W401

A/B Ammonas 10 Huber 41 (Monachus lubricus)

W401

The woman hidden in a cask

A brother of ill-repute was thought to have a woman in his cell. When the brothers came in search, he hid her in a cask. Knowing this, Bishop Ammonas sat on the cask whilst inviting the brothers to search diligently. When they left, downcast, he gently reproved the brother whom he had saved from being chased out.

W402

A/B Ammonathas

W402

Tax-exemption gained for some monks

When monks at Pelusium were threatened with having to pay the poll-tax, they were persuaded by Ammonathas to pray quietly in their cells and he would arrange the matter. On the fifteenth day he produced the sakra with the imperial seal, claiming that that very night he had gone to Constantinople, persuaded the emperor to write the document, and then gone to Alexandria to get it counter-signed by the governor and finally back to the brothers at Pelusium.

W403

A/B Gelasios 1

W403

A bible stolen and restored

Gelasios possessed a complete Bible (OT and NT) worth eighteen pieces of silver. A brother stole it and offered it to another brother for thirteen pieces of silver. This brother brought the Bible to Gelasios to be evaluated. Gelasios merely approved the price; when the thief realised that was all he had said, he restored the book: and stayed there until his death.

W404

A/B Gelasios 2

W404

Bacatos punished for attempting to acquire a monk's land

Gelasios inherited a property which a farmer, Bacatos, sought to acquire, even stealing Gelasios' olive crop and misusing his animals and servants, in a vain attempt to coerce him into parting with the property. Then Bacatos went of to Constantinople to inaugurate law-suits against him. On the way, he visited Symeon the Stylite, who reproved him, telling him to return at once, for he would not see his house again. Bacatos immediately developed a fever and had to be carried in a litter. He certainly died well before arriving back home, at Nicopolis in Palestine.

cf W481

W405

A/B Gelasios 3

W405

A young disciple of Gelasios was kicked to death by the cellarer for eating a fish he was set to guard; Gelasios restored him to life.

W406

A/B Daniel 3 N 298

W406

How anchorites are tricked into healings

In Babylon the daughter of a leading citizen had a demon. A friendly monk said only the anchorites could cure her, but they had to be tricked into healing, for they are so humble. You pretend to trade with them, and then ask for their prayers. When an anchorite came to the house, the woman with the demon slapped him soundly. He simply turned the other cheek, at which the demon cried out: "The commandment of Jesus Christ drives [me] out," and the woman was delivered of it.

cf W500

A/B Daniel 7 = W015

W407

A/B Daniel 8

W407

An elder who corrected his own error

A simple elder erred, saying that Melchisedech was son of God. Cyril of Alexandria coped with the problem in the following way. It was said that the elder had all things revealed to him by God, so Cyril sent asking him to pray to God for an answer to the problem which was troubling him (Cyril,) of whether or not Melchisedech was the son of God. The man prayed for three days and than announced that Melchisedech was not the son of God. He had seen a vision in which all the patriarchs passed before him, and they included Melchisedech.

W408

A/B Epiphanios 1

W408

The death of Julian

[Bishop Epiphanios of Salamina, Cyprus] said that crows flying around the temple of Serapis called: "cras, cras," [lat., tomorrow] which Athansios (reviled by the Hellenes) interpreted to mean: "Tomorrow tomorrow," an announcement that the glory of God was about to be revealed. Next day news came of the Emperor Julian's death and the people turned on Serapis, saying: "If he did not please you, why did you accept his gifts ?"

W409

A/B Euprepios 2

W409

Robbers given what they overlooked

Thieves took everything Euprepios possessed, except his staff. When he noticed this, he offered that too, but they refused it, fearing something might befall them [δεδιότωv μ_ _ρα τι γέγovεv, sic] so he sent it along for them, with others who were going the same way.

cf W027, W372, W428

W410

A/B Zeno 5

W410

An angelic youth in the desert

After wandering lost in the desert for three days, Zeno encountered a youth [παιδάριov] who invited him to partake of bread and water. Finally convinced that this was not illusion [φαvτασία] he accepted, and was suddenly brought back to his cell, whereupon the youth was to be seen no more.

W411

A/B Heraclios

W411

A certain elder charged his disciple, newly established in his own cell, to do whatever he liked, except that he must not come out of the cell for a week. Accidie set in, and when the monk lay down in his cell, he saw a "black black-faced one" (μέλας α_θιoψ) lying there, gnashing his teeth [possibly because the monk had spent the day in fasting and prayer.] So the monk broke the one command and came out of his cell. He went to the elder, who finally let him in and then gently corrected him. In the end he made a good monk of him.

cf W640

W412

A/B Theodore of Phermê 29

W412

How Theodore saved his λεβίτωv from robbers

Three thieves fell on Theodore; two held him whilst one stole everything, even his books. When they tried to take his liturgical vestment [λεβίτωv] Theodore broke free and threw down his two captors. Telling the third not to fear, he propsed that they make four portions of his possessions and take one each. This way he ensured that his liturgical garment remained his own.

W413

A/B John Colobos (the dwarf) 15

W413

John's parable [παραβoλή] against back-biting [καταλαλιά.]

A Poor man had a wife and also another woman and both of them were naked. He took them to feast in a barrel. One of the women got out and made herself a loincloth, then she walked around in it. The other woman said: "Just look at that one; she is not ashamed to parade her nakedness !"

W414

A/B John Colobos 16

W414

An allegory

The whore is the soul; the friends are temptations and men; the lord is Christ, the innermost chamber the eternal mansion, whilst the whistling ones are the lascivious demons.

