W500

Mioni 08 BHG nil

W500

The young monk who had stolen a book

There were parents who had a daughter with a demon and nobody seemed able to help. It was suggested that they go into the desert, which they did, and there they found a young monk. They prostrated themselves before him, asking for help, but he claimed not to be able to assist. They persistently importuned him; finally, he produced a small book from under his arm and said: "I am here because I stole this book," and at those words, the demon fled from out of the girl.

cf W406

W501

Geo. Mon. 3.173, PG 110:569, BHG 1442k (partim)

W501

A young virgin martyred

A noble and beautiful woman devoted to virginity was much coerced to sacrifice in the time of Diocletian, but in vain. She was given to an officer under pain of death if she did not submit to him. Anthemius of Nicomedia advised that it was better to arrive with one's garments (i.e. one's body) torn rather than one's soul (i.e. chastity) damaged. She however tried to have the best of both worlds: "Do me no harm," she said to the officer, "and I will give you a charm [φάρμακov] against death. Which she did, making it [a cross ? an icon of Christ ?] of oil and wax. But when she was placing it around his neck, he raised his sword and cut off her head. Thus she won the double crown of martyrdom and chastity.

W502

Geo. Mon. 3.175 De Boor 480-1 BHG 1442k (partim) = +/- BHG 1440t, de castitate, Scorial Ω III 14, 186v-187

W502

The man who spat out his tongue under torture

A solitary [σώφρovoς φιλόσoφoς pace Cod Paris grec. 1596, p.614] apprehended in the time of Diocletian, after severe torments, was fastened on a bed in a garden; unclean women were set to do their worst on him. Reduced to this strategem, he bit off his tongue and spat it at the whores, which made the Hellenes greatly wonder.

cf Cedrenus, PG 121: 509 and also the Life of Paul of Thebes.

 For continuation of W502 see W518.

W503

BHG 1440i Cod.Scorial Ω III 14, 196rv (1285 AD)

W503

de poculo quod sponte vertebatur

An ascetic was prompted to go into the further desert with a message for an elder there. Benighted, he slept in a temple of demons, and he heard the demons boasting about the elder they were leading into πoρvεία. When the visitor arrived, he told the elder how his own water-bottle broke just at meal-time, and the elder confessed that it was he whose "vessel" cracked. But stiff repentance put him back on the right lines.

cf W551, [W395] W464 W933; also 1 Thess. 4.3-4

W504

BHG 1322w Huber 3

W504

de Philentolo fornicatore

Philentolos, a rich Cypriote, was extremely generous to the poor, but he was also a lecher. When he died, Arcadios the archbishop was very embarassed; how could he allow christian burial to an unrepentant lecher ? There was much debate; finally it was revealed to Kaïoumenos the recluse (formerly of Egypt) that Philentolos was located between heaven and hell, doomed never to enter either. The story ends with an exhortation not to think one's charitable deeds will make up for one's lechery. One is not to say: "Even though I am lecherous, I give to charity and am being saved [κ_v πoρvεύω, διδ¢ _λεημoσύvηv κα_ σώζoμαι.]

cf W062 for the same story in a Constantinopolitan context;

likewise BHG 1322xd (cod.) which also transfers the name.

W505

BHG 1448s Antiochos the Sabiote, hom. 84;

PG 89:1689D-1692B

W505

de monacho qui Hebraeus factus est

An ascetic of Sinaï lived in great austerity and was a solitary for many years. Then by demonic intervention, he inclined towards judaism and circumcision. Demons showed him many things that were true in his sleep. They showed him the company of the martyrs and apostles in darkness and disgrace, whilst on the other hand were Moses, the prophets and jews in great light. He left Sinaï; went to Noara and Libiada and became a jew, teaching against christianity; he also took a wife. But three years ago (the writer and many monks saw him) he died a wicked death, and it was sad to see such a man made such a fool of by women.

W506

BHG 1450zb

W506

de duobus colobiis

An anchorite had two habits, one for going to church and one for everyday use. A beggar came asking for clothing. At first the anchorite said he had none, then gave him his second-best, but finally exchanged it for his good one. The beggar went and sold it to a whore in the city, who paraded up and down in it. Seeing this, the anchorite (whose cell was in the city) thought his charitable act was unacceptable. But Christ came to him by night and conversed with him, pointing out that he (Christ) was wearing the anchorite's habit.

cf W492 W925 [N 358 is a précis of the above]

W507

BHG 1319-1322

W507

de Theophili pœnitentia

In the reign of Heraclios in the city of Adana, the province of Cilicia Secunda, Theophilos the bursar [oeconomos] refused to let himself be made bishop. He was then discharged by the successful candidate on a slander-charge, so he went to a Hebrew magician [_Εβρα_oς, _κoυστ_ς πάvυ, τo_ διαβόλoυ _πoυργός] who, the following night, took him to the city hippodrome. The magician conjured up many strange figures with their ruler sitting in the midst. Theophilos' wish could be granted, against his written denial of Christ. He was re-instated as oeconomos and all went well, except that his conscience accused him. He prayed to the Mother of God for forty days with fasting and then he had a dream-vision in which she proclaimed his forgiveness. The incriminating document was on his breast when he awoke. He made a public confession after which the bishop read out the wicked paper and invited Theophilos to burn it. The people rejoiced in the power of the intercession of the Mother of God.

W508

Radermacher 76-112

W508

Cyprian and Justina

Justina, the daughter of a pagan priest, was beloved of a pagan scholasticos [educated man or lawyer], Aglaidês, but she refused all his overtures. Finally he resorted to Cyprian the magician [_ μάγoς] who employed demons, but all their efforts were defeated by Justina's prayers and the sign of the cross. Finally Cyprian gave in; he gave his books to be burned and became a christian; then a priest and finally a bishop. He placed Justina with the ascetics. Location: Antioch (towards Daphne.)

W509

BHG 1449x

W509

et d'autres auteurs (Paris, 1987) pp.119-123.

de canonica nuda

An anchorite discovered what he thought to be a lion, but was in fact a naked woman, living in a hole in the desert. He had to give her his pallium before she would come out. She told how she had been a canonica at the Holy Sepulchre, but fell into sin with a monk. He bitterly wept for his sins, so she fled to do the same. One basket of provisions and one bottle of water had lasted her thirty years. Her clothes wore out but her hair grew long enough to cover her decently. In thirty years she saw no man until the arrival of the monk. At her request, he went in search of clothing for her, but he could not find her when he returned. A little later, some other anchorites saw and heard her, and fed from her supplies; but they found her dead next morning.

