W200

HL 23

W200

Pachon's struggle with πoρvεία

Pachon was so troubled by πoρvεία that he lay down before a hyena's lair and hoped to die [cit. Ps.103.20] but the demon transformed itself into a black girl [ε_ς α_θιόπισσαv κόρηv] which would sit on his knees and [simulate ?] to have intercourse with him. She would disappear when he aimed a blow at her, leaving him with an evil odour on the hand. So he took a small asp and tried to make it bite his genitals, which were the cause of his trial [_ς α_τιoί μoυ τo_ πειρασμo_.] At last he heard a voice saying: "Carry on, Pachon; this is what you are here for."

W201

HL 25

W201

The devil disguised as Christ

Valens of Corinth, the proud, despised the holy mysteries and vaunted when the devils lit a lamp to help him find a needle. Then the devil disguised himself as Christ; he came by night with hosts of "angels," with lamps and a wheel of fire, inviting Valens to worship from afar. Next day, he said he had no need of the sacrament for he had seen Christ. The fathers put him in irons for a year.

cf W134 W485

W202

HL 26

W202

Alban's struggle with πoρvεία

Alban, an able monk, was driven by lust from his cell, to Alexandria where he frequented the theatre and the hippodrome, and where he fell in with a harlot. A carbuncle [_vθραξ] developed on his genitals which required their amputation. After that, he regained his equilibrium and repented, but he died a few days later.

W203

HL 29

W203

Elias and the three-hundred virgins

Elias gathered about three hundred virgins together in a monastery _v _Αθριβ_ πόλει but after three years he could not stand their quarrelling any longer, so he left. Three angels came to him and asked him: would he go back if he could be cured of the passion which the virgins incited in him ? He agreed, and in a dream the angels seemed to emasculate him with a razor. He served a further forty years and suffered no disturbing thoughts.

cf W251

W204

HL 31

W204

An enemy host immobilised by a virgin

Piamoun the virgin lived at home with her mother. She knew by her gift of second-sight [diorasis] that the next village was preparing to attack hers, but her villagers dared not go out and make peace. So she went up onto the house-top and, at her prayers, the enemy host was immobilised three miles away. She released them when they undertook to ammend their lives.

cf W140

W205

HL 33

W205

Two suicides

At the women's monastery across the river from Tabennesi, a secular tailor once passed by, seeking work. A younger sister told him they had their own tailor. Another sister, who had seen this, maliciously accused her of it when a quarrel broke out. The first sister threw herself into the river; the second hanged herself. The priest imposed a seven-year excommunication on the community.

W206

HL 34

W206

A sister who simulated madness

There was a virgin in the Tabennesi convent who simulated madness [1 Cor.3.18.] Although she served in the kitchen she was never seen to eat; she was known as the convent sponge [_ σπόγγoς τ_ς μov_ς,] reviled of all but reviling nobody. An angel invited Pitroum to see one who was more holy than him at this convent. They assembled all the sisters but only produced this mad woman [σαλ_] when all else had failed. He fell down before her, proclaiming her "my amma and yours." She then went away and no more was ever heard of her.

W207

HL 18

W207

A young blind hyena cured

Paphnutios said that a hyena once brought its blind pup to Macarios, knocking with her head and entering. The elder spat on its eyes and opened them. Later she returned with a large sheepskin for the elder, which he later gave to Melania.

cf W170 W085

W208

HL 36

W208

An unexpected supply of food

Possidonios said that Porphyrites (who used to live off the land) was only once reduced to returning to the habitations [relying on the produce ?] of men. It was when he saw an armed knight riding to his cave. When he returned, Porphyrites found a basket of grapes and new figs, enough food for almost two months.

W209

HL 37

W209

Serapion's voluntary enslavement

Serapion had himself sold to some actors for twenty pieces of gold (which he kept in a bag.) He stayed with them until all were converted and had left the theatre; then he told them that he was an Egyptian monk and a free man.

W210

HL 37

W210

A challenge to a proud virgin

Faced with a proud virgin in Rome who had neither been out of doors nor seen a man for twenty five years, Serapion persuaded her first to receive him, then to come out -- if she were truly dead to the world. He then challenged her to walk naked through the streets with him, but at this she balked.

W211

HL 39

W211

Water obtained by prayer

Moses of Lebanon said they dug a great well in their monastery but found no water. Then Pior came by and reproved them for their little faith. He went down himself into the excavation and prayed, whereupon much water appeared.

W212

HL 39

W212

Pior who foreswore his family

Pior left home promising never again to set eyes on any of his relatives. Fifty years later, his sister found that he was still alive, and summoned him from the desert. He would only stand at the gate of her house with his eyes averted. He returned to the desert without entering.

W213

HL 40

W213

Ephraim's hospice in Edessa

At a time when there was a great famine and much suffering in Edessa, Ephraim, a deacon of that city, went to the affluent and they agreed to allow him to mediate their wealth for the relief of the distressed. He set up a three-hundred-bed hospice in the arcades of the city. He died a month after the end of the crisis.