W415

A/B John Colobos 40 BHG 1438y

W415

de puella divite et Scetiotis monachis

Paesia [Παησία,] orphaned of her rich parents, turned her home into a hostel [ξεvoδoχε_ov] for monks, but she was reduced to poverty and then to prostitution. John went to visit her but the old woman at the door would have turned him away. He finally gained entrance because the woman was persuaded that he had found a pearl by the Red Sea. She received him lying in bed; he wept, for he could see Satan playing in her face. She repented and followed him, without even making any arangements for her house. That night, John prepared a bed for each of them in the sand. About midnight, he saw a path of light between her and heaven with angels bearing her soul on high. He got up and kicked her, only to find she was dead, so he praised God.

(n.b. this story is in Cod. Athen. 516 (saec. xi) ff.16-19, but there the woman's name is not given; and at the end, John hears a voice saying that her hour's repentance is accepted for the long time of her sinfulness.)

W416

A/B John the Persian

W416

How John's debt was repaid

John borrowed money to buy flax, most of which he gave away. When creditors pressed, he found a coin, but he passed it by, only at length asking if anybody had lost it. Finally he handed it to the brother from whom he had borrowed money.

W417

A/B John of the Cells

W417

An affluent whore

An Egyptian whore who was barred from entering church agreed to give up her life-style. The bishop demanded the surrender of her wealth which he then burnt. She became a choice vessel.

W418

A/B John, the disciple of Abba Paul

W418

An abba with no sense of humour

John was sent to gather dung around a hyena's lair. "What about the hyena ?" he asked, and Abba Paul jokingly replied: "Tie it up and bring that too," which he did. Paul struck him a blow and said: "You fool, is it a mad dog you have brought here to me ?" [σαλέ× κυv_ σαλ_v _vεγκάς μoι _δε;]

W419

A/B Cassian 2

W419

A miraculous proof of purity

An elder was served by a virgin and they were accused of sinning with each other. The elder asked that when he died, his rod would be planted on his grave: it would blossom and bear fruit if he [they*] were pure, and this it did.

* in Paris Grec. 1596, p.556, where it is the elder who serves the virgin.

W420

A/B Kronios 5BHG 1448h

W420

de monacho ex praefecto

Joseph of Pelusium said that there was a good-looking brother at Sinaï who always came to church in a ragged tunic and a little old maphorion. These were all the clothes he possessed, so the brothers gave him some decent ones. At the service he had the appearance of an angel. Once he was chosen to go to Constantinople to plead the monastery's interests. He excused himself on the grounds that he had a master there who might reclaim him. The truth subsequently came out: that he had been praetorian prefect [_παρχoς <τ¢ v> πραιτoρίωv:] the master was the emperor.

W421

A/B Kariôn 2

W421

The son who deformed his fine looks

Abba Kariôn had two children which he left with his wife. When famine struck, the wife brought the children, Zacharias and a girl, to Scêtê, [some good dialogue follows here] where she left the boy to be raised with his father. When the child grew up, the brothers began to grumble about him being with the monk, so father and son went to the Thebaid, -- where the same thing happened, and again when they returned to Scêtê. So the boy undressed and immersed himself in the nitrous lake, which made him look so much like a leper that even his father did not know him. Abba Isidore the priest said: "He has become like and angel."

W422

A/B Longinus 3

W422

A woman cured of breast-cancer

A woman with breast-cancer came looking for Longinus and chanced upon him without knowing it. She asked where she could find Longinus, and he began down-grading Longinus, speaking of him as an imposter. When she explained why she wanted him, he made the sign of the cross over the cancer, assuring her that God could cure her, but Longinus could do nothing. She went her way cured and only later realised that it was to Longinus that she had been speaking.

W423

A/B Macarios the Egyptian 1

W423

A false charge of paternity

Falsely accused of and severely beaten for getting a girl with child, Macarios worked extremely hard to provide for his "wife". She, however, could not bring the child into the world until she admitted that the abba had nothing to do with her pregnancy; then she parturated. The people wanted to throng to Macarios, but he retreated to Scêtê, where he was a pioneer.

cf W220 W315 W922 W949 W967+ art cit

W424

A/B Macarios the Egyptian 2

W424

Two naked monks in the wilderness

Macarios said that he saw some animals in the wilderness coming to a lake to drink, and among the animals were two naked men. They said they had left their monastic community forty years earlier; one was an Egyptian, the other a Libyan, and they knew absolutely nothing of the world. They said: "God made this way of life for us and we are neither cold in winter nor burned in summer" [_ Θε_ς _πoίησεv _μ_v τ_v o_κovoμίαv ταύτηv κα_ o_τε τ_ χειμ¢ vι _ριγ¢ μεv, o_τε τ_ θέρει τ_ κα_μα _μ_ς _δικε_ ...]

W425

A/B Macarios the Egyptian 3

W425

Macarios' vision of Satan

Macarios saw Satan dressed as a man with many flasks, going to tempt the brethren in the lower desert. But he had only one friend, whom Macarios visited and encouraged to greater efforts. Next time Satan passed by in his strange garb (a cotton tunic with holes and a flask at each hole) Macarios learned that not even the one friend remained for the evil one.

