, οὐ τυροῦ ἢ ᾠοῦ ἢ ἰχθύος μετέσχεν, οὐ χιτῶνας δύο περιεβάλετο, μᾶλλον δὲ οὐδὲ ἕνα συνήθως ὡς καὶ οἱ λοιποὶ ἀδελφοὶ ἀπὸ τῆς μονῆς ἐλάμβανεν, ἀλλὰ ταῖς ἰδίαις χερσὶν ἐξ ἐρίου τόν τε χιτῶνα καὶ τὴν ἐπωμίδα ὁμοίως καὶ τὸ ἱερὸν κουκούλιον ἐργαζόμενος περιεβέβλητο τήν τε κεφαλὴν σὺν τῷ στύλῳ ἀσκεπῆ εἶχε καὶ τοὺς πόδας ἀνυποδέτους· ὅθεν ταῖς τοιαύταις σκληραγωγίαις τοσοῦτον ἑαυτοῦ τὸ σῶμα ἐνέκρωσεν, ὡς δοκεῖν τοῖς αὐτὸν ὁρῶσι δέρμα καὶ ὀστᾶ μόνον, ἀλλ᾽ οὐχὶ καὶ σάρκα φορεῖν. Ἦν δὲ καὶ τῇ ἡλικίᾳ τοῦ σώματος εὐμήκης καὶ τῇ ῥώμῃ τοὺς πολλοὺς ὑπερβαίνων, formerly most robust; ὥστε καὶ τοῦτο περὶ τῆς κατὰ σῶμα αὐτοῦ ῥωμαλεότητος λέγεται· κυάμους γάρ ποτε ὡσεὶ μοδίους ἐννέα ἀπὸ τῆς ἐν τῷ κάμπῳ ἅλωνος μετὰ ἁμάξης εἰς τὴν ἁγίαν Μαρίναν Above, c. 31, p. 519; c. 53, p. 526. ἀποκομίζων, ὡς ἤδη παρὰ τοὺς πρόποδας τοῦ τῆς μονῆς ὄρους ἐγίνετο, τοῦ τῆς ἁμάξης ἀρμοῦ κλασθέντος, f. 199. αὐτὸς τὸν σάκκον, ἐν ᾧ οἱ κύαμοι ὑπῆρχον, ἐπωμισάμενος εἰς τὴν μονὴν ἀνεβίβασεν καὶ εἰς τὴν so A, one would expect τὸν ῥογὸν κομίσας ἐκένωσεν.

[160] And this man, from the time he came out of the arena of obedience and turned aside to the hesychastic life, did not taste wine at all, nor oil; he did not partake of cheese or egg or fish; he did not put on two tunics, or rather did not even receive one from the monastery, as is usual, as the rest of the brothers did, but making with his own hands from wool the tunic and the epomis and likewise the sacred cowl, he wore them, and had his head uncovered, along with the column, and his feet unshod; whence by such hardships he so mortified his body as to seem to those who saw him to bear skin and bones only, and not flesh as well. And he was tall in stature of body and surpassed most in strength, so that this too is told of his bodily robustness: for once, carrying beans, about nine modii, from the threshing-floor in the plain with a wagon to St. Marina, when he was already at the foot of the mountain of the monastery, the joint of the wagon breaking, he himself, shouldering the sack in which the beans were, carried it up to the monastery and, bringing it to the granary, emptied it.

Οὐ μὴν ἀλλὰ καὶ ἕτερα τοιαῦτα οὐκ ὀλίγα διηγοῦντο τοῦτον πεποιηκέναι χειρὸς ἔργα ἀλκίμου καὶ σθεναρᾶς· ἀδαὴς δὲ πάντῃ γραμμάτων ὢν πρότερον, ὑπὸ πολλῆς ὅτι φιλοπονίας ἔτι ἐν τῇ ὑπακοῇ ὢν καὶ τὰ θρέμματα νέμων δι᾽ ἐρωτήσεως τὰ τῶν γραμμάτων στοιχεῖα (δι᾽ - στοιχεῖα) in the margin A. μεμάθηκεν, εἶτα κατὰ βραχὺ καὶ τὴν τούτων διδαχθεὶς σύνθεσιν, he learned letters alone; τὴν ἅπασαν αὐτοῦ ἀκολουθίαν ἔσχε καταμαθεῖν.

Moreover they related that he had done not a few other such deeds of a valiant and powerful hand; and being formerly wholly unskilled in letters, through very great love of labour, while still in obedience and pasturing the flocks, he learned the elements of letters by asking, then little by little, taught also their combining, he managed to learn his whole office.

[161] Ἐφ᾽ ὅσοις δὲ χρόνοις τὰ θρέμματα ἐτέλει ποιμαίνων, his abstinence and charity. εἰ μὴ ἔτυχεν αὐτὸν ἐπάνω εἶναι τοῦ ὄρους, ἄλλως οὐδαμῶς ἐγεύετο γάλακτος· πᾶσι δὲ τοῖς πρὸς αὐτὸν ἐρχομένοις πένησι καὶ αἰτοῦσιν ἀφθόνως τε καὶ ἀγογγύστως παρεῖχε. Καὶ γὰρ ἦν οὕτως αὐτῷ τοῦτο ὑπὸ τοῦ πατρὸς ἐπιτετραμμένον· διὸ καὶ ὅσον αὐτὸς τοῖς ἐνδεέσι παρεῖχε, τοσοῦτον καὶ οἱ τῶν θρεμμάτων μασθοὶ ποταμηδὸν ἀπερρύησαν. Οὗτος οὖν ποτε παρὰ τοῦ πατρὸς εἰς τὸ ἐπιτηρεῖν ἀμπελῶνα πεμφθεὶς καλῶς τε τοῦτον καὶ νηφόντως ἐπισκοπήσας οὐκ ἐγεύσατο μέχρι καὶ μιᾶς ῥαγὸς ἐξ αὐτοῦ, f. 199v. ἕως οὗ ὅλος ἐτρυγήθη ὁ ἀμπελών, καὶ οὕτως ἕνα βότρυν λαβὼν καὶ εἰς τὴν μονὴν ἐλθὼν εὐλογηθέντα τοῦτον παρὰ τοῦ πατρὸς ἔφαγε.

[161] And for as many years as he spent pasturing the flocks, unless he happened to be up on the mountain, he otherwise in no way tasted milk; and to all the poor who came to him and asked, he gave it ungrudgingly and without murmuring. For indeed this had been so enjoined on him by the father; wherefore too, as much as he gave to the needy, so much the udders of the flocks flowed out like a river. He, then, being once sent by the father to watch a vineyard, and having overseen it well and soberly, did not taste even one grape from it until the whole vineyard had been harvested, and so, taking one cluster and coming to the monastery, he ate it after it had been blessed by the father.

[162] To Basil the monk, Τὸ δ᾽ αὐτὸ καὶ ἕτερος ἀδελφὸς Βασίλειος τοὔνομα ἐπὶ ὀπώρας ἄλλης πεποίηκε. Καὶ γὰρ οὗτος ἦν ὁ τῆς μονῆς ἡμῶν κανών, ἄνωθεν οὕτω παρὰ τοῦ πατρὸς τυπωθείς· ἐπὶ ὀπώρας ἁπάσης καὶ ἕως ἂν ἐξ αὐτῆς εἰς τὴν μονὴν ἤγαγον καὶ ἐν τῇ ἐκκλησίᾳ εὐλογίας μετέσχεν, οὐδεὶς τῶν ἀδελφῶν οὔτε ἐν τῷ ὄρει οὔτε κάτω που διατρίβων ἐκ τοῦ τοιούτου καρποῦ μετελάμβανεν. Οὗτος οὖν ὁ προρρηθεὶς ἀδελφὸς — πρὸς γὰρ αὐτὸν αὖθις ἀνιτέον τὸν λόγον — ὁ οὕτω τῇ σωματικῇ ῥώμῃ ὑπὲρ τοὺς πολλοὺς ὢν οὕτω τε αὖθις διὰ τῆς ἀσκητικῆς ἀγωγῆς κατατήξας τοῦτο σφόδρα καὶ ταπεινώσας, ὡς ἤδη περὶ τὰ τελευταῖα τῆς αὐτοῦ ζωῆς ἤγγισεν, ἕλκει πονηρῷ πονήρω A. καὶ οὗτος κατὰ τὸν μακάριον Ἰὼβ πλήττεται, sick to the point of death, καὶ τοσοῦτον, ὥστε τὸ τοῦ σκέλους αὐτοῦ δέρμα σὺν τῇ σαρκὶ σαπῆναι καὶ γυμνὸν πάντῃ τὸ ὀστοῦν δείκνυσθαι. Τοῦτο οὖν μαθὼν ὁ πατήρ, ἀποστείλας τινὰς τῶν ἀδελφῶν καταγαγεῖν αὐτὸν τοῦ στύλου ἐπέτρεψεν. Ἀπελθόντες οὖν καὶ καταγαγόντες f. 200. [at the beginning of this leaf the words (ἕως οὗ etc.) with which fol. 199v begins have been repeated but also deleted A.] διαβαστάσαντές τε αὐτὸν — οὐδὲ γὰρ ἠδύνατο βαδίζειν — εἰς τὴν ἁγίαν Ἀνάστασιν πρὸς τὸν πατέρα ἀποκομίζουσι· καὶ ἅμα κλίνουσιν αὐτὸν ἐν τῷ κελλίῳ, ὃ νῦν ξενοδοχεῖόν ἐστι τῶν μοναχῶν, οἴνου τε αὐτὸν καὶ ἐλαίου καὶ ἰχθύος μετασχεῖν πεποίηκεν ὁ πατήρ.

[162] And another brother, Basil by name, did the same with other fruit. For indeed this was the canon of our monastery, so ruled from the beginning by the father: in the case of all fruit, until they had brought some of it to the monastery and partaken of the blessing in the church, none of the brothers, whether spending his time on the mountain or somewhere below, partook of such fruit. This aforesaid brother, then — for the discourse must return to him again — who was thus beyond most in bodily strength and who had again thus greatly wasted and humbled it through ascetic discipline, when he had already drawn near to the last things of his life, he too, like the blessed Job, is struck with a wicked ulcer, and so much so that the skin of his leg with the flesh rotted and the bone was shown wholly bare. The father, then, learning this, sent some of the brothers and ordered them to bring him down from the column. Going off, then, and bringing him down, and carrying him across — for he could not walk — they carry him off to the Holy Resurrection to the father; and as soon as they lay him in the cell which is now the guest-house of the monks, the father made him partake of wine and oil and fish.

Κειμένου δὲ αὐτοῦ ἐκεῖσε ἐπὶ στρωμνῆς δεδομημένης ἐκ ξηρολίθων καὶ μηδὲν πλεῖον ὑποκείμενον ἑαυτῷ εἰ μὴ ψιάθιον καὶ ῥάκος τρίχινον ἔχοντος, οἱ ἀδελφοὶ ὁρῶντες τοῦτον καὶ κατοικτείροντες, προσελθόντες τῷ πατρὶ ἔλεγον· “Κέλευσον, not even a bed ὦ πάτερ, κομισθῆναι ἐν τῇ μονῇ ἔνα γοῦν κράββατον corrected, before κράβατον A. εἰς ἀνάπαυσιν τῶν ἀρρώστων.” Οὐδὲ γὰρ ἦν ὅλως τότε κράββατον ἐν τῇ μονῇ εὑρεθῆναι, ἀλλὰ μετὰ τὸ ἀπαρτισθῆναι τὸ ἀρχοντάριον A place, unless I am mistaken, assigned to receiving nobles in hospitality. δύο μόνους ἀνήγαγον, καὶ τούτους οὐ τῶν μοναχῶν ἕνεκεν ἀλλὰ τῶν ἀνερχομένων ἐν τῇ μονῇ περιφανῶν κοσμικῶν· f. 200v. διὰ τοῦτο γὰρ ἐν τῷδε τῷ οἰκήματι ἀπετέθησαν. Ὁ δὲ πατὴρ τοιαύτην περὶ τούτου ποιεῖται πρὸς τοὺς ἀδελφοὺς τὴν ἀπόκρισιν· “Ὁ μοναχός, φησίν, Lazarus judges should be provided; ἐὰν ἐπάνω κλίνης κείμενος τελευτήσῃ, οὐ δεῖ ἀξιωθῆναι τοῦτον ταφῆς, διότι ὁ τῷ ἁγίῳ πάλαι Παχωμίῳ λαλήσας ἄγγελος οὐκ ἐπὶ πλευρᾶς τοὺς μοναχοὺς ἀνακλινομένους ἀλλ᾽ ἐν κτιστοῖς καθίσμασι καθεζομένους βεβιασμένου τοῦ ὕπνου μεταλαμβάνειν

And as he lay there on a bed built of dry stones, having nothing more under him than a little mat and a hair rag, the brothers, seeing him and pitying him, came to the father and said: "Order, father, that at least one bedstead be brought into the monastery for the rest of the sick." For at that time there was no bedstead at all to be found in the monastery, but after the archontarion had been completed they brought up only two, and these not for the sake of the monks but for the distinguished laymen who came up to the monastery; for this reason they were laid away in that building. And the father makes such an answer to the brothers about this: "The monk," he says, "if he dies lying on a bed, must not be deemed worthy of burial, because the angel who spoke of old to St. Pachomius taught that the monks should partake of sleep not lying on their side but sitting on built seats, sleep being forced upon them

ἐκέλευσεν [Palladius, Historia Lausiaca, c. XXXII, Butler, p. 89; cf. the Life of St. Pachomius, n. 15, Act. SS., May vol. III, p. 302.] . Ἡμῖν δὲ ἀρκεῖ, ὅτι οὕτως ἐπὶ πεζουλίου [Take care not to understand πεζούλιον in this place as a court or vestibule, with Ducange, s.v. Cf. below, c. 168.] κείμενοι ἀμερίμνως ὑπνοῦμεν.”

commanded. But for us it is enough that, lying thus on a low bench, we sleep without care."

[163] whom neither before Ταῦτα οὖν τοῦ πατρὸς εἰπόντος, οἱ ἀδελφοὶ ἡσύχασαν. Ὡς δὲ ἡ ὥρα τῆς τελευτῆς τοῦ ἀδελφοῦ ἔφθασε, πᾶσι προέτρεψε τοῖς ἀδελφοῖς ὁ πατὴρ πρὸς αὐτὸν ἀπελθεῖν, ὥστε παρ᾽ ἐκείνου εὐλογηθῆναι. Ὡς δὲ τοῦτο γέγονεν, ἀσπασάμενοι αὐτὸν οἱ ἀδελφοί, ἔστησαν τὸν ἄμωμον Ἄμωμον they call Psalm CXVIII, which begins Μακάριοι οἱ ἄμωμοι. ψάλλοντες. Αὐτὸς δὲ ὕπτιος κείμενος καὶ πρὸς οὐρανὸν ἀτενίζων· “Ὁ Θεός, εἰς τὴν βοήθειάν μου πρόσσχες πρόσχες A. ” ὑπέψαλλε “Κύριε, εἰς τὸ βοηθῆσαί μοι σπεῦσον.” Psalm. 69, 2. Καὶ πάλιν· “Ἡμάρτηκά σοι, ὁ Θεός, ἱλάσθητί μοι.” Τελευταῖος δὲ πάντων τῶν ἀδελφῶν ὁ Φιλιππικὸς f. 201. ἐλθών, πεσὼν ἐπὶ τοῦ τραχήλου αὐτοῦ καὶ περιφὺς αὐτῷ μετὰ δακρύων ἔλεγε πρὸς αὐτόν· “Δεόμαί σου, ὅταν παραστῇς ἐνώπιον τοῦ Χριστοῦ, μνήσθητί μου τοῦ ἁμαρτωλοῦ καὶ δέησιν πρὸς αὐτὸν ὑπὲρ ἐμοῦ ποίησον, ὅπως συγχωρήσῃ μοι τὰς ἁμαρτίας μου. Οἶδα γάρ, ὡς οὐ παρόψεταί σου τὴν αἴτησιν διὰ τοὺς κόπους, οὓς ὑπὲρ τῆς αὐτοῦ ἀγάπης ὑπήνεγκας.” Ταῦτα αὐτοῦ ἐπὶ τρίτον φθεγξαμένου καὶ ἱκετεύσαντος, ἐκεῖνος στυγνῇ καὶ ἀδρανεῖ τῇ φωνῇ ἀποκριθεὶς αὐτῷ ἔφη· “Εἰ ὡς αὐτὸς λέγεις ἐπιτεύξομαί τινος ἐκεῖ παρρησίας corrected, before παρησίας A. , οὐ μή σου τῆς αἰτήσεως ἐπιλήσομαι.”

[163] When the father had said these things, then, the brothers kept quiet. And when the hour of the brother's death came, the father urged all the brothers to go off to him, so as to be blessed by him. And when this was done, the brothers, having kissed him, stood singing the Amomos. And he, lying on his back and gazing at heaven, sang in response: "O God, attend to my help; O Lord, make haste to help me." And again: "I have sinned against you, O God; be merciful to me." And last of all the brothers Philippicus came and, falling on his neck and clinging to him, said to him with tears: "I beseech you, when you stand before Christ, remember me the sinner and make supplication to him for me, that he may forgive me my sins. For I know that he will not disregard your request because of the labours which you have borne for his love." When he had uttered these things and entreated three times, he answered him with a gloomy and feeble voice and said: "If, as you yourself say, I shall obtain some boldness there, I shall not forget your request."

Καὶ ταῦτα αὐτοῦ εἰπόντος, συνταξάμενοι αὐτῷ πάντες ἐξῆλθον καὶ πρὸς τὸν πατέρα ἐλθόντες καὶ προσκύνησιν αὐτῷ ἀποδόντες, εἰς τὴν τράπεζαν ἐπορεύθησαν, τῆς ὥρας ἤδη ἐπιστάσης τοῦ δείπνου. Μετὰ δὲ τὸ ἐξελθεῖν τοὺς ἀδελφοὺς τῆς τραπέζης, κελεύει ὁ πατήρ τινι τούτων ἀπελθεῖν καὶ ἰδεῖν, εἰ ἔτι ζῇ. Ὡς δὲ ὑποστρέψας ὁ σταλεὶς σταλλεὶς A. ἀδελφὸς ἔτι ζῆν αὐτὸν ἔλεγεν, ἕτερον αὖθις ἀδελφὸν ἀποστείλας κελεύει τούτῳ, ἵνα ἀπελθὼν καὶ τὴν χεῖρα αὐτοῦ εἰς τὸ ἐκείνου προσκεφάλαιον ἐμβαλών, which, removed ὃ ἂν f. 201v. εὕρῃ, ἀράμενος πρὸς τὸν πατέρα ἀγάγῃ. Τοῦτο οὖν πεποιηκότος τοῦ ἀδελφοῦ καὶ μήπω ἐν ὑποστρέφειν ἐκεῖθεν τοῦ πατρὸς τὸν στύλον καταλαβόντος, ἕτερος ἀδελφὸς ἐπιφθάσας τελευτῆσαι αὐτὸν ἀπήγγειλεν. what he had as peculium, Ὁ δὲ πατὴρ τὰ ἐξ ἐκείνου κομισθέντα αὐτῷ ἐν χερσὶ φέρων, τοῖς ἀδελφοῖς ὑποδεικνὺς ἔλεγε· “Ταῦτα ἦν, ἃ τὸν ἀδελφὸν πρὸς Κύριον ἀπελθεῖν ἐκώλυσεν· διὸ καὶ ἡνίκα ἤρθησαν, αὐτίκα κεκοίμηται.” Τὰ δὲ ἦν κέρμα ὡς φόλεις Φόλις, better φόλλις, an obol. ἑξήκοντα, ὃ παρά τινος αὐτῷ δοθὲν γνώμῃ τοῦ πατρὸς δεξάμενος εἶχε· τῶν δ᾽ above the line A. ἀδελφῶν εἰπόντων, ὡς εἰ ταῦτα αὐτὸν ἐκώλυε πρὸς Κύριον ἀπελθεῖν, οἱ νομίσματα ἔχοντες μοναχοὶ καὶ μὴ φθάσαντες καλῶς αὐτὰ διοικῆσαι, ἀλλ᾽ οὕτω ἀπελθόντες ἐκεῖθεν, ἐν τίσιν ἄρα τούτων ἕνεκεν ἔσονται· “Μοναχῷ, he declares would have died. φησὶν ὁ πατήρ, ἐν ὑποταγῇ ὄντι, εἰ τελευτῶντι εὑρεθῇ αὐτῷ νόμισμα, οὐκ ἔστιν οὐκέτι A. ἄξιον τὰ τῆς νενομισμένης ὡς ἔθος τοῖς χριστιανοῖς ταφῆς καὶ ἐπὶ τούτῳ ἐκτελεσθῆναι.”

And when he had said these things, all, having taken leave of him, went out, and coming to the father and paying him obeisance, went to the table, the hour of supper having now come. And after the brothers had come out from the table, the father orders one of them to go off and see whether he still lives. And when the brother sent returned and said that he still lived, sending another brother again he orders him to go off and, putting his hand into that man's pillow, take up whatever he finds and bring it to the father. When, then, the brother had done this, and had not yet, in returning from there, reached the father's column, another brother arriving reported that he had died. And the father, holding in his hands the things brought to him from that man, showing them to the brothers said: "These were the things that hindered the brother from going off to the Lord; wherefore too, when they were taken away, he at once fell asleep." And they were small change, about sixty folleis, which, given him by someone, he had received and held with the father's consent; and when the brothers said that if these hindered him from going off to the Lord, in what case, then, would the monks be on this account who have nomismata and did not manage to dispose of them well but went off from here so — "For a monk," says the father, "who is under obedience, if a nomisma is found on him when he dies, it is not fitting that the rites of the customary burial, as is the custom for Christians, be performed even over him."

Καὶ εἰς μαρτυρίας λόγον προέφερε τὸ ἐν τῇ μονῇ τοῦ ἁγίου Γρηγορίου τοῦ Διαλόγου [Pope Gregory the Great is surnamed "Dialogus" by the Greeks. Anal. Boll., vol. XXIII, p. 454.] γεγενημένον [The example is narrated in the Life of St. Gregory by John the Deacon, I, 2, 15, Act. SS., March vol. II, p. 140.] . Ἀλλὰ ταῦτα μὲν ὁ πατὴρ τοῖς ἀδελφοῖς εἰπὼν εὐχῆς τε ἀξιώσας αὐτούς, ἐπεὶ ἑσπέρα ἦν, πρὸς τὸ ἀναπαυθῆναι f. 202. ἀπέλυσεν. Ἕωθεν δὲ τὸν ἀδελφὸν κατὰ τὸν τύπον τῆς μονῆς ἐξοδιάσαντες κεκηδεύκασιν. Οὕτως μὲν οὖν ἔσχε τὰ κατ᾽ ἐκεῖνον.

And by way of testimony he brought forward what had happened in the monastery of St. Gregory the Dialogus. But the father, having said these things to the brothers and deemed them worthy of a blessing, since it was evening, dismissed them to rest. And at dawn, having carried out the funeral of the brother according to the rule of the monastery, they buried him. So, then, were the things concerning that man.

[164] Of John, Ἕτερος in the margin in a more recent hand Βίος Ἰωάννου A. δὲ ἀδελφός, ἐκ τοῦ θέματος τοῦ Ὀψικίου [On the theme τοῦ Ὀψικίου read H. Gelzer, Die Genesis der byzantinischen Themenverfassung, p. 22.] ὁρμώμενος, Ἰωάννης τὴν κλῆσιν, τῇ ἡλικίᾳ νεάζων, ἱερεὺς τὸ ἀξίωμα, οὗτος ἀφ᾽ οὗ εἰς τὴν μονὴν ἀνῆλθεν, οὐ κατῆλθε τοῦ ὄρους, οὐκ οἴνου ἢ ἐλαίου ἢ τυροῦ ἢ ἰχθύος ὅλως above the line A. μετέσχηκεν, οὐ χρυσόν, οὐκ ἄργυρον ἢ ὀβολὸν γοῦν τὸ φαυλότατον ἠθέλησε κτήσασθαι, a lover of poverty, ἀλλὰ τὴν πενίαν ὡς φίλην ἑαυτῷ προσκτησάμενος, τὴν τοῦ ἐν οὐρανοῖς πλούτου ἀναφαίρετον ἐζήτει κληρονομίαν· καὶ γὰρ ἦν, ὡς παρὰ τῶν ἀκριβῶς αὐτὸν ε,ἰδότων μεμάθηκα, γονέων ἀπόρων υἱός, οὗ καὶ ἡ μήτηρ τὰ περὶ αὐτοῦ εἰς ἀκοὰς δεξαμένη, καταλιποῦσα καὶ αὐτὴ πάντα πρὸς αὐτὸν ἀφικνεῖται. Καὶ ἰδοῦσα τόν τε αὐτῆς υἱὸν καὶ τὸν τόπον, ἐν ᾧ κατῴκει, τῷ Θεῷ ηὐχαρίστησεν. Εἶτα καὶ τὸ ἅγιον καὶ αὐτὴ σχῆμα παρὰ τοῦ ἁγίου πατρὸς λαβοῦσα, εἰς τὸ τῶν γυναικῶν μοναστήριον πρὸς τὴν μακαρίαν ἀποστέλλεται Εὐπραξίαν καὶ διετέλεσεν ἐκεῖ καλῶς τε καὶ θεαρέστως τὸν δρόμον διανύουσα τῆς ἀσκήσεως. Καὶ f. 202v. αὐτὴ μὲν οὕτω.

[164] And another brother, setting out from the theme of the Opsikion, John by name, young in age, a priest in dignity — he, from the time he went up to the monastery, did not go down from the mountain, did not partake at all of wine or oil or cheese or fish, did not wish to acquire gold, nor silver, nor even the meanest obol, but, acquiring poverty as a friend for himself, sought the inalienable inheritance of the wealth in heaven; for he was, as I have learned from those who knew him exactly, the son of needy parents, whose mother too, having received into her ears the things about him, she too leaving all arrives at him. And seeing both her son and the place in which he dwelt, she gave thanks to God. Then she too, receiving the holy habit from the holy father, is sent to the monastery of the women, to the blessed Eupraxia, and continued there, finishing the course of ascetic practice well and in a God-pleasing way. And so much for her.

Ὁ δέ γε ταύτης υἱὸς κατὰ τὸν μνημονευθέντα καὶ αὐτὸς μακάριον Κήρυκον ἐκ τῆς πολλῆς στάσεως τὸν πόδα πληγείς, ὁσίως τὸν αὐτοῦ κατέλυσε βίον καὶ πρὸς ὅν πάλαι ἐπόθει μετακεχώρηκε. and his mother. Μετ᾽ οὐ πολὺ δὲ καὶ ἡ αὐτοῦ μήτηρ τῷ θαυμασίῳ ὄντως καὶ φιλτάτῳ τέκνῳ ἐπηκολούθησε, θεοφιλῶς καὶ αὐτὴ τὸν πνευματικὸν τελέσασα δρόμον, καὶ ᾧ ἐνταῦθα τοῦ κατὰ Θεὸν βίου ὁδηγῷ ἐχρήσατο καὶ προηγεμόνι, τούτῳ δὴ κἂν τῇ πορείᾳ τῆς ἐντεῦθεν μεταναστάσεως προωδευκότι ἀκολουθήσασα, τοῦ φιλανθρώπου πάντως Θεοῦ τὰ κατ᾽ ἐκείνην οὕτως οἰκονομήσαντος, ἵνα μὴ μόνον ἐν τῷ παρόντι βίῳ κατὰ τὸν θεῖον Δαυὶδ μητέρα ἐπὶ τέκνῳ δείξῃ εὐφραινομένην, ἀλλὰ πολλῷ μᾶλλον καὶ ἐν τῷ μέλλοντι.

And her son, he too, like the blessed Kerykos mentioned before, struck in the foot through much standing, ended his life holily and passed over to him whom he had long desired. And not long after his mother too followed her truly wonderful and dearest child, she too having finished the spiritual course in a God-loving way, and following him whom she had used here as guide and leader of the life according to God, who had also gone before her on the journey of the departure from here; God who loves mankind having surely so disposed the things concerning her, that not only in the present life, according to the divine David, he might show a mother rejoicing over her child, but much more also in the life to come.

[165] Of the other John, Ἕτερος in the margin in a more recent hand Δόσις Δτη. ἀδελφός, ἐκ τῶν τῆς Λυδίας Σάρδεων ὡρμημένος, τῇ ἡλικίᾳ προβεβηκώς, Ἰωάννης καὶ αὐτὸς προσαγορευόμενος, οὐκ ἔλαττον τοῦ ἤδη μνημονευθέντος εἰ μὴ καὶ μεῖζον ἐν τοῖς κατὰ Θεὸν ἀσκητικοῖς ἱδρῶσι καὶ ἀγωνίσμασιν ἐν τῇ μονῇ τῆς Θεοτόκου διέλαμψε, τὰ ἄλλα in the margin in the same hand Βίος ἑτέρου Ἰωάννου. μὲν ἐπίσης ἐκείνῳ μετιών τε καὶ ἐξασκούμενος f. 203. καὶ τῇ αὐτῇ ἐν πᾶσι χρώμενος ἐγκρατείᾳ, ἐν δὲ τῇ στάσει πλεονεκτῶν καὶ αὐτὴν μικροῦ δεῖν τὴν φύσιν ἐκνικῆσαι φιλονεικῶν· σχοινίον γὰρ ἐν τῷ αὐτοῦ κελλίῳ ἄνωθεν δυσὶν ἀρχαῖς δεδεμένον ἔχων καὶ ἐκκρεμάμενον καὶ τοῦτο ὑπὸ τὰς αὐτοῦ ἀγκάλας τιθεὶς νύκτας ἵστατο πάσας, who practised standing, τῷ Θεῷ ψάλλων καὶ προσευχόμενος· καὶ οὕτως τῷ σχοινίῳ ὑπερειδόμενος καὶ ὕπνου πρὸς βραχὺ βεβιασμένου μετεῖχεν, ἐπὰν ὑπὸ τῆς φύσεως κατηνάγκαστο. Τοῦ ξύλου δὲ κρουσθέντος τῆς ἐκκλησίας, πρῶτος πάντων εἰσήρχετο, μηδ᾽ ὅλως ἄχρι καὶ τῆς ἀπολύσεως ἐξερχόμενος, εἰ μή τί γε αὐτὸν ἡ φύσις ἠνάγκασεν. Μετὰ δὲ τὴν ἀπόλυσιν τῆς ἐκκλησίας, ψάλλων αὖθις πρὸς τὸ ἑαυτοῦ κελλίον ἀπῄει καὶ εἰσελθὼν ἔνδον τὴν ἀκολουθίαν, ἣν παρὰ τοῦ πατρὸς εἶχε τετυπωμένην, πληρῶν μικράν τινα ἀνάπαυσιν ἐδίδου τῷ σώματι, οὐκ ἐπὶ πλευρᾶς ὅλως ἀνακλινόμενος, ἀλλ᾽ ἐν καθισματίῳ κτιστῷ.

[165] Another brother, who had set out from Sardis of Lydia, advanced in age, he too called John, shone in the monastery of the Mother of God no less than the one already mentioned, if not even more, in ascetic sweats and contests according to God, pursuing and practising the other things equally with him, and using the same self-control in all things, but exceeding in standing, and contending almost to conquer nature itself; for, having in his cell a rope tied above by its two ends and hanging down, and placing it under his arms, he stood whole nights, singing psalms to God and praying; and so, propped on the rope, he partook also of sleep, forced upon him for a short while, when compelled by nature. And when the board of the church was struck, he went in first of all, not going out at all until the dismissal, unless nature compelled him. And after the dismissal of the church, singing psalms again he went off to his cell, and going inside, fulfilling the office which he had ruled for him by the father, he gave his body a little rest, not lying on his side at all, but on a little built seat.

Βραχείας δὲ ἀνέσεως μετασχὼν ἀνίστατο πάλιν καὶ διετέλει ψάλλων τε καὶ εὐχόμενος, ἕως οὗ τὸ τῶν ὡρῶν ἔκρουσε ξύλον. Διὸ ἐκ f. 203v. τῆς πολλῆς οὕτω στάσεως τοὺς πόδας βλαβείς, καὶ μὴ θέλων τοῦ πολλοῦ ἐνέδωκε τόνου. Ἀλλὰ καὶ οὕτως ἐπὶ τοῦ κτιστοῦ ἐκείνου καθισματίου καθεζόμενος, τρέχειν καλῶς τὸν δρόμον τῆς ἀσκήσεως οὐκ ἐπαύετο.

And having partaken of brief relief, he rose again and continued singing psalms and praying until the board of the hours was struck. Wherefore, harmed in his feet through so much standing, he gave up the great intensity even though unwilling. But even so, sitting on that little built seat, he did not cease to run well the course of ascetic practice.

[166] and by the demon Ὁ δὲ πονηρὸς διάβολος ὁρῶν ἑαυτὸν ὑπὸ ἀσθενοῦς σώματος καὶ ἀτόνου κατὰ κράτος ἡττώμενον καὶ τὰ πεπυρωμένα αὐτοῦ βέλη ὑπὸ τοῖς ἐκείνου ἀκινήτοις ποσὶ πατούμενά τε καὶ συντριβόμενα καὶ ὅτι ἐν τοιαύτῃ μένων ἀνάγκῃ τὸν νοῦν αὐτοῦ τῆς Θεοῦ μνήμης οὐκ ἀπέστησε, προσελθὼν ὡς αὐτὸς ᾤετο ἐκφοβεῖν αὐτὸν ἐπειρᾶτο. Κρατῶν γὰρ τοὺς αὐτοῦ πόδας καὶ τοῦ καθισματίου κατάγων, ἕλκων αὐτὸν πολλάκις καὶ μέχρι τῆς τοῦ κελλίου θύρας πρὸς τὸ καὶ ἔξω ἐκβαλεῖν ἔφερεν. Ὁ δὲ οὕτως ὑπὸ τοῦ πονηροῦ συρόμενος, φωνὰς ἀφίει τὸν ὑπηρέτην αὐτοῦ Γεράσιμον καλῶν εἰς βοήθειαν. he was cruelly harassed, Ὃς καὶ ἐρχόμενος ἑώρα τὸ μὲν σῶμα αὐτοῦ κινούμενον ὡς ὑπό τινος ἑλκόμενον, τίς δὲ ὁ ἕλκων, οὐδαμῶς ἐθεώρει· ὅμως διαβαστάζων αὐτὸν εἰς τὸ αὐτοῦ κάθισμα πάλιν ἀποφέρων ἐτίθει. Ὡς δὲ οὐκ εἴα τοῦτον ὁ πονηρὸς f. 204. διὰ τοῦ τοιούτου πειρασμοῦ ἀναπαυθῆναι, δηλοῖ ταῦτα μετὰ τοῦ ἀδελφοῦ τῷ πατρί. Ὁ δὲ ὡς ἤκουσεν, αὐτίκα προσκαλεσάμενός τινας τῶν ἀδελφῶν, προστάσσει ἀπελθεῖν καὶ ἐπάνω τούτου ψάλλοντας ᾆσαι τόν τε κανόνα τοῦ Δαμασκηνοῦ, ὃν δὴ καὶ ἱστοροῦσι καὶ τὸν τῆς Θεοτόκου [Damascene's κανὼν εἰς τὴν κοίμησιν τῆς Θεομήτορος has been published in P. G., XLVI, 1364–68. Cf. K. Krumbacher, Geschichte der byzantinischen Litteratur, second ed., pp. 675–76.] .

[166] And the wicked devil, seeing himself overcome by force by a weak and feeble body, and his fiery darts trodden and crushed under that man's motionless feet, and that, remaining in such necessity, he did not withdraw his mind from the remembrance of God, came and tried, as he thought, to frighten him. For, holding his feet and drawing him down from the little seat, dragging him often even as far as the door of the cell, he bore him so as to throw him out. And he, being thus dragged by the wicked one, cried out, calling his servant Gerasimus to help. And he, coming, saw his body moving as though dragged by someone, but who the one dragging was he in no way beheld; yet, carrying him across, he brought him back and set him on his seat again. And when the wicked one would not let him rest because of such a temptation, he makes these things known to the father through the brother. And he, when he heard, at once calling some of the brothers, orders them to go off and, singing over him, to chant the canon of Damascene, which they indeed relate, and that of the Mother of God.

Ὃ καὶ ποιησάντων τῶν ἀδελφῶν κατὰ τὴν τοῦ πατρὸς κέλευσιν, μετ᾽ οὐ πολλὰς ἡμέρας λῆξιν ἔσχηκε corrected, before ἔσχε A. τὰ τοῦ πειρασμοῦ.

And when the brothers had done this according to the father's bidding, after not many days the things of the temptation came to an end.

[167] a most foul disease Ἀλλὰ καὶ τούτου τε παυσαμένου, μετὰ βραχὺ καὶ αὖθις πειρασμὸν ἕτερον κατὰ συγχώρησιν Θεοῦ αὐτῷ ἐπιφέρει ὁ μηδέποτε κόρον λαμβάνων τῶν κατὰ τοῦ Χριστοῦ δούλων προσβολῶν τε καὶ μηχανῶν. Σίελον γὰρ σεσηπότα ἐκ τοῦ στόματος αὐτοῦ προἳέναι ἀεννάως ἀενάως A. πεποίηκε, καὶ τοσοῦτον, ὥστε τὸν κόλπον αὐτοῦ πληρούμενον καὶ σκώληκας γεννᾶν γενᾶν A. ἐκ τῆς σήψεως. Τοῦτο οὖν ὁ πατὴρ ἀπὸ τοῦ ἀδελφοῦ ἀναμαθὼν Γερασίμου, τρίχινον ὕφος παρά τινος ἀδελφοῦ λαβὼν πρὸς ἐκεῖνον ἐξαποστέλλει, ὅπως περιβάληται τοῦτο ἐπὶ τὸ δέχεσθαι τὸν καταρρέοντα σίελον. Ὃ δὴ ῥάκος ὁ ἅγιος ἐκεῖνος γέρων δεξάμενος, ἐπὶ χεῖρας f. 204v. φέρων καὶ καταφιλῶν σὺν δάκρυσιν ἔλεγε “Ὦ ἅγιε πάτερ, ὅτι τὰ ἐμὰ μέλει μέλλει A. σοι καὶ περὶ πολλοῦ τὰ κατ᾽ ἐμὲ τιθέμενος corrected, before θέμενος A. εἰς τὸν σεσηπότα κύνα.” Τοῦτο δὲ ἐνδυσάμενος, also being sent upon him. ἐπεὶ μηδὲν εἶδεν ἑαυτῷ χρησιμεῦον, ἐκδυθεὶς πάλιν πρὸς τὸν πατέρα ἀπέστειλε ἀπέστειλλε A. , δηλώσας corrected, before ληλώσας A. αὐτῷ ἀντὶ τούτου τὴν εὐχὴν αὐτοῦ ἀποστεῖλαι. Πάλιν οὖν ὁ πατὴρ ἀπέστειλεν αὐτῷ δέρμα ἐκ θύλακος θυμιάματος· ὃ καὶ ἐπὶ τοῦ στήθους

[167] But when this too had ceased, after a little he who never takes his fill of assaults and contrivances against the servants of Christ again brings another temptation on him by God's permission. For he made rotten spittle come forth unceasingly from his mouth, and so much so that his bosom was filled and bred worms from the rotting. The father, then, learning this from the brother Gerasimus, taking a woven hair-cloth from a certain brother, sends it out to him, so that he might put it about him to receive the spittle running down. And that holy old man, receiving the rag, holding it in his hands and kissing it, said with tears: "O holy father, that my things are a care to you, and that you make much of the things concerning me, toward the rotten dog." And having put it on, since he saw that it was of no use to him, he took it off again and sent it back to the father, making known to him that instead of this he should send his prayer. The father, then, again sent him a skin from a bag of incense; which also on his breast

τούτου διὰ τοῦ τραχήλου ἐξαρτηθὲν καὶ τὸν καταρρέοντα ὑποδεχόμενον σίελον, τὸν αὐτοῦ χιτῶνα ἄβροχον διετήρει, ἕως οὗ καὶ οὗτος πέρας ἔσχεν ὁ πειρασμός.

this, hung from his neck and receiving the spittle running down, kept his tunic unwetted, until this temptation too came to an end.

[168] Of the same man's wonderful Ἐνιαυτὸν οὖν ὅλον τελέσας καθήμενος διὰ τὸ γενέσθαι ὅλον αὐτοῦ τὸ σῶμα ἐκ τῆς ἀκινησίας ἤδη νενεκρωμένον, ἠναγκάσθη ἐπὶ πλευρὰν πεσεῖν, ἀλλ᾽ οὐκ ἐπὶ κλίνης — ποῦ γὰρ ἂν καὶ εἶχεν αὐτὴν εὑρεῖν; ὅπου γε οὐδὲ ἄχρι τῆς δεῦρο τοιοῦτόν τι ἐκεῖσε εὑρίσκεται — ἀλλ᾽ ἐν πεζουλίῳ. Οὕτω δὲ αὐτοῦ κειμένου, ἀπὸ τῶν μηρῶν μέχρι καὶ τῶν βάσεων τῶν ποδῶν ὑποψυγεῖσα τούτῳ ἡ σὰρξ ὡσεὶ νεκροῦ γέγονεν οἵ τε πόδες αὐτοῦ σαπέντες σκώληκας πεποιήκασι, καὶ f. 205. ἐπὶ τῶν ὤμων δὲ αὐτῷ πληγή τις ἐπιφυεῖσα ἀφόρητον ἐκεῖθεν δυσωδίαν ἀφίει. Ἀλλὰ καὶ οὕτως ἔχων ὁ γενναῖος οὗτος ἀδάμας καὶ ἐν τοιαύτῃ ἀρρωστίᾳ τρυχόμενος, οὐ καταλέλυκέ τι τὸν τηρούμενον αὐτῷ κανόνα τῆς ἐγκρατείας, οὐκ ἠγανάκτησεν, οὐ μαλακόν τι καὶ ἀγεννές ἀγενὲς A. , οὐ μικρὸν οὐ μέγα, ἐφθέγξατο, ἀλλὰ καὶ τοὺς παραβάλλοντας αὐτῷ, ὥστε ἰδεῖν καὶ παρηγορῆσαι — καὶ γὰρ εἴ τις ἀπήρχετο πρὸς τὸν πατέρα εἴτε κοσμικὸς εἴτε μοναχός, πρὸς ἐκεῖνον ἔπεμπεν αὐτὸν λέγων· “Ἄπελθε, in sicknesses ἵνα ἴδῃς τὸν νέον Ἰώβ.”

[168] Having then completed a whole year sitting, because his whole body had already become deadened through immobility, he was compelled to fall on his side, yet not on a bed — for where could he have found one? since not even until now is any such thing found there — but on a low bench. And as he lay thus, from the thighs down to the soles of the feet his flesh grew cold and became as that of a dead man, and his feet, rotting, produced worms, and a sore that grew upon his shoulders gave off from there an unbearable stench. But even being so, this noble adamant, worn by such sickness, did not relax at all the canon of self-control kept by him, was not indignant, uttered nothing soft and ignoble, small or great, but even those who visited him so as to see and comfort him — for indeed, if anyone, whether layman or monk, went off to the father, he would send him to that man, saying: "Go off, that you may see the new Job" —

— Τοὺς οὖν παρ᾽ ἐκείνῳ φοιτῶντας αὐτὸς μᾶλλον τοῖς αὐτοῦ λόγοις παρακαλῶν τε καὶ παραμυθούμενος ἦν καὶ πρὸς τὸ φέρειν τοὺς πειρασμοὺς γενναίως τε καὶ εὐχαρίστως ὑπήλειφεν· “Ἀδελφοί, λέγων, εἰ μὲν ἠπιστάμην, ὅτι κύριοι εἰσὶ πολλοὶ καὶ δεσπόται οἱ τὸν κόσμον τόνδε ποιήσαντες καὶ κατέχοντες τοῦτον, τάχα ἂν μὴ ἀναπαυόμενος ὧδε εἶχον δεηθῆναι τούτων ἑνός, ὥστε μεταθεῖναί με εἰς τὸν αὐτοῦ τόπον, ὅπως ἐκ τῆς μεταθέσεως f. 205. ἀνάπαυσίν τινα εὕροιμι. Ἐπεὶ δὲ πάντα τά τε οὐράνια καὶ ἐπίγεια, τὰ ὁρατὰ ὁμοῦ καὶ ἀόρατα, ἑνός εἰσι Θεοῦ καὶ δεσπότου ποιήματα καὶ ὑπ᾽ αὐτοῦ πάντα κατέχονται καὶ κυβερνῶνται, patience. τίς εἰμὶ ἐγώ, εἰ θέλημα αὐτοῦ ἐστι τὸ εἶναί με ἐνταῦθα ὅσον χρόνον καὶ βούλεται, ἵνα δεηθῶ αὐτοῦ, ὥστε ἆραί με ἐντεῦθεν καὶ μεταγαγεῖν ἀλλαχοῦ;” Ταῦτα οὖν καὶ ὅσα συνῳδὰ τούτοις πρὸς τοὺς ἀφικνουμένους πρὸς αὐτὸν λέγων, παρεμύθει μᾶλλον ἐκείνους ἢ αὐτὸς πρὸς τούτων παρεμυθεῖτο, κἀν ταῖς τῶν λυπηρῶν ἐπιφοραῖς μεγαλοψύχως τε καὶ καρτερῶς ἔχειν ἔπειθε.

those, then, who resorted to him, he rather exhorted and consoled by his words, and anointed them to bear temptations nobly and thankfully, saying: "Brothers, if I knew that there are many lords and masters who made this world and hold it, perhaps, not being at rest here, I might beseech one of them to transfer me to his place, so that I might find some rest from the transfer. But since all things, heavenly and earthly, visible and invisible alike, are the works of one God and Master, and all are held and governed by him, who am I, if it is his will that I be here as long as he wishes, that I should beseech him to take me from here and transfer me elsewhere?" Saying these things, then, and whatever agrees with them, to those who came to him, he consoled them rather than being consoled by them, and persuaded them to be magnanimous and steadfast in the onsets of grievous things.

Καὶ οὕτως ὠφελούμενοι ἔκ τε τῆς θέας τούτου καὶ ὁμιλίας, τὸν Θεὸν δοξάζοντες ἀνεχώρουν.

And so, benefited both by the sight of him and by his converse, they withdrew glorifying God.

[169] He exposes himself to the rains, Ἐκείνου δὲ οὕτως ἀκινήτου κειμένου, μιᾷ τῶν ἡμερῶν λαύρου ὑετοῦ ὑψόθεν καταρραγέντος, ἄπειρος σχεδὸν ὑδάτων πλημμύρα ἔκ τε τῆς κορυφῆς τοῦ ὄρους καὶ τῶν πλαγίων συνερρύη πρὸς τὴν μονήν, ὥστε καὶ above the line A. δοκεῖν ἅπαντας ἄρδην ἐκ τοῦ ὕδατος ἀπολέσθαι. Αὐτὸς δὲ ὑπὸ τοῦ ὑπηρετοῦντος αὐτῷ ἀναγκαζόμενος, ὥστε ἐξελθεῖν τοῦ κελλίου, οὐκ ἐπείσθη, f. 206. ἀλλ᾽ ἔλεγεν ὅτι· “Εἰ θέλημά ἐστι τοῦ Θεοῦ καὶ οὕτως ἔδοξεν αὐτῷ γενέσθαι, ἔνδον τούτου τοῦ κελλίου ἀποθανοῦμαι.” Ποιήσας οὖν ἐν τῇ τοιαύτῃ ἀρρωστίᾳ χρόνους τρεῖς μετά τε τὴν τοῦ ἁγίου πατρὸς ἡμῶν τελευτὴν εἴκοσι καὶ τρεῖς ἡμέρας ἐπιβιώας, καὶ αὐτὸς πρὸς Κύριον ἐξεδήμησε. Πρὸ δὲ μηνῶν ἓξ τῆς αὐτοῦ τελευτῆς, ἁρπαζόμενος τὸν νοῦν ἐγένετο ἐν ἐκστάσει. he is rapt into ecstasy. Καὶ πολλάκις τοῦ ἀδελφοῦ Γερασίμου φωνοῦντος αὐτόν, οὐδ᾽ ὅλως τῆς φωνῆς αὐτοῦ ἐλάμβανεν αἴσθησιν. Διὸ καὶ μετὰ τὸ ἐλθεῖν εἰς ἑαυτὸν τῷ ἀδελφῷ ἔλεγεν· “Ὅταν με οὕτως ὁρᾷς γινόμενον, εἰ μὲν δύνασαι, ἔνδον κάθησο τοῦ κελλίου· εἰ δ᾽ οὖν, ἐξερχόμενος ἔνθα βούλει ἀπέρχου· κἂν ἑβδομάδα οὕτω κείμενόν με ὁρᾷς, μηδοπωσοῦν φώνει.”

[169] And as he was lying thus motionless, one day, when a violent rain broke from on high, an almost boundless flood of waters flowed together toward the monastery from the summit of the mountain and the slopes, so that it seemed that all would utterly perish from the water. And he, being pressed by the one who served him to come out of the cell, was not persuaded, but said: "If it is the will of God and it has so seemed good to him to happen, I shall die within this cell." Having spent, then, three years in such sickness, and having survived twenty-three days after the death of our holy father, he too departed to the Lord. And six months before his death, being rapt in mind, he came to be in ecstasy. And often, when the brother Gerasimus called him, he received no perception at all of his voice. Wherefore too, after coming to himself, he said to the brother: "When you see me become thus, if you can, sit inside the cell; but if not, go out and go off where you will; and even if you see me lying thus for a week, in no way call me."

Ὅπερ καὶ ἐποίει ὁ ἀδελφός.

Which the brother also did.

[170] about to die on 30 November 1054 Ἐν αὐτῇ οὖν τῇ ἡμέρᾳ, καθ᾽ ἣν καὶ τελευτᾶν ἔμελλεν — ἦν δὲ ἡ μνήμη τοῦ ἁγίου ἀποστόλου Ἀνδρέου — κατελθόντος μου πρὸς αὐτόν, ἐπεὶ εἰσῆλθεν ὁ ἀδελφὸς πρὸς τὸ γνωρίσαι τούτῳ τὴν ἐμὴν παρουσίαν, εὗρεν αὐτὸν ἐν ἐκστάσει ὄντα. Ἐπὶ πολὺ γοῦν φωνήσας αὐτὸν ὁ ἀδελφὸς διὰ τὸ ἐμὲ αὐτὸν πρὸς τοῦτο καταναγκάζειν, f. 206v. μόλις μόλλις A. εἶδε τοῦτον τούτου A. αὐτοῦ αἰσθόμενον αἰσθόμενος A. . Εἰς ἑαυτὸν γοῦν γενόμενος ὁ ἅγιος γέρων πρὸς τὸν ἀδελφὸν ἔφη· “Οὐκ εἶπόν σοι ὅτι, ἐπάν με οὕτω κείμενον βλέπῃς, ἔα καὶ μὴ φώνει μηδ᾽ ὅλως; καὶ νῦν τί τοῦτο ἐποίησας; with the biographer of Lazarus” Τοῦ δὲ ἀδελφοῦ εἰπόντος ὅτι· “Ὁ μοναχὸς Γρηγόριος ὁ κελλαρίτης ἧκε πρὸς σέ,” ὁ γέρων ἔφη· “Εἰ ὁ κελλαρίτης ἐστὶ καὶ θέλει ἄρτι ἰδεῖν καὶ ὁμιλῆσαί με, εἰσελθέτω, διότι ἴσως ἄλλοτε οὐ δυνήσεταί με ἰδεῖν.” Εἰσελθὼν οὖν καὶ καθίσας πλησίον αὐτοῦ ὁμιλεῖν ἠρξάμην αὐτῷ. Μετὰ δὲ τὸ πληρῶσαί με τὴν πρὸς αὐτὸν ὁμιλίαν, ἀποκριθεὶς λέγει μοι· “Διὰ τὸν Κύριον, ἄκουσόν μου τοῦ ἁμαρτωλοῦ καὶ μήτε τοῦ κελλαρίου ἐξέλθῃς μήτε προφάσει τοῦ εἰς Ἱεροσύλυμα ἀπελθεῖν ἀναχωρήσῃς ἐκ τῆς μονῆς τέως, ἔστ᾽ ἂν ὁ Θεὸς εἰς τὴν τοῦ ἁγίου πατρὸς ἡμῶν ποίμνην ἡγούμενόν τινα γενέσθαι ἐπευδοκήσειεν — ἦν γὰρ αὐτὸν ἐγὼ περὶ τούτου προσερωτήσας — “ἐὰν γὰρ σύ, converses. φησί, τῆς μονῆς ἐξέλθῃς, οὐ μικρῶς ἴσθι τῶν λοιπῶν ἀδελφῶν οἱ λογισμοὶ σαλευθήσονται ἢ καὶ ἀναχωρῆσαί τινες ἔχουσιν, ὧν τῆς ἀναχωρήσεως σὺ αἴτιος γεγονὼς οὐχ ὑπὲρ σεαυτοῦ μόνον f. 207. ἀλλὰ καὶ ὑπὲρ ἐκείνων λόγον ἀποδώσεις Θεῷ, ἀλλὰ καὶ τὸν ἅγιον ἡμῶν πατέρα ἀντὶ προστάτου ἀντιδικοῦντα σοι μᾶλλον ἐπὶ φοβεροῦ βήματος ἕξεις, ὡς αἴτιος γεγονὼς τῆς τε τῶν ἀδελφῶν ἀναχωρήσεως καὶ τῆς ἐντεῦθεν καταλύσεως τῆς αὐτοῦ μονῆς, ἣν πολλὰ καμὼν αὐτὸς συνεστήσατο the rest of the leaf is empty. ”

[170] On the very day, then, on which he was to die — and it was the memory of the holy apostle Andrew — when I went down to him, as the brother went in to make known to him my presence, he found him being in ecstasy. The brother, then, calling him for a long time because I pressed him to this, scarcely saw him perceive it. And the holy old man, coming to himself, said to the brother: "Did I not tell you that, when you see me lying thus, let me be and do not call me at all? And now why have you done this?" And when the brother said, "The monk Gregory the cellarer has come to you," the old man said: "If it is the cellarer and he wishes now to see and converse with me, let him come in, because perhaps at another time he will not be able to see me." Going in, then, and sitting near him, I began to converse with him. And after I had completed my converse with him, he answered and says to me: "For the Lord's sake, listen to me the sinner, and neither go out of the cellar nor, on the pretext of going off to Jerusalem, withdraw from the monastery for the present, until God is pleased that someone become hegumen over the flock of our holy father" — for I had asked him about this — "for if you," he says, "go out of the monastery, know that the thoughts of the rest of the brothers will be not a little shaken, or some will even withdraw; and having become the cause of their withdrawal, you will render account to God not for yourself only but also for them, and moreover you will have our holy father, instead of as protector, rather as your adversary before the fearful tribunal, as having become the cause both of the withdrawal of the brothers and of the dissolution thereby of his monastery, which he established with much labour."

[171] f. 207v. Καὶ in the margin in a more recent hand Βίος τοῦ Νίκωνος A. ἀδελφὸς δὲ ἕτερος ἐπὶ τούτοις, ἐκ τῆς Λυδίας ὁρμώμενος, Of Nicon, a simple man Νίκων τὴν κλῆσιν, ἰδιώτης τὴν τύχην, τοῦ λόγου νῦν κοσμείτω μου τὴν διήγησιν. Οὗτος διὰ τὸ εἶναι ἀφελὴς ὁμοῦ καὶ ἀγράμματος ἐν ταῖς ἐσχάταις διακονίαις ἀπετάχθη διακονεῖν. Ὅσῳ δὲ ἦν ἀφελὴς καὶ ἁπλούστερος τὰ τῆς ἐκτὸς καταστάσεως, τοσούτῳ τὰ τῆς ἔνδον καὶ μείζονος εὐφυὴς ἄγαν ἐφάνη καὶ δεξιός. Προσελθὼν γὰρ ἀφ᾽ ἑαυτοῦ ᾐτήσατο τὸν πατέρα, ἵνα ὡς ἐντολὴν αὐτῷ τοῦτο προστάξῃ ποιεῖν· τὸ δέ ἐστιν ἑκάστῳ τῶν αὐτῷ ὑπαντώντων μετάνοιαν ποιοῦντα, τὴν σιαγόνα αὐτοῦ ἑτοίμην πρὸς τὸ τυφθῆναι παρ᾽ ἐκείνου παρέχειν. Καὶ δὴ προτραπεὶς τοῦτο παρὰ τοῦ πατρός, ἐποίει μέχρι τινός. Διὰ γὰρ τὸ σφόδρα τύπτεσθαι πρός τινων μὴ δυνηθεὶς ἐνεγκεῖν εἰς τέλος, ἀπέστη τοῦ πράγματος. Καὶ γὰρ τοσοῦτον ἀφειδῶς αὐτόν τινες ἔτυπτον, offering his face to slaps, ὥστε καὶ αἷμα ἀποπτύειν τοῦτον πολλάκις. Ἤσθιε μὲν ὅσα καὶ τοῖς ἀδελφοῖς παρετίθουν ἐν τῇ τραπέζῃ, οὐδέποτε δὲ καινὸν ἠθέλησε περιβαλέσθαι ἱμάτιον, ἀλλὰ λαμβάνων αὐτό, καθὼς καὶ οἱ λοιποὶ ἀδελφοί, ἐδίδου εἴ που δή τινι ἐνέτυχε πένητι, καὶ f. 208. αὐτὸς ἀεὶ τὰ παλαιά τε καὶ ῥακώδη ἠμφίεστο· διὸ καὶ ἐρωτώμενος παρὰ τῶν ἀδελφῶν καὶ παρ᾽ αύτοῦ τοῦ πατρός· “Ἀπώλεσα αὐτό,”

[171] And let another brother besides these, setting out from Lydia, Nicon by name, a layman in station, now adorn the narrative of my discourse. He, because he was simple and at the same time unlettered, was assigned to serve in the lowest ministries. But by as much as he was simple and plainer in the things of his outward state, by so much was he shown exceedingly gifted and adroit in the things within and greater. For coming of his own accord he asked the father to command him to do this as a commandment: namely, making a prostration to each of those who met him, to offer his cheek ready to be struck by him. And indeed, urged to this by the father, he did it up to a point. For, because he was struck violently by some, he could not bear it to the end and desisted from the matter. For indeed some struck him so unsparingly that he often spat blood. He ate whatever they set before the brothers at table, but he never wished to put on a new garment, but receiving it, as the rest of the brothers did, he gave it to whatever poor man he met anywhere, and himself always wore the old and ragged things; wherefore too, being asked by the brothers and by the father himself, "I have lost it,"

ἔλεγε. Τοσοῦτον δὲ ἦν τὸ σῶμα αὐτοῦ πάνυ τοι αὐχμῶδες καὶ ῥερυπωμένον, ὡς δοκεῖν αὐτὸν τοῖς ὁρῶσιν ἐν τῇ τοῦ βαλανείου ἀεὶ παρακαθῆσθαι καμίνῳ· ἀλλὰ καὶ φθειρῶν σμῆνος τήν τε σάρκα τούτου κατεδαπάνα καὶ ἔξω τὰ ἱμάτια περιέτρεχεν· οὓς κρατῶν οὐκ ἀπέκτεινεν, ἀλλὰ πάλιν ἔνδον ῥίπτων τοῦ κόλπου· “Φάγετε, ἔλεγεν, ἐξ ὧν ὁ Θεὸς ὑμῖν εἰς τροφὴν σαρκῶν δέδωκεν.” Ἵστατο δὲ ἐν τῇ ἐκκλησίᾳ στύλος οἷά τις ἀκλινής, μήτε ἐν ὄρθρῳ μήτε ἐν ἀγρυπνίᾳ τὸ σύνολον καθεζόμενος μήτε ἔνθεν ἢ κἀκεῖθεν περιστρεφόμενος, ἀλλ᾽ ἀεὶ πρὸς τὸ βῆμα ὁρῶν καὶ τοὺς ὀφθαλμοὺς αἴρων συνεχῶς πρὸς τὰ ἄνω, πάγιος ἑστὼς καὶ ἀκίνητος· διὸ καὶ ἐρωτώμενος ἔσθ᾽ ὅτε περὶ τούτου παρὰ τῶν άδελφῶν, ἐν ἀφελότητι καὶ ἀπλήστῳ καρδίας ἤθει· “Ἐγώ, having obtained the surname of the Heavenly. ἔλεγε, τὰ οὐράνια φαντάζομαι·” ὅπερ καὶ ἦν. Ὅθεν καὶ ἐκ τῆς τοιαύτης ἀποκρίσεως Οὐράνιον αὐτὸν ἀπεκάλουν.

he would say. And his body was so very squalid and filthy that he seemed to those who saw him always to sit beside the furnace of the bath-house; and moreover a swarm of lice consumed his flesh and ran about outside on his garments; holding these, he did not kill them, but throwing them back again inside his bosom, he said: "Eat of what God has given you for food, of flesh." And he stood in the church like an unbending pillar, neither at matins nor at a vigil sitting down at all, nor turning about this way or that, but always looking toward the sanctuary and continually raising his eyes on high, standing fixed and motionless; wherefore too, being sometimes asked about this by the brothers, in simplicity and with an insatiable disposition of heart, he would say: "I picture the heavenly things"; which indeed was so. Whence too from such an answer they called him Ouranios.

[172] f. 208v. Πληγῆς δὲ τούτῳ περὶ τὸ σκέλος τοῦ ποδὸς ἐπιγενομένης, A sore eaten by worms οὕτω ἀφροντίστως ἔσχε ταύτης καὶ ἀμελῶς, ὥστε καὶ σκώληκας αὐτὴν ἐμποιῆσαι· πλὴν ἀλλ᾽ οὐδ᾽ οὕτω τῆς ἐν τῇ ἐν τῆ above the line A. ἐκκλησίᾳ στάσεώς τε καὶ προσεδρείας ἐνέδωκε. Ἀλλὰ καὶ τοῦ πατρὸς τοῦτο μαθόντος καὶ κελεύσαντός μοι ἐπιμελείας αὐτὸν ἀξιῶσαι, αὐτὸς οὐ κατεδέξατο· ἀλλ᾽ ἅπαξ διὰ τὴν τοῦ πατρὸς ἐντολὴν καὶ ἄκων ὑπ᾽ ἐμοῦ κρατηθεὶς καὶ χλιαρῷ ὕδατι ἀποσμηχθεὶς τὴν πληγὴν καὶ τοὺς σκώληκας ταύτης ἐκβληθῆναι καταδεξάμενος, τὸ λοιπὸν φυγὰς ἦν καὶ οὐδὲ εἰς τὸν καιρὸν τοῦ ἀρίστου ἀρίστου \\\\\\ A. πρὸς τὸ ἀριστῆσαι ηὑρίσκετο. Μόλις οὖν ἐγὼ πρὸς ἑσπέραν ἀναζητήσας αὐτὸν εἰς τὸν ἅγιον Ὀνούφριον εὗρον· καὶ ὡς ἠρόμην αὐτὸν εἰπεῖν μοι τῆς φυγῆς τὴν αἰτίαν· “Εἰ μὴ ἐάσεις, ἔφη, τὸ ἀποσμήχειν μοι τὸ τοῦ ποδὸς ἕλκος, καὶ τῆς μονῆς ἂν καὶ τοῦ ὄρους ἀναχωρήσαιμι. he refuses to have cured. Τί γάρ; φησίν, οὐχ ὑπὸ σκωλήκων μέλλομεν πάντες τελευταῖον βρωθῆναι;” Τοῦτο οὖν ὁ πατὴρ παρ᾽ ἐμοῦ μαθὼν ἐκέλευσέ f. 209. μοι μηκέτι περὶ τούτου ἐνοχλῆσαι αὐτῷ· καὶ ἔμεινεν οὕτω μέχρι τῆς αὐτοῦ τελευτῆς, μήτε τὸν πόδα ἐπιμελείας ἀξιώσας μήτε τῆς ἐν τῇ ἐκκλησίᾳ, ὥσπερ ἔφην, προσεδρείας καὶ στάσεως ἐνδοὺς ὁπωσοῦν ἢ ἀποστάς.

[172] And when a sore came upon him on the leg of his foot, he was so careless and negligent of it that it even produced worms; yet not even so did he give up his standing and attendance in the church. And moreover, when the father learned this and ordered me to deem him worthy of care, he would not accept it; but once, for the sake of the father's commandment, and though unwilling, being held by me and having the sore washed out with lukewarm water and accepting that the worms be cast out from it, he was thereafter a fugitive and was not even found at the time of dinner to dine. Scarcely, then, did I, searching for him toward evening, find him at St. Onuphrius; and when I asked him to tell me the cause of his flight: "If you will not leave off," he said, "washing out the ulcer of my foot, I would withdraw from the monastery and from the mountain. For what?" he says, "are we not all at the last to be eaten by worms?" The father, then, learning this from me, ordered me no longer to trouble him about this; and he remained so until his death, neither deeming his foot worthy of care nor in any way giving up or departing from, as I said, his attendance and standing in the church.

[173] His death. Καὶ γὰρ ἐν αὐτῇ τῇ ὥρᾳ, ἐν ᾗ ἔμελλε τελευτᾶν, μετὰ τῶν ἀδελφῶν ἑστὼς ἐν τῷ ἀποδείπνῳ, πρὶν ἢ τὴν ἀπόλυσιν γενέσθαι, εὐξάμενος καὶ μετάνοιαν ποιήσας τοῖς ἀδελφοῖς, ἐξῆλθε καὶ εἰς τὸ τραπεζεῖον ἀπελθὼν — ἐκεῖ γὰρ ἦν ἐπὶ ἐδάφους καθεύδων — ἀνακλιθεὶς ἐπὶ τῆς ψιάθου αὐτοῦ ἐν τῷ τόπῳ, ἐν ᾧ ἡ τῆς Θεοτόκου καὶ τοῦ ἀρχαγγέλου Μιχαὴλ θεῖαί εἰσιν εἰκόνες εἰς δέησιν πρὸς τὸν σωτῆρα τεινόμεναι, ἠρέμα τὴν ψυχὴν διὰ χειρῶν ἀγγέλων παραδέδωκε τῷ Θεῷ. Πρωῒ δὲ ὡς κατὰ τὸ εἰωθὸς πρὸ τοῦ στύλου αὐτὸν οἱ ἀδελφοὶ πρὸς τὸ ἐξοδιάσαι τεθείκασιν, ἰδὼν τοῦτον ὁ πατὴρ ἔφη· “Ἴδε, ἑκούσιος μάρτυς· διακόσια γάρ, φησί, ῥαπίσματα ἐδίδου ἑαυτῷ καθ᾽ ἑκάστην, πρωῒ ἑκατὸν καὶ ἑσπέρᾳ ἑκατόν· ἀφ᾽ οὗ

[173] For indeed at the very hour in which he was to die, standing with the brothers at compline, before the dismissal took place, having prayed and made a prostration to the brothers, he went out and, going off to the refectory — for there he used to sleep on the ground — lying down on his mat in the place in which are the divine icons of the Mother of God and of the archangel Michael, stretched out in supplication toward the Saviour, he quietly gave over his soul to God through the hands of angels. And in the morning, when, as was customary, the brothers had set him before the column to carry out his funeral, the father, seeing him, said: "Behold a voluntary martyr; for he gave himself," he says, "two hundred slaps every day, a hundred in the morning and a hundred in the evening; from the time that

δὲ ἀπέστη τοῦ τύπτεσθαι παρ᾽ ἄλλων, τοῦτο ἐποίει· ἐπεὶ δὲ καὶ τὸν πόδα πληγεὶς διακονεῖν οὐκ ἠδύνατο, f. 209v καὶ τοῦτο προσετίθετο. Μετὰ γὰρ μάστιγός τινος πληγὰς ἑκατὸν δι᾽ ὅλης τῆς ἡμέρας τῷ σώματι ἑαυτοῦ ἐδίδου. Καὶ ταῦτα μετὰ τῆς ἐμῆς γνώμης ἐποίει. The father's testimony. Ἦν γάρ με ἐπερωτήσας, εἰ ἀρεστόν ἐστι Θεῷ τύπτειν τινὰ ἑαυτόν. Καὶ παρ᾽ ἐμοῦ ἀκούσας, ὡς ἀρεστόν ἐστι, καὶ προτροπὴν εἰληφώς, ὡς ἐντολήν τινα τοῦτο μέχρι καὶ τῆς δεῦρο ἐκπληρῶν διετέλεσεν.” Ἀλλὰ ταῦτα μὲν περὶ τοῦ τὴν κλῆσιν ἐκ τῶν ἔργων ἀληθεστάτην ἀποδείξαντος Οὐρανίου Νίκωνος ὁ ἅγιος πατὴρ μεμαρτύρηκεν.

he desisted from being struck by others, he did this; and when, struck in the foot, he could not serve, he added this too. For with a certain whip he gave his body a hundred blows through the whole day. And he did these things with my consent. For he had asked me whether it is pleasing to God for someone to strike himself. And having heard from me that it is pleasing, and having received encouragement, he continued fulfilling this as a commandment until now." But these things the holy father testified concerning Nicon Ouranios, who showed his name to be most true from his works.

[174] Of the other Nicon, Ἕτερος in the margin in a more recent hand Βίος ἑτέρου ὁσίου Νίκωνος A. δὲ ἀδελφός, καὶ αὐτὸς Νίκων καλούμενος, ἐκ τῆς Φρυγίας ὁρμώμενος, οὐχ ὁμώνυμος μόνον ἀλλὰ καὶ ὁμότροπος σαφῶς τῷ προτέρῳ, εἰ μή τί γε καὶ πλέον ἔχει τις λέγειν, ἐκ τῶν ἔργων ἐγνώρισται. Οὗτος γὰρ ἔτι παῖς ὢν καὶ τοῖς γονεῦσιν ὑποτασσόμενος, ὡς παρὰ τοῦ θείου αὐτοῦ μεμάθηκα, ἐξερχόμενος λάθρᾳ τῶν αὐτοῦ γεννητόρων, ἀπῄει εἰς τόπους ἀποκρύφους καὶ εὐκτηρίους οἴκους. Καὶ ἦν ἐνδιατρίβων ἐκεῖ μηδὲν εἰς τροφὴν ἐπιφερόμενος ἑαυτῷ, ἕως οὗ ὑπὸ τῶν οἰκείων ἀναζητηθεὶς εὑρέθη. Ἀφ᾽ οὗ δὲ f. 210. εἰς τὴν μονὴν ἦλθε καὶ τὸ τῶν μοναχῶν σχῆμα παρὰ τοῦ ἁγίου ἁγίου above the line A. πατρὸς ἐδέξατο καὶ τῆς κατὰ Θεὸν ἀπήρξατο πολιτείας, οὐκ οἴνου, οὐκ ἐλαίου, οὐχὶ ἑτέρου τινὸς τῶν λιπαινόντων ἐγεύσατο, οὐ δύο χιτῶνας ἐφόρεσεν, οὐχ ὑποδήμασι τοὺς πόδας περιεκάλυψεν. who by night to the brothers Ἀποσταλεὶς δὲ παρὰ τοῦ πατρὸς εἰς τὴν Θεοτόκον πρὸς τὸ τοῖς ἐκεῖ διακονεῖν ἀδελφοῖς, λείψεως ὕδατος ἐν τῇ ἁγίᾳ Ἀναστάσει γεγενημένης γεγεννημένης A. , εἰς δὲ τὴν Θεοτόκον ὄντος ἀκμήν, αὐτὸς ἐκεῖθεν νυκτὸς ὕδωρ ἐν ἀγγείῳ λαμβάνων εἰς τὴν ἁγίαν Ἀνάστασιν ἀπεκόμιζε καὶ τὰς τῶν ἀδελφῶν περιερχόμενος κέλλας καὶ τὰ αὐτῶν ἀγγεῖα πληρῶν, πάλιν νυκτὸς εἰς τὴν Θεοτόκον, μηδενὸς τῶν λοιπῶν εἰδότος πλὴν ἑνὸς ἀδελφοῦ, κατήρχετο.

[174] And another brother, he too called Nicon, setting out from Phrygia, was made known by his works to be not only of the same name but also clearly of the same manner as the former, if indeed one cannot say even more. For he, while still a boy and subject to his parents, as I have learned from his uncle, going out secretly from his parents, would go off to hidden places and houses of prayer. And he would spend his time there, bringing nothing with him for food, until, sought out by his own people, he was found. And from the time he came to the monastery and received the habit of monks from the holy father and began the conduct according to God, he did not taste wine, nor oil, nor anything else that fattens; he did not wear two tunics; he did not cover his feet with shoes. And being sent by the father to the Mother of God to serve the brothers there, when a shortage of water occurred at the Holy Resurrection, while there was still some at the Mother of God, he, taking water by night from there in a vessel, carried it off to the Holy Resurrection, and going round the cells of the brothers and filling their vessels, he went down again by night to the Mother of God, none of the rest knowing except one brother.

Τοῦτο δὲ αὐτοῦ ποιοῦντος, ὁ πονηρὸς Σατὰν καὶ τοῖς ἀγαθοῖς ἀεὶ ἐναντιούμενος ἔργοις, βουλόμενος αὐτῷ μὲν τὴν πρὸς τὸ τοιοῦτον ἀγαθὸν ἔργον προθυμίαν ἀμβλῦναι καὶ τοῦ ἐντεῦθεν αὐτὸν ἀποστερῆσαι μισθοῦ, supplied water; τοὺς δὲ ἀδελφοὺς τῆς μικρᾶς ταύτης τοῦ ὕδατος f. 210v. ἀποτυχεῖν παρασκευάσαι παραμυθίας, ἀνερχόμενον νυκτός, ὥσπερ εἴρηται, ποτὲ μὲν λίθοις ἔβαλλε, ποτὲ δὲ ἐκ ὀνόματος αὐτὸν ἐκάλει. Ἀλλὰ ἐκεῖνος μὴ ἀγνοῶν, τίς ὁ ταῦτα ποιῶν, πρὸς ἐκεῖνον μὲν σιωπῶν, τῷ δὲ Θεῷ δι᾽ εὐχῆς καὶ ψαλμῳδίας ὁμιλῶν, ἀφόβως τὸν τόπον παρήρχετο. is blinded by the demon. Ποτὲ δὲ τῆς ἡμέρας πρὸς ἑσπέραν κλινάσης, ἀνελθὼν καὶ ἄρας οἶνον πρὸς τὸ καταγαγεῖν τοῦτον τοῖς ἀδελφοῖς, ὡς μόνον τῆς μονῆς ἐξῆλθε καὶ μικρόν τι ταύτης διέστη, ποιεῖ αὐτὸν ὁ πονηρὸς κατὰ συγχώρησιν Θεοῦ τοὺς ὀφθαλμοὺς πηρωθῆναι καὶ μηδέν τι ὅλως ὁρᾶν. Οὕτως οὖν ψηλαφητῇ βαδίσει corrected, before βάσει A. χρώμενος καὶ κατὰ μικρὸν προβαίνων, μόλις εἰς τὸν τόπον ἔσχε καταλαβεῖν, ἐν ᾧ ὁ σταυρὸς ἦν ἐπὶ τῆς δρυὸς πεπηγώς. Ἐξ οὗ δὴ καὶ τὸν ἀδελφὸν φωνήσας Γεράσιμον, ὅστις ἦν τότε κελλαρίτης ἐκεῖσε, πρὸς ἑαυτὸν μετὰ καὶ ἄλλου ἀδελφοῦ πεποίηκεν ἀνελθεῖν.

And as he was doing this, the wicked Satan, who always opposes good works, wishing both to blunt his eagerness for such a good work and to deprive him of the reward from it, and to bring it about that the brothers should fail of this small consolation of the water, as he went up by night, as has been said, sometimes pelted him with stones, sometimes called him by name. But he, not ignorant of who was doing these things, keeping silent toward him but conversing with God through prayer and psalmody, passed the place without fear. And once, when the day had declined toward evening, having gone up and taken wine to bring it down to the brothers, as soon as he went out of the monastery and had gone a little distance from it, the wicked one, by God's permission, makes him blinded in his eyes and see nothing at all. So, then, walking by groping and advancing little by little, he was scarcely able to reach the place in which the cross was fixed on the oak. And from there, calling the brother Gerasimus, who was then cellarer there, he made him come up to him with another brother.

Οἳ καὶ ἄραντες αὐτὸν ἐπὶ ὤμων, εἰς τὴν Θεοτόκον κατήγαγον καὶ εἰσαγαγόντες αὐτὸν εἰς τὸ κελλίον αὐτοῦ, f. 211. ἐάσαντες ἀνεχώρησαν. Οὕτως δὲ αὐτοῦ ἐπὶ τῆς ψιάθου κείμενος, ἐπιπεσόντες αὐτῷ οἱ δαίμονες νυκτὸς τοσοῦτον ἐπί τε τῆς κεφαλῆς αὐτοῦ καὶ τοῦ λοιποῦ σώματος ἔτυψαν, ὡς μὴ δυνηθῆναι αὐτὸν ἐφ᾽ ἱκανὰς ἡμέρας μήτε ἀκοῦσαι μήτε λαλῆσαι, ἀλλ᾽ οὕτω κεῖσθαι κωφὸν καὶ ἄλαλον (ἀλλ᾽ - ἄλαλον) in the margin A. .

And they, taking him up on their shoulders, brought him down to the Mother of God, and having brought him into his cell, left him and withdrew. And as he lay thus on his mat, the demons, falling upon him by night, so beat him on the head and the rest of his body that for many days he could neither hear nor speak, but lay so, deaf and dumb.

[175] Eager to ascend a column, Ὀχληθεὶς δέ ποτε ὑπὸ τοῦ λογισμοῦ, ἵνα ἑαυτὸν εἰς στύλον ἐγκλείσῃ, καὶ τῷ πατρὶ τοῦτο γνωρίσας ἠνώχλει, ὥστε συγχωρῆσαι αὐτῷ πληρῶσαι τὴν οἰκείαν ἐπιθυμίαν. Ὁ δὲ πατὴρ εἰδώς, ὡς ἐπικίνδυνα μᾶλλον τὰ τοιαῦτα τοῖς νέοις, ἢ ὠφέλιμα, προμαλάξαι αὐτὸν μᾶλλον διὰ τῆς ὑπακοῆς ἔκρινε. Καὶ κελεύει αὐτῷ ἐπὶ τριετίαν μηδ᾽ ὅλως πλὴν αὐτοῦ τὸ σύνολόν τινι above the line A. ὁμιλῆσαι καὶ ἐκ τοῦ ποταμοῦ πρὸς τὴν μονὴν δὶς τῆς ἡμέρας δύο κεράμια ὕδατος βαστάζοντα ἀναβιβάζειν. for three years Καὶ ὅταν ταύτας τὰς ἐντολὰς δεόντως καὶ καλῶς ἐκπληρώσῃ, τότε αὐτὸν καὶ ἔνδον τοῦ στύλου ἐγκλείσει. Ταύτας οὖν τὰς ἐντολὰς παρὰ τοῦ πατρὸς δεξάμενος, προθύμως ἦν αὐτὰς ἐκτελῶν. Ἐπετήδευσε δὲ προσποιήσασθαι f. 211v. καὶ τὸν ἔξηχον. Διὸ καὶ ὁρῶντες αὐτὸν οὕτως οἵ τε ἐν τῇ ὁδῷ συναντῶντες οἵ τε ἐν τῇ μονῇ νέοι, οὐ μικρῶς αὐτὸν ἀλλὰ καὶ ποικίλως ἐπείραζον. Αὐτὸς δέ, ἵνα μὴ ἔκ τινος ἀνάγκης ἐκβιασθεὶς ἢ καὶ εἰς λήθην ἐλθὼν λαλήσῃ, δύο λίθους εἰς τὸ ἑαυτοῦ στόμα βαλών, ὑπὸ πολλῶν ὡς εἴρηται παντοίως ἐκπειραζόμενος, he is tested by the father; οὐχ ὡμίλει ὅλως οὐδέν.

[175] And being once troubled by the thought of shutting himself up in a column, and having made this known to the father, he pressed him to permit him to fulfil his own desire. But the father, knowing that such things are more dangerous for the young than profitable, judged it better to soften him first through obedience. And he commands him for three years to converse with no one at all except himself, and to carry up water from the river to the monastery twice a day, bearing two jars. And when he should have fulfilled these commandments duly and well, then he would shut him up within the column too. Receiving, then, these commandments from the father, he carried them out eagerly. And he took care to feign also being out of his wits. Wherefore too, seeing him thus, both those meeting him on the road and the young men in the monastery tried him not a little but in various ways. And he, so that he might not speak, forced by some necessity or coming into forgetfulness, putting two stones into his mouth, though tried in every way by many, as has been said, did not speak anything at all.

Ποτὲ δὲ λείψεως ξύλων ἐν τῷ μαγειρείῳ γενομένης καὶ πάντων τῇ τοῦ πατρὸς κελεύσει εἰς τὸ ὄρος πρὸς τὸ μετακομίσαι ἀπερχομένων, αὐτὸς μόνος προσεποιήσατο μὴ βούλεσθαι ἀπελθεῖν· οὗ χάριν οὐ μετρίως τοῦτον ἐπείρασαν, σύροντες, ὠθοῦντες, ῥαπίζοντες· καὶ τέλος, ὡς εἶδον μὴ προθύμως αὐτοῖς ἑπόμενον, ἐπὶ τῆς γῆς ὕπτιον αὐτὸν θέντες καὶ λίθους ἐπί τε τῶν ποδῶν αὐτοῦ καὶ τοῦ στήθους προσεπιθέμενοι, ἀφέντες αὐτὸν εἰς τὸ προκείμενον αὐτοῖς ἔργον ᾤχοντο. Αὐτὸς δὲ ἔκειτο οὕτως, ἕως οὗ ἐκεῖνοι ὑπέστρεψαν, καὶ οὕτως τοὺς λίθους ἄραντες ἀφῆκαν ἐξαναστῆναι. f. 212. Τῆς νυκτὸς δὲ καταλαβούσης, μηδενὸς εἰδότος, δὶς εἰς τὸ ὄρος ἀπελθὼν ξύλα ἤνεγκε· τοῦτο δὲ ἐποίει πολλάκις καὶ εἰς τὰ τοῦ Λεβεδίου ξύλα. Τῶν δὲ ποδῶν αὐτοῦ ὑπὸ τοῦ ψύχους διαρραγέντων, οὐκ ἐπείσθη ὑποδήμασι χρήσασθαι· μήπω δὲ τῆς τριετίας τέλος λαβούσης, ἐπεὶ ὁ μοναχὸς Μερκούριος ὁ εἰς τὸν στύλον τῆς Πέτρας ὢν τῆς παρούσης ἀπηλλάγη ζωῆς, having obtained his wish προσκαλεσάμενος τὸν εἰρημένον ἀδελφὸν ὁ πατὴρ καὶ τοῦ δεσμοῦ λύσας τῆς γλώττης, κελεύει ἐν τῷ στύλῳ ἀπελθόντα εἰσελθεῖν.

And once, when a shortage of wood occurred in the kitchen and all were going off at the father's command to the mountain to bring it, he alone feigned not to wish to go off; for which reason they tried him not moderately, dragging, pushing, slapping him; and at last, when they saw him not following them eagerly, laying him on his back on the ground and placing stones besides on his feet and his breast, they left him and went off to the work before them. And he lay so until they returned, and so, taking up the stones, they let him rise. And when night came on, no one knowing, going off twice to the mountain he brought wood; and this he often did also for the wood of Lebedion. And though his feet were split by the cold, he would not be persuaded to use shoes; and before the three years had yet come to an end, since the monk Mercurius, who was in the column of the Rock, was released from the present life, the father, calling the said brother and loosing the binding of his tongue, orders him to go off and enter the column.

Ὁ δὲ πᾶσι τοῖς ἀδελφοῖς μετάνοιαν ποιήσας καὶ εὐχὴν παρ᾽ αὐτῶν τε καὶ τοῦ πατρὸς λαβών, ἀπελθὼν ἐν τῷδε τῷ στύλῳ εἴσεισι· καὶ ποιήσας ἐν αὐτῷ βραχύν τινα χρόνον, he soon dies. ἐκεῖσε καὶ τὸ τῆς ζωῆς ἐδέξατο τέλος. Καὶ καταγαγόντες αὐτὸν ἐν τῷ ἐκεῖσε τοῦ Σωτῆρος θάπτουσιν εὐκτηρίῳ, τέλειον δὴ δὲ A. αὐτὸν ἀσκητὴν καὶ πλήρη τῶν τοῦ πνεύματος ἡμερῶν ἐν ἔτι νεαρῷ τῷ σώματι χρηματίσαντα· ἦν γάρ, ὅτε ἐτελεύτησεν, ὡς ἐτῶν εἴκοσιν ἢ καὶ μικρόν τι πρός.

And he, having made a prostration to all the brothers and received a blessing from them and from the father, goes off and enters this column; and having spent a short time in it, he received there also the end of his life. And bringing him down they bury him in the oratory of the Saviour there, he having been a perfect ascetic and full of the days of the Spirit while still in a youthful body; for he was, when he died, about twenty years or a little more.

[176] Of another monk Ἕτερος ἀδελφὸς ἐξ ἑτέρας μονῆς εἰς τὴν ἡμετέραν f. 212v. in the margin in a more recent hand Βίος ἑτέρου ἀνωνύμου A. ἐλθὼν καὶ παρὰ τοῦ πατρὸς κελευσθεὶς τὸ ὕδωρ τοῦ ποταμοῦ μετὰ ζῴου ἀνακομίζειν εἰς τὴν μονήν, ἔκρινεν ἀνυπόδετος τοῦτο ποιεῖν, καίτοι χειμερίου τοῦ καιροῦ ὄντος· ἦν γὰρ ὁ δεκέμβριος δεκέβριος A. μήν· τοῦτο δὲ μαθὼν ὁ πατὴρ προσκαλεσάμενος ἐκέλευσε δοθῆναι αὐτῷ ὑποδήματα, ἃ καὶ ὑποδεῖσθαι ὑπεδείσθαι A. τούτῳ προσέταξεν. Ὁ δὲ μὴ θέλων τοῦ πατρὸς παρακοῦσαι, λαβὼν αὐτὰ ὑπεδήσατο, καὶ μέχρι μὲν τῆς δρυὸς πρὸς τὸ μὴ δήλην γενέσθαι τὴν αὐτοῦ ἐργασίαν ἦν φορῶν ταῦτα, τὸ λοιπὸν δὲ ἐκβάλλων ἐκβάλων A. γυμνοῖς αὖθις κατήρχετο τοῖς ποσίν· ὡσαύτως δὲ ἐποίει καὶ ἀνερχόμενος· ἦν δὲ καὶ ἡ ὑπήνη τοῦ πώγωνος αὐτοῦ δασεῖα καὶ ἐπιμήκης καὶ ἐκ τῆς προσψαύσεως τῶν ἀσκῶν ἐν μὲν ταῖς ἀρχαῖς διὰ τὸ ἐνυγραίνεσθαι αὐτὴν ἐξ αὐτῶν καὶ ὑπὸ τοῦ ἀνέμου διατινάσσεσθαι διατινάσεσθαι A. κρυσταλώδης ἐγίνετο καὶ κατὰ μικρὸν ὑποσπωμένη εἰς ἀφανισμὸν ὑπερρύη. bearing the cold patiently. Ἀλλ᾽ ὁ μὲν ἀδελφὸς οὗτος τοιαύτῃ προθυμίᾳ ψυχῆς τὴν ὑπὸ τοῦ πατρὸς ἐγχειρισθεῖσαν αὐτῷ διακονίαν τετελεκώς, πρὸς τὴν αὐτοῦ μονὴν εὐχὴν λαβὼν παρά τε f. 213. τοῦ πατρὸς καὶ τῶν ἀδελφῶν χαίρων ὑπέστρεψε.

[176] Another brother, coming from another monastery to ours and ordered by the father to bring up the water of the river with a beast to the monastery, decided to do this barefoot, although it was the winter season; for it was the month of December; and the father, learning this, called him and ordered shoes to be given him, which he also commanded him to put on. And he, not wishing to disobey the father, took them and put them on, and as far as the oak he wore them, so that his labour should not become manifest, but thereafter, taking them off, he went down again with bare feet; and likewise he did when coming up; and the beard of his chin was thick and long, and from the contact of the skins, at first, because it was wetted by them and shaken by the wind, it became icy, and little by little, being pulled out, it fell away to nothing. But this brother, having completed with such eagerness of soul the ministry entrusted to him by the father, receiving a blessing from the father and the brothers, returned rejoicing to his own monastery.

[177] Of Dorotheus Δωρόθεος in the margin in a more recent hand Βίος Δωροθέου A. δέ, ὁ ἐκ τοῦ Ἰκονίου, ἱερεὺς ὢν καὶ τῷ χρόνῳ προβεβηκώς, ὅτε εἰς τὴν μονὴν ἐλθὼν τοῦ σχήματος ἠξίωται παρὰ τοῦ πατρός, πολλοὺς νέους τῶν παρ᾽ ἡμῖν τῇ προθυμίᾳ καὶ εὐτονίᾳ ἐν ταῖς ὑπηρεσίαις τῶν αὐτῷ ἐπιτρεπομένων διακονιῶν ὑπερέβαλεν, οὐ μὲν δὲ ἀλλὰ καὶ ἐν τῇ στάσει τῆς ἐκκλησίας· ἀφ᾽ οὗ δὲ γέγονε μοναχός, οὔτε τυροῦ οὔτε ᾠοῦ ἐγεύσατό ποτε, κατὰ δὲ πᾶσαν τετράδα καὶ παρασκευὴν παντελῆ νηστείαν ἐτήρει, μηδενὸς μηδ᾽ ὅλως γευόμενος, ἐν δὲ ταῖς τρισὶ τεσσαρακοσταῖς οὔτε οἴνου οὔτε ἐλαίου οὔτε ἑψητοῦ τινος ἐκτὸς ἄρτου καὶ μόνου μετεῖχε. Πρὸ δὲ ἓξ χρόνων τῆς αὐτοῦ τελευτῆς τὸ φῶς τῶν σωματικῶν ἀποβαλὼν ὀφθαλμῶν, blind τοὺς νοεροὺς ὀφθαλμοὺς ὀπτικωτέρους τε καὶ φωτοειδεστέρους ἐπλούτησε· καὶ γὰρ γηραιὸς ὤν, καὶ τοσοῦτον, ὥστε κεκυφότα αὐτὸν ὑπὸ τοῦ γήρως γενέσθαι, οὐκ ἀπελείφθη ποτὲ τῆς ἐν ἐκκλησίᾳ συνάξεως. Πρῶτος δὲ πάντων τῶν λοιπῶν εἰσερχόμενος ὕστατος ἐξήρχετο μετὰ f. 213v. τὴν ἀπόλυσιν, ἵστατο δὲ ψάλλων ἀεὶ εὐπροθύμως πάντας προφθάνων ἔν τε τῇ στιχολογίᾳ καὶ ἐν τοῖς τῶν κανόνων τροπαρίοις· ἀλλὰ καὶ ἡ αὐτοῦ φωνὴ τὰς τῶν ἄλλων ἁπάντων ὑπερήχει σχεδόν.

[177] And Dorotheus, he from Iconium, being a priest and advanced in years, when he came to the monastery and was deemed worthy of the habit by the father, surpassed many of the young among us in eagerness and vigour in the services of the ministries entrusted to him, and moreover in the standing in church; and from the time he became a monk, he never tasted cheese or egg, and every Wednesday and Friday he kept a complete fast, tasting nothing at all, and in the three Lents he partook of neither wine nor oil nor anything boiled, but of bread alone. And six years before his death, having lost the light of his bodily eyes, he was enriched with eyes of the mind more seeing and more full of light; for indeed, being aged, and so much so that he was bent over by old age, he was never absent from the synaxis in church. And going in first of all the rest, he went out last after the dismissal, and stood always singing psalms eagerly, anticipating all both in the chanting of the verses and in the troparia of the canons; and moreover his voice rang out above those of almost all the others.

most zealous in psalmody. Ἐξερχόμενος δὲ τῆς ἐκκλησίας καὶ εἰς τὸ ἑαυτοῦ κελλίον εἰσιών, κλείων εὐθὺς τὴν θύραν ἵστατο ψάλλων καὶ εὐχόμενος ἄχρις ἱκανῆς ὥρας· εἶτα μικρὸν καθεσθεὶς καὶ ἀναπαυθείς, πάλιν ἀνιστάμενος μέχρι τοῦ τῆς ἐκκλησίας κρούματος ἔψαλλεν. Οὕτω γοῦν κἀκεῖνος θεαρέστως βιώσας, τοῦ παρόντος βίου πλήρης ἡμερῶν τῶν τε πνευματικῶν καὶ τῶν τοῦ σώματος ἀπαλλάττεται.

And going out of the church and going into his own cell, at once shutting the door he stood singing psalms and praying for a considerable time; then, sitting down a little and resting, rising again he sang psalms until the striking of the church board. So, then, he too, having lived in a God-pleasing way, departs from the present life full of days, both spiritual and of the body.

[178] Of Lazarus and Nicholas. Ἔτι ἕτοι A; in the margin in a more recent hand βίος Λαζάρου καὶ Νικολάου. μοι καὶ περὶ δύο τούτων διεξιέναι, Λαζάρου τέ φημι, τοῦ ἐπιλεγομένου Κοντοῦ, καὶ Νικολάου, ᾧ Κῦρ Εὐλόγησος τὸ ἐπώνυμον. Ὧν ὁ μὲν ἐν τῇ παραστάσει καὶ τῷ τῆς τοῦ Θεοῦ δοξολογίας ἀκαταπαύστῳ ἔν τε τῇ ἐκκλησίᾳ καὶ καταμόνας καὶ ἐν τῇ χύσει τῶν δακρύων στερνοτυπίαις τε καὶ στεναγμοῖς ἀνενδότοις καὶ γοεροῖς ὀδυρμοῖς πάντας σχεδὸν τοὺς ἐν τῇ μονῇ ἀγωνιστὰς ὑπερβέβηκε· καὶ γὰρ ἑσπέρᾳ ἐξερχόμενος πρὸς τὸ ὄρος, ἵστατο ἔν τινι τόπῳ μήκοθεν τῆς μονῆς στῆθός f. 214. τε τύπτων καὶ γονυκλισίαις καὶ δάκρυσι καὶ ὀλολυγμοῖς ἐφ᾽ ὥρας ἱκανὰς χρώμενος.

[178] It remains for me to go through also about these two, Lazarus, I mean, surnamed the Short, and Nicholas, whose surname was Kyr Eulogesos. Of whom the one surpassed almost all the strugglers in the monastery in standing and in the unceasing glorifying of God, both in the church and alone, and in the shedding of tears, with beatings of the breast and unremitting groans and mournful laments; for indeed, going out in the evening to the mountain, he would stand in a certain place far from the monastery, beating his breast and using genuflexions and tears and wailings for many hours.

[179] Of Pantoleon. Τὸ δ᾽ αὐτὸ τοῦτο ἐποίει καὶ ὁ φιλοπονώτατος καὶ τῷ ὄντι φιλόπτωχος καὶ φιλόθεος Παντολέων, οὗ τὸ στενὸν τοῦ βίου καὶ ἐπίπονον αὐτοῦ δὴ ἡ ἐκείνου κέλλα κηρύττει. Ὁ δὲ ἐν τῇ ὑπακοῇ καὶ τῇ τοῦ ἤθους ἀκεραιότητι καὶ τοῖς σωματικοῖς κόποις καὶ τῷ πάντα μετὰ τῆς τοῦ πατρὸς ποιεῖν γνώμης οὐδενὸς ἔσχε τὰ δεύτερα· διὸ καὶ τελευτᾶν μέλλων, παρεκάλεσε τὸν ἅγιον ἡμῶν πατέρα, ἦν γὰρ ἤδη περὶ τὰ ἔσχατα, ἔτι μιᾶς ἡμέρας ζωῆς αὐτῷ δοθῆναι προσθήκην, ἵνα τὸν τίμιον σταυρὸν ἐκ τοῦ ἁγιασμοῦ δέξηται — ἦν γὰρ ἡ ἡμέρα τῶν φώτων Ἑορτὴ τῶν φώτων is the name for the feast of the Epiphany. — ὃ δὴ καὶ κατὰ τὴν ἐκείνου αἴτησιν γέγονε. Μετὰ γὰρ τὸ ἀναδέξασθαι τὸν τίμιον σταυρὸν καὶ τῶν ἀχράντων μυστηρίων μεταλαβεῖν τὰς χεῖρας διάρας καὶ τὸ “δόξα σοι, ὁ Θεός” εἰπὼν καὶ “εὐχαριστῶ σοι, ἅγιε πάτερ, ὅτι ὥσπερ οὐκ ἐγὼ κατὰ τὴν ἐμὴν δύναμιν χωρὶς τῆς σῆς βουλῆς τι πεποίηκα, οὕτως ούδὲ σὺ παρεῖδες τὴν ἐμὴν αἴτησιν.” Ταῦτα εἰπὼν καὶ τὰ ἅγια αὐτοῦ σίδηρα ἀσπασάμενος, τῆς ἐκκλησίας ἐξελθὼν καὶ εἰς τὸ ἑαυτοῦ ἀπελθὼν f. 214v. κελλίον, τῇ ἐπαύριον πρὸς Κύριον ἐξεδήμησε.

[179] And this same thing was done also by the most laborious, and truly poor-loving and God-loving, Pantoleon, the narrowness and toilsomeness of whose life his very cell proclaims. And he in obedience, and in the guilelessness of his character, and in bodily labours, and in doing everything with the father's consent, was second to none; wherefore too, when about to die, he besought our holy father — for he was already near his end — that the addition of one more day of life might be given him, so that he might receive the precious cross from the blessing of the waters — for it was the day of the Lights — which indeed came about according to his request. For after receiving the precious cross and partaking of the immaculate mysteries, raising his hands and saying "Glory to you, O God," and "I thank you, holy father, that, just as I did nothing according to my own power without your counsel, so neither did you disregard my request." Having said these things and kissed his holy irons, going out of the church and going off to his own cell, on the morrow he departed to the Lord.

[180] Of all the brothers Ταῦτα τοιγαροῦν περὶ τῶν πατέρων καὶ ἀδελφῶν ἡμῶν, ὡς ἀρχόμενος τοῦ λόγου εἰρήκειν, διεξῆλθον ἐνταῦθα, ἵν᾽ ἐκ τῶν καρπῶν τὸ δένδρον δειχθῇ καὶ ἐκ τῶν μαθητῶν ὁ διδάσκαλος· καὶ γὰρ ὡς εἰς ἀρχέτυπον εἰκόνα τὸν ἐκείνου βίου ὁρῶντες, μᾶλλον δὲ ὑπ᾽ αὐτοῦ ἄριστα ποδηγούμενοί τε καὶ κυβερνώμενοι, πρὸς πᾶσαν ἀρετὴν ἐπεδίδουν. Καὶ ἦν ἰδεῖν ἐν τούτοις ἀγαθὴν ἅμιλλαν, a holy emulation. διὰ τῶν ἀσκητικῶν πόνων τὴν στενὴν καὶ τεθλιμμένην ὁδὸν προθύμῳ τῷ ποδὶ τρέχουσι καὶ διὰ ταύτης ἐπὶ τὸ πλάτος καταντῆσαι ἐπειγομένοις ἐπειγομένης A. τῆς αἰωνίου μακαριότητος. Ταῖς γὰρ αὐτοῦ ὡς εἴρηται θείαις ὑποθήκαις καὶ διδαχαῖς πειθόμενοί τε καὶ ἀκλινῶς ἑπόμενοι, ῥᾷον τὰ τῆς ἀσκητικῆς παλαίστρας ἐπίπονα ἔφερον· καὶ γὰρ πάντας τοὺς αὐτῷ προσιόντας καὶ μετ᾽ αὐτοῦ τὴν οἴκησιν ποιήσασθαι αἱρουμένους τοῦτο πρὸ παντὸς ἐδίδασκεν ἄλλου καὶ καταρχὴν οἱονεὶ προκατεβάλλετο προκατεβάλετο A. αὐτοῖς δεξιὰν τῆς τοῖς A. εἰς τὰ μείζω προαγωγῆς, The father's teaching τὸ μὴ ἀποκρύπτειν αὐτῷ τοὺς ἑαυτῶν λογισμούς, f. 215. τὸ μηδὲν ἔχειν μήτε μὴν πράττειν τῆς ἐκείνου γνώμης ἐκτός, ἐξακολουθοῦντας τοῖς ἰδίοις θελήμασι, μηδὲν παρὰ τὸ διατεταγμένον αὐτοῖς ποιεῖν, μὴ τοῖς ὑπὲρ δύναμιν ἐγχειρεῖν μηδὲ δεσμεῖν ἑαυτοὺς ἐξ ἰδίου θελήματος νηστείᾳ ἢ ἀγρυπνίᾳ ἢ ἄλλῳ τινι ἐκτὸς τοῦ ἐν τῷ κοινοβίῳ κανόνος, ἀλλὰ μετὰ πάσης προθυμίας τὸν τῆς μονῆς τύπον ἔν τε τῇ ἐκκλησίᾳ καὶ τῇ τραπέζῃ καὶ τοῖς ἄλλοις ἅπασιν ἐκτελεῖν καὶ μετ᾽ εὐχαριστίας τὰ διδόμενα καταδέχεσθαι, and precepts ἐξερχομένους δὲ εἴτε τῆς ἐκκλησίας εἴτε τῆς τραπέζης σιωπῶντας καὶ κατὰ νοῦν ψάλλοντας πρὸς τὴν ἑαυτοῦ κέλλαν ἕκαστον ἀπιέναι καὶ μὴ συναθροιζομένους ἐν ματαιολογίαις τὸν καιρὸν ἀναλίσκειν, μὴ ἐν συμποσίοις συναυλίζεσθαι καὶ συνεστιάσεσι, μὴ ἐξερχομένους τῶν ἰδίων κελλίων χάριν ἀκηδίας ἢ ἐπισκέψεώς τινος πρὸς τὰς τῶν ἄλλων κέλλας ἕκαστον ἀπιέναι, the keeping of the cell εἰ μήπου κατὰ ἀνάγκην τοῦτο γένηται, ἀλλὰ μᾶλλον εἰς τὸ ἴδιον κελλίον ὑπομονητικῶς καθέζεσθαι, ἵνα μὴ τῶν ἰδίων, φησί, κελλίων ἐξερχόμενοι καὶ εἰς τὰ τῶν ἄλλων ἀπερχόμενοι (καὶ - ἀπερχόμενοι) in the margin A. , ἃ οὐ θέλομεν ἴδωμεν καὶ ἀκούσωμεν ἢ καὶ εἴπωμεν.

[180] These things, then, about our fathers and brothers, as I had said at the beginning of the discourse, I have gone through here, so that the tree may be shown from its fruits and the teacher from his disciples; for indeed, looking at his life as at an archetypal image, or rather being excellently guided and steered by him, they advanced to every virtue. And there was to be seen among them a good rivalry, as they ran with eager foot the narrow and afflicted road through ascetic toils, and hastened through it to arrive at the breadth of eternal blessedness. For, obeying, as has been said, his divine counsels and teachings and following them unwaveringly, they bore more easily the toilsome things of the ascetic wrestling-school; for indeed he taught all who came to him and chose to make their dwelling with him this before anything else, and laid it down for them at the start, as it were, as a pledge of advancement to greater things: not to hide their thoughts from him; to have nothing nor to do anything outside his consent, following their own wills; to do nothing beyond what was ordered them; not to attempt things beyond their power, nor to bind themselves of their own will by fasting or vigil or anything else outside the canon of the cenobium, but with all eagerness to carry out the rule of the monastery in the church and at the table and in all other things, and to accept with thanksgiving what is given; and going out, whether from the church or from the table, silent and singing psalms in mind, each to go off to his own cell, and not, gathering together, to spend the time in vain talk; not to lodge together at drinking-parties and feastings; not, going out of their own cells for the sake of listlessness or some visiting, each to go off to the cells of others, unless perhaps this is done of necessity, but rather to sit patiently in his own cell, "lest," he says, "going out of our own cells and going off to those of others, we see and hear, or even say, what we do not wish.

Καὶ γὰρ ἐντεῦθεν f. 215v. αἱ καταλαλιαί, ἐντεῦθεν αἱ κατακρίσεις καὶ αἱ κατὰ τῶν ἀδελφῶν λοιδορίαι προἳέναι πεφύκασι, δι᾽ ὧν ὁ νοῦς σκοτιζόμενος ἀπόλλυσι τὴν ἑαυτοῦ ὁδὸν καὶ τοῦ ὀρθῶς ἔχοντος ἀποπλανᾶται σκοποῦ. Καὶ λοιπόν τις, ἀφεὶς τὸ ἑαυτῷ ἑαυτοῦ A. προσέχειν, εἰς τὰ τῶν ἄλλων προσαδολεσχεῖ σφάλματα καὶ μὴ δυνάμενος ἐκ τούτου ἑαυτὸν κατασχεῖν ἢ ἐπιγνῶναι τὴν οἰκείαν ἀσθένειαν, ἄρχεται ὑβρίζειν καὶ μάχεσθαι καὶ καθ᾽ ἑκάστην σκάνδαλα ποιεῖσθαι μετὰ τῶν ἀδελφῶν. Ταῦτά τε καὶ ἕτερα πλείω τούτων ἰδίᾳ τε καὶ ἐπὶ πάντων καθ᾽ ἑκάστην ἐδίδασκεν, he commends. ἐκεῖνο δὴ τοῖς ἑαυτοῦ λόγοις τελευταῖον έπιτιθεὶς ὡς· “εἴ τις ταῦτα κατὰ τὴν ἐνοῦσαν αὐτῷ παραφυλάξεται δύναμιν καὶ τὰ διδόμενα αὐτῷ ἐκ τοῦ κοινοβίου ἔν τε τῇ τραπέζῃ καὶ ἐν ταῖς λοιπαῖς αὐτοῦ χρείαις λαμβάνων μετ᾽ εὐχαριστίας τούτοις ἀρκεῖται, πιστεύω εἰς τὸν Χριστόν μου, ὅτι μετὰ Ἀντωνίου καὶ τῶν λοιπῶν θεοφόρων πατέρων εὑρεθῆναι ἔχει.”