Very similar (shorter) version: CS Life of Cyriacus 18-19.

cf W886 W879 W009 W348 W926 W354

W510

BHG 1448y PO 8 174-5

W510

de monachis haereticis

At Constantinople there was pious and illustrious δημότης [cf W716] who was a frequent visitor at the house of a patrician who had a heterodox wife. She persisted in inviting him to communicate with them and some heretical monks at their chapel: he insisted in communicating in the church of his birth, and of the emperor and of the patriarch (although, as she pointed out, this was no guarantee of orthodoxy.) He wavered, and at that point, going to communion in his own church (at St Menas' at the beginning of Lent) he perceived a bloody mess in his hand and his lips were blood-stained after receiving the chalice. When the patriarch heard this, he wanted to make the man a priest of Saint Menas', but he excused himself on the grounds of his unworthiness. A postscript makes the piece a lesson in humility. [Some interesting liturgical details]

cf βρέφoς μελιζόμεvov 008 014 015 111 510 791 833

W511

BHG 2207

W511

The responses of Isaiah the Egyptian

Two monks of Καπαρβιάvα sought advice of Isaiah the Egyptian [d.488; see apophthegmata attributed to him.] One asked if his constant prayers were of the demon. Response: yes, all excess is of the demons. The second asked whether one should adhere to the Council of Chalcedon. Response: Yes --even though Isaiah himself did not. Another father hinted that, on this account, maybe the elder had his head in the clouds, but the brothers followed his advice and for this the writer praises them.

W512

BHG 1445v [cf W585, BHG 1445u, narratio prima]

W512

de Theodosio II imp. narratio altera

An elder who has spent forty years naked and alone by the Jordan, asked: μετ_ τίvoς _χω μέρoς; "With whom do [or shall] I have my portion ?" Answer: "With the Emperor Theodosios II [408-450.]" The elder was received by Theodosios at Constantinople; he admitted that during thirty-nine years in office [i.e. 447 AD] he had worn a hair shirt for thirty years, avoiding baths and meat. He had performed many good works ["With my own hands I cleanse with oil <σμήχω> and wash the bodies of those who are diseased or afflicted with leprousy and serve them in other ways,"] occupying himself with calligraphy at the hippodrome (in order to earn his food,) where he never paid any attention to the contests, the winners, or even when he had to award the crowns to the successful contestants. The monk left asking for the emperor's prayers, "For I have not attained to your stature."

cf W169, also entries under λελωβημέvoς and mariage blanc.

W513

BHG 1445va [narratio de poma]

W513

de Theodosio II et Eudocia uxore eius

Two anecdotes from Geo. Mon., ed DeBoor pp. 607 and 609-610, of which the first = W585. The second is the story of the famous apple which was given to Theodosios II, by him to his wife, Athenaïs-Eudocia (who had become augusta by the intervention of Pulcheria her sister-in-law,) by her to Paulinos and by him back to the emperor without her knowing. When Theodosios asked his wife what she had done with it, she said she had eaten it. This appears to have led to her disgrace and to her departure for Jerusalem, where she did many good works. Paulinos fell from favour and was executed not long afterwards.

Main refs: Malalas p.356, 17; Chronicon Paschale p.584, 5; Theophanes p.99, 17, George the Monk p.609, 6 - 610, 6; Leo Gr. p.106, 16.

W514

BHG 1448m

W514

de monacho orthodoxo carbones ardentes conculcanti

A stylite was obliged by his monastery to go to Constantinople to speak to the Emperor. He put up at the Hostel of the Orphanage [ε_ς τ_ ξεvoδoχε_ov τo_ _ρφαvoτρoφείoυ.] It was cold and there was a brazier full of coals. Some heretical monks sat there, warming themselves, and they began casting asperions on the monk's faith. He said he believed aright; and he challenged them to do as he did: which was to stand in the coals for some time. The challenge was not accepted.

W515

PO 8:176-177 e cod Paris grec.1596 pp.609-610;

Regnault 1752 [J752]; PE 1.24.3

W515

A wondrously obedient disciple

The blessed Seridos directed a monastery at Thavatha. A friend of his at Ascalon sent his disciple to Seridos asking for some parchment, which he received. Meanwhile, the River Thavatha had risen considerably on account of heavy rain. Against the advice of those there, pleading obedience, he set off; when he came to the swollen river, he took of his clothes and, wrapping the parchment in them, but the bundle on his head. Thus he plunged into the flood; and, miraculously, survived, though they despaired of his life. They all wondered at his obedience, even unto death.

n.b. Dorotheos of Gaza tells this story, but without mentioning what the brother came to get (the parchment,) Instructions 1.22, SC 92 pp. 178/9 - 180/1

W516

BHG 601m

W516

miraculum de Theodosiano quodam seu monophysita

John the Egyptian said in his country there was a Theodosian [i.e. a partisan of the Jacobite Patriarch of Alexandria, Theodosios, 535-540] who had to flee from the Persians to Cyprus, where he refused to receive communion from the Chalcedonians. One night when he was in bed he saw a man with a great white beard who commanded him to communicate with the orthodox Saint Epiphanius. It took three appearances before he accepted and did as he was directed.

W517

BHG 1322fb Cod. Athen 513, ff. 232v-233

W517

casti coniuges

Longinos, the priest of St Anastasia's [Constantinople,] said that a great patrician of the palace was married to a virtuous, God-fearing wife. They lived together for sixty years and then she died. Friends came to comfort him with conventional remarks; he smiled, and when they asked why, he said: only the Lord knows that she came to me a virgin, and she goes back to him one.

W518

[follows W502 in Cod Paris Grec. 1596, p.614]

W518

The martyr who thanked his betrayer

A wise man was betrayed to martyrdom by his own handmaid, whom he saw as he went to die. Taking off his ring, he flung it at her saying: "I thank you, woman, for being the means of my obtaining so much glory." And thus he died.