= Sozomen 3.16

W214

HL 43

W212

Innocent healed a youth who was so paralysed that when he spat he hit his own back [very similar to the story of Elijah raising the dead child.]

W215

HL 43

W215

Innocent caused the juvenile thieves of a sheep, the property of an old woman, to own up; a crow had come and revealed to him the location of the remains of the sheep.

W216

HL 51

W216

A miraculous supply of bread

Elias, surprised by visitors, went into his cell to pray because he had no food. He found in there some loaves of bread, still warm, enough to feed twenty men and to keep Elias going for another twenty five days.

W217

HL 53

W217

Abram who went too far

Abram subjected himself to such harsh treatment that one day he came into church claiming to have been ordained priest by Christ overnight; it took much persuasion to un-deceive him.

W218

HL 55

W218

A warning against creature-comforts

Jubinus was soundly castigated for washing himself and lying on a fleece, by Silvania who, not even in illness or at the command of a doctor, had ever done either of these things.

W219

HL 60

W219

The death of a virgin

An unnamed virgin living a secluded life together with her mother, emerged from seclusion at the invitation of Saint Colluthus the martyr to dine in his martyrium, for she was to die that day. Returning home at sunset, she read a little to her mother and then, composing herself for the grave, quietly died.

HL 65 = W059

W220

HL 70

W220

A false charge of paternity

The daughter of a priest in Caesarea gave it out that she was pregnant by a reader named Eustathios, whom the bishop demoted, but to whom he gave the woman on request. The reader put her in a monastery. When her time came, she could not deliver the child. After many days of labour, she admitted that she lied about the reader. The bishop went to the reader, sulking in his cell, and said: "Eustathios, rise and loose that which you have bound" [Ε_στάθιε _vάστα λύσαι _ _δησας.]

cf W315 W423 W922 W949 W967(+art cit)

n.b. there is an unusual paragraph at the end pointing out the use and meaning of this story.

-------END OF HL------

_____________________________

--------PRATUM SPIRITUALE [PS]-------

W221

PS 045 BHG 1444u

W221

de incluso tentato

«The life of a monk, a recluse on the Mount of Olives and con- cerning the veneration of an icon of the most holy Mother of God»

The demon of πoρvεία appeared visibly to a solitary, promising the monk release if he would swear to keep a secret, which he did. Then the demon said: "If you do not revere that icon of Christ and the Mother of God, I will release you." The solitary [_γκλειστoς] asked for time, and told the secret when Theodore the Heliote came by. The demon was enraged, calling him "wicked elder" [κακόγηρε,] but the monk excused himself from breaking his promise because the demon -- which is nothing, had him swear by God, who is everything.

W222

PS 085

W222

«How the wheat of the [Skopelos] monastery germinated

because the customary alms-giving had been suspended»

The brothers at the Skopelos monastery - against their higoumen's advice - witheld the customary Maundy Thursday dole to the poor because food was scarce. Next day the remaining grain was found to have sprouted.

W223

PS 086

W223

«Concerning another anchorite of the same monastery»

An anchorite (a grazer) took offence at something in the monastery of Skopelos and stayed away five weeks. Then he came, made his communion and promptly died.

W224

PS089

W224

«The finding of an holy anchorite on Mount Amanon»

A dead anchorite was found on Mount Amanon, kneeling, with his hair down to the ground. A neighbouring anchorite said he had been dead fifteen years.

W225

PS090

W225

«The death of two anchorites on Mount Ptergion»

Of two anchorites near Mount Ptergion beyond Rossos (near the River Priapi) one buried the other and then sought a peasant to bury him.

W226

PS091

W226

«The life of Abba Gregory the anchorite

and of Thelalaios, his disciple»

George or Gregory the anchorite was thirty five years wandering naked in the desert. When he was in the mountains of Skopelos he had a disciple who died. He went down and asked a shipmaster to send men to bury him, one of whom (Thelalaios) remained two and a half years with the anchorite, and then asked to be taken to Jerusalem to die. The abba buried him at the Copratha Lavra where he was buried himself a little later.

W227

PS093

W227

«The life of Abba Sisinnios (who declined a bishopric)

and of his disciple»

George the Archimandrite went to visit Abba Sisinnios the ex-bishop living near Bethabara; he was most sick (the disciple said) but waiting for them. Up they went and found him dead. He revived enough to bid the visitor welcome, then fell asleep again. The disciple died whilst they were digging the grave for his master.

W228

PS 097 BHG 1322zc

W228

de duobus fratribus inseparabilibus

«The life and death of two brothers

who swore never to be separated from each other»

John the anchorite said John the Moabite said there were two brothers who swore never to be separated in life or death, but one brother was overwhelmed by πoρvεία so they both went to the city: one to sin, the other to work and pray. Both of them worked on the new monastery τ¢ v Βυζαvτίωv, one of them fasting to pay for the other's pleasure. Abba Abraham (founder of the Abrahamites' monastery) summoned the good monk, learned of the situation, and prayed about it. The sinful monk immediately wished to return to the desert, which he did, and promptly died, leaving the other alone.

cf W553

W229

PS 100

W229

«The life of Peter, the monk of Pontus»

The fathers at Calamôn told of Peter the Priest of Pontus that he once came to Pyrgia Lavra and asked Theodore (later bishop of Rossos) to go to Sinaï with him; he then proposed to fast all the way, which he did; then all the way to Alexandria then all the way back to Jerusalem, eating only three times on that whole great journey.

