Book III (continued)

"Who are you?" the old man asked.
"I used to be the leader of the pagan priests in this place," he said. "You are abba Macarius, full of the divine spirit. Whenever you have pity on those in torment and pray for them, they gain a little comfort."
"What sort of comfort do you get? And what is your punishment?"
"As far as the heavens are from the earth," he said with a deep groan, "so deep is the fire in the middle of which we are immersed from head to foot, nor can we see each other's faces, for they are turned back to front. But when you pray for us we are enabled to see each other's faces, and that gives us comfort."
"Woe to the day in which human beings transgress the commandments of God!" cried Macarius, pouring forth tears as he heard these words. "Can there be any greater punishment than this?"
"There are others much lower down than us."
"Who would those be?"
"We who did know God are granted a little relief. Those who knew him and denied him are tormented with much more severe and unspeakable punishments lower down."
Having heard this, Macarius buried the head deeper in the earth and went on his way.
173. (Also in V.xv.58 & VII.xxv.1) A brother asked an old man why monks were more severely attacked by the devil.
"Because we throw our weapons at him," he replied, "patience, humility, gentleness and obedience."
174. (Also in V.xv.45 & VII.xxv.2) A brother asked a question of abba Sisois.
"Do you think, father, that the devil persecutes us more than he did the ancients?"
"Much more," he said, "for he knows that the time of his punishment is approaching and he is worried. And he does not bother to seek out the weaker brethren, for he knows how to get them whenever he wants. It is the strong and great that he attacks."
175.  (Also in V.xi.30) Some brothers asked abba Silvanus how he had acquired such great prudence.
"I have never allowed evil thoughts, which provoke God to such anger, to dwell in my heart," he replied.
176.  Blessed Antony used to say that a monk ought to tell the seniors how far he travels, or how many cups of water he drinks in his cell and not deviate from this.
177.  Abba Poemen said that the enemy delights in nothing so much as the person who is unwilling to be open about his thoughts.
178.   (Also in V.x.92) A certain brother said to an old man,
"Look, father, I often ask the senior fathers to give me some instruction for the good of my soul, but I can never remember what they have said."
Now the old man had two empty vessels
"Take one of these vessels," he said, " put water in it, wash it, pour out the water and put the vessel back in its place when cleaned."
The brother did this not once, but twice.
"Now bring me both vessels together," said the old man. And he did so. "Now which of these is the cleaner?"
"The one I washed with water," he said.
"So it is with the soul, my son. He who frequently hears the word of God, even though he can't remember the things he was asking about, is always cleaner than someone who never asks."
179.  (Also in VII.xxvi.3) One of the old men said that when a monk is striving to do good things the devil comes, and finding no foothold in him departs. If however he is doing evil the Holy Spirit often comes and seeing his evil ways doesn't enter into him but departs. But if from his whole heart he seeks the Spirit once more he will speedily return.
180.  (Also in VII.xxviii.1) One of the old men said, "A monk ought to work hard at possessing Christ, but once he has possessed him he labours no more. But the Lord does allow his chosen ones to labour at keeping the trials of those labours in mind. They take care that they don't forget these labours. Even so God led the children of Israel through the desert for forty years, so that remembering their tribulations they would not want to go back there again."
181.  (Also in V.xvii.19 & VII.xxviii.4) A certain brother had a question for an old man.
"Tell me, father, how is it that we who labour today in the monastic way of life are not given the grace that was given to the fathers of old?"
"In those days their charity was so great," he replied, "that each one drew his neighbour upwards. Today our charity has grown cold, and the whole world is in the power of the devil, and each person drags his neighbour downwards. That is why we are not given so much grace."
182.  A certain brother said to an old man, "Do you think, abba, that holy men are always aware when they have been filled with grace?"
"They aren't, always," he said. "There was a disciple of one great old man who transgressed in some way or other, and the old man got angry and shouted at him 'Go away and die'. And immediately he did fall down dead. When the old man saw that he was dead he was filled with a great fear, and in great humility prayed to God, saying, 'Lord Jesus Christ, bring him back to life again, and I won't ever speak to him again like that so sharply.' As he was speaking the disciple revived."