For indeed from here slanders, from here condemnations and revilings against the brothers are wont to proceed, through which the mind, darkened, loses its own way and strays from the aim that is right. And thereafter one, leaving off attending to himself, babbles further about the faults of others, and, unable from this to restrain himself or to recognize his own weakness, begins to insult and to fight and every day to make stumbling-blocks with the brothers." These and more things besides he taught every day, both privately and before all, adding that last to his words: "If anyone guards these things according to the power that is in him, and, receiving with thanksgiving what is given him from the cenobium, both at the table and in his other needs, is content with these, I believe in my Christ that he will be found with Antony and the rest of the God-bearing fathers."

[181] How the sick Τοῖς δέ γε ἀρρωστίᾳ σώματος ἐγκατεχομένοις· ἢ καὶ δαιμονικῇ τινι ἐπηρείᾳ ἐνοχλουμένοις παρῄνει μὴ μικροψυχεῖν μηδὲ καταπίπτειν ἐν ταῖς λυπηραῖς f. 216. τοιαύταις ἐπιφοραῖς ἢ βλάσφημον κατὰ Θεοῦ κινεῖν γλῶτταν, ἀλλὰ μᾶλλον εὐχαριστεῖν αὐτῷ καὶ μακροθύμως φέρειν καὶ καρτερῶς, ἀποσκοποῦντας εἰς τὴν μέλλουσαν μέλουσαν A. μισθαποδοσίαν, πολλῷ δαψιλεστέραν οὖσαν τῆς ἐνταῦθα κακοπαθείας, καὶ τὰ τοῦ ἀποστόλου ἑαυτοῖς ἐπιλέγοντας, ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν εἰς ἡμᾶς ἀποκαλυφθῆναι δόξαν καὶ ὅτι ὅσον ὁ ἔξω ἡμῶν ἄνθρωπος φθείρεται, τοσοῦτον ὁ ἔσωθεν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. Rom. 8, 18. Παρήγγελλε δὲ καὶ τοῦτο ὡς “ἐάν τις ἐν ἀρρωστίᾳ κατακείμενος ᾖ, μὴ συχνῶς τινες εἰς τοῦτον παραβαλλέτωσαν, ἀλλ᾽ ἐάτωσαν αὐτὸν μᾶλλον μόνον εἶναι ἐν τῷ κελλίῳ, ὅπως κατὰ μόνας ὢν εἰς μνήμην ἔλθῃ τῶν ἑαυτοῦ πταισμάτων καὶ δακρύσας ὑπὲρ τῆς ἀφέσεως τούτων τὸν Θεὸν δυσωπήσῃ, ἐπεὶ μετὰ πολλῶν ὢν οὐ σχοίη ἂν ῥᾳδίως τοῦτο ποιῆσαι.” and the more fervent among the young Ὅσους μέντοι τῶν νέων προθυμοτέρους ἑώρα πρὸς τὴν ἄσκησιν ἔχοντας, προθύμως καὶ αὐτὸς τούτοις παρῄνει ταῖς σκληροτέραις καὶ ἐπιπονωτέραις ἀγωγαῖς τῆς ἀσκήσεως ὑποπιέζειν τὸ σῶμα· ὅσους δὲ αὖθις ἀμελεστέρους f. 216v. ᾔδει περὶ τῆς ἐκκλησιαστικῆς ἀκολουθίας in the upper margin A. καὶ μικροψύχους, συγκαταβατικὸς καὶ above the line. αὐτὸς καὶ συγγνώμων τὰ πρὸς αὐτοὺς ἦν, μὴ βαρύνων αὐτοὺς ἔν τινι μηδὲ ἐπὶ τῇ αὐτῶν ἀμελείᾳ καὶ ῥᾳθυμίᾳ ἢ καὶ πταίσμασί τισι τούτων, καίπερ οὐκ ἀγνοῶν, ἀδεῶς εἰς ἔλεγχον προαγόμενος προαγομένους A. , ἀλλὰ καὶ τοὺς ἐλέγχειν ἢ σκώπτειν τοὺς τοιούτους έπιχειροῦντας αὐτὸς καὶ ἀντεμέμφετο καὶ ἀντέσκωπτεν· ᾔδει γάρ, καθά φησιν ὁ Σολομών, Cf. Prov. 9,7,8. ὅτι οἱ ἔλεγχοι τῷ ἀσεβεῖ μώλωπες αὐτῷ εἰσι, and the weaker he was accustomed to treat. καὶ μᾶλλον ἄν τις νουθεσίαις καὶ παρακλήσεσιν ἢ ἐλέγχων ἀποτομίᾳ τοὺς τοιούτους πρὸς διόρθωσιν έφελκύσειε, καὶ μάλιστα εἴ γε τύχῃ καὶ ὁ διδάσκων ἐκ τοῦ βίου πλέον ἢ τῶν ῥημάτων τὴν τῆς διδασκαλίας μαρτυρίαν ἐπιφερόμενος.

[181] And those held by sickness of body, or troubled by some demonic assault, he exhorted not to be faint-hearted, nor to fall down in such grievous onsets, nor to move a blasphemous tongue against God, but rather to give thanks to him and to bear it with long-suffering and steadfastness, looking toward the recompense to come, which is far more abundant than the hardship here, and saying to themselves the words of the apostle, that the sufferings of the present time are not worthy to be compared with the glory to come that shall be revealed in us, and that as far as our outward man is corrupted, so far is the inward renewed day by day. And he enjoined this too: "If anyone is lying in sickness, let not some visit him frequently, but rather let them leave him to be alone in his cell, so that, being by himself, he may come to remembrance of his own faults and, weeping, may entreat God for their forgiveness, since, being with many, he would not easily be able to do this." As many of the young, however, as he saw more eager for ascetic practice, he too eagerly exhorted them to press down the body with the harsher and more toilsome disciplines of ascetic practice; but as many again as he knew to be more negligent and faint-hearted, he was condescending and indulgent toward them, not weighing on them in anything, nor, on account of their negligence and sloth or some faults of theirs, though not ignorant of them, proceeding fearlessly to reproof, but he even blamed and mocked in turn those who attempted to reprove or mock such; for he knew, as Solomon says, that reproofs are stripes to the ungodly, and that one would rather draw such to correction by admonitions and exhortations than by the severity of reproofs, and especially if the one teaching should bring the testimony of his teaching more from his life than from his words.

[182] To the divine offices of the church Τοῖς δὲ περὶ τῆς ἐν τῇ ἐκκλησίᾳ παραστάσεως αὐτὸν ἐρωτῶσιν ἐκεῖνο δὴ ἀποκρινόμενος ἔλεγεν ὅτι· “οἱ μὲν τὰς γραφὰς ἐπιστάμενοι καὶ ἐν τῷ χορῷ ἑστῶτες καὶ ψάλλοντες τοῖς ἐν τῷ ἀγρῷ ἐοίκασι θερισταῖς, οἱ δὲ ἰδιῶται καὶ ἀγράμματοι καὶ μηδὲ ψάλλειν εἰδότες καὶ διὰ τοῦτο ὄπισθεν ἱστάμενοι τῶν ψαλλόντων καὶ τῆς ὑμνῳδίας ἐπακροώμενοι — τοῖς ὄπισθεν f. 217. τῶν θεριστῶν ἑπομένοις καὶ τοὺς ἐκπίπτοντας ἢ λανθάνοντας ἐπισυλλέγουσι στάχυας· καὶ οἱ μὲν θερισταί, both the learned φησί, πολλάκις μετὰ τοῦ σίτου καὶ ζιζάνια συλλέγουσιν ἐν τοῖς δράγμασιν, οἱ δὲ ἑπόμενοι τούτοις καθαρὸν συλλέγουσι σῖτον. Εἰ γὰρ καὶ διὰ τῶν ἐν τῷ χορῷ ἑστώτων καὶ ψαλλόντων ἡ τῆς ἐκκλησίας ἐκτελεῖται ἀκολουθία, ἀλλά γε διὰ τό ποτε μὲν τὰ ψαλλόμενα αὐτοὺς ἐσπουδασμένως διέρχεσθαι, ποτὲ δὲ τὴν φωνὴν αὐτῶν ἀκαίρως ὑψοῦν κἀντεῦθεν μὴ δύνασθαι προσεκτικώτερον τὸν νοῦν οἷς ψάλλουσιν ἐπιβάλλειν — ταῦτα γάρ εἰσι τὰ ζιζανίοις ἀφομοιούμενα — οὐ καθαρῶς καὶ ἀρρύπως ἀρύπτως A. ταύτην πάντως ἀποπληροῦσιν. and the unlearned Οἱ δὲ ἀγράμματοι ἐὰν νηφαλέως νηφαλίως A. ἑστῶτες προσέχωσι τοῖς παρὰ τῶν ἐν τῷ χορῷ ᾀδομένοις — οὐδὲ γὰρ καὶ οὗτοι ὑπὸ τῶν εἰρημένων ἐνοχλοῦνται παθῶν, εἰ μή τι ἐκ ῥᾳθυμίας καταβαρυνθῶσι τῷ ὔπνῳ — εἰ καὶ πάντα οὐκ ἐπιγινώσκουσιν, ἀλλ᾽ οὖν ὃ φθάσουσι νοῆσαι ἀσφαλῶς τῇ διανοίᾳ παρακατέχουσι.”

[182] And to those who asked him about standing in the church he answered and said: "Those who know the Scriptures and stand in the choir and sing psalms are like the reapers in the field, while the laymen and unlettered, who do not even know how to sing psalms and for this reason stand behind those singing and listen to the hymnody — are like those who follow behind the reapers and gather up the ears that fall or escape notice; and the reapers," he says, "often gather tares too with the grain in their handfuls, while those who follow them gather pure grain. For even if the office of the church is performed through those who stand in the choir and sing psalms, yet, because sometimes they go through what is sung hurriedly, and sometimes raise their voice unseasonably and thence cannot apply their mind more attentively to what they sing — for these are the things likened to tares — they do not by any means fulfil it purely and without stain. But the unlettered, if, standing soberly, they attend to what is sung by those in the choir — for they are not troubled by the said passions, unless they are weighed down by sleep through sloth — even if they do not understand everything, yet what they manage to understand they hold fast securely in the mind."

Ταῦτα δὲ λέγων μὲν ἐταπείνου τὸ φρόνημα, he exhorts to apply themselves diligently. τῶν δὲ τὴν προθυμίαν πρὸς τὸ καρτερικῶς καὶ νηφόντως ἐν τῇ ἐκκλησίᾳ ἵστασθαι ὑπερρώννυε ὑπερρώνυε A; ὅρα καλῶς ὦ φιλομάθη in the lower margin A. . f. 217v. Προσέταττε δέ, ἵνα καὶ τοῖς μὴ ἐν τῇ ἀρχῇ τοῦ ὄρθρου ἀπαντῶσιν ἐν τῇ συνάξει τὸ ἐπιβάλλον αὐτοῖς μέρος τοῦ οἴνου μὴ παρέχῃ ὁ κελλαρίτης, ἔστι δ᾽ ὅτε καὶ τὴν τροφήν. Ὅσους μέντοι ἑώρα καρτερικῶς καὶ προθύμως ἐν τῇ ἐκκλησίᾳ ἱσταμένους καὶ ψάλλοντας, πολλάκις ἐπὶ παρουσίας τῶν ἀδελφῶν ἐπῄνει τούτους καὶ ἀπεδέχετο, πρὸς δέ γε τοὺς ἀμελεστέρους αὖθις καὶ νωθροτέρους ἔσθ᾽ ὅτε τοὐναντίον ἐποίει· καὶ τοῦτο οὐχ ἁπλῶς οὕτω 〈ὡς supplied, omits A. 〉 ἄν τις οἰηθείη, ἐποίει (καὶ τοῦτο - ἐποίει) in the lower margin A. , ἀλλ᾽ ἵνα τῶν μὲν τὴν προθυμίαν αὐξήσῃ — οἶδε γὰρ πολλάκις καὶ ἔπαινος προθυμοτέρους τοὺς τὴν ἀρετὴν μετιόντας ἐργάζεσθαι, ὥσπερ οὖν καὶ το ἔμπαλιν — τῶν δὲ τὸ νωχελὲς καὶ ῥᾴθυμον διεγείρῃ.

And saying these things he humbled the mind of the one, and strengthened greatly the eagerness of the others for standing steadfastly and soberly in the church. And he gave order also that to those who do not meet in the synaxis at the beginning of matins the cellarer should not give the portion of wine falling to them, and sometimes not the food either. As many, however, as he saw standing steadfastly and eagerly in the church and singing psalms, he often praised and approved them in the presence of the brothers, while to the more negligent and sluggish he sometimes did the contrary; and this he did not simply so, 〈as〉 one might think, but that he might increase the eagerness of the ones — for praise too often knows how to make those who pursue virtue more eager, as also the reverse — and rouse the sluggishness and sloth of the others.

[183] The disorderly Οὐ μὴν ἀλλ᾽ οὐδὲ τοὺς ἄτακτά τινα καὶ νεωτερικὰ διαπραττομένους ἔργα ἢ καὶ ἐν γελοιασμοῖς τισι καὶ παιγνίοις εὑρισκομένους ἀσωφρονίστως παρήρχετο, ἀλλά ποτε μὲν ὕβρεσί ὕβεσι A. τε καὶ ἀπειλαῖς, ποτὲ δὲ καὶ πληγαῖς ἐκέχρητο πρὸς αὐτούς· καὶ οὓς μὲν ἐξ αὐτῶν ἐξ αὐτῶν corrected A. ἑώρα παυομένους τῆς ἀταξίας καὶ πρὸς τὸ σεμνὸν καὶ εὔτακτον μεταβαλλομένους, he chastises harshly καὶ αὐτὸς ἔτι μᾶλλον αὐτοὺς ταῖς νουθεσίαις τὰς νουθεσίας A. ὑπήλειφε καὶ τῆς τῶν ἤδη τούτοις ἡμαρτημένων συγχωρήσεως εὐσυμπαθήτως ἠξίου καὶ προθυμοτέρως f. 218. πρὸς τὸ ἀγαθὸν ἔχειν ἐποίει, ἢ πρότερον πρὸς τὸ κακὸν ἦσαν ἔχοντες· ὅσους δὲ αὖθις σκανδαλιζομένους τὸ ὅλον καὶ αὐτῷ ἀντιλέγοντας ἀντιλλέγοντας A. , unless he finds them downcast in spirit; διὰ τῶν ἐναντίων ἰᾶτο. Ἐπεὶ δέ τινας ἐκ τούτων ἑώρα πολλάκις τῇ λύπῃ καταβαρυνομένους, καὶ τοσοῦτον, ὥστε μηδὲ τροφῆς μεταλαμβάνειν ἐθέλειν, ἵνα μὴ τῇ περισσοτέρᾳ λύπῃ, καθά φησιν ὁ θεῖος θεῖος above the line A. ἀπόστολος, οἱ τοιοῦτοι καταποθῶσιν, II Cor. 2, 7. προσκαλούμενος αὐτοὺς πρῶτος αὐτὸς ἐποίει τούτοις μετάνοιαν καὶ ὡς αὐτὸς σφαλεὶς ᾐτεῖτο συγχώρησιν, καὶ οὕτω θεραπεύων τούτους

[183] Moreover he did not pass by without chastisement those doing some disorderly and youthful deeds, or found in certain jests and games, but sometimes he used insults and threats toward them, sometimes even blows; and those of them whom he saw ceasing from disorder and changing to what is grave and orderly, he anointed still more with admonitions, and compassionately deemed them worthy of pardon for the sins already committed by them, and made them more eager for the good than they had formerly been for evil; but those again whom he saw scandalized altogether and contradicting him, he healed through contraries. And when he saw some of these often weighed down by grief, and so much so that they would not even partake of food, so that such might not be swallowed up by overmuch grief, as the divine apostle says, calling them, he himself first made a prostration to them and asked pardon as though he himself had erred, and so healing them

ἀπέλυε ἀπέλλυε A. · πῶς γὰρ ἂν καὶ ἦν ἔτι σκληρῶς ἔχειν καὶ ἀμειλίκτως τὸν πρὸ αὐτοῦ θεώμενον ὑποκλινομένην τὴν θεσπεσίαν ἐκείνην κεφαλὴν ὄντως καὶ ἀγγέλοις αἰδέσιμον, εἰ μὴ ἐξέστη πως ἑαυτοῦ καὶ τῶν οἰκείων φρενῶν ἐκπέπτωκεν; quarrels Ἐν δὲ τοῖς ἐν ταῖς διακονίαις ὑπηρετοῦσιν εἴ ποτέ τινα συνέβη μετὰ ἀδελφοῦ διά τι σκανδαλισθῆναι καὶ διαμαχεσθῆναι, καὶ πρὸς αὐτὸν τὰ τῆς ἐκείνων διενέξεως ἀνεφέρετο, εἴ τινος ἂν καὶ ἦν τὸ σφάλμα, ἀμφοτέρων παρόντων τῷ διακονητῇ προσετίθετο μᾶλλον κἀκεῖνον ἐδικαίου παρὰ τὸν ἕτερον, οὐκ ἀλόγῳ συμπαθείᾳ τοῦτο οὐδὲ ἀδιακρίτως ποιῶν, f. 218v. ἀλλ᾽ ἵνα τὸν μὲν τοῦ θυμοῦ καὶ τῆς ταραχῆς παυσάμενον τῆς ἑαυτοῦ διακονίας ἔχεσθαι προθύμως πάλιν παρασκευάσῃ, he wisely settles. τὸν δὲ ἵνα μὴ τοῖς ἐν ταῖς διακονίαις ὐπηρετοῦσι μετὰ τοῦ ἐν χερσὶ κόπου καὶ αὐτὸς τὸ διὰ τοῦ σκανδάλου βάρος ἐπιφορτίζῃ, ἀλλ᾽ εἰ καὶ ἀδικεῖται, αὐτὸς ἐκεῖνον μᾶλλον βαστάζῃ. Ἀλλὰ τοῦτο μὲν ἐν τῷ φανερῷ· κατὰ μόνας δὲ πάλιν τοὐναντίον ἐποίει, τὸν μὲν διδάσκων καὶ νουθετῶν μετὰ τοῦ κόπου καὶ ὑπομονὴν ἔχειν καὶ μὴ πλήττειν τοὺς ἀδελφούς, ἵνα μὴ καὶ τὸν κόπον αὐτοῦ ἐντεῦθεν ἀπόλλυσι, τὸν δὲ δικαιῶν ὡς ἀναίτιον τοῦ σκανδάλου ὄντα καὶ διὰ τοῦτο καὶ μισθὸν αὐτῷ λέγων ἀποκεῖσθαι παρὰ Θεῷ.

he dismissed them; for how could one still be hard and implacable who beheld bowing before him that truly divine head, venerable even to angels, unless he had in some way gone out of himself and fallen from his own wits? And if ever it befell that among those serving in the ministries one was scandalized for some reason with a brother and quarrelled, and the things of their dispute were referred to him, whoever's the fault might be, with both present he sided rather with the server and justified him above the other, not doing this through unreasoning sympathy or without discernment, but in order that he might prepare the one, ceasing from anger and confusion, to hold to his ministry eagerly again, and that the other might not load upon those serving in the ministries, along with the labour in hand, the burden from the stumbling-block too, but, even if he was wronged, might rather himself bear with that one. But this was in the open; privately, however, he did the contrary again, teaching and admonishing the one to have patience too along with the labour and not to strike the brothers, lest he thereby lose his labour too, while justifying the other as not being the cause of the stumbling-block, and saying that for this reason a reward too was laid up for him with God.

[184] Of negligence in psalmody. Πρὸς δὲ τοὺς περὶ τῆς τοῖς A. τῶν ὡρῶν ἀμελείας ἐπερωτῶντας αὐτόν· “Εἴ τις, ἔλεγεν, ἐκτὸς μεγάλης ἀνάγκης ἢ ἄλλης τινὸς περιστάσεως μοναχός, πρὶν ἢ τὰς ἑαυτοῦ ὥρας ψάλλῃ ψάλη A. , τροφῆς μεταλάβῃ, οὕτως λογίζεται αὐτὸν ὁ Θεὸς ὡς ὅταν τις ἑπτὰ ὄνους τεθνηκότας τῆς αὐτῶν γυμνώσας δορᾶς κοιναῖς χερσὶ τροφῆς ἅπτοιτο. Ἐπερωτώντων ἐκείνων, εἰ καὶ δίκας ἕνεκεν τούτου ἀπαιτηθήσονται παρὰ τῷ Θεῷ· “Ναί, ἔλεγεν, ἐὰν μὴ τοῦτο ἐξαγορεύσωσι· ὅσα γὰρ ἄν τις καθαρῶς ἐξαγορευσάμενος λάβῃ ἐπὶ τούτοις f. 219. συγχώρησιν παρὰ τοῦ τὴν ἐξαγόρευσιν δεχομένου, πιστευέτω καὶ παρὰ Θεῷ ταύτην λαμβάνειν, ἐὰν μὴ καὶ αὖθις τοῖς αὐτοῖς περιπέσῃ.” Ἀλλὰ ταῦτα μὲν κοινῶς πρὸς πάντας ὁ πατὴρ ἔλεγε.

[184] And to those who asked him about negligence of the hours: "If any monk," he said, "without great necessity or some other circumstance, partakes of food before he sings his hours, God reckons him thus, as when someone, having stripped seven dead asses of their hide, should touch food with unwashed hands." When they asked whether they would also be required to pay a penalty for this before God: "Yes," he said, "unless they confess this; for whatever things a man, having confessed purely, receives pardon for from the one who receives the confession, let him believe that he receives it from God too, unless he falls again into the same things." But these things the father said in common to all.

[185] How various duties Πρὸς δὲ τοὺς ἐν ταῖς διακονίαις ἐφημερεύοντας ἑτέρως αὖθις τὰ τῶν παραινέσεων διετίθετο, νουθετῶν αὐτοὺς καὶ διδάσκων πρὸ παντὸς ἄλλου ἀδόλως καὶ εὐπροθύμως τὴν αὐτοῖς πιστευθεῖσαν μετιέναι διακονίαν, εἶτα καὶ τῆς τῶν ὡρῶν καὶ λοιπῶν λειτουργιῶν ἀκολουθίας μὴ καταφρονεῖν· ἀλλ᾽ ὅταν μὲν ἀδείας ἀπολαύωσιν, ἀπέρχεσθαι ἐν τῇ ἐκκλησίᾳ, καὶ μάλιστα εἴς τε τὸν ὄρθρον καὶ τὴν θείαν ἱερουργίαν, ναὶ μὴν καὶ εἰς τὸ λυχνικόν· εἰ δὲ ἀδείας οὐκ ἀπολαύουσι, τὸ στόμα καὶ τὴν γλῶτταν αὐτῶν μὴ ἀργεῖν ἐᾶν ἐκ τοῦ τρισαγίου καὶ οἵου ἂν ψαλμοῦ ἀρχὴ εἰς τὸν λογισμὸν αὐτῶν ἔλθοι, are to be reconciled with the divine praises. ταύτην ἐν τοῖς χείλεσιν ὑποψάλλειν· εἰ δὲ καὶ πρὸς τοῦτο ἀδυνάτως ἔχουσι, τῆς κατὰ νοῦν γοῦν εὐχῆς μηδ᾽ ὁπωσοῦν ἀμελεῖν· εἰ δὲ καὶ ἐν τῇ νυκτὶ καιρός τις ἐπιτήδειος αὐτοῖς εὑρεθείη, στάντας εὐθὺς τὸ τῆς ἡμέρας χρέος ἀποπληροῦν, οὐ μόνον διὰ τῆς τῶν ψαλμῶν μελέτης, ἀλλὰ καὶ δι᾽ ἐξομολογήσεως θερμῶν δακρύων· “Τοῦτο γάρ, ἔλεγε, f. 219v. μᾶλλον τοὺς ἐν ταῖς διακονίαις ὠφελεῖν εἴωθεν, ὑπὲρ τὸ ψάλλειν”

[185] And to those on duty in the ministries he arranged the things of his exhortations differently again, admonishing and teaching them before all else to pursue without guile and with good eagerness the ministry entrusted to them, and then not to despise the office of the hours and the other liturgies either; but when they enjoy leave, to go off to the church, and especially to matins and the divine sacred service, and indeed also to vespers; but if they do not enjoy leave, not to let their mouth and their tongue be idle of the Trisagion, and whatever psalm's beginning comes into their thought, to sing it under their breath on their lips; and if they are unable even for this, at least in no way to neglect prayer in the mind; and if some suitable time should be found for them at night too, to stand at once and fulfil the debt of the day, not only by the practice of the psalms, but also by confession with warm tears: "For this," he said, "is wont to benefit those in the ministries more than singing psalms" —

ὅ γε καὶ αὐτὸς πολλάκις ἐποίει. Καὶ γὰρ ἡνίκα αὐτῷ συνέβη διὰ τὸ ὑπὸ πολλῶν κατὰ τὴν ἡμέραν περισπάσθαι ὀχλήσεων μὴ δυνηθῆναι ἐντελῶς ἀποδοῦναι ἣν τετυπωμένην εἶχεν ἀκολουθίαν, ἡ νὺξ ἦν αὐτῷ τὸ τῆς ἡμέρας ἔργον ἀποπληροῦσα, Tears and groans. καὶ μάλιστα τὸ τῶν δακρύων· καὶ ἐν ταῖς ἀγρυπνίαις γάρ, ὅτε οἱ ἀδελφοὶ τὸν πολυέλεον [Πολυέλεος is the name for Psalm CXXXIV, Αἰνεῖτε τὸ ὄνομα κυρίου, and it is so called because, when it is sung, Psalm CXXXV is sung along with it at the same time, Ἐξομολογεῖσθε τῷ κυρίῳ ὅτι ἀγαθός, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. Ducange, s.v. Further, in the several verses of this psalm τὸ ἔλεος of the Lord is praised.] ἔψαλλον, αὐτὸς κλαίων καὶ θρηνῶν διετέλει. Τοιοῦτος δὲ ὁ θρῆνος αὐτοῦ ἦν, οἷος ἂν καὶ κλαυθμυρίζοντος βρέφους ἢ ὡς ὅταν τις τὸν ἑαυτοῦ νεκρὸν πρὸ ὀφθαλμῶν ἔχων κλαίων καὶ θρηνῶν τοῦτον ἀνακαλῆται. Τοῦτο δὲ ἐποίει καὶ πρὸς τὸ μὴ ἀκουστὴν γενέσθαι τὴν φωνὴν τοῦ κλαυθμοῦ αὐτοῦ μηδὲ γνωσθῆναι ὑπό τινος διὰ τὸ τοὺς ἀδελφοὺς πάντας ἐν αὐτῇ τῇ ὥρᾳ ἐν τῇ ἐκκλησίᾳ ἀθροιζομένους μετὰ ἤχου καὶ βοῆς, ὡς εἴρηται, τὸν πολυέλεον ψάλλειν. Αἱ γὰρ τῶν ἀδελφῶν φωναὶ ὑψούμεναι τὴν βοὴν τοῦ κλαυθμοῦ καὶ τῶν θρήνων αὐτοῦ ἐκάλυπτον. Καὶ γὰρ ἀεὶ πρὸς τὸ λαθεῖν πάντα ἔπραττε, φεύγων ἐκ τούτου τὸ τῆς ἀνθρωπαρεσκείας πάθος.

which he himself too often did. For indeed, when it befell him, because during the day he was distracted by many troublings, not to be able to render completely the office he had ruled, the night was the fulfilling for him of the day's work, and especially that of tears; for in the vigils too, when the brothers were singing the polyeleos, he continued weeping and lamenting. And such was his lamentation as that of a whimpering babe, or as when someone, having his dead before his eyes, calls upon him weeping and lamenting. And he did this also so that the voice of his weeping might not be heard nor be known by anyone, because all the brothers at that very hour, gathered in the church, were singing the polyeleos with resounding and shouting, as has been said. For the voices of the brothers, raised, covered the cry of his weeping and his lamentations. For indeed he did everything always so as to escape notice, fleeing thereby the passion of man-pleasing.

Ἠπίστατο γὰρ σαφῶς, ὅτι τὰ πρὸς f. 220. ἐπίδειξιν καὶ ἀρέσκειαν ἀνθρώπῳ γινόμενα οὐ μόνον οὐδὲν ὀνίνησι τοὺς ταῦτα πράττοντας, Contempt of vainglory ἀλλὰ καὶ τὰ μέγιστα ζημιοῖ καὶ ὥσπερ ἡ ῥαγδαία τῶν ἀνέμων πνοὴ τὰ λεπτὰ τῶν ἀχύρων ἀφανίζειν εἴωθε καὶ λικμίζειν, οὕτω καὶ οἱ παρὰ ἀνθρώπων ἔπαινοι τὰς ἀρετὰς ἐκ τῶν ψυχῶν ἀποδιώκειν πεφύκασιν· ὥστε καὶ πολλάκις τινὰς τῶν ἀδελφῶν, μετάνοιαν αὐτῷ ποιοῦντας ἐπάνω ἱσταμένῳ ἱσταμένου A. τοῦ στύλου, διὰ τὸ εἰς γῆν γονυκλινεῖν καὶ πρηνεῖς κειμένους εὐχὴν λαβεῖν παρ᾽ αὐτοῦ αἰτεῖσθαι ὡς φιλενδείκτας καὶ οὐ καλῶς ἐν τούτῳ ποιοῦντας ἔσκωπτεν αὐτοὺς καὶ ἐμέμφετο, ὁμοίως δὲ καὶ τοὺς ἀπό τινος ὑπηρεσίας ἐπανιόντας ἢ καὶ τοὺς ἀνερχομένους χάριν εὐχῆς καὶ πρὶν εὔξασθαι εἰς τὴν ἐκκλησίαν μετάνοιαν ἐκείνῳ ποιοῦντας.

For he knew clearly that the things done for display and to please man not only profit nothing those who do them, but also do the very greatest harm, and that, just as the violent blast of the winds is wont to make away with and winnow the fine chaff, so too the praises of men are by nature wont to drive away the virtues from souls; so that often too, when some of the brothers made a prostration to him as he stood on top of the column, because they bent the knee to the ground and, lying prone, asked to receive a blessing from him, he mocked and blamed them as fond of display and as not doing well in this; and likewise also those returning from some service, or those coming up for the sake of prayer and making a prostration to him before praying in the church.

[186] Those asking why miracles are not, as formerly, Ἄλλων δὲ περὶ θαυμάτων φανερῶν ἐπιδείξεως ἐπερωτώντων αὐτὸν καὶ λεγόντων ὅτι· “Πῶς εἰσὶ καὶ ἄρτι τινὲς τῶν μοναχῶν βίον ὑψηλὸν ἔχοντες, οὐκ εὐδοκεῖ δὲ ὁ Θεὸς καὶ δι᾽ αὐτῶν θαύματα ἐνεργεῖσθαι ὡς ἐπὶ τῶν πάλαι πατέρων;” ὁ πατὴρ ἀποκρινόμενος αὐτοῖς· “Ὁ Θεός, ἔλεγε, δίκαιος ὢν δικαίως πάντα ποιεῖ· καὶ εἰ ἐγίνωσκεν, ὅτι καὶ ἐν τοῖς παροῦσι καιροῖς οὐ πρὸς βλάβην ἀλλὰ πρὸς ὠφέλειαν τοῦτο γινόμενον ἀποβήσεται, οὐκ ἂν ἐπέσχε f. 220v. μὴ πλουσίως ἡμῖν τὴν χάριν ἑαυτοῦ καταπέμψαι· ἀλλ᾽ ἐπειδὴ πολλοὶ ἐντεῦθεν εἰς ἀπόνοιαν μᾶλλον ἐπαρθέντες ἀπώλοντο, διὰ τοῦτο καὶ ὁ Θεὸς ταύτην τὴν χάριν ἀφ᾽ ἡμῶν ἀπέκρυψεν, done, οὐ φθονῶν ἡμῖν, ἀλλ᾽ ἵνα μὴ εἰς ἀπόνοιαν ὡς εἴρηται ἐμπεσόντες ἑαυτοὺς ἀπολέσωμεν, καὶ μάλιστα ἐν τῇ παρούσῃ γενεᾷ, καθ᾽ ἣν μόλις ἂν κἂν οὕτω τις ταπεινούμενος σωθῆναι δυνήσεται. Εἰ γὰρ καὶ πτερὰ ἡμῖν δέδοται πρὸς τὸ περάσαι τὸν ποταμόν, ὥς τινι πάλαι τῶν ἁγίων ἀπεκαλύφθη, ἀλλὰ μολίβδινά εἰσι καὶ οὐ χρύσινα· καὶ γὰρ ἡμεῖς ἐσμεν οἱ μολίβδινοι, οἱ τὸ τῆς νωθρείας καὶ χαυνότητος βάρος ἐπικείμενον ἡμῖν ἔχοντες καί, ὥσπερ μόλιβδος τῇ ὀσμῃ so A. τοῦ πυρός, τῇ παρὰ τῶν ἀνθρώπων καὶ αὐτοὶ δόξῃ διαχεόμενοι· πλὴν οὐδὲ ὑμῖν, φησί, χρὴ ταῦτα παρὰ τῶν ἐναρέτων ἀνδρῶν ἐπιζητεῖν, ἀλλ᾽ ἢ βίον θεάρεστον καὶ πολιτείαν καθαράν τε καὶ ἄμεμπτον.”

[186] And when others asked him about the display of manifest miracles and said, "How is it that even now there are some of the monks who have a lofty life, but God is not pleased that miracles be worked through them too, as with the fathers of old?", the father answered them: "God," he said, "being just, does all things justly; and if he knew that in the present times too this, when done, would turn out not to harm but to benefit, he would not have held back from sending down his grace upon us richly; but since many have thereby rather been lifted up into folly and perished, for this reason God too has hidden this grace from us, not grudging it us, but lest, falling, as has been said, into folly, we destroy ourselves, and especially in the present generation, in which one will scarcely be able to be saved even being humbled thus. For even if wings have been given us to cross the river, as was revealed of old to one of the saints, yet they are of lead and not of gold; for indeed we are the leaden ones, having the weight of sluggishness and slackness lying upon us, and, like lead at the smell of fire, we too melting at the glory from men; yet neither must you," he says, "seek these things from virtuous men, but rather a God-pleasing life and a pure and blameless conduct."

Ταῦτα δὲ ἔλεγε πρὸς τοὺς ἐρωτῶντας αὐτόν, εἰδώς, ὡς εἰ καὶ μὴ φανερῶς ἀλλ᾽ οὖν τοὺς περὶ τούτων λόγους δι᾽ αὐτὸν ἐκίνουν τε καὶ προέτεινον. Καὶ γὰρ διὰ τὴν ἐν τῷ ὄρει οὖσαν σπάνιν τοῦ ὕδατος πολλάκις φανερῶς αὐτῷ ἔλεγον ὡς, εἰ θελήσει ἐξαιτήσασθαι τὸν Θεὸν ὕδωρ f. 221. ποιῆσαι, ἔχει δι᾽ εὐχῆς αὐτοῦ ἀναβλύσαι· οὓς καὶ ἐπιστομίζων ἔλεγεν· “Ὁ Θεὸς οἶδε, he refers to the Life of Theodosius. τί συμφέρει ἡμῖν καὶ ὅτι κρεῖττον ἡμῖν ἐστιν οὕτως εἶναι ἢ ὕδωρ βρυτὸν ἔχειν.” Καὶ προέφερεν εἰς ἀπολογίας λόγον τὸ ἐν τῇ μονῇ τοῦ ἁγίου Θεοδοσίου γινόμενον θαῦμα, ὃ οἱ τῷ ἐκείνου ἐκείνω A. βίῳ ἐντυγχάνοντες ἴσασι. Καὶ ταῦτα μὲν πρὸς τούτους.

And these things he said to those who asked him, knowing that, even if not openly, yet they were moving and putting forward the words about these things on his account. For indeed, because of the scarcity of water on the mountain, they often said to him openly that, if he would ask God to make water, it would gush up through his prayer; and stopping their mouths he said: "God knows what is expedient for us, and that it is better for us to be so than to have gushing water." And he brought forward by way of defence the miracle that took place in the monastery of St. Theodosius, which those who read his Life know. And so much to these.

[187] Of rightly establishing a monastery Πρὸς δὲ τοὺς ἔξωθεν προσερχομένους αὐτῷ καὶ εὐχὴν τύπους τε καὶ κανόνας παρ᾽ αὐτοῦ λαβεῖν αἰτουμένους, ὥστε μονὴν οἰκοδομῆσαι καὶ ἀδελφότητα συναθροίσαντας πνευματικῶς διέπειν αὐτούς, ἐκεῖνα παραινῶν ἔλεγε, τὸ τύπον ἑαυτοὺς ἐν ἅπασι δηλονότι τοῖς ὑπ᾽ αὐτῶν ποιμαινομένοις παρέχεσθαι καὶ μηδεμίαν μηδ᾽ ὅλως παραλλαγὴν ἢ ἐπὶ τροφῆς ἢ ἐνδύματος ἢ ἄλλου τινὸς ποιεῖσθαι τῶν τῷ σώματι χρειωδῶν, ὅπως τῇ ἐν τούτοις ἰσότητι ἀπαρασάλευτος καὶ ἄτρωτος παρ᾽ αὐτοῖς ὁ τῆς ὑποταγῆς διαφυλάττηται νόμος. Ἐκ γὰρ τῆς ἀνισότητος ὁ τῆς ὑποταγῆς, φησί, νόμος παραλύεσθαι εἴωθεν· ἔτι τε μηδὲ τοὺς δυνατωτέρους διὰ τὸ εὐτονεῖν ἐν ταῖς διακονίαις προτιμᾶν, τῶν δὲ ἀσθενεστέρων ὡς ἀχρήστων καταφρονεῖν f. 221v. μηδὲ παραμετρεῖν τούτοις τούτους A. ἐκείνους, ἀλλὰ μᾶλλον τοὐναντίον ποιεῖν καὶ τοῖς ἀσθενεστέροις τῶν ἀδελφῶν ἐνίοτε μικρόν τι συγκαταβαίνειν καὶ μὴ ἀπαιτεῖν αὐτοὺς κατὰ τὴν τοῦ κοινοβίου ἀκρίβειαν. Ταῦτα γοῦν καὶ ἕτερα πολλῷ πλείω παραινῶν ἐκείνοις καὶ εἰσηγούμενος, he is questioned. μετ᾽ εὐχῆς ὡς ἔθος ἀπέλυεν· οἳ καὶ κατὰ τὰς δοθείσας αὐτοῖς παρὰ τοῦ ἁγίου πατρὸς ἡμῶν ἐντολὰς ποιήσαντες, ἐπὶ τῶν ἔργων τὴν ὠφέλειαν εὕραντο, μέχρι τοῦ νῦν διὰ τῆς τοῦ Θεοῦ χάριτος ἱστάμενοι καλῶς καὶ πολιτευόμενοι.

[187] And to those from outside who came to him and asked to receive from him a blessing and rules and canons, so as to build a monastery and, gathering a brotherhood, govern them spiritually, he exhorted and said these things: namely, that they should offer themselves as a pattern in all things to those shepherded by them, and make no variation at all either in food or clothing or anything else of the things needful to the body, so that by the equality in these things the law of obedience might be preserved among them unshaken and unwounded. "For from inequality," he says, "the law of obedience is wont to be loosened"; and further, neither to prefer the stronger because of their vigour in the ministries, nor to despise the weaker as useless, nor to measure these against those, but rather to do the contrary and sometimes to condescend a little to the weaker of the brothers and not demand of them according to the strictness of the cenobium. Exhorting and suggesting these and many more things to them, he dismissed them with a blessing as is the custom; and they, having done according to the commandments given them by our holy father, found the benefit in their works, standing until now, through the grace of God, and living well.

[188] Indulgent toward the weaker, Ἃ δὲ ἐκείνοις ὁ πατὴρ ὑπετίθετο, καὶ αὐτὸς πολλῷ πρότερον ἐν τοῖς ἑαυτοῦ διαπραττόμενος ἦν· καὶ γὰρ συγκαταβαίνων ἦν ἀεὶ τοῖς ἀσθενεστέροις καὶ συμπαθείᾳ πρὸς αὐτοὺς χρώμενος· μᾶλλον δέ, εἰ δεῖ τἀληθὲς εἰπεῖν, καὶ πρὸς πάντας οὕτω διέκειτο· οὐδὲ γάρ ποτέ που ἀποστέλλειν μέλλων τινὰ ἢ τὸ οἱονοῦν τούτῳ διακόνημα ἐγχειρίζειν ἐγχειρίζεινι A. , ὡς προστάσσων ἐδείκνυτο, ἀλλ᾽ ὡσανεὶ συμβουλεύων “δύνασαι, τῷ ἀδελφῷ ἔλεγεν, εἰς τήνδε ἀπελθεῖν τὴν ὑπηρεσίαν ἢ τήνδε τὴν διακονίαν ἐγχειρισθῆναι.” Καὶ εἰ ἑώρα τυχὸν ὑπογογγύζοντά τι τὸν ἀδελφὸν f. 222. ἢ ἀηδῶς πρὸς τὸ λεγόμενον ἔχοντα, ὡς βλάβην ἑαυτῷ τινα ἐκ τούτου προσγενέσθαι ὑπονοοῦντα, οὐ προσηνάγκαζεν, οὐκ ἐβίαζεν, compelled by necessity alone ἀλλὰ συνεχώρει αὐτῷ· οὐ γὰρ βίᾳ μᾶλλον, ἀλλὰ πειθοῖ τὸ ἀγαθὸν ἐργάζεσθαι πάντας πρὸς τὸ σωθῆναι ἠβούλετο· διὸ καὶ πολλάκις τινὰς τῶν ἀτακτούντων ἀδελφῶν διδασκαλίᾳ καὶ παραινέσει διορθοῦσθαι πειρώμενος, ἐπεὶ μὴ λόγῳ τοὺς τοιούτους θεραπευομένους ἑώρα, ἀναγκαζόμενος διά τε τὴν αὐτῶν δὴ τούτων καὶ τῶν ἄλλων διόρθωσιν ἔσθ᾽ ὅτε καὶ πληγὰς ἐντεῖναι τούτοις οὐ παρῃτεῖτο, εἶτα πρὸς ἑαυτούς τε καὶ τοὺς λοιποὺς ἀδελφοὺς ὥσπερ ἀπολογούμενος· “Πιστεύσατέ μοι, he constrained his own with severity. ἔλεγεν, ἀδελφοί, οὐκ ἠβουλόμην οὕτω ὑμᾶς παιδαγωγεῖν καὶ πρὸς τὸ ἀγαθὸν βίᾳ ἕλκειν, ἀλλὰ λόγῳ μάλιστα πειθομένους τὴν ἑαυτῶν σωτηρίαν ἐργάζεσθαι, ἀλλὰ τί πάθω παρὰ γνώμην

[188] And what the father suggested to them, he himself was doing much earlier among his own; for indeed he was always condescending to the weaker and using sympathy toward them; or rather, if one must tell the truth, he was so disposed toward all; for never, when about to send anyone anywhere or to entrust any ministry whatever to him, did he show himself as commanding, but as though counselling he said to the brother: "Can you go off to this service, or be entrusted with this ministry?" And if he perhaps saw the brother murmuring somewhat, or disposed with distaste toward what was said, as suspecting some harm to come to himself from it, he did not compel, he did not force, but permitted him; for he wished all to work the good for salvation not by force but rather by persuasion; wherefore too, often trying to correct some of the disorderly brothers by teaching and exhortation, when he saw such not being healed by word, being compelled, for the correction both of these very ones and of the others, he sometimes did not refuse to lay on blows too, then, as though making his defence to them and to the rest of the brothers: "Believe me," he said, "brothers, I did not wish to train you so and to drag you by force to the good, but rather that, persuaded by word, you should work out your own salvation; but what am I to suffer, against my will

Θεοῦ καὶ ἐμαυτοῦ πράττων, ὑμῶν αὐτῶν καὶ μὴ βουλόμενον ὡς εἶπον πρὸς τοῦτο ἔρχεσθαί με ἀναγκαζόντων;”

of God and of myself doing it, since you yourselves compel me, though unwilling, as I said, to come to this?"

[189] Of the solitary life. Τινὰς μὲν οὖν τῶν ἀδελφῶν, τὴν ἡσυχίαν μᾶλλον μετιέναι προαιρουμένους ἢ τὴν ὑπακοήν, αὐτὸς οὐκ εἴα, ἐπὶ δὲ ἄλλων τοὐναντίον αὖθις ἐποίει· καὶ γὰρ ἐκ διακρίσεως καὶ πείρας f. 222v. συχνῆς, μᾶλλον δὲ τό γε ἀληθέστερον εἰπεῖν ἐκ θείου πνεύματος πάντα μυούμενος, ἕκαστον, ἐν ᾧ ἔμελλεν εὐδοκιμεῖν, ἀκριβῶς ἠπίστατο· διὸ καὶ πολλοὶ τοῖς τούτου λόγοις μὴ πεισθέντες, ἀλλὰ τῷ ἰδίῳ πορευθέντες θελήματι, αὐτὸ δὴ τὸ ἀγαθόν, ὅπερ αὐτοθελῶς εἰργάζοντο, εἰς τοὐναντίον ἑαυτοῖς μεταστραφὲν ὑστέρως ἐγνώκασιν.

[189] Some of the brothers, then, choosing rather to pursue hesychia than obedience, he did not allow, while with others he did the contrary again; for, initiated into all things from discernment and frequent experience — or rather, to say what is truer, from the divine Spirit — he knew exactly in what each was to do well; wherefore too many, not persuaded by his words but going by their own will, afterwards recognized that the very good which they had worked of their own will had been turned for them into the contrary.

[190] Of duties outside the house. Ἀλλὰ κἀν τοῖς ἀδελφοῖς τοῖς εἰς τὰς ἔξω τεταγμένοις διακονίας εἴ τινα συνέβη πτώματί τινι ἐμπεσεῖν καὶ εἰς ἀκοὰς αὐτοῦ τοῦτο ἦλθεν, οὐκ εἴα ἐπὶ πλείω ἐκεῖ τὸν ἀδελφὸν ἐγχρονίζειν, ἀλλὰ παραυτὰ ἕτερον στέλλων αὐτὸν ἐκεῖθεν ἀνελαμβάνετο. Τοῦτο δὲ ἐποίει, ἵνα μὴ χρονίσας ὁ ἀδελφὸς δυσίατον τὸ τραῦμα ἐργάσηται ἢ καὶ πάντῃ ἀνίατον, ὅπερ ἡ τοῦ κακοῦ μακρὰ συνήθεια ἐργάζεσθαι εἴωθε.

[190] And moreover, if it befell any among the brothers appointed to the ministries outside to fall into some lapse and this came to his ears, he did not allow the brother to linger there longer, but, sending another at once, he took him back from there. And he did this so that the brother, lingering, might not make the wound hard to heal or even wholly incurable, which the long habit of evil is wont to bring about.

[191] Of the craftsmen's gain Τοῖς δὲ χειροτέχνοις ἅπασι μὲν συνεβούλευέ τε καὶ προετρέπετο τὸ ἐκ τοῦ χειρεργίου κέρδος εἰς τὸ κοινὸν τῆς ἀδελφότητος ἀναλίσκειν· εἰ δέ τις εἰς τὴν ἑαυτοῦ χρείαν εἴτε δι᾽ ἀσθένειαν εἴτε ἄλλως πως ἐκ τούτου δαπανᾶν ἤθελεν, εἰ μὲν τῶν ἐκκλησιαστικῶν ἦν, πρῶτον μὲν ἐπηγγέλλετο αὐτὸς τὰ τῆς ἐκείνου χρείας πληροῦν, εἰ δὲ ἀπαρεσκόμενον f. 223. πρὸς τοῦτο ἑώρα, παρεχώρει αὐτῷ ἐκ τοῦ ἰδίου ἐργοχείρου τὴν αὐτοῦ χρείαν μετὰ καὶ τῆς αὐτοῦ γνώμης ποιεῖν. Εἰ δὲ καὶ πρὸς τοῦτο σκληρυνόμενον αὐτὸν κατενόει, ἀφίει τῷ ἰδίῳ θελήματι ποιεῖν, ὃ καὶ βούλοιτο. Εἰ δὲ ἀγράμματος ἦν, οὐδ᾽ ὅλως παρεχώρει αὐτῷ, εἰ μή τις τι A. διακονίαν ἔχων ἐν καιρῷ, ὅτε ἐξ αὐτῆς ἀδείας ἀπήλαυε, τοῦτο ἦν ἐργαζόμενος. Ἔλεγε γάρ ὅτι οἱ μὲν τῆς ἐκκλησίας ἔχουσι τὴν ἑαυτῶν διακονίαν, other things τὴν τῆς ἐκκλησίας ἀκολουθίαν, καὶ δεῖ αὐτοῖς τι παραχωρεῖν, καὶ μάλιστα ὅτι οὐδὲ ἐκτὸς τῆς τραπέζης λαμβάνουσί τι· “Ὑμῖν δέ, φησί, τοῖς ἀγραμμάτοις οὐχ οὕτως δέον ἐστὶ παραχωρεῖν διὰ τὸ μήτε ἐν τῇ ἐκκλησίᾳ ἐνεργεῖν καὶ ἐκ τῶν ἐγχειριζομένων δὴ δὲ A. ὑμῖν διακονιῶν μικράν τινα παράκλησιν ἔχειν·”

[191] And all the craftsmen he counselled and urged to spend the gain from their handiwork on the common store of the brotherhood; and if anyone wished to spend from it on his own need, whether because of weakness or in some other way, if he was one of those of the church, first he himself promised to fill the things of his need, but if he saw him displeased at this, he allowed him to meet his need from his own handiwork, with his consent too. And if he perceived him hardening himself against this too, he let him do by his own will whatever he wished. But if he was unlettered, he did not allow him at all, unless someone who had a ministry did this work at a time when he enjoyed leave from it. For he said that those of the church have their own ministry, the office of the church, and something must be allowed them, and especially since they receive nothing outside the table: "But to you," he says, "the unlettered, it is not needful so to allow, because you neither labour in the church and have from the ministries entrusted to you some little consolation";

καὶ γὰρ οὕτως τῷ κελλαρίτῃ προσέταττε τοῖς τὰς διακονίας μετερχομένοις εἴς τε τὴν αὐτῶν βρῶσιν καὶ πόσιν πλεῖόν τι παρέχεσθαι τῶν λοιπῶν. Ἀλλὰ ταῦτα ὁ πατὴρ ἡμῶν ἐποίει πρὸ τοῦ ἀνελθεῖν εἰς τὴν ἁγίαν Ἀνάστασιν, he ordained at other times. ἐπεί, ὅτε εἰς τὸν Σωτῆρα καὶ εἰς τὴν Θεοτόκον ἦν, οὐχ οὕτως, ἀλλ᾽ ἅπαντα κοινῶς εἶχον καὶ οὐδεὶς ἴδιόν τι εἰς τὸ ἑαυτοῦ f. 223v. κελλίον ἐκέκτητο· καὶ ἐκράτησεν ἂν ὁ τύπος οὗτος ἄχρι καὶ νῦν, εἰ μή τινες τῶν ἀποκειραμένων ἐν τῇ μονῇ χρήματα ἐκ τοῦ κόσμου ἔχοντες οὐκ ἠβουλήθησαν τέλεον αὐτὰ ἀποκτήσασθαι διὰ τὸ μὴ δύνασθαι ἀρκεῖσθαι τοῖς ἐκ τῆς μονῆς αὐτοῖς διδομένοις.

for indeed he so ordered the cellarer to provide those pursuing the ministries with something more than the rest for their food and drink. But these things our father did before going up to the Holy Resurrection, since, when he was at the Saviour and at the Mother of God, it was not so, but they had all things in common and no one possessed anything of his own in his cell; and this rule would have prevailed until now, had not some of those tonsured in the monastery, having money from the world, been unwilling to divest themselves of it completely because they could not be content with what was given them from the monastery.

[192] That all goods Καὶ γὰρ ὁ ἅγιος πατὴρ ἡμῶν ὁμοίως ἅπασι τοῖς εἰς ἑαυτὸν ἐρχομένοις ἐκεῖνο πρὸ παντὸς παρῄνει καὶ ἐνετέλλετο, κατὰ τὴν τοῦ Κυρίου φωνὴν πάντα σκορπίζειν καὶ ἀποκτᾶσθαι καὶ οὕτως τῷ σταυροφόρῳ βίῳ προσέρχεσθαι. Cf. Luc. 9, 23. Ἀλλ᾽ οἱ μὲν ἐπείθοντο τούτῳ καὶ οὕτω ποιοῦντες τῷ μοναχικῷ προσήρχοντο πολιτεύματι καὶ τὰ μὲν εἰς πένητας διεσκόρπιζον, τὰ δὲ τῷ πατρί τε καὶ τῇ μονῇ προσέφερον. are to be given up by monks. Καὶ γὰρ εἴ τις τῶν ἀποτασσομένων αὐτῷ τι προσέφερεν, ἐδέχετο τοῦτο, οὐκ αὐτὸς μέντοι πρὸς τοῦτο ἀναγκάζων τινὰ οὐδέ τι τῇ μονῇ διδόναι χάριν προσενέξεως ἀπαιτῶν, ἀλλὰ τὸ παρ᾽ ἐκείνου ἐξ οἰκείας γνώμης προσφερόμενον οὐκ ἀποπεμπόμενος. Ἄλλοι δὲ σοφώτερόν τι δῆθεν ποιοῦντες μέρος τι τῶν χρημάτων ἑαυτοῖς ἐγνώκασι παρακατασχεῖν, οὐκ εἰς χρηστὸν δὲ τέλος αὐτοὺς ἡ τούτων κτῆσίς τε καὶ χρῆσις ἐξ ἀβουλίας καταλῦσαι πεποίηκεν. f. 224. Ἕτεροι δὲ ἔδοξαν μὲν ἀποτάξασθαι πᾶσι, διὰ δὲ τὸ χρείας τινὰς δίδοσθαι αὐτοῖς τυπῶσαι ἐκ τῆς μονῆς παραβιάσασθαι τὸν πατέρα, ἔλαθον καὶ αὐτοὶ τοῦ ὀρθοῦ διεκπεσόντες σκοποῦ.

[192] For indeed our holy father likewise exhorted and enjoined on all who came to him that above all, according to the voice of the Lord, to scatter and divest themselves of all things and so to approach the cross-bearing life. And some obeyed him and, doing so, approached the monastic way of life and scattered some things to the poor, and brought some to the father and the monastery. For indeed, if any of those renouncing the world brought him something, he received it, not, however, himself compelling anyone to this, nor demanding that anything be given to the monastery for the sake of the offering, but not sending away what was brought by him of his own judgement. But others, doing, forsooth, something wiser, decided to keep back for themselves some part of their money, and the possession and use of these, through ill counsel, made them end not to a good end. And others seemed to renounce all things, but because they forced the father to make a rule that certain needs be given them from the monastery, they too fell unawares from the right aim.

Σκάνδαλα γὰρ ἐντεῦθεν οὐκ ὀλίγα τῇ μονῇ παρεισήγαγον καὶ τοὺς λοιποὺς πρὸς τὸν ἶσον ἐφειλκύσαντο τρόπον· εὐζήλωτον γὰρ ἡ κακία μᾶλλον ἤπερ ἡ ἀρετὴ καὶ ῥᾷόν τινα ταύτης ἢ ἐκείνης μεταλαβεῖν.

For from this they brought not a few stumbling-blocks into the monastery and drew the rest to an equal manner; for vice is more easily emulated than virtue, and it is easier to partake of the one than of the other.

[193] The examples of Cosmas Polites Καὶ μάρτυς τοῦ μὲν Κοσμᾶς, ὁ καὶ Πολίτης λεγόμενος, τοῦ δὲ Κοσμᾶς ὁ Φιλιππικός. Ὁ μὲν γὰρ μέρος τι τῶν αὐτοῦ χρημάτων παρ᾽ ἑαυτῷ καταλείψας καὶ ἐλεημοσύνας εἰς τὸ ἑξῆς βουλόμενος ποιεῖν δι᾽ αὐτῶν, ἐπειδὴ ταῦτα ὁρῶν ὁ πατὴρ ποιοῦντα οὐκ ἐπαύετο ἐλέγχων τοῦτον καὶ διοχλῶν ὡς μὴ καλῶς καὶ προσηκόντως διαπραττόμενον, ἐκεῖνος τοῖς τοῦ πατρὸς λόγοις ἀχθόμενος ἀντιλέγειν τε ἤρξατο καὶ μεταμελεῖσθαι ὑπὲρ ὧν χρημάτων τῷ πατρὶ δέδωκεν, ὡς οὐ καλῶς αὐτὰ διοικήσαντος· τέλος οὖν εἰς τὸ κάστρον κατελθὼν πρὸς τὸ ποιῆσαι κἀκεῖ ἐλεημοσύνην ἀρρωστίᾳ περιπεσὼν καὶ μὴ δυνηθεὶς πρὸς τὴν μονὴν ἀνελθεῖν, εἰς τὴν ἁγίαν Μαρίναν ὑπό τινων ἀπενεχθεὶς f. 224v. ἐκεῖ ἐτελεύτησεν. Ὃν ὁ πατὴρ ἀποστείλας κἀκεῖθεν ἀνακομισάμενος εἰς τὴν μονὴν ἔθαψεν. Ὁ δέ γε Φιλιππικὸς τοσοῦτον κατὰ τοῦ πατρὸς ἐπανέστη, and of Cosmas Philippicus. ὡς καὶ ἅπαξ καὶ δὶς τῆς μονῆς ἀναχωρῆσαι καὶ πόλεμον μετὰ τῶν ἀδελφῶν συγκροτῆσαι, ὥστε καὶ τὸν πατέρα ἐκ τούτου ἀναγκασθέντα παρὰ προαίρεσιν πρᾶξαι καὶ κατ᾽ αὐτοῦ κινηθῆναι καὶ ταὐτὸν τῷ Δαυὶδ παθεῖν, ὃν πάλαι κατὰ τοῦ ἰδίου υἱοῦ μανθάνομεν ἀντιπαρατάξασθαι καὶ πόλεμον συγκροτεῖν.

[193] And witness of the one is Cosmas, called also Polites, and of the other Cosmas Philippicus. For the one, having left a part of his money with himself and wishing thereafter to make almsgivings through it, since the father, seeing him doing these things, did not cease reproving and troubling him as not acting well and fittingly, he, vexed at the father's words, began both to contradict and to repent of the money which he had given the father, as though he had not administered it well; at last, then, going down to the castle to make almsgiving there too, he fell into sickness and, not being able to go up to the monastery, was carried off by some to St. Marina and died there. And the father, sending and bringing him back from there to the monastery, buried him. And Philippicus rose up so much against the father as both once and twice to withdraw from the monastery and to stir up war with the brothers, so that the father too, compelled by this, acted against his purpose and was moved against him and suffered the same as David, whom of old we learn to have set himself in array and stirred up war against his own son.

Καὶ τοσοῦτον προεχώρησε τὸ δεινόν, ὥστε καὶ φόνους τελεσθῆναι παρὰ μικρόν· ἀλλ᾽ οἷον καὶ αὐτὸς βίον χαλεπὸν καὶ ἐπώδυνον ὑπὲρ τῶν τοιούτων τολμημάτων δίκας εἰσπραττόμενος ἔζησε, πάντες ἴσμεν σαφέστατα. Καὶ τὰ μὲν περὶ τούτων τοιαῦτα.

And the dreadful thing advanced so far that murders came near to being committed; but what a hard and painful life he himself lived, paying the penalties for such audacities, we all know most clearly. And such are the things about these.

[194] To the strength of each Ὁ δὲ πατὴρ ἡμῶν ἐπειδή τινας τῶν ἀδελφῶν ᾔδει μὴ ἁπλῶς οὕτω καὶ εὐχερῶς πτύρεσθαι ἐν ταῖς ὕβρεσιν, ἀλλὰ καὶ πρὸς ταύτας γενναιότερον ἔχειν, τούτους μᾶλλον πρὸς ὠφέλειαν τῶν λοιπῶν ἐλέγχοις τε καὶ σκώμμασι τραχυτέροις ὡς ἐπευθύνους ἔβαλλεν· οὓς δὲ ἀπὸ τοῦ κόσμου γηραιοὺς τῷ σχήματι προσιόντας προσεδέχετο καὶ ἀπέκειρε, λυπουμένους f. 225. ἔσθ᾽ ὅτε καταμανθάνων καὶ λέγοντας ὡς· “οὐκ ἀρκετὸς ἡμῖν ὁ τῆς ζωῆς ἡμῶν χρόνος ἐστὶ πρὸς μετάνοιαν, διότι πᾶσαν ἤδη τὴν ἡμῶν βιοτὴν καὶ τὴν τοῦ σώματος ἰσχὺν ἐν ταῖς ἁμαρτίαις καὶ ταῖς τοῦ βίου ματαίαις ἀσχολίαις κατηναλώσαμεν· καὶ τί διαπραξόμεθα λοιπὸν ἄξιον ἢ πῶς ἕξομεν τὸν Θεὸν ἐν ἰσομέτροις ἀγαθοεργίαις ἐξιλεώσασθαι, καὶ μάλιστα τοῦ σώματος ἐξητονηκότος καὶ μὴ δυναμένου πρὸς τοὺς τῆς ἀσκήσεως διακαρτερεῖν πόνους;” Τούτους οὖν ἀνακτώμενος ἐκ τῆς τοιαύτης λύπης, μᾶλλον δὲ ἀπογνώσεως — καὶ γὰρ ἐντεῦθεν οἶδε τοὺς πλείονας καταπαλαίειν ὁ πονηρός — ἔλεγε παραμυθούμενος πρὸς αὐτοὺς ὡς· “οὐδὲν ἄλλο παρ᾽ ὑμῶν ζητεῖ ὁ Θεὸς εἰ μὴ εὐχαριστίαν τε καὶ ὑπομονὴν καὶ τὸ μὴ στραφῆναι corrected, before σταφῆναι A. πάλιν εἰς τὰ ὀπίσω, he fits a suitable discipline, ἀφ᾽ ὧνπερ ἐξεληλύθατε, ἀλλ᾽ ἐγκαρτερῆσαι μᾶλλον τῷ τόπῳ, εἰς ὃν ὑμᾶς αὐτὸς ἤγαγε, προσδεχομένους καθ᾽ ἑκάστην τὴν τῆς ψυχῆς διάζευξιν ἐκ τοῦ σώματος.

[194] And our father, since he knew some of the brothers not to be simply so and easily scared by insults, but to be more noble in the face of them, assailed these rather, as liable, with reproofs and rougher jibes for the benefit of the rest; while those whom he received and tonsured coming from the world aged into the habit, learning sometimes that they were grieving and saying: "The time of our life is not sufficient for us for repentance, because we have already spent all our living and the strength of the body in sins and the vain occupations of life; and what worthy thing shall we do hereafter, or how shall we be able to propitiate God with good works of equal measure, especially when the body is worn out and cannot endure the toils of ascetic practice?" — restoring these from such grief, or rather despair — for from here the wicked one knows how to throw most — he said, consoling them: "God seeks nothing else from you but thanksgiving and patience and not turning back again to the things from which you have come out, but rather persevering in the place to which he himself has brought you, awaiting every day the separation of the soul from the body.

Ἐὰν οὖν οὕτως ὑμᾶς λογιζομένους καὶ ἀδολεσχοῦντας ὁ θάνατος εὕρῃ, θαρσεῖτε, ὡς οὐκ f. 225v. ἂν τοῦ τῶν προασκησάντων καὶ προκεκοπιακότων μισθοῦ ἀποστερήσειεν ὑμᾶς ὁ Θεός.” Οὕτως οὖν καὶ τούτους οἷά τισι μαλάγμασι θεραπευτικοῖς τοῖς παρακλητικοῖς αὐτοῦ λόγοις ψυχαγωγῶν καὶ καταλεαίνων, ἱλαρωτέρους καθίστα καὶ τοῦ χαλεποῦ τῆς ἀπογνώσεως ἀπήλλαττεν ἀρρωστήματος.

If, then, death finds you thus reckoning and meditating, take courage, for God would not deprive you of the reward of those who practised asceticism and laboured before." So, then, soothing and smoothing these too with his consoling words as with certain healing poultices, he made them more cheerful and rid them of the grievous sickness of despair.

[195] and toward offenders Ἐπὶ δέ γε τῶν ἀναισχυντούντων καὶ κατὰ πρόσωπον αὐτοῦ διά τι σφάλμα ἐγκαλουμένων, εἰ μὲν οὖκ ἦν τοῖς πολλοῖς καταφανῆ τὰ τοῦ σφάλματος, μακροθύμως τὸν καιρὸν φέρων πρὸς τὸ μὴ θριαμβεῦσαι τὸν above the line A. ἀδελφὸν παρήρχετο. Εἰ δὲ τοῖς πολλοῖς ἦν τὸ πρᾶγμα κατάδηλον καὶ ἡ τοῦ ἑνὸς βλάβη εἰς πολλοὺς ἐδείκνυτο διαβαίνουσα, οὐ μακρόθυμος ἦν ἀλλ᾽ ἀπότομος, he is severe according to the nature of the case. τοῦτο δοκιμάζων τῇ τοῦ προκειμένου χρείᾳ λυσιτελέστερον· καὶ πληγὰς ἔσθ᾽ ὅτε προσέταττεν ἐνίοις τούτων ἐπενεχθῆναι· καὶ γὰρ φοβερός τις ἦν καὶ λόγῳ καὶ θέᾳ, εἰ καὶ τῷ τρόπῳ προσηνής τε καὶ ἥμερος ἐξ ἀγαθῆς τε προαιρέσεως ἅμα καὶ ἀγώνων ἐγνώριστο.

[195] And in the case of those who were shameless and were accused to his face for some fault, if the things of the fault were not manifest to the many, bearing the time with long-suffering he passed it by, so as not to make a show of the brother. But if the matter was manifest to the many, and the harm of the one was shown passing over to many, he was not long-suffering but severe, judging this more profitable for the need at hand; and sometimes he ordered blows to be laid on some of these; for indeed he was fearful both in word and in sight, even if in manner he was known to be gentle and mild, from a good purpose and also from his contests.

[196] The rule Εἰ δέ τις τὸν ἐκείνου βίον ὁρῶν, ὅσον ἦν αὐτῷ δυνατόν, f. 226. μιμεῖσθαι καὶ ζηλοῦν ἔσπευδεν ἢ καὶ ὑπὸ τῶν τῆς σαρκὸς παθῶν ἐνοχλούμενος σκληρότερόν τι τῆς τοῦ κοινοβίου διαγωγῆς μεταχειρίσασθαι ἤθελε, προσερχόμενος ἱκέτευε τὸν πατέρα ἐπιτρέψαι αὐτῷ, αὐτὸς δὲ προασφαλιζόμενος αὐτὸν ἔλεγεν· “Πρόσεχε, ἀδελφέ, ᾧ μέλλεις ἐγχειρεῖν πράγματι, μήπως εἰς τέλος ἀγαγεῖν αὐτὸ οὐ δυνήσῃ. Πολλοὶ γὰρ ἀρξάμενοι καὶ μὴ δυνηθέντες ἐκτελέσαι τὸ ἐναρχθέν, εἰς τοὐπίσω στραφέντες, ἃ αὐτοθελῶς εἰργάσαντο καὶ ἀκαίρως, ἐπὶ τῷ διπλῷ ἐφάνησαν ἀναλύσαντες, μηδὲ τοῖς ἐκ τοῦ κοινοβίου διδομένοις αὐτοῖς ἀρκούμενοι. is the royal road for the monk. Ὁ δέ γε τῷ τοῦ κοινοβίου κανόνι στοιχῶν, ἀκόπως τὴν βασιλικὴν ὁδόν, ἣν οἱ πατέρες ὥρισαν, ἐν ἀδιακρίτῳ πορευόμενος διακρίσει οὐ προσκόπτει, μὴ κεκινηκὼς καθ᾽ ἑαυτοῦ τὴν πολύτεχνον καὶ ποικίλην τῶν δαιμόνων κακίαν διὰ τὸ ἐν ἁπλότητι αὐτὸν πορεύεσθαι· χρὴ γάρ, φησί, τὸν μοναχὸν τῆς κατὰ ψυχὴν μᾶλλον ἁπλότητος καὶ ἀκακίας ἐπιμελεῖσθαι ἢ τῆς σωματικῆς ἀσκήσεως καὶ φεύγειν τὰς τῶν πολλῶν καὶ μάλιστα τῶν νέων, Familiarity with many, especially with the young, νέον καὶ αὐτὸν f. 226v. ὄντα, ὁμιλίας καὶ συναυλίας.

[196] And if anyone, seeing his life, hastened to imitate and emulate it as far as was possible for him, or, being troubled by the passions of the flesh, wished to take in hand something harsher than the conduct of the cenobium, and came and besought the father to permit him, he, securing him beforehand, said: "Take heed, brother, to the matter which you are about to attempt, lest you be unable to bring it to the end. For many who have begun and been unable to complete what was begun, turning back, have been seen to have undone doubly the things they wrought of their own will and unseasonably, not even being content with what is given them from the cenobium. But he who keeps in line with the canon of the cenobium, travelling without toil the royal road which the fathers defined, in undiscerning discernment, does not stumble, not having stirred up against himself the many-crafted and various wickedness of the demons, because he travels in simplicity; for the monk must," he says, "care for simplicity and guilelessness of soul rather than bodily asceticism, and flee the converse and company of the many, and especially of the young, being young himself.

Πολλοὺς γὰρ ὁ ἐχθρὸς ἐντεῦθεν δεσμεύσας τῇ ἀπωλείᾳ παρέδωκεν· ἐκ γὰρ πνευματικῆς δῆθεν φιλίας ἄρξασθαι ποιήσας εἰς τὴν τῆς σαρκὸς ὀλεθρίαν καταλῆξαι παρεσκευάσατο, is to be avoided. ὥστε πληροῦσθαι ἐν αὐτοῖς, ὅ φησιν ὁ θεῖος ἀπόστολος, ὅτι ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε· Gal. 3, 3. καὶ διὰ τοῦτο οὐ μόνον μὴ μὴ written twice A. προσκολλᾶσθαί προσκολᾶσθαι A. τις τοῖς τοιούτοις ὀφείλει, ἀλλὰ καὶ τοὺς ὀφθαλμοὺς εἰ δυνατὸν μύειν, ὥστε μὴ ταῖς τούτων ἐνατενίζειν ἀδεῶς ὄψεσιν, ἵνα μὴ ὁ τῆς κακίας σπορεὺς λογισμόν τινα πονηρὸν ἐντεῦθεν ὑποσπείρῃ ἐν τῇ καρδίᾳ, The guarding of the eyes κάτω δὲ τοὺς ὀφθαλμοὺς μᾶλλον ἔχειν καὶ τῇ οἰκείᾳ διανοίᾳ προσέχειν, καὶ εἴ ποτε τοιοῦτος λογισμὸς ἐν τῇ καρδίᾳ κινηθείη ὑποφυείς, εὐθέως τὸν μὲν νοῦν πρὸς τὸν Θεὸν ἀναφέρειν, ὡς ἂν τῇ

For the enemy, having bound many from this, has given them over to perdition; for having made them begin from a so-called spiritual friendship, he has brought it about that they end in the ruin of the flesh, so that there is fulfilled in them what the divine apostle says, that having begun in the spirit you are now made perfect by the flesh; and for this reason one ought not only not to cleave to such, but also, if possible, to close the eyes, so as not to gaze fearlessly on their faces, lest the sower of wickedness sow some wicked thought thence in the heart, but rather to keep the eyes down and attend to one's own mind, and, if ever such a thought should be moved in the heart, springing up, at once to raise the mind to God, so that by the

πρὸς αὐτὸν ἀνατάσει τὴν τοῦ εὐσυμπαθοῦς λογισμοῦ ἐκ προοιμίων διακρούσηται ὁμιλίαν, The remembrance of God τῇ δὲ γλώττῃ οὕτως ψάλλειν καὶ ἐπικαλεῖσθαι· “Κύριε Ἰησοῦ Χριστέ, υἱὲ τοῦ Θεοῦ, βοήθει μοι, ἐκβαλόντες με νυνὶ περιεκύκλωσάν με· τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με,” Ps. 16, 11., Ps, 31, 7. καὶ τό· “Ὁ Θεὸς εἰς τὴν βοήθειάν μου πρόσσχες πρόσχες A. ,” Ps. 69, 1; 34, 1. καὶ τό· “Δίκασον, Κύριε, τοὺς ἀδικοῦντάς f. 227. με·” καὶ εἰ μὲν ταῦτα εὐχομένῳ ὁ πονηρὸς λογισμὸς καταστορεσθῇ, εὐχαριστεῖν τῷ Θεῷ· εἰ δὲ ἔτι ἐπιμένει πολεμῶν τε καὶ βιαζόμενος, in wicked thoughts. τέχνῃ καὶ μεθόδῳ τοιᾷδε τῷ πολυτέχνῳ τὴν κακίαν ἀντιτεχνᾶσθαι πρὸς τὸ τὴν ἐκ τούτου λογισμοῦ διαφυγεῖν δυνηθῆναι τῆς συγκαταβάσεως βλάβην. Ἐπειδὴ γὰρ ἐν συγκρίσει δύο κακῶν τὸ ἔλαττον αἱρεῖσθαι, ὃ δὴ λέγεται, συμφορώτερον συμφερώνερον A. , εἰς ἄλλο τι κἀνταῦθα χρεὼν τὸν λογισμὸν μεταφέρειν, οἷον φιλαργυρίαν ἢ φιλοδοξίαν ἢ ἕτερόν τι τῶν τοιούτων παθῶν, καὶ τῇ πρὸς ἐκεῖνο νεύσει τε καὶ ἐφέσει βραχύ τι τὴν διάνοιαν σοφισάμενον, τὴν βιαίαν τοῦ πρώτου πάλην καὶ ἐπήρειαν διακρούεσθαι· ὄρθρου μέντοι ἀνιστάμενον τὰς ἀπαρχὰς καὶ πρωτονοίας τῶν λογισμῶν προσφέρειν ἀγωνίζεσθαι τῷ Θεῷ· καὶ πρὶν ἢ τὸν ἐχθρὸν τὰ παρ᾽ αὐτοῦ ἐνσπεῖραι ζιζάνια, In the morning the first-fruits of the mind are to be offered to God; καταβαλέσθαι τὸν σῖτον, κοπιᾶν δὲ καὶ τῷ above the line A. σώματι καθ᾽ ὅσον ἥκει πρὸς δύναμιν δι᾽ ὅλης τῆς ἡμέρας ταπεινοφρόνως, ὅπως καὶ αὐτὸς μετὰ τοῦ θείου Δαυὶδ πρὸς τὸν Θεὸν λέγῃ· “Ἴδε τὴν ταπείνωσίν μου καὶ τὸν κόπον μου καὶ ἄφες πάσας τὰς ἁμαρτίας μου.” Ps. 24, 18. Ἑσπέρας δὲ τὴν f. 227v. ἐξαγόρευσιν μετὰ ἀκριβείας τῶν δι᾽ ὅλης τῆς ἡμέρας αὐτῷ ἐπισυμβάντων σφαλμάτων ποιεῖσθαι, in the evening an examination of failings is to be made; καὶ ἐπὶ τοῦ κοιταρίου δὲ αὐτοῦ ἀνακλινάμενον μὴ ἐᾶν τὸν νοῦν ὑπὸ ἀτόπων ἐννοιῶν εἰς ἀπρεπεῖς τινας καὶ ἀκαίρους λογισμοὺς ὑπεξέλκεσθαι, ἀλλὰ τῇ προσοχῇ corrected, before ποσοχὴ A. καὶ μελέτῃ τῶν θείων λογίων ἐπέχειν καὶ συνάγειν αὐτὸν καὶ τῇ τοῦ θανάτου συνδεσμεῖν μνήμῃ.

lifting toward him he may beat off from the beginning the converse of the sympathetic thought, and with the tongue to sing and call upon him thus: "Lord Jesus Christ, Son of God, help me; having cast me out they have now surrounded me; my exultation, deliver me from those who surround me," and: "O God, attend to my help," and: "Judge, O Lord, those who wrong me"; and if, as he prays these things, the wicked thought is laid low, to give thanks to God; but if it still persists, warring and pressing, by such an art and method to counter-contrive against the many-crafted one in wickedness, so as to be able to escape the harm of consent from this thought. For since, in the comparison of two evils, to choose the lesser is, as is said, more expedient, here too one must transfer the thought to something else, such as love of money or love of glory or some other of such passions, and, having tricked the mind a little by inclination and desire toward that, beat off the violent wrestling and assault of the first; and on rising at dawn to strive to offer to God the first-fruits and first notions of the thoughts; and before the enemy sows the tares from himself, to lay down the wheat; and to labour also with the body, as far as reaches to one's power, through the whole day humbly, so that he too may say to God with the divine David: "See my humility and my labour, and forgive all my sins." And in the evening to make with exactness the confession of the faults that have befallen him through the whole day, and, lying down on his little bed, not to let the mind be drawn away by outrageous notions into unseemly and unseasonable thoughts, but to hold and gather it by attention and meditation on the divine oracles and to bind it to the remembrance of death.

Καὶ οὕτως ὑπνοῦν, ἔχειν δὲ καὶ ἐν τῇ φυλακῇ τῶν λογισμῶν κρυπτήν τινα ἐργασίαν καὶ ταύτῃ συνεχῶς ἐναδολεσχεῖν πρὸς τὸ μὴ ἄνετον ὄντα τὸν λογισμὸν ὑπὸ τῶν παθῶν περιφέρεσθαι, μὴ πταίσμασιν ἑτέρων προσέχειν, μὴ κρίνειν, μὴ φθονεῖν, μὴ καταλαλεῖν ἢ καταλαλοῦντος ἑτέρου ἡδέως ἀκούειν, μὴ ἀποδιδόναι κακὸν ἀντὶ κακοῦ, εἰ τύχῃ αὐτῷ παρὰ προαίρεσιν ὑπό τινος κακόν τι παθεῖν, pardon is to be granted to the brothers. ἀλλὰ μακροθύμως πάντα καὶ γενναίως καὶ ἀμνησικάκως φέρειν δεχόμενον καὶ τοῖς εἰς αὐτὸν ἁμαρτάνουσι προθύμως ἀφιέναι καὶ συγχωρεῖν, ἵνα μετὰ παρρησίας παρησίας A. καὶ αὐτὸς ἔχῃ πρὸς Θεὸν λέγειν· “Ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν· Matt. 6, 12. προσέχειν δὲ δεῖ καὶ τηρεῖν καὶ τὸ μὴ σχήμασι δῆθεν f. 228. ἢ ἐπιτηδεύμασι πνευματικοῖς ἀδελφοῦ πλῆξαι συνείδησιν, μὴ ἀπατᾶσθαι χορτασίᾳ κοιλίας, ἀλλὰ καθ᾽ ἑκάστην μὲν ὡς ἅπαξ στοιχήσαντα τῷ τῆς μονῆς κανόνι ἐσθίειν, Of moderation in food οὐ μὴν δὲ εἰς κόρον, ἀλλ᾽ ἔτι τῆς γαστρὸς ἐνδεῶς ἐχούσης παύεσθαι τῆς τροφῆς· οὕτω γὰρ καὶ οἱ πατέρες ἔκριναν καὶ ὡρίσαντο ὑπὲρ τὸ νηστεύειν δύο ἢ τρεῖς εἶθ᾽ οὕτω τῇ τροφῇ κορέννυσθαι corrected, before κορένυσθαι A. καθ᾽ ἑκάστην τροφῆς μεταλαμβάνειν, ἀλλὰ παρὰ μικρόν· καὶ ἐπὶ ἐνδυμάτων δὲ τοῖς ταπεινοτέροις ἀεὶ κεχρῆσθαι· καὶ ἁπλῶς πάντα τὰ εἰς ταπείνωσιν καὶ ἁπλότητα καὶ ἀκακίαν ἄγοντα τὸν ἐπ᾽ ἀληθείας σωθῆναι θέλοντα μετέρχεσθαι χρὴ καὶ φεύγειν τὰ ὑψοῦντα καὶ ὄνομα κενὸν ἔχοντα.

And so to sleep, and to have also in the guarding of the thoughts some hidden work, and to meditate on it continually, so that the thought, being slack, may not be carried about by the passions; not to attend to the faults of others, not to judge, not to envy, not to slander, or to listen gladly to another slandering, not to render evil for evil, if it befall him against his will to suffer some evil from someone, but to bear all things with long-suffering and nobly and without remembering wrongs, receiving them, and to forgive and pardon readily those who sin against him, so that he too may be able to say to God with boldness: 'Forgive us our debts, as we also forgive our debtors'; and one must also take heed and keep watch not to strike a brother's conscience by so-called spiritual postures or practices; not to be deceived by the filling of the belly, but every day, having once kept in line with the canon of the monastery, to eat, yet not to satiety, but to cease from food while the belly is still in want; for so the fathers too judged and defined: rather than to fast two or three days and then so be sated with food, to partake of food every day, but little; and in clothing too always to use the humbler things; and, simply, he who truly wishes to be saved must pursue all that leads to humility and simplicity and guilelessness, and flee what exalts and has an empty name.

and of plainness of clothing. Οὕτω γοῦν ποιῶν τις καὶ πράττων καὶ πᾶσαν τὴν ἐλπίδα αὐτοῦ ἀνατιθεὶς εἰς Θεὸν καὶ ἐπ᾽ αὐτῷ θαρρῶν τῷ βοηθῷ καὶ χορηγῷ τῶν καλῶν καὶ οὐ τῇ ἑαυτοῦ σπουδῇ καὶ ἀσκήσει, ῥᾷον τῶν παθῶν περιγίνεται.”

One, then, so doing and acting, and placing all his hope in God, and taking courage in him, the helper and supplier of good things, and not in his own zeal and asceticism, more easily overcomes the passions."

[197] Of the rough road Ταῦτα τοῦ πατρὸς λέγοντος, οἱ μὲν ἐπείθοντο αὐτῷ καὶ τὴν βασιλικὴν ὁδὸν ἐπορεύοντο· οἱ δὲ τῇ πολλῇ παρακλήσει ὡς αὐτοῖς ἐδόκει βλάπτεσθαι f. 228r. λογιζόμενοι, καὶ διὰ τοῦτο ἐφιέμενοι τῶν μειζόνων, πείθοντες αὐτὸν παρεχωροῦντο τὴν σκληροτέραν ὁδὸν πορεύεσθαι· διὸ καὶ πολλοὶ κατὰ τὸν τοῦ πατρὸς λόγον μὴ δυνηθέντες ὃ ἐνήρξαντο ἐκτελέσαι, εἰς τοὐπίσω στραφέντες ἐπὶ τῷ διπλῷ ἢ καὶ τῷ τριπλῷ τὰ πρώην οἰκοδομηθέντα καταλελύκασιν. Ὅσοι δέ γε τὴν γνώμην καὶ τὸ σῶμα στερρότεροι corrected, before στερότεροι A. , ταπεινοφρόνως οἷς ἐπεχείρησαν καὶ δεξιὸν τὸ πέρας ἐπέθεντο· καὶ μάρτυς τῶν λεγομένων ὁ ἤδη πρὸ τῶν ὀφθαλμῶν ἡμῶν τελευτήσας εἰς τὸν Σωτῆρα μοναχὸς Κοσμᾶς· εἰ γὰρ καὶ πλείονες τῶν ἐν ἀρετῇ διαλαμψάντων ἀδελφῶν, which the monk Cosmas οἱ μὲν πρὸ τῆς κοιμήσεως τοῦ ἁγίου ἡμῶν πατρός, οἱ δὲ καὶ μετὰ τὴν ἐκείνου πρὸς Θεὸν ἐκδημίαν, τετελευτήκασιν, ἀλλ᾽ οὖν καὶ μέχρι τοῦ νῦν εἰσί τινες διὰ τῆς χάριτος τοῦ Χριστοῦ τὸν ἐνάρετον βίον καὶ θεάρεστον μετιόντες, and others, still surviving, ὧν τά τε ὀνόματα καὶ τὰς ἐναρέτους πράξεις κατ᾽ εἶδος νῦν γραφῇ παραδοῦναι οὐ καλὸν ἔκρινα διὰ τὸ ἔτι περιεῖναι τούτους τῷδε τῷ βίῳ καὶ ἡμῖν γνωρίμους ὑπάρχειν, ἵνα f. 229. μὴ ἐκείνοις μὲν ἴσως ὑπόθεσις ἐπάρσεως γένωμαι, τισὶ δὲ αὖθις ἐξ ὑμῶν φθόνου.

[197] As the father said these things, some obeyed him and travelled the royal road; but others, reckoning that they were harmed by the much consolation, as it seemed to them, and for this reason aiming at greater things, persuading him were permitted to travel the harsher road; wherefore too many, according to the father's word, unable to complete what they had begun, turning back, undid doubly or even triply what had been built before. But as many as were firmer in mind and body put also an auspicious end, humbly, to what they had undertaken; and witness of what is said is the monk Cosmas, who died at the Saviour just now before our eyes; for even if more of the brothers who shone in virtue have died, some before the falling asleep of our holy father, others after his departure to God, yet there are also until now some who, through the grace of Christ, pursue the virtuous and God-pleasing life, whose names and virtuous deeds I have judged it not good now to hand over to writing in detail, because they still survive in this life and are known to us, lest I become perhaps an occasion of exaltation to them, and again of envy to some of you.

Τινὲς μὲν οὖν τῶν ἀδελφῶν καὶ σίδηρα περιτεθήκασιν ἑαυτοῖς, τὸν πατέρα κἀν τούτῳ βουληθέντες μιμήσασθαι, εἰ καὶ εἰς τέλος ἀγαγεῖν οὐκ ἴσχυσαν τὰ τοῦ πράγματος. entered upon, Ἄλλοι δὲ σχοινίῳ τὴν ἑαυτῶν ὀσφὺν κατὰ τὸν πάλαι Συμεὼν διεζώσαντο [Theodoret, Hist. religiosa, c. XXVI, 5; the Life of Symeon the stylite by Antony, Act. SS., Jan. vol. I, p. 265; H. Lietzmann, Das Leben des heiligen Symeon Stylites, Texte und Untersuchungen, vol. XXXII, 4, pp. 4, 28.] , ἀλλὰ καὶ οὗτοι τοῖς προτέροις παραπλησίως μετ᾽ οὐ πολὺ τοῦ τοιούτου ἐγχειρήματος ἀπέστησαν· καὶ γάρ πως πέφυκε τὰ τοιαῦτα μὴ παραμόνιμα τυγχάνειν τοῖς πλείοσιν, ἀλλὰ ταχέως τὴν κατάλυσιν δέχεσθαι ἢ δι᾽ ἀσθένειαν σώματος, for the most part in their own strength μὴ δυναμένου στερροτέροις ἀπαντῆσαι πονήμασιν, ἢ καὶ ψυχῆς, ἐξ ἀπιστίας τε καὶ ἀνελπιστίας καὶ διστάζοντος λογισμοῦ τῷ ἀνθρώπῳ προσγινομένην, ἢ ἔστιν ὅτε καὶ ἐκ θείας ἐγκαταλείψεως διὰ τὴν τοῦ λογισμοῦ ἔπαρσιν, διότι οὐ μετὰ ταπεινώσεως τυχὸν ἤρξατο ἢ μέτεισι τὰ τοιαῦτα· ὅθεν καὶ διὰ τὴν τοιαύτην αἰτίαν πολλοὶ τῆς θείας ἀντιλήψεως γυμνωθέντες, καὶ μέχρι τῆς ψυχῆς τὴν βλάβην ὑπέστησαν· ὃ καί τισι τῶν τῆς μονῆς ἡμῶν ἀδελφῶν f. 229v. ἐπισυνέβη παθεῖν· οὓς καὶ πρὸς ἀσφάλειαν καὶ φυλακὴν τῶν δοκούντων ἑστάναι, trusting too much. ὥστε μὴ πεσεῖν αὐτοὺς ἀγνοήσαντας, εἰς μέσον ἀγαγεῖν καὶ διηγήσασθαι τὰ ἐκείνων ἀναγκαῖον καὶ λυσιτελὲς ἔγνωκα· καὶ πρῶτον τὰ τοῦ μοναχοῦ ὑμῖν Ἡσαΐου in the margin in a recent hand Βίος τοῦ ἐκπεσόντος Ἡσαίου. ἐκδιηγήσομαι, ὧν ἡ διήγησις οὐ λύπης μόνον ἀλλὰ καὶ χαρᾶς τυγχάνει πεπληρωμένη.

Some of the brothers, then, also put irons on themselves, wishing to imitate the father in this too, even if they did not have the strength to bring the matter to the end. And others girded their loins with a rope, after the manner of Symeon of old, but these too, like the former, desisted before long from such an undertaking; for indeed such things are by nature somehow not lasting for most, but quickly receive their undoing, either through weakness of body, not able to meet harsher labours, or also of soul, which comes upon a man from unbelief and hopelessness and a doubting thought, or sometimes also from divine abandonment because of the exaltation of the thought, because perhaps he did not begin or pursue such things with humility; whence too, for such a cause, many, stripped of the divine succour, have undergone harm even unto the soul; which befell some of the brothers of our monastery too to suffer; whom I have recognized it to be necessary and profitable to bring into the midst and to relate the things concerning them, for the security and guarding of those who think they stand, so that they may not fall unawares; and first I shall relate to you the things of the monk Isaiah, the narrative of which is full not of grief only but also of joy.

[198] Isaiah the monk, Οὗτος, ἀφ᾽ οὗ εἰς τὴν μονὴν πρὸς τὸν πατέρα πεφοίτηκε, πρὸ πάντων τοῦτο ἠγωνίσατο, συντηρῆσαι τὸ μὴ ποιῆσαί τι ἄνευ τῆς τοῦ πατρὸς γνώμης· ὅθεν καὶ δόκιμος ἐργάτης ἐν τῇ ὑπακοῇ ἀνεφάνη, καὶ μᾶλλον ἐν ταῖς ἔξω διακονίαις. Ἀποστελλόμενος γάρ που παρὰ τοῦ πατρός, οὔτε ἄρτον οὔτε ἄλλο τι τῶν εἰς οἰκείαν ἐπεφέρετο χρείαν ἢ τὴν τοῦ ἁγίου πατρὸς ἡμῶν εὐχὴν καὶ τὴν εἰς Θεὸν ἐλπίδα· καὶ ὅπου δ᾽ ἂν ἐπορεύετο, most observant of the father's precepts, τὸν τε τῆς μονῆς κανόνα καὶ πάντα ἃ προστέτακτο αὐτῷ παρὰ τοῦ πατρὸς ἀπαρατρώτως ἐφύλαττε. Κατὰ πᾶσαν γὰρ τετράδα καὶ παρασκευὴν τήν τε ἀγρυπνίαν ἐτήρει καὶ τὸ ἐλαίου καὶ ἰχθύος καὶ οἴνου ἀπαραβάτως ἀπέχεσθαι. Τυρὸν γὰρ καὶ ᾠὸν οὐδαμῶς ἤσθιεν· ὁμοίως καὶ τὴν τῆς κυριακῆς ἀγρυπνίαν ἐκτελῶν ἦν. f. 230. Ἀγράμματος δὲ ὢν καὶ μηδὲν ἕτερον ἐπιστάμενος πλὴν τοῦ πεντηκοστοῦ ψαλμοῦ καὶ τοῦ τρισαγίου, ἑκατὸν καὶ πεντήκοντα δι᾽ ὅλης τῆς νυκτὸς τόνδε τὸν ψαλμὸν ἔλεγεν ἡνίκα τρὶς αὐτὸν εἶπεν, εὐθέως ἐπιψάλλων τρισάγιον.

[198] He, from the time he resorted to the father at the monastery, strove above all to keep this: to do nothing without the father's consent; whence too he was shown a proven worker in obedience, and especially in the ministries outside. For when sent anywhere by the father, he carried neither bread nor anything else for his own need, but only the prayer of our holy father and hope in God; and wherever he went, he kept unimpaired both the canon of the monastery and all that had been ordered him by the father. For every Wednesday and Friday he kept both the vigil and the abstaining from oil and fish and wine without transgression. For he in no way ate cheese and egg; likewise he also performed the vigil of Sunday. And being unlettered and knowing nothing else except the fiftieth psalm and the Trisagion, he said this psalm a hundred and fifty times through the whole night, and whenever he had said it three times, he at once sang the Trisagion after it.

Οὕτως οὖν ὁ μοναχὸς Ἡσαΐας διάγων και ἅπαξ τῆς ἡμέρας μεταλαμβάνων τροφῆς οἴνου τε τρία ποτήρια — καθὼς ἦν αὐτῷ τετυπωμένον παρὰ τοῦ πατρός, he enjoys the confidence and liberality of many; εἰ παρά τινος εἰς ἀγάπην ἐκλήθη, — πίνων, πολλοὺς εἰς πίστιν πρός τε ἑαυτὸν καὶ πρὸς τὸν πατέρα ἐφείλκετο· διὸ καὶ οὐκ ὀλίγην εἰσφορὰν ἔνθεν ἐκ τῶν ὑπὸ φιλοχρίστων διδομένων αὐτῷ εἰς τὴν μονὴν προσέφερε. Τὰς γὰρ τρεῖς ἐκκλησίας τὰς ἐν τῷ ὄρει αὐτὸς ἐκ τῶν τοιούτων εἰσφορῶν (ἐκ - εἰσφορῶν) in the margin A. κατεκόσμησε καὶ ἕτερα πολλὰ εἰς τὴν μονὴν ἤνεγκε· καὶ πανταχοῦ ἔν τε τῇ πόλει καὶ ἐν ἄλλοις πλείοσι τόποις αὐτὸς τὸ τοῦ ἁγίου πατρὸς ἡμῶν ὄνομα διὰ τοῦ θεοφιλοῦς αὐτοῦ βίου τρανότερον γνωσθῆναι πεποίηκεν.

So, then, the monk Isaiah, living thus and partaking of food once a day, and drinking three cups of wine — as had been ruled for him by the father, if he was invited by someone to a love-feast — drew many to faith both in himself and in the father; wherefore too he brought to the monastery from this no small contribution of the things given him by lovers of Christ. For he himself adorned the three churches on the mountain from such contributions and brought many other things to the monastery; and everywhere, both in the city and in many other places, he made the name of our holy father become more clearly known through his God-loving life.

[199] an inhuman woman Καὶ γάρ ποτέ που διερχόμενος καὶ εἴς τινα παραβαλὼν κώμην, ἐπεὶ ἐκ τῶν ἐκεῖσε γνωρίμων αὐτοῦ τινες περί τινος γυναικὸς πάντῃ ἀμεταδότου καὶ ἀσυμπαθοῦς αὐτῷ διηγήσαντο, λέγοντες ὡς οὐδέποτέ τις ἐκ τοῦ οἴκου corrected, before τουκου A. αὐτῆς f. 230v. μέχρι καὶ κλάσματος ἑνὸς ἔλαβε, ταῦτα παρ᾽ ἐκείνων ὡς ἤκουσε, τὴν τοῦ πατρὸς ἡμῶν εὐχὴν ἐπικαλεσάμενος εὐθὺς πρὸς τὴν γυναῖκα πορεύεται· καὶ οὕτως εὐμηχάνως αὐτὴν μετῆλθεν, ὥστε ἐκ τῶν ἐκείνης χειρῶν ἄρτον τε καὶ ᾠὸν λαβεῖν· ἃ καὶ ἐν χερσὶ φέρων ἐλθὼν τοῖς περὶ ταύτης ἀπαγγείλασιν αὐτῷ ἐπεδείκνυ, λέγων ὡς “ἐκ τῶν ἐκείνης ἐδεξάμην ταῦτα χειρῶν.” Ὡς δὲ τῆς κώμης αὐτὸς έξῆλθεν, almsgiving ἐκεῖνοι ἀπελθόντες πρὸς τὴν γυναῖκα τὰ τοῦ πράγματος ὡς εἶχε γνωρίζουσι καὶ ὅτι “οὐ πενόμενος ὁ μοναχὸς τοῦτο πεποίηκεν, ἀλλ᾽ ἵνα σε πρὸς ἐλεημοσύνην ἑλκύσῃ.” Ἡ δὲ ὡς ἤκουσε, στενάξασα· “Οὐαί μοι, ἔφη, τῇ ἀθλίᾳ καὶ ταλαιπώρῳ, ὅτι ἄλλοι περὶ τῆς ἐμῆς ψυχῆς μεριμνῶσιν, ἐγὼ δὲ οὐδεμίαν ἐμαυτῆς φροντίδα ποιοῦμαι.” Καὶ ταῦτα εἰποῦσα, δρομαία τὸν μοναχὸν κατέλαβεν, οὐ μήκοθεν ἔτι διαστάντα τῆς κώμης, καὶ πολλὰ αὐτὸν ἱκετεύσασα πείθει ὑποστρέψαντα εἰς τὴν αὐτῆς εἰσελθεῖν οἰκίαν.

[199] For once, passing somewhere and putting in at a certain village, when some of his acquaintances there told him about a certain woman wholly ungiving and unsympathetic, saying that no one had ever received from her house so much as one scrap, when he heard these things from them, calling upon the prayer of our father he goes at once to the woman; and he so cunningly went about her that he received from her hands bread and an egg; and carrying these in his hands he came and showed them to those who had reported about her to him, saying: "I received these from her hands." And when he had gone out of the village, they, going off to the woman, make known the matter as it was, and that "it was not being poor that the monk did this, but to draw you to almsgiving." And she, when she heard, groaning, said: "Woe is me, wretched and miserable, that others are anxious about my soul, while I take no thought for myself." And having said these things, running she overtook the monk, who had not yet gone far from the village, and, beseeching him much, persuades him to return and enter her house.

Καὶ πεσοῦσα πρὸ τῶν ποδῶν αὐτοῦ, παρεκάλει αὐτὸν εἰπεῖν αὐτῇ, τί δεῖ ποιοῦσαν σωθῆναι. Ὁ δὲ πολλὰ ταύτην περὶ ἐλεημοσύνης διδάξας f. 231. καὶ τελευταῖον

And falling before his feet, she besought him to tell her what she must do to be saved. And he, having taught her much about almsgiving, and lastly

πρὸς τὸν πατέρα αὐτὴν κελεύσας ἀπελθεῖν, he teaches her to distribute; ἀνεχώρησεν. Ἡ δὲ μὴ μελλήσασα μελήσασα A. μετὰ τὴν ἐκείνου ἀναχώρησιν ἀναστᾶσα ἦλθε πρὸς τὸν πατέρα καὶ διδαχθεῖσα ὑπὸ τούτου τὰ τελεώτερα ἔκτοτε τὴν ἑαυτῆς οἰκίαν ἀβραμιαίαν ἄλλην πεποίηκεν, πολλὰ τῷ μοναχῷ πάντοτε τῆς ἀγαθῆς ταύτης ὁδηγίας εὐχαριστοῦσα· καὶ ἵνα μὴ μακρότερα περὶ αὐτοῦ λέγωμεν, παρά τινων ἀδελφῶν μεμάθηκα, οἵτινές μοι ἐξ αὐτῆς διεβεβαιοῦντο τῆς μακαρίας Εὐπραξίας τοῦτο ἀκηκοέναι, he holds burning coals in his hands; ὅτι αὕτη τοῦτον οἰκείοις ὀφθαλμοῖς μέσον τῆς φάραγγος εἶδεν, ἔνθα ὁ σταυρὸς ἵστατο, χωρίς τινος ἐπικαλύμματος ἐπικαλύματος A. τοὺς ἄνθρακας ἐπικειμένους ταῖς χερσὶ φέροντα καὶ τὸν σταυρὸν θυμιῶντα.

having ordered her to go off to the father, he withdrew. And she, without delay, after his withdrawal rose and came to the father, and, taught by him the more perfect things, from then on made her own house another house of Abraham, giving many thanks always to the monk for this good guidance; and, that we may not say longer things about him, I have learned from some brothers, who affirmed to me that they heard it from the blessed Eupraxia herself, that she saw him with her own eyes in the middle of the ravine, where the cross stood, carrying the coals placed on his hands without any covering and censing the cross.

[200] depraved by perverse men Ἀλλ᾽ οὗτος ὁ τοσαύταις ἐνδιαλάμψας ἀγαθαῖς ἐργασίαις καὶ τοιαύτης χάριτος καταξιωθείς, χαιρεκάκων τινῶν καὶ πονηρῶν ἀνθρώπων πονηραῖς συμβουλαῖς δελεασθεὶς καὶ ὑποσυρείς, τὴν τῆς τελείας ὑπακοῆς τε καὶ ὑποταγῆς ἐντολὴν ἠθέτησε καὶ κλοποφορεῖν ἤρξατο ἐξ ὧν γε οἱ φιλόχριστοι αὐτῷ παρεῖχον εἰς τὴν μονὴν τοῦ τε f. 231v. καθαρῶς ἐξαγγέλλειν τοὺς ἑαυτοῦ λογισμοὺς πρὸς τὸν πατέρα ἐπαύσατο· ὧν δὴ ἕνεκεν ἐγκαταλειφθείς, he falls into fornication εἰς τὸν τῆς πορνείας βόθρον, ἐνέπεσε· καὶ τὴν μὲν ἁμαρτίαν διὰ τὸ γενέσθαι καταφανῆ πρὸς τὸν πατέρα ἐξεῖπε καὶ ἀπέστη τοῦ πάθους, τοῦ δὲ ὑπονοσφίζεσθαι καὶ ἐν τῷ σκότει τῆς ἀνεξαγορεύσεως πορεύεσθαι οὐκ ἀπέστη· ζήσας δὲ μετὰ τὴν ἐκ τοῦ προτέρου βίου παρατροπὴν ἔτη πέντε, οὕτως ἐξ ἀνθρώπων ἐγένετο. Ἐν δὲ τῇ τελευτῇ κατὰ συγχώρησιν Θεοῦ πνεύματι ληφθεὶς ἀκαθάρτῳ, θέαμα φοβερόν, ὑπ᾽ ἐκείνου σπαρασσόμενος καὶ φωνὰς ἀσήμους διὰ στόματος ἀφιείς, τοῖς πᾶσιν ἐδείκνυτο. and dies. Μετὰ δὲ τὸ τελευτῆσαι αὐτὸν καὶ παρελθεῖν τὰ αὐτοῦ τεσσαράκοντα, ἐν μιᾷ ὁ πατὴρ πρὸς ὄρθρον τὸν κελλαρίτην φωνήσας κελεύει τούτῳ κόλυβα εἰς μνημόσυνον τοῦ μοναχοῦ τούτου Ἡσαΐου ποιῆσαι.

[200] But this man, who had shone forth in so many good works and had been deemed worthy of such grace, enticed and drawn away by the wicked counsels of certain malicious and wicked men, set aside the commandment of perfect obedience and submission, and began to steal from what the lovers of Christ gave him for the monastery, and ceased declaring his thoughts purely to the father; on account of which, being abandoned, he fell into the pit of fornication; and the sin, because it became manifest, he told to the father and desisted from the passion, but he did not desist from embezzling and walking in the darkness of not confessing; and having lived five years after the deviation from his former life, so he departed from among men. And at his death, by God's permission, seized by an unclean spirit, a fearful sight, he was shown to all being convulsed by it and letting out inarticulate cries through his mouth. And after he had died and his forty days had passed, one day toward matins the father, calling the cellarer, orders him to make kollyba for the memorial of this monk Isaiah.

Ἐν αὐτῇ δὲ τῇ νυκτὶ ὁ μοναχὸς Λουκᾶς, ὃς τὸν μῶρον ὑποκρινόμενος διετέλει, ἵνα φρόνιμος ἐν Χριστῷ εὑρεθῇ [On the fools for Christ's sake, besides what has been noted on the Acts of Sts. Andrew and Symeon the fools (Act. SS., May vol. VI, pp. 4–111, Jul. vol. I, pp. 136–169), read I. Kowalevskij, Iurodstvo o Christě, Moscow, 1895.] , περὶ οὗ μοι πολὺς ὁ λόγος, εἰ κατὰ μέρος τὰ περὶ ἐκείνου γράφειν ἐπιχειρήσω, οὗτος ἔνδον τοῦ μαγειρείου κείμενος, ἤρξατο μεγάλῃ f. 232. τῇ φωνῇ λέγειν οὕτως· “Ἀβάλε Ἄβαλε = φεῦ, οὐαί μοι. Ducange and Sophocles, s.v. , ὁ ταπεινὸς Ἡσαΐας πρὸ τοῦ στύλου τοῦ πατρὸς ἑστὼς αὐτόν τε τὸν πατέρα καὶ τοὺς ἀδελφοὺς εἰς τὴν αὐτοῦ βοήθειαν προσκαλεῖται. By what means” Τῇ ἐπιούσῃ τοίνυν νυκτὶ προστάσσει τοῖς ἀδελφοῖς ὁ πατὴρ ὑπὲρ τοῦ ἀδελφοῦ Ἡσαΐου ἀγρυπνίαν ποιῆσαι. Αὐτὸς δὲ ἀφ᾽ ἑσπέρας τὴν ἐκείνου γράψας συγχώρησιν, δίδωσιν αὐτὴν τῷ ἐκκλησιάρχῃ, κελεύσας ἐπὶ τῆς ἁγίας θεῖναι τραπέζης ὑποκάτω τῆς ἐνδυτῆς. Καὶ τῇ ἐπαύριον μετὰ τὸ τέλος τῆς θείας ἱερουργίας ἐκέλευσεν ὁ πατὴρ τὸν ἱερέα ἅμα τῷ διακόνῳ καὶ τοῖς ἀδελφοῖς πᾶσιν ἐξελθόντας τῆς ἐκκλησίας εἰς τὸν ἐκείνου παραγενέσθαι τάφον. Αὐτὸς δὲ ἐπὶ τοῦ στύλου ἑστὼς ἐπιτρέπει τῷ διακόνῳ, ἵνα ἐκεῖσε γενομένων εἰς ἐπήκοον πάντων τὴν τοῦ ἀδελφοῦ συγχώρησιν ἀναγνῷ, τοὺς δὲ ἀδελφοὺς μετὰ τὸ ἀναγνῶναι ταύτην εἰπεῖν τὸ κύριε ἐλέησον ἑκατοντάκις μεγάλῃ τῇ φωνῇ.