W230

PS 149 BHG 982b Huber 25

W230

narratiuncula de Sancti Petri responso

«The amazing tale of Amos, Patriarch of Jerusalem

concerning the most sacred Leo, the Roman Pontiff»

When Amos became Patriarch of Jerusalem [594-601,] lamenting his unworthiness, he said he most feared ordinations. He told of Pope Leo who kept a long vigil at Saint Peter's tomb for his sins: only to learn that eveything would be forgiven him, except ordinations. "This alone will be asked of you: whether you did well, or not, in ordaining those whom you ordained."

W231

PS 162 BHG 1450zc

W231

de non solvenda abstinentia vini

«The response of Abba Theodore of Pentapolis

to the question of abstaining from wine»

Abba Theodore at Calamôn said there can be no relaxation of the rule not to drink wine.

W232

PS 178 BHG 1440ki

W232

visne sepeliri ut Ægyptii solent an ut Hierosolymitani ?

«The life of an elder of the

Community of the Scolarii, a simple man»

At Monidia there was a hard-working but undiscriminating monk who would communicate in whatever church happened to be nearby. This fault was brought home to him by the question of an angel: did he want to be buried in the Egyptian, or in the Jerusalem manner ?

W233

BHG 2028

W233

The Maiden's Strategem

When the Persians [anon in Arab] took Jerusalem they occupied all the ladies' monasteries. There was one very good-looking young nun, Anna [anon in Arab] who fell prey to a noble Persian [a warrior, Arab.] She prayed to Christ for her virginity to be preserved [Arab: she asked her owner to be patient with her] for she knew a secret potion which, if it were prepared by a virgin, would render ant part of the body totally impervious to iron. So he allowed her to prepare the herbs [Arab: the oil, over which she recited the spell.] She then put the preparation of her own neck, inviting him to strike his hardest with his sword. Which he did, and killed the girl: whilst she preserved her virginity.

Greek text: ed. Bonner Campbell, "The Maiden's Strategy," Byzantion 16 (1942-43) 142-161, text 145-146

Arabic text: ed. and trans. (p.108) G.Levi Della Vida, "Le stratagème de la vierge," Annuaire de l'Institut de Philologie et Histoire Orientales et Slaves 7 (1943) 83-126, which also points out the place of this legend in the wider context of folklore.

W234

ed. Della Vida, art. cit. (W233) item N° 9

W234

The suicide of a debtor averted

A man of Ascalon received a large amount of money from a pious woman, to be given to the poor. He was then sent by an anonymous saint to Scythopolis [Beïsan] to bring relief to a man who was about to kill himself on account of his debts.

No Greek text known, but cf W957 for something similar.

W235

PL 73:661-662 Synax CP 120, 18-29

W235

Meretricem ducit eremita ad secretiorem locum

(Thaisim Paphnutios)

Thaïs, a successful and beautiful whore, was visited by Paphnutios in lay clothes. Bringing a piece of gold he went in with her, and then requested a remoter chamber. She assured him that this would not remove him from the eyes of God, at which he reproached her for the many souls she had brought to perdition. She fell in repentance at his feet, promising to obey his every command if he would grant her three hours. She burned all her possessions, valued at forty pounds of gold. Paphnutios then sealed her in a cell in a convent where she remained three years praying: "Have mercy on me, my maker" [_ πλάσας με _λέησόv με.] Then at a prayer-vigil convoked by Anthony, a vision was seen of a beautiful bed attended by three virgins, which was taken to signal that Thaïs was forgiven. She was brought from her cell and died fifteen days later.

n.b.: This is manifestly a précis of the conversio BHG 1695-1696. It is included here on account of its strong resemblance to other tales (cf especially W415) and because, according to Rosweyde, it is found in not a few manuscripts of patrum vitae. It certainly circulated amongst the exempla (Tubach 2440.)

cf W707

W236

A/B "The Roman" 2

W236

An elder had a good disciple. In a fit of rage, he threw him out, cloak and all. The brother just sat there, outside; and when the elder opened the door, there he found him, sitting. So then the elder made an act of obeisance to him, saying: "Oh, father, the humility of your patience has vanquished my ill-humour. Come back in again; from here on, it is you who are the elder and the father, I who am the younger and the disciple." [verbatim]