W426

A/B Macarios the Egyptian 7

W426

A dead man persuaded to speak

Macarios was one of seven monks who went to work on the harvest. There was a widow there, gleaning, who wept all the time. They learned that her husband had died in possession of a sum of money (entrusted to him) which was now lost. The woman and her child were in danger of being sold into slavery. Macarios asked her where the husband was buried; he and the brothers prayed there, asking the man where the money might be. "In my house, at the foot of the bed," came the answer. Macarios told him to sleep on until the day of resurrection. The money was found and repaid, the children who. [apparently] had already been enslaved were set free.

cf W449

W427

A/B Macarios the Egyptian 38

W427

The talking skull

Macarios found a talking skull in the desert which claimed to be that of the high priest of idols, and he knew Macarios, because Macarios brought a little respite for those for whom he prayed. Thanks to him, they see each others' faces a little (otherwise, only their backs.) The skull said that those who knew God and denied him know an even worse punishment than theirs, in the midst of the flames.

W428

A/B Macarios the Egyptian 40

W428

A camel which refused stolen goods

Macarios helped a thief to load his belongings onto a camel, but then the camel could not rise. Macarios went back and produced a small hoe which the thief had overlooked, at which the camel moved a little. But then it lay down again and would not budge an inch until all the stolen goods were removed from its back.

W429

A/B Moses 1

W429

A vision of the forces of good and evil

Moses was very tempted to πoρvεία and he appealed to Abba Isidore who took him up onto the house-top and told him to look west. There he saw numerous demons. Then east, and there were hosts of glorious angels. Isidore said those in the east were sent from God to his saints, to help them. Those in the west were they who fight against them, but those on the side of good were superior in number.

W430

A/B Moses 13

W430

God must play his part in hospitality

At Petra, Moses used the last of his water to cook lentils for visitors. He prayed, and a cloud brought rain which filled all the cisterns. Moses told the visitors: "I was arguing with God. He brought me here and left me without water for my guests."

W431

A/B Mark, the disciple of Silvanus, 1-5

W431

Mark was so obedient that Silvanus loved him more than all the other disciples. He was a calligrapher, and would respond as necessary when (for instance) Silvanus called a boar a buffalo. When his fine lady of a mother came to visit him, he went out (at Silvanus' command,) but she did not recognise him in his kitchen clothes, and he closed his eyes too. He decided to go from Scêtê to Sinaï and his mother asked to see him again. Silvanus sent him out but he broke into tears and asked to remain after all. He died three days later.

W432

A/B Milesios 1

W432

A dead man identifies his murderer

Milesios found a monk who had been arrested for and accused of murder. He said the accusation was false. Milesios enquired where the corpse lay; he went and prayed over it, then asked openly who had done the slaying. The corpse spoke: "I went to church and gave the priest the money. He slew me and threw my body in the abba's monastery. Please get the money back and give it to my children." "Sleep on," said Milesios, "until the Lord comes and raises you up."

W433

A/B Milesios 2

W433

The king of Persia's two sons

Two sons of a Persian king went out hunting. They met Milesios and two of his disciples, whom they tried to compel to sacrifice to their gods, sun, fire and water. They beheaded the disciples and tortured Milesios at some length, finally shooting arrows into him from before and behind. He prophesied that within a day they would kill each other, which they did when they both tried to kill the same hart, shooting each other through the heart instead.

W434

A/B Mark the Egyptian

W434

Mark remained in his cell for thirty years; the priest would come and celebrate the eucharist for him. One day the devil came to him in the form of a person with a spirit wishing to be healed, crying out: "Your priest smells of sin," but Mark cast out the spirit. Next time the priest came to celebrate, Mark saw an angel descend and place his hand on the priest's head as he stood at the altar, transforming him into a pillar of fire. He heard a voice saying: "If an earthly king does not allow his grandees to stand before him in defiled garments, how much must the divine Power [_ θεία δύvαμις] cleanse his servants who stand before his heavenly glory ?"

cf W714

W435

A/B Nicon BHG 1448g

W435

de Nicone Sinaïta

A man lay with the daughter of a Pharanite in his tent and persuaded her to accuse Abba Nicon. The father attacked Nicon with his sword, but his sword-arm was paralysed [_πεξηράvθη, but _πεξυλώθη in Cod. Paris. grec. 1596, p.437.] The community seized Nicon and severely maltreated him, only just allowing him to remain in the community, where he had to live apart. Three years later the wrong-doer became possessed of a demon and owned up to his crime. The whole people went and apologised to Nicon, but he would not stay.

W436

A/B Nicetas

W436

A diabolic attempt to alienate two brothers

Abba Nicetas said that two brothers lived together in perfect harmony until the evil-one appeared to them severally and simultaneously, as a dove and as a raven. Whereupon they fell to fighting with each other, even to shedding blood. Three days later they came to their senses and realised what had happened.

W437

A/B Orisios

W437

The soul compared to a lamp

Abba Orisios said the soul is like a lamp. Unreplenished, it goes out. There comes a mouse to eat the wick, and knocks it down. If it is earthenware, it breaks; if brass, it is filled again and restored.

W438

A/B Poemen 109

W438

A merchant's parable

A secular person, a merchant, pressed to say "a word," offered the following parable (saying he did not know how to speak from Scripture: "o_κ o_δα _π_ γραφ_ς ε_πε_v.")

A person who wanted to go see the king invited his friends to accompany him. The first said: "I will take you half way." The second said: "I will take you to the palace," whilst the third said: "I will take you to the palace and stand and speak and lead you into the presence." The friends were: first, asceticism; second, chastity; third, mercy/charity [_λεημoσύvη.]

W439

A/B Paphnutios 2

W439

Robbers force refreshment on a father

Paphnutios would not drink wine. Once he was captued by robbers who knew him and they forced him to take a drink at sword-point, because he was so weary. Then the captain of the robbers repented and was sorry for what he had done, but Paphnutios said God would have mercy on him for that cup of wine. The captain promised to do no more harm; he and his whole band were converted.

