W001

BHG 1322e

W001

de vindicta diaconi et presbyteri seu

miraculo CP. patrato, a Niceta Chartoulario

Whilst a deacon and a priest of Constantinople were at enmity with each other, the priest died. The deacon was advised to seek out a certain elder in the desert -- who assured him that all would be well. He was to go back to CP and be at the beautiful doors of the Great Church in the evening. He was to stop the first person going in and give him a sealed letter from the elder. In the event, the person who came was reluctant to help, but encouraged (presumably) by the elder's letter, he prayed, and by his prayers the doors of the propylaeum were opened. Then the silver doors were opened in the same way, and the man went in alone, right up to the sanctuary, where he was seen to be bathed in light. Discerning the deacon's suspicions that he was an angel the man asserted his humanity: he was Nicetas, an archivist [χαρτoυλάριoς.] They then went together to the Church of the Mother of God in the Forum; its doors were similarly opened and prayer was offered within. They then made a lightening journey to Blachernae where, in the Church of the Mother of God, as the archivist prayed, the deacon seemed to see a great liturgy taking place, which included the defunct priest. Summoned from the choir he was reconciled with the deacon at the prompting of the chartoularios, who then disappeared (as did the priest and all the other ministers) but not before giving the deacon a message for the elder in the desert: "The purity of your prayers and your access to God can even raise up the dead to make peace -- without our taking any action over and beyond that which you have done."

cf W706 W051

W002

BHG 1317d

W002

de Eustathii somnio

Euastathios, a pious and prosperous Alexandrine banker [_ τραπεζίτης] told how he had practised great piety in the world and suffered some affliction, then became a monk at Scêtê with "Abba John," frankly enjoying the esteem in which he was held. Unable to sustain the rigours of the ascetic lif, he was tormented by sexual desire and he gave in to greed. Finally, he was assailed by a terrible dream of snakes , "black-faced-ones" and lascivious negresses. "Carry him off to Edessa" his tormentors cried. Then some men clothed all in white appeared, but they refused to help him; only Abba John (whom he had resisted) could deliver him from the bondage he was undergoing. All was set to rights when he finally opened up his soul and confided in his higoumen. One needs the support of a spiritual father and brothers to fight the good fight.

[text and trans. about to appear in Byzantion, JW]

W003

BHG 1448nc PS 207 Huber 18

W003

de muliere quae virum salvum fecit

«The life of an Alexandrine girl

who was received from the sacred font by angels»

A wealthy young orphan-girl of Alexandria saved a man from hanging himself by giving him all her wealth to pay his debts. She was reduced to prostitution, but then she repented and sought baptism, not without difficulty -- for she must find guarantors. In the absence of any others willing to do so, angels in disguise stood surety for her at the font. The Pope of Alexandria recognised that this was a case of divine intervention. The girl reluctantly confessed her one good deed (ut sup.) and then died.

W004

BHG 1442s PS 185 Huber 15

W004

de margarita in pisce

«The life of a faithful woman who, with wondrous

wisdom, converted her gentile husband to the faith»

Mary of Samos [cf Herodotos 3.42] told of a christian woman of Nisibis who had a pagan husband whom she persuaded to lend fifty miliarisia to God by giving them to the poor. They then found one miliarision, with which they bought a fish, and in it a precious stone was found which fetched three hundred large milliarisia. (Some excellent narrative, especially at the end when the price of the stone is being established with the silver-smith.)

n.b.There is a variant in Cod. gr. Bolognese 2702 (Già 579) ff. 209-14 according to Halkin, but this was not edited by A. Amante in Didaskaleion 1 (1912) 525-547 as claimed.

W005

BHG 1322ea

W005

de diacono quem presbyter ligaverat

A deacon was suspended by his priest, who then died. He was only reconciled by the appearance of the dead priest, evoked by a desert father, a naked elder who lived underground, covered with hair as white as wool.

cf W001 W706; note also W946 bis

W006

BHG 1317f

W006

de Hebraeo qui noluit reviviscere et baptizari

A monk who tried in vain to convert a virtuous Jew had a vision of him (now dead) seated before a table of delights, but blind. The Jew however refused the monk's offer of resuscitation and baptism as he was unwilling to experience death a second time.

W007

BHG 1317g

W007

de sacerdote qui cum Saracena peccabat

A priest sinned with a Saracen woman whom he persuaded to attend his liturgy, but she saw an angel bind him and perform the liturgy in his stead. When she told him this, he accepted the reproof. He mended his ways and she was baptised.

cf W709 W008

W008

BHG 1442n

W008

de episcopo cum Hebraea fornicato

A very virtuous bishop of the city of Aithiopia near Gaza had a jewish mistress, merciful and God-fearing, who refused baptism. He persuaded her to come to church for the liturgy. There she saw him replaced at the altar by one clothed in white (λευκoφόρoς) who had previously bound the bishop to a column. She also saw a child at the elevation of the bread (ε_δε βρέφoς _ψoύμεvov . . . κα_ μελιζόμεvov.) She was baptised and both entered monasteries. Within three years the bishop, now an anonymous monk at Jerusalem, had acquired the gifts both of discernment and of wonder-working.

cf W007 W709 -- W791 W014 W015

W009

BHG 1318w

W009

de syncletica in deserto Jordanis

The eighteen-year-old daughter of a distinguished Constantino- politan avoided marriage with the son of another leading citizen by asking permission to fulfil her vow to visit the Holy Places whilst still a virgin. She evaded her retinue at Jerusalem and for three hundred pieces of gold persuaded an elder to give her the monastic habit and two books. She then went and spent twenty-eight years in the cave where the narrator found her. But he could not find her again afterwards.

cf W886 W879 W348

W010

BHG 1318, 1318a Anastasios A40 Huber 29

W010

de taxeota seu milite redivivo [Heraclio regnante]

In the time of Heraclius when a plague was raging in Carthage, a certain administrative officer [ταξεώτης] withdrew from the city to his country estate. There he committed adultery with the wife of his farmer. Death ensued, but he was heard calling out from the grave. Exhumed, he recalled how black-faced-ones and others clad in white had battled for possession of him, the latter finally wresting him from the hands of the former so that he could return to the body and repent. Which he did, for forty days, and then he died again.