W237

PE 1.27.3 BHG 1317s

W237

iunior salvat seniorem

Some time went by and the brother performed all the duties of a servant without the least question or complaint. Then [the monk and the woman] said to each other: "Are we not carrying a sufficient weight of sin as it is, without taking on the responsibility for this man's soul ? Let us get away from this place and leave him the cell." They took as much as they could of their belongings and said to the brother: "We are going away to pray: do you look after the cell for us." When they had gone a little way off, the brother realised what was their intent. He went after them at a run. When they saw him, the were troubled and they said: "How much longer are you going to condemn us ? You have the cell; stay there and look to your own condition." But he said: "I did not come for the cell, but to serve you." When they heard this. Their consciences began to trouble them when they heard this and they came to the conclusion that they should repent before God. For her part, the woman went so a monastery whilst the elder returned to his own cell: thus were they both saved by the patience of the brother. [a scholion follows in PE.]

cf W921

W238

De abbate Marcello Huber 39 (not otherwise known)

W238

Abba Marcellus lived six years alone in a cave prope magnam villam in partibus Libani . . . iuxta pedes montis. The devil transformed himself into the like of the Abba and went about trying to seduce honest women, who told their husbands. The prepositus ecclesie found their testimony agreed; he sent young men who dragged the abba from his cave with brutality (they plucked his beard) leaving him half dead in the road. Kind people put him back in his cave, where his adversaries came insulting him while he merely prayed that this sin be not laid to their charge. Then after 18 months the prepositus ecclesie had a vision in which he learnt the truth; whereupon the youth began to suffer afflictions and the people came to Marcellus to be blessed. But he took himself off to Nitria.

(the second part of this story is told in the first person singular.)

W239

Ubi apparuit cuidam sanctus Papa Gregorius

PS 151 Huber 26

W239

John the Persian said when at Rome to worship at shrines of Peter and Paul, he saw Pope Gregory approaching and was going to abase himself but those of the papal retinue said not to. And when he attempted to do so at the approach of the pope, Gregory went down first and would not rise untl John did. Then he humbly kissed him and put three gold pieces in his hand -- to use for hospitality and for his own heeds.

Huber: "idem: Johannes Diaconus, Vita Sancti Gregorii Magni IV.63, PL 75:213."

W240

BHG 797 &c De imagine dicta Antiphonite in Chalcopratiis Antiphônêtês

Huber 1 one of the longest tales

W240

In the time of Heraclius (610-637) a successful merchant named Theodore plying out of Constantinople, caught in a storm, throws the entire cargo of his one great ship overboard and is only just able to save the vessel. He almost sells the vessel and becomes a monk but a colleague persuades him to go to his fellow merchants and try to raise a loan to re-stock his ship. When they refuse help he remembers Abraham, the very rich Jew, whose offers of finance he has more than once refused in the past "because he was of another race and outside the faith." Now Theodore goes to him in secret, praying to the image at the four columns on the say. Abraham asks what guarantor (antiphonites) he can offer for a loan, especially since he plies the dangerous trade of going to sea (praecipue cum sit in mare labor tuus.) Once again Theodore approaches his friends but they refuse to stand warranty for him to a Jew. Passing by the image at the four columns again, Theodore then goes and tells Abraham that he can provide the greatest and surest of guarantors: the image at the four columns -- to which they now go. Predictably, Abraham is reluctant: "Don't you know that we Hebrews are at enmity with you Christians on account of this image? Don't you say our fathers crucified him?" Nevertheless, he is so impressed by the other's faith that he does indeed lend him fifty pounds of gold -- which it takes two servants to carry away. Theodore uses the money to re-stock his ship then off he sails to Syria where he makes excellent sales and re-stocks his ship with goods to sell back home. But somewhere off Tyre the ship runs into a storm again as a result of which every single thing is lost except the ship itself and the lives of the sailors. Ruined, Theodore returns to Constantinople where Abraham comes to console him. Returning his visit, the merchant passes by the image at the four columns where he renders thanks to God for saving his life. He then comes to Abraham who, quite readily, lends him another fifty pounds of gold (in the presence of the image) adding a warning against sailing in winter-time. The re-stocked ship takes to the water and this time is driven severely off course by adverse winds, far into unknown waters. Eventually an island comes into sight and the ship manages to put in unharmed. The natives are friendly: "We are western brothers; we know nothing of the city (Constantinople) of which you speak nor of this Syria." They are interested in trade though; the goods in the ship are exchanged for tin to the value of 100 pounds gold, two hundred pounds worth of lead and fifty pounds in gold coin. Winter however is coming on. Remembering Abraham's warning, Theodore takes the gold coin; he seals it in a box with a letter stating that this is the money owing to Abraham and consigns it to the waves. That night both Theodore and Abraham have a vision of Abraham receiving the money before the image antiphonites. Next morning Abraham goes down to the sea and in comes the box containing 3500 gold pieces (100 short -- for reasons not stated.) When however Theodore sails in the following Spring, Abraham says nothing about this, "to test whether the faith of the Christians is true." They go before the image antiphonites and, when Theodore asks whether the loan was repaid, Abraham sees lightening flashing from the icon and falls down as though he were dead. He revives and confesses himself a Christian. Archbishop Proclus [434-446!] baptises him and all his household, seventy-five persons of both sexes. The tin and lead in the ship are found to have been changed into extra- fine and ordinary silver respectively, all of which is offered to Hagia Sophia, the offering increased by Heraclius so that much of the sanctuary and furnishings can be silvered. Theodore and his wife become monks (as he had three times threatened to become). Abraham builds a church over the image antiphonites which is dedicated in that name by Proclus, who also ordains Abraham priest of the church [and his two sons deacons says one ms.]

