# History of the Monks in Egypt

- Author: [Rufinus of Aquileia](https://sophiascriptura.com/fathers/authors/rufinus/)
- Latin title: *Historia monachorum in Aegypto*
- Date: Greek original ca. 394-395; Rufinus's Latin ca. 404-406 (approximate)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 21 (Paris), cols. 387-462 (Latin text: Migne, Patrologia Latina 21, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Eva Schulz-Flügel, ed., Tyrannius Rufinus: Historia monachorum sive De vita sanctorum patrum, Patristische Texte und Studien 34 (Berlin: de Gruyter, 1990) (cited only); A.-J. Festugière, ed., Historia monachorum in Aegypto, Subsidia hagiographica 53 (Brussels, 1961) (Greek original; cited only)
- Work page: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/
- Passages: 35

## Historia monachorum, prologue

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/0/#p-0
- Source: PL 21:387–390
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Rufinus’s prologue: at the request of the brothers on the Mount of Olives he will describe the monks of Egypt whom he saw, their virtues and their miracles.

### Latin text

Benedictus Deus, qui vult omnes salvos fieri, et ad agnitionem veritatis venire : qui etiam nostrum iter direxit ad AEgyptum, et ostendit nobis mirabilia magna ad posteritatis memoriam profutura : ex quibus non solum nobis caussa salutis oriretur, verum ex historia exemplum salutis, atque doctrina pietatis aptissima conderetur, quae virtutis iter agere volentibus, gestorum procedentium fide amplissimum tramitem pandat. Quamvis ad tantarum rerum narrationem minus idonei simus, nec dignum videatur, ingentium rerum exiguos ac parvos fieri auctores, praecelsasque virtutes humili narrare sermone : tamen quoniam fratrum caritas, eorum qui in monte sancto Oliveti commanent, hoc a nobis frequenter exposcit, ut AEgyptiorum monachorum vitam, virtutesque animi, et cultum pietatis, atque abstinentiae robur, quod in eis coram vidimus, explicemus : precibus ipsorum qui hoc imperant, juvandum me credens, aggrediar, non tam ex stylo laudem requirens, quam ex narratione rerum aedificationem futuram legentibus sperans, dum gestorum unusquisque inflammatus exemplis, horrescere quidem saeculi illecebras, sectari vero quietem, et ad pietatis exercitia invitatur. Vidi ergo, et vere vidi thesaurum Christi in humanis absconditum vasculis, quemque thesaurum repertum nolui tamquam invidus occultare, sed quasi pro multis inventum proferre in medium, et facere com· munem : certus quod quanto plures ex eo fuerint ditati, tanto mihi amplus acquiretur. Ego enim locupletior fiam, cum aliorum salus ministerii mei fuerit quaesita mercimonio. In principio ergo narrationis nostrae adesse nobis precamur gratiam Domini nostri Jesu Christi; cujus virtute omnia haec pietatis exercitia apud AEgypti monachos habentur. Vidimus enim apud eos multos patres caelestem vitam in terra positos agentes, et novos quosdam prophetas tam virtutibus animi, quam vaticinandi officio suscitatos, quibus ad testimonium meritorum, nec signorum quidem ac prodigiorum deerat efficacia : et merito. Cur enim hi, qui nihil terrenum, nihil carnale cupiunt, non accipiant caelestium potestatem? Nonnullos namque eorum ita ab omni malitiae cogitatione ac suspicione vidimus defaecatos, ut nec si aliquid mali adhuc gereretur in saeculo, meminissem. Tanta in eis inerat tranquillitas animi, tantusque inoleverat eis bonitatis affectus, ut merito de eis dictum sit : Pax multa diligentibus nomen tuum, Domine. Commanent autem per eremum dispersi et separati cellulis, sed caritate connexi. Ob hoc autem dirimuntur habitaculis, ut silentii quiete et intentione mentis divina sectantes, nec vox aliqua, nec occursus ullus, aut sermo aliquis otiosus obturbet. Intentis ergo suo quisque loco animis, velut boni patris Christi exspectant adventum : aut tamquam miles paratus in castris imperatoris praesentiam, vel ut fideles servi adventantem dominum sustinent, libertatem sibi pariter et munera largiturum. Omnes ergo hi nullam cibi aut indumenti, aut illius horum sollicitudinem gerunt. Sciunt enim, quia, sicut scriptum est, haec omnia Gentes cogitant. Ipsi vero justitiam et regnum Dei requirunt : et haec omnia secundum promissionem Salvatoris apponuntur eis. Denique plurimi eorum, si in aliquo forte necessariis ad usus corporis eguerint, non ad humana perfugia, sed ad Deum versi, et ab ipso tamquam a patre poscentes, quae poposcerint illico consequuntur. Tanta namque in eis fides est, quae etiam montibus, ut transferantur, valeat imperare, Unde et nonnulli eorum, irruptiones fluvii iu perniciem vicinarum regionum concitatas, orationibus represserunt (Vid. infra cap. 9, de Patermutio; cap. 2, de Ammone, cap. 11, de Heleno.) Et pede incedentes alvei ejus profunda digressi sunt, immanesque ejus bestias peremerunt, et plurima atque innumera signa, quae ab Apostolis et Prophetis antiquitus gesta fuerant, consummaverunt, ut dubitari non debeat, ipsorum meritis adhuc stare mundum. Sed illud valde mirum est, cum* semper optima quaeque rara sint et difficilia, in illis tamen utrumque pariter convenisse, ut et numero immensi sint, et virtutibus incomparabiles. Sunt enim alii in suburbanis locis, alii per rura, plures autem et egregii per eremum dispersi, et velut quidam caelestis exercitus in procinctu positus, atque in tabernaculis degens, ad obedientiam praeceptorum regi semper intentus, armis orationum pugnans, et scuto fidei ab inimico insidiante protectus, regnum sibi caeleste conquirit. Sunt ergo ornati moribus, quieti, lenes, tranquilli, et caritatis vinculo velut quadam germanitate constricti. Ad aemulationem vero virtutum certamen ingens exercent et agones. Studet enim unusquisque dementior altero, benignior, humilior ac patientior inventri. Si quis amem sapientior caeteris fuerit, hic ita communit erga omnes et mediocris existit, ut secundum mandatum Domini omnium minimus, et omnium servus esse videatur. Quia ergo Dei munere donatum mihi est, ut viderem eos, et interessem conversationi eorum, de singulis jam nunc, quae ad memoriam Dominus reduxerit, enarrare tentabo; ut hi, qui non viderunt eos in corpore, opera eorum discentes, vitamque perfectam lectionis indicio colligentes, ad imitationem sancti operis invitentur, et perfectae sapientiae palmam vel patientiae requirant.

### English translation (Claude)

Blessed be God, “who wills all to be saved and to come to the knowledge of the truth,” who also directed our journey to Egypt and showed us great wonders that will profit the memory of those to come. From them not only would a cause of salvation arise for us, but from the account an example of salvation and a most fitting teaching of godliness would also be composed, which, by the trustworthiness of the deeds set out, opens a very wide path to those who wish to travel the road of virtue. Although we are not equal to telling of such great things, and it does not seem fitting that small and slight men should become the authors of vast matters and tell of lofty virtues in humble speech, yet because the love of the brothers who live on the holy Mount of Olives often asks this of us, that we set out the life of the monks of Egypt, the virtues of their soul, their worship and godliness, and the strength of their abstinence, which we saw in them face to face, I will set about it, believing that I must be helped by the prayers of those who command it, seeking not so much praise from my pen as hoping that the telling of these things will build up those who read, while each one, kindled by the examples of their deeds, is invited to shudder at the allurements of the world, to pursue quiet, and to the exercises of godliness.

I saw, then, and truly I saw, the treasure of Christ hidden in human vessels; and having found this treasure I did not wish, as if envious, to hide it, but to bring it out into the open as found for many, and to make it common, certain that the more who are enriched by it, the more will be gained for me. For I shall become richer when the salvation of others has been sought by the trade of my service. At the beginning of our account, then, we pray that the grace of our Lord Jesus Christ may be with us, by whose power all these exercises of godliness are practised among the monks of Egypt.

For we saw among them many fathers living a heavenly life while placed on earth, and some new prophets raised up both by the virtues of the soul and by the office of prophesying, to whom, as a testimony of their merits, the efficacy even of signs and wonders was not lacking; and rightly. For why should those who desire nothing earthly, nothing fleshly, not receive power over heavenly things? Some of them we saw so purged of every thought and suspicion of malice that they did not even remember that any evil was still being done in the world. So great was the tranquillity of soul in them, so deeply had the disposition of goodness grown in them, that it might rightly be said of them: “Great peace have those who love your name, O Lord.”

They dwell scattered through the desert and separated in their cells, but joined by love. They are separated in their dwellings for this reason: that, pursuing divine things in the quiet of silence and in attention of mind, no voice, no meeting, no idle talk may disturb them. Each with his mind intent in his own place, then, they await the coming of Christ as of a good father, or like a soldier ready in camp awaiting the presence of his emperor, or like faithful servants they wait for their master who is coming to give them freedom and gifts alike. All of these, therefore, have no anxiety for food or clothing or anything of the kind. For they know that, as it is written, “the Gentiles think about all these things.” They themselves seek the righteousness and the kingdom of God, and all these things are added to them according to the Saviour’s promise. Indeed, most of them, if perhaps they lack something necessary for the body’s use, turn not to human refuges but to God, and asking of him as of a father, they obtain at once what they asked. For so great is their faith that it could command even mountains to be moved. Hence some of them have checked by their prayers the floods of the river raised up to the ruin of the neighbouring regions, and walking on foot they have crossed the depths of its bed and killed its huge beasts, and they have performed very many, indeed countless signs that were done of old by the apostles and prophets, so that it ought not to be doubted that the world still stands by their merits.

But this is very wonderful: although all the best things are always rare and difficult, yet in them both have come together alike, so that they are both countless in number and incomparable in virtues. For some are in places near cities, others in the countryside, but more, and the most distinguished, scattered through the desert, like a heavenly army drawn up for battle and living in tents, always intent on obedience to the King’s commands, fighting with the weapons of prayer, protected by the shield of faith from the lurking enemy, and winning for themselves the heavenly kingdom. They are adorned with good character, quiet, gentle, tranquil, and bound by the bond of love as by a kind of brotherhood. They carry on a great contest and struggle in rivalry of virtues; for each strives to be found more merciful than another, kinder, humbler, and more patient. If anyone is wiser than the rest, he makes himself so approachable to all and so ordinary that, according to the Lord’s command, he seems to be the least of all and the servant of all.

Since, then, it was given me by God’s gift to see them and to share in their way of life, I will now try to tell of each one what the Lord brings back to memory, so that those who have not seen them in the body, learning their works and gathering their perfect life from the evidence of reading, may be invited to imitate their holy work and seek the palm of perfect wisdom or of patience.

### Scripture references

- 1 Tim 2:4: quotation, high confidence
- Ps 119:165 (118:165 LXX): quotation, high confidence
- Matt 6:32: quotation, high confidence
- Matt 6:33: allusion, high confidence
- Matt 17:20: allusion, medium confidence
- 2 Cor 4:7: allusion, high confidence
- Eph 6:16: allusion, medium confidence
- Mark 9:35: allusion, medium confidence

### Translation notes

- “Who wills all to be saved”: 1 Tim 2:4. “Great peace”: Ps 119:165 (LXX/Vulgate 118:165). “The Gentiles think about all these things”: Matt 6:32–33. Faith that moves mountains: Matt 17:20; 1 Cor 13:2.
- Migne prints here a cross-reference to the stories of Patermuthius, Ammon and Helenus told below (removed as editorial apparatus).

### Citation (SBL)

Rufinus, Hist. mon. pref. (PL 21:387–390; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/0).

## Historia monachorum, chapter 1

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/1/#p-1
- Source: PL 21:390–405
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: John of Lycopolis: his prophecies to Theodosius and others, healings, and a long discourse to Rufinus’s party on boasting, purity of heart, and solitude, with stories of monks who fell or repented.

### Latin text

Primum igitur tamquam vere fundamentum nostri Operis ad exemplum bonorum omnium sumamus Joannem, qui vere etiam solus satis superque sufficiat religiosas et Deo devotas mentes ad virtutum culmen erigere, et ad perfectionis fastigia concitare. Hunc enim vidimus in Thebaidis partibus in eremo, quae adjacet civitati Lyco, in rupe quadam montis ardui commanentem. Ascensus ad eum difficilis, aditus monasterii ejus obstructus et clausus, ita ut a quadragesimo aetatis suae anno usque ad nonagesimum, quem tunc gerebat, cum eum vidimus, monasterium ejus nullus intraverit. Advenientibus vero per fenestram se videndum praebebat, et inde eis, vel verbum Dei ad aedificationem, vel, si qua fuisset consolatio, responsa reddebat. Mulierum tamen illuc nulla, nec ad conspectum quidem ejus accessit, sed et viri rato, et certis quibusque temporibus. Cellam sane hospitalem extrinsecus fieri permisit, in qua adventantes e longinquis regionibus paululum requiescerent, ipse vero intrinsecus solus, soli Deo vacans, non diebus, non noctibus a colloquiis Dei et oratione cessabat : divinum illud, et quod super omnem mentem est, tota mentis puritate consectans. Quanto enim se ab humanis curis et colloquiis sequestrabat, tanto illi vicinior ei propinquior Deus erat. In tanta denique mentis sinceritate profecerat, ut non solum eorum quae praesentia erant, scientiam consequeretur a Domino, verum et eorum quae futura erant praescientiam mereretur. Evidenter namque ei Dominus prophetiae gratiam contulit : ita ut non tantum civibus et provincialibus suis, si forte percontarentur, futura prodiceret, sed et Imperatori Theodosio, vel quos belli exitus habiturus esset, vel quibus modis victoriam caperet de tyrannis, sed et quot irruptiones passurus esset gentium barbararum, saepe praedixit. Quodam etiam tempore, cum gens AEthiopum Romanum militem circa Cyrenem (quae prima est ex AEthiopiae partibus Thebaidis civitas) incursaret, et strages plurimas nostrorum dedisset, praedamque duxisset, venienti ad se Romano duci, et metuenti confligere cum eis, quod exiguus ei erat militum numerus, et hostis contra se innumera multitudo, Joannes statutum designans diem : Perge, inquit, securus, die enim qua dixi, et hostem prostrabis, et spolia capies, praedamque revocabis. Quod cum fuisset impletum, etiam apud Augustum, quia carus ei acceptusque futurus esset, praedixit. Sed haec apud illum prophetiae gratia ita habebatur, ut magis hoc illorum qui percontabantur, quam suis meritis adscriberet. Dicebat enim non pro se haec, sed pro illis qui audiunt, a Domino praenuntiari. Aliud quoque valde mirum per eum Dominus ostendit. Tribunus quidam ad agen dum militem pergens, venit ad eum, et obsecrare eum coepit, ut permitteret conjugem suam venire ad se, multa namque eam dicebat pertulisse pericula ob hoc tantum, ut faciem ejus videret. Tunc ille negat sibi umquam moris fuisse videndi mulieres, et praecipue, ex quo in illius rupis se monasterio conclusisset. Tribunus persistit obsecrando, et confirmare coepit, quod nisi videret eum, esset sine dubio ex multa tristitia peritura. Cumque iterum ac saepius eadem precaretur, et caussam mortis eum suas conjugis confirmaret futurum, atque inde interitum. unde salutem speraverat, accepturam : tam fidem quam importunitatem ejus aspiciens senior : Vade, inquit, videbit me conjux tua hac nocte; non tamen veniet huc, sed in domo sua, atque in lecto suo manebit. Post haec verba ascendit vir, ambiguitatem responsi in pectore suo versans. Cumque haec etiam conjugi nuntiasset, simili nihilominus etiam mulier sermonis incerto fatigabatur. Sed ubi somni tempus advenit, adest homo Dei per visum, et assistens mulieri : Fides, inquit, tua magna est, o mulier, et ideo veni desiderio tuo satisfacere : te tamen moneo, non ut faciem corporalem servorum Dei desideres, sed ut gesta et actus per spiritum contempleris. Spiritus enim est qui vivificat, nam caro non prodest quidquam. Ego autem non quasi justus, aut propheta, ut putas, sed pro fide vestra intercessi pro vobis apud Dominum, et concessit tibi omnium morborum (quos in corpore tuo pateris) sanitatem. Eris ergo ex hoc sana et tu, et vir tuus, et benedicetur omnis domus vestra. Sed et vos memores estote beneficii a Deo vobis collati, et timete Dominum semper, nec amplius quam stipendiis vestris debetur, aliquid requiratis. Sufficiat ergo tibi hoc, quod vidisti me in somnis, et amplius non requiras. Evigilans autem mulier, indicavit viro suo quae vidit, quaeque audierit, sed et habitum viri et vultum, atque omnia signa ejus exposuit. Super quo miratus vir ejus, regressus ad hominem Dei, gratias refert Deo; et accepta ab eo benedictione, perrexit in pace. Alio quoque tempore praepositus quidam militum venit ad eum, cujus uxor gravida, ab eo relicta est in domo sua. At illa ipsa die qua ille ad beatum Joannem venerat, partum edens, periclitabatur. Tunc sanctus homo Dei : Si scires, inquit, donum Dei, quia tibi hodie natus est filius, ageres Domino gratias. Sed scito matrem pueri periclitatam; aderit tamen Dominus, et invenies eam sanam : festina ergo, et redi, et invenies puerum septem dierum, et vocabis nomen ejus Joannem : hic nutriatur in domo tua absque ulla contaminatione Gentili septem annis; quibus peractis, trade eum monachis erudiendum sanctis et caelestibus disciplinis. Multis praeterea ad se venientibus, sive provincialibus, sive peregrinis, cum res poposcisset, occulta cordis eorum indicabat, et si quid forte peccati ab eis in occulto fuisset admissum, secretius corripiens arguebat, et ad emendationem ac poenitentiam provocabat. Nili quoque fluminis sive abundantiam aquarum, sive penuriam futuram esse praedicebat. Sed et si forte ex offensa hominum plaga aliqua et correptio a Deo immineret, similiter praemonebat et si quid caussae esset, pro qua introduceretur castigatio, designabat. Sanitates quoque et curas corporum, ita deposcentibus conferebat, ut omnem ex hoc jactantiam fugeret. Non enim permittebat ad se incommodantes deferri, sed benedicens oleum dabat, ex quo peruncti, sani fierent a quacumque infirmitate tenerentur. Senatoris cujusdam aliquando uxor excaecata est : haec deprecabatur virum suum, ut eam perduceret ad hominem Dei. Cui cum responderet vir suus, non ei esse moris videndi mulieres, rogat ut indicaret ei tantummodo imbecillitatis suae caussam, et deprecaretur ut orationem faceret pro se. Cumque legationem pertulisset ad eum vir ejus, orans et benedicens oleum, mittit ad eam. Ex quo per triduum contingens oculos suos, visum recepit, et Deo gratias egit. Sed multa sunt ejus gesta quae enarrare longum est. Unde omissis his interim quae auditu comperimus, ad ea quae oculis nostris inspeximus, veniamus. Septem fuimus simul comitantes, qui ad eum venimus : cumque salutassemus eum, omnique nos laetitia suscepisset, unumquemque nostrum gratifice alloquitur, et rogatus est a nobis, ut orationem simul et benediciionem daret (hic enim mos est apud AEgyptum, ut ubi advenerint fratres, statim per orationem sibi invicem confoederentur). Interrogabat ergo, si quis in nobis esset clericus? Et ut omnes negavimus, respiciens ad singulos, intellexit esse internos quemdum, qui hujus erat ordinis , sed latere cupiebat; erat enim diaconus : et hoc praeter unum solum qui ei fidus erat, etiam ipsi itineris comites ignorabant. Visurus enim tales ac tantos viros humilitatis gratia celare voluit gradus sui honorem, ut inferior inveniretur in ordine his, quibus se inferiorem esse meritis judicabat. Sanctus ergo Joannes ut eum vidit, et quidem cum esset adolescentior ceteris, digito ostendens eum : Hic, inquit, diaconus est. Et cum adhuc negare tentaret, apprehendens eum manu sua osculatur, et dixit : Noli, fili, negare gratiam Dei, ne incurras pro bono malum, pro humilitate mendacium. Cavendum namque est omnimodis mendacium, sive pro malo, sive etiam pro bono proferri videatur; quia omne mendacium non est a Deo, sed sicut Salvator dicit, a malo est. At ille his auditis acquievit, blandamque ejus correptionem aequanimiter tulit : et cum orationem Domino obtulissemus, post finem unus ex fratribus nostris tertiano typo gravissime vexabatur, et rogabat hominem Dei, ut ab eo curaretur; qui ait ad eum : Rem tibi necessariam cupis abjicere; ut enim corpora nitro vel aliis hujusmodi lenimentis abluuntur a sordibus : ita animae languoribus, aliisque hujusmodi castigationibus purificantur. Et posteaquam de his nobis multa per doctrinam mysticam disseruit, benedicens tamen oleum dedit ei, quo perunctus aeger omnem continuo abundantiam fellis evomuit, et sanissimus redditus, pedibus suis ad diversorium rediit. Post haec jubet officia erga nos humanitatis atque hospitalitatis expleri, et corporis curam geri : et ipse vero sui negligens, nostri sollicitus erat. Jam enim continuo usu et jugi consuetudine recipere cibum nisi in vespera poterat, et hunc exiguum : erat enim attenuatus, et aridi corporis, prae abstinentia : capilli ejus et barba quasi ex languore nimio rara et tenuis, utpote quam nullus sufficiens cibus enutriret, nec laetior aliquis humor infunderet. Observabat enim etiam tunc, cum jam nonagenariam, ut supra diximus, ageret aetatem, ut nullum per ignem paratum sumeret cibum. Igitur post hospitalitatis officia, regressus adsedere nos jubet, et tunc demum unde vel cur advenerimus, inquirit, cum jam nos laetos, et omni cum gaudio tamquam natos proprios suscepisset : cumque respondissemus quod de Jerosolymis ad eum utilitatis et profectus animae nostrae caussa venerimus, ut ea quae olim ad auditum nostrum fama pertulerat, ipsi nunc oculis cerneremus (quoniam quidem tenacius solent inhaerere memoriae ea quae oculus viderit, quam quae auris audierit), tunc beatus Joannes vultu placidissimo, et quasi subridens, ex abundantia laetitiae hoc modo respondit ad nos : Miror, inquit, admodum, dulcissimi filii, laborem vos tanti itineris suscepisse, cum nihil ad haec dignum in nubis videre possitis : homines enim sumus humiles et exigui, nihil habentes in nobis quod vel expeti debeat vel mirari. Et tamen etiamsi esset aliquid in nobis secundum opinionem vestram, numquid tale, quale legitis in prophetis Dei et Apostolis? Qui utique ob hoc in omnibus Dei Ecclesiis recitantur, ut exempla vitae hominibus, non de longinquis et peregrinis locis quaerantur, sed domi unusquisque et apud se habeat quod debeat imitari. Unde plurimum miror intentionem vestri laboris ac studii, quod profectus animae vestrae caussa tantas superare regiones, tantosque labores adire voluistis, cum nos eousque pigritia desidiaque constringat, ut nec cellulas nostras progredi audeamus. Verumtamen quoniam putatis esse in nobis aliquid, ex quo proficere debeatis, hoc primum vobis indicandum est, ut hoc ipsum quod venistis ad nos, et tantum laborem videndi nos, suscepistis, ne jactantiae alicujus habeat prospectum, ut non tam proficere ad animi virtutem, quam praeferre se et jactare unusquisque vestrum velit, pro eo quod viderit eos, qui apud alios ex auditu solo cogniti videantur. Grave est jactantiae vitium, et periculosum nimis, ei quod de ipso etiam perfectionis fastigio dejiciat animas; et ideo hoc vos primo omnium cavere volo. Est autem species mali hujus duplex quaedam. Nonnullis enim accidit in ipsis statim initiis conversionis suae, cum parum aliquid vel abstinentiae impenderint, vel pecuniae in pauperes pie erogaverint; et cum de ea ita sentire debeant, quasi quod impediret abjecerint, ita agunt et ita sentiunt, quasi eminentiores sint illis, quibus aliquid largiti sunt. Alia vero est jactantiae species, cum quis ad summam virtutem perveniens, non lotum Deo, sed suis laboribus ac studiis deputat : et dum ab hominibus gloriam quaerit, perdit eam quae a Deo est. Propter quod, filioli, omni genere fugiamus jactantiae vitium, ne forte incurramus lapsum, quem diabolus incurrit. Tune praeterea cordi nostro et cogitationibus praecipua adhibenda est diligentia· Observandum namque est, ne qua cupiditas, ne qua voluntas prava, ne quod desiderium vanum, et quod non est secundum Deum, radices in corde nostro defigat. Ex hujusmodi enim radicibus continuo pullulant vanae et inutiles cogitationes, et in tantum molestae sunt, ut nec orantibus nobis cessent, nec in conspectu Dei consistentibus nobis, et preces pro salute nostra offerentibus, erubescant; sed rapiant a nobis captivam mentem, et cum corpore stare videamur in oratione, sensu et cogitatione evagamur et abducimur per diversa. Si quis ergo est, qui se putat renuntiasse mundo et operibus diaboli, non sufficit in ore renuntiasse, ut possessiones et praedia, ceteraque saeculi negotia dereliquerit, nisi etiam propriis vitiis renuntiaverit, et inutiles ac vanas abjecerit voluptates. Haec enim sunt de quibus Apostolus dicit : Desideria vana et nosiva quae mergunt hominem in interitum. Hoc est ergo renuntiasse diabolo et operibus ejus. Diabolus enim per alicujus vitii occasionem, et pravae voluntatis aditum irrepit in cor nostrum, quia vilia ex parte ipsius sunt, sicut virtutes ex Deo sunt. Si ergo sunt vilia in corde nostro, cum venerit princeps eorum diabolus, quasi proprio auctori dant locum, et introducunt eum velut ad possessionem suam. Et inde est quod numquam hujusmodi corda pacem habere possunt, numquam quietem; sed semper conturbantur, semper tenentur, et nunc vana laetitia, nunc inutili tristitia deprimuntur : habent enim intra se habitatorem pessimum, cui introeundi ad se locum per passiones suas et vilia fecerunt. Econtra vero mens, quae vere renuntiavit mundo, hoc est, quae abscidit et amputavit a se omne vitium, et nullum introeundi ad se diabolo aditum dereliquit : quae iracundiam cohibet, furorem reprimit, mendacium fugat, exsecratur invidiam, et non solum non detrahere, sed nec male quidem sentire aut suspicari se de proximi suo patitur, quae fratris gaudia sua ducit, et tristitiam ejus, suam tristitiam deputat. Quae ergo haec et horum similia observat mens, Spiritui Sancto aperit in se locum, qui cum ingressus fuerit, et illuminaverit eam, semper ibi jam gaudia, semper laetitia, semper caritas, patientia, longanimitas, bonitas, et omnes qui sunt fructus Spiritus, oriuntur. Et hoc erat quod dicebat Dominus in Evangello : Non potest arbor bona malos fructus facere, neque arbor mala fructus bonos facere. Ex fructibus enim arbor cognoscitur. Sunt autem nonnulli, qui videntur saeculo renuntiasse, et curam non habent ad munditiam cordis, neque ut vitia et passiones resecent ex anima sua, moresque componant : sed hoc tantum student ut videant aliquem sanctorum Patrum, et audiant ab eis aliqua verba, quae narrantes aliis glorientur se ab illo vel illo didicisse, et sicubi forte vel audiendo vel discendo parum aliquid scientiae conquisierint, continuo ductores fieri volunt, et docere non ea quae egerint, sed ea quae audierint et viderint, et despiciunt ceteros. Affectant ipsi ad sacerdotium, atque immergere se conantur ad clerum, nescientes quia minoris condemnationis est, si quis ipse virtutibus polleat, alios tamen docere non audeat, quam si quis ipse passionibus et vitiis prematur, et alios de virtutibus doceat. Sic ergo, filioli mei, neque fugiendum omnimodis dicimus clericatum vel sacerdotium, neque rursus omnimodis expetendum, sed danda opera est, ut vitia quidem a nobis depellantur, et virtutes animae conquirantur. Dei autem judicio relinquendum est, quem velit, et si velit assumere sibi ad ministerium vel sacerdotium. Non enim qui seipsum ingesserit, sed quem Dominus assumserit, ille probatus est. Monachi autem illud opus est praecipuum, ut orationem puram offerat Deo, nihil habens in conscientia reprehensibile, sicut et Dominus dicit in Evangelio : Cum steteritis ad orationem, remittite fratribus vestris, si quid habetis contra eos, ex cordibus vestris : nisi enim remiseritis fratribus vestris, nec vobis remittet Pater vester, qui in coelis est. Si ergo mundo (ut supra diximus) corde astiterimus ante Deum, et liberi ab omnibus his vitiis et passionibus quae supra memoravimus; poterimus, inquantum possibile est, etiam Deum videre, et orantes, oculum cordis nostri in ipsum dirigere, et videre invisibilem mente, non corpore : intellectu scientiae, non carnis aspectu. Nemo enim se putet posse ipsam (sicut est) divinam substantiam contueri, ita ut speciem sibi aliquam aut imaginem lingat in corde corporeae alicujus imaginis similem. Nulla forma in Deo cogitetur, nulla circumscriptio, sed sensus, et mens quae sentiri quidem possit, et perstringere mentis affectum, non tamen comprehendi, aut describi, aut enarrari valet. Et ideo oportet cum omni reverentia et metu accedere ad Dominum, et ita in eum librare mentis intuitum, ut omne quidquid potest splendoris, claritatis, fulgoris, majestatis mens humana concipere, super haec omnia esse eum sentiat semper; et hoc diximus, si pura mens fueris, nec ullis pravae voluntatis sordibus occupata. Et ideo in hoc maxime oportet operam dare eos qui renuntiare saeculo, et Deum sequi videntur, sicut scriptum est : Vacate, et cognoscite, quoniam ego sum Dominus. Si ergo cognoverit Deum, inquantum homini possibile est, tunc demum etiam reliquorum quae sunt, scientiam capiet, et mysteria Dei agnoscet, et quanto purior in eo fuerit mens, tanto plura ei revelat Deus, et ostendit ei secreta sua. Amicus enim jam efficitur Dei, sicut illi, de quibus dicebat Salvator : Jam non dico ves servos, sed amicos: et omne quidquid petierit ab eo, tanquam amico caro, praestat et Deus. Ipsae quoque virtutes Angelicae, et cuncta mysteria divina, tanquam amicum Dei diligunt eum, et obsequuntur ejus petitionibus. Et hic est, quem a caritate Dei (quae est in Christo Jesu) neque mors separat, neque vita, neque Angeli, neque principatus, neque potestates, neque alia creatura. Et ideo, carissimi, quandoquidem hoc elegistis, ut Deo placeatis, et ad caritatem ejus perveniatis, date operam alieni effici ab omni jactantia, ab omni vitio animi, ab omnibus deliciis corporalibus. Delicias autem corporales non solum illas putetis, quibus homines saeculi fruuntur; sed abstinenti deliciae credendae sunt, omne quidquid cum cupiditate sumserit, etiamsi vile illud sit, et quod in usu esse abstinentibus solet, Aqua denique ipsa vel panis, si cum cupiditate sumatur, id est, non ut necessitati corporis, sed ut animi desiderio satisfaciat, hoc etiam abstinenti deliciarum vitio ducitur. Oportet enim in omnibus consuescere, animam vitio carere. Ideo denique Dominus docere volens animam desideriis et voluptatibus suis resistere, dicebat : Intrate per angustam portam, quia lata est et spatiosa via, quae ducit ad mortem; angusta autem et arcta via est, quae ducit ad vitam. Lata est ergo via animae, cum qualicumque desiderio suo satisfecerit : angusta vero est, cum voluptatibus suis repugnat. Multum tamen prodest ad haec oblinenda secretior habitatio, et conversatio solitaria, quia interdum per occasionem adventantium fratrum, et euntium ac redeuntium frequentiam, abstinentiae et parsimoniae fraena laxantur, et per hujusmodi occasiones venitur paulatim in consuetudinem et usum deliciarum, et sic interdum etiam perfecti jam viri capiuntur. Ideo denique et David dicebat : Ecce elongavi fugiens, et mansi in solitudine, Exspectabam eum, qui salvum me faceret e pusillo animo et tempestate. Postquam autem multa nobis sanctus Joannes de jactantiae vitio, aliisque quamplurimis utiliter disseruit, ad ultimum intulit dicens : Retexam autem vobis, quid etiam nuper cuidam ex fratribus nostris acciderit, ut cautiores vos praecedentia exempla constituant. Erat quidam apud nos monachus in hac vicina eremo commanens, cui habitaculum spelunca erat : vir summae abstinentiae luc, quotidianum victum labore manuum quaerens, in orationibus diu noctuque persistens, cunctisque animi virtutibus florens. Sed hic laetis successibus elatus, confidere quasi in profectibus suis coepit, et non Deo totum, sed sibimetipsi quod profecerat, deputare. Hanc autem intuens animi praesumtionem tentator, continuo accedit, et laqueos parat. Quadam namque die ad vesperam, fingit speciem decore mulieris oberrantis per eremum, quae velut fessa post nimium laborem, accedens ad ostium speluncae monachi, lassabundam simulans ac fatigatam, intrinsecus semetipsam projecit, atque advoluta genibus viri, ut sui misereatur exorat. Nox enim me infelicem, inquit, in eremo latitantem comprehendit : jube me requiescere in angulo cellulae tuae, ne forte efficiar nocturnis bestiis praeda. At ille primo miserationis obtentu, recepit eam intra speluncam, requirens quae ei caussa errandi per eremum fuerit? Illa caussam fingit satis accurate, et interim venena blandimentorum, atque illecebrae virus, per omnem textum narrationis interserit, nunc se miserandam, nunc etiam defensione dignam ostendens : elegantia et suavitate sermonis inclinat animum hominis, et in affectum sui illecebroso amore deflectit. Hinc jam inter blandiora colloquia, joeus risusque miscentur, manus etiam procax ad mentum barbamque, quasi venerandi specie protendit, tum vero palpare cervicem mollius, collumque levigare. Quid multa? Ad ultimum captivum ducit militem Christi. Continuo enim perturbari intra semetipsum, et libidinis fluciibus aestuare coepit, nequaquam laborum praeteritorum, nequaquam professionis ac propositi sui memor. Paciscitur cum cordis sui concupiscentia, et intra arcana cogitationum suarum foedus cum falsa voluptate componit. Inclinat stultus latera sua, et efficitur sicut equus et mulus, quibus non est intellectus. Atque ubi obscoenos jam conabatur inire complexus, ilia ululatum telerrimum dirae vocis emittens, umbra ut erat tenuis, per manus amplectentis elabitur, ipsum quoque dedecorosis motibus inanes auras sectantem, foedissima cum irrisione de eruit. Tunc praeterea multitudo daemonum in aere ad hoc ipsum spectaculum congregata, clamore ingenti, cum cachinno exprobrationis elato : O, inquiunt, qui te usque ad caelum extollebas, quomodo demersus es usque ad infernum? Disce ergo, quin qui se extollit, humiliabitur. Tunc ille velul amens effectus, et deceptionis suae pudorem non ferens, gravius a semelipso decipitur, quam fuerat a daemonibus deceptus. Cum enim debuerit reparare semetipsum, et renovare certamen, ac satisfactione sui, lacrymis et humilitatis fructibus, prioris elationis culpam delere, hoc non fecit, sed desperans semetipsum (sicut Apostolus dixit) tradidit se omni impudicitioe et iniquitati. Regressus est enim ad vitam saecularem, praeda daemonum factus. Refugit namque conspectus omnium sanctorum, ne quis posset eum salutaribus monitis de praecipitio revocare. Si enim reddere semetipsum priori vitae abstinentiae voluisset, recuperasset sine dubio et locum et gratiam suam. Denique audite quid et de alio viro gestum sit, similiter quidem tentato, sed non simili exitu tentationis effuso. Fuit quidam vir in hac proxima civitate, vitam turpissimam per omne facinus ducens, ita ut opinatissimus in flagitiis haberetur. Hic aliquando Dei miseratione compunctus ad poenitentiam convertitur, et intra sepulcrum se quoddam concludens, priorum scelerum pollutiones lacrymarum fontibus diluebat, diebus ac noctibus in faciem prostratus, et ne allevare quidem ausus oculos ad caelum, neque vocem emittere, et nomen Dei nominare, sed in solis gemitibus et fletibus perdurabat, et tanquam vivens sepultus, de inferno jam quodammodo mugitum cordis gemitumquer edebat. Cum que in his posito eo septimana una transisset, noctu veniunt ad cum daemones in sepulero clamantes et dicentes : Quid est quod agis, o impurissime et flagitiosissime? Posteaquam omni spurcitia, omnique impuritate satiatus es, nunc vis castus et religiosus procedere? Et posteaquam consenuisti in sceleribus, nec jam sufficiunt vires ad facinora delenda f, nunc Christianus videri vis, et pudicus, et poenitens? quasi vero alius tibi jam ullus possit dari locus satiato in malis, nisi ille, qui tibi nobiscum debetur. Unus ex nobis es, alius jam esse non poteris. Redi ergo magis, redi ad nos : et quod superest tibi tempus, in perfruenda voluptate non perdas; praeparamus affluentes delicias, praeparamus scorta nobilissima, et cuncta talia quae florem tibi possint reparare gratissimae juventutis. Quid temetipsum vanis et inanibus conficis cruciatibus? Quid temetipsum ante tempus suppliciis tradis? Quid enim aliud es passurus in inferno, nisi hoc quod nunc tibi ipsi conquiris? Si te poena delectat, exspecta paululum, et invenies paratam : nunc interim fruere muneribus nostris, quae dulcia semper et grata duxisti. Haec et hujusmodi plura exprobrantibus eis, ille jacebat immobilis, nec auditum quidem suum convertens ad eos, nec ullo penitus sermone respondens. Cumque illi saepius eadem repeterent, et alia duriora, nec ille omnino mo veretur, in furorem prolapsi daemones, ubi viderunt verba contemni, verberibus eum conficere aggressi sunt, multisque suppliciis excruciatum seminecem reliquerunt. Nec tamen in tot tantisque cruciatibus moveri saltem potuit loco, in quo orationis caussa jacuerat. Postera die quidam suorum requirentes eum, humanitatis dumtaxat gratia, inveniunt poenis incredibilibus affectum, et caussam percontantes, cum didicissent, rogabant, ut curae gratia reportari se ad domum propriam pateretur. Abnegat, et in eodem permanet loco. Tunc vero et sequenti nocte repetentes daemones gravioribus eum verberibus cruciabant. Sed nec sic quidem moveri voluit loco : melius esse dicens, mortem subire, quam ultra daemonibus obedire. Nihilo minus tertia nocte multitudo convenit daemonum, et absque ulla miseratione irruentes in eum, omnibus poenis cruciatibusque conficiunt. Cumque jam corpus defecisset in suppliciis, extremus tamen spiritus obsistebat imperio daemonum. Quod ubi impii perviderunt, exclamantes voce magna : Vicisti, inquiunt, vicisti; et mox velut virtute quadam caelitus fugati, praecipites abscedunt, nec ultra quidquam ei suae artis aut sceleris intendent. Ipse vero intantum virtutibus animi profecit, et ita ornatus moribus effectus est, ac totius divinae gratiae repletus virtute, ut omnis haec regio quasi e caelo eum lapsum videret, et unum esse ex numero crederet Angelorum, omnes paene simul atque uno ore dicentes : Haec est mutatio dextera Excelsi. Quanti exemplo ejus, qui jam semetipsos desperaverant, rursus ad spem salutis regressi sunt, et emendationem sui, quam prius desperaverant, praesumserunt? Quanti admiratione ejus, de ipso jam inferno peccatorum retracti sunt, et ad virtutis indolem reparati? Illo namque tanta immutatione converso, omnibus omnia visa sunt possibilia. Non solum enim emendatio morum florebat in eo et assumito virtutum, verum et gratia Dei plurima ei collata est. Signa enim et prodigia, quae ab eo facta sunt, quantum apud Dominum haberet meritum, testabantur. Sic humilitas et conversio bonorum omnium materiam praebat : elatio et desperatio, interitus et mortis est caussa. Ad effugienda vero pericula lapsuum, et conquirendam Dei gratiam, atque ipsius divinitatis evidentiorem notitiam capiendam, plurimum prodest secretior conversatio, et eremi interioris habitatio. Quod vos non tam verbis, quam rebus ipsis et exemplis melius docere puto. Fuit quidam monachus, qui in eremo hac, quae prae caeteris interior est, habitabat. Hic dum plures annos in abstinentia perdurasset, et provectus tempore, prope jam ad senilem venisset aetatem, omni virtutum flore adornatus, ac totius continentiae magnitudine sublimatus : cum orationibus et hymnis sedule Deo serviret, tamquam emerito militi suo Dominus remunerationes parat, utpote qui in corpore adhuc positus, adinstar Angelorum incorporeae vitae fungeretur officiis, et dignum judicans annonam caelestem praebere in deserto ei, qui caelestem Regem pervigilibus praestolabatur excubiis. Volens ergo Deus etiam in hoc saeculo remunerare ejus fidele propositum, ad providentiae suae sollicitudinem quotidiani victus ejus revocat curam. Ut enim ei cibi usum poposcisset naturae necessitas, ingrediens speluncam suam inveniebat mensae panem superpositum, mirae suavitatis, mirique candoris : ex quo refectus, et gratias divinae praestantiae referens, rursus ad hymnos et orationes convertebatur. Ad quem divinae etiam revelationes, multaeque de futuris rebus a Deo praemonitiones fiebant. Jn his ergo talibus ac tantis profectibus positus, quia gloriari quasi de merits suis caepit, et caelestis beneficii munus vitae suae debitum dixit : continuo subintrat eum parva quaedam desidia animi, tam parva, quam nec posset advertere. Post haec crevit major negligentia, ita ut tardior jam fieret ad hymnos, sed et ad orationem pigrius surgeret : Psalmi quoque ipsi non ea, qua prius vigilantia ab ipso canerentur, sed ubi parum quid exhibitum fuisset soliti ministerii, anima ejus, quasi nimio labore fatigata, requiescere festinabat : quia sensus ejus reprobus effectus, de sublimioribus ad inferiora ceciderat, et cogitationes suae per diversa eum praecipitia rapiebant. Erat enim jam in corde ejus clandestina quaedam turpis ac nefanda cogitatio, consuetudo tamen prior; velut si decursus aquae, etiam cessante remigio, adhuc priore impetu navigium ferat : ita et vetus institutio ad consueta hominem officia trahebat. Oh quam caussam et stare adhuc in suo statu videbatur. Hic ergo cum post orationes cibum solito requisisset ad vesperam, ingressus locum eum, in quo refici consueverat, invenit solito panem mensae superpositum, ex quo refectus, nihil de eorum quae in corde suo versabantur, emendatione curavit, neque immutationis suae damna persensit, sed spernentem se minima, paulatim casurum non intellexit. Interea, cum gravi jam libidinis incendio stimularetur, et inflammatus turpi concupiscentia raperetur rursus ad saeculum, illa interim die cohibuit se, et solita hymnorum et orationum ministeria ex more persolvit, atque ingressus, ul cibum sumeret, pauem quidem invenit mensae superpositum, sed aliquantulo sordidiorem. Admiratus est, et tristis effectus : intellexit enim, quod ipsum respiceret hoo genus monstri : tamen cibo sumto refectus est. Post diem tertium triplicatis urgeri stimulis coepit : occupaverat enim cogitationes ejus quasi jam praesentis et secum positae, secumque accumbentis imago mulieris, quam et complecti sibi videbatur, et ad turpes usus habere substratam· Processit tamen et sequenti die ad solita psallendi et orandi officia, sed stabat vagus oculis, et mente captivus. Cumque solito ingressus ad vesperam requireret cibum, panem quidem invenit super mensam, sed sordidissimum ac aridissimum, et quasi a muribus vel canibus undique corrosum. Tunc ille ut hoc vidit, ingemuit, et lacrymas fudit, sed non ita ex corde, nec ita uberes, quae possent flammam tanti ignis extinguere. Verumtamen sumit cibum, sed neque quantum volebat, neque qualem solebat : cum interim cogitationes eum tanquam cohors barbarica undique circumvallant, et omni ex parte in eum tela jaculantur, ac vinctum captivumque eum ad saeculum retrahunt. Exsurgens ergo, coepit iter agere noctu per eremum, et tendere ad civitatem : sed ubi dies facta est, civitas quidem longe adhuc aberat. Ipse vero cum rapidissimo aestu coqueretur, et fatigaretur in eremo, undique versos, considerare oculis coepit et requirere, sicubi esset in vicino monasterium : et cum conspexisset fratrum quorundam cellulam, tendebat illuc, ut apud eos requiesceret : quem ubi adesse senserunt servi Dei, continuo procurrunt inobviam, et velut Angelum Dei excipientes adorant, pedes lavant, ad orationem Invitant, mensam ponunt, atque omnia secundum divinum mandatum complent caritatis officia. Verum ubi refectus est, et paululum requievit, ex more quasi ab eruditissimo et opinatissimo patre coeperunt verbum aedificationis expetere, ac monita salutis inquirere. Interrogaverunt quoque eum, quomodo quis diaboli laqueos possit egfugere, aut si quando turpes injecerit animo cogitationes, quomodo depelli possint et abjici. Tum ille, ut compulsus est monita fratribus dare, et salutis eos viam docere, ac dc insidiis daemonum (quas servis Dei intendunt) facere sermonem, illos quidem plene et sufficienter edocuit, sibi vero ipsi stimulos compunctionis incendit, et in semetipsum regressus ait : Quomodo ego alios moneo, et ipse decipior? aut quomodo alios corrigo, qui meipsum non emendo? Age ergo, miser, facito ipse prior, quae facere alios doces. Cumque hujusmodi increpationibus uteretur adversus semetipsum, et intellexisset se miserabiliter supplantatum, valedicens fratribus, continuo se rapidissimo cursu in eremum dedit, et ad speluncam de qua discesserat rediit : prosternens se Domino in oratione, dicens : Nisi Dominus adjuvisset me, paulominus habitasset in inferno anima mea. Et iterum : Paulominus fui in omni malo : et paulominus consummaverunt me in terra. In hoc vero completum est, quod ait Scriptura : Frater fratrem adjuvans exaltabitur, ut civitas munita et fortis. Frater qui adjuvat fratrem, quasi civitas firma, et judicia quasi vectes urbium. Post haec ergo permansit omni vita sua in luctu et lacrymis, videns divinitus sibi concessum caelestis mensae beneficium perdidisse : coepit enim in labore rursus et sudore vultus sui manducare panem suum. Conclusit autem se intra speluncam, atque in cilicio et cinere jacens, tandiu lugens flensque permansit in orationibus, donec assistens ei Angelus Domini, diceret ei : Suscepit Dominus poenitentiam tuam, et repropitiatus est libi : sed cave ne ultra elatus decipiaris. Venient autem ad te fratres, quos tu ipse docuisti, deferentes libi benedictiones, quas suscipere ne recuses, et sumens cum eis cibum, age gratias Deo tuo. Haec autem locutus sum vobis, filioli mei, ut sciretis, et quanta sit in humilitate firmitas, et in elatione ruina quam maxima. Ideo denique et Salvator noster primam beatitudinem de humilitate nos docuit, dicens : Beati pauperes spiritu, quoniam ipsorum est regnum coelorum. Simul et hujusmodi exempla dicens, ut cautiores silis, ne a daemonibus in cogitationum subtilitate seducamini. Propterea enim et forma hujusmodi inter monachos observatur, ut si quis ad eos veniat sive vir ille seu mulier sit, sive senex sive juvenis, sive ignotus sive notus, ante omnia ut oratio fiat, ut nomen Domini invocetur : quia si fuerit aliqua transformatio daemonis, continuo oratione facta, diffugiet. Si vero in cogitatione vestra suggesserint ipsi daemones aliquid, unde laudari debeatis et extolli, non acquiescatis eis, sed tunc magis vosmetipsos humiliate in conspectu Domini, et pro nihilo ducite, cum vobis illi aliquid de sectanda laude suggesserint. Denique etiam me frequenter daemones noctibus seduxerunt, et neque orare, neque requiescere permiserunt, phantasias quasdam per noctem totam sensibus meis et cogitationes suggerentes. Mane vero velut cum quadam illusione, prosternebant se ante me dicintes : Indulge nobis, Abba, quia laborem tibi incussimus tota nocte. Ego vero respondi ad eos : Discedite a me omnes qui operamini iniquitatem, et non tentetis servum Domini. Et vos ergo, filioli, quietem silentiumque diligite, et scientiae operam date, atque exercete vosmetipsos, ut frequenti collatione mentem vestram puram exhibeatis Deo, ne orationes vestrae impediantur apud Deum. Quamvis enim et illi bonum opus agant, et sit in illis probabilis conscientia, qui inter saeculares positi exercentur in operibus bonis, et occupant semetipsos actibus religiosis ot sanctis, vel hospitalitatem sectantes, vel caritatis ministeriis obsequendo, vel misericordias ae visitationes, aliaque hujusmodi opera explendo, in quibus alii quidem boni semper aliquid conferant; semetipsos tamen castos servant. Sunt ergo isti probabiles, et valde probabiles, qui in bonis actibus placent Deo, et sunt operarii inconfusibiles mandatorum Dei. Sed tamen haec omnia terrenos habent actus, et erga materias corruptibiles arguuntur. Qui vero in exercitio mentis desudat, et spiritales intra semetipsum excolit sensus, longe illis superior judicandus est. Locum namque intra semetipsum praeparat, ubi Spiritus Sanctus habitet, et oblivionem quodammodo capiens terrenorum, sollicitudinem gerit de caelestibus et aeternis. Constituit enim semetipsum semper ante conspectam Dei, et omnes praesentium rerum sollicitudines post tergum jaciens, solo divini desiderii calore constringitur, et in laudibus Dei positus, et hymnis et Psalmis die ac nocte non potest satiari. Haec et multa alia his similia beatus Joannes per triduum continuum loquens ad nos, animas nostras refecit et innovavit. Ut autem coepimus velle ab eo proficisci, datis nobis benedictionibus, Pergite, inquit, in pace, o filioli : hoc tamen scire vos volo, quod hodierna die victoriae religiosi Principis Theodosii Alexandriae nuntiatae sunt de Eugenio Tyranno. Necesse est ergo, et ipsum Theodosium non multo post propria morte vitam finire. Cumque profecti ab eo fuissemus, haec ita gesta ad esse(sic) fidem comperimus, ut ipse praedixerat. Post dies autem paucos insecuti sunt nos quidam fratres, annuntiantes nobis, quod ipse sanctus Joannes in pace requieverit. Obitus autem illius talis quidem fuerat. Per triduum, inquiunt, nullum ad se introire permisit, et positis genibus in oratione reddidit spiritum, atque ita perrexit ad Dominum, cui est gloria in saecula saeculorum, Amen.