And on that very night the monk Luke, who continued feigning to be a fool so that he might be found wise in Christ — about whom much would be my discourse, if I should attempt to write the things about him in detail — he, lying inside the kitchen, began to say thus with a loud voice: "Abale, the wretched Isaiah, standing before the father's column, is calling the father himself and the brothers to his help." On the following night, then, the father orders the brothers to make a vigil for the brother Isaiah. And he himself, having written in the evening that man's absolution, gives it to the ecclesiarch, ordering him to place it on the holy table, under the altar-cloth. And on the morrow, after the end of the divine sacred service, the father ordered the priest with the deacon and all the brothers to go out of the church and to come to his tomb. And he himself, standing on the column, charges the deacon that, when they were there, he should read the brother's absolution in the hearing of all, and that the brothers, after it had been read, should say the Kyrie eleison a hundred times with a loud voice.

to succour his soul Πεντάκις οὖν τοῦ διακόνου τὴν συγχώρησιν ἀναγνόντος καὶ τοσαυτάκις τῶν ἀδελφῶν ἀνὰ ἑκατὸν τὸ κύριε ἐλέησον f. 232v. ἐπιβοησάντων, κελεύει ὁ πατὴρ ἆραι λίθον A added λίθων, deleted by a corrector. ἐκ τῶν κειμένων ἐπάνω τοῦ τάφου καὶ ὑποκάτω τὴν συγχώρησιν θεῖναι· καὶ τούτου γενομένου, ὑποστρέψαντες ἐκεῖθεν οἱ ἀδελφοὶ καὶ τὸν πεντηκοστὸν ψάλλοντες εἰς τὴν ἐκκλησίαν εἰσῆλθον. Καὶ εὐχῆς γενομένης, ἐπὶ τὴν τράπεζαν ἐπορεύθησαν. Ὡς δὲ τὸν πατέρα μετὰ τὸ ἐξελθεῖν τῆς τραπέζης οἱ ἀδελφοὶ ἐπηρώτησαν εἰπεῖν αὐτοῖς τὰ τοῦ πράγματος — οὐδὲ γὰρ ᾔδει τις ἀκριβῶς, τί ἦν τὸ γινόμενον — ὁ πατὴρ ἠμελημένως πως ἀποκριθείς· “Φωνή, εἶπεν, ἐκ τοῦ τάφου ἠκούσθη γοερῶς οὕτω λέγουσα· ταῦτά εἰσιν, ἃ εἰς τὴν μονὴν ἐκοπίασα καὶ ἠγωνισάμην, ἵνα με ἐάσητε ἄρτι κατεχόμενον ἐν τῷ ᾅδῃ, ἐν τόποις ἀφεγγέσι καὶ σκοτεινοῖς. Lazarus strives.” Πολλὰ δὲ ὑπὸ τῶν ἀδελφῶν βιασθεὶς εἰπεῖν, τίς ἦν ὁ ταῦτα ἀκούσας, οὐκ ἐφανέρωσεν. Ἐρωτηθεὶς δὲ καὶ παρ᾽ ἑτέρων καὶ παρ᾽ ἐμοῦ, εἰ ἔτυχεν ἐκ τούτου συγχωρήσεως· “Ναί, ἔφη, πιστεύω εἰς τὸν Χριστόν μου, ὅτι τετύχηκε.

When, then, the deacon had read the absolution five times, and the brothers had so many times cried out the Kyrie eleison, a hundred each time, the father orders them to take up a stone from those lying on top of the tomb and to place the absolution under it; and when this had been done, the brothers, returning from there and singing the fiftieth psalm, went into the church. And when a prayer had been made, they went to the table. And when, after coming out from the table, the brothers asked the father to tell them the things of the matter — for no one knew exactly what it was that was being done — the father, answering somewhat carelessly, said: "A voice was heard from the tomb, saying thus mournfully: Are these the things for which I laboured and struggled in the monastery, that you should leave me now held in Hades, in lightless and dark places?" And though much pressed by the brothers to say who it was that heard these things, he did not make it manifest. And being asked by others and by me whether he had obtained pardon from this: "Yes," he said, "I believe in my Christ that he has obtained it.

Καὶ ἐπὶ τῶν πατέρων γάρ, φησί, πολλὰ τοιαῦτα γεγενημένα εὑρίσκομεν. f. 233.” Ἀλλὰ ταῦτα μὲν περὶ τοῦ μοναχοῦ Ἡσαΐου.

For in the case of the fathers too," he says, "we find many such things to have happened." But so much about the monk Isaiah.

[201] Symeon, at first most obedient, Ἕτερος in the margin in a recent hand Βίος Συμεὼν ἐκπεσόντος A. δὲ ἀδελφὸς ὀνόματι Συμεὼν καὶ αὐτὸς ἕως μὲν ἐν τῇ βουλῇ ἦν καὶ ὑποταγῇ τοῦ πατρὸς καὶ πάντα μετὰ τῆς ἐκείνου γνώμης ἐποίει, ἀβλαβὴς σκεπόμενος ὑπὸ τοῦ Θεοῦ ἐκ τῶν τοῦ πονηροῦ παγίδων διέμενεν. Ἀφ᾽ οὗ δὲ τοῖς οἰκείοις θελήμασι, μᾶλλον δὲ τοῖς τοῦ Σατὰν βουλεύμασιν, ἀκολουθεῖν ἤρξατο, εἰς τὸν τῆς πορνείας καὶ αὐτὸς κρημνὸν ὤλισθε. leaves the monastery; Διὸ καὶ τῆς μονῆς λάθρᾳ τοῦ πατρὸς ἐξελθών, πρὸς τὴν ἑαυτοῦ πατρίδα ὡς κύων ἐπὶ τὸν ἴδιον ἐμετὸν αὖθις ὑπέστρεψε. Τοσαύτην δὲ τὴν βλάβην ὑπέστη, ὡς αὐτὸς οὗτος τελευτᾶν μέλλων πρὸς τὸν μοναχὸν Λαυρέντιον, τὸν ἐν τῷ στύλῳ νῦν ὄντα, παρ᾽ αὐτοῦ ἀναγκασθεὶς ἐξήγγειλε καὶ μὴ θέλων, ὡς μηδεμίαν ἑσπέραν παρελθεῖν ἐλεύθερος παραπτώματος, ἕως ἂν εἰς τὴν αὐτοῦ πατρίδα κατέλαβεν. he returns indeed Ὡς δὲ μετὰ χρόνον τινὰ above the line A. ὑποστρέψας πάλιν ἧκεν εἰς τὴν μονὴν καὶ ὑπὸ τοῦ πατρὸς εὐμενῶς ἀπεδέχθη, ἐρωτώμενος παρ᾽ αὐτοῦ εἰπεῖν αὐτῷ, εἴ τινα κατὰ ψυχὴν τούτῳ βλάβην ὑποστῆναι συνέβη ἐξελθόντι τῆς μονῆς, ὑπέκρυπτε f. 233v. καὶ οὐχ ὡμολόγει, προφάσει δὲ τῆς αὐτοῦ θυγατρὸς φροντίζειν αὐτῆς — ἦν γὰρ αὐτῷ θυγάτηρ μονάζουσα ἐν τῇ τῆς ἀειμνήστου Εὐπραξίας μονῇ· καὶ γὰρ ἀπὸ βίου ἦν, ὅτε προσῆλθε τῷ σχήματι — τοῦ ὄρους κατερχόμενος τὴν ἑαυτοῦ ψυχὴν ἐμόλυνε, but conceals the wounds of his soul καὶ ταῦτα γέρων οἴμοι καὶ προβεβηκὼς ἐν τῇ μοναχικῇ πολιτείᾳ ὑπάρχων.

[201] And another brother named Symeon, he too, as long as he was in the counsel and obedience of the father and did all things with his consent, remained unharmed, sheltered by God from the snares of the wicked one. But from the time he began to follow his own wills, or rather the counsels of Satan, he too slipped over the precipice of fornication. Wherefore too, going out of the monastery secretly from the father, he returned again to his own fatherland like a dog to his own vomit. And he underwent such harm that, as he himself, when about to die, declared to the monk Laurence, who is now on the column, being compelled by him even though unwilling, no evening passed free from transgression until he reached his own fatherland. And when, after some time, returning, he came again to the monastery and was kindly received by the father, being asked by him to tell him whether it had befallen him to undergo some harm in soul on going out of the monastery, he concealed it and did not confess, and on the pretext of caring for his daughter — for he had a daughter, a nun in the monastery of the ever-memorable Eupraxia; for he was from the secular life when he came to the habit — going down from the mountain he defiled his own soul, and this, alas, being an old man and advanced in the monastic way of life.

Ὡς δὲ πολλάκις ὑπὸ τοῦ πατρὸς βιαζόμενος οὐκ ἤθελεν ἐξειπεῖν τὰς ἑαυτοῦ ἁμαρτίας ἵνα δικαιωθῇ, ἡ τῆς δίκης ἀξίνη τοῦτον κατέλαβε καὶ ἐκτέμνει ὥσπερ ἄκαρπον δένδρον, ἵνα μὴ ἐπιπολὺ καὶ τὴν γῆν καταργῇ. Καθάπερ γὰρ λέων ὁ θάνατος ἄφνω τούτῳ ἐπιπηδήσας, ἀμετανόητον τὴν αὐτοῦ ψυχὴν καὶ ἐν τῷ ζόφῳ τῆς ἀπογνώσεως κειμένην ἀφήρπασε· διὸ καὶ μετὰ τὴν αὐτοῦ τελευτὴν τοιαύτην φωνὴν ὁ πατὴρ πρὸς τοὺς ἀδελφοὺς λελυπημένως ἀφῆκε· “Πιστεύσατέ μοι, and perishes miserably. εἰπών, ἀδελφοί, ὅτι τὴν τοῦ γέροντος τούτου ψυχὴν οἱ δαίμονες ἀθλίως ἐκέρδησαν.”

And when, often pressed by the father, he would not tell his sins so as to be justified, the axe of justice overtook him and cuts him down like a fruitless tree, lest he should cumber the ground for long. For like a lion death suddenly leapt upon him and snatched away his soul unrepentant and lying in the gloom of despair; wherefore too, after his death, the father let fall to the brothers, grieving, such an utterance as this: "Believe me, brothers," he said, "that the demons have wretchedly won the soul of this old man."

[202] Barnabas too Ἀλλὰ in the margin in a recent hand Βίος Βαρνάβα ἐκπεσόντος A. καὶ Βαρνάβας, ὁ Μέγας διὰ τὸ μακρὸν τῆς ἡλικίας λεγόμενος, καὶ αὐτὸς πρότερον ἐν διαφόροις διακονίαις f. 534. διαφόρως ὑπηρετήσας σπουδήν τε οὐ μικρὰν ἐνδειξάμενος, ὕστερον ὑπὸ κουφότητος γνώμης τὸν λογισμὸν ἐπαρθεὶς καὶ κατὰ τοῦ ἁγίου τραχηλιάσας πατρός, μᾶλλον δὲ τῇ ἀληθείᾳ καὶ κατὰ τοῦ Θεοῦ, εἴ γε ἡ πρὸς τοὺς δούλους ὕβρις ὕβρ////ις A. πρὸς τὸν αὐτῶν αὐτόν A. οἶδεν εἶδεν A. ἀνατρέχειν δεσπότην, ὡς καὶ αὐτὸς πάλαι πρὸς τὸν προφήτην φησὶν ὅτι· “Οὐ σὲ ἐξουθενήκασιν ἀλλ᾽ ἐμέ.” I Kings 8, 7. Εἰς τοιαῦτα γοῦν προαχθείς, ἔτι καὶ ἕτερον ἀδελφὸν ὀνόματι Μεθόδιον ταῖς αὐτοῦ πονηραῖς συλλαλιαῖς ὑποσύρας καὶ ἑαυτῷ ὁμόφρονα καταστήσας, and Methodius, having gone out of the monastery, σὺν αὐτῷ ἔξεισι τῆς μονῆς· καὶ εἰς Μαγνησίαν πρὸς τὸν ἐπίσκοπον ἀπελθόντες, πολλὰ καὶ πονηρὰ ῥήματα κατὰ τοῦ ἁγίου πατρὸς καὶ κατὰ τοῦ ἀδελφοῦ αὐτοῦ τανῦν ἡμῶν ἡγουμένου ταῖς τούτου ὑποβάλλουσιν ἀκοαῖς. Ἀλλ᾽ ὁ πατὴρ ὁ ἅγιος καὶ οὕτως ἔχοντας ἐκείνους οὐ περιεῖδεν οὐδὲ τὰ ἑαυτοῦ ἐπαύετο δεικνύμενος, are compelled to return; γράφων αὐτοῖς, ἐπιτιμῶν, παρακαλῶν, νουθετῶν, ἕως οὗ εἰς τὴν μονὴν αὐτοὺς ὑποστρέψαι μετὰ καὶ τῆς τοῦ ἐπισκόπου συμβουλῆς καὶ συνεργίας f. 234v. πεποίηκεν.

[202] And Barnabas too, called the Great because of the tallness of his stature, he too having first served variously in various ministries and shown no small zeal, afterwards, lifted up in his thought by lightness of mind and stiffening his neck against the holy father — or rather in truth against God too, if indeed insolence toward the servants knows how to run back to their master, as he himself too of old says to the prophet: "They have not rejected you but me" — having then been carried to such things, drawing away also another brother named Methodius by his wicked conversations and making him of one mind with himself, he goes out of the monastery with him; and going off to Magnesia to the bishop, they suggest to his ears many and wicked words against the holy father and against his brother, now our hegumen. But the holy father did not overlook them even being so, nor did he cease showing what was his, writing to them, rebuking, exhorting, admonishing, until he brought it about that they returned to the monastery with the counsel and cooperation of the bishop too.

Ἀλλ᾽ ὁ Αἰθίοψ, ὥσπερ ὁ λόγος, οὐκ ἐλευκαίνετο καὶ ὁ καρκῖνος ὀρθὰ βαδίζειν οὐκ ἐδιδάσκετο Leutsch-Schneidewin, Corpus paroemiographorum graecorum, vol. II, pp. 258, 472. . Καὶ γὰρ μετὰ τὸ ὑποστρέψαι εἰς τὴν μονὴν οὐ μικρῶς τόν τε πατέρα καὶ τοὺς ἀδελφοὺς ἐτάραξαν· ὅθεν καὶ ἑκάτερος τούτων ἐν ἰδίῳ καιρῷ ἀξίαν τὴν δίκην ἀπέδωκεν. Methodius mixes poison for the hegumen, Ὁ μὲν γὰρ Μεθόδιος διὰ τὸ πονηρὸν δρᾶμα, ὃ κατὰ τοῦ ἡγουμένου [This was Ignatius, the brother and successor of St. Lazarus, of whom just now and below, c. 221.] συνεσκευάσατο — καὶ γὰρ ἐν αὐτῇ τῇ τοῦ ἁγίου πατρὸς ἡμῶν τελευτῇ φάρμακον δηλητήριον μετὰ οἴνου κεράσας πρὸς τὸ αὐτὸν θανατῶσαι ἐπότισεν, εἰ above the line A. καὶ ὁ δίκαια κρίνων Θεὸς ἀνώτερον αὐτὸν τῆς ἐντεῦθεν βλάβης ταῖς τοῦ ἀδελφοῦ αὐτοῦ καὶ ἡμῶν ὁσίου πατρὸς Λαζάρου πρεσβείαις διατετήρηκε, μικράν τινα ὀδύνην πρὸς καιρὸν ἐκ τούτου ἐπενεγκόντα. but is himself killed by herdsmen. Οὗτος οὖν ὁ ταῦτα τετολμηκὼς μετὰ τὸ ἐξελθεῖν καὶ αὖθις ἐκ τῆς μονῆς καὶ εἰς τὴν Μαγνησίαν ἐπαναστρέψαι, ὑπὸ βοσκῶν χοίρους νεμόντων συγχωρεῖται ἀποκτανθῆναι. Ὁ δέ γε Βαρνάβας μόλις γενόμενος καὶ πρὸς τὸν πατέρα ἀπὸ τῶν Βεσσῶν ἀφικόμενος f. 235. — ἐκεῖ γὰρ ἦν — αἰτεῖται τὸν πατέρα δοθῆναι αὐτῷ ὃ πρώην ἐν τῷ ὄρει εἶχε κελλίον.

But the Ethiopian, as the saying goes, was not made white, and the crab was not taught to walk straight. For after they returned to the monastery they troubled the father and the brothers not a little; whence too each of them in his own time paid the worthy penalty. For Methodius, because of the wicked deed which he contrived against the hegumen — for at the very death of our holy father, mixing a deadly poison with wine, he gave it him to drink to kill him, although God who judges justly kept him above the harm from it through the intercessions of his brother, our holy father Lazarus, having brought upon him from it only a little pain for a time — he, then, who had dared these things, after going out of the monastery again and returning to Magnesia, is permitted to be killed by herdsmen pasturing swine. And Barnabas, scarcely having come to himself and arriving at the father from Bessai — for he was there — asks the father that the cell which he formerly had on the mountain be given him.

Barnabas Καὶ ὁ μὲν πατὴρ προθύμως τὴν αὐτοῦ πεπλήρωκεν αἴτησιν. Ἐκεῖνος δὲ μετὰ τὸ ἀπολαβεῖν τὸ κελλίον ἀντὶ τοῦ προσελθεῖν τῷ πατρὶ καὶ ἐξαγορεύσασθαι καὶ λαβεῖν αἰτῆσαι συγχώρησιν ὑπὲρ ὧν εἰς Θεὸν καὶ εἰς αὐτὸν ἥμαρτεν, ἀνελθὼν ἐβίαζεν αὐτόν, ὡς ἂν εἰς Βέσσας πάλιν ἀπέλθῃ πρὸς τὸ καλῶς τὰ ἐκεῖσε ὄντα αὐτοῦ πράγματα, wishes to return to Bessai, ὡς αὐτὸς τὸ μέλλον μὴ εἰδὼς ἔλεγε, διαθέμενος καὶ τὰ μὲν ἑτέροις σκορπίσας τὰ δὲ μεθ᾽ ἑαυτοῦ λαβὼν πάλιν εἰς τὸ ὄρος ἐπαναστρέψαι. Ὁ δὲ πατὴρ οὕτως αὐτὸν μόλις ὄντα ὁρῶν ἢ καὶ θειοτέρας ἔκ τινος ἐπιπνοίας τὸ μέλλον γενέσθαι εἰς αὐτὸν μυηθείς, οὐ συνεχώρει αὐτῷ

And the father readily fulfilled his request. And he, after receiving back the cell, instead of coming to the father and confessing and asking to receive pardon for the things in which he had sinned against God and against him, went up and pressed him to let him go off to Bessai again, so as — as he said, not knowing the future — to set his affairs there well in order and, scattering some to others and taking some with him, to return again to the mountain. And the father, seeing him thus scarcely himself, or also initiated from some more divine inspiration into what was to happen to him, did not permit him

ἀπελθεῖν, ἀλλὰ συνεβούλευε μᾶλλον αὐτὸν μὲν εἰς τὸ ἑαυτοῦ κελλίον μένοντα ἠρεμεῖν, the father dissuading him, ἕτερον δὲ ἀδελφόν, οἷον ἂν αὐτὸς ἕλοιτο, πεμφθῆναι ἐκεῖσε, ὃς πάντα ποιήσας κατὰ τὴν αὐτοῦ θέλησιν αὖθις πρὸς αὐτὸν ὑποστρέψει. Ὡς δὲ πολλὰ ὁ πατὴρ ἀγωνισάμενος καὶ πυκτεύσας οὐκ ἠδυνήθη πεῖσαι αὐτὸν οὐδ᾽ ἐπισχεῖν τοῦ βουλήματος, f. 235v. ἀφῆκεν αὐτὸν τῷ ἰδίῳ πορευθῆναι θελήματι. Καταλαβὼν οὖν ἐκεῖσε καὶ μηδὲ βραχύ τι γοῦν δυνηθεὶς ἐξ ὧν ἐβούλετο διαπράξασθαι, ἀμετανόητος δὴ δὲ A. αὐτὸς ἐκεῖσε τὸ τοῦ βίου πέρας ἐδέξατο. Οὗ τὸν θάνατον ὁ ἅγιος ἡμῶν πατὴρ ὡς μεμάθηκεν, ἱκανῶν ἀδελφῶν τότε πρὸ τοῦ στύλου ἑστώτων, τοιαύτην καὶ περὶ ἐκείνου περιπαθῶς ἀφῆκε φωνήν· “Ὦ ταπεινὲ Βαρνάβα, εἰπών, ἀπόλωλας.” Τινὲς οὖν τῶν ἀδελφῶν, ἃ ἐκοπίασεν ἐν τῇ μονῇ προβαλλόμενοι καὶ διὰ ταῦτα συγχωρήσεως ἐκεῖνον ἀξιωθῆναι παρὰ Θεοῦ ἐπὶ τοῖς αὐτῷ ἡμαρτημένοις οἰόμενοι, τί ἄρα δοκεῖ καὶ τῷ πατρὶ περὶ τούτου, ἐπειρῶντο μαθεῖν. Ταῦτα μὲν οὖν ἐκεῖνοι. and of him almost despairing. Ὁ δὲ πατὴρ πρὸς αὐτούς· “Οὐδέποτε μέν, ἔφη, ἀδόλως ὁ ταπεινὸς διακονίαν ἐποίησεν· ὅμως εἴ γε ἔφθασεν ἐξαγγεῖλαι τὰ αὐτῷ πεπλημμελημένα, ὁ Θεὸς διὰ τὴν πολλὴν αὐτοῦ φιλανθρωπίαν καὶ εὐσπλαγχνίαν ἐλεῆσαι εἶχεν αὐτόν· ἐπεὶ δὲ μηδὲν τοιοῦτον ἐπὶ τέλει γοῦν ἐνδειξάμενος, μεθ᾽ ἑαυτοῦ αὐτὰ φέρων ἀπῆλθε, τίς ἡμῖν λοιπὸν ἐλπὶς f. 236. περὶ τούτου καταλέλειπται δεξιά; … the rest of this leaf and the following leaf are empty. f. 237. Ἀλλὰ ταῦτα μὲν περὶ τῶν προτελευτησάντων ἀδελφῶν πρὸς τὴν τῶν ἀκουόντων διεξῆλθον ὠφέλειαν.

to go off, but counselled him rather to remain quiet in his cell, and that another brother, whomever he himself might choose, be sent there, who, having done everything according to his wish, would return to him again. But when the father, having striven and fought much, could not persuade him nor hold him back from his purpose, he let him go by his own will. Reaching there, then, and not being able to accomplish even a little of what he wished, he, unrepentant, received the end of his life there. When our holy father learned of his death, a good number of brothers then standing before the column, he let fall such an utterance about him too, with deep feeling, saying: "O wretched Barnabas, you have perished." Some of the brothers, then, putting forward the things he had laboured at in the monastery, and thinking that because of these he would be deemed worthy of pardon from God for the sins he had committed, tried to learn what then the father too thought about this. So said they. And the father said to them: "Never," he said, "did the wretched man perform a ministry without guile; yet if he had managed to declare the things he had transgressed, God, through his great love for mankind and compassion, would have had mercy on him; but since, having shown nothing such even at the end, he went away carrying them with him, what auspicious hope is left us any longer concerning him? … But these things I have gone through about the brothers who died before, for the benefit of those who hear.

[203] Of the lapsed who are still surviving. Τί δὲ περὶ τῶν ἔτι περιόντων τῷ βίῳ κοὶ τοῖς ἴσοις περιπεπτωκότων κακοῖς; καλὸν γὰρ καὶ περὶ αὐτῶν πρὸς ὑμετέραν ὠφέλειαν βραχέ᾽ ἄττα ὡς ἐν παραδρομῇ εἰπεῖν· πάντα γὰρ αἰσχύνομαι κατὰ μέρος τὰ αὐτῶν λέγειν, μᾶλλον δὲ καὶ δέδοικα πρὸς τὸ πρᾶγμα, μὴ καὶ ἀφορμὴ τούτοις ἀπογνώσεως γένωμαι. Καὶ γὰρ οὐκ ὀλίγοι ἐντεῦθεν εἰς ἀπόγνωσιν ἐμπεπτώκασιν, ἀναισχυντίαν μᾶλλον ἤπερ αἰσχύνην ἐκ τοῦ θριαμβευθῆναι τὰ αὐτῶν προσλαβόμενοι ἢ καὶ ὑπὸ λύπης καταποθέντες. Διὸ ἵνα μὴ καὶ οὗτοι τὸ αὐτὸ πάθωσιν, ἀνωνύμως οὑτωσὶ περὶ τούτων ἐρῶ· “οὗτοι. Anonymous ones” Ὁ μὲν ἐξ ἀφυλάκτου καὶ ἀκρατοῦς λογισμοῦ πτώματί που περιπεσὼν καὶ παρὰ τοῦ πατρὸς καὶ μὴ θέλων εἰς τὴν μονὴν ἀναχθεὶς καὶ τὸ τῶν μοναχῶν σχῆμα ἀποδύσασθαι κελευσθεὶς καὶ κοσμικὸν ἱμάτιον ἐνδυθῆναι, διὰ τὴν παράκλησιν, ᾗ πρός τε τοὺς ἀδελφοὺς καὶ πρὸς τὸν πατέρα f. 237v. ἐχρήσατο, ἀφείθη μὲν τῆς τοιαύτης καταδίκης, οὐ διωρθώσατο δὲ κατὰ τὸν τοῦ ἁγίου ἡμῶν πατρὸς λόγον. Αὐτὸς γὰρ ἐν τῷ παρακαλεῖσθαι ὑπὸ τῶν ἀδελφῶν περὶ ἐκείνου οὕτως ἔφη ὅτι· “Οὐ διορθωθήσεσθαι αὐτὸν οἶμαι ἢ τοῦ κακοῦ ἀποστῆναι, εἰ καὶ δοκεῖ νῦν διὰ τὴν τοῦ καιροῦ στενοχωρίαν τοῦτο ποιεῖν ἐπαγγέλλεσθαι ἐπαγγέλεσθαι A. .”

[203] And what of those who are still surviving in life and have fallen into equal evils? For it is good to say a few things about them too, for your benefit, as in passing; for I am ashamed to tell all their things in detail, or rather I also fear in the matter lest I become an occasion of despair to them. For indeed not a few have fallen into despair from this, taking on shamelessness rather than shame from having their affairs made a show of, or else swallowed up by grief. Wherefore, so that these too may not suffer the same, I shall speak of them anonymously thus: "these." The one, having fallen into some lapse from an unguarded and unbridled thought, and having been brought back to the monastery by the father though unwilling, and ordered to strip off the habit of the monks and put on a lay garment, was released from such a sentence because of the entreaty he made to the brothers and to the father, but did not correct himself, according to the word of our holy father. For he, when he was besought by the brothers about him, said thus: "I do not think that he will be corrected or depart from the evil, even if he now seems, because of the straits of the moment, to promise to do this."

[204] and of another anonymous one Ἕτερος δὲ κατὰ τὸν τοῦ Γιεζῆ τρόπον ἐν τῇ πιστευθείσῃ αὐτῷ διακονίᾳ διάξας καὶ διὰ τοῦτο καὶ τῆς τοῦ ἁγίου πατρὸς ἡμῶν ἀρᾶς κληρονόμον ἑαυτὸν ἀποδείξας, πᾶσι πάντως ὁρᾶσθαι πρόκειται, οἷα μετὰ ταῦτα καὶ αὐτὸς πέπονθεν. Οὐ γὰρ μόνον, οὗ ἐδόκει ἔχειν χρυσοῦ, τούτου ἐν ἀπολαύσει οὐδαμῶς γέγονεν, ἀλλὰ μετ᾽ αὐτοῦ, μᾶλλον δὲ δι᾽ αὐτοῦ, καὶ τὴν ἑαυτοῦ ψυχὴν προσαπώλεσεν, εἰς τὸν τῆς πορνείας καὶ αὐτὸς οἴμοι ἐμπεσὼν βόρβορον. Ἀλλὰ καὶ ὁ μετὰ τὴν τοῦ ἁγίου ἡμῶν πατρὸς κοίμησιν ἑαυτὸν φρεναπατήσας καὶ τῆς ἐκκλησίας τε καὶ τραπέζης καὶ λοιπῆς συναυλίας τῶν ἀδελφῶν ἑαυτὸν χωρίσαι αἱρετισάμενος καὶ κενὸν ὄνομα, fall. τὸ ἡσυχαστής, καλεῖσθαι ἐπιποθήσας κατὰ f. 238. μικρὸν ὑπὸ τῶν ἑλκόντων αὐτὸν εἰς τὰ τοιαῦτα παρασυρεὶς καὶ εἰς τὴν ἑαυτοῦ πατρίδα παλιννοστήσας, τί πέπονθε καὶ οὗτος, ἅπαντες ἴσμεν. Τί δέ; ὁ τὸν πατέρα ψευσάμενος καὶ ἀκούσας παρ᾽ αὐτοῦ ὅτι· “Μὴ ψεύσῃ, ἵνα μὴ τῷ διαβόλῳ παραδοθῇς,” καί· “Ναί, ἀποκριθείς, ἐὰν ψεύδωμαι, οὕτως μοι ἔστω,”

[204] Another, having behaved in the ministry entrusted to him after the manner of Gehazi, and for this reason having shown himself heir of the curse of our holy father, lies before all to be seen, what things he too suffered afterwards. For not only did he in no way come to the enjoyment of the gold which he seemed to have, but with it, or rather through it, he lost his own soul besides, he too, alas, falling into the mire of fornication. And also he who after the falling asleep of our holy father deceived himself and chose to separate himself from the church and the table and the rest of the company of the brothers, and longed to be called by an empty name, "hesychast," little by little carried away by those who drew him to such things and returning home to his own fatherland — what he too suffered, we all know. And what then? He who lied to the father and heard from him, "Do not lie, lest you be handed over to the devil," and answered, "Yes, if I lie, so be it to me,"

οὐχὶ καὶ αὐτὸς ὃ ᾔτησε παρὰ πόδας εὗρε, πονηρῷ δαίμονι εἰς αὐτοῦ τε καὶ ἑτέρων σωφρονισμὸν αὐτίκα παραδοθείς; Exhortation to the brothers. Φύγωμεν οὖν, ἀδελφοί, τὸ ψεύδεσθαι καὶ τὸ ἐπακολουθεῖν ἐπακουθεῖν A. τοῖς ἡμετέροις θελήμασι καὶ ἐν Κυρίῳ ταπεινωθέντες εὐπροθύμως ἐν πᾶσι καὶ πιστῶς ἐπακολουθήσωμεν τοῖς μετὰ Θεὸν ἐπὶ τὸ ἀγαθὸν ἡμᾶς ὁδηγοῦσιν, ἵνα μὴ καὶ ἡμεῖς τῶν προειρημένων παραπλήσια πάθωμεν. Ἐπερώτησον γάρ, φησί, τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι τοὺς πρεσβυτέρους σου καὶ ἐροῦσί σοι. Ἀλλὰ τούτων μὲν ἅλις.

did not he too find at his feet what he asked for, being handed over at once to a wicked demon for the chastening of himself and of others? Let us flee, then, brothers, lying and following our own wills, and, humbled in the Lord, let us follow eagerly in all things and faithfully those who, after God, guide us to the good, lest we too suffer things like those aforesaid. For ask, it says, your father, and he will announce to you; your elders, and they will tell you. But enough of these things.

[205] To Lazarus Ἐπὶ δὲ τὸν ἅγιον ἡμῶν πατέρα τὸν λόγον τρέψας, ὅσα μοι πρὸς δύναμιν, ὑμῖν διηγήσομαι, — οὐδὲ γὰρ πάντα τις κατὰ μέρος δυνηθείη ἂν εἰπεῖν τὰ ἐκείνου· πῶς γάρ; ὅπου γε οὐ μόνον ἀριθμὸν σχεδὸν ὑπερβαίνουσιν, ἀλλὰ καὶ ἡμῖν οὐδὲ εἰς ἀκοὰς τὰ πλείω τούτων ἐγένετο f. 238v. διὰ τὸ τελευτῆσαι τοὺς ταῦτα γινώσκοντας· καὶ αὐτὰ δὲ ἃ μαθεῖν ἠδυνήθην οὐ πάντα ἔξεστί μοι παραδοῦναι τῇ διηγήσει διά τε τὸ πλῆθος τὴν ἐμὴν τοῦ λόγου δύναμιν ὑπερβάλλον καὶ διὰ τὸ μὴ τὸ πιστὸν παρά τισιν ἔχειν χωρὶς ἑτέρων μαρτυρίας, the biographer returns. ἅπερ ἂν αὐτὸς λέγοιμι, ἀλλ᾽ ὅσα δηλαδὴ ἐξ ἄλλων τε ἀξιοπίστων μεμάθηκα καὶ αὐτὸς ἐγὼ εἶδον καὶ παρ᾽ αὐτοῦ τοῦ πατρὸς ἀκήκοα.

[205] And turning my discourse to our holy father, I shall relate to you as much as is within my power — for no one could tell all his things in detail; for how? since not only do they almost exceed number, but most of them did not even come to our ears, because those who knew them have died; and even those which I was able to learn I may not hand over all to narration, both because of their multitude surpassing my power of speech, and because what I myself might say would not have credit with some without the testimony of others — but such things, namely, as I have learned from other trustworthy persons and have myself seen and have heard from the father himself.

[206] His body wasted, Ῥεύματος ἐνσκήψαντός ποτε τῷ πατρὶ καὶ ἄλγος ἐμποιήσαντος οὐ μικρόν, φλεβοτόμου προσενεχθέντος καὶ ἐπὶ τοῦ τραχήλου αὐτὸν κρούσαντος, ἕλκος ἀντὶ αἵματος ἀπέρρευσε τῆς φλεβός· τοσοῦτον γὰρ ἦν τῷ σώματι, μᾶλλον δὲ τῷ κόσμῳ, νεκρωθείς, ὡς μηδ᾽ αὐτοῦ τοῦ τοῦ ζῴου συστατικοῦ εὐπορεῖν αἵματος. Ἄλλοτε πάλιν ἐκ τῆς τῶν ὀδόντων ὀδύνης σφόδρα ἀλγεινῶς ἔχων — ἦσαν γὰρ ἐκριζωθέντες ἑπτά, καὶ γὰρ καθ᾽ ἕνα τούτων πιπτόντων πάντας σχεδὸν πλὴν δύο ἐκπεσεῖν συμβέβηκεν ὑπορρεύσαντας — οὕτως οὖν ἔχων καὶ μηδ᾽ ὅλως οἱασοῦν βρώσεως μετασχεῖν δυνάμενος εἰ μήτοι χλιαροῦ μόνον ὕδατος, ὑπὸ πάντων ἀπηγορεύθη. Καὶ ἦν λύπη τε καὶ θρῆνος ἐν τῇ ἀδελφότητι ἀπαράκλητος, καὶ μάλιστα, ὡς ἔγνωστο τούτοις, ὅτι αὐτὸς ἀφ᾽ ἑαυτοῦ προσκαλεσάμενος f. 239. τὸν τότε κοσμικὸν ὄντα ἐν τῇ μονῇ καὶ ἐργατείας ἐργαζόμενον, he seems to be near death. ὀνόματι Παντολέοντα, προσέταξεν αὐτῷ ὄπισθεν τῆς κόγχης τοῦ βήματος τῆς ἐκκλησίας τάφον σκάψαντα σχεδιάσαι. Οὕτω γοῦν ἐν θρήνοις ὄντων τῶν ἀδελφῶν καὶ τοῦ πατρὸς ἤδη ἐπὶ θύραις ὄντος τῆς τελευτῆς, ὁ φιλάνθρωπος καὶ ἐλεήμων Θεὸς βουλόμενος δεῖξαι, ὅτι αὐτὸν μὲν ὑπὲρ φύσιν ἀνθρωπίνην καὶ δύναμιν κοπιάσαντα καὶ ἀγωνισάμενον καὶ τὸν δρόμον καλῶς τελέσαντα ἔμελλε λοιπὸν πρὸς τὴν ἐν οὐρανοῖς αὐτῷ ἀποκειμένην μεταστῆσαι ἀνάπαυσιν, διὰ δὲ τὴν τῶν πολλῶν σωτηρίαν ἔτι ἐν τῷδε τῷ βίῳ εἶναι αὐτῷ συνεχώρησεν, ὄναρ τινὶ τῶν ἀδελφῶν Ματθαίῳ τοὔνομα οὕτως τοῦτο ὑποδεικνύει.

[206] When once a flux fell upon the father and caused no small pain, a blood-letter was brought and struck him on the neck, and pus instead of blood ran from the vein; for he had become so dead to the body, or rather to the world, as not even to be supplied with the very blood that constitutes a living creature. At another time again, being in very painful state from toothache — for seven had been uprooted, for, as they fell one by one, it befell that almost all fell out, slipping away, except two — being so, then, and unable to partake of any food at all except only lukewarm water, he was given up by all. And there was grief and lamentation inconsolable in the brotherhood, and especially when it became known to them that he himself of his own accord had called a man named Pantoleon, then a layman in the monastery and doing hired work, and ordered him to dig and improvise a grave behind the apse of the sanctuary of the church. So, then, while the brothers were in lamentations and the father already at the doors of death, God who loves mankind and is merciful, wishing to show that he was indeed thereafter going to transfer him — who had laboured and contended beyond human nature and power and had finished the course well — to the rest laid up for him in heaven, but for the salvation of the many permitted him to be still in this life, shows this thus in a dream to one of the brothers, Matthew by name.

[207] The vision of Matthew the monk Μετὰ γὰρ τὸ τέλος τῆς ἀγρυπνίας εἰς τὸ ἑαυτοῦ κελλίον ὁ ἀδελφὸς μικρὸν πρὸς τὸ ἀναπαυθῆναι ἀνακλιθεὶς ἔκ τε τῆς λύπης ἧς περὶ τοῦ πατρὸς εἶχε καὶ τοῦ κόπου τῆς ἀγρυπνίας ὕπνῳ κατενεχθείς, ἐδόκει ἑαυτὸν ὁρᾶν ἔμπροσθεν τῆς ἐκκλησίας ἑστῶτα καὶ ἐκ τοῦ πρὸς βορρᾶν μέρους τῆς εἰσόδου τῆς μονῆς εὐνοῦχόν τινα ἱππότην ἰδεῖν ἔνδον τῆς μονῆς εἰσελθόντα· ὃς τοῦ ἵππου σπουδαίως ἀποβὰς πρὸς τὴν ἐκκλησίαν f. 239v. εὐθὺς ἀπῄει. Ὁ δὲ μοναχὸς προσυπαντήσας προσεκύνει αὐτῷ. Καὶ γὰρ τῶν γνωρίμων αὐτοῦ ἐδόκει τοῦτον ὑπάρχειν· ὃν καὶ ἐπηρώτα, πόθεν τε ἥκει καὶ πῶς ἐνταῦθα καὶ διὰ τί παραγέγονε. concerning the father's death Καὶ ὅς· “Εἰς τὸν βασιλέα, φησίν, ἤμην, καὶ εἰ μὴ συντόμως προέφθασα, ὁ πατὴρ ὑμῶν ἅγιος νῦν ἂν ἐτελεύτησε.” Καὶ τοῦτο πρὸς τὸν μοναχὸν εἰπών, εὐθὺς βαδίζων τῆς ἐκκλησίας ἔνδον εἰσῆλθεν. Ὡσαύτως δὲ καὶ ὁ μοναχὸς εἰσελθὼν ἔνδον τῆς ἐκκλησίας πάλιν ἐδόκει τινὰ corrected above the line A. γηραιὸν ἄντικρυ τῆς τοῦ Σωτῆρος εἰκόνος ὁρᾶν ἑστῶτα· ὃν καὶ κριτὴν ἤκουεν εἶναι.

[207] For after the end of the vigil, the brother, having lain down a little in his cell to rest, and being overcome by sleep from the grief which he had about the father and from the toil of the vigil, seemed to see himself standing in front of the church, and to see a certain eunuch horseman come into the monastery from the northern part of the entrance of the monastery; who, dismounting in haste from the horse, at once went off toward the church. And the monk, going to meet him, made obeisance to him. For he seemed to be one of his acquaintances; and he asked him whence he came and how he had arrived here and why. And he said: "I was with the emperor, and had I not quickly arrived beforehand, your holy father would now have died." And having said this to the monk, he at once walked on and went inside the church. And likewise the monk, going inside the church, again seemed to see a certain aged man standing opposite the icon of the Saviour; whom he heard to be a judge.

Στρέψας δὲ τοὺς αὐτοῦ ὀφθαλμοὺς ἐπὶ τὸ δεξιὸν μέρος, ὁρᾷ γυναῖκά τινα μελανειμονοῦσαν ἐξελθοῦσαν τοῦ στύλου καὶ διὰ τῶν τριῶν ξύλων τῶν ἐπὶ τῶν κρηπίδων τῶν ἀψίδων τεταμένων βαδίσασαν πρὸς τοῖς ποσὶ τοῦ γηραιοῦ ἐκείνου ἐλθοῦσαν πεσεῖν καὶ ὡσπερεὶ εὐχαριστοῦσαν αὐτῷ προσκυνεῖν. put off for three years. Καὶ εὐθὺς ὁ μοναχὸς ἀνεθεὶς τοῦ ὕπνου καὶ εἰς ἑαυτὸν γενόμενος καὶ τὰ ὁραθέντα εὖ διακρίνας ἔγνω μὴ ἐν ἐκείνῃ τῇ ἀρρωστίᾳ τὸν πατέρα μέλλειν τελευτᾶν, ἀλλὰ μετὰ παρέλευσιν τριῶν χρόνων, f. 240. ὧν ἐδήλου ἡ τῆς ὁραθείσης αὐτῷ γυναικὸς ἐπάνω τῶν τριῶν ξύλων βάδισις.

And turning his eyes to the right side, he sees a certain woman clad in black come out of the column and, walking along the three timbers stretched on the bases of the arches, come and fall at the feet of that aged man and make obeisance to him as though thanking him. And at once the monk, released from sleep and coming to himself, and having well judged the things seen, knew that the father was not about to die in that sickness, but after the passing of three years, which the walking of the woman seen by him on top of the three timbers made plain.

[208] Falling again into sickness Οὐ πολὺς ὁ μεταξὺ χρόνος, καὶ πάλιν βαρείᾳ βαρρεία A. περιπέπτωκεν ἀρρωστίᾳ· ἤδη γὰρ λοιπὸν αὐτοῦ πρὸς γῆρας ἐλάσαντος καὶ τοῦ σώματος αὐτοῦ ταῖς πολλαῖς ἐξατονήσαντος κακουχίαις, συνεχεστέραις προσωμίλει ταῖς ἀρρωστίαις, καὶ μάλιστα ἐν ταῖς ἀλλαγαῖς ἀλαγαῖς A. τῶν καιρῶν ἀλλεπαλλήλως ταῖς τε τῶν ἀνέμων πνοαῖς καὶ ταῖς τοῦ ἀέρος ποικίλαις ἀλλοιώσεσι καὶ μεταβολαῖς βαλλόμενος. Οἱ γοῦν ἀδελφοὶ κατελεήσαντες αὐτόν, μικρόν τι προσκεφάλαιον ποιήσαντες ἤνεγκαν πρὸς αὐτόν, παρακαλοῦντες λαβεῖν αὐτὸ καὶ θεῖναι ὑποκάτω αὐτοῦ· οὐδὲ γὰρ ἦν αὐτῷ πρὸς τὴν τοῦ σώματος ἀνάπαυσιν ἄλλο τι ἔνδον τοῦ στύλου εἰ μὴ ὁ δερμάτινος χιτὼν καὶ τὸ παλλίον παλίον A. , ὃ ἦν ἐξ ἐρίων πεποιημένον, τάξιν μηλωτῆς τούτῳ ἀποπληροῦν. Ὡς οὖν πολλὰ ὑπὸ τῶν ἀδελφῶν βιασθεὶς ἀνοίξας τὴν θυρίδα τὸ προσκεφάλαιον εἶδεν, he refuses to use a pillow; αὐτίκα in the margin A. κλείσας πάλιν αὐτὴν εἶπεν· “Ἀπέλθετε ἀπ᾽ ἐμοῦ καὶ ἄφετέ με οὕτως ἀποθανεῖν.” Ὡς δὲ πολλὰ f. 240v. οἱ ἀδελφοὶ παρακαλέσαντες οὐκ ἠδυνήθησαν αὐτὸν πεῖσαι, ὥστε τοῦτο λαβεῖν, κατῆλθον τοῦ στύλου περιπαθῶς καὶ δεδακρυμένως ἔχοντες. Ὁ μέντοι πονηρὸς διάβολος ἰδών, ὡς οὐδὲ ἐν τοιαύτῃ ὢν ἀρρωστίᾳ μικράν τινα ἀνάπαυσιν κατεδέξατο τῷ σώματι αὐτοῦ παρασχεῖν, ἐξαπορήσας καὶ μὴ ἔχων, ὅτι καὶ δράσει, εἰς γυναικὸς γραΐδος μορφὴν μεταβαλὼν ἑαυτὸν καὶ ἔνδον τοῦ στύλου εἰσελθὼν προσεφώνει αὐτῷ λέγων· “Εὐλόγησον, the demon's snares πάτερ.”

[208] Not much time between, and again he fell into a grievous sickness; for, as he had now thereafter driven on toward old age and his body was worn out by the many hardships, he consorted with sicknesses more continually, and especially at the changes of the seasons, being assailed one after another by the blasts of the winds and the various alterations and changes of the air. The brothers, then, having pity on him, made a little pillow and brought it to him, beseeching him to take it and put it under him; for he had nothing else within the column for the rest of the body except the leather tunic and the pallium, which was made of wool, fulfilling for him the place of a sheepskin. When, then, much pressed by the brothers, he opened the window and saw the pillow, at once shutting it again he said: "Go away from me and let me die so." And when the brothers, having besought much, could not persuade him to take it, they went down from the column deeply moved and in tears. But the wicked devil, seeing that even being in such sickness he would not accept to give his body a little rest, being at a loss and not having anything he could do, changing himself into the form of an old woman and going inside the column, addressed him, saying: "Bless,

Ὁ δὲ πατὴρ ἀτενίσας καὶ ἰδὼν αὐτὴν ἐπηρώτα· “Τίς εἶ σύ, λέγων, καὶ τίς εἰσήγαγέ σε ὧδε;” Ἡ δέ· “Ἐγώ εἰμι, φησίν above the line A. , ἡ τοὺς βασιλεῖς καὶ πατριάρχας καὶ πᾶσαν τὴν σύγκλητον ἰατρεύουσα. Καὶ μαθοῦσα τὰ

father." And the father, gazing and seeing her, asked: "Who are you," he said, "and who brought you in here?" And she said: "I am she," she says, "who heals the emperors and patriarchs and all the senate. And having learned the

περὶ σοῦ ἦλθον τοῦ καὶ σὲ ἰατρεῦσαι· οἱ δὲ περί σε μοναχοὶ λαβόντες με διὰ κλίμακος ἀναβιβάσαντες ὡς ὁρᾷς ἔνδον με ἤγαγον· ἀλλ᾽ ἔασόν με, φησί, μετὰ τῆς ἐμῆς χειρὸς ψηλαφῆσαί σου τὴν σάρκα, εἴ γε ὅλως ἐθέλεις τῆς κατεχούσης ἀρρωστίας λύσιν λαβεῖν.” Ὁ δὲ πατὴρ ὡς μόνον τὴν αὐτοῦ χεῖρα ἐκούφισε πρὸς τὸ ποιῆσαι f. 241. τὸ τοῦ σταυροῦ σημεῖον — οὐδὲ γὰρ ἠγνόει τίς ἦν — ἡ γραῦς ὡσεὶ καπνὸς εὐθέως ἐξέλιπε. with the sign of the cross Καὶ ὁ πατὴρ πρὸς ἑσπέραν μικρόν τι τῆς ἀρρωστίας ἀνεθεὶς — μέσον γὰρ ἦν τῆς ἡμέρας, ὅτε ὁ πονηρὸς ἐν σχήματι γραὸς ἐφάνη αὐτῷ — τοῖς ἀδελφοῖς ταῦτα ἀνήγγειλεν. he drives away. Ἀλλὰ καὶ πρὸς ἕτερα ἡμῖν ὁ λόγος χωρείτω, ἅπερ ἀναγκαῖον ἐκδιηγήσασθαι.

things about you, I came to heal you too; and the monks about you, taking me and bringing me up by a ladder, as you see, brought me inside; but let me," she says, "feel your flesh with my hand, if you wish at all to receive release from the sickness that holds you." And the father, as soon as he lifted his hand to make the sign of the cross — for he was not ignorant who she was — the old woman at once vanished like smoke. And the father, toward evening, relieved a little from the sickness — for it was midday when the wicked one appeared to him in the guise of an old woman — reported these things to the brothers. But let our discourse proceed also to other things, which it is necessary to relate.

[209] When bread was failing Ἔτι μου ἐν τῇ διακονίᾳ τοῦ ἀρτοθεσίου ὄντος, ἄρτου λείψεως γενομένης, — καὶ γὰρ οὐκ ἦν ἐν τῷ ἀρτοθεσίῳ εἰ μὴ πέντε ἄρτοι καὶ τέσσαρες εὐλογίαι μικραί, — ἐλθὼν ὁ ἀδελφὸς Γερμανός, ὃς ἦν παρεκκλησιάρχης [Παρεκκλησιάρχης is judged to be the one who has the care of the church, or the deputy of the sacristan. Cf. Ducange, s.v. ἐκκλησιάρχης; Anal. Boll., vol. XXVI, p. 275.] τῷ τότε, πρὸς τὸ λαβεῖν τὰς ἐξ ἔθους δύο μεγάλας εὐλογίας, ἐπεὶ ἐδίδουν ἐδίδου A. αὐτῷ τὰς δύο μικράς, τὰς δὲ ἑτέρας δύο κατέσχον πρὸς τὸ τὴν μὲν εἰς τὸν Σωτῆρα δοῦναι τὴν δὲ εἰς τὴν Θεοτόκον, αὐτὸς οὐκ ἤθελε λαβεῖν ταύτας, εἰ μὴ καὶ τὰς ἑτέρας δύο προσλάβοι προσλάβει A. . Ἐμοῦ δὲ μὴ πειθομένου τοῦτο ποιῆσαι, ἐκεῖνος ταύτας ἀφεὶς πρὸς τὸν πατέρα ἀπελθὼν ἔλεγεν· “Ὁ τραπεζοποιὸς εὐλογίας ἔχων οὐ παρέχει μοι.” Ὁ δὲ πατὴρ διά τινός με ἀδελφοῦ μετακαλεσάμενος ἐπηρώτησε περὶ τούτου. f. 241v. Ὡς δὲ ἐγὼ τὰ τοῦ πράγματος κατὰ μέρος εἶπον, κατεδίκασε τὸν ἀδελφὸν λαβεῖν τὰς δύο εὐλογίας· “Ἵνα, φησίν, καὶ αἱ λοιπαὶ ἐκκλησίαι λειτουργηθῶσιν.” Ἐκείνου οὖν μηδὲ αὖθις πειθομένου λαβεῖν αὐτὰς διὰ τὸ μὴ ἀρκεῖν εἰς τὸ δοθῆναι τοῖς ἀδελφοῖς, τοῦ τε πατρὸς πάλιν πρὸς αὐτὸν· “Ἄπελθε, λέγοντος, καὶ γενέσθω ἡ προσκομιδὴ ἐξ αὐτῶν καὶ περὶ τῶν ἀδελφῶν ἐγὼ ἀπολογοῦμαι αὐτοῖς.

[209] While I was still in the ministry of the bread-store, when a shortage of bread occurred — for there were in the bread-store only five loaves and four small blessed loaves — the brother Germanus, who was then sacristan, came to receive the two great blessed loaves according to custom; and when I gave him the two small ones and kept back the other two, so as to give one to the Saviour and the other to the Mother of God, he would not take these unless he received the other two as well. And when I would not be persuaded to do this, he, leaving these, went off to the father and said: "The refectorian, having blessed loaves, does not give them to me." And the father, summoning me through a certain brother, asked me about this. And when I told the matter in detail, he gave judgement that the brother should take the two blessed loaves: "So that," he says, "the other churches too may have the liturgy celebrated." When, then, he again would not be persuaded to take them, because they were not enough to be given to the brothers, and the father said to him again: "Go off, and let the offertory be made from them, and I will answer to the brothers for them" —

he alone trusts in God.” Ὡς οὖν οὕτω ταῦτα εἶχεν, ἔτι καὶ ἡμῶν ἐκεῖσε ἑστώτων διὰ τὸ μήπω πείθεσθαι τὸν ἀδελφὸν ἐλθεῖν καὶ ἆραι τὰς εὐλογίας, καὶ ἰδοὺ δύο μοναχοὶ δύο ἡμιόνους πεφορτωμένας κομίζοντες, ὧν τῇ μὲν ἔλαιον καὶ οἶνος ἐπέκειτο, τῇ δὲ ἄρτοι καὶ εὐλογίαι, ἀπὸ Λιμνῶν πεμφθέντες ἐκ τοῦ τότε ἐκκλησιάρχου κυροῦ Παχωμίου καὶ τοῦ αὐτοῦ ἡγουμένου εἰσῆλθον εἰς τὴν μονήν. Ὡς δὲ κομίσαντες ταῦτα ἔμπροσθεν τοῦ πατρὸς πρὸ τοῦ στύλου ἔθεντο, φωνεῖ τὸν ἀδελφὸν Γερμανὸν ὁ πατὴρ καί φησι πρὸς αὐτόν· “Ἰδοὺ διὰ τὴν ἀπιστίαν καὶ ὀλιγωρίαν σου ἴδε, τί ἔπεμψεν ὁ Θεός. Λάβε οὖν ἄρτι ὅσας καὶ βούλει εὐλογίας καὶ ἄπελθε.” Ὁ δὲ ἀδελφὸς f. 244. μηδὲ δυνάμενος ὑπ᾽ αἰσχύνης ἀτενίσαι καὶ ἰδεῖν τὸν πατέρα, πεσὼν ἐπὶ τῆς γῆς καὶ μετάνοιαν βαλὼν ᾐτεῖτο συγχώρησιν. Ἧς καὶ τυχὼν ἀναστὰς καὶ εὐλογίας λαβὼν ἀπῄει πρὸς τὴν ἐκκλησίαν.

as things were so, while we were still standing there because the brother was not yet persuaded to come and take up the blessed loaves, behold, two monks bringing two laden mules, on one of which were oil and wine, and on the other loaves and blessed loaves, sent from Limnai by the then ecclesiarch Kyr Pachomius and its hegumen, came into the monastery. And when, having brought these, they set them before the father in front of the column, the father calls the brother Germanus and says to him: "Behold, see what God has sent because of your unbelief and faint-heartedness. Take, then, now as many blessed loaves as you wish and go off." And the brother, not even able for shame to gaze and look at the father, falling on the ground and making a prostration, asked for pardon. And having obtained it, he rose and, taking blessed loaves, went off to the church.

[210] In time of famine Πρὸ ἑνὸς χρόνου τῆς τοῦ ἁγίου πατρὸς ἡμῶν τελευτῆς γέγονεν ἐπὶ τοῦ τόπου λιμὸς ἰσχυρός· καὶ ἦν ἰδεῖν καθ᾽ ἑκάστην πλῆθος πενήτων εἰς τὴν μονὴν ἀνερχόμενον. Οὐκ ἦν δέ τινα ἀνελθόντα μὴ λαβόντα τροφὴν ἐκεῖθεν ἀναχωρῆσαι. Ἐγὼ δὲ πολλάκις πρὸς τὸν πατέρα ἔλεγον· — ἦν γὰρ τότε κελλαρίτης — “Ἆρα οὗτοι πάντες διὰ τὸ λαβεῖν εὐχὴν ἀνέρχονται ὧδε; the poor” Ὁ δὲ ὑπομειδιῶν ἔλεγέ μοι· “Οὐχί, ἀλλ᾽ οἱ πλείονες αὐτῶν διὰ τὸ τραφῆναι, διότι ὁ Θεὸς τὴν αὐτῶν τροφὴν ἐνταῦθα ἐξαποστέλλει, ἵνα δι᾽ αὐτῶν καὶ ἡμεῖς τραφῶμεν. and feeds his own,” Ὅταν δὲ συνέβαινεν ἄρτου λεῖψιν γενέσθαι ἐν τῇ μονῇ καὶ ἀνερχόμενος αὐτῷ ἔλεγον· “Τί γίνεται; αὔριον ἄρτους οὐκ ἔχομεν,” πάλιν ὑπομειδιῶν ἔλεγέ μοι· “Ἄρτι γεγόναμεν ἐπ᾽ ἀληθείας μοναχοί, ὅτι εἰς τὴν αὔριον ἄρτους οὐκ f. 242v. ἔχομεν, καὶ ὀφείλομεν ὑπὲρ τούτου μᾶλλον εὐχαριστεῖν τῷ Θεῷ· καὶ γάρ, φησί, ποτὲ ἔν τινι κοινοβίῳ ἐπὶ ἑβδομάδα λείψεως ἄρτου καὶ τῶν λοιπῶν χρειῶν ἐπιγενομένης, οἱ ἀδελφοὶ οὐκ ἠγανάκτησαν, ἀλλὰ μετὰ τὸ ψάλλειν τὴν αὐτῶν ἀκολουθίαν εἰσερχόμενοι εἰς τὴν τράπεζαν καὶ τὴν εὐχαριστίαν ὡς ἔθος ποιοῦντες ἐκαθέζοντο.

[210] One year before the death of our holy father a severe famine occurred in the place; and there was to be seen every day a multitude of poor going up to the monastery. And there was no one who went up who withdrew from there without receiving food. And I often said to the father — for I was then cellarer — "Do all these, then, come up here to receive a blessing?" And he, smiling a little, said to me: "No, but most of them in order to be fed, because God sends their food here, so that through them we too may be fed." And whenever it befell that a shortage of bread occurred in the monastery, and, going up, I said to him: "What is to be done? Tomorrow we have no loaves," again, smiling a little, he said to me: "Now we have truly become monks, because we have no loaves for tomorrow, and we ought rather to give thanks to God for this; for indeed," he says, "once in a certain cenobium, when a shortage of bread and of the other needs came upon them for a week, the brothers were not indignant, but after singing their office, going into the refectory and making the thanksgiving as is the custom, they sat down.

Καθεζόμενοι δὲ ὡμίλουν περὶ ὠφελείας ψυχῆς, καὶ οὕτως εὐχαριστίαν ποιοῦντες αὖθις καὶ τῷ Θεῷ δόξαν ἀποδιδόντες ἀνίσταντο. and exhorts to patience with words. Ὡς δὲ οὕτω καθ᾽ ἑκάστην ἐποίουν, ἐν τῷ τέλει τῆς ἑβδομάδος καθημένων αὐτῶν ἐν τῇ τραπέζῃ, φαίνεται αὐτοῖς ὁ διάβολος ὀφθαλμοφανῶς corrected in the margin A, repeated at the very bottom of the page. ὡς Αἰθίοψ καὶ λέγει αὐτοῖς· “Ἐγὼ προσεδόκουν ἐκ τῆς ἐνδείας πρὸς ἀγανάκτησιν καὶ βλασφημίαν Θεοῦ ἐληλυθέναι ὑμᾶς, ἀλ᾽ ἐπεὶ τοὐναντίον ὁρῶ γινόμενον, οὐκέτι καθ᾽ ὑμῶν τοῦ λοιποῦ ὥστε πειράσαι ὑμᾶς αἰτήσω.” Καὶ ταῦτα εἰπὼν εὐθὺς ἐξ ὀφθαλμῶν αὐτῶν γέγονε.”… the last part of this leaf and the whole of 243 and 243v are empty. .

And sitting they conversed about the benefit of the soul, and so, making the thanksgiving again and giving glory to God, they rose. And as they did so every day, at the end of the week, as they were sitting in the refectory, the devil appears to them visibly as an Ethiopian and says to them: 'I expected that from the want you would have come to indignation and blasphemy against God, but since I see the contrary taking place, I shall no longer hereafter ask leave to tempt you.' And having said these things, he at once vanished from their eyes."…

[211] f. 244.Ἠρώτησα, εἰ ἀκμήν εἰσιν ἄρτοι, ἀπεκρίνατό μοι λέγων· “Ναὶ εἰσὶν ἔτι·” τέλος δέ· “Παράδοξόν τι πρᾶγμα,” ἔφη, “ὁρῶ· τὸ γὰρ σκεῦος, ἐν ᾧ τοὺς ἄρτους βάλλειν καὶ εἰς τὴν τράπεζαν ἀποφέρειν εἴωθε, γεμίζων, πάλιν ἐκεῖθεν ἐκ τῶν περισσευόντων κλασμάτων πλῆρες τοῦτο λαμβάνων, εἰς τὸ ἀρτοθέσιον ἀποφέρω· διὸ ὑπολαμβάνω ἐξ ὧν ὁρῶ, ὅτι ὑπὸ τῶν ξένων ἀδελφῶν μόνον δαπανῶνται οἱ ἄρτοι. A miracle.” Ὡς δὲ τὰ τοῦ θαύματος τούτου παρ᾽ ἐμοῦ τε καὶ τοῦ τραπεζοποιοῦ ὁ πατὴρ ἔμαθε, πάλιν τῆς συνήθους αὐτῷ καὶ φίλης ἐχόμενος ταπεινώσεως, ἔλεγεν· “Ὁ Θεὸς διὰ τοὺς πτωχοὺς καὶ ξένους πεποίηκεν, ἵνα δι᾽ αὐτῶν καὶ ἡμεῖς τραφῶμεν.”

[211] I asked whether there were still loaves, he answered me, saying: "Yes, there are still"; and at last: "I see," he said, "a marvellous thing; for, filling the vessel in which he is accustomed to put the loaves and carry them off to the refectory, and again taking it full from there of the leftover fragments, I carry it off to the bread-store; wherefore I suppose, from what I see, that the loaves are consumed only by the stranger brothers." And when the father learned the things of this miracle from me and from the refectorian, again holding to the humility habitual and dear to him, he said: "God has done it because of the poor and the strangers, so that through them we too may be fed."

[212] In a scarcity of wine Ἄλλοτε οἴνου λείψαντος καὶ μὴ πλείονος ὄντος ἐν τῷ πίθῳ, ἐν ᾧ τὸν οἶνον ἔχειν εἰώθαμεν, ἢ ἑνὸς καὶ ἡμίσεος σταμνίου, ἀνελθὼν πρὸς τὸν πατέρα καὶ τὴν ποσότητα αὐτῷ τοῦ ἐν τῷ πίθῳ ὄντος οἴνου γνωρίσας ἠρώτα αὐτόν, εἰ κελεύει, ὅπως ἐκ τοῦ τῆς ἐκκλησίας νάματος μετὰ ὕδατος μίξας τοὺς ἀδελφοὺς διοικήσω· καὶ γὰρ οὕτω ποιεῖν εἰώθαμεν, ὁπότε λεῖψις τοῦ κατὰ συνήθειαν οἴνου ἐγένετο. f. 244v. Ὁ δὲ οὐκ ἐπέτρεπέ μοι οὕτω ποιῆσαι, ἀλλ᾽· “Ἄπελθέ μοι, ἔλεγε, καὶ μετὰ τοῦ ὄντος ἐν τῷ πίθῳ οἴνου ὕδωρ ὀλίγον μίξας διοίκησον τοὺς ἀδελφούς· καὶ ἐὰν οὕτω σου ποιήσαντος ποιήσης A. λεῖψις γένηται, τότε ἔχεις ποιῆσαι, another miracle; ὡς αὐτὸς λέγεις.” Κατελθὼν οὖν καὶ κατὰ τὸν λόγον τοῦ πατρὸς ποιήσας, θαῦμα παράδοξον ἐγώ τε καὶ ὁ μετ᾽ ἐμοῦ ὢν ἀδελφὸς εἴδομεν. Καὶ γὰρ μετὰ τὸ διοικῆσαι τούς τε ἐν τῇ μονῇ ἀδελφοὺς καὶ τοὺς ἐν τῷ ξενοδοχείῳ ὁ ἐν τῷ πίθῳ οἶνος σῷος αὖθις ἦν καὶ ὡς πρότερον.

[212] At another time, when wine ran short and there was no more in the jar in which we are accustomed to keep the wine than one pitcher and a half, I went up to the father and, making known to him the quantity of wine in the jar, asked him whether he orders me to provide for the brothers by mixing some of the wine of the church with water; for indeed we were accustomed to do so whenever a shortage of the customary wine occurred. But he did not permit me to do so, but said: "Go off for me, and, mixing a little water with the wine that is in the jar, provide for the brothers; and if, when you have done so, a shortage occurs, then you may do as you yourself say." Going down, then, and doing according to the father's word, I and the brother who was with me saw a marvellous miracle. For indeed, after we had provided for the brothers in the monastery and those in the guest-house, the wine in the jar was again whole, and as before.

Τοῦτο ἐγὼ θεασάμενος εἰς ἐμαυτὸν ἐλθὼν καὶ ἀναλογισάμενος τὴν τοῦ ἁγίου ἡμῶν πατρὸς above the line A. χάριν, ἣν παρὰ Θεοῦ διὰ τὸν καθαρώτατον αὐτοῦ βίον καὶ θεάρεστον εἴληφε, τήν τε ὑπερβάλλουσαν αὐτοῦ μακροθυμίαν τε καὶ ταπείνωσιν, κατανυγεὶς τὴν ψυχὴν πλεῖστα τῆς ἐμαυτοῦ ἀνηκοΐας καὶ τυφλώσεως κατεγίνωσκον, ὅτι πολλάκις περὶ τοιούτων πραγμάτων ὑπ᾽ αὐτοῦ κελευόμενος ἀντέλεγον αὐτῷ. Ὡς δὲ πρὸς αὐτὸν ἀνῆλθον τά τε τοῦ θαύματος αὐτῷ ἀναγγέλλων καὶ συγχώρησιν ὑπὲρ τῆς ἐμῆς ἀπειθείας καὶ ἀντιλογίας αἰτούμενος f. 245., ὁ ταπεινόνους ὄντως ἐκεῖνος καὶ συμπαθὴς καὶ μιμητὴς Χριστοῦ τοῦ πρᾴου καὶ φιλανθρώπου τὰ μὲν τοῦ θαύματος σεσιώπηκε, ἐμοὶ δὲ συγχωρήσας καὶ ἐπευξάμενος ἀπέλυσεν.

Beholding this, coming to myself and reckoning the grace of our holy father which he received from God because of his most pure and God-pleasing life, and his surpassing long-suffering and humility, pricked to compunction in soul I condemned very much my own disobedience and blindness, because often, being ordered by him about such matters, I contradicted him. And when I went up to him, reporting to him the things of the miracle and asking pardon for my disobedience and contradiction, that truly humble-minded and sympathetic man, and imitator of Christ the meek and loving to mankind, kept silent about the things of the miracle, but pardoned me, prayed over me, and dismissed me.

[213] likewise in a scarcity of cheese. Ἐν τῇ τῆς τυροφάγου ἡμέρᾳ τυροῦ ἐν τῇ μονῇ λείψαντος, ἀποστέλλει ὁ πατὴρ τὸν πολλάκις μοι μνημονευθέντα Νικόλαον τὸν χαλκέα εἰς τὸ χωρίον Γαλήσιον· ὃς ὡς ἀπελθὼν ἕνα μόνον τυρὸν ἐκεῖθεν πρὸς τὴν μονὴν ἤγαγεν, φωνήσας με ὁ πατὴρ ἔφη· “Λάβε μοι τὸν τυρὸν τοῦτον καὶ διοίκησον μετ᾽ αὐτοῦ καὶ τὰ τρία μοναστήρια κατὰ τὸν τῆς ἡμέρας τύπον, ὠμόν τε καὶ ἑψητὸν παρέχων τοῖς ἀδελφοῖς, ἀλλ᾽ ἀκριβῶς, ἵνα μὴ λεῖψις γένηται, διότι ὁ ἀποσταλεὶς ἀποσταλλεὶς A. ἀδελφὸς οὔτε ἐκεῖ ἄλλο εὗρεν οὔτε ἐνταῦθα ἤνεγκεν.” Ὡς δὲ ἄρας ἔγωγε τὸν τυρὸν καὶ μετάνοιαν ποιήσας πρὸς τὸ κελλάριον ἀπῄειν, πάλιν φωνήσας λέγει μοι· “Καθὼς τοῖς μοναχοῖς, οὕτω καὶ τοῖς ἐν τῷ ξενοδοχείῳ κοσμικοῖς ἀδελφοῖς ἐξ αὐτοῦ διάνεμε.” Καὶ γὰρ ἀεὶ οὕτω μοι ποιεῖν ἐνετέλλετο ἐνετέλετο A. f. 245v. ἐπὶ τοῖς διδομένοις ἅπασι πλὴν τοῦ οἴνου. Ὅταν γὰρ οἱ μοναχοὶ ἀπὸ δύο ἐλάμβανον, τοὺς κοσμικοὺς πρὸς ἓν λαμβάνειν ἐπέτρεπεν. Ἀπελθὼν οὖν καὶ κατὰ τὸν αὐτοῦ λόγον ποιήσας καὶ πάντας ἀπὸ ἑνὸς τυροῦ διοικήσας ὡς ἐπὶ Κυρίου … [so A; that the sentence is incomplete is understood from Matth. 15, Mark 8, Luke 9.] καὶ κλάσματα συνήγαγον περισσεύματα.

[213] On the day of cheese-fare, when cheese ran short in the monastery, the father sends Nicholas the smith, often mentioned by me, to the village of Galesion; and when he, having gone off, brought from there to the monastery only one cheese, the father, calling me, said: "Take this cheese for me and provide with it for the three monasteries too, according to the rule of the day, providing it both raw and cooked to the brothers, but exactly, so that there may be no shortage, because the brother who was sent neither found anything else there nor brought it here." And when I, having taken the cheese and made a prostration, was going off to the cellar, calling me again he says to me: "As to the monks, so distribute from it also to the lay brothers in the guest-house." For indeed he always enjoined me to do so in the case of all things given except wine. For when the monks received two each, he permitted the laymen to receive one each. Going off, then, and doing according to his word, and having provided for all from one cheese, as in the Lord's time … they also gathered fragments, leftovers.

Τοῦτο οὖν πάλιν παρ᾽ ἐμοῦ μαθὼν ἔλεγεν· “Εἰ μὴ ὁ Θεὸς διὰ τοὺς πτωχοὺς καὶ ξένους τοὺς καθ᾽ ἑκάστην ὧδε ἀνερχομένους ἐπλήθυνε πάντα, πῶς αἱ τρεῖς ἐκκλησίαι εἰς τὸ ξηρὸν ὄρος τοῦτο above the line A. οἰκοδομηθῆναι εἶχον ἢ ἡμεῖς ἐν τούτῳ συναθροισθέντες προσκαρτερεῖν ἠδυνάμεθα;”

Learning this again from me, then, he said: "If God did not multiply all things because of the poor and strangers who come up here every day, how could the three churches have been built on this dry mountain, or how could we, gathered together on it, have been able to persevere?"

[214] He multiplies the vegetables Ἄλλοτε in the margin in a more recent hand Δόσις ε᾽. ἐνδείας ἐπιγενομένης ὀσπρίου καὶ μὴ εὑρεθέντος ἐν τῷ κελλαρίῳ πλὴν ἑνὸς πίνακος, ὁ μοναχὸς Ἰάκωβος ὁ καὶ τότε 〈καὶ supplied, omits A. 〉 νῦν μάγειρος τῷ πατρὶ ἀνελθὼν corrected, before ἀνελθὼν A. τὰ περὶ τούτου γνωρίζει· “Ἄπελθε, ἔφη, καὶ τὸ ὀλίγον τοῦτο λαθύριον, ὃ ὡς λέγεις εὑρέθη, λαβὼν ἕψησον· μετ᾽ αὐτοῦ γὰρ ἔχουσι σήμερον διοικηθῆναι.” Ὅπερ καὶ γέγονε. Μετὰ δὲ τὸ ἑψῆσαι αὐτὸ ὅσον ὁ μοναχὸς ἀπὸ τῆς χύτρας ἐξήντλει, τοσοῦτον ἐκείνη f. 246. ἀνελλιπὴς ἀνελλιπὴρ A. ἑωρᾶτο· καὶ οὕτως κατὰ τὸν τοῦ ἁγίου πατρὸς ἡμῶν λόγον ἐξ αὐτοῦ φαγόντες ἅπαντες ἐχορτάσθημεν. Ἀλλὰ ταῦτα μὲν περὶ τῶν παραδόξως τελεσθέντων δυνάμει θείᾳ διὰ τοῦ ὁσίου πατρὸς ἡμῶν ὡς αὐτόπτης καὶ ὑπηρέτης ἔν τισιν αὐτῶν γεγονὼς ἀψευδῶς γέγραφα.

[214] At another time, when a want of pulse came upon them and none was found in the cellar except one dish, the monk James, who was then 〈and is〉 now cook, going up to the father, makes known the things about this: "Go off," he said, "and, taking this little bit of chickling which, as you say, has been found, boil it; for with it they are to be provided for today." Which also came about. And after he had boiled it, as much as the monk drew out from the pot, so much was it seen unfailing; and so, according to the word of our holy father, we all ate of it and were filled. But these things about the things marvellously accomplished by divine power through our holy father I have written truthfully, as having been an eyewitness and a servant in some of them.

[215] Lazarus' decisions Χρὴ δέ με λοιπὸν καὶ περὶ τῆς τοῦ ὄρους καὶ ἐκ ταύτης δὴ τῆς μονῆς προσγενομένης ὠφελείας τοῖς φιλοθέως καὶ καρτερικῶς ἐν τούτοις προσμένουσιν ὑμῖν,

[215] And it remains for me also concerning the benefit that has come from the mountain and from this monastery to those who remain in these God-lovingly and steadfastly, to you,

ὅσα εἰς ἐμὴν γνῶσιν ἧκεν, εἰ καὶ φανερὸν τοῦτο τοῖς μὴ τὰ τῆς ψυχῆς αἰσθητήρια πεπηρωμένα ἔχουσιν, ἐξειπεῖν, οὐ μὴν ἀλλὰ καὶ περὶ τῆς προγνώσεως τοῦ θανάτου τοῦ ὁσίου ἡμῶν πατρός· οὐδὲ γὰρ ἀπεκρύβη αὐτῷ — πῶς γάρ; — εἰ καὶ αὐτὸς ταπεινώσεως τρόπῳ οὐ φανερῶς ἀλλ᾽ ἐπικεκρυμμένως ἐπικεκρυμένως A. εἶπε τοῦτό τισι.

as much as came to my knowledge, even though this is plain to those who do not have the senses of the soul maimed, but also concerning the foreknowledge of the death of our holy father; for it was not hidden from him (how could it be?), even if he himself, by way of humility, said this to some not openly but in a veiled manner.

[216] on the excellence of Mount Galesion Στέφανος ὁ εὐνοῦχος, ὁ εἰς τὸν Σωτῆρα ὤν, ἀνελθὼν ἠνάγκαζε τὸν πατέρα τοῦ ἀπελθεῖν εἰς τὰς Βέσσας πρὸς τὸ εἶναι ἐκεῖσε. Ὁ δὲ ἀποκριθεὶς αὐτῷ ἔφη· “Εἰ βούλει γενέσθαι κάπηλος, ἄπελθε εἰς Βέσσας.” Καὶ ὁ ἀδελφός· “Καὶ τί; φησίν, μοναστήριον ἔκτισας ἢ καπηλεῖον;” Καὶ ὁ πατήρ· “Ἐγὼ μέν, ἔφη, μοναστήριον f. 246v. ἔκτισα, ἀλλὰ διὰ τὸ ἔχειν τὸν τόπον ἐπιτηδείως εἰς τὰς τοῦ σώματος χρείας καὶ εἰς τὸ δοῦναι καὶ λαβεῖν καὶ ἐργάσασθαι πωλῆσαί τε καὶ ἀγοράσαι καὶ τὰ τοιαῦτα, οἷς οὐ πρέπει ἐνασχολεῖσθαι τοὺς κατὰ ἀλήθειαν μοναχούς, τοῦτό σοι εἶπον· σὺ δὲ ἐὰν θέλῃς σωθῆναι, καρτέρησον εἰς τὸ ξηρὸν ὄρος τοῦτο· οὐδὲ γὰρ ἐπιτηδείως ἐνταῦθα τὰ τοιαῦτά τις εὑρεῖν δύναται· καὶ γὰρ καὶ οἱ πατέρες τὰς ἐρήμους ἀεὶ καὶ τοὺς ἀπαρακλητοτέρους τόπους ἐδίωκον, over the monastery at Bessai. οὐχὶ τοὺς τὰς πηγὰς καὶ δασύκομα δένδρα καὶ τὴν λοιπὴν σωματικὴν εὐπάθειαν ἔχοντας. Διὰ τοῦτο γὰρ καὶ τὰς ὕλας τὰς τὰ πάθη γεννώσας μὴ ῥᾳδίως εὑρίσκοντες εὐχερῶς τὰς ἀλόγους ὁρμὰς τοῦ σώματος ὑποτάσσειν ἠδύναντο. Καὶ γὰρ ἐν τῇ Σκήτῃ, καθὼς αὐτοὶ οἱ ἅγιοι πατέρες προεφήτευσαν προεφύτευσαν A. , ἕως μὲν ἦν ὁ τόπος ἀπαράκλητος, κατάκομος ἦν τοῖς τῶν μοναχῶν καταγωγίοις τε καὶ σκηνώμασιν.

[216] Stephen the eunuch, the one belonging to the Saviour, came up and pressed the father to go away to Bessai so as to be there. But he answered him and said: "If you wish to become a tavern-keeper, go off to Bessai." And the brother said: "And what? Did you build a monastery or a tavern?" And the father said: "I indeed built a monastery; but because the place is conveniently suited to the needs of the body, and to giving and taking and working, to selling and buying and such things, in which those who are truly monks ought not to be occupied, I said this to you. But you, if you wish to be saved, persevere on this dry mountain; for here no one can conveniently find such things. For indeed the fathers too always pursued the deserts and the more comfortless places, not those that have springs and leafy trees and the rest of bodily ease. For this reason, since they did not easily find the materials that beget the passions, they were able readily to subdue the irrational impulses of the body. For in Scetis too, as the holy fathers themselves foretold, as long as the place was comfortless, it was thickly covered with the dwellings and tents of the monks.

Ἀφ᾽ οὗ δὲ εἷς καθεὶς γῆν ἀλλαχόθεν μετακομίζειν ἤρξαντο πρὸς λαχάνων καρποφορίαν δένδρα τε καὶ δεξαμενὰς f. 247. πρὸ τῶν θυρῶν αὐτῶν συνέστησαν, κατελύθη καὶ εἰς ἀφανισμὸν ἐλήλυθε. Stephen,” Ταῦτα ὁ πατὴρ πρὸς τὸν ἀδελφὸν εἰπών, καταπειθῆ εὐθὺς ἔσχεν, ὥστε μηκέτι θέλειν ἐξελθεῖν τοῦ ὄρους, ἀλλ᾽ ἐν τούτῳ μᾶλλον προσκαρτερεῖν· εἶτα καὶ μετάνοιαν ποιήσας καὶ συγχώρησιν αἰτησάμενος καὶ ταύτης παρὰ τοῦ πατρὸς τυχών, ναὶ μὴν καὶ εὐχῆς, ἀνεχώρησε.

But from the time when each one began to carry earth in from elsewhere for the yield of vegetables, and set up trees and cisterns before their doors, it was dissolved and came to ruin." Having said these things to the brother, the father at once had him persuaded, so that he no longer wished to leave the mountain but rather to persevere upon it; then, having made a prostration and asked forgiveness and obtained it from the father, and indeed his prayer as well, he withdrew.

[217] Nilus, Καὶ ὁ γέρων δὲ ἡμῶν, ὁ μοναχὸς Νεῖλος, τὴν αὐτὴν τῷ πατρὶ προσαγαγὼν ἱκεσίαν καὶ περὶ τοῦ ἀπελθεῖν εἰς Βέσσας διενοχλήσας (περὶ - διενοχλήσας) in the margin A. , ἐμβριμηθεὶς corrected, formerly βριμηθεὶς A. παρ᾽ αὐτοῦ ἀπέστη τοῦδε τοῦ λογισμοῦ. Κἀμοῦ ποτε παρά τινος τῶν ἀδελφῶν μαθόντος, ὅτι ὁ πατὴρ εἰς Βέσσας βούλεται ἀπελθεῖν, καὶ ἐπὶ τούτῳ λυπηθέντος διὰ τὸ μήτε εἰς Βέσσας τοῦ πατρὸς ἀπελθόντος προθύμως ἔχειν καὶ ἐμὲ ἐκεῖ ἀπελθεῖν καταλιπόντα τὸ ὄρος μήτε αὖθις τοῦ πατρὸς ἐκεῖ ὄντος ἐμὲ ἀπολειφθῆναι τούτου ὅλως ὑπενεγκεῖν, καὶ ἀνελθόντος καὶ ἐπερωτήσαντος αὐτὸν περὶ τούτου, ὁ πατὴρ ἀποκριθεὶς λέγει μοι· “Εἰ θέλει ὁ Θεὸς οὔτε σὺ οὔτε ἐγὼ ἔχομεν ἀπελθεῖν ἐκεῖ, ἀλλ᾽ εἰς τὸ ὄρος τοῦτο τὸ τῆς ζωῆς τέλος δεξόμεθα.” Καὶ f. 247v. μικρὸν σιωπήσας, λυπηρότερόν πως εἴρηκε πάλιν· “Ἔλεγον, ὅτι κἂν τὴν ἐκκλησίαν ἵνα ἀπήρτισα, Laurence ἀλλ᾽ οὐ μὴ ἐάσωσιν ἡμᾶς.” Τὸ αὐτὸ δὲ καὶ τῷ μοναχῷ Λαυρεντίῳ τῷ στυλίτῃ περί τε τῆς ἐκκλησίας καὶ τοῦ ὄρους εἶπεν, ἐνοχλοῦντι αὐτῷ, ἵνα, εἰ οὐκ ἀναπαύεται μετὰ τὴν ἐκείνου κοίμησιν, συγχώρησιν αὐτῷ παράσχῃ τοῦ ἀναχωρῆσαι τοῦ ὄρους. he exhorts them not to leave the mountain; Ὁ δὲ πατήρ· “Εἰ θέλεις, πρὸς αὐτὸν ἔφη, λαβεῖν παρὰ Θεοῦ τὴν τῶν σῶν ἁμαρτιῶν ἄφεσιν, καρτέρησον εἰς τοῦτο τὸ ὄρος.”

[217] And our elder too, the monk Nilus, having brought the same entreaty to the father and having pestered him about going away to Bessai, was rebuked sharply by him and gave up this thought. And when I too once learned from one of the brothers that the father wished to go away to Bessai, and was grieved at this, because, if the father went to Bessai, I was neither eager to go there myself and leave the mountain, nor again, if the father were there, could I at all bear to be left behind by him, I went up and asked him about this; and the father answered and said to me: "If God wills, neither you nor I shall go away there, but on this mountain we shall receive the end of our life." And after keeping silent a little, he said again, somewhat more sorrowfully: "I used to say that I would at least complete the church, but they will not let us." And he said the same thing about the church and the mountain to the monk Laurence the stylite, who pestered him that, if he found no rest after his falling asleep, he would grant him leave to withdraw from the mountain. And the father said to him: "If you wish to receive from God the forgiveness of your sins, persevere on this mountain."

Οὐ μόνον δὲ ὁ πατὴρ ὁ ἅγιος ἐμαρτύρει περὶ τοῦ ὄρους, ὅτι πλεῖστον ἔχει συντείνειν ἡ ἐν τούτῳ διαγωγὴ εἰς ψυχῆς ὠφέλειαν, ἀλλὰ καὶ παρ᾽ αὐτῶν δὴ τῶν πονηρῶν δαιμόνων καὶ μὴ βουλομένων τοῦτο ἀνωμολόγητο ἀνωμόγητο A. .

And not only did the holy father bear witness concerning the mountain, that life upon it contributes very greatly to the benefit of the soul, but it was acknowledged even by the wicked demons themselves, though they did not wish it.

[218] to the monk James Μοναχὸς γάρ τις Ἰάκωβος τοὔνομα τῆς μονῆς ἀναχωρήσας καὶ μετά τινα χρόνον βουληθεὶς πάλιν εἰς αὐτὴν ὑποστρέψαι, ἐν τῷ ἐπανέρχεσθαι τοῦτον εἰς τὴν μονὴν ὡς τοῦ ποταμοῦ ἤδη πλησίον ἐγένετο, συναντᾷ τις αὐτῷ γηραιὸς ῥακώδη ἐνδεδυμένος· ὃς ἐπερωτήσας f. 248. τὸν μοναχὸν καὶ μαθὼν τὰ περὶ αὐτοῦ, ἀπεῖργεν αὐτὸν τῆς εἰς τὸ ὄρος καὶ τὴν μονὴν ἀνόδου. Συνεβούλευε δὲ μᾶλλον αὐτῷ ἀπελθεῖν εἰς τὰς Βέσσας· “Κἀκείνη γάρ, φησίν, ὑμετέρα ἐστὶν ἡ μονὴ καὶ κρεῖσσόν ἐστιν ἐκεῖ ἀπελθεῖν, ἐπεὶ αὐτόθι οὐ δύνασαι ἀναπαυθῆναι, διότι οὔτε τὰ εἰς τροφὴν αὐτάρκως καὶ ἱκανῶς οὔτε κἂν ὕδωρ εἰς τὸ πιεῖν ἔχουσιν. Ἀλλὰ καὶ ὁ καλόγηρος οὐκ οἶδ᾽ ὅτι παθὼν κατὰ τῶν ἀδελφῶν ἀγριάνας ὕβρεις καὶ πληγὰς ἀφορήτους ἀφορήρους A. καθ᾽ ἑκάστην τούτοις ἐπάγει· διὸ καὶ μὴ φέροντες ταῦτα οἱ ἀδελφοὶ καθ᾽ ἑκάστην ἀναχωροῦσι.” Ταῦτα ὁ ἀδελφὸς ὡς ἤκουσεν (ταῦτα - ἤκουσεν) written twice, then once deleted A. , οὐκέτι πρὸς τὸ ὄρος ἀνελθεῖν προθυμίαν ἔσχεν, ἀλλὰ μᾶλλον κατὰ τὴν τοῦ πονηροῦ συμβουλὴν εἰς Βέσσας ἀπελθεῖν ἔκρινεν. Ὡς δὲ πορευόμενος ἀπῄει, λογισμὸς αὐτὸν ὑπεισῆλθε λέγων· “Οὐ καλῶς ἐποίησα ἐλθὼν μέχρι τῶν ὧδε καὶ μὴ ἀνελθὼν πρὸς τὸν πατέρα τοῦ λαβεῖν παρ᾽ αὐτοῦ συγχώρησιν, that he should not go up to the father εἶθ᾽ οὕτως ἀπελθεῖν f. 248v. εἰς τὰς Βέσσας.”

[218] For a certain monk named James, having withdrawn from the monastery and wishing after some time to return to it again, as he was coming back to the monastery and was already near the river, there met him an old man clothed in rags; who, having questioned the monk and learned his affairs, tried to keep him from going up to the mountain and the monastery. Rather he advised him to go away to Bessai: "For that monastery too," he said, "is yours, and it is better to go there, since you cannot find rest in this place, because they have neither food sufficiently and enough, nor even water to drink. Moreover the good old man, having suffered I know not what, has grown savage against the brothers and every day inflicts on them unbearable insults and blows; and so the brothers, not enduring these things, withdraw every day." When the brother heard these things, he no longer had any eagerness to go up to the mountain, but rather, following the counsel of the evil one, decided to go away to Bessai. But as he was going on his way, a thought stole into him, saying: "I did not do well, coming as far as here and not going up to the father to receive forgiveness from him, and only then going away to Bessai."

Ταῦτα λογισάμενος ὑπέστρεψε· καὶ ὡς ἐγένετο πλησίον τοῦ ποταμοῦ συναντᾷ αὐτῷ πάλιν ὁ πονηρὸς τὰ αὐτὰ τοῖς προτέροις συμβουλεύων αὐτῷ. Ὡς οὖν ἐπὶ τρὶς τοῦτο γέγονε, τέλος ὡς εἶδεν αὐτὸν ὁ πονηρὸς τὴν ὁρμὴν πρὸς τὸ ἀνελθεῖν ἔχοντα, ποιεῖ τοὺς ὀφθαλμοὺς αὐτῷ πηρωθῆναι· καὶ ὅταν μὲν ὑποστρέφων εἰς τὰς Βέσσας ἀπῄει, the devil tries to persuade, ἐλύετο εὐθὺς τῆς πηρώσεως, ὅταν δὲ αὖθις πρὸς τὸ ὄρος ὑποστρέψας ἐβούλετο ἀνελθεῖν, ἐπηροῦτο αὐτίκα. Τοῦτο οὖν ἰδὼν ὁ μοναχὸς ἔγνω τέχνην εἶναι τοῦ πονηροῦ καὶ ὅτι ὁ συμβουλεύων αὐτῷ μὴ ἀνελθεῖν εἰς τὴν μονὴν οὐκ ἦν ἄνθρωπος ἀλλὰ πονηρὸς δαίμων. Καὶ above the line A. καθίσας παρὰ τὸ χεῖλος τοῦ ποταμοῦ ἦν οὕτω τὰς ὄψεις πεπηρωμένος, ἕως οὗ τινες ἐκεῖσε διερχόμενοι εὗρον αὐτόν. Οἳ καὶ ἐπερωτήσαντες ὡς ἔμαθον τὰ αὐτῷ συμβάντα, χειραγωγήσαντες τὸν ποταμὸν διεβίβασαν. Καὶ εὐθὺς λυθεὶς τῆς πηρώσεως χαίρων καὶ τὸν Θεὸν δοξάζων ἀνῆλθεν f. 249. εἰς τὴν μονήν, πάντα τὰ συμβάντα αὐτῷ πρὸς τὸν πατέρα διηγησάμενος.

Having reasoned thus he turned back; and when he came near the river, the evil one again met him, advising him the same things as before. When this had happened three times, at last, as the evil one saw that he had the impulse to go up, he caused his eyes to be blinded; and whenever he turned back and went off toward Bessai, he was at once released from the blindness, but whenever he turned again toward the mountain and wished to go up, he was blinded at once. Seeing this, then, the monk knew that it was a trick of the evil one, and that he who advised him not to go up to the monastery was not a man but a wicked demon. And sitting down by the bank of the river, he remained thus with his sight blinded, until some people passing by there found him. They, having questioned him and learned what had befallen him, led him by the hand and brought him across the river. And at once released from the blindness, rejoicing and glorifying God, he went up to the monastery and related to the father all that had befallen him.

[219] who also through the mouth of a possessed man Νεανίσκος τις πνεῦμα πονηρὸν ἔχων μετά τινων τῶν εὐχῆς χάριν εἰωθότων εἰς τὴν μονὴν ἀνέρχεσθαι καὶ αὐτὸς ἀνελθών, ὡς μόνον πλησίον τῆς μονῆς γέγονεν, ὑπὸ τοῦ δαίμονος κινηθεὶς τοὺς μετ᾽ αὐτοῦ καταλιπὼν εἰς τὴν μονὴν δρομαῖος εἰσῆλθε. Καὶ ἀνελθὼν εἰς τὸν τοῦ πατρὸς στύλον ἤρξατο μετὰ τῆς αὐτοῦ δεξιᾶς τὸ τοῦ πατρὸς θυρίδιον πυγμαῖς κόπτειν οὕτω βοῶν· “Ἄνοιξον, φθειροφάγε, ῥερυπωμένε, γυμνέ, ἄνοιξον. Τίς εἶ σύ; μὴ καὶ σὺ ἀπόστολος εἶ τοῦ Χριστοῦ, ὅτι καὶ μὴ βουλόμενόν με ἤγαγες ἐνταῦθα; μὴ κάγὼ ἐκ τῶν τοῦ ὄρους εἰμί, οὓς ταῖς πρὸς Θεόν σου πρεσβείαις μαστιγώσας ἔνθεν ἀπήλασας;” Πολλὰ οὖν ὁ πονηρὸς διὰ τῆς τοῦ νεανίσκου γλώττης εἰπὼν καὶ τὸ “ἄνοιξον” συνεχῶς μεγάλῃ τῇ φωνῇ κεκραγώς, ὡς οὐδ᾽ ὅλως αὐτῷ ὁ πατὴρ ἀπόκρισιν δέδωκε, πτύσας εἰς τὸ θυρίδιον καὶ εἰπών· “Ὦ φθειροφάγε, κατεσφράγισάς με τῷ τοῦ σταυροῦ σημείῳ;” ὡς πτηνὸς ἀπὸ τοῦ στύλου κατῆλθε καὶ εἰσελθὼν f. 249v. ἐν τῇ ἐκκλησίᾳ στὰς ἐν τῷ νάρθηκι καὶ παιδευθεὶς ἱκανῶς εἰς τὸ ἔδαφος τὸν νεανίσκον ἔρριψεν. Οἱ δὲ ἀδελφοὶ ἀγαγόντες τὸν τίμιον σταυρὸν ἐπὶ τῆς αὐτοῦ καρδίας τεθείκασιν.

[219] A certain youth who had an evil spirit, having himself gone up with some of those who were accustomed to come up to the monastery for the sake of prayer, as soon as he came near the monastery, moved by the demon, left those with him and ran into the monastery. And having climbed up to the father's pillar, he began to beat on the father's little window with his fists with his right hand, shouting thus: "Open, louse-eater, filthy one, naked one, open! Who are you? Are you too an apostle of Christ, that you brought me here even against my will? Am I too one of those of the mountain, whom you scourged by your intercessions with God and drove away from here?" When, then, the evil one had said much through the youth's tongue, and had continually shouted "open" with a loud voice, since the father gave him no answer at all, he spat at the little window and said: "O louse-eater, have you sealed me with the sign of the cross?" and came down from the pillar like a bird; and having entered the church and stood in the narthex, and having been sufficiently chastised, he threw the youth to the ground. And the brothers brought the precious cross and laid it upon his heart.

Ὁ δὲ σπαρασσόμενος καὶ ἑαυτὸν ἐκ τοῦ ἐδάφους ἀνακουφίζων· “Ὦ Ἰούδα, ἔλεγε, unwillingly confirms the truth. τί ἐποίησας, ὅτι ἐφανέρωσας τὸν τοῦ Χριστοῦ σταυρὸν καὶ ἐποίησας ἡμᾶς ὑπὸ εὐτελῶν μοναχῶν οὕτω καταφρονεῖσθαι καὶ καταπαίζεσθαι;” Ὡς δὲ τὸν σταυρὸν ἦραν οἱ ἀδελφοί, εὐθὺς ἐκπηδήσας ἔνδον τοῦ ναοῦ εἰσῆλθε. Καὶ στὰς ἔμπροσθεν τοῦ ἀντιφωνητοῦ [What is meant is without doubt an image of the Saviour, whose prototype stood at Constantinople in the Chalcoprateia, concerning which there is a narrative δι᾽ ἣν αἰτίαν ἐκλήθη Ἀντιφωνητής. F. Combefis, Novum auctarium, vol. II, p. 44.] , ἤρξατο μεγάλῃ τῇ φωνῇ πρὸς τὸν σωτῆρα λέγειν· “Ὢ πῶς Λάζαρος ὁ φθειροφάγος, γυμνὸς ὢν καὶ μηδὲν ἔχων, ἠδυνήθη σου τὸν ναὸν τοῦτον ἐν τῇ στερεᾷ ταύτῃ πέτρᾳ οἰκοδομῆσαι; ὃν καὶ ἐπηγγείλω ἀσάλευτον διαμένειν ἕως τῆς συντελείας. Καὶ πρὸς τούτῳ καὶ ἀγγέλους καθ᾽ ἑκάστην εἰς φυλακὴν τῶν περὶ αὐτὸν μοναχῶν δι᾽ αὐτὸν ἀποστέλλεις.” Πολλὰ οὖν ὁ πονηρὸς καὶ ἕτερα εἰπὼν ἀπὸ τῆς γῆς τὸν νεανίσκον κουφίσας καὶ αἴθριον ὡσεὶ πήχεις δύο ὑψώσας, ἐκεῖθεν f. 250. κατὰ γῆς ἔρριψεν, καὶ οὕτω τοῦ ὑλάσσειν ἐπαύσατο. Οὕτως ὁ πονηρὸς καὶ μὴ βουλόμενος ἀναφανδὸν ἐκήρυττε τὴν ἀλήθειαν πρὸς τὴν τῶν ἀκουόντων ὠφέλειαν, εἰ καὶ μὴ σκοπὸς αὐτῷ τοῦτο ἦν. Ὤιετο γὰρ ὁ παμπόνηρος τοῖς τοιούτοις αὐτοῦ λόγοις ἀπατῆσαι τὸν πατέρα, ὥστε εἰπεῖν ἢ δρᾶσαί τι τῶν εἰς ὑψηλοφροσύνην ἀγόντων· ἀλλ᾽ εἰς μάτην ταῦτα ἐμηχανήσατο.

And he, convulsed and lifting himself from the ground, said: "O Judas, what have you done, that you revealed the cross of Christ and caused us to be thus despised and mocked by worthless monks?" And when the brothers lifted away the cross, he at once leapt up and went inside the temple. And standing before the Antiphonetes, he began to say to the Saviour with a loud voice: "Oh, how was Lazarus the louse-eater, being naked and having nothing, able to build this temple of yours on this solid rock? which you also promised would remain unshaken until the consummation. And besides this you send angels every day, for his sake, to guard the monks around him." Then, when the evil one had said much else besides, he lifted the youth from the ground and raised him into the air about two cubits, and from there threw him down to the earth; and so he ceased his barking. Thus the evil one, even against his will, openly proclaimed the truth to the benefit of those who heard, even though this was not his aim. For the utterly wicked one thought by such words of his to deceive the father, so that he would say or do something of the things that lead to pride; but he contrived these things in vain.

[220] The praises of men Καὶ γὰρ καὶ ἄλλοτέ ποτε πρὸ τοῦ στύλου τις τοιοῦτος ἑστὼς τοιαῦτά τινα ἐφθέγγετο ἐφθέγκετο A. . Καὶ ἐρωτηθεὶς ὁ πατὴρ παρά τινος τῶν ἐκεῖσε ἑστώτων, τί εἰσιν ἃ λέγει, ἀποκριθεὶς πρὸς τὸν ἐρωτήσαντα· “Δαίμων, εἶπεν, ἔστι καὶ φλυαρεῖ καὶ οὐ δεῖ προσέχειν αὐτῷ.” Καὶ γὰρ οὕτως ἦν ἀεὶ τῇ ταπεινώσει πάντοθεν τεθωρακισμένος, Lazarus hates. ὡς μισεῖν καὶ φεύγειν τοὺς ἐπαίνους καὶ τὰ ἐγκώμια, ὡς ἄλλος τις τοὺς ψόγους καὶ τὰς ὕβρεις ἂν ἀποστρέφοιτο. Ποτὲ γάρ τινος τῶν ἀδελφῶν κανόνα εἰς πρόσωπον αὐτοῦ γράψαντος [That monk had inscribed a canon, that is, a sacred poem, to Lazarus as though to a saint.] , ὡς τοῦτο ὁ πατὴρ ἔμαθε, τὸν ἀδελφὸν αὐτίκα προσκαλεσάμενος ᾔτει ἐξ αὐτοῦ τὸν κανόνα. Ὡς δὲ ἐκεῖνος f. 250v. δείσας ἠρνεῖτο, ἐπαπειλησάμενος αὐτῷ καὶ εἰπὼν ὅτι, ἐὰν που εὑρεθῇ, εἰς τὴν ἐκείνου κεφαλὴν προστάξει τοῦτον κατακαυθῆναι, τῆς πλείονος ἀπήλλαξεν αὐτὸν ἐξετάσεως.

[220] For at another time also someone of the same kind, standing before the pillar, was uttering things of this sort. And the father, asked by one of those standing there what the things were that he was saying, answered the one who had asked: "It is a demon," he said, "and he is babbling, and one must not pay heed to him." For so he was always armed on every side with humility, that he hated and fled praises and encomia as another would turn away from reproaches and insults. For once, when one of the brothers had written a canon addressed to him, as soon as the father learned of it, he at once summoned the brother and asked him for the canon. And when that brother, being afraid, denied it, he threatened him and said that if it were found anywhere, he would order it to be burned upon his head; and so he released him from further inquiry.

[221] That he would shortly die Ἀλλὰ περὶ μὲν τούτων περαιτέρω λέγειν οὐ βούλομαι, ἅτε τοῦ λόγου ἐπὶ μῆκος ἐκτεινομένου. Πρὸς δὲ τὰ περὶ τῆς προγνώσεως τῆς τελευτῆς τοῦ ἁγίου ἡμῶν πατρὸς τρέψομαι λοιπὸν τὰ τῆς διηγήσεως. Ὁ τοῦ ἁγίου πατρὸς ἡμῶν ἀδελφὸς κῦρις Ἰγνάτιος, ὁ καὶ νῦν ἡγούμενος ἡμῶν ὤν, οἰκονόμος εἰς τὸν τοῦ Φιλιππικοῦ

[221] But I do not wish to speak further about these things, since the account is stretching out at length. To the things concerning the foreknowledge of the end of our holy father I shall now turn the narrative. The brother of our holy father, the lord Ignatius, who is also now our hegumen, being steward at the

οἶκον καταστὰς ὑπὸ τοῦ πατρός, he signifies to his brother Ignatius, εἶτα διὰ τὸ τὸν Φιλιππικὸν καί τινας ἑτέρους τῶν ἀδελφῶν εἰς αὐτόν τε καὶ εἰς τὸν ἅγιον πατέρα σκανδαλισθῆναι, κατὰ προσπάθειαν τοῦτο ποιῆσαι τὸν πατέρα ὑποτοπάζοντας, τὴν διακονίαν ταύτην παραιτησάμενος ἠβουλήθη καὶ τῆς μονῆς διὰ τὰ τοιαῦτα σκάνδαλα ἀναχωρῆσαι καὶ εἰς Κάμψας ἀπελθεῖν· ὁ δὲ πατὴρ οὐ συνεχώρει αὐτῷ οὔτε τῆς μονῆς ἐξελθεῖν οὔτε εἰς Κάμψας ἀπελθεῖν, ἀλλὰ μᾶλλον προέτρεπεν f. 251. αὐτῷ εἰς Βέσσας γενέσθαι καὶ τὴν αὐτοῦ ἀνάπαυσιν πρὸς τὸ κατοικεῖν ἐκεῖσε, ὡς αὐτῷ ἀρέσκει, ποιήσασθαι. Τοῦ δὲ μὴ πειθομένου, φησὶ πάλιν πρὸς αὐτὸν ὁ πατήρ· “Ἄπελθε καὶ ποίησον καθὼς λέγω σοι, διότι τῆς μονῆς ταύτης μέλλεις προστῆναι μετ᾽ οὐ πολύ·” ὃ δὴ καὶ γέγονεν. Ὁ δὲ ὡς ταῦτα παρὰ τοῦ πατρὸς ἤκουσε, πεισθεὶς εὐθέως ἀπῆλθεν, ἔνθα ὁ πατὴρ αὐτῷ ἐνετείλατο. Ἐπεὶ δὲ Παχώμιόν τε καὶ Γαβριὴλ καὶ ἑτέρους ἀδελφοὺς ὁ πατὴρ εἴς τε τὴν πόλιν καὶ ἀλλαχόσε διά τινας τῆς μονῆς ἀπέστειλε ἀπέστειλλε A. χρείας διὰ τὸ μόλις αὐτὸν τότε ὑπάρχειν, to Pachomius and Gabriel, δείσαντες οἱ ἀδελφοί, μήποτε ἀπόντων αὐτῶν τελευτήσῃ, προσελθόντες τοῦτο αὐτῷ γνωρίζουσιν. Ὁ δὲ προέτρεπεν αὐτοῖς μηδὲν περὶ τούτου δεδιότας ἀπελθεῖν, εἰπὼν πρὸς αὐτοὺς ὅτι· “Οὐ μὴ τοῦτο γένηται, ἕως καὶ ὑμεῖς ἅπαντες ὑποστρέψητε·” ὅπερ καὶ γέγονε.

house of Philippicus, having been appointed by the father, then, because Philippicus and certain other brothers were scandalized at him and at the holy father, suspecting that the father had done this out of partiality, he resigned this ministry and wished, on account of such scandals, to withdraw from the monastery as well and to go away to Kampsai; but the father did not permit him either to leave the monastery or to go away to Kampsai, but rather urged him to be at Bessai and to make his rest there, to dwell there as it pleased him. And when he would not be persuaded, the father said to him again: "Go and do as I tell you, because before long you are going to be at the head of this monastery"; which indeed came to pass. And when he heard these things from the father, he was persuaded and went off at once to where the father had commanded him. And when the father had sent Pachomius and Gabriel and other brothers to the city and elsewhere for certain needs of the monastery, since he himself was then scarcely alive, the brothers, fearing lest he should die while they were away, came and made this known to him. But he urged them to go off fearing nothing about this, saying to them: "This shall not happen until you have all returned"; which indeed came to pass.

