Life of Antony

LIFE AND CONVERSATION OF OUR HOLY FATHER ANTONY, WRITTEN AND SENT TO THE MONKS IN FOREIGN LANDS BY OUR HOLY FATHER ATHANASIUS, BISHOP OF ALEXANDRIA

SYNOPSIS

PROEMIUM

Evagrius's Version. Preface of St. Athanasius, Bishop of Alexandria.

Athanasius the bishop to the foreign brothers.

Optimum, brothers, you have begun a struggle, striving either to equal the monks of Egypt or to surpass them in the intensity of your virtue. For among you also there are now many monasteries, and the name of monk is celebrated, and any man would rightly marvel at this desire of yours; and God will grant the effect you pray for. Since, therefore, you have demanded of me that I write to you concerning the conversation of the blessed Antony, desiring to learn how he began, who he was before his holy resolve, what kind of end his life had, and whether those things which report has spread about him are true, so that you might be able to instruct yourselves unto his emulation and example, I have accepted the command of your charity with great happiness. For it is an immense gain and utility for me, this very thing, that I remember Antony; and I know that you, hearing with admiration, desire to follow his resolve, for the way to virtue is perfect. Ergo, that I may speak briefly, believe all the things which the discourse of those who report about him has cast forth, and consider that you have heard but the least of the greatest things, because I do not doubt, nor could they have known everything, since even I, being asked by you, how much…

^A I might have learned and could more fully write to you, since the time for sailing was closing in and the courier was in a hurry; for this reason, whatever I myself know (for I have often seen him), and what I was able to learn from him, having followed him for 15 no small time, and having poured water over his hands, I have hastened to write to your piety: being anxious for the truth everywhere, so that neither, having heard more, might anyone disbelieve, nor, on the other hand having heard less 16 than is proper, might anyone despise the man.

1. Antonius, by race an Egyptian, of noble ^B and wealthy parents, and Christian— 17 Antonius, an Egyptian by descent, of noble and sufficiently wealthy parents, and

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since I signified by letter, I shall not be narrating things equal to his merits. But you also, all of you sailing from here, make careful inquiry, so that by each person reporting what they know, a report fitting and worthy of such a name may be completed. I was therefore arranging, after the reading of your letters, to invite some monks to me, and especially those who were accustomed to go to him frequently: so that, learning something more fully, I might transmit to you greater gifts. But since both the seasons ^C for navigation were passing, and the bearer of the letters was in a great hurry, I therefore hastened to signify to your love what I myself also knew: for I visited him frequently 19, and what I learned from him—for I spent no small amount of time with him when I provided him water 20—I hastened to tell your love: having a care in both respects for the truth, so that neither might one, hearing a mass of miracles, disbelieve, nor again, learning of things inferior to his merits, judge him unworthy of the miracle, for a man of such a name.

1. 21 Therefore Antonius, born of noble, religious parents 22 of Egypt, knew nothing else beyond his parents and home. And when he was a boy, he did not allow himself to be instructed in letters, nor to be joined to the foolish 23 fables of children; but, burning with every desire, according to what is written ^D

concerning Jacob, he was like one without guile dwelling in his own house. He used to gather, however, with his parents in the Lord's house, and neither as a boy was he slothful, nor as he grew in age did he act with contempt; but he was obedient to his parents, and, paying heed to the readings, he kept the profit from them within himself. Neither, again, as a boy living with moderate wealth, did he bother his parents for the sake of varied and expensive food, nor did he seek the pleasures that come from such; but he was content with what he found, and sought nothing more. ^{B C} And he was left with one very young sister; and being near eighteen or twenty years old, he himself took care of the house and his sister. And not six months had passed since the death of his ^D parents, and according to custom, he was going forward into the Lord's house, and gathering his mind within himself, he was reflecting as he walked, how the apostles, leaving all things, followed the Savior; and how those in the Acts sold their own possessions and brought and laid them at the feet of the apostles, for distribution to those in need, and what and how great is the hope laid up for them in the heavens. Pondering these things, he entered into the church, and it happened then that the Gospel was being read, and he heard the Lord saying to the rich man: If you wish to be perfect, go, sell all that you have, and give to the poor, and come follow me, and you will have treasure in heaven. And Antony, as if he had received the remembrance of the saints from God, and as if that passage had been read for his own sake—

^A he went out immediately from the church, and the lands which he had from his ancestors (they were three hundred acres, ^B fertile and very beautiful), he gave these away to those of the village, so that they would not cause any trouble at all to him and his sister. And all other things that were movable, he sold everything, and having gathered a significant amount of money, he gave it to the poor, having kept a few things for the sake of his sister.

5. But hearing in the Lord’s Gospel the saying, "Do not be anxious about tomorrow," he could not endure to remain any longer, and going out he distributed those things also to the needy. Having entrusted his sister to acquaintances and faithful virgins, and having placed her in a convent to be brought up, he himself spent the rest of his time before his house in the ascetical life, paying attention to himself and keeping himself strictly. For then there were not yet so many monasteries in Egypt, nor did a monk at all know the vast desert, but each of those who wished to pay attention to himself practiced asceticism near his own village. ^C There was, therefore, in a neighboring village at that time an old man who had practiced the solitary life from his youth; seeing him, Antony emulated him in what is good. And first of all, he even began to stay in the places before the village. And from there, if he heard of anyone anywhere diligent, he would go out and seek him like a wise bee; and he would not return to his own place until he had seen him, and, having received from him some provisions as it were for the journey toward virtue, he would go back. Staying there, therefore, in the beginning, he steadied his mind, so that he would not turn back to the things of his parents, nor remember his kinsmen; but he kept all his longing and all his exertion on the tension of the ascetic life. He worked, then, with his hands, having heard: "He who is idle, let him not eat," and he spent some of his earnings on bread and the rest on the needy. He prayed constantly, having learned...

that one ought to pray in private without ceasing. And he was so attentive to reading that nothing of what was written escaped him, but he kept everything, so that his memory became for him a substitute for books.

^A 4. Thus Anthony was loved by all; and he himself sincerely submitted to the earnest men he went to visit, and he carefully noted in each one the specific advantage of their zeal and their ascetic discipline. He observed the pleasantness of one and the intensity in prayer of another; he took note of the freedom from anger of one, and the philanthropy of another; he paid attention to the one who was watching and to the one who was studious; he admired the one in endurance, and the other in fasting and sleeping on the floor. He noted the gentleness of one, and the patience of another; and he took note of the piety of all toward Christ, and their charity toward one another. And having been filled in this way, he would return to his own cell, gathering within himself the strengths of each, and striving to show the virtues of all in his own person. For he was not contentious toward his peers, except that he did not want to appear second to them in the better things; and he did this in such a way that he caused no one grief, but rather caused them to rejoice in him. For all those from the village and the men of virtue with whom he associated, seeing him in this way, called him friend of God; and some welcomed him as a son, and others as a brother.

^B 5. But the slanderer and envious devil, seeing such a purpose in a young man, could not bear it. But like the things he has studied to do, he attempts to act also against him.

^A And first he tried to lead him away from the ascetic life, suggesting the memory of his possessions, the guardianship of his sister, the closeness of his kin, the love of money, the love of glory, ^B the various pleasures of food, and the other comforts of life, and finally the harshness of virtue and how much toil it requires; he also suggested the weakness of the body and the length of time. In a word, he raised in his mind a great cloud of thoughts, wishing to divert him from his upright purpose. But when the enemy saw himself weakening against Antony’s purpose, and rather himself 51 being overcome by that man’s firmness and overturned by his great faith, and falling before Antony’s constant prayers; then, trusting in the weapons which are in the navel of his belly 19 and glorying in these (for these are his first traps against the young), he approaches the young man, troubling him by night, and by day harassing him so much that even those who saw it perceived the struggle taking place between them. For the one would suggest filthy thoughts, and the other would turn them away with prayers; the one would tickle, and the other, as if blushing, would fortify the body with faith and prayers and 52 fastings. The miserable devil even dared to take the form of a woman by night and imitate her gestures, in every way trying to deceive Antony; but he, thinking of Christ and the nobility of the soul ^C which is because of Him, and considering the intellectual part of the soul, extinguished the coal of his deception. Again, the enemy would suggest the smoothness of pleasure; but he, looking like one angry and grieving, would meditate on the threat of fire and the pain of the worm; and by setting these against them, he passed through these unharmed. And all these things were taking place to the shame of the adversary. For he who thought himself able to be like God was now being mocked by a youth; and he who boasted against flesh and blood ^D was being defeated by a man carrying flesh.

VERSION OF EVAGRIUS

He first attempted, if by any means he might draw him away from the undertaking he had begun, to send into his mind the memory of possessions, the protection of his sister, the nobility of his family, the love of things, the fleeting glory of the world, the varied delight of food, and the rest of the blandishments of a remiss life; lastly, he suggested the arduous end of virtue and the greatest labor to attain it, as well as the frailty of the body and the long stretches of time: entirely stirring up in him the greatest cloud of thoughts, wishing to recall him from his right purpose 53. But after the devil understood that he was being crushed by his prayers to God, through the faith of his passion, catching up the weapons handed down against all young men, he troubled him with nightly enticements. (And at first he attempted to agitate him by nights with a malignant multitude and with horrible dread of noise.) Through the days also he attacked him with such open darts that no one doubted that Antony was fighting against the devil: for he indeed attempted to insert filthy thoughts, and he warded them off with assiduous prayer; he tickled the senses with the natural ardor of the flesh: he, however, fortified his whole body with faith and fastings 54: he by nights was clothed in the ornament of a beautiful woman, omitting no figments of lust: he, remembering the avenging flames of Gehenna and the pain of worms, opposed them to the lust thrust upon him: he proposed the slippery path of youth and how easy it was to fall: he, considering the eternal torments of future judgment, preserved the integrity of his soul pure through the temptations. But all these things served to the confusion of the devil: for he who thought himself able to become like God, was now being mocked by a youth as the most miserable: and he who boasted with great exultation against flesh and blood, was being overcome by a man bearing flesh 55. For the Lord helped His servant, who

for our sake wore flesh, and gave to the body victory over the devil; so that every one of those who are truly contending may say: "Not I, but the grace of God which is with me." ^B

6. Finally, as the dragon could not overthrow Antony, but saw himself being expelled from his heart, gnashing his teeth, according to that which is written, and as if beside himself—such as he is in mind, such he also appeared to him later in fantasy as a black boy, and as if falling—he no longer advanced with arguments (for the deceiver had been cast out), but henceforth using a human voice, he said: "I have deceived many, and have overthrown a great number; but now, as I have assailed many, and now you and your labors, I have become weak." And when Antony asked, "Who are you who speak such things to me?" he immediately uttered piteous cries: "I am the friend of fornication; I have taken upon myself the ambushes 58 of this sin and its titillations against the young, and I am called the spirit of fornication. How many wishing to live temperately have I deceived! How many who were practicing self-control 59 have I persuaded to fall by tickling them! I am he for whom the prophet also rebukes those who have fallen, saying: 'You have been led astray by a spirit of fornication'; for through me they were tripped up. I am he who has often harassed you, and so many times been overthrown by you." ^C And Antony, having given thanks to the Lord, and taken courage 60 in His power, says to him: "You are then very much to be despised; for you are black in your mind and as a weak child; no longer have I any concern about you. The Lord is my helper." ^D

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...taking upon himself flesh for our sake, granted victory to the body against the devil: so that to those contending thus, it was permitted to utter the apostolic saying: "Not I, however, but the grace of God which is with me."

6. At the last, since the most terrible dragon could not destroy Antony by this argument, and saw that he was always repelled by his meditations, according to what is written, gnashing his teeth and wailing—as he is in merit, so he appeared in his countenance: a hideous and black boy, prostrating himself at his knees, he wept with a human voice 61, saying: "I have seduced many, I have deceived a great number; but now, like the other saints, I have also been overcome by your labor." When Antony asked him who he was that spoke such things, he said: "I am the friend of fornication; I have taken up manifold weapons of turpitude against adolescents 62; hence I am also called the spirit of fornication. How many intending to live chastely have I deceived! How many who were beginning to live strictly have I persuaded to return to their former filth! I am he on whose account the prophet rebukes the fallen, saying: 'You have been seduced by a spirit of fornication,' and truly; for through me 65 they had been tripped up. I am he who has often tempted you, and have always been repelled." When the soldier of Christ heard this, giving thanks to God, and strengthened with greater boldness against the enemy, he said: "You are therefore much to be despised, and much to be held in contempt; for both your darkness and your weakness are signs of feeble things; I have no more care for you now. The Lord is my helper." 64

^A I shall look upon my enemies." Having heard these words, that black one, terrified by the voices, immediately fled and was afraid even to approach the man.

7. This was the first victory of Antony against the devil; or rather, it was in Antony that this fine feat of the Savior was accomplished, who condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not according to the flesh but according to the spirit. But neither did Antony, as though the demon had fallen, grow negligent thereafter and think little of himself; nor did the enemy, though defeated, cease from laying snares. For he prowled about again like a lion, seeking some pretext against him. ^B And Antony, having learned from the Scriptures that the enemy has many wiles, applied himself zealously to asceticism, reasoning that even if the devil had not been able to deceive his heart with the pleasure of the body, he would surely try to ensnare him through another method; for the demon is a lover of sin. Therefore, he subdued his body more and more and kept it in subjection, lest, having been victorious in some things, he might be tripped up in others. He resolved, therefore, to accustom himself to harsher ways of life. And while many were astonished, he himself bore the labor more easily; for the readiness of his soul, having persisted for a long time, produced a good habit in him, so that even when he received a small pretext from others, he would show great zeal in this matter. For he kept such watch that he would often spend the entire night without sleep; ^C and as he did this not once but very often, he was admired. He would eat once a day after the setting of the sun; there were times when he would partake only after two days, and often even after four.