W519

BHG 801 Anastasios C09 Huber 2

W519

de Mesita

Mesites, a magician [φαρμακός] at Constantinople in the time of the Emperor Maurice, trying to lead astray a christian clerk [voτάριoς,] took him on horse-back to a deserted spot where there was a great fortification. They entered the dining hall of the demons where the chief was enthroned in the centre. Mesites was given the place of honour, whence he introduced the clerk. The chief invited him to become his servant, but the clerk made the sign of the cross and eveything disappeared except the horses. He rode back and had the gate-keeper admit him to Constantinople. Sometime later he and his Patrician went to Plethron to pray; there was an icon there which kept turning towards the clerk, but it spoke of the Patrician's generosity.

W520

BHG 1317u PE 4.48.3

W520

de longanimitate

A father with twelve disciples had one who fell with a woman of the nearby village. Although this was known, the brother was not charged, in order to protect him. But the other brothers began to complain. Watching out for him, the father saw him return at dawn, when it was still dark, wearing a woman's stole [instead of a monk's.] When the father upbraided him, at first the brother denied everything; but faced with the woman's stole, he fell at the father's feet in penitence. Such is the value of long-suffering patience.

W521

N004

W521

Two brothers who died together

Two brothers in the flesh lived together at Scêtê and one fell ill. At the second visit of the priest, it was clear that he was about to die. The other, saying "do you want to know which of us has the strength ?" [θέλετε γv¢ vαι τίς _χει τ_v δύvμιv;] called for a mat and a cushion and, lying down, died before his sick brother, who followed immediately after.

W522

N009

W522

The monk whose daughter died unbaptised

Abba Bessarion said that a man who fled the world had a wife and daughter; the latter was not yet baptised, but she was a catechumen. He divided his goods three ways but when the daughter died still unbaptised, he gave her portion to the poor and offered many prayers. A voice assured him she was now baptised, but he was not convinced. So the voice told him to dig up her grave, which he did, and she was not there, for she had been translated to be with the saints [μετετέθη γ_ρ μετ_ τ¢ v πιστ¢ v.]

W523

Sys 7.60 N022

W523

The bad servant who became an higoumen

There was a father of a community whose servant [διακovίτης] was very troublesome, and who finally left the community. He was, with great difficulty, persuaded to come back in again. Then in two successive work-accidents he lost both his eyes. Yet when the higoumen was dying, he prophesied that this man would one day rule the community, which in due time he did.

W524

N023

W524

The slave and his master who became monks

A slave became a monk and his ex-master joined him as his disciple. The senior monk was able to postpone the disciple's death and when his own hour for departure arrived he saw an angel to the left and another to the right, come to collect him.

W525

Sys 14.31 (part) N027

W525

How a bucket was miraculously filled

A father once sent his disciple a good distance to draw water, but the disciple forgot the cord. So he called upon the well, in the name of his abba, to fill the bucket. The water mounted in the well and, having filled the bucket, returned to its normal level.

W526

N030

W526

The elder who concealed some gold

There was an elder who became sick and was received into a community. The brothers there had to tighten their belts significantly in order to accommodate him. Now the elder had a pot of gold which he buried under his bed. When he died and the bed was moved, this was discovered. But the higoumen would have none of it; the elder kept it to himself in life and trusted in it, so let him be buried with it too, which he was. Fire came down and burned on his grave for many days.

W527

N032 BHG 1322h Huber 37

W527

de pænitentia episcopi

A father had been bishop of a certain city. He fell ill and was nursed by a nun, whom he got with child. He confesed, resigned his see, and went off into the desert with his staff. He came to a monastery where the higoumen (who had the gift of perception) received him as a bishop, much to the surprise of the porter who expected a bishop to arrive in a litter. He truly repented and died in peace, _στε σημε_α γεvέσθαι _v τ_ _ξόδ_ α_τo_.

cf W017 W018

W528

N038 BHG 1445x

W528

de magistriano et cadavere nudo

There was a magistrianos [μαγιστριαvός, agens in rebus] on imperial service who found a dead man lying naked. He put one of his garments on the corpse. Later he damaged a foot; amputation seemed to be necessary as it was turning black. The doctors planned to operate the following morning. But by night one came who by annointing and exercising the foot restored it to health. It was the dead nude, wearing the garment which the officer had put on it; he was sent by Christ to reward him for his charity.

cf W025 W615

W529

N039 BHG 1322a

W529

de magistriano et mendico cæco

A magistrianos [μαγιστριαvός, agens in rebus] returning to Constantinople met a blind man near Tyre who had no guide. He gave him a third of a gold piece and received a prophecy that he would be delivered from evil. In the city, the soldiers asked him to intercede with the governor to find them a ship, which he did; the governor also found post-horses for the officer, but then persuaded the soldiers to prevail on their officer to travel with them. They sailed out with good winds, but one night the officer was knocked overboard by a sail whilst answering a call of nature, and lost. He was later picked up by another vessel and brought to Constantinople. The crews of both ships met in a tavern; the μαγιστριαvός told how he was sustained in the water by a blind man, the one to whom he had given the coin.

W530

N044

W530

A brother diverted from fornication

There was an elder whose disciple was so tempted to πoρvεία that he had to have a woman. The elder suggested they go together, but he secretly paid the whore a visit first; he gave her his one piece of gold for her not to corrupt the youth. When the latter came to her, she said they must first fulfill their rule, which was for both partners to perform fifty prostrations before doing the act. After twenty or thirty prostrations, the brother's temptations had gone away.

W531

N047 Huber 17

W531

Thirty pounds of gold for the poor

There was a rich man in Alexandria who fell ill and, fearing death, he gave thirty pounds in gold to the poor. Then he recovered, and regretted his generosity. A friend offered to give him the thirty pounds if he would publicly acknowledge that it was he, not the one who had fallen sick, who had fulfilled the commandment [of Christ.] This he did, and received the thirty pounds of gold from his friend. At which point he fell dead at the door of Saint Menas' Church. They would have given the generous friend his money back on the spot, but he insisted that it was now Christ's and must be distributed to the poor.

George the Monk, Chron. 4.231, ed DeBoor 678¹⁶-683², PG 110:841A-

W532

N049

W532

A brother disuaded from fornication

A brother was sent on an errand by his abba and, coming to a place where there was water, he found a woman washing clothes. He asked her to lie with him, which she was willing to do. But she pointed out to him how he would hate himself afterwards, and thus managed to talk him out of it. When he told this to his abba, he was never again allowed out of the monastery.

