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TOPIC: Post-Nicene Fathers Vol 11 (Other Topics in this Collection)
SUBJECT: 31.03.07 Book IV Part 2
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Chapter XXIII.
The obedience of Abbot John by which he was exalted even to the grace ofprophecy.
And since this book is about the training of one who renounces this world, whereby, making a beginning of true humility and perfect obedience, he may be enabled to ascend the heights of the other virtues as well, I think it well to set down just by way of specimen, as we promised, some of the deeds of the elders whereby they excelled in this virtue, selecting a few only out of many instances, that, if any are anxious to aim at still greater heights, they may not only receive from these an incitement towards the perfect life, but may also be furnished with a model of what they purpose. Wherefore, to make this book as short as possible we will produce and set down two or three out of the whole number of the Fathers; and first of all Abbot John who lived near Lyconhyperlink which is a town in the Thebaid; and who was exalted even to the grace of prophecy for his admirable obedience, and was so celebrated all the world over that he was by his merits rendered famous even among kings of this world. For though, as we said, he lived in the most remote parts of the Thebaid, still the Emperor Theodosius did not venture to declare war against the most powerful tyrants before he was encouraged by his utterances and replies: trusting in which as if they had been brought to him from heaven he gained victories over his foes in battles which seemed hopeless.hyperlink
Chapter XXIV.
Of the dry stick which, at the bidding of his senior, Abbot John kept on watering as if it would grow.
And so this blessed John from his youth up even to a full and ripe age of manhood was subject to his senior as long as he continued living in this world, and carried out his commands with such humility that his senior himself was utterly astounded at his obedience; and as he wanted to make sure whether this virtue came from genuine faith and profound simplicity of heart, or whether it was put on and as it were constrained and only shown in the presence of the bidder, he often laid upon him many superfluous and almost unnecessaryor even impossible commands. From which I will select three to show to those who wishto know how perfect was his disposition and subjection. For the old man took from his woodstack a stick which had previously been cut and got ready to make the fire with, and which, as no opportunity for cooking had come, was lying notmerely dry but even mouldy from the lapse of time. And when he had stuck it into the ground before his very eyes, he ordered him to fetch water and to water it twice a day that by this daily watering it might strike roots and be restored to life as a tree, as it was before, and spread out its branches and afford a pleasant sight to the eyes as well as a shade for those who sat under it in the heat of summer. And this order the lad received with his customary veneration, never considering its impossibility, and day by day carried it out so that he constantly carried water for nearly two miles and never ceased to water the stick; and for a whole year no bodily infirmity, no festival services, no necessary business (which might fairly have excused him from carrying out the command), and lastly no severity of winter could interfere and hinder him from obeying this order. And when the old man had watched this zeal of his on the sly without saying anything for several days and had seen that he kept this command of his with simple willingness of heart, as if it had come from heaven, without any change of countenance or consideration of its reasonableness-approving the unfeigned obedience of his humility and at the same time commiserating his tedious labour which in the zeal of his devotion he had continued for a whole year-he came to the dry stick, and "John," said he, "has this tree put forth roots or no?" And when the other said that he did not know, then the old man as if seeking the truth of the matter and trying whether it was yet depending on its roots, pulled up the stick before him with a slight disturbance of the earth, and throwing it away told him that for the future he might stop watering it.hyperlink
Chapter XXV.
Of the unique vase of oil thrown away by Abbot John at his senior's command.
Thus the youth, trained up by exercises of this sort, daily increased in this virtue of obedience, and shone forth more and more with the grace of humility; and when the sweet odour of his obedience spread throughout all the monasteries, some of the brethren, coming to the older for the sake of testing him or rather of being edified by him, marvelled at his obedience of which they had heard; and so the older called him suddenly, and said, "Go up and take this cruse of oil"hyperlink (which was the only one in the desert and which furnished a very scanty supply of the rich liquid for their own use and for that of strangers) "and throw it down out of window." And he flew up stairs when summoned and threw it out of window and cast it down to the ground and broke it in pieces without any thought or consideration of the folly of the command, or their daily wants, and bodily infirmity, or of their poverty, and the trials and difficulties of the wretched desert in which, even if they had got the money for it, oil of that quality, once lost, could not be procured or replaced.
Chapter XXVI.