VERSION OF EVAGRIUS

7. This, however, was the first victory of Antony against the devil; or rather, it was a power in Antony of the Savior: Who condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit. But neither did this single triumph grant Antony security, nor did the once-broken strength of the devil fail; for he too, like a roaring lion, sought an entrance through which he might break in. ^D And he, learned in the eloquence of the Scriptures, that there are many machinations of the demons, kept his resolve with industrious labor, considering that Satan, though overcome in the struggle of the flesh, might be able to move new machines of artifice against him. Therefore, he beat his body down more and more, lest, being victor over some, he might be overcome in others. Purposing, therefore, to constrain himself with a stricter law of life, while all wondered at the untiring persistence of the young man, he bore the holy labor with patience, because he had turned the long study of voluntary servitude in the work of God into a habit of nature. Moreover, he was so enduring of fasting and vigils that he overcame disbelief with his strengths. He would spend the night in prayer most often, he would eat once a day after the setting of the sun, and sometimes he would remain thus for two or three days, and only on the fourth day would he be refreshed: he would take only bread and salt, and a very small amount of water to drink. For concerning meats and wine, I think it better to be silent than to say anything; since among most of the monks, no such thing is found: granting his limbs rest, he used woven rushes and a hairshirt. He even slept on the bare ground, altogether rejecting ointments; for he said that the bodies of those who used them, and especially of the young, could not be strengthened if they were softened by the gentleness of oil; it was necessary, on the contrary, to command harsh labors to the flesh according to the precept of the Apostle, who says, "When I am weak, then I am strong." And he asserted that the sense of the mind could thus revive, if the impetus of the body had been fatigued: whence he weighed neither the length of time nor the merits of his labors, but

his food was bread and salt, and his drink water only. For it is superfluous to speak of meat and wine, since ^A even among other earnest ascetics nothing of the kind was found. For sleep, a rug sufficed him; and for the most part he lay on the bare ground. He refused to be anointed with oil, saying that it was more fitting for young men to exercise themselves in asceticism with zeal, and not to seek things that soften the body, but rather to accustom it to labors, being mindful of the apostolic saying: "When I am weak, then I am strong." For he said that the rigor of the soul is then in strength, when the pleasures of the body are weakened. And this was his truly wonderful mode of thought: for he did not deem it right to measure the way of virtue, or ^B the withdrawal undertaken for its sake, by time, but by desire and resolve. For he himself did not remember past time; but daily, as if beginning his ascetic life, he applied greater labor for progress, constantly repeating to himself the saying of Paul: "Forgetting those things which are behind, and reaching forth unto those things which are before"; and he was also mindful of the voice of the prophet Elijah, who said, "The Lord liveth, before whom I stand today." For he observed that, by saying "today," he did not measure past time; but, always laying it down as a beginning, he strove daily to present himself such as he ought to appear to God, pure in heart, and ready to obey His will, and no one else's. And he said within himself that the ascetic ought to study his own life as in a mirror ^C from the rule of life of the great Elijah.

8. Thus, then, having tightened his resolve, Anthony went away to the tombs, which were situated at a distance from the village, and having requested one of his acquaintances to bring him bread at intervals of many days, he entered into one of the tombs, and having had the other close

[alt-version omitted]

his door, he remained alone within. Where, ^D since he could not endure the enemy, but...

⟨the enemy, unable to endure this, or rather fearing that before long he might fill the desert with his asceticism, ^A approached one night with a multitude of demons and beat him with so many blows that he lay on the ground, speechless from the torture; for he affirmed that the pains were so severe that no blows ever inflicted by men could cause such torment. But by the providence of God (for the Lord does not neglect those who hope in him), on the following day his acquaintance arrived, bringing him bread. ^B Opening the door and seeing him lying on the ground as if dead, he lifted him up and carried him to the church of the village, and laid him upon the ground. Many of his relatives and the villagers sat by Anthony as though he were dead. But about midnight Anthony came to himself and awoke, and seeing them all sleeping, and only that one acquaintance awake, he beckoned him to come to him and asked him to take him back and carry him to the tombs without waking anyone.

9. Brought back to the man, and the doors having been shut as usual, he was again ^C inside alone. And although he could not stand because of his wounds, he lay down and prayed. And after his prayer, he said with a loud voice: "Here am I, Anthony; I do not flee from your blows. Even if you inflict more, nothing will separate me from the love of Christ." Then he sang the psalm: "If a camp should array itself against me, my heart will not fear." Such were the thoughts and the words of the ascetic. But the enemy who hates what is good, ^D wondering that even after such blows he had dared to return, called together his own "dogs," and as if bursting with fury, said: "See that we have not stopped him with a spirit of fornication, nor with blows; rather, he is even emboldened against us. Let us set upon him with another strategy." It is easy for the devil to devise schemes for wickedness. Then, indeed, on that night...⟩

[alt-Evagrian version omitted]

they made such a clamor that it seemed as if the whole place were shaking; ^A the demons, having seemingly broken through the four walls of the little cell, appeared to force their way in, transformed into the phantasms of beasts and serpents. And the place was immediately filled with the phantasms of lions, bears, leopards, bulls, asps, scorpions, and wolves. And each of these moved according to its own form. The lion roared, wishing to attack; the bull seemed to strike with its horns; the serpent, though it crawled, did not actually advance; and the wolf was held back as it rushed. In short, the sounds of all those appearing were terrible, and their fury fierce. ^B But Anthony, being lashed and stung by them, felt physical pain, indeed, that was more severe. Yet, undaunted and more alert in his soul, he lay there; he groaned because of the pain of the body, but, clear-headed in his mind and as if mocking them, he said: "If you had any power, it would have sufficed for only one of you to come; but since the Lord has drained you of strength, for this reason you attempt to terrorize me with your multitude. It is a sign of your weakness that you mimic the forms of irrational creatures." Confident again, he said: "If you are able and have received authority over me, do not delay, but set upon me; but if you are unable, why do you create a disturbance in vain? For ^C for us, the seal and wall of safety is faith in our Lord." Having attempted many things, therefore, they gnashed their teeth at him, because they were mocking themselves more than him.

THE VERSION OF EVAGRIUS

The enemy of the good, the devil, wondering that he should have dared to return after so many blows, gathered his dogs together and, tearing himself with his own fury, said: "Do you see that, neither overcome by the spirit of fornication nor by bodily pains, he audaciously provokes us even more? Seize all your weapons; he must be attacked by us more keenly. Let him feel, let him feel; he ought to know whom he is provoking." He spoke, and at the voice of the one urging them, the crowd of those listening agreed, since the devil has countless arts of doing harm. A sudden sound therefore broke out, so that the place was shaken to its foundations, and with the walls laid open, a multiform crowd of demons thence poured forth; for, taking on the forms of beasts and serpents, they immediately filled the whole place with the phantasms of lions, bulls, wolves, asps, serpents, scorpions, and also leopards and bears. And each of these raged according to its nature: the lion roared, wishing to attack; the bull threatened with bellowing and horns; the serpent hissed; the rushes of the wolves were brought to bear; the leopard, with its variegated back, indicated the various crafts of its author; the countenances of all were savage, and the sound of their horrid voice was dire. Anthony, lashed and pierced, felt indeed more bitter bodily pains, but remained undaunted with a vigilant mind. And although wounds of the flesh produced groans, remaining the same in sense, as if he were mocking them concerning his enemies, he spoke: "If you had any strength, one would suffice for the battle; but because you are broken, with the Lord weakening you, you attempt to bring on terrors by your multitude, although this very fact is a proof of your frailty, that you put on the forms of irrational beasts." And again confident, he said: "If you are worth anything, if the Lord has given you power over me, behold, I am ready: devour me! But if you cannot, why do you strive in vain? For the sign of the cross and faith in the Lord is an impregnable wall for us." Many gnashing their teeth at him, they fretted, because no effect followed their temptations, but rather, on the contrary, an illusion was generated.

^A His sufferings 1 however, ceased, and the house was once again whole. Antony, sensing the help and having drawn breath and being relieved of his pains, asked of the vision that had appeared, saying: "Where were you? Why did you not appear from the beginning so that you might have stopped my pains?" And a voice came to him: "I was here, Antony, but I was waiting to see your struggle. Since you have endured and were not defeated, I will always be your helper, and I will make you famous everywhere on earth." Having heard this, he arose and prayed, and he received so much strength that he felt he had more power in his body than he had had before. He was then nearly thirty-five years of age.

11. On the next day, having gone out with even greater eagerness for piety toward God, and having approached that old elder, he asked to inhabit the desert with him. When the latter refused because of his age and because this was not yet a practice, he himself immediately rushed toward the mountain. But again the enemy, seeing his zeal and wishing to hinder it, cast before him ^B in the path an illusion of a large silver dish. Antony, however, perceiving the trick of the hater-of-good, stopped, and looking at the dish, exposed the devil within it, saying: "Whence is a dish in the desert? This road is not well-trodden, nor is there any footprint of travelers here; and a thing so great could not have fallen away without being noticed. And even he who lost it, having turned back and sought for it, would have found it because of the place being a desert. This is a trick of the devil; you will by no means hinder my purpose, O devil." ^C

* * *

10. Jesus, not forgetting the struggle of his servant, became his protector; and eventually, he saw the roof from above opening, and with the darkness withdrawn, a ray of light flowing toward him. After the coming of this splendor, no demon appeared, and the pain of his body was instantly erased. The building, too, which a little while before had been dissolved, was restored. ^D Antony immediately perceived the presence of the Lord, and drawing long sighs from the deepest breast toward the light which had appeared to him, he was speaking, saying: "Where were you, good Jesus, where were you? Why were you not present from the beginning, that you might heal my wounds?" And a voice was made to him, saying: "Antony, I was here; but I was waiting to see your struggle: now, however, because you have not ceased by fighting manfully, I will always assist you, and I will make you to be named in the whole world." Having heard these things, rising up he prayed, strengthened to such a degree that he understood himself to have received back more strength than he had previously lost. And Antony was then thirty-five years old.

11. Thereafter, with prompt will his merits continued to succeed, as he went toward the aforementioned old man, that they might inhabit the desert together. When he pleaded old age, and the novelty of the thing, he alone contended toward the mountain, and of the desert as yet unknown to monks, having broken through fear, he attempted to open a path. But not even then did the indefatigable adversary cease: for wishing to impede his purpose, he threw a silver dish on the way: which being seen, Antony recognized the cunning of the crafty artificer, and standing intrepid, and looking at the dish with stern eyes, he was rebuking the author of the deceit in the phantasm of silver, thus cogitating with himself: "Whence here in the desert a dish? This is the path of birds, there are no footprints of passengers; it could not have fallen from a pack on account of its size without being noticed: but also he who had lost it, having turned back, on account of the solitude of the places, would surely have found what had fallen." This artifice, devil, is yours: you will not impede my will, let your silver be with you for your perdition. These things as he was saying, the dish as smoke vanished from before the face of the fire.

12. Then again, as he was going on, he saw not a phantom, but true gold thrown in the way. Whether the enemy showed it, or some higher power was exercising the athlete and showing to the devil that he did not care even for true riches, neither he himself told, nor do we know, except that the gold was what appeared. ^B Anthony alone marvelled at the abundance, but as if passing over fire, he so bypassed it that he did not even turn to look back; but he hastened his pace so much that he hid and escaped the place. Increasing his purpose all the more, he rushed off to the mountain. Having found a desert fortress on the other side of the river, which on account of the time was full of reptiles, he moved himself there and dwelt in it. Now the reptiles, as if someone were chasing them, immediately departed. He himself, however, having blocked up the entrance, and having stored away bread for months (for the Thebans do this, and often remain unscathed for a whole year), and having water inside, as if stepping into an inner shrine, he remained inside alone, neither coming out nor seeing any of those who came. And so for a long time he continued in this way, practicing asceticism; receiving bread only once a year from above through the roof.

13. For when his acquaintances came to visit him and did not allow them to enter, spending many days and nights outside, they heard, as it were, crowds inside causing a tumult, making noise, uttering pitiful voices, and crying out: "Depart from our possessions! What have you to do with the desert? You cannot withstand our snares." At first, those outside thought that there were men inside fighting with him, and that they had entered to him by means of ladders. But when they looked in through a breach and saw no one, then—

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12. Thereafter, not as before a phantom, but a huge mass of gold lying in the way he beheld. Truly, whether the devil fashioned this, or heavenly virtue showed it to test Anthony, so that he would not be lured by true riches, is unknown: this much only we have known, that what was seen was gold. But he, having admired the magnitude of the radiant metal, with a rapid course, as if he were avoiding a certain fire, went on as far as the mountain, and there, having crossed the river, he found a fortress deserted and full (on account of time and solitude) of venomous animals, in which, establishing himself as a new guest, he dwelt: and immediately at his arrival a huge crowd of serpents, as if it had suffered a persecutor, fled. But he, with the entrance blocked by stones, storing with him bread for six months, as is the custom for the Thebans (for they are wont to last uncorrupted for a whole year), and also having a small amount of water, remained there living solitarily: never departing from there, never receiving anyone, to such an extent that when he received bread through the roof above twice a year, he had no conversation with those who brought it.