W533

Sys 5.47 N050

W533

A brother who survived πoρvεία

A brother going to draw water from the river found a woman washing clothes and they fell together. Back in his cell, he was tempted by the demons to give in, but he insisted that he had not sinned [o_κ _μαρτov.] An elder had it revealed to him that the one who fell had overcome [his temptation, _ δε_vα πεσ_v _vίκησεv.] He visited the brother and learned all. "Your decision [to stay in the struggle] has overcome the power of the enemy," he told the brother.

W534

N053

W534

The obedience of a slave-disciple

There was an elder who had his slave as a disciple, and he had trained him to such a degree of obedience that he would say to him: "Throw the book that has just been read into a well-burning fire," and the fire would go out as soon as the book was thrown into it. This was so we would know what a fine thing obedience is; for it is the ladder of the kingdom of heaven.

W535

[Sys 4.35] N061

W535

The hermit who washed his own clothes

They said of an elder who lived as a hermit in the lower regions of the country that he had a lay servant whose child fell ill. The elder came to pray for it and everybody went out to meet him with lamps. So the elder took off his clothes and started washing them in the river. The servant was terribly ashamed, and he told the elder everybody was saying he was possessed of a demon. "That is exactly what I wanted to hear," the elder replied.

W536

N062 [=N516]

W536

A grazer living with antelopes

There was an anchorite who lived as a grazer with the antelopes [βoσκόμεvoς μετ_ τ¢ v βoυβάλωv, which could mean "with buffaloe".] At his own request, he was sent to serve in a community, but he did not know how to serve the brethren. "Do this, do that, silly elder" they would say. Finally, he prayed: "Lord, I do not know how to serve men; send me back to the antelopes," and so it was.

--see W032 / N516b for the sequel to this story.

W537

Sys 18.14 N066 BHG 1438z

W537

de efficacia orationis

There was a priest with the gift of [second] sight [διoρατικός] at The Cells. He saw a host of demons dressed as women outside a brother's cell, saying improper things. Others were damaging the young monks, dancing and taking on various forms. By persuading the brother to rise and offer gradually more and more prayers each night, he contrived to demoralise the demons and, finally, to put them to flight.

W538

Sys 20.22 N067 BHG 1438i

W538

de lachanopola

There was an elder who, after dwelling in the desert for many years, wished to know whether he was well-pleasing to God. An angel replied: "Not so much so as the vegetable-seller of this [?] city," so the elder went to see the vegetable seller and was received as his guest. Reluctantly, he told the monk that he only ate at night and that he gave away eveything he did not need. Morning and night he would say: "All this city, from the least to the great, will enter the kingdom on account of their good deeds, whilst I go to perdition for my sins." The monk was not very impressed with this, but then they heard singing outside the gardner's hut. "Does this not trouble you ?" he asked the man. "No," he replied; "I think of them as people entering the kingdom." "Forgive me, brother; I have not yet attained that degree of perfection," said the monk, and he returned to the desert without eating.

W539

Sys 18.32 N068

W539

The descent of the likeness of an eagle

When they offered [the eucharist] at Scêtê,the clergy used to see something like an eagle [_μoίωμα _ετo_] descending [κατέβαιvεv _ς _ετός,] but one day they did not see this customary occurrence. The priest suggested the deacon withdraw. When he had gone, the eagle descended as usual [κατ_ τ_ _θoς.] It was learned that the deacon had said to a brother: "I do not have time for you." The priest said it was because a brother was distressed. The deacon went and repented before that brother.

cf W338 W793

N077 see W639

W540

N084 Huber 35

W540

The widow of the merchant of Apameia

Two merchants of Apameia were friends; one of them was very rich, the other moderately so. The rich merchant had a beautiful wife, whom he left a widow. The other merchant (with some prompting) proposed marriage to her; she accepted, subject to his commencing a fast until she summoned him. On the fourth day, she sent for him -- and offered him the choice of food or bed. He begged for food. "See how fasting has driven thoughts of woman from your mind" she said. Also, she was now espoused to Christ and hoped to remain a widow. At her suggestion, he entered a monastery at Apameia, where he died.

W541

Sys 2.16 N134 BHG 1438j

W541

de præstantia vitæ solitariæ

Three monks set themselves: the first to be a peace-maker among men, the second to heal the sick, the third to live apart from the world [_συχάζειv.] The first and second became discouraged; they saught out the third and asked him how he had succeeded. He threw water into a bowl, noting how it was troubled; and then how, after a little while, it became so still it formed a perfect mirror. So, he said, one came to see his sins, especially in the desert, but not in the midst of men.

W542

Sys 3.20 N135 BHG 1444nb

W542

de matre quae non sinebat filium fieri anachoretam

A brother who was about to withdraw from the world was impeded by his mother, but in vain. She died; he fell ill and had a vision in which she was awaiting judgement, and expressing surprise that he who was supposed to be "saving his own soul" was there too. Then a voice announced that another monk of another monastery, but with the same name, had been taken in his stead. When the vision was over, it transpired that a monk of the same name, elsewhere, had died at that very hour. The surviving monk became so rigorous in his asceticism that the brothers prayed him to relax a little.

W543

Sys 4.59 N151 BHG 1440ku

W543

oleum pro mele præbet discipulus

One of the fathers fell ill and, as he was unable to take food for many days, his disciple offered him some vegetables. He poured some linseed oil (for the lamps) on them by mistake, from one of two vessels hanging there. The abba ate once, and again, but then refused further food without saying why. The disciple started to eat up what was left, and then discovered his mistake. He was mortified, but the abba said: "If God had wanted me to eat honey, you would have put honey on the vegetables."

W544

Sys 4.65 N156

W544

The father who welcomed illness

An elder fell seriously ill and was bleeding internally; he could eat almost nothing. A brother had some dried fruit, of which he made a compote and pressed the elder to have some because it would do him good. The elder said: "I wish God would leave me with this illness for a further thirty years," and refused to touch the compote.