### English translation (Claude)

First, then, as the true foundation of our work, let us take John as the pattern of all good men; he alone would be truly more than enough to raise devout minds dedicated to God to the summit of virtue and to stir them to the heights of perfection. We saw him in the parts of the Thebaid, in the desert that lies next to the city of Lycus, dwelling on a rock of a steep mountain. The ascent to him was difficult, the entrance to his monastery blocked and shut, so that from the fortieth year of his age to the ninetieth, which he was then living when we saw him, no one entered his monastery. To those who came he let himself be seen through a window, and from there he gave them either the word of God for their building up or, if there was any comfort to give, his answers. No woman, however, ever came there, not even into his sight; and men came seldom, and at certain fixed times. He did allow a guest cell to be built outside, in which those coming from distant regions might rest a little; but he himself within, alone, free for God alone, ceased neither day nor night from converse with God and from prayer, pursuing with all purity of mind that which is divine and above every mind. For the more he withdrew from human cares and conversations, the nearer and closer God was to him. Indeed he had advanced in such sincerity of mind that he received from the Lord not only knowledge of present things but was also granted foreknowledge of things to come. For the Lord plainly gave him the grace of prophecy, so that he foretold the future not only to his fellow citizens and provincials, if they happened to ask, but often foretold also to the emperor Theodosius what outcome his wars would have, by what means he would win victory over the usurpers, and how many invasions of barbarian peoples he would suffer.

Once, when the people of the Ethiopians was attacking the Roman soldiery around Cyrene (which is the first city of the Thebaid on the side of Ethiopia), and had inflicted great slaughter on our men and carried off plunder, the Roman commander came to him, afraid to engage them because his soldiers were few and the enemy facing him a countless multitude. John named a fixed day and said: “Go without fear; for on the day I have said you will both overthrow the enemy and take spoils and recover the plunder.” When this had been fulfilled, he also foretold that the commander would be dear and acceptable to the emperor. But he held this grace of prophecy in such a way that he ascribed it more to those who asked than to his own merits; for he said that these things were foretold by the Lord not for his sake but for the sake of those who hear.

The Lord showed another very wonderful thing through him. A certain tribune, going to take command of soldiers, came to him and began to beg him to allow his wife to come to him; for he said she had endured many dangers only in order to see his face. He replied that it had never been his custom to see women, especially since he had shut himself in the monastery of that rock. The tribune persisted in begging, and began to assert that unless she saw him she would without doubt die of great sorrow. When he asked the same thing again and again and insisted that John would be the cause of his wife’s death, and that she would receive her ruin from the source from which she had hoped for salvation, the old man, seeing both his faith and his persistence, said: “Go; your wife will see me this night; yet she will not come here, but will stay in her own house and in her own bed.” After these words the man went down, turning over in his heart the ambiguity of the answer. And when he had told this also to his wife, the woman too was no less troubled by the uncertainty of the saying. But when the time for sleep came, the man of God was present in a vision and, standing beside the woman, said: “Your faith is great, O woman, and therefore I have come to satisfy your desire. Yet I warn you not to desire the bodily face of God’s servants, but to contemplate their deeds and acts in the spirit. For ‘it is the Spirit that gives life; the flesh profits nothing.’ I am not righteous or a prophet, as you think; but because of your faith I interceded for you with the Lord, and he has granted you healing of all the diseases you suffer in your body. So from now on you will be well, both you and your husband, and all your house will be blessed. But you too, be mindful of the benefit God has conferred on you; fear the Lord always, and do not demand anything beyond what is due to you as your pay. Let it be enough for you, then, that you have seen me in sleep; seek no more.” When the woman woke, she told her husband what she had seen and heard, and described the man’s dress and face and all his marks. Her husband, amazed at this, went back to the man of God, gave thanks to God, and having received his blessing went on his way in peace.

At another time an officer of the soldiers came to him whose wife, pregnant, had been left by him in his house; and on the very day on which he had come to the blessed John she was giving birth and was in danger. Then the holy man of God said: “If you knew the gift of God, that a son has been born to you today, you would give thanks to the Lord. But know that the boy’s mother has been in danger; yet the Lord will be with her, and you will find her well. Hurry, then, and go back, and you will find the boy seven days old; and you will call his name John. Let him be brought up in your house for seven years without any pagan defilement; and when they are completed, hand him over to the monks to be taught holy and heavenly disciplines.”

Besides, to many who came to him, whether provincials or strangers, when the matter required it he revealed the secrets of their hearts; and if perhaps any sin had been committed by them in secret, he rebuked and reproved them privately and called them to amendment and repentance. He also foretold whether the river Nile would have abundance of water or scarcity. And if perhaps some blow and chastisement from God was threatening because of men’s offence, he likewise warned in advance and pointed out the cause for which the punishment was being brought. He also gave healings and cures of bodies to those who asked, in such a way that he avoided all boasting from it. For he did not allow the sick to be brought to him, but blessed oil and gave it, and those anointed with it were made well of whatever infirmity they had. Once the wife of a certain senator was blinded. She begged her husband to bring her to the man of God. When her husband answered her that it was not his custom to see women, she asked him only to tell him the cause of her weakness and to beg him to pray for her. When her husband had carried the message to him, he prayed, blessed oil, and sent it to her. Touching her eyes with it for three days, she recovered her sight and gave thanks to God.

But there are many deeds of his that it would take long to tell. So, leaving aside for now what we learned by hearing, let us come to what we saw with our own eyes. There were seven of us who came to him together. When we had greeted him and he had received us with every joy, he spoke graciously to each one of us; and he was asked by us to give us prayer and blessing together (for this is the custom in Egypt, that whenever brothers arrive they are at once joined to one another by prayer). He asked, then, whether there was any cleric among us. When we all said no, he looked at each one and perceived that there was one among us who was of this order but wished to hide it; for he was a deacon, and apart from one alone who was in his confidence, even his own companions on the journey did not know it. For being about to see such great men, he wished out of humility to conceal the honour of his rank, so as to be found lower in order than those to whom he judged himself inferior in merit. When holy John saw him, though he was younger than the others, he pointed at him with his finger and said: “This man is a deacon.” And when he still tried to deny it, John took him by the hand, kissed him, and said: “Do not deny the grace of God, my son, lest you fall into evil in place of good, into a lie in place of humility. For a lie must be avoided in every way, whether it seems to be told for evil or even for good; for every lie is not from God, but, as the Saviour says, is from the evil one.” He, hearing this, accepted it and bore his gentle rebuke calmly.

When we had offered prayer to the Lord, after it was over one of our brothers, who was severely afflicted with a tertian fever, asked the man of God to heal him. He said to him: “You wish to throw off something that is necessary for you. For as bodies are washed of dirt with soda or other cleansing things of that kind, so souls are purified by sicknesses and other chastisements of that kind.” And after he had discoursed to us at length on these things with mystical teaching, he nevertheless blessed oil and gave it to him; anointed with it, the sick man at once vomited up all the excess of bile, and restored to full health walked back on his own feet to the guest house. After this he ordered that the duties of kindness and hospitality be fulfilled toward us and that care be taken of our bodies; he himself, neglectful of himself, was concerned for us. For by long habit and continual custom he could now take food only in the evening, and little of it. For he was worn thin and his body dried up by abstinence; his hair and beard were sparse and thin, as if from great weakness, since no sufficient food nourished it and no richer moisture refreshed it. For even then, when he was already, as we said above, in his ninetieth year, he observed the rule of taking no food prepared by fire.

After the duties of hospitality, then, he came back and told us to sit, and only then asked where we had come from and why, though he had already received us joyfully and with all gladness as his own children. When we answered that we had come to him from Jerusalem for the benefit and progress of our souls, so that what report had long since brought to our hearing we might now see with our own eyes (since what the eye has seen usually clings more firmly in memory than what the ear has heard), then blessed John, with a most peaceful face and as if smiling, answered us thus out of the abundance of his joy: “I greatly wonder, dearest sons, that you have undertaken the labour of so long a journey, when you can see nothing in us worthy of it. For we are humble and small men, having nothing in us that should be sought out or admired. And yet even if there were something in us, as you think, is it anything like what you read in God’s prophets and apostles? They are read in all God’s churches for this very purpose, that people may not seek examples of life from far-off and foreign places, but that each may have at home and with himself what he ought to imitate. So I greatly wonder at the intent of your labour and zeal, that for the sake of your souls’ progress you were willing to cross such great regions and undergo such great labours, while laziness and sloth so bind us that we do not dare to go out of our cells. Nevertheless, since you think there is something in us from which you ought to profit, this must first be pointed out to you: that this very coming of yours to us, and your undertaking so great a labour to see us, should not have the aim of any boasting, so that each of you would wish not so much to advance in virtue of soul as to put himself forward and boast because he has seen those whom others know only by hearsay.

“The vice of boasting is grave and very dangerous, because it throws souls down even from the very summit of perfection; and therefore I want you to beware of this first of all. The form of this evil is twofold. For it happens to some at the very beginning of their conversion, when they have spent a little on abstinence or have given some money piously to the poor; and although they ought to regard it as having thrown away what hindered them, they act and think as though they were more eminent than those to whom they gave something. The other form of boasting is when someone who has reached the height of virtue ascribes it not wholly to God but to his own labours and efforts, and while he seeks glory from men, loses the glory that is from God. For this reason, little children, let us flee in every way the vice of boasting, lest we incur the fall that the devil incurred.

“Besides this, the greatest care must be given to our heart and thoughts. We must watch that no craving, no wicked will, no vain desire, nothing that is not according to God, fixes its roots in our heart. For from such roots there sprout at once vain and useless thoughts, and they are so troublesome that they do not stop even when we pray, nor are they ashamed when we stand in God’s sight and offer prayers for our salvation; but they carry our mind off captive, and while in body we seem to stand at prayer, in sense and thought we wander and are drawn away in different directions. If, then, there is anyone who thinks he has renounced the world and the works of the devil, it is not enough to have renounced with the mouth, so as to have abandoned possessions and estates and the other business of the world, unless he has also renounced his own vices and thrown away useless and vain pleasures. For these are what the Apostle speaks of: ‘vain and harmful desires, which plunge a man into destruction.’ This, then, is to have renounced the devil and his works. For the devil creeps into our heart through the occasion of some vice and the entrance of a wicked will, because vices are on his side, as virtues are from God. If, then, there are vices in our heart, when their prince the devil comes, they give place to him as to their own author and bring him in as into his own possession. And that is why such hearts can never have peace, never quiet, but are always troubled, always held fast, and are weighed down now by vain gladness, now by useless sorrow; for they have within them the worst of inhabitants, to whom they have made a place to enter through their passions and vices.

“On the other hand, the mind that has truly renounced the world, that is, that has cut off and amputated every vice from itself and has left the devil no entrance to it, that restrains anger, represses rage, drives out lying, detests envy, and does not allow itself not only not to slander its neighbour but not even to think evil of him or suspect him, that counts its brother’s joys its own and reckons his sorrow its own sorrow: the mind, then, that observes these things and things like them opens a place in itself to the Holy Spirit. And when he has entered and enlightened it, then joys are always there, always gladness, always love, patience, long-suffering, goodness, and all the fruits of the Spirit spring up. And this is what the Lord said in the Gospel: ‘A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.’ For the tree is known by its fruits.

“There are some who seem to have renounced the world, yet have no care for purity of heart, nor to cut away vices and passions from their soul and to order their character; they are eager only to see one of the holy fathers and to hear some words from them, so that, telling them to others, they may boast that they learned this from this man or that. And if perhaps by hearing or learning they have gathered a little knowledge somewhere, they at once want to become leaders and to teach, not what they have done but what they have heard and seen, and they despise the rest. They aspire to the priesthood and try to thrust themselves into the clergy, not knowing that it is a lesser condemnation if someone strong in virtues does not dare to teach others than if someone weighed down by passions and vices teaches others about virtues. So, my little children, we do not say that the clerical office or the priesthood is to be fled in every way, nor again sought in every way; but effort must be made that vices be driven from us and the virtues of the soul be acquired. It must be left to God’s judgment whom he wishes, and whether he wishes, to take to himself for the ministry or the priesthood. For ‘it is not the one who has thrust himself forward, but the one whom the Lord has taken up, who is approved.’

“But the chief work of a monk is to offer pure prayer to God, having nothing reprehensible in his conscience, as the Lord also says in the Gospel: ‘When you stand to pray, forgive your brothers from your hearts if you have anything against them; for unless you forgive your brothers, neither will your Father who is in heaven forgive you.’ If, then, as we said above, we stand before God with a pure heart and free from all those vices and passions we mentioned above, we shall be able, as far as is possible, even to see God, and when we pray to direct the eye of our heart to him and to see the invisible with the mind, not the body, with the understanding of knowledge, not with the sight of the flesh. For let no one think that he can behold the divine substance itself as it is, so as to fashion in his heart some appearance or image of it like the image of some body. Let no form be thought of in God, no circumscription, but a sense and a mind that can indeed be perceived and can touch the affection of the mind, yet cannot be comprehended, described, or told. And therefore one must approach the Lord with all reverence and fear, and so direct the gaze of the mind toward him as always to perceive that he is above everything of splendour, brightness, radiance, and majesty that the human mind can conceive. And this we have said on condition that you are a pure mind, not taken up with any filth of a wicked will. And therefore those who seem to renounce the world and follow God must above all give their effort to this, as it is written: ‘Be still, and know that I am the Lord.’ If, then, he has known God, as far as is possible for a man, then at last he will also take in the knowledge of the other things that exist, and will recognize the mysteries of God; and the purer the mind in him, the more God reveals to him and shows him his secrets. For he now becomes God’s friend, like those of whom the Saviour said: ‘I no longer call you servants, but friends’; and whatever he asks of him, God grants as to a dear friend. The angelic powers themselves, too, and all the divine mysteries love him as God’s friend and attend to his requests. And this is the one whom neither death nor life nor angels nor principalities nor powers nor any other creature separates from the love of God which is in Christ Jesus.

“And therefore, beloved, since you have chosen this, to please God and to come to his love, take care to become strangers to all boasting, to every vice of the soul, to all bodily delights. And do not think that bodily delights are only those which men of the world enjoy; for an abstinent man, whatever he takes with craving must be reckoned a delight, even if it is something cheap and such as is commonly used by the abstinent. Even water itself, or bread, if it is taken with craving, that is, not to satisfy the body’s need but the soul’s desire, is counted for the abstinent man as the vice of delight. For in all things the soul must grow accustomed to being without vice. That is why the Lord, wishing to teach the soul to resist its desires and pleasures, said: ‘Enter by the narrow gate; for wide and broad is the way that leads to death, but narrow and strait is the way that leads to life.’ The way of the soul is wide, then, when it satisfies any desire of its own; but it is narrow when it fights against its pleasures.

“A more secluded dwelling and a solitary life are very useful for obtaining these things, because sometimes, on the occasion of brothers arriving and the frequent coming and going, the reins of abstinence and frugality are loosened, and through such occasions one comes little by little into the habit and use of delights; and thus sometimes even men already perfect are caught. That is why David said: ‘Lo, I fled far away and stayed in the wilderness; I waited for him who would save me from faintness of spirit and from the storm.’”

After holy John had discoursed to us profitably at length about the vice of boasting and very many other things, he finally added: “I will tell you also what happened recently to one of our brothers, so that earlier examples may make you more cautious. There was a monk among us, living in this nearby desert, whose dwelling was a cave: a man of the utmost abstinence, seeking his daily food by the labour of his hands, persevering in prayer day and night, and flourishing in all the virtues of the soul. But elated by his happy successes, he began to trust as it were in his own progress and to ascribe what he had achieved not to God but to himself. The tempter, seeing this presumption of soul, at once approaches and lays his snares. One day toward evening he forms the appearance of a beautiful woman wandering through the desert, who, as if weary after great toil, came to the door of the monk’s cave, pretending to be exhausted and worn out, threw herself inside, and falling at the man’s knees begged him to have pity on her. ‘Night,’ she said, ‘has overtaken me, unhappy woman, hiding in the desert. Let me rest in a corner of your cell, lest I become prey to the beasts of the night.’ At first, under the pretext of pity, he received her into the cave, asking what reason she had for wandering in the desert. She makes up a reason quite carefully, and meanwhile weaves the poisons of flattery and the venom of allurement through the whole texture of her story, showing herself now pitiable, now worthy of protection. With the elegance and sweetness of her speech she bends the man’s mind and turns it to desire for her with seductive love. Now among softer conversations jests and laughter are mixed; her wanton hand too reaches out to his chin and beard, as if out of reverence, and then strokes his neck softly and caresses his throat. What more? At last she leads the soldier of Christ captive. For at once he began to be disturbed within himself and to surge with the waves of lust, not at all mindful of his past labours, not at all of his profession and purpose. He bargains with the craving of his heart, and in the secret places of his thoughts makes a compact with false pleasure. The fool inclines his flanks and becomes ‘like the horse and the mule, which have no understanding.’ And when he was already trying to enter obscene embraces, she, letting out a most foul howl in a dreadful voice, slipped like the thin shadow she was through the hands of the one embracing her, and left him, chasing the empty air with shameful motions, with the foulest mockery. Then a multitude of demons, gathered in the air for this very spectacle, raised a great shout with a cackle of reproach: ‘O you who exalted yourself to heaven, how have you been plunged down to hell? Learn, then, that whoever exalts himself will be humbled.’

“Then, as if out of his mind, unable to bear the shame of his deception, he was deceived more gravely by himself than he had been deceived by the demons. For though he ought to have restored himself and renewed the contest, and to have wiped out the guilt of his former elation by making amends, with tears and the fruits of humility, he did not do this, but despairing of himself, as the Apostle said, ‘gave himself up to all impurity and iniquity.’ For he went back to the life of the world, having become the prey of demons. For he fled the sight of all the saints, so that no one could call him back from the precipice by saving warnings. For if he had been willing to return to his former life of abstinence, he would without doubt have recovered both his place and his grace.

“Now hear what was done concerning another man, tempted in a similar way, but with a temptation that did not pour out to a similar end. There was a man in this nearby city leading a most shameful life through every crime, so that he was considered most notorious in wickedness. At one time, pricked to the heart by God’s mercy, he was converted to repentance, and shutting himself in a tomb, he washed away the pollutions of his former crimes with fountains of tears, lying prostrate on his face day and night, not daring even to lift his eyes to heaven, or to utter a word and name the name of God, but he persevered in groans and weeping alone, and like one buried alive he sent up as it were from hell itself the bellowing and groaning of his heart. When a week had passed with him in this state, the demons came to him by night in the tomb, shouting and saying: ‘What is this you are doing, most impure and most wicked man? After you have been sated with every filth and every impurity, do you now want to come forth chaste and devout? And after you have grown old in crimes, and your strength is no longer enough to blot out your misdeeds, do you now want to seem a Christian, and modest, and penitent? As though any other place could now be given you, glutted with evils, than the one that is owed you with us! You are one of us; you can no longer be anything else. Come back, then, rather come back to us; and do not waste the time that remains to you in enjoying pleasure. We are preparing abundant delights, we are preparing the noblest harlots, and all such things as can restore to you the flower of most pleasing youth. Why do you wear yourself out with vain and empty torments? Why do you hand yourself over to punishments before the time? For what else will you suffer in hell than what you are now procuring for yourself? If punishment delights you, wait a little and you will find it ready. Meanwhile enjoy our gifts, which you always thought sweet and pleasant.’ While they reproached him with these and many more things of the kind, he lay motionless, not even turning his hearing to them, nor answering at all with any word. And when they repeated the same things more often, and other harsher things, and he did not move at all, the demons, falling into rage when they saw their words despised, set about wearing him out with blows, and left him half dead, tortured with many punishments. Yet in all these great torments he could not be moved even from the place where he had lain down for prayer. The next day some of his people, seeking him merely out of kindness, found him affected by incredible punishments; and asking the cause, when they had learned it, they begged him to allow himself to be carried back to his own house to be cared for. He refused and stayed in the same place. Then on the following night too the demons returned and tortured him with heavier blows. But not even so would he be moved from the place, saying that it was better to suffer death than to obey the demons any longer. Nonetheless on the third night a multitude of demons gathered, and rushing on him without any pity wore him out with every punishment and torment. And when his body had already failed under the tortures, his last breath still resisted the command of the demons. When the wicked ones saw this, they cried out with a loud voice: ‘You have won, you have won!’ And at once, as if put to flight by some power from heaven, they departed headlong, and never again aimed anything of their art or wickedness at him. He himself advanced so far in the virtues of the soul, and became so adorned in character, and filled with the power of all divine grace, that this whole region regarded him as if fallen from heaven and believed him to be one of the number of the angels, almost all saying together and with one voice: ‘This is the change of the right hand of the Most High.’ How many, by his example, who had already despaired of themselves, returned again to the hope of salvation and dared to expect the amendment of themselves of which they had previously despaired? How many, by admiration of him, were drawn back from the very hell of sins and restored to a disposition of virtue? For when he had been converted by so great a change, all things seemed possible to all. For not only did amendment of character and the taking up of virtues flourish in him, but much grace of God was also conferred on him. For the signs and wonders done by him testified how much merit he had with the Lord. So humility and conversion furnish the material of all good things; elation and despair are the cause of ruin and death.

“To escape the dangers of falls, and to acquire God’s grace and to grasp a clearer knowledge of the Godhead itself, a more secluded life and dwelling in the inner desert is very useful. I think I shall teach you this better not so much by words as by facts themselves and examples. There was a monk who lived in this desert, which is more inward than the others. When he had persevered for many years in abstinence, and advanced in time had now nearly reached old age, adorned with every flower of the virtues and raised high by the greatness of all continence, while he served God diligently with prayers and hymns, the Lord prepares rewards for him as for his veteran soldier, since while still in the body he was performing the duties of a bodiless life after the fashion of the angels; and judging him worthy to be provided with heavenly rations in the desert, who was awaiting the heavenly King in wakeful watches. God, then, wishing to reward his faithful purpose even in this world, took the care of his daily food into the solicitude of his own providence. For when the need of nature called for the use of food, entering his cave he would find bread placed on the table, of wonderful sweetness and wonderful whiteness; refreshed by it, and giving thanks to the divine goodness, he would turn again to hymns and prayers. Divine revelations, too, came to him, and many warnings from God about things to come. Placed, then, in such great progress, because he began to glory as if in his own merits and called the gift of the heavenly benefit a debt owed to his life, at once a small sloth of soul creeps into him, so small that he could not notice it. After this a greater negligence grew, so that he now became slower to the hymns and rose more sluggishly to prayer. The psalms too were not sung by him with the watchfulness of before; but when he had performed a little of his accustomed service, his soul, as if wearied with too much toil, hurried to rest, because his mind, having become reprobate, had fallen from higher things to lower, and his thoughts were sweeping him over various precipices. For there was already in his heart a certain secret, shameful, and abominable thought; yet his former habit, as when the current of water still carries a boat by its earlier impetus even after the rowing has stopped, likewise drew the man to his accustomed duties. For that reason he still seemed to stand in his place. When, then, after his prayers he looked for food in the evening as usual, entering the place where he was accustomed to eat, he found bread placed on the table as usual; refreshed by it, he took no care to amend what was turning over in his heart, nor did he perceive the damage of his change, but did not understand that one who despises small things will fall little by little. Meanwhile, when he was now goaded by the heavy fire of lust and, inflamed with shameful desire, was being swept back again to the world, that day he restrained himself and performed the usual services of hymns and prayers according to custom; and going in to take food, he did find bread placed on the table, but somewhat dirtier. He was astonished and became sad, for he understood that this kind of portent concerned him; yet he took the food and was refreshed. After the third day he began to be driven by goads threefold; for the image of a woman had taken possession of his thoughts, as if she were already present and with him and reclining with him, whom he seemed both to embrace and to have laid beneath him for shameful uses. Yet the next day he still went out to the usual duties of psalmody and prayer, but he stood with wandering eyes and a captive mind. And when, going in as usual in the evening, he looked for food, he did find bread on the table, but very dirty and very dry, and as if gnawed all round by mice or dogs. Then when he saw this, he groaned and shed tears, but not so much from the heart, nor so abundant, as could quench the flame of so great a fire. Nevertheless he took food, but neither as much as he wished nor of the kind he was used to, while meanwhile his thoughts surround him on every side like a barbarian cohort and hurl weapons at him from every side, and drag him back bound and captive to the world.

“Rising, then, he began to journey by night through the desert and to make for the city. But when day came, the city was still far off. Being scorched by the fiercest heat and wearied in the desert, he began to look round with his eyes on every side and to search whether there was a monastery anywhere nearby; and when he caught sight of a cell of some brothers, he made for it to rest with them. When the servants of God perceived that he was there, they at once ran out to meet him and, receiving him like an angel of God, bowed before him, washed his feet, invited him to prayer, set a table, and fulfilled all the duties of love according to the divine command. But when he had been refreshed and had rested a little, they began according to custom to ask of him, as of a most learned and renowned father, a word of edification, and to seek counsels of salvation. They asked him also how one could escape the devil’s snares, or, if ever he cast shameful thoughts into the mind, how they could be driven out and thrown off. Then he, when he was compelled to give counsel to the brothers, to teach them the way of salvation, and to speak about the snares of the demons which they lay for God’s servants, taught them fully and sufficiently, but kindled in himself the goads of compunction; and coming back to himself he said: ‘How is it that I warn others and am myself deceived? Or how do I correct others when I do not amend myself? Come then, wretch, do first yourself what you teach others to do.’ And when he had used such rebukes against himself and had understood that he had been miserably tripped up, he took leave of the brothers and at once betook himself at a very swift pace to the desert, and returned to the cave from which he had gone out, throwing himself down before the Lord in prayer and saying: ‘Unless the Lord had helped me, my soul would soon have dwelt in hell.’ And again: ‘I was almost in all evil’, and ‘they almost made an end of me on the earth.’ In him was fulfilled what Scripture says: ‘A brother helping a brother will be exalted like a fortified and strong city. A brother who helps a brother is like a firm city, and judgments like the bars of cities.’ After this, then, he remained all his life in mourning and tears, seeing that he had lost the benefit of the heavenly table granted him from God; for he began again to eat his bread in labour and in the sweat of his face. He shut himself up in the cave, and lying in sackcloth and ashes he remained mourning and weeping in prayer until an angel of the Lord stood by him and said to him: ‘The Lord has accepted your repentance and has been reconciled to you; but beware lest you be elated again and deceived. Brothers whom you yourself taught will come to you, bringing you blessings; do not refuse to accept them, and taking food with them, give thanks to your God.’

“I have told you these things, my little children, so that you may know both how great a firmness there is in humility and how very great a ruin in elation. That is why our Saviour taught us the first beatitude about humility, saying: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’ At the same time I tell such examples so that you may be more cautious, lest you be led astray by demons in the subtlety of thoughts. For this reason too this rule is observed among the monks: that if anyone comes to them, whether man or woman, old or young, unknown or known, before everything prayer is made and the name of the Lord is invoked; because if it is some transformation of a demon, as soon as the prayer is made it will flee. And if the demons themselves suggest anything to your thoughts for which you ought to be praised and exalted, do not consent to them; but then humble yourselves the more in the sight of the Lord and count yourselves as nothing, when they suggest something to you about pursuing praise. Indeed demons have often led me astray by night too, and have allowed me neither to pray nor to rest, suggesting certain fantasies and thoughts to my senses through the whole night. But in the morning, as if with a kind of mockery, they prostrated themselves before me, saying: ‘Forgive us, Abba, because we caused you toil all night.’ But I answered them: ‘Depart from me, all you who work iniquity,’ and do not tempt the servant of the Lord.

“You too, then, little children, love quiet and silence, and give your effort to knowledge, and exercise yourselves so that by frequent conference you may present your mind pure to God, lest your prayers be hindered before God. For although those also do a good work, and have an approvable conscience, who, placed among people of the world, exercise themselves in good works and occupy themselves with devout and holy acts, whether practising hospitality, or serving in ministries of love, or carrying out works of mercy and visitation and other such works, in which some good men always contribute something, yet keep themselves chaste: these, then, are approved, and very much approved, who please God in good acts and are workers of God’s commandments who need not be ashamed. But nevertheless all these things involve earthly acts and are concerned with corruptible matters. But the one who toils in the exercise of the mind and cultivates spiritual senses within himself must be judged far above them. For he prepares a place within himself where the Holy Spirit may dwell, and taking a kind of forgetfulness of earthly things, he bears care for heavenly and eternal things. For he sets himself always before the sight of God, and casting behind his back all concerns for present things, he is bound by the warmth of divine desire alone, and placed in the praises of God he cannot be satisfied with hymns and psalms day and night.”

These and many other things like them blessed John spoke to us for three continuous days, and refreshed and renewed our souls. When we began to wish to depart from him, he gave us his blessings and said: “Go in peace, little children. But I want you to know this, that today the victories of the devout emperor Theodosius over the usurper Eugenius have been announced at Alexandria. It is necessary, then, that Theodosius himself also ends his life by his own death not long after.” And when we had set out from him, we found these things done just as he had foretold. A few days later some brothers followed us and announced to us that holy John himself had fallen asleep in peace. His death had been like this. For three days, they said, he allowed no one to come in to him, and kneeling in prayer he gave up his spirit, and so went to the Lord, to whom be glory for ever and ever. Amen.

### Scripture references

- John 6:63: quotation, high confidence
- John 4:10: allusion, high confidence
- Matt 5:37: allusion, medium confidence
- John 8:44: allusion, medium confidence
- 1 Tim 6:9: quotation, high confidence
- Gal 5:22: quotation, high confidence
- Matt 7:18: quotation, high confidence
- Matt 7:20: allusion, high confidence
- 2 Cor 10:18: quotation, high confidence
- Mark 11:25: quotation, high confidence
- Matt 6:14: allusion, medium confidence
- Ps 46:10 (45:11 LXX): quotation, high confidence
- John 15:15: quotation, high confidence
- Rom 8:38: quotation, high confidence
- Rom 8:39: quotation, high confidence
- Matt 7:13: quotation, high confidence
- Matt 7:14: quotation, high confidence
- Ps 55:7 (54:8 LXX): quotation, high confidence
- Ps 55:8 (54:9 LXX): quotation, high confidence
- Ps 32:9 (31:9 LXX): quotation, high confidence
- Luke 14:11: quotation, high confidence
- Luke 18:14: quotation, high confidence
- Eph 4:19: quotation, high confidence
- Ps 77:10 (76:11 LXX): quotation, high confidence
- Ps 94:17 (93:17 LXX): quotation, high confidence
- Ps 119:87 (118:87 LXX): quotation, high confidence
- Prov 5:14: quotation, medium confidence
- Prov 18:19: quotation, high confidence
- Gen 3:19: allusion, high confidence
- Matt 5:3: quotation, high confidence
- Ps 6:8: quotation, high confidence
- 2 Tim 2:15: allusion, high confidence

### Translation notes

- “Cyrene”: so the text; a variant reading recorded by Migne is “Syene” (as in Palladius), which fits the geography (the southern frontier of the Thebaid); translated as printed.
- Quotations: John 6:63; John 4:10 (“If you knew the gift of God”); Matt 5:37 and John 8:44 (a lie is from the evil one); 1 Tim 6:9; Gal 5:22; Matt 7:18; 2 Cor 10:18; Mark 11:25 (cf. Matt 6:14–15); Ps 46:10 (LXX 45:11); John 15:15; Rom 8:38–39; Matt 7:13–14 (the text says “to death”); Ps 55:7–8 (LXX 54:8–9); Ps 32:9 (LXX 31:9); Luke 14:11, 18:14; Eph 4:19; Ps 77:10 (LXX 76:11); Ps 94:17 (LXX 93:17); Ps 119:87 (LXX 118:87) with Prov 5:14; Prov 18:19 (LXX form); Gen 3:19; Matt 5:3; Ps 6:8; 2 Tim 2:15.
- The usurper Eugenius was defeated in September 394; Theodosius died in January 395.
- The digital text’s inudiart (an OCR slip) is corrected to invidiam, “envy”, and the gap at Conc(??)sit to Conclusit, “shut himself up”.

### Citation (SBL)

Rufinus, Hist. mon. 1 (PL 21:390–405; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/1).

## Historia monachorum, chapter 2

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/2/#p-2
- Source: PL 21:405–407
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Abba Hor, father of many monasteries, who learned to read by grace, received a promise from an angel, and resisted a demon posing as Christ the King.

### Latin text

Vidimus et alium apud Thebaidem venerabilem virum, Hor nomine: hic multorum erat monasteriorum pater, qui habitu ipso, honoris videbatur angelici, nonaginta jam agens aetatis annos, barba prolixa, et claritatis canitie splendida, vultu et aspectu ita laetus, ut plus aliquid habere quam in hominis natura est, visio ipsa videretur. Hic prius in ultima eremo plurimis abstinentiae laboribus exercitatus, postremo in vicino urbis monasterium Instituit. In adjacentibus autem habitationis sua locis diversi generis arborum silvas ipse per se plantaria ponendo conseruit, in quibus, ut nobis a plurimis sanctis patribus affirmatum est, ante illius adventum nullum omnino virgultum fuit. Ob hoc autem plantavit hanc silvam; ut ibi fratres, quos inibi congregare cupiebat, non haberent necessitatem, ligni gratia longius evagandi, habens curam et in his quae ministerio corporis necessaria sunt, sed praecipue salutis eorum ac fidei. Ipse tamen cum esset in eremo, herbis pascebatur, et radicibus quibusdam, et haec ei dulcia videbantur. Aquam vero si quando invenisset, bibebat, orationibus et hymnis occupans omne diei tempus ac noctis. Ut autem ad maturam pervenerat aetatem, apparuit ei Angelus Domini in eremo per visum, dicens : Eris in gentem magnam, et multus tibi populus credetur, et erunt per te quae salvanda sunt multa millia hominum. Quantoscunque autem in hac vita positus converteris ad salutem, super tantos principatum accipies in futuro; et nihil verearis : numquam enim aliquid tibi deerit eorum stipendiis, quae ad usum corporis requiruntur, quoties haec poposceris a Deo. Haec cum audisset, ad viciniora loca accedit, et primo solus sub parvo tugurio, quod sibi ipse construxerat, habitare coepit, oleribus compositis vescens solis, interdum etiam post continuata jejunia. Literas primo ignoravit : cum autem de eremo ad haec quae supra diximus, viciniora habitaculis loca accessisset, data est ei divinitus gratia. Et cum a fratribus oblatus ei fuisset codex, quasi olim jam sciens litteras, legere coepit. Collata est ei adversus daemones etiam virtus, ita ut multi ex his, quos urgebant daemones, etiam inviti ad eum raperentur, protestantes summo cum clamore de meritis ejus. Sed et alias quamplurimas sanitates operabatur. Congregabantur interim ad eum plurimae multitudines monachorum, inter quos cum etiam nos advenissemus, visis nobis, laetissimus redditur. Cumque salutans nos, orasset more sibi solito, pedes hospitum propriis manibus lavat, et docere nos ex Scripturis, quae ad aedificationem vitae ac fidem pertinent, coepit. Erat enim ei docendi gratia a Deo collata. Cum itaque plurima nobis Scripturarum capitula sapienter disseruisset, rursus ad orationem convertebatur. Consuetudo autem erat ci non prius corporalem cibum sumere, quam spiritalem Christi Communionem acciperet. Quo accepto, post gratiarum actionem adhortari nos etiam ad reficiendum coepit, ipse tamen sedens nobiscum, nunquam cessabat aliquid de studiis spiritalibus commonere. Narrabat ergo nobis tale aliquid : Scio hominem, inquit, quemdam in eremo, per tres continuos annos nullum sumsisse terrenum cibum : Angelus enim Dei tertia quaque die escam deferebat ei caelestem, et haec ei cibus erat et potus. Et iterum scio hujusmodi hominem, quia venerunt ad eum daemones in specie coelestis militiae, et habitu Angelorum, currus igneos agentes, plurimo apparatu, tamquam magnum aliquem regem deducentes, isque qui ceteris ut rex haberi videbatur, dicebat ad eum : Implesti omnia, o homo, superest ut adores me, et transferam te sicut Eliam. Sed monachus audiens dicebat in corde suo, Quid est hoc? Quotidie ego Salvatorem, qui est Rex meus, adoro : hic si esset ille, quomodo a me hoc exposceret, quod indesinenter me facere sciret? Et post hac respondit ad ipsum : Ego habeo meum Regem, quem quotidie sine intermissione adoro : tu autem non es rex meus. Et continuo inimicus ad haec verba nusquam comparuit. Verum haec ille quasi de alio nobis narrans sua gesta, sub alterius persona memorabat. Patres tamen qui aderant, ipsi nobis affirmabant, quod ipse esset, qui haec vidisset et audivisset. Erat ergo hic magnificus pater, qui inter caetera bona etiam hoc praestabat advenientibus fratribus, et cum ipso habitare volentibus. Faciebat convocari fratres qui secum erant, et in una die advenienti fratri cellulam aedificabat. Erat in hoc opere magna alacritas fratrum, unoquoque eorum festinante lateres convehere, aut lutum porrigere, aut aquam infundere, aut ligna deferre. Ubi vero perfecta fuisset, ipse eam omnibus utensilibus vel necessariis instructam tradebat fratri. Hic aliquando cum falsus quidam frater ad se venisset, et ut videretur nudus, vestimenta sua occultasset, arguit eum coram omnibus; et in medium quae occultaverat protulit : et ita pertimuere omnes, ut de reliquo nemo auderet coram ipso fallere. Tanta erat in eo virtus animi, et tanta divinae gratiae magnitudo, quam abstinentiae labore et fidei puritate quaesierat. Multitudines autem fratrum cum ipso positae, tanta gratia erant repletae, ut cum ad ecclesiam convenirent, chori Angelorum vestibus ac mentibus resplendentes, ad imitationem Virtutum caelestium, in hymnis et laudibus Dei pervigiles viderentur.

### English translation (Claude)

We also saw in the Thebaid another venerable man named Hor. He was the father of many monasteries, and by his very bearing he seemed of angelic dignity: he was already ninety years old, with a long beard shining with bright white hair, and so joyful in face and look that the sight of him seemed to hold something more than is in human nature. He had first been trained in the farthest desert by very many labours of abstinence, and finally founded a monastery near the city. In the places next to his dwelling he himself planted woods of trees of various kinds by setting out seedlings, though, as very many holy fathers assured us, before his arrival there had been no shrub at all there. He planted this wood for this reason: that the brothers whom he wished to gather there should have no need to wander far to get wood; for he took care also of what is needed for the service of the body, but above all of their salvation and faith.

