Martin of Braga: Sententiae Patrum Aegyptiorum

[1] Abbas Iohannes dicebat fratribus: Patres manducantes panem tantum et salem fortes facti sunt in opere Dei, dum angustarent se ipsos. Constringamus ergo nos in ipso pane et sale. Oportet enim servientem Deo in istis coartari, quia ipse Dominus dixitartam et angustam esse viam quae ducit ad vitam.

[1] Abbot John said to the brothers: Fathers, having eaten only bread and salt they have become strong in the work of God, while they restrained themselves. Let us therefore bind ourselves in that very bread and salt. For it is fitting that one who serves God be confined in these things, because the Lord himself saidartam et angustam esse viam quae ducit ad vitam.

[2] Interrogavit frater eundem senem, dicens: Ieiunia et vigiliae quas agimus quid faciunt? Respondit senex: Ipsa faciunt animam humilem fieri. Scriptum est enim:Vide humilitatem meam et laborem meum, et dimitte omnia peccata mea. Si enim laborat anima in his, miseretur et condolet illi Deus.

[2] A brother asked the same old man, saying: What do the fasts and vigils which we keep accomplish? The old man answered: They themselves make the soul become humble. For it is written:See my humility and my labor, and forgive all my sins. For if the soul labors in these things, God will pity and sympathize with it.

[3] Abbas Poemen dixit: Cum cogitatione fornicationis et detractionibus proximi, cum his duobus in corde tuo ne loquaris; neque adquiescas omnino [inquinamento ipsorum in anima]. Quod si volueris haec in corde tuo discutere, sine mora noxietatem eorum senties, [quia instigatio perditionis est, sed per orationem et per bona opera ad nihilum deducas malignum]. Sed magis repelle illa, et habebis requiem, [ut nec animam nec corpus maculari permittaris].

[3] Abbot Poemen said: When the thought of fornication and the detractions of a neighbor arise, with these two do not speak in your heart; nor at all acquiesce [their pollution in the soul]. But if you wish to debate these matters in your heart, without delay you will feel their hurt, [for it is an instigation of perdition, yet by prayer and by good works bring the malignancy to nothing]. But rather repel them, and you will have rest, [so that you permit neither soul nor body to be defiled].

[4] Frater requisivit senem dicens: Quid faciam, pater, contra cogitationes passionum? Respondit: Ora Deum ut videant oculi animae tuae auxilium quod a Deo est, quod circumdat hominem et conservat.

[4] A brother asked the old man, saying: What shall I do, father, against the thoughts of passions? He answered: Pray to God that the eyes of your soul may see the help which is from God, which surrounds man and preserves him.

[5] Quidam frater vadens in mercatum interrogavit Abbatem Poemenem, dicens: Quomodo vendam opera mea? Dicit ei senex: Ne velis aliquid super quod valet vendere, sed magis si gravaris, esto amicus ei qui tibi violenter plus tollit, et cum requie vendes. Ego enim aliquando vadens in mercatum numquam volui de pretio operis mei me plus iuvari et fratrem meum gravari, hanc habens spem, quia lucrum fratris mei opus fructificationis est.

[5] A certain brother, going to the market, asked Abbot Poemen, saying: How shall I sell my works? The old man said to him: Do not desire anything beyond what the thing is worth to sell for, but rather if you are distressed, be a friend to him who violently takes more from you, and sell with tranquility. For I, at times going to market, never wished concerning the price of my work to gain more for myself and to burden my brother, holding this hope, that the profit of my brother is the fructification of my work.

[6] Quidam frater venit ad Abbatem Agathonem, dicens: Pater, permitte me habitare tecum. Suscipiensque illum vidit nitrum in manu eius, et dicit ei: Unde habes nitrum? Respondit frater: Inveni illud in via dum venirem et tuli illud.

[6] A certain brother came to Abbot Agathon, saying: Father, permit me to dwell with you. And receiving him, he saw nitre in his hand, and said to him: Whence have you the nitre? The brother answered: I found it on the road while I was coming and I took it.

Dicit ei senex: Tu illud posueras? Respondit: Non. Et dicit ei senex: Si ergo tu non posueras, quomodo veniens habitare mecum hoc tulisti quod non posueras, [dum prae oculis Deum et mandata eius habemus dicentem: Non concupisces, non facies furtum? An ignoras quia qui furatur rem alienam daemon efficitur]? Mox autem remisit eum, dicens: Vade, reporta illud in locum unde tulisti, et habita mecum.

The old man says to him: Had you placed it? He answered: No. And the old man says to him: If then you had not placed it, how is it that, coming to live with me, you brought this which you had not placed, [while before our eyes we have God and his commandments saying: Thou shalt not covet, thou shalt not steal? Or do you not know that he who steals another’s thing becomes a daemon]? But immediately he sent him back, saying: Go, carry that back to the place whence you took it, and dwell with me.

[7] Interrogavit frater Abbatem Sisoium, dicens: Dimissa est mihi hereditas a parentibus meis; quid de illa faciam? Respondit senex: Quid tibi dicam, frater? Si dixero tibi: Da illam in ecclesiam clericis, epulabunt ex ipsa.

[7] A brother asked Abbot Sisoius, saying: An inheritance has been left to me by my parents; what shall I do with it? The old man answered: What shall I tell you, brother? If I say to you: Give it to the church for the clerics, they will feast on it.

Si dixero: Da illam consanguineis tuis, nullam mercedem habebis. Si ergo me vis audire, da illam egentibus et sine solicitudine eris.

If I say: Give it to your consanguineous kinsmen, you will have no reward. If therefore you wish to hear me, give it to the needy and you will be without solicitude.

[8] Abbas Moyses dixit: Privatio rerum materialium, id est voluntaria paupertas, et tribulatio cum patientia, et discretio instrumenta sunt monachi. Scriptum est enim:Si fuerint tres viri isti, Noe, Iob, et Daniel; vivo ego, dicit Dominus, ipsi salvi erunt. Noe enim est in persona voluntariae egestatis, Iob in persona tribulationis et patientiae, Daniel in persona discretionis. Si ergo trium istorum sanctorum virorum actus in aliquo homine fuerint, Dominus cum eo est, habitans cum ipso, suscipiens eum, et repellens ab eo omnem temptationem et omnem tribulationem supervenientem ab inimico.

[8] Abbot Moyses said: Deprivation of material things, that is voluntary poverty, and tribulation with patience, and discretion are the instruments of a monk. For it is written:If these three men be found, Noah, Job, and Daniel; I live, saith the Lord, they themselves shall be saved. For Noah is in the person of voluntary poverty, Job in the person of tribulation and patience, Daniel in the person of discretion. If therefore the acts of those three holy men are in any man, the Lord is with him, dwelling with him, receiving him, and repelling from him every temptation and every tribulation that comes from the enemy.

[9] [Referebant patres sancti:] Tres fratres fuerunt ad conductionem agri metendi, et conduxerunt et coeperunt metere. Unus autem ex eis dum meteret infirmus discessit in cellam suam. Alii vero duo fratres dixerunt ad invicem: Frater noster infirmatur; adhortemur nos ipsos modicum, et speremus per orationem illius quia et locum ipsius metemus.

[9] [The holy fathers were relating:] Three brothers were hired for the hiring of a field to be reaped, and they contracted and began to reap. But one of them, while he was reaping, being sick retired into his cell. The other two brothers said to one another: Our brother is sick; let us exhort ourselves a little, and let us hope through his prayer, for we will also reap his place.