How Abbot John obeyed his senior by trying to roll a huge stone, which a large number of men were unable to move.
Again, when some others were anxious to be edified by the example of his obedience, the elder called him and said: "John, run and roll that stone hither as quickly as possible;" and he forthwith, applying now his neck, and now his whole body, tried with all his might and main to roll an enormous stone which a great crowd of men would not be able to move, so that not only were his clothes saturated with sweat from his limbs, but the stone itself was wetted by his neck; in this too never weighing the impossibility of thecommand and deed, out of reverence for the old man and the unfeigned simplicity of his service, as he believed implicitly that the old man could not command him to do anything vain or without reason.
Chapter XXVII.
Of the humility and obedience of Abbot Patermucius,hyperlink which he did not hesitate to make perfect by throwing his little boy into the river at the command of his senior.
So far let it suffice for me to have told a few things out of many concerning Abbot John: now I will relate a memorable deed of Abbot Patermucius. For he, when anxious to renounce the world, remained lying before the doors of the monastery for a long time until by his dogged persistence he induced them-contrary to all the rules of the Coenobia-to receive him together with his little boy who was about eight years old. And when they were at last admitted they were at once not only committed to the care of different superiors, but also put to live in separate cells that the father might not be reminded by the constant sight of the little one that out of all his possessions and carnal treasures, which he had cast off and renounced, at least his son remained to him; and that as he was already taught that he was no longer a rich man, so he might also forget the fact that he was a father. And that it might be more thoroughly tested whether he would make affection and lovehyperlink for his own flesh and blood of more account than obedience and Christian mortification (which all who renounce the world ought out of love to Christ to prefer), the child was on purpose neglected and dressed in rags instead of proper clothes; and so covered and disfigured with dirt that he would rather disgust than delight the eyes of his father whenever he saw him. And further, he was exposed to blows and slaps from different people, which the father often saw inflicted without the slightest reason on his innocent child under his very eyes, so that he never saw his cheeks without their being stained with the dirty marks of tears. And though the child was treated thus day after day before his eyes, yet still out of love for Christ and the virtue of obedience the father's heart stood firm and unmoved. For he no longer regarded him as his own son, as he had offered him equally with himself to Christ; nor was he concerned about his present injuries, but rather rejoiced because he saw that they were endured, not without profit; thinking little of his son's tears, but anxious about his own humility and perfection. And when the Superior of the Coenobium saw his steadfastness of mind and immovable inflexibility, in order thoroughly to prove the constancy of his purpose, one day when he had seen the child crying, he pretended that he was annoyed with him and told the father to throw him into the river. Then he, as if this had been commanded him by the Lord, at once snatched up the child as quickly as possible, and carried him in his arms to the river's bank to throw him in. And straightway in the fervour of his faith and obedience this would have been carried out in act, had not some of the brethren been purposely set to watch the banks of the river very carefully, and when the child was thrown in, had somehow snatched him from the bed of the stream, and prevented the command, which was really fulfilled by the obedience and devotion of the father, from being consummated in act and result.
Chapter XXVIII.
How it was revealed to the Abbot concerning Patermucius that he had done the deed of Abraham; and how when the same Abbot died, Patermucius succeeded to the charge of the monastery.
And this man's faith and devotion was so acceptable to God that it was immediately approved by a divine testimony. For it was forthwith revealed to the Superior that by this obedience of his he had copied the deed of the patriarch Abraham. And when shortly afterwards the same Abbot of the monastery departed out of this life to Christ, he preferred him to all the brethren, and left him as his successor and as Abbot to the monastery.
Chapter XXIX.
Of the obedience of a brother who at the Abbot's bidding carried about in public ten baskets and sold them by retail.
We will also not be silent about a brother whom we knew, who belonged to a high family according to the rank of this world, for he was sprung from a father who was a count and extremely wealthy, and had been well brought up with a liberal education. This man, when he had left his parents and fled to the monastery, in order to prove the humility of his disposition and the ardour of his faith was at once ordered by his superior to load his shoulders with ten baskets (which there was no need to sell publicly), and to hawk them about through the streets for sale: this condition being attached, so that he might be kept longer at the work, viz.: that if any one should chance to want to buy them all together, he was not to allow it, but was to sell them to purchasers separately. And this he carried out with the utmost zeal, and trampling under foot all shame and confusion, out of love for Christ, and for His Name's sake, he put the baskets on his shoulders and sold them by retail at the price fixed and brought back the money to the monastery; not in the least upset by the novelty of so mean and unusual a duty, and paying no attention to the indignity of the thing and the splendour of his birth, and the disgrace of the sale, as he was aiming at gaining through the grace of obedience that humility of Christ which is the true nobility.