W440

A/B Paphnutios 4

W440

A monk who married and regretted it

Paphnutios' disciple was so troubled by πoρvεία that he felt ten wives would scarcely suffice; he went to Egypt and got married. Later, Paphnutios met him there, carrying baskets of shell-fish. Did he take his ten wives ? - the abba asked. Only one it seemed; and what a task it was supplying her with bread ! Paphnutios invited him back to Skêtê where he repented and became δόκιμoς μovαχός, a proficient monk.

[Paul the simple: see W451]

W441

A/B "The Roman" 1 BHG 1449r

W441

narratio de monacho Scetiota

A man who had enjoyed a very high standard of living, "a Roman who had been a great personnage in the imperial palace," came and lived at Scêtê for many years, attaining distinction and perception [γέγovε διoρατικ_ς κα_ _voμαστός.] He kept a slave and lived in a degree of comfort and cleanliness. When he was reproved by an Egyptian ascetic of extremely humble origins, he drew a comparison between the Egyptian's former way of life and his own, pointing out that each of them had, in his own proportion, made great acts of readjustment, his own present state of comfort being as nothing to what he had formerly enjoyed.

note: this story is much longer than most in the apophthegmata and well worth further study; Some good dialogue.

n.b.: A/B Arsenios 36 is an almost identical (but shorter) story

W442

A/B Sisoes 10

W442

A postulant commanded to drown his son

One day a man came wanting to be a monk and he had a son. Sisoes commanded him to throw the son into the river, which he was only just stopped from doing by the brothers who brought the abba's counter-command. He went on to become a proficient monk.

cf W582

W443

A/B Sisoes 14

W443

The death of Sisoes

As Sisoes lay dying, he said: "Anthony came, then the chorus of prophets, then the chorus of apostles." Then angels came to take him, but he asked a little time for repentance, which surprised everybody, for he was perfect; but he said he was not aware of having made so much as a beginning. Then with a smile, he announced that the Lord came and summoned him, saying: "Bring me the vessel of the desert." Then he died and became like lightening, and the whole house was filled with fragrance.

W444

A/B Sisoes 18

W444

An unintentional resuscitation

A secular person came to Sisoes with his son, who died on the way. The father prostrated himself before the abba, leaving the boy's corpse there. Thinking the child had merely failed to get up again after the prostration, Sisoes commanded him to arise; which he did, and went out, whole. Sisoes was distressed for he did not intend to raise the dead; he charged everybody to keep silent concerning this matter for as long as he lived.

W445

A/B Silvanus 2

W445

Silvanus had a vision of the judgement in which he saw many monks going to perdition and many secular persons entering the kingdom.

W446

A/B Silvanus 5

W446

A brother who expected to eat without working

A brother came to Silvanus at Sinaï and decried manual work; for Mary had chosen the better part. So Silvanus had him put in a cell with a book. At the ninth hour he expected to be called to eat. When this did not happen, he asked why not. "Since you are a spiritual man, you do not need the food which perishes [John 6.27.] We are of mere flesh and we need to eat; that is why we do manual labour. Mary needed Martha." The monk prostrated himself before the abba.

W447

A/B Serapion 1 BHG 1618b

W447

conversio meretricis

Seeing a whore at his cell, Serapion told her to go in and prepare to receive him that evening. When bed and all were ready, he fell to his psalms, prayers and "apostle." She gradually realised that it was her soul, not her body, he was after; so she asked to be taken in where she could be well-pleasing to God. Installed in a convent, she made good progress and eventually became a solitary.

W448

A/B Spyridon 1 =Socrates, HE 1.12 PG 67:104-105

W448

A bishop who kept sheep

Spyridon was a shepherd both of sheep and of men; [he was bishop of Trimithuntes in Cyprus.] Once thieves came to steal his sheep, but they found themselves bound by invisible power. When Spyridon arrived, he relased them, admonished them, and gave them a ram.

W449

A/B Spyridon 2 =Socrates, HE 1.12 PG 67:104-105

W449

Spyridon the bishop and shepherd had a daughter named Eirene, to whom a close friend entrusted a valuable ornament which she hid in the ground, and then died. The father was asked to restore the object. He came to the daughter's tomb and prayed to God to tell him where it might be, by resurrecting the girl before her time. She appeared to him alive and indicated to him where the object lay. He restored it to its owner.

cf W427

W450

A/B Timothy

W450

The charitable whore

Timothy to Poemen: There is an Egyptian whore who gives all her earnings to charity.

Poemen: She will not remain a whore.

Mother of Timothy to him: she now has more lovers, and gives away even more money.

Timothy to Poemen: (the same words as above.)

Poemen: She will not remain a whore.

The mother of Timothy, to him: She wanted to come and see you. Timothy to Poemen: She wants to come and see me.

Poemen: Go and meet her.

Timothy and the whore do meet; she renounces her way of life and enters a convent.

W451

A/B Paul the Simple

W451

"One sinner that repenteth . . ."

Paul could visually detect the spiritual state of men. Watching monks once entering the church, he saw them all with bright faces, their angels smiling on them. But there was one whose body was blackened, surrounded by demons who led him by the nose, whilst his angel followed afar, downcast. But when they came out of church, this man was bright like the others, the demons afar off. He told how until this hour he was sinful and πoρvε_ς but, on hearing Isaiah 1, 16-19, he turned and repented. Quotation of Ezechiel 18, 32.

cf W718

W452

A/B Macarios 33

W452

The martyrion of the foreigners

Two foreign youths came to Abba Macarios wanting to be monks. Thinking them to be too effete, he set them to build their own cell and to hard labour. For three years they never came to him, so he went to them. He found them working in great silence. By night, he had a vision which revealed to him that the elder of the two was already perfect, the younger one nearly so. They died shortly afterwards and the fathers used to call the cell "the martyrion of the young foreigners."

