St. Athanasius: The Paradise of the Holy Fathers

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CHAPTER X

THE HISTORY OF THE BLESSED MAN PAMBO [DIED AD 393]

IN this mountain there also lived the blessed man Pambô (or Panbîs), who was the teacher and master of the Bishops Dioscorus, Ammonius, Eusebius, [Euthemis] (Eutymius), and Origen the nephew of Dracontius, a marvellous man. Now this man Pambô possessed [the power to utter] words of prophecy, and splendid triumphs, yet with all these he despised gold and silver, even as the Word demandeth. Now the following things [concerning him] were related unto me by the blessed woman Melhâ (i.e., Melania):

When I first came from Rome to Alexandria I heard concerning the life and deeds of Pambô, inasmuch as the blessed man Isidore, who also brought me unto him in the desert, told me about him. And I brought unto him a basket which was filled with stamped silver (i.e., coined money) three hundred pounds [in weight], and I begged him to accept some of my possessions for his needs. He was sitting and plaiting the leaves of palm trees, and as he was doing this he merely blessed me, and said, “God give thee thy reward!” Then he said unto his steward, whose name was Origen, “Take and distribute [this] among all the brethren who are in the ‘Island’ and in Libya”; for these monasteries are exceedingly poor, and he commanded the steward not to give unto any man who dwelt in Egypt, for those who dwell therein have [abundant] means of subsistence. Now I stood there and I expected to be treated with honour or to be praised for the greatness of the gift, but when I heard nothing from him, I said unto him, “Master, knowest thou how much money it is, and that there are three hundred pounds [in the basket]?” Then Pambô, without lifting up his gaze, said unto me, “My daughter, He unto whom thou hast offered thy money hath no need [to know] the weight. For He who weighed the mountains in a balance knoweth how much is the weight of thy silver. If thou hadst given the money unto me thou wouldst have done well to have informed me concerning the weight thereof; but since thou hast given it to God, Who did not despise the two mites of the widow, [what need hast thou to tell Him?] Hold thy peace.”

Now our Lord so directed that in the day on which I entered the mountain this blessed man died without having been ill, for he died whilst he was sewing together palm leaves for mats, without fever and without sickness. And he was seventy years old. Now he was sewing together palm leaves for a mat, and coming to the end of it he sent and called me. And when he had finished sewing it, he said unto me, “Take this mat from my hands, so that thou mayest keep me in remembrance, for I have nothing else whatever to leave thee”; and having given it unto me he straightway died. And I wrapped his body in linen swathings, and buried him, and then I departed from the desert; and I shall treasure the mat as a sacred relic until the day of my death.

Now at the time of the death of this holy man Pambô there were standing before him certain famous men, Origen the priest and steward, and Ammonius, together with the remainder of the brethren, and they told [me] that at the time of his death, he said, “From the day wherein I came into this desert and built this cell in which I have lived [until this day] I know not that I have [ever] eaten the bread of idleness (or bread) which did not come from the labour of mine own hands; and my soul repenteth not that I have ever spoken an empty word in my life; thus I go to God like one who hath, as yet, not made a beginning in the fear of God.” And Origen and Ammonius, the servants of Christ, in telling us the story of his life, bore witness concerning him that he was never asked a question by any man about a saying from the Book, or about the rules and labours of the ascetic life which he did not either answer immediately, or say, “I have not as yet understood the matter.” Now there were times when he spake these words [only] after three months’ consideration of a matter; and he used to make answer with such understanding that every man received the things which were said by him with as great reverence as if they had [been said] by God. Now this excellence was also attributed to Anthony the Great and to the rest of the holy men. Among other things which are said concerning the holy man Pambô is the following. The blessed man Pîôr once went to Pambô’s cell and took with him some bread, and Pambô made a complaint, saying unto him, “Why hast thou done this?” Then Abbâ Pîôr made answer, saying, “Let [this thing] be not grievous unto thee”; but Pambô was silent and sent him away. And after some time Rabbâ Pambô went to the cell of Abbâ Pîôr, and he took with him bread which had been dipped in water; and being asked, “Why hast thou done this?” the blessed man Pambô said unto him, “Let it not be grievous unto thee that I have also dipped the bread in water.”

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CHAPTER XI

THE HISTORY OF THE BLESSED AMMONIUS

NOW this man Ammonius and his three brothers [i.e., Dioscorus, Eusebius, and Euthymius, who were called the “Tall Brothers” by Sozomen] and his two sisters were disciples of Rabbâ Pambô; and when they had attained unto the perfection of divine life and conversation they departed from the desert, and founded two monasteries, I mean, one for men and one for women, but they placed the monastery of the women at a sufficient distance from that of the men, for Ammonius did not greatly love the intercourse of speech. It was for this reason that a certain city desired that he should be its bishop, and the people thereof drew nigh unto the blessed man Timothy, Bishop of Alexandria, and entreated him to make the blessed Ammonius their bishop; and Timothy [who sat from 381–385] told them to bring Ammonius unto him and that he would make him their bishop. Then they took with them much people, and they went unto Ammonius to bring him, and when he saw them he tried to find means to take to flight. But when he saw that he was unable to escape from them, he tried to persuade them, with many oaths, that he would not accept it, but he was unable to make them give up their intention. And when they would not be persuaded by him, he seized a razor and cut off his left ear at the root, and said unto them, “Now I am indeed persuaded that I cannot be that which ye are urging me to be, for the Law also commandeth, ‘The man whose ear hath been cut off shall not draw nigh unto the altar’ ” (Leviticus 26:17); so they left him and went and informed the Bishop, who said unto them, “This law is observed among the Jews, but even if his nose was split and he had fine qualities I would make him Bishop.” Then the people went to Ammonius again and entreated him [to come], and when the pious man would not be persuaded by them, they wanted to take him and to make him come by force; but he said unto them, “If ye do [not] leave me I will also slit my tongue”; and when they heard this they left him and departed.

Concerning this man Ammonius so wonderful a thing as the following is said. Whenever a carnal thought entered his mind he never spared his body, but he would make a piece of iron hot on the fire and lay it upon his members, so that they might always be in a state of wounds. From his youth up his rule was as follows: whatsoever had been cooked by fire he would never eat. He could repeat the books of the Old and New Testaments by heart, and he used to read also the books [which were composed by] excellent men, by Origen, and by Didymus, and by Pierius, and by Stephen [containing] about ten thousand six hundred sayings; concerning this the great fathers who lived in the desert bear witness. It is also said that this man possessed the power of foretelling events, and living in his cell he was so great a comforter to the brethren who lived in the desert that no other man could be compared with him. Now the blessed Evagrius, who was clothed with the spirit, and was skilled in examining thoughts, used to say, “I never saw any man who had attained more closely unto impassibility than Ammonius.”