183.  (Also in V.x.50) Abba Poemen said, "A man who teaches others and who does not practice what he preaches, is like a deep well which provides water for washing and the quenching of thirst, but which has mud and filth at the bottom of it."
He also said, "Teach your soul to observe what your tongue teaches to others."
184.  (Also in V.x.39) A certain anchorite came to visit abba Poemen who greeted him with joy. And when they had embraced each other the anchorite began to speak about the holy Scriptures, and the things of heaven. The old man turned his face in the direction of another brother and replied to the anchorite not a word. The anchorite realised that he was not going to say anything, and sadly went outside.
"What a waste of time to have made this long journey," he said to Poemen's disciple, "only to meet with someone who would not even bother to speak with me!"
The disciple went back into abba Poemen.
"This abba came to see you," he said, "a great man with a high reputation in his own country, and you wouldn't speak with him?"
"That man is a very exalted being," said the old man, "and is able to speak about heavenly things. I am much lower down the scale, and am barely able to speak about earthly things. If he had spoken to me about the passions which monks suffer, perhaps I might have been able to say something, but when he talked about heavenly things, I have to confess that I am very ignorant."
The disciple went out and spoke to the anchorite.
"Our old man would not talk about things which are too high for him," he said, "but if you were to speak to him about the passions he would answer."
Conscience-stricken at these words, he went back in to the old man.
"What should I do, abba," he asked, "about the passions which dominate my heart?"
The old man now looked on the anchorite more favourably.
"Now you are being sensible, father," he said. "Now I will open my mouth and fill it with good things for you."
And from Poemen's instruction the anchorite was greatly helped.
"Truly, this is a great and true road on which you are travelling," he said, and giving thanks he went back to his own place.
185.  (Also in VII.xxxi.1) One of the old men said, "If anyone speaks about Scripture, or anything at all, agree with him if he speaks accurately, but if not, just say, "I'm sure you know what you are talking about." In this way you will act in humility and avoid hostility. If you argue and persist in defending your own opinions you will start a quarrel. Whatever the circumstances if you have not steered clear of contention you will in no way be able to find peace."
186.  (Also in VII.xxxii.3) A brother asked an old man how long he had been observing silence.
"Right up until the time you have asked me about it," he replied. "Wherever you are, if you keep silent you will be at peace."
187.  (Also in VII.xxxii.7, ascribed to Ampo) One of the old men used to say, "Just as the bee gathers honey wherever it goes, so should a monk build up a beautiful series of good deeds as long he is concerned to do God's work wherever he goes."
188.  (Also in V.xv.27 & VII.xxxiii.3) Abba Muthues came with his disciple from the place called Ragitham in the Gebalon district. When the bishop of that place knew, he took him and ordained him presbyter against his will.
"Forgive me abba," said the bishop, "I know you did not want this to happen, but I presumed to do it because I longed to receive your blessing."
"My thoughts were a little against it," said he in great humility. "What exercises me is that it makes a division between me and the brother who is with me. I shan't be able to do all the prayers by myself."
"If you think he is worthy I will ordain him as well," said the bishop.
"I don't know whether he is worthy," said abba Muthues. "What I do know is that he is better than I am."
The bishop ordained the disciple as well, and they remained with each other to the end, but neither of them ever presided at the offering [of the Eucharist].
"I put my trust in God," said Muthues, "though I am not sure about this ordination, which is why I have not presumed to make the offering. Ordination is for those who are blameless, just, and spotless. I know myself too well."
189.  A brother asked Abba Macarius for a word whereby he might walk safely and the old man said, "Flee from human beings, sit in your cell and weep for your sins. Most important virtue of all - put constraints on both your tongue and your stomach."
190.  (Also in V.ii.3) While abba Arsenius was still living as a secular in the Emperor's palace he prayed to the Lord,
"Lord, show me the path of salvation." and he heard a voice,
"Arsenius, flee from humankind and you will be saved."
After he went into solitude he made the same prayer and again heard a voice saying,
"Fuge, tace, et quiesce (Flee, be silent, be at peace). These three things are the beginning of salvation."
191. (Also in V.ii.4) Archbishop Theophilus came to visit Arsenius in order to profit from what he might say, and Arsenius said to all who were there,
"If I make a suggestion, will you carry it out?"