Postquam ergo messuerunt et acceperunt mercedem conductelae suae, certam tritici mensuram, tunc vocaverunt et illum fratrem, dicentes: Veni, leva mercedem conductelae tuae. Ille autem dixit: Qualem mercedem habeo, cum non potuissem metere? Illi vero responderunt: Propter orationem tuam nos complevimus et tuum opus et nostrum, et ideo accipe mercedem tuam.

After they had therefore reaped and received the wage of their hiring, a certain measure of wheat, they then called that brother, saying: Come, take up the wage of your hiring. But he said: What wage have I, when I was not able to reap? They, however, answered: Because of your prayer we reaped both your work and ours, and therefore receive your wage.

Ille autem noluit ab eis aliquid accipere. Multum autem illis compellentibus, et illo non acquiescente, abierunt ad quendam senem diiudicari. Dixit autem frater qui infirmatus fuerat: Perreximus, domine mi abba, nos tres metere conductum agrum.

But he would not accept anything from them. Yet with them urging strongly, and he not consenting, they went to be judged by a certain old man. And the brother who had been made sick said: We have come forward, my lord Abba, we three to reap the leased field.

Infirmatus autem ego post unum diem discessi in cellam meam, et modo compellunt me isti tollere mercedem pro opere quod non laboravi. Respondentes autem duo fratres dixerunt: Audi, domine noster pater, si fuissemus toti tres, cum labore grandi fortasse completuri fuissemus opus nostrum. Nunc autem per orationem fratris nostri Deus nos adiuvavit, et perfecimus totum agrum, et non vult tollere mercedem suam.

But I, having been infirm, after one day departed to my cell, and now these compel me to take the wage for work which I did not labor. And the two brothers answering said: Hear, our lord father, if we had been all three, with great labor perhaps we would have completed our work. Now however by the prayer of our brother God has aided us, and we finished the whole field, and he does not wish to take his wage.

Haec audiens senex miratus est nimis, et convocatis fratribus suis dixit: Venite, fratres, et audite hodie iustitiae iudicium, et exposuit utriusque partis singula verba, et omnes mirati sunt in utrisque, uno quidem non consentiente accipere aliquid, illis vero compellentibus violenter suscipere fratrem mercedem suam. Tunc adstantibus omnibus ordinavit fratrem accipere mercedem suam et dispensare eam sicut vellet. Ille vero abiit tristis et plorans.

Hearing this the old man was very amazed, and having summoned his brothers he said: Come, brothers, and hear today the judgment of justice; and he set forth the particular words of each side, and all were amazed at both: on the one hand one not consenting to accept anything, and on the other those insisting violently that the brother should take his wage. Then, with all standing by, he ordered the brother to accept his wage and to dispense it as he wished. He, however, went away sad and weeping.

[10] Dixit senex: Si habitas cum proximo, esto sicut columna lapidea, qui si iniuriatur, non irascitur; si glorificatur, non extollitur.

[10] The old man said: If you dwell with your neighbor, be like a stone column, which, if it is wronged, does not grow angry; if it is glorified, is not exalted.

[11] Dixit Abbas Sisoius: Cum fuissem aliquando in mercato cum fratre vendere sportellas, videns quia iracundia approximabat mihi, dimittens vascula mea fugi.

[11] The Abbot Sisoius said: When I had once been in the market with my brother to sell little baskets, seeing that wrath was drawing near me, I left my little vessels and fled.

[12] Dixit Abbas Iohannes: Ascendens aliquando viam eremi Scythi et texens plectam, audivi camellarium loquentem sermones vanos, et ne forte irascerer dimisi plectam meam et fugi.

[12] Abbot John said: Once, ascending the road of the Scythian wilderness and plaiting my basket, I heard a camel-driver speaking vain words, and lest perchance I should grow angry I abandoned my basket and fled.

[13] Idem senex in sectura messis dum esset, audivit fratrem proximo suo cum ira dicentem: Et tu loqueris? Et dimittens agrum fugit.

[13] The same old man, while he was in cutting the harvest, heard a brother angrily saying to his neighbour: "And you speak?" And, leaving the field, he fled.

[14] Interrogavit frater Abbatem Poemenem, dicens: Quid est quod Dominus dixit:Maiorem hac caritatem nemo habet quam ut quis animam suam pro amico suo ponat: quomodo hoc fiet? Respondit senex: Si quis audit verbum malum a proximo suo, et dum possit ipse similia illi respondere, pugnans tamen in corde suo, purgare laborem tristitiae, et vim sibi facit, ne respondens illi malum contristet illum, iste talis animam suam ponit pro amico suo.

[14] A brother asked Abbot Poemen, saying: What is that which the Lord said:No one has greater love than this, that someone should lay down his life for his friend: how will this be done? The elder answered: If anyone hears an evil word from his neighbor, and though he himself could answer him in like manner, yet struggling in his heart, purging the toil of sadness, and constraining himself not to sadden him by answering him with evil, that man lays down his life for his friend.

[15] Idem Abbas Macarius dixit: Si reminiscimur malorum quae ab hominibus patimur, perdimus virtutem memoriae Dei; si autem recolimus malorum quae nobis a daemonibus immittuntur, imperturbati erimus, [scientes quia ab initio bona Deus creavit, mala diabolus superseminavit et semper perditiones innumeras].

[15] The same Abbot Macarius said: If we remember the evils which we suffer from men, we lose the virtue of the memory of God; but if we recollect the evils which are sent upon us by demons, we shall be untroubled, [knowing that from the beginning God created good things, the devil supersowed evils and ever innumerable perditions].

[16] Idem dixit: Culpa est monachi, si laesus a fratre aut iniuriatus, primus purgato corde in caritate non occurrat. Nam Sunamitis non meruisset suscipere Elisaeum in domo sua, nisi quia cum nullo aliquam habuit causam. Sunamitis enim in persona animae, et Elisaeus in persona Spiritus Sancti figuratur.

[16] He said the same: It is the fault of the monk if, having been offended or wronged by a brother, he does not, with a purified heart and in charity, go to him first. For the Shunammite would not have deserved to receive Elisha into her house, were it not that she had no quarrel with anyone. The Shunammite is figured as the person of the soul, and Elisha as the person of the Holy Spirit.

Nisi enim pura anima non meretur suscipere Spiritum Dei. [Ideo ira inveterata excaecat oculos cordis et animam excludit ab oratione.]

For unless the soul is pure it does not deserve to receive the Spirit of God. [Therefore inveterate anger blinds the eyes of the heart and excludes the soul from prayer.]

[17] Interrogaverunt fratres Abbatem Poemenem pro quodam fratre ieiunante sex diebus in septimana perfecte, iracundo autem nimis, propter quod hoc pateretur. Respondit senex: Qui addiscit sex diebus ieiunare et non vincere iracundiam, oportebat illum in parvo labore magis studium adhibere.

[17] The brothers asked Abbot Poemen about a certain brother who fasted perfectly six days in the week, yet was too irascible, and on that account suffered; the old man answered: He who learns to fast six days and does not conquer anger ought to apply greater zeal to small labors.

[18] Abbas Poemen habebat proximum suum secum in cella, qui habebat causam cum alio fratre foris monasterio suo sedente, et dicit ei Abbas Poemen: Proxime mi frater, nolo te habere aliquam actionem cum aliquo qui foris monasterio nostro est. Ille autem non audivit eum. Surgens autem Abbas Poemen venit ad alterum senem magnum et dicit ei: Proximus frater meus habet causam cum aliquo foris monasterio nostro, et non requiescimus.

[18] Abbot Poemen had his neighbor with him in the cell, who had a case with another brother sitting outside our monastery, and Abbot Poemen says to him: "My neighbor-brother, I do not want you to have any action with anyone who is outside our monastery." But he did not heed him. Rising up, however, Abbot Poemen went to another great old man and says to him: "My neighbor-brother has a case with someone outside our monastery, and we do not rest."