Once a certain need of those who were dwelling in the desert called the blessed man Ammonius, and Rufinus who was at that time the prefect [also] greatly persuaded him, and he went up to Constantinople. And with him there were also the holy bishops, and other monks who had come from various provinces [to be present] at the service of restoration of a certain martyrium which Rufinus had built. And Rufinus wished him to receive him after holy baptism at the service of restoration of the temple which he had built, and so the blessed man received him from the bishops who had baptized him. Thus, as was right, Rufinus paid to the blessed man Ammonius the honour which is due to a life of asceticism, and he used to listen to him in everything; and after a short time he died and was buried in the martyrium which is called the “martyrium of Rufinus,” and many helpful acts took place at his grave on behalf of those who [were worthy] of help.

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CHAPTER XII

THE HISTORY OF THE BLESSED BENJAMIN

AND there was also in the mountain of Nitria a marvellous man whose name was Benjamin, who attained to a high state of perfection in the ascetic life, for he had fasted and toiled for eighty years. Now he was held to be worthy of the gift of the craft of the physician, and from every wound (or stripe) upon which he laid his hand, and which Christ blessed or gave [him the power to heal], straightway every pain departed. And this man, who was worthy of such a gift, collected water in his body for eight months before his death, and he was so much swollen that he might well have been called a second Job. And Dioscurus took us, that is to say, the blessed Origen and myself, and said unto us, “Come ye and see a new Job, who whilst [suffering from] such a severe disease of the body as this healeth others.” And Benjamin gave thanks concerning his affliction beyond measure, and glorified God continually, and his soul rejoiced and was glad in the hope which it laid up for the saints. Now when we had gone and seen the swelling of his body we found that it had become so large that a man could not with all his hand encircle one of his fingers; and being unable to look upon such a terrible affliction through disease we turned away our eyes. Then the blessed man Benjamin said unto us, “My sons, pray that the inner man may not collect water. Even when this my body was in health it in no wise helped me, and now that it is sick it in no wise hindereth me.” Now during the [last] eight months of his illness they made a broad chair for him, and he used to sit therein always, because he was not able to lie down upon a bed by reason of the necessity of his belly and of the other [members of his] body. And whilst he himself lived in such suffering through all his affliction he was healing others, and it is for this reason that I am compelled to narrate to you concerning the affliction of this righteous man, so that when such an affliction as this happeneth unto the righteous we may not hold the matter to be hard. Now when this blessed man died, the whole of the framework of the doorway had to be removed to enable them to bring out his body from his cell, for his body was very large indeed.

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CHAPTER XIII

THE HISTORY OF APOLLONIUS THE MERCHANT

AND again another man, whose name was Apollonius, used to dwell in this Mount Nitria; and he was a merchant who had come there to learn to lead the life and conversation of an anchorite. Now this man found no handicraft at the exercise of which he could employ himself, and he could neither fast nor keep vigil like the other ascetics to any great extent. During the twenty years which he lived in this mountain it was his rule of life and triumph that by his own labour and toil he used to buy from Alexandria everything which was required by the brethren, and the things which were needed for the healing of the sick, and carry them to the sick. And it was a marvellous thing to see him going about among the monasteries and cells of the brethren each day, from the earliest dawn, when he set out, until the ninth hour, and he used to stand by the door and say, “Is there, peradventure, anyone sick here?” And he carried about pomegranates, and dried cakes, and raisins, and eggs, and the things which are necessary for the sick. Now he found this rule of life easy to acquire, and to continue until his old age, and he was able to attend to the affairs of the five thousand brethren who were dwelling in the mountain. And when he died he left whatever he had unto another man like unto himself, and he begged him to carry out this ministration, because the [place where the monks lived] was a desert and was destitute of the things of the world.

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CHAPTER XIV

THE HISTORIES OF THE NATURAL BRETHREN PAESIUS AND ISAIAH

AND there were also there two brethren, whose names were Paesius and Isaiah, who were the sons of a certain merchant who traded in Spain; and when their father died they divided his inheritance between them, and there came to each of them money which amounted to five thousand dînârs, and furniture, and raiment, and slaves, and property of all kinds. And these blessed men took counsel together and meditated together and said unto each other, “By what manner of trafficking shall we live in this world? If we continue to exercise the trade of our father, we shall only double our labour and toil for [the benefit of] others; and perhaps [our wealth] will fall into the hands of thieves by land or of pirates by sea.” And whilst they were being troubled by such thoughts as these they answered and said unto each other, “Let us come to the way of truth, and let us acquire the life and conversation of the Christians, whereby we shall both keep the benefit of what our father hath left us, and get possession of our soul.” And this proposition concerning the labour of the dwellers in the monasteries was pleasing unto them, and each of them found in his discipleship the power to judge as to what work he should embrace. And having divided their father’s inheritance they both possessed the eager care to please God by the various kinds of labours of life of the mourner. One of them divided everything which had come to him and gave it to the churches and monastic habitations, and distributed it among the poor and needy; and he learned a handicraft at which he could work and earn [his] daily bread, and he was constant in prayer and fasting. The other brother did not distribute [his possessions], but he built himself a monastery and gathered together unto him a few brethren and providing therefor became a care unto him. All strangers and poor folk, and all the aged men and sick folk who thronged unto him he used to receive and relieve their wants. And every first day of the week, and every Sabbath, he used to prepare three tables and relieve the wants of every one who happened to be present there; and thus he spent all his possessions.

Now, when the two brothers died abundant blessing was ascribed unto them by the whole brotherhood, but the one brother pleased some of them [most], and the other the others; and although the brethren praised both brothers, a dispute arose among them concerning the superior merit of one or the other of the two brothers. Then the brethren went to the blessed Pambô and related the matter unto him, and wished to learn which rule of life and labour was the greater and more excellent. And Pambô said unto them, “They are both perfect. One man made manifest the work of Abraham by his hospitality, and the other the self-denial of Elijah.” And again the brethren said unto him, “How is it possible for the two to be equal in merit? We praise and magnify him who embraced poverty, for we find that he did the work of the Gospel in selling everything that he had and giving it to the poor, and that every day, and at every season, both by day and by night, he took up his cross and followed after his Lord by his fasting and his prayers.” And again the other brethren contended with them, saying, “The other brother showed such supreme compassion on those who were strangers and on those who were afflicted that he would even sit in the highways and gather together the passers-by who were in trouble; and not only did he relieve his own soul, but he also brought a lightening unto many souls that were heavy laden, and he would make ready the dead for the grave and bury [them].” And the blessed Pambô said unto them, “Again I say unto you that both are equal [in merit], and I will tell you how each of them became so. Unless the one had fasted he would not have been worthy of the goodness and compassion of the other, and again, the other in relieving the wants of strangers also lightened his own load, for although a man may think that he hath trouble in receiving [them] yet he also gaineth rest of body. But tarry ye here a few days so that I may learn [the answer] from God, and come ye [back] to me and I will declare [it] unto you. And after a few days they came unto him, and they asked him to tell them what had been revealed unto him; and he answered and said unto them, I have seen them both standing in the Paradise of Eden, as it were in the presence of God.”