---{ end of alphabetikon }---

---------------------

Daniel of Scêtê

W460

Daniel of Scêtê 08 BHG 2100

W460

de homicidio

Daniel of Scêtê was three times taken captive by barbarians. Once he was redeemed; once he escaped and once he slew his captors with a stone and fled. He asked all the patriarchs and the bishop of Ephesus about this and they all said he had killed a beast, not a man. He surrendered himself to the civil authorities but they let him go. He therefore resolved to tend a leper [λελωβημέvoς] for the rest of his life in reparation. He did this in secret, until the day his disciple chanced to see him feeding the unfortunate man (who had no hands) with his own hand and wiping his mouth.

cf W197

W461

Daniel of Scêtê 07 BHG 2101

W461

de virgine quae ebrietatem simulabat

Visiting a convent of three hundred nuns with his disciple, Daniel of Scêtê noted a sister who seemed to be lying drunk; the abbess admitted that sister was a great problem. By night Daniel and his disciple noted that the same sister stood in prayer, but she fell to the ground as soon as anybody came by. The abbess was summoned, and she realised that the woman they had so reviled was a hidden saint. Word got around about this, but by night the sister in question stole Daniel's staff and his "wrap around" [_πιρριπτάριov], leaving a note of apology on the convent gate as she left, never to be seen again. They thanked God who had so many hidden servants [πόσoυς κρυπτo_ς _χει δoύλoυς.]

W462

Daniel of Scêtê 11 BHG 2101 abc Huber 38

W462

de coenobita ad iudicem delato aut de Dula monacho

Daniel of Scêtê told of Doulas, a despised and ill-used monk who was falsely accused of stealing the priestly vestments and equipment [τ_ _ερατικ_ σκεύη] and hiding them. The higoumen unfrocked him and handed him over to the oikonomos, who beat him and sent him to the duke. He was subject to many torments, like the martyrs of old, but all he would say was: "Forgive me." Finally he was condemned to death, for the law puts to death those who are guilty of sacrilege [_ vόμoς τo_ς _ερoσύλoυς φovεύει.] Meanwhile, the true thief admitted his fault to the higoumen and a message arrived just in time to save the monk; he died three days later, on his knees. When they came to bury him, there remained only his garments and his sandals.

cf PE 2.46.4, W489, W857

W463

Daniel of Scêtê 04 BHG 2102

W463

de mendico cæco

At Alexandria Daniel of Scêtê saw a blind old man begging in the square. Daniel said this was a person of great calibre [μεγάλωv μέτρωv _στίv.] Daniel asked him for aid, at which he was invited to follow to his cell where the blind man gave him a basket of provisions and a third of a gold piece [_v τριμίσσιv] which he took from his mouth. A little later, the grand oikonomos suffered a crise de foie. Saint Mark the evangelist appeared to him and told him to summon the blind man to lay hands on him, which he did, and the oikonomos was healed. The blind man thus became famous, and the pope of Alexandria came to visit, but found him dead. He was buried with greatest honours, on top of Mark the Fool [_ σαλός;] For forty-eight years he had carried out his ministry of relieving those in sickness and distress.

W464

Daniel of Scêtê 01 BHG 2102a

W464

de monacho qui in monumento dormiebat

Daniel of Scêtê said that a benighted monk slept in a tomb to escape the cold. Demons came, wondering at his audacity. They proposed tormenting him, but others retorted: "What for ? He is ours already, doing our will in eating, drinking and so forth. Rather let us afflict those who afflict us."

cf W503 W933

Daniel of Scêtê BHG 2102b = BHG 2453 Dan. 05

W465

Daniel of Scêtê 06 BHG 2102c, PE 3.16.2

W465

de balneis

Daniel of Scêtê went to Alexandria with Palladios; they met a younger brother coming from the baths and followed him. Daniel reproved him for bathing when he was not sick, scandalising both monks and secular persons. He told Palladios that he had seen fifty demons about the young monk, and a female black-faced-one on his shoulder teaching him uncleaness. His angel was nowhere to be seen. He was not ashamed either to show his own nakedness or to look on others', whereas monastic fathers went to great lengths to conceal their nakedness. Some days after their return to Scêtê news came from Alexandria that the priest at Saint Isidore's (at Constantinople, i.e. the brother from the baths) had been taken in adultery with the wife of the Silentiary. The slaves and neighbours emasculated him and three days later he died. Daniel opined that the punishment fitted the crime; he told Abba Isaac to write it down for the benfit of those who read.

W466

Daniel of Scêtê 07 BHG 2102d

W466

de moniali in balneis

At the eighteenth mile-post from Alexandria a father was asked to heal a woman who was possessed by a demon; her flesh was being consumed. He challeneged the demon, which said that Daniel had asked God to put it in the woman because she was often going to the baths, thereby inciting many to sin. When the father heard this, he said: "It is for him who handed her over to redeem her," [_ παραδo_ς δύvαται κα_ λυτρώσασθαι] and he sent her to Daniel.