Dicit ei senex: Poemen, et tu adhuc vivis? Sed vade in cella tua, et pone in corde tuo quia habeas annum quod in sepulchro sis.

The old man says to him: Poemen, and are you still living? But go into your cell, and put in your heart that you have a year, that you are in the tomb.

[19] Sedente aliquando Abbate Poemenio in cella, litigaverunt fratres ad alterutrum nimis, et nihil locutus est omnino illis senex. Ingrediens autem Abbas Panub et inveniens eos rixantes, dicit ei: Quare dimisisti fratres et non es illis locutus ne litigarent? Dicit illi Poemen: Fratres sunt, iterum pacificant.

[19] While Abbot Poemen was once sitting in the cell, the brothers quarreled with one another excessively, and the old man spoke not at all to them. But Abbot Panub, entering and finding them fighting, said to him: Why did you dismiss the brothers and not speak to them so that they would not quarrel? Poemen said to him: They are brothers; they make peace again.

Dicit ei Panub: Quid est hoc? Vides quia rixantes usque ad sanguinem paene venerunt, et tu dicis quia iterum pacificant? Dicit ei Poemen: Sic pone, frater, in corde tuo, quia non sum hic.

Panub says to him: What is this? Do you see that those quarrelling have come almost to blood, and you say that they will be reconciled again? Poemen says to him: Thus place, brother, in your heart that I am not here.

Sic ergo erat quietus et tacens cum caritate Abbas Poemen.

Thus therefore Abbot Poemen was quiet and silent with charity.

[20] Venerunt aliquando haeretici ad Abbatem Poemenem et coeperunt detrahere de Archiepiscopo Alexandriae; senex autem tacebat. Vocans autem discipulum suum, dicit illi; Pone mensam et fac illos manducare et sic dimitte illos cum pace.

[20] Once heretics came to Abbot Poemen and began to detract from the Archbishop of Alexandria; the old man, however, was silent. Calling his disciple, he said to him: Set the table and make them eat, and thus dismiss them in peace.

[21] Interrogavit frater Abbatem Poemenem, dicens: Quomodo oportet sedere in cella? Respondit: Sedere in cella est manifeste operari manibus, et meditari verbum Dei, et quiescere, et solitarie panem tantum edere. Absconsus vero profectus est, sedentem suas reprehensiones semper artare; vel ubicumque vadit ut sciat orationum canonicas horas implere; et secretas non negligere, sed meditare; postremo conversationem bonam retinere, a mala vero recedere.

[21] A brother asked Abbot Poemen, saying: How ought one to sit in the cell? He answered: To sit in the cell is plainly to work with the hands, and to meditate on the Word of God, and to be quiet, and to eat bread only in solitude. But the recluse went out, always to press with his reproaches the one who sat; or wherever he goes, that he might know how to fulfil the canonical hours of prayer; and not to neglect the secret prayers, but to meditate; lastly to keep good conduct, and to withdraw from evils.

[22] Interrogavit frater senem, dicens: Cor meum durum est et non timet Deum. Quid faciam ut possim timere Deum? Respondit: Ego sic arbitror, quia homo arguens se ipsum semper in corde suo pervenit ad timorem Dei.

[22] A brother questioned the old man, saying: My heart is hard and does not fear God. What shall I do that I may fear God? He answered: I thus judge, that a man reproving himself always in his heart attains to the fear of God.

Dicit frater: Quid est arguere se ipsum? Respondit senex: Ut in omni causa arguat animam suam, dicens ei quod oportet adstare ante Deum; et iterum dicere: Quid volo ego cum homine aliquam habere malitiam? Arbitror ego, si in istis permaneat, venit in animam eius timor Dei.

Brother says: What is it to argue oneself? The old man answered: That one should in every case argue his soul, saying to it that it is fitting to stand before God; and again to say: What do I wish to have any malice with a man? I judge that if he remains in these things, the fear of God comes into his soul.

[23] Abbas Macarius dixit: Si facta est monacho despectio quasi laus, et paupertas sicut divitiae, et esuries sicut epulae, numquam moritur. Impossibile enim est bene credentem et pie colentem Deum cadere in passionem immundam et in errorem daemonum.

[23] Abbot Macarius said: If contempt has become to a monk as it were praise, and poverty as riches, and hunger as a feast, he never dies. For it is impossible that one who believes well and piously worships God should fall into an unclean passion and into the error of demons.

[24] Dixit senex: Surgente te vel ambulante vel sedente vel aliud quodlibet faciente, si est Deus prae oculis tuis, in nullo poterit te inimicus exterrere. Si ergo cogitatio haec manet in homine, et virtus Dei adhaeret illi.

[24] The old man said: Whether you rise or walk or sit or do anything whatever, if God is before your eyes, in nothing will the enemy be able to terrify you. If therefore this thought remains in a man, and the power of God cleaves to him.

[25] Dixit quidam frater Abbati Petro: Cum in cella sum, in pace est anima mea; cum autem egredior foris, si audiero aliquos sermones, loquente fratre conturbor. Respondit senex: Clavis tua aperit ostium alienum. Dicit illi frater: Quod est hoc verbum?

[25] A certain brother said to Abbot Peter: When I am in the cell, my soul is in peace; but when I go out, if I hear certain speeches, with a brother speaking, I am disturbed. The old man answered: Your key opens another's door. The brother said to him: What is this word?

Respondit senex: Quia interrogatio tua aperit ostium sermonum illius, ut audias quae non vis. Dicit ei frater: Quid ergo faciemus superveniente fratre, quid loquimur ad illum? Respondit senex: Omnium doctrina luctus est.

The old man replied: Because your question opens the door of that one's words, so that you hear things which you do not wish. The brother says to him: What then shall we do when a brother arrives, what shall we say to him? The old man replied: Teaching is the grief of all.

Ubi vero non est luctus, non potest observari.

But where indeed there is no mourning, it cannot be observed.

[26] Requisivit frater Abbatem Sisoium: Post quantum tempus debet homo a se abscidere passiones? Respondit: In quacumque hora venerit passio, abscide illam, [quia fragilis est anima; ante armetur quam a peccatis inquinetur].

[26] The brother asked Abbot Sisoius: After how much time ought a man to cut off the passions from himself? He answered: In whatever hour a passion comes, cut it off, [for the soul is fragile; let it be armed before it is defiled by sins].

[27] Requisivit frater Abbatem Agathonem, dicens: Non discedunt a me passiones. Respondit senex: Vasa ipsorum intra te sunt. Da illis arrhas renuntiationis ipsorum, et fugient a te.

[27] The brother asked Abbot Agathon, saying: The passions do not depart from me.
The old man replied: Their vases are within you. Give them the arrha of their renunciation, and they will flee from you.

[28] Quidam frater venit ad aliquem anachoretam, et cum ille in caritate suscepisset illum, discendens dixit illi: Indulge mihi, abba, qui de consuetudine tua movi te. Ille autem respondit, dicens: Mea consuetudo est, frater, ut venientem reficiam cum pace, et redeuntem dimittam cum caritate.

[28] A certain brother came to a certain anchorite, and when that man had received him in charity, on departing he said to him: Pardon me, abba, for having moved you from your custom. But he answered, saying: My custom is, brother, to refresh the one who comes with peace, and to send away the one who returns with charity.

[29] Requisivit frater senem, dicens: Quomodo Deus promittit bona animae per Sanctas Scripturas, et non vult anima in illis permanere, sed inclinatur ad transitoria et immunda? Respondit senex: Quia necdum gustavit dulcedinem caelestium, [ut ex toto corde exquirat Deum,] ideo ad immunda citius inclinatur.

