Desert Stories from the Fourth Century

Cell of the C6th hermit St. Cyriac at Sousakim, south-west of Jerusalem fairly close to the shore of the Dead Sea.

Cappadocian landscape in which natural caves have been appropriated for eremetic monasticism.

Wisdom from the Egyptian Desert

During the C4th and C5th, Egypt was established as a center for eremetic as well as cenobitic monasticism. The Sayings of the Fathers, most of which come from the Egyptian tradition, constitute a new literary genre. They are short sayings or narratives, the original context of which was a specific interchange between "abba" and disciple or an occasion in the abba's life. Eventually written down and gathered into collections under the names of the abbas, the sayings became available for reflection and emulation. In form and content, they are much closer to parable, proverb, and folk wisdom than to theological explication or systematic spiritual guidance. They retain the mysterious specificity of occasional sayings now torn from their original context . Resistant to systematization, this wisdom does not manifest itself in a simple consistency.  The abbas were not "spiritual directors" in a manner familiar to us. An abba was one who knew the way of life and, therefore, could represent it to his disciples. That representation was primarily one of example but it also took the form of a "word," something to be treasured, stored up in the soul to work like grit in an oyster. Many of the sayings come from lower Egypt where hermits continued the tradition begun by Anthony the Great e.g. in the area of Pispir (see map below). Others, though, derive from a slightly different form of eremetic monasticism in which groups of hermits lived close to one another and to an "abba." The center for this, in Egypt, was at Nitria, west of the Nile delta, and Scetis, forty miles further south. Both Arsenius and Macarius the Great (see below) lived at Scetis.

Map of Egypt showing principle monastic sites.

A few of the abbas' "words" follow. The first three are fairly immediate in their appeal, the last two, however, serve to remind us of the strangeness of the desert's spiritual culture and its resistance to easy assimilation.

Abba Arsenius

It was said of Abba Arsenius that once when he was at Scetis, the priest came to take him to church and put him on a bed with a small pillow under his head. Now behold an old man who was coming to see him, saw him lying on a bed with a little pillow under his head and he was shocked and said, 'Is this really Abba Arsenius, this man lying down like this?' Then the priest took him aside and said to him, 'In the village where you lived, what was your trade?' 'I was a shepherd,' he replied. 'And how did you live?' 'I had a very hard life.' Then the priest said, 'And how do you live in your cell now?' The other replied, 'I am more comfortable.' Then he said to him, 'Do you see this Abba Arsenius? When he was in the world he was the father of the emperor, surrounded by thousands of slaves with golden girdles, all wearing collars of gold and garments of silk. Beneath him were spread rich coverings. While you were in the world as a shepherd you did not enjoy even the comforts you now have but he no longer enjoys the delicate life he led in the world. So you are comforted while he is afflicted.' At these words the old man was filled with compunction and prostrated himself saying, 'Father, forgive me, for I have sinned. Truly the way this man follows is the way of truth, for it leads to humility, while mine leads to comfort.' So the old man withdrew, edified.

Abba Ammonas

Abba Ammonas came one day to eat in a place where there was a monk of evil repute. Now it happened that a woman came and entered the cell of the brother of evil reputation. The dwellers in that place, having learnt this, were troubled and gathered to-gether to chase the brother from his cell. Knowing that Bishop Ammonas was in the place, they asked him to join them. When the brother in question learnt this, he hid the woman in a large cask. The crowd of monks came to the place. Now Abba Ammonas saw the position clearly but for the sake of God he kept the secret; he entered, seated himself on the cask and commanded the cell to be searched. Then when the monks had searched everywhere without finding the woman, Abba Ammonas said, 'What is this? May God forgive you!' After praying, he made everyone go out, then taking the brother by the hand he said, 'Brother, be on your guard.' With these words, he withdrew.

Abba Macarius the Great

When Abba Macarius was returning from the marsh to his cell one day carrying some palm-leaves, he met the devil on the road with a scythe. The latter struck at him as much as he pleased, but in vain, and he said to him, 'What is your power, Macarius, that makes me powerless against you? All that you do, I do, too; you fast, so do I; you keep vigil, and I do not sleep at all; in one thing only do you beat me.' Abba Macanus asked what that was. He said, 'Your humility. Because of that I can do nothing against you.

Abba Macarius said, 'Walking in the desert one day, I found the skull of a dead man, lying on the ground. As I was moving it with my stick, the skull spoke to me. I said to it, "Who are you?" The skull replied, "I was high priest of the idols and of the pagans who dwelt in this place; but you are Macanus, the Spirit-bearer. Whenever you take pity on those who are in torments, and pray for them, they feel a little respite." The old man said to him, "What is this alleviation, and what is this torment?" He said to him, "As far as the sky is removed from the earth, so great is the fire beneath us; we are ourselves standing in the midst of the fire, from the feet up to the head. It is not possible to see anyone face to face, but the face of one is fixed to the back of another. Yet when you pray for us, each of us can see the other's face a little. Such is our respite." The old man in tears said, "Alas the day when that man was born!" He said to the skull, "Are there any punishments which are more pain-ful than this?" The skull said to him, "There is a more grievous punishment down below us." The old man said, "Who are the people down there?" The skull said to him: "We have received a little mercy since we did not know God, but those who know God and denied Him are down below us." Then, picking up the skull, the old man buried it.'

Abba Pistus

Abba Pistus related that which follows: 'We were seven anchorites who went to see Abba Sisoes who lived at Clysma, begging him to give us word. He said to us, "Forgive me, for I am a very simple man. But I have been to Abba Or and to Abba Athre. Abba Or was ill for eighteen years. I made a prostration before him and asked him to give me a word. Abba Or said to me, 'What shall I say to you? Go, and do what you see is right; God comes to him who reproaches himself and does violence to himself in everything.' Abba Or and Abba Athre did not come from the same part of the country, yet until they left their bodies, there was great peace between them. Abba Athre's obedience was great, and great was Abba Or's humility. I spent several days with them, without leaving them for a moment, and I saw a great wonder that Abba Athre did. Someone brought them a little fish and Abba Athre wanted to cook it for the old man. He was holding the knife in the act of cutting up the fish and Abba Or called him. He left the knife in the middle of the fish and did not cut up the rest of it. I admired his great obedience, for he did not say, 'Wait till I have cut up the fish.' I said to Abba Athre, 'Where did you find such obedience?' He said to me, 'It is not mine, but the old man's.' He took me with him, saying, 'Come and see his obedience.' He took the fish, intentionally cooked some of it badly, and offered it to the old man who ate it without saying anything. Then he said to him, 'Is it good, old man?' He replied, 'It is very good.' Afterwards he brought him a little that was well cooked and said, 'Old man, I have spoiled it,' and he replied, 'Yes, you have spoiled it a little.' Then Abba Athre said to me, 'Do you see how obedience is intrinsic to the old man?' I came away from there and what I have told you, I have tried to practice as far as I could.

One of the best modern attempts to recover the wisdom of the Egyptian desert for contemporary spirituality is found in Roberta Bondi, To Love as God Loves and To Pray and To Love.