He himself, however, when he was in the desert, fed on herbs and certain roots, and these seemed sweet to him. Water he drank whenever he found it, occupying all the time of day and night with prayers and hymns. When he had reached mature age, an angel of the Lord appeared to him in the desert in a vision, saying: “You will become a great nation, and a large people will be entrusted to you, and through you many thousands of people who are to be saved will be saved. As many as you convert to salvation while placed in this life, over so many will you receive rule in the age to come. And fear nothing; for you will never lack any of the provisions needed for the body’s use, whenever you ask them of God.” When he heard this, he came to the nearer places, and at first began to live alone under a small hut that he had built for himself, eating only cooked vegetables, and sometimes even that only after continued fasts.

At first he did not know letters; but when he had come from the desert to the places nearer to dwellings that we mentioned above, grace was given him from God. And when a book was offered him by the brothers, he began to read as if he had long known letters. Power against demons was also given him, so that many of those whom demons were driving were carried off to him even against their will, testifying with the loudest shouting to his merits. He also worked very many other healings.

Meanwhile very great multitudes of monks gathered to him; and when we too had come among them, he became most joyful at seeing us. When he had greeted us and prayed according to his custom, he washed his guests’ feet with his own hands and began to teach us from the Scriptures the things that belong to the building up of life and faith; for the grace of teaching had been given him by God. When he had wisely discoursed to us on very many chapters of the Scriptures, he turned again to prayer. It was his custom not to take bodily food before he had received the spiritual communion of Christ. Having received it, after the thanksgiving he began also to urge us to take refreshment; yet sitting with us he never ceased to remind us of something of spiritual pursuits. He told us something like this: “I know a certain man in the desert,” he said, “who for three continuous years took no earthly food; for an angel of God brought him heavenly food every third day, and this was his food and drink. And again I know a man of this kind to whom demons came in the form of the heavenly host and in the dress of angels, driving fiery chariots with great display, as if escorting some great king; and the one who seemed to be regarded as king by the rest said to him: ‘You have fulfilled everything, O man; it remains for you to worship me, and I will take you up like Elijah.’ But the monk, hearing this, said in his heart: ‘What is this? Every day I worship the Saviour, who is my King. If this were he, how would he ask of me what he would know that I do unceasingly?’ And after this he answered him: ‘I have my King, whom I worship every day without ceasing; but you are not my King.’ And at once, at these words, the enemy appeared nowhere.” He told us these deeds of his own as if telling of another, recounting them under another’s person; but the fathers who were present themselves assured us that it was he who had seen and heard these things.

This, then, was a magnificent father, who among other good things provided this too for brothers who came and wished to live with him: he had the brothers who were with him called together, and in one day built a cell for the brother who had come. There was great eagerness among the brothers in this work, each hurrying to bring bricks, or hand up mud, or pour water, or carry wood. When it was finished, he himself handed it over to the brother furnished with all utensils and necessities. Once, when a false brother had come to him and had hidden his clothes so as to seem naked, he exposed him before everyone and brought out into the open what he had hidden; and so all were afraid, so that afterwards no one dared to deceive in his presence. So great was the strength of soul in him, and so great the greatness of divine grace, which he had sought by the labour of abstinence and purity of faith. And the multitudes of brothers living with him were filled with such grace that, when they assembled at church, they looked like choirs of angels, shining in garments and minds, keeping vigil in hymns and praises of God in imitation of the heavenly powers.

### Scripture references

- Gen 12:2: echo, medium confidence
- 2 Kgs 2:11: allusion, high confidence

### Translation notes

- “You will become a great nation”: echoes Gen 12:2. “Take you up like Elijah”: 2 Kgs 2:11.
- Clear OCR slips are corrected (io → in, Huc → Haec, mulli → multi, Scriptus → Scripturis, fide → fidem, orat → erat, nna → una); the gap at Narraba(??) is read as Narrabat.

### Citation (SBL)

Rufinus, Hist. mon. 2 (PL 21:405–407; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/2).

## Historia monachorum, chapter 3

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/2/#p-3
- Source: PL 21:407–408
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Ammon and the Tabennesiot monks, who veil their faces at meals so that their abstinence stays hidden.

### Latin text

Vidimus autem in Thebaide etiam alium virum, nomine Ammonem, patrem trium millium circiter monachorum, qui Tabennensii appellantur, ingentis abstinentiae viros, quibus usus est indui colobiis quasi saccis lineis, et pelle confecta a collo post tergum et latus descendente contegi; cucullis etiam caput operiri, maxime cum ad cibum ventum fuerit, eisque etiam faciem velant, ne alius alium parcius cibum sumentem deprehendat. Est autem eis et in capiendo cibo summum silentium, ita ut nec putetur in eo loco esse aliquis hominum, ubi sedetur ad mensas(??), et omnis eorum conversatio ita est in multitudine posita, quasi esset in solitudine, dum ita latet uniuscujusque abstinentia, ut ab alio deprehendi non possit. Sedent ergo ad mensam contingentes magis quam sumentes cibos, ut nec defuisse mensis, nec tamen ventri satisfecisse videantur. Major quippe est continentiae virtus, his abstinere quae in oculis habentur et in manibus.

### English translation (Claude)

We also saw in the Thebaid another man named Ammon, father of about three thousand monks, who are called Tabennesiots, men of great abstinence. Their custom is to be dressed in sleeveless tunics like linen sacks, and to be covered with a dressed skin hanging from the neck down the back and side; and to cover the head with hoods, especially when they come to food, and with these they also veil the face, so that one may not detect another taking food more sparingly. They also keep the deepest silence while taking food, so that one would not think that any human being was in the place where they sit at table; and their whole way of life, though set in a multitude, is as if it were in solitude, since each one’s abstinence is so hidden that it cannot be detected by another. So they sit at table touching the food rather than taking it, so that they may seem neither to have been absent from the table nor yet to have satisfied the belly. For it is a greater virtue of continence to abstain from these things that are before one’s eyes and in one’s hands.

### Translation notes

- Clear OCR slips corrected: veniri → ventri, bis → his. The gap after mensas does not affect the sense.

### Citation (SBL)

Rufinus, Hist. mon. 3 (PL 21:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/3).

## Historia monachorum, chapter 4

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/2/#p-4
- Source: PL 21:408
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Benus, a monk of great gentleness who never swore, lied or grew angry, drove away a hippopotamus and a crocodile in Christ’s name.

### Latin text

Vidimus et alium senem mansuetudine omnes homines praecellentem, Benum nomine, de quo asserebant fratres qui cum ipso erant, quod neque juramentum umquam, neque mendacium de ore ejus processerit, neque ullus hominum iratum viderit eum aliquando, aut sermonem superfluum otiosumque proferentem, sed erat vita ejus in summo silentio, moresque tranquilli, et per omnia quasi angelici ordinis vir : humilitas quoque immensa, et in omnibus pro nihilo semetipsum ducens. Denique nobis multum rogantibus, ut aliquem sermonem ab eo aedificationis audiremus, vix impetrare potuimus, ut pauca nobis de mansuetudine loqueretur. Hic aliquando, cum bestia quaedam, quae hippopotamus appellatur, regionem illi proximam vicinamque vastaret, rogatus ab agricolis venit ad locum : et cum immanem belluam pervidisset, ait ad eam : Praecipio tibi in nomine Jesu Christi, ne ultra vastes hanc terram. Tum illa, quasi Angelo persequente, effugata, nusquam omnino comparuit. Simili modo etiam crocodylum ab eo alio tempore fugatum perhibebant.

### English translation (Claude)

We also saw another old man, surpassing all people in gentleness, named Benus. The brothers who were with him asserted that neither an oath nor a lie ever came out of his mouth, and that no one ever saw him angry or uttering a superfluous and idle word; but his life was in the deepest silence, his manners tranquil, and in all things he was like a man of angelic rank. His humility too was immense, and in all things he counted himself as nothing. Indeed, when we begged him earnestly that we might hear from him some word of edification, we could hardly obtain that he should speak to us a little about gentleness. Once, when a certain beast called the hippopotamus was laying waste the region next and near to him, he was asked by the farmers and came to the place; and when he had looked at the huge beast, he said to it: “I command you in the name of Jesus Christ not to lay waste this land any longer.” Then it, put to flight as if an angel were pursuing it, never appeared again anywhere. In a similar way they said that a crocodile too was put to flight by him at another time.

### Citation (SBL)

Rufinus, Hist. mon. 4 (PL 21:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/4).

## Historia monachorum, chapter 5

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/2/#p-5
- Source: PL 21:408–409
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Oxyrhynchus, a city full of monks and virgins, with twelve churches and no heretics or pagans, whose people competed to show hospitality.

### Latin text

Venimus autem et ad civitatem quamdam Thebaidis, nomine Oxyrynchum, in qua tanta religionis deprehendimus bona, ut ea nemo digne valeat enarrare. Repletam namque eam monachis intrinsecus vidimus, et extrinsecus omni ex parte circumdatam. AEdes publicae (si qua in ea fuerant) et templa superstitionis antiquae, habitationes nunc erant monachorum, et per totam civitatem multo plura monasteria quam domus videbantur. Sunt autem in ipsa urbe, quia est ampla valde et populosa. duodecim ecclesiae, in quibus publicus agitur populi conventus, exceptis monasteriis, in quibus per singula orationum domus sunt. Sed nec portae ipsae, nec turres civitatis, aut ullus omnino angulus ejus monachorum habitationibus vacat, quique per omnem partem civitatis, die ac nocte hymnos ac laudes Deo referentes, urbem totam, quasi unam Dei ecclesiam faciunt. Nullus enim ibi invenitur aut haereticus, aut paganus, sed omnes cives Christiani, omnes Catholici, ut nihil omnino differat, si Episcopus in platea orationem, aut in ecclesia faciat. Ipsi quoque magistratus et principales civitatis, et reliqui cives studiose per singulas portas statuunt, qui observent, ut sicubi apparuerit peregrinus aut pauper, certatim ad eum qui praeoccupaverit adductus, quae sunt necessaria consequatur. De his autem qui erga nos, ab ipsis populis gesta sunt, videntibus transire nos per civitatem suam, et velut Angelis occurrentibus, atque honorem deferentibus, quomodo enarrem? Aut de ipsis monachis et virginibus, quorum innumerae multitudines (ut supra diximus) in illa urbe habentur? Requirentes enim a sancio Episcopo loci illius, viginti millia virginum, et decem millia monachorum inibi haberi comperimus. Quorum omnium affectum erga nos et honorem, quem exhibebant, vobis exponere, nec sermo sufficit, nec verecundia permittit, quomodo palliola nostra scinderentur, unoquoque nos sibi rapiente, et ad se adducere cupiente. Vidimus quoque ibi plurimos sanctorum patrum diversas Dei gratias habentes, alios in verbo Dei, alios in abstinentia, alios in signis et virtutibus ministrantes.

### English translation (Claude)

We also came to a certain city of the Thebaid named Oxyrhynchus, in which we found such good things of religion that no one could worthily tell them. For we saw it filled with monks within and surrounded by them on every side without. The public buildings (whatever there had been in it) and the temples of the ancient superstition were now dwellings of monks, and throughout the whole city there appeared to be many more monasteries than houses. There are in the city itself, since it is very large and populous, twelve churches, in which the public assembly of the people is held, besides the monasteries, in each of which there are houses of prayer. Not even the gates themselves, or the towers of the city, or any corner of it at all is empty of monks’ dwellings; and they, offering hymns and praises to God day and night in every part of the city, make the whole city as it were one church of God. For no heretic or pagan is found there; all the citizens are Christians, all Catholics, so that it makes no difference at all whether the bishop says prayer in the street or in the church. The magistrates themselves and the leading men of the city, and the other citizens, eagerly station people at each gate to watch, so that wherever a stranger or a poor man appears, he is brought to whoever got there first, as they compete with one another, and receives what he needs.

But how shall I tell what was done toward us by the people themselves, when they saw us passing through their city, running to meet us as if we were angels and paying us honour? Or about the monks and virgins themselves, of whom countless multitudes (as we said above) are found in that city? For inquiring of the holy bishop of that place, we learned that twenty thousand virgins and ten thousand monks are there. To set out to you the affection of all of them toward us, and the honour they showed, neither speech is sufficient nor modesty permits: how our little cloaks were torn, as each one snatched us to himself and wished to bring us to his own place. We also saw there very many holy fathers who had various graces of God, some ministering in the word of God, others in abstinence, others in signs and powers.

### Translation notes

- The numbers (twenty thousand virgins, ten thousand monks) are as given by the bishop in Rufinus’s account.

### Citation (SBL)

Rufinus, Hist. mon. 5 (PL 21:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/5).

## Historia monachorum, chapter 6

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/2/#p-6
- Source: PL 21:409–410
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Theon, a silent recluse near Oxyrhynchus who healed the sick through his window, bound robbers by prayer, knew Latin, and was followed by the desert beasts.

### Latin text

Vidimus et alium non longe ab urbe ad eam partem, quae mittit ad eremum, nomine Theonem, virum sanctum, intra cellulam suam clausum solitarium, qui perhibebatur triginta annis silentii habuisse continentiam : quique tam multas virtutes faciebat, ut Propheta apud illos haberetur. Conveniebat namque ad eum per dies singulos infirmorum plurima multitudo, ad quos ille per fenestram manum proferens, et uniuscujusque capiti superponens, ac benedicens eos sanos ab omni aegritudine remittebat. Hic etiam ipso visu tam honorabilis erat, tantumque reverentiae gerebat in vultu, ut inter homines Angelus videretur : ita laetus oculis, et plenus totius gratiae apparebat. Huic cum parvum ante tempus, ut comperimus, noctu latrones supervenissent, aurum se apud eum inventuros credentes, oratione sola ita eos vinxit, ut foribus ejus affixi, movere se omnino non possent. Mane vero cum ad eum turbae more solito convenissent, et viderent ad januas ejus latrones, volebant eos igni tradere. At ille rerum necessitate compulsus, unum eis solum locutus est verbum : Sinite, inquit, eos illaesos abire, alioquin gratia a me fugiet sanitatum. Populi vero, ut audierunt haec, contradicere non audentes, dimiserunt eos. Latrones vero videntes quod secum est gestum, abjecta scelerum voluntate, et praeteritorum mullorum paenitudinem gerentes, ad monasteria vicina confugiunt, atque ibi emendatioris vitae formam modumqtie suscipiunt. Erat autem supradictus vir eruditus non solum AEgyptiorum et Graecorum lingua, sed etiam Latinorum, ut et ab eo ipso, et ab his qui ei aderant, didicimus. Sed et ipse revelare cupiens, et consolari peregrinationis nostrae laborem, in tabella scribens ad nos gratiam doctrinamque sui sermonis ostendit. Erat autem ejus cibus absque ignis opere. Dicebant autem, quod et noctibus ad eremum progrediens, comitatu uteretur plurimo eremi bestiarum. Ipse vero hauriens aquam de puteo suo, et praebens eis pocula, obsequii earum remunerabat laborem. Hujus autem rei manifestum dabatur indicium, quod vestigia bubalorum, caprarumque et onagrorum, circa ejus cellulam plurima deprehendebantur.

### English translation (Claude)

We also saw another man, not far from the city, on the side that leads out to the desert, named Theon, a holy man, shut up alone in his cell, who was said to have kept the discipline of silence for thirty years; and he did so many mighty works that he was regarded among them as a prophet. For every day a very great multitude of the sick came to him; he would put his hand out to them through the window, place it on each one’s head, bless them, and send them away healed of every sickness. He was so venerable even in his appearance, and bore such reverence in his face, that he seemed an angel among men, so joyful was he in his eyes and so full of all grace did he appear. A short time before, as we learned, when robbers had come upon him by night, believing they would find gold with him, he bound them by prayer alone, so that, fixed to his doors, they could not move at all. In the morning, when the crowds had gathered to him as usual and saw the robbers at his doors, they wanted to hand them over to the fire. But he, compelled by the necessity of the situation, spoke one word only to them: “Let them go away unharmed,” he said; “otherwise the grace of healings will flee from me.” The people, when they heard this, not daring to contradict, let them go. The robbers, seeing what had been done to them, threw off the will for crimes and, repenting of their many past deeds, fled to the neighbouring monasteries and there took up the form and manner of a better life.

This man was learned not only in the language of the Egyptians and Greeks but also in that of the Latins, as we learned both from him and from those who were with him. And wishing to disclose this and to comfort the labour of our journey, he wrote to us on a tablet and showed us the grace and learning of his speech. His food was prepared without fire. They also said that when he went out into the desert at night he had a great following of the desert’s beasts; and he, drawing water from his well and giving them drink, repaid the labour of their service. A clear proof of this was given, in that many tracks of buffaloes, goats, and wild asses were found around his cell.

### Translation notes

- Clear OCR slip corrected: curo → cum.

### Citation (SBL)

Rufinus, Hist. mon. 6 (PL 21:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/6).

## Historia monachorum, chapter 7

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/7/#p-7
- Source: PL 21:410–420
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Apollonius of Hermopolis: his call and victory over the demon of pride, his miracles among pagans and in famine, the Easter feast sent from God, and his teaching on joy, hospitality, daily communion and hidden fasting.

### Latin text

Vidimus et alium sanctum virum nomine Apollonium, apud Thebaidam, in Anibus Hermopolis, ad quam civitatem Salvatorem, cum Maria et Joseph de Judeae finibus venisse, tradunt, secundum Prophetiam Esaiae, dicentis : Ecce Dominus sedet super nubem levem, et veniet in AEgyptum, et commovebuntur manufacta AEgytiorum a facie ejus, et cadent in terram. Vidimus ergo ibi etiam et templum ipsum, in quod ingresso Salvatore, corruisse omnia idola in terram, et comminuta esse, memorabant. Vidimus ergo supradictum virum, et in vicina eremo sub monte quodam habentem monasteria; erat enim pater monachorum circiter quingentorum, et famosissimus in omnibus Thebaidae finibus habebatur. Opera enim magna erant ei, et virtutes multas signaque plurima et prodigia faciebat per eum Deus. A pueritia namque in abstinentia nutritus, ubi ad maturam pervenit aetatem, gratia Dei semper cum ipso crevit. Erat enim annorum fere octoginta cum eum vidissemus in monasteriorum congregatione florentem : sed et ipsi qui videbantur ejus esse discipuli, ita perfecti erant, et magnifici, ut omnes paene possent signa facere. Quindecim ergo annorum secessisse eum ad eremum, ferebant, atque ibi cum quadraginta annis fuisset in exercitiis spiritualibus conversatus, aiebant vocem Dei ad eum delatam dixisse : Apolloni, per te perdam sapientiam sapientium in AEgypto, et intellectum prudentium reprobabo. Perdes autem mihi et eos qui inter ipsos sunt sapientes Babylonis, et omnem culturam daemonum subrues. Perges ergo nunc ad loca habitabilia : generabis enim mihi populum substantialem, et perfectum aemulatorem operum bonorum. At ille respondens ait : Aufer a me, Domine, jactantiam, ne forte elatus super fratres meos, cadam ab omnibus bonis tuis. Respondit ad eum rursus divina vox : Mitte manum tuam ad cervices tuas, et quod comprehenderis constringe, et sub arena obrue. At ille sine mora injecta manu ad cervices suas, apprehendit quasi parvulum quemdam AEthiopem, et continuo submersit eum sub arena clamantem et dicentem : Ego sum superbiae daemon. Post haec vox ad eum facta est a Deo dicens : Perge nunc : omnia enim quaecumque a Deo poposceris, consequeris. Ille ergo post haec perrexit ad ea loca, in quibus homines habitabant. Temporibus autem Juliani tyranni haec fiebant. Fuit autem in locis illis spelunca quaedam eremo vicina, in qua habitare coepit, indesinenter die ac nocte orationibus vacans, easque centum (ut aiebant) per diem, totidemque noctis tempore curvans genua consignabat Deo. Cibo autem magis caelesti, quam humano utebatur. Indumentum ejus stupeum collobium erat, quod apud illos lebetes appellatur, et linteum quod collum et caput obvolveret. Quae tamen indumenta ferebant permansisse ei in deserto numquam veterata. Erat ergo in vicino eremi loco. in virtute Spiritus degens, signa et sanitates miras efficiens, quas enarrare pro sui immensitate (sicut ab his qui cum ipso erant, senioribus comperimus) vox nulla sufficiet. Fama autem magnifica de eo pervulgata, cum in admiratione omnium quasi propheta aliquis aut Apostolus haberi coepisset, vicinis e regionibus monachi diversis ex locis conveniebant ad eum, et tanquam pio patri magna munera, suas singuli quique animas offerebant. At ille unumquemque eorum tota religione suscipiens, alios ad bene operandum, alios ad bene intelligendum provocabat : sed et ipse prius ea ostendebat exemplis, quae verbis docere cupiebat. Aliis quidem diebus unumquemque apud semetipsum exercere abstinentiam, quam posset sinebat; die vero Dominica, gratia caritatis, secum omnes cibum sumere hortabatur, cum tamen ipse solitis abstinentiae observationibus deserviret, herbis solummodo aut oleribus utens, nec usum, aut ministerium ignis admittens. Hic cum audisset, Juliani (ul supra diximus) temporibus fratrem quemdam militia comprehensum detineri in carcere, venit ad eum cum fratribus consolandi gratia, et ut moneret eum in necessitate tenere constantiam, atque imminentia contemnere ac deridere pericula : Tempus enim, ait, certandi adest, in quo fidelium mentes tentationibus probandae sunt et noscendae. Cumque his et aliis verbis roborarit animos adolescentis, supervenit centurio, et indignatus est, cur introire ausus sit : claves extrinsecus carceris imposuit, ipsumque et omnes quicunque venerant pariter conclusit, quo scilicet edam ipsi similiter ad militiae detinerentur officium : constituensque custodes quam plurimos, abscessit. Medio autem noctis astare visus est Angelus ingenti luce resplendens, et obstupefactis perterritisque custodibus, carceris claustra patefecit. Tunc vero ipsi custodes advoluti pedibus sanctorum, rogabant eos decedere, dicentes, melius sibi esse mori pro eis, quam divinae virtuti obsistere, quae eorum curam gerebat. Mane vero etiam ipse centurio cum principalibus viris festinus ad carcerem venit, rogans ut discederent omnes qui teneri videbantur. Dicebat enim, domum suam terraemotu magno concidisse, et electos quosque famulorum suorum peremisse. Sancti vero, his auditis, hymnum Deo laudesque cecinerunt, et regressi ad eremum, erant in unum positi, secundum Apostolorum exemplum habentes animam unam et cor unum. Pater autem senior docebat eos, ut quotidie proficerent in virtutibus, et insidias diaboli, quas per cogitationes inferret hominibus, in initiis statim retunderent. Sic enim aiebat, confringatur caput serpentis, et omne ejus corpus emortuum reddetur. Ob id enim mandat nobis Deus observare caput serpentis, ut omnino statim ab initio nec recipiamus malas et sordidas cogitationes in corde nostro. Quanto ergo magis diffundi non convenit in sensibus nostris cogitationum phantasias, quas etiam initio recipi vetat? Sed et illud monebat, ut in virtutibus alter alterum vincat, nec patiatur se unusquisque inferiorem proximo suo fieri. Hinc autem, dicebat, scietis vos proficere in virtutibus, si nulla vobis passio fuerit erga mundana desideria. Hoc enim est initium donorum Dei. Quod si etiam ad hoc venerit quis vestrum, ut et signa et mirabilia faciat, non extollatur pro hoc, neque in cogitatione sua erigatur tamquam caeteris praelatus, sed nec hoc ipsum hominibus debet ostendere, quod donum gratiae hujus acceperit, alioquin seducet seipsum, et ipse decipietur, et gratiam perdet. Habebat ergo hanc magnificam verbi Dei doctrinam, sicuti et nos ipsi ex parte fruiti sumus, sed majorem habebat in operibus gratiam. Omne enim quidquid petisset a Deo, sine mora consequebatur : sed et revelationes ei plurimae ostendebantur. Denique seniorem fratrem suum, qui et ipse in eremo defunctus est, cum quo plurimo tempore egerat vitam perfectam, vidit in somnis in sede Apostolica residentem, atque unum ex ipsis effectum, haereditatem sibi virtutum et gratiae reliquisse. Cumque etiam pro semetipso oraret, ut velocius eum Dominus assumeret, et cum ipso sibi requiem praestaret in caelis, responsum est ei a Domino Salvatore, parum adhuc temporis debere eum conversari, donec vitae et conversationis ejus plurimi aemulatores existant : populos namque ei plurimos credendos esse monachorum, et exercitum quemdam piorum, ut per haec dignam pro talibus meritis remunerationem inveniat apud Deum. Haec autem ut vidit, ita gesta sunt. Convenerunt enim ex omni loco monachi, fama et doctrina ejus invitati, et praecipue exemplis ejus quamplurimi saeculo abrenuntiantes, conventum quemdam magnificum fecerunt apud eum in supradicto montis loco, communem vitam mensae unius unanimiter conservantes. Hunc ergo tamquam vere caelestem quemdam et angelicum cernebamus exercitum, in omnibus virtutibus adornatum. Nullus sane in eis sordidis utebatur indumentis, sed splendore vestium pariter atque animorum nitebant, ita ut etiam, secundum Scripturam, laetaretur eremus sitiens, et multi filii ejus viderentur in deserto. Quae quamvis de Ecclesia dicta sint, tamen in AEgypti desertis, haec etiam historica relatione completa sunt. Ubi tantae per urbes multitudines veniunt ad salutem, quantas AEgypti deserta protulerunt. Quanti populi habentur in urbibus, tantae paene habentur in desertis multitudines monachorum. Unde mihi videtur etiam Apostoli dictum in eis esse completum : Quod ubi abundavit peccatum, ibi superabundavit gratia. Abundavit enim aliquando immundas idolorum cultus in AEgypto, sicut in nullo umquam gentium . Canes enim et simias atque alia portenta venerati sunt. Allia quoque et caepas, et nonnulla olerum, Deos credebant, sicut ab ipso patre Apollonio narrante didicimus, caussam enim nobis priscae eorum superstitionis hoc modo exponente : Bovem quidem Deum crediderunt aliquando AEgyptii, pro eo quod per ipsum rura excolentes victum cibumque capiebant. Sed et aquam Nili, pro eo quod universas rigabat AEgypti regiones, venerabantur. Colebant quoque et terram, utpole uberiorem caeteris terris. Canes etiam, ut supra diximus, et simias, ac diversa herbarum genera atque olerum colebant, pro eo quod occasionem sibi salutis per haec venisse opinabantur temporibus Pharaonis. Circa haec enim singula occupatio eis exorta videbatur, cum ille patres nostros persequens submersus est, et unusquisque id per quod occupari visus est uti ne Pharaonem sequeretur, hoc sibi reputavit Deum, dicens : Quia hoc mihi Deus fecit hodie, ut non sequerer Pharaonem, et simul cum eo demergerer. Haec ergo erant verba sancti Apollonii. Sed multo magis illa scribi oportet, quae in operibus et virtutibus habuit. Erant aliquando in circuitu ejus positi decem circiter Gentilium vici, apud quos daemoniaca superstitio summo studio colebatur. Templum enim erat ibi amplissimum, atque in eo simulacrum, quod moris erat circumferri a sacerdotibus bacchantium ritu, cum reliqua multitudine circumeuntibus, et quasi pro aquis pluvialibus profana mysteria pergentibus. Contigit autem sub eo tempore, quo hujusmodi ab eis orgia gerebantur, iter agere beatum Apollonium per ipsa loca, cum aliquantis fratribus. Et cum vidisset infelicium turbas, quasi daemone quodam agi, baccharique per campos, miseratus errorem eorum, fixis genibus invocavit Dominum et Salvatorem nostrum, et omnes eos qui caerimoniis daemoniacis agebantur, cum simulacro suo stare fecit immobiles, ne progredi omnino usquam possent. Atque ita per totam diem rapidissimis adusti aestibus permanserunt, ignorantes unde eis haerere uno in loco immobiliter contigisset. Tunc sacerdotes eorum dicebant, esse quemdam Christianum in regionibus vicinae eremi commanentem, Apollonium nomine, et ipsius esse haec opera, qui nisi esset exoratus, sibi periculum permansurum. Ut autem ad rei tantae miraculum convenerunt undique qui audierant, et percontantes, quae tanti caussa disteret monstri, ignorare se penitus fatebantur : suspicionem tamen dari sibi dicunt supradicti viri, quem et exorari pro se deposcunt. Tunc quidam ex illis, vere eos opinari aiunt; nam et vidisse se eum in illo itinere praetereuntem confirmabant, et tamen adhibere, quae putabant prodesse, auxilia non morantur. Adducunt boves, quorum virtute videretur posse moveri simulacrum. Sed cum nec sic quidem aliquid profecissent, omni auxilio frustrati, legatos ad hominem Dei mittunt, pollicentes, ut si eos resolvat his vinculis, pariter quoque erroris in eis vincula dissolveret. Haec ubi nunciata sunt ei, sine mora descendit ad eos, et oratione sola ad Deum fusa, omnes resolvit. At illi sine dilatione unanimiter omnes confugiant ad eum, salutari Deo nostro credentes, et gratias referentes. Simulacrum vero quod erat ligneum, continuo tradunt igni. Ipsi autem secuti hominem Dei, atque edocti ab eo fidem Domini, Ecclesiae Dei sociati sunt. Plurimi vero ex ipsis cum ipso permanserunt, ei etiam nunc in monasteriis degunt. Facti tamen hujus mirabilis fama ubique diffusa est, et multi pro hoc ad fidem Domini convertebantur, ita ut in omnibus illis regionibus nullus jam paene Gentilium remanserit. Post aliquantum autem temporis, certamen erat de finibus inter duos vicos. Hoc cum nuntiatum fuisset homini Dei, festinans descendit ad eos pacis gratia. Sed illi furore contentionis incensi, nullo genere ad pacis consilium flectebantur, maxime quod unius partis populus plurimum fiduciae in viribus cujusdam latronis gerebat, qui ipsius certaminis signifer videbatur, Hunc cum videret Apollonius paci resistentem, dicit ad eum : Si mihi, o amice, acquiescere volueris ad pacem, rogabo Deum meum, et remittet tibi peccata tua. At ille cum audisset, nihil omnino distulit, sed genibus ejus provolutus supplicabat ei. Tunc deinde conversus ad turbas, quae eum secutae fuerant, fecit omnes cum pace decedere. Quibus secedentibus, ipse permansit cum homine Dei, expetens ab eo promissum. Tunc vero Apollonius assumens eum, et cum ipso iter agens ad monasteria, docebat eum mutare debere ordinem vitae, et patienter a Deo quaerere misericordiam, promissionem ex fide exspectare, omnia enim possibilia dicebat esse credenti. Cumque noctis tempore simul in monasterio requievissent, per visum ambo vident se esse in caelis, et assistere ante tribunal Christi : vident etiam Angelos Dei, et Sanctos quosque adorantes Dominum : et cum haec videntes, etiam ipsi adorassent Deum, vox Dei defertur ad eos, dicens : Licet nulla sit communio luci et tenebris, nec sit aliqua portio fideli cum infideli; tamen donatur tibi salus istius, pro quo supplicasti, Apolloni. Sed et alia multa cum audissent in caelesti visione positi, quae neque sermo enarrare sufficit, neque auris audire, surrexerunt a somno, et quae viderant fratribus indicarunt. Admiratio autem ingens esse coepit, cum unum atque idem somnium uterque narraret. Permansit autem cum fratribus latro ille jam sanctus, vitam suam moresque ad omnem innocentiam pietatemque commutans, tamquam in agnum conversus ex lupo, ut in eo plenissime compleri videretur prophetia Esaiae dicentis : Lupi cum agnis pascentur, et leo et bos simul paleis pascentur. Vidimus ibi quosdam etiam gentis AEthiopum viros cum monachis viventes, et multos ex ceteris monachis in observantia religionis et virtute animi praecellentes, ut et in ipsis compleri videatur Scriptura, quae dicit : AEthiopia praeveniet manus ejus Deo Adhuc autem in gestis sancti Apollonii ferebatur hoc. Lis quodam tempore dicebatur exorta inter duos vicos, quorum unus Christianus, alter Gentilium fuit. Procedunt ex utraque parte armatorum turbae plurimae. Accidit autem ut sanctus Apollonius superveniret. Cumque eos hortaretur ad pacem, quidam eorum qui inter Gentiles quasi caput erat et caussa belli illius, homo truculentus et ferus, obsistebat ei vehementer, dicens, non se permittere fieri pacem, usque ad mortem suam. Tunc ille : Fiat (inquit) ut optas, nullus enim alius praeter te perimetur; sed et congruum honori tuo tibi sepulcrum fiet, non terra, sed bestiarum ac vulturum ventres. Et continuo sermo ejus efficitur verus, nullus enim alius ex utraque parte nisi solus ipse cecidit. Quem cum sub arena obruissent, mane regressi invenerunt a bestiis effossum laniatumque, atque a vulturibus devoratum. Cumque omnes admirationem habuissent, quod sermo hominis Dei ita fuisset impletus, conversi sunt omnes ad fidem Salvatoris Domini, et Apollonium prophetam Dei praedicabant. Sed et hoc nos non effugiat, quod ab eo primis adhuc diebus (quibus in spelunca habitare cum paucis fratribus coeperat) factum didicimus. Dies sanctus aderat Paschae, et cum solemnitas vigiliarum Sacramentorumque intra speluncam fuisset expleta, atque ex his quae fuerant apud eos refectio pararetur (erant autem eis pauci tantummodo et sicci panes, atque olera ex his quae sale aspersa reponi apud eos solent), tum Apollonius fratres qui secum erant alloqui ita coepit : Si est in nobis fides, et vere fideles sumus famuli Christi, petat unusquisque nostrum a Deo, si quid quasi in die festo sumere libenter habet. At illi ipsi potius (qui eos aetate et meritis praecelleret) haec a Deo poscenda permittunt, semetipsos inferiores hujus gratiae indicantes. Tum ille cum omni alacritate orationem fudit ad Deum : qua expleta, cum omnes respondissent, Amen : ecce repente ante fores speluncae astare vident homines quosdam sibi penitus ignotos, quique tam multas copias rerum omnium, quae ad usus dumtaxat ciborum pertinent, detulerunt, ut neque tam multa, neque tam diversa, tam facile quisquam viderit. In quibus erant. quaedam quae omnino in AEgypti regionibus nunquam visa sunt pomorum genera, et magnitudo incredibilis uvae, nuces, ficus, mala quoque punica, et ante tempus omnia, favi, atque mellis, et lactis copia. Nicolai etiam ingentes, et panes calidi et mundissimi, qui tamen peregrinae esse viderentur provinciae. Viri vero qui haec detulerant, statim ut tradiderunt, quasi festinanter ad eum, a quo missi fuerant, redire cupientes, mox discedunt. Tum ipsi monachi gratias Domino referentes, ex his quae sibi fuerant delata, vesci coeperunt. Quorum copia tanta fuit, ut usque ad diem Pentecostem quotidie ministrata sufficerent; certi quod haec sibi a Deo solemnitatis gratia missa sint. Comperimus etiam hoc, quod quidam ex fratribus, cui deerat humilitatis et mansuetudinis gratia, poposcit ab eo ut peteret a Domino, ut et sibi donaretur hoc munus : orante illo, tanta in eum gratia mansuetudinis et humilitatis advenit, ut omnes fratres stuperent de tranquillitate animi ejus et modestia, in quo prius nihil horum viderant. Orta est aliquando fames apud Thebaidam. Scientes autem habitatores terrae illius, quod monachi, qui cum Apollonio Domino serviebant, frequenter etiam sine cibo per gratiam Domini pascebantur, omnes simul cum uxoribus et filiis pergunt ad eum, cibum simul benedictionemque poscentes. At ille nihil dubitans, proferre coepit ex his, quae ad usum fratrum reposita erant, et dare singulis copiose. Cum vero tres solae panum sportae remansissent, fames autem populos vehementer urgeret, jubet proferri in medium sportas, quae solae superfuerant, unius diei victum monachis praebiturae, et in auditu totius populi, qui famis necessitate confluxerat, elevatis ad Deum manibus ait : Numquid non valet manus Domini multiplicare haec? Sic dicit Spiritus Sanctus : Non deficiet panis in sportis his, donec satiemur omnes de frugibus novis : et ut plurimi ex his, qui tunc in praesenti fuerant, confirmabant, quatuor continuis mensibus nec cessatum est umquam erogari panis ex sportis, neque deesse potuit aliquando. Similiter autem et alio tempore fecisse eum de frumenti et olei specie perhibebant. Quibus virtutibus motus diabolus dixisse ad eum fertur : Numquid Helias es tu, aut alius aliquis Prophetarum vel Apostolorum, quod haec facere ausus es? At ille respondens ei, dixit : Quid enim? Nonne et Prophetae et Apostoli homines erant, qui nobis et fidem suam et gratiam tradiderunt? Aut tunc Deus praesens erat, nunc vero absens est? Absit : Deus omnipotens est, et quae potest, semper potest. Si ergo Deus bonus est : tu, diabole, quare tam malus es? Haec, ut supra jam diximus, a senioribus, viris religiosis, et sanctis per eum gesta esse, fida narratione comperimus. Et quamvis eorum fidelis sit habenda relatio, majorum tamen fidem rerum per eum praestitit Dominus etiam hoc quod nos ipsi oculis nostris inspeximus. Plenas enim sportas panibus deferri vidimus ad vacuas mensas : et cum replerentur panibus mensae, atque ad omnem satietatem consumerentur, plenae nihilominus recolligebantur. Aliud quoque quod apud eum mirum vidimus, non silebo. Tres eramus nos fratres, cum venimus ad eum, et ecce longe adhuc nobis positis ab ejus monasterio, occurrerunt nobis fratres, qui ab ipso ante triduum audierant de adventu nostro; occurrerunt autem nobis cum psalmis. Hoc enim est eis moris facere in adventu omnium monachorum. Et adorantes in facies suas usque ad terram, osculabantur nos, atque ostendentes nos, sibi invicem dicebant : Isti sunt fratres, de quorum adventu ante triduum nobis pater Apollonius praedixerat, dicens, post triduum affuturos tres fratres de Jerosolymis venientes. Alii ergo ex fratribus praecedebant nos, alii sequebantur : utraque tamen turma psallebat. Ubi autem appropinquare jam coepimus, audita voce psalmi, etiam ipse sanctus Apollonius procedit in occursum. Et ut vidit nos, statim prior adoravit usque ad terram, et surgens osculo nos suscepit. Ubi autem ingressi sumus monasterium, oratione prius (ut moris est) data, pedes nostros propriis manibus lavat, et extera quae ad requiem corporis pertinent adimplevit. Haec autem facere ei moris erat omnibus adventantibus. Consuetudo autem erat apud eum, ut fratres qui cum ipso erant, non prius cibum sumerent, quam Communionem Dominicam perciperent circa horam diei nonam, et post hoc interdum sic usque ad vesperam permanebant, dum verbum Dei audientes, de mandatis Domini adimplendis sine intermissione docebantur. Post haec, jam cibo sumto, alii ipsorum ad eremum secedebant, per totam noctem Scripturas divinas memoriter recolentes, alii in eodem loco ad quem convenerant permanebant, et usque ad lucem in hymnis et laudibus Dei pervigiles perdurabant, sicut et ego ipse praesens vidi. Aliquanti vero ex ipsis circa horam nonam, cum descendissent de monte, percepta gratia Domini statim discedebant, solo hoc spiritali cibo contenti : et hoc faciebant per plurimos dies. Supra modum autem laetitia et gaudium inerat eis, et tanta exultatio, quanta haberi ab ullo hominum non possit in terris. Nullus in eis tristis omnino inveniebatur, sed et si aliquis visus fuisset aliquantulum moestior, statim pater Apollonius caussam moestitiae perquirebat. Frequenter autem, etiam si aliquis occultare voluisset, ipse enuntiabat quid lateret in corde, ita ut is qui patiebatur agnosceret. Monebat ergo eos dicens, non oportere prorsus inesse tristitiam his quibus salus in Deo est, et spes in regno caelorum. Tristentur, aiebat. Gentiles, et lugeant Judaei, plangant sine cessatione peccatores : justi vero laetentur. Nam si hi qui terrena diligunt, super fragilibus et caducis rebus laetantur; nos qui tantae gloriae spem, et aeternitatis habemus exspectationem, cur non omni exultatione laetemur? Aut non et Apostolus nos ita monet dicens : Semper gaudete, sine intermissione orate, in omnibus gratias agite? Sed quis possit doctrinam ejus, et verborum gratiam sufficienter exponere? Unde silere de his melius censeo, quam parum digne proloqui. Multa enim nobis beatus Apollonius etiam secretius de ratione abstinentiae, et conversationis integritate, multa etiam de hospitalitatis studio disserebat, et praecipiebat attentius, ut adventantes fratres quasi Domini suscipiamus adventum. Nam et adorari fratres adventantes, propterea (inquit) traditio habetur, ut certum sit in adventu eorum adventum Domini Jesu haberi, qui dicit : Hospes fui, et suscepistis me· Sic enim et Abraham suscepit eos qui homines quidem videbantur, Dominus autem in eis intelligebatur. Interdum autem etiam contra voluntatem cogere fratres ad corporalem requiem, sancti Lot exemplum proponebat, qui Angelos vi compulsos ad hospitium domus suae perduxit. Sed et hoc monebat (ut si fieri posset), quotidie monachi communicarent Mysteriis Christi forte qui se longe facit ab his, longe fiat a Deo; qui autem frequentius haec suscepit, frequentius ipsum videatur suscipere Salvatorem, quia et Ipse Salvator ita dicit : Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in eo. Sed et ipsa commemoratio Dominicae passionis, cum assidue fit a monachis, plurimum utilitatis eis confert ad exemplum patientiae. Sed et commonitio datur per haec, ut studeat unusquisque ita semper paratus inveniri, ne indignus Dominicis Mysteriis habeatur. Addebat autem his, quod etiam remissio peccatorum per haec credentibus detur. [ Jejunia sane legitima id est quarta et sexta feria, monebat non esse solvenda, nisi grandis aliqua necessitas fieret, quia quarta feria Judas de traditione Domini cogitaverat, et sexta feria crucifixus sit Salvator. Videbitur ergo qui his diebus sine aliqua necessitate solvit statuta jejunia, vel cum tradente tradere Salvatorem, vel cum crucifigentibus crucifigere.] Dicebat ergo, ut si forte in diebus supra dictis supervenerit aliquis fratrum, si quidem ante horam nonam itineris caussa velit reficere, ponendam ei esse mensam soli : quod si nolit, non eum esse cogendum : communis namque hujus observantiae traditio est. Culpabat sane valde eos, qui vel comam capitis nutriunt, vel ferrum in collo circumferunt, vel aliquid tale, quod ad sustentationem hominum fieri videatur, gerunt. Certum est enim, inquit, quod isti ab hominibus laudem quaerunt, et ostentationis caussa haec faciant, cum mandatum sit, etiam jejunia ipsa in occulto esse celebranda, ut Deo soli sint cognita, qui videt quod in occulto fit, et reddit in palam. Sed ut videtur, isti non sunt contenti ejus testimonio et remuneratione, qui videt in occulto, sed manifestari isti apud homines volunt. Omnis enim abstinentiae ratio in occulto habenda est, et ut corpus jejuniis fatigetur, et tamen non apud homines jactantia, sed Domini retributio quaeratur. Haec et multa alia nobis de conversatione monachorum per totam disserens dierum septimanam, et fidem doctrinae gestorum suorum auctoritate confirmans, ubi proficisci coepimus ab eo, producens nos aliquantulum monebat, dicens : Ante omnia, dilectissimi, pacem habetote inter vos : nolite ab invicem separari. Tunc conversus ad fratres, qui simul cum eo producentes nos, aderant, dixit : Quis vestrum, fratres, promptus est deducere eos usque ad vicina patrum monasteria? Et cum paene omnes promptissime semetipsos obtulissent, et progredi nobiscum vellent, ipse sanctus pater Apollonius elegit ex omnibus tres, qui et Graecam linguam, et AEgyptiam bene nossent, ut sicubi necessarium fuisset, interpretarentur nobis, quique et in collocutionibus suis aedificare nos possent. Mittens ergo eos nobiscum praecepit, ne prius a nobis discederent, quam omnes patres, atque omnia quae vellemus monasteria videremus; quamvis omnes circuire nemo sufficiat. Benedicens ergo nos dimisit; atque in haec verba benedictionem dedit : Benedicat eos Dominus ex Sion, et videatis quae bone sunt Jerusalem, omnibus diebus vitae vestrae.