Huber: cf. Geo. Mon. 4:231 PG 110:841-846, Glycas 513:11-20(?); pseudo-kyrillische Rede περ_ _ξόδoυ ψυχ_ς κα_ περ_ τ_ς δευτέρας παρoυσίας PG 77:1073-1076

W011

BHG 1317n N497

W011

de debito bis soluto

A brother saw two affluent secular persons at Constantinople, one of whom was demanding two thousand pieces of gold which, he said, was owing from the deceased father of the other. The other said: "Either I swear to you that the debt was paid and pay it to you again, or you swear it has not been repaid and hand over the promissory note nevertheless." This shrewdness was applauded by the bystanders, but the elder to whom the tale was told viewed it in a spiritual dimension and found fault with that shrewd man for being too little concerned about his neighbour's salvation.

W012

BHG 1318m

W012

de Agaliano sacerdote indigno

A twenty-year old priest of Imbros, whose wife had died, consorted with a girl who had a child by him. Knowing himself to be unworthy to receive holy communion, the priest had his apprentice [μαθητής] communicate in his stead, but in all other respects he continued to perform his hieratic functions. That is, until one day the sanctuary doors closed in his face at the Great Entrance, and only opened when he promised to desist from exercising his priesthood. This he did, spending the rest of his life in repentance (it is not said where.)

W013

BHG 1317e N409

W013

de monacho Publio

When Julian the Apostate was in Persia, he sent a demon on a mission to the west, but it was delayed by a monk named Publius who prayed all the time. Julian threatened vengeance against this monk when he returned to the west, but he was slain in battle. One of his generals however sold all his goods for the benefit of the poor and became a monk close by Publius.

W014

BHG 1448c "Anastasios" 52 (Regnault 1761B)

W014

visio de eucharistica oblatione

A brother was tempted to disbelieve in the eucharist. The brethren prayed for him and after the service he told them how he saw two beauteous persons (first and third persons of the Trinity ?) with a child, which they cut, and caught its blood at the breaking of the bread. Some of the child's flesh was given to the brother in communion, and only when he confessed his faith in the eucharist did the flesh become bread.

cf W008 W015 W791

W015

BHG 1450zo Sys 18.3 A/B Daniel 7

W015

de sacra communione

In his simplicity, a certain brother doubted the eucharist. For a week he and the brethren prayed. Then, on the Sunday, he and the two who argued with him (and they alone) saw a child (παίδιov) on the altar when the bread was placed there. An angel descended and divided the child, catching its blood in a chalice. The brother (alone) received bloody flesh [κρέας _ματωμέvov] in his hand, and this became bread when he proclaimed his belief in the eucharist.

cf W008 W014 W791

W016

BHG 1449w N491 Sys 20.13

W016

de morte duorum monachorum

A brother was granted the privilege of beholding the departure of a just and of an unjust soul. A wolf took him to a hermitage by the city wall where a famous hermit (Sozomen) was expiring. But his soul was delayed in the body by the resentful devil [τάρταρoς τo_ _δoυ] which plunged a fiery trident into him to make him suffer as long as possible. Then, in the city, the brother saw a sick brother, a stranger, lying untended in the square, whose soul refused to be led away by Gabriel and Michael. They were sent to bring it but commanded to use no force. They requested the Lord to send David with his harp to charm the man's soul out of him. τ_ _voμά _στι τ_ σ_ζov _ τ_ _ργov ;

cf W848

W017

BHG 1322hb N031

W017

de episcopo fornicato

A bishop who had fallen into πoρvεία publicly confessed his fault and resigned. But the people wished him to remain. He lay down and said he would not be the bishop of anybody who failed to trample on him. When all had done so, a heavenly voice signalled that he had been forgiven on account of his great humility.

W018

BHG 1322hc Sys 5.35 N187

W018

de monacho fornicato

A sick elder of Scêtê went to Egypt to receive treatment, in spite of Abba Moses' warning that he would fall into πoρvεία. A virgin nursed him back to health --and then conceived by him. When the child was weaned, the elder returned to Scêtê with it on his shoulder. "This is the child of disobedience" he told the brethren; "this can happen to you even in your old age," and so he returned to his cell and to his former way of life. There is no mention of what becomes of the child.

W019

BHG 1318r N037 Huber 34

W019

de magistriano [iuniore]

A handsome, young magistrianos [agens in rebus, μαγιστριαvός] was frequently entertained by an older colleague who had a young wife. She fell in love with the young man (unknonw to him) and sickened. As doctors suspected a psychological malady, the husband questioned her and finally she confessed her love for the young man. Confronted with this, the younger person cut his hair and disfigured his face to the point where he looked like a leper. He then revealed himself to the woman and her love for him died away. _δo_ τo_τ_ _στι τ_ θε_vαι τ_v ψυχ_v α_τo_ _π_ρ _γάπης κα_ _πoδo_vαι _γαθ_v _vτ_ _γαθo_ (the text ends.)

W020

BHG 1318g N048

W020

de ponderatore

A man commited a seal valued at five-hundred pieces of gold to a ζυγoστάτης [peseur publique - Nau] intending to receive the value of it little by little. But the ζυγoστάτης disclaimed knowledge of the deposit, thinking the transaction was unwitnessed. But a noble man had seen all and now told the man to have the ζυγoστάτης come and swear at St. Andrew's chapel, and not to be surprised at what the noble did there. The noble arrived there, took off his clothes and raved like a fool, shouting that Saint Andrew knew the man owed five hundred pieces of gold and he must pay them, which he then did. Also that the receiver must put six pieces of gold on the altar of the chapel as a thank-offering. The noble later admitted to the ζυγoστάτης that he acted as he did in order to save his soul and to prevent the other man from being deprived of his money.

W021

BHG 1445c

W021

de monachis psallentibus

An elder told of seeing angels distributing gifts of varying value to participants in the agrypnia of Sunday. He explained that the gifts were graded according to the degree of commitment of each person. The fully committed received a piece of gold with the image of the Saviour on it; the gifts ranged down to πρόσφoρα τέλεια etc. Those who laid aside their gifts on leaving the church were they who studied τ_ _λληvικ_ βιβλία; they were characterised by κεvoδoξία and _περηφαvία.