Chapter XXX.
Of the humility of Abbot Pinufius, who left a very famous Coenobium over which he presided as Presbyter, and out of the love of subjection sought a distant monastery where he could be received as a novice.
The limits of the book compel us to draw to a close; but the virtue of obedience, which holds the first place among other good qual- ities, will not allow us altogether to pass over in silence the deeds of those who have excelled by it. Wherefore aptly combiningthese two together, I mean, consulting brevity as well as the wishes and profit of those who are in earnest, we will only add one exampleof humility, which, as it was shown by nonovice but one already perfect and an Abbot, may not only instruct the younger, but also incite the elders to the perfect virtue of humility, as they read it. Thus we saw Abbot Pinufiushyperlink who when he was presbyter of a huge Coenobium which is in Egypt not far from the city of Panephysis,hyperlink was held in honour and respect by all men out of reverence either for his life or for his age or for his priesthood; and when he saw that for this reason he could not practise that humility which he longed for with all the ardour of his disposition, and had no opportunity of exercising the virtue of subjection which he desired, he fled secretly from the Coenobium and withdrew alone into the furthest parts of the Thebaid, and there laid aside the habit of the monks and assumed a secular dress, and thus sought the Coenobium of Tabenna, which he knew to be the strictest of all, and in which he fancied that he would not be known owing to the distance of the spot, or else that he could easily lie hid there in consequence of the size of the monastery and the number of brethren. There he remained for a long time at the entrance, and as a suppliant at the knees of the brethren sought with most earnest prayers to gain admission. And when he was at last with much scorn admitted as a feeble old man who had lived all his life in the world, and had asked in his old age to be allowed to enter a Coenobium when he could no longer gratify his passions,-as they said that he was seeking this not for the sake of religion but because he was compelled by hunger and want, they gave him the care and management of the garden, as he seemed an old man and not specially fitted for any particular work. And this he performed under another and a younger brother who kept him by him as intrusted to him, and he was so subordinate to him, and cultivated the desired virtue of humility so obediently that he daily performed-with the utmost diligence not only everything that had to do with the care and management of the garden, but also all those duties which were looked on by the other as hard and degrading, and disagreeable. Rising also by night he did many things secretly, without any one looking on or knowing it, when darkness concealed him so that no one could discover the author of the deed. And when he had hidden himself there for three years and had been sought for high and low by the brethren all through Egypt, he was at last seen by one who had come from the parts of Egypt, but could scarcely be recognized owing to the meanness of his dress and the humble character of the duty he was performing. For he was stooping down and hoeing the ground for vegetables and bringing dung on his shoulders and laying it about their roots. And seeing this the brother for a long time hesitated about recognizing him, but at last he came nearer, and taking careful note not only of his looks but also of the tone of his voice, straightwayfell at his feet: and at first all who saw it were struck with the greatest astonishment why he should do this to one who was looked up. on by them as the lowest of all, as being. a novice and one who had but lately forsaken the world: but afterwards they were struck with still greater wonder when he forthwith announced his name, which was one that had been well known amongst them also by repute. And all the brethren asking his pardon for their former ignorance because they had for so long classed him with the juniors and children, brought him back to his own Coenobium, against his will and in tears because by the envy of the devil he had been cheated out of a worthy mode of life and the humility which he was rejoicing in having discovered after his long search, and because he had not succeeded in ending his life in that state of subjection which he had secured. And so they guarded him with the utmost care lest he should slip away again in the same sort of way and escape from them also.
Chapter XXXI.
How when Abbot Pinufius was brought back to his monastery he stayed there for a little while and then fled again into the regions of Syrian Palestine.