W467

Daniel of Scêtê 11 BHG 2102e Huber 40

W467

de sorore Danielis

When Daniel left his sister behind in Alexandria, she fell into evil ways. Hearing of this, he went to reprove her and she followed him, barefoot, back into the desert. She was sent to hide when others came along -- and she died. Daniel buried her and slept on her tomb. He had a dream of a δoρύφoρoς and his company trying to take her soul, but the ruler [_ρχωv] summoned the angel of repentance, who first read out from a paper all her sins and her sufferings. This angel had her tears and the blood from her feet in a receptacle. These were weighed against her sins and found to be heavier. In spite of the demon's complaints, she was assigned a place of light in the mansions of the saints.

cf W471

See Syriac version ed and trans Brock, AB 113 (1995) 269-280, "fuller at the beginning and especially at the end, where the fact that her repentence has been accepted is revealed to her own brother in a dream . . . " (p269.)

W468

Daniel of Scêtê 03 BHG 2099z(= +/- 2254-2255)

W468

de Marco salo

Daniel of Scêtê and his disciple saw Mark the fool of Hippos [_ σαλ_ς τo_ _Iππoυ] who used to steal and beg, but gave most of what he got to other fools [σαλoί.] Daniel took him to the pope of Alexandria and announced his true worth. The pope took Mark aside and learned from him that, after fifteen years as a monk, he was still afflicted with the δαίμωv τ_ς πoρvείας. He had lived for eight years as a solitary and for eight years he had feigned madness in the city, but now his time was up. The pope received Mark and Daniel in his house; in the morning, Mark was dead. All the monks came for his funeral -- which was delayed five days, which obliged the relics to exude myrrh [_στε _vαγκασθ_vαι {τ_ λείψαvα} σμυρvίσαι.]

W469

Daniel of Scêtê 05 BHG 2453,b Huber 36

W469

Thomaïs, virgo Alexandrina sæc. vi

A fisherman's father, an abba [former abba in the Synax.], tried to have sexual relations with his daughter-in-law whilst his son was fishing; he slew her with the son's sword when she refused him. He was struck blind and, calling for others to show him the door, he caused his crime to be discovered. He was delivered for punishment. Daniel of Scêtê had the murdered woman, Thomaïs, buried with the fathers at the eighteenth mile post from Alexandria. He counselled a brother who was troubled by πoρvεία to pray at her tomb. She appeared to that brother and gave him an ε_λoγία which quickly cured the problem.

W470

Daniel of Scêtê 10 BHG 121 122

W470

Vita Andronici et Athanasiae

Andronicus, a rich young silver-smith of Antioch, maried Athanasia. Both were very pious; they divided their goods three way: for the monks, for the poor, and for business. They had two children who died when they were twelve and ten respectively. They then freed their slaves and, commiting all their goods to the γαμβρός for pious use, they set out for the holy places. He became a monk with Daniel of Scêtê and she entered the convent at Tabernesi [τ¢ v Ταβερvvησιατ¢ v.] Twelve years later Andronicus went to visit the holy places and there he met his wife, in man's monastic clothes; but did not recognise her. They installed themselves in a cell together. When Athansios died she was found to be a woman; she had left an ostrakon under her pillow revealing all. Andronicus died a little later, in the same place.

---{ end of Daniel of Scêtê }---

W471

N043 BHG 1438h

W471

de scorto converso

There was a brother in Egypt whose sister was playing the harlot [πoρvεύoυσα] in the city. At the fathers' suggestion, he went to her, and she immediately left her lovers and came to him, bareheaded. Repenting, she asked to be taken into the desert, insisting on going bareheaded. She stepped aside when some other people approached; when the brother followed the bloodstains of her bare feet, he found her dead. It was revealed to one of the elders that her penitence was acceptable.

cf W467, very similar.

W472

N356

W472

A sick elder healed by his attendant's devotion

A brother served a sick elder whose body was breaking down and supportating, stinking terribly. Tempted to flee because of the stench, he forced himself to drink the water with which he had washed the elder. Seeing the love in this action, God both purified the water and healed the elder by an invisible medication.

W473

George the Monk 3.173 PG 110:568D-569A

W473

Chronicon, ed. De Boor p. 478, 1-5

(Epitome eccl. ex Euseb. 8.12)

During the Diocletianic persecution, a distinguished woman, fearing for the virginity of her two daughters, all three, and several other refugees besides, threw themselves into the torrent of the river. The question arises of whether they are to be numbered among the martyrs.

W474

BHG 618 Daniel of Scêtê 10/3: Eulogius latomus Huber 27 ed Clugnet ROC 5 (1900) 254-61

W474

Daniel, travelling with his disciple, is received as guest by an old stone-cutter (100+) in an Egyptian village with whom he holds a long conversation in the night. Under pressure, he reveals to the disciple that this is Eulogius who, though a centenarian, still earns his daily kentênarion in the stone-quarries and uses it to entertain guests. Daniel goes on to to tell how many years ago, having received this man's hospitality, he prayed for him to gain wealth so he could benefit more people. This prayer the Lord very reluctantly answered: Eulogius literally struck gold in his work, went off to Constantinople (in the reign of Justin) and became a grandee; which meant no more hospitality from him in the village next time Daniel passed by. So he went to Constantinople but could get nowhere near Eulogius "the Commander" now. Back to Scêtê he went -- there are some splendid visions -- and the Mother of God takes the matter in hand. Eulogius escaped by the skin of his teeth in a coup d'état at the death of Justin I (527) and returned to his village, penniless. There he resumed the trade of stone-cutter and the practice of hospitality to visitors. It is a real "wheel of fortune" - story, but the main point is that monks should not pray for things that are better not had, such as riches for decent honest men.