They freely promised, and he went on to say,
"Wherever place you hear that Arsenius might be in, stay well away from it."
On another occasion the Archbishop wanted to see him but sent first to find out whether he would open the door to him. Arsenius sent back a message, "If you come alone I will see you, but if you come with a lot of other people Arsenius is not going to stay here any longer." When he heard this, the Archbishop broke off his journey lest he should be the cause of this hermit leaving the district.
192.  (Also in VII.xxxiv.2) Some brothers wanting to go to the Thebaid in order to buy linen thought that this would give them a chance to see the blessed Arsenius. When Arsenius was told by his disciple Daniel that they had arrived, he told him to ask them why they had come. When they replied that they had come to buy linen. Arsenius replied,
"Well I won't see them then. They came here because of their work, not for my sake. Go and give them some hospitality, make my apologies and send them on their way, telling them that the old man can't come out to see them."
193.  When one of the brothers came to visit the blessed Arsenius and knocked on his door, Abba Arsenius opened up thinking it was his disciple. When he saw it was someone else he threw himself face downwards on the ground. The brother begged him to get up, but Arsenius said, "I'll not get up till you go away." The brother begged him for several hours, but he would not get up till he was gone. (Here follows V.xv.10)
194.  (Also in VI.iii.1 & VII.xxxiv.3) Abba Besarion when travelling through the desert with his disciple came to a cave and went in, where the found a brother sitting in the process of weaving a rope. He neither looked at them nor greeted them, but said nothing.
"Let us go," abba Besarion said to his disciple," this brother evidently does not want to speak to us." And they went on to abba John.
On the way back they arrived at the same cave.
"Let us go in to this brother again," said abba Besarion to his disciple. "Perhaps God will persuade him to speak to us."
Buy when they went they found that the brother had died.
"Come, brother," said Besarion with a sigh, "let us lay him out for burial. The Lord has brought us here for that very purpose."
As they were carrying out the funeral rites they found that it was a woman, and they marvelled.
"Women as well can strive and conquer the devil!"
And they went on their way praising and glorifying God, the protector of all.
195.   (Also in VI.iii.2) Two youths came once to abba Macarius. One of them had been fairly well instructed, the other was a beginner. They fell at his feet and asked if they could stay with him. Looking at their rather delicate bodies he wondered whether they would be able to survive in the desert.
"No, brothers, you can't stay here," he said.
"If we can't stay with you, father, what should we do?"
"If I send them away," Macarius said to himself, "they will come to some harm. So I will say to them, 'Come then and build yourselves a cell, if you can.'
They asked him where they should build it, so he took them and showed them the rock from which they could carve out a cell and brought rushes from the swamp for a covering. Macarius thought that faced with all this work they would quickly depart.
But they next asked him what work they should do. So he gave them some leaves and showed them how to weave ropes, which they were to sell in order to buy food, and so left them to it.
And with the greatest patience, whatever they were asked to do, they did it. The old man could see that they were developing daily, and were often to be seen in silent prayer in the church, and he wanted to know more about how they went about their work. He fasted for seven days and prayed to the Lord that he would reveal to him their inner motivations. Then he went and knocked on the door of their cell. They welcomed him in with great reverence and said the customary prayer. The elder then nodded to the younger who went out, while the elder sat weaving ropes without saying anything.
At the ninth hour the younger brother knocked at the door and came in with some food for their meal. At a nod from the elder he laid a little table with three small loaves and silently stood. When they had eaten they asked Macarius whether he wished to stay longer or not.  He said he wished to stay. They laid out a mat for him in one corner opposite their work, and stretched out as if for sleep in the other corner. Macarius again asked the Lord to show him more of what they did, and as if the roof had been pierced a brilliant light filled the cell as if it were broad daylight, although the two brothers did not seem to be aware of it. When they thought that Macarius was asleep they arose and gave themselves to prayer, lifting up their hands to the heavens, which Macarius was able to see, though they could not see him. As he watched intently he saw crowds of demons like flies trying to rest on the mouth and eyes of the younger man but the Angel of the Lord with a fiery sword surrounded them and defended them and drove the demons back outside, so that they were not able to get anywhere near the elder of the two When it was nearly dawn they lay down again.