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CHAPTER XV

THE HISTORY OF MACARIUS, THE CHILD OF HIS CROSS

THERE was also a certain youth whose name was Macarius, and when he became a young man about eighteen years old, he used to pasture flocks and herds, along with [other] young men of his own age and position, by the side of the lake which is called Mareotis, and without wishing to do so he unwittingly committed a murder; and without saying a word to any man he straightway rose up and departed, and he went out and journeyed into the desert. Thus he attained to the fear of God, and to the love of men, in such wise that he esteemed himself lightly; and he passed three years in the desert, in the open air, and without a roof [over his head]. Now in that country no rain falleth, and this every one, so to say, knoweth, either from hearsay or from actual experience. And after three years he built himself a cell, and he dwelt therein for five and twenty years [and performed] great labours; and he was held worthy of the divine gift of being able to treat with contempt the devils, and he was completely happy in the ascetic life and in the noble labours thereof. Now I dwelt hard by this man for no short time, and once I asked him, “What is thy thought about the sinfulness of that murder [which thou didst commit]? And he said unto me, I am entirely untroubled by it, for I am bound to confess that the sin of [this] involuntary murder was the good cause of the redemption of my life, and the testimony of the Book confirmeth this view, saying not even Moses, the servant of the Lord, would have been held worthy of the divine vision unless, through fear for the murder which he had committed, he had forsaken Egypt, and come unto Mount Sinai, where he was held to be worthy of converse with God, and to compose the commandments of the spirit.”

Now we speak these things, not because we wish to help murder, but only in order that we may particularly shew that spiritual excellences spring from tribulations, when a man is not of his own will persuaded to draw nigh unto goodness. Some spiritual excellences arise from the will, and some from tribulation; and in the works which I have found appended to this history I have discovered that the murder which Macarius committed belonged to this latter class. And Macarius prayed always, and he prayed with his arms and hands extended in the form of a cross. And when he had drawn nigh to the end of his course, which was not caused by illness, at that time [I say] he stood up in the corner of his cell, and extended his hands and arms in prayer, and thus praying he yielded up his spirit. And when he who used to bring him food came and saw him standing by the side of the wall with his hands stretched out, he remained standing outside thinking that Macarius was standing up in prayer, as was his wont. Then, having waited for about three hours, he opened the door and went in, and he said unto him, “Bless, master!” And when he did not answer him he drew nigh and shook him; and when he saw that he was dead he came to us and told us, and having come we saw him standing in the form of a cross, and we marvelled. Now when we had laid him out upon the ground we were unable to bring his hands nigh unto his body, and so we dug his grave in the form of a cross and laid him in it. And I was sorely grieved because of his departure, and I fell into a slumber and slept, and a voice came unto me, which said, “Inasmuch as during his lifetime he loved the cross, which he bore through his good works, in it also he shall have his rest; in the form of that which he desired longingly hath he been buried, and in the same form shall he stand up at the right hand on the day of Christ.” And having heard these things I awoke, and I glorified God and the power of the Cross.

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CHAPTER XVI

THE HISTORY OF THE BLESSED NATBANIEL [DIED ABOUT 376 AD.]

AND there was also another man among the aged ones whose name was Nathaniel, and him I never met in his life, for he died fifteen years before I entered into this mountain; but I have met those who dwelt with him for a long time. And having made enquiries of these I learned concerning the triumphs of the man, and they also shewed me his cell wherein at that time no man was living, because it was nigh unto the world; but Abbâ Nathaniel built it long ago when the monks were few in number.

Now they used to relate concerning this man that his patient endurance in his cell was such that he never moved from his place to go outside the door of his habitation for the disposition of his will. At the beginning he was laughed at by the Evil One, who mocketh at and leadeth astray every man, and he made Nathaniel to feel weariness in his first cell, and he went and built himself another cell in the neighbourhood of the city. Now after he had built the other cell and had dwelt therein, some three or four months later the devil, who had waged war against him from the beginning, came by night holding in his hand a sling like a hunter, and he was dressed in the garb of the Romans, and he was slinging [stones] with the sling which he was holding. Then the blessed man Nathaniel answered and said unto him, “Who art thou who doest these things in the place wherein I dwell?” The devil said unto him, “I am he who made thee to flee from thy first cell, and I have come that I may make thee to flee from this place.” Now when he knew that the devil was laughing at him because he had departed from his first [cell], straightway he turned and went back thereto, and he lived in his first cell for the space of thirty and seven years in such strict abnegation that he never passed outside the door, and meanwhile he was warring with the devil. And the wicked devil made him to experience so many afflictions and troubles in order to drive him out of his cell that it would be impossible for [any] man to recount them. But the Evil One watched [and obtained his opportunity] in the arrival of the Bishops who came to Nathaniel (now they were all holy men), and whether the ordering of the matter was due to the will of God, or to the temptation of the Evil One, we know not, but he made Nathaniel to fall away somewhat from his intention. For when the Bishops had prayed and had gone forth, Nathaniel did not escort them the distance of one step, and the servants who were with them said [to him], “Dost thou possess the faculty of pride that thou wilt not accompany the Bishops?” Then Nathaniel said unto them, “I died once and for all to my lords the Bishops, and to the whole world, and I have a secret matter concerning which it is God only Who knoweth my heart, and why I did not go forth and escort them.”

Then that devil, who was still making a mock of this self-abnegation, nine months before Nathaniel’s death took upon himself the form of a young man who was about twenty years old, and he was following after an ass which was carrying bread in the bed of the river. Now when it was far into the evening the young man passed close to the cell, and pretended that the ass had fallen down under its burden, and he began to cry out, and said, “Abbâ Nathaniel, help me, and come and render me assistance.” And Nathaniel heard the voice of the young man who he thought was crying out, and he opened the door, and as he was standing inside, he spake with him, and said unto him, “Who art thou? And what dost thou want me to do for thee?” And the young man said unto him, “I am such and such a young man, and I am carrying bread to such and such a brother because he wisheth to make a love feast, and the day which dawneth to-morrow will be the Sabbath, and [bread for] the Offering will be necessary. I beg of thee, therefore, not to tarry in assisting me, lest the hyenas come and devour both me and the ass.” Now there were many hyenas in that place.

Then the blessed Nathaniel stood still in great astonishment, and he was much troubled in his mind by the mercy which had revealed itself to him, and he meditated within himself, saying, “It is either through the command of God that I must fall, or through my will [having reached] its limit.” Finally he meditated within himself and said, “It is better for him who hath guarded for all these years the limit of his will, and hath not passed over his door, to remain in the same condition which will put the Evil One to shame than to go out”; and he prayed to God. Then he made answer unto him whom he believed to be a young man crying out, and said unto him, “Young man, hear me! I believe that the God Whom I serve will send thee help if it be needed by thee, and that neither the hyenas nor anything else will harm thee; but if thou art a temptation may God discover thy craftiness!” And he shut the door and held his peace. And that devil was put to shame, and by reason of his wickedness he took the form of a whirlwind and the forms of wild asses which dance about and skip and break wind. This is the [story of the] triumph of the blessed Nathaniel, and this is the [story of] his labour and of his ending.