### English translation (Claude)

We also saw another holy man named Apollonius in the Thebaid, in the territory of Hermopolis, to which city, they relate, the Saviour came with Mary and Joseph from the borders of Judea, according to the prophecy of Isaiah, who says: “Behold, the Lord sits upon a light cloud, and he will come into Egypt, and the things made by the hands of the Egyptians will be shaken before his face, and they will fall to the ground.” So we saw there also the very temple into which, when the Saviour entered, they recalled that all the idols fell to the ground and were broken in pieces.

We saw, then, the man mentioned above, who had monasteries in the nearby desert under a certain mountain. For he was father of about five hundred monks, and was regarded as most famous in all the borders of the Thebaid. For great were his works, and God did many mighty works and very many signs and wonders through him. Brought up in abstinence from boyhood, when he reached mature age the grace of God always grew with him. He was about eighty years old when we saw him flourishing in the congregation of his monasteries; and those who were reckoned his disciples were so perfect and magnificent that almost all could do signs. They said that he withdrew to the desert at fifteen years of age, and that when he had lived there forty years in spiritual exercises, a voice of God was brought to him, saying: “Apollonius, through you I will destroy the wisdom of the wise in Egypt, and I will reject the understanding of the prudent. You will also destroy for me those among them who are wise men of Babylon, and you will overthrow all worship of demons. Go now, then, to inhabited places; for you will bring forth for me a people of substance and a perfect zealot of good works.” He answered and said: “Take boasting away from me, Lord, lest perhaps, lifted up above my brothers, I fall from all your good things.” The divine voice answered him again: “Put your hand to your neck, and what you grasp, squeeze, and bury under the sand.” He without delay put his hand to his neck and seized something like a little Ethiopian, and at once buried him under the sand, as he cried out and said: “I am the demon of pride.” After this a voice came to him from God, saying: “Go now; for whatever you ask of God, you will obtain.” After this, then, he went to the places where people lived. These things happened in the times of the tyrant Julian.

There was in those places a certain cave near the desert, in which he began to live, devoting himself ceaselessly day and night to prayers; and he offered them to God, bending his knees a hundred times (as they said) by day and as many in the night. He used food heavenly rather than human. His garment was a sleeveless tunic of tow, which among them is called a lebiton, and a linen cloth to wrap his neck and head; and they said that these garments lasted him in the desert without ever growing old. He was, then, in a place near the desert, living in the power of the Spirit, working signs and wonderful healings which, because of their great number (as we learned from the elders who were with him), no voice will suffice to tell.

When a splendid report of him had spread abroad, and he had begun to be regarded with the admiration of all as some prophet or apostle, monks from the neighbouring regions gathered to him from various places, and each one offered him his own soul as great gifts to a devoted father. He received each of them with all devotion and stirred some to do well, others to understand well; but he himself first showed by examples what he wished to teach by words. On other days he allowed each to practise by himself as much abstinence as he could; but on the Lord’s day, for the sake of love, he urged all to take food with him, though he himself kept to his usual observances of abstinence, using only herbs or vegetables, and admitting neither cooking nor the service of fire.

When he heard that in the times of Julian (as we said above) a certain brother, seized for military service, was being held in prison, he came to him with the brothers to comfort him and to warn him to keep firm in his hardship and to despise and laugh at the dangers that threatened. “For the time of contest,” he said, “is here, in which the minds of the faithful are to be proved and known by temptations.” When he had strengthened the young man’s spirit with these and other words, the centurion arrived and was angry that he had dared to enter. He locked the prison from outside and shut up him and all who had come together, so that they too might be held in the same way for military service; and setting very many guards, he went away. But in the middle of the night an angel was seen to stand there, shining with great light, and while the guards were astonished and terrified he opened the bars of the prison. Then the guards themselves, falling at the feet of the saints, begged them to leave, saying that it was better for them to die for them than to resist the divine power that was caring for them. In the morning the centurion himself also came hastily to the prison with the leading men, asking that all who were being held should depart; for he said that his house had collapsed in a great earthquake and had killed the best of his servants. The saints, hearing this, sang a hymn and praises to God, and returning to the desert they lived together, having, after the example of the apostles, one soul and one heart.

The old father taught them to make progress in virtues every day, and to beat back at their very beginnings the snares of the devil which he brings on people through thoughts. “For so,” he said, “the head of the serpent is crushed, and his whole body will be rendered dead. For this reason God commands us to watch the head of the serpent, so that we may not at all, right from the beginning, receive evil and filthy thoughts into our heart. How much less, then, is it fitting that the phantoms of thoughts be spread in our senses, which he forbids to be received even at the beginning?” He also urged that one should outdo another in virtues, and that each should not allow himself to become inferior to his neighbour. “From this,” he said, “you will know that you are making progress in virtues, if you have no passion toward worldly desires. For this is the beginning of God’s gifts. And if any of you comes even to the point of doing signs and wonders, let him not be lifted up for this, nor exalt himself in his thought as if preferred to the others; he ought not even to show people that he has received the gift of this grace; otherwise he will lead himself astray, be deceived, and lose the grace.”

He had, then, this magnificent teaching of the word of God, as we ourselves in part enjoyed; but he had greater grace in works. For whatever he asked of God he obtained without delay; and very many revelations were shown him. For instance, he saw in sleep his elder brother, who had himself died in the desert and with whom he had lived the perfect life for a very long time, sitting on an apostolic throne, made one of the apostles, and leaving him the inheritance of his virtues and grace. And when he prayed for himself too, that the Lord would take him more quickly and grant him rest with him in heaven, he was answered by the Lord the Saviour that he must live a little time yet, until very many imitators of his life and way of life should arise; for very many peoples of monks, and a kind of army of the devout, were to be entrusted to him, so that through these things he might find with God a worthy reward for such merits. As he saw it, so it came to pass. For monks gathered from every place, invited by his fame and teaching, and very many, renouncing the world especially through his example, formed a magnificent community with him in the place on the mountain mentioned above, keeping with one mind the common life of one table.

We saw this, then, as truly a kind of heavenly and angelic army, adorned with all virtues. None of them used filthy clothing, but they shone with brightness of garments and of souls alike, so that, according to the Scripture, “the thirsty desert rejoiced” and “many were its children” seen in the wilderness. Though these words were spoken of the church, yet they were fulfilled in the deserts of Egypt even as a historical account. Such great multitudes do not come to salvation in cities as the deserts of Egypt have brought forth. As many people as are found in cities, almost so great are the multitudes of monks found in the deserts. Hence it seems to me that the Apostle’s saying too has been fulfilled in them: “Where sin abounded, there grace superabounded.” For the unclean worship of idols once abounded in Egypt as among no other nation ever. For they venerated dogs and monkeys and other monsters. They believed garlic and onions, and some vegetables, to be gods, as we learned from father Apollonius himself, who explained to us in this way the cause of their ancient superstition. “The Egyptians,” he said, “once believed the ox to be a god, because by cultivating the fields with it they got their living and food. They also venerated the water of the Nile, because it watered all the regions of Egypt. They worshipped the earth too, as more fertile than other lands. They also worshipped dogs, as we said above, and monkeys, and various kinds of herbs and vegetables, because they thought that through these the occasion of their safety had come to them in the times of Pharaoh. For each of them seemed to have had an occupation arise concerning these things when he, pursuing our fathers, was drowned; and each one reckoned as god for himself the thing by which he had been occupied so that he did not follow Pharaoh, saying: ‘Because this god did this for me today, that I did not follow Pharaoh and drown together with him.’” These, then, were the words of holy Apollonius.

But much more ought those things to be written which he had in works and mighty deeds. Once there were around him about ten villages of Gentiles, among whom the demonic superstition was practised with the greatest zeal. For there was a very large temple there, and in it an image which it was the custom for the priests to carry around in the manner of bacchants, with the rest of the multitude going around with them, performing their profane mysteries as if for rainwater. It happened at the time when such orgies were being performed by them that blessed Apollonius was travelling through those places with some brothers. And when he saw the crowds of unhappy people driven as if by a demon and raving through the fields, pitying their error, he knelt down and called on our Lord and Saviour, and made all those who were being driven by the demonic ceremonies, together with their image, stand motionless, so that they could not go forward anywhere at all. And so they remained the whole day, scorched by the fiercest heat, not knowing why it had befallen them to stick motionless in one place. Then their priests said that there was a certain Christian living in the regions of the nearby desert, named Apollonius, and that these were his works; unless he were entreated, the danger would remain for them. When those who had heard gathered from all sides at the wonder of so great a thing, and asked what was the cause of so great a portent, they confessed that they did not know at all; yet they said that they had a suspicion of the man mentioned above, and they asked that he be entreated on their behalf. Then some of them said that they were right in their opinion, for they asserted that they had seen him passing by on that road; and yet they did not delay to apply what aids they thought would help. They brought oxen, by whose strength the image might seem able to be moved. But when even so they had achieved nothing, frustrated of every aid, they sent envoys to the man of God, promising that if he released them from these bonds, he would at the same time loosen the bonds of error in them as well. When this was reported to him, he came down to them without delay, and by a prayer alone poured out to God released them all. And they without delay all with one accord fled to him, believing in God our Saviour and giving thanks. The image, which was wooden, they at once gave to the fire. They themselves followed the man of God and, taught by him the faith of the Lord, were joined to the church of God. Very many of them remained with him, and even now live in the monasteries. The fame of this wonderful deed spread everywhere, and many were converted to the faith of the Lord because of it, so that in all those regions now hardly any of the Gentiles remained.

Some time later there was a dispute over boundaries between two villages. When this was reported to the man of God, he went down to them in haste for the sake of peace. But they, inflamed by the fury of strife, could in no way be turned to the counsel of peace, especially because the people of one side put very great confidence in the strength of a certain robber, who seemed to be the standard-bearer of the conflict. When Apollonius saw him resisting peace, he said to him: “If you will consent to me for peace, my friend, I will ask my God, and he will forgive you your sins.” When he heard this, he did not delay at all, but fell at his knees and begged him. Then, turning to the crowds that had followed him, he made them all depart in peace. When they had withdrawn, he himself remained with the man of God, asking of him what had been promised. Then Apollonius took him, and travelling with him to the monasteries, taught him that he must change the order of his life, and patiently seek mercy from God, and await the promise in faith; for he said that all things are possible to one who believes. And when they had rested together in the monastery at night, both saw in a vision that they were in heaven and standing before the judgment seat of Christ; they also saw the angels of God and all the saints worshipping the Lord. And when, seeing these things, they too had worshipped God, the voice of God came to them, saying: “Although there is no fellowship of light with darkness, nor any share for the believer with the unbeliever, yet the salvation of this man for whom you have pleaded is granted to you, Apollonius.” And when they had heard many other things, placed in the heavenly vision, which neither speech can suffice to tell nor ear to hear, they rose from sleep and told the brothers what they had seen. Great astonishment arose when each told one and the same dream. That robber, now holy, remained with the brothers, changing his life and character to all innocence and godliness, as if turned from a wolf into a lamb, so that in him the prophecy of Isaiah seemed to be fulfilled most fully, who says: “Wolves will feed with lambs, and the lion and the ox will feed together on straw.”

We saw there also some men of the people of the Ethiopians living with the monks, and surpassing many of the other monks in the observance of religion and in strength of soul, so that in them too the Scripture seems to be fulfilled which says: “Ethiopia will stretch out her hands first to God.”

This too was told among the deeds of holy Apollonius. At one time, it was said, a quarrel arose between two villages, of which one was Christian, the other of Gentiles. Very great crowds of armed men came out from each side. It happened that holy Apollonius arrived. And when he urged them to peace, one of them, who was as it were the head among the Gentiles and the cause of that war, a savage and fierce man, resisted him vehemently, saying that he would not allow peace to be made, to the point of his death. Then he said: “Let it be as you wish; for no one else besides you will be killed. But a tomb fitting your honour will be made for you: not the earth, but the bellies of beasts and vultures.” And at once his word came true; for no one else on either side fell except him alone. When they had buried him under the sand, returning in the morning they found him dug up and torn by beasts and devoured by vultures. And when all were amazed that the word of the man of God had been so fulfilled, they were all converted to the faith of the Lord the Saviour, and proclaimed Apollonius a prophet of God.

Nor let this escape us, which we learned was done by him in his very first days, when he had begun to live in the cave with a few brothers. The holy day of Easter had come; and when the solemnity of the vigils and of the sacraments had been completed within the cave, and a meal was being prepared from what they had (they had only a few dry loaves, and vegetables of the kind they usually store sprinkled with salt), then Apollonius began to speak thus to the brothers who were with him: “If there is faith in us, and we are truly faithful servants of Christ, let each of us ask of God whatever he would gladly take as on a feast day.” But they left it to him rather (since he surpassed them in age and merits) to ask these things of God, declaring themselves inferior for this grace. Then he poured out a prayer to God with all eagerness; and when it was completed and all had answered “Amen,” behold, suddenly they saw standing before the doors of the cave some men wholly unknown to them, who brought such abundance of all things that belong to the use of food that no one has ever easily seen so many or so various. Among them were certain kinds of fruit never seen at all in the regions of Egypt, and grapes of incredible size, nuts, figs, pomegranates too, and all out of season, honeycombs, and abundance of honey and milk; huge dates too, and hot and very clean loaves, which seemed to be from a foreign province. The men who had brought these things, as soon as they had handed them over, departed at once, as though eager to return in haste to him by whom they had been sent. Then the monks, giving thanks to the Lord, began to eat of what had been brought to them; and there was so much that, served out every day, it lasted until the day of Pentecost; and they were certain that these things had been sent to them by God for the sake of the feast.

We also learned this: that one of the brothers, who lacked the grace of humility and gentleness, asked him to ask the Lord that this gift might be given to him as well; and when he prayed, so great a grace of gentleness and humility came upon him that all the brothers were amazed at the tranquillity and modesty of his soul, in whom before they had seen nothing of these things.

Once a famine arose in the Thebaid. The inhabitants of that land, knowing that the monks who served the Lord with Apollonius were often fed by the Lord’s grace even without food, all went to him together with their wives and children, asking for food and a blessing alike. He, not hesitating at all, began to bring out of what was stored for the brothers’ use and to give abundantly to each. But when only three baskets of bread remained, and the famine was pressing the people hard, he ordered the baskets that alone were left, which would provide one day’s food for the monks, to be brought into the midst, and in the hearing of all the people who had flocked together through the need of famine, he raised his hands to God and said: “Is the hand of the Lord not able to multiply these? Thus says the Holy Spirit: the bread will not fail in these baskets until we are all satisfied with the new harvest.” And as very many of those who were present then affirmed, for four continuous months bread never ceased to be given out from the baskets, nor could it ever run short. They said that at another time too he did the same with grain and oil. Moved by these mighty deeds, the devil is said to have said to him: “Are you Elijah, or some other of the prophets or apostles, that you have dared to do these things?” He answered him and said: “What then? Were not the prophets and apostles men, who handed on to us both their faith and their grace? Or was God present then, but is now absent? Far from it! God is almighty, and what he can do, he can always do. If, then, God is good, why are you, devil, so evil?”

These things, as we have already said above, we learned by trustworthy account from elders, devout and holy men, as done through him. And although their report must be held trustworthy, yet the Lord also gave us belief in greater matters by what we ourselves saw with our own eyes. For we saw baskets full of bread brought to empty tables; and when the tables were filled with bread and it was eaten to full satisfaction, the baskets were nonetheless gathered up full.

I will not be silent about another wonderful thing that we saw with him. We were three brothers when we came to him; and behold, while we were still far from his monastery, brothers came to meet us who had heard from him three days before of our coming; and they met us with psalms. For this is their custom at the arrival of all monks. And bowing on their faces to the ground, they kissed us, and pointing us out, they said to one another: “These are the brothers of whose coming father Apollonius foretold to us three days ago, saying that after three days three brothers would arrive coming from Jerusalem.” So some of the brothers went before us, others followed; but each company sang psalms. When we had begun to draw near, at the sound of the psalm holy Apollonius himself also came out to meet us. And when he saw us, at once he was the first to bow to the ground, and rising received us with a kiss. When we had entered the monastery, prayer having first been given (as is the custom), he washed our feet with his own hands and fulfilled the other things that belong to the rest of the body. It was his custom to do this for all who arrived.

It was his practice that the brothers who were with him did not take food before they received the Lord’s communion, around the ninth hour of the day; and after this they sometimes remained so until evening, while, hearing the word of God, they were taught without ceasing about fulfilling the Lord’s commandments. After this, food having now been taken, some of them withdrew to the desert, going over the divine Scriptures from memory through the whole night; others remained in the same place to which they had assembled and continued wakeful until dawn in hymns and praises of God, as I myself saw when present. Some of them, around the ninth hour, when they had come down from the mountain and received the grace of the Lord, departed at once, content with this spiritual food alone; and they did this for very many days. Joy and gladness were in them beyond measure, and such exultation as no one on earth could have. None of them was found sad at all; and if anyone seemed a little sadder, father Apollonius at once inquired into the cause of the sadness. Often, even if someone wished to hide it, he himself declared what lay hidden in the heart, so that the one who was suffering recognized it. He admonished them, then, saying that there ought to be no sadness at all in those whose salvation is in God and whose hope is in the kingdom of heaven. “Let the Gentiles be sad,” he said, “and let the Jews mourn, let sinners lament without ceasing; but let the righteous rejoice. For if those who love earthly things rejoice over frail and perishable things, why should not we, who have the hope of so great a glory and the expectation of eternity, rejoice with all exultation? Or does not the Apostle also admonish us thus, saying: ‘Rejoice always, pray without ceasing, give thanks in all things’?”

But who could set out adequately his teaching and the grace of his words? So I judge it better to be silent about these things than to speak of them unworthily. For blessed Apollonius discoursed to us much in private about the principle of abstinence and integrity of life, much also about zeal for hospitality, and enjoined attentively that we receive arriving brothers as if receiving the coming of the Lord. “For this is why the tradition is held,” he said, “of bowing before arriving brothers: that it may be certain that in their arrival the arrival of the Lord Jesus is held, who says: ‘I was a stranger, and you took me in.’ For so Abraham too received those who seemed to be men, but the Lord was understood in them.” And sometimes he set forth the example of holy Lot for compelling brothers even against their will to bodily rest: he brought the angels, compelled by force, to the hospitality of his house. He also urged that, if it were possible, monks should communicate in the mysteries of Christ every day; for perhaps one who makes himself far from them becomes far from God; but one who receives them more often may be seen to receive the Saviour himself more often, since the Saviour himself also says: “Whoever eats my flesh and drinks my blood abides in me, and I in him.” “And the very commemoration of the Lord’s passion, when it is made continually by monks, brings them very much profit as an example of patience. A warning is also given through these things, that each should strive always to be found so prepared that he is not held unworthy of the Lord’s mysteries.” He added to these things that forgiveness of sins too is given to believers through them. [He admonished that the lawful fasts, that is, on the fourth and sixth day of the week, were not to be broken unless some grave necessity arose; because on the fourth day of the week Judas had planned the betrayal of the Lord, and on the sixth day the Saviour was crucified. So one who without any necessity breaks the appointed fasts on these days will seem either to betray the Saviour with the betrayer, or to crucify him with those who crucified him.] He said, then, that if perhaps one of the brothers arrived on the days mentioned above and wished to eat before the ninth hour because of his journey, a table should be set for him alone; but if he did not wish to, he was not to be compelled; for the tradition of this observance is common.

He strongly blamed those who either let the hair of their head grow, or carry iron round their neck, or wear anything of the kind that seems to be done to win people’s approval. “For it is certain,” he said, “that these seek praise from people and do these things for the sake of display, when it is commanded that even fasts themselves be kept in secret, so that they may be known to God alone, who sees what is done in secret and repays openly. But, as it seems, these are not content with the testimony and reward of him who sees in secret, but want to be shown off before people. For the whole principle of abstinence is to be kept in secret: that the body be wearied by fasts, and yet not boasting before people but the Lord’s repayment be sought.”

Discoursing to us on these and many other things about the way of life of monks through a whole week of days, and confirming the trustworthiness of his teaching by the authority of his deeds, when we began to set out from him he escorted us a little way and admonished us, saying: “Above all, dearly beloved, have peace among yourselves; do not be separated from one another.” Then, turning to the brothers who were present escorting us with him, he said: “Which of you, brothers, is ready to lead them to the nearby monasteries of the fathers?” When almost all had most readily offered themselves and wished to go with us, holy father Apollonius himself chose three out of all, who knew both the Greek and the Egyptian language well, so that they might interpret for us wherever it was necessary, and who could also build us up in their conversations. Sending them with us, then, he commanded that they should not leave us before we had seen all the fathers and all the monasteries we wished, although no one is able to go round them all. So he blessed us and dismissed us, and gave the blessing in these words: “May the Lord bless you from Zion, and may you see the good things of Jerusalem all the days of your life.”

### Scripture references

- Isa 19:1: quotation, high confidence
- 1 Cor 1:19: quotation, high confidence
- Isa 29:14: allusion, medium confidence
- Acts 4:32: quotation, high confidence
- Gen 3:15: allusion, medium confidence
- Isa 35:1: allusion, medium confidence
- Isa 54:1: allusion, medium confidence
- Rom 5:20: quotation, high confidence
- Mark 9:23: quotation, high confidence
- 2 Cor 6:14: quotation, high confidence
- 1 Cor 2:9: allusion, medium confidence
- Isa 65:25: quotation, high confidence
- Isa 11:6: allusion, medium confidence
- Ps 68:31 (67:32 LXX): quotation, high confidence
- 1 Kgs 17:14: echo, medium confidence
- 1 Thess 5:16: quotation, high confidence
- 1 Thess 5:17: quotation, high confidence
- 1 Thess 5:18: quotation, high confidence
- Matt 25:35: quotation, high confidence
- Gen 18:2: allusion, high confidence
- Gen 19:3: allusion, high confidence
- John 6:56: quotation, high confidence
- Matt 6:4: allusion, high confidence
- Matt 6:18: allusion, high confidence
- Ps 128:5 (127:5 LXX): quotation, high confidence

### Translation notes

- Quotations: Isa 19:1; 1 Cor 1:19 (Isa 29:14); Acts 4:32; Gen 3:15 (the serpent’s head); Isa 35:1 with 54:1 (the text cites Isa 55); Rom 5:20; Mark 9:23; 2 Cor 6:14; 1 Cor 2:9; Isa 65:25 (cf. 11:6); Ps 68:31 (LXX 67:32); 1 Kgs 17:14 (the jar that does not fail, echoed in the famine miracle); 1 Thess 5:16–18; Matt 25:35; Gen 18 (Abraham) and 19:3 (Lot); John 6:56; Matt 6:4, 16–18; Ps 128:5 (LXX 127:5).
- Hermopolis: Rufinus’s “in Anibus Hermopolis” is unclear as printed; probably the territory (fines) of Hermopolis. The flight of the Holy Family to Hermopolis and the falling idols is a tradition Rufinus reports.
- The square brackets around the passage on the Wednesday and Friday fasts are Migne’s; they mark it as doubtful in the manuscripts. It is translated in brackets.
- “Lebiton”: the text has lebetes; the Egyptian monastic tunic. “Nicolai” are a kind of large date. Clear OCR slips are corrected (e.g. paler → pater, mani → manum, Mille → Mitte, sont → sunt).

### Citation (SBL)

Rufinus, Hist. mon. 7 (PL 21:410–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/7).

## Historia monachorum, chapter 8

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/8/#p-8
- Source: PL 21:420–422
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: On the way south Rufinus’s party is kept from a dragon; a monk tells how his master Ammon set dragons to guard his cell against robbers and killed a man-eating dragon by prayer.

### Latin text

Quae audivimus de Ammone quodam sancto viro, cujus etiam locum in quo habitaverat, vidimus in deserto, omittenda non credidi. Igitur digressi a beato Apollonio, cum progrederemur ad partem deserti contra Meridianum, vidimus per arenam vestigia tractus draconis ingentis, cujus tanta magnitudo apparebat, quasi trabes aliqua per arenam ducta videretur. Quod ut vidimus, ingenti terrore perculsi sumus. Fratres autem qui nos deducebant, hortabantur nos nihil omnino formidare, sed magis fiduciam capere, et per vestigium sequi draconem : Videbitis enim, inquiunt, quantum valeat fides, cum a nobis eum videritis extingui. Multos enim et dracones, et angues, et cornutas manibus nostris peremimus, sic enim scriptum legimus : Quia credentibus in se concedit Salvator calcare super serpentes et scorpiones, et super omnem virtutem inimici. Sed illis haec dicentibus, nos prae infidelitatis fragilitate magis magisque metuebamus, et rogabamus eos ne vellent sequi draconis vestigia, sed potius ut recto itinere pergeremus. Unus tamen ex ipsis alacritate impatiens insecutus est draconem. Et cum non longe invenisset ejus speluncam, clamabat nos ut iremus ad eum, et videremus exitum rei. Quidam tamen ex fratribus occurrit nobis, qui in vicina eremo habitabat, et prohibuit nos sequi draconem, dicens, non posse nos nec aspectum ejus tolerare, praecipue quia tale aliquid in usu non habuimus videndi : se vero dicebat frequenter vidisse ipsam bestiam vastitatis incredibilis, et habere in longitudine quindecim cubitos. Cumque nos ad locum dehortatus esset accedere, ipse properans, fratrem qui illic nos opperiebatur paratus ad perimendam bestiam, abstraxit, secumque revocavit, et nolentem discedere nisi extingueret eam, multa prece deflexit. Qui cum venisset ad nos, ignaviam nostram infidelitatemque redarguit. Pervenientes autem ad cellulam illius, cum multa dilectione suscepti ab eo requievimus. Ille vero narrabat nobis, quod in illo loco ubi ipse commanebat, quidam fuit vir sanctus, cujus ipse esset discipulus, Ammon nomine, per quem plurimas virtutes fecisset Dominus· Inter caetera igitur etiam hoc de eo narrabat. Frequenter, inquit, veniebant ad eum latrones panem, quo solo vescebatur, auferentes ei, et si quid erat quod ad victum suum continentissimum repositum videbatur. Cumque frequenter ab his molestiam pateretur, quadam die processit ad eremum, et inde rediens duos dracones ingentes secum comitari jussit, atque ad ostium monasterii sui manere eis praecepit, ingressumque servare. Veniunt ex more latrones, videntes qui essent custodes in limine, et ut viderunt dracones, exanimes et amentes effecti, obmutuerant, et statim conciderunt. Quod ubi senior sensit, egressus invenit eos semineces, et accedens atque erigens, increpabat eos, dicens : Cernitis quantum vos duriores bestiis estis : illae enim nobis propter Deum obediunt, vos autem nec Deum timetis, nec vitam servorum Dei inquietare erubescitis. Verumtamen introducens eos in cellam, posuit eis mensam, et jubet ut perciperent cibum. Illi vero corde compuncti, et ab omni mentis suae immanitate conversi, multis qui prius Domino servire coeperant, in brevi meliores fiunt. In tantum enim per poenitentiam profecerunt, ut post non multum temporis, etiam ipsi eadem facerent signa, easdemque virtutes. Alio praeterea tempore immanissimo quodam dracone vicinas vastante regiones, et plurimos perimente, venerunt habitatores loci illius ad supradictum patrem, orantes eum, ut de regionibus suis perimeret bestiam : simul etiam, ut ad misericordiam flecterent senem, puerum quemdam pastoris filium secum deferunt, qui solo visu draconis exterritus mente exciderat, et ab solo halitu bestiae exanimis portabatur ac turgens. Tunc ille puerum quidem perungens oleo, restituit sanum. Semetipsum vero ad necem draconis instigans, illis interim, quasi qui nihil eos posset juvare, promittere nihil voluit. Mature autem surgens abiit ad digressus bestiae, et fixit genua sua in terram deprecans Dominum. Tunc bestia cum ingenti impetu venire super eum coepit, teterrimis flatibus, ac sibilis stridoribusque praemissis. At ille nihil horum metuens, conversus ad draconem dixit : Perimat te Christus Filius Dei, qui perempturus est cetum magnum. Et ubi haec senior dixit, statim dirissimus draco omne simul cum spiritu evomens venenum, disruptus crepuit medius. Cum autem convenissent finitimi habitatores, et cum facto miraculo obstupescerent, foetoris vehementiam non ferentes, congregaverunt super eum arenae moles immensas, astante tamen ibidem patre Ammone, quia nec sic quidem, cum mortua fuisset bestia, sine ipso appropinquare ei audebant.

### English translation (Claude)

I did not think I should leave out what we heard about a certain holy man named Ammon, whose place where he had lived we also saw in the desert. When we had left blessed Apollonius and were going on toward the part of the desert facing south, we saw in the sand the tracks of a huge dragon’s trail, whose size appeared so great that it looked as if a beam had been dragged through the sand. When we saw it, we were struck with great terror. But the brothers who were guiding us urged us to fear nothing at all, but rather to take courage and follow the dragon by its track. “For you will see,” they said, “how much faith can do, when you see it destroyed by us. For we have killed with our hands many dragons and snakes and horned vipers; for so we read it written, that the Saviour grants to those who believe in him to tread on serpents and scorpions and on all the power of the enemy.” But while they said this, we, through the frailty of unbelief, were more and more afraid, and begged them not to follow the dragon’s tracks but rather that we should go by the straight road. Yet one of them, impatient in his eagerness, went after the dragon. And when he had found its cave not far off, he called to us to come to him and see the outcome of the matter. But one of the brothers who lived in the nearby desert met us and forbade us to follow the dragon, saying that we could not even bear the sight of it, especially since we were not accustomed to seeing anything of the kind; he said that he himself had often seen the beast, of incredible size, fifteen cubits in length. When he had dissuaded us from going to the place, he himself hurried off and drew away the brother who was waiting there for us ready to kill the beast, called him back with him, and by much entreaty turned him, though he did not wish to go away unless he killed it. When he came to us, he rebuked our cowardice and unbelief.

Arriving at his cell, we were received by him with much love and rested. He told us that in the place where he himself lived there had been a holy man, whose disciple he was, named Ammon, through whom the Lord had done very many mighty works. Among other things he told this of him. “Robbers,” he said, “often came to him, taking away the bread on which alone he lived, and anything that seemed to be laid by for his very frugal food. When he often suffered this trouble from them, one day he went out into the desert, and coming back from there he ordered two huge dragons to accompany him, and commanded them to stay at the door of his monastery and guard the entrance. The robbers came as usual, seeing who were the guards on the threshold; and when they saw the dragons, they became lifeless and out of their minds, were struck dumb, and at once fell down. When the old man perceived it, he came out and found them half dead; and going up and raising them, he rebuked them, saying: ‘You see how much harder you are than beasts. For they obey us for God’s sake, but you neither fear God nor are ashamed to disturb the life of God’s servants.’ Nevertheless, bringing them into his cell, he set a table for them and ordered them to take food. They, pricked to the heart and converted from all the savagery of their mind, in a short time became better than many who had begun to serve the Lord before them. For they advanced so far through repentance that not long afterwards they themselves also did the same signs and the same mighty works.

“At another time, when a very savage dragon was laying waste the neighbouring regions and killing very many, the inhabitants of that place came to the father mentioned above, begging him to destroy the beast from their regions. At the same time, to move the old man to pity, they brought with them a boy, a shepherd’s son, who from the mere sight of the dragon had been terrified out of his mind and, from the mere breath of the beast, was being carried lifeless and swollen. Then he anointed the boy with oil and restored him to health. But urging himself to the killing of the dragon, he would promise them nothing for the time being, as one who could not help them. Rising early, he went to the beast’s paths and fixed his knees on the ground, praying to the Lord. Then the beast began to come on him with a great rush, sending ahead most foul blasts and hissing and shrieking. But he, fearing none of these things, turned to the dragon and said: ‘May Christ the Son of God destroy you, who is going to destroy the great sea monster.’ And when the old man had said this, at once the most dreadful dragon, vomiting out all its venom together with its breath, burst asunder in the middle. When the neighbouring inhabitants had gathered and were astonished at the miracle that had been done, unable to bear the violence of the stench, they heaped huge masses of sand over it, while father Ammon stood by there; for not even so, when the beast was dead, did they dare to approach it without him.”

### Scripture references

- Luke 10:19: quotation, high confidence
- Isa 27:1: allusion, low confidence

### Translation notes

- “To tread on serpents and scorpions”: Luke 10:19. “The great sea monster” (cetus magnus): cf. Isa 27:1, the Lord’s slaying of Leviathan.
- “Seeing who were the guards”: so the printed text (videntes); Migne records a reading nescientes, “not knowing who were the guards”, which suits the sense better.
- Clear OCR slips are corrected (sancio → sancto, Dnus → Unus, slatim → statim, inierim → interim, besiia → bestia, ingenii → ingenti, nolemem → nolentem, vicium → victum); the gaps at bestia(??) and ha(??)tatores are read as bestiam and habitatores.

### Citation (SBL)

Rufinus, Hist. mon. 8 (PL 21:420–422; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/8).

## Historia monachorum, chapter 9

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/8/#p-9
- Source: PL 21:422–427
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The presbyter Copres tells of Patermuthius, a robber turned monk whose prayer stopped the sun and raised the dead, and of his own miracles: blessed sand for barren fields, a fire ordeal with a Manichee, and stolen vegetables that would not cook.

### Latin text

Erat quidam presbyter, Copres nomine, in ipsa eremo habens monasterium, vir sanctus annorum circiter octoginta, et ipse multas virtutes faciens, languores curans, et efficiens sanitates, sed et daemones fugans, et multa mirabilia faciens. Ex quibus nonnulla etiam in nostri praesentia effecit. Is ergo cum vidisset nos, et osculo salutasset, atque ex more post orationem etiam pedes lavisset, requirebat a nobis, quae gererentur in saeculo. Nos autem rogabamus eum, ut ipse magis nobis de suis gestis aliqua narraret, et ex quibus actibus, quibusve meritis Dominus ei tantam gratiam contulisset, exponeret. At ille nihil dedignatus est, et suae vitae, et priorum suorum narrare nobis ordinem coepit, quos tamen longe illustriores fuisse perhibebat, seque ipsorum exempla vix parva sectari. Dicebat ergo : Nihil magni est, o filioli, quod in nobis videtis, ad comparationem sanctorum patrum. Erat enim quidam ante nos vir nobilissimus. Pater nomine Mutius . Hic fuit primus in hoc loco monachus, et in omni hac eremo viam salutis omnibus nobis primus ostendit. Hic autem primo Gentilis fuit, latronum maximus, et sepulcrorum violator, atque in omnibus flagitiis opinatissimus; ad quem tali ex modo occasio salutis advenit. Nocte quadam ad domum cujusdam virginis Deo sacratae exspoliandi caussa perrexit, cumque machinis quibusdam, quae hujusmodi artificibus satis notae sunt, domus ejus tecta conscendisset, quaerens quali arte, vel quo aditu ad penetralia ejus irreperet, difficultate perpetrandi operis innexus, plurimum noctis tempus in tectis positus, sine ullo transegit effectu. Post multos vero animi conatus frustra adhibitos, veluti fessus, somno opprimitur, et per visum assistere sibi videt quemdam regio habitu, dicentem : Desine jam ab his flagitiis, et ab effusione humani sanguinis cessa, atque ab exsecrabilibus furtis ad laborem religiosum converte vigilias, et suscipe coelestem angelicamque militiam, atque ex hoc jam animi virtutibus vive : et ego te hujus militiae ducem atque principem faciam. At ille cum gratulanter, quas sibi offerebantur, audisset, ostenditur ei exercitus monachorum, et principatum super eos jubetur tenere. In his evigilans, astantem videt sibi virginem, et requirentem, quis, aut unde, vel cur illuc advenisset. At ille quasi amens effectus, nihil ei respondit, sed tantum ut Ecclesiam sibi ostenderet rogat, illa vero cum intellexisset, esse in se aliquid operis divini hominem perducit ad Ecclesiam, ac Presbyteris offert. Ad quorum ille vestigia proruens, rogabat Christianum se fieri, et illico sibi poenitentiam dari. Presbyteri vero, qui cognoscebant virum hunc esse omnium flagitiorum principem, mirabantur si haec vera loqueretur. Et cum perseverantia (sic) sui fidem rei fecisset, monent eum, ut si haec vellet, illa penitus omitteret. Dehinc cum religionis initia suscepisset, orat sibi praecepta dari, quibus viam salutis deberet incedere. At illi tres ei primi Psalmi versiculos tradunt. Quibus ille diligenter consideratis, sufficere sibi ait eos ad viam salutis, et scientiam pietatis. Tribusque diebus permanens apud eos, ad eremum proficiscitur, ubi plurimo tempore demoratus, et die ac nocte in oratione cum lacrymis perdurans, cibum ex radicibus accipiebat herbarum. Regressus autem ad Ecclesiam, tres versiculos Psalmi, quos a Presbyteris perceperat, non solum verbis, sed et rebus atque operibus reddidit. Presbyteri vero mirabantur, quod subito conversus, acerrimam statim ingerit sibi abstinentiam : et instruentes eum plenius divinis Scripturis, hortabantur secum demorari. At ille ne videretur esse inobediens, unam apud eos exigens hebdomadam, rursus pergit ad eremum, atque ibi per septem continuos annos in omni abstinentia degens, plenitudinem gratiae consequitur a Domino, ita ut poene omnes Scripturas memoriter teneret. Panem vero Dominica tantum die sumebat : et hunc divinitus delatum. Nam cum oraret, surgens ab oratione inveniebat panem positum, quem nemo hominum detulerat. Hunc ubi cum gratiarum actione sumsisset, sufficiebat usque ad alteram Dominicam diem. Post multum vero temporis iterum regressus a deserto, exemplo abstinentiae suae quamplurimos ad imitationem sui invitavit : inter quos accessit ad eum adolescens quidam, cupiens ejus esse discipulus. Cui ille cum habitum monachorum, hoc est lebetam, et cucullam, ac melotem, quae est caprina pellis, imposuisset, docere eum de caeteris monachorum institutionibus coepit. Multa tamen cum sollicitudine curabat, sicubi Christianorum quis fuisset defunctus, ut sepeliret eum. Quem cum vidisset adolescens ille discipulus suus summa cum diligentia mortuis indumenta aptantem, dicit ad eum : Vellem, ut et me mortuum ita indueres ac sepelires, magister. At ille ait : Ita faciam, fili mi, et tam copiose te induam, donec dicas, Sufficit. Post non multum vero temporis defunctus est adolescens, et praedictus sermo completur. Cum enim plurima ei circumdedisset indumenta, ait ad eum coram omnibus : Sufficiunt tibi haec ad sepulturam, filiole, an adhuc vis, ut aliquid addamus? Tunc defunctus vocem cunctis audientibus emisit, obvelata jam facie, vultuque constricto, et dixit : Sufficit, pater, implesti quod promiseras. Obstupuerunt autem, qui praesentes aderant, et admirati sunt valde super tam mirabili facto ejus. At ille, sepulto adolescente, continuo ad eremum rediit, summo studio jactantiam declinans. Quodam autem tempore iterum de eremo venit ad visitandos fratres, quos ipse instituerat. Et cum quidam ex eis in extremis ageret, revelatum est ei a Domino, quod esset moriturus. Hora autem jam erat ad vesperam declinans : festinabat ergo, ut eum videre posset. Vicus autem ubi decumbebat aeger, longo adhuc aberat spatio, et nolens noctu introire vicum, simul et Salvatoris sermonem intra semetipsum meditans, quo dixit : Ambulate, dum adhuc lucet ne vos tenebris comprehendant, et, Qui ambulat in luce non offendit. Et cum videret jam solem demergi, ait ad eum : In nomine Domini nostri Jesu Christi sta paulisper in itinere tuo, et exspecta me donec ad vicum perveniam. At ille cum aliqua jam mergi coepisset ex parte, restitit, nec prius occubuit, quam homo Dei perveniret ad vicum. Hoc autem manifestum factum est omnibus illis qui ibidem consistebant. Stantes enim et intuentes moras solis in occasum, mirabantur omnes quid sibi vellet hoc, quod tot horis in occasum suum non descenderet sol. Videntes autem Patrem-Mutium de eremo venientem, quaerebant ab eo, quid hoc esset signi, quod ostenderat sol. At ille respondit eis : Non meministis vocem Domini et Salvatoris nostri dicentem : Si habueritis fidem sicut granum sinapis, majora horum signa facietis? At illi cum intellexissent, ad ejus fidem solem stetisse, timore magno exterriti sunt, plurimique eorum junxerunt se ei discipulos, et sequi eum coeperunt. Cum ergo ingressus fuisset domum illius fratris, pro quo festinaverat, et invenisset eum jam defunctum, oratione facta, accedens ad lectulum, osculatus est eum, et ait : Quid magis desiderii habes, frater, abire, et esse cum Christo, an permanere in carne? Tunc ille, recuperato spiritu, paululum resedit, et ait ad eum : Quid me revocas, pater? melius enim est mihi redire, et esse cum Christo : permanere autem in carne, mihi necessarium non est : cui dixit : Dormi ergo in pace, fili, et ora pro me. At ille continuo reclinans se in lectulo, dormivit. Hi autem qui aderant, obstupuerunt, dicentes : Vere Dei homo est hic. Tunc ille induit adolescentem, ut sibi moris erat, satis decore, et totam noctem psalmis hymnisque pervigilem ducens, honeste juvenem tradidit sepulturae. Alium autem fratrem cum visitasset decumbentem, ubi vidit eum quietem mortis difficulter accipere, et graviter conscientiae suae metu redargui, ait ad eum : Cur imparatus es, fili, ad profectionem? accusatrix, ut video, ignaviae tuae tecum pergit conscientia. Tunc ille exorabat eum, dicens : Obsecro te, pater, intercede pro me apud Deum, ut mihi parvi temporis spatium largiatur, quo possim emendare vitam meam. At ille dixit ad eum : Nunc spatium poenitentiae requiris, non vitae tempus implesti? Quid faciebas in omni hoc vitae tuae tempore? Non potuisti vulnera tua curare? Quinimo et recentiora semper addebas. At ille cum permaneret exorans, ait ad eum senex : Si ultra non addas malis tuis mala, orabimus pro te Deum. Bonus est enim et patiens, et indulget tibi parum aliquid temporis vitae, ut omnia debita tua persolvas. Et cum post haec orasset Deum, surgens de oratione, ait ad eum; Ecce tres annos Dominus tibi concessit in hac vita; tantum, ut ex animo ad poenitentiam convertaris. Et apprehensa manu ejus, elevavit eum de lecto. At ille surgens, sine aliqua dilatione secutus est eum in desertum. Et ubi completi sunt tres anni, postea revocabat eum ad locum unde eum assumserat, jam non quasi hominem, sed quasi Angelum ex homine Deo consignans, ita ut omnes mirarentur de conversatione ejus. Cumque convenissent ad eum fratres plurimi, statuit eum in medio, atque ex ipso materiam sumens, per totam noctem doctrinam de fructibus poenitentiae et conversionis ejus produxit ad fratres. Ipso vero sermonem faciente, quasi dormitare frater ille coepit paululum, et continuo in perpetuum quievit. Tunc facta oratione super eum, et omnibus quae ad sepulturam pertinent ex more completis, ad eremum properanter abscedit. Frequenter autem et Nilum fluvium hunc immanem pedibus transivit, aquam usque ad genua habens. Alio tempore clausis ostiis, fratribusque in superioribus solariis sedentibus, ipse ingressus est ad eos, et frequenter ad quemcumque locum voluit, quamvis longe positum, intra momentum temporis evectus est. Nam primo adhuc tempore conversionis suae cum esset in eremo, et hebdomadam jejunasset, aiunt, occurrisse ei hominem in deserto, habentem panes et aquam, qui exhortatus est eum accipere cibum, qui de coelo ei fuerat destinatus. In alio quoque tempore daemon assistens, thesauros auri plurimos, quos Pharaonis fuisse perhibebat, ostendit ei sub terram demersos. Cui respondisse fertur Patermutius : Pecunia tua tecum sit in interitum et perditionem. Haec ergo, et his similia plurima effecit per eum Dominus. Sed et alii nihilominus fuerunt ante nos multi patres, quorum praesentia dignus non fuit mundus, signa caelestia et prodigia facientes. Quid ergo miramini, si nos parvi homines parva faciamus, claudos et coecos curantes, quod et medici ex arte facere possunt? Et cum haec nobis senex Copres enarraret, unus ex fratribus nostris, quasi incredulitate eorum quae dicebantur, taediare coepit, et prae taedio dormitare. Cumque somno fuisset oppressus, vidit per visum librum aureis litteris scriptum in manibus senis Copretis ex quo narratio ejus deduci videbatur, et assistentem quemdam clarissimi aspectus virum, canitie venerandum, comminatione sibi magna dicentem : Cur non audis intente quae recitantur, sed incredulus dormitas? At ille conturbatus evigilat, et statim nobis secretius Latino sermone quae vident enarrabat. Inter haec autem vidimus rusticanum quemdam accessisse ad ostium senis, habentem vas arena plenum, et exspectantem donec senex sermonem suae narrationis expleret. Nos ergo videntes eum, interrogavimus Presbyterum, quid sibi vellet rusticanus ille stans, et arenam tenens in vase. Respondit ad nos senior, dicens : Non quidem oportebat me, o filioli, hoc vobis prodere, ne videamur in Dei opere gloriari, et merces laboris nostri pereat; tamen pro aedificatione vestra et utilitate, qui tam longo itinere venistis ad nos, non patiar etiam hoc abscondi a vobis, sed enarrabo opera Domini, quae dignatus est implere per nos. Terra regionis hujus, quae in vicino nobis posita colitur, sterilis valde et infructuosa fuit ita, ut si quando a colentibus semina ex necessitate suscepit duplicata vix redderet. Vermes enim quidam nascebantur in ipsis germinum culmis, et ascendentem segetem succidebant. Erant enim agricolae loci ipsius Gentiles. Hos cum docuissemus Deum credere, et fidem Christi recipere. Christiani jam facti venerunt ad nos, rogantes ut oraremus Dominum pro segetibus ipsorum. Et cum diceremus eis, nos quidem oraturos, sed fidem ipsorum requiri apud Deum quae hoc percipere mereatur; illi ex arena hac quae calcatur a nobis, sinus suos replentes obtulerunt nobis rogantes, ut in nomine Domini benediceremus. Et ego aio ad eos; Secundum fidem vestram fiat vobis. Tunc illi auferentes arenam secum, miscuerunt seminibus quae seminaturi erant, et sparserunt per agros suos, et tantum fructum collegerunt, quantum nulla usquam potuit AEgypti terra colligere. Ex eo ergo consuetudo est eis, bis per annos singulos venire ad nos, et eadem exspectare a nobis. Sed et illud non celabo a vobis, quod mihi Dominus ad gloriam nominis sui praestitit. Descenderam aliquando ad civitatem, et inveni ibi virum quemdam doctorem Manichaeorum seducentem populos : cum hoc habui conflictum sermonis. Sed quia erat versutus nimis, et concludere eum verbis non poteram, veritus ne auditorum turbae laederentur, si ille quasi superior abscessisset in verbis, audientibus turbis, dixi : Accendite ignem plurimum in medio plateae, et ambo intremus in flammam : si quis nostrum ex ea non fuerit adustus, hujus vera fides esse credatur. Quod cum dixissem, valde placuit populo, et continuo ignis accenditur plurimus; Tunc ego apprehendens eum, coepi mecum pertrahere ad ignem. Et ille non, inquit, ita; sed unusquisque nostrum singulariter ingrediatur : primus tamen tu debes intrare, qui hoc proposuisti. Et ego in nomine Christi consignans memetipsum, medias flammas ingressus sum; flamma vero huc illucque dispergi ac fugere penitus a me coepit. Steti in medio ignis dimidia fere hora, et in nomine Domini in nullo penitus laesus sum. Videntes autem populi cum ingenti admiratione acclamaverunt, et benedixerunt Deum, dicentes : Mirabilis Deus in sanctis suis. Coeperunt etiam perurgere Manichaeum, ut introiret in ignem : at ille reluctari coepit, et subtrahere se. Tunc comprehendentes eum turbae injecerunt in medium ignis, et statim circumdans eum flamma, atque adurens semiustum reddidit. Et illum quidem cum dedecore ex urbe populus ejecit, clamans et dicens : Vivus ardeat seductor. Me vero assumentes secum, et benedicentes Dominum, ad ecclesiam perducunt. Alio quoque tempore dum transirem juxta templum quoddam, vidi ibi sacrificare Gentiles, et aio ad eos : Cur vos cum sitis homines rationabiles, immolatis mutis et insensibilibus simulacris? Nonne enim vos multo magis sine sensu estis, quam illi quibus immolatis? Ad hunc sermonem Dominus aperuit eis intellectum, et relinquentes errorem suum quem agebant, secuti sunt me, et crediderunt Salvatori nostro Deo. Fuit mihi aliquando hortulus monasterio vicinus, in quo propter adventantes fratres olera colere videbamur. Quidam autem Gentilis ingressus est nocte, et furatus est olera. Quae cum pertulisset ad domum suam, igni apposuit ut coqueret. Cumque tribus horis continuis ingenti igne suggesto, neque fervere, neque molliri, aut calefieri aliquatenus potuissent, sed permansissent eadem viriditate qua missa sunt, et neque aqua quidem ipsa vel leviter calefieri potuisset, in semetipsum regressus ille qui furatus est, erepta rursus de foco olera reportabat ad nos, et prosternens se ante pedes nostros rogare coepit, ut peccati sui veniam mereretur, et fieret Christianus; quod et impetravit. Accidit autem eadem die hospites venire ad nos plurimos fratrum, quibus opportune olera ipsa parata sunt : gratias ergo referentes Domino pro mirabilibus suis, duplicem laetitiam gessimus, et pro salute hominis, et pro beneficiis divinis.