13. To many, therefore, desiring to see him and to search him out, before the threshold of his lodging, they heard as if the voices of a mob against Anthony, and the tumult of those saying: "Why do you intrude yourself into our dwellings? What have you to do with the desert? Depart from alien borders, you cannot withstand our snares." And at first—

^A having judged these to be demons, they were themselves terrified and called for Anthony. But he listened to these words more than he troubled himself about the demons. Approaching the door, he exhorted the men to depart and not to fear; for he said that demons create such phantasies against those who are cowardly. "Seal yourselves, therefore," he said, "and depart with confidence; and let these creatures play among themselves." They departed, therefore, fortified by the sign of the cross. And he remained, and was harmed by them in no way, nor did he grow weary while struggling; for the addition of the divine visions granted to him, along with the weakness of the enemies, provided him with a great relief from his toils and prepared him for even greater zeal. For his acquaintances would ^B frequently visit him, thinking they would find him dead, and would hear him chanting: "Let God arise, and let his enemies be scattered, and let those who hate him flee from before his face. As smoke vanishes, let them vanish; as wax melts from before the face of fire, so let the sinners perish from before the face of God." And again: "All nations encompassed me, and in the name of the Lord I defended myself against them."

14. For twenty years he lived in this way, leading an ascetic life by himself, neither going out, nor being seen by anyone constantly. But after this, when many desired and longed to emulate his asceticism, and other acquaintances came and by force broke down and pushed open the door, Anthony came forth as one initiated from some inner sanctuary ^C and god-inspired. And then, for the first time, he appeared from the fort to those who came to him. Those who saw him were amazed, beholding his body to be of the same condition as it had always been, neither grown fat from lack of exercise, nor wasted away from fastings and the struggles with the demons; for he was such as they had known him before his withdrawal. These things—the way the demons made a din, the way he paid them no mind, the fact that his acquaintances ^D frequently visited, and the desire of many to emulate the asceticism of Anthony—have been recorded above.

^A For he was the same as they had known him before his withdrawal. His soul remained pure and its character stable: he was neither constricted by gloom nor relaxed by pleasure; he was never seized by laughter or by sullenness; he was not disconcerted at the sight of the crowd, nor did he rejoice at such an outpouring of visitors. Instead, he was entirely balanced, being governed by reason and maintaining a natural state. Through him, the Lord healed the bodies of many who were present, and others He cleansed of demons. The Lord also gave Anthony the grace of speech, so that he could console the many who were sorrowful and reconcile those who were quarreling, urging everyone to prefer nothing in this world to the love of Christ. ^B While he conversed and exhorted them to remember the future good things and the loving-kindness of God toward us—who did not spare his own Son, but gave him up for us all (Rom. viii, 32)—he persuaded many to choose the solitary life. And so, in time, monasteries were established in the mountains, and the desert was colonized by monks who had left their own lives behind to enroll themselves as citizens of the commonwealth of heaven.

15. When it became necessary for him to cross the Arsenoitic canal (for the brethren needed visitation), the canal was full of crocodiles. After he had simply prayed, he embarked, and he and all who were with him passed through unharmed. Returning to the monastery, he occupied himself with the same solemn and youthful labors. By speaking to them constantly, he increased the zeal of those who were already monks, and inflamed most of the others with a love for the ascetic life, so that, as his word drew them on, many monasteries quickly arose, and he presided over them all as a father. ^C

16. One day, when he had gone out and all the monks had come to him, asking… ^D

^A to hear a word, he spoke to them in the Egyptian tongue these things: "The Scriptures are sufficient for instruction; but it is good for us to exhort one another in the faith and to encourage one another with words. And do you, therefore, as children, bring to your father what you know; and I, as one older in age than you, share what I know and have experienced. Let this be primarily the common endeavor of all: not to give way once we have begun, nor to be weary in our labors, nor to say, ‘We have spent a long time in the ascetic life’; but rather, as if beginning daily, let us increase our fervor. For the whole life of men is very short, when ^B measured against the ages to come; so that our entire time is nothing compared to eternal life. And every thing in the world is sold at its just price, and equal is exchanged for equal; but the promise of eternal life is bought for a small price. For it is written: 'The days of our life are seventy years; but if they are in power, eighty years; and the greater part of them is labor and pain.' Since, therefore, we endure in the ascetic life for all the eighty years, or even a hundred, we shall not reign merely for a hundred years, but in exchange for those hundred, we shall reign for ages of ages; and having struggled on earth, we do not inherit on earth, but we have the promises in the heavens; and again, having laid aside the corruptible body, we receive it back incorruptible. ^C 17. Therefore, children, let us not grow weary, nor let us think that we are lingering or doing anything great. 'For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.' Nor, looking at the world, let us think that we have renounced great things; for indeed, the whole earth itself is very small compared to the whole heaven. If, therefore, we were masters of all the earth and had renounced the whole earth, it would be nothing worthy again in comparison to the kingdom of the heavens. For just as if one were to despise a single ^D bronze drachma in order to gain a hundred gold drachmas, so also he who possesses all the earth...

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he who leaves behind a few acres, as if he were leaving behind nothing, or even if he leaves behind a house or a sufficient amount of gold, he ought not to glory or to grow weary. ^A Moreover, we ought to consider that, even if we do not renounce these things for the sake of virtue, we shall nevertheless leave them behind in the end when we die, and often to those to whom we do not wish, as the Ecclesiastes has mentioned. Why, therefore, do we not leave them behind for the sake of virtue, so that we may also inherit the kingdom? For this reason, let no one among us take up the desire to possess them. For what profit is there in possessing these things, which we do not carry with us? Why do we not rather acquire those things which we can carry with us, which are prudence, justice, temperance, courage, understanding, love, poverty, faith in Christ, freedom from anger, hospitality? By acquiring these, we shall find them preceding us there, providing us with a lodging in the land of the meek.

18. Therefore, let such arguments persuade one not to grow weary, and especially if one considers that he is a servant of the Lord and owes service to the Master. ^B Just as, therefore, a servant would not dare to say: "Since I worked yesterday, I will not work today," nor, by measuring the time already spent, will he cease from the days that follow, but day by day, as is written in the Gospel, he shows the same eagerness in order to please his own Lord and not be in danger; so let us also persevere ^C in asceticism day by day, knowing that if we are negligent for one day, He will not forgive us because of the time passed, but will be angry with us because of the negligence. Thus we also heard in Ezekiel; thus also Judas, for the sake of one night, forfeited the labor of the time past.

[VERSIO EVAGRII] ...in the heavens, let each one consider, and he will immediately understand that with small fields and walls, or a trifling portion of gold disdained, he ought neither to boast as if he had left behind great things, nor be troubled as if he were to receive something small. For as someone disdains one copper drachma in order to acquire a hundred golden drachmas: so also he who has renounced the dominion of the whole world will receive a hundredfold of better rewards in a high place. In sum, we must perceive this, that even if we wish to keep our riches, by the law of death we are torn from them against our will, as is written in the book of Ecclesiastes. Why then do we not make a virtue of necessity? Why do we not voluntarily renounce for the gaining of the heavenly kingdoms what must be lost at the end of this life? Let there be no concern for monks for those things which they cannot take with them: we must rather seek that which leads us to heaven; prudence, that is, chastity, justice, virtue, a watchful mind, care for the poor, faith in Christ made firm, a soul victorious over anger, hospitality. Following these, we shall prepare for ourselves a dwelling in the land of the quiet according to the Gospel.

18. Let us consider that we are servants of the Lord, and let us owe service to Him by whom we were created. For as a servant, serving on account of past labor, does not disdain the present or future command, nor does he dare to assert that he ought to have liberty from the work at hand because of labor transacted, but with constant effort, as is written in the Gospel, he always exhibits the same service, so that he may both please his master and not gain fear and stripes; so it is fitting for us also to obey divine precepts: knowing that that just Retributor, in whatever state He finds each one, will judge him in that, which is testified by the prophetical voice through Ezekiel: for even the unhappy Judas, because of the impiety of one night, was deprived of all the labor of his past time.

19. Therefore, let us not be slothful; for we have the Lord as our fellow worker in this, as it is written: "To everyone who chooses the good, God cooperates for good." And to prevent us from being slothful, it is beneficial to meditate upon the saying of the Apostle: "I die daily." For if we also live as those dying daily, we shall not commit sin. The meaning of this is as follows: that upon waking each day, we should believe that we will not last until evening, and again, when about to sleep, we should think that we will not wake up; for by nature our life is uncertain and is measured out day by day by Providence. Being so disposed and living thus day by day, we shall neither commit sin ^A nor have a desire for anything, nor be angry with anyone, nor store up treasures on the earth; but as those expecting to die daily, we shall be free from possessions and shall forgive everyone everything. And we shall never be mastered by desire for a woman or any other shameful pleasure, but shall turn away from it as something passing away, always fearing and foreseeing the day of judgment. For the greater fear and the struggle against punishments always dissolves the smoothness of pleasure and raises up the soul that is inclined to fall.

20. Therefore, having begun and entered upon the ^B way of virtue, let us press forward all the more so that we may reach the things in front. And let no one look back, like the wife of Lot; especially since the Lord has said: "No one who has put his hand to the plow and looks back is fit for the kingdom of heaven." But to look back is nothing other than to repent and to think of worldly things again. Do not be afraid when you hear about virtue, nor be surprised at the name; for it is not far from us, nor does it exist outside of us; ^C the thing is in us and is quite easy, if only we are willing.

^A Greeks indeed travel abroad and cross the sea to learn literature; but we have no need to travel abroad for the sake of the kingdom of heaven, nor to cross the sea for the sake of virtue. For the Lord said beforehand: "The kingdom of heaven is within you." Therefore, virtue needs only our will; since it is in us and consists of us. For when the soul possesses its rational nature according to its constitution, virtue subsists. But it is "according to nature" when it remains as it was created; and it was created good and very straight. For this reason, Jesus son of Nave, commanding the people, said: "Direct your heart toward the Lord God of Israel." And John: "Make your paths straight." For the soul being straight—this is its being rational according to its nature, as it was created. But again, when it declines, and becomes a distortion of what is natural, then it is called wickedness of soul. Therefore, the task is not difficult; for if we remain as we were created, we are in virtue; but if we think evil things, we are judged as wicked. If, then, it were necessary to acquire the thing from outside, it would be truly difficult; but if it is within us, let us guard ourselves from filthy thoughts, and, having received the soul as a deposit, let us keep it for the Lord, so that He Himself may recognize His own handiwork ^B as it is, just as He also created it.

21. Let our struggle be such that anger may not tyrannize us, nor desire rule over us. For it is written that "the anger of man does not work the righteousness of God," and desire, having conceived, brings forth sin; and sin, when it is finished, brings forth death. Living in this way, let us keep watch securely; and, as it is written, "with all care keep your heart." For we have terrible and cunning enemies, the wicked demons; and it is against them that we have the struggle, as the Apostle said: "Not against blood and flesh, but against the principalities ^C and against the authorities, against the world-rulers..."

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21. We must also take care to provide that we may overcome the insanity of anger, for it is written: "The wrath of man does not work the righteousness of God"; and again: "Desire conceiving brings forth sin, by which, when perfected, death is begotten." It is the command of the divine voice that we guard our soul with constant keeping, and...

^A against the principalities, against the powers of this darkness, against the spiritual forces of wickedness in the heavenly places. [Eph. vi, 12] A great host of them is in the air near us, and they are not far from us, yet there is a great difference among them. Much could be said about their nature and their differences, and such an account would be for those greater than us. But what is now pressing and necessary for us is to know the wiles they use against us.

22. Therefore, we must know this, that they are called demons not because they were created as such—for God created nothing evil—but even they were made good; yet having fallen from heavenly wisdom, they kept rolling about the earth. They deceived the Gentiles with fantasies, and, envying us Christians, they move everything, wishing to block our ascent to the heavens, so that we might not ascend to the place from which they fell. For this reason, there is need of much prayer and ascetic practice, so that one, having received the gift of the discernment of spirits through the Spirit, may be able to know the things concerning them: which of them are less evil, and which are more wicked; what kind of effort every one of them is intent upon; and how each one of them is thwarted and cast out. For many are their cunning devices and the movements of their malice. ^B The blessed Apostle and those with him knew such things when they said: "For we are not ignorant of his thoughts." Yet we, from the temptations we have experienced from them, ought to correct one another, as I speak to you as children. ^C

23. If, therefore, they see Christians,

and especially monks, laboring and making progress, they first attempt to attack them and place obstacles in their way. These obstacles are evil thoughts. Yet we ought not to be terrified by their suggestions; for by prayers, fastings, and faith in the Lord, they immediately collapse. Even when they have fallen, they do not remain quiet, but craftily and deceitfully approach again. For when they cannot deceive the heart openly through shameful pleasure, they attack in a different way, and pretend to terrify it by inventing fantasies, changing their shape, and mimicking women, wild beasts, reptiles, and bodies of huge size, as well as multitudes of soldiers. But even in these cases, one should not fear their fantasies; for they are nothing, and they vanish quickly, especially if one arms himself with faith and the sign of the cross. They are, moreover, daring and very shameless. For if they are defeated in this way, they approach again by another path. They pretend to be capable of divination and to predict future events, and they affect to show themselves as so tall that they reach the roof, and of such great breadth, that those whom they could not deceive with thoughts, they might snatch away with such portents. But if they find the soul protected in this way by faith and the hope of the mind, ^B they then bring forward their own prince.