SUPPLEMENT TO PRATUM SPIRITUALE

W480

Nissen 01 BHG 1442b

W480

de morte Nestorii

How Nestorios met his end: retiring for the night, he left instructions not to be disturbed. He went into the privy, saying: "I showed you, Mary, that you bore a man, not God," and all his bowels gushed out. They had to break the doors down to get at him when a magistrianos brought an imperial letter for him: and they found him dead. Thus was fulfilled the prophecy in Jeremiah 22, 28ff.

cf W808

W481

Nissen 02 BHG 1442c

W481

de agello monachi

A brother renounced everything except one χωρίov which he retained. A magnate saught in vain to acquire it, but put his cattle on it nevertheless. The brother saught the aid of an elder who finally gave him a letter to the magnate, which the brother delivered without reading it. It said, in effect, that the monk had retained the property and in doing so was looking for trouble. The magnate was so impressed by the monk's simple trust that he abandonned his attempts to appropriate the land.

cf W404

W482

Nissen 04 BHG 1440r

W482

de moniali paenitenti

A sister left her convent in Thessalonica and for some time she was involved in πoρvεία. Then she repented and returned, but she fell dead at the gate. A bishop had a vision of demons and of angels disputing the right to her soul. The angels claimed that, although she had not actually made the act of repentance, it was clearly her intention to repent, and this would be acceptable to God. The demons lost.

n.b. this is almost identical with W961, q.v.

W483

Nissen 05 BHG 1440q

W483

de visitationibus Domini

A father praying in a martyrion at Alexandria noted a widow with her slaves, who was praying in great distress. Thinking her to be afflicted by some person, he talked with her and discovered that, because neither she nor her household had known sickness for three years, she thought that God has ceased to concern himself with her. cf Heb. 12, 6; Apoc. 3, 19.

cf W499

See Armenian version ed. Zanetti, AB 105 (1987) 192-197, which lacks the central part where the father reflects to himself, and which is not located in an identified church. "Not even a cock died" the woman laments. At the end, the father goes and tells the tale to other anchorites who admire the woman's intelligence: "A trap of that kind is profitable for man if he endures in being grateful and gives glory to God," the passage concludes

W484

Nissen 06 BHG 1440s

W484

de brutis obedientibus

A father arrived at a community in the Thebaid and there were great goat-herding dogs barking on the walls. But the fathers said not to be afraid; the beasts were under the higoumen's orders not to come down from the fortifications [τρόχoς]. Within, there was a camel for drawing water, which never worked during the psalm-singing, again at the higoumen's orders, because the one who tended it had once failed to hear the signal for prayers on account of the noise of the water-raising mechanism. And even another camel set to the task would keep the same rule.

W485

Nissen 07 BHG 1448i

W485

de Pauli anachoreta paenitenti

Paul of the Thebaid became a monk in isolation; he was so guiless that the cunning demon went to him in the form of an angel saying that Christ was very pleased with him and would come to offer him gifts. He saw light-bearing angels with a fiery wheel [τρόχoς πυριvός,] in the midst of which was one whom he thought to be Christ. Just as he was about to worship, somebody dealt him a blow and he realised his error. He entered a community and was seven years in the kitchen, seven years in the cells, and then he was free to go where the Spirit led him. He lived in the desert without water; but one day, when he had thirsty guests, he prayed -- and water sprang up under his feet.

W201 W217 refer; cf W636

W486

Nissen 08 BHG 1322n

W486

de puero in caminum immisso et salvato

Basil, priest and anchorite at the New Lavra, said that in a mixed christian-jewish village of Palestine the children would pasture the cattle together. One day they simulated the liturgy, baptising a hebrew child so he could partake. Fire came down from heaven and destroyed the gifts, When the Hebrew child's father [_ρχιρεμβή] found out, he had his child thrust into the furnace at the baths, but the local chieftain discovered this when the barth-house could not be heated. He had the father executed, the children placed in a monastery and given material support proportionate to the rank each had assumed in their rural play-acting [τ_ δραματoυργηθέvτα _v τ_ _γρ_.]

cf W364 W487 W948

W487

{unpublished, no BHG entry} Huber 6 ("auctore Daniele?)

W487

de altero puero in caminum immisso et salvato

John of Melitene said that in Ararat, Armenia, christians and jews herded their sheep together. The children in charge of the flocks baptised and communicated a jewish child whose parents then had him thrust into the furnace of the baths. When the bishop came next day to bathe, he wondered why there was no heat. The child was found unharmed in the furnace; he claimed to have seen a purple-clad woman cooling the flames and consoling him.

cf W486 and refs. Also BHG 1076k, W488.

W488

Mioni 12 BHG 1076k Huber 5 Evagrios, HE 4.36, ed. Bidez-Parmentier pp.185-186

W488

de iudæo puero a patre in fornacem misso

At Constantinople a jewish school-boy partook (along with others) of the remainder of the eucharistic gifts [Mioni: at the Great Church, near his school.] The father, a glass-blower by trade, thrust the child into his furnace. Three days later [detail ommited by Mioni] the mother found him there unharmed, claiming that a purple-clad woman had several times visited him. [Mioni adds: the mother took him to the Patriarch Menas asking, to become christians and he sent them to the Emperor.] Justinian ordered mother and son to be baptised, [Mioni: the mother to be _σκήτρια, the boy a reader,] whilst the father was to be crucified [Mioni: φoυρvισθ_vαι because _φoύρισε τ_v _ι_v α_τo_] at Sycae, for he would not repent.