W545

Sys 4.68 N159

W545

The brother who wrapped his hands

A brother was travelling with his own mother and they came to a river which the old woman could not cross. The son took her stole and wound it round his hands; then he carried her across. When she asked him why he had done this, he replied that it was because the body of a woman is fire [_τι τ_ σ¢ μα γυvαικ_ς π_ρ _στι] and the mere contact, even with his own mother's, with it would awaken memories of others'.

n.b. John Climacus refers to this, gr.15.49, PG 88.889C v. AB 92 (1974) p.349

W546

Sys 5.21 N171

W546

A child-monk who had never seen women

An elder came to Scêtê with a child still unweaned who did not know what a woman was. When he matured, the demons showed him female figures. When he actually saw women for the first time, in Egypt, he said these were what came to him in the night. His father told him these were the monks of the villages, and he was surprised that the demons should have shown the boy such apparitions.

W547

Sys 5.22 N172

W547

A brother who desired a man's wife

A brother at Scêtê was severely troubled by thoughts of a man's beautiful wife. When he heard that she was dead, he took his habit [λεβήτωv] and, coming by night, opened up her tomb. He mopped up the liquid flowing from her corpse. He set this stench before him in his cell until the battle receded from him.

W548

Sys 5.23 N173

W548

visio fetidissimæ æthiopissæ

Once there came to Scêtê a man with a young son who, when he grew up, wanted to go to the world. His father persuaded him to spend forty days in the wilderness on bread and hard work. After only twenty days he saw the activity of the demons against him: a foul-smelling female black-faced-one [α_θιόπισσα δυσωδεστάτη]. She said that she appears sweet in the hearts of men, "But on account of your obedience and labour, God will not let me lead you astray, for he has revealed my stench to you." The monk then returned and told his father he no longer wished to leave. The father told him that if he had remained forty days and obeyed the direction given to him, he would have seen a yet greater vision [θεωρία.]

cf 710

W549

Sys 5.45 N174

W549

A counsel of moderation

There was a monk troubled by thoughts of the wife he had left behind. The fathers laid severe burdens of labour on him which made him ill, but did not solve the problem. A visiting elder who found him too weak to come to the door, counselled another proceedure: take a little food at mealtime, say your office, and cast your burden on the Lord. Our body is as a garment; look after it and it will last; neglect it, and it will rot away. The man tried this and in a few days the war receded from him.

W550

Sys 5.41 N175 BHG 1449y

W550

de lampade sponte accensa

There was a very holy anchorite in the mountain near Antinoë whom the demon persuaded to leave the community in which he was revered. In the desert he met a woman with whom he fell into sin beside the river*. He returned to the monastery and sealed up his door for a year's repentance (not telling the brothers why.) At the end of the year, at Easter, he took a lamp and prayed three times for forgiveness. The automatic lighting of the lamp signalled that he was forgiven. He was forwarned of his approaching death.

* o_ γ_ρ δαίμovες τo_ς _δρoτελε_ς τόπoυς συvεχ¢ ς _πιβαίvoυσι --HME 20.15

W551

Sys 5.24 N176 BHG 1440h

W551

de sene fornicato et converso

An elder was living in the remote desert and he was visited by a female relative travelling with a camel caravan. The elder was tempted and fell into sin with her. Another anchorite's water jar leaked at meal time; he set off to tell the elder this and on the way he slept in a temple of demons. He heard them boasting that they had thrown the elder into πoρvεία. When he arrived the younger told the elder about the jar, to which the elder responded with a confession of his sin (of which the other was already aware, and he explained how.) The elder would return to the world, but instead he was persuaded to send the woman away and remain. He attained highest proficiency.

cf W503

W552

Sys 5.26 N177

W552

The fallen deacon who repented in seclusion

There was a deacon in a monastery where a secular magnate took refuge with all his household. The deacon sinned with a woman, then confessed to an elder. At his own request he entered a hidden place within the elder's cell, saying: "Bury me here alive," and repented. One day, in spite of processions and prayers, the river failed to rise. It was revealed to one that only the hidden deacon could change matters. He was brought out, he prayed, and the waters rose. Thus those who were scandalized by his crime were benefitted by his repentance.

cf W710

W553

Sys 5.21 N179 BHG 1410j

W553

de caritate non ficta

Two brothers went into the market place to sell their utensils; they separated, and one of them fell into πoρvεία. When they were reunited, he said he could not go back to the monastery, but the other brother said (falsely) that he too had fallen into sin and that they would repent together. They returned and repented as directed by the elders. A few days later it was revealed to one of the elders that the sin was forgiven on account of the love of the innocent brother who had not hesitated to lay down his soul for his brother.

cf W228

W554

Sys 5.28 N180

W554

Two brothers, one of whom wished to sin

Once a brother came to an elder complaining about his brother's comings and goings. Reply: There were two brothers in the Thebaid one of whom wanted to have sexual intercourse. The other could either go with him and bring him back again, or let him go once and for all. An elder advised him to go along too; and this, with much difficulty, he did. But when they came to the village, the tempted brother had changed his mind; they both went back.

W555

Sys 5.34 N186

W555

Two brothers who fell into sin

Two brothers were so tempted they went and both lay with a woman. Then they repented. Back in the desert, the fathers prescribed a year in solitary confinement, each with the same amount of bread and water. When they emerged, one of them looked terrible, the other fine. The first brother said he had spent the year meditating on the evil he had done and the punishment he deserved; the second had thanked God for his deliverance from the filth of the world and his vocation to this angelic way of life.

W556

Sys 5.36 N188

W556

A brother sorely tempted who gained relief

A brother was severely assaulted by the demon of πoρvεία. Four demons in the form of women continuously tormented him for forty days, prompting him to sexual congress. He resisted valiantly. God saw this, relented, and assured him that he would no longer have "fleshly fever" [πύρωσις σαρκική.]

W557

Sys 5.37 N189 BHG 1318fb

W557

de manu ambusta

There was an anchorite in lower Egypt; a wicked woman offered to some young men (for a price) to make him fall. She came to his cell by night and craved admittance -- lest she be devoured by wild beasts. As soon as the demon raised thoughts of woman in his mind, the anchorite lit a lamp and started to put his fingers in the flame; but he felt no pain on account of the "fleshly fever" [δι_ τ_v _περβoλ_v τ_ς πυρώσεως τ_ς σαρκός.] When the youths came next morning, he had burnt every finger -- and the woman lay dead. However, on the principle that one should never render evil for evil, he revived the woman, who lived the rest of her life decently.

cf W065 (same name as BHG 1318f, but not the same tale) and W872

W558

Sys 5.38 N190

W558

The brother who renounced his baptism

A brother greatly tempted to sexual congress asked a pagan for the hand of his daughter. The man enquired of his god and learned that the brother must deny his God, his baptism and his monastic profession -- which he did. When he denied his baptism, he saw as it were a dove come out of his mouth and fly up into heaven. But the pagan god would still not allow the marriage because he said God was still helping the brother. This so impressed the brother that he repented. He went to an elder who prescribed three weeks of fasting with him in his cave, and of prayer. The brother received three visions of a dove; the first was above his head, the second near his head and the third was entering his mouth. He stayed with the elder until his death.