W022

BHG 1450jk PS 101

W022

de Pardo seu Paulo mononacho Romano

«The life of Pardos, the Roman monk»

Pardus (Lat.) Paul (Greek) the Roman was a solitary who had been a muleteer when young. Once his mules had accidentally trampled and killed a small child in an inn at Jericho. It was in remorse for this act that he withdrew from the world to Arnôn, hoping that a certain lion would devour him. He failed to provoke its anger by tormenting it; and even when he lay down in its path to water, it refused to harm him. By this sign he knew he was forgiven, so he entered a monastery --where he lead an exemplary life.

cf W321 W732

W023

BHG 1322he

W023

de oboedienti discipulo

An elder had a disciple so utterly obedient that he even accepted it cheerfully when the elder, having provided him with material for a garment, ordered him to give it away to this or that one who was in need.

W024

BHG 1445d N046

W024

de scholastico et crocodillo

A scholasticos [educated man or lawyer] of Antioch became a monk. His elder laid a commandment of silence on him, and sent him to Egypt --forgetting to release him from it. To find out if the man was really dumb, his abba in Egypt sent him on a mission which required a crossing of the Nile. He also sent a brother to see what happened. When the man came to the Nile [rather than speak] he knelt in prayer --and a crocodile was sent which carried him across the river in both directions on its back. When he died, it was learned that he was not dumb, but very obedient.

W025

BHG 1322j/1445e Sys 6.21 N261 and N493

W025

de hortulano

A gardener used to give away all his produce to the brothers. Then, at Satan's prompting, he started laying something aside for his old age instead. Then he fell sick and all his savings were spent on doctors, to no avail. His foot festered and a learned doctor said it must come off or he would die. The gardner repented by night and an angel came: to whom he admitted he sinned in laying something aside for his old age. The angel touched his foot. When the doctor(s) came next day to cut off the foot, the man was back at work in the field. (They, being Hellenes, were so amazed they requested baptism.)

cf: W528, W615

W026

BHG 1322hf N007

W026

de clave adulterine

A brother made a duplicate key and stole from an elder's provisions. The elder wrote a note asking whoever the thief was to leave him half, but the thief tore up the note next time and took the lot. Two years later the thief lay a-dying but his soul could not escape. He sent for the elder and confessed; the elder forgave him and prayed for him.

W027

BHG 1322hg Sys 16.3 N337 A/B Zosimus 12

W027

de furibus conversis

When thieves took almost everything from his monastery, an elder ran after them with a shoulder-bag [μαρσίπιov] which they had overlooked. They restored everything and repented in wonder at the man of God.

cf W372 (PS 212) which refers to this story.

- or perhaps to W409, q.v. et W428

W028

BHG 1445f PS 210

W028

de duobus episcopis

«How a holy bishop overcame another one

who was opposing him by humility»

Two neighbouring bishops, one rich, one humble, had an altercation which was rectified by the latter and his clergy going and prostrating themselves before the other at a feast of the holy martyrs.

W029

BHG 1322hi Sys 20.14 N492

W029

ed Amante, Didaskaleion 1(1912) 535

de morte divitis

A monk selling σκεύη in town at the gates of a rich man who was dying, saw the arrival of black horses with black riders carrying fiery wands. The riders went in and the patient began to cry out: "Lord, help me and be merciful to me." The riders said: "Now the sun is going down, you remember God. Why did you not seek him when it was first rising ? There is not the slightest bit of help or comfort for you now," and off they went with his wretched soul.

W030

BHG 1445g N597

W030

de quattuor amicis

Four holy πρεσβύτερoι [= elders] compounded together for a life of agreement (Matt. 18, 19.) Three of them were to be ascetics whilst the fourth was to serve as their deacon [=steward.] Two of them died and the deacon fell into πoρvεία. The two dead ones prayed for him to be devoured by a lion [βρωθ_vαι _π_ λέovτoς _ _λλo θηρίoυ,] to purge him of his sin. But the father on earth prayed for the brother's deliverance from the lion. His prayer was successful because (God told them) he was still in the battlefield and should rather have his prayer answered for that. Realising how narrow an escape he had had from the lion (which had actually started its attack) the deacon repented and returned to his former standard of conduct.

W031

BHG 1445h N598

W031

de apocrisiario per confratres salvato

The agent [_πoκρισιάριoς] of a great community fell into licentiousness [_κoλασία] and died; his face turned back, and it was that which betrayed his sin. The brethren fasted and prayed for him, since it was in their service that he was exposed to temptation. The higoumen had a vision in which God and the devil argued whether the man should be delivered from perdition: God was more merciful than just. This was told to the brethren and the dead man's face was cleared of its disfigurement; he was given a decent burial.

W032

BHG 1322hj N516b

W032

de monacho cum bubalis capto

An anchorite who grazed with antelopes fell into an antelope trap. He refused to free himself because an antelope has no hands to free itself with. Freed by men next day he went his way, saying nothing.

see W536 /N062 = N561 for the commencement of this story

W033

BHG 1445i = +/- PS 56

W033

de obedienti thaumaturgo

«The life of John, the disciple of a great elder

who lived in the village of Parasêma»

A disciple manifested his great obedience by not eating the bread which his elder had given him but not told him to eat. Later, after a fast of forty days, he heard a heavenly voice telling him that on whatever illness he lay his hand, it would be cured. Next day there came a man whose wife had a cancer of the breast and it was cured by him. There were many other such cases, before and after his death.

W034

BHG 1450i PS 78 Huber 14

W034

de iuvene qui mortuam exspoliavit

«The amazing miracle of a dead girl who detained her despoiler

and would not let him go until he promised to become a monk»

A young man, a habitual grave-robber, removed all the fine clothes of a maiden, lately dead. She revived and laid hold of him, threatening to detain him there until he died, unless he restore her clothes and go become a monk; which he did, presenting himself to Abba John for tonsuring.

cf W296

W035

BHG 2125 A/B Eucharistos

W035

narratio de Eucharisto et Maria

Two fathers wishing to know how they stood in virtue were sent to an Egyptian village where they met and were entertained by Maria, then by her shepherd husband, Eucharistos. Asked wherein their virtue consisted, Eucharistos revealed that their profits were divided three ways: for the poor, for hospitality and for themselves. The couple were chaste and they wore sackcloth by night.