Καὶ ταῦτα εἰπὼν καὶ πείσας αὐτούς, εὐξάμενος ὡς ἔθος ἀπέλυσε. and to Cosmas. Τὸν δέ γε μοναχὸν Κοσμᾶν τὸν λεγόμενον Ἱεροσολυμίτην f. 251v. μετὰ τὴν τῶν ἀδελφῶν τούτων ἐξέλευσιν εἰς τὴν πόλιν πρὸς τὸν βασιλέα μετὰ καὶ γραφῆς ἀποστέλλων λέγει πρὸς αὐτόν· “Λάβε μετά σου καὶ τὸν μοναχὸν Ἰγνάτιον καὶ εἰπὲ τῷ βασιλεῖ, ἵνα ποιήσῃ αὐτὸν ἡγούμενον.” Ὡς δὲ τὸν λόγον τοῦτον ὁ ἀδελφὸς ἤκουσε, ταραχθεὶς λέγει αὐτῷ· “Τίς ἐστιν οὗτος ὁ λόγος; μή, φησί, τελευτῆσαι θέλεις; εἰ γὰρ τοῦτο, οὐκ ἂν ὅλως ἐξέλθοιμι τῆς μονῆς.” Καὶ ὁ πατὴρ πρὸς αὐτόν· “Ἄπελθε, ἔφη, οὐ γὰρ γένοιτ᾽ ἂν τοῦτο, ἕως οὗ πάντες ὑποστρέψητε.” Ὡς δὲ ἤμελλεν ἐξέρχεσθαι καὶ ἀνῆλθε τοῦ λαβεῖν εὐχὴν παρ᾽ αὐτοῦ, ἐπεὶ ἠρώτησεν αὐτὸν καὶ περὶ τοῦ κυροῦ Ἰγνατίου, εἰ μέλλει μέλει A. καὶ αὐτὸς ἀπελθεῖν μετ᾽ αὐτοῦ, καθὼς αὐτῷ ἔφη πρότερον, ἀποκριθεὶς ὁ πατὴρ λέγει αὐτῷ· “Ἄπελθε σὺ κἀκεῖνον ἔασον· εἰ γὰρ θέλει ὁ Θεὸς ἡγούμενον γενέσθαι τοῦτον, ποιῆσαι ἔχει πάντως αὐτόν.” Καὶ ταῦτα πρὸς αὐτὸν εἰπὼν ἐπηύξατο εὐθὺς καὶ ἀπέλυσεν.

And having said these things and persuaded them, he prayed as was the custom and dismissed them. And the monk Cosmas, called the Hierosolymite, after the departure of these brothers he sent to the city to the emperor with a letter as well, and said to him: "Take with you the monk Ignatius too, and tell the emperor to make him hegumen." And when the brother heard this word, he was troubled and said to him: "What is this word? Surely," he said, "you do not wish to die? For if so, I would not leave the monastery at all." And the father said to him: "Go; for this would not happen until all of you have returned." And when he was about to set out and went up to receive a blessing from him, since he asked him also about the lord Ignatius, whether he too was to go away with him, as he had told him earlier, the father answered and said to him: "You go, and leave him be; for if God wills that he become hegumen, He is entirely able to make him so." And having said these things to him, he at once prayed over him and dismissed him.

[222] By lice, Ἐν δὲ τῷ καιρῷ τούτῳ πρὸς τῇ ἀρρωστίᾳ καὶ ἕτερος αὐτῷ πειρασμὸς ὑπὸ τοῦ πειράζοντος f. 252. αὐτὸν προσετέθη, bugs and ants καὶ οὗτος τριπλοῦς, ἐκ τῶν φθειρῶν δηλονότι, τῶν κορέων τε καὶ μυρμήκων· οἱ μὲν γὰρ εἰς τοσοῦτον πλῆθος ἐπέδωκαν, ὥστε καὶ ἔξωθεν τοῦ στύλου περιτρέχειν αὐτούς. Οἱ δὲ μύρμηκες αὖθις ὡς ὑπό τινος οἷον ἀποστελλόμενοι πρὸς τοῦτο καὶ ὁδηγούμενοι, ἐξερχόμενοι τῆς δρυός, ἥτις ἵστατο μήκοθεν τοῦ στύλου, καὶ διὰ τοῦ λάκκου τοῦ ὕδατος ἀνατρέχοντες ἔνδον τοῦ στύλου εἰσήρχοντο. he is tormented. Οἱ δὲ ἀδελφοὶ πολλὰ ἐπιτηδεύσαντες καὶ μηχανησάμενοι, ὡς οὐκ ἠδυνήθησαν ἀπεῖρξαι αὐτούς, τὸ δένδρον ἀπέτεμον, καίτοι τοῦ πατρὸς μὴ ἐῶντος αὐτοῖς τοῦτο ποιῆσαι. Ἀλλ᾽ οἱ ἀδελφοὶ τὴν βίαν, ἣν παρ᾽ ἐκείνων ὁ πατὴρ ὑπέμενε, καθορῶντες καὶ ἄκοντος ἐκείνου τοῦτο ἐξέτεμον.

[222] At this time, in addition to his sickness, yet another temptation was added to him by the tempter, and this one threefold, namely from lice, bugs and ants; for the former multiplied to such a number that they ran about even outside the pillar. And the ants in turn, as though sent and guided to this by someone, came out of the oak which stood at a distance from the pillar, and running up by way of the water-cistern they got inside the pillar. And the brothers, having devised and contrived many things, when they could not keep them off, cut down the tree, although the father did not allow them to do this. But the brothers, beholding the violence which the father endured from them, cut it down even against his will.

[223] On the written constitution of the monastery Μόλις δὲ ἔτι τοῦ πατρὸς ὄντος, ἀνελθόντος μου πρὸς αὐτόν· “Εἴθε, μοι εἶπεν, εἰ ἦν σοι δυνατόν, μὴ ἠφίεις ἀλλ᾽ ἐκώλυες τοῦ ἀνέρχεσθαι πρὸς μὲ τοὺς ἀδελφούς, διότι οὐ δύναμαι ἐκ τῆς κατεχούσης με ἀρρωστίας ἑκάστῳ αὐτῶν ἀποκρίνεσθαι.” Ἐμοῦ δὲ εἰπόντος αὐτῷ· “Ἀλλὰ δεδοίκασι, f. 252v. πάτερ, οἱ ἀδελφοὶ μὴ ἄφνω τελευτήσῃς καὶ καταλίπῃς οὕτω τὴν μονήν, μήτε διατύπωσιν ἐπαφεὶς μήτε ἄλλο τι περὶ τῶν δύο μοναστηρίων διαταξάμενος,” ὁ πατήρ· “Μηδέν, ἔφη, δεδοικέτωσαν περὶ τούτου· καὶ γὰρ διατύπωσις γενέσθαι ἔχει καὶ ὁ βασιλεὺς καὶ ὁ πατριάρχης μέλλουσιν αὐτὴν ὄψεσθαι.” Τὸ αὐτὸ δὲ καὶ τῷ μοναχῷ Λαυρεντίῳ τῷ στυλίτῃ ἐξεῖπεν, ὅτι· “Μετὰ βασιλικῆς βούλλης μετὰ τὴν ἐμὴν τελευτὴν τὴν διατύπωσιν ἰδεῖν ἔχεις.” Καὶ ἰδοὺ καθὼς ἐμοί τε καὶ τῷ μοναχῷ Λαυρεντίῳ ὁ πατὴρ προεῖπεν ὁ ἅγιος, μετὰ βασιλικῆς νῦν αὐτὴν ἐσφραγισμένην βούλλης κατέχομεν, to be confirmed by the emperor and the patriarch. καὶ ὁ βοσιλεὺς καὶ ὁ πατριάρχης ἐθεάσαντο αὐτὴν καὶ ἐπὶ χεῖρας ἐβάστασαν. Εἰ δὲ καὶ τέχνη τις γέγονε καὶ εἴληφε τὴν τοῦ πρωτοτόκου εὐλογίαν ὁ δεύτερος, ἀλλ᾽ οὖν τέως ὁ εὐλογηθεὶς ὡς πρωτότοκος ηὐλογήθη καὶ οὐδ᾽ ἐν τούτῳ ὁ τοῦ ἁγίου πατρὸς ἡμῶν λόγος διέψευσται.

[223] And when the father was still barely alive, as I went up to him, he said to me: "Would that, if it were possible for you, you did not allow but prevented the brothers from coming up to me, because, on account of the sickness that holds me, I cannot answer each of them." And when I said to him: "But the brothers are afraid, father, lest you die suddenly and so leave the monastery, neither leaving behind a rule nor making any other disposition concerning the two monasteries," the father said: "Let them fear nothing about this; for a rule is to be made, and the emperor and the patriarch are going to see it." And he said the same thing to the monk Laurence the stylite as well: "After my death you are to see the rule with an imperial bull." And behold, just as the holy father foretold to me and to the monk Laurence, we now hold it sealed with an imperial bull, and both the emperor and the patriarch beheld it and held it in their hands. And even if some trickery took place and the second took the blessing of the firstborn, yet for the time being the one blessed was blessed as firstborn, and not even in this has the word of our holy father proved false.

Εἰσελθόντων δὲ τῶν ἀδελφῶν ἐν τῇ πόλει καὶ τὸν βασιλέα ἰδόντων καὶ πάντα εὖ διαθέντων — εὗρον γὰρ τὸν βασιλέα f. 253. εἰς πάντα τούτοις ὑπακούοντα, εἰ καὶ μικρὸν κατ᾽ αὐτῶν πρότερον ἐπικράνθη διὰ τὴν γραφήν [Above, ch. 221. Constantine IX Monomachus (1042 – 1054) held the empire at that time.] ἣν αὐτῷ ὁ πατὴρ μετὰ τοῦ μοναχοῦ Κοσμᾶ ἀπέστειλεν ἀπέστειλλεν A. , ἐλέγχων αὐτοῦ τὰς ἀδίκους καὶ παραλόγους πράξεις… the rest of this folio and the whole of 253v are blank. .

And when the brothers had entered the city and seen the emperor and settled everything well (for they found the emperor heeding them in everything, even though earlier he had been somewhat embittered against them on account of the letter which the father had sent him with the monk Cosmas, reproving his unjust and unreasonable deeds)...

[224] f. 254. Ὁ δὲ μετὰ τὸ ποιῆσαι αὐτὰς ἵστατο μικρὸν ψάλλων καὶ εὐχόμενος, ἕως οὗ τὸ τῆς ἐκκλησίας ξύλον ἔκρουσεν. Καὶ οὕτως ὡς ἐκ διαδοχῆς, ὡς εἴρηται, ἡ ἀγρυπνία ἐπετελεῖτο· οὗτος ὁ τύπος καὶ μέχρι ἡμῶν κρατῶν ἔφθασεν, ἀγνοῶ δέ, εἰ καὶ ἕως τοῦ νῦν ἐστι συντηρούμενος. Ἀλλὰ ταῦτα μὲν περὶ τῆς παρὰ τῶν ἀδελφῶν ἰδιαζόντων γινομένης ἀγρυπνίας. On those who doze in choir. Εἰς δὲ τὴν τῆς ἐκκλησίας ἱσταμένων αὐτῶν καὶ ψαλλόντων, εἰ ἔτυχέ τινα τῷ ὕπνῳ κατενεχθέντα κατενγχθέντα A. ἑστῶτα μὴ ψάλλειν, προσέταττεν ὁ πατὴρ ἄλλῳ ἀδελφῷ, καὶ ἐδίδου αὐτῷ ῥάπισμα, καὶ οὕτω διυπνισθεὶς ἔψαλλε.

[224] And he, after making them, would stand a little while psalming and praying, until the wooden gong of the church sounded. And thus, as in succession, as has been said, the vigil was carried out; this rule continued in force down to our time, but I do not know whether it is still being kept up to now. But these things concern the vigil held by the brothers privately. And when they stood in the church and psalmed, if it happened that someone, overcome by sleep, stood and did not psalm, the father would order another brother, and he would give him a slap, and so, roused from sleep, he would psalm.

[225] Nilus, roused rather often by slaps, Τούτου οὖν οὕτως γινομένου, μοναχός τις ὀνόματι Νεῖλος, ὃς τότε μὲν νεώτερος ἦν, νῦν δὲ γηραιὸς τελῶν ταῦτα διηγεῖται, πλεῖον πάντων τῷ ὕπνῳ κατεβαπτίζετο· διὸ καὶ πλέον τῶν ἄλλων ῥαπιζόμενος, ἤρξατο τῷ λογισμῷ κατὰ τοῦ πατρὸς κινεῖσθαι. Ὁ δὲ πατὴρ εἴτε ἐκ Θεοῦ τοῦτο ἐμπνευσθείς, εἴτε ἔκ τινων τεκμηρίων f. 254v. αὐτὸ γνοὺς ἢ καὶ ἐκ διακρίσεως τοῦτο ποιήσας, προσκαλεσάμενος αὐτόν· “Ὅταν με ἴδῃς, φησί, νυστάζοντα, τύπτων μετὰ τοῦ καλάμου διύπνιζε.” Ἦν γὰρ ἐκεῖ κάλαμος πρὸς ὑπηρεσίαν τῶν κηρίων ἑστώς. Τοῦτο οὖν ἐκεῖνος ὡς ἤκουσε, μετὰ χαρᾶς τὸν λόγον ἐδέξατο λέγων ἐν ἑαυτῷ· “Εὕρηταί μοι ὥρα, καθ᾽ ἣν κἀγὼ αὐτῷ τὰ ῥαπίσματα, ἃ τῇ αὐτοῦ κελεύσει ἐλάμβανον, ἀντιδώσω.” Καὶ δὴ τῆς ἀγρυπνίας τελουμέμης συνήθως ὁ πρὶν ὑπνώδης τότε νήφων ἦν καὶ ἐγρηγορώς. Lazarus, falling asleep and consenting, Καὶ ὡς μόνον εἶδε τὸν πατέρα νυστάξαντα — καὶ γὰρ οὐκ ἦν ἰδεῖν ποτε αὐτὸν ὑπνώσαντα ἐξεπίτηδες διὰ τὸ ἐν μὲν τῇ ἡμέρᾳ ὑπὸ πολλῶν κοσμικῶν τε καὶ μοναχῶν ὀχλεῖσθαι, ἐν δὲ τῇ νυκτὶ εἴτε μόνον εἴτε μετὰ ἀδελφῶν ἀγρυπνεῖν· καθάπερ γὰρ γέγραπται περὶ τοῦ ἁγίου Ἀρσενίου ὅτι, ὅταν ἔμελλεν εἰς ἀγρυπνίαν ἵστασθαι, ἠφίει τὸν ἥλιον ὀπίσω αὐτοῦ καὶ ἵστατο ψάλλων, ἕως οὗ πάλιν ἔμπροσθεν αὐτοῦ αὐτὸν ἐθεάσατο [G. Ph. Zereteli, žitie iže vo svjatykh otza našego Arsenija Velikago The Life of Our Father among the Saints Arsenius the Great (St Petersburg, 1899), p. 30.] , οὕτω δὴ καὶ ὁ πατὴρ μετὰ τῶν ἀδελφῶν f. 255. τὰς ἀγρυπνίας ἐποίει καὶ διὰ τοῦτο καὶ αὐτὸς ὑπὸ τῆς φύσεως ὁ τῆς φύσεως βιαστὴς βιαζόμενος εἰς νυσταγμόν τινα βραχὺν κατεφέρετο.

[225] While this was being done, then, a certain monk named Nilus, who was then younger, but now, being old, relates these things, was more overwhelmed by sleep than all; and so, being slapped more than the others, he began to be stirred in his thoughts against the father. And the father, whether inspired by God in this, or knowing it from certain signs, or even doing it out of discernment, summoned him and said: "When you see me dozing, strike me with the reed and wake me." For there was a reed standing there for the service of the candles. When he heard this, then, he received the word with joy, saying within himself: "I have found an hour in which I too shall pay him back the slaps which I received at his command." And indeed, while the vigil was being carried out as usual, he who had formerly been sleepy was then sober and wakeful. And as soon as he saw the father dozing (for one could never see him sleeping deliberately, because by day he was beset by many, both people of the world and monks, and by night he kept vigil either alone or with brothers; for just as it is written of St. Arsenius that, when he was about to stand for a vigil, he would let the sun go down behind him and would stand psalming until he saw it again in front of him, so the father too kept the vigils with the brothers, and for this reason he too, the one who did violence to nature, being overcome by nature, would sink into some brief drowsiness).

Ὡς οὖν εἶδεν αὐτόν, ὡς εἴρῆται, ὁ εἰρημένος νέος νυστάξαντα, δραμὼν αὐτίκα καὶ ἁρπάσας τὸν κάλαμον, wishes to strike with the reed. ἀπῄει μετὰ σπουδῆς, ὥστε κροῦσαι αὐτόν. Εἷς δὲ τῶν ἀδελφῶν ὀνόματι Λάζαρος τοῦτον ἰδὼν ἰταμῶς οὕτω καὶ ἀναιδῶς ἐπὶ τὸ κροῦσαι τὸν πατέρα ὁρμώμενον, ἐκτείνας αὐτοῦ τὴν χεῖρα καὶ τὸν κάλαμον κατασχὼν ἵστησιν αὐτοῦ τὴν ὁρμήν, πολλὰ τῆς τόλμης τούτου ἐπιμεμψάμενος. Ὁ δὲ ἀποτυχὼν τοῦ σκοποῦ, ἐπὶ τὸν κωλύσαντα αὐτὸν τὴν ὀργὴν ἔστρεψεν, ὡς μὴ ἐάσαντα αὐτὸν τὰ τῆς ἰδίας ἐπιθυμίας ἐκπληρῶσαι πρὸς τὸν πατέρα. Ἀλλὰ ταῦτα μὲν νέος ὢν τότε καὶ θρασύτερος ταῖς ὁρμαῖς ὑπὸ ἀφροσύνης ἐποίει κινούμενος· νῦν δὲ γεγηρακὼς καὶ τὴν τοῦ πράγματος ἀτοπίαν ἐγνωκὼς ὅση, τὸν μὲν κωλύσαντα αὐτὸν μακαρίζει, ἑαυτῷ δὲ μεμφόμενος ἐξαγγέλλει πᾶσι τὴν τοῦ λογισμοῦ αὐτοῦ παράλογον κατὰ τοῦ πατρὸς κίνησιν, f. 255v. αἰτούμενος τυχεῖν συγχωρήσεως.

When, then, the said youth saw him dozing, as has been said, he ran at once and snatched up the reed, and went off in haste so as to strike him. But one of the brothers named Lazarus, seeing him thus rushing so recklessly and shamelessly to strike the father, stretched out his hand and, seizing the reed, checked his rush, rebuking him much for his audacity. And he, having failed of his aim, turned his anger against the one who had prevented him, as not having allowed him to fulfil his own desire against the father. But these things he did then, being young and rather bold in his impulses, moved by folly; but now, having grown old and recognizing how great the absurdity of the deed was, he calls blessed the one who prevented him, and, blaming himself, he declares to all the unreasonable movement of his thought against the father, asking to obtain forgiveness.

[226] From the monk Meletius Ὁ δέ γε μοναχὸς Μελέτιος, οὗ πολλάκις ἐμνήσθην, ἀποσταλεὶς παρὰ τοῦ πατρὸς κάτω δουλειῶν τινων ἕνεκα καὶ πρὸς ἑσπέραν ὑποστρέψας ἐκεῖθεν καὶ πρὸς τὸν πατέρα ἀνελθών, ὡς ἵστατο πρὸ τοῦ στύλου ἐπὶ τῆς θυρίδος τὴν ἀπόκρισιν δι᾽ ἣν ἀπεστάλη πρὸς τὸν πατέρα ποιούμενος, τοῦ πατρὸς πάντα τὰ συμβεβηκότα τὰ συμβεβηκότα above the line A. μετὰ ἀκριβείας ἐξειπεῖν αὐτοῦ ἀναγκάζοντος, ἐκεῖνος ἓν τῶν αὐτῷ συμβεβηκότων αὐτῶ wrongly repeats here A. ὥσπερ τινὰ ὄφιν ἐν φωλεῷ ὑποκρύψας οὐκ ἠβούλετο πρὸς τὸν πατέρα εἰπεῖν, ἀλλ᾽· “Εἰς τὴν αὔριον, ἔλεγε, τὴν τούτου ποιήσομαι ἐξαγόρευσιν.” Ὡς δὲ ὁ πατὴρ οὐκ ἀπέλυεν αὐτόν, εἰ μὴ καὶ αὐτὸν δὴ τὸν ἕνα λογισμὸν ἐξαγγείλῃ ἐξαγγείλλη A. , στενωθεὶς καὶ μὴ ἔχων ὅτι καὶ δράσειεν, ἐξαγορεύει καὶ τοῦτον. Καὶ ὡς μόνον ἡ ἐξαγόρευσις τοῦ λογισμοῦ τέλος ἔλαβε, he draws out the confession of thoughts, κτύπος γέγονεν ἄφνω ἄμφνω so corrected, formerly ἄμφω A. , ὡς νομίσαι τὸν ἀδελφόν, ὅτι αἱ ἐκεῖσε ἑστηκυῖαι εἰκόνες ἔπεσον χαμαὶ διὸ καὶ ἐφώνει τὸν μοναχὸν Κύριλλον πρὸς above the line A. τὸ εἰσκομίσαι φῶτα. Ὁ δὲ πατὴρ ἅμα τῷ γενέσθαι τὸν κρότον, ἀφῆκε φωνὴν λέγων· “Ἄπελθε εἰς τὸ σκότος, f. 256. διάβολε.” Εἰσκομίσαντος δὲ τοῦ ἀδελφοῦ φῶτα, εἶδον, ὅτι αἱ μὲν εἰκόνες ἵσταντο εἰς τὸν ἴδιον τόπον, κάτω δὲ οὐδὲν ἦν κείμενον.

[226] And the monk Meletius, of whom I have often made mention, having been sent by the father down below on account of certain tasks, and having returned from there toward evening and gone up to the father, as he stood before the pillar at the window making to the father his report on that for which he had been sent, while the father was compelling him to declare with exactness everything that had befallen him, he, hiding one of the things that had befallen him like a snake in its lair, did not wish to tell it to the father, but said: "Tomorrow I will make my confession of this." But when the father would not dismiss him unless he declared that one thought too, he, being hard pressed and not knowing what to do, confesses this one also. And as soon as the confession of the thought had come to an end, there was suddenly a crash, so that the brother thought that the icons standing there had fallen to the ground; and so he called the monk Cyril to bring in lights. But the father, at the moment the noise occurred, sent forth his voice, saying: "Go away into the darkness, devil." And when the brother had brought in lights, they saw that the icons were standing in their own place, and nothing was lying below.

Ἐρωτήσαντος δὲ τοῦ ἀδελφοῦ τὸν πατέρα, τί ἦν τὸ τὸν κρότον ποιῆσαν, while the devil rages. “Ὁ δαίμων ἦν, φησὶν ὁ πατήρ, ὁ τὴν τοῦ λογισμοῦ κωλύων σοι ἐξαγόρευσιν.” Μετὰ δὲ τὸ κατελθεῖν τὸν μοναχὸν Μελέτιον, ἀνελθὼν ὁ μοναχὸς Κύριλλος καὶ αὐτὸς περὶ τούτου τὸν πατέρα ἠρώτα. Καὶ ἀποκριθεὶς καὶ πρὸς αὐτὸν λέγει· “Ὁ δαίμων ἦν ὁ κωλύων αὐτὸν πρὸς τὴν τῶν λογισμῶν αὐτοῦ

And when the brother asked the father what it was that had made the noise, "It was the demon," said the father, "who was hindering your confession of the thought." And after the monk Meletius had gone down, the monk Cyril went up and he too asked the father about this. And he answered and said to him as well: "It was the demon who was hindering him from the confession of his thoughts

ἐξαγόρευσιν· καὶ ἰδών, ὅτι παρ᾽ ἐμοῦ βιασθεὶς πάντα ἐξεῖπε, μεταβαλὼν ἑαυτὸν εἰς γαλῆς μυγάλης A. μορφήν, ὥρμησε διὰ τῆς θυρίδος εἰσελθεῖν ἔνδον τοῦ στύλου. Κἀμοῦ τὸ σημεῖον τοῦ σταυροῦ ἐπάνω αὐτοῦ ποιήσαντος, εὐθὺς ὥσπερ ἀστραπὴ ἐκ τοῦ στύλου πρὸς τὸ ἔδαφος πεσὼν τὸν κρότον τοῦτον ἐποίησε.”

confession; and seeing that, compelled by me, he had told everything, he changed himself into the form of a weasel and rushed to come in through the window inside the pillar. And when I made the sign of the cross over him, at once, like lightning, he fell from the pillar to the ground and made this crash."

[227] A certain Damian Κοσμικός τις ἀνῆλθε πρὸς τὸν πατέρα, κάλλει τε σώματος καὶ ῥώμῃ τῶν πολλῶν διαφέρων. Δαμιανός, ὡς ἐκεῖνος ἔλεγε ψευδόμενος, ἡ κλῆσις ἦν αὐτῷ οὕτω A. καὶ τοῦ Θαλασσηνοῦ [so A; commonly Δαλασσηνοῦ, Cedrenus, Hist. comp., Bekker, vol. II, p. 508; Zonaras, Epit. XVII, 10, Büttner-Wobst, vol. III, p. 572, etc.] εἶναι f. 256v. προσετίθει ἀνεψιός. Οὗτος οὖν πολλὰ παρακαλέσας τὸν πατέρα, ὥστε ἀποκεῖραι αὐτὸν συντόμως, ὡς εἶδε τὸν πατέρα μὴ πειθόμενον αὐτῷ αὐτὸν A. πρὸς τοῦτο, a deceiver, καίτοι οὐδ᾽ ὅλως τοῦτο ὁ πατὴρ εἰς ἕτερον ἐφάνη ποιήσας, τί ποιεῖ; κατελθὼν εἰς τὸν Θεολόγον καὶ εὑρών τινας αὐτῷ ὁμοτρόπους, ἐπισκήπτει αὐτοῖς ἀνελθεῖν πρὸς τὸν πατέρα καὶ ἐπιζητεῖν αὐτόν, ἅτε ἐκ τοῦ βασιλέως ἐπὶ τούτῳ δῆθεν πεμφθέντας· καὶ δὴ μετὰ τὸ ἀνελθεῖν αὐτὸν οὐ πολλαὶ διῆλθον ἡμέραι, καὶ ἀνῆλθον ἐκεῖνοι ἐκζητοῦντες αὐτόν, ὃν τρόπον παρ᾽ αὐτοῦ ἐδιδάχθησαν. Ὡς δὲ εἶδεν αὐτοὺς κατερχομένους, ἀνελθὼν πρὸς τὸν πατέρα περίφοβός τις οἷα καὶ τρέμων λέγει αὐτῷ· “Ἰδού, admitted among the monks with misgiving, πάτερ, οὗτοι οἱ ὧδε ἐρχόμενοι δι᾽ ἐμὲ ἔρχονται, λαβεῖν με θέλοντες καὶ ἀπαγαγεῖν με εἰς τὸν βασιλέα.” Καὶ παρεκάλει αὐτὸν αὐτῇ τῇ ὥρᾳ, πρὶν ἢ ἐκείνους κατελθεῖν, ἀποκεῖραι αὐτόν. Ὁ δὲ πατὴρ μόλις μὲν πεισθεὶς δὲ ὅμως, προσκαλεῖταί τινας f. 257. καὶ προστάσσει αὐτοῖς λαβεῖν τοῦτον καὶ ἀπαγαγεῖν ἐν ἀποκρύφῳ τόπῳ καὶ οὕτως ἀποκεῖραί τε αὐτὸν καὶ τὸ σχῆμα περιβαλεῖν.

[227] A certain man of the world came up to the father, surpassing most in beauty of body and in strength. Damian, as he said, lying, was his name, and he added that he was a nephew of Thalassenos. This man, then, having entreated the father much to tonsure him quickly, when he saw that the father was not persuaded by him to this (although the father was never at all seen to have done this for anyone else), what does he do? He went down to the Theologos and, finding some men of his own stamp, he charged them to go up to the father and seek him out, as though, forsooth, they had been sent by the emperor for this purpose; and indeed not many days passed after he went up, and those men came up seeking him, in the way they had been taught by him. And when he saw them coming down, he went up to the father, like one in great fear and trembling, and said to him: "Behold, father, these men who are coming here are coming for me, wishing to seize me and carry me off to the emperor." And he begged him to tonsure him that very hour, before those men came down. And the father, persuaded with difficulty but persuaded nonetheless, summoned some and ordered them to take him and lead him away to a hidden place and so to tonsure him and put the habit on him.

Οὐ γὰρ ἦν ἄξιος, ὡς ὕστερον ὁ βίος αὐτοῦ ἔδειξεν, ὑπὸ τοῦ πατρὸς ἢ ἔνδον τῆς ἐκκλησίας ἐνδυθῆναι αὐτό. Ὡς δὲ τοῦτο οἱ ἀδελφοὶ κατὰ τὴν τοῦ πατρὸς ἐποίησαν κέλευσιν, ἐλθόντες οἱ δῆθεν ἐκ τοῦ βασιλέως πρὸς τὴν αὐτοῦ ἐκπεμφθέντες corrected, formerly ἐκπεμφέντες A. ζήτησιν καὶ ἰδόντες αὐτὸν τὰ τῶν μοναχῶν ἠμφιεσμένον, ἐάσαντες αὐτὸν ἀπῆλθον. Ποιήσας οὖν χρόνον τινὰ ἐν τῇ μονῇ, ὑπὸ πάντων τῶν ἀδελφῶν καὶ ὑπ᾽ αὐτοῦ τοῦ ἁγίου πατρὸς τιμώμενος, ἅτε ἐξ εὐγενῶν εἶναι ὥσπερ ἔλεγε πιστευόμενος, ἐν τιμῇ ὢν οὐ συνῆκεν, ἀλλὰ κακῶς βουλευσάμενος πείθει τὸν πατέρα· καὶ ἀποστέλλει τινὰς τῶν ἀδελφῶν μετ᾽ αὐτοῦ, ἵνα ὡς αὐτὸς ψευδόμενος ἔλεγεν, ἀπέλθωσι σὺν αὐτῷ εἰς τὸν αὐτοῦ οἶκον πρὸς τὸ πωλῆσαι ἅπαντα τὰ αὐτοῦ καὶ οὕτως τὸ αὐτῶν λαβεῖν τίμημα καὶ πρὸς τὴν μονὴν πάλιν μετ᾽ αὐτοῦ ὑποστρέψαι. Ὡς δὲ ἔφθασαν πλησίον τοῦ Ἀμορρίου [Ἀμόριον, a city of Phrygia, on which lately P. Karolides, Ἡ πόλις Ἀμόριον, Athens, 1908.] , f. 257v. λαθὼν ἐκεῖνος ἀπέδρα. Οἱ δὲ ἀδελφοὶ πολλὰ ζητήσαντες, ὡς εὑρεῖν τοῦτον οὐκ ἠδυνήθησαν, ἀπάραντες ἐκεῖθεν ἦλθον εἰς τὴν μονήν, πολλὰ τοῦ πατρὸς καταβοῶντες, καὶ μάλιστα ὁ Φιλιππικός· καὶ αὐτὸς γὰρ ἐκεῖ ἦν. lays aside the sacred habit; Μετὰ δὲ χρόνον τινὰ μανθάνει ὁ πατήρ, ὅτι τὰ τῶν κοσμικῶν μετενδυσάμενος αὖθις ἐν ταῖς Χώναις ἐστί, καὶ δηλοῖ αὐτῷ μετὰ Βαρνάβα καὶ Νικολάου τοῦ Παξαμάδη δι᾽ οἰκείας γραφῆς οὕτως· “Γίνωσκε, ἀδελφέ, ὅτι ἐὰν μὴ ἐπιστρέψῃς πάλιν εἰς τὴν μονὴν καὶ Θεὸν ὃν παρώργισας διὰ τὴν ἀθέτησιν τοῦ ἀγγελικοῦ σχήματος ἐξιλεώσῃ διά τε γνησίας μετανοίας καὶ τῆς εἰς αὖθις ἐπενδύσεως τοῦ αὐτοῦ ἁγίου σχήματος, the evil end which Lazarus had foretold οὐ μετὰ πολὺν χρόνον κακῶς τὴν σεαυτοῦ ζωὴν καταλύσεις.”

For he was not worthy, as his life afterwards showed, to be clothed in it by the father or inside the church. And when the brothers had done this at the father's command, those who had supposedly been sent from the emperor in search of him came, and seeing him clad in the garments of the monks, they let him be and went away. Having spent some time, then, in the monastery, honoured by all the brothers and by the holy father himself, since he was believed to be of noble birth as he claimed, being in honour he did not understand, but, having taken evil counsel, he persuades the father; and he sends some of the brothers with him, so that, as he falsely said, they might go off with him to his house to sell all his possessions and so take their price and return with him to the monastery. But when they had come near Amorion, he slipped away unnoticed and ran off. And the brothers, having searched much, when they could not find him, set out from there and came to the monastery, crying out much against the father, and especially Philippicus; for he too was there. And after some time the father learns that, having changed back into the clothes of people of the world, he is at Chonai, and he sends word to him by Barnabas and Nicholas Paxamades in a letter of his own, thus: "Know, brother, that unless you return again to the monastery and propitiate God, whom you have provoked by setting aside the angelic habit, both by genuine repentance and by putting on the same holy habit once again, before long you will end your life badly."

Δεξάμενος οὖν ἐκεῖνος τὴν τοῦ ἁγίου πατρὸς γραφὴν καὶ ἀναγνοὺς ταύτην, ἀντεδήλωσεν αὐτῷ μετὰ τῶν ἀδελφῶν οὕτως· “Εἰ ἔστι θέλημα Θεοῦ, μετὰ τὸ πάσχα ἐλθεῖν ἔχω πρός σε· καὶ εἴ τι κελεύεις, ἵνα ποιήσω.” Ὑποστρέψαντες οὖν οἱ ἀδελφοὶ πρὸς τὸν πατέρα ταῦτα ἀνήγγειλαν. Ὁ δὲ πατὴρ πρὸς f. 258. αὐτοὺς ἀποκριθεὶς ἔφη· “Οὐαὶ αὐτῷ τί πέπονθεν; ἐπεὶ γὰρ ἄρτι μεθ᾽ ὑμῶν οὐκ ἦλθεν πρὸς πρὸς ἡμᾶς in the margin A. , οὔτε τὸ πάσχα φθάσαι ἔχει οὔτε ὧδε ἄλλοτε ἐλθεῖν.” meets. Καὶ ὁ μὲν πατὴρ ἐκ Θεοῦ ἐμπνευσθεὶς ταῦτα περὶ ἐκείνου εἶπεν. Οὐ μετὰ πολὺ δὲ καὶ τὰ λαληθέντα πέρας ἐδέχετο. Τῇ γὰρ δευτέρᾳ ἑβδομάδι τῆς τεσσαρακοστῆς ὑπὸ τοῦ ἰδίου ἀνθρώπου μαχαίρᾳ ἀναιρεῖται ὁ δύστηνος. Ἀλλ᾽ αὐτὸς μὲν οὕτω κατὰ τὴν τοῦ ἁγίου πατρὸς ἡμῶν in the margin A. πρόρρησιν ἀθλίως τὸν βίον κατέστρεψεν.

Having received, then, the holy father's letter and read it, he sent back word to him by the brothers thus: "If it is the will of God, I am to come to you after Easter; and whatever you command, I will do." The brothers, then, returned to the father and reported these things. And the father answered them and said: "Woe to him, what has he suffered? For since he did not come with you now, he will neither reach Easter nor come here at another time." And the father said these things about him inspired by God. And not long afterwards what had been spoken received its fulfilment. For in the second week of Lent the wretch was slain with a knife by his own servant. But he, then, thus wretchedly ended his life according to the prediction of our holy father.

[228] Another monk, Ἕτερος δὲ καὶ αὐτὸς μετὰ τῆς αὐτῆς τῷ προτέρῳ γνώμης ἢ καὶ χείρονος ἀποκαρεὶς παρὰ τοῦ πατρὸς, ἐξαπατήσας καὶ αὐτὸς τὸν πατέρα, λαβὼν μεθ᾽ ἑαυτοῦ ἕνα τῶν ἀδελφῶν ἀπῆλθε μέχρι τῶν Φυγέλων [From that port (τῶν Φυγέλλων) Phocas too wished to cross over into Crete, as Michael Attaleiates witnesses, Historia, Bekker, pp. 223 – 24. Cf. W. M. Ramsay, The historical Geography of Asia Minor, p. 111.] , ὅπως εὑρὼν πλοῖον εἰς τὴν Κρήτην διαπεράσῃ· ἐκεῖθεν γὰρ ὁρμᾶσθαι ψευδόμενος ἔλεγεν. Αὐτὸς δέ, ὡς ὕστερον ἔδειξεν, ἦν ἐκ τῶν Φιαλιτῶν. Ἐκεῖ οὖν, ὡς εἴρηται, γενόμενος, λαθὼν καὶ αὐτὸς τὸν ἀδελφὸν ἀπέδρα. Ὁ δὲ ἀδελφὸς πολλὰ ζητήσας, ὡς οὐκ ἠδυνήθη τοῦτον εὑρεῖν, ὑπέστρεψε f. 258v. καὶ wrongly repeats A. αὐτὸς πρὸς τὸν πατέρα. Μετὰ δὲ χρόνον τινὰ κἀκεῖνος ὑποστρέψας εἰς τὴν μονὴν καὶ τὸν πατέρα αὖθις ἐλήλυθε, κεκαλλωπισμένος τοῖς ἱματίοις καὶ ἀποστολικὸς ὤν· παρὰ γὰρ τοῦ πατρὸς μανδυώτης [Μανδύας is a cloak, often also the garment of monks, and indeed of those who wear the small habit. Ducange, s. v. Σχῆμα. He also has (s. v. Μανδύας) the word μανδιότης, a monk of the small habit. Further, what the hagiographer relates in this place about the monastic garment, and indeed the apostolic one, receives some light from ch. 130 of the Life, above, p. 547.] ἦν μόνον ἀποκαρείς. Ἐρωτηθεὶς οὖν παρὰ τοῦ πατρός· “Ποῦ ἦς;” ἐκεῖνος ἀντὶ τοῦ εἰπεῖν τἀληθὲς καὶ αἰτῆσαι ἀντῆσαι A. συγχώρησιν ὑπὲρ οὗ τὸ πρότερον ψευσάμενος ἠπάτησε τὸν πατέρα, προσέθηκε μᾶλλον ἀνομίαν ἐπὶ τῇ ἀνομίᾳ καὶ τῷ ψεύδει ψεῦδος ἐπισυνῆψε καί φησιν· “Ἀπελθὼν καὶ τὰ ἐμὰ πάντα λαβὼν καὶ εἰς πλοῖον αὐτὰ ἐμβαλὼν ὡς πρὸς τὰ ὧδε τὸν πλοῦν ἐποιούμην, περὶ τὰ μέσα τοῦ πλοὸς πειραταῖς ἐμπεσὼν πάντα ἀπώλεσα.

[228] And another too, tonsured by the father with the same disposition as the former, or even a worse one, having he too deceived the father, took one of the brothers with him and went off as far as Phygela, in order to find a ship and cross over to Crete; for he said, lying, that he came from there. But he was, as he afterwards showed, one of the Phialitai. Having come there, then, as has been said, he too slipped away unnoticed from the brother and ran off. And the brother, having searched much, when he could not find him, he too returned to the father. And after some time that man too, having returned to the monastery, came again to the father, adorned in fine clothes and apostolic in his bearing; for he had been tonsured by the father only as a mandyotes. Asked, then, by the father, "Where were you?", he, instead of telling the truth and asking forgiveness for having earlier deceived the father by lying, rather added iniquity to iniquity and joined lie to lie, and said: "Having gone off and taken all my goods and put them on a ship, as I was making the voyage toward these parts, about the middle of the voyage I fell among pirates and lost everything.

Ἐγὼ δὲ διὰ τῆς σῆς ἁγίας εὐχῆς τὰς αὐτῶν χεῖρας ἐκφυγεῖν δυνηθείς, ἀσινὴς ὡς ὁρᾷς πρὸς τὴν μονὴν ὑπέστρεψα.” Ὁ δὲ πατὴρ γνοὺς τὴν ψευδόπλαστον ἐκείνου ἀπολογίαν, having deceived the father, ἐμειδίασε καί φησι πρὸς αὐτόν· “Δόξα τῷ ἁγίῳ Θεῷ τῷ ῥυσαμένῳ σε τῆς τοιαύτης ἀνάγκης καὶ ἀβλαβῆ f. 259. πάλιν εἰς τὴν μονὴν διασωθῆναι ποιήσαντι.” Μετὰ δὲ χρόνον τινὰ προσελθὼν ᾐτεῖτο τὸν πατέρα δοῦναι αὐτῷ καὶ ἕτερον ἀδελφὸν πρὸς τὸ ἀπελθεῖν ἐπὶ τὰ τῆς δύσεως μέρη ἕνεκεν διακονίας τινός. Ὁ δὲ πατὴρ πρῶτα μὲν οὐκ ἐπείθετο, ἀλλ᾽ ἔλεγεν αὐτῷ· “Καθέζου, ἀδελφέ, εἰς τὸ κελλίον σου· οὐ γὰρ συμφέρει σοι τοῦτο.” as he had asked, outside on an errand of service Εἶτα πολλὰ βιασθεὶς καὶ οχληθεὶς ὑπ᾽ ἐκείνου, δοὺς αὐτῷ τὸν μοναχὸν Μελέτιον ἀφῆκε πορευθῆναι πρὸς ὃ ᾐτεῖτο, πολλὰ παραγγείλας τοῦ μὴ νοσφίσασθαί τι αὐτὸν ἐκ τῆς τοιαύτης διακονίας, λέγων ὡς·“ Οἱ ἀποστελλόμενοι εἰς διακονίαν, ἐὰν φυλάξωσι τὴν ἐντολὴν τοῦ ἀποστείλαντος ἀποστείλλαντος A. αὐτοὺς καὶ μὴ ἐκ ταύτης νοσφίσωνται, μετὰ τῶν ἀποστόλων ἔχει τάξαι αὐτοὺς ὁ Θεός. Εἰ δὲ τὴν ἐντολὴν τοῦ πέμφαντος αὐτοὺς ἀθετήσουσι καὶ νοσφισάμενοι ψεύσωνται, μετὰ Ἀνανίου καὶ Σαπφείρας καὶ Γιεζῆ καὶ Ἰούδα κατακριθήσονται.”

But I, through your holy prayer, having been able to escape their hands, have returned unharmed to the monastery, as you see." And the father, recognizing his fabricated defence, smiled and said to him: "Glory to the holy God, who rescued you from such a strait and caused you to be brought safe again, unharmed, to the monastery." And after some time he came and asked the father to give him another brother too, so as to go off to the regions of the west on account of a certain errand of service. And the father at first was not persuaded, but said to him: "Sit, brother, in your cell; for this is not to your advantage." Then, much pressed and pestered by him, he gave him the monk Meletius and let him go on what he asked, charging him much not to embezzle anything from such a ministry, saying: "Those who are sent on a ministry, if they keep the command of the one who sent them and do not embezzle from it, God is to rank them with the apostles. But if they set aside the command of him who sent them and, having embezzled, lie, they will be condemned with Ananias and Sapphira and Gehazi and Judas."

Καὶ ὁ μὲν πατὴρ ταῦτα εἰπὼν καὶ ἐπευξάμενος αὐτῷ, μετὰ τοῦ ἀδελφοῦ f. 259v. ἀφῆκε πορεύεσθαι. is sent with a companion; Ἐκεῖνος δὲ τὰς τοιαύτας ἐντολάς τε καὶ νουθεσίας μέχρι καὶ τοῦ κατελθεῖν τοῦ ὄρους φυλάξας, τὸ ἐφεξῆς τίς ἂν διηγήσαιτο, ἃ ὁ ταπεινὸς ἔπραττεν ἐπ᾽ ὀλέθρω τῆς ἰδίας ψυχῆς; Ἔλεγε γὰρ ὅτι. “Ὁ πατὴρ ὁ ἀποστείλας με εἰς τήνδε τὴν διακονίαν προφήτης ἐστὶ καὶ προρρήσεως καὶ προοράσεως χάρισμα ἔχων προλέγει πᾶσι τοῖς πρὸς αὐτὸν ἐρχομένοις τὰ μέλλοντα ἑκάστῳ συμβαίνειν. Διὸ κἀμοὶ τὴν χάριν ταύτην διὰ προσευχῆς δοὺς ἀπέστειλέ με διδάσκειν καὶ προλέγειν ἅπασι περὶ πάντων.” Ταῦτα γοῦν λέγων πάντας σχεδὸν ἔπειθεν οὓτως ἔχειν, καὶ μάλιστα τὸ τοῦ πατρὸς ἀκούοντας ὄνομα. thinking himself a prophet Διὸ καὶ ἐρωτώμενος παρ᾽ ἐκείνων εἴτε περὶ παρελθόντων εἴτε περὶ μελλόντων πραγμάτων, πολλάκις λέγων ἠλήθευεν, εἴτε τῶν δαιμόνων τοῦτο οἰκονομούντωμν, ὥστε ἅπαξ αὐτοῖς πεισθῆναι, εἴτε ἐκ τοῦ τυχόντος συμβαίνοντος. Ὅθεν ταῖς τοιαύταις ψευδηγορίαις ὑπὸ τῶν πονηρῶν δαιμόνων f. 260. ἀπατηθείσ, ἄλλος ἀτεχνῶς καθέστη ψευδοπροφήτης.

And the father, having said these things and prayed over him, let him go with the brother. And he, having kept such commands and admonitions until he came down from the mountain, who could relate what the wretch did thereafter to the destruction of his own soul? For he said: "The father who sent me on this ministry is a prophet, and having the gift of prediction and foresight he foretells to all who come to him the things that are going to befall each one. Therefore he has given this grace to me too through prayer and has sent me to teach and to foretell to all about all things." Saying these things, then, he persuaded almost everyone that it was so, and especially those who heard the father's name. And so, being asked by them about either past or future matters, he often spoke the truth, whether the demons arranged this so that they might once be believed, or whether it happened by chance. Whence, deceived by the wicked demons through such false speakings, he became simply another false prophet.

[229] in the Bulgarian war Οὕτως οῦν πορευόμενος φθάνει εἰς τὰ περὶ τὴν Βουλγαρίαν μέρη·ῆν δὲ τότε ἐν αὐτῇ γενομένη ἡ τοῦ Δολιάνου [Dolianus or Deleanus stirred the Bulgarians to revolt in the year 1040. Cedrenus, Hist. comp., Bekker, vol. II, p. 528 (Δελεάνος); Zonaras, Epit. XVII, 17, Büttner-Wobst, vol. III, p. 593 (Δολιάνος). Cf. Fr. Rački, in Rad jugoslavenske Akademije, vol. XXV (1873), p. 225; C. J. Jireček, Geschicte der Bulgaren (Prague, 1876), p. 204.] ἐπανάστασις. Ὡς οὖν ἐκεῖσε ἔφθασε καὶ εἴς τινα πόλιν εἰσῆλθεν, ὁ ταύτης στρατηγὸς τὰ κατὰ τὸν μοναχὸν μαθὼν ἀποστείλας πρὸς ἑαυτὸν τοῦτον μετεκαλέσατο· καὶ ἐλθόντα ἐπηρώτα αὐτόν, — ἔμελλε γὰρ μετὰ τῶν Βουλγάρων πόλεμον συγκροτεῖν — πότε ἐστὶ καλὸν τῷ πράγματι ἐγχειρῆσαι. Ὁ δέ· “ Ἔασόν με, φησί, ταύτῃ τῇ νυκτί, καὶ αὔριον ἐρῶ σοι περὶ τούτου.” Πρωῒ δὲ ἐλθὼν λέγει τῷ στρατηγῷ· “Εἰ θέλεις νίκην ἐργάσασθαι, victory τῇ κυριακῇ σύμβαλε αὐτοῖς.” Ἦν γὰρ τότε τετράς. Πιστεύσας οὖν τοῖς τοῦ ψευδοπροφήτου λόγοις ἀνήγγειλε ταῦτα καὶ πάσῃ τῇ πόλει. Καὶ ἦν ἰδεῖν πάντας πρὸς τὸν πλάνον συρρέοντας καὶ ὡς ἅγιον καὶ προφήτην σεβομένους τοῦτον καὶ προσκυνοῦντας. Ὡς δὲ ἡ κυριακὴ ἔφθασε, λαβὼν ὁ στρατηγὸς ἅπαντα τὸν στρατὸν πρὸς τὸν μοναχὸν ἀπῆλθε. Καὶ προσκυνήσαντες f. 260v. αὐτὸν καὶ εὐχὴν παρ᾽ αὐτοῦ λαβόντες ἐξῆλθον τῆς πόλεως, προπορευομένου προ above the line A. τοῦ στρατηγοῦ. Καὶ συμπλοκῆς γενομένης, foretells, in place of a huge defeat. πίπτει πρῶτος ὁ στρατηγός. Ὃν ἰδόντες οἱ λοιποὶ

[229] Journeying thus, then, he arrives in the regions about Bulgaria; and there was then taking place in it the uprising of Dolianos. When, then, he arrived there and entered a certain city, its general, having learned about the monk, sent and summoned him to himself; and when he came, he asked him (for he was about to join battle with the Bulgarians) when it was good to set his hand to the business. And he said: "Leave me this night, and tomorrow I will tell you about this." And coming in the morning he says to the general: "If you wish to achieve victory, engage them on the Lord's day." For it was then Wednesday. Believing, then, the words of the false prophet, he announced these things to the whole city as well. And one could see everyone streaming to the deceiver and reverencing him as a saint and prophet and doing obeisance to him. And when the Lord's day came, the general took the whole army and went off to the monk. And having done him obeisance and received a blessing from him, they went out of the city, the general going on ahead. And when battle was joined, the general falls first. Seeing him, the rest

εὐθέως εἰς φυγὴν τρέπονται· καὶ καταδιώξαντες αὐτοὺς οἱ Βούλγαροι ἀναιροῦσι σχεδὸν ἅπαντας. Οἱ δὲ περιλειφθέντες καὶ ὁ λοιπὸς λαὸς τῆς πόλεως ἐζήτουν τὸν μοναχὸν πρὸς τὸ θανατῶσαι αὐτόν. Ἀλλ᾽ ἐκεῖνος διά τινος τοῦτο μαθών, λαθὼν πάντας ἐξῆλθε τῆς πόλεως καὶ πρὸς τοὺς Βουλγάρους ἀπῆλθε, κἀκεῖ δὲ οὐκ οἶδ᾽ ὅπως τῷ Δολιάνῳ ἐμφανισθείς, ἦν μετ᾽ αὐτοῦ, θαρσοποιῶν κἀκεῖνον τοῖς ἀπατηλοῖς αὐτοῦ λόγοις, ἕως οὗ καὶ αὐτὸς ὑπὸ τοῦ Ἀλουσιάνου τετύφλωται Cedrenus, t. c., p. 533; Zonaras, t. c., p. 603. . Καὶ οὕτως πάλιν ἐκεῖθεν φυγὼν διήρχετο ἐκ τόπου εἰς τόπον πλανῶν τε καὶ πλανώμενος.

at once turn to flight; and the Bulgarians, pursuing them, slay almost all of them. And those who were left and the rest of the people of the city sought the monk in order to put him to death. But he, learning this through someone, went out of the city unnoticed by all and went off to the Bulgarians; and there too, having somehow, I know not how, presented himself to Dolianos, he was with him, emboldening him too with his deceitful words, until he too was blinded by Alousianos. And so, fleeing again from there, he went about from place to place, deceiving and being deceived.

[230] The same man, Lazarus' Ὁ δὲ μοναχὸς ὁ μετ᾽ αὐτοῦ ὢν ἐκ τῆς πόλεως, καθ᾽ ἣν ἐζήτουν ἐκεῖνον ἀνελεῖν, ἐξελθὼν εἰς τὴν μονὴν ὑπέστρεψε ὑπέστεψε A. καὶ ἀνήγγειλεν ἅπαντα τῷ πατρί. Κἀκεῖνος δὲ μετὰ χρόνον τινὰ εἰς τὴν μονὴν f. 261. ἐλθὼν καὶ παρὰ τοῦ πατρὸς εὐμενῶς δεχθείς, βραχύν τινα καιρὸν ἐν τῇ μονῇ παραμείνας πάλιν τὸν πατέρα λόγοις τε καὶ ὅρκοις πείσας φρικτοῖς, εἰς διακονίαν τῆς μονῆς πρὸς τὴν πόλιν μετὰ καὶ ἄλλου ἀδελφοῦ πέμπεται. Ἀλλὰ καὶ αὐτὸν ἀποδράσας διήρχετο μόνος, τοὺς πολλοὺς τοῖς ψευδέσιν αὐτοῦ λόγοις ἐξαπατῶν, μὴ ὑποστρέψας εἰς τὴν μονήν, ἕως οὗ ὁ πατὴρ εἰς τὴν ἁγίαν ἀνῆλθεν Ἀνάστασιν, καὶ τότε ἄκων καὶ μὴ βουλόμενος. Ὡς γὰρ οὕτως ἦν περιερχόμενος, γενόμενος κατὰ τὴν Σμύρναν καὶ μαθὼν ὅτι τὸν Μονομάχον ψηφίζονται βασιλέα Constantine IX Monomachus, 1042 – 1054. , ἐμβὰς εἰς πλοῖον εἰς Μιτυλήνην Μιτυλίνην A. ἀπῆλθεν· ἐκεῖ γὰρ ἦν ἐκεῖνος ἐξόριστος. Καὶ γραφὴν ὡς ἀπὸ πατρὸς πλασάμενος, forges a letter δίδωσιν αὐτῷ· εἶχε δὲ οὕτως περιλήψεως ἡ γραφή· “Ὁ Θεὸς ἀπεκάλυψέ μοι, ὅτι οὐ μετὰ πολλὰς ἡμέρας βασιλεῦσαι ἔχεις· καὶ ἰδοὺ ἅ μοι ὁ Θεὸς ἐφανέρωσεν, ἐδήλωσά σοι. Σὺ δὲ ἀλλὰ μνήσθητι ἡμῶν ἐν τῇ βασιλείᾳ σου.”

[230] And the monk who was with him, having got out of the city in which they were seeking to kill that man, returned to the monastery and reported everything to the father. And that man too, after some time, having come to the monastery and been kindly received by the father, and having remained a short time in the monastery, again persuaded the father with words and with dreadful oaths, and is sent on a service of the monastery to the city with another brother as well. But he ran away from him too and went about alone, deceiving the many with his lying words, and did not return to the monastery until the father had gone up to the holy Anastasis, and then unwillingly and against his wish. For as he was thus going about, having come to Smyrna and learning that they were voting Monomachus emperor, he boarded a ship and went off to Mytilene; for that man was there in exile. And having fabricated a letter as though from the father, he gives it to him; and the letter was of this tenor: "God has revealed to me that not many days hence you are to reign; and behold, what God has made manifest to me I have made known to you. But do you remember us in your kingdom."

Δεξάμενος οὖν ὁ Μονομάχος f. 261v. τὴν γραφὴν καὶ ἀναγνοὺς ταύτην, λαβὼν τὸν μοναχὸν κατ᾽ ἰδίαν, λέγει αὐτῷ· “Οἶδας καὶ σύ, ὦ πάτερ, τί μοι ὁ ἅγιος πατὴρ ἔγραψεν;” Ὁ δέ· “Ναί, by which, to Constantine Monomachus, φησίν, οἶδα, καὶ γὰρ καὶ ἀπὸ στόματος παρήγγειλέ μοι ταῦτά σοι ἐξειπεῖν.” Κἀκεῖνος πάλιν πρὸς αὐτόν· “Ἄπελθε, ἔφη, καὶ εἰπὲ τῷ πατρὶ τῷ ἁγίῳ ὅτι· “Εἰ ἔστι θέλημα Θεοῦ καὶ γένηται ἐπ᾽ ἐμοὶ ὅπερ ἔγραψας, ἡνίκα μάθῃς τοῦτο, γράψον μοι· καὶ εἴ τι θέλεις, ἵνα ποιήσω εἰς τὴν σὴν μονήν.” Ὁ δὲ μοναχὸς πανοῦργος ὢν λέγει πρὸς αὐτόν· “Οἶδα ὅτι ἐμὲ ἔχει ἀποστεῖλαι ὁ πατὴρ πάλιν πρὸς σέ, καὶ πῶς σου ἔχω τὴν βασιλείαν ἰδεῖν;” Τότε ἐκεῖνος φωνήσας τὸν αὐτοῦ ἄνθρωπον, λέγει αὐτῷ· “Ἐὰν θελήσῃ ὁ Θεὸς καὶ γένηται ὅπερ μοι ἔγραψεν ὁ πατὴρ ὁ ἅγιος καὶ βασιλεύσω, he foretells the empire. ἔστω σοι ὁ μοναχὸς οὗτος γνώριμος, ἵνα, ἐὰν ἔλθῃ καὶ ἴδῃς αὐτόν, εἰσαγάγῃς πρός με.” Καὶ ταῦτα εἰπὼν ἀπέλυσεν αὐτόν· καὶ ἐμβὰς εἰς πλοῖον εἰς Σμύρναν αὖθις ὑπέστρεψε. Μεθ᾽ ἡμέρας δὲ μαθών, ὅτι τὸν Μονομάχον f. 262. βασιλέα ἐποίησαν, ἀπάρας διὰ πλοίου ἀπὸ τῆς Σμύρνης, εἰς τὴν πόλιν κατέλαβε καὶ διὰ τοῦ ἀνθρώπου τοῦ βασιλέως αὐτῷ ἐμφανίζεται· ὃς ἰδὼν αὐτὸν περιχαρῶς τε ἐδέξατο καὶ χρυσίου ποσότητα ἱκανὴν καὶ ἀρώματά τινα δούς, μετὰ καὶ γραμμάτων χαίροντα πρὸς τὸν πατέρα ἀντεξαπέστειλεν ἀντεξαπέστειλλεν A. . Ἐξελθὼν οὖν ἀπὸ προσώπου τοῦ βασιλέως καὶ εἰς πλοῖον ἐμβὰς εἰς τὴν Σμύρναν πάλιν ἐλήλυθε… the rest of this folio and the whole folios 262v, 263 are blank. .

Having received the letter, then, and read it, Monomachus took the monk aside and said to him: "Do you too know, father, what the holy father has written to me?" And he said: "Yes, I know; for he also charged me by word of mouth to tell you these things." And that man said to him again: "Go and tell the holy father: 'If it is the will of God and what you have written comes to pass for me, when you learn of it, write to me; and whatever you wish, I will do for your monastery.'" And the monk, being a knave, said to him: "I know that the father is to send me to you again; and how am I to see your reign?" Then he called his servant and said to him: "If God wills and what the holy father wrote to me comes to pass and I reign, let this monk be known to you, so that, if he comes and you see him, you may bring him in to me." And having said these things he dismissed him; and boarding a ship he returned again to Smyrna. And after some days, learning that they had made Monomachus emperor, he set sail by ship from Smyrna, reached the city, and through the emperor's servant presents himself to him; and he, seeing him, received him with great joy, and having given him a sufficient quantity of gold and certain spices, he sent him back rejoicing to the father with a letter as well. Having gone out, then, from the presence of the emperor and boarded a ship, he came again to Smyrna...

[231] f. 263v. Εἰ δέ τις πολυπραγμονῶν λέγει, πῶς ὁ πατὴρ ἅγιος ὢν τοιούτους ἀνθρώπους ἐδέχετο καὶ πῶς ἠγνόει πάλιν ὑπ᾽ αὐτῶν ἐμπαιζόμενος, οὔ μοι δοκεῖ εὐλόγως ὁ τοιοῦτος διαπορεῖν. Why God permits Καὶ γὰρ καὶ Γιεζῆ μετὰ τοῦ προφήτου Ἐλισσαιὲ ἦν ἄνθρωπος φιλάργυρος καὶ διεστραμμένος, καὶ Ἰούδας μετὰ Χριστοῦ καὶ αὐτὸς φιλάργυρος καὶ σκαιός, ὡς ἐκ τούτου καὶ προδότην αὐτὸν γενέσθαι τοῦ οἰκείου διδασκάλου καὶ τέλος καὶ ἀγχόνῃ πρὸς τὸ ἑαυτὸν ἀνελεῖν χρήσασθαι· IV Kings 5, 20 – 27. καὶ ἐπὶ τῶν ἀποστόλων δὲ πολλοὺς τοιούτους γεγονότας ἀκούομεν, ἀλλ᾽ οὐ διὰ τοῦτό τις τῶν νοῦν ἐχόντων μέμψεται τοὺς ἁγίους, μεθ᾽ ὧν οἱ πονηροὶ συνανεστρέφοντο, οὐδὲ τῆς αὐτῶν πονηρίας ἐκείνους παραιτίους ἡγήσεται, the saints to be deceived. ἀλλὰ τοὐναντίον μᾶλλον τοὺς μὲν ἁγίους ἐπαινέσει τε καὶ θαυμάσεται, τοὺς δὲ πονηροὺς ταλανίσειεν, ὅτι καὶ μετὰ τοιούτων ὄντες τὴν ἑαυτῶν δυστροπίαν μεταβαλεῖν οὐκ ἠθέλησαν· ἄλλως τε οὐδ᾽ ἦν τοῦ πατρὸς τὸ προγινώσκειν ἅπαντα καὶ προλέγειν ἢ τὰς καρδίας ἐρευνᾶν τῶν πρὸς αὐτὸν ἐρχομένων. Τοῦτο γὰρ Θεοῦ καὶ μόνου πέφυκεν ἴδιον καὶ οἷς f. 264. αὐτὸς ἀποκαλύψει, ὅτε καὶ βούλοιτο. Τοῦ δὲ πατρὸς ἦν τὸ ὅσον ἐπ᾽ αὐτῷ τὴν τοῦ Χριστοῦ ἐντολὴν φυλάξαι τὴν λέγουσαν ὅτι “τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω”, καὶ τὸ χρηστεύεσθαι ἀνέχεσθαι μακροθυμεῖν ἐπὶ τοῖς προσπταίουσι.

[231] But if anyone, being inquisitive, says, how did the father, being a saint, receive such men, and how again was he unaware that he was being mocked by them, such a one does not seem to me to raise the difficulty reasonably. For Gehazi too was with the prophet Elisha, a man fond of money and perverse; and Judas with Christ, he too fond of money and wrong-headed, so that from this he even became the betrayer of his own teacher and at last made use of a halter to make away with himself; and in the time of the apostles too we hear that there were many such; but not for this will anyone who has sense blame the saints with whom the wicked lived, nor will he regard them as partly responsible for their wickedness, but on the contrary he will rather praise and admire the saints, and would pity the wicked, because even when they were with such men they did not wish to change their own perversity. Besides, it was not the father's part to foreknow and foretell all things or to search the hearts of those who came to him. For this belongs by nature to God alone, and to those to whom He Himself reveals it, whenever He wishes. But it was the father's part, so far as in him lay, to keep the commandment of Christ which says, "him that cometh to me I will in no wise cast out," and to be kind, to bear with, and to be long-suffering toward those who stumble.

John 6, 37.

[232] To Philippicus, who reproaches him with excessive Καὶ γὰρ καὶ ὁ πολλάκις μοι μνημονευθεὶς μοναχὸς Κοσμᾶς ὁ Φιλιππικὸς τὰ τοιαῦτα βλέπων πολλοῖς ἦν λογισμοῖς κατὰ τοῦ πατρὸς βαλλόμενος. Διὸ καὶ μὴ above the line A. ὑποφέρων οὕτως ὑπ᾽ αὐτῶν ἐνοχλούμενος, ἀνελθὼν αὐτῷ λέγει· “Ἆρα οὕτως ἔγραψαν οἱ πατέρες, ἵνα εἴ τις ἔλθῃ, εὐθέως δέχῃ καὶ ἀνεξετάστως κουρεύεις αὐτόν, καὶ μάλιστα παῖδας νέους καὶ ἀγροίκους ἀνθρώπους, μὴ εἰδότας δεξιὰ ἢ ἀριστερά, ἢ μετὰ τὸ ποιῆσαι χρόνους τρεῖς καὶ ἱκανὴν λαβεῖν πεῖραν, τὸν προεστῶτα μὲν τῆς τοῦ προσελθόντος γνώμης καὶ προαιρέσεως, αὐτὸν δὲ αὖθις τὸν προσιόντα τῆς μοναδικῆς διαγωγῆς τε καὶ πολιτείας;” Jonah 4, 11. Ὁ δὲ πατὴρ πρᾴως αὐτῷ καὶ ἀταράχως ἀποκριθεὶς ἔφη· “Ταῦτα, ἅ μοι f. 264v. ἐγκαλῶν εἶπας, γινώσκω καὶ αὐτὸς ὅτι οὕτως ἔχει. Ἀλλ᾽ οὐκ οἶδας, readiness in receiving monks, ὅπως ἡ ἡμετέρα γενεὰ νωθρὰ γέγονε καὶ πρὸς τὸ καλὸν ἀπρόθυμος καὶ δυσκίνητος· καὶ οὐ προαιρεῖταί τις ἐξ ἰδίας γνώμης τῇ μοναχικῇ προσελθεῖν πολιτείᾳ, εἰ μή τι ὁ Θεὸς διὰ τὴν πολλὴν αὐτοῦ ἀγαθότητα εἰς περίστασιν ἐμπεσεῖν παραχωρήσει τινά, καὶ διὰ ταύτης εἰς ἔννοιαν ἐλθὼν τῶν μελλόντων τῆς τῶν παρόντων εὐτελείας καταφρονήσει καὶ οὕτως τῷ κατὰ Θεὸν βίῳ προσελθεῖν αἱρετίσεται.

[232] For the monk Cosmas Philippicus too, often mentioned by me, seeing such things, was assailed by many thoughts against the father. And so, not bearing it, being thus troubled by them, he went up and said to him: "Did the fathers then write thus, that if anyone comes you should receive him at once and tonsure him without examination, and especially young boys and rustic men who know not their right hand from their left, or rather that, after he has spent three years and the superior has gained sufficient trial of the disposition and purpose of the one who has come, and in turn the newcomer himself of the monastic way of life and conduct?" And the father, answering him gently and without agitation, said: "These things which you have said in accusing me, I too know that they are so. But you do not know how our generation has become sluggish and unwilling toward the good and hard to move; and no one chooses of his own mind to come to the monastic life, unless God, through His great goodness, allows someone to fall into some calamity, and through it, coming to a thought of the things to come, he despises the cheapness of the things present and so chooses to come to the life according to God.

Ἐὰν δέ τις οὕτως ἐκ τοῦ κόσμου δυνηθεὶς ἐκφυγεῖν ἔλθῃ πρός με ζητῶν μοναχὸς γενέσθαι, καὶ ὡς σὺ λέγεις μὴ ἀποκείρω αὐτόν, ἀλλὰ πρὸς χρόνον οὕτω μένειν ἐάσω καὶ σβεσθῇ ὁ μικρὸς ἐκεῖνος σπινθήρ,ὃν ὁ Θεὸς διὰ φιλανθρωπίαν διὰ τρόπου τινός, ὡς εἶπον, ἀνῆψεν ἐν τῇ αὐτοῦ καρδίᾳ, οὐχὶ πάλιν εἰς τὸν κόσμον ὑποστραφεὶς τῶν προτέρων αὐτοῦ ἐπιτηδευμάτων ἢ καὶ χειρόνων ἕξεται; πῶς δὲ καὶ παῖδας καὶ ἀγροίκους ἀνθρώπους δεχόμενος f. 265. οὐκ in the margin A. ἀποκείρω ἐγώ; ἐμαυτὸν φυτηκόμον εἶναι λογίζομαι φυτεύοντα διάφορα φυτὰ καὶ κατὰ δύναμιν ἀρδεύω τε ταῦτα καὶ τὴν λοιπὴν περὶ αὐτὰ ἐνδείκνυμαι ἐπιμέλειαν. Καὶ ὅσα μὲν εὐοδωθῶσι καὶ καρποφόρα γένωνται, Lazarus answers. δόξα τῷ ἁγίῳ Θεῷ, τῷ καὶ τελεσφοροῦντι καὶ αὐξάνοντι ταῦτα. Ὅσα δὲ ἐξ οἰκείας ἀμελείας ἐξίτηλα καὶ ἄκαρπα γένωνται ἢ καὶ παντελῶς ξηρανθῶσιν, οἶμαι ὡς οὐ παρὰ τοῦτο εὐθύνας αὐτὸς ὑφέξω ἢ ὑπὸ τοῦ Θεοῦ κατακριθήσομαι.” Τούτων ὡς ἀκήκοεν ὁ Φιλιππικός, μὴ ἔχων τι πρὸς ταῦτα ἀντιφθέγξασθαι, μετάνοιαν βαλὼν ᾐτεῖτο συγχώρησιν. Ἧς καὶ τυχὼν κατῆλθε τοῦ στύλου σύνδακρύς τε καὶ κατανενυγμένος, θαυμάζων καὶ ἐκπληττόμενος ἐπὶ τῇ τοῦ πατρὸς διακρίσει. Ἀλλὰ ταῦτα μὲν περὶ τῆς τοῦ ἁγίου πατρὸς ἡμῶν ὑψηλοτέρας καὶ πνευματικῆς διακρίσεως, ὡς παρ᾽ αὐτοῦ δὴ τοῦ Φιλιππικοῦ οἰκείοις ἤκουσα ὠσί, γέγραφα.

But if someone, having thus been able to escape from the world, comes to me seeking to become a monk, and, as you say, I do not tonsure him, but let him remain so for a time, and that little spark which God in His love for mankind kindled in his heart in some way, as I said, is quenched, will he not turn back again to the world and hold to his former practices, or even worse ones? And how is it that I, receiving boys and rustic men, do not tonsure them? I reckon myself to be a gardener planting various plants, and according to my power I water them and show the rest of my care about them. And as many as prosper and become fruitful, glory to the holy God, who both brings them to perfection and makes them grow. But as many as through their own neglect fade and become fruitless, or even wither entirely, I think that I shall not for this undergo an accounting or be condemned by God." When Philippicus heard these things, having nothing to say against them, he made a prostration and asked forgiveness. And having obtained it, he came down from the pillar in tears and compunction, marvelling and astounded at the father's discernment. But these things I have written about the loftier and spiritual discernment of our holy father, as I heard them with my own ears from Philippicus himself.

[233] Περὶ δὲ τῆς αὐτοῦ κηδεμονίας τε καὶ σπουδῆς, ἣν περὶ τὸ σῴζειν ψυχὰς f. 265v. καὶ μάλιστα τῶν ἐν ὑποταγῇ αὐτοῦ τελούντων ἐδείκνυτο, ἔγκαιρον ἂν εἴη δηλῶσαι. On the monk Ioannicius, Ἀπεστάλησάν ποτε ὅ τε μοναχὸς Ἡσαΐας καὶ μετ᾽ αὐτοῦ ὁ πάλαι μοι μνημονευθεὶς Ἰωαννίκιος ἐν τῇ πόλει. Καὶ δὴ εἰσελθόντες κατέλυσαν εἰς οἶκον χήρας τινὸς τινὰς A. γυναικὸς πολλὴν πίστιν πρὸς τὸν πατέρα ἐχούσης ἐξ ἀκοῆς, κατοικούσης ἐν τῷ ἐμβόλῳ τῷ λεγομένῳ τοῦ Μαυριανοῦ. Μιᾷ δὲ τῶν ἡμερῶν τῆς ἱπποδρομίας ἐπιτελουμένης, ὁ ἀδελφὸς Ἰωαννίκιος ἄνευ τῆς τοῦ γέροντος βουλῆς καὶ αὐτὸς ἐκεῖσε ἀπῆλθεν· ὑποστρέψας δὲ καὶ παρὰ τοῦ γέροντος ἐρωτηθείς, ποῦ ἄνευ τῆς αὐτοῦ βουλῆς ἀπῆλθε, — καὶ γὰρ ἦν εἰς τὴν ὑπουργίαν καὶ ὑποταγὴν αὐτῷ δοθεὶς παρὰ τοῦ πατρὸς, — αὐτίκα ὡμολόγησεν, ἔνθα ἦν. Δυσχεραίνοντος οὖν τοῦ γέροντος καὶ λέγοντος ὡς· “Οὐ καλῶς ἐποίησας εἰς Βίος Ἰωαννικίου in the margin in a more recent hand. τοιαύτην θέαν σατανικὴν ἀπελθών”, for a fault ἐκεῖνος ἀντὶ τοῦ βαλεῖν μετάνοιαν καὶ αἰτῆσαι συγχώρησιν ἀνθίστατο ἐξ ἀγνωσίας λέγων· “Τί γὰρ σατανικόν ἐστι τὸ ἰδεῖν ἀνθρώπους καὶ ἵππους τρέχοντας;” Ταῦτα f. 266. αὐτοῦ λέγοντος, ὁ μοναχὸς Ἡσαΐας ἐπὶ πλέον ἐνεπικραίνετο καὶ ἠπείλει αὐτῷ, ἐὰν ἐπαναζεύξωσι, πάντα τῷ πατρὶ ἀναγγεῖλαι.

[233] And concerning his care and zeal, which he showed for saving souls, and especially of those who were under obedience to him, it would be timely to make it known. Once the monk Isaias was sent, and with him Ioannicius, mentioned by me long ago, to the city. And having entered it, they lodged in the house of a certain widow woman who, from hearsay, had great faith toward the father, who lived in the colonnade called that of Maurianos. And on one of the days when the horse-race was being held, the brother Ioannicius, without the counsel of the elder, went off there too; and when he returned and was asked by the elder where he had gone without his counsel (for he had been given to him by the father for service and obedience), he at once confessed where he had been. And when the elder was displeased and said, "You did not do well in going off to such a satanic spectacle," he, instead of making a prostration and asking forgiveness, resisted out of ignorance, saying: "For what is satanic about seeing men and horses running?" While he was saying these things, the monk Isaias was the more embittered and threatened him that, when they returned, he would report everything to the father.

Μετὰ δὲ τὸ γεύσασθαι αὐτούς, ἀναστὰς ὁ ἀδελφὸς Ἰωαννίκιος οὕτως ἀπονενοημένος, ἀνήρχετο εἰς τὸ ὑπερῷον πρὸς τὸ ὑπνῶσαι. Ὡς δὲ ἔφθασεν εἰς τὸ τέλος τῆς κλίμακος, ἄφνω πεσὼν χαμαὶ ἤρξατο κράζειν τὸ οὐαί. Τοῦτο οὖν ἀκούσαντες ὅ τε μοναχὸς καὶ οἱ ἐν τῇ οἰκίᾳ μετὰ πολλοῦ τοῦ τάχους πρὸς αὐτὸν ἔσπευσαν. a light one, Καὶ εὑρόντες αὐτὸν οὕτω χαμαὶ κείμενον καὶ τὸ οὐαὶ ἀνενδότως βοῶντα, βαστάσαντες αὐτὸν ἔθηκαν ἐπάνω τῆς κλίνης. Ἐπερωτώντων δὲ αὐτῶν, τί ἦν τὸ συμβὰν αὐτῷ ἐξειπεῖν, οὐδὲ ἀποκριθῆναι αὐτοῖς ἐκ τῆς ὀδύνης, ἧς εἶχεν, ἠδύνατο. Ἐάσαντες οὖν αὐτόν, μικρὸν μετὰ τὸ σιγῆσαι τοῦ κράζειν τὸ above the line A. οὐαί, πάλιν ἐπηρώτων αὐτόν. Ὁ δὲ ἀποκριθεὶς μετὰ δακρύων πρὸς τὸν γέροντα ἔλεγεν· “Συγχώρησόν μοι, πάτερ, εἰς σέ τε καὶ εἰς Θεὸν ἁμαρτήσαντι καὶ ἀπελθόντι ἄνευ τῆς σῆς γνώμης πρὸς τὴν f. 266v. σατανικὴν τοῦ ἱπποδρομίου θέαν.” Ὁ δὲ γέρων συγχωρήσας ἐπηρώτα πάλιν αὐτόν, τί ἦν τὸ οὕτως αὐτὸν παρασκευάσαν γενέσθαι. Καί φησιν ἐκεῖνος· “Ὡς ἀνηρχόμην τὴν κλίμακα καὶ εἰς τὸν τελευταῖον ταύτης ἧκον βαθμόν, rebuked in a vision ὁρῶ τινα Αἰθίοπα ῥάβδον ἐν τῇ δεξιᾷ φέροντα ἔμπροσθέν μου ἑστῶτα.

And after they had eaten, the brother Ioannicius rose, being thus out of his senses, and went up to the upper room to sleep. And when he reached the top of the staircase, he suddenly fell to the ground and began to cry out "woe." Hearing this, then, both the monk and those in the house hastened to him with great speed. And finding him thus lying on the ground and crying out "woe" unceasingly, they lifted him and laid him upon the bed. And when they asked him to tell what had happened to him, he could not even answer them for the pain which he had. Leaving him alone, then, a little after he had stopped crying "woe" they asked him again. And he answered with tears and said to the elder: "Forgive me, father, who have sinned against you and against God and went off without your consent to the satanic spectacle of the hippodrome." And the elder forgave him and asked him again what it was that had caused him to be thus. And he says: "As I was going up the staircase and came to its last step, I see a certain Ethiopian, carrying a rod in his right hand, standing before me.

Ὃς μηδὲν

πρός με εἰπών, ἀλλ᾽ ἢ μετὰ τῆς ῥάβδου ἧς κατεῖχε κρούσας με, ἀφανὴς ἐγένετο. Ἐγὼ δὲ χαμαὶ πεσὼν ἐκ τοῦ πόνου καὶ τῆς ὀδύνης, ἠρξάμην τὸ οὐαὶ κράζειν. Ἀλλὰ δέομαί σου εὖξαι ὑπὲρ ἐμοῦ τῷ Θεῷ, ὅπως συγχωρήσῃ μοι τὴν ἁμαρτίαν ταύτην.” Καὶ ταῦτα μὲν ὁ ἀδελφὸς μετὰ δακρύων πρὸς τὸν μοναχὸν Ἡσαΐαν ἔλεγεν. Ὁ δὲ ὑπερευξάμενος αὐτοῦ καὶ λόγοις τοῦτον παρακλητικοῖς στηρίξας καὶ παραμυθησάμενος, ἦν ἐκεῖ μετ᾽ αὐτοῦ, ἕως οὗ πάντα τὰ τῶν δουλειῶν, δι᾽ ἃς ἀπεστάλη, πρὸς πέρας ἤγαγεν. Ὡς δὲ ἔμελλεν ἐκεῖθεν ὑποστρέφειν εἰς τὴν μονήν, ἐκείνου μὴ δυναμένου ἀκολουθῆσαι αὐτῷ f. 267. διὰ τὸ μόλις εἶναι αὐτόν, παρήγγειλε τῇ γυναικὶ ἐπιμελεῖσθαι αὐτοῦ. Ἀσπασάμενος οὖν καὶ συνταξάμενος πολλὰ κλαίοντα καὶ παρακαλοῦντα αὐτὸν εἰπεῖν τῷ ἁγίῳ πατρί, and who died shortly after. ἵνα εὔξηται περὶ αὐτοῦ πρὸς τὸν Θεόν, ὅπως ἀφεθῇ αὐτῷ ἡ ἁμαρτία ἣν παρὰ γνώμην αὐτοῦ ἐποίησε, χωρισθεὶς ἐξ αὐτοῦ καὶ τῆς πόλεως αὐτῇ τῇ ὥρᾳ ἐξελθὼν τῆς πρὸς τὴν μονὴν ὁδοῦ εἴχετο. Ἐκεῖνος δὲ μετὰ τὸ ἐξελθεῖν αὐτὸν ἡμέρας ἓξ ἐπιζήσας ἐτελεύτησε.

He, saying nothing to me but striking me with the rod which he held, vanished. And I, falling to the ground from the pain and the anguish, began to cry out 'woe.' But I beg you, pray to God for me, that He may forgive me this sin." And these things the brother said with tears to the monk Isaias. And he, having prayed for him and strengthened him with words of exhortation and consoled him, stayed there with him until he had brought to an end all the tasks for which he had been sent. And when he was about to return from there to the monastery, since that man could not follow him because he was scarcely alive, he charged the woman to take care of him. Having embraced him, then, and taken leave of him, while he wept much and begged him to tell the holy father to pray for him to God, that the sin which he had committed against his counsel might be forgiven him, he parted from him and, going out of the city that very hour, held to the road to the monastery. And that man, having lived six days after his departure, died.

[234] The liturgy forty times Τοῦτο οὖν ὁ μοναχὸς Ἡσαΐας κατὰ τὴν ὁδὸν μαθών, φθάσας εἰς τὴν μονὴν πάντα τὰ συμβεβηκότα τῷ ἀδελφῷ, ἀλλὰ μὴν καὶ τὸν αὐτοῦ θάνατον τῷ πατρὶ διηγεῖται. Ὁ δὲ πατὴρ ταῦτα ἀκούσας, προσέταξε τοῖς ἱερεῦσιν ὑπὲρ τοῦ ἀδελφοῦ μέχρι τεσσαράκοντα ἡμερῶν καθ᾽ ἑκάστην λειτουργίαν ποιεῖν· καὶ γὰρ ἦν ὁ ἀδελφὸς τῶν ἀγωνιζομένων καὶ οὐδέποτε παρῆλθεν ἐντολὴν τοῦ πατρός. to be celebrated for him Ἐθνικὸς γὰρ ὢν καὶ ἀβάπτιστος, ὅτε εἰς τὴν μονὴν ἦλθε πρὸς τὸν πατέρα, καὶ βαπτισθεὶς τῇ τοῦ ἁγίου πατρὸς f. 267v. προτροπῇ εἰς τὴν ἁγίαν Μαρίναν Above, ch. 31, p. 519; ch. 53, p. 526. , εἶτα καὶ ἀποκαρεὶς παρ᾽ αὐτοῦ, τοσαύτην πίστιν καὶ ὑπακοὴν πρὸς τὸν πατέρα ἐπεδείξατο, ὡς μόνος εἰς πᾶσαν τὴν τῶν ἀδελφῶν ὑπουργίαν διακονεῖν· καὶ γὰρ ἀνιστάμενος μετὰ πάντων, ἵστατο εἰς τὴν τῆς ἐκκλησίας ἀκολουθίαν μέχρι συμπληρώσεως τοῦ κανόνος· ἅμα δὲ ἐξῄει τῆς ἐκκλησίας, ἀπῄει ξυλοφορῶν, ὑδροφορῶν, τὸν ἄλευρον φύρων, εἰ καιρὸς εἰς τοῦτο ἐκάλει, τὸν κλίβανον ἐκκαίων καὶ τοὺς ἄρτους ὀπτῶν, Lazarus orders, εἶθ᾽ οὕτως εἰς τὸ μαγειρεῖον εἰσερχόμενος καὶ τὴν τῶν ἀδελφῶν ἕψων διακονίαν. Καὶ οὕτως ἀπαρχὴν λαμβάνων εἰσερχόμενος ἐν τῇ ἐκκλησίᾳ τὴν ἱερὰν μυσταγωγίαν ἐτέλει. Καὶ γὰρ ἐκ πολλῆς φιλοπονίας καὶ γράμματα μαθὼν τοῦ τῆς ἱερωσύνης ἀξιώματος κατηξίωται.

[234] The monk Isaias, then, having learned this on the road, and having reached the monastery, relates to the father everything that had befallen the brother, and indeed his death as well. And the father, hearing these things, ordered the priests to celebrate a liturgy for the brother every day for forty days; for the brother was one of the strivers and had never transgressed a command of the father. For he was a pagan and unbaptized when he came to the monastery to the father, and having been baptized at the urging of the holy father at St. Marina, and then also tonsured by him, he showed such faith and obedience toward the father that he alone ministered in every service of the brothers; for, rising with all, he stood at the office of the church until the completion of the canon; and as soon as he left the church, he went off carrying wood, carrying water, kneading the flour if the time called for it, firing the oven and baking the loaves, and then going thus into the kitchen and cooking the meal for the brothers. And so, taking the first portion, he went into the church and celebrated the sacred mystagogy. For out of great love of labour he had also learned letters and been deemed worthy of the dignity of the priesthood.

proclaims his virtues Διὰ ταῦτα οὖν τὰ προτερήματα, ἃ ὑπὲρ τοὺς λοιποὺς ἀδελφοὺς εἶχεν, ὡς ἄνθρωπος καὶ αὐτὸς ἐπαρθεὶς τῷ λογισμῷ κατεφρόνησε τοῦ γέροντος· διὸ καὶ παρεχωρήθη ὑπὸ τοῦ ἐχθροῦ πειρασθῆναι, ἵνα γνῷ, f. 268. τί ἐποίησε, καὶ ἵνα μὴ πεποιθὼς τῇ ἑαυτοῦ πολιτείᾳ ἀπέλθῃ κενὸς ὥσπερ ὁ φαρισαῖος, ἀλλὰ διὰ τῆς μικρᾶς ταύτης προσκρούσεως ταπεινωθείς, and explains the temptation. μετὰ πολλῶν δακρύων τεταπεινωμένος πρὸς τὸν Θεὸν ἀπέλθῃ, ὥσπερ ὁ τελώνης δικαιωθείς· ἅμα δὲ καὶ πρὸς ὠφέλειαν τῶν λοιπῶν γέγονεν, ἵνα, ἐάν τις παραδοθῇ ὑπὸ τοῦ πατρὸς ἢ ἄλλου προεστῶτός τινι, f. 268. μὴ καταφρονῇ τούτου, ἀλλὰ τὴν αὐτὴν καὶ εἰς αὐτὸν αὐτὴν A. ἐνδείκνυται πίστιν, ἣν καὶ πρὸς τὸν προεστῶτα ἔχει τηρῶν. Καὶ ταῦτα μὲν οὕτως ἔχει, ὡς τὰ κατὰ τὸν ἀδελφὸν γεγονότα δείκνυσιν. Ἐπὶ δὲ τὸν πατέρα καὶ τὰ περὶ αὐτοῦ πάλιν μέτειμι.

On account of these advantages, then, which he had above the rest of the brothers, he too, as a man, being puffed up in his thought, despised the elder; and therefore he was permitted to be tempted by the enemy, that he might know what he had done, and that he might not, trusting in his own way of life, depart empty like the Pharisee, but, humbled through this small stumble, might depart to God humbled with many tears, justified like the publican; and at the same time it came about for the benefit of the rest, so that, if anyone is handed over by the father or another superior to someone, he should not despise him, but should show toward him the same faith which he keeps toward the superior. And these things are so, as the things that happened to the brother show. But I return again to the father and the things concerning him.

[235] Of Lazarus on the pillar Ἔν τινι καιρῷ χειμερίῳ ἔτυχεν ὑετὸν καταρραγῆναι ῥαγδαῖον, εἶθ᾽ οὕτως ἄνεμον βορρᾶν ἐπιπνεῦσαι, ὥστε ἐκ τῆς τοῦ ἀνέμου ψυχρότητος τὸ λιμνάζον ὕδωρ ἐν ταῖς κοιλότησι πετρῶν τε καὶ γῆς ἀποπαγῆναι εἰς κρύσταλλον. Ποιμὴν δέ τις τὰς ἐπαύλεις τῶν αὐτοῦ θρεμμάτων ἐν τῷ ὄρει κατ᾽ ἐκεῖνο καιροῦ ποιούμενος, ταῦτα βλέπων καὶ τὸν πατέρα εἰς νοῦν λαμβάνων, ἐν ἑαυτῷ λογιζόμενος ἔλεγεν· “Ἆρα ἀστέγου f. 268v. ὄντος τοῦ στύλου πῶς τὴν ἀνάγκην καὶ τὴν βίαν τοῦ κρυεροῦ τούτου χειμῶνος ὁ κῦρις Λάζαρος ὑποφέρει;” Ὡς δὲ ταῦτα διελογίζετο, ἐπεισῆλθε τούτῳ ἕτερος λογισμός, ὅτι οὐκ ἔστιν ἄρτι ὁ στύλος ἄσκεπος, ἀλλ᾽ ὅταν ἴδωσιν οἱ μοναχοὶ τοιαύτην ἀνάγκην, living under the open sky, ἐπιρρίπτουσί τι ἐπάνω αὐτοῦ δυνάμενον διαφυλάξαι αὐτὸν ἀπαθῆ ἐκ τῆς τοῦ χειμῶνος βίας καὶ μετὰ τὸ παρελθεῖν τὸν χειμῶνα πάλιν αἴρουσιν αὐτό. Ταῦτα οὖν περὶ τοῦ πατρὸς λογιζόμενος ὕπνωσεν — ἑσπέρα γὰρ ἦν — καὶ θεωρεῖ κατὰ τοὺς ὕπνους ἑαυτὸν ἑστῶτα ἔμπροσθεν τοῦ στύλου. Ἐδόκει δὲ καὶ πᾶσαν τὴν φάραγγα ὑπὸ πυρὸς ὁρᾶν καταφλεγομένην. Ἀτενίσας δὲ ὡς πρὸς τὸν στύλον, ὁρᾷ ἐπάνω τῆς ἐκκλησίας περιπατοῦντας δύο εὐνούχους στολὰς λαμπρὰς περιβεβλημένους κἀν ταῖς χερσὶ ῥομφαίας κατέχοντας, μέσον δὲ αὐτῶν γυναῖκα πορφυροφοροῦσαν ἐδόκει βλέπειν, καὶ πρὸς τὸν στύλον περιπατοῦντας ἐλθεῖν.

[235] At a certain time in winter it happened that a violent rain burst down, and then that a north wind blew, so that from the coldness of the wind the water standing in the hollows of the rocks and of the ground froze into ice. And a certain shepherd, who was then keeping the folds of his flocks on the mountain, seeing these things and calling the father to mind, said, reasoning within himself: "Since the pillar is roofless, how then does the lord Lazarus endure the hardship and the violence of this icy winter?" And as he was reasoning thus, another thought came in upon him, that the pillar is not at present uncovered, but when the monks see such hardship, they throw something over it which can keep him unharmed from the violence of the winter, and after the winter has passed they take it away again. Reasoning thus about the father, then, he fell asleep (for it was evening), and he beholds in his sleep himself standing before the pillar. And he seemed also to see the whole ravine burning with fire. And gazing intently toward the pillar, he sees walking about above the church two eunuchs clothed in shining robes and holding swords in their hands, and between them he seemed to see a woman wearing purple, and they came, walking, toward the pillar.

Εἶτα οἱ μὲν ἔστησαν σὺν αἰδοῖ καὶ εὐλαβείᾳ ἔνθεν καὶ ἔνθεν, ἡ δὲ περιῄει ἐπάνω τοῦ στύλου. f. 269. Θαυμάζοντος δὲ αὐτοῦ καὶ ἀποροῦντος ἐπὶ τῇ τοιαύτῃ τῆς γυναικὸς θέᾳ, ἦλθεν αὐτῷ φωνὴ ἀοράτως λέγουσα· “Τί θαυμάζων ἕστηκας καὶ ἀπορῶν ἐπὶ τῆς γυναικὸς θέᾳ; the vision of a certain shepherd. αὕτη ἐστὶν ἡ σκέπουσα καὶ περιθάλπουσα αὐτὸν καὶ ἀβλαβῆ διατηροῦσα ἐκ τῆς τοῦ χειμῶνος βίας.” Ἅμα δὲ τῷ τὴν φωνὴν ταύτην πρὸς αὐτὸν γενέσθαι θεωρεῖ ταύτην τὸ ἑαυτῆς παλλίον πάλιον A. ἐκ τῶν ὤμων αὐτῆς ἐκβαλοῦσαν καὶ τὸν στύλον σκεπάσασαν. Ἔξυπνος δὲ γενόμενος θαυμάζων ἦν ἐπὶ τῇ τοῦ ὀνείρου θέᾳ. Καὶ δὴ ἅμα τῷ γενέσθαι τὴν ἡμέραν ἀπάρας ἐκ τοῦ τόπου, ἐν ᾧ διῆγε, κατῆλθεν εἰς τὴν Θεοτόκον. Καὶ ἐλθὼν πρὸς τὸν πατέρα, ὡς εἶχεν οὕτως ἀπλάστως καὶ ἰδιωτικῶς ἐκδιηγεῖται τὸ ὄναρ. Ὁ δὲ πατὴρ ἀποκριθεὶς αὐτῷ· “Μηδ᾽ ὅλως, ἔφη, ὀνείροις πίστευε, διότι ἐκ δαιμόνων εἰσί.” Τοῦτο δὲ ἔλεγε ταπεινώσεως τρόπῳ, ἐπεί, εἰ μὴ ἦν οὕτως καθὼς ὁ ἄνθρωπος οὗτος ἐν ὁράματι ἐθεάσατο, πῶς ἂν καὶ εἶχε διακαρτερῆσαι ἐν τῷ τρισπιθάμῳ ἐκείνῳ στύλῳ αἴθριος ἑστὼς μετὰ χιτωνίσκου fol. 269v is blank. f. 270. ἑνὸς δερματίνου, ἀκατακάλυπτον τὴν κεφαλὴν ἔχων καὶ τοὺς πόδας ἀνυποδέτους ἔχων, With how many hardships he exercises his body. πρὸς τούτοις νηστείαις καὶ ἀγρυπνίαις καὶ τῷ τῶν σιδήρων βάρει κατατρύχων τὸ σῶμα, ψύχει τε καὶ καύσωνι ἀλλὰ μὴν καὶ τῷ τῶν φθειρῶν ἑσμῷ πιεζόμενος; πάντως, εἰ λίθος ἦν, εἰ σίδηρος, δαπανηθῆναι εἶχε τῷ χρόνῳ· ἀλλ᾽ οὗτος τῇ ἐλπίδι καὶ πίστει τῇ εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ τὴν αὐτοῦ μητέρα τὴν ἀκαταίσχυντον τῶν πιστῶν ἐλπίδα νευρούμενος καὶ ὑπ᾽ αὐτῶν φρουρούμενος καὶ σκεπόμενος, ταῦτα πάντα ὥσπερ τις ἀδάμας στερρὸς γενναίως ἔφερεν.

Then the men stood with reverence and awe on this side and that, and she went about upon the pillar. And as he was marvelling and at a loss at such a sight of the woman, a voice came to him invisibly, saying: "Why do you stand marvelling and at a loss at the sight of the woman? She it is who shelters him and warms him and keeps him unharmed from the violence of the winter." And at the moment this voice came to him, he beholds her casting her mantle from her shoulders and covering the pillar. And having awoken, he was marvelling at the sight of the dream. And indeed, as soon as day came, he set out from the place in which he was living and came down to the Theotokos. And coming to the father, he relates the dream just as it was, artlessly and in a plain man's way. And the father answered him: "Do not believe in dreams at all," he said, "because they are from demons." But he said this by way of humility; since, if it were not so as this man beheld in a vision, how could he have held out on that pillar of three spans, standing under the open sky with one little tunic of leather, having his head uncovered and having his feet unshod, and besides these things wearing down his body with fasts and vigils and the weight of the irons, oppressed by cold and burning heat and indeed by the swarm of lice? Surely, if he had been stone, if iron, he would have been consumed by time; but he, strengthened by hope and faith in our Lord Jesus Christ and in His mother, the unshamed hope of the faithful, and guarded and sheltered by them, bore all these things nobly, like some hard adamant.

[236] A huge stone falling from the mountain Ἀνῆλθόν τινες τῶν ἀδελφῶν εἰς τὸ ὄρος ἐπὶ τὸ βόρειον μέρος τῆς μονῆς ἐπὶ τῷ ἀνασπάσαι ῥίζας ἀγριελαίων εἰς τὸ ποιῆσαι ἄνθρακας πρὸς τὴν τοῦ χαλκέως χρείαν· καὶ δὴ ὡς ἵσταντο αὐτὰς ἐκριζοῦντες, ἄφνω λίθος ὑπερμεγέθης, εἴτε ὑπ᾽ αὐτῶν σαλευθεὶς εἴτε καὶ μόνος, μᾶλλον δὲ κατὰ παραχώρησιν Θεοῦ ὑπὸ τῶν πονηρῶν δαιμόνων ἐκμοχλευθείς, ὡς ὑπό τινος ὠθισθεὶς κυλιόμενος, μετὰ πολλοῦ τοῦ ῥοίζου πρὸς τὴν μονὴν κατήρχετο, τοῦ πατρὸς ἐπάνω τοῦ f. 270v. στύλου ἑστῶτος καὶ πολλὰ τῶν ἀδελφῶν τῶν τὰ ξύλα ἐκβαλλόντων καταβοῶντος. Ὡς δὲ ἤδη ἐπάνω τῶν κελλίων ὁ λίθος κατερχόμενος ἔφθασεν, ὢ τοῦ θαύματος, ὥσπερ ὑπό τινος χειρὸς κρατηθεὶς διῆλθε πλαγίως ὄπισθεν αὐτῶν καὶ πρὸς τὸ νότιον μέρος φθάσας μικρόν τι ἀνῆλθεν, at the father's voice harms no one. εἶτα ἐκεῖθεν κυλισθεὶς ἔμπροσθεν τοῦ μαγειρείου ἐλθὼν ἔστη, μικρὸν δὲ τῷ ἄκρῳ αὐτοῦ τῇ θύρᾳ προσκρούσας ταύτην κατέβαλεν κατέβαλλεν A. · ᾧ δὴ μόνῳ εἰκάσαι ἔξεστιν, εἰ ὅλως εἶχε τοῖς κελλίοις ἐπιπεσεῖν, τί ἂν αὐτά τε καὶ τοὺς ἐν αὐτοῖς ὄντας ἀδελφοὺς ἔδρασεν· ἦσαν γὰρ ἐν ταύτῃ τῇ ὥρᾳ τινὲς τῶν ἀδελφῶν ἔνδοθεν· ἀλλ᾽ ἐκεῖνος ὥσπερ ἔμψυχός τις καὶ λογικὸς τὴν τοῦ πατρὸς φωνὴν τὴν δι᾽ αὐτὸν πρὸς τοὺς ἀδελφοὺς γενομένην αἰδεσθεὶς οἱονεὶ καὶ εὐλαβηθείς, ἀναχαιτισθεὶς τῆς ὁρμῆς καὶ ἑαυτὸν κουφίσας εἰς τὸ πέραν μετήγαγεν part of folio 270v and the whole of folio 271 are blank. …

[236] Some of the brothers went up the mountain on the northern side of the monastery to pull up roots of wild olives to make charcoal for the needs of the smith; and indeed, as they stood rooting them out, suddenly a stone of enormous size, whether shaken loose by them or of itself, or rather pried loose by the wicked demons by God's permission, rolling as though pushed by someone, came down toward the monastery with a great rushing noise, while the father stood upon the pillar and cried out much against the brothers who were taking out the wood. And when the stone, coming down, had already reached the point above the cells, O the wonder! as though held by some hand it passed sideways behind them and, reaching the southern side, went up a little; then, rolling from there, it came and stopped in front of the kitchen, and striking the door a little with its edge it knocked it down; from which alone one may guess, if it had fallen on the cells at all, what it would have done to them and to the brothers who were in them; for at that hour some of the brothers were inside. But it, as though it were something living and rational, as if respecting and revering the father's voice raised on its account to the brothers, was checked in its rush and, lightening itself, carried itself over to the far side...

[237] … f. 271v. Ὁ δὲ πατὴρ ἀνελθὼν ἐπάνω τοῦ στύλου, φωνεῖ τὸν ἡγούμενον ἐξ ὀνόματος λέγων· “Εὐλόγησον, Emissaries and informers κῦρ Μιχαήλ.” Οἱ δὲ ὡς εἶδον αὐτόν, εὐθὺς τῶν ἵππων ἀποβάντες πρὸς αὐτὸν ἀνῆλθον. Ἐπερωτήσαντος δὲ αὐτοὺς τοῦ πατρός, δι᾽ ἣν αἰτίαν καὶ πῶς ἐν τοιούτῳ καιρῷ πρὸς αὐτὸν ἀνῆλθον, ἐκεῖνοι· “Κατὰ πάροδον, φασίν, ἐνταῦθα γενόμενοι πρός σε ἀνήλθομεν,” ἱστάμενοι δὲ κατεσκόπουν τὸν στύλον, εἴ πως ἴδωσί τι, δι᾽ ἃ ἐστάλησαν. Ὡς δὲ πολλὰ περιεργασάμενοι οὐδὲν ὧν ἤλπιζον εἶδον, βαλόντες μετάνοιαν καὶ αἰτησάμενοι εὐχὴν καὶ λαβόντες κατῆλθον τοῦ ὄρους· καὶ φθάσαντες εἰς τὸν Θεολόγον ἀνήγγειλαν τῷ τε μητροπολίτῃ καὶ πᾶσιν, ἃ εἶδον καὶ ἤκουσαν. Ἀλλ᾽ οὐδ᾽ οὕτως οἱ τοῦ πονηροῦ δόλιοι ἐργάται πεισθέντες ἐσίγησαν, ἀλλ᾽ ἔλεγον, ὅτι ὁ ἡγούμενος τὸν λογισμὸν αὐτοῦ εἰς αὑτὸν ἔχων καὶ θέλων αὐτὸν δοξάζειν ταῦτα λέγει ψευδόμενος.

[237] ... And the father, having gone up upon the pillar, calls the hegumen by name, saying: "Give the blessing, lord Michael." And they, when they saw him, at once dismounted from their horses and went up to him. And when the father asked them for what reason and how they had come up to him at such a season, they said: "Being here in passing, we came up to you"; and standing there they were spying out the pillar, to see if they might perhaps see something of the things for which they had been sent. And when, after much prying, they saw nothing of what they had hoped, they made a prostration and asked a blessing and, having received it, came down from the mountain; and having reached the Theologos they reported to the metropolitan and to all what they had seen and heard. But not even so were the deceitful workers of the evil one persuaded and silent, but they said that the hegumen, having his mind set on him and wishing to glorify him, was saying these things falsely.

[238] the metropolitan of Ephesus Πάλιν οὖν ἀποστέλλεται καὶ ἕτερος παρὰ τοῦ μητροπολίτου, Νικόλαος τοὔνομα, ὁ γεγονὼς εἰς ὕστερον οἰκονόμος εἰς τὴν τῆς Βαθείας [It may be conjectured that this is the present-day Vathy, on the island of Samos.] ἐπισκοπήν, ὅστις καὶ f. 272. μέχρι τοῦ νῦν ζῶν τὰ τοῦ πράγματος διηγεῖται. Ὡς οὖν φθάσας μετὰ βίας εἰς τὸ ὄρος ἀνῆλθε διὰ τὸ μὴ τὴν ὁδὸν ἐκ τῆς χιόνος τὸ σύνολον καθορᾶσθαι — χειμέριος γὰρ ἦν ὁ καιρός, — ἤδη πλησίον τῆς μονῆς γεγονώς, ὡς ἀπέβη τε τοῦ ζῴου οὗ ἐπεκάθητο καὶ δεσμεύων ἦν τοῦτο ἔν τινι τῶν ἐκεῖσε ἑστώτων δένδρων, ἐλθών τις τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἀποσταλεὶς πρὸς αὐτόν, ἔφη αὐτῷ· “Κύριε Νικόλαε Νικόκαε A. , δέσμησόν σου τὸ ζῷον καὶ δεῦρο καλεῖ σε ὁ πατήρ.” Ὡς δὲ εἰς ὄψιν τοῦ πατρὸς ἦλθεν, ἔλεγεν αὐτῷ ὁ πατήρ (ὡς δε - πατὴρ) in the margin A. · “Ἄπελθε εἰς τὸ μαγειρεῖον, ὅπως θερμανθῇς καὶ λάβῃς διάκρισιν.” Τοῦτο γὰρ ἀεὶ σύνηθες ἦν τῷ πατρὶ καὶ 〈καθ᾽ supplied, omits A. 〉 οἵαν ὥραν corrected in the margin ὁραν? ἄν τις ἀνῆλθεν ἐν τῇ μονῇ, ἔλεγεν

[238] Again, then, another too is sent by the metropolitan, Nicholas by name, who afterwards became steward of the bishopric of Batheia, who is still alive to this day and relates what happened. When, then, having arrived, he went up the mountain with difficulty, because the road could not be seen at all on account of the snow (for it was the winter season), and when, having already come near the monastery, he had dismounted from the animal on which he was riding and was tying it to one of the trees standing there, one of the brothers, sent by the father to him, came and said to him: "Lord Nicholas, tie up your animal and come here; the father calls you." And when he came into the father's sight, the father said to him: "Go to the kitchen, so that you may warm yourself and take something to eat." For this was always the father's custom: at whatever hour anyone came up to the monastery, he would say

αὐτῷ λαβεῖν διάκρισιν. Ὁ δὲ οὐκ ἐπείσθη τοῦτο ποιῆσαι, more than once sends to the mountain, ἀλλὰ καθὼς παρήγγελτο εὐθὺς ἀνελθὼν ἵστατο σκοπῶν καὶ αὐτὸς εἴ πως ἴδῃ τί οὗ εἵνεκεν ἀπεστάλη. Ὁ δὲ πατὴρ μετὰ τὸ ἱκανῶς αὐτὸν σκοπῆσαι καὶ μέλλειν ἤδη ἐκ τοῦ στύλου κατέρχεσθαι, ἠνάγκασεν αὐτὸν ἀπελθεῖν καὶ λαβεῖν διάκρισιν· ὃ καὶ ποιήσας, μετὰ τὸ γεύσασθαι ἀνελθὼν f. 272v. ἀναγγέλλει αὐτῷ τὰ τοῦ πράγματος. Καὶ οὕτως εὐχὴν λαβὼν τοῦ ὄρους κατῆλθε· καὶ ἀπελθὼν καὶ αὐτὸς ἀνήγγειλε τῷ τε μητροπολίτῃ καὶ τοῖς λοιποῖς, ἃ εἶδε καὶ ἤκουσεν. at the instigation of Lazarus' enemies. Ἐπεὶ δὲ οὐκ ἐπαύοντο οἱ πονηροὶ καὶ χαιρέκακοι καθ᾽ ἑκάστην τόν τε μητροπολίτην καὶ τοὺς περὶ αὐτὸν ἐρεθίζοντες πρὸς τὸ ἐκδιῶξαι τὸν πατέρα τοῦ ὄρους, βλέποντες οἱ ἀδελφοί, ὅτι οὐκ ἐῶσιν αὐτοὺς ἠρεμῆσαι — καὶ γὰρ διαφόρως αὐτοὺς ἐκάκουν σκώμμασί τε καὶ ὕβρεσιν, ἔνθα αὐτοὺς εὕρισκον, βάλλοντες — προσελθόντες καὶ αὐτοὶ ἠνώχλησαν τῷ πατρί, ὅπως γράψῃ τῷ βασιλεῖ καὶ ἐλευθερώσῃ αὐτοὺς ἐκ τῆς τοιαύτης ἀνάγκης· καὶ δὴ πεισθεὶς ὁ πατὴρ καὶ γράψας δούς τε τὰ γράμματά τισι τῶν ἀδελφῶν ἀποστέλλει αὐτοὺς πρὸς τὸν βασιλέα.

him to take something to eat. But he was not persuaded to do this, but, as he had been charged, went up at once and stood watching, he too, to see if he might perhaps see something of that for which he had been sent. And the father, after he had watched him sufficiently and was now about to come down from the pillar, compelled him to go off and take something to eat; and having done so, after he had eaten he went up and reports to him the business. And so, having received a blessing, he came down from the mountain; and having gone off, he too reported to the metropolitan and to the rest what he had seen and heard. But since the wicked and malicious did not cease every day provoking the metropolitan and those about him to drive the father from the mountain, the brothers, seeing that they would not let them be at peace (for they harmed them in various ways, assailing them with jeers and insults wherever they found them), came and they too pestered the father to write to the emperor and free them from such distress; and indeed the father was persuaded, and having written and given the letters to some of the brothers, he sends them to the emperor.