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CHAPTER XVII

THE HISTORY OF THE TWO EXALTED AND EXCELLENT MEN, MACARIUS THE EGYPTIAN, THE DISCIPLE OF MAR ABBA ANTHONY, AND MACARIUS THE ALEXANDRIAN

CONCERNING the holy and immortal fathers, that is to say Macarius the Egyptian, and Macarius the Alexandrian, who were men to be feared and who were invincible athletes, and concerning the strife of their life and deeds, and conversation, it is exceedingly right and good that we should tell the story. Perhaps it will not be accepted by the unbelievers, and therefore I find it difficult to relate their history, and to set it down completely in writing, lest by so doing I should be accounted a liar; and that the Lord destroyeth those who speak falsehood the Holy Spirit maketh clearly manifest. Now, as I myself do not put to the lie the help of Christ, do not thou, O Lausus, thou believer in men, become an unbeliever in the triumphs of the holy fathers which are spoken of, but adorn thyself more and more with the deeds and conversation of these glorious men who were in very truth, even as they are called, blessed men.

The athlete of Christ, the first Macarius, was by race an Egyptian, and the second Macarius, although he was second to him in the matter of age, was nevertheless first in the opinion of the monks (or solitaries); and this man, whose name also was Macarius, which is interpreted “blessed,” was from the city of Alexandria, and he was [one] of those who sold dried fruit and wine.

In another manuscript I have found a different version [of the history of the two Macarii which I have used] in the preparation of [this] history, and I set this down here also; now it reads as follows:

And as concerning the two blessed men whose names were the same, inasmuch as their rule of life and conversation were of an exceedingly exalted character, perhaps many will not believe [what I write]. I, however, am afraid lest I may understate and belittle their triumphs in any way whatsoever, and lie concerning them, for it is written, “Thou wilt destroy those who speak falsehood” (Psalm 12:3). The Holy Spirit hath passed this sentence upon me, therefore, O beloved and faithful men, believe ye me. Now one of these two blessed men was an Egyptian by race, and the other was an Alexandrian who sold dried fruits. First of all I will tell the story of the ascetic excellences of Macarius the Egyptian, the whole of whose years were ninety; he was thirty years old when he went up to the desert, and [he] lived therein for sixty years. And he was given the gift of [performing] mighty deeds in such a remarkable manner that he was called by the fathers “the aged youth,” because straightway and quickly he ascended to the highest grade of ascetic excellence and gifts, and to the power of interpreting the Scriptures, and to spiritual foresight. And the gift of possessing power over devils was also given to him, and he was also esteemed worthy of the priesthood. With this blessed man there lived in the further (or inner) desert, which is called “Scete,” two disciples; one of these was his servant, for many folk were wont to come unto him to be healed, and the other remained always in a cell which was nigh unto Macarius. And when much time had passed by, Macarius looked and said unto him that ministered unto him (now his name was John, and he afterwards became the elder in the place of the blessed man), he answered, I say, and said unto him, “Hear me, O John, and receive the rebuke with which I rebuke thee. For thou art suffering temptation, and behold the spirit of the love of money (i.e., avarice) tempteth thee, for even so have I seen. And I know that if thou wilt listen unto me thy end in this place shall be praised, and no harm shall draw nigh unto thy habitation. But if thou wilt not hearken unto me, because of the love of money which moveth thee, the leprosy of Gehazi (2 Kings 5:27) shall come upon thee at the end.” And it came to pass some fifteen or twenty years after the death of the blessed man, John forgot his commandment, and because he used to steal from the poor, his body became so covered with leprosy that there was not in the whole of it one sound spot large enough for a man to lay his finger upon. Thus the prophecy of the blessed Macarius concerning John actually came to pass.

Now if we were to attempt to describe the food and drink of the holy man, we should do what is superfluous, because among the thoughtless monks who lived in that place there was not to be found any one thing which could lead to excess either in eating or drinking; first because of the poverty of the spot, and secondly because of the divine zeal which they display towards each other. But I may mention his sad and stern habits of self-denial in various other ways. And they relate concerning him that he was at all times in a state of wonder at some divine vision, and that he used to become like a drunken man by reason of some hidden vision, and that his mind was more often exalted unto God than it was concerned with the things which are in this world, and those which are under the heavens. And, as concerning the wonderful things which God wrought by his hands, it is not seemly that we should keep silence, and of him the following marvellous things are told.

A certain Egyptian loved another man’s wife, but since he was not able to incite her to love him and to make her yield to his will, he spake unto a certain magician, saying, “Make this woman to love me, or employ thy sorcery in some way so that her husband may hate her, and cast her out.” Now when the magician had received money not a little, he made use of his sorceries, and he made the woman to appear in the form of a mare; and when her husband went into his house from outside, and saw her, astonishment seized him [at the sight of] a mare lying upon his bed. Then he lifted up his voice in a sorrowful cry, and he wept tears, and heaved sighs; and he spake with her, but she made no reply unto him, and she answered him not a word. And having seen what had taken place, he went to the elder of the village (i.e., the Shêkh al-Balad), and told him concerning this matter, and brought him and took him in and shewed him what had happened. And for a space of three days he knew not what the matter was, for the mare neither ate dried grass like an animal, nor did she partake of bread like a daughter of man; and she did without food of either kind. Finally, however, in order that God might be glorified, and a miracle might also be made manifest at the hands of the blessed Macarius, and his spiritual perfection be made known, it entered into the mind of the man who was the woman’s husband to take her to the desert to the blessed Macarius. And having saddled her like a mare, and thrown over her a halter, like an animal, he led her away and departed to the desert.

And when the man arrived at the cell of the blessed Macarius, the brethren who were standing by the side of the cell of the blessed Macarius saw him, and they wanted to keep back the husband of the woman, and strove with him, saying, “Why hast thou brought this mare into the desert?” And the man said unto them, “That she may receive mercy, and be healed.” They said unto him, “What aileth her?” And he answered and said unto them, “She is a woman who hath been suddenly transformed into a mare, and behold, she hath eaten no food for three days.” Then the brethren went and told the blessed Macarius what the matter was, and when they came to inform him they found him standing inside [his cell] and praying for her, for God had already revealed this matter unto him, and he was praying for the woman. And the holy man Macarius answered and said unto his disciples: “Ye are mares which have the eyes of horses; but that mare is a woman. She hath not been changed from her nature of a woman except in the sight to those who have made a mistake; and that she appeareth as a mare is only an error of the sight of those who see her.” Then the blessed man took water and blessed it, and he threw it over her head and it ran down all over her body; and the blessed man prayed and straightway he made her to appear in the form of a woman to every man. Then he gave her some sacramental bread and made her to eat it before every man, and then he sent her away healed with her husband; and they departed from him rejoicing and praising God. And the blessed man exhorted the woman, and said unto her, “Be not at any time remote from the Church, and deprive not thyself of the Holy Mysteries, for all these things have happened unto thee because for five weeks thou didst not partake of the Offering.”