W559

Sys 5.39 N191

W559

An elder whose father was a pagan priest

One of the elders of the Thebaid said that he was the son of a pagan priest and he often saw his father offering sacrifices. Once he saw Satan and all his band standing around. A governor [archon] came to worship; he had raised up wars, but he was condemned to be whipped as it had taken him thirty days to do it. Likewise a second who took twenty days to bring about a shipwreck; and a third who took ten days to disrupt a wedding. Lastly there came one who, after forty years of struggle, had managed to throw a desert father into πoρvεία. The demon-king crowned this governor and sat him on the throne. This was what prompted the young man to become a monk.

N195 [Sys 7.27] see W640

W560

Sys 7.31 N199 BHG 1449u

W560

An elder distant from water

An elder was living a distance of one mile from water; he began to think of moving nearer to it, but then he saw one who followed him and counted his footsteps: an angel of the Lord, sent to calculate his reward. So he moved a further five miles into the desert.

cf W597

W561

Sys 7.35 N203

W561

The persevering ascetic characterised

How is it possible not to be disturbed when a monk returns to the world ? Reply: When hounds are chasing a hare, it is only the first hound, the one who first spotted the hare, that follows its quarry to the kill. The others run with him for a while, but he continues to the bitter end, untroubled by those who turn back, by precipices, brush, thorns etc. So it is with the one who truly seeks Christ.

W563

Sys 7.43 N211 BHG 1449z

W563

de septem coronis

There was an elder living in a cave in the Thebaid. He had a disciple whom he would instruct, and then pray with him each night. Once, tired by some visitors from the world, the elder fell asleep during the instruction. Seven times the disciple was tempted to go to bed, but resisted; nor did he waken the elder. When the elder awoke, they prayed together and then went to bed. The elder fell into an ecstasy: he saw one who showed him a glorious place, a throne and seven crowns. A voice said these were prepared for the disciple. Under questioning next day, the disciple revealed the seven times he had almost gone to bed. So it is a good thing to discpline oneself for the sake of God [καλ_v o_v τ_ βιάζεσθαι _αυτ_v δι_ τ_v Θεόv.]

W564

Sys 7.44 N212 BHG 1440kv

W564

infirmus ab angelo visitatur

An elder once fell ill at The Cells with no-one to look after him [μ_ _χ_v τ_v _πηρετo_vτα α_τόv.] He was alone for thirty [or forty] days, then God sent an angel to tend him. Meanwhile, the brothers wondered what had become of him and if he had died. They went to visit; when they knocked he told them to go away [_πάγετε _vτε_θεv,] for the angel had disappeared. They pushed the door open and went in. The elder wept, telling them why; then he died.

W565

Sys 7.46 N214

W565

A poor man who thanked God

At Oxyrynchos a poor man who had only one cover which he had to use half as a mattress and half as a blanket, was heard in the night thanking God, in spite of the cold. There were so many rich men (he said) in irons, or in the stocks, in prison, unable even to make water, whereas he was able to stretch out his feet like an emperor.

W566

Sys 7.47 N215

W566

Help is available for lonely monks

Question: If tribulation comes upon me and there is no-one to help and comfort me, what do I do ? Reply: Trust in God's grace and help. It is said that at Scêtê a monk was ready to move out for want of someone to help him, and behold: the grace of God appeared to him as a virgin and persuaded him not to leave; his heart was healed.

W567

Sys 10.85 N217

W567

The dangers of advice without discernment

A monk once fell into grievous sin, and repented. He asked a father what would become of one who committed such a sin (not naming the sinner.) This father, lacking the gift of discernment, said: "He has destroyed his soul." Then the brother came to Silvanus who was famed for his discernment and asked him the same question. Silvanus began to bind up the man's soul with the holy scriptures, turning him back from his intention of returning to the world. Silvanus later met the father who would have discouraged him and pointed out to him that the sinner was now as a star among the brethren. The story shows the danger of those who lack discernment giving advice.

cf W707

W568

Sys 10.92 N223

W568

Even forgotten instruction is of value

A brother was disturbed because he rememberd nothing of the teaching the fathers gave him in response to his questions. An elder told him to take two empty jars, one of which he was to fill with oil and cleansing material, then empty it and set it back in its place. Then he asked the brother: which of the jars is the cleaner ? So it is with the soul. Even though one remember nothing of the answers to his questions, his soul is the purer for having posed the questions and heard the answers.

W569

Sys 10.93 N224

W569

Better to break one commandment than ten

The demons sought to lead a brother astray. They came as angels calling him to service and showed him light, but an elder he consulted recognised the signs and taught the brother how to resist. The frustrated demons called the elder "wicked old man" [κακόγηρoς] saying that he had lied to a brother who came to borrow money. He admitted this to the first brother: it was because he knew that to give the brother money would be to hurt him and many others, so he lied, saying he had no money. He reckoned it was better for one commandment to be broken than ten, with the ensuing affliction. [_λoγισάμηv o_v παραβ_vαι _vτoλ_v μίαv κα_ μ_ παραβ_vαι δέκα κα_ _λθε_v ε_ς θλίψιv.]

W570

Sys 10.97 N229 BHG 1438k

W570

de coenobitis et anachoretis

Some brothers from a community went out into the desert to visit an anchorite. He received them with an unscheduled meal, according to custom. That night he heard them saying that the anchorites seemed to lead an easier life then they did in their community. So next day he sent them on their way with a message for his neighbour: "Do not water the vegetables." The neighbour worked them very hard, fasting all day, and then prayed all night with them, still without food. They fled secretly, unable to endure such hardship.