[239] On Cosmas the traitor. Εἷς δὲ τῶν τῆς μονῆς ἀδελφῶν ὀνόματι Κοσμᾶς, τὸν Ἰούδαν καὶ αὐτὸς μιμησάμενος, ὡς ἤδη οἱ ἀδελφοὶ τῆς μονῆς ἐξῆλθον, μετὰ τὸ δειπνῆσαι ἐξελθὼν καὶ αὐτὸς τοῦ χοροῦ τῶν ἀδελφῶν καὶ τοῦ ὄρους κατελθὼν f. 273. εἰς τὸν Θεολόγον ἀπῆλθε. Καὶ εἰσελθὼν ἐν τῇ μητροπόλει ἀναδιδάσκει πάντα τόν τε μητροπολίτην καὶ τοὺς τοῦ κλήρου. Οἱ δὲ ἀφορμῆς εὐλόγου δραξάμενοι, πείθουσι τὸν μητροπολίτην, καὶ ἀποστέλλει εὐθὺς πρὸς καταδίωξιν τῶν ἀδελφῶν. Ὅθεν καὶ φθάσαντες αὐτοὺς καὶ κρατήσαντες, μετὰ ὕβρεών τε καὶ σκωμμάτων πολλῶν ψηλαφήσαντες καὶ λαβόντες, εἴ τι ἐβάσταζον, ὑπέστρεψαν· ὑπέστρεψαν δὲ καὶ οἱ ἀδελφοὶ μετὰ λύπης εἰς τὴν μονήν, πολλὰ τοῦ πατρὸς καταβοῶντες, ὅτι τοιοῦτον ἄνθρωπον δεξάμενος ἐκούρευσε· ταξεώτης γὰρ ἦν. Ὁ δὲ πατὴρ ἀπελογεῖτο αὐτοῖς λέγων· “Μὴ λυπεῖσθε καὶ ταράττεσθε ἕνεκεν τούτου μήτε κατ᾽ ἐμοῦ μήτε κατὰ τοῦ ἀδελφοῦ· καὶ γὰρ εἰ μὴ ἦν θέλημα Θεοῦ, οὐκ ἂν ἐκωλύθημεν.” Ταῦτα γοῦν πρὸς αὐτοὺς λέγων, τὸν πολὺν αὐτῶν τάραχον καταστορέσας κατασορέσας A. σιγᾶν ἐποίει τοῦτον καὶ ἠρεμεῖν. Of the monastery at Bessai Ἐπεὶ δὲ ἑτέρως αὖθις παρηνώχλουν αὐτῷ λέγοντες ὡς· “Οὐ μὴ ἐάσωσιν ἡμᾶς οἱ τῆς μητροπόλεως ἀναπαυθῆναι, καὶ μάλιστα μετὰ τὴν σὴν τελευτήν, f. 273v. καὶ καὶ A had written twice. διὰ τοῦτο χρὴ ἔτι ζῶντός σου ἀλλαχοῦ σκοπῆσαι καὶ εὑρεῖν ἐλεύθερον τόπον καὶ καὶ bis scripserat A. δομῆσαι ἐκεῖ ἑτέραν μονήν, ἵνα, ἐὰν μετὰ τὴν σὴν τελευτὴν οὐκ ἐῶσιν ἡμᾶς οἱ τῆς μητροπόλεως ἐνταῦθα above the line A. ὡς εἴρηται μένειν, ἐκεῖ ἀπέλθωμεν.”

[239] And one of the brothers of the monastery named Cosmas, he too imitating Judas, when the brothers had already left the monastery, after supper went out himself from the company of the brothers and, coming down from the mountain, went off to the Theologos. And having entered the metropolis, he informs everyone, the metropolitan and those of the clergy. And they, seizing upon a plausible pretext, persuade the metropolitan, and he at once sends in pursuit of the brothers. Whence, having overtaken them and seized them, they searched them with many insults and jeers and took whatever they were carrying, and returned; and the brothers too returned with grief to the monastery, crying out much against the father, because he had received and tonsured such a man; for he had been a soldier of the official staff. And the father defended himself to them, saying: "Do not grieve or be troubled on this account, either against me or against the brother; for if it were not the will of God, we would not have been hindered." Saying these things to them, then, he calmed their great agitation and made it fall silent and be at rest. But since they in turn pestered him otherwise, saying: "Those of the metropolis will not let us find rest, and especially after your death; and for this reason it is necessary, while you are still alive, to look elsewhere and find a free place and build another monastery there, so that, if after your death those of the metropolis do not let us remain here, as has been said, we may go off there."

Ταῦτα οὖν λέγοντες, ἔπεισαν αὐτὸν οὕτως ποιῆσαι· κἀντεῦθεν γέγονεν ἡ ἀφορμὴ τοῦ κτισθῆναι εἰς τὰς Βέσσας τὸν τῆς ὑπεραγίας Θεοτόκου ναόν. the occasion of its founding. Ἀλλὰ ταῦτα μὲν ὕστερον. Ἐπεὶ δὲ ὁ μοναχὸς Κοσμᾶς, ὁ καὶ προδότης ὡς ὁ λόγος φθάσας ἐδήλωσε γεγονώς, γινώσκων τὴν τοῦ ἁγίου πατρὸς ἡμῶν φιλάνθρωπον καὶ συμπαθῆ γνώμην, μετὰ χρόνον πρὸς τὴν μονὴν ὑποστρέψας ἦλθεν, οἱ μὲν ἀδελφοὶ τοῦτον θεασάμενοι οὐ μικρῶς ἐταράχθησαν. Καὶ προσελθόντες ἔλεγον τῷ πατρί, ἵνα μὴ δέξηται αὐτὸν ὡς δεύτερον Ἰούδαν καὶ προδότην τοῦ ἰδίου διδασκάλου γενόμενον. Cosmas, treated mercifully by the father, Ὁ δὲ πατὴρ ἔλεγεν αὐτοῖς· “Εἰ ἡμεῖς τὸν ὅμοιον ἡμῶν ἄνθρωπον πταίσαντα καὶ μετανοοῦντα οὐ προσδεξόμεθα, πῶς ἡμᾶς ὁ Θεὸς μυρία καθ᾽ ἑκάστην πταίοντας μετανοοῦντας δέξεται;” Ταῦτα γοῦν τοῦ f. 274. πατρὸς εἰπόντος, ἐπεὶ οἱ ἀδελφοὶ μηδὲν εἶχον ἀντιλέγειν πρὸς ταῦτα, καὶ μὴ θέλοντες παραχωροῦσι τὸν προδότην προσδεχθῆναι πάλιν εἰς τὴν μονήν. Τοιαύτην δὲ πρὸς τοῦτον ἔσχε σχέσιν ὁ ἅγιος ἡμῶν πατήρ, ὅσην ἄν τις ἔχοι πρὸς ἀγαπητὸν καὶ γνήσιον αὐτοῦ φίλον. Ἀλλ᾽ ἐκεῖνος, εἰ καὶ εἰρήνην κατὰ τὸν θεῖον φάναι Δαυὶδ ἔμπροσθεν ἐλάλει, πορευόμενος ἔξωθεν ψιθυρίζων κατὰ τοῦ πατρὸς οὐκ ἐπαύετο· διὸ καὶ κατάλληλον τοῦ τοιούτου τρόπου καὶ τῆς γνώμης τὸ τέλος εὕρατο.

Saying these things, then, they persuaded him to do so; and from this arose the occasion for the building at Bessai of the church of the all-holy Theotokos. But these things come later. And when the monk Cosmas, who, as the account has already shown, had become a traitor, knowing the loving and compassionate disposition of our holy father, returned to the monastery after a time, the brothers, beholding him, were not a little troubled. And they came and told the father not to receive him, as one who had become a second Judas and a betrayer of his own teacher. But the father said to them: "If we do not receive a man like ourselves who has stumbled and repents, how will God receive us, who stumble ten thousand times every day, when we repent?" When the father had said these things, then, since the brothers had nothing to say against them, even unwillingly they allow the traitor to be received again into the monastery. And our holy father had such affection for him as one might have for a beloved and true friend. But he, even if he spoke peace to his face, to put it as the divine David says, when he went outside did not cease whispering against the father; and so he met an end befitting such a character and disposition.

dies outside the monastery. Οὐ γὰρ κατηξιώθη ἐν τῇ μονῇ τελευτῆσαι τετευτῆσαι A. , ἀλλ᾽ ἐν τῷ κόσμῳ, μηδ᾽ ὅλως τί τινι συντυχὼν ἢ συγχώρησιν αἰτήσας καὶ λαβὼν παρά τινος. Καὶ ταῦτα μὲν περὶ τούτου.

For he was not deemed worthy to die in the monastery, but in the world, without meeting anyone at all or asking and receiving forgiveness from anyone. And so much concerning him.

[240] Toward a thieving monk Ἕτερος δὲ ἀδελφὸς ἐκ πονηρᾶς συνηθείας, μᾶλλον δὲ γνώμης, κλέπτων τῆς μονῆς ἀνεχώρει. Καὶ μετὰ χρόνον τινὰ ὑποστρέφοντα πάλιν αὐτὸν ὁ πατὴρ εὐμενῶς ὑπεδέχετο. Ὡς δὲ πολλάκις τοῦτο ἐποίησε, τελευταῖον ἀντέστησαν οἱ ἀδελφοὶ τῷ πατρὶ λέγοντες ὅτι· f. 274v. “Εἰ τοῦτον δεξῃ, ἡμεῖς ἀναχωροῦμεν.” Ὁ δὲ πατὴρ πρὸς τοὺς ἀδελφούς· “Ἔτι τοῦτο ἅπαξ, φησί, δεξώμεθα αὐτόν, καὶ εἰ οὐ φυλάξει, ἀλλ᾽ ἐξέλθῃ τῆς μονῆς, ὑποστρέψαντα καὶ ὑμῶν θελόντων οὐκέτι δέχομαι αὐτόν.” Ὡς δὲ πεισθέντες οἱ ἀδελφοὶ παρεχώρησαν δεχθέντα πάλιν αὐτὸν εἰς τὴν μονὴν μετ᾽ αὐτῶν εἶναι, οὐ πολὺς διῆλθε χρόνος, καὶ ἀρρωστίᾳ περιπίπτει ὁ ἀδελφός, ἥτις δὴ καὶ τῆς κατὰ ψυχὴν αὐτῷ ὑγείας γέγονεν ἀφορμή. the father's mercy. Μετὰ γὰρ πολλῶν δακρύων τῶν πάλαι κακῶς αὐτῷ πεπραγμένων τὴν ἐξομολόγησιν πρὸς τε τὸν πατέρα καὶ πρὸς πάντας τοὺς ἀδελφοὺς ποιούμενος, ἐμπόνως ᾐτεῖτο λαβεῖν τὴν συγχώρησιν. Ἧς καὶ τυχὼν καὶ ἀποστολικὸς Above, ch. 130, p. 547; ch. 228, p. 578, note 2. τῇ τοῦ πατρὸς προστάξει γενόμενος — μανδυώτης γὰρ ἦν — κλαίων ὁμοῦ καὶ τῷ Θεῷ εὐχαριστῶν πολλὰ πρὸς Κύριον ἐξεδήμησεν. Ὁ δὲ πατὴρ μετὰ τὴν αὐτοῦ τελευτὴν ἔλεγε πρὸς τοὺς ἀδελφούς· “Εἴδετε, ἀδελφοί, παρὰ μικρὸν ὅσην ζημίαν ἐμέλλομεν παθεῖν τὴν f. 275. τοῦ ἀδελφοῦ ψυχὴν ἀπολέσαντες· καὶ γὰρ εἰ μὴ ἄρτι αὐτὸν ἐδεξάμεθα, ἀπελθὼν εἰς τὸν κόσμον ἀμετανόητος ἂν πάντως τελευτῆσαι εἶχε.”

[240] And another brother, out of an evil habit, or rather disposition, used to steal and withdraw from the monastery. And when after some time he returned again, the father would receive him kindly. And when he had done this many times, at last the brothers stood against the father, saying: "If you receive this man, we are withdrawing." And the father said to the brothers: "Let us receive him once more yet, and if he does not keep himself, but leaves the monastery, when he returns I will no longer receive him, even if you wish it." And when the brothers, persuaded, allowed him, received again into the monastery, to be with them, not much time passed, and the brother falls into a sickness, which indeed became the occasion of health of soul for him. For, making with many tears the confession of the things he had done wickedly long before, both to the father and to all the brothers, he asked in anguish to receive forgiveness. And having obtained it and become apostolic at the father's order (for he was a mandyotes), weeping and at the same time giving God much thanks, he departed to the Lord. And the father after his death said to the brothers: "You saw, brothers, how great a loss we came near to suffering in losing the brother's soul; for if we had not received him just now, he would have gone off into the world and would certainly have died unrepentant."

[241] Another thief,Κοσμικός τις ἀνὴρ ἐκ τοῦ χωρίου Κηπίων ἀνελθὼν πρὸς τὸν πατέρα, παρεκάλει ἵνα δέξηται αὐτὸν ἐν τῇ μονῇ, ὡς ἂν δουλεύων μετὰ τῶν ἀδελφῶν εἴς τε τὴν τροφὴν καὶ εἰς τὰς λοιπὰς αὐτοῦ χρείας καὶ αὐτὸς μετ᾽ αὐτῶν διοικῆται. Λίαν γάρ, ὡς ἔλεγεν, ἦν ὑπὸ πενίας πιεζόμενος. Ὡς οὖν δεξάμενος αὐτὸν ὁ πατὴρ παρέδωκε τῷ κελλαρίτῃ εἰς τὸ συγκοπιᾶν μετ᾽ αὐτοῦ εἴς τε τὸ μαγκιπεῖον μαγγιπεῖον A. καὶ εἰς τὰς λοιπὰς τῆς μονῆς δουλείας, who was serving the brothers, ἐκεῖνος ἐκ προλαβούσης ὡς ἔοικε συνηθείας γεγυμνασμένος λάθρᾳ τοῦ κελλαρίτου κλέπτων, εἴ τι καὶ εὕρισκε, διά τινος κοσμικοῦ τῶν αὐτῷ γνωρίμων τῇ ἑαυτοῦ μητρὶ ἔπεμπεν. Ὁ δὲ κελλαρίτης ἐπιζητῶν ἃ ἐκεῖνος ἔκλεπτε καὶ μὴ εὑρίσκων, ἐπηρώτα αὐτόν. Ὁ δὲ αὐτίκα ἔξαρνος ἦν. Ὡς δὲ πολλάκις τοῦτο ποιῶν f. 275v. οὐκ ἐπαύετο, καὶ ὁ κελλαρίτης ἐπέκειτο αὐτῷ λέγων ὅτι· “Οὔκ ἐστιν ἄλλος ὁ τοῦτο ποιῶν, εἰ μὴ σύ”, φοβηθεὶς ἐκεῖνος, μή πως φανερωθῇ καὶ κάκωσίν τινα ὑποστῇ ὑπό τε τοῦ κελλαρίτου καὶ τῶν λοιπῶν ἀδελφῶν, ἀνελθὼν παρεκάλει τὸν πατέρα τοῦ ἀπολῦσαι αὐτόν, ὅπως ἀπέλθῃ πάλιν εἰς τὸν οἶκον αὐτοῦ. as being a poor man, Ὁ δὲ πατὴρ εὐξάμενος ἀπέλυσεν αὐτόν.

[241] A certain layman from the village of Kepia, having come up to the father, begged him to receive him into the monastery, so that, working with the brothers, he too might be provided for along with them both in food and in his other needs. For he was, as he said, very hard pressed by poverty. When, then, the father had received him and handed him over to the cellarer to toil with him both in the bakery and in the other labours of the monastery, he, practised as it seems from a previous habit, secretly stole from the cellarer whatever he found, and sent it to his mother through a certain layman of his acquaintance. And the cellarer, searching for what he was stealing and not finding it, questioned him. And he at once denied it. And when he did not cease doing this many times, and the cellarer pressed him, saying, "There is no one else who does this but you," he, afraid lest he be found out and suffer some ill-treatment from the cellarer and the rest of the brothers, went up and begged the father to dismiss him, so that he might go back to his home. And the father prayed and dismissed him.

Ἐκεῖνος δὲ τῇ νυκτί, ἐν ᾗ ἔμελλεν ἀναχωρεῖν, σάκκον πλήσας ἀλεύρου καὶ ζευγάρια δύο πετζίων Πετζίον, a skin, hide. See Ducange, s. v. λαβών, ἔξω που τῆς μονῆς ἀπελθὼν ἔκρυψε. Πρωῒ δὲ ὡς ἔμελλεν ἀναχωρεῖν, ὁ κελλαρίτης ἐν ὑπολήψει αὐτὸν ἔχων, ἐξελθὼν καὶ στὰς ἐν τόπῳ τινὶ κατεσκόπει αὐτόν. Καὶ δὴ ὡς εἶδεν αὐτὸν ἀπελθόντα καὶ ἄραντα τόν τε σάκκον καὶ τὰ πετζία, δρομαίως πρὸς τὸν πατέρα ἀνελθὼν ἀναγγέλλει αὐτῷ τὰ τοῦ πράγματος. he lets go unpunished. Καὶ ὁ πατὴρ ἀποκριθεὶς αὐτῷ ἔφη· “Ἄφες αὐτὸν ἀπελθεῖν καὶ μὴ καταδιώξεις τοῦ κρατῆσαι αὐτόν· πτωχὸς γάρ ἐστι.” Καὶ οὕτως ἐκώλυσεν αὐτὸν ὥστε μηδέν τι f. 276. τῷ σεσυληκότι παρενοχλῆσαι, ἔργῳ πληρώσας τὸ ὑπὸ τοῦ Κυρίου πρὸς τοὺς μαθητὰς ῥηθὲν λόγιον τὸ “καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει.”

And on the night on which he was to depart, he filled a sack with flour and took two pairs of hides, went out somewhere outside the monastery and hid them. And in the morning, as he was about to depart, the cellarer, holding him under suspicion, went out and, standing in a certain place, watched him. And indeed, when he saw him go off and pick up the sack and the hides, he ran up to the father and reports to him what had happened. And the father answered him and said: "Let him go off, and do not pursue him to seize him; for he is poor." And so he prevented him from troubling the despoiler in any way, fulfilling in deed the saying spoken by the Lord to the disciples, "and of him that taketh away thy goods ask them not again."

[242] On the monk Nicholas Καὶ ὁ μοναχὸς δὲ Νικόλαος, ὁ τοῦ μοναχοῦ Λαζάρου τοῦ ἐπιλεγομένου Κονδοῦ ἀδελφός, καὶ ἅπαξ καὶ δὶς τῆς μονῆς ἐξελθὼν καὶ πάλιν ὑποστρέψας καὶ εὐμενῶς δεχθεὶς ὑπὸ τοῦ πατρός, ὡς ἤδη καὶ τρίτον τοῦτο ποιῆσαι ἔμελλεν, ὑπὸ τοῦ πονηροῦ ὥσπερ ἐξαγωγέως ὠθούμενος, ἐπεὶ ἡτοίμασεν ἀφ᾽ ἑσπέρας τὸ ἑαυτοῦ ἱμάτιον πρὸς τὸ ἀναχωρῆσαι, who ran away again and again. μεσούσης νυκτὸς πόνος αὐτὸν κατέσχεν ἐπὶ τῆς καρδίας βαρύτατος. Καὶ οὕτως ἕωθεν καὶ αὐτὸς τὰ αὐτῷ πεπλημμελημένα πεπλημμένα A. διά τινος ἀδελφοῦ ἐξαγορεύσας καὶ μεγαλόσχημος γεγονώς, ἐντὸς ἑπτὰ ἡμερῶν ἐν μετανοίᾳ καλῶς πρὸς Κύριον ἐξεδήμησεν. Οὕτως οἴδασιν οἱ ἅγιοι νικᾶν ἐν τῷ ἀγαθῷ τὸ κακὸν καὶ τοὺς ἐν βυθῷ ἁμαρτιῶν ὄντας διὰ τῆς αὐτῶν μακροθυμίας καὶ χρηστῆς συγκαταβάσεως ἐξελκύειν. Ἀλλὰ ταῦτα μὲν περὶ τῆς συμπαθοῦς τοῦ πατρὸς γνώμης f. 276v. καὶ τῆς μακροθυμίας, ἣν περὶ τοὺς ἁμαρτάνοντας ἐπεδείκνυτο, ὡς καὶ ἀλλαχοῦ μοι ποσῶς εἴρηται. Χρὴ δέ με λοιπὸν καὶ περὶ τῶν θαυμάτων τῶν εἰς πολλοὺς παρ᾽ αὐτοῦ, ἀφ᾽ οὗ εἰς τὴν ἁγίαν Ἀνάστασιν ἀνῆλθε, τελεσθέντων τῷ λόγῳ διεξελθεῖν.

[242] And the monk Nicholas, the brother of the monk Lazarus surnamed Kondos, having left the monastery once and twice and returned again and been kindly received by the father, when he was now about to do this a third time, driven by the evil one as by a leader-out, since he had made ready his cloak in the evening in order to depart, at midnight a most grievous pain seized him at the heart. And so at dawn he too, having confessed through a certain brother the faults he had committed and having become one of the great habit, within seven days departed well to the Lord in repentance. So do the saints know how to overcome evil with good and to draw out those who are in the depth of sins through their long-suffering and kindly condescension. But these things concern the compassionate disposition of the father and the long-suffering which he showed toward those who sin, as has also been said by me to some extent elsewhere. And it is now necessary for me to go through in my account the miracles also which were performed by him for many from the time when he went up to the holy Anastasis.

[243] A certain layman Κοσμικός τις ἀνῆλθεν εἰς τὴν μονὴν τοῦ γενέσθαι μοναχὸς ἕνεκεν. Πρὶν ἢ δὲ τοῦτον ἀποκαρῆναι, μιᾷ τῶν νυκτῶν κειμένου αὐτοῦ καὶ ὑπνώττοντος ἔξω τῆς μονῆς ἐπὶ τὸ βόρειον μέρος ὑπὸ τὴν δρῦν, ἥτις καὶ μέχρι τῆς δεῦρο ἐκεῖσε ἵσταται τοῦ Φιλιππικοῦ ἐπονομαζομένη, ἄφνω τις ἐπιστὰς ἐφώνει αὐτόν. Ὁ δὲ διυπνισθεὶς καὶ ἀτενίσας, ὁρᾷ τινα τῇ ἡλικίᾳ μικρὸν ῥακώδη καὶ παλαιὰ ἐνδεδυμένον ἔμπροσθεν αὐτοῦ ἑστῶτα καὶ λέγοντα αὐτῷ· “Δεῦρο, φωνεῖ σε ὁ κελλαρίτης.” Ὁ δὲ εὐθὺς ἀναστὰς ἠκολούθει αὐτῷ. coming to the monastery Καὶ φθασάντων εἰς τὴν εἴσοδον τῆς μονῆς, ὁ πονηρὸς ὁδηγὸς ἀντιπαρῆλθεν. Ὁ δὲ ἄνθρωπος λέγει αὐτῷ· “Εἰσέλθωμεν ἔνθεν, ἵνα καὶ τὸν πατέρα ἴδωμεν.” Καὶ ὁ πονηρός· f. 277. “Οὐ δύναμαι, φησίν, αὐτόθι εἰσελθεῖν διὰ τὸν ἄνθρωπον ὃν εἶπας. Ἀλλὰ δεῦρο, απαγάγω σε, ἔνθα ἐστὶν ὁ κελλαρίτης.” Πορευομένων δὲ ὁρᾷ ὁ ἄνθρωπος γύροθεν τῆς ἐκείνου ζώνης ἀναρίθμητα λικύνθια so A; better ληκύθια? ἐκκρεμάμενα, μέσον δὲ πάντων ἓν τῶν λοιπῶν μεῖζον· καὶ γὰρ νυκτὸς οὔσης περὶ αὐτοὺς ἐδόκει φῶς εἶναι. Καί

[243] A certain layman came up to the monastery for the sake of becoming a monk. And before he was tonsured, on one of the nights as he lay sleeping outside the monastery on the northern side under the oak which still stands there to this day, called that of Philippicus, suddenly someone stood over him and called him. And he, awakened and gazing intently, sees someone small in stature, clothed in rags and old garments, standing before him and saying to him: "Come, the cellarer is calling you." And he at once rose and followed him. And when they reached the entrance of the monastery, the evil guide passed by on the other side. And the man said to him: "Let us go in this way, so that we may also see the father." And the evil one said: "I cannot go in there, because of the man you mentioned. But come, let me lead you away to where the cellarer is." And as they went, the man sees around that one's girdle numberless little flasks hanging, and in the middle of all one larger than the rest; for though it was night, there seemed to be light about them. And

φησιν ὁ ἄνθρωπος πρὸς τὸν πονηρόν· “Τί εἰσι ταῦτα;” Κἀκεῖνος· “Ἔλαιον, φησί, κομίζω μετὰ τούτων τοῖς ἀδελφοῖς καὶ ἀρτύω τὰς χύτρας αὐτῶν [A similar story is told in the Apophthegmata patrum, Macarius, 3, P.G., vol. LXV, p. 261.] .” Πυνθανομένου δὲ αὐτοῦ καὶ περὶ τοῦ μείζονος, πάλιν ὁ πονηρός· “Τοῦτο, φησί, τοῦ Φιλιππικοῦ ἐστι.” from the devil's illusions Οὕτως οὖν ὁμιλῶν καὶ ἀκολουθῶν τῷ πονηρῷ καὶ δοκῶν ὅτι εἰς τὸ ξενοδοχεῖον ἀπέρχονται — ἐκεῖ γὰρ ἔλεγεν αὐτῷ ὁ πονηρὸς τὸν κελλαρίτην ὑπάρχειν — παρελθόντες ἐπὶ τὸ κρημνῶδες κνημῶδες A. μέρος τοῦ ἁγίου Ὀνουφρίου Ὀνοφρίου A. ἀπῆλθον. Ὡς δὲ ἔφθασαν εἰς τὴν ἀκρώρειαν καὶ τὸν πόδα αὐτοῦ ἤδη προέκυψεν ἐπὶ τῷ f. 277v. κρημνισθῆναι, εὐθὺς καὶ ὁ πονηρὸς ὁδηγὸς καὶ τὸ ψευδὲς φῶς ἐξ ὀφθαλμῶν αὐτοῦ ἐγεγόνεισαν. Ὁ δὲ ἄνθρωπος ὡς τοῦτο εἶδεν, ὡς εἶχε μεγάλῃ τῇ φωνῇ ἀνεβόησε· “Θεοτόκε, λέγων, δι᾽ εὐχῶν τοῦ ἁγίου Λαζάρου βοήθει μοι.” Καὶ ταῦτα λέγων εὑρέθη κάτω ἐπὶ τῆς γῆς ἑστηκώς, μηδ᾽ ὅλως αἴσθησιν λαβών, having called upon Lazarus, τί πέπονθεν, ἀλλ᾽ εὐδοκῶν, ὅτι ἐν τῷ τόπῳ, ἐν ᾧ ἦν, ἐκεῖσε μένει πάλιν ἱστάμενος· καὶ ἤρξατο κράζειν τοὺς μοναχοὺς προσδοκῶν ὅτι ἐγγύς που τῆς μονῆς ἵσταται· ἐκεῖσε δὲ πλησίον πρὸς τήρησιν τῶν ἀρουρῶν Κυριακὸς ὁ Γαλησιώτης μετὰ καὶ ἑτέρου εἶναι τυχών, ὡς ἤκουον αὐτοῦ οὕτω κράζοντος, τὰ πρῶτα μὲν ἐδόκουν, ὅτι δαίμων ἐστὶ καὶ προσποιεῖται τὴν τῶν ἀνθρώπων φωνὴν πρὸς τὸ ἀπατῆσαι αὐτούς.

the man says to the evil one: "What are these?" And he said: "Oil; with these I bring it to the brothers and season their pots." And when he asked also about the larger one, the evil one said again: "This belongs to Philippicus." Conversing thus, then, and following the evil one, and thinking that they were going off to the guest-house (for the evil one told him that the cellarer was there), they passed by and went off toward the precipitous part of St. Onuphrius. And when they reached the ridge and his foot had already stepped forward to be cast over the precipice, at once both the evil guide and the false light vanished from his eyes. And the man, when he saw this, cried out with as loud a voice as he had, saying: "Theotokos, through the prayers of St. Lazarus help me." And saying these things he found himself standing down on the ground, without perceiving at all what had happened to him, but content that he remained standing again in the place in which he was; and he began to call out to the monks, expecting that he was standing somewhere near the monastery; and Cyriacus the Galesiote, who happened to be near there with another to guard the fields, when they heard him crying thus, at first thought that it was a demon and was feigning a human voice in order to deceive them.

Ὡς δὲ ἐπὶ πλεῖον ἤκουον αὐτοῦ κράζοντος, λέγει πρὸς τὸν Κυριακὸν ὁ μετ᾽ αὐτοῦ ὤν· “Ἀπέρχομαι καὶ βλέπω, τί ἐστιν.” Ὁ δὲ ἐκώλυεν αὐτὸν λέγων· “Μὴ ἀπέλθῃς ἐκεῖ, μήποτε καὶ φάντασμά ἐστι καὶ παραδειγματίσῃ σε.” Ἐκεῖνος μὴ f.278. πεισθεὶς αὐτῷ, ἄρας τὴν ῥάβδον αὐτοῦ ἀπῄει πρὸς τὴν φωνήν· καὶ γενόμενος πλησίον φωνεῖ αὐτῷ λέγων· “Τίς εἶ;” Ὁ δὲ ἀποκριθεὶς ἤρξατο αὐτῷ λέγειν· “Καλά εἰσι ταῦτα, πατέρες; οὕτως διδάσκει ὑμᾶς ὁ πατὴρ ὁ ἅγιος, ἵνα ἐμπαίζητε τοῖς νεωστὶ ἐρχομένοις εἰς τὴν μονήν;” is set free. Ταῦτα αὐτοῦ λέγοντος, ἄφνω ἐκεῖνος τὴν χεῖρα αὐτοῦ ἐκτείνας ἐκράτησεν αὐτόν. Καὶ οὕτω σύρων ἀπήγαγεν, ἔνθα ἦν ἡ σκηνὴ αὐτῶν. Καὶ ἐπερωτήσαντες αὐτὸν μανθάνουσιν ἐξ αὐτοῦ πᾶν τὸ συμβάν. Πρωῒ δὲ λαβὼν αὐτὸν ὁ Κυριακὸς ἄνεισιν εἰς τὴν μονὴν μετ᾽ αὐτοῦ καὶ διηγεῖται τῷ τε πατρὶ καὶ τοῖς ἀδελφοῖς, ἅπερ αὐτῷ συμβέβηκε.

But when they heard him crying out further, the one who was with him said to Cyriacus: "I am going off to see what it is." But he tried to stop him, saying: "Do not go off there, lest it be a phantom too and make an example of you." He, not persuaded by him, took up his staff and went off toward the voice; and having come near he called to him, saying: "Who are you?" And he answered and began to say to him: "Are these things good, fathers? Does the holy father teach you thus, to make sport of those newly coming to the monastery?" While he was saying these things, the other suddenly stretched out his hand and seized him. And so, dragging him, he led him off to where their hut was. And having questioned him, they learn from him all that had happened. And in the morning Cyriacus took him and goes up with him to the monastery and relates to the father and to the brothers what had befallen him.

[244] The monk Cyril, Τοιοῦτόν τι συνέβη παθεῖν καὶ τὸν μοναχὸν Κύριλλον τὸν σκυτέα σκητέα A. καὶ τὸν μοναχὸν Θεόδουλον τὸν λιθοξόον. Ὁ μὲν γὰρ ἀποσταλεὶς παρὰ τοῦ πατρὸς μετὰ τοῦ μοναχοῦ Κυρίλλου τοῦ γεγονότος οἰκονόμου ἡμῶν εἰς τὸ προάστειον τῆς μονῆς τὸ λεγόμενον Πεντακρήνην διά τινα χρείαν, ὡς ἐκεῖ ἐγένετο καὶ ἡ ἑσπέρα ἤδη κατέλαβε, καθεύδοντος αὐτοῦ f. 278v. ἔξω τῆς οἰκίας ὑπό τι δένδρον — ἦν γὰρ ὁ μετ᾽ αὐτοῦ ἔνδον ἀνακλιθείς, — ἐπέστη αὐτῷ ὁ μετ᾽ αὐτοῦ δῆθεν ἀδελφὸς ὡς ἐδόκει φωνῶν αὐτῷ ἀναστῆναι καὶ λέγων· “Δεῦρο, ἀπέλθωμεν εἰς τήνδε τὴν ἐκκλησίαν, ἵνα τὴν ἱερὰν μυσταγωγίαν ἐκτελέσωμεν· ἐδεήθη γὰρ ἡμῶν ὁ δεῖνα ἵνα τοῦτο ποιήσωμεν.” Ὁ δὲ διυπνισθεὶς διὰ τὸ κατεπείγεσθαι ὑπ᾽ ἐκείνου μηδὲ τοὺς πόδας ὑποδησάμενος, ἀναστὰς εὐθέως ἠκολούθει αὐτῷ. Ἐδόκει γὰρ αὐτῷ ὁ τῇ φαντασίᾳ ὡς ἐν σχήματι τοῦ σὺν αὐτῷ ἀδελφοῦ φαινόμενος ἱερατικὴν στολὴν περιβεβλῆσθαι καὶ θυμιατήριον μετὰ καὶ πυρίου ἐν ταῖς χερσὶ κατέχειν. in a like strait Καὶ θυμιῶν καὶ πορευόμενος προέτρεπεν αὐτῷ σπουδαίως ἀκολουθεῖν. Ὡς δὲ ἔφθασεν εἰς τόπον τινὰ κρημνώδη, θέλων ὁ Θεὸς τὸν ἀδελφὸν διασῶσαι, ἵνα μὴ κρημνισθεὶς ὑπὸ τοῦ πονηροῦ βιαίως ἀποθανεῖται, ποιεῖ γυναῖκά τινα ἐκ τοῦ χωρίου φωνὴν ἐπαφεῖναι — ἦν γὰρ ὁ υἱὸς αὐτῆς τῇ νυκτὶ τετελευτηκὼς ἐκείνῃ — ἅμα δὲ above the line A. τῷ γενέσθαι τὴν φωνὴν f. 279. εὐθὺς ὁ πονηρὸς μετὰ τῆς φαντασιώδους αὐτοῦ μορφῆς καὶ τοῦ ψευδεπιπλάστου φωτὸς ἐκποδὼν ἐγένετο.

[244] Something of the same kind it befell the monk Cyril the shoemaker to suffer, and the monk Theodulus the stonecutter. For the former, sent by the father with the monk Cyril who became our steward to the estate of the monastery called Pentakrene on account of some need, when he was there and evening had already come on, as he slept outside the house under a certain tree (for the one with him had lain down inside), there stood over him, as it seemed, the brother supposedly with him, calling him to rise and saying: "Come, let us go off to this church here, so that we may celebrate the sacred mystagogy; for so-and-so has asked us to do this." And he, awakened, because he was being hurried by him, without even putting on his shoes, rose at once and followed him. For it seemed to him that the one appearing in phantasm as in the form of the brother with him was clothed in a priestly vestment and held a censer with a fire-pan too in his hands. And censing and walking, he urged him to follow zealously. And when he reached a certain precipitous place, God, wishing to save the brother, lest, cast down the precipice by the evil one, he should die by violence, causes a certain woman of the village to utter a cry (for her son had died that night); and at the moment the cry was uttered, at once the evil one with his phantasmal form and his counterfeit light vanished out of the way.

Ὁ δὲ ἀδελφὸς ταῦτα ἰδὼν καὶ γνοὺς τὰ τοῦ πράγματος, πρῶτον μὲν τὴν τοῦ ἁγίου πατρὸς ἡμῶν εὐχὴν εἰς βοήθειαν ἐπεκαλεῖτο, experiences his help. εἶτα καὶ τὸν σὺν αὐτῷ ἀδελφὸν καὶ τὸν ἐκεῖσε ὄντα ἀμπελουργὸν προσεκαλεῖτο. Οἱ δὲ μόλις αὐτοῦ ἀκούσαντες, ἐξελθόντες εὗρον αὐτὸν μέσον τῶν φρυγάνων στρεφόμενον ἔνθεν καὶ ἔνθεν καὶ μὴ γινώσκοντα, ποῦ ἐστιν ἢ ποῦ ἀπέρχεται. Ὡς γὰρ ἀπῄει μετὰ τοῦ πονηροῦ, νὺξ ἦν, ἡμέρα δὲ αὐτῷ ἐφαίνετο εἶναι καὶ τετριμμένην ὁδὸν βαδίζειν ἐδόκει. Μόλις οὖν τῇ τοῦ ἀδελφοῦ ὡς εἴρηται καὶ τοῦ ἀμπελουργοῦ φωνῇ, κατακολουθῶν, πρὸς αὐτοὺς ἐλθεῖν ἠδυνήθη καὶ διηγεῖται αὐτοῖς τὰ τοῦ πράγματος the rest of this folio is blank, and the whole folios 279v, 280 – 281v. .

And the brother, seeing these things and recognizing what had happened, first called upon the prayer of our holy father for help, then also called to the brother with him and to the vinedresser who was there. And they, having barely heard him, came out and found him in the midst of the brushwood, turning this way and that and not knowing where he was or where he was going. For as he went off with the evil one, it was night, but it seemed to him to be day and he thought he was walking a beaten road. With difficulty, then, following the voice of the brother, as has been said, and of the vinedresser, he was able to come to them, and he relates to them what had happened.

[245] … f. 282. Ὁ δέ γε μοναχὸς Γαβριὴλ πείθει τὸν βασιλέα γράψαι πρὸς τὸν πατέρα προστατικῶς μεταβῆναι ἀπὸ τοῦ ὄρους εἰς τὰς Βέσσας διὰ τὸ μὲν ὄρος ὑπάρχειν τῆς μητροπόλεως Ἐφέσου, To the monastery at Bessai, τὸν δὲ τῶν Βεσσῶν τόπον παρ᾽ αὐτοῦ δὴ τοῦ βασιλέως ἀποχαρισθῆναι τῷ τιμίῳ ἡμῶν πατρὶ εἰς αὐτοῦ τε μνημόσυνον καὶ Μαρίας τῆς λεγομένης Σκληραίνης [Scleraena, the concubine of Constantine IX, Zonaras, Epit. XVII, 21, 10 – 28, Büttner-Wobst, vol. III, pp. 618 – 21. Cf. Schlumberger, L'Épopée byzantine, vol. III, pp. 415 – 27; Ch. Diehl, Figures byzantines (Paris, 1906), pp. 276 – 81.] · καὶ γὰρ καὶ αὕτη παρὰ τοῦ ἰδίου ἀδελφοῦ μαθοῦσα τὰ περὶ τοῦ πατρὸς ἀπέστειλε πρὸς τὸν πατέρα νομίσματα ἑπτακόσια πρὸς τοῖς εἴκοσι καὶ ἓν ἐκ τῶν βασιλικῶν ἐπίπλων, ἐξ ὧν δὴ νομισμάτων [J. Sabatier, Description générale des monnaies byzantines, vol. I (Paris, 1862), p. 54; P. Tannery, Notice sur les deux lettres arithmétiques de Nicolas Rhabdas, Notices et extraits des manuscrits de la Bibl. Nationale, vol. XXXII, 1 (Paris, 1886), p. 203 ff.] ἡ πλείων οἰκοδομὴ τῆς Παυσολύπης ἐγένετο. Ἀπέστειλε δὲ καὶ ὁ ἀδελφὸς Γαβριὴλ γραφὴν πρὸς τὸν πατέρα, δηλοῦσαν τάς τε τοῦ βασιλέως εὐεργεσίας, ἃς εἰς τὴν μονὴν ἐποίησε, καὶ ὅπως αὐτῷ ὁ Θεὸς διὰ τῶν αὐτοῦ εὐχῶν εἰς πάντα συνήργησε, even when urgently asked, καὶ ὅτι· “Ἐπεὶ ὁ βασιλεύς σοι ἔγραψεν ἀπελθεῖν εἰς τὰς Βέσσας καὶ καταλιπεῖν τὸ τοῦ Γαλησίου ὄρος διὰ τὸ εἶναι τὸν τόπον τῆς μητροπόλεως, ἆρον καὶ τὰ τῆς μονῆς ἅπαντα μετὰ τῶν ἀδελφῶν f. 282v. πάντων καὶ διάβηθι ἐκεῖ.” Ὁ δὲ πατὴρ τοῦτο ἀκούσας, οὕτως ἔφη ὡς πρὸς τὸν γράψαντα αὐτῷ λέγων ὅτι· “Οὔτε ἐγὼ ἔχω ἀπελθεῖν εἰς Βέσσας διὰ τὸν σὸν λόγον ἢ διὰ τὴν τοῦ βασιλέως γραφὴν οὔτε τὰ τῆς μονῆς, he refuses to withdraw. ἀλλ᾽ ὁ εὐδοκήσας Χριστὸς ταύτην κἀκείνην οἰκοδομηθῆναι, ὥσπερ ἐν ταύτῃ, οὕτω πάλιν καὶ ἐν ἐκείνῃ πέμψαι ἔχει ὧν χρῄζει.”

[245] ... And the monk Gabriel persuades the emperor to write to the father, by way of command, to move from the mountain to Bessai, because the mountain belonged to the metropolis of Ephesus, while the place of Bessai had been granted as a gift by the emperor himself to our venerable father, for his own memorial and that of Maria called Skleraina; for she too, having learned from her own brother about the father, sent to the father seven hundred and twenty nomismata and one of the imperial furnishings, from which nomismata indeed the greater part of the building of the Pausolype was done. And the brother Gabriel also sent a letter to the father, making known the benefactions of the emperor which he had made to the monastery, and how God had assisted him in everything through his prayers, and that: "Since the emperor has written to you to go off to Bessai and to leave the mountain of Galesion because the place belongs to the metropolis, take all the things of the monastery as well, with all the brothers, and cross over there." And the father, hearing this, spoke thus, as though speaking to the one who had written to him: "Neither am I to go off to Bessai because of your word or because of the emperor's letter, nor are the things of the monastery; but Christ, who was pleased that this monastery and that one should be built, just as in this one, so again in that one also is able to send what it needs."

Οἱ δὲ ἀδελφοὶ τὸν λόγον τοῦτον ὡς ἤκουσαν, οὐ μικρῶς τινες ἐταράχθησαν, καὶ γὰρ οὐκ ὀλίγοι ἦσαν ἔχοντες σκοπὸν ἀπελθεῖν εἰς Βέσσας. Εἷς δὲ τῶν ἀδελφῶν Ἡσαΐας ὁ λεγόμενος Μακρὸς ἀποκριθεὶς λέγει· “Μέχρι τῆς σῆς τελευτῆς καὶ τὸ τοῦ Γαλησίου ἔχει κρατεῖν ὄνομα, ἐπεὶ ἐὰν τελευτήσῃς ἀφανισθήσεται.” Ὁ δὲ πατὴρ ἀκούσας μακροθύμως οὐκ ἤνεγκε, καίπερ τὰ πολλὰ εἰδὼς φέρειν, ἀλλὰ ἀποκριθεὶς αὐτῷ μετ᾽ ἐπιπλήξεως λέγει· “Τὸ σὸν ὄνομα ἔχει ὁ Θεὸς μετὰ τὴν ἐμὴν τελευτὴν ἐκ ταύτης τῆς μονῆς ἐξαλεῖψαι καὶ ὄχι τὸ τοῦ Γαλησίου.” Ὃ δὴ καὶ γέγονε· ἐκεῖνος γὰρ μετὰ τὴν κοίμησιν τοῦ ἁγίου f. 283. ἡμῶν πατρὸς τῆς μονῆς ἀναχωρήσας, εἰς τὸν ἅγιον ἀπῆλθε Γρηγόριον, τὸ δὲ τοῦ Γαλησίου ὄνομα ἐν τοῖς ἁπάντων στόμασι τρανότερον ᾄδεται. On the monasteries of Galesion, Καὶ ταῦτα τοῦ πατρὸς πρὸς τὸν μοναχὸν Ἡσαΐαν εἰπόντος, ὁ ἀδελφὸς Κύριλλος αὖθις ἀποκριθεὶς λέγει· “Μὴ ὀργίζου, πάτερ, κατὰ τοῦ ἀδελφοῦ, κἀμοὶ γὰρ ὁ Τράλλεων Τραλέων A. ἐπίσκοπος καὶ οἰκονόμος τῆς Ἐφέσου τὸν αὐτὸν λόγον οὐ πρὸ πολλῶν εἴρηκεν ἡμερῶν.” Καὶ ὁ πατήρ· “Μήτοιγ᾽, ἔφη πρὸς τὸν ἀδελφόν, ὁ τῶν Τράλλεων Τραλέων A. ἐπίσκοπος ἢ ὁ τούτου μητροπολίτης, ἀλλ᾽ εἰ αἱ τοῦ κόσμου μητροπόλεις καὶ βασιλεῖαι ἐπὶ τὸ αὐτὸ συναθροισθῶσιν, the father's prophecy, ἐξαλεῖψαι τὸ τοῦ Γαλησίου ὄνομα οὐκ ἰσχύουσι, διότι ὁ Θεὸς αὐτὸ ἔκτισε καὶ οὐ δυνηθείη ἄνθρωπος αὐτὸ ἐξαλεῖψαι.

And when the brothers heard this word, some were not a little troubled, for there were not a few who had the aim of going off to Bessai. And one of the brothers, Isaias called Makros, answered and said: "Until your death the name of Galesion too will hold, but if you die it will vanish." And the father, hearing it, did not bear it patiently, although he knew how to bear many things, but answering him with rebuke said: "It is your name that God will blot out from this monastery after my death, and not that of Galesion." Which indeed came to pass; for that man, after the falling asleep of our holy father, withdrew from the monastery and went off to St. Gregory, while the name of Galesion is sung more clearly in the mouths of all. And when the father had said these things to the monk Isaias, the brother Cyril in turn answered and said: "Do not be angry, father, with the brother, for the bishop of Tralles and steward of Ephesus said the same word to me too not many days ago." And the father said to the brother: "Not the bishop of Tralles nor his metropolitan; but if the metropolises and kingdoms of the world were gathered together into one, they would not have strength to blot out the name of Galesion, because God founded it, and no man could blot it out.

Λέγω γὰρ ὑμῖν ὅτι, κἂν ἅπαντα τὰ τῆς μονῆς ἀφαρπάσωσιν οἱ εἰσελθόντες αὐτῇ, οὐδ᾽ οὕτως δυνήσονται αὐτὴν καταλῦσαι· ἀλλ᾽ ἐὰν μόνον ἐκ τῶν ὧδε καθεζομένων ἀδελφῶν εἷς κατέλθῃ εἰς τὰς πλησίον κώμας καὶ εἴπῃ ὅτι οἱ ἐν τῷ Γαλησίῳ προσκαρτεροῦντες f. 283v. ἐνδεῶς τῶν πρὸς τὴν χρείαν αὐτῶν ἔχουσιν, αὐτοὶ ἐκεῖνοι κομίζειν ἔχουσι τὰ πρὸς τροφὴν ἐπιτήδεια τῶν προσκαθημένων ἐνταῦθα ἀδελφῶν.” Ταῦτα τοῦ πατρὸς εἰπόντος, ὁ μοναχὸς Νικόλαος ὁ γραμματικὸς ἔφη· “Καὶ εἰ ταῦτα οὕτως ἔχει, τίς ἡ χρεία κτίσαι τὰς Βέσσας;” Καὶ ὁ πατὴρ πρὸς αὐτόν· “Καὶ τί σοι δοκεῖ;” εἶπεν, “ἆρα ἐφάμαρτόν ἐστι τὸ δοξάζεσθαι τὸν Θεὸν κἀνταῦθα καὶ ἐκεῖ;” Πρὸς ταῦτα οὖν μὴ ἔχων τις αὐτῷ ἀποκριθῆναι, εἷς καθεὶς μετάνοιαν ποιοῦντες αὐτῷ εἰς τὰ κελλία ἑαυτῶν ἀνεχώρουν.

For I tell you that, even if those who have entered it carry off all the things of the monastery, not even so will they be able to destroy it; but if only one of the brothers sitting here goes down to the neighbouring villages and says that those persevering on Galesion are in want of what they need, those very people will bring the provisions for food of the brothers who abide here." When the father had said these things, the monk Nicholas the grammarian said: "And if these things are so, what need is there to build Bessai?" And the father said to him: "And what does it seem to you?" he said; "is it then sinful for God to be glorified both here and there?" Having nothing, then, to answer him to this, they each made him a prostration and withdrew to their cells.

[246] The rule of the monasteries Ὡς δὲ οἱ ἀδελφοὶ οἵ τε ἐν τῇ πόλει καὶ ἀλλαχοῦ ὑπὸ τοῦ πατρὸς ἐσταλμένοι πρὸς τὴν μονὴν ἐπέστρεψαν, καθὼς ὁ πατὴρ ἔφη αὐτοῖς, ὡς προείρηται, εὐθὺς αὐτὸς ἀρρωστίᾳ περιπεπτώκει, ἣ καὶ τοῦ ἐνταῦθα βίου τοῦτον μεθίστησιν. Πρὸ δὲ ὀκτὼ ἡμερῶν τῆς αὐτοῦ τελευτῆς, προσκαλεσάμενος Νικόλαον τὸν εἰρημένον γραμματικὸν ἐπέτρεψε γράψαι αὐτῷ διατύπωσιν [Διατύπωσις (also ὑποτύπωσις, τακτικόν, τυπικόν, διάταξις). By this name are called the constitutions customarily issued by the founders of monasteries. Above, p. 506, no. 23.] . he orders to be written down. Ἐρωτήσας οὖν ὁ ἀδελφὸς καὶ μαθὼν παρ᾽ αὐτοῦ ἕκαστα, ἃ ἕδει αὐτὸν γράψαι ἐν τῇ διατυπώσει, f. 284. ἀπελθὼν καὶ γράψας αὐτὴν ἤγαγεν. Καὶ ὡς ἀνέγνω αὐτὴν τῷ πατρί, ἠρέσθη εἰπὼν ὅτι καλή ἐστιν. Ἀλλὰ δεῖ κἀμὲ τὰ ταύτης καιριώτερα ἐνταῦθα ὑποσημήνασθαι, ἃ ὁ πατὴρ τῷ ἀδελφῷ προέτρεπε γράψαι. Its summary. Περιεῖχε γάρ, πῶς τε ὁ πατὴρ ἐκ τῆς ἰδίας πατρίδος ἀπάρας τοὺς ἁγίους τόπους κατέλαβεν, ἐκεῖθεν δὲ αὖθις ὑποστρέψας Θεοῦ προνοίᾳ εἰς τόδε

[246] And when the brothers who had been sent by the father to the city and elsewhere returned to the monastery, as the father had told them, as was said before, at once he himself fell into a sickness, which also removed him from the life here. And eight days before his death, he summoned Nicholas, the said grammarian, and directed him to write for him a rule. The brother, then, having asked and learned from him each of the things that he ought to write in the rule, went off and wrote it and brought it. And when he read it to the father, he was pleased, saying that it was good. But I too must here note down the more important points of it, which the father urged the brother to write. For it contained how the father, having set out from his own country, reached the holy places, and how, having returned again from there, by the providence of God to this

τὸ ὄρος καταντήσας ἀνῆλθε καὶ τὰ τρία μοναστήρια ἐν αὐτῷ ᾠκοδόμησε καὶ τοὺς ἐν αὐτοῖς μοναχοὺς συνήθροισε καὶ μέχρι τῆς δεῦρο, ὡς δυνατὸν ἦν αὐτῷ, κυβερνῶν διεῖπεν αὐτούς· οὐ μὴν ἀλλὰ καὶ περὶ τῶν προαστείων, ἃ ὁ Θεὸς ἐκ τῶν φιλοχρίστων ἔπεμψεν, ἵνα ἀνάκεινται μὲν εἰς Βέσσας — ἐκεῖ γὰρ καὶ ἡγούμενον εἶναι διωρίσατο — διοικῶσι δὲ εἰς τὸ Γαλήσιον. Ἀδελφοὶ δὲ ὀφείλουσιν εἶναι εἰς τὴν Ἁγίαν Ἀνάστασιν τεσσαράκοντα καὶ εἰς τὸν Σωτῆρα δώδεκα καὶ εἰς τὴν Θεοτόκον δώδεκα (καὶ - δώδεκα) in the margin A. . The number of the monks. Ἐκ τούτων δὲ μετὰ τῆς τῶν ἀδελφῶν σκέψεώς τε καὶ γνώμης ἐκλέγεσθαι τὸν ἡγούμενον ἕνα, τὸν δυνάμενον καλῶς τὰ τῆς μονῆς διοικονομεῖν, καὶ f. 284v. ποιεῖν αὐτὸν οἰκονόμον καὶ τούτῳ πᾶσαν τὴν φροντίδα τῶν ἐν τῷ ὄρει ἀδελφῶν ἐπιτρέπειν ποιεῖσθαι, μὴ ἐνοχλούμενον παρὰ τῶν Βεσσηνῶν ἢ ἐμποδιζόμενον ἔν τινι. Ἅπαξ μέντοι τοῦ ἐνιαυτοῦ ἐν τῷ τέλει τοῦ αὐγούστου αὐτοῦ A. [That the month of August was written by the author seems the more certain because the first of September was the beginning of the indiction, and August accordingly the last of the months of the year.] μηνὸς ὀφείλει ἐρευνᾶν αὐτὸν ὁ ἡγούμενος· καὶ εἰ μὲν εὑρίσκει τι περιττεῦον ἐκ τῆς τῶν προαστείων εἰσόδου, λαμβάνειν αὐτὸ καὶ ἀποφέρειν εἰς Βέσσας· εἰ δὲ οὐδὲν περιττεῦον εὑρίσκει, ἐᾶν αὐτὸν ἀνενόχλητον μηδὲν ἐξ αὐτοῦ ἀπαιτῶν, ἵνα μὴ στένωσιν ὡς ἐκ τούτου τοῖς ἐνταῦθα καθεζομένοις ποιήσειε.

mountain he came and went up, and built the three monasteries on it and gathered together the monks in them, and has governed and directed them, as far as was possible for him, down to the present; and moreover also concerning the estates which God sent from Christ-loving people, that they should be dedicated to Bessai (for there too he appointed that the hegumen should be), but should be administered for Galesion. And there ought to be forty brothers at the Holy Anastasis, and twelve at the Saviour, and twelve at the Theotokos. And from among these, with the deliberation and judgment of the brothers, one is to be chosen by the hegumen who is able to administer well the affairs of the monastery, and he is to make him steward and entrust him with taking the whole care of the brothers on the mountain, not troubled by those of Bessai or hindered in anything. Once a year, however, at the end of the month of August, the hegumen ought to examine him; and if he finds anything surplus from the revenue of the estates, he is to take it and carry it off to Bessai; but if he finds nothing surplus, he is to leave him untroubled, demanding nothing from him, so that he may not, by this means, cause hardship to those who sit here.

On food and clothing; Περιεῖχε δὲ καὶ περὶ τῆς καθημερινῆς τῶν ἀδελφῶν διαίτης, οὐ μὴν ἀλλὰ καὶ περὶ τῶν ἐν ταῖς ἑορταῖς γινομένων διακρίσεων. Ὁμοίως καὶ περὶ τῆς αὐτῶν ἐνδύσεως καὶ ὑποδήσεως καὶ λοιπῆς αὐτῶν χρείας, τοῦ χορηγεῖν αὐτὰ τὸν κατὰ καιρὸν ὄντα οἰκονόμον τοῖς ἀδελφοῖς ἀνελλιπῆ, “καθώς, φησί, κἀγὼ ἐποίουν ἄχρι τῆς δεῦρο.” Τοῦτο γάρ, on the divine offices. ἐρωτηθεὶς ὕστερον παρὰ τῶν ἀδελφῶν εἴρηκεν· “Ἡ δέ γε τῆς ἐκκλησίας ἀκολουθία, καθὼς καὶ ἔστιν, f. 285. ἀπαρασάλευτος μεινάτω. Τὸ δὲ δύστηνόν μου σῶμα σύραντες ἐκ τοῦ ποδὸς ἐν τῇ φάραγγι εἰς βρῶσιν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ ῥίψατε.” Πρὸς δὲ τὸ τέλος, καθὼς εἰώθασι ποιεῖν ἐν ταῖς διατυπώσεσι, καὶ ἀρὰν τέθεικεν ὁ ταύτην γράψας τῶν τριακοσίων δέκα καὶ ὀκτὼ θεοφόρων πατέρων [One hundred and eighteen was reckoned the number of the Nicene Fathers. Cf. Gelzer, Patrum Nicaenorum nomina (Leipzig, 1898), pp. XLV – XLVII.] , καὶ ἵνα καὶ αὐτὸν τὸν ἅγιον καὶ θεοφόρον πατέρα ἡμῶν Λάζαρον ἀντίδικον σχοίη ἐν τῇ φοβερᾷ ἡμέρᾳ τῆς κρίσεως ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ὃς ἂν μίαν καὶ μόνην συλλαβὴν τῆσδε τῆς διαθήκης παρασαλεῦσαι ἢ παραβῆναι τολμήσειε. Ταῦτα δὲ περὶ τῆς διατυπώσεως τοῦ ἁγίου ἡμῶν πατρὸς γέγραφα, οὐχ ἁπλῶς ὡς ἄν τις εἴποι εἴπη A. , ἀλλ᾽ ἵνα ὡς ἐκ τούτου τὴν ἀλήθειαν ἐπιζητοῦντες εὕρωμεν.

And it contained also provisions concerning the daily diet of the brothers, and moreover concerning the allowances made on the feasts. Likewise also concerning their clothing and footwear and their other needs, that the steward for the time being should furnish these to the brothers without fail, "just as," he says, "I too have done to the present." For this he said, when asked afterwards by the brothers: "But let the office of the church, just as it is, remain unshaken. And my wretched body, drag it by the foot into the ravine and throw it out as food for the beasts of the earth and the birds of the sky." And toward the end, as they are accustomed to do in rules, the one who wrote it also set down the curse of the three hundred and eighteen God-bearing fathers, and that whoever should dare to shake or transgress one single syllable of this testament should have our holy and God-bearing father Lazarus himself as his adversary on the fearful day of judgment before the judgment-seat of Christ. These things I have written about the rule of our holy father not idly, as one might say, but so that by this means, seeking the truth, we may find it.

Ἐπεὶ δὲ οὐκ ἦν δυνατὸν ἐκ τῆς κατεχούσης αὐτὸν ἀρρωστίας εἴτε τῆς θυρίδος τοῦτον προκύψαι, He does not sign the rule at once. εἴτε ἄλλως πως εἰς χεῖρας λαβεῖν καὶ ὑπογράψαι, ἔμεινεν οὕτως ἄνευ ὑπογραφῆς μέχρι τῆς ἡμέρας, ἐν ᾗ ἔμελλε f. 285v. τελευτῆσαι. Οὐδὲ γὰρ ὁ γράψας καὶ κατέχων αὐτὴν ἢ ἄλλος τις τῶν ἀδελφῶν ἠδύνατο ἢ ἐτόλμα ἀναγκάσαι αὐτόν, ὥστε ὑπογράψαι αὐτήν, διὰ τὸ ἐλπίδα ἔτι ζωῆς ἐπ᾽ αὐτῷ πάντας ἔχειν. Τίς γὰρ καὶ προσεδόκα ἐξ ἡμῶν τὸν ἐκείνου ἰδεῖν θάνατον; ὅπου γε καὶ μετὰ τὸ τελευτῆσαι ἄπιστον τοῦτο τοῖς πολλοῖς ἐνομίζετο, καίτοι πρὸ τῶν ὀφθαλμῶν βλέπουσιν αὐτὸν κείμενον in the margin A. .

But since, because of the sickness that held him, it was not possible for him either to lean out of the window or in some other way to take it in his hands and sign it, it remained thus without a signature until the day on which he was to die. For neither the one who wrote it and kept it nor any other of the brothers could or dared compel him to sign it, because all still had hope of life for him. For who among us even expected to see his death? when even after he had died this was thought incredible by the many, though they saw him lying before their eyes.

[247] Λεγόντων δὲ τινων ἀδελφῶν καὶ περὶ τῶν τῆς μονῆς προαστείων, ὅτι ὀφείλουσιν διοικεῖν εἰς τὰς Βέσσας, ἀποκριθεὶς ὁ πατὴρ εἶπεν· “Οὐχί· ὅσα μὲν γὰρ εἰσιν ἔνθεν τοῦ ζυγοῦ τοῦ διαχωρίζοντος ταύτην κἀκείνην τὴν μονήν, Questions about the estates ὀφείλουσι διοικεῖν ἐνταῦθα· μόνα δὲ ἐκεῖνα, ὡς εἶπον, ἕξει ὁ ἡγούμενος ἐξουσίαν ἐκ τῶν ὧδε λαμβάνειν καὶ ἀπάγειν ἐκεῖ, ὅσα ἅπαξ τοῦ χρόνου ὁ ἡγούμενος τὸν οἰκονόμον ἐρευνῶν περιττεύοντα εὑρίσκει, καὶ πλεῖον οὐδέν. Ἡ δὲ τῆς Παυσολύπης μονὴ αὐτοδιοίκητός ἐστιν, ἔχουσα καὶ τὸ τῆς Ἐποπτίνης προάστειον, ὡς καὶ f. 286. ὑμεῖς πάντες ἀκριβῶς οἴδατε. Καὶ γὰρ ὁ εὐδοκήσας Θεὸς κἀκείνην τὴν μονὴν οἰκοδομηθῆναι καὶ τὰ πρὸς αὐτάρκη διοίκησιν αὐτῆς ὡς ἀγαθὸς προνοησάμενος ᾠκονόμησεν.” Εἰπόντος δὲ τοῦ ἀδελφοῦ Κυρίλλου ὅτι· “Πολλὴν ἀφθονίαν ἐν τῇ διατυπώσει περὶ τῶν χρειῶν τε καὶ τῆς διαίτης ἡμῶν ἔγραψας ἐγράψαμενA. , and the resources of the monastery. καὶ οὐκ οἶδα, μᾶλλον δὲ ἀπορῶ, ὅθεν τε καὶ ὅπως αὐτὰ εὐκόλως οὕτως εὐρίσκειν ἕξομεν.” Τοῦτο δὲ ὁ ἀδελφὸς ἔφη διὰ τὴν σπάνιν τῶν χρειῶν καὶ ἔνδειαν τὴν οὖσαν τότε ἐν τῇ μονῇ καὶ διὰ τὸ μὴ ἔχειν ἐλπίδα, ὅτι καὶ μετὰ τὴν αὐτοῦ κοίμησιν ἡ μονὴ αὕτη ἵστασθαι μέλλει.

[247] And when some brothers said also about the estates of the monastery that they ought to be administered for Bessai, the father answered and said: "No; for as many as are on this side of the ridge that separates this monastery and that one ought to be administered here; and the hegumen will have authority to take from here and carry off there only those things, as I said, which the hegumen, examining the steward once a year, finds surplus, and nothing more. And the monastery of the Pausolype is self-governing, having also the estate of Epoptine, as you all know exactly. For God, who was pleased that that monastery too should be built, has, being good, provided also what is needed for its sufficient maintenance and arranged it." And when the brother Cyril said: "You have written great abundance in the rule concerning our needs and diet, and I do not know, or rather I am at a loss, whence and how we shall find them so easily." And the brother said this because of the scarcity of necessities and the want that then existed in the monastery, and because he had no hope that this monastery would stand even after his falling asleep.

Τούτου οὖν ἐκείνου οὕτως εἰπόντος, ὁ πατὴρ πρὸς αὐτὸν ἀποκριθείς· “Πιστεύω, εἶπεν, εἰς τὸν Χριστόν μου, ὅτι ἐὰν ποιήσητε καθὼς ὑμῖν διεταξάμην, καὶ περισσεύειν ὑμῖν τὰ πάντα ἔχουσιν.” Ἐρωτηθεὶς δὲ καὶ περὶ ἡγουμένου, εἶπεν ὅτι· “Εἴ τινα ὁ Θεὸς θέλει, καὶ ὑμεῖς ποιήσατε.” Ἀλλὰ ταῦτα μὲν εἰς τοσοῦτον.

When he, then, had said this, the father answered him: "I believe in my Christ," he said, "that, if you do as I have ordained for you, you will even have all things in abundance." And being asked also about a hegumen, he said: "Whomever God wills, do you too appoint." But so much for these things.

[248] Brought to extremity by sickness Αὐτὸς δὲ ἐκ τῆς ἀρρωστίας καὶ οὐκ ἐκ ταύτης μόνον, ἀλλὰ καὶ τῆς ἀσιτίας καὶ ἀγρυπνίας καὶ τῆς τοῦ χειμῶνος ἀνάγκης 286v. τελείως ὡς εἰπεῖν τὸ σῶμα ἀπενεκρώθη. Καὶ γὰρ ἐξ ὅτου κατεσχέθη τῇ ἀρρωστίᾳ, πρὸς ἀτροφίᾳ καὶ τῇ ἀγρυπνίᾳ, αἷς ἐκ τῆς ἀρρωστίας ἀνιώμενος προσεπάλαιε, καὶ ἡ τοῦ χειμῶνος βία τούτῳ προσεπετέθη. and the inclemency of the weather, Ἦν γὰρ λοιπὸν ὁ νοέβριος corrected νοερ., formerly νο A. μήν· ὡς γὰρ above the line A. κατάβροχος ἐκ τοῦ τότε καταρραγέντος ὑετοῦ γέγονεν, ἀνέμου βορέου μετὰ τὴν τοῦ χειμῶνος παρέλευσεν πνεύσαντος, οὐκ ὀλίγη, ὡς εἴρηται, κἀντεῦθεν ὀδύνη προσετέθη αὐτῷ. Πρὸ ἡμερῶν γ᾽ οὖν so it seems it should be read; ἡμερῶν γοῦν A. τῆς αὐτοῦ τελευτῆς προσκαλεσάμενος τὸν μοναχὸν Νεόφυτον, ὃς ἦν τότε παρακελλάριος, ἐκβαλὼν τὰ νομίσματα, ἃ οἱ ἀδελφοὶ προσφάτως ἀγαγόντες ἦσαν ἐκ τῆς διακονίας, he hands over coins to be distributed to the brothers. δίδωσιν αὐτῷ ταῦτα, παραγγείλας ἵνα μετὰ τὴν ἐκείνου τελευτὴν τοῖς ἀδελφοῖς παράσχῃ αὐτά· ὃ δὴ καὶ ὁ ἀδελφὸς πεποίηκεν· οὐδὲ γὰρ ἄλλο νόμισμα εὑρέθη αὐτῷ πλὴν τῶν νομισμάτων, ὧν οἱ ἀδελφοὶ ὡς προείρηται προσφάτως ἐκ διακονίας ἐκόμισαν, ἵνα καὶ ἐν τούτῳ καταισχυνθῶσιν οἱ πονηρῶς κατ᾽ αὐτοῦ τὴν γλῶτταν κινοῦντες f. 287. καὶ φιλάργυρον ἀποκαλεῖν οὐκ αἰδούμενοι. Τοῦτο δὲ ἔλεγον, ὅτι ἃ μὲν ἐκ τῶν φιλοχρίστων αὐτῷ ἐδίδοντο ἔβλεπον, ἃ δὲ εἴς τε τὴν τῆς μονῆς καὶ τῶν ἀδελφῶν διοίκησιν, ναὶ μὴν καὶ ἅπερ εἰς τοὺς πένητας κρυφίως ἐσκόρπιζεν οὐχ ἑώρων· διὸ καί τινες τῶν τῆς μονῆς ἀδελφῶν ἔλεγον, ὅτι ὁ στύλος αὐτοῦ νομισμάτων γέμει· ὃ καὶ ὁ πατὴρ πολλάκις ἀκούων χαριεντιζόμενος καὶ ὑπομειδιῶν πρὸς αὐτούς· “Ἐγὼ εἴ τι ἂν ἔχω, ἔλεγεν, ὑμέτερόν ἐστι· καὶ πάντως μετὰ τὴν ἐμὴν τελευτὴν εὑρεῖν αὐτὸ ἔχετε ὡς ὑμεῖς φατὲ ἔνδον τοῦ στύλου·” διὸ καὶ τελευτήσαντος οὐ μόνον 〈οὐχ supplied, omits A. 〉 ὡς αὐτοῖς ἐδόκει προαποκείμενα (μόνον - προαποκείμενα) in the margin A. εὗρον νομίσματα, ἀλλὰ καὶ ἃ προσφάτως ἦσαν ἐνεγκόντες οἱ ἀδελφοὶ καὶ αὐτὰ λείποντα εὗρον, διὰ τῶν πεντεκαίδεκα ἡμερῶν καὶ ταῦτα πάντα μηδενὸς εἰδότος μηδενὸς εἰδο| corrected A. παρ᾽ αὐτοῦ παρασχεθέντα τοῖς πένησι.

[248] And he, from the sickness, and not from it alone but also from the want of food and the sleeplessness and the hardship of the winter, became, so to speak, entirely deadened in body. For from the time he was seized by the sickness, in addition to the lack of nourishment and the sleeplessness, with which, distressed by the sickness, he was wrestling, the violence of the winter too was laid upon him. For it was by then the month of November; for when he was drenched by the rain that then burst down, a north wind blowing after the passing of the storm, no small pain, as has been said, was added to him from this as well. Three days, then, before his death, he summoned the monk Neophytus, who was then assistant cellarer, and taking out the nomismata which the brothers had lately brought back from their errand of service, he gives them to him, charging him to hand them over to the brothers after his death; which indeed the brother did; for no other coin was found with him apart from the nomismata which, as was said before, the brothers had lately brought from their errand, so that in this too those might be put to shame who wickedly moved their tongue against him and were not ashamed to call him a lover of money. And they said this because they saw what was given him by Christ-loving people, but did not see what went for the maintenance of the monastery and of the brothers, nor indeed what he secretly scattered among the poor; and so some of the brothers of the monastery said that his pillar was full of nomismata; which the father too, often hearing, said to them jestingly and smiling a little: "Whatever I may have is yours; and certainly after my death you are to find it inside the pillar, as you say"; and so, when he had died, not only did they not find nomismata laid up beforehand, as it seemed to them, but even those which the brothers had lately brought, these too they found lacking, all these too having been given by him to the poor within the fifteen days, without anyone knowing.

He bestows alms on the poor in secret. Καὶ γὰρ πολλάκις πενήτων πρὸ τοῦ στύλου ἑστώτων καὶ αἰτούντων τι παρ᾽ αὐτοῦ λαβεῖν, ἀπέπεμπε μὲν τούτους τούτοις A. τῷ φαινομένῳ, κρύφα δὲ ἢ δι᾽ ἑαυτοῦ ἢ διά τινος ἀδελφοῦ παρεῖχε τούτοις παρεῖχε τούτοις in the margin A. , καθὼς ἡ χεὶρ αὐτοῦ εὐποροῦσα ἦν.

For often, when poor people stood before the pillar and asked to receive something from him, he would send them away in appearance, but secretly, either by himself or through some brother, he would give to them, as his hand had means.

[249] Ἐπέστη δὲ f. 287v. ἤδη καὶ ὁ τῆς τούτου ἐκδημίας καιρός· καὶ δή τινες τῶν ἀδελφῶν εἰς τὸ κάστρον ὑπ᾽ αὐτοῦ διά τινα χρείαν τῆς μονῆς ἀποστελλόμενοι ὡς ἦλθον τοῦ λαβεῖν εὐχὴν πρὸς τὸ ἀπελθεῖν, λέγει αὐτοῖς· “Μὴ κατέλθητε ἀφ᾽ ἑσπέρας διὰ τὴν ἀγρυπνίαν.” The monk Jonas, Ἦν γὰρ κυριακή· ὡς δὲ πρὸς τὸν ὄρθρον εἷς ἐξ αὐτῶν ἀνῆλθε πρὸς τὸ ἐπερωτῆσαι αὐτόν, εἰ προστάσσει αὐτοῖς ἀπελθεῖν, — Ἰωνᾶς δὲ ἦν οὗτος, ὅν φασιν ὑπὸ πνεύματος πονηροῦ ἐνοχλούμενον ἐν τῷ εἰσελθεῖν ἔνδον τοῦ στύλου καὶ προσψαῦσαι τῷ ἁγίῳ σώματι τοῦ ὁσίου πατρὸς ἡμῶν τῆς τοιαύτης τοιαύτι\\\\ A. ἀπαλλαγῆναι παραυτίκα τοῦ πονηροῦ μάστιγος — ὡς οὖν ἀνελθὼν ἠρώτα αὐτόν, κλίμακα ἀγαγεῖν αὐτὸν ὁ πατὴρ κελεύει καὶ ἔνδον τοῦ στύλου εἰσελθεῖν. coming to the father, Ἐπεὶ δὲ τοῦτο ὁ ἀδελφὸς ἐποίησε καὶ ἔνδον τοῦ στύλου εἰσῆλθεν, εὗρεν αὐτὸν ἐπὶ τοῦ καθισματίου αὐτοῦ ὥσπερ ὑπνοῦντα καθεζόμενον· καὶ νομίσας, ὅτι ἐτελεύτησε διὰ τὸ καλούμενον ὑπ᾽ αὐτοῦ μὴ ἀποκρίνασθαι, ἀνοίξας τὸ πρὸς τὴν ἐκκλησίαν βλέπον τοῦ στύλου θυρίδιον, ὡς εἶχε μετὰ κλαυθμοῦ· f. 288. “Ἀδελφοί, εἰπών, ὁ πατὴρ ἐτελεύτησεν (ἀδελφοὶ - ἐτελεύτησεν) in the upper margin A. ,” ἐξεβόησεν· ἦσαν δὲ ἤδη τοῦ ψάλλειν τὴν ἐννάτην ὥραν in the margin in a more recent hand: ὠδὴν ἴσως A. ἀρξάμενοι.

[249] And now the time of his departure was at hand; and indeed, when some of the brothers who were being sent by him to the town on account of some need of the monastery came to receive a blessing in order to set off, he says to them: "Do not go down in the evening, because of the vigil." For it was the Lord's day; and when toward matins one of them went up to ask him whether he ordered them to set off (this was Jonas, who, they say, being troubled by an evil spirit, on entering inside the pillar and touching the holy body of our holy father was at once delivered from such a scourge of the evil one), when, then, having gone up, he asked him, the father bids him bring a ladder and come inside the pillar. And when the brother had done this and gone inside the pillar, he found him sitting on his little seat as if asleep; and thinking that he had died, because when called by him he did not answer, he opened the little window of the pillar looking toward the church and, with weeping, as best he could, cried out, saying: "Brothers, the father has died"; and they had already begun to psalm the ninth hour.

thinks him dead. Ὡς δὲ τὸν λόγον τοῦτον οἱ ἀδελφοὶ ἤκουσαν, εὐθὺς ἅπαντες τοῦ ψάλλειν παυσάμενοι καὶ ἀντὶ τοῦ μέλους μέλλους A. καὶ τῆς ᾠδῆς ἧς ἔψαλλον γοερὸν μέλος ἀναλαβόντες δακρύοντές τε καὶ στερνοκτυπίαις ἑαυτοὺς κόπτοντες τῆς ἐκκλησίας ἐξελθόντες δρομαῖοι πρὸς τὸν στύλον ἀνῆλθον· καὶ φῶτα εἰσκομίσαντες — νὺξ γὰρ ἦν ἔτι — καὶ διὰ τῆς κλίμακος καὶ ἕτεροι ἀδελφοὶ ἔνδον εἰσελθόντες τοῦ στύλου, εὗρον αὐτὸν καὶ οὗτοι οὕτω καθεζόμενον καὶ ἐπὶ τὴν δεξιὰν σιαγόνα τὴν χεῖρα ἔχοντα καὶ ὡσανεὶ ὑπνοῦντα φαινόμενον. Ὡς οὖν οὕτως αὐτὸν εἶδον οἱ ἀδελφοὶ καθήμενον, ἤρξαντο φωνεῖν αὐτὸν μετὰ κλαυθμοῦ λέγοντες· “Εὐλόγησον ἡμᾶς, ὦ πάτερ, ἄνο〈ιξόν〉 σου το〈ὺς (ὦ - το|) in the margin A. 〉 ὀφθαλμοὺς καὶ ἴδε σου τὰ τέκνα· ἀνάπτυξόν σου τὰ χείλη καὶ δὸς ἡμῖν συγχώρησιν ὑπὲρ ὧν εἰς τὸν Θεὸν καὶ εἰς σὲ ἡμάρτομεν.” Τούτων τῶν γοερῶν φωνῶν οἱ πρὸ τοῦ στύλου ἑστῶτες ἀδελφοὶ ὡς ἤκουσαν, ἤρξαντο f. 288v. καὶ αὐτοὶ μετὰ δακρύων πρὸς τὸν πατέρα λέγειν·

And when the brothers heard this word, at once all ceased from psalming, and instead of the melody and the ode which they were psalming they took up a mournful melody, and weeping and beating their breasts they went out of the church and ran up to the pillar; and having brought in lights (for it was still night), and other brothers too having gone inside the pillar by the ladder, they also found him sitting thus and having his hand on his right cheek and appearing as though asleep. When, then, the brothers saw him sitting thus, they began to call to him with weeping, saying: "Bless us, O father, open your eyes and see your children; part your lips and give us forgiveness for the sins we have committed against God and against you." When the brothers standing before the pillar heard these mournful cries, they too began to say to the father with tears:

“Δὸς ἡμῖν, To the mourning brothers πάτερ, ἀπόκρισιν καὶ συγχώρησιν παράσχου τοῖς ταπεινοῖς. Οὐαί, τί συνέβη ἡμῖν παθεῖν; ποῦ ἀπέλθωμεν; τίς ἡμᾶς μετὰ σὲ οὕτω κατὰ σὲ καλῶς κυβερνήσειεν;” Ἀλλὰ ταῦτα μὲν οἱ κατ᾽ ἐμὲ νηπιώδεις τὰς φρένας καὶ ὀλίγωροι ἔλεγον. Οἱ δέ γε προβεβηκότες ἐν τῇ ἀσκήσει καὶ ἑαυτοὺς καὶ τοὺς λοιποὺς παραμυθούμενοι ἔλεγον· “Δόξα τῷ ἁγίῳ Θεῷ, τῷ ποιοῦντι πάντα καθὼς αὐτὸς οἶδε πρὸς τὸ ἡμῶν συμφέρον.”

"Give us, father, an answer, and grant forgiveness to your lowly ones. Woe, what has it befallen us to suffer? Where shall we go? Who after you will govern us so well, as you did?" But these things were said by those like me, childish in mind and of little account. But those advanced in ascesis, consoling both themselves and the rest, said: "Glory to the holy God, who does all things as He Himself knows, for our benefit."

[250] Lazarus opens his eyes, Ὡς δὲ ἐν τούτοις ἦσαν οἱ ἀδελφοί, ὁ πατὴρ ἠρέμα τοὺς ὀφθαλμοὺς ὑπανοίξας πρὸς αὐτοὺς ἔβλεψε. Καὶ τοῦτο οἱ ἀδελφοὶ θεασάμενοι, ἤρξαντο εἷς καθεὶς μεγάλῃ corrected, formerly μεγαλα A. τῇ φωνῇ τό· “Συγχώρησον ἡμῖν, πάτερ,” βοᾶν. Καὶ ταύτης τῆς φωνῆς ὑπ᾽ αὐτῶν γενομένης, ὁ πατὴρ τὴν δεξιὰν αὐτοῦ χεῖρα μικρὸν κουφίζων καὶ τὰ χείλη ὡσαύτως κινῶν, τὴν συγχώρησιν ἑκάστῳ παρείχετο. Προσαγαγόντων δὲ καὶ τὴν διατύπωσιν πρὸς τὸ ὑπογράψαι αὐτήν, ἐπεὶ μὴ δυνατῶς εἶχεν f. 289. εἰς χεῖρας λαβεῖν ταύτην καὶ ὑπογράψαι, and after he had signed the rule, ὁ ἀδελφὸς Κύριλλος — ἦν γὰρ καὶ αὐτὸς ἔνδον τοῦ στύλου — τὸν κάλαμον ἐν τῇ χειρὶ τοῦ πατρὸς βαλὼν καὶ ταύτην κυβερνῶν, μικρόν τι τοῦ πατρὸς κινοῦντος, ταύτην ὑπέγραψε. Μέχρι δὲ δευτέρας ὥρας οὕτως ὥσπερ ὑπνώττων ὑπνώτων A. διατελέσας, ἐπεὶ τῶν ἀχράντων μυστηρίων μετέλαβεν — ἦν γάρ τις τῶν ἱερέων ἐκ τῶν τῆς μονῆς ἀδελφῶν τὴν ἱερὰν μυσταγωγίαν τελέσας ἐπὶ τὸ δεξιὸν μέρος τοῦ νάρθηκος — ὡς ἐν ὕπνῳ ἀταράχῳ καὶ γαληνῷ τὴν ἁγίαν αὐτοῦ ψυχὴν διὰ χειρῶν ἁγίων ἀγγέλων ἀποδοὺς τῷ Κυρίῳ ἐπὶ τὸ [(χειρῶν - ἐπὶ τὸ) in the margin in a more recent hand, in place of one line covered over with paper A.] αὐτὸ ἐκοιμήθη καὶ ὕπνωσεν ὕπνον, αἰωνίαν ἀνάπαυσιν ἔχοντα καὶ ὃν οἱ ἅγιοι πάντες ἐν Χριστῷ καλῶς ὕπνωσαν.

[250] And while the brothers were so engaged, the father, gently opening his eyes a little, looked at them. And the brothers, beholding this, began each of them to cry out with a loud voice: "Forgive us, father." And when this cry had been raised by them, the father, lifting his right hand a little and likewise moving his lips, granted forgiveness to each. And when they also brought the rule for him to sign it, since he was not able to take it in his hands and sign it, the brother Cyril (for he too was inside the pillar) put the pen in the father's hand and, guiding it, while the father moved a little, signed it. And having continued thus as though sleeping until the second hour, when he had partaken of the immaculate mysteries (for one of the priests from among the brothers of the monastery had celebrated the sacred mystagogy on the right side of the narthex), as in an untroubled and calm sleep, having given back his holy soul to the Lord through the hands of holy angels, he fell asleep in peace and slept the sleep that has everlasting rest, which all the saints in Christ have nobly slept.

he dies.

[251] His wasted body, Ὡς δὲ τὸ ἱερὸν αὐτοῦ σῶμα διαβαστάσαντες ἐπὶ τοῦ στύλου πρὸς τὸ καταγαγεῖν ἀπῃώρησαν, ὢ πολλῆς ἐκείνης ἀληθῶς ἀχλύος καὶ κατηφείας, ἣ τῶν νοερῶν τε καὶ σωματικῶν ὀφθαλμῶν κατεσκεδάσθη τῶν ἀδελφῶν, ὢ νέφους ἀθυμίας, ὢ δακρύων πηγῆς, οὐδὲν ἦν ἕτερον τότε ἐπὶ πάντας ὁρᾶν ἢ οὐαὶ καὶ f. 289v. θρῆνον καὶ κλαυθμὸν ἀπαράκλητον. Τῇ γὰρ τοῦ ἱεροῦ ἐκείνου σώματος θέᾳ ὁ ἐμὸς πάλιν Ιησοῦς εἰκονίζετο καὶ ὁρᾶσθαι ἀτεχνῶς αὖθις ἐδόκει τοῦ σταυροῦ καθηλούμενος· ὅ γε δὴ καὶ πλεόν τὸν θρῆνον αὐτοῖς ἐπηύξει καὶ τὸν γόον ἦρε περιπαθέστερον. an image of the crucified Saviour, Τίς δὲ καὶ ἀδακρυτὶ τὴν θέαν ἐκείνην ἔσχεν ἂν παρελθεῖν; τίς μὴ κατενύγη ἂν τὴν καρδίαν καὶ θερμὰ κατήνεγκε δάκρυα, σῶμα βλέπων νεκρὸν ἀπῃωρημένον τοῦ στύλου τὸ καὶ πρὸ τῆς θανῆς τῇ ἀσκήσει νενεκρωμένον καὶ τὸν ἀσώματον καταπαλαῖσαν ἐχθρὸν, ὀφθαλμοὺς ὁρῶν μύοντας τῶν πολλῶν (ὀφθαλμοὺς - πολλῶν) a more recent hand restored the deleted line in the margin. ὀφθαλμοὺς πρὸς κατανόησιν τῶν μελλόντων ἀγαθῶν διανοίξαντας καὶ διὰ τῆς ἐκχύσεως τῶν ἀειρρόων δακρύων τὴν σκοτεινόμορφον τῶν παθῶν ἀποξηράναντας θάλασσαν, στόμα, χείλη καὶ γλῶσσαν κεκλεισμένα τε καὶ σεσιγηκότα τὰ πολλῶν ἀνοίξαντα στόματα καὶ πρὸς Θεοῦ δοξολογίαν τὴν ἐκείνων γλῶσσαν κινήσαντα, χεῖράς τε καὶ πόδας, τὰς μὲν ἐπὶ τὰ κάτω κλινούσας, ἃς ὁσίως ἀεὶ πρὸς f. 290. Θεὸν ἐπαίρων πολλοὺς ἐκ χειρῶν δαιμόνων τε καὶ πονηρῶν ἀνθρώπων ἐρρύσατο, τοὺς δὲ αὖθις ἀκινήτους γεγενημένους τοὺς εὐαγγελικῶς τὴν στενὴν καὶ τεθλιμμένην ὁδὸν δραμόντας καὶ πολλῶν πόδας σαλευομένους τῇ ἁμαρτίᾳ (Θεὸν - ἁμαρτία) seem to be written in a more recent hand. καὶ πρὸς τὸ τῆς ἀπωλείας βάραθρον διὰ τῆς ἀπογνώσεως ὀλισθηρῶς σπεύδοντας ἐπὶ τὴν στερεὰν πέτραν τῆς ἐλπίδος καὶ πίστεως ἀσφαλεστάτως ἑδρασθῆναι ποιήσαντας, and moving all to weeping, ἐπὶ πᾶσι τοῖς λοιποῖς τοῦ σώματος μέλεσιν, ἐν οἷς ἐκεῖνος, ἀποστολικῶς εἰπεῖν, τὸν Θεὸν ἐδόξασε, καὶ τὴν τιμίαν κεφαλὴν αὐτοῦ κατακλινομένην, ὥσπερ δὴ καὶ ἡ τοῦ δι᾽ ἡμᾶς κρεμασθέντος ἐπὶ τοῦ σταυροῦ πρότερον; I Cor. 6, 20. Ἀλλὰ τοῖς μὲν ἀδελφοῖς οὕτω δαψιλεῖς πανταχόθεν τοῦ θρηνεῖν ἀνέκυπτον ἀφορμαί.

[251] And when, having carried his sacred body across upon the pillar, they held it suspended in order to bring it down, O that truly great darkness and dejection which was shed over the eyes, both of mind and of body, of the brothers! O cloud of despondency, O fountain of tears! There was nothing else then to be seen upon all but woe and lamentation and comfortless weeping. For in the sight of that sacred body my Jesus was again portrayed, and seemed simply to be seen once more nailed to the cross; which indeed increased their lamentation the more and raised their wailing more passionately. And who could have passed by that sight without tears? Who would not have been pierced in heart and shed hot tears, seeing a dead body hanging suspended from the pillar, the body which even before death had been deadened by ascesis and had overthrown the bodiless enemy; seeing eyes closed which had opened the eyes of many to the contemplation of the good things to come and, by the outpouring of ever-flowing tears, had dried up the dark-formed sea of the passions; mouth, lips and tongue shut and silent, which had opened the mouths of many and moved their tongues to the glorification of God; and hands and feet, the former drooping downward, which, lifting them always in holiness to God, had rescued many from the hands of demons and of wicked men, and the latter in turn become motionless, which had run in the manner of the Gospel the strait and narrow way, and had caused the feet of many, shaken by sin and slipping headlong through despair toward the pit of perdition, to be set most securely upon the solid rock of hope and faith; and besides all the remaining members of the body, in which he, to speak with the Apostle, glorified God, his precious head too bowed down, just as was that of Him who was hung upon the cross for us before? But for the brothers occasions for lamentation thus sprang up abundantly from every side.

[252] is carried into the church. Ἐπεὶ δὲ οὕτως αὐτὸν διὰ τῆς κλίμακος ἀπὸ τοῦ στύλου κατήγαγον, ἔνδον τῆς ἐκκλησίας εἰσενεγκόντες ὕπτιόν τε καταθέμενοι ἐπὶ τοῦ ἐδάφους, ἀποδύουσι τὸν δερμάτινον ὃν ἦν ἐνδεδυμένος χιτῶνα. Καὶ ἦν ἰδεῖν ἐπ᾽ αὐτῷ ξένον τι καὶ παράδοξον θέαμα. Τῶν γὰρ καθ᾽ ἑκάστην f. 290v. λουτροῖς τε καὶ τρυφῇ καὶ λοιπῇ ἀνέσει τὰ οἰκεῖα θεραπευόντων σώματα εὐθαλέστερόν τε καὶ καθαρώτερον τὸ πολλαῖς τῆς ἀσκήσεως σκληραγωγίαις καὶ κακουχίαις καταδαπανηθὲν αὐτοῦ σῶμα ἦν. Ἐν δὲ τῷ ἀποκαθηλοῦν τὰ σίδηρα, ἃ ἐφόρει μοναχός τις τῶν ἐλλογίμων ἐλογίμων A. ἄρτι ἐκ Κωνσταντινουπόλεως πρὸς τὸ ἰδεῖν αὐτὸν ἐν τῇ μονῇ παραγεγονώς, ἐκεῖσε ἑστὼς καὶ τὸ τοῦ πατρὸς ἰδὼν σῶμα τά τε σίδηρα καὶ τὸν δερμάτινον χιτῶνα, στραφεὶς πρὸς τοὺς πλησίον αὐτοῦ ἑστῶτας· “Ὄντως, ἔφη, μέγας ἐστὶν οὗτος ὁ μοναχός. Δοκῶ γὰρ ὅτι οὐ μὴ εὑρεθῇ τοιοῦτος ἐπὶ γῆς σήμερον ἄνθρωπος.” Οὗτος ὁ μοναχὸς καὶ κοσμικόν τινα πρὸς ὑπουργίαν εἶχε μεθ᾽ ἑαυτοῦ· ὃς δὴ ἐξελθὼν τῇ νυκτί, καθ᾽ ἣν ὁ πατὴρ ἔμελλε τελευτῆσαι, ὁρᾷ, ὡς αὐτὸς ἡμῖν τῷ πρωῒ διηγήσατο, οὐρανόθεν πῦρ ὡς ἀστραπὴν κατελθὸν καὶ τὴν ἐκκλησίαν σὺν τῷ στύλῳ περικυκλῶσαν· εἶθ᾽ οὕτως εἰς ἓν συναθροισθεῖσα ἡ φλὸξ φὸλξ A. καὶ ὥσπερ ὕδωρ ἐκδραμοῦσα ἔνδον τοῦ στύλου εἰσῆλθεν.

[252] And when they had thus brought him down from the pillar by the ladder, they carried him into the church and laid him on his back upon the floor, and they strip off the leather tunic which he was wearing. And one could see upon him a strange and marvellous sight. For his body, which had been consumed by the many hardships and afflictions of ascesis, was more flourishing and cleaner than those of people who every day tend their own bodies with baths and luxury and the rest of ease. And while they were un-nailing the irons which he wore, a certain monk of note, newly arrived from Constantinople to see him in the monastery, standing there and seeing the father's body and the irons and the leather tunic, turned to those standing near him and said: "Truly this monk is great. For I think that such a man will not be found on earth today." This monk also had a certain layman with him for service; who indeed, going out on the night on which the father was to die, sees, as he himself related to us in the morning, fire coming down from heaven like lightning and encircling the church together with the pillar; and then the flame, gathered into one and running like water, went inside the pillar.

A portentous fire. Ἀλλὰ τοῦτο μὲν ὡς f. 291. τῷ Θεῷ ἔδοξεν ὁ ἄνθρωπος ἰδών, ἡμῖν, ὡς εἴρηται, διηγήσατο. Τὸν δὲ ἅγιον ἡμῶν πατέρα μετὰ τὸ ἀποκαθηλῶσαι καὶ ἆραι ἐξ αὐτοῦ τὰ σίδηρα, ἀποσπογγίσαντες κατὰ τὸν τῆς μονῆς τύπον, ἐνέδυσαν αὐτὸν πάλιν τὸν δερμάτινον χιτῶνα. Καὶ ἄραντες ἐπὶ κραββάτου ἐν τῷ νάρθηκι φέροντες ἔθηκαν· καὶ ὡς ἐτελέσθη ἐπ᾽ αὐτῷ τὰ εἰκότα, ἔμεινεν οὕτω κείμενος ἄταφος μέχρι τῆς ἐπιούσης ἡμέρας.

But this the man saw as it seemed good to God, and related to us, as has been said. And our holy father, after un-nailing and taking the irons off him, they sponged according to the rule of the monastery and clothed him again in the leather tunic. And lifting him upon a bier they carried him and set him in the narthex; and when the fitting rites had been performed over him, he remained lying thus unburied until the following day.

[253] The brothers' debate Κοινολογουμένων δὲ τῶν ἀδελφῶν καὶ διασκεπτομένων, ποῦ αὐτὸν θάψαι ἔχουσι, διότι αὐτὸς μὲν ἐρωτηθεὶς παρὰ τῶν ἀδελφῶν περὶ τούτου, ἐπὶ τῆς φάραγγος ῥιφῆναι τὸ αὐτοῦ σῶμα εἰς βρῶσιν τῶν πετεινῶν τε καὶ θηρίων προσέταξεν Above, ch. 246, p. 585. , ὁ δέ γε μοναχὸς Λαυρέντιος ἔλεγεν ὅτι· “Πρὸ ὀλίγων τούτων ἡμερῶν ἀνελθόντα με πρὸς αὐτὸν ἠρώτησεν, about the father's burial. εἰ ἔστιν ὁ τόπος ὁ ὢν πλησίον τοῦ ἐμοῦ κελλίου, ἐν ᾧ ὁ δενδρολίβανος ἵσταται, ἐπιτήδειος εἰς τάφου κατασκευήν, ἵνα μή, φησὶ τότε, ἄφνω ἐλθόντες οὐ δυνησόμεθα αὐτὸν ποιῆσαι ὡς θέλομεν.” Τινὲς δὲ f. 291v. τῶν ἀδελφῶν πάλιν ἔλεγον ὅτι· “Εἰς Βέσσας δεῖ ἡμᾶς αὐτὸν ἀπαγαγεῖν, ἵνα μή, ταφέντος ὧδε, ἐκ τούτου ὁ μητροπολίτης κατακυριεύσῃ ἡμῶν.” Τούτων οὖν ὑπὸ τῶν ἀδελφῶν ἀντιβαλλομένων ἱκανῶς πρὸς ἀλλήλους, ἔκριναν ἐν γλωσσοκόμῳ θάψαι αὐτὸν καὶ ἐν τῷ νάρθηκι κατὰ τὸ δεξιὸν μέρος τῆς ἐκκλησίας θεῖναι, ἕως οὗ ἡγούμενος γένηται, καὶ τότε μετὰ τῆς ἐκείνου γνώμης, ὅπερ ἂν κριθείη βέλτιον εἶναι, τοῦτο καὶ ποιῆσαι αὐτούς. Enclosed in a wooden chest, Καὶ δὴ γλωσσόκομον ἑτοιμάσαντες ἐκ ξύλων ἀσήπτων ἤτοι κυπαρισσείων, ἐν αὐτῷ τὸ ἱερὸν ἐκείνου σῶμα κατατιθέασιν ἐν τῷ ῥηθέντι δεξιῷ μέρει τοῦ νάρθηκος, καλύψαντες αὐτὸ μετὰ πλακῶν μαρμάρου ἔξωθεν, ὀγδόην τότε τοῦ νοεμβρίου μηνὸς ἄγοντος, the body is laid in the narthex ἐν ᾗ τελεῖται καὶ ἡ τῶν μεγίστων ἀρχαγγέλων πανήγυρις.

[253] And when the brothers were conferring and deliberating where they were to bury him, because he himself, when asked by the brothers about this, had ordered his body to be thrown into the ravine as food for the birds and the beasts, the monk Laurence said: "A few days ago, when I went up to him, he asked me whether the place near my cell, where the rosemary stands, is suitable for preparing a grave, 'lest,' he said then, 'coming suddenly we shall not be able to do it as we wish.'" And some of the brothers in turn said: "We must carry him off to Bessai, lest, if he is buried here, the metropolitan should make himself master of us on this account." These things, then, having been sufficiently debated by the brothers with one another, they decided to bury him in a chest and place it in the narthex on the right side of the church, until a hegumen should be appointed, and then, with his judgment, to do whatever should be judged to be better. And indeed, having prepared a chest of incorruptible wood, namely cypress, they lay his sacred body in it in the said right side of the narthex, covering it on the outside with slabs of marble, on what was then the eighth of the month of November, on which the festival of the greatest archangels too is celebrated.

Ἦν γὰρ τελευτήσας τῇ ἑβδόμῃ τοῦ αὐτοῦ μηνός, ἡμέρᾳ κυριακῇ, οὐδ᾽ αὐτῆς οἶμαι τῆς αὐτοῦ ἐκδημίας τε καὶ ταφῆς ἁπλῶς οὕτω καὶ ὡς ἔτυχεν ἐν ταύταις ταῖς ἡμέραις γεγενημένης, ἀλλ᾽ ὥστε σαφῶς ἐντεῦθεν ὑποσημαίνεσθαι, f. 292. ὅτι a more recent hand wrote out the whole of fol. 292r and fol. 293v. καθάπερ οὗτος τῆς ἰδίας πατρίδος ἀπάρας τῷ πρὸς Χριστὸν πόθῳ κινούμενος ἐν τῷ τόπῳ, on the 8th day of November, ἔνθα καὶ γέγονε καὶ ἔστιν ὁ τῆς ἀναστάσεως αὐτοῦ οἶκος, ἀφίκετο κἀκεῖθεν αὖθις κατὰ θείαν βούλησιν ὑποστρέψας καὶ ἐν τῷδε τῷ ὄρει τουτονὶ τὸν ναὸν ἐπ᾽ ὀνόματι τῆς ἁγίας Ἀναστάσεως ἤγειρεν, οὕτω καὶ ὁ Χριστὸς ἀπὸ γῆς τοῦτον εἰς οὐρανὸν ἐν τῇ ἀναστασίμῳ ταύτῃ καὶ σεπτῇ ἡμέρᾳ μετέστησε. Διεδέξατο δὲ τὰ τῆς ταφῆς παραυτίκα καὶ ἡ τῶν θείων ἀσωμάτων πανήγυρις, ὅτι καὶ ἡ ἁγία αὐτοῦ καὶ σεβασμία ψυχὴ τῶν τῆς σαρκὸς ἀπολυθεῖσα δεσμῶν ἐν οὐρανοῖς σὺν ἐκείνοις τὴν ἄληκτον καὶ μακαρίαν οὕτως ἑορτὴν τελεῖ καὶ πανήγυριν καὶ μετ᾽ αὐτῶν περιισταμένη τὸν τρισάγιον ὕμνον τῷ τῶν ὅλων ἀναπέμπει Θεῷ. on the feast Καὶ γὰρ καὶ τὰς τοῖς ἀσωμάτοις τελουμένας ἱερὰς πανηγύρεις ἔτι τῷ βίῳ περιὼν ὁ μακάριος ἐξόχως καὶ διαφερόντως ὑπὲρ τὰς τῶν ἄλλων ἁγίων ἐτίμα καὶ διὰ πολλοῦ πεποίητο τοῦ σεβάσματος καὶ ἀγρυπνίας ἐν αὐταῖς τοὺς ἀδελφοὺς τελεῖν διετύπωσεν· “Οὗτοι, of the holy angels. λέγων, εἰσὶν οἱ τοῦ Θεοῦ παραστάται καὶ ἡμῶν ἄγρυπνοι φύλακες, καὶ ὀφείλομεν καὶ ἡμεῖς αὐτοὺς κατὰ τὴν ἡμετέραν f. 292v. δύναμιν σέβεσθαι καὶ τιμᾶν.”

For he had died on the seventh of the same month, on the Lord's day, his departure and burial too, I think, not having come about on these days simply and by chance, but so that it might clearly be signified hereby that, just as he, having set out from his own country moved by longing for Christ, arrived at the place where the house of His resurrection came to be and is, and having returned again from there according to the divine will, raised on this mountain this church in the name of the Holy Anastasis, so also Christ removed him from earth to heaven on this resurrection day, the august day. And the festival of the divine bodiless powers too immediately followed the burial, because his holy and venerable soul also, released from the bonds of the flesh, celebrates thus in heaven with them the unending and blessed feast and festival, and standing around with them sends up the thrice-holy hymn to the God of all. For while still living the blessed man honoured the sacred festivals celebrated for the bodiless powers eminently and above those of the other saints, and held them in great reverence, and ordained that the brothers should keep vigils on them, saying: "These are those who stand before God and our wakeful guardians, and we too ought to reverence and honour them according to our power."

Τεκμήριον δὲ ἀψευδὲς τῆς αὐτοῦ πρὸς τοὺς ἀσωμάτους ἀγάπης καὶ αἱ πρὸ τοῦ στύλου αὐτοῦ τετυπωμέναι τῶν θείων ἀρχαγγέλων εἰκόνες.

And an unerring token of his love for the bodiless powers are also the icons of the divine archangels depicted before his pillar.

[254] Reckoning of the times. Οὕτως ὁ ὅσιος καὶ θεοφόρος πατὴρ ἡμῶν Λάζαρος πλήρης ἡμερῶν τῶν τε ἀνθρωπίνων καὶ τῶν τοῦ πνεύματος γεγονὼς ἄριστα καὶ ὅσον Θεῷ φίλον τὸν αὐτοῦ κατέλυσε βίον, ἔτη ζήσας τὰ πάντα ὀγδοήκοντα πρὸς τοῖς ἕξ· ἦν γάρ, ὅτε τῆς αὐτοῦ πατρίδος ἐξῆλθεν, ὡς ἐτῶν ὀκτωκαίδεκα, καὶ ἕως πάλιν πρὸς αὐτὴν ἐπανέστρεψε κατὰ θείαν βούλησιν, ἔτη παρερρύησαν εἴκοσι, καὶ εἰς τὴν Ἁγίαν Μαρίναν ἔτη ἑπτὰ διετέλεσε καὶ εἰς τὸ Γαλήσιον ὄρος ἔτη τεσσαράκοντα ἕν. Τελευτᾷ δὲ ὡς ἔφην τῇ δηλωθείσῃ ἑβδόμῃ τοῦ νοεμβρίου μηνός, ἔτει ἀπὸ κτίσεως κόσμου ἑξακισχιλιοστῷ πεντακοσιοστῷ ἐξηκοστῷ δευτέρῳ, ἰνδικτιῶνος ἑβδόμης.

[254] Thus our holy and God-bearing father Lazarus, having become full of days, both human days and those of the spirit, ended his life most excellently and as was pleasing to God, having lived in all eighty-six years; for he was about eighteen years old when he left his country, and until he returned to it again according to the divine will twenty years ran by, and at St. Marina he spent seven years, and on Mount Galesion forty-one years. And he dies, as I said, on the stated seventh of the month of November, in the year from the creation of the world six thousand five hundred and sixty-two, in the seventh indiction.