And when he had stopped there for a little while, again he was seized with a longing anddesire for humility, and, taking advantage ofthe silence of night, made his escape in such a way that this time he sought no neighbouring district, but regions which were unknown and strange and separated by a wide distance. For embarking in a ship he managed to travel to Palestine, believing that he would more securely lie hid if he betook himself to those places in which his name had never beenheard. And when he had come thither, at once he sought out our own monasteryhyperlink which was at no great distance from the cavehyperlink inwhich our Lord vouchsafed to be born of a virgin. And though he concealed himself here for some time, yet like "a city set on an hill"hyperlink (to use our Lord's expression) he could not long be hid. For presently some of the brethren who had come to the holy places from Egypt to pray there recognized him and recalled him with most fervent prayers to his own Coenobium.
Chapter XXXII.
The charge which the same Abbot Pinufius gave to a brother whom he admitted into his monastery in our presence.
This old man, then, we afterwards diligently sought out in Egypt because we had been intimate with him in our own monastery; and I propose to insert in this work of mine an exhortation which he gave in our presence toa brother whom he admitted into the monastery, because I think that it may be useful. You know, said he, that after lying for so many days at the entrance you are to-day to be admitted. And to begin with you ought to know the reason of the difficulty put in your way. For it may be of great service to you in this road on which you are desirous to enter, if you understand the method of it and approach the service of Christ accordingly, and as you ought.
Chapter XXXIII.
How it is that, just as a great reward is due to the monk who labours according to the regulations of the fathers, so likewise punishment must he inflicted on an idle one; and therefore no one should be admitted into a monastery too easily.
FoR as unbounded glory hereafter is promised to those who faithfully serve God and cleave to Him according to the rule of this system; so the severest penalties are in store for those who have carried it out carelessly and coldly, and have failed to show to Him fruits of holiness corresponding to what they professed or what they were believed by men to be. For "it is better," as Scripture says, "that a man should not vow rather than that he should vow and not pay;" and "Cursed is he that doeth the work of the Lord carelessly."hyperlink Therefore you were for a long while declined by us, not as if we did not des re with all our hearts to secure your salvation and the salvation of all, nor as if we did not careto go to meet even afar off those who are longing to be converted to Christ; but for fearlest if we received you rashly we might makeourselves guilty in the sight of God of levity, and make you incur a yet heavier punishment, if, when you had been too easily admitted by us without realizing the responsibility of this profession, you had afterwards turned out a deserter or lukewarm. Wherefore you ought in the first instance to learn the actual reason for the renunciation of the world, and when you have seen this, you can be taught more plainly what you ought to do, from the reason for it.
Chapter XXXIV.
Of the why in which our renunciation is nothing but mortification and the image of the Crucified.
Renunciation is nothing but the evidence of the cross and of mortification. And so you must know that to-day you are dead to this world and its deeds and desires, and that, as the Apostle says, you are crucified to this world and this world to you.hyperlink Consider therefore the demands of the cross under the signhyperlink of which you ought henceforward to live in this life; because you no longer live but He lives in you who was crucified for you.hyperlink We must therefore pass our time in this life in that fashion and form in which He was crucified for us on the cross so that (as David says) piercing our flesh with the fear of the Lord,hyperlink we may have all our wishes and desires not subservient to our own lusts but fastened to His mortification. For so shall we fulfil the command of the Lord which says: "He that taketh not up his cross and followeth me is not worthy of me."hyperlink But perhaps you will say: How can a man carry his cross continually? or how can any one who is alive be crucified? Hear briefly how this is.
Chapter XXXV.
How the fear of the Lord is our cross.
The fear of the Lord is our cross. As then one who is crucified no longer has the power of moving or turning his limbs in any direc- tion as he pleases, so we also ought to affix our wishes and desires-not in accordance with what is pleasant and delightful to us now, but in accordance with the law of the Lord, where it constrains us. And as he who is fastened to the wood of the cross no longer considers things present, nor thinks about his likings, nor is perplexed by anxiety and care for the morrow, nor disturbed by any desire of possession, nor inflamed by any pride or strife or rivalry, grieves not at present injuries, remembers not past ones, and while he is still breathing in the body considers that he is deadto all earthly things,hyperlink sending the thoughts of his heart on before to that place whither he doubts not that he is shortly to come: so we also, when crucified by the fear of the Lord ought to be dead indeed to all these things, i.e.not only to carnal vices but also to all earthly things,hyperlink having the eye of our minds fixed therewhither we hope at each moment that we are soon to pass. For in this way we can have all our desires and carnal affections mortified.