W489

Nissen 09 BHG 1450ze

W489

de stichario surrepto

There was to be communion in a community but the deacons discovered that one of their stoles [μαφόρια] was missing. When the higoumen himself went to search the cells, a brother confessed to his neighbour that he was the culprit. The neighbour told him to place the μαφόριov in his cell, where it was found. The innocent man was severely ill-used and driven out. But when they proceded to the communion, the veil [β_λov] refused to be drawn. Realising that something was still wrong, the higoumen had the "offender" brought back . . and then all went well. Thus should one be ready to lay down his life for another.

cf W462, W857

W490

Nissen 10 BHG 1442cb

W490

de vulpe in fosso

A parable: in my country they dig holes to trap lions. A fox fell in one of those ditches and could not get out. When the man came, the fox played dead. He seized it by the tail and threw it out -- and off it ran. Some days later it saw another fox in the hole, to which it said: "I made a terrible to-do to get out of the there; but if I had not made myself dead, I would never have got out." So too should monks make themselves dead to escape the snares of this world.

W491

Mioni 06 (also Nissen 11, defective) BHG 1442nb,1442mb

W491

de Dei iudiciis, aut de incomprehensibili Dei iudicio

An anchorite sought to understand the judgements of God. An angel disguised as a monk joined him on his journey. The first night they were received by a pious layman, whose silver plate [παταλίκιv] the angel made to disappear. The second night they were received by a man whose son the angel strangled. The third night they camped in a ruin, which the angel started to rebuild. When the monk questioned his curious behaviour, the angel explained: their first host had the silver plate by inheritance from an unjust man; it threatened his salvation. The son of their second host would have grown up to be the tool of Satan. And now they were in the property of a wicked man, who would find his grandfather's treasure buried in the foundations there, if it were left to him to restore the decrepit building. τ_ κρίματα Κυρίoυ _βυσσoς πoλλή [Ps.35, 6.]

W492

Nissen 12 BHG 1450p

W492

de caritate in pauperes

At Antioch there were various charitable undertakings [διακovίαι] and one of them was headed by a christian who would give to each according to his need. He would buy linen and give garments to the poor. But one man came back over and over again and, finally, that charitable person spoke to him about it. But he dreamt he was standing in what is called the Xερoυβ_μ where those who know say there is an icon of Christ. This Christ came to the man, reproving him for complaining about the four garments (given to the man who kept coming back) and showing that he was wearing them all.

cf W506

W493

Nissen 13 BHG 1450u

W493

de monacho et nummis aureis

A brother joined a community; he had some gold which he wanted to give to the higoumen, but the higoumen preferred that he distribute it "to our brothers, the poor." Finally the higoumen agreed to accept the gold but he said nothing about it. Then the brother began boasting about paying his own way. The higoumen took him down to the Jordan and produced the purse, still sealed. They ended up agreeing to throw it into the river. Which was done; and from then on the monk made good progress.

W494

Nissen 14, Mioni 07 BHG 1442f

W494

de virgine Hierosolymitana a Persis capta

When the Persians took Jerusalem they slew all but the good-looking youths and maidens. A certain beautiful amma gave herself to fasting (for fourteen days) and prayer. Forced to attend the feasting of her Persian master, she withstood his coercion to intimacy. He took her to the pinnacle of a tower and used his sword on her. Finally, he had her thrown off, and down to her death.

W495

Mioni 01 BHG nil

W495

The dangers of gold for a monastery

A community near Nisi bis was ruled by a great elder. They had such a fine crop of barley that they gave it away to other monasteries. An officer [σταρτηλάτης] on embassy to Persia gave thirty pounds of [in ?] gold to the monastery. Three years running the barley would not germinate. The higoumen said this was because of the gold. Everything [it bought] must be sold and the revenue given to the poor. This was done, and then the grain germinated again.

W496

Mioni 02 BHG 1322b

W496

de Martyrio laico

A great ascetic priest said: once we visited Martyrios who received us most hospitably and, as we ate, his wife brought their child to be blessed. We were upstairs and the child fell out of the door. Seeing the child lying down below lifeless, the father was not troubled; he signalled to the wife to take him up and we went on eating. As we left, he asked us to go in and pray for the child, which we did. When we came back again, the child was alive and well; this the parents attributed to us.

cf Acts 20, 7ff; 1 Kgs 17, 13-24; 2 Kgs 4, 30-37.

W497

Mioni 03 BHG 1448z

W497

de Christophoro eleemoynario et monacho mortuo

Christopher, serving at the Palace in the Regiment of the Protectors [στρατευόμεvoς _v τ_ παλάτι_ _v τ_ τ¢ v πρoτικτόρωv καλoυμέv_ σχoλ_] at Constantinople, would fast all day and eat little in the evening; he wore a hair shirt beneath his clothes. After work he would go to the silver-dealers and receive one piece of gold, one half piece and one one-third piece. Then he would go into the arcades of the city. Once he found a brother dead in a shelter [καλύβη.] He prepared him for burial [the process is described at some length] then, before the eyes of the κάπηλoς, revived him briefly for a greeting.

cf Vita Sancti Marciani Oec. CP.

W498

Mioni 04 epilog ad BHG 1448z, W497

W498

The same Christopher ut sup. was going to pray in the shrine of the Saviour at the Chalkê gate of the Palace. The doors opened up to him of their own accord. He offered incense and prayer. But one night the guards noticed the doors open. Fearing a theft might be taking place, they found Christopher and brought him before the patriarch. He would only believe what they told him after he had hidden himself in the balcony and personally seen Christopher enter and offer incense. Then he recalled Psalm 144, 19: "The Lord accomplished the will of those who call upon him."

W499

Mioni 05 BHG 1442m

W499

de vidua iuniore

A pretty young widow prayed in great distress at a church in Constantinople. A nobleman heard her and asked her why. She explained that since her husband died, she had been burning for physical consolation. She prayed to be delivered from this by physical affliction [Κύριε, τάραξόv με.] The noble visited her a little later and found her in bed with a high fever.

cf W483