### English translation (Claude)

There was a certain presbyter named Copres, who had a monastery in that same desert, a holy man about eighty years old, who himself did many mighty works, curing sicknesses and effecting healings, and also putting demons to flight and doing many wonderful things; some of them he did even in our presence. When he had seen us and greeted us with a kiss, and after prayer had also washed our feet according to custom, he asked us what was happening in the world. But we begged him rather to tell us something of his own deeds, and to explain by what acts, or by what merits, the Lord had given him so great a grace. He did not refuse, and began to tell us the course of his own life and of his predecessors, who, he declared, had been far more illustrious, and he said that he barely followed their examples in small things.

He said, then: “There is nothing great, little children, that you see in us, in comparison with the holy fathers. For there was before us a most renowned man named Patermuthius. He was the first monk in this place, and the first to show the way of salvation to all of us in this whole desert. He was at first a Gentile, the greatest of robbers and a violator of tombs, and most notorious in all crimes; and the occasion of salvation came to him in this way. One night he went to the house of a certain virgin consecrated to God in order to plunder it. When he had climbed onto the roof of her house with certain devices that are well known to craftsmen of this kind, seeking by what skill or by what entrance he might creep into her inner rooms, he was entangled in the difficulty of carrying out the deed, and spent most of the night on the roof without any result. After many efforts of mind applied in vain, as if exhausted he was overcome by sleep, and in a vision he saw standing by him someone in royal dress, saying: ‘Cease now from these crimes, stop the shedding of human blood, and turn your watches from accursed thefts to religious labour; take up the heavenly and angelic service, and from now on live by the virtues of the soul; and I will make you the leader and chief of this service.’ When he had gladly heard what was offered him, an army of monks was shown him, and he was ordered to hold the rule over them.

“Waking at this, he saw the virgin standing by him and asking who he was, where he had come from, and why he had come there. He, as if out of his mind, gave her no answer, but only asked her to show him the church. She, understanding that there was some work of God in him, led the man to the church and presented him to the presbyters. Throwing himself at their feet, he begged to become a Christian and to be given penance at once. The presbyters, who knew that this man was the chief of all crimes, wondered whether he spoke the truth. And when by his perseverance he had made the matter believed, they warned him that if he wanted these things, he must entirely give up the others. Then, when he had received the beginnings of religion, he begged to be given precepts by which he should walk the way of salvation. They handed him the verses of the first psalm, three in number. When he had considered them carefully, he said they were enough for him for the way of salvation and the knowledge of godliness. Staying with them three days, he set out for the desert, where he remained a very long time, persevering day and night in prayer with tears, and he took food from the roots of herbs. Returning to the church, he rendered back the three verses of the psalm that he had received from the presbyters, not only in words but in deeds and works. The presbyters wondered that, suddenly converted, he at once imposed on himself the sharpest abstinence; and instructing him more fully in the divine Scriptures, they urged him to stay with them. He, so as not to seem disobedient, spent one week with them, and went again to the desert; and living there for seven continuous years in all abstinence, he obtained from the Lord the fullness of grace, so that he held almost all the Scriptures by heart. He took bread only on the Lord’s day, and this brought by God. For when he prayed, on rising from prayer he would find bread set there which no human being had brought. When he had taken it with thanksgiving, it sufficed him until the next Lord’s day.

“After a long time, returning again from the desert, he invited very many by the example of his abstinence to imitate him. Among them a certain young man came to him, wishing to be his disciple. When he had put on him the dress of monks, that is, the lebiton, the hood, and the melote, which is a goatskin, he began to teach him the other institutions of monks. He took great care, whenever any Christian had died, to bury him. When that young man, his disciple, saw him fitting garments to the dead with the utmost diligence, he said to him: ‘I would like you to clothe and bury me too like this when I am dead, master.’ He said: ‘I will do so, my son, and I will clothe you so abundantly that you say, Enough.’ Not long afterwards the young man died, and the word foretold was fulfilled. For when he had wrapped very many garments round him, he said to him before everyone: ‘Are these enough for your burial, little son, or do you want us to add something more?’ Then the dead man uttered a voice in the hearing of all, his face already veiled and his features bound, and said: ‘Enough, father; you have done what you promised.’ Those who were present were astonished and greatly amazed at so wonderful a deed of his. But he, when the young man was buried, at once returned to the desert, avoiding boasting with the greatest zeal.

“At one time he again came from the desert to visit the brothers whom he himself had trained. And since one of them was at the point of death, it was revealed to him by the Lord that he was going to die. The hour was already declining toward evening; so he hurried to be able to see him. But the village where the sick man lay was still a long way off; and not wishing to enter the village by night, and at the same time meditating within himself the Saviour’s word in which he said, ‘Walk while it is still light, lest darkness overtake you,’ and, ‘Whoever walks in the light does not stumble,’ when he saw that the sun was already setting, he said to it: ‘In the name of our Lord Jesus Christ, stand still a little on your course and wait for me until I reach the village.’ And though it had already begun to set in part, it stood still, and did not go down until the man of God reached the village. This was made plain to all those who were there. For standing and watching the sun delay in its setting, they all wondered what this meant, that for so many hours the sun did not go down to its setting. Seeing father Patermuthius coming from the desert, they asked him what this sign was that the sun had shown. He answered them: ‘Do you not remember the word of our Lord and Saviour, saying: If you have faith like a grain of mustard seed, you will do greater signs than these?’ And when they understood that the sun had stood still at his faith, they were struck with great fear, and very many of them joined him as disciples and began to follow him. When, then, he had entered the house of that brother for whom he had hurried, and found him already dead, he prayed, went to the bed, kissed him, and said: ‘Which do you desire more, brother: to depart and be with Christ, or to remain in the flesh?’ Then he, his spirit recovered, sat up a little and said to him: ‘Why do you call me back, father? For it is better for me to go back and be with Christ; to remain in the flesh is not necessary for me.’ He said to him: ‘Sleep, then, in peace, my son, and pray for me.’ And at once, lying back on the bed, he fell asleep. Those who were present were astonished, saying: ‘Truly this is a man of God.’ Then he clothed the young man quite fittingly, as was his custom, and spending the whole night awake in psalms and hymns, gave the youth an honourable burial.

“When he had visited another brother lying sick, and saw that he was receiving the rest of death with difficulty and was heavily accused by the fear of his conscience, he said to him: ‘Why are you unprepared for your departure, my son? Your conscience, I see, goes with you as the accuser of your sloth.’ Then he begged him, saying: ‘I beseech you, father, intercede for me with God, that he may grant me a little space of time in which I may amend my life.’ He said to him: ‘Now you ask for a space for repentance, when you have filled the time of your life? What were you doing all this time of your life? Could you not heal your wounds? On the contrary, you were always adding fresh ones.’ When he kept on pleading, the old man said to him: ‘If you add no more evils to your evils, we will pray God for you. For he is good and patient, and will grant you a little time of life, so that you may pay all your debts.’ And when after this he had prayed to God, rising from prayer he said to him: ‘See, the Lord has granted you three years in this life, provided only that you turn to repentance from the heart.’ And taking his hand, he raised him from the bed. He rose and without any delay followed him into the desert. And when the three years were completed, he afterwards brought him back to the place from which he had taken him, presenting him to God no longer as a man but as an angel made from a man, so that all wondered at his conversion. When very many brothers had gathered to him, he set him in the middle, and taking his subject from him, he drew out to the brothers through the whole night teaching on the fruits of repentance and on his conversion. While he himself was speaking, that brother began as it were to doze a little, and at once fell asleep for ever. Then, having prayed over him and completed according to custom all that belongs to burial, he went off in haste to the desert.

“Often too he crossed on foot this huge river Nile, with the water up to his knees. At another time, when the doors were shut and the brothers were sitting in the upper rooms, he came in to them; and often he was carried within a moment of time to whatever place he wished, though it was far away. For at the very first time of his conversion, when he was in the desert and had fasted a week, they say that a man met him in the desert with loaves and water, who urged him to take the food that had been destined for him from heaven. At another time too a demon stood by him and showed him very many treasures of gold buried under the earth, which he said had been Pharaoh’s. Patermuthius is said to have answered him: ‘Your money go with you to ruin and perdition.’ These, then, and very many like them the Lord did through him. But there were nonetheless many other fathers before us, of whose presence the world was not worthy, doing heavenly signs and wonders. Why then do you wonder if we little men do little things, curing the lame and the blind, which doctors too can do by their art?”

While old Copres was telling us this, one of our brothers, as if from disbelief in what was being said, began to be bored, and from boredom to doze. And when he was overcome by sleep, he saw in a vision a book written in golden letters in the hands of the old man Copres, from which his narrative seemed to be drawn, and a man of most splendid appearance standing by, venerable with white hair, saying to him with a great threat: “Why do you not listen attentively to what is being recited, but doze in unbelief?” He woke up troubled, and at once told us privately in the Latin language what he had seen.

Meanwhile we saw that a countryman had come to the old man’s door, holding a vessel full of sand and waiting until the old man finished the discourse of his narrative. Seeing him, then, we asked the presbyter what that countryman meant, standing and holding sand in a vessel. The old man answered us, saying: “I ought not, little children, to reveal this to you, lest we seem to glory in the work of God and the reward of our labour perish; yet for your building up and benefit, since you have come to us by so long a journey, I will not allow even this to be hidden from you, but I will tell the works of the Lord which he deigned to fulfil through us. The land of this region, which is cultivated next to us, was very barren and unfruitful, so that, if ever it received seed of necessity from those who tilled it, it barely returned it double. For certain worms were born in the very stalks of the shoots and cut down the rising crop. The farmers of that place were Gentiles. When we had taught them to believe in God and to receive the faith of Christ, having now become Christians they came to us, asking us to pray the Lord for their crops. And when we told them that we would indeed pray, but that their own faith was required before God, which might deserve to receive this, they filled their laps with this sand that we tread on and offered it to us, asking us to bless it in the name of the Lord. And I said to them: ‘According to your faith be it done to you.’ Then they took the sand with them, mixed it with the seed they were going to sow, and scattered it over their fields; and they gathered so great a harvest as no land of Egypt anywhere could gather. Since then, therefore, it is their custom to come to us twice each year and to expect the same from us.

“Nor will I hide from you this which the Lord granted me to the glory of his name. I had once gone down to the city and found there a certain man, a teacher of the Manichees, leading the people astray. I had a contest of words with him. But because he was very crafty and I could not refute him in words, fearing that the crowds of hearers would be harmed if he went away as if superior in words, I said in the hearing of the crowds: ‘Light a great fire in the middle of the square, and let us both enter the flame; whichever of us is not burned by it, let his faith be believed to be true.’ When I had said this, it greatly pleased the people, and at once a great fire was lit. Then I took hold of him and began to drag him with me to the fire. And he said: ‘Not so; but let each of us go in singly; and you ought to go in first, since you proposed this.’ And I, signing myself in the name of Christ, entered the midst of the flames; and the flame began to scatter this way and that and to flee from me entirely. I stood in the midst of the fire for about half an hour, and in the name of the Lord I was not harmed at all. The people, seeing it, cried out with great admiration and blessed God, saying: ‘God is wonderful in his saints.’ They also began to press the Manichee to go into the fire; but he began to resist and draw back. Then the crowds seized him and threw him into the midst of the fire, and at once the flame surrounded him and burned him and left him half burned. The people threw him out of the city in disgrace, shouting and saying: ‘Burn alive, deceiver!’ But they took me with them, blessing the Lord, and brought me to the church.

“At another time, as I was passing by a certain temple, I saw Gentiles sacrificing there, and I said to them: ‘Why do you, being rational men, sacrifice to dumb and senseless images? Are you not much more without sense than those to whom you sacrifice?’ At this word the Lord opened their understanding, and leaving the error they practised, they followed me and believed in our Saviour God.

“I once had a little garden near the monastery, in which we cultivated vegetables for the brothers who arrived. A certain Gentile came in by night and stole the vegetables. When he had carried them to his house, he put them on the fire to cook. And when for three continuous hours, with a great fire heaped up, they could neither boil, nor soften, nor become warm in any degree, but remained with the same greenness with which they had been put in, and not even the water itself could be warmed even slightly, the man who had stolen them came to himself, snatched the vegetables back from the hearth and brought them back to us, and prostrating himself before our feet began to ask that he might obtain pardon for his sin and become a Christian; which he also obtained. It happened that on the same day a great number of brothers came to us as guests, for whom those very vegetables were opportunely prepared. Giving thanks, then, to the Lord for his wonders, we had a double joy, both for the man’s salvation and for the divine benefits.”

### Scripture references

- Ps 1:1: allusion, high confidence
- Ps 1:2: allusion, medium confidence
- Ps 1:3: allusion, medium confidence
- John 12:35: quotation, high confidence
- John 11:9: quotation, high confidence
- Josh 10:12: echo, medium confidence
- Matt 17:20: quotation, high confidence
- John 14:12: allusion, medium confidence
- Phil 1:23: quotation, high confidence
- Phil 1:24: quotation, high confidence
- Acts 8:20: quotation, high confidence
- Heb 11:38: allusion, high confidence
- Matt 9:29: quotation, high confidence
- Ps 68:35 (67:36 LXX): quotation, high confidence

### Translation notes

- Quotations: Ps 1:1–3 (the three verses given to Patermuthius); John 12:35; John 11:9–10; Matt 17:20 (the text adds “greater signs than these”, cf. John 14:12); Phil 1:23–24; Acts 8:20; Heb 11:38; Matt 9:29; Ps 68:35 (LXX 67:36). The sun that stands still recalls Josh 10:12–13.
- The ordeal by fire with the Manichee is told as Copres’s own account; translated as written.
- The name is printed here “Pater Mutius” and later “Patermutius”: Patermuthius.
- Many clear OCR slips are corrected (e.g. iu → in, lia → Ita, Chi isto → Christo, paier → pater, bominem → hominem, Bharaonis → Pharaonis, flat → fiat, meccum → mecum, nomino → nomine, ardeal → ardeat); the gaps at eme(??)dare and Salva(??)ori are read as emendare and Salvatori.

### Citation (SBL)

Rufinus, Hist. mon. 9 (PL 21:422–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/9).

## Historia monachorum, chapter 10

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/8/#p-10
- Source: PL 21:427–429
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Copres tells how Syrus, Isaiah and Paul were carried miraculously upstream to visit Anuph, a confessor who told them of his visions and died three days later.

### Latin text

Addebat et adhuc etiam haec : Abbas, inquit, Syrus, aliquando, et Isaias, et Paulus occurrerunt sibi invicem ad ripam fluminis. Erant autem viri isti justi, summae abstinentiae et totius religionis. Hi pergebant visitare quemdam nomine Anuph. Aberat autem monasterium ad quod ibant mansionibus tribus. Cum ergo vellent transire fluvium, nec esset copia transmeandi, aiunt inter semetipsos : Petamus a Domino gratiam, ut ne impediatur nobis boni operis iter. Et conversi ad abbatem Syrum, Tu, aiunt, praecipue pete a Domino : scimus enim audiri te, quia praestabit tibi quae petes. At ille cohortatus etiam ipsos secum genua figere, in oratione prostravit se in faciem coram Domino. Et cum completa oratione, surrexissent, ecce vident appelli navigium ad ripam fluminis paratum, ad iter quod acturi erant expeditum. Hoc ascendentes adversus fluminis cursum ita velociter ferri coeperunt, ut inter horam unam, totius itineris (quod acturi per triduum erant) conficerent spatium. Cumque applicuissent ad terram, Isaias ait : Dominus mihi ostendit virum ad quem properamus, occurrentem nobis, et uniuscujusque nostrum secreta cordis aperientem. Sed Paulus ait : Et mihi ostendit Dominus, quod post triduum educat eum de hoc mundo. Cum ergo iter, quod ducit ad monasterium, de flumine incedere coepissent, progressique essent paululum, occurrit eis supradictus vir, ad quem visitandum pergebant, et salutans eos ait : Benedictus Dominus, qui vos mihi et nunc in corpore, et ante jam ostendit in spiritu. Et tunc coepit de uniuscujusque eorum meritis, quae habebant apud Deum, atque actibus memorare. Tunc Paulus ait, Quoniam et nobis Dominus ostendit, quod post triduum te de hoc mundo assumat, petimus a te, ut etiam de tuis nobis virtutibus et actibus, quibus Domino placuisti, enarres, nec verearis jactantiae notam. Abscessurus enim de hoc mundo, ad imitationem posteris gestorum tuorum memoriam derelinque. Tunc ille, Nihil, inquit, magnum fecisse memini, hoc tamen custodivi, ex quo nomen Salvatoris nostri in persecutione confessus sum, ne post confessionem veritatis mendacium de ore meo procederet, neque post amorem caelestium terrenum aliquid amarem, sed nec gratia Domini in his defuit mihi. Numquam enim me fecit egere aliquo terreno, omnem quem desideravi cibum, Angelorum mihi deferens ministerio. Nihil a me occultavit Dominus eorum quae geruntur in terris; numquam defuit cordi meo lux ejus, per quam suscitatus somnum corporis non requirebam, desiderium habens semper videndi eum. Sed et Angelum suum assistere mihi semper fecit, edocentem me de singulis quibusque virtutibus mundi. Lux mentis meae numquam extincta est. Omne quod petii a Domino, sine mora consecutus sum. Ostendit mihi frequenter multitudines Angelorum sibi; vidi et coetus justorum, congregationesque martyrum, monachorum conventus, omniumque Sanctorum, eorum dumtaxat, quorum opus non est aliud, nisi laudare semper et benedicere Dominum in simplicitate cordis et fidei. Vidi econtrario Satan, et angelos ejus aeternis ignibus tradi, et rursus justos aeterna laetitia perfrui. Cumque haec et multa alia his similia per totum triduum enarrasset eis, tradidit spiritum. Et continuo vident ipsi ab Angelis suscipi ejus animam, atque ad caelos ferri, ita ut vocem hymnorum audirent etiam ipsi, quibus una cum Angelis anima ejus abscedens Dominum collaudabat.

### English translation (Claude)

He also added this: “Abba Syrus, and Isaiah, and Paul once met one another on the bank of the river. These were righteous men, of the utmost abstinence and of all devotion. They were going to visit a certain man named Anuph; the monastery to which they were going was three stages away. When, then, they wished to cross the river and there was no means of crossing, they said among themselves: ‘Let us ask the Lord for grace, that our journey of good work may not be hindered.’ And turning to abba Syrus they said: ‘You especially, ask the Lord; for we know that you are heard, because he will grant you what you ask.’ He urged them also to kneel with him, and in prayer he threw himself on his face before the Lord. And when, the prayer completed, they rose, behold, they saw a boat put in at the bank of the river, ready and equipped for the journey they were to make. Boarding it, they began to be carried against the current of the river so swiftly that within one hour they completed the distance of the whole journey, which they were to make in three days. When they had come to land, Isaiah said: ‘The Lord has shown me that the man to whom we are hurrying is coming to meet us and will open the secrets of each one’s heart.’ But Paul said: ‘The Lord has also shown me that after three days he will bring him out of this world.’ When, then, they had begun to walk from the river along the road that leads to the monastery, and had gone on a little, the man mentioned above, whom they were going to visit, met them, and greeting them said: ‘Blessed be the Lord, who has shown you to me now in the body, and before already in the spirit.’ And then he began to recount the merits each of them had with God, and their acts. Then Paul said: ‘Since the Lord has also shown us that after three days he will take you from this world, we ask you to tell us also of your virtues and acts by which you have pleased the Lord, and not to fear the mark of boasting. For as you are about to depart from this world, leave the memory of your deeds to those who come after, for imitation.’ Then he said: ‘I do not remember having done anything great; yet I have kept this: since I confessed the name of our Saviour in persecution, no lie has come from my mouth after the confession of the truth, nor after the love of heavenly things have I loved anything earthly; and the Lord’s grace has not failed me in these things. For he never let me lack anything earthly, bringing me every food I desired by the ministry of angels. The Lord has hidden from me nothing of what is done on earth; his light has never been lacking to my heart, roused by which I did not seek the sleep of the body, always having the desire to see him. He also made his angel always stand by me, teaching me about each of the powers of the world. The light of my mind has never been extinguished. Everything I asked of the Lord I obtained without delay. He often showed me multitudes of angels standing by him; I saw also the companies of the righteous, the congregations of martyrs, the assemblies of monks and of all the saints, those namely whose work is nothing else than always to praise and bless the Lord in simplicity of heart and faith. I saw on the other hand Satan and his angels handed over to eternal fires, and again the righteous enjoying eternal gladness.’ When he had told them these and many other things like them for three whole days, he gave up his spirit. And at once they saw his soul taken up by angels and carried to heaven, so that they themselves heard the voice of the hymns with which his soul, departing together with the angels, praised the Lord.”

### Scripture references

- Matt 25:41: allusion, medium confidence

### Translation notes

- Anuph says he confessed Christ “in persecution”: presumably the Great Persecution of the early fourth century.
- Clear OCR slips corrected (com, Icta → completa, vilociter → velociter, ceperunt → coeperunt, ostedit → ostendit, do flumine → de flumine, nd → ad, bis → his, suiritum → spiritum); “multitudes of angels standing by him”: the text’s sibi is read with assistentes understood.

### Citation (SBL)

Rufinus, Hist. mon. 10 (PL 21:427–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/10).

## Historia monachorum, chapter 11

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-11
- Source: PL 21:429–432
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Copres tells of Helenus, who carried fire unharmed, resisted craving, rode a wild ass and a crocodile, read hearts, and protected a disciple from demons; Copres then shows his garden planted in the desert.

### Latin text

Fuit et alius vir sanctus, Helenus nomine : hic a pueritia in servitio Domini, cum omni continentia et castissimis institutionibus enutritus, ad summa merita pervenerat. Denique cum adhuc puer esset in monasterio, si necessarius fuisset ignis, ut e vicino peteretur, ardentes prunas vestimento ferebat illaeso. Quod admirantes omnes qui aderant fratres, studium animi vitaeque ejus ac meriti imitari cupiebant. Huic quodam tempore cum solus esset in eremo, desiderium vescendi mellis exortum est : et conversus vidit in saxo favum mellis inhaerentem, et intelligens inimici hanc esse fallaciam, continuo semetipsum increpans, ait : Discede a me, deceptrix et illecebrosa concupiscentia. Scriptum est enim, Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Et statim derelinquens etiam locum ipsum, discessit, et abiit in desertum, atque ibi tamquam pro concupiscentia carnis punienda, jejuniis semetipsum coepit affligere. Tertia autem septimana jejunii sui videt in deserto jacere diversa poma sparsa : et intelligens dolos inimici, ait : Non manducabo, neque contingam, ne fratrem meum, hoc est animam meam scandalizem. Scriptum est enim. Quia non in cibo solo vivit homo, sed in omni verbo Dei. Cumque et sequenti septimana jejunaret, paululum in somno deductus est, et ecce Angelus Domini astitit ei per visum, dicens : Surge jam, et quae tibi apposita inveneris, nihil dubitans vescere. Surgens autem, vidit aquae fontem lenibus repletum fluentis, ejusque ripas in circuitu herbis quibusdam teneris odoratisque praetextas. Et accedens decerpere coepit et edere, similiter et ex fonte poculum sumere. Confirmabat autem, se numquam in omni vita sua tantae dulcedinis aliquid et tantae suavitatis hausisse. Invenit autem in ipso loco etiam speluncam quamdam, intra quam aliquandiu requievit. Et cum reficiendi corpusculi tempus et necessitas adfuisset, per Dei nihilominus gratiam, nihil deerat eorum quae poscebat a Domino. Quodam vero tempore pergebat ad visitandos fratres incommodos, quibus etiam quae necessaria erant ad refectionem corporis deferebat. Et cum in itinere eorum quae portabat onere gravaretur, vidit eminus onagros transire per desertum, et exclamavit, dicens : In nomine Domini nostri Jesu Christi, veniat huc unus ex vobis, et suscipiat sarcinam meam. Et ecce unus ex omni grege, tota cum mansuetudine pergit ad eum. Tunc ille praebenti se sponte, et onus imponit, et ipsi insedit, et cum omni velocitate ab eo ad cellulas fratrum, quo pergebat, evectus est. Alio rursus tempore Dominica die venit ad quoddam monasterium fratrum, et cum vidisset eos non agentes solemnitatem diei, caussam requirit. Cum autem dixissent, pro eo quod Presbyter non adesset, qui trans flumen maneret : propter metum enim crocodili transire nullus audebat. Tunc ille dixit : Si vultis, ego vadam, et adducam eum ad vos. Et continuo ad ripam fluminis pergit : ubi cum nomen Domini invocasset, praesto fuit bellua, et quae solebat adesse ad perniciem hominum, adfuit tunc ad vehiculum justi, tergo quoque suo suscipiens eum, cum omni metu subjecta, usque ad partem ripae ulterioris evexit. Adiit continuo Helenus Presbyterum, et exorare eum coepit, ut veniret ad fratres : erat enim indutus vilissimo et abjectissimo indumento. Super quo miratus Presbyter, quis aut unde esset, vel quid sibi vellet, inquirit. Ubi vero cognovit esse hominem Dei, sequi eum coepit ad flumen. Et cum caussaretur non inveniri navigium, quo transiri posset, tunc abbas Helenus dixit ad eum; Nihil verearis, pater; ego jam nunc parabo vehiculum. Et exclamans voce magna, adesse bestiam jubet. Quae statim voce ejus audita affluit, ac dorsum suum ad vehendum placide praeparavit : prior ipse conscendens invitat et presbyterum, dicens : Ascende, nihil formidans. At ille, visa bellua, exterritus, retrocedere ac refugere caepit. Omnes autem qui aderant, stupor ingens et metus apprehendit, videntes hominem Dei crocodilo evectum fluminis alveum transmeare. Qui ubi descendit, secum pariter in siccum educit etiam belluam, dicens ad eam : Melior est tibi mors, quam tot scelerum et tot homicidiorum involvi reatu. At ille statim corruens exspiravit. Interea per triduum in monasterio sanctus Helenus permanens, docebat fratres spiritalem doctrinam, ita ut etiam nonnullorum cogitationes cordis, et secreta consilia proferret in medium, et alium quidem proderet spiritu fornicationis urgeri, alium spiritu iracundiae, alium vero cupiditate pecuniae, nonnullos autem jactantiae ac spiritu superbiae illudi. Alterius vero mansuetudinis, alterius justitiae, alterius patientiae testimonium dabat, et sic ex utraque parte aliorum vitia, aliorum virtutes animi exaggerans, ad omnes eos profectus mirabiliter excolebat. Agnoscentes vero singuli quique, ita agi inter semetipsos, ut ille annuntiaverat, corde compuncti emendabantur. Profecturus autem ait ad eos : Praeparate olera ad adventum fratrum. Et illis praeparantibus, continuo supervenerunt fratres, quibus honorifice susceptis, ipse contendit ad eremum. Rogabat autem eum quidam de fratribus, ut permitteret eum secum degere in eremo. Cumque respondisset ei, grave esse negotium et plurimum laboris, obsistere tentationibus daemonum; eo contentiosius juvenis persistebat, promittens se cuncta tolerabiliter perlaturum, tantum ut praeberet ei copiam consortii sui. Et cum permisisset, secutus est eum ad eremum, quem ille in vicina sibi spelunca habitare jubet. Tunc daemones advolant per noctem : primum foedis et turpibus eum cogitationibus exagitant, post haec vero etiam violenter irruere et necare eum aggrediuntur. Effugiens autem juvenis et pervolans ad cellulam sancti Heleni, quibus malis urgeretur, exponit. Tunc senior consolatus est eum paucis verbis, et de virtute fidei ac patientiae commonens, statim revocat ad speluncam, de qua effugerat, et tamquam sulcum quemdam per arenam extra cellulam juvenis, digito suo ducens, praecepit in nomine Domini, ne audeant daemones statutum transgredi limitem : ei ita verbi ejus virtute adolescens permansit de reliquo securus. Ferebatur de eo, quod et ipse adolescens in eremo positus, coelestes saepe percepisset cibos, et fratribus ad se venientibus, cum nihil habuisset quod apponeret, affuisse quemdam adolescentem panes ei et quae erant necessaria deferentem, eaque cum ante speluncam ejus deposuisset, ultra nusquam comparuisse; dixisse vero eum ad fratres : Benedicamus Dominum, qui praeparavit nobis mensam in deserto. Haec, et alia plurima de sanctorum Patrum vita et conversationibus enarrans nobis pater Copres, et cum omni affectu instruens; post aedificationem vero sermonum, introducit nos in hortulum suum, ostendit nobis arbores palmarum, aliorumque pomorum, quas ipse plantaverat, et dicebat : Haec me in eremo plantare rusticanorum fides admonuit. Ut enim vidi eos tantam fidem habere, ut arenam sub nostris vestigiis colligentes, per agros suos spargerem, et terram sterilem ad totius fecunditatis verterent ubertatem, pudor, inquam, est, si nos inferiores his inveniamur in fide, quorum fides per nos consignata est Deo.

### English translation (Claude)

There was also another holy man named Helenus. Brought up from boyhood in the service of the Lord with all continence and the most chaste training, he had reached the highest merits. Indeed, when he was still a boy in the monastery, if fire was needed and had to be fetched from nearby, he would carry burning coals in his garment without harm to it. All the brothers present, admiring this, wished to imitate the zeal of his soul and his life and merit. Once when he was alone in the desert, a desire arose in him to eat honey; and turning round he saw a honeycomb clinging to a rock. Understanding that this was the enemy’s deceit, at once rebuking himself he said: “Depart from me, deceitful and seductive craving. For it is written: Walk by the Spirit, and do not fulfil the cravings of the flesh.” And at once leaving the place itself, he went away into the desert, and there, as if to punish the craving of the flesh, began to afflict himself with fasts. In the third week of his fast he saw various fruits lying scattered in the desert; and understanding the enemy’s tricks, he said: “I will not eat, nor touch, lest I cause my brother, that is, my soul, to stumble. For it is written: Man does not live by food alone, but by every word of God.” And when he fasted the following week too, he was drawn a little into sleep, and behold, an angel of the Lord stood by him in a vision, saying: “Rise now, and eat without hesitation what you find set before you.” Rising, he saw a spring of water filled with gentle streams, its banks round about fringed with tender and fragrant herbs. Going up, he began to pluck and eat, and likewise to take drink from the spring; and he affirmed that never in all his life had he tasted anything of such sweetness and such pleasantness. He also found in that place a cave, in which he rested for some time. And when the time and need for refreshing his little body came, by God’s grace nonetheless nothing was lacking of what he asked of the Lord.

At one time he was going to visit sick brothers, to whom he was also bringing what was needed for the refreshment of the body. And when on the way he was weighed down by the load he was carrying, he saw in the distance wild asses passing through the desert, and he cried out, saying: “In the name of our Lord Jesus Christ, let one of you come here and take up my burden.” And behold, one out of the whole herd came to him with all gentleness. Then he put the load on the one that offered itself willingly, sat on it himself, and was carried by it with all speed to the cells of the brothers to which he was going.

At another time, on the Lord’s day, he came to a certain monastery of brothers, and when he saw them not keeping the solemnity of the day, he asked the reason. They said it was because the presbyter was not there, since he lived across the river, and no one dared to cross for fear of a crocodile. Then he said: “If you wish, I will go and bring him to you.” And at once he went to the bank of the river; where, when he had called on the name of the Lord, the beast was there at hand, and the one that used to come for the destruction of people came then as the conveyance of the righteous man, taking him on its back, submissive with all fear, and carried him to the other bank. Helenus went at once to the presbyter and began to beg him to come to the brothers; for he was dressed in the most worthless and abject garment. At which the presbyter, amazed, asked who he was, where he was from, and what he wanted. But when he learned that he was a man of God, he began to follow him to the river. And when he complained that no boat could be found by which he could cross, then abba Helenus said to him: “Fear nothing, father; I will prepare a conveyance right now.” And crying out with a loud voice he ordered the beast to come. It, hearing his voice, at once swam up and calmly made its back ready for carrying. Climbing on first himself, he invited the presbyter too, saying: “Get on, fearing nothing.” But he, seeing the beast, was terrified and began to draw back and flee. Great amazement and fear seized all who were present, seeing the man of God crossing the river’s bed carried on a crocodile. When he had got off, he brought the beast out onto dry land with him, saying to it: “Death is better for you than to be bound in the guilt of so many crimes and so many murders.” And it at once fell down and died.

Meanwhile, staying three days in the monastery, holy Helenus taught the brothers spiritual teaching, so that he even brought out into the open the thoughts of the hearts and the secret counsels of some, and disclosed that one was driven by a spirit of sexual immorality, another by a spirit of anger, another by greed for money, and that some were deluded by boasting and a spirit of pride. To another he bore witness of gentleness, to another of righteousness, to another of patience; and so on both sides, emphasizing the vices of some and the virtues of soul of others, he cultivated progress in them all wonderfully. Each one, recognizing that things were going on among them as he had declared, was pricked in heart and amended. As he was about to leave, he said to them: “Prepare vegetables for the arrival of brothers.” And while they were preparing them, at once brothers arrived; and when they had been received with honour, he hurried off to the desert.

One of the brothers asked him to allow him to live with him in the desert. And when he answered him that it was a grave business and very great labour to resist the temptations of demons, the young man persisted the more stubbornly, promising that he would bear everything patiently, if only he would grant him his company. And when he had allowed it, he followed him to the desert, and Helenus ordered him to live in a cave near him. Then the demons flew at him by night: first they harassed him with foul and shameful thoughts, and after this they also began to rush on him violently and to try to kill him. The young man fled and, flying to the cell of holy Helenus, set out by what evils he was being pressed. Then the old man comforted him in a few words and, admonishing him about the strength of faith and patience, at once sent him back to the cave from which he had fled; and drawing with his finger something like a furrow through the sand outside the young man’s cell, he commanded in the name of the Lord that the demons should not dare to cross the boundary set. And so, by the power of his word, the young man remained secure from then on.

It was reported of him that he too, when as a young man he was living in the desert, often received heavenly food; and that when brothers came to him and he had nothing to set before them, a young man was present bringing him loaves and what was needed, and when he had laid them before his cave, he never appeared again; and that Helenus said to the brothers: “Let us bless the Lord, who has prepared a table for us in the wilderness.”

Telling us these and very many other things about the life and ways of the holy fathers, and instructing us with all affection, after the building up of his words father Copres brought us into his little garden and showed us palm trees and other fruit trees which he himself had planted, and said: “The faith of the countrymen urged me to plant these in the desert. For when I saw them have such faith that, collecting the sand under our footsteps, they scattered it over their fields and turned barren land to the richness of all fruitfulness, it is a shame, I said, if we are found inferior in faith to those whose faith was sealed to God through us.”

### Scripture references

- Gal 5:16: quotation, high confidence
- Rom 14:21: allusion, medium confidence
- 1 Cor 8:13: allusion, medium confidence
- Matt 4:4: quotation, high confidence
- Deut 8:3: allusion, high confidence
- Ps 78:19 (77:19 LXX): quotation, high confidence

### Translation notes

- Quotations: Gal 5:16; Rom 14:21 with 1 Cor 8:13 (causing a brother to stumble, here applied to the soul); Matt 4:4 (Deut 8:3); Ps 78:19 (LXX 77:19), “a table in the wilderness”.
- In the last sentence the text reads as if Copres scattered the sand (spargerem); translated by sense of the account in ch. 9, where the farmers scatter it.
- Clear OCR slips corrected (e.g. vostimento → vestimento, (empore → tempore, ail → ait, umbulate → ambulate, cantis → carnis, io → in, quaudam → quamdam, ide → ille, traosiri → transiri, Del → Dei, sicum → siccum, lot → tot, diam → etiam, sp ritu → spiritu); the gap at castissin(??)is is read as castissimis.

### Citation (SBL)

Rufinus, Hist. mon. 11 (PL 21:429–432; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/11).

## Historia monachorum, chapter 12

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-12
- Source: PL 21:432
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The aged hermit Elijah near Antinoë, who had lived seventy years in a terrible desert cave and still healed the sick.

### Latin text

Vidimus et alium senem venerabilem, Eliam nomine, in finibus civitatis Antinoo, quae est metropolis Thebaidis, centum fere jam et decem (ut dicebatur) annorum, super quem dicebant, quod vere spiritus Eliae in eo requievisset. Multa enim de eo et magnifica referebantur. Septuaginta namque annos in solitudine vastissima eum transegisse perhibebant; cujus deserti horrorem terroremque nullus sermo digne poterit exponere. Illic ergo sedebat senior tota hac aetate humanae habitationis nesciens loca. Semita autem erat angusta et scrupea, quae ad eum ducebat, quae vix inveniri a commeantibus posset. Locus vero ipse in quo sedebat, spelunca erat terribilis quaedam, et intuentibus plurimum horroris incutiens. Ipse autem trementibus jam membris prae matura quatiebatur aetate. Incessabiliter tamen per singulos dies signa faciebat, et advenientes ad se quacumque incommoditate constrictos, omnimodis resolvebat. Cuncti vero patres confirmabant, quod nullus omnino meminisset quando hic secessisset ad eremum. Cibus ei erat panis exiguus, et paucissimae olivae, usque ad ultimam senectutem. Nam in juventute septimanas frequenter jejunasse perhibebatur.

### English translation (Claude)

We also saw another venerable old man named Elijah, in the territory of the city of Antinoë, which is the metropolis of the Thebaid, already almost a hundred and ten years old, as was said; and they said of him that the spirit of Elijah had truly rested on him. For many magnificent things were reported of him. They declared that he had spent seventy years in a most vast solitude, the horror and terror of which desert no words could worthily set out. There, then, the old man sat through all this age, not knowing the places of human habitation. The path that led to him was narrow and rough, so that it could hardly be found by travellers. The place itself where he sat was a terrible cave, striking great horror into those who looked at it. He himself was now shaken, his limbs trembling from extreme age. Yet every day without ceasing he did signs, and those who came to him held fast by any infirmity he released in every way. All the fathers affirmed that no one at all remembered when he had withdrawn to the desert. His food was a little bread and very few olives, right up to extreme old age; for in youth he was said to have often fasted for weeks.

### Scripture references

- 2 Kgs 2:15: allusion, medium confidence

### Translation notes

- “The spirit of Elijah rested on him”: cf. 2 Kgs 2:15.
- Clear OCR slips corrected (incoimmoditate → incommoditate, bic → hic, frequentet → frequenter).

### Citation (SBL)

Rufinus, Hist. mon. 12 (PL 21:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/12).

## Historia monachorum, chapter 13

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-13
- Source: PL 21:432–433
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Pithyrion, disciple of Antony and of Ammon, who taught that to cast out a vice’s demon one must first conquer that vice in oneself.

### Latin text

Interea redeuntes ex Thebaide, vidimus montem quemdam praeruptum fluvio imminentem, elatione minacis saxi, aspectu etiam ipso terribilem, in quo erant per ipsa praecipitia speluncae difficilis adscensus. In his monachorum plurimi Commanebant, quorum pater erat nomine Pithyrion. Hic et ex discipulis beati Antonii fuit, et post illius obitum cum sancto habitaverat Ammone. Post hujus quoque abscessum in hoc se constituerat monte : sed et tanta in eo erat virtutum copia, tantaque gratia sanitatum, et potestas adversus daemones, ut duorum merito summorum virorum solus haereditatem consecutus duplicem videretur. Hic ergo multos monitis aedificans, multaque doctrina instruens, praecipue tamen de discretione spirituum nos docebat dicens, esse quosdam daemones, qui certis quibusque vitiis obsequantur, quique eum affectus annuae passibiliter et vitiose viderint moveri, convertunt eos ad omne facinus malum. Si quis ergo est, qui vult daemonibus dominari, prius vitiis suis et passionibus dominetur. Quodcumque enim vitium propriae passionis abjeceris, hujus vitii daemonem poteris etiam de obsessis corporibus effugare. Et ideo conandum est paulatim propria vitia superare, ut possimus etiam daemones superare, qui hujusmodi vitiis obsequuntur. Hic secundo reficiebatur in septimana, pulticulas accipiens ex farina, nec poterat jam accipere aliam escam, neque aetate, neque consuetudine permittente.