Chapter XXXVI.
How our renunciation of the world is of no use if we are again entangled in those things which we have renounced.
Beware therefore lest at any time you take again any of those things which you renounced and forsook, and, contrary to the Lord's command, return from the field of evangelical work, and be found to have clothed yourself again in your coat which you had stripped off;hyperlink neither sink back to the low and earthly lusts and desires of this world, and in defiance of Christ's word come down from the rod of perfection and dare to take up again any of those things which you have renounced and forsaken. Beware that you remember nothing of your kinsfolk or of your former affections, and that you are not called back to the cares and anxieties of this world, and (as our Lord says) putting your hand to the plough and looking back be found unfit for the kingdom of heaven.hyperlink Beware lest at any time, when you have begun to dip into the knowledge of the Psalms and of this life, you be little by little puffed up and think of reviving that pride which now at your beginning you have trampled under foot in the ardour of faith and in fullest humility; and thus (as the ApOstle says) building again those things which you had destroyed, you make yourself a backslider.hyperlink But rather take heed to continue even to the end in that state of nakedness of which you made profession in the sight of God and of his angels. In this humility too and patience, with which you persevered for ten days before the doors and entreated with many tears to be admitted into the monastery, you should not only continue but also increase and go forward. For it is too bad that when you ought to be carried on from the rudiments and beginnings, and go forward to perfection, you should begin to fall back from these to worse things. For not he who begins these things, but he who endures in them to the end, shall be saved.hyperlink
Chapter XXXVII.
How the devil always lies in wait for our end, and how weought continually to watch his head.hyperlink
For the subtle serpent is ever "watching our heel," that is, is lying in wait for the close, and endeavouring to trip us up right to the end of our life. And therefore it will not be of any use to have made a good beginning and to have eagerly taken the first step towards renouncing the world with all fervour, if a corresponding end does not likewise set it off and conclude it, and if the humility and poverty of Christ, of which you have now made profession in His sight, are not preserved by you even to the close of your life, as they were first secured. And that you may succeed in doing this, do you ever "watch his head," i.e. the first rise of thoughts, by bringing them at once to your superior. For thus you will learn to "bruise" his dangerous beginnings, if you are not ashamed to disclose any of them to your superior.
Chapter XXXVIII.
Of the renunciant's preparation against temptation, and of thefew who are worthy of imitation.
Wherefore, as Scripture says, "when you go forth to serve the Lord stand in the fear of the Lord, and prepare your mind"hyperlink not for repose or carelessness or delights, but for temptations and troubles. For "through much tribulation we must enter into the kingdom of God." For "strait is the gate and narrow isthe way which leadeth unto life, and few there be which find it."hyperlink Consider therefore that you belong to the few and elect; and do not grow cold after the examples of the lukewarmness of many: but live as the few, that with the few you may be worthy of a place in the kingdom of God: for "many are called, but few chosen, and it is a "little flock to which it is the Father's good pleasure to give"hyperlink an inheritance. You should therefore realize that it is no light sin for one who has made profession of perfection to follow after what is imperfect. And to this state of perfection you may attain by the following steps and in the following way.
Chapter XXXIX.
Of the way in which we shall mount towards perfection, whereby we may afterwards ascend from the fear of God up to love.
"The beginning" of our salvation and the safeguard of it is, as I said, "the fear of the Lord."hyperlink For through this those who are trained in the way of perfection can gain a start in, conversion as well as purification from vices and security in virtue. And when this has gained an entrance into a man's heart it produces contempt of all things, and begets a forgetfulness of kinsfolk and an horror of the world itself. But by the contempt for the loss of all possessions humility is gained. And humility is attested by these signs: First of all if a man has all his desires mortified; secondly, if he conceals none of his actions or even of his thoughts from his superior; thirdly, if he puts no trust in his own opinion, but all in the judgment of his superior, and listens eagerly and willingly to his directions; fourthly, if he maintains in everything obedience and gentleness and constant patience; fifthly, if he not only hurts nobody else, but also is not annoyed or vexed at wrongs done to himself; sixthly, if he does nothing and ventures on nothing to which he is not urged by the Common Rule or by the example of our elders; seventhly, if he is contented with the lowest possible position, and considers himself as a bad workman and unworthy inthe case of everything enjoined to him; eighthly, if he does not only outwardly profess with his lips that he is inferior to all, but really believes it in the inmost thoughts of his heart; ninthly, if he governs his tongue, and is not over talkative; tenthly, if he is not easily moved or too ready to laugh. For by such signs and the like is true humility recognised. And when this has once been genuinely secured, then at once it leads you on by a still higher step to love which knows no fear;hyperlink and through this you begin, without any effort andas it were naturally, to keep up everything that you formerly observed not without fearof punishment; no longer now from regard of punishment or fear of it but from love of goodness itself, and delight in virtue.hyperlink
Chapter XL.