24. And he often appears to them such as the Lord revealed the devil to Job, saying: "His eyes are like the appearance of the morning star. Out of his mouth go burning lamps, and sparks of fire are cast out. Out of his nostrils goeth smoke as of a seething pot of coal-fed fire. His soul is coals: and a flame proceedeth from his mouth." When such a prince of the demons appears, the crafty and boastful one, as I said, strikes terror, just as the Lord refuted him, saying to Job: "He thinketh iron as straw, and brass as rotten wood, he counteth the sea as a vessel ^C of..."

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23. Hostile to them against all Christians, especially against monks, is their hatred; they stretch traps with their snares, and strive to overthrow their minds with impious and obscene thoughts. But let them strike no terror into you in this; for they immediately collapse before the prayers and fastings of the faithful and before the Lord. Nor yet, if they have ceased for a little while, should you think that the victory is entirely complete: for they are accustomed to rise again more grievously when wounded, and having changed their art of warfare, since they have achieved nothing in discourse, they terrify with fears, assuming now the forms of women, now of beasts, now of serpents, and also certain huge and vast bodies, and heads reaching up to the roof of the house, and infinite species and hosts of soldiers. All of which vanish at the very first sign of the cross. When these modes of their fallacies are also known, they begin to prophesy, and wish to predict the events of future days, and when they have been despised in these things too, they call their own prince of wickedness, the very peak of all evil, to aid in their struggle.

24. Finally, Antonius asserted that he often saw such a devil as the blessed Job had recognized, with the Lord revealing him. His eyes are as it were the appearance of the morning star, out of his mouth proceed burning lamps, and sparks are also scattered with flames, and out of his nostrils smoke goes forth, as if from a furnace seething with the heat of coals: Job XLI, 9-11.

^A For he counts iron as straw, and bronze as rotten wood; he counts the sea as a threshing floor ^B and the Tartarus of the abyss as a prisoner; he has reckoned the abyss as a walking-path. And through the prophet: *The enemy said: I will pursue, I will overtake*; and again through another: *I will take hold of the whole world with my hand like a nest, and as eggs that have been left I will take them up*. And in general, they attempt to boast of such things and promise them, so that they may deceive the God-fearing. But we, even so, must not as the faithful be afraid of his phantasies, nor pay heed to his voices. For he lies, and speaks nothing at all that is true. Indeed, while speaking such and so many things and acting brazenly, he was dragged by the hook of the Savior like a dragon, and like a beast he received a bridle about his nostrils, and like a runaway slave he is bound by a ring through his nose, and his lips are pierced with a ring. And he is bound by the Lord like a sparrow, to be mocked by us; and he himself, along with the demons who are with him, has been placed like scorpions and snakes to be trodden upon by us Christians. And a proof of this is the fact that we are now living our lives against him. For he who promises to dry up the sea and take hold of the world, behold, now he cannot hinder your asceticism, nor even stop me from speaking against him. Therefore, let us not pay heed to whatever he might say (for he lies), nor let us be cowed by his phantasies, for they are also false. For the light that appears in them is not true light; rather, they serve as the preludes and images of the fire prepared for them; and in those things in which they are about to be consumed, in those same things they try to terrify men. To be sure, they appear, and beside these they immediately vanish; having injured none of the faithful, but bringing ^C with them the likeness of the fire that is to receive them. When the prince of the demons is seen with such terrors, says Antony, and, as I have said, making vast promises, the magniloquent tongue of his impiety rages—the tongue over which the Lord triumphed, saying to Job: *For he counts iron as straw, and bronze as rotten wood, the seas as a plain, he has reckoned the abyss as a walking-path;* and through the prophet he reproves, saying: *I will pursue and I will overtake, and I will take hold of the whole world with my hand like a nest, and as eggs that have been left I will take them up.* Thus the wicked one, breathing out death-dealing words, frequently ensnares some of those who live well, but we should neither believe his promises nor fear his threats; for he always deceives and promises nothing true. For if he did not speak nothing but lies, how is it that, promising such and so infinite things, he has been hooked by the cross like a dragon by the Lord, and bound with a bridle like a beast, and like a fugitive slave is bound with a circlet, and his lips are pierced with a ring, and he is not permitted to devour any of the faithful at all? Now the wretched one is like a sparrow ensnared by Christ for our sport; now he groans at those companions of his, like scorpions and snakes, who are laid beneath the heels of the Christians: he who boasted that he would delete all the seas; he who promised that the world would be held in his hand—behold, he is conquered by you, behold, he cannot hinder me from arguing against him. This arrogant boasting, my little children, is altogether to be despised, along with his empty words: that brightness with which he pretends to shine is not the splendor of true light, but indicates the flames in which he is about to burn; for, retreating swifter than a word, he carries away with him the phantoms of his own punishments.

^A 25. They are deceitful and prepared to change themselves into any ^A form. Often, indeed, they pretend to sing psalms, even if they are not seen, and they recall words from the Scriptures. There are times when we are reading that they immediately repeat the same things we have read, like an echo. They rouse us from sleep for prayer, and they do this constantly, almost not allowing us to sleep at all. Sometimes, putting on the appearance of monks, they pretend to speak like pious men, so that by this outward show they may deceive, and ^B then drag those whom they have deluded wherever they wish. But they should not be listened to, even if they rouse us to prayer, or counsel us to eat nothing at all, or pretend to accuse and reproach those things of which they know we are guilty. For they do not do these things out of devotion or a love of truth, but in order to lead the simple-minded to despair, to proclaim the ascetic life useless, and to bring upon people a loathing for the monastic life, as if it were burdensome and most grievous, and so that they might be a hindrance to those who live to counter them.

26. The Prophet, therefore, sent by the Lord, denounces such people with these words: "Woe to him who gives his neighbor a turbid subversion." For such ^C machinations and designs are subversive of the road that leads to virtue. The Lord Himself, strictly speaking, even though the demons said what was true (for they truly said: "You are the Son of God"), nonetheless muzzled them and enjoined silence upon them, so that they might not mix their own wickedness with the truth, and so that He might accustom us to never pay heed to such beings, even if they appear to speak the truth. For it would be unseemly, since we possess the Holy Scriptures and the liberty granted to us by the Savior, to be taught by the devil, who did not keep his own order, but changed from one mind to another. For this reason, He prohibits even this one from speaking the words of Scripture, saying: "But to the sinner God has said: Why do you declare My statutes, and take up My covenant...

through your mouth?" For they do all things—they speak, and make noise, and dissemble ^A, and cause confusion for the deception of the simple. They make clattering sounds, and laugh foolishly, and hiss; but if no one pays attention to them, they finally weep and lament as though defeated.

27. The Lord, therefore, as God, stopped the mouths of the demons; but for our part, having learned from the saints, it is right to act as they did and to imitate their courage. For those saints also, when they perceived these things, said: "When the sinner stood against me, I was dumb, and was humbled, and kept silence from good things"; and again: "But I, as a deaf man, heard not; and as a dumb man, not opening his mouth. And I became as a man not hearing." ^B Therefore, let us neither listen to them, as they are strangers to us, nor obey them, even if they urge us to prayer, or speak regarding fasts; but rather let us attend to the intent of our own ascetic practice, and not be deceived by those who do all things with guile. Nor should they be feared, even if they seem to assault us, even if they threaten death; for they are powerless, and can do nothing but threaten.

28. Thus far, we have spoken briefly on this matter; and it is not wearisome to speak more fully hereafter, for such admonition will contribute to your protection. Upon the Lord’s coming, the enemy fell, and his powers were weakened. Because of this, therefore, being unable to do anything, he nevertheless—like a ^C tyrant who has fallen but does not rest—threatens by his words alone. And this let each of us take to heart; and so let us...

be able to despise the demons. ^A For if they were bound by such bodies as we are, they might well say: "We do not find men hiding, but if we found them, we would harm them. We, too, might hide and escape them by shutting doors against them." But since it is not so, and since they can enter even when doors are locked, and they, as well as their prince the devil, are found in all the air—and they are evil-willed and ready to do harm, and, as the Savior said, the father of wickedness, the devil, is a murderer from the beginning—and we are living now and leading a life against him, it is clear that they possess no power. ^B For neither does place hinder them from plotting, nor do they look upon us as their friends so that they might spare us, nor are they lovers of the good that they might be corrected; rather, they are the more wicked, and nothing is so much a concern of theirs as to harm those who love virtue and are god-fearing. Because they can do nothing, they do nothing—or rather, they only threaten; for if they were able, they would not delay, but would immediately perform the evil, having a will prepared for this, and especially against us. Behold, then, even now as we gather to speak against them, they know that as we advance, they grow weak. Therefore, if they had the power, they would not allow any of us Christians to live, for godliness is an abomination to the sinner. But since they can do nothing, ^C because of this they injure themselves, because they are unable to do any of the things they threaten. Furthermore, one needs to consider this as well, so as not to fear them: if the power were available to them, they would not come with a crowd, nor would they create delusions, nor would they craftily use changing forms; rather, it would be enough for just one to come and do what he might wish and be able to do. And especially because anyone who possesses authority does not destroy with delusion, nor does he terrify with crowds, but immediately, as he wishes, uses his authority. But since the demons are able to do nothing, they play as if on a stage, changing their forms and frightening unsuspecting children ^D with their phantoms and varied shapes.

those tumults and their phantoms: whence they are to be held in contempt as though they were feeble. The true angel, sent by the Lord against the Assyrians, had no need of tumults, nor of external display, nor of noise, nor of applause; but, using his power quietly, he suddenly slew one hundred and eighty-five thousand. But those who have no strength, such as these demons, try ^A to terrify at least with empty appearances.

29. If anyone, reflecting on the history of Job, should object, "Why did the devil go forth and do all things against him? He stripped him of his possessions, killed his children, and struck him with a most grievous ulcer," let such a person know that it was not the devil who possessed the power, but God who delivered ^B Job to him for testing; for, being able to do nothing, he begged for it, and having received the power, he performed it. And hence the enemy is to be condemned all the more, because, though he wished to, he had no strength against even one just man; for if he had had any, he would not have begged. But since he begged not once, but even a second time, he is proved feeble and powerless. Nor is it strange if he could do nothing against Job, since even against his livestock he could not bring destruction, ^C unless God had granted it; indeed, he does not even have authority over swine. For, as it is written in the Gospel, they entreated the Lord, saying: "Allow us to go into the swine." If, then, they do not even have authority over swine, much less do they have dominion over men made in the image of God.

30. Therefore, it is fitting to fear God alone, and to despise these, and not to fear them at all. But the more they do these things, so much the more earnestly let us apply ourselves to the ascetic life ^D against them. For a great weapon is

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the will follows the power, for it is enough for you simply to will it: for it is our manner of power not to seek external aids of deception, but to fulfill what it desires by its own virtue. But now, while you strive to delude the rude infancy of men by a theatrical mutation of forms through a scenic simulation, you manifest more clearly your exhausted strength. Did that true angel sent by the Lord against the Assyrians stand in need of the gathering of peoples, or did he seek noise, or applause, and not rather, exercising a silent power, prostrate a hundred and eighty-five thousand of the enemy, swifter than speech, according to the command of the ordering Lord? You, therefore, being fragile in your strength, an everlasting destruction follows you.

29. But if anyone says: "The devil going forth, drove the blessed Job into total ruin: why did he dissipate all his wealth, subverting even the foundations of the walls, and gather his numerous offspring into one tomb? Why did he strike him at the last with the novelty of a dire wound?" Let whoever opposes this hear the contrary: it was not the devil who had the power to do this, but the Lord, by whom power is granted against us in two ways, either for glory, if we are proved, or for punishment, if we offend; but rather let him observe from this that the devil could do nothing even against one man if he had not received power from the Lord, for no one begs from another for what is of his own domain. But why do I mention Job, whom he could not conquer even when he sought to? But neither against his livestock nor against the swine (according to the Gospel) did he exercise his own strength without the concession of God, as it is written: "But the demons begged him, saying: If you cast us out from here, send us into the herd of swine." How, therefore, can those who seek the deaths of swine be able, by their own right, to subvert man, the image of God, and an animal so dear to its Creator?

30. Great, most beloved, are the weapons against demons: a sincere life and faith towards God.

They greatly fear the fasts, vigils, prayers, mildness, tranquility, the contempt for money and empty glory, the humility, the love of the poor, the alms, the freedom from anger, and, above all, the piety towards Christ of the ascetics. For this reason they do everything possible, so that no one may exist who tramples upon them. For they know the grace given to the faithful against them by the Savior, who says: "Behold I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy."

51. If, therefore, they pretend to predict future events, let no one pay them any attention. For often they tell of brothers ^B coming many days in advance, and those brothers do in fact arrive. But they do this, not out of any concern for their hearers, but so that they may persuade them to place their trust in them, and then, having them under their control, destroy them; whence one must not attend to them, but rather refute them when they speak, by saying that we have no need of these things. For what is there to marvel at, if, using bodies thinner than those of men, and having seen some who have begun to travel, they outstrip them in the race and bring word? Just as a man seated on a horse can announce the arrival of a footman, outstripping the one who is walking, so they are not worthy of wonder in this regard. For they know nothing that does not yet exist; ^C for God alone is the one who knows all things before they come to pass. But these, like thieves, run ahead and report what they see. How many things of ours, even the fact that we have gathered together and are speaking against them, do they report before any of us goes out and announces it! But even a swift lad can do this, outstripping a slower one. And what I mean is like this: if someone begins to walk from the Thebaid, or from some other region, before he begins to walk they do not know whether he will walk; but having seen him walking, they run ahead, and before he arrives they announce it; and thus it happens that those...

who are returning ^A have sometimes been proven liars.