Let us now speak about his other excellences, and also of his sad and stern habits of self-denial in other particulars. Now because the large numbers of people who came to be blessed by him gave him much trouble, he thought out the following plan in his mind. He dug out a passage (or trench) in his cell which was about twenty measures [in width], and he made from it a tunnel of considerable length, [and it extended] from his cell to the distance of half a mile; at the place where the passage came to an end he made above the end of it a small cave. And when large numbers of people came to him and troubled him, he used to leave his cell secretly and pass along hidden by the tunnel and hide himself in the cave, where no one could find him. Now he used to do this whenever he wished to escape from the vain praise (or glory) of the children of men. And one of his most strenuous disciples told us, saying, “As he was going from his cell to the cave he used to recite four and twenty antiphons, and as he was coming back four and twenty also; and whenever he went from his cell to the church he used to pray four and twenty prayers during his passage [thither], and four and twenty as he was coming back.” And moreover, they say that he gave life to a dead man in order that he might convert a certain heathen who did not believe in the resurrection of the dead, and this was spoken of throughout the desert.

Once a certain unmarried man who was vexed by an evil devil was brought unto Macarius, being carefully fettered by two other men, and his mother had caused him to be brought unto him. Now the devil used to act upon him in the following manner. After he had eaten three baskets of bread and drunk three bottles of water he used to vomit, and scatter the bread and water in the air in the form of smoky vapour, and in this wise his food and his drink were consumed in waste, even as anything which is cast into the fire is consumed. Now there are certain kinds of devils which are called “fiery,” for there are varieties among devils even as there are among men, in disposition if not in nature. And inasmuch as his mother had not that wherewith to satisfy him, he used to eat his own offal and drink his own water; and his mother besought the blessed man with tears on behalf of her son, and Macarius took him and prayed over him, and entreated God on his behalf. And a day or two after he had healed him of his trial, the blessed man cried unto the mother of the young man, and said unto her, “How much hast thou need of for the food of one day for him?” And she said unto him, “Ten pounds of bread.” Then he rebuked her and said, “Thou hast said too much.” And after seven days Macarius made the young man so that he needed to eat three pounds [only, which was sufficient for him] to work upon and live. Now this miracle God wrought by the hand of the blessed Macarius, whose soul now sojourneth with the angels. I never saw this man, for he died one year before I entered the desert.

[Stone]

CHAPTER XVIII

THE HISTORY OF MACARIUS THE ALEXANDRIAN, THE GLORIOUS

AS for the other Macarius, the Alexandrian, I did see him, for he was an elder in the place which is called the “Cells,” wherein I myself lived for nine years, and he lived for three years after I entered therein; some of [his] wonderful acts I myself have seen, and some of them I have learned from others, and [of others] I have also heard rumours. Now his sad, stern life of self-denial was as follows: Whensoever he heard of any beautiful deed being done by any man whatsoever, he must straightway carry it into practice in a fuller form. He once heard from a certain man that all the brethren of Tabenna never tasted any food whatsoever which had been cooked by fire during the whole of the Forty Days’ Fast, and he straightway determined within himself that for seven years he would not eat any food which had been cooked by fire, and that he would not partake of anything except young wild herbs, and vegetables which had been made soft by soaking in water, or similar things. And when he had completed this rule of life he heard of a monk in a certain monastery who only ate one pound of bread each day, and he straightway broke his bread into pieces and cast it into a vessel with a narrow mouth, and he determined within himself that he would eat nothing that his hand could not draw up out of the vessel the first time [he put it in]. And time after time, he used to tell the story with a smile, and say, “When I put my hand down I could fill it readily, but I could not draw it up full because the mouth of the vessel was [too] narrow, and it would not let me take it out full.” Now he lived this hard life for three years, and ate [daily only] four or five ounces of bread; and of water also he only drank sufficient to enable him to eat his bread. Of oil [he took] only one flask each year, making use of it only on the great First Day of the Resurrection, and on the great day of Pentecost, and at the Nativity, and at the Epiphany, and when he received [the Mysteries] during the Forty Days’ Fast. I will tell also of the various other practices of his sad, hard life. He determined [once] to vanquish sleep, and it is related that he never entered under a roof for twenty days, and that he was burnt up by the exceedingly great heat of the sun at noonday during all this time, and that during the nights he was without rest. And he himself told us, “Had I not quickly gone in under a roof and slept, and rested myself the brains in my head would have dried up, and I should become like a drunk man. But,” he would say, “I have been conquered against my will, for although the nature of the body hath been overcome I have given it what it needeth.”

And again, once when he was sitting in his cell a gnat bit him in the leg and he suffered pain, and he crushed the gnat in his hand and killed it. Then straightway he despised himself because he had avenged himself upon the gnat, and he passed upon himself the sentence that he should go to the place which is called “Scete,” that is to say, the inner desert, and sit there naked for six months. For there were many great gnats (i.e., mosquitoes) there, and they were so savage that they could pierce the skins of pigs, and they resembled wasps; and his whole body was so eaten and swollen that a man would have thought that he had the hide of an elephant, and when he came [back] to his cell six months later they could only recognize from his voice that he was Macarius.

And again he desired greatly to go and see the garden of Jannes and Jambres, the magicians of Egypt, because, as he himself told us, they had obtained power, and riches and dominion, and had built there a tomb, and had established there great works in marble; now their tomb was ornamented with many things, and they had also placed there gold and things of a marvellous character, and trees and plants, for the place had been made into a garden, and they had also dug a well there. Now because Macarius did not know the way, he observed the course of the stars, and travelled thereby; and thus he journeyed through the open desert as upon the sea. And he took with him also a bundle of thin reeds, and at the end of each mile he used to drive a reed into the ground like a rock, so that he might be able to find the way when he had to come back. And when he had journeyed for nine days, and had drawn nigh the place wherein was the tomb, the Evil One, who always wageth war against the athletes of the Lord, gathered together all the reeds which the blessed man Macarius had driven into the ground, and put them under his head for a pillow whilst he was asleep, when he was about one mile from the garden, and when the blessed man woke up he found the reeds. Now it is probable that God permitted this thing to happen for His own glory and for the triumph of His servant, so that Macarius might not put his confidence in reeds, but upon God, Who by means of a pillar of cloud led the children of Israel in the desert for forty years. And Macarius told us, saying, “Seventy devils came forth against me from that garden, and they flew about before my face like ravens, and they were crying out and groaning, and saying, ‘What seekest thou here, O Macarius? What seekest thou, O monk? Why hast thou come hither? Thou canst not stay here.’ And I said unto them, ‘I only want to go in and see [the garden], and then I will depart.’ And I entered therein, and I saw everything, and [I found] hanging over the well an iron chain with a brass bucket, but they were rusted through age; and the pomegranates which were therein were dried up and burnt by the sun.” And having seen [the garden] he turned and came back in twenty days.