[255] Epilogue. Αὕτη ἡ πολιτεία, οὗτος ὁ βίος τοῦ ἐπιγείου ἀγγέλου καὶ οὐρανίου ἀνθρώπου, τοῦ ὁσίου πατρὸς ἡμῶν Λαζάρου, ὃς τὴν στενὴν καὶ τεθλιμμένην f. 293. ἐπὶ γῆς εὐαγγελικῶς … ὁδὸν τηρῶν πρὸς τὴν εὐρύχωρον καὶ ἀνώλεθρον ἐν οὐρανοῖς ζωὴν μεταβέβηκε καὶ σὺν ἀγγέλοις τῇ ἁγίᾳ καὶ ζωαρχικῇ παρέστη Τριάδι, τῶν πολλῶν αὐτοῦ καμάτων δαψιλεῖς ἀπολαμβάνων τὰς ἀμοιβάς, ὑπὲρ ἡμῶν τῶν ἐπὶ γῆς αὐτὸν εὐφημούντων ἐκτενῶς ἀεὶ πρεσβεύων, ὡς ἂν τῶν συνεχόντων ἡμᾶς ἀνιαρῶν καὶ τῶν ἐπταισμένων ἡμῖν ἁμαρτιῶν λύσιν πρὸς Θεοῦ

[255] This is the conduct, this the life of the earthly angel and heavenly man, our holy father Lazarus, who, keeping on earth in the manner of the Gospel the strait and narrow ... way, has passed over to the spacious and indestructible life in heaven and has stood with angels before the holy and life-originating Trinity, receiving abundant rewards for his many labours, ever interceding earnestly for us on earth who praise him, so that from God we may obtain release from the griefs that oppress us and from the sins we have committed

λάβοιμεν, ἵνα δὲ καὶ ἡμεῖς τὴν ἱερὰν αὐτοῦ μνήμην ἐν χαρμοσύνῃ ἐκτελοῦντες πνευματικῇ καὶ τὸν αὐτοῦ βίον κατὰ δύναμιν ζηλοῦν σπεύδοντες δόξαν τῷ Υἱῷ ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ἀναπέμψωμεν, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. Τῷ συντελεστῇ τῶν καλῶν Θεῷ χάρις· Κύριε Ἰησοῦ Χριστέ, υἱὲ τοῦ Θεοῦ ἐλέησόν με.

may obtain, and so that we too, celebrating his sacred memory in spiritual gladness and hastening to emulate his life according to our power, may send up glory to the Son together with the Father and the Holy Spirit, now and always and to the ages of ages; amen. Thanks be to God, the accomplisher of good things. Lord Jesus Christ, Son of God, have mercy on me.

II. LIFE OF ST. LAZARUS BY GREGORY OF CYPRUS

From the Barberini codex VI. 22 = B. — Cf. the Preliminary Commentary, no. 26.

Lazarus, monk on Mount Galesion. (S.)

BY GREGORY OF CYPRUS

Greek text only in the Acta; the English here is translated from the Greek.

Βίος καὶ πολιτεία καὶ μερικὴ θαυμάτων διήγησις τοῦ ὁσίου καὶ θεοφόρου πατρὸς ἡμῶν Λαζάρου τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος, συγγραφεὶς παρὰ τοῦ ἁγιωτάτου πατριάρχου κυροῦ Γρηγορίου. p. 283.

The life and conduct and partial narrative of the miracles of our holy and God-bearing father Lazarus, who practised ascesis on Mount Galesion, written by the most holy patriarch, the lord Gregory.

[1] Prologue. Ὁ τῶν κατὰ Θεὸν πολιτευομένων βίος ἐξιστορούμενος ὑπόθεσις εὐφροσύνης τοῖς φιλοθέοις καθίσταται· ἀπλανὴς καὶ γὰρ γίνεται τῆς φερούσης πρὸς ἀρετὴν ὁδηγός, δεικνὺς τὸ στενὸν ταύτης καὶ τεθλιμμένον τοῖς διέρχεσθαι βουλομένοις οὐ πάνυ τοι δυσδιόδευτον· καὶ καθ᾽ ὃν τρόπον τοῖς μέλλουσι δι᾽ ὀλισθηρᾶς ὁδοῦ διελθεῖν τρέμειν ἔπεισι καὶ ἀναδύεσθαι, ἢ δέ που ὁ χειραγωγήσων ὀφθῇ, ἀγαλλιᾶσθαί τε καὶ τῆς πορείας θαρραλεώτερον ἅπτεσθαι, οὕτω δὴ καὶ τοῖς διανύσαι τὴν φαραγγώδη στίβον τῆς ἀρετῆς αἱρουμένοις, δειλιῶσι τὰ πολλὰ καὶ ἀναβαλλομένοις, βίος μακαρίων ἀνδρῶν διηγούμενος πλείστην ἐνίησι τὴν ἀνδρίαν καὶ πείθει πεποιθότως κατὰ ταύτην διέρχεσθαι. Τοίνυν ἐπεὶ καὶ ὁ Λαζάρου τοῦ θείου βίος ἱκανὸς εἴπερ τις εὐφρᾶναι ψυχὰς καὶ διεγεῖραι πρὸς ἀρετῆς ἀντιποίησιν, τοῦτον ἡμῖν καὶ διηγητέον καὶ μιμητέον εἰς δύναμιν.

[1] The life of those who live according to God, when it is recounted, becomes a source of gladness to the lovers of God; for it becomes an unerring guide of the road that leads to virtue, showing that its narrowness and straitness is not at all hard to pass through for those who wish to traverse it. And just as those who are about to pass along a slippery road are seized with trembling and draw back, but if somewhere one appears to lead them by the hand, they rejoice and take up the journey more boldly, so too for those who choose to complete the ravine-like track of virtue, who are mostly fearful and put it off, the life of blessed men, when it is related, instils the greatest courage and persuades them to travel along it with confidence. Since, then, the life of the divine Lazarus too is able, if any is, to gladden souls and rouse them to the pursuit of virtue, it must be both related by us and imitated according to our power.

[2] Lazarus' homeland, Life I, 2. Τῷ μακαρίῳ τοιγαροῦν τούτῳ, ἵν᾽ ἐνεγκαμένην εἴπω καὶ ἔδαφος πάτριον νόμοις ἐγκωμίων ἑπόμενος, κώμη τις ἡ πατρίς. Ἀλλὰ μή τις αὐτίκα κώμην ἀκούσας τοὔνομα τῆς ἐνεγκαμένης ἐλάττωμα τῶν τοῦ πατρὸς ποιείτω καλῶν· οὐδὲν γὰρ τὸ τῆς πατρίδος εὐτελὲς τὸν ἐντὸς παραλυμαίνεται ἄνθρωπον, ὥσπερ μὴν οὐδὲ τὸ ταύτης περιφανὲς κατά τι τοῦτον ὀνίνησι. Καὶ μαρτύριον ἤτω τῷ λόγῳ Σαμουὴλ ἐξ Ἀρμαθέμ, ὁ μέγας τῆς μικρᾶς, ὃς οὐ διεκωλύθη βλέπειν τὰ ἔμπροσθεν καὶ βασιλέας χρίειν διὰ τὴν τῆς ἐνεγκαμένης εὐτέλειαν. Καὶ ἡ κώμη ἀγχοῦ που Μαγνησίας τῆς Ἀσιάτιδος, Μαγνησίας ἐκείνης, ἣν λόγος ὡς καλλίστην πόλεων τῶν Ἀσιατικῶν τῷ στρατηγῷ δεδωρῆσθαι Ἀθηνῶν ὑπὸ τοῦ σατράπου Περσῶν· ὁ Δαρείου δὲ Ξέρξης οὗτος ἦν, ἐπὰν ὡς αὐτὸν ἐκεῖνος ἐκ τῆς Ἑλληνίδος Strabo, Geographica, XIV, 1, 10. ἀπηυτομόλησε. Μικρὰ μὲν τά γε ἄλλα ἡ κώμη καὶ εὐπεριόριστος ἀριθμῷ τε βραχεῖς ἔχουσα τοὺς οἰκήτορας, χαριεστάτη δ᾽ ὅμως κατά τε ὡρῶν εὐκρασίαν κατά τε ναμάτων ἀφθονίαν καὶ γῆς γεννημάτων καὶ παντοδαπῶν ὡραίων δαψίλειαν. Πατέρες δέ, parents; ὁ μὲν Νικήτας, ἡ δὲ Εἰρήνη, εὐγενεῖς ἄμφω τῷ ὄντι καὶ τῶν εὖ γεγονότων· εὐγένειαν δὲ λέγω οὐχ ἣν οἱ πολλοὶ θαυμάζουσιν, ἄπαγε, οὐ γὰρ πρὸς φιλοθέων τὸ οὕτω θαυμάζειν οὐδὲ φιλόκαλον τὴν ἐξ αἱμάτων καὶ χρημάτων καὶ δυσγενείας τῆς κάτω καὶ ὑλικῆς, ἀλλ᾽ ἣν εὐσέβεια χαρακτηρίζει καὶ τρόπος ἐπιεικὴς διαγράφει καὶ ἡ πρὸς τὸ πρῶτον ἄνοδος, ὅθεν πεπτώκαμεν.

[2] For this blessed man, then (that I may speak of the land that bore him and his native soil, following the laws of encomia), his homeland was a certain village. But let no one, hearing at once that the name of the land that bore him is a village, make it a detraction from the father's merits; for the meanness of one's homeland in no way damages the inner man, just as indeed its renown in no way profits him. And let Samuel of Armathaim bear witness to the statement, the great one of the small place, who was not hindered from seeing the things ahead and anointing kings by the meanness of the land that bore him. And the village is somewhere near Magnesia in Asia, that Magnesia which, the story goes, as the fairest of the cities of Asia, was given as a gift to the general of the Athenians by the satrap of the Persians; this was Xerxes, son of Darius, when that man deserted to him from Greece. In other respects the village is small and easily bounded, and has inhabitants few in number, but it is nonetheless most charming in the mildness of its seasons, in the abundance of its streams, and in the plenty of the produce of the earth and of all kinds of fruits in season. And his parents were, the father Nicetas, the mother Irene, both truly noble and of those well born; and I mean nobility not that which the many admire (away with it, for to admire thus does not belong to lovers of God, nor is that nobility which comes from blood and money and the low, material baseness a thing fit for lovers of the beautiful), but that which piety stamps, and a gentle character delineates, and the ascent to the first state from which we have fallen.

Ἐκ ταύτης δὴ τῆς εὐγενοῦς ῥίζης τὸ εὐγενέστερον τουτὶ δένδρον ἀναδραμόν, ὁ ἱερός φημι Λάζαρος, ὁποῖον ἔφερε τὸν καρπόν, ὡς ὡραῖον τῷ ὄντι καὶ νόστιμον καὶ τῆς Θεοῦ φυτοκομίας ἐπάξιον, προἳὼν ὁ λόγος κατὰ δύναμιν τὴν οἰκείαν ἐκθήσεται. Πλὴν ἀλλ᾽ ἀπ᾽ αὐτῆς γε τῆς εἰς φῶς τοῦ μάκαρος παραγωγῆς ἡμῖν ἀρκτέον τῆς διηγήσεως, ἐπεί τοί γε ἔστιν ἃ κατὰ ταύτην ἀκοῦσαι τετελεσμένα p. 284. φυσικοὺς θεσμοὺς ὑπεραίροντα.

From this noble root, then, this more noble tree sprang up, the sacred Lazarus, I mean; what kind of fruit it bore, how truly ripe and savoury and worthy of God's gardening, the account as it proceeds will set forth according to its own power. But we must begin the narrative from the very bringing forth of the blessed man into the light, since there are things which one may hear were accomplished at it surpassing the laws of nature.

[3] at his birth Λέγεται τοιγαροῦν ὁμοῦ τῇ εἰς τόνδε τὸν βίον τούτου προόδῳ θαῦμα γενέσθαι περὶ αὐτόν, οἰωνίσασθαι παρέχον τὴν εἰς τὸ ἑξῆς εὐδοκίμησιν· καὶ τὸ θαῦμα νεφέλη φωτός, μικροῦ στερροτέρα στεροτέρα B. καὶ ὄψεως, μαρμαρυγῆς πληροῦσα τὸν οἶκον, ὃς γεννηθέντα εἶχε τὸν ἅγιον, ἐμφαίνουσα τὸν τεχθέντα πάντως, ὡς οἶμαι, ἡμέρας ἐσόμενον υἱὸν καὶ δοχεῖον πλῆρες θείας ἐλλάμψεως. Ἐφ᾽ ᾧ καὶ ὅσα περ τῶν γυναίων τῷ τότε τῆς λεχοῦς ἐπεμέλετο, ἐκπλαγέντα τε ὁμοῦ καὶ πεφρικότα οὐκέτι ἠνείχοντο μένειν εἴσω θυρῶν, ὠθεῖτο δὲ μᾶλλον περὶ τὴν φυγὴν καὶ τὴν τοῦ οἴκου ἀπαλλαγὴν διὰ τὸ παράδοξον τοῦ θεάματος. Ἀλλὰ προσεκτέον ἀκριβῶς τῷ διηγήματι. Ῥηθήσεται γὰρ πρὸς τῷ πρώτῳ καὶ δεύτερον, τοῦ πρὸ αὐτοῦ κατ᾽ οὐδὲν εἰς θαῦμα ἀπολειπόμενον. Ὡς γοῦν ἱκανῶς εἶχε τοῖς γυναίοις ἡ ἐκτὸς οἴκου διατριβὴ καὶ ἡ νεφέλη οὐκ ἦν καὶ τὸ δέος κατὰ μικρὸν ἀπῄει, εἰσιέναι αὖθις ἔδοξε δεῖν· ἠνάγκαζε γὰρ τὴν εἴσοδον ἡ τῇ λεχοῖ προσήκουσα ἐπιμέλεια. Καὶ δὴ ἐπεὶ τοῖς ἐντὸς ἤδη γένοιντο, ὄρθιον ὁρῶσι τὸ βρέφος ἱστάμενον ἐπὶ πόδας, χεῖράς τε τῷ στήθει ἔχον ἐρηρεισμένας καὶ σταυροῦ σχηματιζούσας τὸ σύμβολον.

[3] It is said, then, that together with his coming forth into this life a wonder took place about him, which afforded an omen of his good repute thereafter; and the wonder was a cloud of light, a little more solid even than sight, filling with radiance the house which held the saint at his birth, showing, as I think, that the child born would certainly be a son of the day and a vessel full of divine illumination. At which all the women who were then attending the woman in childbed, astounded and at the same time shuddering, could no longer bear to remain indoors, but were driven rather to flight and to getting out of the house by the marvel of the sight. But one must attend closely to the narrative. For a second wonder will be told in addition to the first, in no way falling short of the one before it in marvel. When, then, the women had spent sufficient time outside the house, and the cloud was no more and the fear was little by little going away, it seemed that they must go in again; for the care due to the woman in childbed compelled them to enter. And indeed, when they were now inside, they see the infant standing upright on its feet, with its hands pressed against its breast and forming the sign of the cross.

various miracles. Διὰ τοῦτο καὶ περιλάλητον ἔκτοτε τοῖς ἁπάντων στόμασιν ἦν, ὅτι ἐπὶ μέγα δόξης τὰ κατὰ τὸν γεννηθέντα προβήσεται. Καὶ τίς γὰρ οὐκ ἂν τῆς τοιαύτης ἐγένετο δόξης, τοιαῦτα θεώμενος τὰ περὶ αὐτὸν ἐξ αὐτῆς τῆς πρώτης γραμμῆς, ἐπεὶ καὶ πᾶσι περιλαλεῖται καὶ πᾶσι θαυμάζεται τὰ θαύματος ἄξια, καὶ οὐ τοῖς μὲν τοῖς δ᾽ οὔ, πᾶσι δ᾽ οὖν· ἀλλὰ τὰ μὲν κατὰ τὴν γέννησιν Λαζάρου τοῦ μάκαρος τοιαῦτά ἐστι καὶ οὕτως ἔχοντα. Τὰ δὲ ἐφεξῆς πάντα ἐμοὶ μὲν ἀλλὰ καὶ τῷ ὑπὲρ πάντας κατά γε τὸν λόγον λόγῳ περιλαβεῖν δυσχερές, ὥσπερ δῆτα καὶ ἀστέρας τοὺς οὐρανίους τῷ ἀριθμῷ· τέως γε μὴν πρεσβείαις τεθαρρηκὼς ταῖς ἐκείνου βραχέα πάνυ καὶ ὅσα ἔμοιγε εἰπεῖν εὐπετές, ταῦτα καὶ δὴ γνωριῶ.

For this reason he was from then on talked about in the mouths of all, that the career of the child born would advance to a great height of glory. And who would not have come to such an opinion, beholding such things about him from the very first line, since things worthy of wonder are talked about by all and wondered at by all, and not by some and not by others, but by all? But the things concerning the birth of the blessed Lazarus are such and are thus. And all the things that follow it is hard for me, and indeed for one surpassing all in eloquence, to comprehend in speech, just as it is to number the stars of heaven; for the present, however, emboldened by his intercessions, I will make known very brief things, and such as are easy for me to tell.

[4] Upbringing. Life I, 3. Ἤδη μὲν οὖν τοῦ θαυμασίου τούτου εἰς αὔξησιν ἐρχομένου καὶ προκόπτοντος μὲν τὴν σωματικὴν ἡλικίαν, πολλῷ δέ γε πλέον καὶ τὴν πνευματικήν, ἔρως γίνεται τοῖς γονεῦσιν εἰς γραμματιστοῦ τὸν παῖδα φοιτᾶν. Καὶ ὁ παῖς ἦν περὶ τὸν μυσταγωγὸν μάλα μὲν εὐπετῶς τὴν μάθησιν προσιέμενος, τούτου δὲ τὸν τρόπον καὶ ἀπὸ ψυχῆς βδελυττόμενος, ἐπείπερ ἦν ὁ γραμματιστὴς τῇ ἀληθείᾳ δοῦλος χρυσοῦ καὶ περὶ τὴν κατοχὴν τούτου δεινῶς ἐπτοημένος ὥσπερ ἀνδράποδον· ἀμέλει τοι καὶ ὅτι ἂν τῶν ἐκείνου εἰς χεῖρας τὰς τοῦ νέου τύχοι ἐλθόν, κόλπος παραχρῆμα ὁ τῶν πενήτων ἐδέχετο· καὶ οὔτε πλυνόμενον καθ᾽ ἑκάστην ταῖς ὕβρεσιν οὔτε μὴν μαστιγούμενον τά τε νῶτα φοινισσόμενον ἀποσχέσθαι ἦν τῆς ἐπαινουμένης κλοπῆς. Ὁ γὰρ πρὸς τοὺς πένητας ἔμφυτος οἶκτος καὶ τὸ πρὸς τὰ χρήματα μῖσος ἔπειθον φέρειν ἀνεκτῶς καὶ ὕβρεις καὶ μάστιγας· πλὴν p. 285. καίπερ οὕτω λείαν Μυσῶν ὃ δὴ λέγεται [Leutsch-Schneidewin, Corpus paroemiographorum graecorum, vol. II, pp. 38, 538, 762.] τὰ τοῦ διδασκάλου ποιούμενος καὶ ἀμφοτέραις χερσὶν ἀρυόμενος, οὐδὲν ἧττον θαυμαστὸς καὶ παρ᾽ ἐκείνου ἐτύγχανεν. Ἀνανεύων γάρ ποτε κἀκεῖνος ἐκ τοῦ θυμοῦ ἀνελογίζετο τοῦ νέου τὴν περὶ τοὺς πενομένους διάθεσιν καὶ διὰ θαύματος εἶχεν αὐτὸν καὶ τοῖς ἄλλοις ἐξήγγελλε.

[4] When, then, this wonderful one was coming into growth and advancing in bodily stature, and much more indeed in the spiritual, a desire arose in his parents that the boy should attend a schoolmaster. And the boy, with the one who initiated him, took up the learning very readily, but loathed his character from the soul, since the schoolmaster was in truth a slave of gold and was terribly excited about the possession of it, like a bondsman; and indeed whatever of his happened to come into the hands of the youth, the bosom of the poor straightway received it; and neither being washed every day with insults nor yet being flogged and having his back reddened could make him refrain from this praiseworthy theft. For the compassion for the poor that was inborn in him and his hatred of money persuaded him to bear both insults and floggings tolerably; but although he thus made the teacher's goods "Mysian plunder," as the saying goes, and drew from them with both hands, he nonetheless was found worthy of admiration by him too. For that man too, recovering at times from his anger, would consider the youth's disposition toward the needy, and held him in wonder and told it to others.

Καὶ δῆλος ἦν ἐντεῦθεν τοῖς πᾶσιν ὁ Λάζαρος, ὥσπερ τὰ εὐγενῆ τῶν φυτῶν ἐκ πρώτης βλάστης, ὁποῖος ἄρα τὴν ἀρετὴν ἀποβήσεται.

And from this Lazarus was plain to all, as the noble among plants are from their first shoot, as to what kind of man in virtue he would turn out to be.

[5] Seized by longing I, 4. Ἐπεὶ δὲ καὶ ἡλικίαν τὴν παιδικὴν ἤμειβε καὶ φρονήματος ἥπτετο τελεωτέρου, ἔρως εἴσεισιν αὐτὸν τῆς ἐνεγκαμένης ἀπᾶραι καὶ πρὸς τόπους γενέσθαι, τόπους ἐκείνους, ἔνθα ὁ ἐμὸς Χριστὸς διατρίβων ἦν, ὁπηνίκα ἐγένετο μεθ᾽ ἡμῶν μορφωθεὶς τὸ ἀνθρώπινον τὸ καθ᾽ ἡμᾶς καὶ ἡμέτερον. Life I, 5. Ἐντεῦθεν πλειστάκις μὲν ἐπεχείρει, πλειστάκις δὲ ἥπτετο τῆς ὁδοῦ, τοσαυτάκις δὲ ὅμως εἴργετο ὑπὸ τῶν ἰδίων· οἳ σκοπὸν τὸν ἐκείνου οὐδ᾽ ὅλως εἴων ἐπὶ πέρας ἐλθεῖν· I, 4. μέντοι γε καὶ ἵνα μὴ λαθὼν Λάζαρος ἀποδράσειε, τῇ μονῇ τῶν Ὀρόβων ἐγγειτόνων οὔσῃ φέροντες οὗτοι παραδεδώκασιν ἅμα μὲν τοῖς μαθήμασιν ἀσχολεῖσθαι, ἅμα δὲ καὶ τὰ τῆς ἀρετῆς προασκεῖσθαι, τὸ δὲ πλεῖστον, ὡς ἂν ὑπὸ πολλῶν ὁσῶραι βλεπόμενος ἀποσταίη τε τοῦ λογισμοῦ καὶ τῆς ἐπὶ τὴν Παλαιστίνην ὁρμῆς ἀποκρούηται. [That this, if you listen to Gregory the monk, was not the occasion for sending Lazarus to the monastery τῶν Ὀρόβων, we have already said, p. 508.] Ἀλλ᾽ οὐδὲν ταῦτα πρὸς τὴν ἔνθεον ἐκείνην ἔφεσιν καὶ τὸν ἐπαινετὸν πόθον τοῦ μείρακος, ἐπεὶ οὐδὲ συνεχωρεῖτο ὑπὸ τοῦ οἰκουροῦντος θείου ἔρωτος μένειν τὲ κατὰ χώραν καὶ στέργειν τὸ ἥσυχον· ἀλλὰ καὶ ἀναστελλόμενος τῆς ὁδοιπορίας ἐπεχείρει αὖθις καὶ κατεχόμενος δρασμὸν ἐνενόει καὶ ἀσφαλείᾳ τηρούμενος λαθεῖν ἐπειρᾶτο καὶ πάνθ᾽ ἁπλῶς ὑπῆρχε κινῶν, for the holy places, ὥστε τῆς ἐφέσεως μὴ διαμαρτεῖν.

[5] And when he was passing beyond the age of boyhood and attaining a more mature mind, a desire comes into him to set out from the land that bore him and to be at the places, those places where my Christ dwelt, when He was with us, formed in the human nature that is ours and like us. From then on he very often made the attempt, very often set out on the road, but just as often he was restrained by his own people; who in no way allowed his aim to come to completion; moreover, so that Lazarus should not slip away and run off, they brought him and handed him over to the monastery of the Oroboi, which was in the neighbourhood, so that he might at the same time be occupied with his studies and at the same time practise beforehand the things of virtue, but, most of all, that, being watched by many every hour, he might desist from the thought and be repelled from his impulse toward Palestine. But these things were nothing against that divine yearning and praiseworthy longing of the youth, since he was not permitted, by the divine love that dwelt in him, to remain where he was and be content with quiet; but when checked from the journey he attempted it again, and when held back he thought of flight, and when kept in safety he tried to escape notice, and he simply set everything in motion so as not to miss his aim.

I, 6. Ἀμέλει τοι καὶ μιᾶς, ἀδείας λαβόμενος, λαθὼν γονεῖς, λαθὼν ἐπιτηδείους, τοὺς ἐπὶ τῇ φυλακῇ τούτου σπουδάζοντας πάντας, ὅλῳ ποδὶ τὴν ἐπὶ Παλαιστίνην ἐβάδιζε. Καὶ εἴκασεν ἄν τις ἐκεῖνον τῷ τότε πυρί, ἐπὶ πολὺ μὲν εἰργομένῳ τῆς ἐπὶ τὰ ἄνω φορᾶς, he flees secretly, ἐπιτυχόντι δέ ποτε καὶ ἀδείας, ἐκποδὼν αὐτοῦ γενομένου τοῦ τὴν φυσικὴν ἐκείνην ἐπικόπτοντος κίνησιν· καὶ γὰρ φιλεῖ πως τὸ βίᾳ κρατούμενον ὅλαις ὁρμαῖς εἰς ἑαυτὸ ἀνατρέχειν, ἐπὰν ἀπηλλαγμένον ἀπηλαγμένονν B. καὶ ἐλεύθερον ὀφθῇ τοῦ κατέχοντος.

And indeed one day, having found the opportunity, escaping the notice of his parents, escaping the notice of his acquaintances, all those who were zealous in guarding him, he went with all speed on the road to Palestine. And one might have likened him to fire at that time, long restrained from its upward course, but at length finding an opportunity, when that which checked its natural motion had been put out of the way; for that which is held by force is wont somehow to run back with all its impulses to itself, when it is seen released and free of that which held it.

[6] and undertakes I, 7. Διελθὼν γοῦν διὰ τῶν Χωνῶν, ὅπου καὶ τὸ μέγα τοῦ θείου ἀρχιστρατήγου Μιχαὴλ τετελεσιούργηται θαῦμα, κἀν τῷ ἐκεῖσε ἱερῷ σηκῷ προσευξάμενος τόν τε θεῖον Μιχαὴλ ἐφάπτεσθαι οἱ κατὰ τὴν ὁδοιπορίαν ἐπικαλεσάμενος, τῆς προκειμένης καὶ πάλιν ἐγένετο. Ἐξ ἐκείνου δὲ τὴν Ἀττάλειαν καταλαβών — πόλις αὕτη Κιλίκων τά τε ἄλλα περιφανὴς καὶ ὅτι ἀγχίαλος καὶ πλῆθος ἀεὶ τῶν πανταχόθεν εἰς αὐτὴν καταιρόντων — ἐπιβουλεύεται χρυσοῦ ἔκδοτος εἰς δουλείαν γενέσθαι Σαρακηνοῖς, the journey to Palestine. οἳ πολλοὶ περὶ τὴν Ἀττάλειαν τὸ τηνικάδε ἔτυχον ὄντες, ἐμπορίας χάριν κατάραντες. I, 8. Ἦν δὲ ὁ τῷ νέῳ τεκταινόμενος τὴν ἐπιβουλὴν μοναχὸς ἐκ πατρίδος τῆς τῶν Παφλαγόνων ὁρμώμενος, ὃς καὶ καθ᾽ ὅλην τὴν μεταξὺ Χωνῶν τε καὶ Ἀτταλείας ὁδὸν συνοδίτης p. 286. ὑπῆρχεν αὐτῷ· ἢ μᾶλλον εἰπεῖν οὐχ ὁ μοναχός, ὁ Σατὰν δὲ διὰ τοῦ μοναχοῦ ταῦτα κατὰ Λαζάρου ἦν σκαιωρῶν, ὑφορώμενος τάχα ἢ καὶ προγινώσκων τὴν ὅσον οὔπω ἐξ ἐκείνου ἐπιγενησομένην αὐτῷ ἐσχάτην ἐρήμωσιν καὶ σπεύδων διὰ ταῦτα, εἴ γε παντελῶς οἷος φανῇ, I, 9. ἐκεῖνον ἐκτρίψασθαι· καὶ δὴ ἀπημπόλητο ἄν τοῖς Ἀγαρηνοῖς Λάζαρος ὁ θαυμαστός, εἰ μὴ ὁ τοὺς αὐτὸν ἐκζητοῦντας οὐκ ἐγκαταλείπων Θεὸς ἐκποδὼν

[6] Having passed, then, through Chonai, where the great miracle of the divine archistrategos Michael was accomplished, and having prayed in the sacred precinct there and called upon the divine Michael to be with him on the journey, he again took to the road before him. And from there, having reached Attaleia (this city of the Cilicians is renowned in other respects and because it lies by the sea and a multitude are always putting in to it from all sides), there is a plot against him to be sold for gold into slavery to the Saracens, who happened to be many about Attaleia at that time, having put in for the sake of trade. And the one contriving the plot against the youth was a monk who came from the country of the Paphlagonians, who was also his fellow-traveller along the whole road between Chonai and Attaleia; or rather, to speak more truly, it was not the monk, but Satan through the monk who was scheming these things against Lazarus, suspecting perhaps or even foreknowing the utter desolation that was soon to come upon him from that man, and hastening for this reason, if he could only manage it, to wipe him out; and indeed the wonderful Lazarus would have been sold off to the Hagarenes, had not God, who does not forsake those who seek Him, out of the way

καθιστὰς τὸν ἑαυτοῦ θεράποντα τῆς ἐπιβουλῆς ἐξερρύσατο. Τῶν γὰρ χριστωνύμων τις κατά τινα συντυχίαν τὸ κατ᾽ ἐκεῖνο καιροῦ παρὰ τὸν τόπον ἐλθών, ἔνθα ὁ ἀπό γε τοῦ σχήματος μοναχός, — εἴ γε χρεὼν καὶ μοναχὸν τὸν τοιοῦτον ὅλως ἐπιφημίζεσθαι — ἔνθα ὁ τοιοῦτος ἵστατο καπηλεύων τὸν νέον, Near Attaleia καὶ τὰ τοῦ δράματος συνείς — ἦν γὰρ ἴδρις τῆς ἐκείνων φωνῆς — μηνύει παραχρῆμα τὴν σκαιωρίαν καὶ πείθει Λάζαρον πόρρω που ἑαυτὸν τὴν ταχίστην τοῦ κακομηχ νου συνοδοιπόρου ποιήσασθαι. Καὶ ὃς αὐτίκα πόλιν ἐκείνην καὶ τὰ ἐν πόλει καταλιπὼν τὸ πλησίον ὄρος καταλαμβάνει.

appointing his servant, rescued him from the plot. For one of those who bear the name of Christ, by some chance coming at that time to the place where the one who was a monk by his habit (if indeed one ought to call such a man a monk at all), where such a one stood peddling the youth, and understanding the business (for he was acquainted with their language), at once disclosed the scheme and persuaded Lazarus to put himself as quickly as possible far away from his evil-scheming fellow-traveller. And he at once left that city and the things in the city and reached the nearby mountain.

[7] to a certain monk Οὗ καὶ γενόμενος κατά τινα θειοτέραν οἰκονομίαν ὁσίῳ τινὶ περιτυγχάνει ἀνδρὶ πολιῷ καὶ τρίχα καὶ σύνεσιν. Ὃς πρὸς τοῖς ἄλλοις καὶ τῷ τῆς ἱερωσύνης ὡραΐζετο ἀξιώματι· ὑφ᾽ οὗ τὸν θαυμαστὸν ἐρωτηθέντα Λάζαρον, τίς τε εἴη καὶ ὅθεν ἵκοιτο, κατὰ μέρος τήν τε πατρίδα ἐξειπεῖν, τοὺς τεκόντας, τὸν περὶ τοὺς θείους τόπους ἔρωτα, τὴν δι᾽ αὐτὸν ἀπανάστασιν ἀπανάστησιν B. τῆς ἐνεγκαμένης, τὴν τοῦ μοναχοῦ περὶ αὐτὸν δολορραφίαν καὶ πάνθ᾽ ἁπλῶς, ὅσα οἱ κατὰ τὴν ὁδοιπορίαν συνήντησεν. Ὡς δὲ καὶ αὖθις πρὸς ἐκείνου, εἰ ἔτι σκέπτοιτο τῆς ἐπὶ τὰ Ἱεροσόλυμα ἔχεσθαι, ἠρωτᾶτο, μηδὲν δὲ ἑαυτῷ ἕτερον ἔφασκεν εἶναι τὸ σπουδαζόμενον, he attaches himself ἀκοῦσαι πρὸς τοῦ θεοφόρου ἐκείνου ἀνδρὸς μὴ θεμιτὸν εἶναι ἐν ἀκμῇ τῆς ἡλικίας· ὄντι καὶ τῷ ἐχθρῷ διὰ τὴν νεότητα εὐεπιχειρήτῳ, ἔνθαπερ ἐποτρύνει τὸ πρόθυμον, περιέρχεσθαι, δεινὸν γὰρ τὸν πάντῃ τῷ οἰκείῳ ἑπόμενον λογισμῷ μὴ θήραμα χρηματίσαι τῷ ἑκασταχοῦ τὰ τῆς ἀπωλείας λῖνα ἐκτείναντι· ἀλλ᾽ εἴγε σύμβουλον αὐτὸν ἐπὶ καλῷ ψυχῆς δέχοιτο τῆς ἰδίας, καταλαβεῖν σὺν αὐτῷ οὗπερ οὗτος ἦν προἳστάμενος μοναστηρίου κἀκεῖσέ τε ἐναποκαρῆναι καὶ χρόνον διαβιβάσαι συχνόν, ἔστ᾽ ἂν ἀκίνδυνος αὐτῷ ἡ ἐκεῖθεν ἐξέλευσις γένηται.

[7] And having come there, by some more divine dispensation he meets a certain holy man, grey both in hair and in understanding. He, besides other things, was adorned also with the dignity of the priesthood; and the wonderful Lazarus, asked by him who he was and whence he had come, told him in detail his homeland, his parents, his love for the divine places, his departure on that account from the land that bore him, the monk's deceitful plotting against him, and simply everything that had met him on the journey. And when he was asked again by that man whether he still intended to hold to the road to Jerusalem, and said that there was nothing else for which he was striving, he heard from that God-bearing man that it was not right, in the prime of life, being also easy for the enemy to attack because of his youth, to wander about wherever eagerness urges; for it is a dreadful thing that one who follows his own reasoning in everything should not become the prey of him who everywhere spreads out the nets of perdition; but if he would accept him as counsellor for the good of his own soul, he should go with him to the monastery over which he presided, and be tonsured there and spend a long time, until his departure from there should become free of danger for him.

Ταύτης δὲ τῆς χρηστῆς ὑποθήκης ὡς ἀληθῶς Λάζαρος ὅλος γενόμενος καὶ εἴξας ἐφ᾽ ᾧπερ ὁ Θεοῦ ἄνθρωπος ἐκεῖνος προσέταττε, πεπαίδευτο γὰρ πρὸς τῆς ἐν αὐτῷ χάριτος ἀντιτείνειν μηδ᾽ ὅλως μηδενὶ ὑποτιθεμένῳ αὐτῷ τὰ σωτήρια, ὁμοῦ τῷ μακαρίτῃ ἐκείνῳ καταλαμβάνει τὸ φροντιστήριον.

And Lazarus, giving himself wholly to this truly excellent counsel, and yielding to what that man of God commanded (for he had been taught by the grace within him not to resist at all anyone who suggested to him the things of salvation), reached the house of contemplation together with that blessed man.

[8] and puts on the sacred habit; Ἐν ᾧ δὴ σὺν τοῖς ἀμφίοις καὶ τὸν παλαιὸν προσαποδυσάμενος ἄνθρωπον, ἅμα τῷ μοναχικῷ τρίβωνι καὶ τὸν νέον μεταμφιέννυται· ἐντεῦθεν πολὺς ἦν ὁ Λάζαρος πρὸς σκάμματα καὶ πόνους ἀσκητικούς, καλάμη τις πρὸς σπινθῆρα καὶ ἄνεμον ἢ πτηνὸν εἰς ἀέρα, τὸ παρρησιαζόμενον. Καὶ γὰρ ἰσχυρὸν ἡ νεότης ἐφ᾽ ἑκατέρᾳ ῥοπῇ, τῇ τε τοῦ ἀγαθοῦ δηλαδὴ καὶ τοῦ χείρονος, καὶ ὁποτέρωσε νεύσει, ἀπληστότερον ἐπεξέρχεται ὥσπερ οἱ ποταμοὶ ταῖς p. 287. δοθείσαις ὁδὸν ἀφορμαῖς· νηστεία γάρ, ἣ πάχη σωμάτων οἶδεν ἐναποθλίβειν καὶ κύματα κατευνάζειν κατὰ ψυχῆς ἐξογκούμενα, τοσοῦτον αὐτῷ ἐφιλήθη ὡς οὐδέ τινι τῶν φιλοσάρκων τρυφή. Ὑπακοῆς δὲ τῆς τοῦ μονήρους κρηπῖδος καὶ ταπεινώσεως τῆς ὑψηλοτάτης τῶν ἀρετῶν ἐς τοσοῦτον ἀφίκετο, ὡς ξύμπασι τοῖς μετ᾽ αὐτὸν κατά γε ταύτας χρηματίσαι ὑπόδειγμα. Ἀγρυπνίας δὲ πέρι καὶ τήξεως τοῦ σκήνους καὶ τῆς λοιπῆς σκληραγωγίας, δι᾽ ὧν καθ᾽ ἑκάστην ὁ χοἳκὸς ἀπεξέετο ἄνθρωπος, τί χρὴ καὶ λέγειν καὶ λέγοντα διατρίβειν; πλὴν τοσοῦτον ῥητέον, ὅτι φύσεως γενόμενος ἀγαθῆς καὶ ταύτῃ συνέριθον τὴν ἄσκησιν προσλαβόμενος πᾶσαν ἰδέαν ἀρετῆς πτερωτὸς ὥσπερ μετήρχετο. Τοιοῦτον καὶ γάρ ἐστι· φύσις μὲν γὰρ ἀγαθὴ ὑπισχνεῖται ῥώμην ψυχῆς, ἡ δὲ τὴν ὑπόσχεσιν εἰς τέλος φέρουσα ἄσκησις.

[8] In which, putting off the old man too along with his garments, he put on the new together with the monastic cloak; from then on Lazarus was intent on the contests and labours of ascesis, like a straw to a spark and wind, or a bird to the air, in his boldness. For youth is strong in either inclination, that is, of the good and of the worse, and to whichever side it leans, it presses on more insatiably, like rivers when given a way by the openings; for fasting, which knows how to squeeze out the fatness of bodies and to lull the waves swelling against the soul, was loved by him as much as luxury is not loved even by any of the lovers of the flesh. And in obedience, the foundation of the solitary life, and in humility, the loftiest of the virtues, he attained to such a degree that he became an example in these to all who came after him. And as for vigil and the wasting of the tabernacle of the body and the rest of his hard discipline, by which the earthly man was being scraped away every day, what need is there to speak, and in speaking to linger? Only so much must be said, that, being of a good nature and taking ascesis as its fellow-worker, he went after every form of virtue as though winged. For so it is: a good nature promises strength of soul, but it is ascesis that brings the promise to its fulfilment.

[9] he is taught by a holy old man; Ἐντεῦθεν κἀν τοῖς ἁπάντων στόμασι Λάζαρος ἦν καὶ γλώττης ἐντρύφημα καὶ ἀκοῆς ἥδυσμα τὰ ἐκείνου ἐγίνετο λεγόμενά τε καὶ ἀκουόμενα, ἐπεὶ μηδὲ ἦν ὅστις μὴ διὰ θαύματος ἦγε τὰ τοῦδε καὶ δι᾽ ἐπαίνου εἶχε τὸν ἄνδρα καὶ τοῖς ἄλλοις ἐκήρυττε· τῶν ἁπάντων δὲ μάλιστα ὁ τοῦ σεμνείου προεστὼς θεῖος γέρων, ᾧ διὰ τέλους ἦν οὖτος ὑπηρετῶν καὶ μισθὸν τῆς ὑπηρεσίας ὑπερησίας B. λαμβάνων περιφανῆ τὴν τῆς ἀσκήσεως παίδευσιν. Συχνὸν γοῦν ἐκεῖσε προσδιατρίψας χρόνον καὶ τὰ τοῦ μοναδικοῦ βίου καλῶς ἐξακριβωσάμενος, ἐπεὶ πρὸς τὰ τελευταῖα τῆς βιοτῆς ὁ θεῖος γέρων ἀφίκετο, ἀκούει παρ᾽ αὐτοῦ ὡς·“ Ἐμέ, κατὰ Χριστὸν τέκνον ἐμόν, βραχὺ ὅσον καὶ ἡ γῆ ἡ κοινὴ πάντων μήτηρ έκδέξεται· τὰ κατὰ σὲ δὲ τῷ κοινῷ προσανατίθημι δεσπότῃ κἀκείνῳ τε μελήσει τὰ περί σου.” Καὶ ὃς βαρέως ἐνέγκας τὸ τῶν λόγων ὀδυνηρόν, σκυθρωπάζων ἦν, στένων ἀπὸ ψυχῆς, διωλύγιον ἀνοιμώζων, ἅτε μὴ ὠσὶν ἀκοῦσαι φέρων τὴν ἐκείνου διάζευξιν In the earlier Life you will look for these things in vain. . and when he has died, Ὧν καὶ γὰρ ὁ σύνδεσμος πολὺ φέρει τὸ ἰσχυρόν, τούτον ἡ διάζευξις ὀδυνηρὰ καὶ ἠναγκασμένος ὁ χωρισμός. Ἀλλ᾽ ὁ μὲν πνευματικὸς ἐκεῖνος Λαζάρου πατὴρ μικρὸν πάνυ ἐπιβιοὺς μετὰ τὴν πρόρρησιν πρὸς Κύριον ἐκδημεῖ.

[9] From then on Lazarus was in the mouths of all, and his doings, both told and heard, became a delight to the tongue and a sweetness to the ear, since there was no one who did not hold his doings in wonder and keep the man in praise and proclaim him to others; and most of all the divine old man who presided over the holy house, whom he served to the end, receiving as the wage of his service the splendid training in ascesis. Having spent a long time there, then, and having learned exactly the things of the monastic life, when the divine old man came to the last of his life, he hears from him: "Me, my child according to Christ, in a very little while the earth, the common mother of all, will receive; and your affairs I commit to the common Master, and He will take care of what concerns you." And he, bearing the grief of the words heavily, was downcast, groaning from the soul, wailing loudly, as one who could not bear to hear with his ears of that man's parting. For those whose bond carries great strength, their parting is grievous and their separation forced. But that spiritual father of Lazarus, having lived only a very little while after the prediction, departs to the Lord.

Ὁ δὲ οἰκτρότατα κοψάμενος ἐπ᾽ αὐτῷ δάκρυά τε τῶν ὀφθαλμῶν ἐπιχέας, τρίτην ἡμέραν μετὰ τὴν ἐκείνου ὁσίαν τοῦ σεμνείου ἀπανίσταται [The Cypriot narrates these things in such a way that they seem hardly reconcilable with the statements of Gregory the monk, chs. 10, 14.] . σπήλαιον δέ τι κατὰ τὴν ὑπώρειαν οὐ μακράν που τῆς μονῆς κείμενον καταλαβὼν δυσχερὲς τὰ πολλὰ καὶ μὴ ῥᾳδίως εἰσιτητόν, he shuts himself up in a cave. τοῦτο ὑπέρχεται, ἵνα μόνῳ τῷ πλάστῃ μόνος οὗτος συγγένηται.

And he, having lamented over him most piteously and shed tears from his eyes, on the third day after that man's holy death departs from the holy house. And having reached a certain cave lying at the foot of the mountain, not far from the monastery, mostly hard of access and not easily entered, he goes into it, that he alone might be with the Maker alone.

[10] His fame spread far and wide, Ὁπόσῃ δὲ τῇ ἀσκήσει καὶ σκληραγωγίᾳ ἔκτοτε ὁ γεννάδας γεννάδας ἐκδέδωκεν ἑαυτόν, δι᾽ ἧς καὶ τὴν σάρκα τῷ πνεύματι καθυπέταξε, γλώσσῃ ἐκφῆναι τῶν δυσχερῶν· πλὴν ὅσον ἀρεταίνων corrected, formerly ἀρεταίνεν. λανθάνειν ἐσκέπτετο, τοσοῦτον μᾶλλον περίπυστος ἀκοαῖς ταῖς ἁπάντων ἐγένετο, ἀρετὴ γὰρ τὸν κατ᾽ αὐτὴν πορευόμενον ἐπόψιον τίθησιν ὥσπερ ἡλίου αὐγὴ τὰ ὁρώμενα, κἂν τὰ πολλὰ λανθάνειν οὗτος πειρᾶται καὶ κατὰ ταὐτὸν μὴ γινώσκεσθαι· ἔνθεν τοι καὶ ὁσημέραι συρρέοντα ὡς αὐτὸν ἦν καθορᾶν τὰ τῶν περικτιόνων πλήθη καὶ πολλὴν ποιούμενα τὴν σπουδὴν εἰς ὄψιν ἐκείνῳ γενέσθαι καὶ εὐλογίας τῆς ἐκείνου ἀπόνασθαι· καὶ τὸ τῆς ὁδοιπορίας διάστημα πάνυ μήκιστον p. 288. ὂν οὔτε τούτων τὴν προθυμίαν κατήμβλυνε οὔτε τὸ τοῦ ὄρους λίαν δύσαντες καὶ τραχὺ οὔτ᾽ ἄλλο μηδὲν ἢ μικρὸν ἢ μεῖζον τῆς καλῆς ἐκείνης θέας τοὺς ἄνδρας ἀπέτρεπε· μάλιστα δ᾽ ὅπως μὴ ῥᾳθυμίας ὑπόθεσις χρηματίσοι αὐτοῖς ἡ ὁδὸς ὑπόλιθος οὖσα κομιδῇ καὶ δυσάνοδος, πολύ τι φρυγανώδους συμφορήσαντες ὕλης ἐπὶ τοῦ λιθώδους ἐκείνου ἐξέκαυσαν, εἶτα καὶ ὄξους ἐπιχεθέντος τῷ τόπῳ ὡς ἂν ὁ ὑποκείμενος λίθος μεταβεβληκὼς ἤδη τὸ ἀντιτυπὲς καὶ ἀπόκροτον ἔχοι ῥᾳδίως τῷ σιδήρῳ ὑπείκειν, very many flock to the cave. ὁμαλὴν πάνυ καὶ ῥᾴστην τὴν πρὸς τὸν ἅγιον φέρουσαν ἀπειργάσαντο.

[10] With how much ascesis and hard discipline the noble man gave himself up from then on, through which he subjected the flesh to the spirit, it is one of the difficult things to set forth in speech; but the more he sought to escape notice in the practice of virtue, the more renowned he became to the ears of all; for virtue makes him who walks according to it visible, as the sun's ray does the things that are seen, even if he tries for the most part to escape notice and at the same time not to be known; and hence one could see every day the crowds of those dwelling round about streaming to him and making great haste to come into his sight and to enjoy his blessing; and neither did the distance of the journey, though it was very long, blunt their eagerness, nor did the very rough and harsh nature of the mountain, nor did anything else, small or great, turn the men away from that fair sight; and especially so that the road, being very stony and hard to climb, should not become an occasion of sloth for them, they gathered much brushwood and burned it on that stony ground, and then, vinegar having been poured over the place so that the underlying stone, having already changed its resistance and hardness, might yield easily to iron, they made the way leading to the saint very level and easy.

Οὕτω δὴ ὁ πρὸς τὰ κάλλιστα ἔνθεος ἔρως καὶ τῶν σχεδὸν δυσεφίκτων πείθειν οἶδε κατατολμᾶν καὶ τῶν δυσεπιχειρήτων ἐφάπτεσθαι, ἐπεὶ οὐδὲν οὕτω τοῖς ἐρῶσι λογίζεται τῶν δεινῶν ὡς ἡ ἀποτυχία τοῦ ἐρωμένου καὶ ἡ παντελὴς ἐκ τούτου ἀπόπτωσις. Life I, 11. Καὶ οὐ τὸ μὲν τὸ wrongly repeats here B. πλῆθος οὕτως εἶχε τὰ πρὸς τὸν ἅγιον καὶ πάντα δεύτερα τῆς ὡς ἐκεῖνον ἀφίξεως ἐτίθετο, ὁ δὲ τῆς περιχώρου ἀρχιερατεύων ἑτέρως, ἀλλὰ καὶ οὗτος, ἐπειδὴ εἰς ἀκοὰς λάβοι τὰ κατ᾽ αὐτόν, περὶ πολλοῦ ἐποιεῖτο τὴν ἄνοδον καὶ τὸ εἰς λόγους μόνον ἐκείνῳ γενέσθαι ἐν μοίρᾳ τῶν ἀναγκαιοτάτων ἐτίθετο. Τοῖς πᾶσι γὰρ αἰδέσιμον τὸ χρῆμα τῆς ἀρετῆς καὶ παρὰ πάντων ἐπίσης φιλεῖται καὶ πολὺν ἐπισπᾶται τὸν ἔπαινον.

Thus indeed the divine love for the fairest things knows how to persuade men to venture even on things almost unattainable and to lay hold of things hard to undertake, since nothing is reckoned so dreadful by lovers as failing of the beloved and falling away utterly from it. And it was not that the multitude was so disposed toward the saint and set everything second to going to him, while the one who held the high-priesthood of the surrounding country was otherwise; but he too, when he received a report of the man's doings, made much of going up, and set merely coming into converse with him among the most necessary things. For the thing called virtue is venerable to all and loved by all alike and draws much praise.

[11] He builds an oratory and cells. Ἐντεῦθεν εἰς νοῦν ἥκει τῷ μακαρίῳ παρὰ τὸν τόπον ἐκεῖνον ἐπ᾽ ὀνόματι τῆς τοῦ Θεοῦ μητρὸς The earlier Life is silent about the dedication to the Mother of God. εὐκτήριον ἀνεγεῖραι οἶκον καὶ κελλία περὶ αὐτὸν ἐπ᾽ ἀναπαύσει τῶν ὡς αὐτὸν ἀφικνουμένων In the same Life mention is made only of the dwellings of the brothers. καὶ τὸν μοναδικὸν ἐπανελομένων βίον. Ἦσαν γὰρ οὐκ ὀλίγοι The earlier Life numbers [ .] ὡς αὐτὸν ἀποτρέχοντες τῷ κόσμῳ τε ἀποτασσόμενοι καὶ σὺν αὐτῷ ζῆν τὸν ἅπαντα βίον αἱρούμενοι· καὶ τοῦτο δὴ τὸ ἐννόημα θᾶττον εἰς ἔργον τῷ μακαρίτῃ προώδευεν, ἄφατον τοῦ πλήθους καταβαλλομένων τὴν προθυμίαν καὶ πολυχειρίᾳ τοῦ ἔργου ἐφαψαμένων, ἐπειδήπερ οὐδὲν ἦν ὅπερ ὁ καθ᾽ ἕνα τῶν ἀνδρῶν ἐκείνων προὐργιαίτερον τῆς τοῦ πατρὸς ἐτίθετο προσταγῆς, ὅτι καὶ πολλῷ ἡδίστως εἶχε πρὸς ταύτην ἢ πρὸς τὰς παρ᾽ ἑτέρων εὐεργεσίας καὶ τὸ φανῆναι μόνον προσταττόμενον καὶ ἀνύειν κατὰ τὸ πρόσταγμα τῶν ἐν βίῳ παντὸς εὐκταιότερον ἐλογίζετο. A testimony I, 13. Οὕτω δὲ λοιπὸν τῶν κατὰ τὸν μέγαν διαβοηθέντων καὶ πάντων αὐτομολούντων καὶ τῆς ἐκείνου εὐλογίας ἐπιτυγχανόντων, ἄνεισί ποτε μετὰ τῶν ἄλλων καὶ τις ὡς αὐτόν, φάσκων διανοεῖσθαι τόνδε τὸν τόπον καταλαβεῖν — τοῦτον δείξας τῷ δακτύλῳ — ἐπὶ τῷ σίμβλα τρυγᾶν μελιττῶν καὶ δεῖσθαι διὰ ταῦτα τῆς παρ᾽ αὐτοῦ συμβουλῆς· τὸν δέ, εἴτε τῷ τοῦ τόπου ἐπικινδύνῳ τεκμηράμενον τὸν ὄλεθρον τοῦ ἀνδρός — ἦν γὰρ ῶς ἀληθῶς λίαν ἀκροσφαλὴς καὶ ἐπίκρημνος — εἴτε καὶ ἄλλως τῷ οἰκουροῦντι πνεύματι τὰ κατ᾽ ἐκεῖνον ὅποι ἄρα προβήσεται προθεώμενον, εἰ μὴ ἀνεπιχείρητον αὐτῷ ἐαθείη τὸ σκεπτόμενον, οὑτωσί πως εἰπεῖν πρὸς τὸν ἄνθρωπον· “Συμφέρον, τέκνον, μηδὲ τὸν τόπον ἐκεῖνον ἰδεῖν, ἐσχάτου σοι τοῦ κινδύνου ἐπηρτημένου καὶ δεινῆς τῆς πανωλεθρίας, εἰ μήπου γε πόρρω σεαυτὸν ποιήσαιο τῶν ἐκεῖ· οὐκοῦν ἀποστῆναί σε χρεὼν τοῦ σκοποῦ, ἵνα σοι διαδρᾶναι καὶ τὸν ἐντεῦθεν κίνδυνον γένηται.”

[11] From then on it came into the mind of the blessed man to raise in that place a house of prayer in the name of the Mother of God, and cells around it for the repose of those who came to him and took up the monastic life. For there were not a few who ran off to him, renouncing the world and choosing to live their whole life with him; and indeed this thought quickly advanced into deed for the blessed man, the multitude contributing unspeakable eagerness and laying hold of the work with many hands, since there was nothing which each one of those men set before the command of the father, because he was also much more pleasantly disposed toward it than toward benefactions from others, and he reckoned merely to be seen being commanded and to accomplish according to the command more desirable than anything in life. And thus, then, when the things concerning the great man had been noised abroad and all were flocking to him and obtaining his blessing, there comes up to him once, with the others, a certain man, saying that he intended to go to such and such a place (pointing to it with his finger) to gather the honeycombs of bees, and that he needed his counsel on this account; and he, whether judging the man's destruction from the danger of the place (for it was truly very precipitous and steep), or otherwise foreseeing by the Spirit that dwelt in him where that man's affairs would end, unless what he intended were left unattempted by him, spoke to the man somewhat thus: "It is to your advantage, child, not even to see that place, since the utmost danger and dreadful utter ruin hang over you, unless you put yourself far away from what is there; so you must desist from your aim, so that you may escape the danger from it as well."

Καὶ ὃς παρὰ φαῦλον ταυτὶ θέμενος, ὡς εἰ μηδὲ τὰ πρῶτα περὶ τοῦ προκειμένου τῷ μεγάλῳ κοινώσαιτο, ὁμοῦ καί τισιν p. 289. ἑτέροις τὴν ὀλεθρίαν ἐκείνην καταλαμβάνει κρημνώρειαν· ἔνθα δὴ καὶ ὑπό τῶν συμπαρόντων καλωδίῳ τινὶ τῆς ὀσφύος δεθεὶς ἰμονιᾶς δίκην κατήγετο τῷ κρημνῷ· ἀλλ᾽ οἷον κακὸν τὸ μὴ πείθεσθαι τοῖς ὑποθεμένοις τὰ κρείττονα· οὔπω καί γὰρ ἦν ὁ ταλαίπωρος περὶ τὰ μέσα γενόμενος, of his prophetic spirit. καὶ τῆς σχοίνου ἐκ τίνος οὖκ οἶδα ῥαγείσης συμβάματος κατηνέχθη τῇ γῇ, πτῶμα ἐλεεινὸν καὶ δακρύων ἐπάξιον, πολλοῖς πρότερον τοῖς πρὸς τὰς ἐξοχὰς τοῦ κρημνοῦ ἀραγμοῖς ἀποβαλὼν τὴν ψυχὴν καὶ ἀσυνέτου διανοήματος θανάσιμον δρεψάμενος τὸν καρπόν. Τοίνυν τὸ ἀπὸ τοῦδε οἱ λοιποὶ πάντες ὡς προφήτῃ προσεῖχον τῷ μάκαρι καὶ τὸ κατά τι ἐναντία ἐπεξιέναι δοκεῖν τοῖς ἐκείνῳ δοκοῦσι παντάπασιν ἐδόκει

And he, setting these things at naught, as though he had not even in the first place shared with the great man about what he proposed, went with certain others to that deadly cliff-side; where indeed, tied about the loins by those present with a little rope, he was being let down the cliff like a well-bucket; but what an evil it is not to obey those who counsel the better things! For the wretched man had not yet come about the middle, when the rope, from I know not what accident, broke, and he was borne down to the ground, a piteous fall and worthy of tears, having first lost his life by many blows against the projections of the cliff, and having reaped the deadly fruit of a senseless thought. Accordingly, from this time all the rest gave heed to the blessed man as to a prophet, and to seem to go in any way against what seemed good to him seemed to them altogether

ἀπώμοτον. Οὕτως οἶδε πολλάκις καὶ ἡ ἐφ᾽ ἑνὶ γεγονυῖα μάστιξ ἄγειν τοὺς λοιποὺς εἰς σωφρονισμὸν καὶ πείθει κατορρωδεῖν παραπλησίως τῷ πληγέντι ἐπιχειρεῖν [In what respects this story and some others differ from similar ones reported in the ancient Life, it seems superfluous to pursue point by point.] .

forbidden. Thus the scourge that has fallen on one often knows how to bring the rest to soberness, and persuades them to dread attempting the like of the one who was struck.

[12] Concerning an impostor Life I, 12. Ἄλλοτε δὲ πάλιν ἕτερός τις πεφοίτηκεν ὡς τὸν μέγαν ἐξαγορεύσων τὰ κατ᾽ αὐτόν. Καὶ πλεῖστα μὲν πρότερον διελθών, τέλος ἐπιτηδείως τε ἅμα καὶ σοφῶς καίπερ μηδεμιᾶς ὄντα ἐπιστήμονα τέχνης προσέθηκε πορίζεσθαι ἐκεῖνον τὰ πρὸς τὸ ζῆν. Τοῦ δὲ καὶ τίς ἐρομένου ὁ τρόπος τοῦ πορισμοῦ, νύκτωρ φάναι τὸν ἄνθρωπον ἀνὰ τὰς οἰκίας διέρχεσθαι ἀποσυλᾶν τε τούτων τὰ παρατυχόντα καὶ ταῦτα κατορύττειν ἐν ἀφανεῖ. Ἐπὰν δὲ πρὸς τῶν δεσποτῶν ἱκανῆς τῆς ζητήσεως ἀξιωθῇ, αὐτὸν ἐκεῖνον συγκαλοῦντα τοὺς ἄνδρας ἀποκαλύψεις τινὰς παρὰ τῶν ἁγίων ἐπ᾽ αὐτῷ διεξέρχεσθαι γεγονέναι καὶ ἀποκεκαλύφθαι μὲν καὶ ἄλλ᾽ ἄττα τῶν ἀπορρήτων ἀποκεκαλύφθαι ἀποκαλύφθαι B. δὲ καὶ τὸν τόπον, ἔνθα οἱ φῶρες τὰ παρ᾽ αὐτῶν σεσυλημένα κατορωρύχεσαν· καὶ ἅμα κελεύειν τε σφᾶς ἐκεῖσε φοιτᾶν ὑπ᾽ ἐκείνῳ τῆς ὁδοῦ ἡγεμόνι καὶ τὸν ζωοποιὸν τοῦ δεσπότου σταυρὸν εἴτε καὶ εἰκόνα τῶν ἁγίων τινὸς φέροντι ἐπωμάδιον καὶ ἀνορύξαντας λαμβάνειν τὸν καθ᾽ ἕνα τὰ ἑαυτοῦ. Καὶ τούτων οὕτως ἤδη τετελεσμένων ἀξιοῦσθαι παρὰ τῶν ἀνδρῶν ἄνδρων B. ὡς φίλον. Θεοῦ καὶ ἀποκαλύψεων ἄξιον θεραπείας οὔκουν τῆς ἐλαχίστης καὶ τῶν ἀπολωλότων μερίδος οὔτι μικρᾶς. brought by his exhortation Τούτων τὸν ὅσιον ἀκούσαντα· “Εἶτα, φάναι, τέκνον ἐμόν, τοιαύτης οὔσης σοι τῆς ἐργασίας, καλῶς ποιεῖν ὑπελάμβανες καὶ ὡς αὐτὸς σὺ φὴς πάνυ σοφῶς; βαβαί σοι τοῦ σκοτασμοῦ τῶν φρενῶν, ὅτι σοφιζόμενος ὑπὸ τοῦ δυσμενοῦς καὶ καθ᾽ ἑκάστην διαγελώμενος ἥγησαι σοφίαν τὴν τούτου διδασκαλίαν, ἥτις ἐπ᾽ ὀλέθρῳ σοι μεμαθήτευται τῆς ψυχῆς, καὶ φῶς σοι νενόμισται καθαρὸν τὸ σκότος τὸ ἔνλυχνον so B; ἄλυχνον, excellently, E. Kurtz. Οὐκοῦν εἰ μὴ θᾶττον ἀπόσχῃ τῆς ἐχθρᾶς Θεῷ ταυτησὶ φαυλουργίας, ὑπόδικος γενήσῃ τῷ τοῦ προφήτου οὐαί, ἡδὺ λογιζόμενος τὸ πικρόν· καὶ μάστιξ ἡ ἐκ Θεοῦ μετ᾽ οὐ πολὺ καταλάβῃ σε.”

[12] And at another time again another man came to the great one to confess his affairs. And having first gone through very many things, at last he added, cleverly and at the same time shrewdly, that though he was skilled in no craft, he procured the means of living. And when he asked what the manner of procuring was, the man said that by night he went about through the houses and stole from them whatever came to hand and buried it in a hidden place. And when he was thought worthy by the owners of a thorough search, he himself called the men together and related that certain revelations had come to him from the saints, and that, among some other secret things, there had also been revealed the place where the thieves had buried what had been stolen from them; and at the same time he bade them go there, with himself as guide of the way, carrying on his shoulder the life-giving cross of the Master or else an icon of one of the saints, and, having dug it up, each one take his own. And when these things had thus been accomplished, he was thought worthy by the men, as a friend of God and one worthy of revelations, of no small attention and no small share of the things lost. Hearing these things, the holy man said: "Then, my child, since such is your occupation, did you suppose that you were doing well and, as you yourself say, very shrewdly? Alas for the darkening of your mind, that, being outwitted by the hostile one and laughed at every day, you have regarded as wisdom his teaching, which you have learned to the destruction of your soul, and you have held as pure light the darkness of the lamp. So unless you quickly refrain from this evil-doing hateful to God, you will become liable to the prophet's woe, reckoning the bitter sweet; and the scourge from God will overtake you before long."

Καὶ τὸν αὐτίκα πρὸς τοῖς ποσὶ τοῦ μεγάλου ῥίψαντα ἑαυτὸν συγγνώμην σὺν δάκρυσιν ἐπὶ τοῖς ἀτοπήμασιν ἐξαιτεῖν καὶ ὑποσχέσθαι μηκέτι τοῦ λοιποῦ τῇ ἀπάτῃ προσέχειν τοῦ Σατανᾶ, to repentance ἀλλ᾽ ὅλον μεταβαλόντα τοῦ πονηροῦ τῶν χρηστοτέρων ὅλαις δυνάμεσιν ἔχεσθαι [These things plainly disagree with the statements of Gregory the monk, above, p. 513.] . Ἀλλ᾽ οὔτε ταύτης ἀνάξιον κριθῆναι παρὰ Λαζάρου τυχεῖν καὶ τὰ ὑπεσχημένα εἰς τέλος ἀγαγεῖν ἐπικουρίᾳ Θεοῦ καὶ εὐχαῖς τοῦ πατρός.

And he at once threw himself at the feet of the great one and with tears begged forgiveness for his misdeeds and promised no longer for the future to heed the deceit of Satan, but, changing wholly from the evil, to hold with all his powers to the better things. And he was not judged unworthy to obtain this from Lazarus, and to bring his promises to fulfilment with the help of God and the prayers of the father.

[13] To Palestine Ἀλλὰ τοῦτον τὸν τρόπον πολλοῖς ὠφελείας ὑπόθεσις ὁ ἅγιος γνωριζόμενος, p. 290. οἷς τε αὐτὸς ἐποίει καὶ τοῖς ἄλλοις παρεῖχε μιμήσασθαι, οἷς τε ἔλεγε καὶ λέγων πολλοὺς τῶν πεπτωκότων ἠνώρθου, τοὺς δ᾽ ὀρθῶς ἱσταμένους ἔμπεδον ἔχεσθαι τῆς ὀρθότητος ἔπειθε, διανοεῖται ὅμως καὶ αὖθις ἐκεῖθεν ἀπαίρειν καὶ τὴν Παλαιστίνην καταλαβεῖν, he resolves to move. ἅμα μὲν τὴν ἐξ ἀνθρώπων δόξαν ἀποδιδράσκων, ἣν οὐκ ἔφερεν ὅτι πολλὴν καὶ ἐκ πάνυ πολλῶν ὁρᾶν γινομένην περὶ αὐτόν — ᾔδει γαρ ἤδη, ὁποῖον αὕτη δεινὸν ἐμπόδιον τοῖς ἐπὶ τὰ ἄνω ὁδεύουσι — ἅμα δὲ καὶ ὑπὸ τῆς τοῦ θεάσασθαί τε καὶ προσκυνῆσαι τοὺς ἁγίους τόπους ἐπιθυμίας ἑλκόμενος, ἣν δήπουθεν καὶ ὥσπερ εἴρηται ἐξ ἁπαλῆς ἔτι τῆς ἡλικίας ἐγκάρδιον ὁ θαυμάσιος ἔσχηκε. Life I, 14. Τοιγαροῦν τοὺς ἐν τῷ ὅπερ αὐτὸς ἐδείματο μοναστηρίῳ μονάζοντας τὰ μέγιστα δυσφοροῦντας καὶ ἀπαρηγόρητον οἰομένους τὴν ἐκείνου διάζευξιν αὐτὸς ὡς ἐνῆν παραμυθησάμενος πατρικαῖς τε αὖ ταῖς νουθεσίαις καὶ παραινέσεσιν ἐπιστηρίξας καὶ πείσας ἀπρὶξ ἕκαστον τῆς ἰδίας ἔχεσθαι σωτηρίας καὶ ταύτης μηδὲν τῶν ἁπάντων προτιμότερον οἴεσθαι [We learn from the other Gregory that Lazarus withdrew secretly, without warning anyone.] , χωρίζεται τῶν ἐκεῖ, οὐκ ἀδακρυτὶ μέν, πλὴν χωρίζεται· εἶτα τῇ Παλαιστίνῃ προσεσχηκὼς καὶ ταύτης τῇ μητροπόλει Ἱερουσαλήμ, θεατής τε ἅμα καὶ προσκυνητὴς τῶν ἐκεῖ τε ἄλλων θαυμασίων καὶ δὴ καὶ αὐτοῦ τοῦ τάφου καθίσταται τοῦ δεσποτικοῦ.

[13] But the saint, becoming known in this way as an occasion of benefit to many, both by the things he himself did and gave to others to imitate, and by the things he said, and by saying them set upright many of the fallen and persuaded those standing upright to hold firmly to their uprightness, nevertheless intends to set out again from there and reach Palestine, at once fleeing from the glory that comes from men, which he could not bear to see becoming great and from very many about him (for he already knew what a dreadful hindrance it is to those journeying toward the things above), and at once drawn by the desire to behold and venerate the holy places, which indeed, as has been said, the wonderful man had held in his heart from a still tender age. Accordingly, having consoled as far as was possible those who were living as monks in the monastery which he himself had built, who were most grievously distressed and thought his parting beyond consolation, and having again strengthened them with fatherly admonitions and exhortations and persuaded each to hold tenaciously to his own salvation and to esteem nothing of all things more precious than it, he parts from those there, not without tears indeed, but he parts; then, having reached Palestine and its metropolis Jerusalem, he becomes at once a beholder and venerator of the other wonders there, and indeed of the Master's tomb itself.

I, 16. Μεθ᾽ ἡμέρας δ᾽ ἐκεῖθεν ἀπάρας, he enters the laura of St. Sabas; τῇ μεγίστῃ τοῦ ἐν ἁγίοις Σάββα λαύρᾳ φοιτᾷ, ἔνθα δέον ᾠήθη χρόνον διανύσαι συχνόν, ὡς ἂν καὶ συχνὸν τοῖς ἐκεῖσε θείοις ἀνδράσι παραθηγόμενος λαμπρότερός τε γένηται τὰ ἀσκητικὰ καὶ πλείονος μετάσχῃ τῆς ὠφελείας, ἐπεὶ καὶ γὰρ οὐδὲν οὕτω παρακαλεῖν οἶδεν εἰς ἀρετὴν ὡς ἔρις ἀγαθὴ τῶν ζώντων κατ᾽ ἀρετὴν καὶ ἡ πρὸς ἀλλήλους ἅμιλλα· καὶ λίθῳ μὲν δή φασι λίθον συντριβόμενον λεαίνεσθαί τε καὶ στιλπνότερον ἀναδείκνυσθαι, ἀλλὰ καὶ τὸν σπουδαίως βιοῦντα τῷ ἴσην ἔχοντι τὴν προθυμίαν ἀνθαμιλλώμενοον πολλῷ γε καὶ πλέον εὐδοκιμεῖν καὶ ὑπέρλαμπρον φαίνεσθαι. Ἐκεῖσε τοίνυν ἐνδεδημηκὼς καὶ λίαν ἀσμένως προσδεχθείς, εἶτα καὶ τὴν τοῦ παρεκκλησιάρχου [From the other Life, the office Κανονάρχου should be written instead of παρεκκλησιάρχου.] διακονίαν ἐγχειρισθείς, ἓξ ὅλους διετέλεσεν ἐνιαυτούς, τοῖς λογάσι τῶν μοναχῶν — ἐπείπερ ἦσάν τινες ἄσαρκοι ὥσπερ διαβιοῦν φιλονεικοῦντες καὶ τοῖς ἀσωμάτοις συναμιλλώμενοι συνομμιλώμενοι B. — τούτοις συναγωνιζόμενος καὶ δίαυλον τὸν ἀσκητικὸν διερχόμενος καὶ πᾶσαν ἰδέαν ἀρετῆς ἐπιστημόνως μετερχόμενος· ἔνθα παρευδοκιμῶν ἦν τοὺς μὲν ἐν χρόνῳ προβεβηκότας τῇ πρὸς ἱδρῶτας καρτερίᾳ καὶ πρὸς πόνους ῥωμαλεότητι, he vies in virtue with all the best; τοὺς δέ γε ἀκμαίους τὴν ἡλικίαν καὶ διὰ τοῦτο καρτερικοὺς τὰ εἰς ἄσκησιν τῇ τε κοσμιότητι τῶν ἠθῶν καὶ τοῦ φρονήματος παγιότητι, ἢ τοὺς μὲν ἐν χρόνῳ προβεβηκότας τῇ τοῦ φρονήματος παγιότητι καὶ τῷ κόσμῳ τῶν ἠθῶν, τοὺς δέ γε σφριγῶντας τὴν ἡλικίαν τῷ πρὸς καμάτους σκαμμάτους B. ἀνδρικῷ p. 291. καὶ πρὸς ἱδρῶτας καρτερικῷ, ὥστε καὶ νέους καὶ γέροντας τὰ τοῦδε παρευδοκιμεῖν καὶ πᾶσιν ἁπαξαπλῶς εἰς θαῦμα καθίστασθαι.

And after some days, setting out from there, he goes to the very great laura of Sabas among the saints, where he thought he should spend a long time, so that, being whetted much by the divine men there, he might become more brilliant in the things of ascesis and share in greater benefit, since nothing knows how to summon to virtue so much as the good strife of those who live according to virtue and their emulation of one another; and they say that stone rubbed against stone is smoothed and shown more glossy, but also that he who lives earnestly, vying with one who has equal eagerness, is much more highly esteemed and appears surpassingly brilliant. Having arrived there, then, and been received very gladly, and then entrusted also with the ministry of the paraecclesiarch, he spent six whole years, striving together with the chosen among the monks (since there were some who were eager to live as though without flesh and vied with the bodiless powers), running the double course of ascesis and pursuing every form of virtue with skill; where he surpassed those advanced in years in endurance of sweats and robustness for labours, and those in the prime of life, and therefore enduring in the things of ascesis, in the orderliness of his manners and the steadfastness of his mind; or rather, he surpassed those advanced in years in the steadfastness of his mind and the orderliness of his manners, and those in the vigour of life in manliness for toils and endurance of sweats, so that his doings surpassed both young and old and he became simply a wonder to all.

[14] he is ordained priest. Life I, 17. Ταύτῃ τοι καὶ ἱερωσύνῃ τιμηθῆναι κριθεὶς κἀπὶ τοῦτο πρὸς τοῦ προεστῶτος ὠθούμενος τῆς μονῆς, πρῶτον μὲν οὐχ ὑπήκουεν ἀνάξιον φάσκων ἑαυτὸν καὶ ἀνίσχυρον τοσόνδε βάρος ἀξιώματος ὑπελθεῖν· ἔπειτα ἐπεὶ πολὺς ἦν ἐκεῖνος βιάζων καὶ ἄκοντα σχεδὸν πρὸς τὴν λειτουργίαν ταύτην ἀνθέλκων — ᾔδει γὰρ ὁποῖος Λάζαρος τὴν ἀρετὴν καὶ τίνων ἄξιος — μὴ νομίσας οὗτος εἰκὸς πλέον ἢ καλῶς ἔχει ἀντιτείνειν πρὸς τὸν ἡγούμενον, μήποτε καὶ δόξειε τοῖς πολλοῖς αὐθαδίζεσθαι, μόλις μέντοι καὶ ἄκων, ὑποκύπτει δ᾽ οὖν καὶ παρὰ τοῦ τηνικάδε τὸν τῆς ἁγίας Σιὼν πατριαρχικὸν κοσμοῦντος θρόνον χειροτονεῖται πρεσβύτερος. Τῇ μονῇ δὲ καὶ αὖθις μετὰ τὴν ἱερωσύνην ἰσαρίθμους τοῖς προλαβοῦσι διανύσας ἐνιαυτούς, Into the desert, in the season of the fasts, ἐπεὶ τοὺς τῶν ἀδελφῶν ὑπερφερεστέρους τό γε εἰς ἀρετὴν ἧκον κατ᾽ ἔθος κρατῆσαν ἀρχαῖον τῇ πρώτῃ τῶν νηστειῶν τῆς μονῆς ἐξιόντας ἑώρα, τῇ ἐρήμῳ δ᾽ ἐπιπονωτέρας ἀσκήσεως ἕνεκεν ἐμφιλοχωροῦντας, ἐκεῖθέν τε πάλιν τῇ τῶν βαΐων ἐπανήκοντας ἑβδομάδι, καλά γε καὶ τὰ τῶν πόνων ἐπιφερομένους γεώργια, ἐρᾷ καὶ αὐτὸς παραπλησίως δρᾶσαι τοῖς λοιποῖς κἀν τοῖς ἐρημικωτέροις γενέσθαι, ἵν᾽ ἐξῇ καὶ αὐτῷ τῶν ἴσων τοῖς ἐξερχομένοις μετεῖναι καρπῶν· ἐβούλετο γὰρ ἐν τοῖς ὑπὲρ ἀρετῆς ἀγωνίσμασι μηδενὸς τῶν πάντων φαίνεσθαι τὰ δεύτερα φέρεσθαι.

[14] For this reason he was judged worthy also to be honoured with the priesthood, and, being pressed to this by the superior of the monastery, at first he did not obey, saying that he was unworthy and without the strength to take up so great a weight of dignity; then, since that man was very insistent and drew him almost unwilling to this ministry (for he knew what Lazarus was in virtue and of what he was worthy), he, not thinking it fitting to resist the hegumen more than was right, lest he should seem to the many to be self-willed, with difficulty indeed and unwillingly, but nevertheless he submits, and is ordained priest by the one who at that time adorned the patriarchal throne of holy Sion. And having spent again in the monastery after his priesthood a number of years equal to the preceding ones, when he saw the more eminent of the brothers in the matter of virtue going out of the monastery in the first week of the fasts, according to an ancient custom that had prevailed, and dwelling willingly in the desert for the sake of more laborious ascesis, and returning from there again in the week of the palms, bringing with them the fair harvests of their labours, he too desires to do likewise with the rest and to be in the more desert places, so that he too might have a share in fruits equal to those of the ones who went out; for he wished in the contests for virtue to appear to carry off the second prize to no one at all.

Μέντοι γε καὶ τοῦτο ποιεῖ τοῦ καιροῦ καταλαβόντος τῶν ἱερῶν νηστειῶν. he withdraws without consulting the hegumen, Ποιεῖ δ᾽ ὅμως, τῷ καθηγουμένῳ μηδὲν μηδ᾽ ὅλως συγκοινωσάμενος, λανθανόντως δέ πως τὴν ἐξέλευσιν ποιησάμενος· πλὴν οὐχ ὡς τοῦ προεστῶτος κατολιγωρῶν Λάζαρος, καθά τις αὐθαδείᾳ κατειλημμένος ἢ τύφῳ νοσῶν, τοῦτο πεποίηκεν, ὅπερ ἄν τις τάχα καὶ ὑπολάβοι ὑπολάβη B. τῶν τοὺς γλώττης ῥᾳδίως ἐνδιδόντων ῥυτῆρας καὶ ταύτῃ ἀφέτῳ κατὰ τῶν ἀλλοτρίων χρωμένων — τίς γὰρ μᾶλλον ἑαυτὸν ἐκείνου ἢ τῶν τοιούτων παθῶν καθάπαξ ἀπέστησεν ἢ εὐήκοον καὶ καταπειθῆ τοῖς προἳσταμένοις παρέσχηκεν; — ἀλλ᾽ ὡς τοῦ καλοῦ τῆς ἡσυχίας ἡττηθείς, οὗπερ ἐκ πλείονος ἤρα καὶ οὗπερ ἐπιτυχεῖν πάντα ἐκίνει καὶ διεπράττετο· ᾔδει καὶ γὰρ ὡς, εἰ περὶ τούτου τῷ προεστῶτι κοινώσαιτο, κωλυθεὶς ψεύσεται τῶν ἐλπίδων καθάπαξ καὶ διαμαρτήσει τῆς ἐξελεύσεως. by whom he is therefore expelled. Τὰς ὡρισμένας γοῦν ἐν τῇ ἀοικήτῳ τελέσας ἡμέρας, εἶθ᾽ ὁμοίως τοῖς ἄλλοις ἀπάρας πρὸς τὴν μονήν, τῶν μὲν δὴ λοιπῶν ἁπάντων ἀσμένως καὶ ὑποδεδεγμένων καὶ θεραπείας ἅτε δὴ τῷ μακρῷ τῆς ἐρημίας τεταλαιπωρηκότων καμάτῳ ἠξιωμένων, μόνος οὗτος τοῦ προστατεύοντος προσταγῇ ἀποπέμπεται τῆς μονῆς μηδὲ παρακύψαι ἐντὸς πυλῶν συγχωρηθείς [We heard above, p. 514, that these things befell Lazarus before he was initiated into the priesthood, and not afterwards, as the Cypriot has it.] .

And indeed he does this when the season of the sacred fasts arrived. But he does it without sharing anything at all with the hegumen, making his departure somehow unnoticed; yet Lazarus did this not as one slighting the superior, like someone seized by self-will or sick with conceit, as one of those who readily loosen the reins of the tongue and use it unbridled against others might perhaps suppose (for who removed himself once for all from such passions more than he, or showed himself more obedient and compliant to superiors?), but as one overcome by the beauty of stillness, which he had long loved and to obtain which he moved and did everything; for he knew that, if he shared about this with the superior, he would be prevented and wholly cheated of his hopes and would fail of his departure. Having completed, then, the appointed days in the uninhabited land, and then setting out for the monastery like the others, while all the rest were gladly received and thought worthy of care, as having been worn out by the long toil of the desert, he alone is sent away from the monastery by order of the superior, not permitted even to peep within the gates.

[15] At the intercession of the steward of the great church, Ὡς δὲ συχνὸν τῇ πύλῃ προσέμενε περιπαθῶς τε ὀλολύζων καὶ συγγνώμης τυχεῖν ἐπὶ τῷ δόξαντι ἀτοπήματι ἐξαιτῶν, ἠξιοῦτο δὲ ὡς ἐπίπαν οὐδὲ μιᾶς, ἅτε ἀνυπότακτος φανεὶς καὶ θελήμασι τοῖς ἰδίοις μᾶλλον ἢ p. 292. τοῖς τοῦ προεστῶτος στοιχῶν, ἔγνω ἀπελθεῖν ὡς τὰ Ἱεροσόλυμα καὶ τῷ τῆς μεγάλης ἐκκλησίας οἰκονόμῳ Rather the archdeacon, if we follow the ancient Life. , ἐπείπερ ἐκ μακροῦ συνήθης ἦν αὐτῷ καὶ διαφερόντως φιλούμενος, μεσίτῃ χρήσασθαι τὰ πρὸς τὸν ἡγούμενον· παρ᾽ ὃν δῆτα καὶ ἀφικόμενος πάντα ἐξαγγέλει τὰ κατ᾽ αὐτόν, πλὴν οὐ καταδρομὴν ἐν κατηγορίαις τοῦ ἡγουμένου ποιούμενος — οὐ γὰρ πρὸς τοῦ θείου τὰ τοιάδε Λαζάρου — ἀλλὰ φιλαλήθως μὲν διηγούμενος θερμῶς δὲ καὶ δεόμενος πεῖσαι τὸν τὴν προστασίαν ἐγκεχειρισμένον τῆς λαύρας λάβρας B. καταλλαγῆναι αὐτῷ ἐφ᾽ οἷς ἐκείνῳ προσέκρουσε. Καὶ ὃς τῷ ἀκοῦσαι τουτὶ τὴν ταχίστην πρὸς τὴν λαύραν λάβραν B. γενόμενος, he is received again; ἱκετηρίαν ὑπὲρ τοῦ φίλου συνείρει μάλα πολλήν, ὥστε ἀξιωθῆναι συγγνώμης καὶ μὴ τῶν ἐκεῖσε ἀπελαθῆναι ἄνδρα οὕτω μὲν ἀρετῆς, οὕτω δὲ καὶ συνέσεως καὶ πάσης χάριτος ἔχοντα· καὶ ὁ ἡγούμενος καταπειθὴς αὐτίκα γενόμενος καὶ τὸν θεῖον Λάζαρον τὸ δεύτερον εἰσδεξάμενος, τῇ λοιπῇ καὶ αὖθις συμμορίᾳ τῶν ἀδελφῶν συγκατέλεξεν.

[15] And when he waited a long time at the gate, wailing pitifully and begging to obtain forgiveness for what was thought a misdeed, and was not deemed worthy of it at all, as having shown himself insubordinate and following his own wishes rather than those of the superior, he decided to go off to Jerusalem and to use the steward of the great church as mediator in his dealings with the hegumen, since he had long been acquainted with him and was especially loved by him; and having come to him, he tells him all his affairs, not, however, inveighing in accusations against the hegumen (for such things are not in keeping with the divine Lazarus), but relating them truthfully and fervently begging him to persuade the one entrusted with the governance of the laura to be reconciled with him for the things in which he had offended him. And he, on hearing this, went with all speed to the laura and put together a very great supplication on behalf of his friend, that he should be granted forgiveness and that a man possessed of such virtue, and of such understanding and every grace, should not be driven away from those there; and the hegumen was at once persuaded and, having received the divine Lazarus a second time, enrolled him again with the rest of the company of the brothers.

Ὁ δὲ ἡσθεὶς ἐπὶ τῇ παραδοχῇ δι᾽ ὃν ἔτρεφε πρὸς Λάζαρον διάπυρον πόθον καὶ τῇ μονῇ εὐαγγέλιον ἱερὸν πρὸς δυοκαίδεκα χρυσίνοις ἀφοσιωσάμενος ἀφοσιάμενος B. οἴκαδε ἀπηλλάττετο. Life I, 18. Ὁ γοῦν θειότατος Λάζαρος ἔκτοτε τῇ μονῇ μέχρι τοῦ ἐπιόντος τῶν νηστειῶν ἐνδιατρίψας καιροῦ, ἐπεὶ καὶ αὖθις τοὺς λογάδας τῶν μοναχῶν πρὸς τὴν ἔρημον ἐπειγομένους ἑώρα, μὴ τὴν ὀργὴν τοῦ προεστῶτος,

And he, delighted at his reception on account of the burning longing he nourished toward Lazarus, and having dedicated to the monastery a sacred Gospel book worth twelve gold pieces, went away home. The most divine Lazarus, then, having stayed from then on in the monastery until the next season of the fasts, when he saw again the chosen among the monks hastening toward the desert, not the anger of the superior,

μὴ τὴν ἀποδιοπομπὴν τῆς μονῆς μήτ᾽ ἄλλο μηδὲν ὑποτοπάσας It is probable that the Cypriot added these last words from his own invention. , he seeks the desert again, ἔξεισι καὶ αὐτὸς καὶ τῇ ἐρήμῳ φοιτᾷ· τὸ γὰρ τῆς ἡσυχίας καλὸν εἰς γεῦσιν ἅπαξ γενόμενον διωκτὸν ἀεὶ τῷ γεγευμένῳ καθίσταται, πεῖθον τῶν λοιπῶν ἁπάντων καταφρονεῖν in the margin ὑπὲρ in place of κατα B. , πρὸς δὲ μόνον αὐτὸ κατεπείγεσθαι· οὗ δὴ καὶ οὗτος ἐν αἰσθήσει γενόμενος οὐκ ἠνέσχετο κατὰ χώραν τε μένειν καὶ ζημίαν οὔμενουν οὐ μικρὰν τοῦ ἐρημίας καὶ ἡσυχίας ὑποστῆναι καλοῦ. Ὅθεν καὶ τὸ τῆς ἡσυχίας γοῦν χωρίον, τὴν ἔρημον, τὸν παράδεισον τῆς ἀρετῆς, ἐκεῖνος καταλαβών, ἐπεὶ καὶ πρὸς τὴν λαύραν λάβραν B. πάλιν ἐπανακάμψαι οὐχ ᾑρετίσατο, τῆς ἐρημίας ἤδη κατάκρως ἁλούς, ἐγγειτόνων φάραγγός τινος δεινῶς ὑψηλῆς καὶ ἀκρονεφοῦς πήγνυσι στύλον We have already said, p. 508, that our Lazarus mounted no pillar in Palestine. καὶ ἄνεισιν ἐπ᾽ αὐτόν, where he mounts a pillar. πᾶν ὅτι γεῶδες καὶ ὑλικὸν καὶ ἀπ᾽ αὐτῆς μέντοι τῆς πρώτης τριχὸς ὡς ὁ λόγος φθάσας ἐδήλωσε τοῖς κάτω λιπών, τῷ τότε δὲ τελεώτερον, ὁπηνίκα ὥσπερ εὐσταλὴς στρατιώτης ἐπὶ τὸν στύλον ἀνῆλθε καὶ πόλεμον περιφανῆ οὐ πρὸς αἷμα καὶ σάρκα ἀλλὰ πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐστήσατο· ὅπου γε καὶ χρόνους διανύσας συχνοὺς καὶ τὸν ἀγῶνα γενναίως μάλα καὶ εὐθαρσῶς διαγωνισάμενος, μεγάλα καὶ τὰ κατὰ τῶν ἀντιπάλων ἠνέγκατο τρόπαια.

nor his being driven out of the monastery, nor anything else, he too goes out and makes his way to the desert; for the beauty of stillness, once it has come to be tasted, becomes ever a thing to be pursued by the one who has tasted it, persuading him to despise all the rest and to press on toward it alone; of which he too having become sensible, could not bear to remain where he was and to undergo the loss, no small one, of the beauty of solitude and stillness. Whence, having reached the place of stillness, the desert, the paradise of virtue, since he did not choose to turn back again to the laura, being now utterly captured by solitude, he fixes a pillar near a certain dreadfully high ravine, reaching to the clouds, and goes up upon it, leaving to the things below all that was earthy and material, and indeed, as the account has already shown, from the very first hair, but then more perfectly, when like a lightly equipped soldier he went up upon the pillar and set up a renowned warfare not against blood and flesh but against the spiritual forces of wickedness; where indeed, having spent many years and contended in the contest very nobly and courageously, he carried off also great trophies over his adversaries.

[16] He hears three times a voice Life I, 18. Ἀλλ᾽ ἐπειδὴ κἀν τῇ οἰκείᾳ τὸν μέγαν περιβόητον θήσειν ἔμελλεν ἡ ἄνωθεν πρόνοια, τί γίνεται καὶ πῶς τὰ κατ᾽ αὐτὸν οἰκονομεῖται; Κατελθόντα ποτὲ τοῦ στύλου τὸν μέγαν καὶ πρὸς τῇ τραπέζῃ τῆς φάραγγος περιερχόμενον, ἀκοῦσαι λέγεται ἀφ᾽ ὕψους φωνῆς· “Δεῖ σε, Λάζαρε, φωνούσης, τὴν ἐνεγκαμένην καταλαβεῖν.” Τὸν δὲ θαυμάσαντα, ὡς εἰκὸς ἐπὶ τῇ φωνῇ τάς τε ὄψεις περιεργότερον ἔνθεν κἀκεῖθεν περιειλήσαντα, ὡς μηδένα τὸ παράπαν ἔχειν ὁρᾶν ὅτι μὴ ἐρημίαν καὶ μόνην καὶ p. 293. ταύτην ἀτίθασον, φάσμα εἶναι ὑποτοπάσαι, ὁποῖα πολλὰ κατὰ τὰς ἐρήμους, τὸ τὴν φωνὴν ἐκείνην προέμενον. Ἐπεὶ δὲ καὶ τῇ ἑξῆς παρὰ τὸν τόπον προσβάλοι καὶ τὰ αὐτὰ τῇ προτεραίᾳ ἀκούσειε καὶ τῇ τρίτῃ ὡσαύτως τὰ ὅμοια καὶ τῇ δευτέρᾳ καὶ πρώτῃ, bidding him return to his homeland. οὐκέτι φασματώδη τὴν φωνὴν χρηματίζειν ὑπολαβεῖν, ἐκ προνοίας δὲ μᾶλλον, ἣ λόγοις ἀρρήτοις οἰκονομίας διοικεῖ τὰ ἡμέτερα. Ἀλλ᾽ οὐδ᾽ οὕτω παραχρῆμα τὸν ὅσιον κατὰ τὴν φωνὴν διαπράξασθαι, προσμεῖναι δὲ καὶ ἔτι τῷ τόπῳ καὶ τὸ ἀκριβὲς ἐκμαθεῖν. Ὡς δέ γε καὶ μᾶλλον αὕτη ἐπέκειτο τὴν ἐκεῖθεν ἄπαρσιν ἐπιτρέπουσα, δέον λέγεται νομίσαι πρός τινας ὁσίους οὐ μακράν που τοῦ οἰκείου στύλου κατασκηνοῦντας, οὓς νέους ἔτι τὴν ἡλικίαν καὶ ἀκμάζοντας οἱ κατ᾽ ἔρημον τόποι δεξάμενοι ἕως γήρως καὶ πρεσβείου εἶχον ἀκμαιοτέρους μὲν ἀεὶ τὴν ἀρετὴν τὰ σώματα δὲ κατὰ πολὺ κεκμηκότας, πρὸς τούτους τε φοιτῆσαι καὶ δῆλα καταστῆσαι τὰ τῆς φωνῆς, εἶτά τε καὶ ἀναδιδαχθῆναι, ὅτι καὶ δέον ποιεῖν.

[16] But since the providence from above was going to make the great man celebrated in his own land too, what happens, and how are his affairs arranged? The great man, having once come down from the pillar and walking about by the floor of the ravine, is said to have heard a voice from on high, calling: "You must, Lazarus, reach the land that bore you." And he, marvelling, as was natural, at the voice, and turning his eyes about rather curiously this way and that, since he could see no one at all but only desert, and that a wild one, suspected that what had sent forth that voice was a phantom, such as there are many in the deserts. But when on the following day he came to the place and heard the same things as on the day before, and on the third day likewise things like those of the second and the first, he no longer supposed that the voice was a phantasm, but rather that it came from providence, which manages our affairs by unspeakable reasons of dispensation. But not even so did the holy man act at once according to the voice, but he waited yet in the place and learned the exact truth. And when it pressed upon him still more, enjoining his departure from there, he is said to have thought it necessary to go to certain holy men who dwelt not far from his own pillar, whom the places of the desert had received while still young in age and in their prime and kept until old age and seniority, ever more vigorous in virtue but much worn in body; to go to these and make known the things of the voice, and then to be taught what he ought to do.

Τούτου δὲ οὕτω προβάντος καὶ τῶν ὁσίων ἐκείνων ἀνδρῶν ἐκ προνοίας καὶ αὐτῶν τὴν φωνὴν γεγενῆσθαι εἰπόντων καὶ μὴ ἐξεῖναι τὸ ἀπὸ τοῦδε ἀμφιβόλως πρὸς αὐτὴν διακεῖσθαι, σὺν τάχει ὅτι πολλῷ τῶν τῇδε ἀπαναστὰς τὴν κατευθὺ Ἱεροσολύμων ἐστείλατο. I, 19. Τῇ πόλει δὲ ταύτῃ προσεσχηκὼς ἐπεὶ μεθ᾽ ἡμέρας οὐχὶ συχνὰς ἠγγέλλετο ἠγγέλετο B. πάμπολύ τι πλῆθος Σαρακηνῶν ἐς ταὐτὸν γνώμης ἐλθεῖν πάντα τὲ τὰ τῆς ἁγίας πόλεως κύκλῳ καταδραμεῖν καὶ ληΐσασθαι μὲν τὰς πόλεις, The plunderings of the Saracens. ληΐσασθαι δὲ καὶ ὁπόσα κωμῶν καὶ χωρῶν καὶ ἀγρῶν, τοὺς δέ γ᾽ ἐν αὐτοῖς μετιέναι μαχαίρᾳ, πρὸς τούτοις ὅτι καὶ κατὰ τοῦ ἐν τῷ τρούλῳ τῆς ἁγίας Ἀναστάσεως πανσέπτου σταυροῦ λυττήσαντες οἱ ἄθεοι τὰς ἀνοσίους χεῖρας αὐτῶν ἀνοσίως ἐπέβαλον καὶ τοῦτον εἰς ἔδαφος κατασπάσαντες τοῖς βεβήλοις αὐτῶν ποσίν, ὢ Θεοῦ ἀνοχῆς, οἱ βέβηλοι κατεπέβαινον, σῦς ἂν εἶπέ τις μαργαρίτην καταπατοῦντας τὸν πολύτιμον πολύτιμιον B. καὶ οὐράνιον, οὗτος corrected from οὕτως B. πρὸς οὕτω βαρεῖαν ἀκοὴν μὴ ἐνεγκών — τῶν γὰρ βαρέων πραγμάτων καὶ τοὺς λόγους ἀποστρεφόμεθα — ἀλλ᾽ ὁμοῦ καὶ ὦτα πληγεὶς καὶ καρδίαν καὶ τὰς ὄψεις τὸ τοῦ λόγου καλύψας, μετὰ καὶ ἄλλων οὐκ ὀλίγων μοναχῶν τῶν ἐκεῖσε ἀναχωρεῖ.

And when this had so proceeded, and those holy men too had said that the voice had come from providence and that it was not permitted from then on to be in doubt about it, with great speed he departed from those there and set out straight for Jerusalem. And having reached this city, when after not many days it was reported that a very great multitude of Saracens had come to one mind to overrun everything round about the holy city and to plunder the cities, and to plunder as well all the villages and districts and fields, and to set upon those in them with the sword, and besides this that the godless ones, raging against the all-venerable cross in the dome of the Holy Anastasis, had impiously laid their unholy hands upon it and, having pulled it down to the ground, the profane ones (O the forbearance of God!) trampled upon it with their profane feet, swine, one might say, trampling the very precious and heavenly pearl, he, unable to bear so grievous a report (for of grievous things we turn away even from the accounts), but struck at once in ears and in heart, and covering his eyes, as the saying goes, withdrew with not a few other monks of that place.

[17] He sets out with Paul, Life I, 20. Εἶτα τῶν μὲν ἄλλων ἔνθεν κἀκεῖθεν διασπαρέντων, μόνος οὗτος κοινωνὸν τῆς ὁδοιπορίας καί τινα πλουτήσας τοὔνομα Παῦλον, οὗ πολὺ τὸ εἰς ἀρετὴν ἐτύγχανε κλέος, μέχρι Σεβαστείας πόλεως ἐγένετο· ἐκεῖθεν δὲ διαζευχθέντες Παῦλος μὲν ὁ μακάριος τὴν εὐθὺ Τραπεζοῦντος ἐφέρετο γράφε ἔ… corrected in the margin A. ἐκεῖσε γὰρ γενέσθαι τοῦτον ἀνῆκε τὸ πρόθυμον — Λάζαρος δὲ τῆς ἐπὶ Ῥώμην ὅλαις εἴχετο ταῖς ὁρμαῖς· ἤρα γὰρ ἐκ μακροῦ κἀκεῖσέ τε ἐνδημῆσαι καὶ τῶν ἐξάρχων τῆς δεκάδος The apostles, the coryphaei being taken away. τοῦ Χριστοῦ μαθητῶν γενέσθαι προσκυνητής· ἀλλ᾽ οὕτω μὲν γὰρ τὴν προκειμένην στελλόμενος σὺν πολλῇ προθυμίᾳ ψυχῆς, ὡς διά τινος δρυμῶνος ἐπῄει τοῦτον ἐλθεῖν, ἄρκτων δυάδι προσαπαντᾷ [The Cypriot here mixes together various things narrated by the other Gregory as happening at various times.] I, 25, 64. τὴν αὐτὴν ἐκείνῳ διερχομένων ὁδόν, αἷς καὶ τὸ εἶδος μόνον μελῶν ἦν ἔκλυσις ἀτεχνῶς, πολὺ μάλα τὸ φονικόν τε καὶ ἄγριον προβαλλόμενον. Καὶ ταύτας ὡς εἶδε, πέφρικέ τε ὡς εἰκὸς καὶ δεινῶς κατωρρώδησε p. 294. — οὐ γὰρ εἶχέ που ἐκκλῖναι καὶ τὸν κίνδυνον ἐκφυγεῖν — ἔμενε δέ, τῷ δέει διασπαραττόμενος καὶ πολύ γε χεῖρον ἤπερ ὀδοῦσι θηρῶν. Τέως δὲ μικρὸν τοῦ δέους ἀνενεγκὼν καὶ γενόμενος ἑαυτοῦ, ἐπὶ τὸ ἐν στενοῖς μόνον γνωριζόμενον φάρμακον, and from the perils of the journey τὴν ἐπὶ Θεὸν δηλαδὴ πεποίθησιν, καταφεύγει καὶ ταύτην ὡς ἀμυντήριον ὅπλον κατὰ τοῦ δεινοῦ ἐκείνου προβάλλεται συναντήματος.

[17] Then, the others being scattered this way and that, he alone, having gained as companion of the journey also a man named Paul, whose renown for virtue happened to be great, came as far as the city of Sebasteia; and having parted from there, the blessed Paul was borne straight toward Trebizond (for his eagerness urged him to be there), while Lazarus held with all his impulses to the road to Rome; for he had long desired both to sojourn there and to become a venerator of the leaders of the decad of the disciples of Christ; but as he was thus setting out on the road before him with great eagerness of soul, as he had to go through a certain thicket, he meets a pair of bears going along the same road as he, the mere sight of which was simply a loosening of the limbs, putting forth very much of the murderous and the savage. And when he saw them, he shuddered, as was natural, and was terribly afraid (for he had nowhere to turn aside and escape the danger), but he stayed, torn apart by fear, and much worse indeed than by the teeth of beasts. But presently, recovering a little from the fear and coming to himself, he takes refuge in the remedy known only in straits, namely trust in God, and puts it forward as a defensive weapon against that dreadful encounter.

Ἀναπετάσας γὰρ αὐτίκα καὶ ὄμματα καὶ χεῖρας εἰς οὐρανόν, τὰ τῆς θεοκινήτου ταυτὶ γλώττης Δαυὶδ ὑποψάλλων ἦν μουσουργήματα· “Κύριε, σύ μου ἐλπὶς ἀπὸ μαστῶν τῆς μητρός· ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας. Διὰ τοῦτο μὴ ἀποστῇς ἀπ᾽ ἐμοῦ, ὅτι θλίψις ἐγγὺς καὶ ὁ βοηθήσων οὐδείς. Σῶσόν με, δέσποτα, ἐκ στόματος αἱμοβόρων θηρῶν καὶ ἐκ θανάτου ἅρπασον τὴν ψυχήν μου.” Ps. 21, 9 – 12. Καὶ ὢ τοῦ θαύματος, οὔπω τὰ τῆς εὐχῆς πάντα πέρας εἰλήφει, he is rescued by the help of prayer. καὶ τὰς ἄρκτους ὁρᾷ κεκλιμένας καὶ πρὸς γῆν νενευκυίας ἐχούσας τὰς κεφαλάς, ὡς αἰδῶ τινα ἔχειν εἰκάσαι καὶ συστολὴν ἐν αὐταῖς, ἐπὶ θάτερα τῆς ὁδοιπορίας τραπῆναι καὶ τούτῳ καθαρᾶς ταυτησὶ ὥς τινι σφετέρῳ παραχωρῆσαι δεσπότῃ, ἐπείπερ αἰδέσιμον οἶδε καὶ θηρίοις αὐτοῖς τὸ τῆς ἀρετῆς χρηματίζειν χρηματίζει A. καλόν· καὶ τοῦτο δῆλον ἂν εἴη ἔκ τε ἄλλων οὐκ ὀλίγων καὶ δὴ καὶ ἀπὸ τῆς εἰς τὸν πρωτόπλαστον πρὸ τῆς παρακοῆς εἰσόδου αὐτῶν, ὅτε καὶ συμβαίνοντα τῇ ἑκάστου φύσει ἐλάμβανον τὰ ὀνόματα.

For at once spreading out both eyes and hands to heaven, he was singing these melodies of the God-moved tongue of David: "Lord, Thou art my hope from my mother's breasts; upon Thee I was cast from the womb. Therefore depart not from me, for affliction is near and there is none to help. Save me, Master, from the mouth of bloodthirsty beasts, and snatch my soul from death." And O the wonder! the prayer had not yet reached its full end, and he sees the bears bowed and having their heads inclined to the ground, so that one would guess that there was a kind of reverence and shrinking in them, and turning to the other side of the road and yielding it clear to him as to their own master, since the beauty of virtue knows how to be revered even by beasts themselves; and this would be plain from not a few other things, and indeed from their coming in to the first-formed man before the disobedience, when they also received the names fitting to the nature of each.

[18] Ἐπεὶ δὲ καὶ Λάζαρος ὁ θεῖος τοῦ νέου ὅλος ὑπῆρξεν Ἀδὰμ καὶ οὐδὲν αὐτῷ τῆς παρακοῆς τῆς παλαιᾶς παρακοῆς in the margin A. τῆς παλαιᾶς ἐσῴζετο λείψανον, τί καινόν, εἰ καὶ θηρσὶν αἰδέσιμος ἦν, διὰ μόνην παρακοὴν καὶ οὐδὲν ἄλλο ἐκπολεμωθεῖσιν ἡμῖν. From wild beasts, Ἀλλὰ τοῖς μὲν ἐνοδίοις ἐκείνοις δεινοῖς ὁ τοῦ Θεοῦ προμηθείᾳ Θεοῦ οὕτω διεφυλάχθη ἀλύμαντος, τῷ δὲ ἀεὶ δυσμεναίνοντι γένει τῷ ἡμετέρῳ νοητῷ θηρὶ ταῦτα βλέποντι ἡσυχάζειν οὐκ ἦν οὐδὲ φέρειν ἐπιεικῶς, ἀλλ᾽ ὥσπερ ἄνωθεν ποικίλλεσθαί τε εἴωθε καὶ πολυειδῶς τῷ ἀνθρωπίνῳ γένει προσβάλλειν, ὁτὲ μὲν ὄφις γενόμενος καὶ εἰς τοὺς γενάρχας τὸν ἰὸν ἐξεμῶν, ὁτὲ δὲ λέων ὠρυόμενος, ἄλλοτε πάλιν ἄνθρωπον μὲν ὑποκρινόμενος, ἔστιν ὅτε καὶ ἄγγελον φωτὸς καὶ ἀέρα καὶ πῦρ καὶ ὕδωρ καὶ γῆν καὶ μάλιστά γε ἢ Πρωτεὺς ὁ Αἰγύπτιος, or rather from the demon, Life I, 29. οὕτω καὶ τότε μεταμορφωθεὶς εἰς κύνα μέγιστόν τε καὶ μέλανα ὁ σκότει χαίρων καὶ σκότους κληρονόμος, ἅτε καὶ σκότος διὰ τὴν τῆς ἐπάρσεως χρηματίσας ἀπόπτωσιν, τῷ μακαρίῳ τούτῳ προσβάλλει, νῦν μὲν ἔμπροσθεν αὐτοῦ γινόμενος καὶ διαμερίσαι τῷ καρχάρῳ ἐπαπειλῶν, νῦν δὲ κατόπιν ἐρχόμενος ὑλακαῖς τε ἀγρίαις ἐκδειματῶν καὶ ὑπόνοιαν παρέχων ἀεὶ ἅψασθαι ἤδη τῶν ἐκείνου ποδῶν· καὶ τοῦτο δὴ ὁ ἀναιδὴς ἔμεινε διατελῶν παρ᾽ ὅλην τριττὺν τριττὴν B. ἡμερῶν· ἐπὰν δὲ καὶ κώμῃ τινὶ ἐδέησε τὸν ὅσιον προσσχεῖν προσχεῖν B. ἐπὶ βραχείας τροφῆς πορισμῷ — οὐ γὰρ ἦν ἐκείνῳ τι τῶν ἐδωδίμων ἐπιφερόμενον, ὅτι οὐδὲ τὰ περὶ τῆς αὔριον ἐφροντίζετο — ὁ ἐν σχήματι κυνὸς ἰταμώτατος δαίμων ὑλακαῖς τισι καὶ ῥεγχαμοῖς ἀσήμοις ἀθροίζων τοὺς ἑκασταχοῦ τῆς κώμης ἐνδιατρίβοντας κύνας ἠρέθιζε κατὰ τοῦ ἁγίου, πρῶτος αὐτὸς ἐγχειρῶν τῇ ὁρμῇ, εἶθ᾽ ἑξῆς ἐφεπομένους ἔχων καὶ τοὺς λοιπούς· δι᾽ ἃ καὶ νῆστιν συνέβαινε διημερεύειν, ἐπ᾽ οὐδεμιᾷ προσβάλλοντα τῶν κωμῶν p. 295. διὰ τὴν τοῦ δαιμονίου τηλικαύτην ἐπήρειαν· ἀλλὰ καὶ ταύτης Θεοῦ ἐπικουρίᾳ ἀβλαβὴς διεσώθη, ὀψὲ γοῦν πρὸς τὸ καρτερικὸν τοῦ ἀνδρὸς τοῦ πειράζοντος ἀπειπόντος, he is kept unharmed. ὑφ᾽ οὗ δὴ καὶ ὡς ὑπὸ μάστιγος τυπτόμενος ἀπηλάθη, λύκος μάτην χανὼν ὀφθεὶς καὶ ἀνηνύτοις τὸ τοῦ λόγου ἐπιχειρῶν, κἂν πάντα ἐτέλει κινῶν ὁ ἀποστάτης Θεοῦ, ὥστε τὸν τοῦ Θεοῦ παραλυμήνασθαι ἄνθρωπον.