### English translation (Claude)

Meanwhile, returning from the Thebaid, we saw a steep mountain overhanging the river, with a height of threatening rock, terrible even to look at, in which there were caves, difficult of ascent, along the very precipices. In these very many monks lived, whose father was named Pithyrion. He was one of the disciples of blessed Antony, and after his death had lived with holy Ammon; after his departure too he had settled on this mountain. And there was in him such abundance of virtues, such grace of healings, and such power against demons, that by the merit of two very great men he alone seemed to have obtained a double inheritance. He built up many with admonitions and instructed them with much teaching; but above all he taught us about the discernment of spirits, saying that there are certain demons who serve particular vices, and when they see someone’s affections moved passionately and viciously, they turn them to every evil deed. “If, then, there is anyone who wishes to rule over demons, let him first rule over his own vices and passions. For whatever vice of your own passion you have cast off, you will be able to drive out the demon of that vice even from possessed bodies. And therefore one must strive little by little to overcome one’s own vices, so that we may overcome the demons too who serve such vices.” He ate twice a week, taking a little gruel of flour; nor could he now take any other food, neither his age nor his habit permitting it.

### Scripture references

- 2 Kgs 2:9: allusion, medium confidence
- 1 Cor 12:10: allusion, low confidence

### Translation notes

- A heading “De Pithyrione” printed at the start of the section is removed as an editorial title. The “double inheritance” recalls Elisha’s double portion (2 Kgs 2:9).
- Clear OCR slips corrected (prearuptum → praeruptum, adseensus → adscensus, paler → pater, sancio → sancto, haereditalem → haereditatem, mullos → multos, cos → eos, alam → aliam); “someone’s affections moved passionately” renders the garbled eum affectus annuae (probably cujusdam affectus animae), translated by sense; daemon bis is read as daemonibus.

### Citation (SBL)

Rufinus, Hist. mon. 13 (PL 21:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/13).

## Historia monachorum, chapter 14

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-14
- Source: PL 21:433
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Eulogius, a priest who discerned the hidden sins of those coming to communion and sent them away to do penance.

### Latin text

Vidimus et alium sanctum patrem, Eulogium nomine, qui in offerendis Sacramentis tantum gratiae acceperat a Domino, ut uniuscujusque accedentium ad altare Dei merita culpasque cognosceret. Denique ex monachis quosdam volentes accedere ad Communionem, retinebat dicens : Quomodo ausi estis accedere ad Sacramenta divina, cum mens vestra et propositum sit in malo? Denique aiebat : Tu hac nocte habuisti cogitationes fornicandi. Tu vero dixisti in corde tuo; Nihil interest, sive justus ad Sacramenta, sive peccator accedat. Et alius dubitationem habuit in corde suo, dicens : Quid enim me sanctificare Communio potest? Hos ergo singulos removebat a communione Sacramenti, et dicebat eis : Secedite paululum, et agite poenitentiam, ut purificati per satisfactionem et lacrymas, digni habeamini communione Christi.

### English translation (Claude)

We also saw another holy father named Eulogius, who in offering the sacraments had received such grace from the Lord that he knew the merits and faults of each of those approaching the altar of God. Indeed, some of the monks who wished to come to communion he held back, saying: “How have you dared to approach the divine sacraments, when your mind and purpose are set on evil?” Indeed he would say: “This night you had thoughts of committing sexual immorality. And you said in your heart: It makes no difference whether a righteous man or a sinner approaches the sacraments. And another had doubt in his heart, saying: For how can communion sanctify me?” These, then, he removed one by one from communion in the sacrament and said to them: “Withdraw a little and do penance, so that, purified by satisfaction and tears, you may be held worthy of the communion of Christ.”

### Translation notes

- “Do penance” (agite poenitentiam): here the discipline of exclusion from communion until amendment.
- Clear OCR slips corrected (lanium → tantum, luo → tuo, habut → habuit).

### Citation (SBL)

Rufinus, Hist. mon. 14 (PL 21:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/14).

## Historia monachorum, chapter 15

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-15
- Source: PL 21:433–435
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Apelles the smith, who drove off the devil with red-hot iron, tells of the hermit John, who prayed standing for three years, unmasked Satan disguised as a priest, healed, and discerned the state of distant monks.

### Latin text

Vidimus et alium Presbyterum in vicina regione nomine Appellen, virum justum. Hic faber erat ferri, et quae necessaria erant fratribus operabatur. Quodam autem tempore, cum ad fabrilia opera vigilaret in silentio noctis, conversus diabolus in formam mulieris speciosae, venit ad eum tamquam aliquid operis ei deferens. Tum ille arreptum manu nuda de fornace ferrum candens, in faciem ejus injecit. At illa clamans et ululans aufugit, ita ut omnes fratres, qui in circuitu commanebant, ululatum ejus fugientis audirent, et ex eo jam vir ille in usu habuit, ferrum candens manu nuda tenere, nec laedi. Ad hunc ergo cum venissemus, et humanissime nos suscepisset, poscebamus ab eo, ut nobis vel de suis gestis, vel de eorum quos praecipuos in conversatione sancta sciret, virtutibus loqueretur. Tunc ille : Est, inquit, in hac eremo vicina frater quidam nomine Joannes, aetate provectus, vita et moribus, atque abstinentia cunctos praecellens. Hic primum cum accessisset ad eremum, tribus continuis annis, sub cujusdam saxi rupe stans, semper oravit ita ut numquam omnino resederit, neque jacuerit. Somni autem tantum caperet, quantum stans capere potuit. Cibum vero numquam sumserat nisi die Dominica. Presbyter enim tunc veniebat ad eum, et offerebat pro eo sacrificium, idque ei solum Sacramentum erat et victus. Huic quodam die satanas subripere volens, transfiguravit se in presbyterum, qui venire ad eum solebat, et praeveniens horam solitam, simulabat se Sacramentorum gratia venisse. At ille vigilanter intelligens diaboli fraudem, cum indignatione quadam ait ita ad eum : O omnis doli omnisque fraudis pater, inimice omnis justitiae, non desinis seducendo animas Christianas, sed et ausus es etiam ad ipsa te immergere terrifica et sacrosancta mysteria. At ille respondit ei : Putavi, inquit, quod possim te lucrifacere : sic enim et alium quemdam ex vestris decepi, ita ut mente excederet, et perderet sensum. Quem cum credentem mihi, insanum reddidissem, tot justi orantes pro eo, vix eum et in loco et sanitati restituere potuerunt. Et haec cum dixisset daemon, aufugit ab eo. Erat autem supradictus vir persistens in opere coepto, atque in oratione perdurans. Pedes vero ejus, ex eo quod multo tempore immobiles fuerant, disrumpebantur, ita ut sanies ex eis proflueret. Tres autem cum complerentur anni, affuit Angelus Domini, et ait ad eum : Dominus Jesus Christus, et Spiritus sanctus suscepit orationes tuas, et corporis tui cicatrices sanat, et caelestis cibi, id est verbi et scientiae suae tibi abundantiam donat. Et contingens os ejus ac pedes, et ab ulceribus eum sanum reddidit, et repletum scientiae et doctrinae gratia, cibi famem sentire non fecit. Jubet autem transire eum ad alia loca, et eremum circumeuntem visitare etiam alios fratres, et aedificare eos in verbo et doctrina Domini. Dominica autem die ad eumdem semper revertebatur locum, simili modo Sacramentorum gratia, reliquis vero diebus etiam opus manuum faciebat et operabatur, jumentorum cingula ex palmarum foliis texens, ut in illis locis haberi moris est. Quodam vero tempore claudus aliquis ire ad ipsum voluit, ut ab eo curaretur. Contigit autem ut animal, quod ascensurus erat, cingulum manibus hominis Dei factum haberet. Cum ergo imponeretur supra jumentum, statim ut contigerunt pedes ejus illud cingulum, sanus effectus est. Sed et quibuscumque aegris benedictum panem misit, statim ut ex eo perceperunt sanati sunt. Et alias multas virtutes et sanitates per eum Dominus implevit. Habuit autem et hanc gratiam super omnes patres et exteros homines, ut uniuscujusque fratrum de vicinis monasteriis conversatio ei revelaretur, ita ut scriberet ad patres ipsorum, et commoneret quod illi et illi segniter agerent, nec rectum in timore Dei propositum gerunt : illi vero et illi in fide et animi virtute proficiunt· Sed et ad ipsos fratres scribebat, aliis quidem quod multum taediosi essent erga fratres, et pusillo animo erga patientiam, aliis vero quod bene, constanter et sollicite agerent, et sufficienter consolarentur fratres. Et quid huic meriti pro virtutibus, quid vero illi correptionis immineret a Domino pro ignavia praedicabat, et ita eorum qui absentes erant, actus et caussas, ac merita, vel negligentiam describebat, ut audientes hi de quibus dicebatur, conscientia convicti negare non possent. Docebat autem omnes, ut a visibilibus et corporeis rebus animos ad invisibilia et incorporea transferrent. Tempus enim, inquit, est ut ad hujusmodi studia transeamus : neque enim semper pueri, et semper infantes esse debemus, sed aliquando jam ad spiritalia et altiora conscendere, et virorum sensus capere, atque ad perfectiorem subire intelligentiam, ut possimus virtutibus animi enitescere. Sed et multa alia de hoc viro sanctus homo Dei Apelles narratione nobis fidelissima commendavit, quae cuncta conscribere et longum videtur, et pro magnitudine sui, nonnullis audientium vix credibile.

### English translation (Claude)

We also saw another presbyter in the neighbouring region named Apelles, a righteous man. He was a smith, and made the iron things the brothers needed. Once, when he was keeping vigil at his smith’s work in the silence of the night, the devil, turned into the form of a beautiful woman, came to him as if bringing him some work. Then he snatched up with his bare hand a red-hot iron from the furnace and thrust it into her face. She fled shrieking and howling, so that all the brothers who lived round about heard the howling of her flight; and from then on that man was accustomed to hold red-hot iron in his bare hand without being harmed.

When we had come to him and he had received us most kindly, we asked him to speak to us either of his own deeds or of the virtues of those whom he knew to be outstanding in holy living. Then he said: “There is in this nearby desert a certain brother named John, advanced in age, surpassing all in life and character and abstinence. When he first came to the desert, for three continuous years he stood under the overhang of a rock and prayed constantly, so that he never sat down at all nor lay down. He took only as much sleep as he could take standing. He never took food except on the Lord’s day; for a presbyter would then come to him and offer the sacrifice for him, and that alone was his sacrament and his food. One day Satan, wishing to steal in on him, transformed himself into the presbyter who used to come to him, and arriving before the usual hour pretended that he had come for the sake of the sacraments. But John, watchfully perceiving the devil’s fraud, said to him with a certain indignation: ‘O father of all deceit and all fraud, enemy of all righteousness, you do not cease leading Christian souls astray, but you have dared to thrust yourself even into the awesome and most holy mysteries themselves!’ He answered him: ‘I thought I could win you over; for so I deceived another of you, so that he went out of his mind and lost his senses. When I had made him mad as he believed me, so many righteous men praying for him could hardly restore him to his place and to health.’ And when the demon had said this, he fled from him.

“The man mentioned above persevered in the work he had begun and continued in prayer. His feet, because they had been motionless for a long time, burst open, so that pus flowed from them. When the three years were completed, an angel of the Lord came and said to him: ‘The Lord Jesus Christ and the Holy Spirit have accepted your prayers, and heal the scars of your body, and give you abundance of heavenly food, that is, of his word and knowledge.’ And touching his mouth and feet, he made him sound of his ulcers, and, filling him with the grace of knowledge and teaching, he made him feel no hunger for food. He ordered him to move to other places and, going round the desert, to visit other brothers too and build them up in the word and teaching of the Lord. On the Lord’s day he always returned to the same place, likewise for the sake of the sacraments; on the other days he also did the work of his hands and laboured, weaving girths for beasts of burden from palm leaves, as is the custom in those places.

“Once a lame man wished to go to him to be healed by him. It happened that the animal he was to ride had a girth made by the hands of the man of God. When, then, he was set on the beast, as soon as his feet touched that girth he was made well. And to whatever sick people he sent blessed bread, as soon as they partook of it they were healed. And the Lord accomplished many other mighty works and healings through him. He had also this grace above all the fathers and other people: that the way of life of each of the brothers of the neighbouring monasteries was revealed to him, so that he wrote to their fathers and warned them that such and such were acting sluggishly and did not keep a right purpose in the fear of God, while such and such were advancing in faith and strength of soul. He also wrote to the brothers themselves, to some that they were very wearisome toward the brothers and faint of heart in patience, to others that they were acting well, steadfastly and carefully, and were comforting the brothers sufficiently. And he foretold what reward from the Lord awaited this one for his virtues, and what correction that one for his sloth; and so he described the acts and motives and merits or negligence of those who were absent, so that those of whom it was said, hearing it, were convicted by their conscience and could not deny it. He taught all to transfer their minds from visible and bodily things to invisible and incorporeal ones. ‘For it is time,’ he said, ‘to pass over to pursuits of this kind; for we ought not always to be boys and always infants, but at last to climb to spiritual and higher things, to take on the understanding of men, and to go up to a more perfect understanding, so that we may shine with the virtues of the soul.’”

The holy man of God Apelles commended to us many other things about this man by a most trustworthy account; but to write them all down seems long, and because of their greatness hardly credible to some who hear.

### Scripture references

- 2 Cor 11:14: allusion, medium confidence
- 1 Cor 13:11: allusion, medium confidence
- 1 Cor 14:20: allusion, low confidence
- Heb 5:13: allusion, low confidence

### Translation notes

- “Transformed himself”: cf. 2 Cor 11:14. “Not always to be infants”: cf. 1 Cor 13:11; 14:20; Heb 5:12–14.
- Many clear OCR slips are corrected (e.g. anate → aetate, numq m → numquam, nsi → nisi, pro co → pro eo, dic → die, iniquit → inquit, opore → opere, ejum → cum, elianr → etiam, doctrin. → doctrina, ftde → fide, mullum → multum, ni audientes → ut audientes, cuneta → cuncta); the gaps vo(??)ens and altio(??)a are read as volens and altiora, and arg(??)is. as aegris (“sick people”), the likely word.

### Citation (SBL)

Rufinus, Hist. mon. 15 (PL 21:433–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/15).

## Historia monachorum, chapter 16

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-16
- Source: PL 21:435–439
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Paphnutius asks God whom he resembles and is shown a musician who had been a robber, a village headman of upright life, and a merchant; each follows him into the desert, and Paphnutius dies teaching that God has hidden saints in every walk of life.

### Latin text

Vidimus et monasterium sancti Paphnutii hominis Dei, qui nominatissimus in illis locis anachoretes, et ultimus habitator fuerat deserti in regionibus Heracleos, splendidae apud Thebaidam urbis. De hoc ergo fidelissima patrum narratione comperimus, quod cum fuisset vitae Angelicae, quodam tempore oraverit Deum, ut sibi ostenderet, cui sanctorum similis haberetur. Assistens vero Angelus respondit ei, quod similis esset symphoniaco cuidam, qui in vico illo cantandi arte victum quaereret. Tunc ille obstupefactus novitate responsi, cum omni properatione pergens ad vicum, perquirit hominem. Et cum invenisset, studiosissime percontatur ab eo, quidnam sancti et religiosi operis gestum sit ei, omnesque actus ejus curiosius discutit. At ille respondit quod res erat, se esse indignissimae vitae hominem peccatorem, atque ante non multum temporis, ex latrone ad istud quod nunc exercere videretur, foedum artificium devolutum. Paphnutius eo magis instabat, requirens, si quid ei forte, vel inter latrocinia pii operis fuisset admissum. Nihil, inquit, mihi conscius sum boni : hoc tamen scio, quod cum inter latrones essem, capta est aliquando a nobis virgo Deo consecrata : cujus cum ceteri collegae mei latrones cuperent eripere pudorem, objeci me in medium et eripui de contaminatione latronum, et nocte deducens eam usque ad vicum, domui suae restitui intactam. Alio quoque tempore inveni mulierem honeste formae in eremo oberrantem. Haec cum interrogaretur a me cur aut quomodo in haec loca advenisset? respondit : Nihil me interroges infelicissimam mulierem, nec caussas requiras, sed si ancillam placet habere, abducito quo vis. Mihi enim infelici est maritus, qui debiti fiscalis gratia saepe suspensus et flagellatus, ac poenis omnibus cruciatus servatur in carcere, nec aliam ob caussam producitur, nisi ut tormenta patiatur. Tres autem nobis filii fuerunt, qui jam pro ejusdem debiti necessitate distracti sunt. Ego quoque miserrima, quia ad similes paenas inquiror, de loco ad locum fugitans, inedia miseriaque confecta, per haec nunc latitans oberro loca, triduum hoc jam sine cibo ducens. Ego ubi haec audivi, miseratus adduxi eam ad speluncam, et reficiens animam ejus fame collapsam, dedi etiam trecentos ei solidos, pro quibus se ac maritum, et filios non solum servituti, sed et suppliciis asserebat obnoxios : et revocata ea ad civitatem, omnes eos data pecunia liberavit. Tunc pater Paphnutius, Ego, inquit, nihil tale feci : tamen credo etiam ad te pervenisse, quod celebre Paphnutii nomen inter monachos habeatur. Fuit enim mihi non mediocris studii, ut vitam meam in hujusmodi excolerem disciplinis. Deus igitur de te mihi revelavit, quia nihilominus apud ipsum meriti habeas quam ego. Quia ergo, frater, vides te non minimo loco haberi apud Deum, non negligas animam tuam. At ille statim fistulas quas manu gerebat abjiciens, secutus est eum ad eremum, et artem musicam in spiritualem commutans vitae mentisque harmoniam, per integrum triennium arctissimae se tradidit abstinentiae, in Psalmis et orationibus semetipsum die noctuque exercens, atque iter caeleste animi virtutibus agens, inter sanctorum Angelicos choros reddidit spiritum. Posteaquam Paphnutius praedictum symphoniacum omni exercitio virtutum consummatum praemisit ad Dominum, ipse acrioribus semetipsum studiis, quam prius exercuerat, agens, iterum Domino supplicabat, ut sibi ostenderet, quis sibi similis esset super terram. Fit ergo iterum vox Domini ad eum dicens : Similem te esse nosce primario vici illius, qui est in proximo. Quibus auditis Paphnutius, sine mora ad eum properans, pulsat ad ostium domus ejus. Ille vero, cui moris erat suscipere hospites, occurrit ei, atque introduxit in domum suam, lavans quoque pedes ejus, apposuit mensam, agitque convivium. Inter epulas vero percontari Paphnutius coepit ab hospite, qui actus ei, quod studium, cujusque operis haberet exercitia? Ille vero cum de se humilia responderet, et latere in bonis quam publicari mallet, perurgebat Paphnutius dicens, revelatum sibi esse a Domino, quod dignus esset consortii monachorum. At ille eo magis humiliora de seipso sentiens aiebat : Ego quidem in nullo mihi sum boni alicujus conscius, verum quia verbum Dei factum est ad te, eum quem nihil latet, celare non possum. Haec ergo quae mihi in medio multorum posito in usu sunt, loquar. Triginta jam completi sunt anni, quod continentiae consensu habere me cum conjuge mea nullus agnovit. Suscepi autem ex ea tres filios, horum enim caussa solummodo cognita est mihi uxor, nec praeter eam alia, nec ipsa ultra jam cognita. Suscipere hospites numquam cessavi, sed ita, ut neminem ante me paterer advenienti occurrere peregrino. Non dimisi umquam de domo mea hospitem sine viatico : pauperem nullum despexi, sed quae necessaria fuerant praebui. Si in judicio sedi, nec filii mei personam contra justitiam accepi. Alieni laboris fructus nunquam introierunt in domum meam. Litem si vidi, nunquam praeterii, donec reconciliarem dissidentes ad pacem. Nemo umquam deprehendit in culpa famulos meos : numquam greges mei laeserunt fruges alienas : volentem seminare in rure meo numquam prohibui, nec uberiora mihi novalia elegi, steriliora illis dereliqui. Quantum in me fuit, numquam permisi ut potentior infirmum premeret· Semper studui in vita mea, ut neminem contristarer. In judicio si fui caput, neminem condemnavi, sed dissidentes revocare in concordiam studui. Haec interim mihi vitae institutio, Deo donante, hactenus fuit. Audiens autem haec beatus Paphnutius, caput ejus exosculans, benedixit eum dicens : Benedicat te Dominus ex Sion, et videas quae bona sunt in Jerusalem. Quia ergo bene haec et convenienter implesti, illud tibi deest, quod bonorum omnium summum est, ut omittens cuncta, ipsam veram jam sequaris Dei sapientiam, et secretiores inquiras thesauros, ad quos non aliter poteris pervenire, nisi abneges teipsum et tollas crucem tuam, et sequaris Christum. At ille cum audisset haec, nihil moratus, nec omnino aliquid in domo sua ordinans, secutus est virum Dei, pergens cum ipso ad desertum. Cumque venisset ad flumen, nusquam ad transmeandum reperto navigio, Paphnutius praecepit intrare secum pedibus fluvium, cum in illis locis profunda habebatur altitudo. Transierunt ergo pariter fluvium, ita ut aqua eis vix ad latera perveniret. Ubi vero venerunt ad desertum, collocat hominem Paphnutius in cellula quadam, haud procul a suo monasterio posita, et conversationis spiritualis ordinem tradidit, perfectorumque studiorum exercitia docuit, scientiae quoque secretiora concredit. Cumque eum in omnibus instruxisset, semetipsum denuo majoribus exercitiis dedit, exiguos priores deputans labores, quibus conferri poterat is, qui saeculi videbatur actibus occupatus. Hoc enim sibi dicebat : Si isti, qui sunt in saeculo, tantum boni operis faciunt, quantum nos studere debemus, plus vel amplius in abstinentiae labore eos antecedere? Tempore autem aliquanto in his transacto, et ad scientiae perfectionem eo perducto, quem perfectum jam in operibus assumserat, quadam die Paphnutius sedens in cellula sua, videt animam ejus inter Angelorum choros assumtam, dicentium : Beatus quem elegisti, et assumsisti : habitabit in tabernaculis tuis. Et cum haec audisset, agnovit assumtum esse ex hoc mundo virum. Tunc vero Paphnutius persistebat in jejuniis et orationibus, semetipsum ad majora et perfectiora extendens. Et rursus orabat Dominum, ut sibi ostenderet, cui similis haberetur inter homines. Rursus ei divina vox respondit, dicens : Similis es negotianti ei, quem videris ad te venientem; sed et exsurge velociter, et occurre ei. Adest enim vir cui te similem indicavi. Et Paphnutius sine mora descendens, occurrit cuidam negotiatori Alexandrino viginti millibus solidorum mercimonia tribus navibus deferenti ex Thebaide. Et quoniam erat religiosus, et bonorum operum studium gerens, decem leguminum saccos pueris suis impositos, ad monasterium Dei hominis deferebat; et haec ei caussa adeundi Paphnutium fuit. At ille continuo ut eum vidit : Quid agis, inquit, o pretiosissima et Deo digna anima? Quid tibi cum terrenis est labor, cui sors et societas cum coelestibus data est? Relinque haec illis, qui de terra sunt et de terra cogitant : tu autem regni Dei, ad quod vocatus es, negotiator efficere, et sequere Salvatorem, a quo paulo post assumendus es. At ille nihil omnino differens, praecepit pueris suis ut omnia quae superessent (multa enim jam ipse per se distribuerat) pauperibus erogarent. Ipse vero sequens sanctum Paphnutium ad desertum, in eodem ab eo constitutus est loco, ex quo et priores ad Dominum fuerunt assumpti. Qui similiter ab eo de omnibus instructus, in exercitiis spiritualibus et divinae sapientiae studiis permanebat. Brevi autem tempore consummato, etiam hic translatus est ad congregationem justorum. Et non multo post cum etiam ipse Paphnutius in ipsis summae abstinentiae exercitiis et laboribus vitam poneret, astitit ei Angelus Domini, dicens ad eum : Veni jam, benedicte, et ingredere ea, quae tibi debentur, aeterna tabernacula. Ecce enim adsunt Prophetae, qui te in suum suscipiant chorum. Hoc autem tibi prius idcirco non revelavi, ne forte elatus, damnum aliquod tui laboris incurreres, Et unam post haec in corpore positus diem ducens, cum quidam Presbyteri ad eum visitandum venissent, omnia eis quae sibi Dominus revelaverat, nota fecit, dicens ad eos, nullum in hoc saeculo debere despici, etiam si latro sit aliquis, aut in scena positus, etiam si cultum ruris exerceat, et conjugio videatur adstrictus, etiam si negotiator dicatur, et mercimoniis serviat, tamen in omni ordine humanae vitae sunt animae Deo placentes, et habentes, actus aliquos occultos, quibus delectatur Deus : unde constat, non tantum professionem vitae, aut habitus speciem Deo esse placitam, quantum sinceritatem, atque affectionem mentis, operumque probitatem. Et cum similia de singulis quibusque disseruisset, tradidit spiritum. Evidenter autem Presbyteri qui aderant, omnes fratres viderunt eum ab Angelis suscipi, hymnum canentibus et collaudantibus Deum.

### English translation (Claude)

We also saw the monastery of holy Paphnutius, the man of God, who had been a most renowned anchorite in those places and the last inhabitant of the desert in the regions of Heracleopolis, a splendid city in the Thebaid. About him, then, we learned by a most trustworthy account of the fathers that, though he lived an angelic life, he once prayed God to show him which of the saints he was held to be like. An angel stood by and answered him that he was like a certain musician who sought his living by the art of singing in a certain village. Then he, astonished by the novelty of the answer, went to the village with all haste and searched for the man. And when he had found him, he asked him most earnestly what holy and religious work he had done, and examined all his acts very closely. He answered what was the fact: that he was a sinful man of most unworthy life, and that not long before he had come down from being a robber to this foul trade which he now seemed to practise. Paphnutius pressed him the more, asking whether perhaps he had done any pious work even among his robberies. “I am conscious of no good in myself,” he said; “yet I know this: that when I was among the robbers, a virgin consecrated to God was once captured by us; and when my fellow robbers were eager to rob her of her chastity, I threw myself into their midst and rescued her from the defilement of the robbers, and leading her by night to the village, restored her untouched to her home. At another time too I found a woman of respectable appearance wandering in the desert. When I asked her why or how she had come to these places, she answered: ‘Ask me nothing, a most unhappy woman, and do not seek the reasons; but if you would like to have a slave woman, take me away wherever you wish. For I, unhappy woman, have a husband who for a debt to the treasury has often been hung up and flogged, and tortured with every punishment, and is kept in prison; and he is brought out for no other reason than to suffer torments. We had three sons, who have already been sold for the necessity of the same debt. I too, most wretched, since I am sought for similar punishments, fleeing from place to place, worn out by hunger and misery, now wander hiding through these places, having now gone three days without food.’ When I heard this, I pitied her and brought her to my cave, and reviving her soul, which had collapsed from hunger, I also gave her three hundred solidi, for which she said she and her husband and sons were liable not only to slavery but also to punishments; and when she had gone back to the city, she freed them all by paying the money.”

Then father Paphnutius said: “I have done nothing of the kind; yet I believe it has reached you too that the name of Paphnutius is famous among the monks. For it was no small effort of mine to cultivate my life in disciplines of this kind. God, then, has revealed to me about you that you have no less merit with him than I. Since, then, brother, you see that you are held in no low place with God, do not neglect your soul.” And he at once threw away the pipes he was carrying in his hand and followed him to the desert; and changing the art of music into a spiritual harmony of life and mind, he gave himself to the strictest abstinence for three whole years, exercising himself day and night in psalms and prayers, and, travelling the heavenly road by the virtues of the soul, he gave up his spirit among the angelic choirs of the saints.

After Paphnutius had sent on before him to the Lord the musician mentioned above, perfected by every exercise of the virtues, he himself, driving himself with sharper efforts than he had practised before, again besought the Lord to show him who was like him on earth. So again the voice of the Lord came to him, saying: “Know that you are like the headman of that village which is nearby.” When he heard this, Paphnutius hurried to him without delay and knocked at the door of his house. The man, whose custom it was to receive guests, came out to meet him and brought him into his house, washed his feet too, set a table, and held a meal. During the meal Paphnutius began to ask his host what acts he had, what pursuit, the exercises of what work. And when he answered humble things about himself, preferring to hide in good works rather than be made public, Paphnutius pressed him, saying that it had been revealed to him by the Lord that he was worthy of the fellowship of monks. He, thinking still more humbly of himself, said: “I am conscious of no good in myself in anything; but since the word of God has come to you, I cannot hide from him from whom nothing is hidden. I will tell, then, the things that are my practice, placed as I am in the midst of many. Thirty years are now completed since I have had, with my wife’s consent, a life of continence, and no one has known it. I had three sons by her; for their sake only did I know my wife, and no other besides her, and she herself no longer known. I have never ceased to receive guests, but in such a way that I allowed no one to go out before me to meet an arriving stranger. I have never sent a guest from my house without provision for the journey. I have despised no poor man, but have provided what was needed. If I sat in judgment, I did not show partiality even to my son against justice. The fruits of another’s labour have never entered my house. If I saw a quarrel, I never passed by until I had reconciled those at odds to peace. No one has ever caught my servants in a fault; my flocks have never harmed others’ crops. I have never forbidden anyone who wished to sow in my field, nor chosen the richer fallow land for myself and left the more barren to them. As far as was in me, I have never allowed the more powerful to oppress the weak. I have always striven in my life to grieve no one. If I was head in a judgment, I condemned no one, but strove to bring those at odds back to concord. This, by God’s gift, has been the rule of my life until now.”

Hearing this, blessed Paphnutius kissed his head and blessed him, saying: “May the Lord bless you from Zion, and may you see the good things that are in Jerusalem. Since, then, you have fulfilled these things well and fittingly, this is lacking to you, which is the highest of all goods: that, leaving everything, you now follow the true wisdom of God itself and seek out the more hidden treasures, to which you can come in no other way than by denying yourself, taking up your cross, and following Christ.” When he heard this, without delay, and without arranging anything at all in his house, he followed the man of God, going with him to the desert. When they came to the river and no boat was found anywhere for crossing, Paphnutius commanded him to enter the river on foot with him, although in those places it was very deep. So they crossed the river together, the water barely reaching their sides. When they came to the desert, Paphnutius placed the man in a cell not far from his own monastery, handed him the order of the spiritual life, taught him the exercises of perfect pursuits, and entrusted him with the more hidden things of knowledge. And when he had instructed him in everything, he gave himself again to greater exercises, reckoning his former labours slight, since he could be compared with one who seemed occupied in the business of the world. For he said to himself: “If those who are in the world do so much good work, how much more ought we to strive to surpass them in the labour of abstinence?”

When some time had passed in these things, and he had brought to the perfection of knowledge the man whom he had already received perfect in works, one day Paphnutius, sitting in his cell, saw his soul taken up among choirs of angels who were saying: “Blessed is he whom you have chosen and taken up; he will dwell in your tabernacles.” And when he heard this, he recognized that the man had been taken from this world. Then Paphnutius persevered in fasts and prayers, stretching himself to greater and more perfect things. And again he prayed the Lord to show him whom he was held to be like among men. Again the divine voice answered him, saying: “You are like the merchant whom you will see coming to you; rise quickly and go to meet him. For the man to whom I have declared you like is at hand.” And Paphnutius, going down without delay, met a certain Alexandrian merchant bringing from the Thebaid in three ships merchandise worth twenty thousand solidi. And since he was devout and zealous for good works, he was bringing ten sacks of vegetables, loaded on his servants, to the monastery of the man of God; and this was his reason for coming to Paphnutius. As soon as he saw him, he said: “What are you doing, O most precious soul, worthy of God? What labour have you with earthly things, to whom a lot and fellowship with heavenly things has been given? Leave these things to those who are of the earth and think of the earth; but you, become a merchant of the kingdom of God, to which you have been called, and follow the Saviour, by whom you are soon to be taken up.” He, delaying nothing at all, ordered his servants to give to the poor everything that remained (for he had already distributed much himself). He himself, following holy Paphnutius to the desert, was placed by him in the same place from which the former ones too had been taken up to the Lord. Likewise instructed by him in everything, he remained in spiritual exercises and pursuits of divine wisdom; and when a short time was completed, he too was translated to the congregation of the righteous.

Not long after, when Paphnutius himself too was spending his life in these very exercises and labours of the utmost abstinence, an angel of the Lord stood by him, saying to him: “Come now, blessed one, and enter the eternal tabernacles that are owed you. For see, the prophets are here to receive you into their choir. I did not reveal this to you earlier for this reason, lest perhaps, lifted up, you incur some loss of your labour.” And after this, spending one day more in the body, when some presbyters had come to visit him, he made known to them everything the Lord had revealed to him, saying to them that no one in this world ought to be despised, even if he be a robber, or on the stage, even if he works the land and seems bound by marriage, even if he is called a merchant and serves trade; yet in every order of human life there are souls pleasing to God and having some hidden acts in which God delights. “Hence it is clear that it is not so much the profession of a way of life, or the outward form of dress, that is pleasing to God, as sincerity and the disposition of the mind and uprightness of works.” And when he had discoursed on each of these things in like manner, he gave up his spirit. And the presbyters who were present, and all the brothers, clearly saw him taken up by angels singing a hymn and praising God.

### Scripture references

- Ps 128:5 (127:5 LXX): quotation, high confidence
- Matt 16:24: allusion, high confidence
- Ps 65:4 (64:5 LXX): quotation, high confidence
- Matt 13:45: echo, low confidence
- Luke 16:9: allusion, medium confidence

### Translation notes

- Quotations: Ps 128:5 (LXX 127:5); Matt 16:24 (denying oneself and taking up the cross); Ps 65:4 (LXX 64:5); Matt 13:45 (the merchant), Luke 16:9 (eternal tabernacles).
- The headman says he lived in continence with his wife’s consent after the birth of their three sons; translated as written.
- Many clear OCR slips are corrected (e.g. vicium → victum, sil → sit, non nultum → non multum, celeri → ceteri, formaae → formae, bccc → haec, obtenderet → ostenderet, hunrliora → humiliora, consensam → consensu, Su cepi → Suscepi, nihi → mihi, indomuro → in domum, celluta → cellula, solitiorum → solidorum, cnm → cum, clatus → elatus, lui → tui, exerccat → exerceat, ali uos → aliquos, collaudan ibus → collaudantibus); the gap Paphi(??)tius is read as Paphnutius and the gap before negotiator ignored.

### Citation (SBL)

Rufinus, Hist. mon. 16 (PL 21:435–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/16).

## Historia monachorum, chapter 17

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/11/#p-17
- Source: PL 21:439–440
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The walled monastery of Isidore in the Thebaid, which no one leaves once entered, whose monks work signs and die foreknowing their end without sickness.

### Latin text

Vidimus et apud Thebaidam etiam Isidori nominatissimum monasterium, amplissimis spatiis circumseptum muroque circumdatum, in quo habitantibus viris, larga praebebantur habitacula. Intrinsecus putei plures, horti irrigui, omnium quoque pomorum arborumque paradisi, et quaecumque necessaria usibus erant, sufficienter, imo et abundanter provisa; ob hoc ut nulli monachorum habitantium intrinsecus necessitas ulla fieret exeundi foras ad aliquid requirendum. Senior quidam vir gravis, et de primis electus ad januam sedens, hoc habebat officii, ut adventantes ea lege suscipiat, qua ingressi ultra non exeant. Si ergo semel ingredi placuerit, stat immobilis lex : sed quod est admirabilius, ingressos non jam legis necessitas, sed vitae beatitudo retinet, ac perfectio, Hic ergo senior in janua, ubi ipse commanet, adhaerentem sibi habebat hospitalem cellulam, in qua adventantes hospitio recipiat, et omni humanitate refoveat. Ut ergo et nos ab eo suscepti sumus, introeundi nobis quidem copia nulla fuit, ab ipso autem didicimus, quae institutionum beatitudo gereretur intrinsecus. Duos aiebat esse solos seniores viros, quibus permissa est egrediendi ingrediendique libertas, qui opera fratrum dispensare, et quae necessaria sunt inferre curarent; ceteros vero ita esse in silentio et quiete, orationibus et religiosis studiis operam dantes, atque animi virtutibus pollentes, ut omnes signa faciant : et quod vere omnium mirificum signum sit, nullus eorum aegritudinem cujusquam infirmitatis incurrit, sed cum unicuique vitae finis affuerit, omnimodis praenoscens, et indicans ceteris fratribus suis de suo exitu, atque omnibus vale dicens, ad hoc ipsum recubans, spiritum laetus emittit.

### English translation (Claude)

We also saw in the Thebaid the most renowned monastery of Isidore, enclosed within very wide grounds and surrounded by a wall, in which ample dwellings were provided for the men who lived there. Inside there were many wells, watered gardens, orchards too of all fruits and trees, and whatever was needed for use, provided sufficiently, indeed abundantly, so that none of the monks living within should have any need to go outside to seek anything. A certain old man, a man of weight, chosen from among the first, sitting at the gate, had this office: to receive those who arrived on this condition, that having entered they never go out again. If, then, one has once chosen to enter, the law stands unmoved; but what is more wonderful, it is no longer the compulsion of the law that keeps those who have entered, but the blessedness and perfection of the life. This old man at the gate, then, where he himself lives, had a guest cell joined to his own, in which to receive arrivals with hospitality and refresh them with every kindness. When, then, we too had been received by him, we had no opportunity at all to enter; but we learned from him what blessedness of institutions was practised within. He said that there were only two old men who were allowed freedom to go out and come in, to look after the distribution of the brothers’ work and bring in what is needed; but that the rest lived in such silence and quiet, giving their effort to prayers and devout pursuits, and so strong in the virtues of the soul, that all of them do signs. And what is truly the most marvellous sign of all, none of them falls into the sickness of any infirmity; but when the end of life has come for each, knowing it beforehand in every way and telling his brothers of his departure, and bidding all farewell, he lies down for this very purpose and gladly breathes out his spirit.

### Translation notes

- A heading “On the monastery of abbot Isidore”, printed at the start, is removed as an editorial title.
- Clear OCR slips corrected (ari orumque → arborumque, fleret → fieret, vit → vir, celeris → ceteris).

### Citation (SBL)

Rufinus, Hist. mon. 17 (PL 21:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/17).

## Historia monachorum, chapter 18

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-18
- Source: PL 21:440
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Serapion of Arsinoë and his ten thousand monks, whose harvest wages feed the poor of Egypt and Alexandria; the monks of Memphis and Babylon, and the so-called granaries of Joseph.

### Latin text

Sed et in regione Arsenoite Serapionem quemdam Presbyterum vidimus multorum monasteriorum patrem, sub cujus cura plura et diversa monasteria, quasi decem millium habebantur monachorum, qui omnes ex laboribus propriis, quos praecipue messis tempore, mercede manuum conquirebant, partem plurimam ad supradictum patrem conferentes, in usus pauperum destinabant. Hoc autem moris erat non solum ipsis, sed et omnibus paene Aegyptiis monachis, ut messis tempore elocent ad metendum operam suam, atque ex ea mercede octogenos unusquisque modios frumenti plus minus conquireret, et horum partem plurimam pauperum usibus offerant, unde non solum regionis ipsius Indigentes alamur, sed et Alexandriam naves frumento onustae dirigantur, vel in carcerem conclusis, vel reliquis peregrinis atque egentibus prorogandae. Neque enim intra Aegyptum sufficiunt pauperes, qui possint misericordiae eorum fructus et largitates absumere. Vidimus autem et in regionibus Mempheos, et Babylonis innumeras multitudines monachorum, apud quos et diversas virtutum gratias ac morum ornamenta perspeximus. Ibi autem tradunt esse loca, in quibus Joseph fertur recondidisse frumenta, quos et, thesauros Joseph vocant; alii vero Pyramidas, quas dicunt ipsas esse, in quibus, ut putant, frumenta tunc congregata sunt.

### English translation (Claude)

In the region of Arsinoë too we saw a certain presbyter named Serapion, father of many monasteries, under whose care were several different monasteries, of about ten thousand monks. All of them, from their own labours, which they earned by the wages of their hands, chiefly at harvest time, brought the greatest part to the father mentioned above, and it was set aside for the use of the poor. For this was the custom not only of these but of almost all the monks of Egypt: at harvest time they hire out their labour for reaping, and from that wage each one gains about eighty measures of grain, more or less, and offers the greatest part of it for the use of the poor; so that not only are the needy of that region fed, but also ships laden with grain are sent to Alexandria, to be distributed to those shut up in prison or to other strangers and needy people. For within Egypt there are not enough poor people to be able to consume the fruits and bounty of their mercy.

We also saw in the regions of Memphis and Babylon countless multitudes of monks, among whom we also saw various graces of virtues and ornaments of character. They relate that there are places there in which Joseph is said to have stored grain, which they call the granaries of Joseph; others say these are the Pyramids, in which, as they think, the grain was then gathered.

### Scripture references

- Gen 41:48: allusion, medium confidence

### Translation notes

- Migne’s note at the start, “this is lacking in Palladius”, is removed as editorial apparatus.
- Babylon: the fortress near Memphis (Old Cairo). The granaries of Joseph: cf. Gen 41:48–49.
- Clear OCR slips corrected (mallorum → multorum, pitrem → patrem, destinabam → destinabant, Agyptiis → Aegyptiis, misericofdiae → misericordiae).

### Citation (SBL)

Rufinus, Hist. mon. 18 (PL 21:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/18).

## Historia monachorum, chapter 19

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-19
- Source: PL 21:440–442
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The deacon Apollonius, martyred with the converted pipe player Philemon, the judge, and their guards, who were drowned at Alexandria; miracles occur at their tomb.

### Latin text

Tradebant ergo seniores, horum fuisse quendam persecutionis tempore monachum, nomine Apollonium, qui cum vitam magnificam egisset inter fratres, etiam diaconus ordinatus est. Tempore ergo persecutionis erat ei studium singulos quosque circuire fratres, et cohortari eos ad martyrium. Cumque fuisset etiam ipse comprehensus, et in carcerem trusus, Gentilium plurimi tamquam insultantes veniebant ad eum, et verbis blasphemis et impiis confutabant. Inter quos fuit quidam Philemon nomine choraula famosissimus, et omni populo amabilis. Qui cum multis eum fatigaret injuriis, impium, et scelestum, et seductorem eum vocans, multorumque mortalium deceptorem, dignumque esse ab omnibus odio haberi : cumque haec et multa alia adversus eum graviora loqueretur, respondit ei Apollonius, dicens : Misereatur tibi Dominus, fili mi, et nihil tibi horum quae locutus es, reputet ad peccatum. Haec cum audisset Philemon corde compunctus est, vimque verborum ejus supra humanum morem in sua mente persensit intantum, ut Christianum se repente fateretur. Et inde statim pervolat ad tribunal judicis, atque in conspectu totius populi proclamans, Injusta, inquit, agis, o judex iniquitatis, viros religiosos, et Deo amabiles puniens, nihil enim mali Christiani vel faciunt, vel docent. At ille haec audiens, primo quidem putabat, utpote loci illius hominem, joci aliquid proponere. Sed cum vidisset haec cum sedule prosequentem, et cum omni constantia asserentem : Insanis, inquit, Philemon, et mente captus es subito. At ille, Ego, inquit, non insanio, sed tu injustissimus atque insanissimus judex es, qui tot justos injuste perimis viros. Ego enim Christianus sum, quod est hominum genus optimum. Tunc ille coram populo coepit eum primo plurimis blandimentis revocare velle in id quod cum noverat; sed ut immobilem vidit, omnia intendit in eum genera tormentorum. Cognito vero, quod ex verbis Apollonii haec facta ei fuerit permutatio, correptum etiam Apollonium gravioribus subdidit tormentis, et deceptoris in eum crimen exaggerat. Apollonius vero dixit ad eum : Utinam et tu, judex, et omnes qui assistunt, et audiunt me, hunc meum quem dicis errorem deceptionemque sequeremini. At ille ubi haec audivit , et ipsum, et Philemonem ignibus tradi in conspectu populi jussit. Illi vero postquam ingressi sunt flammas, beatus Apollonius, cunctis audientibus, clamabat ad Dominum, dicens : Non tradat, Domine, bestiis animas confitentium tibi: sed ostende nobis evidenter salutare tuum. Igitur, ubi haec in auditu populi et judicis ad Dominum locutus est Apollonius, repente nubes repleta rore circumdedit viros, et flammas accensi ignis extinxit : super quo stupefacti et judex, et populus, una omnes voce clamare coeperunt : Magnus, et unus est Deus Christianorum, solus immortalis est. Sed haec cum fuissent Praefecto Alexandriae nuntiata, semetipso truculentior redditur, et electis quibusdam de officio suo crudelissimis, et saevissimis, non tam hominibus, quam bestiis, mittit, qui et ipsum judicem, qui mirabilibus divinis crediderat, et eos per quos virtus Dei apparuerat, vinctos Alexandriam adducerent. Igitur cum adducerentur omnes pariter vincti, afluit gratia Dei in verbo, et coepit Apollonius eos, qui se vinctos ducebant, fidem Dei docere. Quique cum Dei misericordiam credidissent, et fidem Dei tota cordis firmitate recepissent, semetipsos cum his quos exhibere venerant, vinctos offerunt judici, et Christianos se esse pariter profitentur. Quos cum Praefectus in fide Domini pertinaces et immobiles pervidisset, universos pariter jubet in profundum maris demergi, ignorans impius quid ageret. Hoc enim sanctis non mors, sed Baptismus fuit. Sed et horum corpora, Dei sine dubio providentia, integra illibataque maris unda reportavit ad littus, quaeque ab his, qui obsequii caussa simul venerant suscepta, ac revocata sub uno sepulcri domicilio collocata sunt : a quibus usque ad praesens tempus, virtutes multae, et signa miranda omnibus consummantur, sed et vota omnium atque orationes suscipiuntur ab eis, et cum fructu petitionis implentur, quo etiam et nos dignatus est Dominus adducere, et vota nostra orationesque complere.