[29] A brother asked the old man, saying: How does God promise goods to the soul through the Holy Scriptures, and yet the soul will not remain in them, but is inclined toward transitory and unclean things? The old man answered: Because it has not yet tasted the sweetness of the heavenly things, [that it might seek God with its whole heart,] therefore it more quickly inclines to the unclean.

[30] Requisivit frater senem, dicens: Quomodo anima delectatur passiones? Respondit: Anima delectatur passiones, sed Spiritus Dei est qui continet illam. Plangere ergo debemus et attendere quae in nobis immunda sunt, [rogantes Deum, qui potens est in omnibus, ut amputet a nobis maligna semina]. Maria ergo dum inclinans se in monumentum fleret, mox apparuit illi Dominus [et conversus est luctus eius in gaudium]. Sic est et anima, si lacrimas diligat.

[30] A brother asked the elder, saying: How is the soul delighted by passions? He replied: The soul is delighted by passions, but it is the Spirit of God who restrains it. Therefore we must lament and take heed of what in us is unclean, [asking God, who is powerful in all things, that he cut off from us the evil seeds]. Thus when Mary, bending down, wept at the tomb, the Lord soon appeared to her [and her mourning was turned into joy]. So likewise is the soul, if it loves tears.

[31] Interrogavit frater senem, dicens: Dic mihi, abba, verbum salutis. Respondit: Vade, roga Deum ut donet tibi habere in corde tuo luctum et humilitatem, et attende semper ad peccata tua.

[31] The brother asked the old man, saying: Tell me, abba, a word of salvation. He answered: Go, pray to God that he may grant you to have in your heart sorrow and humility, and always pay attention to your sins.

[32] Dicebant de Abbate Poemenio quia cum in ecclesiam in congregationem ingressurus esset de cella sua, sedebat prius quasi hora una, discernens in semet ipso cogitationes suas, et sic ingrediebatur.

[32] They used to speak of Abbot Poemenio that when he was about to enter the church to the congregation from his cell, he would first sit for about an hour, discerning within himself his cogitations, and thus he would enter.

[33] Frater requisivit senem, dicens: Quid faciam pro peccatis meis? Respondit: Qui vult liberari a peccatis, planctu liberabitur ab eis, et qui vult in se aedificare virtutes, planctu aedificet. Ipsa enim Scriptura planctus est.

[33] The brother asked the elder, saying: What shall I do for my sins? He answered: He who wishes to be freed from sins will be freed from them by lamentation, and he who wishes to build virtues in himself will build them by lamentation. For Scripture itself is lamentation.

Nam et patres nostri discipulis suis hoc dixerunt: Plangite. Altera enim via non est ad vitam nisi ipsa.

For even our fathers said this to their disciples: Plangite — mourn. For there is no other way to life except this very one.

[34] Requisivit frater senem, dicens: Quid faciam, pater? Respondit: Abraham quando ingressus est terram repromissionis, sepulchrum prius acquisivit sibi, et propter sepulchrum hereditavit terram. Dicit illi frater: Quid est sepulchrum?

[34] A brother asked the old man, saying: What shall I do, father? He answered: When Abraham entered the land of promise, he first acquired a sepulchre for himself, and on account of the sepulchre he inherited the land. The brother says to him: What is a sepulchre?

Respondit: Locus est planctus et luctus.

He answered: It is a place of lamentation and mourning.

[35] Abbas Moyses dixit: Si non concordat actus et oratio, in vanum laborat homo. Cum enim orat quis pro se ipso, ut indulgeantur illi peccata, observet ne illa faciat iterum. Quando enim voluntatem peccandi quis dimiserit et ambulat [permanens] in timore Dei, istum mox cum gaudio suscipiet Deus.

[35] Abbot Moses said: If deed and prayer do not agree, a man labors in vain. For when one prays for himself that his sins may be forgiven, let him take heed not to do them again. For when anyone has relinquished the will to sin and walks [remaining] in the fear of God, God will soon receive him with joy.

[36] Requisivit frater senem, dicens: Quid faciet homo in omni temptatione veniente super se et in omni cogitatione immissa ab inimico? Respondit: Plangere debet in conspectu bonitatis Dei, ut succurrens auxilietur illi. Scriptum est enim:Dominus mihi adiutor est, et ego vindicabo super inimicos meos.

[36] A brother asked the elder, saying: What shall a man do in every temptation coming upon him and in every thought implanted by the enemy? He answered: He ought to lament in the sight of the goodness of God, so that the succouring One may aid him. For it is written:Dominus mihi adiutor est, et ego vindicabo super inimicos meos.

[37] Interrogavit frater senem: Ecce homo caedit servum suum pro culpa quam fecit, quid dicit tunc servus Domino? Respondit: Si non est servus malus, dicit Domino: Peccavi, miserere mei, et aliud nihil dicit. Sed cum ipse cognoscit peccatum suum et confitetur quia peccavit, indulget illi Dominus.

[37] A brother asked the elder: Behold, a man strikes his servant for a fault he has committed; what then does the servant say to his lord? He answered: If he is not an evil servant, he says to his lord: I have sinned, have mercy on me, and says nothing else. But when he himself knows his sin and confesses that he has sinned, the lord pardons him.

[38] Requisivit frater senem: Si fuerit persecutio pro causa fidei, ubi est fugiendum? Respondit: Ubi audieris orthodoxos esse fideles, illuc vade.

[38] The brother asked the old man: If there is persecution for the cause of the faith, where is one to flee? He answered: Wherever you hear the Orthodox to be faithful, go thither.

[39] Requisivit frater Abbatem Poemenem, dicens: Quid faciam, quia conturbant me cogitationes sedentem in cella? Respondit: Neminem despicias, nullum diiudices, de nullo malum loquaris, et Deus dabit tibi requiem, et statuet sessionem tuam sine conturbatione. Custodia enim sermonum, et qui se ipsum intendit, et discretio directiones sunt animae.

[39] A brother asked Abbot Poemen, saying: What shall I do, for thoughts disturb me sitting in my cell? He answered: Despise no one, judge no one, speak evil of no one, and God will give you rest, and will establish your seat without disturbance. For the custody of words, the man who attends to himself, and discretion are the directions of the soul.

Si quis ergo proiciat se ipsum in conspectu Dei, et non se ipsum exaltans mensuret cum magnis, et suam voluntatem non statuat, sed sedens in cella sua ordinem suam servet, non conturbabitur, quia haec sunt animae instrumenta. Ex omnibus tamen his tota hoc virtute custodi, ut non statuas propriam voluntatem, et habebis requiem.

If therefore anyone throws himself into the sight of God, and not exalting himself measures himself with the great, and does not establish his own will, but sitting in his cell keeps his rule, he will not be disturbed, for these are the soul’s instruments. Above all these, however, keep this wholly by virtue, that you do not set up your own will, and you will have rest.

[40] Interrogavit frater senem, dicens: Quid faciam, quia molestant me cogitationes? Respondit senex: Vade et loquere eis: Dicite mihi, quid quaero ego aut quam causam habeo vobiscum? Et habebis requiem.

[40] A brother asked the old man, saying: What shall I do, since cogitations trouble me? The old man answered: Go and speak to them: Say to me, what do I seek, or what cause have I with you? And you will have rest.

Esto dispectus, et voluntatem tuam iacta post te, nullam habeas sollicitudinem, et fugient a te cogitationes.

Be held in contempt, and cast your will behind you, have no solicitude, and thoughts will flee from you.