[W241-249 vacant]

W250

PS 001 002

W250

«The life of John the elder and the cave of Sapsas»

and «The elder who fed lions in his own cave»

A monk of the monastery of Abba Eustorgios set out for Sinaï in order to escape being made higoumen. A little beyond Jordan he began to burn with fever and had to rest in a cave. Three nights in succession Saint John the Baptist appeared to him urging him to remain where he was, at Sapsas, where the Baptist and Christ had often met. The monk agreed, recovered, and stayed there for the rest of his life. The cave became a church and he gathered a brotherhood around him. Also [PS 002] a monk there made friends with lions.

W251

PS 002 003 BHG 2080 2080a

W251

«The life of Conon, priest of the Community of Penthoucla»

Conon the Cilician was the priest in charge of baptising at Penthoucla; he was much troubled when he had to baptise women and was not helped in spite of the promises of John the Baptist. When a beautiful young Persian girl came to be baptised, he fled (Archbishop Peter was not willing to put a deaconess to the task δι_ τ_ μ_ δέχεσθαι τ_v τρόπov.) The Baptist met him, raised his clothes and signed him with the cross below the navel, assuring him that he would be no more troubled (which he was not,) but neither would he reap the reward that had been prepared for him.

cf W203

W252

PS 004

W252

«The vision of Abba Leontios»

Leontios of The Community of Theodosios said that when he took up residence at the deserted New Lavra, he saw an angel standing at the right hand side of the altar when he went into the church to receive communion on a Sunday, and afterwards, a voice came to him, saying: "From henceforth, this sanctuary is sanctified."

W253

PS 005

W253

«Abba Polychronios' story of the three monks»

Abba Polychronios related two instances of brothers (one of them an oikonomos, burser) who knew of their impending deaths.

W254

PS 006

W254

«Another story of Abba Polychronios»

When a newly-dead man was being carried to his grave, a star appeared overhead and accompanied the cortège all the way from the hospital at Jericho to The Towers.

W255

PS 007

W255

«The life and death of an elder

who would not be higoumen of the Lavra of The Towers»

A father being pressed to accept the office of higoumen resisted, but finally asked for three days for prayer; after which he died.

W256

PS 009

W256

«The wondrous charity of an holy elder»

There was a monk at The Towers of extreme poverty. Once he gave his last bread to a poor man, who demanded clothing instead. The monk led him inside and, when the poor man saw how little he possessed, he gave him back the bread and left him everything he could spare.

W257

PS 011

W257

«The life of Abba Hagiodoulos»

Hagiodoulos, higoumen of the monastery of Gerasimos, called a dead brother back to life for a final greeting: _γείρoυ _δελφέ× δός μoι _σπασμόv.

W258

PS 014

W258

«A brother assailed by a lascivious

spirit who was stricken with leprosy»

A brother was so sorely tried by temptations to πoρvεία that he gave in and went down to Jericho. As he was entering ε_ς τ_ καταγώγιov τ_ς πoρvείας he became wholly leprous, for which he returned, thanking God. [There is no mention of a cure.]

W259

PS 015

W259

«The wondrous deed of Abba Conon»

When some Hebrews saught to slay Abba Conon, their sword-arms were immobilised.

W260

PS 016

W260

«Abba Nicolas'story about himself and his friends»

Three brothers, who had lost their way in the desert and run out of water, lay down to die. One had a vision of a pool over-flowing with water and of two persons drawing from it. He, Abba Nicolas, the narrator of the story, requested a drink; but the one he asked refused, saying he was too slack a monk. The other person, however, pointed out that he was hospitable, and on that account both he and his two companions were given to drink. They continued three more days without drinking and then came to the inhabited world.

W261

PS 018

W261

«The life of another elder at the

monastery of the Lavra who slept with lions»

An elder brought two lion cubs into church wrapped in his pallion. "If we kept the commandments of Christ, these would fear us. But it is not so; we fear them," he said.

W262

PS 019 BHG 2120

W262

«Abba Elijah's story about himself»

Elias the grazer was visited by a woman who claimed to be an ascetic living near by. He gave her water and she went away. Then he began to burn with passion for her. He went out in the heat to find her, but he was stoped by the vision of a hole in the ground filled with rotting corpses. He saw a reverend looking man who told him: "This is what woman is, and this is what man." Elias fell to the ground and was raised by the venerable person. He was cured of his lusting.