### English translation (Claude)

The elders related, then, that among these there had been in the time of persecution a certain monk named Apollonius, who, having lived a magnificent life among the brothers, was also ordained deacon. In the time of persecution, then, his zeal was to go round to each of the brothers and exhort them to martyrdom. And when he himself too had been arrested and thrust into prison, very many of the Gentiles came to him as if to insult him, and assailed him with blasphemous and impious words. Among them was a certain Philemon, a very famous pipe player, beloved by all the people. When he wore him out with many insults, calling him impious and wicked and a seducer, a deceiver of many mortals, worthy to be hated by all, and when he said these and many other graver things against him, Apollonius answered him, saying: “May the Lord have mercy on you, my son, and reckon to you as sin nothing of what you have said.” When Philemon heard this, he was pricked in heart, and felt in his mind the force of his words beyond human measure, so much so that he suddenly confessed himself a Christian. And at once he flew from there to the judge’s tribunal, and crying out in the sight of all the people said: “You do unjust things, O judge of iniquity, punishing devout men beloved by God; for Christians neither do nor teach anything evil.” The judge, hearing this, at first thought that he, being a man of that place, was putting forward some joke. But when he saw him pursuing it earnestly and asserting it with all constancy, he said: “You are mad, Philemon, and suddenly out of your mind.” He said: “I am not mad; but you are a most unjust and most insane judge, who unjustly kill so many righteous men. For I am a Christian, which is the best race of men.” Then before the people the judge at first tried with many blandishments to call him back to what he had known; but when he saw him unmoved, he applied every kind of torment to him. And learning that this change had come about in him from the words of Apollonius, he seized Apollonius too and subjected him to heavier torments, and heaped up against him the charge of being a deceiver. But Apollonius said to him: “Would that you too, judge, and all who stand by and hear me, would follow this error and deception of mine, as you call it!” When he heard this, he ordered both him and Philemon to be handed over to the fire in the sight of the people. When they had entered the flames, blessed Apollonius cried out to the Lord in the hearing of all, saying: “Do not hand over to the beasts, Lord, the souls of those who confess you; but show us clearly your salvation.” When, then, Apollonius had spoken these words to the Lord in the hearing of the people and the judge, suddenly a cloud full of dew surrounded the men and extinguished the flames of the kindled fire. At which both the judge and the people, astounded, all began to cry with one voice: “Great and one is the God of the Christians; he alone is immortal.”

But when these things had been reported to the prefect of Alexandria, he became more savage than himself, and choosing some of the cruellest and fiercest of his staff, not so much men as beasts, he sent them to bring bound to Alexandria both the judge himself, who had believed the divine wonders, and those through whom the power of God had appeared. When, then, they were all being led in chains together, the grace of God was present in the word, and Apollonius began to teach the faith of God to those who were leading them bound. And when they had believed in God’s mercy and received the faith of God with all firmness of heart, they offered themselves bound to the judge together with those whom they had come to bring, and professed alike that they were Christians. When the prefect saw them stubborn and unmoved in the faith of the Lord, he ordered them all together to be plunged into the depth of the sea, not knowing, impious man, what he was doing. For this was to the saints not death but baptism. Their bodies too, without doubt by God’s providence, the sea’s wave carried back whole and unharmed to the shore; and received by those who had come with them to attend them, and brought back, they were laid in one tomb. From them, until the present time, many mighty works and wonderful signs are performed for all, and the vows and prayers of all are received by them and fulfilled with the fruit of the petition; and to this place the Lord deigned to bring us too, and to fulfil our vows and prayers.

### Scripture references

- Ps 74:19 (73:19 LXX): quotation, high confidence
- Ps 85:7 (84:8 LXX): quotation, high confidence
- 1 Tim 6:16: allusion, medium confidence
- Luke 23:34: echo, medium confidence

### Translation notes

- Quotations: Ps 74:19 (LXX 73:19); Ps 85:7 (LXX 84:8); “he alone is immortal” cf. 1 Tim 6:16. Martyrdom by drowning is called a baptism (cf. baptism of blood).
- Prayers to the martyrs at their tomb are reported as written.
- Clear OCR slips corrected (e.g. esi → est, libi → tibi, tepente → repente, h minem → hominem, clamahat → clamabat, mirab libus → mirabilibus, vincli → vincti, qurd → quid, bis → his, omn um → omnium).

### Citation (SBL)

Rufinus, Hist. mon. 19 (PL 21:440–442; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/19).

## Historia monachorum, chapter 20

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-20
- Source: PL 21:442–443
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Dioscorus, a presbyter who examined his monks before communion and taught when nocturnal emissions do or do not involve sin.

### Latin text

Vidimus et alium venerabilem patrem apud Thebaidam, Dioscorum nomine, presbyterum, habentem in monasterio suo centum fere monachos, quem tempore eo quo acceditur ad Sacramenta, summam curam summamque perspeximus adhibere diligentiam, ne quis eorum qui accedunt, in aliquo deferret conscientiae maculam, in tantum ut etiam de his eos commoneret, quae accidere somnia hominibus solent, vel per phantasias mulierum apparentium, vel etiam per naturalis humoris abundantiam. Dicebat ergo : Siquidem absque harum phantasiis tale aliquid eveniat, non esse peccatum, congenitus enim humor in corpore, ubi propria repleverit conceptacula, suis necesse est, ut meatibus egeratur, et ideo non trahitur ad peccatum. Ubi vero visus mulierum, et blandimenta carnis occurrunt, in hoc jam desideriis animae et erga hujusmodi cogitationes atque illecebras occupatae dari confirmabat indicia. Debere ergo monachos, aiebat, omni genere a cogitationibus suis repellere hujusmodi simulacra, nec indulgere omnino in haec diaboli blandimenta sensus suos, alioquin nihil videbitur interesse inter eos et illos qui in saeculo vivunt. Sed laborandum est monachis, ut etiam naturalem humorem per multam jejuniorum abstinentiam et frequentes orationes doment ac superent : fluxamque ejus labem, orationis et jejunii continuatione restringant. Denique aiebat, et hi qui in deliciis vivunt, si forte corporis sui aegritudo deposcat, ab omnibus quae noxia esse judicaverit medicus, abstinebunt; cur non hoc multo magis monachus faciat, cui animae et spiritus sanitas expetenda est?

### English translation (Claude)

We also saw another venerable father in the Thebaid named Dioscorus, a presbyter, who had in his monastery about a hundred monks. At the time when they approach the sacraments, we saw him apply the greatest care and the greatest diligence, lest any of those approaching should bring a stain of conscience in anything; so much so that he warned them even about those dreams that usually happen to people, whether through fantasies of women appearing or through an abundance of natural fluid. He said, then, that if something of this kind happens without fantasies, it is not a sin; for the fluid born in the body, when it has filled its proper receptacles, must be discharged by its own passages, and therefore it is not drawn into sin. But where visions of women and the blandishments of the flesh occur, he affirmed that this already gives signs of a soul occupied with desires and with thoughts and allurements of that kind. Monks ought, then, he said, in every way to drive such images from their thoughts and not indulge their senses at all in these blandishments of the devil; otherwise there will seem to be no difference between them and those who live in the world. “But monks must labour to tame and overcome even the natural fluid by much abstinence of fasts and frequent prayers, and to restrain its flowing defilement by continuance in prayer and fasting.” Indeed, he said, even those who live in luxury, if perhaps the sickness of their body requires it, will abstain from everything the doctor has judged harmful; why should a monk, who must seek the health of soul and spirit, not do this much more?

### Translation notes

- Clear OCR slips corrected (deferrent → deferret, molierum → mulierum, absque rum → absque harum, mags → magis).

### Citation (SBL)

Rufinus, Hist. mon. 20 (PL 21:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/20).

## Historia monachorum, chapter 21

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-21
- Source: PL 21:443–444
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Arrival at Nitria, with its fifty dwellings under one father, where the monks run to meet guests with bread and water and excel in love, hospitality and knowledge of the Scriptures.

### Latin text

Venimus autem et ad Nitriae famosissimum in omnibus Aegypti monasteriis locum, qui quadraginta fere millibus abest ab Alexandria, ex nomine vici adjacentis, in quo nitrum colligitur, Nitriae vocabulum trahens, prospiciente hoc, credo, tunc jam divina providentia, quod in illis locis peccata hominum, tamquam sordes abluenda essent et abolenda. In hoc igitur loco quinquaginta fere, aut non multo minus cernuntur vicina sibi, et sub uno posita patre tabernacula, in quibus aliqui plures simul, aliqui pauci, nonnulli etiam singulares habitant, et mansione quidem aliqui divisi, animo autem et fide et caritate conjuncti et inseparabiles manent. Huic ergo cum appropinquaremus loco, ubi peregrinos fratres advenire senserunt, continuo velut examen apum, singuli quique ex suis cellulis proruunt, atque in obviam nobis laeto cursu et festina alacritate contendunt, portantes secum quam plurimi ipsorum urceos aquae et panes, secundum quod Propheta corripiens quosdam, dicit : Quia non existis filiis Israel in obviam, cum pane et aqua. Tunc deinde susceptos nos adducunt primo cum Psalmis ad Ecclesiam, lavant pedes, ac singuli quique linteis quibus utebantur, abstergunt, quasi viae laborem levantes, re autem vera vitae humanae aerumnas mysticis traditionibus abluentes. Quid ergo nunc de humanitate eorum, quid de officiis, quid de caritate loquar, cum omnes gestirent nos ad suam quisque introducere cellulam, et non ea solum, quae hospitalitati debentur explere, sed insuper aut de humilitate, qua ipsi pollebant, docere, aut de mansuetudine atque aliis hujusmodi bonis, quae apud illos, velut ad hoc ipsum de saeculo sequestratos, diversa quidem gratia, una tamen eademque doctrina discuntur. Nusquam sic vidimus florere caritatem, nusquam sic vidimus opus fervere misericordiae, et studium hospitalitatis impleri. Scripturarum vero divinarum meditationes et intellectus, atque scientiae divinae nusquam tanta vidimus exercitia, ut singulos paene eorum oratores credas in divina esse sapientia.

### English translation (Claude)

We came also to the place of Nitria, the most famous among all the monasteries of Egypt, about forty miles from Alexandria. It takes the name Nitria from the adjoining village, in which nitre is collected; divine providence foreseeing even then, I believe, that in those places the sins of people were to be washed away and abolished like dirt. In this place, then, about fifty dwellings, or not many fewer, are seen near one another and placed under one father. In them some live several together, some few, some even alone; and though some are divided in dwelling, they remain joined and inseparable in spirit, faith and love. When, then, we were drawing near to this place and they perceived that foreign brothers were arriving, at once, like a swarm of bees, each one rushed out of his cell, and they hurried to meet us at a happy run and with eager speed, very many of them carrying with them jars of water and loaves, according to what the prophet says in rebuke of some: “Because you did not come out to meet the children of Israel with bread and water.” Then, having received us, they led us first with psalms to the church, washed our feet, and each one wiped them with the linen cloths they used, as if relieving the toil of the journey, but in truth washing away the hardships of human life by mystical traditions.

What shall I say now of their kindness, of their services, of their love, when all were eager each to bring us into his own cell, and not only to fulfil what is owed to hospitality, but also to teach us either about the humility in which they themselves excelled, or about gentleness and other such good things, which are learned among them, as men set apart from the world for this very purpose, by varied grace indeed, but by one and the same teaching? Nowhere have we seen love so flourish, nowhere have we seen the work of mercy so glow and the zeal of hospitality so fulfilled. As for meditation on and understanding of the divine Scriptures, and exercises of divine knowledge, nowhere have we seen them so great, so that you would think almost every one of them an orator in divine wisdom.

### Scripture references

- Neh 13:2: quotation, high confidence
- Deut 23:4: allusion, high confidence

### Translation notes

- “Because you did not come out to meet”: Deut 23:4 (cited by Neh 13:2, which the text names as 2 Esdras 13); the text has Qua for Quia.
- Clear OCR slips corrected (licto → laeto, ci festina → et festina); the gap Nusqu(??)m is read as Nusquam.

### Citation (SBL)

Rufinus, Hist. mon. 21 (PL 21:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/21).

## Historia monachorum, chapter 22

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-22
- Source: PL 21:444–445
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The Cells, a desert settlement beyond Nitria where hermits live out of sight and hearing of each other, meeting only on Saturday and Sunday.

### Latin text

Post hunc vero alius est locus in deserto interiori, decem fere ab hoc millibus distans, quem locum pro multitudine dispersarum in eremo cellularum, Cellia nominaverunt. Ad hunc locum hi, qui ibi prius fuerunt imbuti, et secretiorem jam depositis indamentis ducere volunt vitam, secedunt; eremus enim est vasta, et cellulae tanto inter se spatio diremptae, ut neque in conspectu sibi invicem, neque in vocis auditu sint positae. Singuli per cellulas commanent, silentium ingens et quies magna inter eos est : dic tantum Sabbati et Dominica in unum ad Ecclesiam coeunt, et ibi semetipsos invicem tamquam coelo redditos vident. Si quis forte in conventu illo defuerit, intelligunt statim eum corporis aliqua inaequalitate detentum, et ad visitandum eum non omnes quidem simul, diversis tamen temporibus omnes abeunt, portantes unusquisque secum, si quid apud se est, quod aegro possit gratum videri. Aliam vero ob caussam nullus audet proximi sui obturbare silentium, nisi forte quis possit in verbo instruere, et velut athletas in agone positos sermonis consolatione perungere. Multi ipsorum a tribus et quatuor millibus ad Ecclesiam coeunt : ita longo a semetipsis spatio habitationis eorum cellulae dirimuntur : sed caritas in eis tanta est, et tanto inter semetipsos et erga omnes fratres constringuntur affectu, ut in admiratione et exemplo sint omnibus. Unde et si quis forte voluerit habitare cum eis, ubi intellexerint, unusquisque cellulam offert suam.

### English translation (Claude)

Beyond this there is another place in the inner desert, about ten miles distant from it, which, because of the multitude of cells scattered in the desert, they have named Cellia. To this place withdraw those who have first been trained there and wish now, having laid aside their first teachings, to lead a more secluded life. For the desert is vast, and the cells are separated by such distance from one another that they are placed neither within sight of each other nor within hearing of the voice. They live singly in their cells; there is great silence and great quiet among them. Only on the Sabbath and the Lord’s day do they come together to the church, and there they see one another as if restored to heaven. If perhaps anyone is missing from that assembly, they understand at once that he is held back by some unevenness of the body; and they go to visit him, not all at once, but all at different times, each one carrying with him anything he has that might seem pleasing to the sick man. For any other reason no one dares to disturb his neighbour’s silence, unless perhaps one can instruct him in the word and, as it were, anoint with the consolation of speech athletes set in the contest. Many of them come to the church from three and four miles away, so great is the distance by which their cells are separated from one another; but there is such love in them, and they are bound by such affection among themselves and toward all the brothers, that they are a wonder and an example to all. So if anyone perhaps wishes to live with them, as soon as they understand it, each one offers his own cell.

### Translation notes

- A heading “Cellia” printed at the start is removed as an editorial title.
- “Having laid aside their first teachings”: the text’s indamentis is probably rudimentis (or indumentis, “garments”); translated by sense.
- Clear OCR slips corrected (lii → hi, inter os → inter eos, dic → die).

### Citation (SBL)

Rufinus, Hist. mon. 22 (PL 21:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/22).

## Historia monachorum, chapter 23

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-23
- Source: PL 21:445–447
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Ammonius of Nitria, one of the Tall Brothers, who gave away his own monastery to a newcomer, and the brothers who build and secretly furnish cells for new arrivals.

### Latin text

Vidimus quemdam apud eos venerabilem patrem, Ammonium nomine, virum in quem Deus omnem plenitudinem spiritualium contulerat gratiarum. Caritatis in eo gratiam, cum videres, nihil tale usquam vidisse te diceres. Sed et si humilitatem considerares, longe eum in hoc dono potentiorem ceteris aestimares. Et rursus si patientiam, si mansuetudinem, si benignitatem, in singulis cum virtutibus ita praecellere judicares, ut quid cui proferre debeas, ignorares. Donum vero sapientiae et scientiae tantum ei contulerat Dominus, ut nullum fere ex omnibus patribus ita penetrasse aulas totius scientiae crederes : sed nec ita aliquem receptum esse intra cubiculum sapientiae Dei, omnes qui eum viderant, fatebantur. Huic erant duo fratres, Eusebius et Euthymius : nam Dioscorus, qui major natu in eis fuerat, ad Episcopatus officium raptus est. Hi ergo fratres erant ei non solum carne, sed etiam vita atque institutione et tota animi virtute germani : qui omnes simul eos, qui in illis locis habitabant fratres, tamquam si nutrix foveat filios suos, ita unumquemque instruentes consolabantur, et docentes ad summam perfectionem nitebantur educere. Vidimus ergo supradictum hominem Dei Ammonium habentem monasterium inter eos muro circumdatum, quod in illis locis ex lateribus coctis fieri facile solet amplum, et omnibus necessariis instructum, in quo etiam puteum ipse foderat. Venit autem quidam frater, salvari apud eum volens, adiitque eundem Ammonium rogans, sicubi esset cellula vacans, in qua habitare posset. Tunc ille, Ego, inquit, inquiram, sed donec inveniam, hic esto in hoc monasterio; ego enim jam nunc egrediar, ut requiram. Et relinquens ei omnia pariter cum monasterio, ipse procul ab eo loco parvissimam cellulam reperit, atque in ea se constituit, fratrique qui nuper advenerat, nec intelligenti, ex integro cum omnibus, quae in eo fuerant, cessit monasterio. Sed et si plures fuissent, qui forte venientes salvari cuperent, supradictus vir fratribus congregatis omnibus, cum alacritate juvantibus sub die una monasterium construebat. Et cum singulis quibusque explevisset numerum monasteriorum, invitabantur hi, qui mansuri erant ad Ecclesiam quasi refectionis gratia, quibus inibi occupatis, unusquisque fratrum de cellulis suis proferentes, quae necessaria erant, singulorum novas cellulas instruebant, ita ut ex collatione caritatis, nihil omnino, vel utensilium, vel quae ad victum requiruntur deesset, nec tamen manifesta fieret uniuscujusque oblatio. Regressi ergo ad vesperam, in quibus fuerant cellulae praeparatae, inveniebant posita omnia quae ad usus erant necessaria, et ita instructa habitacula, ut nihil prorsus deesse perspicerent.

### English translation (Claude)

We saw among them a venerable father named Ammonius, a man on whom God had conferred all the fullness of spiritual graces. When you saw the grace of love in him, you would say you had seen nothing like it anywhere. And if you considered his humility, you would reckon him far more powerful than the rest in this gift. And again, if you considered his patience, his gentleness, his kindness, you would judge that he so excelled in each of these virtues that you would not know which to put before which. The Lord had given him so great a gift of wisdom and knowledge that you would believe that hardly any of all the fathers had so penetrated the halls of all knowledge; and all who had seen him confessed that no one had been so received into the chamber of God’s wisdom. He had two brothers, Eusebius and Euthymius; for Dioscorus, who was the eldest among them, had been seized for the office of bishop. These, then, were his brothers not only in the flesh but also in life and training and in all virtue of soul; and all of them together comforted the brothers who lived in those places, instructing each one as a nurse cherishes her children, and teaching them, they strove to lead them to the highest perfection.

We saw, then, the man of God Ammonius mentioned above, who had among them a monastery surrounded by a wall, which in those places is usually easily built of baked bricks, spacious and furnished with all necessities, in which he himself had also dug a well. A certain brother came, wishing to be saved with him, and approached Ammonius, asking whether there was any empty cell where he could live. Then he said: “I will look; but until I find one, stay here in this monastery; for I will go out right now to look.” And leaving him everything together with the monastery, he himself found a very small cell far from that place and settled himself in it, and yielded the monastery entirely, with all that was in it, to the brother who had lately arrived, who did not understand. But if there were several who perhaps came wishing to be saved, the man mentioned above gathered all the brothers, who helped eagerly, and built a monastery in a single day. And when he had completed the number of dwellings for each, those who were to stay were invited to the church as if for a meal; and while they were occupied there, each of the brothers, bringing out from his own cell what was needed, furnished the new cells of each, so that through the contribution of love nothing at all was lacking, whether of utensils or of what is required for food; and yet each one’s offering was not made known. Returning in the evening to the cells that had been prepared, they found set there everything necessary for use, and their dwellings so furnished that they saw nothing at all lacking.

### Translation notes

- A heading “De Ammonio” printed at the start is removed as an editorial title. Ammonius, Dioscorus (bishop of Hermopolis Parva), Eusebius and Euthymius are the four brothers later known as the “Tall Brothers”.
- Clear OCR slips corrected (iu → in, potientiam → potentiorem, procellere → praecellere, ul → ut, lotius → totius, ei si → et si, qui bus → quibus); the gap plenitu(??)linem is read as plenitudinem.

### Citation (SBL)

Rufinus, Hist. mon. 23 (PL 21:445–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/23).

## Historia monachorum, chapter 24

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-24
- Source: PL 21:447–448
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Didymus, an elder of Nitria who trod on scorpions and vipers unharmed.

### Latin text

Vidimus quemdam inter eos ex senioribus virum bonum, nomine Didymum, cui multa erat Domini gratia, quam in eo etiam vultus ipse indicabat. Hic scorpiones et cerastas, id est bestias quas cornutas vocant, et angues, qui in illis locis prae fervore solis acerrimi habentur, tamquam terrae quosdam vermiculos pedibus conculcabat, et ita extinguebat, ut nihil ab eis omnino pateretur.

### English translation (Claude)

We saw among them one of the elders, a good man named Didymus, in whom there was much grace, which even his very face showed. He would tread underfoot scorpions and cerastes, that is, the beasts they call horned vipers, and snakes, which are found in those places because of the fierce heat of the sun, as if they were little worms of the earth, and so kill them that he suffered nothing at all from them.

### Scripture references

- Luke 10:19: allusion, medium confidence

### Translation notes

- Migne’s note at the start, “Palladius lacks this, about Didymus the blind”, is removed as editorial apparatus.
- Clear OCR slips corrected (quemdum → quemdam, eosex → eos ex, quo → cui, Homini → Domini, iu co → in eo, iu illis → in illis).

### Citation (SBL)

Rufinus, Hist. mon. 24 (PL 21:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/24).

## Historia monachorum, chapter 25

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-25
- Source: PL 21:448
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Cronius, a disciple of Antony aged a hundred and ten, notable for his humility.

### Latin text

Vidimus apud eos et alium summae antiquitatis patrem, Cronium nomine in senectute bona, et perfecta aetate durantem : centum namque, et decem, aetatis agebat annos. Hic ex discipulis adhuc beati Antonii supererat : cujus inter ceteras animi virtutes humilitatis gratiam vidimus immensam.

### English translation (Claude)

We also saw among them another father of the greatest age, named Cronius, lasting on in a good old age and at a ripe time of life; for he was in his hundred and tenth year. He was still surviving from among the disciples of blessed Antony; and among the other virtues of his soul we saw the immense grace of his humility.

### Scripture references

- Gen 25:8: echo, low confidence

### Citation (SBL)

Rufinus, Hist. mon. 25 (PL 21:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/25).

## Historia monachorum, chapter 26

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-26
- Source: PL 21:448
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Origen, a disciple of Antony (not the Alexandrian theologian), whose stories of his master inspired his hearers.

### Latin text

Erat autem et alius adhuc ex discipulis Antonii, Origenes nomine, vir per omnia magnificus, et summae prudentiae, cujus sermo et narratio de virtutibus, optimi magistri, hominis Dei, aedificabat omnes audientes, et inflammabat vehementer, ita ut oculis cerni, quae ab eo narrabantur, putares.

### English translation (Claude)

There was also yet another of Antony’s disciples, named Origen, a man magnificent in all things and of the greatest prudence, whose talk and account of the virtues of his excellent master, the man of God, built up all who heard and kindled them vehemently, so that you would think you saw with your eyes the things he told.

### Translation notes

- This Origen is a monk of Nitria, not Origen of Alexandria.

### Citation (SBL)

Rufinus, Hist. mon. 26 (PL 21:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/26).

## Historia monachorum, chapter 27

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-27
- Source: PL 21:448–449
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Evagrius of Pontus, disciple of Macarius, master of the discernment of thoughts, who warned against drinking much water.

### Latin text

Vidimus ibi et sapientissimum virum, ac per omnia mirabilem, Evagrium nomine : cui inter ceteras animi virtutes tanta concessa est gratia discernendorum spirituum, et purgandarum (sicut Apostolus dicit) cogitationum, ut nullus alius putaretur ex fratribus ad tantam subtilium et spiritualium rerum scientiam pervenisse. Cui quamvis rebus ipsis, et experimentis, et (quod est super omnia) per gratiam Dei magna collata fuerit intelligentia; accessit tamen et hoc, ut multo tempore instructus fuerit a beato Macario, quem famosissimum in Dei gratia, signisque et virtutibus insignem fuisse, omnibus notum est. Hic ergo Evagrius incredibilis erat abstinentiae, super omnia tamen monebat fratres, si qui forte studium gererent, vel humiliandi corporis, vel phantasias ab eo daemonum propellendi, ne in bibenda aqua largiore mensura uterentur; dicebat enim : Quia si aqua multa corpus infundatur, majores phantasias generat, et largiora receptacula daemonibus praebet. Sed et multa alia de abstinentia, summa cum deliberatione edocebat. Ipse autem non solum aqua parcissima utebatur, sed et pane penitus abstinebat. Alii vero qui in illis locis morabantur fratres, pane solo et sale contenti erant, ita ut in illa omni multitudine, vix invenires aliquem, qui oleo saltem uteretur. Plures autem in eis nec jacentes somnum, sed sedentes, et (ut ita dicam) in meditatione divinorum verborum positi capiebant.

### English translation (Claude)

We saw there also a most wise man, wonderful in all things, named Evagrius, to whom among the other virtues of the soul was granted so great a grace of discerning spirits and of purifying thoughts (as the Apostle says), that no other of the brothers was thought to have reached so great a knowledge of subtle and spiritual things. Although great understanding had been given him by the things themselves and by experience, and (what is above all) by the grace of God, this too was added: that he was instructed for a long time by blessed Macarius, who, as everyone knows, was most famous in God’s grace and distinguished by signs and mighty works. This Evagrius, then, was of incredible abstinence; but above all he warned the brothers, if any of them happened to be eager either to humble the body or to drive from it the fantasies of demons, not to use a larger measure in drinking water. For he said: “If the body is soaked with much water, it generates greater fantasies and provides larger receptacles for the demons.” He also taught many other things about abstinence with the greatest deliberation. He himself not only used water very sparingly, but also abstained from bread entirely. The other brothers who stayed in those places were content with bread alone and salt, so that in all that multitude you would hardly find anyone who used even oil. Many of them took their sleep not lying down but sitting, and (so to speak) engaged in meditation on the divine words.

### Scripture references

- 1 Cor 12:10: allusion, high confidence
- 2 Cor 10:5: allusion, low confidence

### Translation notes

- “Discerning spirits”: 1 Cor 12:10; “purifying thoughts”, which Rufinus ascribes to the Apostle, cf. 2 Cor 10:5. Rufinus speaks of Evagrius with high praise; his teaching was condemned after his death, in the sixth century.
- Clear OCR slips corrected (celeras → ceteras, tama → tanta, spiritum → spirituum, mullo → multo, famosissmum → famosissimum, eram → erant, iu → in).

### Citation (SBL)

Rufinus, Hist. mon. 27 (PL 21:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/27).

## Historia monachorum, chapter 28

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/18/#p-28
- Source: PL 21:449–452
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: The two Macarii; Macarius the Egyptian makes a murdered man clear an innocent suspect, dispels the illusion of a girl turned into a mare, heals a diseased girl, and refutes a Hieracite heretic by raising the dead.

### Latin text

Narrabant autem nobis quidam ex patribus qui ibi erant, quod in locis illis duo Macarii, quasi duo coeli luminaria refulsissent, ex quibus unus AEgyptius genere, et discipulus beati Antonii fuit, alius Alexandrinus. Quibus ut vocabula nominis, ita virtutes animi et coelestium gratiarum magnificentia concordabat. Uterque enim Macarius, uterque abstinentiae exercitiis et virtutibus animi aequaliter pollens, hoc solo alius praecellens, quod quasi hereditatem gratiarum et virtutum B. Antonii possidebat. Hinc denique ferunt, aliquando cum homicidium in locis vicinis fuisset admissum, et innocenti cuidam impingeretur crimen admissi, confugisse ad ejus cellulam eum, qui calumniam patiebatur; affuisse etiam eos, qui perurgebant, allegantes et dicentes periclitari seipsos, nisi comprehensum legibus traderent homicidam. Is vero cui crimen impingebatur, cum sacramentis affirmabat, conscium se non esse sanguinis illius. Et cum diu ab utraque parte certamen haberetur, interrogabat sanctus Macarius ubi sepultus esset, qui dicebatur occisus. Cumque designassent locum, cum omnibus qui ad perurgendum hominem venerant, pergit ad sepulcrum, atque ibi fixis genibus invocato Christi nomine, ait ad eos qui astabant : Nunc Dominus ostendet, si vere reus est hic, qui perurgetur a vobis. Et elevata voce, ex nomine clamat defunctum. Cumque ei de sepulcro vocatus respondisset, ait ad eum : Per fidem Christi te obtestor, ut dicas si ab hoc homine, qui calumniam patitur, occisus es. Tunc ille de sepulcro clara voce respondit, dicens, non se esse ab eo interfectum. Et cum stupefacti omnes decidissent ad terram, ac pedibus ejus advolverentur rogare caeperunt, ut interrogaret eum a quo esset occisus. Tunc ille : Hoc, inquit, non interrogabo : sufficit enim mihi, ut innocens liberetur, non est autem meum, ut reus prodatur. Aliud quoque ejus genus miraculi ferebatur. Cujusdam in vicino oppido patris familias virgo filia per phantasias magicas videbatur hominibus in equinum animal versa, ut putaretur equa esse, et non puella. Hanc adduxerunt ad eum. Tunc ille percontatus, quid vellent? aiunt parentes ejus : Equa haec quam vident oculi tui, puella virgo et filia nostra fuit, sed homines pessimi, magicis artibus in animal hoc quod vides mutaverunt eam. Rogamus ergo, ut ores Dominum, ut commutet eam in hoc quod fuit. At ille ait : Ego hanc quam ostenditis mihi puellam video, nihil in se pecudis habentem : hoc autem quod dicitis, non est in ejus corpore, sed in oculis intuentium. Phantasiae enim daemonum sunt istae, non veritas rerum. Et cum introduxisset eam, cum parentibus suis intra cellulam, fixis genibus orare Dominum caepit, simulque et parentes rogat secum Domino supplicare; et post hoc perungens eam oleo in nomine Domini, omni fallacia visus expulsa, virginem videri omnibus, ut etiam sibi videbatur, effecit. Alia quoque minor puella ad eum deducta est, cujus obscoena corporis ita omni ex parte computruerant, ut consumptis carnibus, interiora quoque et secreta naturae nudarentur, ac vermium ebulliret inde innumera multitudo, ita ut nec accedere quidem quisquam ad eam posset prae foetoris horrore. Haec cum allata a parentibus, et projecta fuisset ante fores ejus, miserans virginis cruciatus : AEquo animo, inquit, esto, filia, haec tibi ad salutem Dominus, non ad interitum dedit : unde providendum est magis, ut sanitas tua nullum tibi periculum conferat. Et cum institisset orationibus per septem continuos dies, et oleum benedicens, in nomine Domini perungeret membra ejus, ita eam sanam reddidit, ut muliebris in ea naturae nulla forma, nulla species appareret, sed esset ei inter viros conversatio, absque femineae suspicionis obstaculo. Aiebant praeterea, aliquando venisse ad eum haereticum quemdam hieracitam, quod genus haereseos invenitur apud AEgyptum. Hic cum per multam loquendi artem plurimos fratrum qui habitabant in eremo, conturbaret, ausus est etiam coram ipso fidei suae asserere pravitatem. Cui cum resisteret senior, et contradiceret ille, verba simplicia argumentis callidis eludebat. Sed cum videret sanctus fidem fratrum periclitari, Quid opus est, inquit, nos verbis contendere ad subversionem audientium. Exeamus ad sepulcra fratrum, qui nos praecesserunt in Domino : et cui nostrum concesserit Dominus suscitare mortuum de sepulcro, sciant omnes, quia illius fides probatur a Deo. Sermo hic omnibus qui aderant fratribus placuit. Processerunt ad sepulcra, et hortatur Macarius hieracitam, ut evocaret mortuum in nomine Domini. At ille, Tu, inquit, domine, qui proposuisti, prior evoca. Et Macarius prosternens se in orationem ante Dominum, ubi sufficienter oravit, elevatis sursum oculis suis, ait ad Dominum : Tu, inquit, Domine, quis ex duobus nobis rectam fidem teneat, ostende, elevato mortuo hoc. Et cum haec dixisset, fratris cujusdam nomen, qui nuper fuerat sepultus, evocavit. Cui ille cum de tumulo respondisset, accedentes fratres continuo, quae superposita fuerant, auferunt, et eductum eum de sepulcro, resolutis fasciolis quibus constrictus erat, exhibuerunt viventem. Hieracita vero, ubi haec vidit, obstupefactus in fugam vertitur. Quem fratres quoque omnes insequentes, extra terminos terrae illius exturbaverunt. Multa etiam et alia ferebantur de eo, quae nimis prolixa sunt ad scribendum : sed ex his paucis, etiam cetera ejus opera noscuntur.

### English translation (Claude)

Some of the fathers who were there told us that in those places two Macarii had shone like two lights of heaven. One of them was Egyptian by race and a disciple of blessed Antony; the other was an Alexandrian. As their names agreed, so did the virtues of their souls and the magnificence of their heavenly graces. For each was Macarius, each equally strong in exercises of abstinence and virtues of the soul; one excelled only in this, that he possessed, as it were, the inheritance of the graces and virtues of blessed Antony.

Hence, they say, once when a murder had been committed in the neighbouring places, and the crime was being laid on an innocent man, the one who was suffering the false accusation fled to his cell; and those who were pressing the charge were there too, alleging and saying that they themselves were in danger unless they seized the murderer and handed him over to the laws. The one on whom the crime was being laid affirmed with oaths that he was not guilty of that blood. And when the contest had gone on long on both sides, holy Macarius asked where the man who was said to have been killed was buried. When they had pointed out the place, he went to the tomb with all who had come to press the charge against the man, and there, kneeling and calling on the name of Christ, he said to those standing by: “Now the Lord will show whether this man whom you are pressing is truly guilty.” And raising his voice he called the dead man by name. And when, called from the tomb, he had answered him, he said to him: “By faith in Christ I adjure you to say whether you were killed by this man who is suffering a false accusation.” Then he answered from the tomb in a clear voice, saying that he had not been killed by him. And when all, astounded, had fallen to the ground and were rolling at his feet, they began to beg him to ask him by whom he had been killed. Then he said: “This I will not ask; for it is enough for me that the innocent be freed; it is not mine to betray the guilty.”

Another kind of miracle of his was also reported. The virgin daughter of a certain householder in a neighbouring town, through magical fantasies, appeared to people to have been changed into a horse, so that she was thought to be a mare and not a girl. They brought her to him. When he asked what they wanted, her parents said: “This mare that your eyes see was a virgin girl and our daughter; but very wicked men changed her by magic arts into this animal that you see. We ask you, then, to pray the Lord to change her back into what she was.” He said: “I see this girl you show me having nothing of a beast in her. What you say is not in her body but in the eyes of those who look. For these are fantasies of demons, not the truth of things.” And when he had brought her with her parents into his cell, he knelt and began to pray the Lord, and at the same time asked her parents to pray to the Lord with him; and after this, anointing her with oil in the name of the Lord, he drove out all the deceit of sight and made her seem a virgin to all, as she also seemed to herself.

Another, younger girl was also brought to him, whose private parts had so rotted on every side that, the flesh being consumed, the inner and secret parts of nature were laid bare, and a countless multitude of worms swarmed from them, so that no one could even approach her for the horror of the stench. When she had been brought by her parents and laid before his door, he pitied the virgin’s torments and said: “Be of good courage, daughter; the Lord gave you this for salvation, not for destruction. So care must be taken rather that your health brings you no danger.” And when he had persisted in prayers for seven continuous days, and blessing oil anointed her limbs in the name of the Lord, he made her so sound that no form, no appearance of womanly nature appeared in her, but she could live among men without the obstacle of feminine suspicion.

They said besides that once a certain heretic, a Hieracite, came to him; this kind of heresy is found in Egypt. When by much skill in speaking he was troubling very many of the brothers who lived in the desert, he dared to assert the perversity of his faith even before Macarius himself. When the old man resisted him and he contradicted, he evaded simple words with clever arguments. But when the saint saw the faith of the brothers endangered, he said: “What need is there for us to contend with words to the subversion of the hearers? Let us go out to the tombs of the brothers who have gone before us in the Lord; and whichever of us the Lord grants to raise a dead man from the tomb, let all know that his faith is approved by God.” This proposal pleased all the brothers who were present. They went out to the tombs, and Macarius urged the Hieracite to call up a dead man in the name of the Lord. He said: “You, lord, who proposed it, call first.” And Macarius, prostrating himself in prayer before the Lord, when he had prayed sufficiently, raised his eyes upward and said to the Lord: “You, Lord, show which of us two holds the right faith by raising this dead man.” And when he had said this, he called out the name of a certain brother who had lately been buried. When he had answered from the grave, the brothers at once came up and removed what had been laid over him, brought him out of the tomb, loosed the bands with which he was bound, and showed him alive. The Hieracite, when he saw this, was astounded and turned to flight; and all the brothers, pursuing him, drove him out beyond the borders of that land. Many other things too were reported of him which are too long to write; but from these few his other works also are known.

### Scripture references

- Gen 1:16: echo, low confidence
- John 11:44: echo, medium confidence

### Translation notes

- A fragment of a heading (“the Egyptian, or the Elder”) at the start and Migne’s note “this is lacking in Palladius” are removed as editorial apparatus.
- The healing of the younger girl: the text says that afterwards no form of womanly nature appeared in her, so that she could live among men without suspicion; translated as written.
- Hieracites: followers of Hieracas of Leontopolis (late third to early fourth century), who taught strict continence and, as reported, denied the resurrection of the body.
- Clear OCR slips corrected (e.g. iliis → illis, boc → hoc, procellens → praecellens, le → te, Immine → homine, Interfectum → interfectum, caeperunt → coeperunt, omnibas → omnibus, ci → ei, Aicbant → Aiebant, haerescos → haereseos, sepelera → sepulcra, co → eo, bis → his); the gaps exp(??)lsa, abs(??)ue feminc(??)c and termi(??)os are read as expulsa, absque femineae, terminos.

### Citation (SBL)

Rufinus, Hist. mon. 28 (PL 21:449–452; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/28).

## Historia monachorum, chapter 29

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-29
- Source: PL 21:452–455
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Macarius of Alexandria: a paradise in the desert refused as a demonic snare, the bunch of grapes passed round Scetis, his vision of demons distracting monks at prayer and at communion, and a tribune converted by a word.