W036

BHG 628c

W036

de Euphrosyno coquo

Euphrosynos, the despised and lowly cook of a monastery, was seen by a monk (in a dream) to be in charge of a garden of delights, from which he gave the monk a wondrous apple. The following morning the monk found the apple in bed with him. He questioned Euphrosynos, who admitted all. The monk did not keep this matter secret as requested, so the cook withdrew to a distant place. The apple healed many who partook of it.

cf W158

W037

BHG 2081

W037

Copres seu Copris monachus in Palæstina saec. vi

Kopris / Koπρός was born - on a dung hill - of a mother who was fleeing from the Hagarenes in Palestine. He was raised by the monks of the monastery of Theodosios the great coenobiarch, and he was suckled by a goat which always came at feeding time. He grew up in piety. On one occasion he led a bear out of the garden by its ears. Another time a bear wounded the ass when he was gathering wood; so he made the bear carry the wood until the ass was healed. He also once stirred a boiling cauldron with his arm. At the age of ninety, he was distinguished by virtue and humility. Theodosios often appeared to him; the last time he did so, it was to warn Kopris that death was imminent.

cf W312

cf the story of Zosimas, the donkey and the lion in Evagrios, HE 4.7, ed. Bidez Parmentier pp.158-159.

W038

BHG 2086 (dated 933 AD)

W038

Cosmae visio

Cosmas the monk describes a vision he experienced following an illness. Black-faced-ones took Cosmas to the precipice of a fiery giant; Saints Andrew and John rescued him and took him to Abraham. He had a vision of a great olive grove with many mansions, then of a city and of a palace where there was a great king. There, two eunuchs stretched him out on the high table of a banqueting hall. Then there came those who said that another person had been taken instead of him. Andrew and John took Cosmas all the way back, passing seven lakes of suffering ones, past Abraham (who gave him a golden cup of wine and three pieces of bread,) back to his monastery. He then recovered consciousness

note: this is a fairly lengthy narrative, but there is a yet longer version: see BHG 2084.

W039

BHG 1449s

W039

de monacho excommunicato et martyre

A monk of Alexandria, condemned by his spiritual father for disobedience, was martyred in Alexandria. Christians gave his remains a decent burial and revered his tomb as that of a martyr. But whenever the preacher proclaimed: "All the catechumens depart," the martyr's coffin would move out into the narthex of the church. An angel revealed to one of the leading people what the situation was, and that only the monk that bound could loose. The priest went and got the monk who came and absolved the martyr, after which the coffin remained where they had laid it.

cf W040

W040

a: BHG 1322 u, ua (summary in Glycas, 524, 15-525, 8) b: BHG 1322 v = Anastasios 54 Huber 4

W040

de arca martyris

A priest was banned by his bishop [_φόρισεv α_τόv] and he was martyred whilst under the ban. His relics were bought by a christian _ρχωv [πρωτεύωv apud Anastasios] τ_ς πόλεως who subsequently raised a church over them. But at the dedication of this church the coffin moved out when the celebrant proclaimed ε_ρήvη π_σι: this happened three times. In the night time the martyr appeared to the bishop and gave the explanation. The bishop

a: secured the written absolution of the priest from the bishop who imposed the ban, and then read this absolution over the tomb

b: sent for the priest's own bishop to come and personally lift the ban he had imposed by absolving the dead man

-- thus ensuring that the coffin subsequently remain where it was laid.

cf W362 W393 W892

W041

BHG 2175

W041

Hiberorum gentis conversio saec. vi

A woman trained in asceticism was taken prisoner by the Iberians. First she healed a child by her prayers, and then the wife of the king. The king's gifts were refused; what the woman requested was the conversion of the Iberians and a temple to be built for christian worship. The king was unwilling to build a temple. He went hunting, was isolated from his company and was deprived of his sight by a mist which assailed him (τo_ς τ_ς _oρασίας κατεσχέθη δέσμoις.) The mist, however, disappeared when he called on the christian God (_πελλάγη τo_ ζόφoυ.) His nation was converted, a temple built and a shepherd (διδάσκαλoς, _γoύμεvoς) was requested of the Emperor Constantine, who also sent many gifts.

W042

BHG 2027

W042

Anna iunior monacha dicta Euphemianus saec. viii-ix

After much personal tragedy (including the loss of her children) Anna of Constantinople disguised herself as a man and became a monk under the name of Euphemianos; she was assumed to be a eunuch. Although her subterfuge was discovered, she was allowed to continue her life of distinguished asceticism, finally at Constantinople ----- where she becomes a famous thaumaturge.

note: this is lengthy tale, really a small Life, with much historical detail; ninth century.

W043

BHG 1318p Synax.CP for 31 Oct.; Theodoret, HE 3.14

W043

de confessore anonymo

In the time of Julian the Apostate, the son of a pagan priest of Daphne escaped (with the help of a pious woman,) but was recaptured by his father - who tortured him as a punishment. The son however broke the pagan idols and escaped again. After the death of Julian, he converted his father and became a christian priest.

W044

BHG 1322i

W044

visio Iohannis

An unreformed man named John had a vision in his sleep. First he saw Constantine the Great threatening him with a sword. Then he saw a great king attended by two handsome eunuchs on the right and a more lowly one on the left -- by whom he was to be thrown into the chaos beyond. But he called upon the Mother of God and was reprieved. He awakened -- and ammended his life.

W045

BHG 2363

W045

Paulus monachus hypotacticus

Paul became a monk and exceeded all others in virtue; once he stirred a cauldron of boiling pitch with his own arm. The brothers prayed that they might see to what degree [ε_ς πo_α μέτρα _φθασε] this Paul had attained. They did indeed have a vision of him in a garden [παράδεισov πoικίλov κα_ πάvτερπvov] from which (he said) they could take whatever they pleased, but not all of them arrived back with what they thought they took. Later he came to Constantinople; then he went up into a mountain near Paregoria, where he died.