[18] And since the divine Lazarus too was wholly of the new Adam, and no remnant of the old disobedience was preserved in him, what is strange if he was revered even by beasts, which became hostile to us through disobedience alone and nothing else? But from those perils of the road the man of God was thus kept unharmed by the forethought of God; but the spiritual beast ever hostile to our race, seeing these things, could not keep quiet nor bear it reasonably, but just as from the beginning he has been wont to take varied shapes and to attack the human race in many forms, at one time becoming a serpent and vomiting his poison into the first parents, at another a roaring lion, at another again feigning a man, at times also an angel of light, and air and fire and water and earth, and more indeed than Proteus the Egyptian, so then too, transformed into a dog very large and black, he who rejoices in darkness and is heir of darkness, as having himself become darkness through his fall from exaltation, attacks this blessed man, now getting in front of him and threatening to tear him apart with his jagged teeth, now coming behind and terrifying him with savage barkings and giving him the impression that he was already about to seize his feet; and this the shameless one continued to do for a whole three days; and when the holy man had to come to a certain village to procure a little food (for he had nothing to eat with him, because he took no thought even for the morrow), the most reckless demon in the form of a dog, by certain barkings and inarticulate snortings, gathering the dogs that lived throughout the village, provoked them against the saint, himself first beginning the onset, and then having the rest following after; on which account it befell him to pass the day fasting, coming to none of the villages because of such great malice of the demon; but from this too he was kept unharmed by God's help, the tempter at length giving up before the man's endurance, by whom he was indeed driven away as though struck with a scourge, shown to be a wolf gaping in vain and, as the saying goes, attempting the impossible, even though the apostate from God went on moving everything so as to bring ruin on the man of God.

Καὶ ὁ μὲν πειραζόμενος καὶ νικῶν τὸν πειράζοντα λαμπρότερος ἀνεδείκνυτο, ὁ δὲ πειράζων καὶ κακουργῆσαι σπεύδων ταῖς προσβολαῖς ἠλέγχετό τε ἀδυνατῶν ὅσα καὶ βέλος εἰς στερεμνίαν πέτραν καὶ ὡς ἀσθενὴς κατῃσχύνετο.

And the one tempted, overcoming the tempter, was shown more brilliant, while the tempter, eager to do harm by his assaults, was proved powerless, as much as an arrow against a solid rock, and was put to shame as weak.

[19] He makes for Ephesus, I, 29, 34. Ἐπεὶ δὲ προνοίᾳ Θεοῦ τῶν τοῦ ἀντικειμένου προσβολῶν ἀνώτερος ἀνεδείχθη, ὀψὲ καὶ μόλις τὴν μεταξὺ διανύσας ὁδὸν καταλαμβάνει τὴν Ἔφεσον· τῷ προέδρῳ δὲ ταύτης εἰς ὄψιν ἅμα καὶ λόγους γενόμενος, περὶ τῆς εἰς τὴν πρεσβυτέραν Ῥώμην πορείας κοινοῦται αὐτῷ. Τοῦ δὲ τό τε πρᾷον ἅμα καὶ γαλήνιον τοῦ ἀνδρὸς θαυμάσαντος, ὡς εἰκός, τοῦ τε τρόπου τὸ ἁπλοῦν τό τε μειλίχιον τῶν λόγων καὶ τὴν ἐπιλάμπουσαν δι᾽ αὐτῶν χάριν τοῦ πνεύματος ὑπεραγασάμενον ὅλον τε ἁλῶναι ἐκείνου καὶ ἀξιοῦν μένειν παρ᾽ ἑαυτῷ καὶ τῆς ἐπὶ Ῥώμην ἀγούσης ἀπείργεσθαι. Καὶ ὃς τὸν μὲν τὴν Ῥωμαίων ἰδεῖν ἀναπείθοντα λογισμὸν κατὰ τὸ ῥῆμα τοῦ Ἐφεσίων προέδρου ἐξ αὐτῆς

[19] And since by the providence of God he had been shown superior to the assaults of the adversary, late and with difficulty, having completed the road between, he reaches Ephesus; and coming into the sight and converse of its prelate, he shares with him about his journey to elder Rome. And he, marvelling, as was natural, at the gentleness and calm of the man, and greatly admiring the simplicity of his manner, the sweetness of his words, and the grace of the Spirit shining forth through them, was wholly captivated by him, and asked him to remain with him and to keep away from the road leading to Rome. And he, the thought persuading him to see the city of the Romans, according to the word of the prelate of the Ephesians, at once

ἀπεκρούσατο, στρέφεσθαι δέ τε σὺν ἐκείνῳ καὶ τὸ τῆς ἀσκήσεως περιφρονῆσαι καλὸν διὰ τῆς ἐν μέσῳ ἀναστροφῆς καὶ συγχύσεως καθολικῶς ἀπηνήνατο· ὅθεν καὶ τῆς Ἐφέσου ἀπάρας τὴν τῶν Ὀρόβων καταλαμβάνει μονήν, then the Oroboi, ἧς δῆθεν τὸ πρῶτον ἀπῆρε τῶν κατὰ Παλαιστίνην ἐπιθυμῶν. Ἐν ᾗ γενόμενος πρῶτον μὲν ἄδηλα τὰ κατ᾽ αὐτὸν τοῖς ἐκεῖσε τηρεῖ· ἔπειτα πολλὰ προσκειμένοις γνῶναι, τίς τε εἴη καὶ ὅθεν ἵκοιτο, ἐπεὶ παρ᾽ ἑαυτῶν εἰδέναι οὐκ εἶχον, αὐτὸς ἑαυτὸν δῆλον ἐγκαθιστᾷ, Λάζαρον εἶναι φάσκων ἐκεῖνον τόν ποτε παρ᾽ αὐτοῖς καὶ παιδευόμενον καὶ φρουρούμενον. Life I, 30. Καὶ οὗτος μὲν ταῦτα. and by his kin still surviving Ἡ φήμη δὲ θᾶττον τὰ κύκλῳ κατειληφυῖα τὸν ἄνδρα τοῖς πᾶσιν ἐπανελθόντα ἐμήνυεν, ὀτρύνουσα πάντας ἁπαξαπλῶς, πολὺ δὲ πρὸ τῶν ἄλλων τὴν οἰκείαν μητέρα — ὁ πατὴρ γὰρ αὐτοῦ ἤδη ἐξ ἀνθρώπων ἐγένετο — ὥστε τῇ μονῇ ἐπιστῆναι καὶ τῆς ἐπιθυμητῆς Λαζάρου θέας ἐμφορηθῆναι. Οἱ δὲ ὡς ἤκουον, ᾗ ποδῶν εἶχον συνέρρεον, τῷ πόθῳ καὶ τῇ προθυμίᾳ νευρούμενοι, τὸ ἐν μέσῳ διάστημα ὥσπερ πτερωτοὶ διερχόμενοι, ἀλλήλους παραθήγοντες, ἀλλήλους προκαταλαμβάνοντες, πνευστιῶντες οἱ πάντες καὶ τῇ μονῇ τὸ ἆσθμα παρακεκομμένοι προσβάλλοντες. he is recognized. Ἡ γὰρ παρ᾽ ἐλπίδα τῶν ἐπιθυμητῶν παρουσία παντοίους γενέσθαι πείθειν οἶδε τοὺς ἐραστὰς καὶ ὑπὲρ τὴν δύναμιν ἅλλεσθαι.

rejected, and refused altogether to turn about with him and to despise the beauty of ascesis through life in the midst of things and its confusion; whence, setting out from Ephesus, he reaches the monastery of the Oroboi, from which, forsooth, he had first set out in his desire for the things of Palestine. And having come into it, at first he keeps his identity unknown to those there; then, when they pressed much to know who he was and whence he had come, since they could not know of themselves, he makes himself known, saying that he was that Lazarus who had once been both taught and guarded among them. And so much for him. But rumour, quickly overtaking the places round about, announced to all that the man had returned, urging simply everyone, and long before the others his own mother (for his father had already departed from among men), to come to the monastery and take their fill of the longed-for sight of Lazarus. And they, as they heard, streamed together as fast as their feet could carry them, strengthened by longing and eagerness, passing over the distance between as though winged, spurring one another on, outstripping one another, all panting, and arriving at the monastery with their breath cut short. For the unexpected presence of those longed for knows how to persuade lovers to become everything and to leap beyond their strength.

Ἐντεῦθεν καὶ μειδιῶσι μὲν τοῖς ὀφθαλμοῖς τὴν γλυκεῖαν ἐκείνην ὄψιν προσέβλεπον, ἑστῶσι δὲ τοῖς ὠσὶ λόγους ἐκείνους ἐλάμβανον, οἷς σφόδρα πολὺ τὸ ἀνύσιμον· καὶ γὰρ πρὸς τοῖς ἄλλοις τῷ μακαρίῳ καλοῖς καὶ λόγος ἐνῆν ἅλατι ἠρτυμένος κατὰ τὸν θεῖον φάναι ἀπόστολον, πολὺ μὲν τὸ χάριεν πλουτῶν, πολὺ δὲ τὸ ἱλαρὸν καὶ πρὸς σωτηρίαν ἐπαγωγόν, ὥστε δύνασθαι καὶ τὴν ἀτεράμονα ἴσα καὶ λίθῳ καταμαλθάξαι ψυχὴν καὶ τῆς ἀντιτυπίας μεταβαλεῖν. Ἔνθεν τοι καὶ τοῖς πλείστοις δακρύειν ἐπῆλθε τῷ τότε ὑφ᾽ ἡδονῆς, τὸν θαυμαστὸν θεωμένοις ἐκεῖνον καὶ λόγων ἐκείνου ἐπακροωμένοις.

From then on they gazed with smiling eyes on that sweet face, and with standing ears they took in those words, which had very much power to effect; for besides the other goods of the blessed man, he had also speech seasoned with salt, to put it as the divine Apostle says, rich in much charm, and much cheerfulness, and leading on to salvation, so that it could soften even a soul as hard as stone and change it from its stubbornness. Hence indeed it came upon most of them at that time to weep for pleasure, as they beheld that wonderful man and listened to his words.

[20] From desire of holy stillness Ὡς δὲ συχνότερον οἱ ἄνδρες τῷ μεγάλῳ παρέβαλον καὶ δι᾽ ὄχλου ἐγίνοντο, δῆμος ὄντες καὶ τὴν ἡσυχίαν ἐπιταράττοντες, οὗτος ὁ ἐκ παιδὸς ταύτης θερμότατος ἐραστὴς καθαρᾶς ἐπαπολαύειν αἱρούμενος, ἅτε ἡλικιῶτιν ταύτην p. 296. ἔχων καὶ σύντροφον, καὶ διὰ ταῦτα μὴ φέρων τὸν χωρισμόν, σκέπτεται κἀκεῖθεν μὲν ἀναχωρεῖν, ἐπιδημεῖν δέ, ἔνθαπερ ἂν θορύβου καὶ ταραχῆς ἔσται οἱ ἀπηλλαγμένα τὰ τῆς βιοτῆς· καὶ δὴ κομιδῇ βραχείας ἐκεῖσε προσδιατρίψας ἡμέρας καὶ ταύτας ὅσον τὸν μητρικὸν ἀφοσιώσασθαι πόθον, ἐπειδήπερ τὴν μητέρα ἑώρα δυσφοροῦσαν τὰ μέγιστα καὶ ἀλύουσαν ἐπὶ τῷ χωρισμῷ, he moves to St. Marina; μετανάστης γίνεται τῶν ἐκεῖ· καὶ ὡς οὐκ εἶχεν ἐκ πρώτης χῶρον εὑρεῖν ἀσκήσει κατάλληλον, ἀλλ᾽ ἐπὶ πολὺ τῇδε κἀκεῖσε διετέλει πλαζόμενος, ὀψέ ποτε τὸ κατέναντι τοῦ ὄρους Γαλησίου ἀσκητήριον, ἐν ᾧ καὶ ναὸς Μαρίνης τῆς μάρτυρος μηνυθεὶς ἐπιτηδείως ἔχειν πρὸς τὸν ἐκείνου σκοπόν, ἀμελλητὶ ἀμελητὴ B. γίνεται τοῖς ἐκεῖ. I, 31. Ἰδὼν δὲ τὸν τόπον δεινῶς ἡσύχιον καὶ τὰ πρὸς ἀρετὴν συμβαλέσθαι δυνάμενον, τοῖς ἐκεῖσε μοναχοῖς, Life I, 34. δύο οὖσιν ἀδελφοῖς καὶ σώματα καὶ ψυχάς, τρίτον ἑαυτὸν ὁ μακάριος ἐγκαταλέγει. Τοῦτο τὸν πρόεδρον Ἐφεσίων λαθεῖν οὐκ εἶχεν, the metropolitan of the Ephesians εἰς ἀκοὴν δὲ αὐτῷ παραχρῆμα γενόμενον ἔπεισέ τε τὴν ταχίστην ἐπὶ τὸ μνημεῖον in the margin ἐπὶ τὸ σεμνεῖον B. γενέσθαι καὶ Λάζαρον τὸ φιλούμενον αὐτῷ ὄνομα ἐπιστηρίξαι τῷ τόπῳ· διενοεῖτο γὰρ καὶ λίαν συνετῶς ὡς, εἰ καὶ τοῦ πρώτου ἀπέτυχε, τοῦ παρ᾽ αὑτῷ δηλαδὴ ἔχειν τὸν ἄνδρα καὶ τῆς ἐξ ἐκείνου ὅσαι ὧραι ἀπόνασθαι ὠφελείας, ἀλλὰ τοῦ γε δευτέρου, τοῦ ἐκεῖνον δηλονότι πλουτεῖν ἀγχόθι κατασκηνοῦντα τῆς μητροπόλεως, ὡς ἂν ἔχοι τούτῳ συγγενέσθαι ὁπότε δεήσειε, πειρᾶσθαι ὡς ἐπίπαν μὴ διαμαρτεῖν.

[20] And when the men came to the great one more frequently and became a crowd, being a whole people and disturbing his stillness, he, who from boyhood had been its most fervent lover, choosing to enjoy it pure, as having it as his companion of the same age and fosterling, and for this reason not bearing separation from it, considers withdrawing from there too and sojourning wherever the things of his life would be free of tumult and disturbance; and indeed, having spent quite few days there, and those only so far as to discharge his duty to his mother's longing, since he saw his mother very greatly distressed and distraught at the separation, he becomes an emigrant from those there; and as he could not from the first find a place suited to ascesis, but continued for a long while wandering here and there, at length, the ascetic retreat opposite Mount Galesion, in which there is also a church of Marina the martyr, being pointed out to him as conveniently suited to his aim, without delay he comes to those there. And seeing the place to be exceedingly quiet and able to contribute to virtue, the blessed man enrols himself as a third with the monks there, who were two brothers both in body and in soul. This could not escape the notice of the prelate of the Ephesians, but, coming at once to his hearing, it persuaded him to come with all speed to the memorial and to establish Lazarus, a name beloved of him, in the place; for he reasoned, and very wisely, that, even if he had failed of the first thing, namely to have the man with him and to enjoy every hour the benefit from him, yet he must by all means try not to miss the second, namely to be enriched by his dwelling near the metropolis, so that he might be with him whenever it was needful.

Οὕτως ἦν ὅλος τοῦ ἔρωτος ἁλοὺς τοῦ ἀνδρὸς καὶ πάντα δεύτερα τῆς ἐκείνου ἡγούμενος ἀπολαύσεως, ἐπειδήπερ κἀκ τοῦ τιμᾶν ἀρετὴν καὶ τοὺς ζῶντας κατ᾽ ἀρετὴν οὔμενουν ἐλάχιστον ᾔδει τὸν μισθὸν τοῖς οὕτως ἔχουσιν ἐπιγίνεσθαι. Ἐπιστὰς γοῦν ὅλος ἡδονῆς ὁ ἀρχιερεὺς ὅλος εὐφροσύνης — ἐν μοίρᾳ γὰρ ἀτεχνῶς πανηγύρεως τὸ πρᾶγμα ἐτίθετο — καὶ Λάζαρον χαρμοσύνῳ ψυχῇ ἀσπασάμενος, ἐπεὶ πρὸς ἐκείνου γνοίη τὸν τόπον κατασκηνοῦν, ἐγχειρίζει αὐτῷ σὺν ὅσῃ τῇ χαρμονῇ τό τε σεμνεῖον καὶ τοὺς αὐταδέλφους ἐκείνους, having as his well-wisher, πολλὰ τούτους πρότερον νουθετήσας ὅσα καὶ παῖδας πατρὶ προσανέχειν Λαζάρῳ καὶ μηδ᾽ ὅλως μηδὲν φανῆναί ποτε ἀντίξουν τῇ ἐκείνου γνώμῃ φρονήσαντας. Ἀμέλει τοι καὶ ὁ ἀρχιερεὺς τοσαῦτα εἰπὼν καὶ δράσας τῶν ἐκεῖ ἀπηλλάττετο, τὸν δὲ εἶχε τοῦ λοιποῦ τὸ σεμνεῖον τῆς πρὸς Θεὸν ὁδοῦ φιλοπονώτερον ἐφαπτόμενον. Πολλῶν μὲν γὰρ δήπουθεν καὶ ἄλλων ὄντων τῶν κατὰ ταύτην παραπεμπόντων αὐτόν, εὐχῆς καὶ ὕμνου τέλος μὴ δεχομένων, νηστείας τῆς καὶ ὑπὲρ ἣν οἶδεν ᾄττειν ἀνθρώπων ἰσχύς, πρᾳότητος τοῦ ἐπισήμου τῶν ἐκείνου καλῶν, καὶ τῶν ἄλλων ὁπόσα τοῦ σεμνοῦ καταλόγου τῶν ἀρετῶν, ἁπάντων δὲ μάλιστα τῆς φιλανθρωπίας· ἧς ὁπόσον μετῆν τῷ ἀνδρί, λόγος οὐδεὶς ἐξαρκέσει εἰπεῖν· πλὴν μικρὸν ὅσον ταύτης μνημονευτέον, ὡς ἂν ἔχοι τις ὥσπερ ἐκ τοῦ ἀναθυμιαζομένου καπνοῦ τὸ ὑποτυφόμενον πῦρ τεκμήρασθαι τὸ λεγόμενον ἢ καθάπερ ἐκ τῆς τῶν νεφῶν συνδρομῆς καὶ μανότητος τὴν ὅσον οὔπω ἐν γῇ ἐπομβρίαν.

So wholly was he captured by love of the man, and so did he set all things second to the enjoyment of him, since he knew that from honouring virtue and those who live according to virtue no very small reward accrues to those so disposed. Arriving, then, all pleasure, all gladness, the high priest (for he reckoned the matter simply as a festival), and having embraced Lazarus with a joyful soul, when he learned from him that he was dwelling in the place, he entrusts to him with how much joy the holy house and those brothers, having first admonished them at length to attend to Lazarus as sons to a father and never to be seen thinking anything at all contrary to his judgment. And indeed the high priest, having said and done so much, departed from those there, while the holy house had him thereafter laying hold more laboriously of the road toward God. For there were indeed many other things too which sped him on along it: prayer and hymnody that admitted no end, fasting beyond what human strength knows how to attain, meekness, the most notable of his goods, and all the others of the august catalogue of the virtues, but most of all his love for mankind; how great a share in it the man had no speech will suffice to tell; but some small part of it must be recorded, so that one may judge what is said as from rising smoke the fire smouldering beneath, or as from the gathering and thinning of the clouds the rainfall all but upon the earth.

[21] and striving Οὗτος τοιγαροῦν ὁ τοῦ Θεοῦ ἄνθρωπος ἐπειδὴ κἀκεῖσε γενόμενος τῆς φίλης καὶ πάλιν ἀρετῆς προθυμότερον εἴχετο, προὔργου ἦν αὐτῷ πειρᾶσθαι λανθάνειν τοὺς πάντας ἁπαξαπλῶς, καὶ ὥσπερ φίλον ἡγεῖτο τήκειν τὴν σάρκα καὶ καθυποτάσσειν τῷ πνεύματι, οὕτω δῆτα καὶ ταῦτα πράττων λανθάνειν· ἐξ ἴσου γὰρ ἐτίθετο τόν τε μηδὲν ἀρετῆς μετερχόμενον καὶ τὸν μετερχόμενον μὲν οὐ μήν γε λανθανόντως καὶ Θεῷ μόνῳ γινωσκομένως ἀλλ᾽ ἐμφανείας χάριν καὶ ἐπιδείξεως· τοὺς μὲν γὰρ ἐπιδεικτικῶς p. 297. ἀρεταίνοντας ἐρᾶν ἔφασκε τῆς παρὰ ἀνθρώπων δόξης καὶ ταύτην θηρεύειν ὁπόσῃ σπουδῇ, ὄνησιν δὲ παρὰ ταύτην εἶναι αὐτοῖς οὐδεμίαν, καθάπου καὶ τὰ ἱερά φησιν εὐαγγέλια ἀπέχειν ἤδη αὐτοὺς τὸν μισθόν, ὅτι πάντα πρὸς δόξαν τὴν παρὰ ἀνθρώπων εἰργάζοντο, ὥστ᾽ εἰ μηδένα τῶν πρακτέων εἶχον συνίστορα, μὴ ἂν σπουδάσαι αὐτοὺς ἐγχειρῆσαί τινι ποσῶς τῶν εἰς ἀρετήν, τοὺς δέ γε λανθανόντως τὰ τῆς ἀρετῆς μετιόντας Θεῷ τε μόνῳ γινώσκεσθαι καὶ παρὰ τοῦ γινώσκοντος πολλαπλάσιον ἀντιδοξάζεσθαι. Ὅσῳ τοίνυν ἀμείνων ἡ παρὰ Θεοῦ δόξα τῆς παρὰ τῶν κάτω, ἡ μὲν γὰρ ἀκήρατός ἐστι καὶ αἰώνιος, ἡ δ᾽ ἐπίκηρος καὶ φθαρτὴ καὶ τοῖς πλείοσι μηδὲ μέχρι τελευτῆς παραμένουσα, ἐλεγχθέντος τοῦ πλάσματος καὶ πρὸ τῆς εἰς γῆν ἀποστροφῆς, παρὰ τοσοῦτον ἂν εἴη καὶ ὁ κρύφα κατὰ Θεὸν σπουδάζων βελτίων τοῦ δημοσίᾳ τὰ ἴσα δοκοῦντος ἐργάζεσθαι·

[21] This man of God, then, since having come there too he held again more eagerly to beloved virtue, made it his business to try to escape the notice of simply everyone, and just as he thought it dear to waste away the flesh and subject it to the spirit, so indeed also to escape notice while doing these things; for he set on an equal footing the one who pursues nothing of virtue and the one who pursues it, not however unnoticed and known to God alone, but for the sake of display and show; for those who practise virtue for show, he said, love the glory that comes from men and hunt it with all their zeal, but there is no profit for them beyond it, just as the sacred Gospels too say that they have already their reward, because they did everything for the glory that comes from men, so that, if they had had no witness of what was to be done, they would not have been eager to set their hand to anything at all that pertains to virtue; but those who pursue the things of virtue unnoticed are known to God alone and are glorified in return many times over by Him who knows. As much, then, as the glory from God is better than that from those below (for the one is undefiled and eternal, the other perishable and corruptible and for most not remaining even until death, the counterfeit being exposed even before the return to the earth), by so much would he who strives secretly according to God be better than he who seems to do equal things publicly;

ἀλλ᾽ ὁ μὲν οὕτως εἶχε γνώμης πάντων ἔσχατον ἑαυτὸν καὶ λέγειν καὶ δεικνύειν, to escape the notice of men. τῷ δὲ τοὐναντίον μᾶλλον ἢ γνώμης εἶχε προέβαινε· καὶ γὰρ ὃν τρόπον ὁ ἐπὶ πλήθουσαν ἀγορὰν ἐξ ἀπόπτου σαλπίζων τοῖς ἀγοραζομένοις ἅπασι καταφανὴς καὶ διάδηλος γίνεται, τὸν ὅμοιον δῆτα κἀκεῖνος τρόπον, ἔνθ᾽ ἄρα καὶ ἀπῄει, παραχρῆμα διάδηλος ἦν, καὶ ταῦτα μηδὲ σαλπίζων μηδ᾽ ἐξ ὑψηλοῦ διασημαίνων τὰ κατ᾽ αὐτόν, ἀλλ᾽ ἐν ἀφανείᾳ καὶ γῆς μυχοῖς, οἷάπερ οἱ τῶν μελιττῶν φιλεργοὶ τὸ μέλι τῆς ἀρετῆς ἐργαζόμενος.

but while he was thus minded to call and to show himself the last of all, for him the contrary advanced, rather than what his intention was; for just as one who sounds the trumpet at a crowded market from a lookout becomes manifest and conspicuous to all who are buying, in the same way indeed that man too, wherever he went, was at once conspicuous, and this without sounding the trumpet or signalling his affairs from on high, but working the honey of virtue in obscurity and in the recesses of the earth, like the industrious among bees.

[22] To the many who come to him, Vita I, 32. Ἔνθεν τοι καὶ ἦν ὁρᾶν τοὺς ὡς ἐκεῖνον ὁσημέραι συρρέοντας καὶ ἀριθμὸν σχεδὸν ὑπερβαίνοντας. Καὶ γὰρ ὃς ἔφθη πρὸς τὸν ὅσιον ἐνδεδημηκώς, τῷ μήπω ἐπιστάντι ὁμοῦ τε ἐμήνυε κἀκεῖνόν τε παραυτίκα ἑώρα τὴν ὁμοίαν αὐτῷ πορείαν ἀνύοντα καὶ σὺν σπουδῇ πρὸς τὸν ὅσιον ἀποτρέχοντα· καὶ τούτων μὲν οὕτω πανσυδὶ ἐπιφοιτώντων, πρῶτον ἔργον ἐκείνῳ, λόγῳ σωτηρίῳ καὶ τροφῇ τῷ ὄντι διαφερούσῃ ἀνθρώπῳ τρέφειν αὐτῶν τὰς ψυχάς, μετὰ δὲ κἀκ τῶν ὧν ἐτύγχανεν ἔχων τράπεζαν παρατιθέναι σωματικήν· καὶ τοῦτο οὐ ποτὲ μὲν διετέλει ποιῶν ποτὲ δὲ οὐδαμῶς, ἀλλὰ καίπερ βραχέων πάνυ τῶν ἐδωδίμων ὄντων αὐτῷ καὶ μὴ ἐξαρκούντων εἰς εὐτελῆ τῶν ἐνασκουμένων σὺν ἐκείνῳ ἑστίασιν, whom, even in want, τῆς φιλανθρώπου ταυτησὶν ἀποσχέσθαι οὐκ εἶχεν ἐργασίας, κἂν εἰ καὶ μέχρι καὶ μάζης μιᾶς περιειστήκει αὐτῷ τὰ ἐδώδιμα· ὅπερ εἰς ἔκπληξιν οὐ μικρὰν ἐμβάλλει τὸν ἀναλογιζόμενον καὶ τῷ τοῦ Ἠλιοῦ πείθει θαύματι παραβάλλειν, τῷ περὶ τὴν δράκα φημὶ τοῦ ἀλεύρου καὶ τὸν ἐλαίου καμψάκην τὸν μὴ ἐλαττούμενον· III Kings 17, 12. πλὴν ὅσον Ἠλίας μὲν χήραν μετὰ τῶν τέκνων μίαν διατρέφων ἐτέλει καὶ παρὰ τούτους οὐδένα, ὁ δὲ οὐδὲν ἢ πάνυ βραχέα ἔχων τῶν ἐδωδίμων τὸν ἀπείραντον ἀπείρητον B. ἐκεῖνον τῶν παραβαλλόντων ἐσμὸν ἑστιῶν ἦν, μὴ γογγυσμοῦ ῥῆμα προἳέμενος· τοσοῦτον γοῦν αὐτῷ τὸ τῆς εὐποιΐας χρῆμα, τοσοῦτον τὸ τῆς μεταδόσεως, he refreshes with food, ὥστ᾽ ἔμοιγε δύνασθαι εἰπεῖν πάντας τοὺς ἐπὶ τούτῳ διαβοηθέντας ὑπερακοντίσαι τὸν μέγαν καὶ φέρειν κατὰ πάντων τὰ νικητήρια, ἐπεί τοί γε οἱ μὲν ἐκείνων ἐκ τοῦ περιττεύοντος τὴν εὐποιΐαν ἐπεδείκνυντο, οἵ δ᾽ ἴσως καὶ ἐξ αὐτῶν τῶν ἀναγκαίων ἀποτεμνόμενοι μικρὰ καὶ τοσαῦθ᾽ ὅσον μὴ δεῖσθαι παρ᾽ ἑτέρων, μόνος δὲ τῶν ἁπάντων οὑτοσὶ ἐξ ὧν ἐνῆν ἐκνενευρισμένον τῇ νηστείᾳ τὸ ἴδιον ψυχαγωγῆσαι σκῆνος καὶ τῶν καμάτων μικρὸν ἀνακτήσασθαι, καθάπαξ τὴν κατ᾽ ἐκεῖνο παρορῶν ἐπιμέλειαν, λίαν μεγαλοψύχως ἔπραττε τὴν μετάδοσιν, μονονουχὶ τροφὴν ἕτερον οὐδὲν ἢ τὸ τοὺς ἠπορημένους τρέφειν ἡγούμενος, ὅπερ κυρίως εὐποιΐαν καὶ μετάδοσιν ἔγωγε τίθεμαι, οἶμαι p. 298. δὲ καὶ τῶν τὰ δίκαια βουλομένων λέγειν ὁστισοῦν·

[22] Hence indeed one could see those streaming to him every day and almost exceeding number. For he who had already arrived at the holy man both told it to the one who had not yet come, and at once saw him too making the same journey as himself and running off with haste to the holy man; and while these were thus all coming in a body, his first work was to feed their souls with saving speech, the food truly fitting for man, and afterwards also to set before them, from what he happened to have, a bodily table; and this he did not do at one time and not at all at another, but, although the provisions were very scanty for him and did not suffice for a cheap meal of those who practised ascesis with him, he could not refrain from this charitable work, even if his provisions had come down to a single barley-cake; which casts the one who reflects on it into no small astonishment and persuades him to compare it to the miracle of Elijah, the one, I mean, concerning the handful of meal and the cruse of oil that did not fail; except that Elijah fed one widow with her children and no one besides them, while he, having nothing or very little of provisions, was feasting that boundless swarm of visitors, without letting fall a word of murmuring; so great, then, was the matter of beneficence with him, so great that of sharing, that I can say that the great man surpassed all who have been celebrated for this, and carries off the prizes against all, since of those men some showed their beneficence from their superfluity, and others perhaps, cutting off a little even from their necessities themselves, and only so much as not to need help from others, while he alone of all, from the means by which he could have refreshed his own tabernacle, unstrung by fasting, and recovered a little from his toils, wholly disregarding care in that respect, made his sharing very magnanimously, all but considering no other thing food than feeding those in want; which I for my part set down as properly beneficence and sharing, and, I think, so would anyone who wishes to speak justly;

οὐ γὰρ τὸ τὰ περιττὰ καὶ ἄλλως εἰκῇ κεκτημένα ἀποσκευάσασθαι τὸν φίλοικτον ἐνδείκνυσι τρόπον, ἀλλ᾽ ἥ γ᾽ ἐκ τῶν ἀναγκαίων ἀφιερουμένη τοῖς πένησιν εἰσφορὰ καὶ ἡ ὁ B. τῶν ὧν ἐνδεῶς ἔχει τις ἑκούσιος ἐκφορά. the first dwellers of this place Ἀλλὰ τοῦτο μὲν γὰρ οὕτω θεοφιλῶς τῷ ἁγίῳ τελούμενον οὐκ εἶχεν ἡ ξυνωρὶς ἐκείνη τῶν αὐταδέλφων ὅπως μὴ βαρέως ἐνέγκῃ καὶ τὰ ἔσχατα ὀδυνηθῇ τὰς ψυχάς, τὰ μεγάλα δὲ μᾶλλον ἐδυσφόρει, ἔστενεν ἀπὸ ψυχῆς, ἐγόγγυζεν ἐγόγγυζον B. ὅσαι ὧραι, τὰ σπλάγχνα ὑπὸ τῆς ἀνίας διεπρίετο καὶ τὰ παρὰ τοῦ πατρὸς εἰς βρῶσιν τοῖς ξένοις παρατιθέμενα τῶν οἰκείων μελῶν ἀφαίρεσιν ἐλογίζετο· ὅθεν καὶ ἐπεὶ μεταπεῖσαι τοῦ τρόπου πεῖραν ἐκείνῳ προσήνεγκαν, οὐχ οἷοί τε δὲ ὑπῆρξαν, καθάπαξ ἀποκρουσθέντες αὐτῷ, μετανάσται γίνονται τῶν ἐκεῖ, τὸν μέγαν ἀφέντες

for it is not getting rid of superfluities and things otherwise possessed at random that shows a compassionate character, but the contribution dedicated to the poor out of necessities, and the voluntary giving away of the things of which one is in want. But this, so God-belovedly performed by the saint, that pair of brothers could not but bear heavily and be grieved to the utmost in their souls; rather they were greatly vexed, groaned from the soul, murmured every hour, were sawn through in their inward parts by distress, and reckoned the things set before the strangers by the father as food to be a taking away of their own limbs; whence, when they had made an attempt to persuade him to change his way, but were not able, being once for all repulsed by him, they become emigrants from that place, leaving the great man

μετά τινων αὐτοῦ μαθητῶν τῶν φίλων εὐποιἳῶν καὶ πάλιν ἐχόμενον· καὶ γὰρ ὥσπερ οὐκ ἔνι τῷ πυρὶ τὴν τοῦ καίειν ἀποβαλέσθαι ἀποβαλλέσθαι B. δύναμιν ἢ χιόνι τὴν τοῦ ψύχειν, withdraw elsewhere. οὕτως οὐδὲ Λαζάρῳ ποτὲ δυνατὸν ἦν ἀποβαλέσθαι τὸν τρόπον τῆς μεταδόσεως.

with some of his disciples, holding again to his beloved beneficence; for just as it is not possible for fire to cast off its power of burning, or for snow that of chilling, so neither was it ever possible for Lazarus to cast off his way of sharing.

[23] In a field Ἀλλ᾽ ὅ γε λόγος ἐνταῦθα γενόμενος βούλεται καί τινος ἐπιμνησθῆναι, ὅπερ κατ᾽ ἐκεῖνο καιροῦ τῷ μεγάλῳ τούτῳ ἐτελέσθη πατρί. Life I, 34. Κατὰ γνώμην γοῦν ποτε τοῦ θαυμαστοῦ τουτουὶ κυάμους οἱ αὐτοῦ μαθηταὶ ἔσπειραν ἐχόμενά που λεωφόρου τινός, ἥτις πλατεῖα οὖσα καὶ βασιλικὴ πολλοὺς ἀεὶ ἐπλούτει τοὺς παροδεύοντας· κἀπειδὴ ἡ τοὺς κυάμους ὑποδεξαμένη γῆ ἀγαθὴ οὖσα τάχιστα τούτους ὑψηλοὺς ἀνῆκε καὶ μάλα βρίθοντας τῷ καρπῷ, οὐδεὶς τῶν παριόντων ἐτέλει, ὃς πρὸς τῷ φαγεῖν τῶν κυάμων μὴ καὶ μετ᾽ ἀδείας ἐπιφορτισθεὶς οἴκαδε ἀπεκόμιζεν· οἱ δέ, ὅπερ ἔδει παθεῖν, ἠνιῶντό τε σφοδρῶς ἐπὶ τούτῳ καὶ τὴν καρδίαν ἐβιβρώσκοντο μονονού· καὶ πῶς οὐκ ἔμελλον, τοὺς οἰκείους ὁρῶντες πόνους καθάπαξ βιβρωσκομένους ὑπὸ τῶν ὁδιτῶν. by the public road Ἀλλ᾽ οὐχ οὕτως κἀκεῖνος ὁ ἀληθὴς ἄνθρωπος τοῦ Θεοῦ· οὔτε γὰρ ἤλγει αὐτὸς καὶ τοὺς περὶ αὐτὸν οἰκτρῶς δυσφοροῦντας παρεμυθεῖτό τε καὶ ἀνελάμβανε, λόγοις παρακλήσεως τὸ πολὺ τῆς ἀνίας αὐτῶν ἀφαιρούμενος. Ὡς δέ γε καὶ ὁ καιρὸς ἤδη παρῆν, κατ᾽ ὃν τὰ καταβληθέντα συγκομίζεσθαι δίκαιον ἦν, παρῄνει τοῖς μαθηταῖς συλλέξαντας καὶ αὐτοὺς τοὺς κυάμους κἀπὶ τούτοις ὅσα ἔθιμα τελέσαντας τῇ γεωργικῇ συγκομίζειν μετ᾽ εὐχαρίστου ψυχῆς, ὁπόσον ἄρα καὶ ἦν τὸ γεώργιον.

[23] But the account, having come to this point, wishes also to make mention of something which was performed at that time by this great father. Once, then, by the judgment of this wonderful man, his disciples sowed beans somewhere near a certain highway, which, being broad and imperial, always had many travellers in plenty; and since the earth that received the beans, being good, very quickly sent them up tall and heavily laden with fruit, there was not one of the passers-by who, besides eating of the beans, did not also load himself freely and carry them off home; and they, as was bound to happen, were exceedingly grieved at this and all but ate out their hearts; and how could they not, seeing their own labours being entirely eaten up by the wayfarers? But not so that true man of God; for neither was he pained himself, and those about him who were piteously distressed he consoled and restored, taking away the greater part of their grief with words of exhortation. And when the time had now come at which it was right to gather in what had been sown, he exhorted the disciples to collect the beans themselves too, and, having performed besides whatever is customary in husbandry, to gather in with a thankful soul whatever the harvest might be.

Οἱ δὲ ἅτε ἀκριβῶς εἰδότες καὶ αὐταῖς ταῖς χερσὶ ψηλαφήσαντες μηδὲν ἐν ἐκείνοις ὅτι μὴ τὰ διάκενα ξύλα ἐναπολελεῖφθαι τῶν καλαμῶν, ἀπεδυσπέτουν τε πρὸς τὰ τοῦ ἁγίου καὶ σφοδρῶς ἀφηνίαζον, πεῖραν φάσκοντες ἐνεργεστέραν εἶναι πρὸς πίστιν λόγου παντὸς καὶ διὰ τοῦτο ἀρκεῖν αὐτοῖς corrected from αὐτοὺς B. πείρᾳ μεμαθηκόσι τὸν ἐπὶ τῇ καταβολῇ μόχθον γεγονότα εἰκαῖον καὶ μὴ δεῖν ἔτι ἐν κενοῖς ἐπ᾽ οὐδενὶ συνοίσοντι κοπιᾶν· τοῦ δὲ καὶ ἔτι προσκειμένου καὶ τὰ μὲν βιάζοντος τὰ δὲ καὶ παρακλητεύοντος καὶ ἀγαθὰς αὐτοῖς τὰς ἐλπίδας, a wondrous harvest of beans. εἰ μόνον τὴν πεποίθησιν ἐπὶ Κύριον ἔχοιεν, ὑποτείνοντος, μόλις μέντοι καὶ ἄκοντες, πείθονται δ᾽ οὖν· καὶ τὰ εἰκότα ἐπ᾽ ἐκείνοις τελέσαντες, ἐπὰν λικμῆσαι τούτους ἐγένετο, ὢ τῶν ὑπὲρ κατάληψιν σῶν τεραστίων, Χριστέ, ὁρῶσι μὲν κυάμων τὴν ἅλωνα ὑπερπλήθουσαν, ὡς εἰκάσαι καὶ τὴν ἀχυρώδη φύσιν τῶν καλαμῶν μεταβληθῆναι εἰς καρπόν, πληροῦνται δὲ καὶ αὐτοὶ εὐφροσύνης καὶ εἰς ἔννοιαν ἔρχονται τῶν ὅσα ὁ μέγας αὐτοῖς παρακλητεύων ὑπέσχετο· διὸ καὶ αὐτίκα δρομαῖοι ὡς ἐκεῖνον γενόμενοι p. 299. ἤγγελλόν τε τὸ θαῦμα καὶ συγγνώμην ἐξῄτουν ἐφ᾽ οἷς τῇ προτεραίᾳ ὑπὲρ τοῦ μὴ συλλέγειν τοὺς κυάμους ἐνίσταντο·

And they, as knowing exactly, having felt with their own hands that nothing was left in them but the empty stalks of the plants, were vexed at the saint's directions and strongly restive, saying that experience is more effective for belief than any word, and for this reason it was enough for them, who had learned by experience that the toil spent on the sowing had been in vain, and there was no need to labour further in empty things for nothing of profit; but when he still pressed them, partly compelling and partly exhorting, and holding out good hopes to them, if only they had trust in the Lord, with difficulty indeed and unwillingly, but they were persuaded; and having done the fitting things with them, when it came to winnowing them, O the wonders of Thine, Christ, beyond comprehension! they see the threshing-floor overflowing with beans, so that one would guess that the chaffy nature of the stalks had been changed into fruit; and they themselves are filled with gladness and come to think on what the great man had promised them in his exhortations; and so at once they ran to him and announced the miracle and asked forgiveness for having objected the day before to gathering the beans;

καὶ ταύτης δὴ θᾶττον ἤπερ ᾔτησαν παρ᾽ ἐκείνου ἐπιτυγχάνουσιν, εἰδότος τοὺς ἄνδρας ἀγνοίᾳ μᾶλλον τοῦ ἐκβησομένου ἢ κακοηθείᾳ γνώμης πεποιηκότας τὴν ἔνστασιν.

and this indeed they obtain from him more quickly than they asked, since he knew that the men had made their objection from ignorance of what would turn out rather than from malice of disposition.

[24] On Mount Galesion Life I, 36. Ἔκτοτε δὲ ὁ μέγας χρόνον οὐχὶ συχνὸν διαβιβάσας ἐν τῷ σεμνείῳ, ὡς οὐκ εἶχεν ὁρᾶν ἑαυτὸν πάνυ τοι ὠφελούμενον, τὰ πολλὰ δὲ ὑπὸ τῆς ὀχλοκοπίας τῶν ἀνθρώπων καὶ ζημιούμενον, ἀπάρας ἐκεῖθεν πρὸς τὸν ἀντικρὺ πρὸς τὸ Γαλήσιον ὄρος ἐνοικοῦντα θεῖον γέροντα, ὃν μέγα παρὰ πᾶσι τὸ περιὸν ἐκήρυττε τῆς ἀρετῆς, ὡς τάχιστα παραγίνεται· παρ᾽ οὗ δήπουθεν μηνυθεὶς κατὰ τὴν κορυφὴν τοῦ ὄρους σπήλαιον εἶναί τι πάνυ ἐπιτηδείως ἔχον εἰς ἄσκησιν· ὅπερ ἀληθῶς ἔχον οὕτως ὡς ἐκεῖνος ἠγόρευε· δεινὴ γὰρ ἐρημία τἀκεῖσε εἶχε διά τε τὸ τραχὺ τοῦ τόπου διά τε τὸ δυσπαράκλητον καὶ ἄλλως διὰ τὸ ὑπὸ δαιμόνων σινιᾶσθαι τοὺς ὅσοι τύχοιεν παραβάλλοντες· ἐν ᾧ δὴ καί τις πάλαι ποτὲ Παφνούτιος τοὔνομα καὶ μέγας τό γε εἰς ἀρετὴν ἧκον τοὺς ἀσκητικοὺς ἀγῶνας διήνυσε· τοῦτο καὶ αὐτὸς καταλαβεῖν ἔγνω καὶ τὸ λεῖπον διανύσαι τῆς βιοτῆς. he enters the cave of Paphnutius. I, 37. Καὶ δὴ τῆς ἐπὶ τὸ σπήλαιον φερούσης ὡς ἥπτετο, τῶν δαιμόνων φωναῖς τισιν ἀσήμοις καὶ κλαγγαῖς ἀλλοκότοις χαλεπῶς τὰ τῇδε πάντα καταβομβούντων — ᾔσθοντο γὰρ ὡς οἶμαι, ὁποῖος αὐτοῖς ἥκει ὀλοθρευτὴς καὶ πολέμιος, καὶ διὰ τοῦτο ἴσως μορμολύττειν ἐπεχείρουν αὐτόν, — ἄτρεστος ὁ γεννάδας ἐν ἀτρέστῳ φρονήματι ψάλλων ἦν καὶ τῆς ἀνόδου θαρραλεώτερον ἐφαπτόμενος.

[24] And after this the great man, having spent no long time in the holy house, since he could not see himself much benefited, but for the most part even harmed by the crowding of men, set out from there and very quickly comes to a divine old man dwelling opposite on Mount Galesion, whose great pre-eminence in virtue was proclaimed among all; by whom indeed he was told that there was a certain cave at the summit of the mountain very well suited to ascesis; which was truly as that man said; for there was a dreadful solitude there, both because of the roughness of the place and because of its comfortlessness, and besides because whoever happened to come there were sifted by demons; in which also a certain Paphnutius by name, long ago, great in the matter of virtue, completed the contests of ascesis; this he too decided to reach and to complete the rest of his life there. And indeed as he took the road leading to the cave, while the demons with certain inarticulate cries and outlandish clangings were grievously filling everything there with din (for they perceived, as I think, what a destroyer and foe was coming upon them, and perhaps for this reason tried to frighten him with bugbears), the noble man was fearless, psalming with a fearless mind and laying hold of the ascent more boldly.

Οὐ γὰρ εἶχε καταθροηθῆναι ἢ ποσῶς κατεπτηχέναι, εἰδὼς ὁποῖα τὰ τούτων φασματώδη καὶ ἀπατηλὰ ἐγχειρήματα, πλείονα τῆς ἀληθείας τὴν ἐπίδειξιν ἔχοντα. I, 41. Τοίνυν ὡς τὸν τόπον γενόμενος καὶ πρὸ τοῦ σπηλαίου σταθείς, ὡς ἤδη πέρας αὐτῷ εἶχε τὰ τῆς ᾠδῆς, σταυρῷ πρῶτον σημειοῖ ἑαυτόν, μετὰ δὲ καὶ τὴν κατὰ πρόσωπον πέτραν καί, ὢ τοῦ θαύματος, παραχρῆμα τὸν σταυρικὸν τύπον ὁρᾷ ταύτῃ ἐνσημανθέντα· καὶ τοῦτον εἶπεν ἄν τις ἰδὼν τεχνηέντως ἐγκεκολάφθαι τῇ πέτρᾳ καὶ πολύ γε κρεῖττον ἢ πρὸς οἱουδήτινος ἀρίστου ἑρμογλυφικῆς ἐπιστήμονος· ὅπερ δὴ Λάζαρος οὕτως ἐκ ταυτομάτου συμβὰν θεασάμενος [Gregory the monk plainly testifies, ch. 41, p. 522, that the cross was carved on the stone by no miracle at all, but at the order of Lazarus himself.] , ηὐχαρίστει τε τῷ Θεῷ κἀκ προνοίας γεγενῆσθαι τὴν ἐκεῖθι ἄφιξιν ἐτεκμαίρετο· ἀγαθῇ γὰρ ἀρχῇ καὶ τὸ τέλος ᾤετο ἀκολουθεῖν δεξιόν· τοῖς ἔνδον δὲ τοῦ σπηλαίου γενόμενος καὶ τοῦτο εὐθέτως ἔχον ἐφ᾽ ᾧπερ ἐβούλετο θεασάμενος, μάλιστα δ᾽ ὅτι καὶ ὕδατος βραχύ τι χειμῶνος στάγδην ἐκ τῆς ὑπερκειμένης πέτρας καταρρέον ἐτύγχανεν, ἐν τούτῳ ἔκρινε τοῦ λοιποῦ ἡσυχῇ τε ζῆν καὶ μόνῳ Θεῷ προσλαλεῖν. Very many temptations sent by the demon Life I, 42. Ὁποίας δὲ θλίψεις ὡς πολυειδεῖς ὡς λίαν δεινὰς ὡς ἀνυποίστους ὡς χαλεπὰς ὑπὸ τῶν νοητῶν ὑπέστη θηρῶν, ἔρημος τοῦ συνοικοῦντος ἐν ἐρήμῳ διατελῶν, τίς ἂν ἕξει λόγος ἀποχρώντως εἰπεῖν; παρ᾽ ὅλην γὰρ τὴν περίοδον ἐκείνων τῶν ἡμερῶν, ἃς ὁ τοῦ Θεοῦ θεράπων διετέλει ἐν τῷ σπηλαίῳ μόνος οἰκῶν, οὐ διέλιπον οἱ ἀπηνεῖς πάντοθεν ἐκείνῳ προσβάλλοντες, πάντοθεν πολεμοῦντες, ποικίλως ἐπηρεάζοντες, τὰ μὲν τῶν δεινῶν ἤδη ἐπάγοντες, τὰ δ᾽ ἐπινοούμενοι, ἄλλα δὲ καὶ παρασκευάζοντες καὶ παντοίοις δείμασιν ἐκδειματοῦντες καὶ φάσμασιν, ὥστ᾽ ἐκεῖθεν ἐξορύξαι δυνηθῆναι τὸν ὅσιον·

For he could not be alarmed or at all cowed, knowing of what kind their phantasmal and deceitful attempts are, having more show than truth. Accordingly, when he had come to the place and stood before the cave, and the ode had now reached its end for him, he first signs himself with the cross, and afterwards the rock in front of him too, and, O the wonder! at once he sees the figure of the cross imprinted upon it; and anyone seeing it would have said it had been skilfully carved in the rock, and much better than by any most excellent expert in the sculptor's art; which indeed Lazarus beholding, having thus come about of itself, gave thanks to God and judged that his arrival there had come about by providence; for he thought that a favourable end follows a good beginning; and having gone inside the cave and seen that it was well suited to what he wished, and especially because a little water happened to be trickling down drop by drop in winter from the overhanging rock, he decided to live in it thereafter in stillness and to converse with God alone. And what afflictions, how manifold, how very dreadful, how unbearable, how grievous he underwent at the hands of the spiritual beasts, remaining in the desert bereft of anyone living with him, what speech will be able to tell sufficiently? For through the whole circuit of those days which the servant of God continued living alone in the cave, the cruel ones did not cease attacking him on every side, warring against him on every side, molesting him in various ways, bringing some of their terrors upon him already, devising others, preparing still others, and terrifying him with all kinds of frights and phantoms, so as to be able to dig the holy man out of there;

καὶ ἄλλος μὲν ἄν τις πρὸς τὰ τοσάδε ἢ τηλικάδε τῶν p. 300. δαιμόνων δεινὰ ἢ οὐδ᾽ ὅλως ἤνεγκεν ἂν ἢ βραχέως πάνυ καὶ ἐπ᾽ ὀλίγον φέρων ἤρκεσεν ἄν, μετὰ δὲ φυγὰς ὥσπερ ἡμιτελῆ τὸν ἀγῶνα καταλιπὼν μακράν που τῆς μάχης ἐποιήσατο ἑαυτόν, μὴ μέχρι τέλους τοῖς δεινοῖς διακαρτερῶν. he suffers. Ὁ δὲ οὕτως μὲν οὐδαμῶς, ἀλλ᾽ ὥσπερ πέτρα παράλιος κυμάτων προσβολὰς γενναίως ἅμα καὶ ἀνδρικῶς τὰς ἐκείνων ἦν ἐπηρείας δεχόμενος, μήτ᾽ ὀκλάσας πρὸς τὰ δεινὰ μήτ᾽ ἐνδοὺς πρὸς τὰς συχνὰς ἐπιθέσεις μήτ᾽ ἄλλο μηδὲν πεπονθὼς πεπονθὸς B. ἀγεννές· καὶ τέλος οἱ μὲν ὁσάκις προσέβαλον τοσαυτάκις ἀποκρουόμενοι εἰς ἀφρὸν διελύοντο, ὁ δὲ στεφανίτης ἀνηγορεύθη οὐ πρὸς ἀνθρώπων — οὐ γὰρ παρῆσαν οὗτοι θεαταὶ τῶν ἀγώνων· πόθεν γάρ; — ἀλλὰ πρὸς Θεοῦ καὶ τῶν λειτουργῶν Θεοῦ, εἴποιμι δ᾽ ὅτι καὶ τῶν ἀποστατῶν Θεοῦ, οἳ τῷ τότε πρὸς τὴν ὑπὲρ ἄνθρωπον ἐκείνην ἔνστασιν τοῦ ἀνδρὸς ἀπειπόντες, καὶ ἄκοντες τῆς οἰκείας ἥττης κήρυκες ἀπεφάνθησαν.

and anyone else, against such and so great terrors of the demons, would either not have borne them at all, or, bearing them very briefly and for a little while, would have sufficed, and afterwards, leaving the contest as it were half-finished, would have put himself far from the battle in flight, not holding out against the terrors to the end. But he did not so at all, but, like a rock by the sea receiving the assaults of the waves, he was receiving their molestations nobly and at the same time manfully, neither giving way before the terrors nor yielding to the frequent onsets, nor suffering anything else ignoble; and at last they, as often as they attacked, so often being repulsed, dissolved into foam, while he was proclaimed a crowned victor, not by men (for these were not present as spectators of the contests; how could they be?), but by God and the ministers of God, and I would say also by the apostates from God, who, having then given up before that more than human resistance of the man, were shown, even unwillingly, to be heralds of their own defeat.

[25] First six monks Χρόνων δὲ μετὰ τὴν ἐκεῖσε τοῦ ἁγίου ἄνοδον παριππευκότων συχνῶν, μοναχοὶ τὸν ἀριθμὸν ἓξ παρά του τὰ κατὰ τὸν μέγαν ἀναμαθόντες — εἰπεῖν οὐκ ἂν ἔχοι τις· ἀνθρώπων γὰρ οὐδεὶς τοῦ γέροντος ἄνευ ἐμήνυσεν ἂν τουτονὶ ἐκεῖσε διατρίβοντα, οὗτος δὲ οὐκ ἄν τινι τῶν ἁπάντων ἐγνώρισεν οὐδαμῶς, πρὸς ἐκείνου τοῦτ᾽ ἔχων δι᾽ ἐντολῆς — οἱ τοιοῦτοι μοναχοὶ ἀνῄεσαν ὡς τὸν ὅσιον ἀντιβολοῦντες δεόμενοι θερμῶς, — ἦσαν οἳ καὶ δάκρυα τῶν ὀφθαλμῶν κατέρρεον ἀστακτί, — συνοικήτορας αὐτῷ τούτους παραλαβεῖν καὶ μὴ θελῆσαι ὡς ἄγη ἀποστραφῆναι, ὡς μιάσματα παριδεῖν καὶ τὴν μετ᾽ αὐτῶν ἀπαξιῶσαι συνοίκησιν· τοῦ δὲ κατανεύσαντος ἐφ᾽ ὅπερ ἠξίουν — καὶ τί γὰρ ἄλλο τὴν ὁσίαν ἐκείνην ἔδει ψυχὴν πρὸς τὰς παρακλήσεις ἐκείνας διαπράξασθαι τῶν ἀνδρῶν, — ἀξιοῦνταί τε τῆς συνοικήσεως καὶ σὺν ἐκείνῳ διάγουσιν ἐπιστημόνως ἄγαν τὰ θεῖα τυπούμενοι καὶ πρὸς τὰ ἱερὰ τῆς μοναδικῆς ὄργια ἐναγόμενοι. he consents to have living with him; Ὁ δὲ καὶ πρὸ πολλοῦ μὲν ἔχων ἐν νῷ εὐκτήριον ἀνεγεῖραι τῷ δεσπότῃ Χριστῷ, καὶ τοῦτον παρὰ τῇ τοῦ σπηλαίου εἰσόδῳ, οὐχ οἷός τε δὲ ὢν δι᾽ ἀπορίαν τοῦ ἐπικουρήσοντος καὶ συναντιληψομένου τῆς οἰκοδομῆς, ἐπεὶ τὴν ἑξάδα τῶν μοναχῶν ἐκείνην ἐπλούτησεν προθύμως ἐφ᾽ ἅπασι συναιρομένην αὐτῷ·

[25] And when many years had ridden past after the saint's going up there, monks to the number of six, having learned about the great man from someone (who, one could not say; for no man except the old man would have revealed that he was living there, and he would not have made it known to anyone at all, having this from him by command), these monks went up to the holy man, entreating and begging him fervently (there were those who also shed tears from their eyes unceasingly) to take them as fellow-dwellers with him and not to wish to turn away from them as accursed things, to overlook them as defilements, and to deem living with them unworthy; and when he consented to what they asked (for what else did that holy soul need to do in face of those entreaties of the men?), they are deemed worthy of living with him, and pass their time with him, being formed very skilfully in divine things and led on toward the sacred mysteries of the monastic life. And he, having long had it in mind to raise a house of prayer to the Master Christ, and this at the entrance of the cave, but not being able for lack of anyone to help and to share in the building, when he had gained that six of monks, who eagerly joined with him in everything;

ἦν δὲ καί τις γυνὴ τῷ τότε μὲν τὴν Ἐφεσίων οἰκοῦσα, ἔδαφος δὲ πρώην τὴν Σικελικὴν πλουτοῦσα, ἥ γε καὶ περιφανὴς ἦν ἀπό τε τοῦ γένους ἀπό τε τοῦ πλούτου, ὑπὲρ περισσοῦ δὲ καὶ ἀπ᾽ αὐτῶν τῶν ψυχικῶν ἀρετῶν. churches of the Saviour Life I, 33. Ἦν δὲ καὶ αὐτὴ ἐκ τῶν οἴκοθεν μεγάλην παρέχουσα τὴν ῥοπήν, ἐπεὶ μάθοι ἀναλωμάτων δεῖσθαι τὸν μέγαν ἐπὶ θείου ναοῦ ἀνοικοδομῇ· ὁ πατὴρ ὡς ταῦτ᾽ ἔσχε τοῦ ἔργου συνεφαπτόμενα καὶ ἀποχρῶσαν αὐτῷ τὴν βοήθειαν παρεχόμενα in the margin χαριζόμενα B. , ἔνθα οἱ καὶ πρώτως καλῶς ἔχων ἐφαίνετο, τὸν κατὰ νοῦν ἐπ᾽ ὀνόματι τοῦ Σωτῆρος ἀνεγείρει σηκόν. Μετὰ δὲ καὶ ἑτέρων προστιθεμένων, ὡς εἰς δυοκαίδεκα προβῆναι τὸν κατ᾽ αὐτοὺς ἀριθμόν, ἐπεὶ ὕπαιθροι τὰ πολλὰ διημέρευον, μὴ οὔσης στέγης, μὴ ὀροφῆς μήθ᾽ ἑτέρου τινὸς τοῦ ὑποδεξομένου αὐτούς, — οὐ γὰρ ἐδίδου ὁ τόπος πάνυ στενὸς ὢν τοιοῦτόν τι τοῖς μονάζουσι πήξασθαι — ἄνεισιν ὁ ὅσιος ἐπὶ τὸ ἀκρότατον τῆς κορυφῆς ἅμα τοῖς περὶ αὐτὸν μοναχοῖς κἀκεῖ τε τὸν κατὰ δύναμιν ἐπ᾽ ὀνόματι τῆς Θεοῦ μητρὸς εὐκτήριον ἀνεγείρει καὶ κελλία περὶ αὐτὸν ἱκανά, and of the Mother of God he builds. ὅπως ἔχοιεν ὑπεκφεύγειν τούτοις οἱ ἀδελφοὶ τὴν τῶν μεταβολῶν τοῦ ἀέρος κακότητα [Whether these things were gathered from the earlier Life and freely reworked, in the Cypriot's manner, or rather drawn from another source, is uncertain.] .

and there was also a certain woman who then dwelt in the city of the Ephesians, but had formerly possessed the land of Sicily, who was renowned both for her family and for her wealth, and beyond that also for the very virtues of her soul. And she too was contributing great weight from her own resources, when she learned that the great man needed expenditures for the building of a divine church; the father, when he had these things joining in the work and furnishing him sufficient help, raises the sanctuary he had in mind in the name of the Saviour, where it first appeared to him well placed. And afterwards, others also being added, so that their number advanced to twelve, since they passed their days mostly in the open air, there being no shelter, no roof, nor anything else to receive them (for the place, being very narrow, did not allow the monks to build any such thing), the holy man goes up to the very topmost point of the summit together with the monks about him, and there he raises, according to his power, a house of prayer in the name of the Mother of God and sufficient cells around it, so that the brothers might be able in them to escape the harshness of the changes of the air.

[26] The monastery's ass Ἐν τῷ νεοδμήτῳ γοῦν τούτῳ σεμνείῳ μετὰ τοῦ πατρὸς τοῖς δυοκαίδεκα διάγουσιν ἀδελφοῖς κτῆμά p. 301. τι οὐκ ἦν, οὐ μικρὸν οὐ μεῖζον, οὐκ ἴδιον οὐ κοινόν, ἀλλὰ πάντων

[26] In this newly built holy house, then, the twelve brothers living with the father had no possession, not small, not greater, not private, not common, but of all

ἐν ἀπορίᾳ ἐτύγχανον ὄντες παρεκτός τινος ὀναρίου. Μικρὰν γοῦν τούτου τὴν χρείαν ἀποπληροῦντος αὐτοῖς, τοῦτό ποτε νύκτωρ ἀποστὰν τῆς μονῆς παρδάλεων ζυγάδι προσαπαντᾷ· καὶ τί λοιπὸν ἄλλο ἢ θοίνη γίνεται τῶν θηρῶν; Ζητεῖται γοῦν παρὰ τῶν μοναχῶν, ζητεῖται δὲ καὶ λίαν ἐπιμελῶς· καὶ τόπος σχεδὸν περὶ τὴν μονὴν οὐκ ἔμενε μὴ ψηλαφητός· ἐπὶ τούτοις κάμνουσι ζητοῦντες οἱ μοναχοί, devoured by wild beasts εὑρίσκουσι δὲ τὸ ζητούμενον οὐδαμοῦ· καὶ ποῦ γὰρ ἔμελλον εὑρέσθαι τὸ κατάβρωμα ἤδη γεγονὸς τοῖς θηρσί; λοιπὸν προσέρχονται τῷ πατρί, φράζουσιν αὐτῷ τὸ κτῆνος ἀπολωλός· καὶ ὅς, ὢ χρίσματος θεἳκοῦ, “Ἄπιτε παρὰ τόνδε τὸν τόπον, φησί, καὶ τὸ ζητούμενον ὀφθήσεται μὲν ὑμῖν, πλὴν οὐ ζῶν· βέβρωται γὰρ ὑπὸ δύο θηρῶν. Ὀφθήσονται δὲ καὶ οἱ θῆρες καλάς γε τὰς εὐθύνας ἐκτετικότες οἷς ὄνον τὸν ἡμέτερον ἐθοινήσαντο.” Οἱ δὲ θᾶττον ὡς τὸν εἰρημένον τόπον τῷ ἁγίῳ γενόμενοι ὁρῶσι τοῦ μὲν ὄνου ὅσα τῶν ὀστῶν ἄβρωτα μεμενήκει διὰ τραχύτητα, τοὺς δὲ θῆρας ἐπ᾽ αὐτῶν ἀποπεπνευκότας κειμένους, ὡς εἰπεῖν τινα καὶ λίαν προσφόρως τοῖς ὁμοίοις φιλοφρονηθῆναι ὑπὸ τῶν ἐκείνου σαρκῶν, οἷς εἰς αὐτὸν αὐτοὶ διεπράξαντο·

were in want, apart from a certain little ass. While it, then, was fulfilling a small need for them, it once strayed from the monastery by night and meets a pair of leopards; and what else then but that it becomes a feast for the beasts? It is sought, then, by the monks, and sought very carefully; and there was hardly a place about the monastery left unsearched; at this the monks wear themselves out searching, but they find what they seek nowhere; and where were they to find what had already become food for the beasts? At last they come to the father and tell him that the beast has been lost; and he (O divine anointing!) says: "Go off to such and such a place, and what you seek will be seen by you, but not alive; for it has been eaten by two beasts. And the beasts too will be seen, having paid a fine penalty for feasting on our ass." And they, having quickly come to the place named by the saint, see of the ass as many of its bones as had remained uneaten because of their hardness, and the beasts lying dead upon them, so that one might say, and very aptly, that they had been treated by its flesh in kind for what they themselves had done to it;

καὶ ταῦθ᾽ οὕτως ἔχοντα θεασαμένους ἐκείνους ἐπανιέναι αὖθις πρὸς τὴν μονὴν καὶ τῷ πατρὶ οὕτως ἔχειν ἀναγγεῖλαι τὰ τεθεαμένα, ὡς ἐκεῖνος ἠγόρευσεν [You will look in vain in Life I for a little story such as the Cypriot here puts forward.] . he sees from afar. Ἤρκει μὲν οὖν, ὦ παρόντες, κἀκ μόνων τῶν ἤδη λεχθέντων, εἰ καὶ μηδὲν ἕτερον εἶχέ τις εἰπεῖν, τεκμήριον λαβεῖν, οἷος ὁ θειότατος οὗτος ἀνὴρ ἐκ βρέφους ἐγεγόνει τὰ πρὸς Θεόν, ἑαυτόν τε ὅλον ἐκείνῳ προσαναθεὶς καὶ αὖ παρ᾽ ἐκείνου τῶν μεγίστων ἀξιωθείς· ἀλλ᾽ ἐπειδήπερ καὶ τὰ ἑξῆς τοιαῦτ᾽ ἔτυχεν ὄντα, ὡς, εἰ μηδὲν μηδαμῶς τῶν προλεχθέντων ἐφήρμοττε τῷ ἁγίῳ, ἐξαρκεῖν αὐτὰ καθ᾽ ἑαυτὰ τὸ πᾶν ἐξεργάσασθαι τῆς εὐφημίας καὶ ζημία λογίζεται οὔκουν ἡ ἐλαχίστη, εἰ μή τι κἀκ τούτων τῷ λόγῳ παραληφθῇ, τούτων πολλῶν ὄντων καὶ τοσούτων, ὡς μηδὲ ἀριθμῷ περιγράφεσθαι, τιν᾽ ἄττα ἀποτεμὼν ὑμῖν ὡς ἔμοιγε δυνατὸν διηγήσομαι.

and having beheld that these things were so, they returned again to the monastery and reported to the father that what they had seen was just as he had said. It would suffice, then, my hearers, even from the things already told alone, even if one had nothing else to say, to take proof of what this most divine man had been from infancy in the things toward God, having both dedicated himself wholly to Him and been deemed worthy in turn of the greatest things by Him; but since the things that follow happen to be such that, even if none at all of the things told before applied to the saint, they would suffice by themselves to accomplish the whole of his praise, and it is reckoned no very small loss unless something from them too is taken into the account, since they are many and so great as not even to be bounded by number, I will cut off some few of them and relate them to you as far as is possible for me.

[27] In a hermitage, Ὁ μέγας οὗτος πατὴρ ἐπεὶ τὰ τοῦ φροντιστηρίου καλῶς αὐτῷ καὶ κατὰ γνώμην προῆλθεν, ἐπεὶ καὶ οἱ μονάζοντες οὐκέτι ταῖς ἐκ τοῦ ἀέρος ἐταλαιπώρουν κακότησιν, ἀλλὰ κρείττους τῶν τοιούτων ὑπῆρχον, ἐπεὶ δομήσασθαι ὑπῆρξεν αὐτοῖς τὰ κελλία, ἔγνω μικρὸν ἄνωθεν ἄνευθεν B. τῆς μονῆς τινα δομήσασθαι ἀσκητήρια, ἕτερον ἀπὸ θατέρου ἀφεστηκός, ὡς ἂν ἔχοιεν οἱ τῆς ἡσυχίας ἐρασταὶ ταυτησὶ παντάπασιν ἐπαπολαύειν ἀνεπιμίκτου καὶ καθαρᾶς· καὶ μέντοι θᾶττον τοῦτο ποιεῖ φιλοπονώτερον πρὸς τὸ ἔργον διεγερθείς. living alone, Life I, 55. Ἐν ἑνὶ τοιγαροῦν τῶν τοιούτων ἀσκητηρίων It was a pillar, from Life I, 53. θέρους ὥρᾳ, καὶ ταύτης κατὰ τὸ ἀκμαιότατον, ὅτε τοῖς ὑπὲρ γῆν μάλιστα ἐγχρονίζων ὁ ἥλιος τόν τε ἀέρα σφοδρότερον θέρει τήν τε γῆν ἐκτόπως ξηραίνει καὶ πᾶσαν ἐν πᾶσιν ὁπόση ἐν ταύτῃ νοτὶς ἔνθεν πρὸς τὰ ἄνω μετασκευάζεται, ὁ μακάριος οὗτος ἡσυχάζων καὶ τὰς τῆς ἑκάστης εὐχὰς ἀναφέρων τῷ ὑπὲρ ἡμᾶς — ἦν δὲ τῷ τότε σὺν ἐκείνῳ διάγων οὔτε τῶν ἄλλων οὐδεὶς οὔτε μὲν ὁ οἰκεῖος μαθητής, he is tormented by thirst — δίψει συνεσχέθη ἀρρήτῳ ὑφ᾽ οὗ μικροῦ πρὸς τῷ τῆς φύσεως ὑγρῷ ἐδέησε προσαποβαλέσθαι προσαποβαλλέσθαι B. καὶ τὴν ζωήν·

[27] This great father, when the affairs of the house of contemplation had gone well for him and according to his mind, since the monks were no longer distressed by the hardships from the air but were superior to such things, since it had become possible for them to build the cells, decided to build, a little above the monastery, certain hermitages, one standing apart from the other, so that the lovers of stillness might be able to enjoy it altogether unmixed and pure; and indeed he quickly does this, roused to the work with more love of labour. In one, then, of these hermitages, in the season of summer, and at its very height, when the sun, lingering most of all in the regions above the earth, heats the air more vehemently and dries the earth beyond measure and transforms upward from there every moisture that is in it in all things, this blessed man, keeping stillness and offering up the prayers of each hour to Him who is above us (and there was then living with him neither any of the others nor his own disciple), was seized by an unspeakable thirst, by which he came near to cast off, in addition to the moisture of nature, his life as well;

καὶ τὸ μὲν πάθος τοιοῦτον ἐτύγχανεν ὂν δεινόν τε ὁμοῦ καὶ ὀλέθριον, τὸ δὲ δι᾽ οὗ τὸ τηλικοῦτον κακὸν ἐκκρουσθῇ τηνικαῦτα τῆς κέλλης εὑρίσκετο οὐδαμοῦ· ἐντεῦθεν ἡπλοῦτο ἐπ᾽ ἐδάφους ὁ γηραιὸς λειποθυμῶν, p. 302. λειποψυχῶν, χεῖρας αἴρων πρὸς Θεὸν καὶ πρὸς τοῦ σῴζειν δυναμένου τὴν βοήθειαν ἐξαιτῶν. Καὶ ὁ μὲν ἐν τούτῳ κινδύνου ἐτύγχανεν ὤν, Θεὸς δὲ τί ὁ πρὸς παράκλησιν ταχὺς καὶ πρὸς ἀντίληψιν ὀξύς; μὴ παριδεῖν ἠνέσχετο τὸν οἰκεῖον θεράποντα οὑτωσὶ κινδυνεύοντα καὶ τὴν ψυχὴν πρὸς μικρὸν ἀπερεύξεσθαι μέλλοντα; οὔμενουν οὐδαμῶς· οὔτε γὰρ παριδεῖν ὅλως ἠνέσχετο, ὥσπερ οὐδὲ πάλαι τὸν παιδίσκης υἱὸν Ἰσμαὴλ τῷ ὁμοίῳ πάθει κατειλημμένον, καὶ τὸ πάθος ὅτι τάχος ἠκέσατο. Gen. XXI, 17. Ἄγγελος γὰρ αὐτίκα καταπεμφθεὶς καὶ εἰς ἀνθρώπου εἶδος μεταβληθεὶς πρόσεισιν, ὅπου ἄρα διέτριβεν ὁ τοῦ πατρὸς μαθητής· εἶτ᾽ ἄγγος τούτῳ πλῆρες ὕδατος ἐγχειρίσας πείθει δρομαῖον ἐπιστάντα τῷ ἀσκητηρίῳ, and at an angel's prompting is given drink. τῷ ἐπιφερομένῳ ὕδατι ἀνακτήσασθαι τὸν πατέρα, τῷ ἀνυποίστῳ τοῦ δίψους μικροῦ κινδυνεύοντα· καὶ τὸν ἐξαυτῆς οὕτω τε δρᾶσαι καὶ τὸν ὅσιον ἀνακαλέσασθαι τοῦ δεινοῦ.

and the affliction was such, at once dreadful and deadly, while that by which so great an evil might be beaten off was then nowhere to be found in the cell; from then on the old man was stretched upon the floor, fainting, swooning, lifting his hands to God, and asking help from Him who is able to save. And he was in this danger; but what of God, who is swift to comfort and quick to succour? Did He bear to overlook His own servant thus endangered and about to breathe out his soul in a little while? Not at all; for neither did He bear to overlook him at all, just as He did not of old overlook Ishmael, the son of the handmaid, seized by the like affliction, and He healed the affliction as quickly as possible. For an angel, sent down at once and changed into the form of a man, approaches the place where the father's disciple was staying; then, having put into his hands a vessel full of water, he persuades him to run to the hermitage and, with the water he was carrying, to revive the father, who was in danger from the unbearable thirst; and he at once did so, and called the holy man back from the peril.

[28] The snares of the demon Life I, 67. Ἀλλ᾽ ὁ τοῦ ἡμετέρου γένους ἀρχῆθεν δυσμενὴς καὶ πολέμιος τὴν ὅσην ἐν τῷ πατρὶ χάριν θεώμενος, βάσκανος ἀεὶ ὢν καὶ διηνεκῶς μεγαίρων τοῖς ἀγαθοῖς, στέγειν ὅλως οὐκ εἶχεν οὔτε μὴν ὅλως στέρξαι καὶ ἠρεμεῖν· ὅθεν εἰς ὄφιν καὶ πάλιν ὁ σκολιὸς δεινῶς τῷ χρώματι μέλανα καὶ μεγέθει μέγιστον σχηματισθείς, τὸν τοῦ ἁγίου κόλπον αἰφνίδιον ὑπεισέρχεται, πτοῖάν τινα ἢ δέος ἴσως αἰφνίδιον ἐκείνῳ προξενῆσαι σκεπτόμενος· καὶ τί γὰρ ἄλλο, ὦ πονηρέ, ἐνῆν σοι τῷ τοσούτῳ προστρῖψαι τὴν ἀρετήν; he repels with the sign of the cross. Ὁ δὲ συνήθως ἔχων τῆς προσβολῆς, συχνὰ πολεμῶν ἐκείνῳ καὶ ἀντιταττόμενος, οὔτε τῷ φόβῳ συνεσχέθη καὶ τὸν ἐπηρεαστὴν οὐκ ἠγνόησεν, ἀλλ᾽ ὁμοῦ τε ἔγνω καὶ γνοὺς τὸν σταυρικὸν τύπον ἀφίησι κατ᾽ αὐτοῦ καὶ ἄφαντον ἀποδείκνυσιν.

[28] But the one who from the beginning is hostile and an enemy to our race, beholding how great grace there was in the father, being ever envious and continually begrudging the good, could not contain himself at all, nor indeed acquiesce at all and be at rest; whence, the crooked one, having taken the shape again of a serpent dreadfully black in colour and very great in size, suddenly creeps into the bosom of the saint, intending to cause him some alarm or perhaps sudden fear; and what else, wicked one, was it in your power to rub off upon so great a virtue? But he, being used to the assault, often warring against him and drawn up against him, was neither seized by fear nor failed to recognize the molester, but at once recognized him and, having recognized him, sends forth against him the figure of the cross and makes him vanish.

[29] As the band of monks grows, Ἐξ ἐκείνου ἐκείνων B. δὲ τῶν μοναχῶν καθ᾽ ἑκάστην εἰς πλῆθος ἐπιδιδόντων, ἅτε καὶ ὁσημέραι συχνῶν ἐπιφοιτώντων, ὥσπερ εἰ δῆλα τὰ κατὰ τὸν μέγαν ἐγεγόνει τοῖς πᾶσιν. Ἐγεγόνει καὶ γάρ, ὅτι καὶ τοῖς πᾶσιν ἔκπυστον τὸ καλόν, κἂν μὴ ἐν τοῖς μέσοις ὠθῆται κἀπὶ πιστῶν θεάτρων σαλπίζηται· τοῦ τε φροντιστηρίου μὴ εὐρυχώρως ἔχοντος τοσήνδε πληθὺν εἰσδέξασθαι μοναχῶν, οὐ γὰρ ἐδόκει ὁ πατὴρ κτίζων τὸ σεμνεῖον εἰς πλῆθος πάνυ πολὺ ἐπιδιδόναι τοὺς μοναχούς, μὴ βοηθοῦντος τοῦ τόπου τραχέος τε ὄντος τὰ πολλὰ ὕδατός τε ἐστερημένου καὶ τῆς λοιπῆς ψυχαγωγίας, ὁπόση ἐπὶ μικρὸν παραμυθεῖσθαι οἶδε καμάτους ἀσκητικούς, ὁ ὅσιος μὴ φέρων τὴν ἀδελφότητα καθορᾶν οὕτως ἐστενωμένως ἔχουσαν τῆς οἰκήσεως καὶ οἷον συμπιεζομένην τῷ βραχεῖ τῶν οἰκοδομῶν, ἐν τῷ ἀσκητηρίῳ, ἔνθα τὸ τῆς δίψης αὐτῷ ἐνέσκηψε πάθος, ἔνθα καὶ ὁ βελίαρ ὡς ὄφις ὀφθεὶς τῷ κόλπῳ τούτου προσείρπυσεν, ἐφ᾽ ἡμερῶν ἱκανῶν μετὰ δακρύων ὑπῆρχεν εὐχόμενος τοῦ τε Θεοῦ ἐκθύμως δεόμενος γνωρίσαι οἱ ἅμα μὲν εἰ μείζονα βουλητὸν αὐτῷ ἀνεγεῖραι ναὸν καὶ μοναστήριον ὡσαύτως ἀποχρώντως ἔχον εἰς οἰκισμὸν τῶν ἀφικνουμένων, ἅμα δὲ καὶ ὅπῃ τὰ βάθρα τῶν δομημάτων καταβαλέσθαι χρεών, οὐ γὰρ ὅσιον ἐδόκει τοσούτου ἔργου ἐφάπτεσθαι μὴ τὸ τοῦ Θεοῦ θέλημα πρὶν εἰδέναι καὶ σαφῶς τὸ δέον παρ᾽ ἐκείνου ἀναμαθεῖν·

[29] And from that time the monks increased in number every day, since many came in every day, as though the affairs of the great man had become manifest to all. And so they had become, because the good is known to all, even if it is not thrust into the midst and trumpeted in trustworthy theatres; and since the house of contemplation was not spacious enough to receive so great a multitude of monks (for the father, in building the holy house, had not expected that the monks would increase to a very great multitude, since the place did not help, being for the most part rough and deprived of water and of the rest of refreshment, so much as knows how to console for a little the toils of ascesis), the holy man, not bearing to see the brotherhood thus straitened in dwelling and as it were pressed together by the smallness of the buildings, in the hermitage where the affliction of thirst had fallen on him, where also Belial, appearing as a serpent, had crept into his bosom, continued for a good many days praying with tears and earnestly beseeching God to make known to him, at once whether it was His will that he should raise a greater church and likewise a monastery sufficient for the housing of those who arrived, and at once also where he ought to lay the foundations of the buildings; for it did not seem holy to lay hold of so great a work without first knowing the will of God and learning clearly from Him what was needful;

ἔνθεν τοι καὶ μιᾷ τῶν νυκτῶν, strengthened by the vision of a pillar of fire, ὡς διανυκτερεύων ἐτέλει καὶ τῇ δεήσει ἐμμόνως προσκείμενος, ἐξελθεῖν τῆς κέλλης φωνῇ ἀρρήτῳ προστάσσεται· καὶ δὴ ὡς ἐν ὑπαίθρῳ ἐγένετο, ὁρᾷ θέαμα φοβερὸν τῷ ὄντι καὶ μόνον εἰς ἀκοὴν ἐρχόμενον φρίκης ποιητικὸν τοῖς ἀκούουσι· στύλος πυρός, καὶ οὗτος πύρινος, ἦν τὸ θεώμενον, βάσιν μὲν ἔχων τὴν γῆν, ἄκραν δὲ p. 303. κορυφὴν αὐτὸν τὸν σφαῖρον τῶν οὐρανῶν corrected, formerly τοῦ οὐρανοῦ B. καὶ ὁ στύλος ἀγγέλοις Θεοῦ γῆθεν ἀνιοῦσιν ὡς οὐρανὸν χρείαν ἀπέσῳζε κλίμακος, οἷς ἔργον ὕμνος Θεοῦ, καὶ οὗτος τὸ “ἀναστήτω ὁ Θεὸς καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ” λιγυρῶς πάνυ διὰ τοῦ πυρώδους ἀνερχομένου στύλου ὑποφωνούμενον. Ps. 67, 1. Καὶ ὃς ὡς εἶδεν, ἐφοβήθη μέν, — καὶ πῶς γὰρ οὔ, ἄνθρωπος ὢν καὶ φύσει κεκτημένος τὸ παθητόν; — πρὸς ὄψιν οὕτω μὲν θαύματος οὕτω δὲ καὶ ἐκπλήξεως γέμουσαν, οὐ μὴν δὲ παντάπασι συνεσχέθη, ἐξαυτῆς συμβαλών, ὅτου χάριν ἡ ὄψις, καὶ ὡς ἤδη πέρας αὐτῷ εἰλήφει τὸ τῆς δεήσεως Of the vision there is nothing in Gregory the monk. Cf. p. 598, note 2. . he builds a church and monastery. Ἀμέλει τοι καὶ προθυμίας μηδὲν ἐλλιπών, ᾗ δὲ μᾶλλον σπουδῆς καὶ ἰσχύος εἶχε ἔχων B. τοῦ ἔργου ἁψάμενος, τόν τε ναὸν ἐξ αὐτῶν κρηπίδων μεγέθει τε μέγιστον καὶ κάλλει κάλλιστον παρὰ τὸν τόπον, ὃς βάσις τῷ ὀφθέντι στύλῳ ἦν, ἀνεγείρει τό τε σεμνεῖον ἀμφὶ τὸν νεὼν ἀνιστᾷ, μεγέθους τε καὶ ποικιλίας, ἔτι δὲ ὡρῶν καὶ χαρίτων καὶ τοῦ λοιποῦ κόσμου τῆς οἰκοδομῆς οὐδενὸς ἢ ὀλίγων ἀπολειπόμενον·

hence indeed on one of the nights, as he was spending the night awake and persevering steadfastly in supplication, he is commanded by an unspeakable voice to go out of the cell; and indeed, when he was in the open air, he sees a sight truly fearful and, merely coming to the hearing, productive of shuddering in those who hear: a pillar of fire, and this fiery, was what was seen, having as its base the earth and as its topmost summit the very sphere of the heavens; and the pillar served as a ladder for the angels of God going up from earth to heaven, whose work is the hymn of God, and this, "Let God arise, and let His enemies be scattered," was being sung very clearly by those going up through the fiery pillar. And he, when he saw it, was afraid (and how could he not be, being a man and possessing by nature the capacity to suffer?) at a sight so full of wonder and so full of astonishment, yet he was not altogether overcome, understanding at once for what purpose the sight was, and that his supplication had now attained its end for him. And indeed, falling short in nothing of eagerness, but rather laying hold of the work with as much zeal and strength as he had, he raises from its very foundations the church, very great in size and most beautiful in beauty, at the place which had been the base of the pillar that appeared, and sets up the holy house around the temple, falling short of none or of few in size and variety, and further in seasonable beauty and graces and the rest of the adornment of building;

πλὴν ἀλλὰ καλὸν εἰπεῖν, ὅθεν κἀκ τίνος ὑπῆρξε τῷ μεγάλῳ μηδ᾽ ὀβολόν ποτε κτησαμένῳ ἡ τοσήδε χρυσοῦ εὐπορία, ὥστε φιλοτίμους ποιήσασθαι καὶ πολυταλάντους τὰς ἀναλώσεις καὶ ἐν βραχεῖ καιροῦ τὸ μέγα τοῦτο καὶ ἐξαίσιον ἔργον παρὰ πᾶσαν προσδοκίαν δομῆσαι.

but it is good to tell whence and from whom the great man, who never acquired even an obol, came to have such abundance of gold, so as to make the expenditures munificent and of many talents and in a short time to build this great and extraordinary work beyond all expectation.

[30] Constantine Monomachus, Life I, 230. Ὁ κατ᾽ ἐκεῖνο καιροῦ τὴν αὐτοκράτορα Ῥωμαίων ἰθύνων ἀρχήν, Ῥωμανὸς δὲ οὗτος ἦν Romanus III, 1028 – 1034. , Κωνσταντίνῳ, ᾧ Μονομάχος τοὐπίκλην, ἐν τοῖς ἐν τέλει τελοῦντι, καὶ δι᾽ ἄλλας μὲν τὰς αἰτίας ὥς φασιν ἀπεχθόμενος, μάλιστα δ᾽ ὅτι ἐπ᾽ ἐκεῖνον τὰ τῆς ἀρχῆς μεταπεσεῖσθαι ὑπώπτευεν, εἰς τοσοῦτον μανίας ἐξήλασεν, ὥστε καὶ ἀειφυγίαν καταψηφίσασθαι τοῦ ἀνδρὸς καὶ τῆς πατρίδος ἅμα καὶ βασιλίδος ποιήσασθαι ὑπερόριον, μέντοι γε καὶ κατεδίκαζεν ὁ κρατῶν· τὸν δὲ νῆσος εἶχεν ἡ Μιτυλήνη, τὰς περιστοιχισάσας τύχας ὀλοφυρόμενον. Ἀκούει ταῦτα παρά τινος ἐξιστοροῦντος ὁ ἅγιος, παθαίνεται τὴν ψυχήν, τῷ τοῦ οἴκτου πίμπραται πυρί, ἀλγεῖ τὰ μεγάλα ὑπὲρ τοῦ ἀνδρός, οἷα πάσχει ἐκεῖνος ἀκηκοώς, καὶ ταῦτα μηδένα ἠδικηκώς· ἔνθεν καὶ πέμψαι ὡς ἐκεῖνον ᾠήθη δεῖν, ἅμα μέντοι παρακαλέσασθαί πως ἐφ᾽ οἷς ἔπασχεν ἀλγεινοῖς, ἅμα δὲ καὶ ἀγαθὰς ἐγγυήσασθαι τὰς ἐλπίδας καὶ περὶ τῆς ἀρχῆς πεῖσαι θαρρεῖν τῷ μηδένα πλὴν ἐκείνου τοῦ ῥωμαἳκοῦ κράτους αὐτίκα χρηματίσαι διάδοχον [Gregory the monk narrates these things not of Lazarus but of an anonymous monk, ch. 230, p. 279.] · οὕτω γὰρ δέδοκτο τῇ θείᾳ βουλῇ καὶ οὕτως ἐπικεκύρωτο, to whom he had foretold the empire, ἣν δὴ ἀνατρέψαι ἢ μετακινῆσαι κἂν ἐπὶ ποσὸν πρὸς τῷ ἀδυνάτῳ καὶ σφόδρα ἐπώδυνον τοῖς γε πεῖραν προσάγουσι·

[30] The one who at that time was steering the sovereign rule of the Romans (and this was Romanus), hating Constantine, surnamed Monomachus, who was among those in high office, for other reasons as they say, but most of all because he suspected that the rule would pass over to him, drove to such a pitch of madness as even to condemn the man to perpetual exile and to put him beyond the bounds of his homeland and of the imperial city at once; and indeed the ruler condemned him; and the island of Mytilene held him, lamenting the fortunes that encompassed him. The saint hears these things from someone recounting them; he is moved in his soul, he burns with the fire of compassion, he grieves greatly for the man, having heard what he suffers, and this though he had wronged no one; hence he thought he ought to send to him, at once to console him somehow in the painful things he suffered, and at once to pledge good hopes and persuade him to be of good courage concerning the rule, because no one but he would forthwith become successor of the Roman power; for so it had been decreed by the divine will and so it had been ratified, which indeed to overturn or move even a little, besides being impossible, is also very painful to those who make the attempt;

καὶ τοῦτο ἐκεῖνον προκατιδεῖν τοῖς ψυχικοῖς ὀφθαλμοῖς, οἷς καὶ μόνοις τὰ τοιάδε τῶν θεαμάτων καὶ τοῖς πολλοῖς ἀγνοούμενα καθορᾶται. Καὶ ὁ μὲν δὴ ἅγιος οὕτω διανοηθεὶς οὕτω οὕτω θᾶττον καὶ διε| in the margin B. καὶ θᾶττον διεπράξατο. Ὁ

and this he had foreseen with the eyes of the soul, by which alone such sights as are unknown to the many are beheld. And the saint, having so intended, so too quickly carried it out. The

δὲ μετὰ χρόνον οὐχὶ συχνὸν ἐξ ἀνθρώπων ἄρτι γεγονότος τοῦ Ῥωμανοῦ, ἐπὶ τὴν βασίλειον φαιδρῶς ἀναδραμὼν σκοπιάν, καθὰ δήπουθεν καὶ ἡ πρόρρησις εἶχε τῷ μάκαρι, confers very many gifts on the saint. χρυσοῦ τι πάμπολυ χρῆμα οὐ μὴν ἀλλὰ καὶ μυρί᾽ ἄττα, σκεύη δηλαδὴ καὶ ἀναθήματα τῶν τιμίων, πρὸς τὸν ἅγιον ἀποστέλλει ἐπὶ τῇ τῶν ὧν εἶχε πληρεστάτῃ ἀνοικοδομῇ. Καὶ ταῦτα δὴ ἐκεῖνον λαβόντα τόν τε ἱερὸν οἶκον τῆς ἁγίας δομήσασθαι δι᾽ αὐτῶν Ἀναστάσεως καὶ τὸ πάμμεγα τοῦτο καὶ περιφανὲς φροντιστήριον. Ἀλλὰ τὰ μὲν τῆς οἰκοδομῆς ἐκ θειοτέρας ὀπτασίας ἀρξάμενα, τοῦ τε Θεοῦ προμηθευσαμένου καὶ ἀναλωμάτων τῷ πατρὶ ὅθεν καὶ δι᾽ ἃ ἔφημεν προσγινομένων, εἰς τοῦθ᾽ ἧκε πέρατος δεξιοῦ. Οἱ δὲ μονάζοντες p. 304. ἀεὶ προστιθέμενοι, ἅτε καὶ ἀεὶ συχνοὶ τῶν ἑκασταχοῦ κατὰ κλέος Λαζάρου ἐπεχωρίαζον, εἰς πολλοὺς δι᾽ ὀλίγου ὑπῆρξαν, ὥστ᾽ εἰς ἑπτακοσίους καὶ πρὸς ἀπαριθμεῖσθαι αὐτούς [On the number of monks gathered both on Mount Galesion and in the monastery at Bessai, read chs. 79, 246 of the earlier Life, pp. 533, 584.] · ὧν εἷς ἐτύγχανεν ὢν καὶ ὁ πρὸς αἷμα τῷ ἁγίῳ ἀδελφός, ὃς ἀνελθὼν παρ᾽ αὐτὸν καὶ τὰ τοῦ μονήρους κράτιστα παιδευθεὶς τοσοῦτον εὐδοκιμοῦντα παρέσχεν ἑαυτὸν καὶ τῶν ἄλλων ὑπερφερῆ, Life I, 33, 221. ὡς μόνου τοῦ ἀδελφοῦ τῶν πρωτείων ἡττᾶσθαι τῆς ἀρετῆς·

And he, after no long time, Romanus having just departed from among men, ran up radiantly to the imperial watch-tower, just as the prediction of the blessed man had it, and sends to the saint a very great sum of gold, and moreover countless other things, namely vessels and offerings of precious things, for the fullest building of what he had. And he, having received these things, built by means of them the sacred house of the Holy Anastasis and this very great and renowned house of contemplation. But the works of the building, having begun from a more divine vision, God having provided and expenditures accruing to the father from the source and for the reasons we have said, came to this favourable end. And the monks, always being added, since many from everywhere were always coming in on account of the fame of Lazarus, became many in a short time, so that they were numbered at seven hundred and more; among whom was also the saint's brother by blood, who, having come up to him and been trained in the best things of the solitary life, showed himself so highly esteemed and so far above the others that he was surpassed in the first prizes of virtue by his brother alone;

ὃν δὴ λόγος μετ᾽ ἀποβίωσιν Λαζάρου τοῦ ἀδελφοῦ κρίσει τῶν ἐν τῇ μονῇ πάντων ἐγχειρισθῆναι τὴν σφῶν προστασίαν κἀν ταύτῃ σφόδρα διαπρέψαι ἐπαινετῶς.

who indeed, the account says, after the death of his brother Lazarus, was entrusted, by the judgment of all in the monastery, with their governance, and in it was very praiseworthily distinguished.

[31] Lazarus erects a pillar. I, 58. Τὸν δὲ μέγαν, ἐπεὶ τὰ τοῦ ναοῦ εἰς πέρας ὥδευσε δεξιόν, ἐπεὶ καὶ τὰ τῆς μονῆς ἀπήρτιστο ἤδη καλῶς, στύλος ἐχόμενά που τοῦ νεὼ πρὸς νότον ἀνεγερθεὶς [From the earlier Life it is rather to be gathered that Lazarus' pillars preceded the buildings.] ὑψηλός τε ἅμα καὶ ἀσκεπής, ὡς δὲ δυσάνοδος καὶ πνιγώδης διὰ τὸ σφόδρα στενόχωρον, εἶχεν ἐπ᾽ αὐτὸν ἀνελθόντα καὶ φέροντα μὲν νεανικῶς τοῦ χειμῶνος ὅσα δεινά, ὑετοὺς ῥαγδαίους πυκνότητά τε νιφετῶν καὶ τὸ τῆς πηγυλίδος σφόδρα δριμύ, ὑφ᾽ οὗ μικροῦ δεῖν καὶ κρυσταλοῦσθαι συνέβαινε, φέροντα δὲ καὶ θέρους ἡλιακῶν ἀκτίνων ὀξείας ἐπιβολάς, εἰληθερήσεις δεινὰς καὶ φλογμοὺς ἀνυποίστους, δι᾽ ὧν καὶ τὰ ψυχρότατα φύσει ἀναζέειν συμβαίνει καὶ ὅλως πρὸς τὴν ἐναντίαν μεταβάλλειν ποιότητα· καὶ οὕτως ἄσαρκος ὥσπερ ὁ μακάριος διετέλει ἀναισθήτως ἔχων πρός τε χειμῶνος δριμύτητα καὶ πρὸς θέρους κακότητα· ἀμέλει τοι καί ποτε — ἀλλὰ γὰρ προσεκτέον τῷ διηγήματι — ὑετὸς ἦν, Danger from the rains καὶ ὑετὸς τῶν πώποτε ὁ βαρύτατος, δεινὸς μὲν κατιὼν καὶ λίθους αὐτοὺς τῇ σφοδρᾷ ῥύμῃ παρασύρων τοῦ ὕδατος, δεινὸς δὲ καὶ ζῴοις ἐπισκήπτων καὶ φόνου μὲν αὐτοῖς, ὀλέθρου δὲ τοῖς καρποῖς καὶ πᾶσιν ἁπλῶς, ὁπόσα τρέφει ζείδωρος γῆ, αἴτιος γνωριζόμενος. I, 235. Τότε γοῦν τότε ἐγγειτόνων που τῆς μονῆς αἰπόλος τις διατρίβων καὶ μὴ στέγων πρὸς τὴν ὅσην ἐπίκλυσιν — ἐπίκλυσις γὰρ ἀτεχνῶς ἐδόκει τῷ τότε — κατὰ τὸ εἰωθὸς κατερχομένου τοῦ ὑετοῦ ἀπέτρεχε πρὸς τὴν μονήν, ὅπως τὸν ἐφεστῶτα κίνδυνον διαφεύξηται.

[31] And the great man, when the works of the church had come to a favourable end and the things of the monastery too had already been well completed, had a pillar, raised somewhere near the temple to the south, high and at the same time uncovered, and hard to climb and stifling because exceedingly narrow; he went up upon it and bore youthfully all the terrors of winter, violent rains and thick falls of snow and the very sharp bite of frost, by which it all but came about that he was frozen into ice; and bore too in summer the sharp assaults of the sun's rays, dreadful scorchings and unbearable blazes, by which even things by nature most cold come to boil and change altogether into the opposite quality; and so the blessed man continued as though without flesh, insensible both to the sharpness of winter and to the harshness of summer; and indeed once (but one must attend to the narrative) there was rain, and the heaviest rain ever, dreadful in its descent and sweeping away the very stones in the violent rush of the water, dreadful also in falling upon living creatures, and known as the cause of slaughter for them, and of ruin to the crops and simply to all that the life-giving earth nourishes. Then, then, a certain goatherd who was living somewhere near the monastery, and not holding out against so great a deluge (for it seemed then simply a deluge), as the rain came down in its usual way, ran off toward the monastery to escape the danger at hand.

Καὶ ὡς ἤδη προσεγγίζων ἦν τῇ μονῇ καὶ ὅλους ἀναπεπταμένους τῷ στύλῳ εἶχε τοὺς ὀφθαλμούς, βοήθειαν δῆθέν τινα πρὸς τοῦ ἁγίου ἐξαιτῶν — ὢ πῶς ἄν τις λόγος ἀξίως τοῦ μεγέθους τῶν μεγάλων σου, warded off by the Mother of God σῶτερ Χριστέ, τεραστίων ἐφίκοιτο; — ὁρᾷ τὴν πανυπέραγνον Θεομήτορα, τὴν νοητὴν νεφέλην, τὴν σωτηρίαν τοῦ ἡμετέρου γένους, αὐτὴν τὴν τὸν ἐπέκεινα πάντων ἐν ἰδίοις κόλποις βαστάσασαν, ταύτην ὁρᾷ, ὢ θείας ὄψεως ὄντως ἐκείνης, ὑπόπτερον ὥσπερ ἐπάνω μετεωριζομένην τοῦ στύλου καὶ τὸν μὲν ὑετὸν εἴργουσαν, Λάζαρον δὲ τὸν διαφερόντως τὸν ἐξ αὐτῆς καὶ αὐτὴν ὑπεραγαπήσαντα ἀσινῆ περισκέπουσαν καὶ τῆς ὀλεθρίας ἐκείνης τῶν ὄμβρων καταιγίδος ἀνώτερον διασῴζουσαν. Τοιοῦτον τίς ποτε τῶν νῦν ἢ τῶν πώποτε ἐθεάσατο; τίς καὶ μέχρις ἀκοῆς αὐτῆς εἰσεδέξατο; ὡς ἐμοὶ δοκεῖν τῶν πάντων οὐδείς· εἰ γὰρ καί τινα τῶν ἁγίων διὰ τὴν πρὸς Θεὸν ἐγγύτητα φυλάττειν ἐλέγετο τὸν Χερουβίμ, a certain goatherd sees. ἑτέρου δὲ πάλιν ἄγγελον εἶναι τὸν φύλακα καὶ τὸν τῶν θηρίων δυνάστην λέοντα ἐτέρου διάκονον, ἀλλὰ τὸ περὶ τοῦτον τῶν ἄλλων ἁπάντων μακρῷ τῷ μέσῳ φρικωδέστερόν τε καὶ ἐνθεώτερον καὶ τοιοῦτον, οἷον p. 305. ἐν οὐδενὶ οὐδαμῶς ὀφθῆναί τις διεμαρτύρατο·

And when he was now drawing near the monastery and had his eyes wholly spread toward the pillar, asking, it seems, some help from the saint (O how could any speech attain worthily to the greatness of Thy great wonders, Saviour Christ?), he sees the all-supremely-pure Mother of God, the spiritual cloud, the salvation of our race, her very self who bore in her own bosom Him who is beyond all, her he sees (O truly divine vision that was!) as though winged, poised above the pillar and keeping off the rain, and sheltering Lazarus, who loved surpassingly her Son and her, unharmed, and keeping him safe above that deadly storm of the rains. Who of those now or of those ever beheld such a thing? Who received it even as far as hearing? As it seems to me, no one of all; for even if one of the saints was said, on account of his nearness to God, to be guarded by the Cherubim, and another again to have an angel as his guardian, and another the lion, lord of the beasts, as his servant, yet what concerns this man is by a long way more awe-inspiring and more divine than all the others, and such as no one has ever testified to have been seen in anyone at all;

αὐτὴ καὶ γὰρ ἡ τῶν ἀγγέλων βασίλεια τὸν οἰκεῖον θεράποντα νεφέλης δίκην ἦν περισκέπουσα καὶ κρείττονα τῆς ὑετοῦ ἀπειλῆς ἀποφαίνουσα· καὶ τοῦτο μὲν δὴ τοιοῦτο καὶ ὑπὲρ πᾶσαν σχεδὸν θαύματος φύσιν ὤφθη περὶ τὸν ἅγιον.

for the very queen of the angels was sheltering her own servant like a cloud and showing him superior to the menace of the rain; and this, then, was seen to be such about the saint, and beyond almost every nature of miracle.