That the monk should seek for examples of perfection not from many instances but from one or a very few.
And that you may the more easily arrive at this, the examples of the perfect life of one dwelling in the congregation, which you may imitate, should be sought from a very few or indeed from one or two only and not from too many. For apart from the fact that a life which is tested and refined and purified is only to be found in a few, there is this also to be gained, viz.: that a man is more thoroughly instructed and formed by the example of some one, towards the perfection which he sets before him, viz.: that of the Coenobite life.
Chapter XLI.
The appearance of what infirmities one who lives in a Coenobium ought to exhibit.hyperlink
And that you may be able to attain all this, and continually remain subject to this spiritual rule, you must observe these three things in the congregation: viz.: that as the Psalmist says: "I was like a deaf man and heard not and as one that is dumb who doth not open his mouth; and I became as a man that heareth not, and in whose mouth there are no reproofs,"hyperlink so you also should walk as one that is deaf and dumb and blind, so that-putting aside the contemplation of him who has been rightly chosen by you as your model of perfection-you should be like a blind man and not see any of those things which you findto be unedifying, norhyperlink be influenced by the authority or fashion of those who do these things, and give yourself up to what is worse and what you formerly condemned. If you hear any one disobedient or insubordinate or disparaging another or doing anything different from what was taught to you, you shouldnot go wrong and be led astray by such an example to imitate him; but, "like a deaf man," as if you had never heard it, you should pass it all by. If insults are offered to you or to any one else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned be silent "as one that is dumb," always singing in your heart this verse of the Psalmist: "I said I will take heed to my ways that I offend not with my tongue. I set a guard tomy mouth when the sinner stood before me. I was dumb and was humbled and kept silence from good things."hyperlink But cultivate above everything this fourth thing which adorns and graces those three of which we have spoken above; viz.: make yourself, as the Apostle directs,hyperlink a fool in this world that you may become wise, exercising no discrimination and judgment of your own on any of those matters which are commanded to you, but always showing obedience with all simplicity and faith, judging that alone to be holy, useful, and wise which God's law or the decision of your superior declares to you to be such. For built up on such a system of instruction you may continue forever under this discipline, and not fall away from the monastery in consequence of any temptations or devices of the enemy.
Chapter XLII.
How a monk should not look for the blessing of patience in his own case as a result of the virtue of others, but rather as a consequence of his own longsuffering.
You should therefore not look for patience in your own case from the virtue of others, thinking that then only can you secure it when you are not irritated by any (for it is not in your own power to prevent this from happening); but rather you should look for it as the consequence of your own humility and long-suffering which does depend on your own will.
Chapter XLIII.
Recapitulation of the explanation how a monk can mount up towards perfection.
And in order that all these things which have been set forth in a somewhat lengthy discourse may be more easily stamped on your heart and may stick in your thoughts with all tenacity, I will make a summary of them so that you may be able to learn all the changes by heart by reason of their brevity and conciseness. Hear then in few words how you can mount up to the heights of perfection without an effort or difficult "The beginning" of our salvation and of wisdom" is, according to Scripture, "the fear of the Lord."hyperlink From the fear of the Lord arises salutary compunction. From compunction of heart springs renunciation, i.e. nakedness and contempt of all possessions. From nakedness is begotten humility; from humility the mortification of desires. Through mortification of desires all faults are extirpated and decay. By driving out faults virtues shoot up and increase. By the budding of virtues purity of heart is gained. By purity of heart the perfection of apostolic love is acquired.
Footnotes
27 Lycon or Lycopolis in the Thebaid is the modern El Syout on the west banks of the Nile, S. E. of Hermopolis ( = Minieh).