32. In the same way they babble about the water of the river; for having seen many rains occurring in the parts of Ethiopia, and knowing that from these the flood of the river comes about, they run ahead and speak before the water arrives in Egypt. This even men could have said, if they had the power to run as well as they do. And just as the lookout of David, ascending to a high place, saw the one coming more than he who remained below did; and the one running ahead announced it before the others, not what had not yet happened, ^B but what was already walking and coming to pass; so also these choose to labor, and they signal to others, only that they might deceive. If, however, Providence should meanwhile decide otherwise concerning the waters or those who are walking (for it is within its power), the demons have lied, and those who have paid heed to them have been deceived.

33. Thus the oracles of the Gentiles were once led astray by the demons; but this deception has since come to an end. For the Lord has come, who with that craftiness of theirs has brought the demons to naught. For they know nothing of themselves; but like thieves, what they see with others, these things they report: rather, they are to be called guessers than foreknowers. ^C Wherefore, even if they should ever speak such things truly, let no one on that account admire them. For even physicians who are experienced in diseases, when they have seen the same disease in others, very often conjecture and predict it from habit. And pilots, in turn, and farmers, looking at the state of the air from familiar use, predict either a storm or a clear sky; and no one would say that they predict such things by some divine inspiration, but from experience and habit. Whence, if the demons also at times say the same things by conjecture, let no one for that reason admire them, nor pay heed to these things. For what usefulness is there for those who hear... ^D

VERSION OF EVAGRIUS

...the Thebaid or any town of a region begins to set out, and the demons already see him walking on the journey, they can predict his arrival by the aforementioned speed.

32. They see rains in Ethiopia, from which the river, swelling, is accustomed to overflow beyond its channel, and running ahead to Egypt, they announce the arrival of the river: yet this, too, men would easily announce if they had such speed by nature; for just as the scout of blessed David, ascending to the summit of a higher place, was the first to see those coming before those who were on the ground, indicating not things uncertain about the future, but things that had already begun to come, so also the aerial demons, observing all things with wakeful care, announce them to one another with rapid speed; but if it should happen that by the nod of God the things begun do not reach their end—that is, if either the traveler turns back from the middle of the way, or the waters suspended in the clouds are carried to another quarter of the sky—then the error of the deceivers is laid open along with those who believed them.

33. These have been the beginnings of the pagan oracles, which, silence having been imposed upon them by the advent of our Lord Jesus Christ, have become mute, and have lost their captives. Who, I ask, considers that even a physician who, from the observation of diseases, when he examines the fires of a burning soul by the slight touch of his fingers on the pulse of the veins, possesses divine knowledge? Who venerates with the honor of majesty a pilot requiring his course among the stars of heaven? Who is he that, when a farmer is disputing about the dry heats of summer, or about the abundance of winter waters or cold, does not rather [attribute it to] experience

^A regarding future events beforehand, or what eagerness is there to know such things, even if one should know them truly? For this is not something that produces virtue, nor is it at all a hallmark of a good character. For no one among us is judged by why he does not know, and no one is called blessed because he has learned and known; but in these matters each person has his judgment: whether he has kept the faith and has genuinely observed the commandments.

54. Therefore, one ought not to make much of these things, nor should one undergo ascetical labors and strive for them so that we may know the future, but so that by living well we may please God. It is necessary to pray, not that we might know beforehand, nor to demand this as a reward for our asceticism, but so that the Lord might become our helper in the victory against the devil. If, however, we must have concern for knowing beforehand, let us be pure in mind. For I believe that a soul ^B that is pure in every way and standing according to its nature is able, having become discerning, to see more and further than the demons, having the Lord who reveals [things] to it; even as was the mind of Elisha, seeing the things concerning Gehazi, and seeing the powers standing beside him.

55. If, therefore, they come to you by night and desire to speak of things that are to come, or say, "We are the angels," do not pay attention, for they are lying. And if they praise your asceticism and call you blessed, do not obey, nor pretend at all to notice them ^C, but rather seal yourselves and your house, and pray. And you shall see them becoming invisible, for they are cowardly and are very fearful of the sign of the Lord’s cross, because on it the Savior stripped them and made a public spectacle of them. But if they stand there more shamelessly, dancing and changing their forms into phantasies, do not fear, nor tremble, nor pay attention to them as if they were good; for it is easy and ^D not difficult to discern the presence of good and evil ones, given the help of God.

VERSION OF EVAGRIUS

...praised, who is consecrated by the name of God? But, if we grant for a moment that demons announce the truth, answer me: what fruit is there in knowing of things to come? Is anyone ever praised because he knows them, or punished because he is ignorant? In this, each one prepares for himself either torment or glory, whether he neglects or keeps the commandments of the Scriptures. No one has taken up this life for this reason, that he might have foreknowledge of the future, but that, being obedient to the precepts of the Lord, he might begin to be a friend instead of a servant.

54. Therefore, one must not seek to know what is coming, but to fulfill what is just; nor should one demand this reward for a good way of life, when we ought rather to ask for victory against the devil from the Lord who helps us. But if by chance someone willingly takes this upon himself, so that he may know the future, let him have a pure heart; because I believe that a soul serving God, if it has persevered in the integrity in which it was born, is able to know more than the demons: such was the soul of Elisha, which saw virtues unknown to others.

55. Now, I will explain to you the deceptions of the demons: they are accustomed to come at night, to pretend to be angels of God, to praise your zeal, to marvel at your perseverance, to promise future rewards: when you see such, arm both yourselves and your houses with the sign of the cross, and they will immediately dissolve into nothingness; because they fear that trophy on which the Savior, despoiling the aereal powers, made them a spectacle. They are also accustomed to twist their limbs with various dances, and to boldly present themselves to our sight, so that they may strike the mind with fear and the body with horror: but even in this, faith in God safely puts them to flight as if they were weak playthings. Moreover, the discernment between good spirits and evil ones is not difficult, which is thus revealed by God granting it. The appearance of the holy angels is lovable and tranquil, because they will not contend nor cry out, nor will anyone hear their voice;

^A; for the appearance of the saints is not turbulent. It happens so quietly and gently that joy, exultation, and confidence immediately spring up in the soul; for with them is the Lord, who is our joy and the power of God the Father. Their thoughts remain undisturbed and unruffled, so that the soul, being illuminated by them, contemplates those who appear. Furthermore, a desire for divine and future blessings enters into it, and it would wish to be joined with them entirely, if it were departing with them. But if some, being human, are afraid at the sight of these good beings, they who appear immediately take away the fear by their love; as Gabriel did for Zachariah ^B, and the angel who appeared to the women at the divine tomb, and the one who said to the shepherds in the Gospel: "Do not be afraid." For their fear is not from a faintness of soul, but because of the recognition of the presence of superior beings. Such, therefore, is the vision of the saints.

36. But the incursion and fantasy of evil spirits occur with tumult, noise, sound, and clamor, such as would be the movement of uneducated youths or robbers. From this immediately arise faintness of soul, confusion ^C and disorder of thoughts, dejection, hatred toward ascetics, acedia, sorrow, the remembrance of relatives, and the fear of death; and finally, a desire for evil things, neglect of virtue, and an instability of character. When, therefore, having seen something, you are overcome by fear, if that fear is immediately taken away and in its place there arises an ineffable joy, cheerfulness, confidence, recovery, and tranquility of thoughts—and the other things I mentioned before—as well as courage and love for God, then take heart and pray; for that joy and state of the soul demonstrate the holiness of what is present. Thus Abraham, seeing the Lord, rejoiced.

And John, upon the voice of Mary the Theotokos ^A reaching him, leaped for joy. If, however, upon the appearance of some spirits there be trouble, and an external noise, and a worldly apparition, and fear of death, and the things I have mentioned before, know that the arrival is of the wicked. If, therefore, the soul remains in fear, it is the presence of the enemies. For demons do not remove that fear, as the great archangel Gabriel did for Mary and Zacharias, and for the women who saw him at the tomb; rather, when they see one afraid, they increase the apparitions, so that they may frighten them the more, and then, having set upon them, they mock them, saying: "Fall down and worship." In this way they deceived the Gentiles—for in this way these falsely named gods were held by them to be gods. But the Lord did not allow us to be deceived by the devil, when, rebuking him as he was presenting such apparitions to Him, He said: "Get behind me, Satan! For it is written: 'You shall worship the Lord your God, and Him only shall you serve.'" ^B Therefore, let the sly one be despised by us all the more because of these things; for that which the Lord said, He did for our sake, in order that the demons, hearing these voices from us as well, might be turned away because of the Lord, who rebuked them with these same words.

58. ^C It is not right to boast about casting out demons, nor to be puffed up by the healing of diseases; nor to admire only the one who casts out demons and despise the one who does not. Rather, let each one learn the ascetic life of each individual, and let him either imitate and emulate it, or let it be corrected. For the performing of signs is not ours; this is the work of the Savior. Therefore He said to the disciples: "Do not rejoice that the spirits are subject to you, but rejoice that your names are written in heaven." ^D For that our names are written in heaven is evidence of our virtue and life; but to cast out demons is a grace [given] by the Savior. So, to those who do not have such gifts, do not be downcast, but rather, as the Lord commanded, rejoice that your names are written in heaven. When the demons hear such words, they are put to flight by the Lord who rebuked them.

^A For the recording of names is a testimony of our virtue and life, but the casting out of demons is the grace of the Savior who gave it. Whence, to those who do not boast in virtue, but in signs, and say, "Lord, did we not cast out demons in your name, and did we not perform many mighty works in your name?" he answered, "Amen I say to you, I do not know you." For the Lord does not know the way of the wicked. In general, we ought to pray, as I said before, to receive the gift of discerning spirits, so that, as it is written, we may not believe every spirit.

39. I would have wished to remain silent and to say nothing more, content with what has been said so far; but lest you think that I am stating these things lightly, ^B and that you may believe that I am relating these things from experience and truth, for this reason, even if I become as one foolish, still the Lord who hears knows the purity of my conscience, and that it is not for my own sake, but for the sake of your love and encouragement, that I repeat the things I have seen concerning the devices of the demons. How often did they call me blessed, and I cursed them in the name of the Lord! How often did they predict the rising of the river, and I said to them: "What does this concern you?" Once they came with threats, and surrounded me as soldiers ^C fully armed. At another time they filled the house with horses and wild beasts and reptiles; and I sang: *These in chariots, and these in horses; but we shall be magnified in the name of the Lord our God*; and by my prayers they were overthrown by the Lord. They came once in darkness, bringing a phantasm of light, and saying: "We have come to give you light, Anthony." But I, closing my eyes, prayed, and immediately the light of the wicked was extinguished. And after a few months they came as if chanting and speaking from the Scriptures; but I was like a deaf man ^D and did not hear. Once they shook the monastery; but I remained unmoved in my state of mind, praying. And after these things again...

they came with din, whistling, and dancing. But when they saw me praying and lying there singing to myself, they began immediately to lament and weep as if their strength had failed them; but I gave glory to the Lord, ^A who would beat back their audacity and fury, and expose them.

40. A demon once appeared to me with great display, and dared to say: "I am the power of God; and, I am the providence; what benefit do you wish me to grant you?" But I, at that time, breathed out against him the more, having named Christ, and I attempted to strike him; and I seemed to strike, and immediately such a one, with all his demons, vanished ^B at the name of Christ. Once he came while I was fasting, having the appearance of a monk, and holding the phantasm of bread; and he counseled me, saying: "Eat, and stop your many labors; you are a man, and you are about to fall ill." But I, having perceived his craft, rose to pray. And he could not endure it; for he failed, and through the door he appeared as smoke departing. How often in the desert did he show a phantasm of gold, so that I might only touch it and look! But I would sing psalms against him, ^C and he would wither away. Often, beating me with blows, I would say: "Nothing shall separate me from the love of Christ," and rather, they would cut one another to pieces after these things. And it was not I who was stopping them and rendering them idle, but it was the Lord, who said: "I was watching Satan fall like lightning from heaven." And I, children, remembering the apostolic utterance, ^D changed these things into myself, so that you might learn not to fail in your ascetic life, nor to fear the phantasms of the devil and his demons.

VERSIO EVAGRII

...they were put to flight by the harmony of Christ. But at some time, they came with a great light and said: "We have come, Antony, to offer you our radiance." And I, with my eyes closed—for I disdained to look upon the light of the devil—was praying, and the light of the impious was extinguished quicker than a word. But after a few months, when they were singing psalms in my presence and discoursing to one another from the Scriptures, I paid no heed, like a deaf man. At one time they shook my monastery, and I was praying to the Lord with an unmoved mind. Often they brought on din, often dances, often whistles, and when I sang psalms, their sound turned into tearful voices.