[41] Interrogavit frater senem, dicens: Quare aliquotiens dum psallo, festino ad finem celerius pervenire? Respondit: Quomodo ergo apparebit homo qui amat Deum, nisi cum aliqua submissio daemonis est, et tunc compellimus nos ipsos, violenter caritate et timore Dei retenti.

[41] The brother asked the old man, saying: Why at times, while I sing, do I hurry to reach the end more quickly? He answered: How then will a man who loves God appear, unless there is some submission of the demon, and then we compel ourselves, violently restrained by the charity and fear of God.

[42] Idem dixit: Succensae ollae non appropinquant muscae, tepidae vero superinsidunt. Ita et monachum succensum divini Spiritus igne fugiunt daemones, tepidum vero illudunt.

[42] The same said: Scalded pots flies do not approach, but they alight upon the tepid ones. So likewise demons flee from a monk kindled by the fire of the divine Spirit, but they mock/play upon the lukewarm.

[43] Idem dixit: Si te persequuntur adversarii, primo fuge, secundo fuge, tertio esto romphaea contra ipsos, et exiens super eos concide illos.

[43] He said the same: If adversaries pursue you, first flee, second flee, third be a romphaea against them, and going out upon them strike them down.

[44] Quidam frater venit ad Abbatem Poemenem in diebus quadragesimae, et dum consuluisset illum de cogitationibus suis, dixit seni: Dubitabam in his diebus venire huc; dicebam enim ne forte in diebus quadragesimae inclusus esses. Respondit senex: Non didicimus nos ligneum claudere ostium, sed magis ostium linguae.

[44] A certain brother came to Abbot Poemen in the days of Lent, and while he consulted him about his thoughts he said to the old man: I was hesitating to come here in these days; for I was saying that perhaps you might be shut in during the days of Lent. The old man answered: We have not learned to shut a wooden door, but rather the door of the tongue.

[45] Venerunt aliquando fratres de Scythi ad Iohannem monachum in silentio sedentem et operantem, cumque salutasset eos, conversus in aliam partem coepit tacens operari. Dicunt et fratres: Iohannes, quis tibi dedit schema monachi, et quare non docuit te suscipere fratres et dicere illis: Orate, vel sedete. Dicit eis Iohannes: Non vacat homo peccator ad haec.

[45] Once brothers came from Scythia to John the monk, sitting in silence and working; and when he had greeted them he turned to the other side and began to work silently. The brothers say: "John, who gave you the schema of a monk, and why did he not teach you to receive brothers and say to them: 'Pray, or sit'?" John says to them: "A sinful man has no leisure for these things."

Dicit Abbas Theodorus: Verum dicis. Ab homine enim qui est in supplicatione et poenitentia deus non requirit hoc mandatum.

Says Abbot Theodorus: You speak truly. For God does not require this command from a man who is in supplication and penitence.

[46] Frater requisivit Abbatem Poemenem, dicens: Pater, doce me quid faciam. Respondit: Scriptum est quoniamIniquitatem meam ego pronuntiabo, et cogitabo pro peccato meo.

[46] A brother asked Abbot Poemen, saying: Father, teach me what I should do. He answered: It is written, becauseI will proclaim my iniquity, and I will meditate on my sin.

[47] Requisivit frater senem, dicens: Pater, quid faciam? Respondit: Vade, et ama tibi ipsi vim facere, evagina gladium tuum, et exi in bellum. Dicit ei frater: Non me permittunt cogitationes.

[47] The brother asked the old man, saying: Father, what shall I do? He answered: Go, and love to do violence to yourself, draw your sword, and go out into war. The brother says to him: Thoughts do not permit me.

Respondit senex: Scriptum est: Invoca me in die tribulationis tuae, et eripiam te, et glorificabis me. Invoca ergo Deum et eripiet te.

The old man answered: It is written: Call upon me in the day of your tribulation, and I will deliver you, and you shall glorify me. Call therefore upon God and he will deliver you.

[48] Erant aliquando Abbas Theodorus et Abbas Or mittentes lutum in tectum cellae, et dixerunt unus ad alterum: Modo si visitat nos Deus, quid sumus facturi? Tunc ad alterutrum ambo plangentes dimiserunt opus imperfectum, et unusquisque in cellam suam recesserunt.

[48] There were once Abbot Theodorus and Abbot Or casting mud on the roof of the cell, and one said to the other: "If only God would visit us, what shall we do?" Then both, lamenting to one another, abandoned the unfinished work, and each withdrew into his own cell.

[49] Abbas Silvanus dum sederet in cella, factus in extasi pendebat in facie sua, et post multas horas surgens plangebat. Adstans autem discipulus eius dixit: Quid habes, pater? Ille autem tacens plangebat.

[49] Abbot Silvanus, while he sat in his cell, having been caught in ecstasy hung upon his face, and after many hours, rising, he bewailed. A disciple standing by said: Quid habes, pater? He, however, silent, wept.

Dum autem molestus illi esset discipulus, ut diceret ei cur plangeret, violenter compulsus dixit: Ego in iudicium raptus sum, fili, et vidi multos schematis monachalis euntes in suppliciis, et multos laicorum euntes in regnum.

But when the disciple kept troubling him to say why he wept, being violently forced he said: I was snatched into judgment, my son, and I saw many of the monachal scheme going into punishments, and many of the layfolk going into the kingdom.

[50] Abbas Moyses venit aliquando ad puteum haurire aquam, et vidit fratrem Zachariam orantem, et spiritum Dei super eum requiescentem.

[50] Abbot Moyses once came to the well to draw water, and saw the brother Zacharias praying, and the spirit of God resting upon him.

[51] Dicebatur pro Abbate Iohanne, quia numquam permittebat cogitationem otiosam ascendere in corde suo, neque loquebatur de causis saeculi huius. Temptaverunt ergo eum fratres, dicentes: Gratias agimus Deo, pater; pluit enim nimis, et palmae arbores irrigatae producunt germina, ex quibus inveniant fratres folia quae operentur. Dicit illis senex: Sic est, fratres, et spiritus Dei.

[51] It was said concerning Abbot John, because he never allowed an idle thought to rise in his heart, nor did he speak of the affairs of this world. The brethren therefore tested him, saying: "We give thanks to God, father; for it rains greatly, and the palm trees, being watered, produce shoots, from which the brethren may find leaves to be used as coverings." The old man said to them: "So it is, brethren, and the spirit of God."

Cum descenderit in corda sanctorum, adaperiuntur et producent fructus in timore Dei.

When it descends into the hearts of the saints, they are opened and bring forth fruits in the fear of God.

[52] Interrogavit frater senem, dicens: Quid est quod dixit Dominus:In carcere eram et venistis ad me? Respondit: Licet hoc in proximis sibi Dominus imputet factum, tamen quia carcer est sedere in cella, si quis sedens in cella memoriam semper habeat Dei, illi recte dicendum est: In carcere eram et venistis ad me.

[52] A brother asked the old man, saying: What is it that the Lord said:I was in prison and you came to me? He answered: Although the Lord may properly impute this deed to those near to him, yet because it is a prison to sit in a cell, if anyone sitting in a cell always keeps the remembrance of God, to him it ought rightly to be said: I was in prison and you came to me.

[53] Requisivit frater Abbatem Bessarionem, dicens: Quid faciam, quia cogitationes me conturbant? Respondit Abbas Bessarion: Tu quiesce, et non te mensures cum magnis, sed esto tacens in corde tuo.

[53] A brother asked Abbot Bessarion, saying: What shall I do, for thoughts trouble me? Abbot Bessarion answered: Be at rest, and do not measure yourself with great ones, but be silent in your heart.