[32] Lazarus' pillar, Ἕτερον δὲ πάλιν οὔκουν τούτῳ ἀπᾷδον, τὰ μάλιστα δὲ καὶ συμβαλλόμενον τελεῖσθαι λέγεται περὶ αὐτόν· ὁποῖον δήποτε τοῦτο, ἤδη γνωρίσαι φοιτῶ. Φήμη τις τὸ τηνικαῦτα καιροῦ τὰ πέριξ τότε ἐλάμβανε τὸν τοῦ ἁγίου στύλον, ἀσκεπῆ ὡς ἐπίπαν ὄντα καὶ ὕπαιθρον, μηδὲν μήτ᾽ ὄμβρου μήτε χιόνος μήτε χαλάζης ἢ ἑτέρου τῶν ἐξ οὐρανοῦ κατιόντων εἰσέρχεσθαι, ἀλλὰ τἄνδον τούτου ὑπὸ τῶν ἁπάντων ἀθιγῆ διαμένειν καὶ ἀνενόχλητα· καὶ τοὺς μὲν ἄλλους ἀναμφιβόλως ἐπῄει δέχεσθαι τὰ λεγόμενα, τὸν δὲ ἄρχοντα τῆς περιχώρου οὐκ ἦν ἐκ τοῦ παραχρῆμα πιστεῦσαι, εἰ μὴ καὶ ὀφθαλμοὺς αὐτοὺς θεατὰς σχοίη τοῦ θαύματος· μενοῦν γε καὶ τὸ τῆς χειμερίας ὥρας ἐπιτηρήσας δριμύτατον, ὁπηνίκα ὑετοὶ μὲν κατίασι ποταμηδόν, νιφετοὶ δὲ γίνονται σωρηδὸν καὶ ἀνέμων βίαι λάβρον ἐπαιγίζουσι καὶ σφοδρόν, ταύτῃ γὰρ ἐδόκει ἐξακριβώσασθαι τὴν ἀλήθειαν, καὶ βιασάμενος ἑαυτὸν πρὸς τὴν ἄνοδον, οὐ γὰρ ἐδόκει ῥᾴδιον ἀνιέναι τῷ τότε, τοῦ ἀγρίου χειμῶνος ἀνέμῳ τε καὶ χειμῶνι κατὰ πρόσωπον ἀπαντῶντος καὶ μηδ᾽ ἐλευθερίως ἀναπνέειν ἐῶντος, ἄνεισι πρὸς ἐκεῖνον οὐκ ἀμογητὶ μὲν πλὴν ἄνεισι·

[32] And another, again, not out of tune with this, but rather especially contributing to it, is said to have been performed concerning him; of what kind it was, I now proceed to make known. A certain report was then going about the surrounding places at that time that into the saint's pillar, which was altogether uncovered and open to the sky, nothing entered, neither rain nor snow nor hail nor any other of the things that come down from heaven, but its interior remained untouched and unmolested by all of them; and while it occurred to the others to accept what was said without doubt, the ruler of the surrounding country could not believe it at once, unless he should have his very eyes as spectators of the miracle; and indeed, having watched for the sharpest part of the winter season, when rains come down in rivers and snows come in heaps and violent winds storm furiously and vehemently (for by this means he thought to ascertain the truth exactly), and having forced himself to the ascent (for it did not seem easy to go up then, the savage storm meeting one in the face with wind and tempest and not allowing one even to breathe freely), he goes up to him, not without toil indeed, but he goes up;

κἀπειδὴ πρὸς τὴν μονὴν ἐγένετο καὶ τῷ στύλῳ προσήγγισεν, ὁρᾷ ὄψιν τῷ ὄντι καινὴν καὶ παρὰ τὴν ἀκολουθίαν τῆς φύσεως· τὴν γὰρ χιόνα ἐθεᾶτο μεθ᾽ ὁρμῆς μὲν ἄνωθεν κατευθὺ κατιέναι τοῦ στύλου, while snow is falling, ἐγγὺς δὲ ἤδη γενομένην παρ᾽ ἑκάτερα μερίζεσθαι τούτου καὶ ταύτῃ προσσπείρεσθαι τῇ χθονί, μηδὲ ῥανίδος μιᾶς τὸ σύνολον ἐνσκηπτούσης τοῖς ἔνδον· ὅπερ ἐκεῖνος ἰδὼν καὶ σφόδρα θαυμάσας, συγγνώμην ἐπὶ τῇ ἀμφιδόξῳ ὑπολήψει, μετὰ δὲ καὶ εὐλογίαν ᾔτει τὸν ἅγιον καὶ τάχιστα παρ᾽ ἐκείνου ἀμφοτέρων ἐπιτυχὼν αὖθις ἤλαυνεν οἴκαδε πλατείᾳ τῇ γλώσσῃ καὶ γεγωνοτέρᾳ τῇ φωνῇ οἷάπερ ἑώρακε διηγούμενος καὶ μηδενὶ τοῦ λοιποῦ τῶν περὶ τοῦ ὁσίου λεγομένων διαπιστῶν This narrative is missing in Gregory the monk. . is seen untouched. Ἀλλὰ πάντα μὲν λέγειν τὰ τῷ Θεῷ περὶ τὸν πατέρα ἢ τὰ τοῦ πατρὸς τελεσθέντα παράδοξα ἴσον ἐστὶ καὶ κυάθψ πειρᾶσθαι τὸ θαλάττιον ἀναμετρεῖν Leutsch-Schneidewin, Corpus paroemiographorum graecorum, vol. I. p. 262. ἢ τὰ τῶν δένδρων πέτηλα ἀριθμῷ περικλείειν περικλύειν B. , ὃ δῆτα καὶ πᾶσαν ὑπερπέπαικεν ἄνοιαν· τὸ δέ γε πάνθ᾽ ἁπλῶς παρεᾶσαι ἀγνωμονούντων ἄντικρυς καὶ νωθρείας πεπληρωμένων ἀνδρῶν·

and when he came to the monastery and drew near the pillar, he sees a sight truly new and against the sequence of nature; for he beheld the snow coming down with force from above straight toward the pillar, but, when it had now come near, dividing on either side of it and being scattered on the ground there, not a single drop at all falling upon the things inside; which he seeing and greatly marvelling, asked the saint for forgiveness for his doubtful supposition, and afterwards for a blessing too, and very quickly obtaining both from him, he drove home again, relating with a broad tongue and a louder voice the things he had seen, and thereafter disbelieving none of the things said about the holy man. But to tell all the marvels performed by God concerning the father, or by the father, is equal to trying to measure the sea with a ladle or to enclose the leaves of the trees in number, which indeed surpasses all folly; while to pass over everything simply belongs to men downright ungrateful and full of sloth;

οὐκοῦν ἵνα μὴ ὡς τοῖς ἀνεφίκτοις ἐπιχειροῦντες ἄνοιαν ἐγκληθῶμεν μήτε μὴν πάλιν ἀγνωμοσύνην καὶ ἀμέλειαν περὶ τὰ κάλλιστα ὡς σιγῇ τὰ μὴ σιγῆς παρατρέχοντες ἄξια, βραχέων τινῶν ἐπιμνησθέντες πέρας οὕτω τοῖς διηγήμασι θήσομεν.

therefore, so that we may neither be charged with folly as attempting the unattainable, nor again with ingratitude and neglect concerning the fairest things as running past in silence things not worthy of silence, having made mention of some few things we shall thus put an end to the narratives.

[33] A monk, from fornication, Λέγεταί ποτε τὸν τοῦ μεγάλου μαθητὴν ἀναγκαιοτέρας τινὸς ἀπαιτούσης χρείας ἐπὶ μίαν τῶν παρὰ τοὺς πρόποδας τοῦ ὄρους φοιτῆσαι κωμῶν· καὶ τὸν μὲν ἐκεῖσε προσβαλεῖν, γύναιον δέ τι p. 306. τῶν ἑταιρικῶν καὶ ἀσέμνων ὑπὸ τοῦ Σατὰν τοῦ κακοῦ τῶν τοιούτων δραματουργοῦ ἀναβακχευόμενον καὶ ταῖς ἐκπυρώσεσι τῆς σαρκὸς οἷον οἰστρηλατούμενον καὶ δονούμενον κατ᾽ ἰδίαν ὡς ἐκεῖνον μολῆσαι, οὐκ ἐρύθημά τι τῆς ὄψεως προβαλλόμενον, οὐκ αἰδῶ τινα πρέπουσαν γυναιξὶν ἐνδεικνύμενον, οὐχὶ μετρίως γοῦν πρὸς τὴν ὕβριν ὑποστελλόμενον, οὐκ ἄλλο τι τῶν σεμνοτέρων καὶ κοσμίων ἢ λέγον ἢ μετερχόμενον, ἀλλ᾽ ὁμόσε πρὸς πᾶσαν ὕβριν χωροῦν καὶ λόγοις μὲν αἱμυλίοις ἢ οἰκειότερον εἰπεῖν ὀλεθρίοις — ἰὸς γὰρ ὄφεως ὑπὸ τὰ χείλη αὐτῆς τὸ ψαλτῳδούμενον — σχήμασι δὲ καὶ λιγύσμασι πορνικοῖς, Ps. 139, 3. βαβαί σου τῆς κακουργίας, ὦ πονηρέ, πειρώμενον πρὸς τὴν ἀπόπτυστον πρᾶξιν ἐκεῖνον ἑλκύσαι καὶ κρημνίσαι μὲν ἀπὸ τοῦ ὕψους τῆς τε παρθενίας καὶ τῆς σωφροσύνης καὶ τῶν συστοίχων ταύταις καλῶν, παρασῦραι δὲ πρὸς βάραθρον καὶ ἀπωλείας βυθὸν καὶ ταῖς μύλαις αὐταῖς παραδοῦναι τοῦ Σατανᾶ·

[33] It is said that once the great man's disciple, a rather pressing need requiring it, went to one of the villages at the foot of the mountain; and that he arrived there, and a certain woman of the harlot and shameless sort, driven to Bacchic frenzy by Satan, the evil stage-manager of such things, and as it were goaded and shaken by the burnings of the flesh, came to him privately, putting forth no blush on her face, showing no modesty befitting women, not even moderately shrinking from the outrage, neither saying nor pursuing anything else of the more decent and orderly things, but going straight to every outrage, and with wheedling words, or, to speak more properly, deadly ones (for "the poison of asps is under her lips," as is sung in the psalm), and with harlot's gestures and whisperings (alas for your villainy, wicked one!), trying to draw him to the abominable deed and to cast him down from the height of virginity and chastity and the goods ranked with them, and to sweep him away to the pit and the depth of perdition and hand him over to the very millstones of Satan;

καὶ τόν, ὢ τοῦ εὐολίσθου τῆς κοινῆς ἡμῶν φύσεως, ἁλῶναί τε αὐτίκα τῶν πορνικῶν καὶ λόγων καὶ τρόπων τῆς ἀκολάστου καὶ δῆλον εἶναι πρὸς αὐτὸ τὸ πέρας τῶν ἀθεμίτων χωρεῖν. is deterred on hearing Lazarus' voice. Τότε δὴ τότε πρὸς τοσοῦτο κινδύνου χωροῦντος ἤδη τοῦ μοναχοῦ καὶ πτῶμα μέλλοντος πεσεῖσθαι θρήνων ἐπάξιον, ἀκουσθῆναι λέγεται τὴν τοῦ μεγάλου φωνὴν σφοδρότατα ἐπαπειλοῦσαν τῷ μαθητῇ καὶ τὴν ἐκ Θεοῦ ἐπανατεινομένην φοβερὰν καὶ ἄφυκτον μάστιγα· ἐφ᾽ ᾗπερ δέους καὶ φρίκης πλησθέντα περιδεᾶ τε καὶ περίτρομον γεγονότα ἀποστῆναι μὲν ᾗ δυνάμεως εἶχε τοῦ μυσαροῦ καὶ παμβεβήλου γυναίου, διαδρᾶσαι δὲ καὶ προμηθείᾳ Θεοῦ τὸν ψυχικὸν ἐκεῖνον καὶ πάνδεινον ὄλισθον. Καὶ Λάζαρος μέν, οὗ δηλαδὴ ἡ τῆς φωνῆς εἰκασία τὸν μύστην ἑαυτοῦ τοῦ ψυχικοῦ ναυαγίου ἐξέσωσεν, οὐδὲν πρὸς ταῦτα ᾔδει ὅτι μὴ πρότερον πρὸς τοῦ παραμικρὸν ὠλισθηκότος ἀναδιδαχθείς, Θεὸς δὲ ὁ τοὺς αὐτὸν ἠγαπηκότας περικυδρῶν ταῦθ᾽ ὡς δι᾽ ἐκείνου ἐτέλει, θαυμαστῶσαι κἀν τούτοις θέλων τὸν οἰκεῖον θεράποντα [Similar things, not quite the same, occur in the earlier Life, for example ch. 156, above, p. 554.] .

and that he (O the slipperiness of our common nature!) was at once captured by the harlot's words and ways of the licentious woman and was plainly proceeding to the very end of the unlawful things. Then, then, when the monk was already advancing to such danger and was about to fall a fall worthy of lamentations, there is said to have been heard the voice of the great man most vehemently threatening the disciple and holding over him the fearful and inescapable scourge from God; at which, filled with fear and shuddering and become terrified and trembling, he departed as fast as he could from the loathsome and utterly profane woman, and escaped, by the providence of God, that slip of the soul, most dreadful of all. And Lazarus, the likeness of whose voice saved his initiate from the shipwreck of the soul, knew nothing of these things until he had first been informed by the one who had slipped a little; but God, who glorifies those who have loved Him, accomplished these things as through him, wishing to make His own servant wonderful in these things too.

[34] To Philippicus the soldier Ὁ λόγος δὲ βούλεται καὶ τὸ κατὰ τὸν Φιλιππικὸν θαῦμα ἐκθεῖναι, μέγιστόν τε ὂν καὶ τῆς ἐνεργούσης ἐν τῷ μεγάλῳ χάριτος οὐκ ἐλάχιστον γνώρισμα. Ὁ Φιλιππικὸς τοιγαροῦν οὗτος ἦν τῶν ἐκ μακροῦ συνήθων τῷ μάκαρι, ἐτέλει δὲ κἀν τοῖς στρατιωτικοῖς καταλόγοις συναριθμούμενος ἀκηρύκτου δέ ποτε πολέμου Ῥωμαίοις πρὸς Πέρσας συστάντος καὶ Ῥωμαίων μὲν δι᾽ ὀλιγωρίαν τῶν σωτηρίων τοῦ δεσπότου ἐντολῶν ὑποκλιθέντων, εἰχον γὰρ τὴν τῶν οἰκείων πταισμάτων πληθὺν κατ᾽ ἐκείνων στρατευομένην καὶ τοῖς ἀντιπάλοις μεγάλην παρέχουσαν ὡς εἴρηται τὴν ῥοπήν, Περσῶν δ᾽ ἐπικρατεστέρων πλὴν οὐ ῥώμῃ χειρὸς ὡς εἴρηται γεγονότων, συλλαμβάνονται μὲν καὶ ἄλλων πλῆθος οὐκ ὀλίγον, συλλαμβάνεται δὲ καὶ οὖτος ὁ Φιλιππικός εἰς τὴν βάρβαρον δὲ ὁμοῦ τοῖς ἅλλοις δορύκτητος ἀπαχθεὶς καὶ

[34] And the account wishes also to set forth the miracle concerning Philippicus, which is very great and not the least token of the grace at work in the great man. This Philippicus, then, was one of those long acquainted with the blessed man, and he was numbered also in the military rolls; and once, when an undeclared war had arisen for the Romans against the Persians, and the Romans had given way through their neglect of the saving commandments of the Master (for they had the multitude of their own offences campaigning against them and giving, as has been said, great weight to the adversaries), and the Persians had prevailed, but not, as has been said, by strength of hand, there are taken captive a multitude of others, not a few, and there is taken captive also this Philippicus; and having been led away as a captive of the spear into the barbarian land together with the others, and

εἱρκτῇ καὶ κλοιοῖς καὶ ἀφύκτοις δεσμοῖς ὁ τάλας παραδοθεὶς διετέλει μάλα τε οἰκτρῶς πιεζόμενος λιμῷ τε καὶ στενοχωριᾳ καὶ τοῖς ἀκολούθοις κακοῖς ἐκτηκόμενος καὶ πάνθ᾽ ἁπλῶς πάσχων ὅσα τῶν ἀλγεινῶν, To the captive οἷα εἰκὸς τὸν βαρβάροις ὑπομένειν πολέμιον, ἐπὰν εἰς χεῖρας τὰς φονώσας ἐκείνων ἁλῷ. Ἔνθεν τοι καὶ ὑπὸ τῆς πυκνότητος τῶν ἀλγεινῶν τὸν θάνατον εὐκταῖον ἡγεῖτο καὶ τοῦτον ἐπεβοᾶτο ἱκέσθαι αὐτῷ τῆς δυστήνου βιοτῆς ὀξυτάτην ἀπαλλαγήν. Ὡς δέ γε χρόνους ἐπὶ συχνοὺς δέσμιος ὤν τοῖς τηλικούτοις ἀνιαροῖς ὁ ἄνθρωπος κατετρύχετο, ἐπικουρία δὲ αὐτῷ ἐτύγχανεν οὐδαμόθεν — πόθεν γὰρ ἐν βαρβάροις τῷ Χριστοῦ προσκυνητῇ, εἰ μὴ παρὰ Χριστοῦ; Lazarus, called upon, is present, — Λάζαρον ὀφέ ποτε τὸν μέγαν κατὰ νοῦν λαμβάνει καὶ τὰς ὅσας θεοσημείας ἀνὴρ ἐκεῖνος ἐτέλεσε καὶ τελεῖ καὶ ὅπως μὲν τοῖς ἐπικαλουμένοις ὀξέως ἐφίστατο, ὅπως δ᾽ ἐφιστάμενος τῶν περιστοχιζόντων δεινῶν ἐξερύετο· ἀμέλει τοι καὶ πᾶσαν μὲν ἄλλην βοήθειαν χαίρειν ἐάσας, τῆς ἐξ ἐκείνου καὶ μόνης ἐξήρτητο, βύθιόν τι στενάζων, οἰκτρὸν ὀλολύζων, p. 307. περιπαθὲς ἀνοιμώζων καὶ τὸν ἅγιον ἐπικαλούμενος ἵλεών τε ἐπ᾽ ἐκεῖνον ἰδεῖν οἰκτεῖραί τε τῶν δεσμῶν, οἰκτεῖραι τῶν συμφορῶν καὶ ταχὺν ὡς αὐτὸν ὡς κἀπὶ τοὺς ἄλλους ἱκέσθαι ἐπίκουρον.

the wretch, handed over to prison and collars and inescapable bonds, continued very piteously oppressed, wasting away with hunger and narrow confinement and the evils that follow, and suffering simply all that is painful, such as an enemy is likely to endure at the hands of barbarians, when he is caught in their murderous hands. Hence indeed, from the thickness of his pains, he held death to be a thing to pray for, and called upon it to come to him as a swiftest release from his wretched life. But when the man, being a prisoner for many years, was being worn down by such great distresses, and help came to him from nowhere (for whence among barbarians for a worshipper of Christ, if not from Christ?), at length he calls to mind the great Lazarus and all the divine signs that man had performed and performs, and how he quickly stood by those who called upon him, and how, standing by them, he rescued them from the terrors that surrounded them; and indeed, bidding farewell to every other help, he hung upon that from him alone, groaning deeply, wailing piteously, lamenting passionately and calling upon the saint to look graciously upon him and to pity his bonds, to pity his calamities, and to come to him as swift helper, as to the others too.

Καὶ ὁ μὲν ταῦτα. Τί δὲ Θεός; ὁ αἰτήματα πληρῶν τῶν ἐν ἀληθείᾳ ἐπικαλουμένων αὐτόν, ὁ λέγων· “ἢ ἐπιλήσεται γυνὴ τὰ ἔκγονα αὐτῆς, εἰ ἐγώ σου ἐπιστρεφομένου πρός με καὶ δεομένου ἐπιλήσομαι”, Isa. 49, 15. οὐ παρεῖδε τὰς οἰμωγὰς Φιλιππικοῦ, οὐκ ἀπεστράφη τὰ δάκρυα, οὐκ ἀνένευσε πρὸς τοὺς στεναγμούς, ἀλλ᾽ ὥσπερ πάλαι ἐν τῷ Βαβυλωνίῳ ἐκ τῆς Ἰούδα γῆς τῷ Δανιὴλ ἐπέστησε τὸν corrected, formerly τῶ B. Ἀββακούμ, οὕτω καὶ νῦν εἰς τὸ μεσαίτατον τῆς Περσίδος τῷ Φιλιππικῷ ἐκ μέσου τῆς Ἀσίας τὸν θειότατον ἐν ἀκαρεὶ ἐφίστησι Λάζαρον καὶ τοῦτον ἐλευθεροῖ τῶν δεινῶν· Dan. 14, 33. ὁμοῦ τε γὰρ ὁ ἅγιος ἀπορρήτως ἐπέστη καὶ τῶν σιδηρείων ἥπτετο δεσμῶν, τὰ δ᾽ ἐλύοντό τε αὐτίκα — εἶπες ἃν ὥσπερ κηρὸν ὑπὸ μύδρου — καὶ τῶν ποδῶν ἐξέπιπτον τοῦ Φιλιππικοῦ, looses his bonds, εἰτα κελευσθεὶς οὗτος ἕπεσθαι τῷ ἁγίῳ, οὕτω τε παραχρῆμα ἐποίει καὶ σὺν ἐκείνῳ εἴχετο τῆς ὁδοῦ· διὰ τοῦ λοιποῦ δὲ τῆς νυκτὸς βαδίσαντες — μέσαι γάρ που νύκτες ἦσαν, ὅτε τῇ εἱρκτῇ ἐπιδεδημήκει ὁ ἅγιος — ἐπιφωσκούσης ἄρτι τῆς ἕω εὑρίσκονται ἄμφω τὸ Γαλήσιον ὄρος ἀνερχόμενοι·

And he did these things. And what of God? He who fulfils the requests of those who call upon Him in truth, who says, "Can a woman forget her offspring? Shall I forget thee when thou turnest to me and prayest?", did not overlook the wailings of Philippicus, did not turn away from his tears, did not refuse his groans, but just as of old He set Habakkuk from the land of Judah beside Daniel in Babylon, so now too He sets the most divine Lazarus in an instant from the midst of Asia beside Philippicus in the very middle of Persia, and frees him from his terrors; for at once the saint stood there ineffably and touched the iron bonds, and they were at once loosed (you would have said, like wax under a red-hot mass) and fell from the feet of Philippicus; then, being bidden to follow the saint, he at once did so and kept to the road with him; and having walked through the rest of the night (for it was somewhere about midnight when the saint had arrived at the prison), just as the dawn was beginning to shine, both are found going up Mount Galesion;

καί γε τοῦτο συνιεὶς ὁ Φιλιππικὸς ηὐχαρίστει τε ὑπὲρ τῆς ἐλευθερίας τῷ Θεῷ καὶ δάκρυα ὑφ᾽ ἡδονῆς κατέρρει τῶν ὀφθαλμῶν. Γενομένων γοῦν ἤδη ἐν τῇ μονῇ, and leads him to the monastery. οὐκέτι πρὸς τὰ ἴδια ὁ ἀνὴρ ἀπιέναι ᾑρεῖτο καὶ τοῖς οἰκείοις ὅλως εἰς ὄψιν ἐλθεῖν, ἀλλ᾽ ὥσπερ χάριτας ἀποτιννύων Θεῷ τῆς ἐλευθερίας πρὸ τῶν ποδῶν ἐκυλινδεῖτο corrected, formerly B. τοῦ ὁσίου, ἀντιβολῶν καὶ μετὰ δακρύων δεόμενος ἀποκεῖραί τε τοῦτον καὶ κατέχειν παρ᾽ ἑαυτῷ· Ὁ δὲ μὴ νομίσας ὅσιον ἄνθρωπον ὑπὲρ σωτηρίας ψυχῆς πρεσβευόμενον παριδεῖν, ὅτι οὐδὲ τὸν ὑπὲρ σωματικῆς βοηθείας ταυτὶ πράττοντα βούλεται ἡμᾶς παραβλέπειν ὁ Κύριος, ἐναποκείρει τε αὐτίκα καὶ ὡς ἐνῆν μάλιστα τῇ τοῦ πνεύματος ἐπιστήμῃ ἐνάγει πρὸς ἀρετήν· καὶ τὸ μὲν δὴ περὶ τὸν Φιλιππικὸν γενόμενον θαῦμα ὧδέ πως εἶχε τῷ μάκαρι Whence the Cypriot took these things about Philippicus is not clear. .

and indeed Philippicus, understanding this, gave thanks to God for his freedom, and tears ran down from his eyes for pleasure. When, then, they were now in the monastery, the man no longer chose to go off to his own home and come at all into the sight of his own people, but, as though paying God thanks for his freedom, he rolled before the feet of the holy man, entreating and begging with tears that he would tonsure him and keep him with him. And he, not thinking it holy to overlook a man pleading for the salvation of his soul, because the Lord does not wish us to overlook even one who does this for bodily help, tonsures him at once and, as far as was possible, leads him on to virtue by the knowledge of the Spirit; and the miracle that happened concerning Philippicus was for the blessed man somewhat thus.

[35] Concerning the steward of the monastery Τὸ δὲ περὶ τὸν τὴν οἰκονομίαν ἐγκεχειρισμένον τῆς μονῆς τίς οὕτως ἀπειροκάλως ἔχων, ὥστε ἡσυχῇ παρελθεῖν; Λεκτέον γοῦν καὶ τοῦτο, ὅτι και λεγόμενον ὠφελείας οὐχ ἣκιστα ποιητικόν, παιδεῦον ὡς οἷόν τε τοὺς πολλοὺς τὸ παράπαν μὴ ἀντιφεριζειν τοῖς κρείττοσιν. Ὁ οἰκονόμος τοιγαροῦν οὗτος corrected from οὕτως B. ἀντιπράττων ἦν τῷ ὁσίῳ, ἐκ τῶν ὠφελειῶν τῆς μονῆς ἑτέραν αὐτός ἀνεγείρων ἐν χωρίῳ, ἀφθόνως μὲν ἔχοντι πηγιμαίων ναμάτων, οὐχ ἥκιστα δὲ καλῶς καὶ χαρίτων καὶ κράσεως ὡρῶν, ὡς μήτε χειμῶνος τὸ ψύχος σφόδρα δοκεῖν λυπεῖν κατ᾽ αὐτὸ μήτε μὴν θέρους τὰς ἡλιακὰς φλογώσεις οἴεσθαι ἀνιᾶν, ἀλλ᾽ ἑκατέραν τῶν ὡρῶν κατὰ θατέραν ἠπίως ἐπικίρνασθαι τῇ λοιπῇ [It seems not improbable that these things are to be understood of the monastery at Bessai. Cf. chs. 202, 216, 217, 218, 239, 245, 246 of the earlier Life, above, pp. 570, 574, 582, 584, 585.] . who resists Lazarus Καὶ ταῦτ᾽ ἔπραττεν ἐκεῖνος φιλονεικῶν τοὺς μονάζοντας τῷ τοῦ τόπου θέλξαι χαρίεντι καὶ πρὸς τἀκεῖσε μετασκευάσασθαι, δόξαν τινὰ ἑαυτῷ τὴν μεγίστην πραγματευόμενος, τὴν δέ γε παρὰ τοῦ ἁγίου ἀνεγηγερμένην μεγίστην, ἧς δήπουθεν καὶ πρὸ τῆς τῶν βάθρων καταβολῆς τὸ ἐξαίσιον τοῦ πυρίνου στύλου τεθέαται ὅραμα, ἔρημον καθάπαξ καταλιπεῖν ψυχαγωγίας ἢ ὁποιασοῦν χάριτος ἄλλης τοὺς ἐν ταύτῃ μηδὲ τῆς μικρᾶς. Τοῦτο τελέως ἄρα λαθεῖν οὐκ εἶχε τὸν ἅγιον, κἂν πάντα λανθάνειν ἐκεῖνος ἐσκέπτετο, εἰς ἀκοὰς δέ ποτε τὰς ἐκείνου γενόμενον ἔπεισεν ὡς αὐτὸν μετακαλέσασθαι τὸν ἄνδρα καὶ ἡμέρως ἐκείνῳ καὶ προσηνῶς εἰπεῖν ἀποστῆναι p. 308. τοῦ ἀντιπράττειν αὐτῷ, ὅτι καὶ λυπεῖ μὲν αὐτὸν τοιαῦτα πράττων τὸν πνευματικὸν ἐκείνου πατέρα, λυπεῖ δὲ τῇ πρὸς ἐκεῖνον λύπῃ καὶ τὸ πνεῦμα τὸ ἅγιον·

[35] And the matter concerning the one entrusted with the stewardship of the monastery, who is so lacking in taste as to pass it by in silence? This too, then, must be told, because, when told, it is not the least productive of benefit, teaching the many, so far as may be, not to set themselves against their betters at all. This steward, then, was acting against the holy man, raising up himself from the revenues of the monastery another monastery in a place having abundance of spring waters, and not least also fairly endowed with graces and with mildness of seasons, so that neither the cold of winter seemed to distress it much, nor indeed the sun's blazes in summer were thought to vex it, but each of the seasons was gently tempered by the other; and he did these things eager to charm the monks by the charm of the place and to transfer them there, procuring for himself a certain very great glory, and to leave the very great monastery raised by the saint, for which indeed he had seen, even before the laying of the foundations, the extraordinary vision of the fiery pillar, entirely bereft of refreshment or of any other grace whatever, even the least, for those in it. This could not, then, wholly escape the notice of the saint, even though that man intended that everything should escape notice; but having come at some time to his hearing, it persuaded him to summon the man and tell him gently and kindly to desist from acting against him, because by doing such things he grieves him, his spiritual father, and grieves too, by the grief toward him, the Holy Spirit;

τὸν δὲ μὴ μόνον κατήκοον οὐκ ὀφθῆναι τῷ πατρί, ἀλλὰ καὶ λόγοις τραχυτέροις χρήσασθαι πρὸς αὐτὸν καὶ τοῦ ἔργου προθυμότερον ἢ οἰκειότερον εἰπεῖν παραβολώτερον ἅψασθαι· ὡς δέ γε καὶ αὖθις καὶ τρίτον ἐπετιμήθη τῷ πατρι καὶ ὁ αὐτὸς ὃς καὶ πρώην διέμεινεν, ἀκοῦσαι πρὸς ἐκείνου ἕτερον λέγεται οὐδὲν ὅτι μή· “Θεῷ, and is gently rebuked by him. τέκνον, μελήσει ἡ τῶν σῶν τρόπων διόρθωσις· ἀνθρώπῳ γὰρ ταπεινῷ ἀμήχανον ἂν εἴη τούτους πρὸς τὸ κρεῖττον διορθώσασθαι·” καὶ τὸν ἅμα τῷ λόγῳ τοῦ ἁγίου θραυσθῆναι θεηλάτῳ πληγῇ καὶ πρὶν ἢ τοῦ τῆς ἰδίας ἐπιβῆναι κέλλης οὐδοῦ βιαιότατα ἐναπορρῆξαι τὴν ψυχὴν καὶ κακῆς ἀπειθείας κακίους δρέψασθαι τοὺς καρπούς. Οὕτω πάθος οὐδὲν παρακοῆς ἐξωλέστερον, ἐπειδήπερ ἀεὶ ἐφεπόμενον αὐχεῖ καὶ τὸν θάνατον· καὶ τούτου πίστις ἢν ἐνόσησαν οἱ γενάρχαι παρακοή, παρὰ πόδας αὐτίκα ἐπεισαγαγοῦσα καὶ τὴν φθοράν· ἣν δὴ καὶ τοὺς ἐξ ἐκείνων νοσήσαντας ἀνάγκη τῷ ἀκολούθῳ περιπίπτειν κακῷ καὶ ἀφαιρέσει ζωῆς τὰς ἐπὶ ταύτῃ τιμωρίας εἰσπράττεσθαι· Καὶ τοῦτο μὲν οὕτως.

and that he was not only not seen to be obedient to the father, but even used harsher words toward him and laid hold of the work more eagerly, or, to speak more properly, more recklessly; and when he had been rebuked by the father again and a third time and remained the same as before, he is said to have heard from him nothing else but this: "God, child, will take care of the correction of your ways; for it would be impossible for a lowly man to correct them for the better"; and that at the saint's word he was shattered by a God-sent stroke and, before stepping over the threshold of his own cell, most violently broke out his soul and reaped the worse fruits of an evil disobedience. So no passion is more ruinous than disobedience, since it always boasts death following upon it; and the proof of this is the disobedience with which the first parents fell sick, bringing in corruption immediately on its heels; which indeed those who have fallen sick of it from them must needs fall into, the consequent evil, and pay the penalties for it by the loss of life. And so much for this.

[36] The voice of the absent Lazarus Ἄλλοτε δὲ τῶν ἡμερῶν τοὺς τὴν ἐπιμέλειαν ἐμπιστευθέντας τῶν ἡμιόνων οἴνου ποιουμένους μετακομιδὴν φθάσαι λέγεται ἐπὶ καταγωγίῳ τινὶ κἀκεῖ τε γενομένους τὰς μὲν ἡμιόνους ἀπολῦσαι τῆς ἀχθοφορίας, αὐτοὺς δὲ μνησθῆναι τροφῆς· ἐπεὶ δὲ καὶ πιεῖν ἐπέστη αὐτοῖς, τὸν ἕτερον τῇ δεξιᾷ τὸ σκευάριον πλῆρες τοῦ κεράσματος μετεωρίσαντα εἰπεῖν οὑτωσί πως κατ᾽ ἔθος τοῖς μοναχοῖς· “Πάτερ, εὐλόγει μοι τὸ ποτόν,” καὶ ἅμα τὴν τοῦ ἁγίου ἐνωτισθῆναι φωνήν, “ὁ Θεός, λέγουσαν, εὐλογήσει εὐλογήσαι B. τοῦτο, τέκνον ἐμόν.” Ταύτης οὐ μόνον τὸν τὴν εὐλογίαν ἐπικεκλημένον ἀλλὰ καὶ τὸν συμπαρόντα ἐν αἰσθήσει γενέσθαι καὶ καθαρῶς τοῖς ὠσὶ παραδέξασθαι· τῇ ὑστεραίᾳ δὲ ἀμφοῖν ἀπηντηκότων εἰς τὴν μονὴν καὶ καταθεμένων τὸν φόρτον, the monks hear. ἐπεὶ πρὸς τοῦ ἁγίου πιεῖν ἐκελεύσθησαν καὶ τοῦ τῆς ὁδοιπορίας ἑαυτοὺς ἀναλαβέσθαι καμάτου, τὸν ἕτερον καὶ πάλιν, ὃς κἀν τῇ προτεραίᾳ τὴν τοῦ πατρὸς εὐλογίαν πίνων ἐπεκαλεῖτο, πρῶτον καὶ αὖθις τὸ σκευάριον ἆραι ἀτενίσαι τε τῷ ἁγίῳ καὶ εὐλογίαν αὖθις ἐξαιτεῖν ἐπὶ τῷ κεράσματι· καὶ τὸν ἅγιον “πόμα μέντοι, φάναι, τὸ σόν, ὦ παῖ, φημὶ δεδέχθαι τὴν εὐλογίαν ἤδη, οὐκέτι γε μὴν καὶ τοῦ συνωδευκότος σοι ἀδελφοῦ” καὶ τοὺς συνιέναι παραχρῆμα διὰ τὴν ἀκουσθεῖσαν τῇ προτεραίᾳ φωνὴν ταυτὶ τῷ μεγάλῳ εἰρῆσθαι καὶ πᾶσι τοῖς ἐν τῇ μονῇ ἀναγγεῖλαι τὸ ξένον ἐκεῖνο καὶ παράδοξον τῆς ἀκούσεως·

[36] And on another of the days, those entrusted with the care of the mules, carrying wine, are said to have reached a certain lodging, and having arrived there to have unloaded the mules of their burdens and themselves thought of food; and when it came to drinking, one of them, lifting the little vessel full of the mixture in his right hand, said somewhat thus, according to the custom of monks: "Father, bless me the drink"; and at the same time heard the saint's voice, saying: "God will bless it, my child." And not only the one who had called for the blessing but also the one present with him perceived this and received it clearly with his ears; and on the next day, when both had come to the monastery and set down their load, and when they were bidden by the saint to drink and recover themselves from the toil of the journey, that one again, who also on the day before had called for the father's blessing as he drank, first again lifted the little vessel, gazed at the saint and asked a blessing again on the mixture; and the saint said: "Your drink, boy, I say, has already received the blessing, but not yet that of the brother who journeyed with you"; and that they at once understood, from the voice heard the day before, that these words had been spoken by the great man, and announced to all in the monastery that strange and marvellous hearing;

οὕτως ἄρα οὐδὲν ἀπόρρητον ἢ ἐπίκρυφον τῷ μεγάλῳ τούτῳ πατρί, Nothing hidden from his mind. ἀλλ᾽ ἁπαξαπλῶς τὰ πάντα τούτῳ ἐτέλει τοῖς τῆς ψυχῆς ὀφθαλμοῖς γινωσκόμενα· ὧν καὶ ἡ λήμη καθάπαξ τοῦ τῆς ψυχῆς ὀπτικοῦ περιῄρηται, τούτοις καὶ τὸ βλέπειν τὰ ἀφανῆ καὶ τὸ γινώσκειν τὰ μὴ τοῖς πολλοῖς γινωσκόμενα, ἅτε πρὸς φῶς ἰθυτενῶς ἀντωποῦσιν ἡλίου τοῦ νοητοῦ, ὥσπερ τῶν ἀετιδῶν ὅσοι μὴ νόθοι πρὸς τὸν ὁρώμενον ἥλιον τουτονί, καὶ παρ᾽ ἐκείνου τῶν ἀφανῶν δεχομένοις τὴν ἔλλαμψιν [What the eulogist of Lazarus sets forth in this and the two following chapters, like other things which we have already read, he must be said to have taken either from an unknown little book or from those passages of the earlier Life which are now missing, unless he has fused together at his pleasure various things gathered from here and there.] .

so, then, nothing was secret or hidden from this great father, but simply all things were known to him by the eyes of the soul; those from whose soul's power of sight the rheum has been once for all removed have also the power to see the unseen and to know the things not known to the many, as looking straight toward the light of the spiritual sun, just as those of the eaglets that are not bastards look toward this visible sun, and receiving from Him the illumination of the unseen things.

[37] Very many miracles. Μικρά μοι καὶ ἔτι τῶν θαυμάτων ἱστορητέον, εἶτα τῇ καταλύσει τούτων καὶ τὸν λόγον καταλυτέον. Οὐ γὰρ ἔτι μένειν ἔμπεδον οἷός τ᾽ εἰμί, ἰλίγγου καὶ ναυτίας μου τὴν διάνοιαν ἀναπλησθείς. Πέπονθα καὶ γὰρ τοῦτο ὡς ἀληθῶς καὶ πῶς γὰρ οὐκ ἔμελλον, πρὸς ὅσον πέλαγος κατορθωμάτων ἐνατενίζων, τοῖς θαύμασιν οἱονεὶ κύμασιν ἐπιφρίσσον καὶ ἄλλο ἐπ᾽ ἄλλῳ τῶν παραδόξων ἔχον ἐπεγειρόμενον, ὧν καὶ τὸ ψιλῶς μόνον ἐπιμνησθῆναι φύσεως φιλοτιμία μεγίστη καὶ γνώσεως πλεονέκτημα· τοιγαροῦν προσβῶμεν ἐνίοις τισὶ τῶν ἑξῆς, οὐ μήν γε τοῖς πᾶσιν, ὡς ἂν ἀσφαλῶς τὸν προκείμενον τουτονὶ τοῦ λόγου πλοῦν διανύσωμεν. Stolen wine Φασί τινα τῶν ἀμφικτιόνων φιλούμενον ἐκ μακροῦ καὶ συνήθη τῷ ἁγίῳ τυγχάνοντα οἶνόν ποτε τῶν βελτιόνων ὡς αὐτὸν πεπομφέναι, πεπομφέναι δὲ τοῦτον ἐν ζυγάδι ἀμφιφορέων, ὑπηρέτῃ τῷ p. 309. οἰκείῳ ἀργυρωνήτῳ χρησάμενον χρησάμενος B. · τὸν δὲ δοῦλον ὄντα καὶ τὴν φύσιν καὶ τὴν προαίρεσιν κακουργῆσαί τε περὶ τὰ βασταζόμενα καὶ θάτερον μὲν κρύψαι παρὰ τῇ ὁδῷ, θάτερον δὲ ὡς τὸν ἅγιον ἀνασώσασθαι·

[37] I must still recount a few of the miracles, and then with their ending end the account as well. For I am no longer able to remain steady, my mind being filled with dizziness and seasickness. For I have truly suffered this, and how could I not, gazing toward so great a sea of achievements, bristling with miracles as with waves and having one marvel rising up upon another, of which even barely to make mention is a very great ambition of nature and an advantage of knowledge; let us therefore approach some few of those that follow, not indeed all, so that we may complete safely this voyage of the account that lies before us. They say that one of the neighbours, long loved by and acquainted with the saint, once sent him wine of the better sort, and sent it in a pair of jars, using as servant his own purchased slave; and that he, being a slave both by nature and by choice, did mischief with what he was carrying, and hid one jar beside the road and brought the other safe to the saint;

τοῦτον δὲ τὴν τοῦ δούλου κακοήθειαν μὴ ἀγνοήσαντα — ἐγνώκει γὰρ ταύτην, οἷς καὶ τ᾽ ἄλλα τῶν ἀφανῶν ἐναργῶς καθεώρα — ἀτενίσαι τε πρὸς ἐκεῖνον καὶ εἰπεῖν ἄλλο μὲν οὐδαμῶς ἢ “στέλλου, detected by Lazarus. τέκνον, καὶ πάλιν ἣν ἐληλύθεις ὁδόν· πλὴν ὅπως μὴ τῷ ἀμφιφορεῖ γένῃ πλησίον, ὃν δήπουθεν ὡς ὴμᾶς ἀνιὼν ἐχόμενά που τῆς ὁδοῦ ἐναπέκρυψας.” Τὸν δὲ κεκαρωμένην ἤδη ταῖς ἐκ τῆς ῥοφήσεως τοῦ ἐναποκρυβέντος ἀκράτου ἐλπίσιν ἔχοντα τὴν διάνοιαν, λόγον μὲν μηδένα τῶν ἐκείνου λόγων ποιήσασθαι, δρομαῖον δὲ σὺν ὅσῃ τῇ περιχαρείᾳ ἐπιστῆναι τῷ τόπῳ καὶ τὸ

and that he, not ignorant of the slave's malice (for he had recognized it by those powers by which he also clearly discerned the other unseen things), gazed at him and said nothing else at all but: "Set out, child, again by the road by which you came; only take care not to come near the jar which you hid somewhere by the road as you came up to us." And that he, having his mind already stupefied by the hopes of guzzling the hidden neat wine, took no account of any of his words, but ran with how much joy to the place, and the

σκεῦος ἐπωμισθῆναι πειρᾶσθαι· καὶ τούτου κινουμένου ὄφιν μέγιστόν τε καὶ φοβερώτατον ἔντοσθεν ἐκπηδῆσαι καὶ χαλεπῶς διώκειν τὸ δυστυχὲς ἐκεῖνο ἀνθρώπιον καὶ εἰ μὴ θᾶττον ὁ ἅγιος ἐπικληθεὶς τοῦ κινδύνου τὸν δύστηνον ἀπορρήτως ἐρρύσατο, ὁμοῦ τῇ ἐπικλήσει καὶ τῆς διώξεως ἐπισχεθέντος τοῦ ὄφεως, τάχιστ᾽ ἂν αἰσθέσθαι τὸν κακοδαίμονα θανασίμου ἐκ τοῦ ἀμφιφορέως τοῦ κρατῆρος ῥοφᾶν.

tried to take the vessel on his shoulder; and that, as it was moved, a serpent very great and most fearsome leapt out from inside and grievously pursued that unfortunate little fellow; and had not the saint, called upon, quickly and ineffably rescued the wretch from the danger, the serpent being checked from its pursuit at the moment of the invocation, the ill-starred man would very quickly have perceived that he was drinking from a deadly bowl out of the jar.

[38] In a very great drought, Ἀλλὰ ἤδη μοι ἐκθεῖναι ὁ λόγος αἱρεῖται καὶ ὅπως ὁ τῷ τηνικάδε τῇ γῇ ὀλέθριος ἐνσκήψας αὐχμὸς τῇ συνεχεῖ τουτουῒ πρὸς Θεὸν διελύετο προσευχῇ. Ἦν τῷ τότε μαστίζων τὴν γῆν ὁ Θεός, ἐμάστιζε δὲ ἀνομβρίᾳ· καὶ ποταμοὶ μὲν ἐπείχοντο τῆς ῥοῆς, ἐπείχοντο δὲ καὶ πηγαί, ἐξηραίνοντό τε φρέατα καὶ πᾶσα ὁπόση νοστίμων ὑδάτων νοτὶς τὴν γῆν κατελίμπανεν. Ἐντεῦθεν καὶ ἦν ὁρᾶν μαρασμὸν μὲν φυτοῖς, φθίσιν δὲ καρποῖς, ὄλεθρον ζῴοις καὶ καθάπαξ πᾶσι τοῖς ἐν τῇ γῇ ἐσχάτην ἐρήμωσιν, τῇ δὲ μονῇ τοῦ πατρὸς τοσούτῳ πλέον, ὅσῳ καὶ τοῦ πάθους μᾶλλον αὐτὴν τῶν ἄλλων αἰσθάνεσθαι· εἰς γὰρ τὸ ἀκρότατον ἐνιδρυμένη τοῦ ὄρους οὔτε πηγιμαίου ὕδατος εὐμοιρεῖ εὐμοροι A. καὶ τῷ τῆς ἀνομβρίας καιρῷ, ἔστι δ᾽ ὅτε καὶ τῷ τῆς ἐπομβρίας, σφόδρα τῷ τῆς ξηρασίας πάθει ἁλίσκεσθαι· καὶ οὕτω μὲν δὴ πληγῆς εἶχον πάντα τὰ καθ᾽ ἡμᾶς. at the prayer of Lazarus Ὁ δὲ θειότατος ἐκεῖνος ἄνθρωπος τοῦ Θεοῦ ταῦτα ὁρῶν, τοῖς μὲν ὀφθαλμοῖς ἀπεναντίας διέκειτο τοῖς ἐν γῇ, διηνεκέσιν ἐγκείμενος τοῖς ὀδυρμοῖς καὶ δάκρυον τῶν ὀμμάτων κρουνίζων ἀένναον, καὶ δέ γε μὴν σπλάγχνα ἐπίσης καὶ αὐτὸς τοῖς ξηροτέροις τῶν χωρίων ὑπῆρχε καταφλεγόμενος καὶ τὴν κοινὴν συμφορὰν ἀπολοφυρόμενος·

[38] But now the account chooses to set forth for me also how the deadly drought that had then fallen upon the earth was dissolved by this man's continual prayer to God. God was then scourging the earth, and scourging it with lack of rain; and the rivers were stayed from their flowing, and the springs were stayed too, and wells were dried up, and all the moisture of sweet waters was leaving the earth. Thence one could see a withering of plants, a wasting of fruits, ruin to living creatures and, in a word, utter desolation for all things on the earth, and for the father's monastery so much the more as it felt the affliction more than the others; for, being set on the very topmost point of the mountain, it neither has plenty of spring water, and in the season of drought, and at times even in the season of rains, it is severely gripped by the affliction of dryness; and thus, then, all our affairs were stricken. And that most divine man of God, seeing these things, was in his eyes opposite to those on the earth, persisting in continual lamentations and pouring forth an everflowing stream of tears from his eyes, and indeed he too was likewise burned in his inward parts more than the driest of the lands, and was bewailing the common calamity;

ἔνθεν τοι καὶ ὅλος ἦν δεόμενος τοῦ Θεοῦ, ἀντιβολῶν, παρακαλῶν, πρεσβευόμενος ἐλεῆσαι τὸ πλάσμα, οἰκτεῖραι τοὺς οἰκέτας, στῆσαι δεινῶς καταφερομένην τὴν μάστιγα, λῦσαι τὸν ἐγκείμενον αὐχμὸν τὸν ἄρδην τὰ πάντα νεκροῦντα, λῦσαι δὲ τὸν χαλκωθέντα οὐρανόν, δροσίσαι μικρὸν γοῦν τὴν γῆν, άπειρηκυῖαν ἤδη τῇ ἀνομβρίᾳ καὶ εἰς σποδιᾶς εἶδος τὸ καλὸν τοῦ χρώματος μεταμείψασαν. καὶ ὁ μὲν ἐν τούτοις ἦν. Τί δὲ Θεός; ὁ πάντα πρὸς τὸ συμφέρον οἰκονομῶν, ὁ μόνῳ βουλήματι πάντα μεταποιῶν καὶ ἐνάγων πρὸς ἑαυτὸν ὁτὲ μὲν δι᾽ εὐεργεσιῶν, ὅταν ῆμᾶς ἀξίους τῶν τοιούτων παράσχωμεν, ὁτὲ δὲ καὶ διὰ μαστίγων καὶ δι᾽ ἀπειλῶν, ὅταν οὐκ ἔνι ὅπως ἄλλως ἡμεῖς corrected from ἡμᾶς B. πρὸς ἐκεῖνον ἐπιστρεφώμεθα· τί πρὸς τὴν τηλικαύτην Λαζάρου δέησιν καὶ τοὺς στεναγμούς, οὔτε πάντῃ τοῦτον ἱκετεύοντα παριδεῖν ἠνέσχετο οὔτ᾽ αὖ πρὸς ὅλην τὴν ἱκεσίαν τούτου κατένευσεν. God sends rain Ἡ μὲν γὰρ δέησις Λαζάρου κοινὴ ὑπὲρ πάντων εἰς οὐρανὸν ἀνεφέρετο, Θεὸς δὲ οὐ πᾶσι τῷ τότε, τάχα τῇ ἐπιμονῇ τῆς πληγῆς τοὺς ἁμαρτάνοντας εἰς μετάνοιαν ἐκκαλούμενος, τῇ μονῇ δὲ μόνῃ p. 310. Λαζάρου τὸν ὑετὸν καταρραγῆναι ηὐδόκησε·

hence indeed he was wholly in supplication to God, entreating, beseeching, interceding that He would have mercy on His creature, pity His servants, stay the scourge dreadfully descending, dissolve the drought that pressed upon them and was utterly deadening everything, dissolve the heaven that had become as brass, bedew the earth at least a little, which was already exhausted by the lack of rain and had changed the beauty of its colour into the look of ashes. And he was so engaged. And what of God? He who orders all things for our benefit, who by His will alone transforms all things and leads them to Himself, now through benefactions, when we show ourselves worthy of such things, now through scourges and threats, when there is no other way for us to turn to Him; what did He do in face of such supplication and groans of Lazarus? Neither did He bear to overlook him wholly as he entreated, nor again did He consent to his whole petition. For the supplication of Lazarus was being carried up to heaven in common on behalf of all, but God, perhaps calling sinners to repentance by the persistence of the stroke, was pleased then that the rain should burst down not on all, but on the monastery of Lazarus alone;

καὶ ὁ τρόπος τοῦ ὑετοῦ ὡς θαυμάσιος. Ἄρτι καὶ γὰρ νυκτὸς οἰχομένης καὶ ἡλίου μικρὸν ὑπερπηδήσαντος τοῦ ὁρίζοντος κἀπὶ πᾶσαν, ὅσην ἐφορᾷ, γῆν τὰς τῶν ἀκτίνων βολὰς ἀκοντίσαντος, νεφέλη ποθὲν αἰφνίδιον συναθροισθεῖσα καὶ τὸν ὑπὲρ τὴν μονὴν περισχοῦσα ἀέρα εἰς ὑετὸν εὐθὺς ἐξερράγη· καὶ τὰ μὲν πέριξ πάντα τῇ ὁμοίᾳ τῆς ἀνομβρίας ἐκολάζοντο μάστιγι, οἱ δὲ τῷ τοῦ πατρὸς κοινοβίῳ μόνοι τοῦ ὕδατος παραπήλαυον, ὡσπερεὶ τοῦ ὑετοῦ ἐκεῖσε περιγραφέντος καὶ τὴν ἐκεῖθεν μὴ συγκεχωρημένου μετάβασιν, τοῖς ἐπιτάγμασι πάντως Θεοῦ καὶ τούτου δουλεύοντος. first to the monks alone, Ἐπεὶ δὲ οἱ ἐκεῖσε ἀποχρώντως ἔσχον τοῦ ὕδατος καὶ χρεία τῶν ὄμβρων ἦν οὐδεμία, πεπληρωμένων τῶν ἐκεῖσε δεξαμενῶν, τό τε νέφος διέσχεν εὐθέως ὅ τε ἀὴρ καθαρὸς ἑωρᾶτο καὶ εἰς ἄκραν αἰθρίαν αἱ τῶν ὄμβρων καταιγίδες ἀποκαθίσταντο. Τοῦ θαύματος δὲ θᾶττον ἀνὰ πᾶσαν τὴν περίοικον διαβάντος, οἱ κατ᾽ αὐτὴν ὡς ἐνῆν τάχιστα παριστάμενοι τῷ μεγάλῳ, ὄψις ἐλεεινὴ καὶ δάκρυα ἐπ᾽ αὐτὴν τῶν θεωμένων ἐξέλκουσα, ἐδέοντο τούτου καὶ μάλα περιπαθῶς οἰκτεῖραί τε αὐτοὺς εἰς ἔσχατον ἀφιγμένους τῶν συμφορῶν καὶ ὑπὲρ αὐτῶν αὐτῶν ἐκτενέστερον τὴν ἱκετείαν ποιήσασθαι, then to the other inhabitants of the region. ὡς ἂν γένοιτο καὶ αὐτοῖς μικρᾶς πρὸς Θεοῦ τῆς συμπαθείας ἐντεύξεσθαι·

and the manner of the rain how wonderful! For just as the night had departed and the sun had leapt a little above the horizon and hurled the shafts of its rays over all the earth it surveys, a cloud, suddenly gathered from somewhere and enveloping the air above the monastery, at once burst into rain; and all the things around were chastised with the same scourge of lack of rain, while those in the father's community alone enjoyed the water, as though the rain had been circumscribed there and not permitted to pass from there, it too being entirely subject to the commands of God. And when those there had enough of the water and there was no need of the rains, the cisterns there having been filled, at once the cloud parted, the air was seen clear, and the storms of rain were brought back to perfect fair weather. And the miracle having quickly passed through all the country round about, those in it, presenting themselves as quickly as possible to the great man, a piteous sight that drew tears from those who beheld it, begged him very passionately to pity them, who had come to the extremity of calamities, and to make supplication more earnestly on their behalf, so that it might be granted to them too to meet with a little compassion from God;

καὶ τούτων ταῖς οἰμωγαῖς ἐπικλασθέντα τὸν ἅγιον, οἶκτόν τε λαβεῖν τῆς σθῶν ἐλεεινότητος καὶ μᾶλλον ἢ πρότερον καὶ θερμοτέραν πρὸς Θεὸν τὴν ἱκεσίαν ποιήσασθαι· εἶτα καὶ τὸ πάθος λυθῆναι καὶ κόσμον τὸν ἴδιον τὴν γῆν αὖθις ἀπολαβεῖν. Οὐ μὴν ἀλλά γε καὶ ἐσ ὑπερβολὴν ἄλλοτε τῆς ἄνωθεν ἐπομβρίας κατερχομένης καὶ τῶν ἐν γῇ οὐχ ἧττον κακῶς ἢ καὶ ὑπὸ τῆς ἐσχάτης ἀνομβρίας διακειμένων — ἑκατέρα γὰρ τῶν κακῶν, ὥσπερ ἔλλειψις, καὶ ὑπερβολή, ἐν μόνῃ δὲ τῇ μεσότητι τἀγαθόν — ἐπισχεῖν λέγεται διὰ προσευχῆς καὶ ταύτην τὸν ἅγιον καὶ τῇ γῇ παῦσαι τὴν ἀπειλήν.

and that the saint, moved by their wailings, took pity on their piteousness and made supplication to God even more fervently than before; and then that the affliction was dissolved and the earth received again its own adornment. Moreover, at another time also, when the rain from above came down to excess, and those on the earth were in no less evil case than from the extreme lack of rain (for either is an evil, both deficiency and excess, and the good lies in the mean alone), the saint is said to have stayed this too by prayer and to have stopped the threat to the earth.

[39] Multiplication of loaves. Καὶ τῆς μονῆς δέ ποτε ἐν ἄρτων σπάνει καθεστώσης [Gregory the monk, ch. 209 and following, collected various things about the deeds of Lazarus when there was a shortage of food.] , ὥστε μὴ πλείους τριῶν εὑρίσκεσθαι ἐν αὐτῇ καὶ τούτους τῶν εὐτελῶν, εὐλογῆσαι τούτους αὐτὸν εἰς τύπον τοῦ ἐξ οὐρανοῦ καταβάντος ἄρτου, τοῦ ἐμοῦ λέγω Θεοῦ καὶ ψυχὰς πεινώσας κορέσαντος, καὶ κορέσαι οὐ χιλιάδας ὅλας, ἀλὰ δῆμον ὅλον μοναστῶν εἰς ἑπτακοσίους ἀριθμουμένων καὶ πρός On the number of monks cf. ch. 30, note 3, p. 600. · οὕτω πάντα ἦν δυνατὰ τῇ ἀκραιφνεῖ πίστει πρὸς Θεὸν τοῦ ἀνδρός, τῇ πάντοτε διὰ τῶν καταλλήλων ἔργων ἀναζωπυρουμένῃ· καὶ οὐδὲν ἦν ἀδύνατον οὐδὲ τῶν ὑπὲρ φύσιν.

[39] And once, when the monastery was in a scarcity of loaves, so that no more than three were found in it, and these of the cheap sort, he blessed them after the pattern of the bread that came down from heaven, I mean my God, who also satisfied hungering souls, and satisfied not whole thousands, but a whole people of monks numbered at seven hundred and more; so all things were possible to the man's undefiled faith in God, which was ever rekindled through befitting works; and nothing was impossible, not even among the things beyond nature.

[40] Lazarus, Στοχάζεσθαί μοι, ὦ παρόντες, τῆς ὑμετέρας ἔπεισι γνώμης διψαλέως ἐχούσης καὶ τῆς τῶν λοιπῶν τοῦ μάκαρος τεραστίων ἀκούσεως· ἀλλ᾽ ἶστε ταῦτα μὲν τῷ ἀπείρῳ καὶ μόνῳ περιλαμβάνεσθαι, ὥστε καὶ τοῖς σφόδρα περὶ τὸ λέγειν δεινοῖς μένειν ὡς ἐπίπαν ἀδιεξίτητα, ἐν ἐμοὶ δὲ ἰσχύος μηδὲν ὑπολείπεσθαι· τῷτοι ὡς ἀντέχειν μὴ οἷος τελῶν, ἑνὸς ἔτι ἢ καὶ δυοῖν ἐπιμνησθείς, ἃ δὴ καὶ κράτιστα ἔμοιγε τῶν περὶ τὸν μέγαν τοῦ Θεοῦ δοκεῖν τεραστίων, ἐφεξῆς ἐπὶ τὴν μακαρίαν ἐκείνου τῶν τῇδε ἀποδημίαν τῷ λόγῳ πορεύσομαι· συγγνωμονοῦντες δὲ εἴητε ἡμῶν τῇ ἀσθενείᾳ, εἰδότες, ὡς οὐκ ὀλιγωρίᾳ ταυτὶ παρελίπομεν — μὴ γὰρ οὕτω ποτὲ ὀφθείημεν πόρρω τῆς τῶν καλῶν νύσσης θέοντες — ἀλλ᾽ ἀδυναμίᾳ νοὸς προσβῆναι τοῖς πᾶσι καὶ πάντ᾽ ἀνελλιπῶς διελθεῖν οὐχ οἷοί τε γεγόναμεν. Οὐκοῦν μνημονευτέον, ὧν δήπου καὶ ἄνωθεν μνημονεῦσαι ἐπηγγειλάμεθα. seized by sickness, Life I, 206, 208. Τῷ καὶ ἀνέκαθεν τοῖς μακαρίοις πόνοις νενεκρωμένῳ σώματι τοῦ μακαρίου τουτουῒ χαλεπή τις καὶ ἄφυκτος ἐνέσκηψεν ἀρρωστία, ἣν δὴ σύνθημα ἢ ἀπόκριμα θανάτου εἶπεν ἄν τις εὐστόχως, ὅτι καὶ κατὰ πόδας εἶχε τὴν τελευτήν·

[40] It occurs to me, my hearers, to guess that your mind is thirsting also for the hearing of the remaining wonders of the blessed man; but know that these are comprehended by the infinite alone, so that even for those very skilled in speaking they remain altogether beyond going through, while in me nothing of strength remains; therefore, as one not able to hold out, having made mention of one or two more, which indeed seem to me the mightiest of the wonders concerning the great man of God, I shall next proceed in my account to his blessed departure from the things here; and may you pardon our weakness, knowing that we have not left these things out through negligence (for may we never be seen so, running far from the turning-post of fair things), but that through weakness of mind we have not been able to approach all and to go through all without omission. Therefore those things must be recorded which we promised above to record. Upon the body of this blessed man, deadened long since by his blessed labours, there fell a grievous and inescapable sickness, which one might aptly call the token or sentence of death, because it had his end close upon its heels;

II Cor. 1, 9. οὐ γὰρ ἦν αὐτῷ περαιτέρω ἢ ἐκείνου προβῆναι τὰ τῆς ζωῆς· ταύτῃ τοι ἔκειτο κατειλημμένος τῷ πάθει καὶ τὴν ἐκδημίαν, πρὸς ἣν ἐμπαράσκευος p. 311. ἦν ἐκ μακροῦ, ὑποδεχόμενος ἄσμενος· ἐπόθει γὰρ καὶ οὗτος κατὰ τὸν θεῖον ἀπόστολον ἀναλῦσαι τῶν τῇδε καὶ συνδιάγειν Χριστῷ. Phil. I, 23. Περιειστήκει δὲ αὐτὸν ὁ τῶν μοναχῶν ἁπάντων κατάλογος, ὅσος ἐν γέρουσι καὶ ὅσος ἐν νέοις, ὅσος ἐν πρεσβυτέρ;οις καὶ ὅσος έν οὐ τοιούτοις. Οἱ πάντες γοῦν περιΐσταντο καἱ ἀπελείπετο ὅστις ἐκἐίνων οὐδείς, and with the brothers weeping, θρηνοῦντες ἐλεεινόν, οἰμώζοντες γοερόν, δάκρυα περιπαθῶς κατάγοντες τῶν ὀφαλμῶν, οἰκτρὰν ἁρμόζοντες ξυναυλίαν ἐπὶ τῇ ἀποδημίᾳ τῇ τοῦ πατρός, μισητὸν ἡγούμενοι τὸ φῶς καθορᾶν, μισητὴν τὴν ζωήν, καὶ ταύτην ἕκαστος ἀποδοῦναι πρόθυμοι ὄντες ὑπὲρ τῆς ἐκείνου ζωῆς. Τούτων αἱ οἰμωγαὶ τίνας οὐκ ἂν πρὸς δάκρυα ἠρέθισαν ἄν; τίνας, εἰ μὴ ἐξ ἀδαμάντων ἢ δρυὸς ἢ ἄλλης τινὸς ἀποκρότου φύσεως καὶ ἀντιτύπου ἔτυχον τὴν σύμπηξιν ἔχοντες; ταύτῃ δή καὶ ὁ πατὴρ εἰς ἔσχατον ἤδη ἀναπνοῆς πεφθακὼς κινεῖται πρὸς δάκρυα, σπλαγχνίζεται ἐπὶ τοῖς τέκνοις, ἃ διὰ τοῦ εὐαγγελίου ἐγέννησε καὶ γάλακτι θείῳ λόγῳ ἐξέθρεψε καὶ εἰς μέτρον πνευματικῆς ἡλικίας καὶ καταστάσεως ἤγαγεν·

for it was not for the things of his life to advance further than that; and so he lay seized by the affliction, and gladly receiving his departure, for which he had long been prepared; for he too longed, according to the divine Apostle, to depart from the things here and to be with Christ. And there stood around him the whole roll of the monks, as many as were among the old and as many among the young, as many among the priests and as many among those who were not such. All, then, stood around, and not one of them was missing, lamenting piteously, wailing mournfully, shedding tears passionately from their eyes, making a piteous concert of pipes over the departure of the father, holding it hateful to see the light, hateful to live, and each being eager to give up his life for the life of that man. Whom would their wailings not have stirred to tears? Whom, unless they happened to have their make of adamant or oak or some other hard and stubborn nature? In this way, then, the father too, having already come to the last of his breath, is moved to tears; he feels compassion for the children whom he begot through the Gospel and nourished with milk, the divine word, and brought to the measure of spiritual stature and state;

οἶκτος αὐτὸν καὶ μάλα πολὺς τῆς σφῶν ὀρφανίας εἰσέρχεται. Ἔνθεν τοι καὶ δεῖται διὰ τὰ τέκνα τῆς Θεοῦ μητρός, from the Mother of God Life I, 207. τῆς συνήθους αὐτῷ ἀντιλήψεως, τῆς συνήθους σκέπης, τῆς συνήθους καταφυγῆς· ταύτης δεῖται καὶ ἔτι χρόνον ζωῆς ἐπιμετρηθῆναι αὐτῷ καὶ τὴν τοῦ θανάτου ψῆφον ὑπερθέσει τό γε νῦν ἔχον δεδόσθαι καὶ ἀναβολῇ· πλὴν οὐχ ὡς φιλόψυχός τις ἢ φιλόζωος ταῦτ᾽ ἦν ἐκεῖνος αἰτῶν, πολλοῦ γε καὶ δεῖ, ὅς γε καὶ τὴν ἀνάλυσιν ποθῶν καθ᾽ ἡμέραν ἑαυτὸν τῷ κόσμῳ ἐνέκρου, ἀλλ᾽ ὡς τοῦ πάθους ἡττηθείς, ὅπερ οἱ κατὰ Χριστὸν υἱεῖς ἐπ᾽ αὐτῷ ἐνεδείξαντο· καὶ ὁ μὲν ἐν τούτοις ἦν, ἡ δὲ τὴν αὐτοζωὴν κυήσασα μητροπάρθενος, ἡ κοινὴ τοῦ βροτησίου γένους σωτηρία καὶ ἀνάστασις, ὥσπερ κἀν τοῖς ἄλλοις δεινοῖς ὑπῆρχεν ἀεὶ τουτονὶ περισκέπουσα, οὕτω καὶ τῷ τῆς ζωῆς τέλει φθάνει τούτῳ ἐπίκουρος ὀξεῖα καὶ τῆς τελευτῆς ἀναχαίτισις· πεντεκαίδεκα γὰρ ἔτη τὸν κύριον ζωῆς καὶ θανάτου, obtains a respite. τὸν ταύτης υἱόν, ἔδοξεν ἐξαιτεῖν καὶ ταῦτα προστιθέναι τῇ Λαζάρου ζωῇ, καθώσπερ αὐτῷ Λαζάρῳ, ἐν ἐκστάσει γεγονότι, ἔτι κατειλημμένῳ ὑπῆρξε τῇ νόσῳ κατάδηλον·

compassion, and very great, comes upon him for their orphanhood. Hence indeed for the children's sake he beseeches the Mother of God, his accustomed succour, his accustomed shelter, his accustomed refuge; he beseeches her that yet a time of life might be measured out to him, and that the sentence of death might for the present be given postponement and deferral; not that he was asking these things as one fond of his soul or fond of life, far from it indeed, he who, longing for his release, put himself to death to the world every day, but as one overcome by the grief which his sons according to Christ had shown over him; and he was so engaged; and the mother-virgin who bore Life itself, the common salvation and resurrection of the mortal race, just as in the other dangers too she was ever sheltering him, so also at the end of his life she comes to him as a swift helper and a check upon his death; for she seemed to ask of the Lord of life and death, her Son, fifteen years, and to add them to the life of Lazarus, as it became plain to Lazarus himself, who had fallen into an ecstasy while still seized by the sickness;

ὅ δῆτα καὶ εἰς πέρας προῆλθεν, ἀνακληθέντος αὐτίκα τῆς νόσου, ἴσον δὲ φάναι καὶ τοῦ θανάτου, καὶ πεντεκαίδεκα ὅλους ἐνιαυτοὺς ἐπιβιοῦντος [Gregory the monk relates that three years, and not fifteen, were added to Lazarus' life. That all the other things the Cypriot has about the saint's sicknesses and death are now enlarged, now contracted, and for the most part inaccurately told, there is hardly need for us to point out.] .

which indeed came to fulfilment, he being at once recalled from the sickness, which is as much as to say from death, and living on for fifteen whole years.

[41] In the last year of his life Τεσσαρεσκαιδέκατον γοῦν ἔτος· τὸ ἐξ ἐκείνου τῇ μακρᾷ ταλαιπωρῶν ἀσκήσει, πολλῷ δὲ μᾶλλον ἀποτόμῳ χρώμενος διαγωγῇ ἢ ὅτε νέος ἦν καὶ πρὸς τοὺς ἀγῶνας τοὺς μοναδικοὺς ἀκμαιότερος· παρ᾽ ὅλας γὰρ ἑπτὰ ἡμέρας παρέτεινεν ἄσιτος μηδὲ βραχύ τι ἀπογευόμενος ὕδατος. Ἐπὰν δὲ τροφῆς ἐδέησεν αὐτῷ, λάχανα καὶ ταῦτα ὠμὰ ὑπῆρχεν αὐτῷ τὸ ἐδώδιμον, βίον τινὰ ζηλοῦντι ἀσώματόν τε καὶ ἄϋλον καὶ νόμοις μαχομένῳ μαχομένοις B. φύσεως διὰ τὸν νόμον τοῦ πνεύματος. Ἐν ταύτῃ τῇ σκληραγωγίᾳ ταλαιπωρῶν καὶ ἵστασθαι οὐχ οἷος τελῶν διὰ τὴν ὅσην νέκρωσιν τῶν μελῶν, ἣν ἄσκησις, ἅμα καὶ σώματος ἐπήγαγε παρακμή, ξύλον τι παχύτατον διὰ τοῦ στύλου ἐλάσας ἔγνω τούτου ὑπερκαθέζεσθαι καὶ τοὺς

[41] The fourteenth year, then, from that time he passed toiling in his long ascesis, using a much more severe manner of life than when he was young and more vigorous for the monastic contests; for he held out for seven whole days without food, not tasting even a little water. And when he needed food, vegetables, and these raw, were his fare, as one emulating a life bodiless and immaterial and fighting against the laws of nature for the sake of the law of the Spirit. Toiling in this hard discipline, and not being able to stand because of the great deadness of his limbs, which ascesis together with the decline of the body had brought on, he drove a very thick beam through the pillar and decided to sit upon it, and the

πόδας παραχωρεῖν ἐφ᾽ ἑκάτερα, he tortures his body most cruelly. χρῆσθαι ὅλως τούτοις μὴ ἔχων, ἀνηκέστοις ἀλγηδόσι καὶ ἕλκεσι κάμνουσιν· ἀλλ᾽ οὐδέ γε μὴν τὸ διόλου τοῦ ξύλου ὑπερκαθέζεσθαι καὶ τοὺς πόδας ἐπερείδειν ἐπ᾽ οὐδενὶ εἶχε μετρίαν γοῦν τὴν παράκλησιν, ὅτι μὴ καὶ μᾶλλον εἰπεῖν προσθήκη τοῦ πόνου βαρυτέρα καὶ παρέκτασις τῶν ἀλγηδόνων ἐγίνετο, ἐξῳδηκότων ἤδη καὶ ὅλων καθελκωθέντων, ὥστε καὶ τοὺς ἰχῶρας ἀστακτὶ καταρρέειν αὐτῶν καὶ σύμπαν πληροῦν τοῦ στύλου τὸ δάπεδον. Τῇ τοιαύτῃ γοῦν ἀνυποίστῳ ταλαιπωρίᾳ p. 312. πιεσθεὶς παρ᾽ ὅλον ἐνιαυτὸν καὶ πλήρης τῶν κατὰ Θεὸν γενόμενος ἡμερῶν, συντελεσθέντων ἤδη καὶ τῶν τῇ ζωῇ αὐτοῦ μεσιτευσάσῃ τῇ θεομήτορι προστεθειμένων ἐνιαυτῶν, He writes the constitutions of the monastery. πρὸ ἡμερῶν ἱκανῶν βεβαίως ἄνωθεν τὸ σύνθημα λαμβάνει τῆς τελευτῆς· εἶτα μηδ᾽ ὅλως μηδενὶ τῶν ἐν τῇ μονῇ τὸ πρᾶγμα γνωρίσας — ἔμελλον τάχα βαρεῖς ἐκείνῳ κοπτόμενοι εἰς τὰ ἐξόδια φανῆναι — τῶν κατὰ τὴν μονὴν ἁπάντων χερσὶν ἰδίαις ἐγχαράττει διάταξιν [Gregory the monk plainly testifies, ch. 246, p. 585, that the διάταξιν was written by Nicholas the grammarian, and by no means by Lazarus.] · καὶ ταύτην τῷ κόλπῳ ἐναποθέμενος καὶ ὡς ἐνῆν μάλιστα ἐπιτηδείως πρὸς τὴν ἐκδημίαν τὰ κατ᾽ αὐτὸν διαθέμενος, He dies. ἀποτίθεται τὸν χοῦν, τὴν ὕλην, τὴν σάρκα, ἀποδημεῖ τῶν κάτω, τῆς εἱρκτῆς, τῆς ταλαιπωρίας, καὶ πρὸς Θεὸν μετοικίζεται, δύο πρὸς τοῖς ἑβδομήκοντα [It is established from ch. 254 of the earlier Life, p. 588, that Lazarus died at eighty-six years of age.] οὐ πέρα τῶν δαυἳτικῶν ὅρων τοὺς ἅπαντας διαβιοὺς ἐνιαυτούς.

to let his feet hang down on either side, being unable to use them at all, as they suffered from incurable pains and sores; but not even sitting continually upon the beam and resting his feet on nothing afforded him even a moderate relief, but rather, one should say, it became a heavier addition to his pain and a prolonging of his pains, since they were already swollen and wholly ulcerated, so that their discharges ran down without ceasing and filled the whole floor of the pillar. Oppressed, then, by such unbearable suffering for a whole year, and having become full of days according to God, the years added to his life through the mediation of the Mother of God having now been completed, a good many days beforehand he receives from above, with certainty, the token of his end; then, having made the matter known to no one at all of those in the monastery (for they would perhaps have appeared burdensome to him, lamenting at his departure), he engraves with his own hands an ordinance for all the affairs of the monastery; and having laid it in his bosom and arranged his affairs as fittingly as possible for his departure, he lays aside the dust, the matter, the flesh, he departs from the things below, from the prison, from the suffering, and moves his dwelling to God, having lived in all seventy-two years, not beyond the bounds of David.

[42] Warned by a shining cloud, Ἀλλ᾽ οἷα καὶ τὰ κατὰ τὴν ἐκδημίαν Θεοῦ μεγαλεῖα περὶ τὸν ὅσιον· ἅμα καὶ γὰρ τῷ τὴν θείαν ἐκείνην ψυχὴν καὶ ἀγγέλοις αἰδέσιμον ἀποπτᾶναι τοῦ σκήνους καὶ πρὸς οὐράνια γενέσθαι σκηνώματα νεφέλη καὶ πάλιν ὁλόφωτος, ὁποία καὶ κατὰ τὴν γέννησιν, ἀθρόον ἄνωθεν καταπτᾶσα τὴν ἐκδημίαν ἐδήλου τοῦ μάκαρος καὶ συνεκάλει μὲν τοὺς ἅπαντας ἐπὶ τὸν στύλον τῷ ξένῳ τῆς μαρμαρυγῆς, συνεκάλει δὲ καὶ Γρηγόριον τὸν τοῦ πατρὸς μαθητήν That Gregory, the writer of the earlier Life, above, ch. 214, p. 574. , — οὕτω γὰρ ἐκείνῳ τὸ ὄνομα — ἡσυχάζοντα τῷ τότε καθ᾽ ἑαυτὸν ἐν τῷ εὐκτηρίῳ οἴκῳ τῆς Θεομήτορος, ὃν ὁ πατήρ, ὡς ἔφθημεν εἰπόντες, ὁμοῦ τοῖς δυοκαίδεκα ἐδομήσατο μοναχοῖς· οῖ δὲ ὡς τὸν στύλον συρρέοντες καὶ τὸν νεκρὸν τοῦ ἁγίου θεώμενοι κείμενον, the brothers flock together. ποίας οἰμωγὰς οὐκ ἀφίεσαν, τίνας ὀδυρμούς, ποῖα δάκρυα τῶν ὀφθαλμῶν οὐ κατῆγον ὀδυρόμενοι τὴν ὀρφανίαν, ἐπιβοώμενοι τὸν πατέρα, ἀφόρητον ἡγούμενοι τὸν χωρισμόν, ἀπώμοτον τὴν διάζευξιν, αὐτὴν ἀπολεγόμενοι τὴν ζωήν, εὐκταῖον τὸ σὺν ἐκείνῳ ἐκδημῆσαι ἡγούμενοι; Ἦν δὲ πρὸς τοῖς ἄλλοις τοῦ ἄλγους ἐπίτασις καὶ τοῦ πάθους μεγίστη ὑπόθεσις τὸ δοκεῖν τὸν μέγαν μὴ διαθεῖναι τὰ κατ᾽ αὐτούς, ἀλλ᾽ οὑτωσὶ ἀπελθεῖν μηδὲν μηδενὸς B. ὡς ἐπίπαν διαταξάμενον·

[42] But what were the great works of God concerning the holy man at his departure too! For at the moment that divine soul, revered even by angels, flew away from the tabernacle and came to the heavenly tabernacles, a cloud again all of light, such as there was also at his birth, flying down suddenly from above, made known the departure of the blessed man and called all together to the pillar by the strangeness of its radiance, and called also Gregory, the father's disciple (for that was his name), who was then keeping stillness by himself in the house of prayer of the Mother of God which the father, as we said before, had built together with the twelve monks; and they, streaming together to the pillar and beholding the dead body of the saint lying there, what wailings did they not utter, what lamentations, what tears did they not shed from their eyes, lamenting their orphanhood, crying out upon the father, holding the separation unbearable, the parting not to be endured, renouncing life itself, holding it a thing to pray for to depart with him? And besides the other things, there was an intensification of the pain and a very great occasion for grief in the impression that the great man had not set their affairs in order, but had gone away thus without having ordained anything at all;

καὶ τὸ ἄλγος κατεῖξε μέντοι καὶ πάντας τοὺς λοιπούς, κατεῖχε δὲ μάλιστα τῶν ἁπάντων Γρηγόριον, ὃν μαθητὴν τοῦ μεγάλου ὁ λόγος φθάσας ἐδήλωσεν. To Gregory the disciple, who addresses the dead man, Ἐδυσφόρει γὰρ οὗτος τῶν λοιπῶν ἐπέκεινα ὡς εἰκὸς διὰ τὴν πρὸς τὸν πατέρα ἐγγύτητα· τῷτοι καὶ πρὸς τὸν ἅγιον ὡσπερεὶ καὶ ζῶντα τοιαδὶ διεξήρχετο· “Τί σοι, πάτερ, ἔδοξεν ἀπαρηγόρητα λυπῆσαι ἡμᾶς; τί οὕτω διττὰ ἡμῖν προὐξένησας τὰ ἀλγήματα, ἡμῶν μηδὲ πρὸς θάτερον ἀντισχεῖν δυναμένων; τί σοι πέπρακται; τί σοι διανενόηται περὶ ἡμῶν; Οὐκ οἶκτον λαμβάνεις τῶν σῶν τέκνων ἡμῶν; οὐχ ὁρᾷς, οἵους ἡμᾶς τὸ ἐπὶ σοὶ ἀπαρηγόρητον πένθος διέθηκεν; Ἵνα τί γοῦν διαθεῖναι τὰ καθ᾽ ἡμᾶς οὐχ᾽ ᾑρετίσω; ἵνα τί σου τὴν ἐνθένδε ἀποδημίαν ἐπίσης πᾶσι τετήρηκας ἄδηλον;” Lazarus hands the booklet of the rule Life I, 250. Ταῦτα ἐκείνου σὺν δάκρυσι πρὸς τὸν τοῦ ἁγίου διεξερχομένου διεξερχόμενον B. νεκρόν, ὁ κείμενος ἐκεῖνος ὁ ἄπνους ὡς ζῶν ὡς ἔμπνους ὡς αἰσθανόμενος ἐπαίρει τὴν δεξιάν, τίθησι τῷ κόλπῳ, αἴρει τὸν διαταττόμενον χάρτην, ἐγχειρίζει τῷ μαθητῇ, καὶ πάλιν ὁρᾶται νεκρός·

and the pain held all the rest too, but it held most of all Gregory, whom the account has already shown to be the great man's disciple. For he was distressed beyond the rest, as was natural, because of his closeness to the father; and so he went through such words to the saint as though he were alive: "Why, father, did it seem good to you to grieve us beyond consolation? Why have you thus brought upon us double pains, when we are not able to hold out even against one of them? What have you done? What have you intended concerning us? Do you take no pity on us, your children? Do you not see in what state the inconsolable mourning over you has put us? Why, then, did you not choose to set our affairs in order? Why have you kept your departure from here hidden from all alike?" While he was going through these things with tears to the dead body of the saint, the one lying there, the breathless one, as living, as breathing, as perceiving, lifts his right hand, puts it into his bosom, takes up the paper of ordinances, puts it into the hands of the disciple, and is seen dead again;

τὸν δὲ τοῦτον ὑποδεξάμενον καὶ ὡς ἐνῆν μάλιστα ἐπιτετηρημένως διελθόντα, ὡς οὐκ εἶχε θεᾶσθαι τὸ τοῦ πατρὸς ὄνομα ὡς ἔθος ὑπογραφόμενον, τὸ δεύτερον εἰπεῖν πρὸς τὸν ἅγιον· “Εἰ μὴ καὶ ὑπογραφῇ, and signs it. πάτερ, ἔμπεδά σοι τὰ διατεταγμένα καταστήσεις καὶ ἀσφαλῆ, οὐκ ἄν σε τὰ τέκνα ταφῇ παραδώσομεν·” καὶ τόν, ὢ τεραστίου φρικτοῦ, ὢ Θεοῦ θαυμασίων, ἀναστῆναί τε αὐτίκα πάντων ὁρώντων ὥσπερ ἐζ ὕπνου καθῖσαί τε ἀσφαλῶς καὶ ὑπογραφῇ τῇ ἑαυτοῦ βεβαιῶσαι τὰ τοῦ διατάγματος, εἶτ᾽ ἀφυπνῶσαι ἡδέως ὕπνον, ἐναντίον μὲν τῇ κάτω ζωῇ καὶ τῇ κράσει τοῦ ἡμετέρου φυράματος, πρόξενον δ᾽ ὅμως p. 313. τῆς ἀθανάτου ζωῆς καὶ πρὸς τὴν ἄνω δόξαν διαβατήριον [We have heard, ch. 250, p. 587, that Gregory the monk perceived no miracle in the handing over and signing τῆς διατάξεως. I would not deny that the matter was embellished in that way by the Galesiotes and received by the Cypriot by hearsay.] .

and that he, having received it and gone through it as carefully as possible, when he could not see the father's name signed as was the custom, said a second time to the saint: "Unless you make your ordinances firm and secure by a signature too, father, we your children will not give you over to burial"; and that he (O fearful wonder, O marvels of God!) at once rose, while all looked on, as from sleep, sat up securely and confirmed with his own signature the things of the ordinance, and then sweetly fell asleep in a sleep contrary indeed to the life below and to the temper of our lump of clay, but nevertheless the procurer of immortal life and a passport to the glory above.

[43] His body is laid by the pillar; I, 253. Γίνεται δὲ τοῦ ἱεροῦ ἐκείνου λειψάνου κατάθεσις παρὰ τὴν τοῦ στύλου βάσιν, ὅπου καὶ τοὺς ὑπερφυεῖς ἐκείνους καὶ ὑπὲρ ἄνθρωπον ἀγῶνας διήνυσεν, ὡς ἂν ὁ αὐτός τε καὶ εἷς διαμένοι τόπος θησαυρός τε τοῦ ἀγωνισαμένου καὶ τοῦ ἀγῶνος μαρτύριον· καὶ μερίζεται δὴ ἑκατέροις ὁ ἅγιος· τοῖς μὲν κάτω ἐπεδόθη τὸ σκῆνος, πηγὴ θαυμάτων ἀκένωτος, νόσων παντοδαπῶν θεραπεία, δαιμόνων ἀποτροπή, βλάβης παντοίας ἀπαλλαγὴ καὶ τῶν ἀμεινόνων δαψιλεστάτη χορήγησις· ἡ ψυχὴ δὲ ἀπέπτη τοῖς ἄνω ὑπ᾽ ἀγγέλων ἁγίων πομπευομένη, his soul in heaven, ὅπου ἐκκλησία τῶν πρωτοτόκων, ὅπου ἦχος ἑορταζόντων, ὅπου ἀγγέλων ταξιαρχίαι, ἀποστόλων καὶ προφητῶν χοροστασίαι, μαρτύρων συντάγματα, διδασκάλων συστήματα, ἀσκητῶν κατάλογος, ὁσίων σύλλογος καὶ τῆς μακαρίας Τριάδος ὕμνος ὁ ἀκατάπαυστος· Heb. 12, 23. ὧν καὶ γὰρ ἀσκῶν καὶ τοῦ κατὰ Θεὸν ἐπιμελούμενος βίου, ἀρνούμενος γονεῖς, ἀρνούμενος ἀγχιστεῖς, αὐτὸ τὸ σῶμα καὶ τὰ τοῦ σώματος, αἴρων ἐπ᾽ ὤμων τὸν σταυρόν, Matt. 16, 24. κατ᾽ ἴχνια τῷ δεσπότῃ ἀκολουθῶν, having obtained the reward of a most holy life, πόλεμον πρὸς τὸν ἀφανῆ τύραννον συνιστῶν, ἐνιστάμενος καρτερῶς, πλήττων τὸν ἀντίπαλον νεανικῶς, φρόνημα καθαιρούμενος τῆς σαρκός, νῦν μὲν νηστείᾳ σκελετευόμενος, νῦν δὲ δίψει ἀγωνιζόμενος, νῦν δὲ πρὸς ὄμβρων καὶ νιφετῶν καταιγίδας ἀντέχων, νῦν πρὸς εἱληθερήσεις καὶ ὀξείας ἡλίου φλογώσεις ὑπομένων, νῦν μὲν χεῖρας αἴρων εἰς προσευχὴν καὶ ταύτῃ πανημέριος καυσωνιζόμενος, νῦν δὲ τὼ πόδε προσριζῶν τῇ χθονὶ μηδ᾽ ὁπωσοῦν ἐπὶ θάτερα μετοκλάζων καὶ τὸν παγετὸν τῆς νυκτὸς ὑφιστάμενος, νῦν ὀρέγων τροφὴν τοῖς πεινῶσιν, οἰκτείρων τοὺς ἐν συμφοραῖς, ἐφιστάμενος τοῖς ἐπικαλουμένοις, παιδοτριβῶν πρὸς ἀρετήν, στηρίζων τοὺς ὀρθῶς ἔχοντας, ἀνεγείρων τοὺς καταπίπτοντας, ἐλέγχων τοὺς ἀπειθοῦντας, πάντας τό γε κατ᾽ αὐτὸν ἰώμενος καὶ προβιβάζων εἰς ἀρετήν, καὶ ἵνα συνελὼν εἴπω, ὧν καθάπαξ ὡς πρὸς κανόνας τοὺς βίους ἑαυτὸν ἀπευθύνων τοὺς ἀγῶνας καὶ τὰ ὑπὲρ ἀρετῆς διήνεγκε σκάμματα, δῆλον δήπου, ὅτι καὶ βραβείων ἐκείνοις τῶν αὐτῶν μέτοχος ἔσται καὶ δόξης τῆς αὐτῆς κληρονόμος ὀφθήσεται·

[43] And the deposition of that sacred relic takes place by the base of the pillar, where too he completed those surpassing and superhuman contests, so that one and the same place might remain both treasury of the one who contended and witness of the contest; and indeed the saint is divided between both: to those below was given the tabernacle, an inexhaustible fountain of miracles, healing of diseases of every kind, a turning away of demons, a deliverance from every harm and a most abundant supply of better things; and the soul flew away to those above, escorted by holy angels, where is the church of the firstborn, where is the sound of those keeping festival, where are the ranks of angels, the choirs of apostles and prophets, the companies of martyrs, the assemblies of teachers, the roll of ascetics, the gathering of the holy, and the unceasing hymn of the blessed Trinity; for, practising the things of these and caring for the life according to God, renouncing parents, renouncing kinsmen, the body itself and the things of the body, taking up the cross upon his shoulders, following in the footsteps of the Master, setting up war against the invisible tyrant, resisting steadfastly, striking the adversary youthfully, pulling down the mind of the flesh, now reduced to a skeleton by fasting, now contending with thirst, now holding out against the storms of rains and snows, now enduring the scorchings and the sharp blazes of the sun, now lifting his hands in prayer and in it being burned the whole day long, now rooting his two feet to the ground, not shifting in any way to one side, and undergoing the frost of the night, now holding out food to the hungry, pitying those in calamities, standing by those who called upon him, training others in virtue, strengthening those who were upright, raising up those who were falling, rebuking the disobedient, healing all so far as in him lay and advancing them to virtue, and, to speak in sum, since he directed himself entirely by their lives as by rules and bore the contests and exertions for virtue, it is plain, surely, that he will share with them in the same prizes and will be seen heir of the same glory;

οἷς καὶ γὰρ ἴσα τὰ παλαίσματα καὶ τὰ ὑπὲρ τοῦ καλοῦ ἀγωνίσματα, τούτοις καὶ στέφανοι οἱ αὐτοὶ καὶ ἴσα τὰ ἔπαθλα. intercedes for us. Καὶ νῦν ἐστι Λάζαρος ἐν οὐρανοῖς χορεύων σὺν πᾶσι τοῖς ἁγίοις χορείαν τὴν ἀκατάπαυστον, τὴν δόξαν τοῦ Κυρίου ἀκατακαλύπτῳ προσώπῳ ἐνοπτριζόμενος καὶ ἵλεων πᾶσι κοινῇ τὸν δεσπότην ἀπεργαζόμενος, πρεσβευόμενος ὑπὲρ φιλοχρίστων ἀνάκτων χρόνιον ἐκθεῖναι αὐτοῖς τὸ βασίλειον, κράτος ἐπιψηφίζεσθαι, εἰρηναίαν τε καὶ ἀτάραχον τὴν τῶν ὑπηκόων διακυβέρνησιν καὶ κατὰ τῶν σφίσιν ἐθνῶν ἀπρόσιτον ἰσχὺν ἐπιδαψιλεύεσθαι, ἥκων δέ γε καὶ πᾶσιν ἁπλῶς τοῖς κάτω κατὰ καιρόν, ἀθυμοῦσι παρηγορία, δυστυχοῦσι παραμυθία, παράκλησις τῶν ἐν συμφοραῖς, ῥύστης τῶν ἐν ἀνάγκαις καὶ πάντων ἁπλῶς τῶν βοηθείας ἐπιδεομένων ὀξὺς ἐπιτάρροθος. Ἀλλ᾽ ὦ πάμμεγα πάτερ, βασιλείας υἱέ, κληρονόμε Χριστοῦ, πολῖτα τῆς ἄνω Σιὼν καὶ δικαίων πατριαρχῶν ὁμόσκηνε, μὴ διαλίπῃς ἄνωθεν ἡμᾶς ἐπιφοιτῶν καὶ τῆς παρὰ σοῦ ἐπισκοπῆς τὰ καθ᾽ ἡμᾶς ἀξιῶν, τὰς μεθοδείας πείθων ἐκκλίνειν τοῦ ἀντικειμένου, p. 314. κατὰ δὲ μόνας τὰς δεσποτικὰς ἐντολὰς πολιτεύεσθαι· ὡς ἂν καὶ αὐτοὶ καλῶς τὰ τῇδε καὶ θεοφιλῶς διανύσαντες τῆς ἐκ δεξιῶν Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ ἡμῶν παραστάσεως τύχωμεν.

for those whose wrestlings and contests for the good are equal have the same crowns and equal prizes. And now Lazarus is in heaven, dancing with all the saints the unceasing dance, beholding as in a mirror the glory of the Lord with unveiled face, and rendering the Master gracious to all in common, interceding for Christ-loving sovereigns that He may extend their reign for a long time, decree them power, and bestow abundantly a peaceful and untroubled government of their subjects and a strength unapproachable against the nations hostile to them; and coming also, in season, simply to all those below, a consolation to the despondent, a comfort to the unfortunate, an exhortation to those in calamities, a deliverer of those in straits, and a swift helper of simply all who need help. But, O very great father, son of the kingdom, heir of Christ, citizen of the Sion above and fellow-dweller with the just patriarchs, do not cease visiting us from above and deeming our affairs worthy of your oversight, persuading us to turn aside from the wiles of the adversary and to live according to the commandments of the Master alone; so that we too, having completed well and God-belovedly the things here, may obtain to stand at the right hand of Christ, our true God.

III. EPITOME OF THE LIFE OF ST. LAZARUS

From the Athonite codex, Lavra I, 125 = A. — Cf. the Preliminary Commentary, no. 4.

Lazarus, monk on Mount Galesion. (S.)

Greek text only in the Acta; the English here is translated from the Greek.

Μηνὶ νοεμβρίῳ ζ᾽, μνήμη τοῦ ὁσίου πατρὸς ἡμῶν καὶ θαυματουργοῦ Λαζάρου τοῦ νέου, τοῦ ἐν τῷ Γαλησίῳ ὄρει ἀσκήσαντος.

In the month of November, the 7th, the memory of our holy father and wonderworker Lazarus the younger, who practised ascesis on Mount Galesion.

f. 74v. The saint's birth, Οὗτος ὁ ἐν μονάζουσι πυρσοφαὴς ἀστὴρ γέγονε βλάστημα τῆς Ἀσιάτιδος γῆς ἐξ ἀγροῦ τινος Μαγνησίας ὁρίων κειμένου, τὴν κλῆσιν ἐπ᾽ ὀνόματι φέρων τῆς Θεοτόκου, γεννητόρων λαχὼν οὐ τῶν ἐν πλούτῳ κομώντων ἀλλὰ τῶν εὐσεβῶς καὶ ἀποστολικῶς βιούντων, Νικήτας καὶ Εἰρήνη τὴν κλῆσιν τυγχάνοντες so A; read τυχγανόντων. . Τοῦτον τοίνυν τῆς μητρικῆς προελθόντα νηδύος, ἄφνω φῶς οὐρανόθεν κατέλαμψε καὶ τὸ δωμάτιον ἔπλησε. Τὸ δὲ βρέφος ὄρθιον ἔστη καὶ πρὸς ἀνατολὰς βλέπον, τὰς χεῖρας ἐν τῷ στήθει ἔχον ἐρηρεισμένας σταυροειδῶς. Ἐν δὲ τῷ ἕκτῳ χρόνῳ τῆς αὐτοῦ ἡλικίας εἰς ἐκπαίδευσιν τῶν ἱερῶν γραμμάτων ἐκδίδοται πρὸς τὴν τῶν Ὀρόβων μονήν· ἐν ταύτῃ τε προσκαρτερήσας ὡσεὶ χρόνους πέντε καὶ καλῶς τοῦ ζητουμένου ἐμφορηθείς, θεῖος f. 75. ἔρως εἰς τὴν ἑαυτοῦ καρδίαν εἰσῆλθε above the line A. τοὺς ἱεροὺς τῶν τοῦ Χριστοῦ παθημάτων τόπους καταλαβεῖν corrected, formerly καταβεῖν A. . Καὶ δὴ ἐν μιᾷ τοὺς πάντας λαθὼν πρὸς τὴν αὐτῷ ποθουμένην ὁδὸν ἀπῄει καὶ μοναχοῖς τισι ἑαυτὸν συμμίξας ἐπορεύετο. Εἰς δὲ τὰς Χώνας γεγονώς, ἑτέρῳ μοναχῷ ἑνωθεὶς τὴν ἐπὶ τὰ Ἱεροσόλυμα ἐπορεύετο·

This star shining like a torch among monks was a shoot of the land of Asia, from a certain village lying within the borders of Magnesia, which bears its name in the name of the Theotokos, having for parents not those who abound in wealth but those who live piously and apostolically, who were called Nicetas and Irene. As he came forth, then, from his mother's womb, suddenly a light from heaven shone down and filled the chamber. And the infant stood upright, looking toward the east, having its hands pressed against its breast in the form of a cross. And in the sixth year of his age he is given over for education in the sacred letters to the monastery of the Oroboi; and having persevered in it about five years and having been well filled with what was sought, a divine love entered into his heart to reach the sacred places of the sufferings of Christ. And indeed one day, escaping the notice of all, he went off on the road he longed for, and joining himself to some monks he journeyed on. And having come to Chonai, he joined himself to another monk and journeyed on the road to Jerusalem;

καὶ τὴν Ἀτάλειαν φθάσαντες, journey to Jerusalem, ὁ ῥηθεὶς ἀμόναχος δόλον κατ᾽ αὐτοῦ ἐλογίσατο, ὥστε διαπωλῆσαι αὐτόν. Προνοίᾳ δὲ Θεοῦ τῶν ναυτῶν τις τῷ νέῳ τοῦτο ἐδήλωσε. Ὃ καὶ μαθὼν φυγὰς ᾤχετο τὴν προτέραν αὐτοῦ ὁδεύων ὁδόν, καὶ δῆτα τοὺς ἁγίους τόπους καταλαβὼν καὶ περιελθὼν πάντας καὶ προσκυνήσας ἐν τῷ ναῷ τῆς ἁγίας Ἀναστάσεως ἐπέστρεψε· παρὰ δὲ τοῦ αὐτῆς ἀρχιδιακόνου ξεναγωγεῖται καὶ παρ᾽ αὐτοῦ ἐν τῇ τοῦ ἁγίου Σάβα μονῇ τοῖς ἐκεῖσε ἀσκοῦσιν ἐγκαταλἐγεται, δοὺς καὶ τῷ προεστῶτι νομίσματα δώδεκα. Τοῦτον οὖν ὁ προεστὼς ἰδὼν πάσῃ συνέσει κεκοσμηένον ἀρετῇ τε

and when they reached Attaleia, the said non-monk devised a treacherous plot against him, so as to sell him off. But by the providence of God one of the sailors made this known to the youth. And he, learning it, went off as a fugitive, travelling by his former road, and indeed, having reached the holy places and gone round them all and venerated them in the church of the Holy Anastasis, he turned back; and he is received as a guest by its archdeacon, and by him he is enrolled among those practising ascesis in the monastery of St. Sabas, having also given the superior twelve nomismata. The superior, then, seeing him adorned with all understanding, with virtue

καὶ μετριότητι σχεδὸν πάντας τοὺς ἐκεῖσε ὑπερηκόντισε διακονήσας καλῶς καὶ τὸν τῆς ὑπακοῆς βαστάσας ζυγόν, τῷ τῶν Ἱεροσολύμων πατριάρχῃ ἐκπέμψας, f. 75v. χειροτονεῖται παρ᾽ αὐτοῦ ἱερεύς. the priesthood, Ἐγκαρτερήσας δὲ τῇ τοιαύτῃ μονῇ χρόνους πλείονας μέχρι τῆς ἐπαναστάσεως τῶν Ἀγαρηνῶν τῶν πᾶσαν τὴν Παλαιστίνην καὶ τὰ ἐκεῖσε ἀναλωσάντων ἅγια μοναστήρια, ὁδηγὸν ἐχόντων Ἀζίζην τὸν μιαρόν, ὅστις τὸν περικαλλῆ περικαλῆ A. ναὸν τῆς ἁγίας Ἀναστάσεως κατέλυσε καὶ τὸν ἐν τῷ τρούλλῳ σταυρὸν ἀνέσπασε καὶ πρὸς γῆν ἔρριψε καὶ κατὰ τοῦ Θεοῦ πάμπολλα ἐβλασφήμησε. Ταῦτα γοῦν ἰδὼν οἰκείοισ ὀφθαλμοῖσ, the return to his homeland, μετὰ καὶ τῶν λοιπῶν πατέρων ἔκριναν πρὸς τὴν Ῥώμην ἀπᾶραι· καὶ ἐν τῇ Ἑφέσῳ ἐλθόντες καὶ τὸν ὑπερηγαπημένον Θεολόγον καὶ εὐαγγελιστὴν προσκυνήσαντες, ἀνῆλθεν ἐπὶ τὸ καταντικρὺ τῆς Ἐφέσου ὄρος, Γαλήσιον οὕτω καλούμενον, θείᾳ προνοίᾳ ἄβατον ὂν τοῖς πολλοῖς καὶ σκληρόν, πρὸς δὲ τὴν αὐτῷ ποθουμένην ἡσυχίαν ἐπίτηδες· καὶ ἀνελθὼν ἐν αὐτῷ καὶ ὑπὲρ ἄνθρωπον ἀγωνισάμενος καὶ παρὰ τῶν δαιμόνων πειρασμοὺς ὑποστὰς μὴ ὑποπίπτοντας ἀριθμῷ ἐν ἡμέραις τε καὶ νυξὶν αὐτῷ προσβαλλόντων αἰσθητῶς τε καὶ νοητῶς, τῇ τοῦ Θεοῦ δυνάμει τούτους κατέβαλεν·

and moderation, he surpassed almost all those there, having ministered well and borne the yoke of obedience; and having sent him to the patriarch of Jerusalem, he is ordained priest by him. And having persevered in that monastery for many years, until the uprising of the Hagarenes, who destroyed all Palestine and the holy monasteries there, having as their leader the abominable Aziz, who demolished the most beautiful church of the Holy Anastasis and tore down the cross on the dome and threw it to the ground and blasphemed very much against God; having seen these things, then, with his own eyes, they decided, with the rest of the fathers too, to set out for Rome; and having come to Ephesus and venerated the beloved Theologian and Evangelist, he went up the mountain opposite Ephesus, called Galesion, which by divine providence was impassable for the many and harsh, but well suited to the stillness he longed for; and having gone up on it and contended beyond human strength, and having undergone temptations from the demons that do not fall under number, as they assailed him by day and by night both sensibly and spiritually, he overthrew them by the power of God;

ἔνθεν τοι καὶ τὴν τῶν θαυμάτων f. 76. χάριν δεξάμενος παρ᾽ αὐτοῦ, τῆς φήμης αὐτοῦ πανταχόσε διαδραμούσης, πλεῖστοι τῶν μοναχῶν πρὸς αὐτὸν ἀνήρχοντο καὶ τὴν μετ᾽ αὐτοῦ συνοίκησιν ἡρετίσαντο [Up to this point the epitome agrees with the earlier Life. What follows seems to have been gathered from Gregory of Cyprus, unless you prefer that it was drawn from an unknown little book which he too used.] . Αὐτὸς δὲ ἐν τῷ πρὸς βορρᾶν μέρει κατῴκει μονώτατος ἐν κελλίῳ πάνυ πνιγηρῷ καὶ βεβιασμένῳ. Ἑν μιᾷ οὖν τῶν νυκτῶν συνήθως προσευχομένου αὐτοῦ, φαίνεται αὐτῷ στύλος πυρὸς διήκων ἀπὸ γῆς ἕως τοῦ οὐρανοῦ, the sojourn on Galesion, καὶ ἐκ τοῦ στύλου ἀγγελικαὶ φωναὶ ἐξηκούοντο, οὕτω κατὰ ῥῆμα διεξιώμεναι· “Ἀναστήτω ὁ Θεὸς καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ.” Ἐν τούτῳ γὰρ καὶ ὁ ναὸς καλεῖται ἁγία Ἀνάστασις, ἀνεγερθεὶς παρὰ Κωνσταντίου βασιλέως τοῦ Μονομάχου, καὶ παρ᾽ αὐτοῦ χρήματα πολλὰ ἀποσταλέντα τῷ τότε μετὰ δύο γραμματικῶν αὐτοῦ καὶ κειμήλια ἱερὰ καὶ τίμιον καὶ ἅγιον ξύλον καὶ ἅγιον εὐαγγέλιον κεκοσμημένον διὰ χρυσοῦ καὶ θείας εἰκόνας καὶ μετόχια καὶ χώρας ἱκανὰς διὰ γραμμάτων βασιλικῶν καθιερωσάντων ἐν τῇ μονῇ τὰ πάντα. Ἐν ἐξορίᾳ γὰρ αὐτῷ ὄντι καὶ πρὸς τὴν Μιτυλήνην νῆσον ήσω so A. κατχομένῳ πρὸ τριῶν μηνῶν f. 76 v παρεδήλωσεν αὐτῷ τὴν ἐξέλευσίν τε τῆς φρουρᾶς καὶ τὴν τῆς βασιλείας κατάληψιν·

hence indeed, having received from Him the grace of miracles also, and his fame having run everywhere, very many of the monks came up to him and chose to live with him. And he himself dwelt quite alone on the northern side in a very stifling and cramped cell. On one of the nights, then, as he was praying as usual, there appears to him a pillar of fire reaching from earth to heaven, and from the pillar angelic voices were heard, going through word for word thus: "Let God arise, and let His enemies be scattered." For on this account the church too is called Holy Anastasis, raised by the emperor Constantius Monomachus, and by him many goods were sent at that time with two of his secretaries, and sacred treasures and the precious and holy wood and a holy Gospel book adorned with gold and divine icons and dependencies and sufficient lands, imperial letters dedicating everything to the monastery. For while he was in exile and confined on the island of Mytilene, three months beforehand he had made known to him his coming out of custody and his attainment of the empire;

ἔνθεν τοι καὶ στύλον ἀσκεπῆ δειμάμενος πλησίον τοῦ ναοῦ ἐν αὐτῷ ἀνῆλθε, ὠμοῖς λαχάνοις τρεφόμενος καὶ ὕδατι καὶ τοῦτο ἅπαξ τῆς ἑβδομάδος ἢ δίς, σιδηροφορῶν, τῷ ψύχει καὶ τῷ καύσωνι προσταλαιπωρῶν αἴθριος, πείνῃ καὶ δίψῃ κατατηκόμενος. Οὕτω γοῦν βιώσας ἐν πάσῃ σκληραγωγίᾳ ἐν ὁσιότητι καὶ δικαιοσύνῃ καὶ πλείστων θαυμάτων αὐτουργὸς γεγονώς, his death. ἐν οὕτῳ βαθεῖ γήρᾳ καὶ πίονι πρὸς Κύριον ἐξεδήμησε, τὸ δωμάτιον, ἐν ᾧ τὴν ἱερὰν ἐκείνην ψυχὴν ἀπέδωκεν, ἄνωθεν περιχυθέντος φωτὸς καὶ τοῦτο πεπληρωκότος, ὡς εἶναι τὴν γέννησιν φῶς, τὴν πολιτείαν φῶς, τὴν τελείωσιν φῶς, καὶ πρὸς τὸ ἄνω φῶς τὸ μηδέποτε σβεννύμενον μετεχώρησε, πλήρης μὲν καὶ τῶν τοῦ πνεύματος ἡμερῶν, ὑπάρχων δὲ καὶ ἐτῶν δύο καὶ ἑβδομήκοντα, ἄριστος καὶ ταχὺς πρεσβευτὴς τοῦ κόσμου παντὸς καὶ ἡμῶν τῶν προσδεδραμηκότων τῷ Θεῷ ἐν ταῖς ἁγίαις αὐτοῦ προσευχαῖς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ πρέπει πᾶσα δόξα, τιμὴ f. 77. καὶ προσκύνησις νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.

hence indeed, having built an uncovered pillar near the church, he went up on it, nourishing himself on raw vegetables and water, and this once a week or twice, wearing irons, suffering besides in the open air from cold and burning heat, wasting away with hunger and thirst. Having lived thus, then, in every hardship, in holiness and righteousness, and having become the doer of very many miracles, in such a deep and rich old age he departed to the Lord, light being poured down from above upon the chamber in which he gave back that sacred soul and filling it, so that his birth was light, his conduct light, his consummation light, and he passed over to the light above that is never quenched, full also of the days of the Spirit, and being seventy-two years old, an excellent and swift intercessor for the whole world and for us who have had recourse to God in his holy prayers, in Christ Jesus our Lord, to whom is due all glory, honour and worship, now and always and to the ages of ages, amen.

ON ST. LAZARUS OF GALESION, MONK ON MOUNT GALESION,

IN THE YEAR 1054

PRELIMINARY COMMENTARY

BY H. D.

I. LIFE OF ST. LAZARUS BY GREGORY THE MONK

BY GREGORY

II. LIFE OF ST. LAZARUS BY GREGORY OF CYPRUS

BY GREGORY OF CYPRUS

III. EPITOME OF THE LIFE OF ST. LAZARUS

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