28 This John of Lycopolis was one of the most celebrated hermits of the fourth century. Originally a carpenter, he retired at the age of twenty-five into the wilderness, and after the death of his instructor settled near Lycopolis. Here, as Cassian tells us, he received as reward for his obedience the gift of prophecy, and was consulted by crowds who came to him for this purpose and among others by the Emperor Theodosius, to whom he foretold (1) his victory over the usurper Maximus (a.d.. 388), and (2) his success against Eugenius in a.d.. 395. He is mentioned again by Cassian in the Conferences I.xxi., XXIV. xxvi., etc. A full account of him is given by Rufinus n in his history of the monks c. i. and by Palladius in the Lausiac History 43-60; he is also mentioned by Augustine De Civitate Dei Book V. c. xxvi, De Cura pro mortius gerenda, c. xvii., and Jerome Ep. cxxxiii. ad Ctesiphontem, as well as by Theodoret H.E. V. xxiv, and Sozomen H.E. VI.. xxviii.
29 A somewhat similar story is told by Sulpitius Severus (Dialog) I. c. xiii.) of an Egyptian monk, only in that case the story terminates in a more satisfactory manner, as in the third year the stick took root and sprouted!
30 Lenticula; the word used for a cruse of oil in the Vulgate. 1 Sam. x. 1; 2 Kings ix. 1, 3.
31 Patermucius (Petschenig) or Mucius (Gazaeus). probably a different person from the man of this name of whom we read inRufinus, History of the Monks, c. ix., as there is no allusion there to the narrative which Cassian gives here, nor any hint that that Patermucius had a son.
32 Affectionem.... charitatem.- Petschenig. The text of Gazaeus reads the ablative.
33 Cassian repeats this story in the Conferences XX. c. i., as an introduction to the Conference "On the End of Penitence and the Marks of Satisfaction," which he gives as the work of the said Abbot Pinifius.
34 Panephysis is more fully described in the Conferences VII. xxvi.; XI. iii. It is mentioned by Ptolemy (IV.v; § 52) but not by any other ancient writers. It was situated in the Delta between the Champollion with the modern Menzaleh.
35 On Cassian's connection with the monastery at Bethlehem, see the Introduction.
36
37 S Matt. v. 14.
38 Eccl. v. 4 (LXX.); Jer. xlviii. 10 (LXX.).
39 Cf. Gal. vi. 14.
40 Sacramentum.
41 Cf. Gal. ii. 20.
42 Cf. Ps. cxviii. (cxix.) 120, where the Gallican Psalter has "Confige timore tuo carnes meas."
43 S. Matt. x. 38.
44 Elementa.
45 Elementa.
46 Cf. S. Matt. xxiv. 18.
47 S. Luke ix. 62.
48 Cf. Gal. ii. 18.
49 Cf. S. Matt. xxiv. 13.
50 All through this chapter Cassian is alluding to Gen. iii. 15: "I will put enmity between thee and the woman and between thy seed and her seed; it shalt bruise thy head and thou shalt bruise his heel:" the last clause of which is rendered by the LXX. au0to/j sou thrh/sei kefalh/n kai\ su thrh/seij au0tou= pte/rnan, where the Vulgate has "Ipsa conteret caput tuum et tu insidiaberis calcaneo ejus."
51 Ecclus. ii. 1.
52 Acts xiv. 22; S. Matt. vii. 14.
53 S. Matt. xx. 16; S. Luke xii. 32.
54
55 Cf. 1 John iv. 18.
56 With this chapter there should be compared the Rule of S. Benedict c. vii., where a very similar description is given of twelve grades "on the mystic ladder [of humility] which Jacob saw," evidently suggested by the chapter before us.
57 Quarum debilitatum similitudinem suscipere debeat qui in coenobio commoratur.- Petschenig. The text of Gazaeus gives as the title of this chapter: "In congregatione coenobitica constituti quid tolerare ac sustinere debeant."
58 Ps. xxxvii. (xxxviii.) 14, 15.
59 Nec (Petschenig). Gazaeus reads ne.
60 Ps. xxxviii. (xxxix.) 2, 3.
61 Cf. 1 Cor. iii. 18.
62 Ps. cxi. 10.