Now let us give the other instance of Abbot Paphnutius, who always remained so zealously in the recesses of that renowned and far-famed desert of Scete, in which he is now Presbyter, so that the rest of the anchorites gave him the name of Bubalis, [2090] because he always delighted in dwelling in the desert as if with a sort of innate liking. And so as even in boyhood he was so good and full of grace that even the renowned and great men of that time admired his gravity and steadfast constancy, and although he was younger in age, yet put him on a level with the Elders out of regard for his virtues, and thought fit to admit him to their order, the same envy, which formerly excited the minds of his brethren against the patriarch Joseph, inflamed one out of the number of his brethren with a burning and consuming jealousy. And this man wanting to mar his beauty by some blemish or spot, hit on this kind of devilry, so as to seize an opportunity when Paphnutius had left his cell to go to Church on Sunday: and secretly entering his cell he slyly hid his own book among the boughs which he used to weave of palm branches, and, secure of his well-planned trick, himself went off as if with a pure and clean conscience to Church. And when the whole service was ended as usual, in the presence of all the brethren he brought his complaint to S. Isidore [2091] who was Presbyter of this desert before this same Paphnutius, and declared that his book had been stolen from his cell. And when his complaint had so disturbed the minds of all the brethren, and more especially of the Presbyter, so that they knew not what first to suspect or think, as all were overcome with the utmost astonishment at so new and unheard of a crime, such as no one remembered ever to have been committed in that desert before that time, and which has never happened since, he who had brought forward the matter as the accuser urged that they should all be kept in Church and certain selected men be sent to search the cells of the brethren one by one. And when this had been entrusted to three of the Elders by the Presbyter, they turned over the bed-chambers of them all, and at last found the book hidden in the cell of Paphnutius among the boughs of the palms which they call seira, just as the plotter had hidden it. And when the inquisitors at once brought it back to the Church and produced it before all, Paphnutius, although he was perfectly clear in the sincerity of his conscience, yet like one who acknowledged the guilt of thieving, gave himself up entirely to make amends and humbly asked for a plan of repentance, as he was so careful of his shame and modesty (and feared) lest if he tried to remove the stain of the theft by words, he might further be branded as a liar, as no one would believe anything but what had been found out. And when he had immediately left the Church not cast down in mind but rather trusting to the judgment of God, he continually shed tears at his prayers, and fasted thrice as often as before, and prostrated himself in the sight of men with all humility of mind. But when he had thus submitted himself with all contrition of flesh and spirit for almost a fortnight, so that he came early on the morning of Saturday and Sunday not to receive the Holy Communion [2092] but to prostrate himself on the threshold of the Church and humbly ask for pardon, He, Who is the witness of all secret things and knows them, suffered him to be no longer tried by Himself or defamed by others. For what the author of the crime, the wicked thief of his own property, the cunning defamer of another's credit, had done with no man there as a witness, that He made known by means of the devil who was himself the instigator of the sin. For possessed by a most fierce demon, he made known all the craft of his secret plot, and the same man who had conceived the accusation and the cheat betrayed it. But he was so long and grievously vexed by that unclean spirit that he could not even be restored by the prayers of the saints living there, who by means of divine gifts can command the devils, nor could the special grace of the Presbyter Isidore himself cast out from him his cruel tormentor, though by the Lord's bounty such power was given him that no one who was possessed was ever brought to his doors without being at once healed; for Christ was reserving this glory for the young Paphnutius, that the man should be cleansed only by the prayers of him against whom he had plotted, and that the jealous enemy should receive pardon for his offence and an end of his present punishment, only by proclaiming his name, from whose credit he had thought that he could detract. He then in his early youth already gave these signs of his future character, and even in his boyish years sketched the lines of that perfection which was to grow up in mature age. If then we want to attain to his height of virtue, we must lay the same foundation to begin with. Footnotes: [2090] i.e., the Buffalo. On Paphnutius see the note on Conf. III. [2091] Gazet thinks that this Isidore is the same person as the one mentioned in the Lausiac History c. i.; and Sozomen VI. xxviii., but doubts whether he is identical with the person of the same name mentioned in Rufinus: History of the Monks c. xvii., Sozomen VIII. xii., and Socrates VI. ix. [2092] On the Saturday and Sunday celebration of the Holy Communion in Egypt compare the Institutes III. ii. In Gaul it was apparently received daily: Institutes VI. viii. |
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