[54] Requisivit frater Abbatem Antonium, dicens: Quid est pro nihilo se ipsum homo aestimare? Respondit: Similem se iumentis irrationalibus aestimare, pro eo quod nihil diiudicant, sicut scriptum est:Ego autem velut iumentum factus sum apud te, et ego semper tecum.

[54] A brother asked Abbot Antonium, saying: What is it to esteem oneself as nothing? He answered: To reckon oneself like irrational beasts, because they make no judgment, as it is written:Ego autem velut iumentum factus sum apud te, et ego semper tecum.

[55] Requisivit Abbas Pambo Abbatem Antonium, dicens: Quid facio sedens in cella? Respondit: Non sis confidens in merito iustitiae, et non cogites de rebus transitoriis, et esto continens linguam et ventrem.

[55] Abbot Pambo asked Abbot Antonius, saying: What shall I do, sitting in the cell? He answered: Do not be confident in the merit of righteousness, and do not ponder transient things, and be continent of tongue and belly.

[56] Requisivit frater senem, dicens: Putas bonum est habere aestimationem bonam in conspectu hominum? Respondit: Aestimationes istae virtutem non habent. Ne ergo velis aestimationem habere apud fratrem tuum, sed magis fuge.

[56] A brother asked the elder, saying: Do you think it good to have a good estimation in the sight of men? He answered: Such estimations have no virtue. Therefore do not desire to have estimation with your brother, but rather flee it.

[57] Interrogavit frater senem, dicens: Quid est humilitas? Respondit: Si quis benefacit facienti sibi malum, humilitas perfecta est. Dicit frater: Quod si non potest quis ad hanc mensuram venire ut hoc faciat?

[57] A brother asked the old man, saying: What is humility? He answered: If anyone does good to one who does him evil, humility is perfect. The brother says: But if someone cannot come to this measure to do this?

Respondit: Fugiat et quiescat.

He answered: Let him flee and be at rest.

[58] Frater requisivit senem, dicens: Quid est profectus monachi? Respondit senex: Humilitas. Quantum enim quis in humilitate inclinatur, tantum proficit in excelso.

[58] The brother asked the elder, saying: What is the progress of a monk? The old man answered: Humility. For as much as one is bowed in humility, so much does he progress on high.

[59] Requisivit frater senem, dicens: Quomodo anima suscipere potest humilitatem? Respondit: Si sua semper scrutetur mala.

[59] A brother asked the old man, saying: How can the soul receive humility? He answered: If it always scrutinizes its own evils.

[60] Abbas Poemen dixit cum gemitu: Omnes virtutes ingressae sunt in cella mea praeter unam virtutem, et ex eius labore stat homo. Interrogaverunt eum fratres: Quae est ista virtus, abba? Respondit senex: Ut semper se ipsum reprehendat homo.

[60] Abba Poemen said with a groan: All virtues have entered into my cell except one virtue, and by its labour a man is established. The brothers asked him: What is that virtue, abba? The old man answered: That a man should always reproach himself.

[61] Quidam frater rogavit senem, dicens: Veni in cellam meam si mereor ut lavem pedes tuos. Ille autem non ivit. Iterum secundo et tertio dixit illi, et non ivit.

[61] A certain brother asked the elder, saying: "Come into my cell, if I deserve it, that I may wash your feet." But he did not go. Again, a second and a third time he said to him, and he did not go.

Novissime abiit in cellam senis, et mittens poenitentiam ante ipsum, rogavit eum ut veniret in cellam eius. Et surgens venit cum eo, et dixit ad senem: Quare totiens ante rogatus non venisti? Respondit senex: Cum verbis solum dicebas, non satisfecisti cordi meo ut venirem; cum vero monachile opus humilitatis vidi in te, et ego tunc gaudens veni ad te.

At last he went into the old man’s cell, and having presented his penitence before him, begged him that he would come into his cell. And rising he went with him, and said to the old man: Why, when asked so often before, did you not come? The old man answered: When you only spoke words, you did not satisfy my heart that I should come; but when I saw the monastic work of humility in you, then I also came to you rejoicing.

[62] Dixit senex: Quod non didicit homo, et ipse non observavit, quomodo docere proximum potest? Esto ergo semper humilis ad discendum.

[62] The old man said: How can a man teach his neighbor what he has not learned and has not himself observed? Therefore be always humble to learning.

[63] Dixit senex: Virtus monachi est in omni tempore se ipsum arguere.

[63] The old man said: The virtue of a monk is at all times to accuse (or reproach) himself.

[64] Dixit senex: Non potest homo videre cogitationes suas foris, sed cum intus insurgunt; et si quis est bellator, expellit illas.

[64] The old man said: A man cannot see his thoughts from without, but when they rise up within; and if anyone is a warrior, he drives them out.

[65] Dixit senex: Opus monachi est videre cogitationes suas a longe.

[65] The old man said: It is the work of a monk to see his cogitations (his thoughts) from afar.

[66] Dixit senex: Causa quae non praeviditur non permittit nos ad meliora proficere.

[66] The old man said: A cause which is not foreseen does not permit us to advance to better things.

[67] Dixit senex: Non mensures te ipsum, sed adhaere bene conversanti.

[67] The old man said: Do not measure yourself, but cling to one well conversant.

[68] Dixit senex: Omnis causa quam non abscidit a se homo iterum in ipsa implicatur.

[68] The old man said: Every causa which a man does not sever from himself is again entangled in it.

[69] Dixit senex: Omnis labor qui supervenit homini, victoria eius ipsa est requies.

[69] The old man said: Every labor that befalls a man, its victory itself is rest.

[70] Dixit senex: Abominatio est ante Deum omnis carnalis delectatio.

[70] The old man said: Every carnal delight is an abomination before God.

[71] Dixit senex: Si venerit tibi cogitatio pro carnali necessitate, et tangit te semel et bis et tertio, non audias.

[71] The old man said: If a thought comes to you for carnal necessity, and it touches you once and twice and a third time, do not heed it.

[72] Dixit senex: Si non dixerit homo in corde suo, quia Deus et ego solus in isto mundo sumus, non habet requiem.

[72] The old man said: If a man does not say in his heart, quia Deus et ego
solus in this world we are, he has no rest.

[73] Dixit senex: Peregrinatio est tacere.

[73] The old man said: Silence is a pilgrimage.

[74] Dixit senex: Imminuens quis humanam notitiam et ventrem, habet requiem.

[74] The old man said: Whoever lessens human acquaintance and the belly has rest.

[75] Dixit senex: Oportet monachum cor forte habere ad singula, et salvabitur.

[75] The old man said: A monk ought to have a strong heart toward particulars, and he will be saved.

[76] Dixit senex: Si videris vel audieris aliqua, non renunties fratri, quia haec nutrimenta sunt pugnae.

[76] The old man said: If you see or hear anything, do not report it to a brother, for these things are the nutriment of the fight.

[77] Dixit senex: Voluntas propria et requies et consuetudo istorum deicit hominem.

[77] Said the old man: One's own will and repose and the habit of these things
overthrow a man.

[78] Dixit senex: Securitas et taciturnitas et occulta meditatio operantur puritatem.

[78] The old man said: Security and taciturnity and hidden meditation work purity.

[79] Dixit senex: Quaecumque super mensuram sunt daemonum sunt.

[79] The old man said: Whatever things that are beyond measure are of demons.

[80] Dixit senex: Quid opus est aedificare alienam domum et propriam subvertere?

[80] The old man said: What need is there to build another's house and to overthrow one's own?

[81] Dixit senex: Unicuique inter medium Dei et hominis propria voluntas murus est aereus et petra anteposita. Si ergo superaverit homo voluntatem suam, potest verissime dicere:Et in Deo meo transgrediar murum.