40. Do you believe, little children, what I am about to tell you? I have seen the devil with his massive body, who dared to say he was the power and providence of God, and he says to me: "What do you wish to be given to you by me, Antony?" But I, having spat a great amount into his face, armed myself completely in him with the name of Christ; and he, tall in appearance, vanished in an instant between my hands. To me as I fasted he appeared like a monk, and offering bread, he tried to persuade me with these words to eat and to indulge this little body: "You are a man," he said, "and you are surrounded by human frailty; let your labor rest a little, so that infirmity does not creep in." Immediately I recognized the lurid face of a serpent, and when I took refuge in the customary protections of Christ, as if smoke were slipping through a window, he vanished. He also frequently placed the trap of gold before me in the desert, which he was offering so that he might either ensnare me with his sight or defile me with his touch. But when I was being beaten (for I do not deny that I was often beaten by the demons), I would sing: "Nothing shall separate me from the love of Christ," at the hearing of which voice, raging at each other, they were put to flight, not by my power, but by the command of the Lord, who said: "I saw Satan falling from heaven as lightning." These things, therefore, little children, mindful of the apostolic saying, I have turned into myself, so that neither the terror of demons nor any exhaustion might dissolve your purpose (Rom. viii, 35; Luc. x, 18; 1 Cor. iv, 6).

^A And, furthermore, receive this for your safety and fearlessness; and believe me, for I do not lie. Once, someone knocked at the door of my monastery, and going out, I saw someone appearing tall and of huge stature. Then, upon my asking, "Who are you?" he said, "I am Satan." Then, upon my saying, "Why then are you here?" he replied, "Why do the monks and all the other Christians blame me in vain? Why do they curse me every hour?" And when I said, "Why indeed do you harass them?" he replied, "I am not the one who harasses them, but they trouble themselves; for I have become weak. Have they not read, 'The enemies have failed their swords at the end, and the cities you have destroyed' (Ps. ix, 7)? I no longer have a place, nor a weapon, nor a city. Christians have become omnipresent; finally, even the desert is filled with monks. Let them guard themselves, and not curse me without cause." Then I, marveling at the grace of the Lord, said to him: "Although you are always a liar, and never speak the truth, yet this time, even against your will, you have told the truth; for Christ, having come, has made you weak, and has cast you down and stripped you." He, having heard the name of the Savior, and not bearing the burning that came from it, became invisible.

42. If, therefore, the devil himself admits he can do nothing, we ought to despise him utterly, along with his demons. The enemy, then, with his own dogs, possesses such guile; but we, having learned of their weakness, are able to despise them. For this reason, let us not falter in mind, nor harbor thoughts of fear in our soul, nor create terrors for ourselves, saying: "What if the demon comes and strikes me down? What if he holds me and casts me down, or suddenly appears ^B or ruins me?" Let us not think such things at all, nor be sorrowful as if we were going to perish.

VERSO OF EVAGRIUS

41. But since I wish to impart to you for your benefit a piece of knowledge—one which no listener should doubt—at one time a demon knocked at the door of the monastery; going out, I saw a man of enormous height, stretched out. When I inquired of him who he might be, he said: "I am Satan." And I: "Why, I ask, do you seek this place?" He replied: "Why do the monks groundlessly blame me? Why do all the peoples of the Christians curse me?" And I: "They do justly; for we are frequently harassed by your insidiousness." But he said: "I do nothing, but they disturb one another; for I have become miserable, I ask you, have you not read: 'The enemies have failed their swords at the end, and their cities you have destroyed'? Behold, I have no place now, I possess no city, now I have no weapons; the name of Christ is proclaimed through all nations and every province; the solitudes themselves are crowded with the choirs of monks: let them, I beseech you, guard themselves, and not lacerate me without cause." Then I, marveling with alacrity at the grace of the Lord, spoke to him thus: "I do not attribute such a new and unheard-of statement to your truth, which is nothing. For since you are the head of fallacies, you are compelled to confess this without a lie. For truly Jesus has utterly undermined your strength, and, stripped of angelic honor, you wallow in filth." Scarcely had I completed the words, when he, high in stature, was cast down by the naming of the Savior.

42. What, then, my children, can lingering ^C fear achieve? What trepidation will remain hereafter? Which of them will be able to upend our zeal? Let the souls of each be secure; let not vanity contrive false dangers for itself; let no one fear that he might be carried off to precipices by the devil: let all anxiety be dispelled. For the Lord, who has laid low our enemies, remaining in us as He promised, has fortified us against the empty incursions of Satan.

^B Let us not be troubled at all, nor grieve as though we were perishing, but rather let us always be confident and rejoice, as those who are saved; and let us reckon in our souls that the Lord is with us, who has routed and brought to nothing our enemies. Let us also consider and keep in mind always that, since the Lord is with us, our enemies will do us no harm. For when they come, whatever state they find us in, such they themselves become toward us, and according to the thoughts they find in us, they adapt their phantasies. If therefore they find us fearing and troubled, at once, like robbers who have found a place unguarded, they break in; and whatever we ourselves are thinking, they do this with added intensity. For if they see us afraid and trembling, they increase the fear in the phantasies and threats, and henceforth the wretched soul is tormented by these things; but if they find us rejoicing in the Lord, and reflecting on the good things to come, and keeping in mind the things of the Lord, and reasoning that all things are in the Lord's hand, and that a demon has no power against a Christian, nor does it have any authority at all over anyone—seeing the soul fortified by such thoughts, they turn back ashamed. Thus the enemy saw Job fenced about and departed from him, but finding Judas naked of these things, he led him captive. Therefore, if we wish to despise the enemy, let us always reflect on the things of the Lord, and let the soul always rejoice in hope; and we shall see the demons' pageants as smoke, and that we are rather chasing them away than being pursued by them. For they are, as I said before, very cowardly, always awaiting the fire prepared for them.

43. And let this be a proof for you for your security: When any vision occurs, do not be overawed by fear, but whatever it may be, be bold and ask first: "Who are you, and whence?" ^C

***

VERSION OF EVAGRIUS

...its senses. The devil himself, who exercises such cunning with his satellites, confesses that he can do nothing against Christians. Now let it be the concern of Christians and monks not to provide strength for demons through their own sluggishness. For as they find us and our thoughts, such they are accustomed to show themselves to us; and if they find in our breasts any seed of a wicked mind or of fear, like robbers who occupy deserted places, they heap up the fears that have begun, and cruelly looming, they punish the unhappy soul. But if, however, we are alert in the Lord; and the desire for future good things has enkindled us, if we always commit all things into the hands of God, no demon will be able to approach to assault us; for rather, when they see hearts fortified in Christ, they will return in confusion. Thus also the devil fled from Job, whom he saw confirmed in the Lord, and enmeshed the most unhappy Judas, despoiled of faith, in the bonds of captivity. There is, therefore, one way to conquer the enemy, spiritual joy, and the constant remembrance of the soul that always thinks upon the Lord; which, driving away the games of the demons like smoke, will pursue the adversaries rather than fear them. For Satan is not ignorant of the future fires, and knows the copious burnings of the boiling hell.

43. And let this be a token for you of security: Whenever some vision is present, do not succumb to terror immediately, but whatsoever it may be, fearlessly ask first: "Who are you, and whence?" Then if...

it be a vision of the saints, they will reassure you and turn your fear into joy. But if it be diabolical, it will immediately weaken, perceiving the firmness of your mind; for it is a sign of an unperturbed soul to inquire thus: "Who are you, and whence?" So the son of Nave asked and learned; nor did the enemy escape the questioning of Daniel.

44. ^A At the words of Antony, all rejoiced; in some, the love of virtue increased, the sloth of others was cast off, and the conceit of others ceased. All were persuaded to despise the snares of the demons, wondering at the grace given by the Lord to Antony for the discernment of spirits. There were, therefore, in the mountains monasteries like tabernacles filled with divine choirs, chanting, ^B studying, fasting, praying, rejoicing in the hope of future things, laboring at almsgiving, and having mutual love and concord among one another. And it was truly like seeing a land set apart by itself for piety and justice. For there was no one there who did injury or was injured, nor was there any complaint of a tax-collector; but a multitude of ascetics, and the purpose of all was toward virtue. So that one who saw the monasteries again, and such an order of monks, would exclaim without doubt: "How beautiful are your houses, O Jacob, and your tabernacles, O Israel! As shady valleys, and as a garden beside a river, and as tabernacles which the Lord fixed, and as cedars beside the waters."

45. ^C He himself, meanwhile, as was his custom, kept retreating into his own monastery, and applied himself to a greater ascetic life, and groaned daily, remembering the heavenly mansions; he kept his desire fixed upon them and, reflecting on the fleeting nature of this present life, he esteemed everything he had done as trivial. He tried to live apart from the brothers; and whenever human condition compelled him to grant his little body food, or sleep, or other natural necessities, he was deeply ashamed, because thoughts of the freedom of the soul should be constrained by the little limits of the flesh. For often when sitting with the brothers, he would turn away from the food provided, feeling ashamed that such a great work...

^A of the soul's power to understand should be subject to the body’s needs. He would eat, it is true, because of the necessity of the body, either alone or often with his brethren; he was ashamed in these moments, yet he spoke with confidence on matters of spiritual utility. And he said that one ought to devote all leisure to the soul rather than to the body, and while granting the body a little time due to necessity, one should devote the whole remainder to the soul, and seek its benefit, so that it might not be dragged down by the pleasures of the body, but rather that the body might be brought into subjection by it. For this, he said, is what is meant by the Savior: *Be not anxious for your soul, what you shall eat, nor for your body, what you shall put on.* And: *Do not you seek what you shall eat or what you shall drink, and be not of doubtful mind; for all these things the nations of the world seek after. But your Father knows that you have need of these things. Nevertheless, seek first his kingdom, and all these things shall be added unto you* (Luc. XII, 29-31).

^C 46. After these things, the persecution under Maximinus occurred; and when the holy martyrs were being brought to Alexandria, he himself also followed, leaving the monastery and saying, "Let us also go, that we may either struggle [when called] [(65)], or look upon those who are struggling." And though he burned with the desire for martyrdom, yet not wishing to surrender himself, he ministered to the confessors in the mines and in the prisons. Furthermore, he took great care in the court of judgment to encourage those who were summoned and struggling to strive for alacrity of spirit, and to receive those about to suffer martyrdom and to accompany them until they were brought to completion. The judge, seeing the undaunted spirit of both him and his companions in this matter, ordered that no ^D monks should...

[versio evagrii begins] ...was applied, he was distracted by the memory of spiritual food. He ate, however, as is human, often alone, often with the brothers. And while he did these wonderful things (as I have said), he persuaded them with great diligence [(66)] that one must employ great care, saying that the body ought neither to be utterly killed, nor to be sated with excess of food [(67)], lest the operation contrary to the will of the Creator be dissolved; and for this reason, all study should be conferred upon the soul, lest, overcome by bodily vices, it be thrust into the eternal darkness of hell; but rather, asserting the rule over himself in the flesh, he might lift up his dwelling-place, like the apostle Paul, unto the third heaven: and he asserted that this [(68)] was the precept of the Savior, in which He says: *Be not anxious for your soul, what you shall eat, or what you shall drink, nor for your body what you shall be clothed with, because the nations of the world seek these things: but your Father knows that you have need of all these things: seek therefore first the kingdom of God and His justice, and all these things shall be added unto you* [(69)].

46. These things having been thus transacted, when the most impious persecution under Maximinus was laying waste to the Church with mad fury, he himself also, leaving the monastery, followed the future victims of Christ, saying: "Let us go to the glorious triumphs of the brethren, that we may either struggle ourselves, or behold others fighting." And although he was already a martyr in his heart, yet, since he did not wish to surrender himself voluntarily, and was ministering to the confessors [(70)] living in the mines or in the prisons, with great freedom and care...

^A the judge, observing his fearlessness and that of those with him, and their eagerness for this, ordered that no one of the monks should appear in the courthouse, nor even remain in the city at all. While all the others thought it best to hide themselves that day, Antonius concerned himself so much that he even washed his cloak, and on the following day stood in a prominent place, appearing bright and clean to the governor. As everyone was marveling at this, and the governor himself was watching as he passed by with his retinue, he stood there unflinching, demonstrating the alacrity of us Christians; for, as I said before, he himself was burning with the desire for martyrdom. And so he appeared sorrowful, because he had not attained martyrdom; but the Lord was preserving the man for our own profit and for that of others, so that he might become a teacher to many in the ascetic life ^B which he had learned from the Scriptures. For indeed, many who saw his conduct were eager to become imitators of his way of life. Again, therefore, he served the confessors as usual, and as if he were bound with them, he was tireless in his constant labor in their service.

47. After the persecution ceased and the blessed bishop Peter had been martyred, Antonius departed and withdrew again to the monastery, and there he was a martyr by his conscience every day, struggling in the contests of faith. He engaged in a ^C much more intense and rigorous asceticism; for he was always fasting, and he wore a hairshirt inside 72 and a skin garment outside, which he kept until the end of his life. He never washed his body with water to remove filth, nor did he ever wash his feet, or even content himself to put them into water unless necessity demanded it; nor did anyone ever see him unclothed, nor did anyone at all see the body of Antonius naked, except when he died and was being buried.

48. As he was withdrawing, therefore, having determined for a while neither to go out from there, nor to admit anyone to himself, a certain Martinianus 73, a military commander, came and caused trouble for Antonius, ^D [by bringing] his daughter troubled by a demon. And as he persisted for a long time beating on the door...

and begging him to come out and pray to God for his child, he would not consent to open, but looking down from above, he said: "Man, why do you cry out to me? I am a man just as you are. If you believe in Christ, whom I serve, go, and as you believe, pray to God, and it shall be done." Immediately, therefore, that man, believing and calling upon the name of Christ, departed, taking back his daughter ^A cleansed from the demon. And many other works the Lord performed through him, for He is the one who says, "Ask, and it shall be given to you." For most of those who were suffering, when he would not open the door, merely slept outside the monastery, and by believing and praying in sincerity, they were cleansed.