W046

BHG 1322p

W046

de iuvene Ægyptio

An Egyptian youth born at Castro Teneste of christian parents denied Christ and became a Hagarene. He then repented and announced his re-conversion to the emir [_μηρ_ς.] He was bitterly tortured and finally beheaded, at sea. The head however was rescued and the _μηρ_ς was bribed with a hundred pieces of gold to let the Christians keep it. They set it in a silver reliquary [θήκη,] whence flows a healing myrrh to this day.

cf W913

W047

BHG [79, 80] 80e Daniel of Scêtê 02 (10/1a) Huber 28

W047

Anastasia patricia sub Iustiniano

Falling foul of the Empress Theodora, Anastasia the Patrician took shipping and fled to Abba Daniel in Skêtê; he clothed her, (pretending she was a eunuch) as "brother Anastasios" and commanded her to remain in a cave, which she did for twenty-eight years. She only summoned him when death was near. He gave her communion, prayed with her and buried her when she died, cautioning his disciple (who has noted that it was a woman) to remain silent.

note: for complete dossier, see ROC 5 (1900) 51-59 and (for BHG 80e, a version from a different point of view) Synax.CP 523⁵⁵-528³³.

W048

BHG 2272

W048

Metrius agricola in Paphlagonia s.ix-x

An independent farmer named Metrios from Paphlagonia prayed for a son to support him in his old age. Going to the local annual fair he found one thousand five hundred pieces of gold on his way home. Next year he took the unopened purse with him to the fair and he found a man lamenting its loss at the very spot where he had found it. The money was restored and the proferred rewards refused. That night an angel came to the farmer and told him that a son would be born to him; his name was to be Constantine and he was to be given to the Lord. The Empress who lived with Leo VI [Zoê Carbonopsina] raised him up to be a patrician and the chief eunuch of the bedchamber [παρακoιμώμεvoς.]

-- See Scylitzes, Leo the Wise c.32 (pp.189-191)

W049

BHG 1322r &c PS 195 BHG 1442 Huber 16

W049

de Synesio et Evagrio

A bishop persuaded a pagan philosopher to be baptised, but the latter doubted very much whether there is such a thing as eternal life, and whether alms really are a loan to God, repaid a hundred fold. But he gave the bishop three hundred pounds of gold, for which he received a receipt and, when he died, he was buried with this receipt in his hand, as he directed. Later, he summoned the bishop to his tomb to take the receipt. On that document he was found to have stated that he had now received his treasure back one hundred fold and also that he had attained eternal life.

n.b. on the conversion of Synesios, see Evagrios, HE 1.15, ed. Bidez Parmentier p.25; SynaxCP 774⁴²-776, George the Monk ed. DeBoor 2 (1904) 676¹²-678¹⁵ PG 110:837C-841A.

W050

BHG 1318e N628

W050

de electione episcopi

[a two-part story:]

a: Some villagers coming to ask their metropolitan for a new bishop were given the one who stood outside holding the leader's donkey to be their pastor.

b: There was a draught; the bishop was told to go to the gate of the town and ask the first man who came that way to pray for rain. In the event it was an aged black man [ε_ς γέρωv α_θίoψ] who came. He was bringing in wood, as he did every day. He would buy himself two [little loaves of] bread per day with what he got for the wood and give the rest to the poor. At the prayer of this virtuous man it rained copiously.

W051

BHG 1318y

W051

de duobus fratribus post alterius mortem reconciliatis

One of two brothers died whilst they were at enmity with each other. The surviver went first to Mount Olympos, but the elder he consulted there could not help. He was then sent to one who turned out to be a woman. She sent him to a centurion at Constantinople who at first denied that he had any ability to be of assistance. Finally he took the surviving brother to the Great Church by night. The doors opened at his prayers; the dead brother appeared and a reconciliation was effected. The conclusion is that not only monks are holy men.

cf W001 W706

note: this may be an abbreviation of a longer tale, for they enter (c.5) ε_ς τ_ς _ξωτέρας πύλας but in leaving are said only to pass through τ_ς _vδoτέρας.

W052

BHG 1322yb

W052

de Mauricio imperatore visio monachi

An elder whom Maurice had asked to pray for his forgiveness sought to know (after that emperor's death) whether his prayers had been answered. He had a vision of a great temple in which Christ was present, but concealed behind seven veils. The Roman emperors were called in one by one. Last of all, "because of the monk's prayer," there entered Maurice and his family; Maurice told all his family to fall down before the elder in thanks to him for what he had done for them.

cf W324

W053

BHG 1317j

W053

de filia Theodotae

At Amasis a rich young man fell in love with a pious woman's daughter. He asked a magician [φάρμακoς] to help him in his suit. He was sent to a certain bridge by night, with a paper [πιττάκιov.] There he was met by devils to whom he made a written denial of his baptism, which was the price they demanded if he were to have the girl. Next day she was brought to bed with him, but she was rescued by divine intervention before he could lay a hand on her: for he was called away, and she escaped. She was reunited with her mother, the pious Theodota, and both women entered a convent [παρθεv¢ v.] The man repented and was restored to grace after forty days of repentance. He was sent to the innermost desert.

W054

BHG 1045

W054

Maria virgo Antiochiæ

Anthemios, a leading citizen of Antioch, tried in vain to woo Mary, the daughter of a pious widow. Finally he got her to bed with him by the intervention of a magician [φάρμακoς.] She talked her way out of that situation though so Anthemios went to a φάρμακoς asking to be like him. He was sent to a bridge by night with a paper and required to deny Christ in writing, which he did. But when the chief demon began to taunt Christ with the written denial, Anthemios repented; he went to a bishop eighteen miles away.

n.b.: this item describes itself as a narratio both at the beginning and at the end [_ φρίκτη τα_τη διήγησις.]

W055

BHG 1449pb

W055

de sacerdote indigno

A priest _κ τ_ς _Ακηv¢ v _κκληδίας fell into πoρvεία and continued to exercise his priesthood, so the Lord allowed an unclean spirit to seize him. His bishop sent him round many cemetaries and tombs where [miraculous] relics lay in search of a cure. Finally he was sent to Saint Benedict who did indeed cure him, but warned that the demon would return if ever again he ate meat or performed the priestly function. He did both, and spent the rest of his life with a demon in him.

cf W192

note: this is very similar to an early story in Vita Benedicti, see Gregory, Dial. 2.16

W056

BHG 1317m/1438q N486A

W056

de praefecto Illyrici

An eparch of Illyricum was visiting a great father and heard him speaking in a way which seemed to indicate the elder despaired of heaven. At this the eparch turned and told his servants they might just as well enjoy themselves now if there was no hope even for so great an ascetic. The monk objected, saying he only spoke like that to humiliate his own wrongful thoughts; but the eparch urged him to be more cautious in his choice of words in the future.