Now when he was coming back he lacked water, and the bread also which he had carried was finished, and he was nigh to perish, and was in great tribulation through thirst, when suddenly he saw a damsel who was arrayed in a spotless linen garment and who carried a pitcher of water wherefrom water dripped, and she was distant about half a mile from him. Then he followed her for three days, thinking that he would overtake her and drink, but he did not do so, although she seemed to him to be standing still in one place and bearing a pitcher. Then he despaired of obtaining water to drink, and he was brought very low, when suddenly there appeared unto him there a herd of buffaloes. And among them there was one which had with her a little sucking calf, and she stood still before him; and he drew nigh and sucked milk from her. And she came with him through all the desert even unto his cell and gave him milk to drink, and she would not let her calf suck from her in those days.

And on another occasion the brethren were digging a well in a certain place which was called Thrônôn, when a serpent which belonged to the class of deadly serpents bit him. Then Macarius took hold of the serpent with his two hands by his upper and lower lip and, grasping him tightly, tore him in twain, from his head even unto his tail, and said unto him, “Since Christ did not send thee, why didst thou dare to come [here]?” Now the blessed man had four cells in the desert: one in Scete, in the inner desert, one in Libya (?), one in the “Cells,” and one in Mount Nitria. [Two] of these were without windows, and in them he used to dwell in darkness during the Forty Days’ Fast, another was so narrow that he could not stretch out his legs, but another, wherein he used to receive the brethren who came unto him, was wide and spacious. And he healed so many people who were possessed by devils that no man could count them. Once when I and the blessed Evagrius were there in his cell they brought unto him from Thessalonica a certain virgin who had been a paralytic for many years, but by means of prayers and by anointing her with oil with his hands he cured her in twenty days and sent her away whole to her city and home; and when she had departed she sent to him gold and goods of various kinds.

And again, he heard from a certain man that the monks of the Monastery of Tabenna lived stern lives of self-denial, and he took counsel with himself, and put on the garb of a young man and a husbandman, and in fifteen days he went up to the Monastery of the Broken Ones by the way of the desert, and came to the Monastery of Tabenna, seeking to see the head of that Monastery whose name was Pachomius. Now Pachomius was a man elect and perfect, and he had the gift of prophecy, but the [business] of the blessed Macarius was hidden from him. And when Macarius saw him he said unto him, “Abbâ, I beseech thee to receive me into thy monastery that I may be a monk therein.” Pachomius said unto him, “Thou art an old man, and art not able to fast. The brethren are men who fast, and thou canst not endure their labours, and because thou art not able to do this [thou wilt] be offended, and thou wilt go forth and wilt abuse them”; and he would receive him neither the first day nor the second day, nor any day until seven days [were passed]. But since he remained fasting throughout all these days he said unto the head of the monastery, “Abbâ, receive me. And if I do not fast like unto you, and toil as ye do, command them to cast me out;” so the head of the monastery persuaded the brethren to receive him. Now the number of the members of the brotherhood of that monastery were four hundred men, [and they are thus even] unto this day; and they brought in Macarius.

And when a few days had passed, the Forty Days’ Fast drew nigh, and Macarius saw that large numbers of the brethren kept the fast and observed the rule of the house in various ways. There were some who ate daily at eventide, and some [who fasted for some] nights, and there were also some who ate once in five days; and some stood up the whole night through, and sat down in the daytime. And the blessed man Macarius took a large quantity of leaves of date palms, and brought them [to his cell], and he stood up in one corner thereof, and he neither touched bread nor water, nor bent the knee, nor lay down, until the forty days had passed, and the days of unleavened bread had come; but each Sunday he used to eat a few moist cabbage leaves so that he might pretend to be taking food. Whensoever he went outside his cell for a needful purpose he returned straightway and stood up in his place without speaking a word unto any man; and he stood in his place and held his peace, and he used to do nothing else except pray within himself, and as he stood up he wove rope of the palm leaves. And when all the brethren saw him they made a tumult against the head of their monastery, and said unto him, “Whence hast thou brought upon us this man, who hath no body and who is incapable of being tired out, to judge us and to take vengeance upon us? [Either send him away and let him depart], or know that we all will go away.” Now when the head of the monastery had heard from the brethren concerning the fasting of Macarius and his rule of life, he prayed to God and entreated Him to reveal to him who this man was, and it was revealed unto him by God. Then he went and took him by his hand, and he brought him to the house of prayer to the place where the altar was stablished, and he answered and said unto him, “Come, O blessed old man, thou art Macarius, and thou hast hidden thyself from me. For many years past I have earnestly desired to see thee, and now I thank thee that thou hast broken the heart of the brethren somewhat, so that they may not imagine any longer that they observe their fast with excessive rigour. Go then in peace to thy place, for in no slight measure hast thou edified us, and do thou continue to pray for us”; then Pachomius having persuaded him, Macarius departed from thence.

And Macarius used to say, “Every kind and variety of rule of the life of self-denial and fasting which I have desired to observe with all my heart have I kept, but there came upon me the desire that my mind should be with God in heaven [if] only for five days, and that I should be exalted above the anxious cares and thoughts of material things. And having meditated upon this thing, I shut the door of the courtyard and of the cell, and I constrained myself so that I might not give a word to [any] man. And I continued thus, and I began [to fulfil this thought] on the second day of the week, and I commanded my mind, and said unto it, ‘Thou shalt not descend from heaven, for behold, there thou hast angels, and the princes of angels, and all the hosts which are in heaven, and especially the Good and Gracious God, the Lord of all. Thou shalt not come down from heaven.’ And continuing thus I was sufficient for this thing for two days and two nights, and I constrained the Evil One to such a degree that he became a flame of fire and burnt up everything which I had in my cell, and at length the very mat upon which I stood blazed with fire, and I thought that I should be wholly consumed. Now when, finally, fear of the fire took hold upon me my mind came down from heaven on the third day, because I was unable to keep my mind collected in the state in which it had been, and I came down to the contemplation of the world and the things thereof. And this happened so that I might not boast.”