W263

PS 020

W263

«The conversion of a soldier

(whose life is briefly described)

when God worked a miracle for him»

A soldier tells how, when he was being pursued by the Mauritanians and near to death, he cried: "Lord God, who appeared to your servant Thecla and delivered her from unprincipled hands, deliver me from this situation and I will go be a solitary in the desert. . ." he had now been thirty five years in a cave.

W264

PS 021

W264

«The death of an anchorite and of his slayer»

Brothers on the slopes above saw Saracens pass by and decapitate an anchorite beside the Dead Sea. Then a bird came and snatched the Saracen, bore him aloft and let him fall to his death from a great height. 

cf W084

W265

PS 024

W265

«An elder who lived at the Cells of Choziba»

An elder of the Cells of Choziba was not only extremely helpful to his neighbours, but he also rendered all kinds of assistance to travellers between Jerusalem and Jericho, carrying their baggage and their children, giving refreshment, mending footware and even giving them his clothes.

W266

PS 025

W266

«A brother at the Monastery of Choziba,

the words of the holy offering [-prayer] and Abba John»

A brother at Choziba knew the prayer of consecration and recited it as he was bringing the bread and wine to church. When the priest recited the same prayer, he did not see the customary descent of the holy Spirit. He was disturbed, thinking this was due to his own sin, but an angel told him what had happened. Thus it was ordained that nobody but priests should learn the anaphora, and that they were only to recite in a consecrated building.

cf W268

W267

PS 026 BHG 1450zv

W267

de Theophane Nestoriano converso

«The life of Theophanes, his wondrous vision

and concerning intercourse with heretics»

A brother was granted a vision; one of fearful aspect showed him a dark and noisome place of fire in which the notorious heretics were being tormented. He said that this was where those went who were not in communion with the catholic church.

W268

PS 027a

W268

«The life of the priest of the Mardardos estate»

A congregation complained that the priest did not start the eucharist at the usual time. He told the bishop: "I sit by the altar but until I see the Holy Spirit over-shadowing it, I do not begin. When I see the descent of the Holy Spirit, then I complete the liturgy," which filled the bishop with wonder.

cf W266

W269

PS 027b

W269

Julian sends greetings

Julian the Stylite sent the elder [of W268] a greeting in the form of a folded cloth with three live coals within, and the elder sent the present back with water added. They lived about twenty miles apart.

W270

PS 028

W270

«A wondrous deed of Abba Julian the Stylite»

Abba Julian was told that there was no more grain. He told them to gather up what remained for the brothers to eat today: the Lord would take care of tomorrow. Next day they found the granary so full they could not open the door.

W271

PS 029 BHG 1450zu Huber 21

W271

de haereticorum eucharistia

«A miracle of the most holy eucharist»

Two stylites, one orthodox, the other of the Severan heresy, tried to convert each other. The heretical eucharist [-ic bread] dissolved when thrown into boiling water, the cathlolic one remained intact -- and was preserved as an object of curiosity.

W272

PS 030

W272

«The life of Isidore the Monk of Melitene

and another miracle of the most holy sacrament»

Isidore of Melitene, a monk of the Philoxenos monastery at Tadai, was always in tears, on account of his very sinful life in the past. For instance, he and his wife were both of the Severan heresy. One day, hearing that she was receiving the orthodox communion at a neighbour's home, he rushed there and forced her to vomit the portion, which he flung into the mire. It was immediately taken up by a flash of lightening. Two days later he saw an ill-clothed black-faced-one which said: "You and I are heading for the same condemnation;" it was he who struck Christ in the face at his passion.

W273

PS 031

W273

«The conversion and life of Mary the Harlot»

Two fathers were resting at an inn when three youths entered with a prostitute. One father took out the gospel and started reading. The prostitute sat near to him but he reproached her. "But Jesus did not send away the prostitute," she said. "Neither did she continue a prostitute" the fathers replied. "Then neither will I," she said -- and, leaving the youths, she followed the fathers, who put her in a convent. Her name was Mary.

W274

PS 036 BHG 1448za part 1

W274

de Ephraem patriarcha Antiochena

«The life of Ephraim, Patriarch of Antioch and how he

converted a stylite monk from the impiety of the Severan heresy»

Ephraim, Patriarch of Alexandria [527-545,] strove to convert a stylite from the Severan heresy. The other proposed an ordeal by fire but withdrew when the bishop accepted. Ephraim then threw his episcopal stole [_μoφόριov, pallium,] into the fire, from which it was recovered undamaged three hours later. This secured the conversion of the stylite.

W275

PS 037 BHG 1448za part 2

W275

«The life of a bishop who left his throne and came to the Holy City where he changed his clothes and became a builder's labourer»

Ephraim, Count of Oriens, repeatedly saw (in a dream) a man with a pillar of fire. Going to the man he discovered he was a runaway bishop living in great poverty and sanctity who, enjoining silence on the Count, profesied that he [the Count] would mount the episcopal throne of Antioch, which he did.

cf Evagrios, HE 4.6 (ed. Bidez-Parmentier p.156.)