W057

BHG 1317v

W057

de Vespasiani et Titi baptismo

Vespasian and Titus both had a swelling in the nostril, an unpleasant, congenital condition. One night, hearing his men successfully call upon the true God to still a tempest, Vespasian tried the same for his nose and so did Titus. Both being cured, they were baptised and set out to besiege Jerusalem, "to avenge the blood of our healer," they said. They succeeded in ejecting and humiliating the Jews.

W058

BHG 1318z

W058

de captivo precibus sacerdotum liberato

A young conscript was taken prisoner and put into perpetual confinement. He was however eventually released because his parents continued to hold memoriam services [μvημόσυvα] for him. The writer turns this into a diatribe on why men ought to revere priests who loose and bind both in heaven and on earth and [this is a reference to W121, Anastasios 55] once even restrained an angel from taking the soul of a child until it had been baptised.

W059

BHG 1318h

W059

HL 65; George Mon. Chronicon, ed De Boor 479,13 - 480,14

De virgine Corinthia et magistriano

A noble virgin of Corinth who was cultivating her virginity was betrayed to the authorities as a Christian and accused of blasphemy. Refusing to sacrifice, she was delivered to a brothel-keeper rather than tortured; he expected to make three gold pieces a day out of her. She bought time by claiming that she had a foul-smelling ulcer in her secret parts [_λκoς _χω δυσ¢ δες ε_ς τ_ κεκρυμμέvov τόπov] -- and she feared she might transmit the disease. Meanwhile, in answer to her prayers, a young man came, an agens in rebus [μαγιστριαvός τις,] who payed four or five gold pieces for a night with her. But he had come to save her; she escaped in his clothes and he was beheaded.

cf 701

note: see Butler, Hist. Laus. note 114

W060

BHG 1322c

W060

de sanatione Iohannis et Symeoni

John, the trusted agent of a rich, illustrious lady [_λλoύστρια] (also referred to as _ _λεύθερα) fell ill and the doctors despaired of him. A former silver-smith called Andrew was now called in. John was in a high fever all night but recovered next morning. The same lady also had a young and handsome notary called Symeon who was always looking at the women over the way. Now he fell ill and lost his sight. The lady expended five pounds of gold on doctors for him, all in vain. The same Andrew as above sent the patient to pray (in his name) at the shrine of Saint Anastasia the Martyr (Constantinople,) whereat he regained his sight.

W061

BHG 1322hd N072

W061

de silentio patris

A man in a community had his son there too. In order to try him, the higoumen ordered him not to speak to the son, and so it was for many years. Then the son was about to die and the father was permitted to speak to him, but he preferred to observe the commandment to the end, so the son died without his father speaking to him.

W062

BHG 1322y

W062

de eleemosynario fornicatore sub Germano patriarcha

When Germanos was Patriarch of Constantinople (715-730) there was a man who was equally given both to almsgiving and to πoρvεία, even to the day of his death. A dispute arose concerning his fate and, when prayer was made, it was revealed to a solitary [_γκλειστoς] in a vision that the man was saved from hell but barred from heaven. So let no man say "κ_v πoρvεύσω, πoι¢ _λεημoσύvηv κα_ σώζoμαι" (Even though I am lecherous man, I give alms so my salvation is assured.)

note: see W504 for an earlier version of this in a Cypriote context (the story of Philentolos.)

note: W062 has seven or eight scriptural quotations and even one from Justin Martyr.

cf W351

W063

BHG 1317t = 1442z Sys / P&J 5.4 Cassian, Col. 2.13

W063

noli tentatum in desperationem inducere

An elder who had caused a younger [monk] to despair for having had thoughts/temptations [λoγισμoι] of/to πoρvεία, was himself caused to feel the darts of similar temptations, at the prayers of Abba Apollo. [Black-faced-one especially concerned with πoρvεία.] This caused him to despair and to think of returning to the world, but Abba Apollo restored the situation with words about the giving of wise counsel. (3pp in Guy)

W064

BHG 1322t Sys 18.35 Euergetinos 1.9.3(p.141)

W064

de filia boni patris et malae matris

The daughter of an upright father but of a most disorderly mother witnessed the post-mortem state of each. In her sleep, she was taken first to see her father who was in a place where there were "many paradises;" then to see her mother, who was in a dark, gloomy house, up to her neck in fire and praying her daughter to offer her a little alleviation.

cf W852

W065

BHG 1318f

W065

de manu ambusta

This is the same as W064, rewritten with this detail added: that the woman burnt her hand when she reached into the fire to help her mother by drawing her out. This burnt hand has now become the focal point of the story.

W066

BHG 1322q

W066

parabola de serpente

A man had a serpant in his house which killed his horse, but it brought him one piece of gold each day; so he allowed it to slay his servant, his only son and his wife. For he refused to kill it, on account of the money. Then it bit him in the leg, and the man promised God that he would slay it if he recovered from the bite. But the beast started to bring him one fine pearl each day, so he did not slay it, even though he recovered. This happened a second time when it bit his hand; still it was allowed to live. But the third time it bit the man in the heart, and this time nothing could save him. _πέθαvεv . . . πικρ_ θαvάτ_ κα_ χαλεπ_, he died a bitter and difficult death.

W067

BHG 1449p

W067

de sacerdote indigno

In the time and in the diocese of Saint Basil the Great there was a parish priest, lawfully married; but there was also a woman who burned with sinful lust for him -- and had her way with him in a curious manner. Returning home in the dead of night from a Christmas dinner at which he had partaken a little too freely of the wine-jar, the priest fell fast asleep on his own doorstep when he failed to rouse his sleeping wife within. The wicked woman came by and led him into adultery by making him think he was a-bed with his wife. She soon realised that something was wrong, for her husband no longer shone like the sun at the altar, but looked like a black-faced one [aethiops.] The indiscretion of the adulteress revealed all and the priest admitted it to Saint Basil. The saint prescribed a year's vigorous penance, then a second and even a third. When the priest and his wife came back a third time, the saint was occupied with the obsequies of a local magnate, so he invited the priest to put on his stole and join the clergy. When he, last of all, intoned the prayer over the corpse, it sat up and announced that the three-year repentance of the priest had found favour in the sight of God. His restoration to the exercise of his priestly functions seems to have followed.

cf W717

ANASTASIOS THE SINAÏTE, the tales of: 71-125 inc.