[n.b. N242, BHG 1438kb, is very similar]

W571

Sys 9.12 N255

W571

Divine grace rendered visible again

There were two great brothers in a community who could see the divine grace in each other. One of them went out one Friday and questioned a brother whom he saw eating in the morning. When he returned, his brother could see the grace in him no more. Remembering his comment to the brother he saw eating, the first realised he had sinned. They fasted and prayed togther for a fortnight, after which the grace was restored.

W572

Sys 6.18 N263

W572

The poor who refused alms

Some Greeks came to give alms at Ostrakinê and asked the bursars [o_κovόμoι] to show them the poor. First they came to a leper, but he would accept no alms: he earned his bread with palm-weaving. Then they came to a cell where a widow and her daughter lived. A naked child came to meet them; her mother was out working as a laundress. They gave money and clothing to the daughter but she was reluctant to accept, for her mother had said that God would provide. When the mother came, she refused the alms. "God is my provider; do you want to take him away from me ?" she asked.

W573

Sys 11.51 N278

W573

A brother who overcame temptation

A brother at The Cells watered his palm-fronds to work them and was tempted as he worked to to go visit another. But he finally overcame the temptation, at which the demons called out: "You have conquered us." The mat beneath him became as though it were burning with fire and the demons became invisilbe like smoke.

W574

Sys 13.15 N281

W574

An elder who gave bread to the poor

An elder lived in community with a brother. There was a famine and the elder gave bread freely to those in need. The brother asked for his share of the bread (i.e. to dissolve their common life) and he gave none away, but the elder continued to give. Then the brother ran out of bread and asked to be received back into community with the elder. The elder agreed; the famine returned and intensified. The poor came begging and the elder told the brother to give. Thinking there was no bread left, the brother found the pantry full of loaves.

W575

Sys 13.14 N282

W575

Alms must be freely given

An elder said that there was one who did many good deeds but then spoiled them all with parsimony. For instance: once when the narrator was at Oxyrynchos with a priest giving alms, a woman came for grain. "Bring your garment [_μάτιov, trans boisseau/bushel by Solesmes fathers, incorretly ?]" he said, and then complained that it was a big one before filling it. "I asked him whether he were selling or giving the grain." "I am giving alms." "Then why did you quibble about the measure and put her to shame ?"

W576

Sys 13.9 N285

W576

A monk whose work was hospitality

It was said of a certain elder in Syria that he remained on the road to and from the desert and made it his work [_ργασία] to be hospitable to monks. One day there came a monk who was reluctant to accept his hospitality because he was fasting. The elder proposed that they kneel by a tree and do the will of the one to whom the tree inclined. When the host [ξεvόδoχoς] knelt, the tree inclined his way, so the other accpeted his hospitality.

W577

Sys 13.13 N286 BHG 1445xa

W577

de monachorum eleemosynis

There was a monk who had a poor brother living in the world. He gave what he could to this brother, but he seemed to get ever poorer. An elder counselled the monk to give no more, but rather to encourage him (which he did) to bring things to be distributed to strangers, or to elders -- in return for their prayers. One day the brother brought a few vegetables he had grown himself, then more, and even more, each time securing the prayers of the elder. Questioned, he said that everything was fine now. Formerly, it was as though a sort of fire entered the house with the monk's gifts and consumed everything, but now he was doing quite well. The elder remarked: τ_ _ργov τo_ μovαχo_ π_ρ _στι κα_ _πoυ δ__v _ρχεται, καίει "A monk's work is fire and it burns wherever it goes."

W578

Sys 13.12 N287

W578

An almsgiving monk not deceived

A monk of the Thebaid had the gift [χάρισμα] of service [διακovία] and would give almost to all who came in need. One day a woman came to him in rags and his hand went to give her much, but it delivered only a little. Then a well-dressed woman came and the opposite happened. He found that the latter was a noble fallen on evil days who kept up her dress to save the family pride and reputation, whilst the other dressed herself in rags in order to beg [_πoλήψεως χάριv -- χάριv τo_ λαβε_v.]

W579

Sys 13.11 N289

W579

A heretic converted by hospitality

There was one of the saints living in the Egyptian desert and, nearby, there lived a Manichaean priest who, benighted, once sought shelter with the holy man. He was so well received, both as a guest and as a cooperator in the prayers [«π¢ ς o_δεμίαv _πoψίαv _v _μo_ _πoίησεv;»] that he decided to join the orthodox forthwith -- and did.

W580

Sys 14.16 N293

W580

A brother escapes being drawn into sin

An elder had an attendant [διακovιτ_ς] living in the village and once he did not turn up. So with great hesitation the elder sent his disciple into the village. The man and his family were out of the village at a memorial service; only the daughter was home. She drew the brother indoors and he, finding himself on the road to perdition, prayed: "Lord, by the prayers of my father, save me in this hour." and immediately he was on the river leading to the monastery, to which he returned unharmed.

n.b.: Dorotheos of Gaza refers to this story: Instructions 1.23, SC 92.

W581

Sys 14.17 N294

W581

Two brothers, rivals in piety

Two physical brothers came to live in a monastery; one was very ascetic, the other very obedient. For a trial of his obedience (demanded by the ascetic brother out of jelousy) the obedient brother was told to get into the river. Crocodiles came and licked him, but did him no harm. When the brothers encountered a corpse and had nothing with which to cover it, the obedient brother urged prayer to resuscitate the corpse, which succeeded -- but the other brother boasted that it was his prayer which had been answered. Meanwhile, all was revealed to the higoumen; he asked the ascetic why he treated his brother so, and confirmed that it was on account of the other's obedience that the corpse had revived.

W582

Sys 14.18 N295

W582

The child cast into a blazing oven

A brother living in the world had three children whom he left behind and entered a monastery. When the higoumen learnt of the children (from the man's sadness) he allowed him to go fetch them, but only one was still alive. Finding this monk in the bakehouse, the higoumen asked him: "Do you really love this child ? Then throw it in the blazing oven," which he promptly did. The oven was instantly cooled, and, like the Patriarch Abraham before him in similar circumstances, he offered glory to God.

cf W442

cf Sulpicius Severus, Dialog. 1.18, Pl 20:195

where a monk is invited to throw himself into the flames.

W583

Sys 15.52

W583

An anchorite set to guard pigs

An anchorite who prayed for perfection was sent to an elder and ordered to do whatever he was told. He was told to take a whip and guard the pigs. Those who saw him said he was deranged, or possessed of the devil. But God saw his humility and how patiently he bore the disdain of men, and sent him back home.