W276

PS 038

W276

«The death of the impious Emperor Anastasios»

After exiling certain bishops for Chalcedonian convictions, the Emperor Anastasios [491-518] saw (in a dream) one dressed in white who held a codex. He turned five pages and read out the emperor's name, saying: "Because of your unbelief, I am removing fourteen [years ?] which he did, with his finger. Two days later there was severe lightening and thunder in the midst of which Anastasios gave up the ghost, in great affliction.

W277

PS 039

W277

«The life of a monk of the Monastery of Abba Severian and how he was prudently restrained by a country-girl from sinning with her»

A monk stayed with a widower-farmer whose daughter he lusted after. He would have had her when the father was away, but she pointed out to him that in one hour he would undo all his pains of the last fifteen years, besides bringing disgrace and discomfort on both of them. He returned to his monastery asking never again to be sent on an errand.

W278

PS 043

W278

«The horrible death of Thalelaios,

the impious archbishop of Thessalonica»

Thalelaios, Archbishop of Thessalonica, who was canonically deposed for being against the Trinity and in favour of worshipping idols, sought to regain his throne by corrupting those in power in the city, but he was found head-down in the privy where all his bowels had gushed out, as in the case of Arius.

W279

PS 044

W279

«The life of an elder, a monk living near the city

of Antinoë and concerning his prayer for a dead brother»

An elder had a very un-diligent monk amongst his disciples, one who never improved in spite of much exhortation. Then he died, and the elder prayed to have the state of the man's soul revealed to him. He saw a river of fire, and the brother up to the neck in it. "Did I not warn you ?" he asked him. "Yes," came the reply, "and it is thanks to you that my head is not suffering. Due to your prayers, I am standing on the head of a bishop."

PS 045 BHG 1444u - see W221

W280

PS 046 BHG 1442rb

W280

de libris Nestorii

«The wondrous vision of Abba Cyriacos of the Lavra of Calamôn

and concerning two books of the impious Nestorios»

Cyriacos, priest of Calamôn, dreamt he saw John the Divine, John the Baptist and the Mother of God, the latter saying that she was offended he had an enemy of hers in his cell. He discovered that a book there contained two treatises of Nestorios, "the enemy of the Mother of God," so he returned the book to its giver, telling him of this revelation. The offending pages were excised and burned.

W281

PS 047 BHG 1076c

W281

miraculum de mimo Caio

«A Miracle of the holy Mother of God against

Gaïnas the actor who was blaspheming her in the theatre»

The Mother of God appeared to Gaïnas the actor and reproved him for blaspheming her in the theatre, three times, without effect. The fourth time, she cut off his hands and his feet with her finger, and that taught him a lesson.

W282

PS 048

W282

«Another miracle of the holy Mother of God by which Cosmiana,

wife of Germanos, was compelled to return to the

true faith from the Severan heresy»

Cosmianê, wife of Germanos the patrician, saught to revere the Holy Sepulchre by night, but was restrained by a vision of the Mother of God because she was of the Severan heresy. When she had received the catholic communion, then she was allowed to enter.

W283

PS 049 BHG 1440kl

W283

de monophysita duce Palæstinæ

«The Wondrous vision of the Duke of Palestine

by which he was compelled to renounce the aforementioned

heresy and to enter into communion with the Church of Christ»

Gêbêmer, the Duke of Palestine, was prevented from entering the Holy Sepulchre. At the prompting of the Keeper of the Cross (σταυρόφυλαξ) he confessed at length. But still a great ram (κριόv) which nobody else could see drove him away. Finally, he admitted to being of the heresy of Severus; when he had received the catholic communion, he entered unimpeded.

W284

PS 050

W284

«The Vision and a Saying of Abba George the recluse»

Abba George the solitary stood before one who sat on a high throne, attended mb many myriads who implored in vain. Then came a woman clothed in purple and her prayer also was rejected. The following day (Friday) there was an earthquake and the cities of the Phoenician coast were cast down.

PS 056 = +/- W033

W285

PS 057

W285

«The Death of Symeon the Stylite

and concerning Abba Julian, another stylite»

When Symeon the stylite near Aegis was struck and killed by lightening, Julian the stylite, twenty four miles away, knew of it and had incense made ready.

W286

PS 058

W286

«Concerning Julian again»

When a lion was troubling the area, Julian the stylite told his disciple Pancratios where to find the beast, to go there and to command it, in the name of Christ, to withdraw - which it did.

W287

PS 060 BHG 1450zf

W287

de monastriae oculis

«The strange deed of an anchoress as a result of which a youth who loved her became a monk out of remorse and concerning Julian again»

A woman was leading an ascetic life in her own home. A young man fell in love with her and troubled her with his attentions.

she invited him in and asked him what it was about her that he liked best. "Your eyes," he said, whereupon she put them out with her shuttle. He went to Skêtê and became a consummate monk.