διηγήματα ψυχωφελ_ κα_ στηρικτικ_ γεvόμεvα διαφόρoις τόπoις

---> consult the appended list for location of all the tales

---> attributed to this elder (pp. )

W071

BHG 1448p/1 Anastasios A01

W071

A vision of a church in flames

An elder and his disciple (still living) went up to the summit of Mount Sinaï where they became aware of a sweet smell about two bow-shots from Saint Elijahs'. Then they saw that church as though it were on fire, with flames licking out of the windows. The elder said: "This is angels' work." They entered boldly and prayed, as though in a furnace. The παραμovάριoς knew from their faces (shining, like Moses',) that they had seen a wonder. Reluctant at first to tell, they eventually revealed this experience.

W072

BHG 1448p/2=1318t Anastasios A02

W072

de miraculo in monte Sina

The attendant [διακovητής] of the custodian [πρoσμovάριoς] of Saint Elijahs' on the summit of Mount Sinaï concealed himself within the church and was locked in by his departing superior. When he put forth the σπιvθήρ to extinguish the first lamp, it wounded his side and left him with that side of his body withered for life. Was this his punishment for imagining that his presence could protect the contents of the chapel from harm ?

W073

BHG 1448p/3 Anastasios A03

W073

The mountains around Sinaï echo the trisagion

There was a liturgy [_vαφoρά] at Saint Elijahs' on the summit of Mount Sinaï at Pentecost. When the priest intoned the Sanctus (τ_v _πιvίκιov _μvov) the mountains cried aloud sanctus (_γιoς) three times, for about half an hour; but only those whose ears were tuned to the Lord could hear it.

W074

BHG 1448p/4 Anastasios A04

W074

How one coprse rejected another

There was a plague at Mount Sinaï. Good Abba John died and was buried. An un-caring monk also died and was buried on top of him. Next morning Abba John was found to have thrown the other off, and next day the same thing happened. The higoumen came and re-buried the monk on top of Abba John, urging the latter to show the same humility in death as that for which he was famed in life

cf W303

W075

BHG 1448p/5 Anastasios A05

W075

Twin _ξκoυβίτoρες from Constantinople

An elder and his disciple at Tourban (six miles from Sinaï) were joined by twin _ξκoυβίτoρες from Constantinople. They died, then the elder died and was buried between them. Twice they appeared to the surviving monk beseeching him that they, who were never separated in life, should not now be separated in death; and their request was granted.

W076

BHG 1448p/6 Anastasios A06

W076

John Climacus detected as a future higoumen

When Abba John [Climacus] was tonsured at the age of twenty, Abba Martyrios took him to see Abba John the Sabaite, who washed the young man's feet, but not Abba Martyrios'. He later explained that, though he did not know who the youth (πα_ς) was, he had washed the feet of the higoumen of Sinaï. And forty years later, the same John became higoumen of Sinaï. Strategios the solitary [_γκλειστoς] also foretold that he (John) would be higoumen, on the day of his tonsuring.

cf W104, W332

W077

BHG 1448p/7 Anastasios A07

W077

An appearance of Moses at Sinaï

About six hundred people once came unexpectedly to Sinaï and, as they were sitting down to eat, Abba John [Climacus] saw a short-haired man wearing a jewish garment running here and there, urging on the catering staff. Afterwards, he could nowhere be found. John said there was nothing strange in Moses (κύρις Μωϋσης) waiting tables in his own place.

W078

BHG 1448p/8 Anastasios A08

W078

How Michael the Iberian prepared himself for death

When Michael the Iberian was dying at Arselaou [_v τ_ τόπ_ τ_ _Αρσελάoυ _κησεv] he required Eustathios his disciple first to wash him and then to bring him holy communion. After that, he was asked to help him to descend the steep slope (down which it would have been very difficult to carry him) which led to the graveyard. Having arrived there, he lay down in his tomb and departed joyfully to the Lord.

W079

BHG 1448p/9 Anastasios A09

W079

A miraculous supply of oil

Due to enemy action, there was a scarcity of oil. The higoumen of Sinaï sent for George of Arselaou to pray in the oil-store. "I will pray over only one vessel, or we will be swimming in oil," he said with a smile. Oil sprang forth at once when he prayed and they filled all the vessels from the one, which then ceased to produce more, like the one in the time of Elisha. George refused to have the jar named after him. They named it for the Mother of God and it is still there, with a perpetual light hanging over it.

cf W378 W841

W080

BHG 1448p/10 Anasatsios A10

W080

Saracens directed to food

George of Arselaou once saw eight Saracens with nothing to eat but the caper-plant, which is so bitter it even kills a camel. He sent one of them over the hill, promising that there he would find a herd of wild goats, of which he could shoot one. So it was, but when the Saracen attempted to shoot a second goat, his bow broke.

W081

BHG 1448p/11 Anastasios A11

W081

A disciple struck by an asp

George of Arselaou had a disciple who was struck by an asp and near to death. George made the sign of the cross over the asp and then flicked it off with his bare hands as though it were a locust. He charged people not to speak of it until after his death.

W082

BHG 1448p/12 Anastasios A12

W082

A friend summoned and anticipated

When George of Arselaou was dying he sent a Saracen two hundred miles to Aelana [_Αϊλ_, Eilat] to bring a beloved friend. Twelve days later he told his disciple to make ready, for the brethren were arriving. And, as soon as the incense was ready, they arrived at the cave. He then prayed, embraced the loved one, received holy communion, lay down and died.

W083

BHG 1448p/13 Anastasios A13

W083

A leopard guards a garden

Abba Stephan of Μαλωχάv had his garden spoiled by rock-rabbits (χoιρoγρύλλoι.) A leopard came by and was invited to stay to guard the garden and to eat the marauders, which it did until the abba died.