Then Macarius got up as if he had just awoken, and the two brothers rose too as if from a deep sleep.
"Do you want us to say the twelve psalms, father?" the elder brother asked.
As they were singing the psalms, a fiery dart went up to heaven from the mouth of younger every other verse, and when the elder was singing it was as if a column of fire was likewise ascending out of his mouth to the heavens. When the office was finished Macarius begged them to pray for him, but they said nothing except to fall at his feet and commend themselves to his prayers.
So Macarius discovered that the elder was perfected in the fear of God, although the younger was still being attacked by demons. A few days later the elder rested in peace, followed in three days time by the younger.
196.  (Also in VII.xxxv.1) Abba Moyses instructed his brothers that there were four main things that a monk ought to observe: silence, keeping the commandments of God, humbling of self and strict poverty. A monk ought always to mourn, ever mindful of his sins, and keep the hour of his death always before his eyes.
197.  (Also in VI.i.14) The holy fathers, especially one called Squirion, were gathered together and were prophesying about the final generation [of people on earth].
"We indeed have kept the commandments of God up till now," said Squirion.
"What about those who come after us?" some of the fathers asked.
"They will seek God and keep the commandments of God but only half as fervently,"
"And those who come after them, what will they do?"
"The people of that generation will not keep the commandments of God and will forget the precepts of God. Iniquity will then flourish, and the charity of many will grow cold (Matthew 24.12). A time of testing will come upon them and those who endure that testing will be better, and more blessed, and more commendable than us and all our fathers."
198. (Also in V.x.8 & VII.xlii.1) A brother asked abba Agathon a question.
"Father I would like to go into a community of brothers. Tell me how I should conduct my life among them."
"Observe this above all," he said. "From the day you enter among them until your very last day, act always with humility."
199.  (Also in V.xv.11 & VII.xlii.4) When the Mazices invaded Scete and killed many of the fathers, abba Poemen and another senior abba called Nub, together with five others fled to Therenuthum, where they came upon a deserted temple. They stayed there for seven days until they could decide whereabouts in Egypt each one of them would settle.
"Let each one of us," said abba Nub, "keep to himself for seven days, without speaking to each other."
Now there were some statues of idols in the temple, and every morning Nub would batter one of them, and in the evening would go up to it and say "Forgive me. I have sinned". And he did this for the whole seven days.
"Why," said abba Poemen to him on the Saturday when they met together, "did you, a man of the faith, ask pardon from a statue for the whole seven days?"
"I did this for your sakes," he said. "Tell me, when I was striking this idol, did it say anything? Was it angry? Or again when I asked its pardon did it get conceited? Did it think itself better than it should be?"
"No, it didn't," said abba Poemen.
"Look, brothers," said the old man, "there are seven of us. If you decide that we should stay together, we should follow the example of this idol. Let us not be angry if we have a grievance, and if anyone asks our pardon, let us not be conceited or boastful. But if we are not capable of this let each of us go our separate ways."
And they prostrated themselves, saying that they would keep to this plan, and so they remained together for many years in humility and patience. During the night they slept four hours, psalmodised for four hours and worked with their hands for four hours. During the day they worked till the sixth hour, read till the ninth hour, and after that prepared their food, collecting herbs from the earth.
200.  There were seven men of great integrity who lived in the desert near the Saracens. Their cells were some way apart but they were united in bands of love. One was called Peter, another Stephen, a third John, a fourth George, a fifth Theophilus, a sixth Felix, the seventh Laurus. Their desert was bare and vast, scarcely capable of sustaining human life. They met together once a week, for on Saturday at about the ninth hour they came each one from his own place to an agreed location, bringing with them whatever [food] they could. One brought nuts, another lactorones, another dactyls, another figs, another herbs such as lapsanum, pastinicas, caricas and petrofelinum. This was their principal diet; they had no bread or oil or wine. They ate only the herbs and fruits mentioned above; palm trees provided them with clothing. Water in this place was in short supply. In fact their only drink was the dew which fell abundantly. Each morning they would go out and gather it from the various plants and drink it only at that time.

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