And on another occasion I went to his cell, and I found a priest lying there by the side of the door; his whole head was consumed, and was eaten into holes by the disease which is called cancer, and the bone of his skull was shewing through. Now this man had come unto him to be healed, but Macarius did not wish to see him. And I myself besought the blessed man and said unto him, “I beseech thee to have mercy upon him, and to give unto him a word.” Then he answered and said unto me, “He is not worthy to be healed, for [this] punishment was sent upon him from God. But if thou desirest that he shall be healed persuade him to forsake the ministration at the altar, for he used both to be minister at the altar and to commit fornication, and for this reason he was punished. Persuade him then to forsake [his ministrations], and God will heal him.” And having said these things to the sick man he pledged himself and swore an oath, saying, “I will never minister at the altar again”; and afterwards Macarius received him, and said unto him, “Dost thou believe that God existeth?” and the priest said unto him, “Yea, master.” And again Macarius said unto him, “Peradventure thou art able to scoff [at God],” and the priest said unto him, “Nay.” Then the blessed man said unto him, “If now thou dost acknowledge thy folly, and also that thy punishment was from God and that it was a fitting punishment for thy deeds, first of all confess thy transgressions.” And the priest gave a promise that he would not sin again, and that he would not minister at the altar, but that he would lead a life which was suited to the capacity and grade of those who were in the world; and Macarius laid his hand upon him, and in a few days he was made whole, and the hair grew upon his head [again], and he went to his house healed whilst I was looking at him.

And again a certain young man who had an evil devil was brought unto him and he laid one hand on the head of the young man and another on his heart, and he prayed until he made the devil to rise up in the air, whereupon the young man breathed out his breath and became like a great [empty] skin bottle; and he suddenly uttered a cry, and water flowed out from all parts of his members, and he was made whole and became as he was before the devil entered into him. Then Macarius anointed him with the oil of the martyrs, and commanded his father that he was not to taste flesh or wine for forty days, until he was thoroughly healed.

And again on a certain occasion certain thoughts of vainglory vexed him, and urged him to go forth from his cell and to depart and heal the multitudes in Rome and to give assistance unto those who were lying [there] sick, for the grace and might of God were inciting him greatly to heal those who were possessed of devils and to make whole those who were diseased; but although he was much disturbed in his mind [on this matter], yet he was not persuaded to go, for the Evil One greatly pressed upon him in his thoughts. Finally, however, he lay down inside the door of his cell, and having set his legs (or feet) on the threshold, he cried out and said, “Pull, unclean devils, pull hard, for I will never go [thither] on my legs, and if you are able to carry me you must do so thus.” And he took an oath to them [i.e., the brethren], saying, “I continued to lie thus until the evening, and if ye had not lifted me up, I should never have moved from my place.” And when the night had come he stood up.

And again, on another occasion, when these thoughts were mounting up [in his mind] he filled with sand a basket which held two or three bushels, and lifting it on his shoulders he began to wander about [with it] in the desert. And his kinsman Theosebius the Antiochian met him and he said unto him, “What art thou carrying on thy shoulders, father? Tell me, so that I may carry thy load, and that thou mayest not toil thyself.” And he said unto him, “I am making to work that which hath made me to work, for it wisheth to go forth from its state of rest, and it fatigueth me”; and having walked about for a long time he went into his cell, having exhausted his body.

And one day there laid hold upon me the chills of fever, and I went and sat down, and watched him from the window (or opening in the wall), in the feebleness of his old age. And I was thinking about him that he was like unto one of the brethren of old, and I began to listen unto him that I might see what he was saying, or what he was doing; now he was alone inside [his cell], and he was one hundred years old, and moreover, his teeth had fallen out by reason of his old age. And I listened unto him and to what he was saying, and he was striving with his soul and with Satan, and he was saying unto himself, “What dost thou wish for, O thou wicked old man? Behold, thou hast eaten oil, and thou hast drunk wine, what more dost thou wish for? Wouldst [thou] eat Satan’s white food?” And he was reviling himself. And moreover he said unto Satan, “I cannot conquer thee in any wise, and thou art not able to do anything unto me; get thee gone from me.” And again he said unto himself, “How long shall I be with thee?”

And moreover, Paphnutius, the disciple of this man, related unto myself and unto the blessed Evagrius, saying, “One day a female hyena took her whelp, which was blind, and came and knocked with her head at the door of the court when he was sitting therein, and she dropped the whelp at his feet. And he took up the whelp, and prayed, and spat in its eyes, and straightway its eyes were opened and it saw; and its mother gave it suck, and then took it up and went forth. And one day later she brought unto the blessed man a sheep-skin cloak, that is to say, a skin which hath been stripped off a sheep; and the blessed woman Melania spoke unto me concerning this sheep-skin cloak, saying, ‘I myself received this sheep-skin cloak from the hands of Macarius as a blessing.”

And Paphnutius also spake thus, “From the first day whereon he received baptism he never spat upon the ground, and he lived for sixty years after his baptism.”

Now in his latter days he was beardless, and he only had a small quantity of hair upon his [upper] lip and upon his chin; because by reason of his excessive fasting and the abstinence of his solitary life not even the hair of [his] beard would grow. I once went unto him when weariness of the ascetic life had laid hold upon me, and I said unto him, “Father, what shall I do? For my thoughts vex me, and say unto me, ‘Thou art doing no [good], get thee gone from here.’ ” And he said unto me, “Say unto thy thoughts, ‘For Christ’s sake I will guard these walls.’ ”

I have written for thee these few things out of a very large number concerning the life and deeds of the holy man Macarius, and concerning the solitary monks who were his companions; and everything is indeed true. I entreat all those brethren who read in this book, or who desire to take a copy therefrom, not to forget [to write] after [this section] the narrative which is found in certain of the codices at the end of the above history which relateth unto the matters of Macarius, as if these histories had been composed by Hieronymus, but they must know that of a certainty that they were composed by Palladius. For I have found the absolute ending of this book which belonged to the histories of the matters of Macarius, with an apology and a preface which were composed by Palladius [and addressed] to Lausus the Prefect, wherein he maketh known concerning all the various kinds of the divers histories of men and of women which were composed by him; and I will prepare this apology and preface, and by the help of God I will write them down in the proper place.

[Stone]