W084

BHG 1448p/14=1442ta Anastasios A14

W084

de Ioanne Sabaïta

At Μαλωχάv, John the Sabaite and Demetrios the Basilikos and leading doctor [_ρχιιατρ_ς] spotted the traces [σόρμα] of a great dragon in a wadi. Demetrios wanted to go away, but John urged prayer. And when the beast was two stades from them, they saw it taken up into the air like a cloud, then dashed into a thousand pieces on the ground.

W085

BHG 1448p/15 Anastasios A15

W085

A blind young rock-rabbit healed

John the Roman said that he and his master, John the Sabaite, were at Arselaou when a mother rock-rabbit brought her young one, which was blind, to the Sabaite; he cured it with earth and spittle. Next day she brought him a cabbage. He refused to accept stolen goods, so she took it back to the garden from which she had stolen it.

cf W170, W207

W086

BHG 1448p/16 Anastasios A16

W086

Goats pray successfully for rain

During a severe draught in the month of August, a herd of thirsty goats went to the highest summit in the area and cried aloud together, as though to the Creator [_σαvε_ πρ_ς τ_v κτίστηv.] It rained in that place and nowhere else.

W087

BHG 1448p/17 Anastasios A17

W087

John the Sabaite having consented [? text unsure] to the condemnation of one brother by another, found himself (in a vision) before the crucified Christ. He was rejected, as one who judges before the day of judgement, and driven out. On the way out he lost his stole, the protection of God [πάλλιov, _ σκέπη τo_ Θεo_.] When he wakened, he spent the next seven years repenting in the desert, until the Lord relented.

W088

BHG 1448p/18 Anastasios A18

W088

Orentios burnt-hand

Orentios so burned with the Holy Spirit that he would put the live coals in his hand to offer incense with. But once he did it levitously, sustaining a damaged finger and ligament, whence he was known as _Ορέvτιoς καυσόχειρ, Orentios burnt-hand.

A patrician once came with a sick daughter, whom Orentios healed by sending her a bunch of grapes.

W089

BHG 1448p/19 Anastasios A19

W089

The death of Abba Orentios

W090

BHG 1448p/20 Anastasios A20

W090

The death of Abba Stephanos

W091

BHG 1448p/21 Anastasios 21 [A21]

W091

Epiphanios' charisma of perception

Epiphanios the solitary [_ _γκλειστoς] received a gift of the Spirit which enabled him to see the spirits of darkness, i.e. the demons [τ_ τo_ σκότoυς πvεύματα τo_ς δαίμovας] coming and going in his cell. He foreknew the hour of his death; he warned his disciple to come early, which he did -- and found his master dying.

W092

BHG 1448p/22 Anastasios A22

W092

A vision in the desert

An elder took his disciple into the desert during Lent [_v τα_ς _γίαις vηστείαις] in search of anchorites. Around Σίδδη they saw a cell with various fruit-bearing trees around it, at the bottom of a wadi. As they went down, they heard voices welcoming them, but when they arrived, everything disappeared. This happened twice.

cf W095

W093

BHG 1448p/23 Anastasios A23

W093

An elder's vision of his disciple

In a vision, an elder saw the disciple whom he had set to Rhaïthou returning, but he thought it was a Saracen disguised as a φoίvιξ.

W094

BHG 1448p/24 Anastasios A24

W094

A Saracen's vision

Moundir [Μoυvδ_ρ] the Saracen said that, whilst he was pasturing goats in wintertime, he once found himself by a garden of fruits where an elderly man was watering goats at a spring. This one invited the Saracen to take what fruits he could. The monk [sic] was preventing one large, horned ram from drinking because it was always fighting with the others. "You shall not drink of this water one more day" he said. Next day, the Saracen returned with his dogs. He found the herd of goats, but not the place. The dogs fell upon the ram, thus fulfilling the monk's prophecy.

W095

BHG 1448p/25 Anastasios A25

W095

A brother's vision of a garden and a cell

A Saracen showed a brother a garden and a cell at the bottom of a wadi. The brother went down alone, but the Saracen called to him that he had forgotten his sandals. The brother turned to say he did not need them, and when he turned back from answering, neither garden nor cell was to be seen any more. The brother reproached himself for turning round, like Lot's wife.

cf W092

W096

BHG 1448p/26 Anastasios A26

W096

A disappearing old man

George [Γεώργιoς _ δρα_μ (_Αδρα_μ ?)] the slave of a Saracen, was pasturing camels near Βηλ_μ when he saw an old man (γηραλέov) who made the sign of the cross over him, but would not speak. George withdrew a few steps and then, determined to have a prayer, turned round again; but the man was no more to be seen.

W097

BHG 1448p/27 Anastasios A27

W097

A father who endured bugs for three weeks

A father shut himself up in a cave for Lent. Soon it was swarming with bugs from top to bottom. But he held on, and in the third week, there arrived a swarm of large ants which cleaned out the bugs. So it is good to be patient under trial, for things usually come out right in the end [δι_ καλ_ _ τ¢ v πειρασμ¢ v _πoμovή, ε_ς _γαθ_v γ_ρ πέρας πάvτως _ρχεται.]

W098

BHG 1448p/28 Anastasios A28

W098

The benefit of a painful death

Abba Stephan the Cypriote suffered greatly when he died. Later, he appeared to one who was greatly troubled by this, assuring him that, on account of his sufferings, he had found greater freedom of access to the Lord (ε_ρεv περισσoτέραv παρ__ρησίαv πρ_ς τ_v Κύριov.)

W099

BHG 1448p/29 Anastasios A29

W099

The disappearing corpse of a mysterious monk

Γεώργιoς _ Γαδαμήτης said that when he was a young man on the holy mountain [of Sinaï] a brother came there who would tell neither his name nor anything about his place of origin. In fact, he spoke not a word to anyone. Two years later, he died and was buried. But when they opened the grave to put another body in, that brother's body could not be found. Some say it was the son of the Emperor Maurice, saved by the nurse when the rest of the children were slain in the Hippodrome at the command of the usurper Phocas. His monastic profession would have been to make atonement for the nurse's child, slain in his stead.

cf Theophylact of Simocatta, Historia VII 13.4-5 and VII 15.8; see also ibid trans. M. and M. Whitby p.231 n.79