W584

Sys 15.65 N307

W584

The demon which asked a question

Some people came to an elder in the Thebaid bringing a person possessed of a demon. The elder ordered it out, but the demon demanded first the right to pose a question. It asked: "Which are the goats and which are the sheep ?" The elder said he (himself) was the goat and only God knew which were sheep. The demon, overcome by the elder's humility, fled.

W585

Sys 15.66 N308 BHG 1445u

W585

de Theodosio II imperatore

An Egyptian monk lived in a suburb of Constantinople in the reign of Theodosios II [408-450,] who once came to visit the monk, entered and was entertained. He had to reveal who he was; he left, blessing the simple life and saying that food had never tasted so good. The monk quickly returned to Egypt.

cf PO 8:166-171 where Nau comments on the development of this story

W586

Sys 19.15 N333

W586

The elder who expelled a lion

There was an elder by the Jordan who went into a cave in the heat of the day and found a lion -- which began to roar and to show its teeth. "There is room for us both" said the elder; "Get up and leave if you do not like it," and the lion departed

W587

Sys 9.11 N254

W587

That the ministrations of unworthy priests are valid

A priest came to visit an anchorite, to offer the holy mysteries. But as the anchorite had heard ill of the priest, he would not open the door to him. Then he had a vision. There was a golden well, bucket and cord, and there was excellent water in the well. A leper came, drew water and poured it into a vessel. The anchorite wanted to drink, but would not, on account of the leper. A voice told him: "Drink; for the leper is only there to fill the bucket and to pour it into the vessel." Then the anchorite awoke and invited the priest to offer the sacrifice for him.

W588

Sys 15.88 N334 BHG 1448u/1317p

W588

de vera humilitate/duorum fratrum reconciliatio

An example of living by the spirit (rather than by the letter) of the law: Two physical brothers who became monks made themselves eunuchs "for the kingdom." For this they were excommunicated by the Patriarch of Alexandria [_χώρησεv α_τoύς.] They unsuccessfully appealed the excommunication to the Patriarchs of Jerusalem, Antioch and Rome, "the head of all" [κεφαλ_ πάvτωv.] Then they went to Epiphanios of Cyprus who, forewarned by God, would not receive them. But then God relented, so Epiphanios received them and he wrote to the Patriarch of Alexandria asking him to receive his children who had truly repented. "This is how a man is healed, and this is what God wants: that a man take responsibility for his own faults in the presence of God."

cf W005

W589

Sys 5.34 N393

W589

Concerning πoρvεία

πoρvεία is a temptation [λoγισμός] which can cause a monk to lose his salvation. It is like a ship loosing its rudder. Any other part could be lost and the ship still be saved, but a monk once [sic] fallen to this temptation is as a ship that is as good as lost.

W590

Sys 11.80 N398

W590

How riches destroyed a monk's gifts

An elder achieved fame for his virtue and his charismatic gifts. So much so that the emperor summoned him to Constantinople and gave him gold, which the elder turned into property when he returned. Then they brought one with a demon to him, but the demon would not obey him, "because you have become as one of us, caring no longer for the things of God, but for the things of this world."

W591

Sys 11.126 N407

W591

An astute farmer

A rich farmer told his sons how to get rich: there was one day of the year on which, if a man worked, he would become rich. But he had forgotten which day it was.

W592

Sys 8.32 N408 BHG 1450e

W592

de anachoreto salo

Three visitors were shown all the brothers of a community except one -- who simulated madness [_ πρoσπoιoύμεvoς μωρίαv.] Later, Silvanus went and spied on him through the peep-hole and saw him with two baskets. When Silvanus entered, the brother explained that he put a pebble in one basket for each good thought, and one in the other for each bad thought. The balance at the end of the day determined whether he should eat or not.

W593

N410 BHG 1438n

W593

de clericis et uxoribus eorum

[This is not really a narratio; it is Bishop Paphnutios' defence of the rights of married clergy to retain their wives, at the Council of Nicaea.]

cf Socrates, HE 1.11, PG 67:101-104.

W594

N421

W594

A demon which pretended to be Christ

An elder used to see demons face to face. When the demon realised he was beaten, it appeared to him saying: "I am Christ." The elder closed his eyes for, he said, he did not want to see Christ down on earth. [=N393]

W595

N426 BHG 1448zk

W595

de præmio viri simplicis

An elder [Poemên] encountered a virgin brother who was devoid of sexual knowledge. He thought his organ was only for draining water and that it was no more than the tail of a mammal. He saw many demons as black-faced-ones inciting him to speculate on the function of the penis. [PE 2.26.10: one day the devil showed him a man and a woman acting uncleanly.] Then a stone fell from the roof and he heard a sweet voice. The elder told him these were the devil's devices and showed him how to resist them.

W596

Sys 4.100 N431

W596

The parable of the Ass

A man had an ass which would wander all over the place when he rode it. So he beat it. "Beat me no more and I will walk straight" said the ass. The man put his stick in a bag on the back of the animal where it could not see it, and then remounted. Thinking the man had no stick, the ass again began to wander. He then jumped down and started to beat it again. So it is with the body and the stomach.

W597

N441

W597

A monk's steps counted

Taking bread to another monk ten miles away, a monk injured his toe and wept. An angel appeared and told him that his steps were counted. Next day he took the rest of the bread and when the brother met him half way, insisted on walking him back to his cell.

cf W560

W598

N448

W598

Money deliberately lost

Abba Paesios suggested to Abba Anub that they use some money he had found to build a new monastery, away from Abba Poemen whom they found too harsh. Anub had the money in his hood and he lost it when he pretended to fall over in the river. Paesios agreed to go back to the monastery peacefully.

W599

N449 BHG 1450d

W599

de coenobiarcha qui pauperem Christum gestabat

A higoumen was supernaturally advised to send his brothers to a celebration elsewhere whilst he followed after, alone. Christ lay in the way, a sick indigent. The brethren listened to his tale and regretted not being able to help, since they were on foot. Then came the higoumen. He insisted on carrying the poor man, who became lighter and lighter as they went along, and then disappeared altogether. A voice said: "Teach the brethren to share your works and they will share your glory."