CHAPTER XIX

OF THE BLESSED MAN PAUL THE SIMPLE, THE DISCIPLE OF ABBA ANTHONY

NOW there was a certain husbandman whose name was Paul, who was more simple and innocent in nature than are [usually] the children of men; and he had a wife who was beautiful in her appearance, and wicked in her deeds and actions, and she had wandered from him and had been committing adultery for a long time. And one day, suddenly Paul went into [his house] from the field, and he found her and another working impurity together; now this took place so that Divine Grace might incite Paul [to follow] that which was more excellent. And having [gone in and] seen them, he laughed chastely, and answered and said, “It is good, it is good, truly she is not accounted mine by me. By Jesus, henceforth I will not take her again. Get thee gone, and behold she is thine, she and her children: and as for me, I will go and become a monk.” And saying nothing unto any man he went away a journey of eight stages, and he arrived at the cell of Mâr Anthony the Great. And having knocked at the door, the blessed man Mâr Anthony went out, and he said unto Paul, “What dost thou seek?” Paul said unto him, “I seek to become a monk.” Mâr Anthony answered and said unto him, “[Thou art] an old man eighty years old, and it is impossible for thee to become a monk here; but depart to the village, and work in the fields for thy living, and give thanks unto God at the same time that thou art not able to endure the afflictions of the desert.” And again Paul answered and said unto him, “Whatsoever thou wilt teach me, that will I do.” Anthony said unto him, “I have told thee that thou art an old man, and thou canst not [do it]; but if thou wishest to become a monk, get thee gone to some monastic house, and abide where the brethren are many, and where they will be able to bear with thy sickness (or infirmity). As for me, I live by myself alone here, and I only eat once in five days, and even then I do not eat a full meal.” With these and suchlike words did Anthony frighten Paul. And as he would not be persuaded to depart, Anthony went into [his cell], and shut the door upon himself for three days, and because of him he did not go outside his cell for three whole days, not even for his need’s sake. Nevertheless Paul did not go away; and on the fourth day, when his need compelled him, Anthony opened the door and went forth. And again he said unto Paul, “Get thee gone, O old man, why dost thou trouble me? It is impossible for thee to stay here.” Paul said unto him, “It is impossible for me to die in any other place except this.”

And the blessed Anthony, having looked carefully and seen that he was carrying no food with him, and no bread and no water, and that he had fasted during the four days which he had remained, said within himself, “Peradventure he will escape and die, and will plunge my soul in tribulation”; so he accepted him and brought him into [his cell]. And because of Paul during those days Anthony performed exceedingly severe ascetic labours, the like of which, even in his early manhood, he had never performed. And he soaked [palm] leaves in water, and gave them unto Paul, and said unto him, “Take these palm leaves, and weave a mat therefrom even as do I myself.” And the old man Paul took [them], and wove them [into a mat] fifteen cubits [long], until at the ninth hour he was exhausted. And Anthony, seeing what he had woven, was angry with him, and said unto him, “Thou hast woven [the leaves] loosely, unweave [them], and weave [them] over again neatly and closely.” And Paul unwove what he had woven, and wove the leaves over again, but still he wove too loosely, because the leaves had become twisted through [the former] weaving and unweaving. Meanwhile Paul was fasting all these days, and Anthony laid these hard labours upon him while his soul was vexed with hunger, so that he might become disgusted and depart from him.

Now when Anthony saw that Paul was neither angry nor wrathful, and that he made no complaint, his mercy made itself manifest; and behold when Paul had lived [there another] day, he said unto him, “Dost thou wish to eat a piece of bread?” The old man Paul said unto him, “As it pleaseth thee, father.” And this also especially shamed Mâr Anthony, that he did not hasten in his desire to the promise of food, but that he cast all his desire upon him. Thereupon Anthony said unto him, “Set the table and bring bread.” And Anthony placed on the table four loaves, each of which was of the weight of about six ounces, and he dipped them in water because they were dry, and he placed one before himself and three before Paul. And having placed them [there] he sang a psalm which he knew twelve times, and he recited twelve prayers that he might try Paul, but Paul prayed with him in gladness; and after the twelve prayers they sat down to eat in the late evening. Having eaten one loaf Anthony did not touch another, but the old man Paul ate slowly, and [when Anthony had finished] he had still some of his loaf [to eat], and Anthony was waiting for him to finish it. And having finished it, he answered and said unto him, “Little father, wilt thou eat another loaf?” And Paul said unto him, “It thou will eat another I will also; but if thou wilt not, I will not.” Anthony saith unto him, “I have had enough, for I am a monk.” And Paul said unto him, “I also have had enough, for I also seek to become a monk.” And after these things Anthony again stood up, and made twelve prayers, and when they had said together the psalms twelve times they slept for a little during the night, and then they sang and prayed until the morning.

And when Anthony saw that the old man was carrying out with gladness a rule of life similar unto his own in every respect, he said unto him, “If thou art able to bear every day passed in this wise, then stay with me.” Paul said unto him, “Although I know nothing else, yet the things which I do know I can perform easily”; and on another day Anthony said unto him, “Behold, thou hast become a monk.” And a few months afterward when Anthony saw that his soul was perfect before God, and that he was simple beyond measure, and that Divine Grace was helping him, he built him a cell at a distance of about three or four miles away, and said unto him, “Behold, thou art a monk, and henceforth thou must live by thyself so that thou mayest receive the temptation of devils.” Now when Paul had lived by himself for a year, the gift of healing and of casting out devils was given unto him.

And in those times they brought unto Anthony a certain man who was vexed by a fierce devil, and that devil was one of the princes of the devils, and he was so fierce that he would even revile and blaspheme the heavens. And when Anthony saw the man he said, “I cannot heal this man, for [over this race of princes] neither the gift nor the power [of healing] hath been given unto me; unto Paul it belongeth to heal this man.” And Anthony therefore took them with him and went unto him, and said unto him, “O Abbâ Paul, cast out this devil from this man, so that, being made whole, he may depart to his house.” Then Paul said unto him, “And what wilt thou do?” And Anthony said unto him, “I am not able to do it, for I have other work [to do]”; and he left the man with Paul and went [back] to his cell. Then the old man Paul rose up and prayed a prayer with great feeling, and he began to speak unto that devil, saying, “Father Anthony saith, ‘Go forth from this man.’ ” And the devil answered with blasphemies, saying, “I will not go forth, O thou who eatest white bread”; then the old man took his shoulder garment (or skull cap), and began to smite the devil on his back and sides, saying, “I tell thee that Abbâ Anthony saith, ‘Get thee forth from him’ ”; whereupon the devil began to curse and revile Abbâ Anthony and the old man Paul. Finally Paul said [unto him], “Wilt thou go forth, or must I go and tell Christ, yea Jesus? For if thou wilt not go forth I will go and tell Christ, and great woe shall come upon thee”; and again he blasphemed and said, “I will not go forth.” Then was the blessed man Paul wroth with him, and he went out from his cell; now it was the season of noon, and the heat with the Egyptians [at this time] is so fierce that it is akin to the heat of the fiery furnace of the Babylonians. And he stood upon a stone and prayed, and spake thus, “Behold, O Jesus Christ, Who wast crucified in the days of Pontius Pilate, I will not come down from this stone, and I will neither eat nor drink until I die unless Thou dost cast out that devil from this man, and dost set him free from him.” And whilst these words were yet in his mouth the devil cried out by reason of his tribulation, and said, “By Hercules, by whom am I ruled, by Hercules, I am being persecuted with violence, for the simplicity of Paul pursueth me; whither shall I go?” Paul saith unto him, “To the uttermost depths of the abyss”; and straightway the devil went forth from the man, and he transformed himself and became like unto a mighty dragon seventy cubits long, and he wriggled along the ground and in this wise went down to the Red Sea, that might be fulfilled that which is written, “Perfect faith removeth mountains” (St. Matthew 17:20). This is the triumph of Paul, who was called the “Simple” by the whole brotherhood.