[81] The old man said: To each one, between God and man, his own will is a wall of bronze and a stone set before it. If therefore a man overcomes his will, he can very truly say:And in my God I will pass over the wall.

[82] Dixit senex: Nos derelinquentes rectam et luminosam viam, per spinosam et tenebrosam gradimur; id est, derelinquentes plangere nos ipsos et nostra peccata, negligentias proximorum semper aspicimus.

[82] The old man said: We, abandoning the right and luminous way, walk through a thorny and dark path; that is, abandoning the bemoaning of ourselves and our sins, we always behold the negligences of our neighbors.

[83] Dixit senex: Non est monachus qui de alio detrahit; non est monachus qui reddit malum pro malo; non est monachus iracundus; non est monachus cupidus, [superbus, avarus,] aut elatus, aut verbosus, sed qui vere monachus est, humilis est et quietus et caritate plenus, habens timorem Dei semper in corde suo.

[83] The old man said: He is not a monk who detracts from another; he is not a monk who returns evil for evil; he is not a monk who is irascible; he is not a monk covetous, [proud, avaricious,] or exalted, or verbose, but he who truly is a monk is humble and quiet and full of charity, having the fear of God always in his heart.

[84] Dixit senex: Vide ne contemnas fratrem tibi astantem. Nescis enim utrum in te sit spiritus Dei an in illo.

[84] The old man said: See that you do not despise the brother standing by you. For you do not know whether the spirit of God is in you or in him.

[85] Dixit senex: Humilitas [et castitas] et timor Dei superiora sunt omnibus virtutibus.

[85] The old man said: Humility [and chastity] and the fear of God are above all virtues.

[86] Dixit senex: Aequalis est causa monacho, si contra eum qui sibi nocuit causare velit, ac si contra diabolum.

[86] The old man said: The cause is equal for a monk, whether he wishes to bring action against him who has harmed him, or against the devil.

[87] Dixit senex: A minore actione usque ad maiorem quam agit homo, totum in fastu eius ponitur, sive in cogitationibus sive in operibus.

[87] The old man said: From the lesser action up to the greater that a man performs, the whole is set in his pride, whether in his cogitations or in his works.

[88] Dixit senex: Humilitas non est sumptus, sed in omni sumptu salis condimentum.

[88] The old man said: Humility is not a cost, but in every cost the seasoning of salt.

[89] Dixit senex: Humiliare se ipsum et dispectum se apud ipsum habere pro muro est monacho.

[89] The old man said: To humble oneself and to hold oneself despicable in one's own sight is, for a monk, like a wall.

[90] Dixit senex: Qui vult aedificare domum, multa necessaria procurat, ut possit perficere. Ita et monachum multam curam habere oportet, ut possit opera Dei perficere.

[90] The old man said: He who wishes to build a house provides many necessities, that he may be able to complete it. Thus likewise it behooves the monk to have much care, that he may be able to accomplish the works of God.

[91] Dixit senex: Non est fortior virtus quam nullum spernere.

[91] The old man said: There is no stronger virtue than to despise no one.

[92] Dixit senex: Beatus qui sustinet laborem cum gratiarum actione.

[92] The old man said: Blessed is he who endures labor with an act of thanksgiving.

[93] Dixit senex: In omnibus sibi unumquemque vim facere, haec est via Dei et opus monachi.

[93] The old man said: To do violence to oneself in all things, each one to exert force upon himself, this is the way of God and the work of a monk.

[94] Dixit senex: Qui sibi vim facit propter Deum, similis est homini confessori.

[94] The old man said: He who forces himself for God is like a confessor.

[95] Dixit senex: Homo habens mortem prae oculis omni hora vincit pusillanimitatem.

[95] The old man said: A man who has death before his eyes at every hour overcomes pusillanimity.

[96] Dixit senex: Esto liber in loquendo, non servus.

[96] The old man said: Be free in speaking, not a slave.

[97] Dixit senex: Impossibile est sine custodia oris proficere hominem vel in una virtute. Prima enim virtus custodia oris est.

[97] The old man said: It is impossible for a man to make progress without custody of the mouth, or in one virtue alone. For the first virtue is the custody of the mouth.

[98] Dixit senex: Ego tres res timeo, id est, cum anima egressura est de corpore, et cum in praesentia Dei venturus sum, et cum sententia contra me data fuerit.

[98] The old man said: I fear three things, that is, when the soul is about to depart from the body, and when I shall come into the presence of God, and when a sentence shall have been given against me.

[99] Dixit senex: In quocumque loco sedens non respicias ad illos qui habent consolationem suam, sed ad egenum non habentem panem aut requiem.

[99] The old man said: Wherever you sit, do not look to those who have their consolation, but to the needy man who has no bread or rest.

[100] Dixit senex: Si habens passionem et relicta illa pro alia re oras Dominum, non audieris. Sed primum pete pro impugnatione tua, et cum pulsans ingressus fueris, tunc pro alia aliqua petitione roga Deum.

[100] The old man said: If, while subject to passion and having left those things for some other matter, you pray to the Lord, you will not be heard. But first ask for your assailment (or defense against your assault), and when, having knocked, you have entered, then for some other petition ask God.

[101] Dixit senex: Tria sunt ista capitula, timor Dei, et oratio assidua et benefacere proximo suo.

[101] The old man said: These three are the chapters, the fear of God, assiduous prayer, and doing good to one’s neighbor.

[102] Dixit senex: Sicut flatus egrediens de naribus, sine quo non vivitur, ita homo timorem Dei et humilitatem semper debet habere in se.

[102] The old man said: Just as the breath issuing from the nostrils, without which one cannot live, so a man ought always to have the fear of God and humility within himself.

[103] Dixit senex: Quid opus est incipere artificium, si non discat perficere illud? Nihil est ergo quod incipitur et non perficitur.

[103] The old man said: What use is there in beginning an artifice, if one does not learn to complete it? Therefore there is nothing that is begun and not completed.

[104] Dixit senex: Homo si corde tuo non satisfacit, non credas illi conscientiam cordis tui.

[104] The old man said: If a man does not satisfy your heart, do not believe him
to be the conscience of your heart.

[105] Dixit senex: Constitue tecum nulli umquam homini male facere, sed purum habere cor ad omnem hominem.

[105] The old man said: Resolve with yourself never to do harm to any man, but to have a pure heart toward every man.

[106] Interrogavit frater senem, dicens: Si videro inter fratres aliquam negligentiam, iubes ut arguam? Respondit: Si sunt seniores vel coaetanei tui, humiliter admone sine increpatione, ut in hoc ipso humilis inveniaris.

[106] The brother questioned the elder, saying: If I see among brothers some negligence, do you command that I rebuke? He answered: If they are your seniors or your co‑equals in age, admonish them humbly without reproach, so that in this very thing you may be found humble.

[107] Frater requisivit senem, dicens: Fratres alii mecum cohabitant, et volunt ipsi ut ego illis praecipiam; quomodo iubes ut faciam? Respondit: Fac tu prius quod praecipis, ut non tantum illis praecepta, sed et formulam praebeas.

[107] The brother asked the elder, saying: Other brothers dwell with me, and they wish that I should admonish them; how do you order that I act? He answered: Do first what you command, so that you present to them not only precepts but also a formula.

[108] Dicebant pro Abbate Macario maiore quia, sicut Deus protegit totum mundum et portat peccata hominum, ita et ille quasi quidam deus terrenus fuit in fratribus, cooperiens delicta illorum, et ea quae videbat vel audiebat quasi non videns et non audiens.

[108] They used to speak on behalf of Abbot Macarius the Elder that, just as God protects the whole world and bears the sins of men, so he likewise was, as it were, a certain earthly god among the brothers, covering over their delicts, and those things which he saw or heard as if not seeing and not hearing.