W288

PS 063

W288

«Concerning the same»

Stephen, priest of the Ailiotes, was sitting reading in his cell; the demon appeared to him and told him to move away. "Then make what I am sitting on move" he replied, at which the demon moved not only his seat, but the cell too. Stephen retorted: "Now I know you are so terrible, I certainly will not move."

W289

PS 065

W289

«Concerning the same»

The secular brother of Stephen the priest saw him eating meat. Not knowing that it was commanded by a doctor because of his ill health, the brother was scandalised. But he fell into an ecstasy and saw one who explained the situation to him. He was told to turn round, and he saw the priest, his brother, crucified as though he were Christ.

W290

PS 066

W290

«The life of Abba Theodosios the Solitary»

Abba Theodore said that before he became a hesychast, he saw a youth with a face like the sun who led him into a huge theatre filled with those who were dressed in white and with black-faced-ones. In the centre was a huge black-faced-one with his head in the clouds, with whom he must fight. The youth promised him both help, and the crown. He received both, and all the black-faced ones disappeared, groaning.

W291

PS 069 (end) BHG 492y

W291

narratio Palladii monacho de Davide solitario Thessalonicæ

«The life of Abba Palladios and of an

elder of Thessalonica, a recluse named David»

David of Mesopotamia was a solitary near Thessalonica. Soldiers saw fire by night blazing out of the window of his cell, and this happened many times. People would line the walls of the city to see it.

W292

PS 072 Huber 10

W292

«Abba Palladios' story of an old man who committed

murder and falsely accused a youth of the same crime»

An old man was accused of murder and, under torture, he implicated a younger man -- who protested his innocence in spite of much torture. Both were condemned to be hanged/crucified [φoυρκισθ_vαι.] The youth asked to be hanged facing east, as he had been lately baptised. The old man asked to face the temple of Kronos ("by Serapis !") [me vero contra Serapin et Saturnum facite aspicere] for which blasphemy they hanged the old man first. Then there came a message from the Augoustalis that the youth was not to be hanged after all; he was to be set free. He became a monk.

W293

PS 075 BHG 1076r Huber 11

W293

miraculum de servata uxore cum filia

«A Miracle of the Lord for the wife and daughter of one

of the faithful who was accustomed to entertaining monks»

A pious merchant of Alexandria had a wife and a six-year-old child. He sailed to Constantinople leaving his wife and child in the care of the Mother of God. A slave seized a knife intending to kill his mistress and make off with the goods, but he was struck blind. Failing to persuade the woman and her child to come out to him, he turned the weapon on himself.

W294

PS 070

W294

«The life of a Mesopotamian Monk, Addas the Recluse»

When a barbarian raised his sword to strike Addas, the solitary of Thessalonica, his arm was immobilised. All the barbarians fell down before him and he cured the immobilised arm.

W295

PS 076 BHG 1450ib Huber 12

W295

submersio Mariae peccatricis

«The Drowning of Mary»

A ship was immobilised whilst others sailed on. The captain heard a voice which said: "Throw out Mary." He called: "Mary ?" --and a woman came forward and said that she was a widow with two children. A soldier [stratiôtês] had been ready to marry her, but not to take on the children, so she killed them. Then the man didn't want her. She was put into the dinghy which turned over five times and drowned her. After that, the ship made a fifteen-day journey in three days.

W296

PS 077 BHG 1450j Huber 13

W296

de tribus caecis

«The Story of Three Blind Men and of how they became blind»

Of three blind men, the first says he caught an eye-disease sailing off Africa, the second that he was a glass-worker and the great heat of the furnace damaged his eyes. The third says that he despoiled a newly-buried corpse of its clothes, finally of its under-clothes, whereupon it sat up and stuck its fingers in his eyes.

cf W034

PS 078 BHG 1450i = W034

W297

PS 079 Huber 22

W297

«A tremendous and stupendous miracle of the most

holy sacrament under Dionysios, Bishop of Seleucia»

A merchant of the Severan heresy had an orthodox πιστικ_ς who brought him communion for Good Friday in a pyx (_v μoυζικί_) which he placed in a cupboard (_v _ρμαρί_) and gave the key to the master (τ_ α_θέvτ_.) When the πιστικ_ς did not come back in time from a journey, the master thought he should burn the orthodox communion rather than let it remain in the cupboard for a whole year, but it was found to have sprouted. All went running to the orthodox church and many espoused the Christian faith.

W298

PS 080 BHG 1450jc

W298

de fonte a Deo concesso

«The spring conferred on the brothers of the monastery

in Skopelos at the prayers of Theodosios, their higoumen»

There was a spring near a monastery which was the result of prayers and fastings of Abba Thedosios. But when, at the monks' request, a bath [-house] was built in the monastery (fed by the spring,) it was only used once, and the spring dried up, never to flow again until the bath was destroyed.

W299

PS 081

W299

«A well that filled with water when an icon of

the same Abba Theodosios was let down into it»

A woman dug a deep well and found no water. A person appeared to her telling her to bring the icon of Abba Theodosios. She sent two men at once who brought it and lowered it into the well, and immediately there was water up to the half-way mark.

cf W201