### Latin text

Alius vero sanctus Macarius magnificas etiam virtutes consummavit, de quibus et alii nonnulla scripserunt, quae sufficere possint ad virtutum ejus magnitudinem contuendam, et ideo nos ea compendio praeterimus. Ferebant tamen eum amatorem fuisse eremi super omnes ceteros, ita ut etiam ultima et inaccessibilia deserti perscrutatus sit loca, usquequo inveniret locum quemdam in ultimis eremi constitutum, diversis pomiferis arboribus consitum, et omnibus bonis repletum : ubi etiam duos fratres invenisse ferebatur, quos cum rogaret, ut paterentur ad se deduci illuc monachos, ut ibi habitarent, quoniam quidem locus ille et amoenus esset, et abundans in omnibus necessariis; responderunt, non posse adduci illuc plures, ne forte venientes per eremum a daemonibus deciperentur. Multos enim aiebant esse daemones in deserto, ac monstra, quorum molestias et calliditates ferre multitudo insueta non posset. Regressus tamen ad fratres, cum indicasset de opportunitate loci, multorum inflammati sunt animi, ut pergerent illuc cum eo. Sed ubi patres reliqui senserunt animos juvenum concitatos, represserunt eos salubriore consilio, dicentes : Locus iste si vere, ut jactatur, a Jamne et Mambre consitus est, non aliud de eo credendum est, nisi quod diaboli opere ad deceptionem nostram praeparatus sit. Si enim vere, ut perhibent, deliciosus est et abundans; quid sperabimus in futuro saeculo, si hic deliciis fruimur? Et haec atque alia hujusmodi dicentes, juvenum ferventes animos represserunt. Locus autem, in quo habitabat ipse sanctus Macarius, Scithium appellatur. Est autem in eremo vastissima positus, diei et noctis iter habens de Nitriae monasteriis; et hoc nulla semita, neque terrenis aliquibus colligitur vel monstratur indiciis, sed stellarum signis et cursibus pergitur. Aqua raro invenitur, et sicubi inventa fuerit, odoris quidem dirissimi est, et quasi bituminea, sed saporis innoxii. Sunt ergo ibi viri valde perfecti (nec enim patitur tam terribilis locus, nisi perfecti propositi habitatores summaeque constantis) caritatis tamen inter se et erga omnes, si qui forte ad eos accesserunt, summum studium gerunt. Fertur denique cum sancto Macario uvam quis aliquando detulisset, ille qui secundum caritatem· non quae sua sunt, sed quae alterius cogitaret, ad alium fratrem detulit eam, qui quasi infirmior videbatur. Tunc ille gratias egit Deo pro fratris officio, sed et ipse nihilominus plus de proximo, quam de semetipso cogitans, ad alium pertulit, et ille item ad alium, et sic per omnes cellulas, quae longe a semetipsis per eremum dispersae erant, uva circumlata est, ignorantibus eis, quis eam primo misisset; ad ultimum ipsi defertur, qui eam miserat. Gratulatus est autem sanctus Macarius, quod tantam viderat in fratribus continentiam, tantamque caritatem, ad acriora semetipsum spiritalis vitae extendit exercitia. Ad fidem namque confirmatum nobis de eo est ab his, qui ex ore ejus audierant, quod quodam tempore noctis daemon ad ostium cellulae ejus pulsaverit, dicens : Surge, abba Macari, et eamus ad collectam, ubi fratres ad vigilias congregantur. Sed ille, qui gratia Dei repletus falli non poterat, intellexit diaboli esse fallaciam et ait : O mendax et veritatis inimice! quid enim tibi consortii, quid societatis est cum collecta et congregatione sanctorum? At ille : Latet ergo te, inquit, o Macari, quod sine nobis nulla collecta agitur, nullaque congregatio monachorum? Veni denique, et videbis opera nostra. Tunc ille : Imperet, inquit, tibi Dominus, daemon immunde. Et conversus ad orationem, petiit a Domino, ut sibi ostenderet, si hoc verum esset, quod gloriatus est daemon. Abiit ergo ad collectam, ubi a fratribus vigiliae celebrantur, et iterum in oratione Dominum deprecatur, ut sibi veritatem verbi hujus ostendat. Et ecce vidit per totam Ecclesiam, quasi parvulos quosdam puerulos Aethiopes tetros discurrere huc atque illuc, et velut volitando deferri. Moris est autem inibi, sedentibus cunctis, ab uno dici Psalmum, ceteris, vel audientibus, vel respondentibus. Discurrentes ergo illi AEthiopes pueruli, singulis quibusque sedentibus alludebant, et si cui duobus digitulis oculos compressissent, statim dormitabat : si cui vero in os immersissent digitum, oscitare eum faciebant. Ubi vero post Psalmum ad orandum se projecissent fratres, percurrebant nihilominus singulos, et ante alium jacentem in oratione, quasi mulierum specie ferebantur, ante alium quasi aedificantes atque portantes aliquid, ac diversa quaeque agentes apparebant. Eiquscumquedxmones quasi ludendo forma seni, haec orantes illi in cordis sui cogitatione versabant : a nonnullis tamen, ubi aliquid horum agere coepissent, quasi vi quadam repulsi, praecipites dejiciebantur, ita ut nec stare quidem prorsus, aut transire juxta eos auderent : aliis vero etiam infirmis fratribus supra cervices, et dorsa ludebant, quia non erant in oratione sua intenti. Haec cum vidisset sanctus Macarius, ingemuit graviter, et lacrymas profundens ad Dominum, Respice, ait, Domine, et ne sileas, neque mitigeris, Deus. Exsurge, ut dispergantur inimici tui, et ut fugiant a facie tua; quoniam anima nostra repletur illusionibus. Post orationem tamen examinandae veritatis gratia seorsum evocatis singulis quibusque fratribus, ante quorum faciem viderat daemones diverso habitu et variis imaginibus ludentes, requirit ab eis, si in oratione, vel aedificandi cogitationes habuerint, vel iter agendi, vel alia diversa, quae unicuique imaginata per daemones viderat : et singuli eorum ita confitebantur in corde suo fuisse, ut ille arguebat : et tunc intellectum est, quod omnes vanae et superfluae cogitationes, quas vel psalmorum, vel orationum tempore unusquisque conceperit, ex illusione daemonum fiant : ab his autem qui omni custodia cor suum servant, tetri repelluntur AEthiopes. Deo enim conjuncta mens, et in ipso, tempore praecipue orationis intenta, nihil alienum, nihil superfluum recipit. Aliud quoque multo terribilius addebat, quod vidisset eo tempore, quo fratres accedebant ad sacramenta. Ubi porrexissent ad suscipiendum palmas, in nonnullorum manibus praevenientes Aethiopes, carbones deponere, Corpus autem, quod tradi Sacerdotis manibus videbatur, redire ad altare; aliis vero quos meliorum merita juvabant, extendentibus manus ad altare, longe recedere daemones, et cum ingenti metu refugere : Angelum enim Domini assistere cernebat altari, qui cum sacerdotis manu suam quoque manum in Sacramentorum distributione superponeret. Ex hoc jam permansit ei a Deo gratia ista, ut in vigiliis fratrum, psalmorum et orationis tempore si quis aliud aliquid secundum illusionem daemonum in corde cogitasset, agnosceret, et accedentium ad altare, vel indignitates eum, vel merita non laterent. Quodam autem tempore ambo Macarii homines Dei, cum fratris cujusdam videndi gratia iter agerent, ascenderunt navigium, quo fluvius transiri solet, in quo navigio erant simul quidam tribuni, divites homines et praepotentes, equos plurimos ac pueros, et multa secum ministeria habentes. Horum unus, Cum videret in ultima navigii parte vilibus indumentis, atque ad omnia expeditos jacere monachos, ait ad eos : Beati estis vos, qui huic saeculo illuditis, et nequaquam ex eo requiritis, nisi indumentum vilissimum et parcissimum victum. Tunc unus de Macariis respondit ad eum : Vere quidem, ut dicis, qui Deum sequuntur, illudunt mundo; sed miseremur vestri, quod vobis econtrario mundus illudit. Tunc ille compunctus super hunc sermonem, statim ut pervenit ad domum suam, derelictis omnibus, vel distractis quae habebat, et pauperibus datis, ipse Deum sequi coepit, et ad monachorum exercitia properavit. Sed et multa, ut diximus, alia de operibus sancti Macarii Alexandrini mirabilia feruntur, ex quibus nonnulla in XI libro Ecclesiasticae historiae inserta, qui requirit inveniet.

### English translation (Claude)

The other holy Macarius also accomplished magnificent mighty works, of which others too have written some things, enough to show the greatness of his virtues; and so we pass over them in brief. Yet they said that he was a lover of the desert above all others, so that he even explored the farthest and inaccessible places of the wilderness, until he found a certain place set in the farthest desert, planted with various fruit-bearing trees and filled with all good things. There he was said to have found two brothers; and when he asked them to allow monks to be brought there to live, since that place was both pleasant and abundant in all necessities, they answered that more could not be brought there, lest perhaps, coming through the desert, they be deceived by demons. For they said that there were many demons in the desert, and monsters, whose harassments and craftiness an unaccustomed multitude could not bear. Yet when he had returned to the brothers and told them of the advantage of the place, the minds of many were kindled to go there with him. But when the other fathers perceived that the young men’s minds were stirred, they restrained them with sounder counsel, saying: “If this place, as is boasted, was planted by Jannes and Jambres, nothing else is to be believed of it but that it was prepared by the devil’s work for our deception. For if, as they say, it is truly delightful and abundant, what shall we hope for in the age to come, if we enjoy delights here?” And saying these and other such things, they restrained the fervent minds of the young men.

The place where holy Macarius himself lived is called Scetis. It is set in a most vast desert, a journey of a day and a night from the monasteries of Nitria; and this by no path, nor is it gathered or shown by any marks on the ground, but one travels by the signs and courses of the stars. Water is rarely found, and wherever it is found it has a most dreadful smell, as if of bitumen, but a harmless taste. There are, then, very perfect men there (for so terrible a place does not tolerate inhabitants unless they are of perfect purpose and the utmost constancy); yet they have the greatest zeal for love among themselves and toward all, if any come to them. Indeed it is said that when someone once brought holy Macarius a bunch of grapes, he, who according to love thought not of his own things but of another’s, took it to another brother who seemed rather weak. Then that brother gave thanks to God for his brother’s kindness; but he too, nonetheless thinking devoutly of his neighbour rather than of himself, took it to another, and he likewise to another; and so the bunch of grapes was carried round through all the cells, which were scattered far from one another through the desert, without their knowing who had first sent it; at last it was brought to the very one who had sent it. Holy Macarius rejoiced that he had seen such continence and such love in the brothers, and stretched himself to sharper exercises of the spiritual life.

For it was confirmed to us for belief, by those who had heard it from his mouth, that once at night a demon knocked at the door of his cell, saying: “Rise, abba Macarius, and let us go to the assembly, where the brothers are gathered for the vigils.” But he, filled with the grace of God, could not be deceived; he understood that it was the devil’s deceit, and said: “O liar and enemy of the truth, what fellowship, what partnership have you with the assembly and congregation of the saints?” He said: “Is it hidden from you, then, Macarius, that no assembly is held without us, no congregation of monks? Come, then, and you will see our works.” Then he said: “The Lord rebuke you, unclean demon.” And turning to prayer, he asked the Lord to show him whether what the demon had boasted was true. He went, then, to the assembly where the vigils are celebrated by the brothers, and again prayed the Lord in prayer to show him the truth of this word. And behold, he saw throughout the whole church something like little black Ethiopian boys running about here and there, and carried along as if flying. It is the custom there that, while all sit, a psalm is said by one, the others either listening or responding. Those little Ethiopian boys, then, running about, played with each of those sitting; and if they pressed anyone’s eyes with two little fingers, he at once dozed; and if they put a finger into anyone’s mouth, they made him yawn. When, after the psalm, the brothers had thrown themselves down to pray, they nonetheless ran over each one; and before one lying in prayer they appeared in the likeness of women, before another as if building and carrying something, and doing various things. And whatever the demons formed as if in play, those praying turned over in the thought of their heart. But by some, when they had begun to do any of these things, they were driven back as if by a certain force and thrown headlong, so that they did not dare even to stand or to pass near them at all; but on others, weak brothers, they played on their necks and backs, because they were not intent on their prayer. When holy Macarius saw this, he groaned heavily and, pouring out tears to the Lord, said: “Look, Lord, and do not be silent nor be still, O God. Arise, that your enemies may be scattered and flee from your face; for our soul is filled with illusions.”

After the prayer, however, to examine the truth, he called aside each of the brothers before whose faces he had seen the demons playing in various dress and different images, and asked them whether in prayer they had had thoughts of building, or of travelling, or the various other things he had seen imagined for each by the demons; and each of them confessed that it had been so in his heart, as he charged. And then it was understood that all the vain and superfluous thoughts that anyone conceives at the time of psalms or prayers come from the illusion of demons, but that the black Ethiopians are driven back by those who keep their heart with all watchfulness. For a mind joined to God, and intent on him, especially at the time of prayer, receives nothing foreign, nothing superfluous.

He added something much more terrible, which he had seen at the time when the brothers approached the sacraments. When they stretched out their palms to receive, the Ethiopians, coming first, laid coals in the hands of some, and the Body, which seemed to be given by the priest’s hands, returned to the altar; but from others, whom the merits of better lives helped, as they stretched out their hands to the altar, the demons drew far back and fled with great fear. For he saw an angel of the Lord standing by the altar, who, with the priest’s hand, also laid his own hand on them in the distribution of the sacraments. From then on this grace remained to him from God: that in the brothers’ vigils, at the time of psalms and prayer, if anyone thought anything else in his heart according to the illusion of demons, he recognized it, and neither the unworthiness nor the merits of those approaching the altar were hidden from him.

Once the two Macarii, men of God, travelling to see a certain brother, boarded a boat by which the river is usually crossed. In that boat there were also some tribunes, rich and very powerful men, having many horses and servants and much equipment with them. One of them, when he saw the monks lying in the farthest part of the boat in cheap clothing and unencumbered for everything, said to them: “Blessed are you, who mock this world and require nothing of it but the cheapest clothing and the scantiest food.” Then one of the Macarii answered him: “Truly, as you say, those who follow God mock the world; but we pity you, because the world on the contrary mocks you.” Then he, pricked to the heart by this word, as soon as he reached his house, left all that he had, or sold it and gave it to the poor, and began himself to follow God and hastened to the exercises of monks.

As we have said, many other wonderful things are told of the works of holy Macarius of Alexandria, some of which have been inserted in the eleventh book of the Church History, where whoever looks for them will find them.

### Scripture references

- 2 Tim 3:8: allusion, medium confidence
- 1 Cor 10:24: quotation, high confidence
- 1 Cor 13:5: allusion, medium confidence
- Jude 1:9: quotation, high confidence
- Ps 83:1 (82:2 LXX): quotation, high confidence
- Ps 68:1 (67:2 LXX): quotation, high confidence
- Ps 38:7 (37:8 LXX): quotation, medium confidence
- Matt 19:21: allusion, medium confidence

### Translation notes

- Jannes and Jambres: the magicians who opposed Moses (2 Tim 3:8), here said to have planted the desert garden.
- Quotations: 1 Cor 10:24 (cf. 13:5); Jude 9 (“The Lord rebuke you”); Ps 83:1 (LXX 82:2); Ps 68:1 (LXX 67:2); Ps 38:7 (LXX 37:8), “our soul is filled with illusions”.
- “Ethiopian boys”: demons appear as small dark figures, a common image in the desert literature; translated as written.
- The Church History is Rufinus’s own continuation of Eusebius (books 10–11), which tells of the two Macarii in 11.4.
- Many clear OCR slips are corrected (e.g. dc → de, sil → sit, cos → eos, co situs → consitus, decepi onem → deceptionem, perbibent → perhibent, iu → in, bare atque aPa → haec atque alia, Scitliium → Scithium, bibens → habens, Nitri» → Nitriae, taro → tam, sumroaeque → summaeque, secandum → secundum, inlirmior → infirmior, olricio → officio, seinetipso → semetipso, celluix → cellulae, da mon → daemon, vetum → verum, iEtbiopes → Aethiopes, buc → huc, diei → dici, cateris → ceteris, acdifican- tes atque porlames → aedificantes atque portantes, condiebantur ia → confitebantur in, illas onem → illusionem, soler → solet, vicium → victum); the garbled sentence about the demons’ play (Eiquscumquedxmones …) is translated by sense; the gaps at il(??)udit is read as illudit.

### Citation (SBL)

Rufinus, Hist. mon. 29 (PL 21:452–455; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/29).

## Historia monachorum, chapter 30

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-30
- Source: PL 21:455–457
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Ammon, founder of Nitria, who persuaded his bride to live with him in virginity, healed a young man once his parents returned a stolen ox, and was carried across the Nile.

### Latin text

Initium sane habitationis monasteriorum, quae in Nitria sunt, sumptum tradebant ab Ammone quodam, cujus animam (cum exisset de corpore) vidit ferri ad coelum sanctus Antonius, sicut refert scriptura illa, quae Vitam describit beati Antonii. Hic igitur Ammon locupletibus et generosis parentibus natus est, a quibus invitus ad nuptias cogebatur. Et cum vim parentum non posset effugere, accepta virgine, cum intra nuptiales thalamos convenissent, et data eis essent cubiculi secreta silentia, alloquitur puellam de pudicitia, et de conservanda virginitate coepit cohortari, dicens : Quia corruptio sine dubio invenit corruptionem, incorruptio vero incorruptionem sperat. Multo ergo melius est, si uterque nostrum in virginitate perduret, quam ut alter corrumpatur ex altero. Acquiescit ei virgo, silentio eligitur incorruptionis thesaurus. Cumque plurimo tempore solius Dei contenti testimonio, spiritu magis essent, quam carne sanguineque conjuncti, post obitum amborum parentum, ille quidem, ad vicinum deserti secedit locum, virgo vero intra domum residens, in brevi et ipsa multitudines virginum, et ille multitudines congregat monachorum. Cumque jam secretus sederet in eremo, adolescens quidam, qui morsu canis rabidi in rabiem versus est, multis vinctus catenis ad eum deducitur, prosequentibus eum parentibus suis, et rogantibus pro eo. At ille dixit eis : Quid mihi molesti estis, o homines? supra merita mea est, quod petitis; sed tamen hoc vobis indicare possum, quod in manibus vestris est ejus sanitas. Reddite viduae bovem suum, quem furati estis, et sanus reddetur vobis filius vester. At illi extimuerunt quidem valde, quod ea quae secrete gesta sunt, non latuerunt hominem Dei. Gavisi sunt tamen, quod hanc eis viam salutis ostendit, et sine mora, ut reddiderunt direpta, orante homine Dei, etiam juveni sanitas redditur. Alio quoque tempore, cum venissent ad eum quidam, probare volens animos ipsorum, dicit dolium sibi esse necessarium, ubi aquam pro advenientibus congregaret. Et cum polliciti fuissent perlaturos se, unus ex ipsis grave sibi duxit, dicens, periclitari posse camelum suum, si ei tam grave onus imponeret. Et ait ad alterum : Tu si vis aut potes, defer, ego camelo meo parco ne moriatur. Tunc alter : Mihi, inquit, ut ipse nosti camelus non est, sed asinus. Numquid potest quod camelus portare non valet, asinus portare? At ille; Facito, inquit, ut voles; tu videris : ego enim non interimam camelum meum. Tunc ille : Ego, inquit, imponam asino meo pondus, quod tu camelo tuo onerosum dicis, et merita hominis Dei facient, quod impossibile est esse possibile. Et ita impositum dolium asino suo, perrexit usque ad monasterium hominis Dei, ita ut nec sentiret asinus se aliquid oneris portare. Quem ut vidit Ammon, Bene fecisti, inquit, in asino deferens dolium; collegae enim tui camelus mortuus est. Et regressus invenit ita gestum, ut praedixerat famulus Dei. Sed et multa alia per eum signa Dominus ostendit. Nam et fluvium Nilum cum transire vellet, et exuere se erubesceret, virtute Dei subito in alteram ripam translatus dicitur. Beatus autem Antonius, in summa admiratione vitae ejus justitiam atque animi virtutes habuisse memoratur.

### English translation (Claude)

They related that the beginning of the habitation of the monasteries that are in Nitria was made by a certain Ammon, whose soul, when it had left the body, holy Antony saw being carried to heaven, as that writing relates which describes the Life of blessed Antony. This Ammon was born of rich and noble parents, by whom he was compelled against his will to marry. And when he could not escape his parents’ force, having taken the virgin, when they had come together within the bridal chamber and the secret silence of the bedroom had been given them, he spoke to the girl about chastity and began to exhort her to preserve virginity, saying: “Corruption without doubt finds corruption, but incorruption hopes for incorruption. It is much better, then, if each of us remains in virginity, than that one be corrupted by the other.” The virgin consented to him; in silence the treasure of incorruption was chosen. And when for a very long time, content with the witness of God alone, they were joined in spirit rather than in flesh and blood, after the death of both their parents he withdrew to a place near the desert, while the virgin, remaining in the house, herself also in a short time gathered multitudes of virgins, and he multitudes of monks.

When he was already sitting secluded in the desert, a certain young man who had been turned to madness by the bite of a rabid dog was brought to him bound with many chains, his parents following him and pleading for him. He said to them: “Why do you trouble me, men? What you ask is beyond my merits; but yet I can show you this, that his health is in your hands. Give back to the widow her ox that you stole, and your son will be restored to you sound.” They were very much afraid that what had been done in secret had not been hidden from the man of God; yet they rejoiced that he had shown them this way of salvation; and without delay, as soon as they gave back what they had stolen, at the prayer of the man of God health was restored to the young man too.

At another time, when some people had come to him, wishing to test their minds, he said that he needed a large jar in which to collect water for those who came. And when they had promised to bring it, one of them thought it a heavy thing, saying that his camel might be in danger if he put so heavy a load on it. And he said to the other: “You, if you wish or are able, bring it; I spare my camel, lest it die.” Then the other said: “I have no camel, as you know yourself, but an ass. Can an ass carry what a camel cannot?” He said: “Do as you wish; that is your affair; for I will not kill my camel.” Then he said: “I will put on my ass the weight that you say is too heavy for your camel, and the merits of the man of God will make what is impossible possible.” And so, having put the jar on his ass, he went all the way to the monastery of the man of God, so that the ass did not even feel that it was carrying any load. When Ammon saw him, he said: “You did well to bring the jar on your ass; for your companion’s camel is dead.” And going back he found it had happened as the servant of God had foretold.

The Lord showed many other signs through him too. For when he wished to cross the river Nile and was ashamed to undress, he is said to have been suddenly carried across to the other bank by the power of God. Blessed Antony is recorded to have held the righteousness of his life and the virtues of his soul in the highest admiration.

### Scripture references

- Matt 19:26: echo, low confidence

### Translation notes

- The Life of Antony (Athanasius, ch. 60) tells of Antony seeing Ammon’s soul carried to heaven.
- Ammon’s celibate marriage is told as Rufinus reports it; translated as written.
- Clear OCR slips corrected (patentibus → parentibus, legitur → eligitur, ei ille → et ille, cremo → eremo, vidnae → viduae, sartus → sanus, Venissent → venissent, Tonc → Tunc, eamelus mortnus → camelus mortuus); the gaps e(??)m, su(??)ra, homi(??)e are read as eum, supra, homine, and the gap before ex ipsis as unus.

### Citation (SBL)

Rufinus, Hist. mon. 30 (PL 21:455–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/30).

## Historia monachorum, chapter 31

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-31
- Source: PL 21:457–459
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Paul the Simple, who left his adulterous wife for the desert, learned perfect obedience from Antony, and through his simplicity worked greater healings than his master.

### Latin text

Fuit quidam inter discipulos sancti Antonii, Paulus nomine, cognominatus Simplex. Hic initium conversionis suae hujusmodi habuit; Cum uxorem suam oculis suis, cum adultero cubantem vidisset, nulli quidquam dicens, egressus est domum, et moestitia animi tactus, in eremum semetipsum dedit, ubi cum anxius oberraret, ad monasterium pervenit Antonii, ibique ex loci admonitione et opportunitate consilium capit. Cumque adisset Antonium, ut iter ab eo salutis inquireret, ille intuens hominem simplicis naturae esse, respondit ei, ita demum eum posse salvari, si his quae a se dicerentur, obediret. Tunc ille omnia quaecumque sibi praeciperet facturum se esse respondit. Ut ergo promissionem ejus probaret Antonius, ante fores cellulae stanti : Hic, inquit, exspecta me orans, donec egrediar. Et egrediens Antonius, mansit intrinsecus per totam diem et per totam noctem; per fenestram tamen ex occulto frequentius respiciens videbat eum indesinenter orantem, et nusquam prorsus moveri, sed stare in aestu diei et rore noctis, et ita esse mandati memorem, ut ne parum quidem loco moveretur. Egressus autem die postero Antonius, instituere eum et docere coepit de singulis* quomodo opere manuum solitudinem solaretur : et digitis quidem corporis opus carnale, cognitione vero mentis et animi intentione operaretur quae Dei sunt. Cibum quoque in vesperam ei sumere praecepit; sed observare, ne unquam ad saturitatem usque perveniret, et praecipue in potu : confirmans, non minus per aquae abundantiam phantasias fieri animi, quam per vinum calorem corporis crescere. Et ubi plene eum qualiter se in singulis agere deberet, instruxit, in vicino ei, hoc est, tribus a se millibus cellulam constituit, ibique eum exercere, quae didicerat jubet, ipse tamen frequentius visitans gratulabatur, deprehendens eum in his, quae sibi tradita fuerant, tota intentione et sollicitudine permanentem. Quadam autem die, cum venissent ad sanctum Antonium fratres, magni quidem et perfecti viri, accidit etiam Paulum adesse pariter cum eis. Et cum sermo de rebus profundis et mysticis haberetur, cumque de Prophetis et Salvatore plurima tractarentur, Paulus ex simplicitate animi interrogat, si Christus prius fuerit, an Prophetae? Beatus vero Antonius, cum pro eo quod tam absurde interrogaverat, quasi erubuisset, blando nutu, ut erga simpliciores solebat, silere atque abire eum jubet. Et ille, quia omne quodcumque ab eo dictum fuisset tamquam praeceptum Dei servare instituerat, abscedens ad cellulam suam, tamquam mandato accepto, silentium gerere instituit, nec omnino aliquid loqui. Quod cum comperisset Antonius, mirari coepit, unde haec illi observantia placuisset, quam a se sciebat non esse mandatam. Cumque jussisset eum loqui, et cur sileret indicare, dixit ei Paulus, Tu Pater, dixisti, ut irem et silerem. Et obstupefactus Antonius, ita ab eo sermonem, quem ille negligenter protulerat, observatum; Omnes, inquit, nos iste condemnat : cum enim nos de caelo nobis non audiamus loquentem, ab isto qualiscumque sermo, qui ex ore nostro ceciderit, observatur. Multa tamen et sanctus Antonius eum docere volens de obedientia, praecipere ei solitus erat etiam, quae ratio et caussa non posceret, in quibus ejus animus erga obedientiam probaretur. Haurire namque aliquando eum aquam jussit ex puteo, et in terram tota die effundere; et contextas sportellas resolvere, ac denuo contexere, et vestimentum dissuere atque iterum resuere, et rursus resolvere, et in pluribus hujusmodi exercitiis ab eo memoratur imbutus, ut in nullo prorsus etiam eorum, quae contra rationem imperari jubebantur, disceret contradicere, et ita per haec omnia informatus, brevi ad perfectionem venit. Ex cujus exemplo docebat beatus Antonius, quod si quis velit ad perfectionem velociter pervenire, non sibi ipse fieret magister, nec propriis voluntatibus obediret, etiam si rectum videatur esse quod vellet, sed secundum mandatum Salvatoris observandum esse, ut ante omnia unusquisque abneget semetipsum sibi, et renuntiet propriis voluntatibus, quia et Salvator ipse dixit : Ego veni non ut faciam voluntatem meam, sed ejus qui misit me. Et utique voluntas Christi non erat contraria voluntati Patris; sed qui venerat obedientiam docere, non inveniretur obediens, si propriam faceret voluntatem. Quanto ergo magis nos non judicabimur inobedientes, si faciamus proprias voluntates? Denique supradictus Paulus exemplo nobis est, qui obedientiae et simplicitatis merito in tantum spiritualium gratiarum culmen ascendit, ut multo plures et potentiores virtutes per ipsum Dominus, quam per secundum Antonium faceret. Et quoniam pro affluentia gratiarum multi ad eum ex omnibus terrae partibus confluebant, ut curarentur ab eo, verens beatus Antonius ne molestia multitudinis fugaretur, in interiori eremo, quo accedi facile ab aliquo non posset, commanere eum fecit, ut venientes magis ipse susciperet Antonius. Si quos vero ipse non potuisset curare, hos ad Paulum tamquam prolixiorem sanitatum gratiam habentem mittebat, et ab illo curabantur. Tantam autem ejus simplicitatis apud Domini fiduciam fuisse tradunt, ut quodam tempore cum quidam rabiem patiens in modum canis laniaret omnem qui ad se ausus fuisset accedere, et perductus ad eum fuisset, insistebat orationi, ut daemonem qui eum urgebat, fugaret. Et cum mora fieret, nec celer sequeretur effectus, quasi infantum more indignatus ad Dominum dixisse fertur : Vere non manducabo hodie, si eum non curaveris, et continuo quasi delicioso domino satisfactum est a Deo; et statim curatus est rabidus.

### English translation (Claude)

There was among the disciples of holy Antony a certain man named Paul, surnamed the Simple. The beginning of his conversion was of this kind. When he had seen with his own eyes his wife lying with an adulterer, saying nothing to anyone he went out of the house and, touched with sorrow of soul, gave himself to the desert. While he wandered there anxious, he came to the monastery of Antony, and there, from the prompting and opportunity of the place, he formed a plan. When he had approached Antony to ask of him the way of salvation, Antony, seeing that the man was of a simple nature, answered him that he could be saved only if he obeyed the things that were said to him by him. Then he answered that he would do everything whatever he commanded him. To test his promise, then, Antony said to him, as he stood before the doors of his cell: “Wait for me here praying until I come out.” And Antony, going in, stayed inside the whole day and the whole night; but looking out often in secret through the window, he saw him praying unceasingly and not moving at all, but standing in the heat of the day and the dew of the night, and so mindful of the command that he did not move from the spot even a little. Coming out the next day, Antony began to train him and teach him about each thing: how he should comfort his solitude with the work of his hands, and work the bodily task with the fingers of the body, but with the knowledge of the mind and the attention of the soul work the things that are God’s. He also commanded him to take food in the evening, but to take care never to come to the point of being full, and especially in drink; affirming that fantasies of the soul arise no less through abundance of water than the heat of the body grows through wine. And when he had instructed him fully how he ought to act in each thing, he set up a cell for him nearby, that is, three miles from himself, and ordered him to practise there what he had learned. He himself visited him often and rejoiced, finding him persevering with all attention and care in what had been handed to him.

One day, when brothers had come to holy Antony, great and perfect men, it happened that Paul too was present with them. And when talk was being held about deep and mystical things, and very much was being discussed about the prophets and the Saviour, Paul, out of simplicity of mind, asked whether Christ came first or the prophets. Blessed Antony, as if he blushed because he had asked so absurdly, with a gentle nod, as he used to do toward the simpler ones, told him to be silent and go away. And he, because he had resolved to keep whatever was said by Antony as a command of God, went away to his cell as if he had received a command, and resolved to keep silence and not speak anything at all. When Antony learned this, he began to wonder how this observance had pleased him, which he knew he had not commanded. And when he had ordered him to speak and to show why he was silent, Paul said to him: “You, father, told me to go and be silent.” And Antony, astonished that a word he had spoken carelessly had been so observed by him, said: “This man condemns us all. For while we do not listen to him who speaks to us from heaven, by him any word that has fallen from our mouth is observed.”

But holy Antony, wishing to teach him much about obedience, was accustomed to command him even things that neither reason nor cause required, in which his mind toward obedience might be tested. For he once ordered him to draw water from the well and pour it on the ground all day; and to undo woven baskets and weave them again; and to unstitch a garment and stitch it again, and undo it again; and he is recorded to have been trained by him in very many exercises of this kind, so that he learned not to contradict in anything at all, even of the things that were commanded against reason; and thus formed through all these things, he soon came to perfection. From his example blessed Antony taught that if anyone wishes to come quickly to perfection, he should not become his own master, nor obey his own wishes, even if what he wishes seems right; but that according to the Saviour’s command it must be observed that before all things each one deny himself and renounce his own wishes; for the Saviour himself also said: “I came not to do my own will, but the will of him who sent me.” And surely Christ’s will was not contrary to the will of the Father; but he who had come to teach obedience would not be found obedient if he did his own will. How much more, then, shall we be judged disobedient if we do our own wills?

Indeed the Paul mentioned above is an example to us, who by the merit of obedience and simplicity rose to such a height of spiritual graces that the Lord did many more and mightier works through him than through Antony. And since, because of the abundance of graces, many flocked to him from all parts of the earth to be cured by him, blessed Antony, fearing that he would be driven away by the trouble of the multitude, made him live in the inner desert, where he could not easily be approached by anyone, so that Antony himself might rather receive those who came. And if there were any whom he could not cure, he sent them to Paul as one having a more abundant grace of healings, and they were cured by him. They relate that the confidence of his simplicity with the Lord was so great that once, when a man suffering madness was tearing like a dog everyone who dared to approach him, and had been brought to him, he persisted in prayer that the demon driving him might be put to flight. And when there was delay and the effect did not follow quickly, he is said, indignant like a child, to have said to the Lord: “Truly I will not eat today if you do not cure him.” And at once God satisfied him as if he were an indulged master; and immediately the madman was cured.

### Scripture references

- Heb 12:25: allusion, medium confidence
- Matt 16:24: allusion, high confidence
- John 6:38: quotation, high confidence

### Translation notes

- Paul left without a word after finding his wife with an adulterer; the text says nothing further about the marriage. Translated as written.
- “The one who speaks to us from heaven”: cf. Heb 12:25. Quotations: Matt 16:24 (deny himself); John 6:38 (the text cites Matt 16 and John 6). Antony is called “second” in Rufinus’s phrase per secundum Antonium; translated as “through Antony”.
- Many clear OCR slips are corrected (e.g. dumum → domum, n oestitia → moestitia, al eo → ab eo, gerero → gerere, ilii → illi, Paler → Pater, caeo nobis nonh → caelo nobis non, II urire … aqua u → Haurire … aquam, cantextas → contextas, porvenire → pervenire, fleret → fieret, venii → veni, paribus → partibus, vementes → venientes, nun → non, orat oni → orationi); the gaps (disc(??)puloS, obed(??)ret, A(??)cnius, tame(??), corpo(??) is, ex(??) citiis, veloc(??)ter, m(??)sit, multitud(??)s, f(??)ct, f(??)rtur) are read as discipulos, obediret, Antonius, tamen, corporis, exercitiis, velociter, misit, multitudinis, fecit, fertur.

### Citation (SBL)

Rufinus, Hist. mon. 31 (PL 21:457–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/31).

## Historia monachorum, chapter 32

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-32
- Source: PL 21:459–460
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Piammon of Diolcos, who saw an angel record the names of worthy communicants, did penance with those omitted until they were reconciled, and was healed by the angel of the altar.

### Latin text

Non autem mihi videtur dignum, etiam eremi habitatores, quae Parthenio mari adjacet, et vicina est oppido quod dicitur Diolco, silentio praeterire. In quo vidimus quemdam Presbyterum, admirabilem, nomine Piammonem, totius humilitatis et benignitatis virum, habentem etiam revelationum gratiam. Denique quodam tempore, cum Domino sacrificium offerret, vidit angelum Domini stantem juxta altare, et uniuscujusque monachorum accedentium ad altare scribentem nomina in libro quem tenebat in manibus, quorumdam tamen nomina non scribentem. Cumque diligenter observaret senior, qui essent quorum nomina non scripsisset, posteaquam sunt completa mysteria, unumquemque eorum seorsum vocans, percontatur, quid eis in occulto peccati fuisset admissum : et invenit ex confessione unumquemque eorum mortalis peccati obnoxium. Tunc hortatur eos agere poenitentiam, et semetipsum cum eis ante Dominum prosternens, die ac nocte tamquam ipse in eorum peccatis esset obnoxius, flebat, et tam diu permansit cum eis in poenitentia et lacrymis, donec iterum videret eumdem Angelum stantem, et scribentem nomina accedentium. Et posteaquam omnium scripsit, tunc etiam illos ex nominibus evocantem, atque ad reconciliationem altaris invitantem. Ubi hoc vero senior vidit, intellexit eorum susceptam esse poenitentiam : et sic eos altari tota cum gratulatione restituit. Hunc etiam quodam tempore ferebant a daemonibus ita verberatum, ut stare, aut moveri omnino loco non posset. Et cum dies adesset Dominica, et res posceret offerri sacrificium, jussit se fratrum manibus ad altare portari. Ubi cum in oratione jacuisset, astantem continuo vidit Angelum Domini, qui astare solebat altari, et porrigentem sibi manum, atque elevantem se de terra, statim dolor omnis ita ab eo discessit, ut solito sanior redderetur.

### English translation (Claude)

It does not seem right to me to pass over in silence the inhabitants of the desert that lies next to the Parthenian sea and is near the town called Diolcos. There we saw a certain admirable presbyter named Piammon, a man of all humility and kindness, who also had the grace of revelations. Indeed, once when he was offering the sacrifice to the Lord, he saw an angel of the Lord standing by the altar and writing in a book he held in his hands the names of each of the monks who came to the altar; but the names of some he did not write. When the old man had carefully observed who those were whose names he had not written, after the mysteries were completed he called each of them aside and asked what sin they had committed in secret; and he found from their confession that each of them was guilty of a mortal sin. Then he urged them to do penance, and prostrating himself with them before the Lord, he wept day and night as if he himself were guilty of their sins; and he remained with them in penance and tears until he saw the same angel standing again and writing the names of those approaching. And after he had written the names of all, he saw him also calling those men by name and inviting them to reconciliation at the altar. When the old man saw this, he understood that their penance had been accepted; and so with all rejoicing he restored them to the altar.

They also said that once he was so beaten by demons that he could not stand or move from the place at all. And when the Lord’s day came and the occasion required the sacrifice to be offered, he ordered himself to be carried to the altar by the brothers’ hands. When he had lain there in prayer, he at once saw the angel of the Lord who used to stand by the altar standing by, stretching out his hand to him and raising him from the ground; and at once all the pain left him, so that he was made healthier than usual.

### Scripture references

- Rev 20:12: echo, low confidence

### Translation notes

- The Parthenian sea: the eastern Mediterranean off the Nile delta; Diolcos lay near its coast.
- “Penance” here is the church discipline of exclusion from the altar until reconciliation.
- Clear OCR slips corrected (cremi → eremi, sant → sunt, dic → die, cun cis → cum eis, res ituit → restituit, al are → altare, ab co → ab eo); the gaps mi(??)i, P(??)rahenio, (??)ppido, humi(??)itatis, man(??)hus, nomi a non sc(??)ihentem are read as mihi, Parthenio, oppido, humilitatis, manibus, nomina non scribentem.

### Citation (SBL)

Rufinus, Hist. mon. 32 (PL 21:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/32).

## Historia monachorum, chapter 33

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-33
- Source: PL 21:460
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: John, a monk near Diolcos with a gift of consoling the sorrowful and of healing.

### Latin text

Erat in ipsis locis vir sanctus, ac totius gratiae dono repletus, Joannes nomine, in quo tanta erat consolationis gratia, ut quacumque moestitia, quocumque taedio oppressa fuisset anima, paucis ejus sermonibus, alacritate et laetitia repleretur. Sed et sanitatum gratia plurima ei a Domino donata est.

### English translation (Claude)

There was in those same places a holy man, filled with the gift of all grace, named John, in whom there was so great a grace of consolation that, by whatever sadness, by whatever weariness a soul had been oppressed, at a few words of his it was filled with eagerness and joy. Very great grace of healings too was given him by the Lord.

### Translation notes

- The gap Dominor do(??)a(??)a is read as Domino donata.

### Citation (SBL)

Rufinus, Hist. mon. 33 (PL 21:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/33).

## Historia monachorum, epilogue

- URL: https://sophiascriptura.com/fathers/rufinus-historia-monachorum/29/#p-34
- Source: PL 21:460–462
- Translation: Claude (claude-opus-5-5), 2026-10-23

Summary: Epilogue: the monks of the upper Thebaid, whom the travellers could not reach, and the eight perils of their journey, ending with an escape from crocodiles near Nitria.

### Latin text

In aliis quoque quam plurimis locis AEgypti, sparsim vidimus sanctos Dei, virtutes multas et mirabilia facientes et totius gratiae Dei plenos, sed et paucos ex multis memoravimus. De omnibus vero explicare, supra vires nostras est. Nam de his qui in superiore Thebaida, id est, circa ipsam Syenen habitare dicuntur, auditu solo comperimus, quod his paene omnibus, quos vidimus, celsiores illi et magnificentiores habebantur. Accedere vero ad ipsos pro itineris periculo nequivimus; quia quamvis omnia illarum partium loca latronibus incursentur, illa tamen quae ultra civitatem Lyco sunt, etiam barbaros patiuntur. Et ideo nullus nobis ad eos accessus fuit, quia revera nec eos quos superius memoravimus, absque periculo vidimus. Septies namque in hoc itinere periclitati sumus, in octavo autem, sicut scriptum est, Non obtinuit nos malum, Deo nos in omnibus protegente. Denique semel per quinque dies ac noctes incedentes per eremum, siti ac lassitudine periclitati sumus. Alio quoque tempore incurrimus locum, in quo est convallis quaedam, humorem ex semetipso gignens salsum, quem continuo calor solis velut hiemalis pruina in glaciem, ita in salem stringit, et tamquam sudes acutas, ex ipso sale efficit : atque ita omnia illa exasperantur loca, ut non solum nudos pedes, ut habebamus nos, sed et calceamentis munitos terebret ac secet. In his ergo inventi, magno cum periculo vix evasimus. Tertio cum nihilo minus per eremum pergeremus, incurrimus vallem quamdam, humorem ex semetipsa similiter quidem gignentem, sed intra semetipsam eum servantem, cujus solum saxis et foetido coeno repletum transire cupientes, usque ad latera descendimus. Cumque paene ibidem in eadem mergeremur, exclamantes ad Dominum, vocem Psalmi protulimus, dicentes : Salvum me fac, Deus, quoniam intraverunt aquae usque ad animam meam. Infixus sum in limo profundi, et non est substantia. 4. Quartum periculum pertulimus in aquis quibusdam, quae ex inundatione Nili remanserant, in quibus triduo continuo afflicti, vix evadere potuimus. Quintum periculum fuit nobis a latronibus, cum secus mare iter ageremus, qui per decem millia passuum insequentes nos, quos perimere ferro non poterant, paene exanimes reddiderunt per fugam. Sextum discrimen nobis in ipso flumine Nilo fuit, in quo navigantes, paene submersi sumus. Septimum, in stagno, quod Mariae vocabulo appellatur, vento saeviente, in insulam quamdam ejecti sumus, hieme gravissima super nos et tempestate fervente. Erat enim tempus, quo Epiphaniorum dies celebrantur. Octavum autem fuit, quod cum ad Nitriae monasteria veniremus, locum quemdam incidimus, in quo refluentis Nili aqua residens, velut stagnum quoddam effecerat, in quo multae bestiae praecipue, crocodili plurimi erant. Qui cum tempore solis exissent, resoluti circa oram stagni jacebant, ita ut ignorantibus nobis mortui viderentur. Et cum accederemus ad videndam mirandamque magnitudinem bestiarum, quas exanimes putabamus, continuo ut sonitum pedum senserunt, excitati, irruere et insectari nos vehementer coeperunt. Nos autem cum magno, clamore et gemitu nomen Christi Domini invocavimus, cujus misericordia affuit, et bestiae quae contra, nos insurrexerant, quasi ab Angelo repellente, in stagnum protinus projectae sunt, nos autem cursu intento ad monasteria festinavimus, gratias agentes Deo nostro, qui nos de tantis periculis liberavit, et tanta nobis ostendit mirabilia. Ipsi gloria et honor in saecula saeculorum. Amen.

### English translation (Claude)

In very many other places of Egypt too we saw, here and there, saints of God doing many mighty works and wonders and full of all God’s grace; but we have recorded few out of many. To set them all out is beyond our strength. For of those who are said to live in the upper Thebaid, that is, around Syene itself, we learned by hearing alone that they were regarded as loftier and more magnificent than almost all of those we saw. But we could not go to them because of the danger of the journey; for although all places of those parts are raided by robbers, those beyond the city of Lycus also suffer barbarians. And therefore we had no access to them, since in truth we did not see even those whom we recorded above without danger.

For seven times on this journey we were in danger, but in the eighth, as it is written, “evil did not hold us,” God protecting us in everything. For once, travelling through the desert for five days and nights, we were in danger from thirst and exhaustion. At another time we came upon a place where there is a valley that produces from itself a salty moisture, which the heat of the sun at once binds into salt as winter frost binds it into ice, and from the salt itself makes something like sharp stakes; and so all those places are made so rough that it pierces and cuts not only bare feet, as ours were, but even feet protected with shoes. Caught in these, then, we barely escaped with great danger. A third time, when we were likewise going through the desert, we came upon a valley that likewise produced moisture from itself, but kept it within itself; wishing to cross its ground, full of rocks and foul mud, we sank down to our sides. And when we were almost being drowned there in it, crying out to the Lord we uttered the words of the psalm, saying: “Save me, O God, for the waters have come in up to my soul. I am stuck in the mire of the deep, and there is no foothold.” We endured a fourth danger in certain waters that had remained from the flooding of the Nile, in which we were afflicted for three continuous days and could barely escape. The fifth danger came to us from robbers, when we were travelling beside the sea: they pursued us for ten miles, and though they could not kill us with the sword, they left us almost lifeless from the flight. The sixth peril came to us on the river Nile itself, on which, while sailing, we were almost drowned. The seventh: on the lake called by the name of Mareotis, with the wind raging, we were cast onto an island, with a very severe winter storm and tempest raging over us; for it was the time when the day of Epiphany is celebrated.

The eighth was this: when we were coming to the monasteries of Nitria, we came upon a place in which the water of the receding Nile, lingering, had made a kind of lake, in which there were many beasts, and especially very many crocodiles. These, having come out at the time of sun, were lying loosened round the edge of the lake, so that, as we did not know, they seemed dead to us. And when we went up to see and wonder at the size of the beasts, which we thought lifeless, as soon as they heard the sound of our feet they were roused and began to rush at us and pursue us vehemently. But we called on the name of Christ the Lord with great shouting and groaning; and his mercy was present, and the beasts that had risen against us were at once thrown back into the lake as if by an angel driving them back. And we hurried at full speed to the monasteries, giving thanks to our God, who delivered us from such great dangers and showed us such great wonders. To him be glory and honour for ever and ever. Amen.

### Scripture references

- Job 5:19: quotation, high confidence
- Ps 69:1 (68:2 LXX): quotation, high confidence
- Ps 69:2 (68:3 LXX): quotation, high confidence
- 2 Cor 11:26: echo, medium confidence

### Translation notes

- “Seven times … in the eighth evil did not hold us”: Job 5:19 (the text cites Job 1). “Save me, O God”: Ps 69:1–2 (LXX 68:2–3; the text cites Ps 16).
- The marginal numbers 1–8 printed in the text are removed as editorial. “Lake Mareotis”: the text has stagnum quod Mariae vocabulo, the Mareotic lake near Alexandria.
- Clear OCR slips corrected (sienem → Syenen, cos → eos, superios → superius, obtinnit → obtinuit, queue → quoque, eflicit → efficit, ineurrimus → incurrimus, coemo → coeno, animem → animam, Substantia → substantia, poene → paene, aurem → autem, Niti → Nili, bestie → bestiae, ignoranibus → ignorantibus); the gaps sup a v(??)ros, string(??)t, N(??)lo, effecer(??)t, t(??)ntis are read as supra vires, stringit, Nilo, effecerat, tantis.

### Citation (SBL)

Rufinus, Hist. mon. 34 (PL 21:460–462; trans. Sophia Scriptura, https://sophiascriptura.com/p/rufinus-historia-monachorum/34).