[109] Interrogavit Abbas Moyses Abbatem Silvanum, dicens: Potest homo per singulos dies apprehendere initium? Respondit: Si est operarius, potest per singulos dies sumere initium. Oportet enim apprehendere unumquemque parum aliquid ex omnibus virtutibus.

[109] Abbot Moyses asked Abbot Silvanus, saying: Can a man apprehend a beginning each day? He answered: If he is a workman, he can each day take up a beginning. For one ought to apprehend every single thing a little from all virtues.

Singulis ergo diebus surgens mane, sume initium in omnem virtutem et in omne mandatum Dei, in magna patientia, in longanimitate, cum timore et caritate Dei, cum humilitate animae et corporis, in multa sustentatione, in tribulatione et commemoratione cellae, in oratione et deprecatione, cum gemitu, cum puritate cordis et oculorum et custodia linguae et sermonum, in abrenuntiatione rerum materialium et desideriorum carnis, in certamine crucis, id est, cruciatione et paupertate spiritus, in continentia spirituali et agone pugnae, in paenitentia et luctu, in simplicitate animae et taciturnitate, in ieiunio et vigiliis nocturnis, in operatione manuum secundum quod docet Paulus Apostolus, dicens: Operantes manibus nostris, in fame et siti, in frigore et nuditate, in laboribus et tribulationibus, in necessitatibus et angustiis et persecutionibus, in foveis et speluncis et cavernis terrae. Esto factor verbi, et non auditor tantum, operans talentum in duplo, habens vestem nuptialem, fundatus super firmam petram et non super arenam. Eleemosyna et fides non te derelinquant.

Therefore, rising every morning, take a beginning in every virtue and in every commandment of God, in great patience, in long-suffering, with fear and charity of God, with humility of soul and body, in much endurance, in tribulation and remembrance of the cell, in prayer and supplication, with sighing, with purity of heart and of eyes and the keeping of the tongue and of words, in renunciation of material things and of the desires of the flesh, in the contest of the cross, that is, in the cruciating and poverty of the spirit, in spiritual continence and the struggle of the fight, in penitence and mourning, in simplicity of soul and in silence, in fasting and nocturnal vigils, in the working of the hands according as Paul the Apostle teaches, saying: working with our hands, in hunger and thirst, in cold and nakedness, in labors and tribulations, in necessities and distresses and persecutions, in pits and caves and hollows of the earth. Be ye doers of the word, and not hearers only, working the talent twofold, having the wedding garment, founded upon a firm rock and not upon sand. Almsgiving and faith will not forsake you.

Cogitans omnem diem mortem esse vicinam, et quasi iam clausus in monumento, nihil de hoc saeculo cures. Inedia escarum et humilitas et luctus non recedant a te, et timor Dei permaneat in te omni hora. Scriptum est enim: Propter timorem tuum, Domine, in utero concepimus, et doluimus, et peperimus spiritum salutis. Haec ergo, et si qua alia virtus est, in his perspice, nec te ipsum mensures cum magnis, sed crede te inferiorem esse omni creaturae, id est, deteriorem a quovis homine, quamlibet peccatore.

Thinking every day that death is near, and as if already shut up in a tomb, care nothing for this world. Let fasting of foods, and humility, and mourning not depart from you, and let the fear of God remain in you every hour. For it is written: Because of your fear, O Lord, we conceived in the womb, and we travailed, and we brought forth the spirit of salvation. Therefore observe these things, and whatever other virtue there is, and do not measure yourself among the great, but believe yourself to be inferior to every creature, that is, worse than any man, however sinful.

Habeto discretionem, discutiens temetipsum, et non diiudices proximum, neque inspicias aliena delicta, sed tua plange peccata, et de nullius hominis actu sollicitus sis. Esto mansueti spiritus, et non iracundi. Nihil in corde tuo contra aliquem cogites mali, nec habeas inimicitiam in corde tuo neque odium contra inimicantem tibi sine causa, neque irascaris inimicitiae eius, neque despicias eum in necessitate et tribulatione eius, nec reddas malum pro malo, sed esto pacificus cum omnibus: haec est enim pax Dei.

Have discretion, examining yourself, and do not judge your neighbor, nor spy into another’s offences, but lament your own sins, and be not anxious about the deed of any man. Be of meek spirit, and not wrathful. Think nothing evil in your heart against anyone, nor hold enmity in your heart, nor hatred against one who is hostile to you without cause, nor be angry at his hostility, nor despise him in his need and tribulation, nor repay evil for evil, but be peaceable with all: for this is the peace of God.

Non te credas malum facienti, neque congaudeas ei qui facit proximo malum. Non detrahas alicui, quia Deus cognoscit omnia et videt unumquemque. Non credas detrahenti, neque congaudeas ad maliloquium eius.

Do not consider yourself to be doing evil, nor rejoice with him who does harm to your neighbor. Do not detract from anyone, for God knows all and sees each one. Do not believe the detractor, nor rejoice at his evil-speaking.

Non oderis aliquem propter peccatum eius, quia scriptum est: Nolite iudicare, et non iudicemini; neque despicias peccantem, sed ora pro illo, ut det illi Dominus conversionem in paenitentiam, et misereatur illi: potens enim est Deus. Et si audieris pro aliquo quia agit iniqua, responde dicens: Numquid ego horum iudex sum? Homo sum peccator, mortuus sub peccatis meis, et lugens mea propria mala: mortuus enim causam non habet curare pro aliquo.

Do not hate anyone because of his sin, for it is written: Do not judge, and you will not be judged; nor despise one who sins, but pray for him, that the Lord may grant him conversion to penance, and have mercy on him: for God is mighty. And if you hear concerning someone that he does injustices, answer saying: "Am I a judge of these things? I am a man, a sinner, dead under my sins, and lamenting my own evils; for a dead man has no cause to care for another."

Haec omnia ergo qui cogitat et procurat, operarius est universae iustitiae sub gratia et virtute Domini nostri Iesu Christi.

Therefore whoever contemplates and attends to all these things is a worker of universal justice under the grace and virtue of our Lord Jesus Christ.

[110] Haec sunt sententiae septem quas locutus est Abbas Moyses ad Abbatem Poemenionem, quas si quis in coenobio aut in solitudine aut in ipso saeculo positus custodierit, poterit salvari:

[110] These are the seven sayings which Abbot Moyses spoke to Abbot Poemenion; which, if anyone, whether placed in the coenobium or in solitude or in the very world, shall have kept, will be able to be saved:

1. In primis, sicut scriptum est, debet homo diligere Deum ex tota anima et ex tota intelligentia sua.

1. First of all, as it is written, a man ought to love God with his whole soul and with all his understanding.

2. Debet homo diligere proximum suum sicut se ipsum.

2. A man must love his neighbor as himself.

3. Debet homo mortificare se ipsum ab omni malo.

3. A man ought to mortify himself from all evil.

4. Non debet homo diiudicare fratrem suum in aliqua causa.

4. A man ought not to judge his brother in
any cause.

5. Non debet homo malum facere alicui in aliqua causa.

5. A man ought not to do evil to anyone in any
cause.

6. Debet homo, priusquam exeat de corpore, mundare se ipsum ab omni inquinamento carnis et spiritus.

6. A man ought, before he goes forth from the body, to cleanse himself from every defilement of flesh and spirit.

7. Debet homo semper cor contritum et humiliatum habere, quod ille potest implere, qui semper sua peccata et non proximi considerat.]

7. A man ought always to have a contrite and humbled heart, which he can fulfil who always considers his own sins and not those of his neighbour.]