49. But when he saw that he was being troubled by many and was not permitted to withdraw according to his own will, he became concerned lest, from the signs the Lord was doing through him, he himself might be puffed up, or someone else might think of him more than what he truly was. ^B Having deliberated with himself, he set out to go into Upper Thebaid to those who did not know him. And having received loaves from the brothers, he sat by the banks of the river, watching to see if a boat might pass by, so that he might get on board and go with them. While he was thinking of these things, a voice was heard from above speaking to him: "Antonius, where are you going, and for what reason?" He, not troubled, but as one accustomed to being addressed frequently in this way, listened ^C and answered, saying: "Because the crowds do not permit me to rest, for this reason I wish to go up to Upper Thebaid, because of the many disturbances that happen to me here, and especially because they demand of me things that are beyond my strength." And the voice said to him: "Even if you go up to the Thebaid, and even if, as you intend, you go down to the cattle-pastures, you will have to endure a labor that is greater and double. If you truly wish to rest, go now into the inner...

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48. At that time, when he had withdrawn from the sight of all and was receiving no one as his monastery was locked, Martinianus, a commander of soldiers, whose daughter was being shaken by the infestations of an unclean spirit, knocked on the door and begged that he might assist his own loved one, and that he would come out and pray to God for his daughter. But he would not at all open the door, but looking down from above, he said: "O man, why do you seek my help? I am mortal and a partner in your frailty; but if you believe in Christ, whom I serve, go, and according to your faith pray to God, and your daughter shall be healed." Straightway the man believing departed, and having called upon Jesus, brought back his daughter unharmed. Many other wonders also the Lord worked through him, and deservedly: for He who promised in the Gospel, "Ask, and it shall be given to you," finding him who was worthy to receive, did not deny His power; for many who were afflicted slept before his monastery with the entrance closed, and through his prayers they were cleansed by the faithful to Christ.

49. But this multitude of comers, by taking away the solitude he desired, was a weariness. Fearing, therefore, lest the copious throng either puff up his soul or force others to esteem him more than what they saw in him, he thought to travel to upper Thebaid, where no one would know him. And having received bread from the brothers, he sat on the riverbank, watching for the passage of a ship. While he was thinking of these things, a voice was made to him from above, saying: "Antonius, where are you going, and why?" But he, undaunted, as if he recognized the voice of one who addressed him in his custom, replied: "Because the people do not allow me to rest, for this reason I thought it best to go to upper Thebaid, especially because I am pressed for things that exceed the virtue of my pusillanimity." And the voice said to him: "If you go to the Thebaid, and go to the pastoral lands (as you intend), you will sustain a greater and double labor. But if you desire to truly rest, go now to the inner desert." And when Antonius said: "Who will be able to show me the way? For I am ignorant of the regions," immediately he who was speaking to him...

^A pointed out the Saracens who were about to travel that road. Antonius therefore approached them and, drawing near, asked if he might go with them into the desert. They, as if by a prompt from Providence, willingly received him; and having traveled three days and three nights with them, he came to an exceedingly high mountain. At the foot of the mountain there was water: most clear, sweet, and very cold; and outside it was a plain, and a few neglected palm trees.

50. ^B Antonius therefore, as if led by God, loved the place; for this was the place which he who had spoken to him by the river banks had indicated. Having therefore at the beginning received bread from those who traveled with him, he remained on the mountain alone, no other person being with him; for, recognizing it as his own home, he possessed that place from then on. The Saracens themselves, having observed the zeal of Antonius, traveled that road on purpose, and joyfully brought him bread; he also had at that time the slight and humble solace from the palm trees. But after this, when the brothers learned of the place, mindful of him as children of a father, they took care to send him supplies. But Antonius, seeing that some ^C were being troubled on account of the bread and were undergoing labor, and sparing the monks even in this, deliberated within himself and asked some of those coming to him to bring him a mattock, a hatchet, and a little grain. When these were brought, he traveled over the land around the mountain and, having found a very small place suitable for it, he cultivated it; and because he had water from the spring in abundance for irrigation, he sowed it. And doing this year after year, he had bread from it, rejoicing that because of this he would be a burden to no one, and that in all things he kept himself unburdensome. But seeing after this that some were ^D coming again, he also cultivated a few vegetables, so that the person arriving might have some little comfort from the toil of that difficult journey. Now, at first, the wild beasts in the desert

^A came forward on the pretext of the water, and often damaged his seed and his crops. But he caught one of the beasts gently and said to them all, "Why do you harm me, when I do you no harm? Depart, and in the name of the Lord, draw no nearer to this place henceforward." And from that time on, as if they feared the command, they did not again approach the place.

51. He himself, however, remained alone on the inner mountain, dedicating himself to prayer and asceticism. But the brethren who were ministering to him ^B requested that he allow them to bring him olives, legumes, and oil every few months; for he was now an old man. Living there, we learned from those who came to visit him what struggles he endured, according to what is written, "not against flesh and blood," but against the opposing demons. For even there they heard tumults, many voices, and noises as of weapons, and they saw the mountain at night full of beasts; and they were watching him as though fighting against visible opponents and praying against them. He would encourage those who came to visit him, while he himself struggled, bending his knees and praying to the Lord. And it was truly worthy of admiration that, being alone in such a wilderness, he was neither terrified by the demons that beset him, nor, with so many wild beasts, quadrupeds, and reptiles present there, was he afraid of their ferocity; but, in truth, according to what is written, he trusted in the Lord like Mount Sion, keeping his mind unshaken and tranquil, so that the demons rather fled from him, and the wild beasts, as it is written, were at peace with him. ^C

52. The devil indeed, as David sings, watched Anthony and gnashed his teeth against him; but Anthony was comforted by the Savior, remaining unharmed by that one's craftiness and manifold deceit. Therefore, as he was keeping vigil one night, the devil sent beasts against him, and almost all the hyenas that were in that desert emerged from their dens and surrounded him, while he was in their midst. Since each of them was standing with open mouth and threatening to bite, he understood the enemy’s artifice and said to them all, "If you have received authority against me, I am ready to be devoured by you; but if you have been sent by the demons, do not delay, but depart; for I am a servant of Christ."

as Antonio said this, they fled, as if driven by the lash of a word.

53. A few days later, while he was at work (for the care of labor was his habit), someone stood at the door and pulled the rope of his work; for he used to weave baskets, which he would give to those who came to him in exchange for what they brought him. Rising, he saw a beast having a human form as far as the thighs, but legs and feet like an ass's. Then Antony only fortified himself with the sign of the cross and said: "I am a servant of Christ; if you were sent against me, behold, I am here." But the beast, together with its ^B demons, fled so fast that it fell from the speed and died. And the death of the beast was the downfall of the demons. For they strove with all their might to lure him out of the desert, and could not. ^C

54. Requested at one time by the monks to descend to them, and to visit them and their places after some time had passed, he undertook the journey with the monks who met him; and a camel carried bread and water for them. For all that desert is arid, and there is no water at all for drinking, except on that one mountain where his monastery ^D is, from which they had drawn water. Since the water eventually gave out on the road, and the heat was most extreme, everyone was about to be in danger. For they wandered about the places, and finding no water, they could no longer even walk, but were lying on the ground, and had let the camel go wherever it wanted to, despairing of themselves. The elder, seeing everyone in danger, was very sorrowful and, heaving a sigh, went a little way from them, and...

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ferocity. Rightly did David sing: *They that trust in the Lord shall be as Mount Sion.* Retaining an immovable and tranquil firmness of soul, he both put the demons to flight and, as is ^B written, made the wild beasts at peace with himself. 52. And the devil, as the Prophet said above, watching him, gnashed his teeth: but he, by the Savior's aid, remained safe from all ^C snares. One night, therefore, when Antony was watching and praying to the Lord, he gathered so many herds of wild beasts into his monastery, that he beheld all the creatures of the desert around him. When they threatened his body with their gaping mouths and biting, the enemy understood his crafty schemes and said: "If license has been granted to you against me by the Lord, I allow you to devour; but if you have come here at the impulse of the demons, depart quickly, because I am a servant of Christ." It happened so, and with the voice of the one commanding, the whole multitude of beasts fled as if struck by the lash of majesty. 53. Not many days had passed, and another struggle arose with the same enemy. As he was working (for he always labored so that he might give some small gift in return to those who brought him things), he pulled the ^D small basket that he was weaving, the thread or rope, at whose movement he arose and saw a beast possessing a human face as far as the chest, which then ended in an ass. After seeing it, signing the standard of the cross on his forehead, he said only this: "I am a servant of Christ; if you were sent to me, I do not flee." With no space in between, the shapeless prodigy fled as fast as it was spoken, along with its host of satellites, and in the middle of its course, it fell and died. This sudden death and destruction of the prodigy was the common ruin of the demons: who, struggling with all their might, could not lead Antony out of the desert. And to the wonderful things, more wonderful follow. 54. For when asked by the monks to deign to visit them, he set out with them, with water and bread placed on a camel: because nowhere except at the place of the monastery from which they had drawn it was drinkable water to be found along the parched path. But in the middle of the journey, the supplies of drink failed: the intense ardor, the intolerable heat, threatened all things with death. They wandered around and sought at least a pool collected from the rains: no remedy at all occurred for their salvation. The camel, as if it were about to perish itself, is let go, and with its chest heating up...

^A bowing his knees and stretching out his hands, he prayed; and immediately the Lord caused water to come forth, where he stood praying. And thus, having drunk, they all revived; and having filled their waterskins, they looked for the camel, and found it. For it so happened that the rope was caught around a stone, and in that way it was held fast. Having therefore brought it and given it water to drink, they placed the waterskins upon it and traveled on unharmed. And when he came to the outer monasteries, everyone, as if seeing a father, embraced him. And he himself, as if bringing provisions from the mountain, treated them to his words and imparted benefit to them. Again, there was joy in the mountains, and a zeal for progress, and encouragement through the faith that was in one another. He himself, therefore, ^B rejoiced to see the eagerness of the monks, and his sister, who had grown old in virginity, and who was herself the leader of other virgins.

55. After some days, he went up onto the mountain again; and then, finally, many began to come to him, and others who were suffering dared to enter, too. To all the monks who came to him, he used to give this constant instruction: to believe in the Lord, and to love him, and to keep themselves from impure thoughts and carnal pleasures, and, as it is written in Proverbs, not to be deceived by the surfeiting of the stomach; to flee vainglory, and to pray constantly, and to sing psalms before sleep and after sleep, and to memorize the commands in the Scriptures, and to remember the deeds of the holy ones, so that the soul, being reminded by these, might regulate itself by their zeal according to the commandments. And he especially advised them to meditate constantly on the saying of the Apostle: "Do not let the sun go down upon your anger." And he thought this should be understood commonly concerning every commandment, so that neither... ^C

*VERSION OF EVAGRIUS:*

...by the desperation of thirst. The old man moved the danger of the brothers toward himself, and groaned most vehemently. Then, returning to his accustomed help of prayer, he withdrew a little from them; and there, with knees fixed, he stretched out suppliant hands to the Lord. Nor was there delay; and at the first tears of the supplicant, in the place of prayer a fountain burst forth, and there the thirst was extinguished, and their dried-out limbs were refreshed, and with filled waterskins they found the camel drinking. For it had so happened that the camel, wandering through the desert, while dragging its rope, was held fast by a certain stone because of the entanglement of the rope. Finally, having finished the journey, he arrived at the monks who had invited him. Then, indeed, all ran to meet him as if he were their father, and in honorable greeting they vied with one another in kisses and embraces. Antonius rejoiced in the fervent resolve, and to all who were joyful at his arrival, as if bringing gifts from the mountain, he imparted spiritual nourishment. He praised the pursuits of the elders, he urged on those of the younger. Seeing also his sister, now an old woman and a virgin, and the teacher of other girls, he was lifted up with wonderful exultation. From there, as if he had been absent from the desert for a long time, he hastened back to the mountain.

55. Many who were coming to him, and were also troubled by demons, dared to penetrate the desert; and he, consoling them, and commanding the monks in common, would say: "Believe faithfully in Jesus: keep your mind pure from evil thoughts and your flesh from impurities, and, according to the divine utterances, do not be led astray by the surfeiting of the stomach: hate vainglory, pray most frequently, sing psalms in the evening and in the morning, and revolve the commands of the Scriptures in your mind. Remember the deeds which the holy men did, so that the memory of their example may incite your soul to virtue and restrain it from vices." He also advised that the saying of the Apostle, by which he says, "Do not let the sun go down upon your anger," should be held by constant meditation. Nor did he interpret it as meaning that the sun should not go down upon anger only, but over all the faults of men, lest the sinner...

^A be condemned by the sun for daytime malice, or by the moon for a nighttime sin, or indeed by any thought. Therefore, in order for this to be safely preserved for us, it is good to listen to the Apostle and to observe it; for he says: "Examine yourselves, and prove yourselves."

Let each one, therefore, take an account of his daytime and nighttime deeds with himself every day; and if he has sinned, let him cease; but if he has not sinned, let him not boast, but continue in the good and not be negligent, nor condemn his neighbor, nor justify himself, as the blessed apostle Paul said, until the Lord comes, who searches the hidden things. For ^B often we are hidden even to ourselves in the things we do; and we do not know them, but the Lord perceives all things. Since judgment is therefore left to Him, let us grieve mutually for the evils of others, and let us bear one another's burdens, and let us judge ourselves; and if anything is lacking, let us strive to supply it.

Furthermore, for the purpose of avoiding sins, let this observation be kept: that each of us note and write down his own deeds and the movements of his mind, as if he were about to report them to others; and be confident that, since we would be ashamed to be known by others, we will entirely cease from sinning, and indeed from even thinking anything base. For who ^C is there who, while sinning, wishes to be seen? Or who, after having committed a sin, does not rather lie, wishing to remain hidden? Therefore, just as we would not commit fornication while seeing one another, so if we write down our thoughts as if we were reporting them to others, we will be all the more on guard against impure thoughts, being ashamed of being known. Let the writing, therefore, be to us in place of the eyes of our fellow ascetics; so that, blushing to write as if we were being watched, we may not think of base things at all.

VERSION OF EVAGRIUS

...of ours, whether the moon at night or the sun by day were to depart as a witness. He also advised that we be mindful of the precept which says: "Examine yourselves, and prove [yourselves]," so that, by keeping an account of day and night, if they discovered a fault in themselves, they might cease from sinning. But if no error had deceived them, they should persevere and insist upon their undertaking, rather than, swollen with arrogance, either despise others or claim righteousness for themselves, according to the utterance of the aforementioned teacher who says: "Judge not before the time," but rather that they should reserve them for the judgment of Christ, to whom alone hidden things are patent. He said that there are many ways, as it is written, which seem just to men, but their ends look down into the depths of hell; that often we cannot understand our own sins, often being deceived by ignorance of our deeds; that the judgment of God, who discerns all things, is different, for He judges not from the surface of bodies, but from the secrets of the mind; that it is just, however, that we should sympathize with one another and bear our burdens in turn, so that, with an examined conscience delivered to the Savior, we might view ourselves while we judge ourselves. Moreover, he said that there is a great path to virtue if individuals would either observe what they are doing or report the entirety of their mental thoughts to their brothers. For it is impossible for anyone to sin when he is about to report whatever he has sinned to another; and to undergo the shame of bringing forth shameful deeds into the public sphere. Finally, that no one who is sinning would dare to sin in the presence of another; and even if he should sin, he would nevertheless avoid a witness to the sin, preferring to lie and deny it, and to increase an old sin with the new fault of lying. Therefore, he said, we are confounded in both thought and act as if under His eyes if we make everything reportable; but much more so if, faithfully describing our sins, we arrange them in order. Then indeed the notation of the brothers' faults will appear as eyes. If we shall fear the secrets that witness our sin, the written lines themselves will convict us, and just as those who join their limbs with harlots are confounded in the presence of others, so we too shall blush at the letters. Let us do these things, let us walk in this path of virtue, and, subjecting our bodies to our minds, let us despise the pernicious snares of the devil.

^A

56. He handed down these precepts to those who came to him. He suffered with those who were suffering and prayed with them; and often, and in many instances, the Lord heard him. Yet he neither boasted when heard, nor did he murmur when not heard; but he would always give thanks to the Lord, and would exhort those who were suffering to be patient, and to know that healing belongs not to him, nor to man at all, but only to God, who does what He wills, and for whom He wills. Those who were suffering, therefore, accepted the words of the old man as a therapy, learning themselves not to lose heart, but rather to be patient; and those who were healed were taught not to give thanks to Antony, but to God alone. ^B

57. A certain man named Fronto, coming from the Palatium and suffering from a terrible malady—for he was gnawing his own tongue with his teeth, and was in danger of losing his eyes—went up to the mountain and asked Antony to pray for him. He prayed, and said to Fronto: "Go, and you shall be healed." When he persisted, and remained inside for some days, Antony insisted, saying: "You cannot be healed by staying here. Depart, and when you have arrived in Egypt, you will see the sign that will come to pass in you." Believing this, he went out; and as soon as he saw Egypt, he was freed from the malady, and the man became whole according to the word of Antony, which he had learned from the Savior through prayer. ^C

58. A certain virgin from Busiris of Tripolitania was possessed by a terrible and most shameful malady. For her tears, her mucus, and the fluid falling from her ears to the ground immediately turned into worms; her body was also paralyzed, and her eyes were not in their natural state. Her parents, learning that some monks were setting off to visit Antony, and having faith in the Lord who had healed the woman with the flow of blood, asked to accompany them with their daughter ^D

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56. He sympathized with the sufferings of others, and through Antony the Lord delivered many of them. Yet he was never puffed up with pride at the recovery of those cured, nor did he murmur about those still afflicted in their bodies: rather, always remaining of the same mind and countenance, he gave thanks to God, persuading those who were occupied by suffering to bear more patiently the affliction with which they were troubled. For he understood that this medicine was not at all of Antony or any man, but of God alone, who grants health to whom He wills and at the time He wills. Thus by his consolation he taught the troubled to bear their temptation with a calm mind, and those already liberated to render thanks not to himself but to God.

57. A certain Fronto was troubled by a most violent demon (for he would gnaw his tongue with his teeth, and tried to extinguish the light of his eyes); he came to the mountain and asked the blessed old man to pray to the Lord for him. Antony prayed and said to him: "Go, and you will be healed." When he, being incredulous, violently remained there in person against the command, Antony repeated the same thing, saying: "You cannot be healed here: depart, and once you have stepped into Egypt, the mercy of Christ shall immediately overtake you." Finally he believed, and set off: and upon seeing Egypt, according to the promise of the old man, which the Lord had revealed to him as he prayed, the enemy's molestation ceased.

58. A certain virgin, who was from a city of the region of Busiris in Tripolitania, was suffering from unspeakable and piteous diseases. For her nasal discharge, the tears from her eyes, and the putrid humor from her ears falling to the ground, were immediately changing into worms. Suffering was further compounded by her body being broken by paralysis, her eyes also

^A became distorted, as if they were turning to something contrary to nature. When her parents learned of the monks going to Antonius, believing in the Lord—who, as recorded in the Gospel, commanded the persistent flow of blood to cease at the touch of the hem of His garment—they begged them to undertake the escort of their miserable daughter. When they were reluctant to bring her all the way to Antonius, the girl's parents remained outside the mountain with their weak daughter near the blessed confessor and monk Paphnutius, who gloried greatly in such a bodily disfigurement, having had his eye gouged out for Christ under the persecutor Maximianus.

The monks therefore arrived at Antonius. And as they were preparing to report about the girl’s illness, the elder’s speech anticipated their account and set forth the whole cause of the weakness and the journey as far as holy Paphnutius, just as if he had been present himself. When the monks asked him to permit the entry of the parents with the girl, he did not grant it, but said: “Go, and you will find the girl cured, unless she is dead.” And he added: “No one ought to come to my humility, because the granting of healings is not of human misery, but of the mercy of Jesus Christ, who is accustomed to provide help everywhere to those who believe in Him. Therefore she for whom you ask has been freed by her own prayers, and as I was praying to the Lord, the foreknowledge of her health was granted to me.” He spoke, and his words were followed by the girl’s recovery. For going out to the blessed Paphnutius, they found both the daughter safe and the parents joyful.

^B 59. When two brothers were traveling, and water had failed on the road, one died, and the other was about to die: and since he could no longer walk, he lay upon the ground waiting to die. Antonius, sitting on the mountain, called two monks (for it happened that they were there), and urged them, saying: “Take a jar of water, and run along the road that leads to Egypt; for of the two coming, one has just departed to the Lord, and the other will be added to him if you do not hasten. For this has now been revealed to me while I was praying.” The monks therefore went, and found the one lying dead, and they buried him; the other they revived with the water and brought him to the elder; for the distance was a day’s journey. If anyone should ask why he did not speak of it before the other had died, he does not ask this rightly. For the judgment of death was not Antonius’s, but God’s, who decided concerning the one as He willed, and revealed to him what He deemed sufficient.

^A Moreso, it was a marvel of Antonius that, while sitting on the mountain, he kept his heart vigilant, and the Lord showed him things that were far off.

60. For at another time, while sitting on the mountain and looking up, he saw someone being carried into the air, and there was great joy among those who were coming to meet him. Then, marveling and calling such a choir blessed, he prayed to learn what this might be. And immediately a voice came to him, that this was the soul of Amun, the monk in Nitria. This man had remained an ascetic until old age. The distance from Nitria to the mountain where Antonius was is a journey of thirteen days. Those, therefore, who were with Antonius, seeing that the old man was marveling, begged to learn, and they heard that Amun had just passed away. For he was well-known, because he frequently visited there, and many signs had come to pass through him; one of which is this: Once, when there was a need for him to cross the river called the Lycus (it was then in flood), he asked his companion Theodorus to move far away from him, so that they would not see each other naked while swimming through the water. After Theodorus had gone, he was ashamed even to see himself naked. So, while he was feeling ashamed and concerned, suddenly he was carried across to the other side. ^B Theodorus, also a devout man, having approached and seen that he had crossed first, and without being wet by the water at all, begged to learn the manner of the crossing. And as he saw that he was unwilling to tell him, he persisted, catching hold of his feet, not letting him go until he learned it from him. Amun, therefore, seeing the persistence of Theodorus, especially because of the promise he spoke, asked him in turn to tell no one about it until his death; and so he reported that he had been carried and placed on the other side, and that he had not walked in the water at all, nor was this at all possible for men, except for the Lord alone, and those to whom He grants it, as He once did for the great apostle Peter. * Theodorus, therefore, told the story of this matter after the death of Amun.

VERSO OF EVAGRIUS

^A be granted permission, just as was done for the great apostle Peter. Theodore subsequently recounted this after the death of Amun; the monks to whom Antony had spoken concerning the death of Amun marked the day, and when the brothers from Nitria arrived after thirty days, they inquired and learned that Amun had fallen asleep on that very day and at that very hour in which the old man had seen his soul being carried upward. Both groups greatly marveled at the purity of Antony’s soul, how he had immediately learned of a matter happening at a distance of a thirty days’ journey, and had seen the soul being carried up.

61. Moreover, when the count Archelaus ^B once found him on the outer mountain, he asked him only to pray to God for Polycratia, an admirable and Christ-bearing virgin of Laodicea, who was being severely oppressed by pain in her stomach and side due to excessive exertion in her asceticism, and was altogether weak in body. Antony prayed; the count noted the day on which the prayer had occurred, and having departed for Laodicea, found the virgin healthy. Upon inquiring when and on what day she had been relieved of her illness, he brought out the paper on which he had inscribed the time of the prayer; and having learned, he himself immediately showed what was written on the paper; and all wondered upon realizing that the Lord had delivered her from her pains at the very time that Antony was praying and entreating the kindness of the Savior on her behalf.

62. And he often foretold ^C days—and sometimes even a month—beforehand, who would be coming and for what reason. For some came only for the desire of seeing him, others because of infirmity, and others because they were suffering from demons. And no one considered the toil of the journey a burden or a loss; for everyone went back feeling the benefit. And speaking and seeing such things, he requested that no one marvel at him for this, but rather marvel at the Lord ^D, because He granted to us, being human, the grace to know Him according to our capacity.

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...indicate this before his death, and he confessed that he had been suddenly transported to the other bank, and had not indeed pressed his footprints into the waves at all: asserting this to be the privilege of the Lord’s body alone, and of those to whom He Himself, as to the apostle Peter, had granted that the human body might rest upon the lightness of the waters. However, Theodore did not speak of this at the promised time, but recounted it after his death. But the monks to whom Antony had spoken regarding the death of Ammonius noted the day; and when the brothers from Nitria arrived after thirty days, inquiring, they found that Ammonius had fallen asleep on that day and at that hour in which the old man had seen his soul being carried up. Therefore, both groups marveled at the purity of mind in Antony, how knowledge of a matter that had taken place so far away had been conveyed to him immediately.

61. Archelaus the count also, when he had found him on the outer mountain, asked him to pray for Polycratia, who was in Laodicea, an admirable and Christ-devoted virgin. For she was suffering the worst pains in her stomach and side, which she had contracted through excessive fasts and vigils, and she was entirely weak in body. And Antony prayed, and Archelaus noted the day on which the prayer had been made. He returned to Laodicea and found the virgin whole. Having inquired about the day of her recovery, he found the time of the healing to correspond with his note, and all were amazed, recognizing that she had been freed from her pains by the Lord at the same time that Antony, while praying for her, had invoked the goodness of the Savior.

62. He often predicted beforehand, days and months in advance, both those who would come and the reasons. For some came only with the desire to see him, others on account of infirmity, and some were brought by bodies possessed by demons. Yet no one ever complained of the vexation or loss of the laborious journey. All returned full of spiritual food. But he commanded that this admiration should not be attributed to his own praise, but to that of the Lord, who granted the knowledge of Himself to men in accordance with the capacity of their mortality.

^A When he had once again descended to the outer monasteries, and was asked to enter a boat and pray with the monks, he alone perceived a most foul and bitter stench. When those in the boat said that there was fish and salt extract in the boat, and that the smell came from these, he said that the stench was from something else. And while he was still speaking, a youth who had a demon—who had entered before them and was hiding in the boat—suddenly cried out. The demon, having been rebuked in the name of our Lord Jesus Christ, came out, and the man became healthy; and all knew that the stench had been that of the demon.

^B Another man who was possessed by a demon came to him. That demon was so fierce that he did not even know he was being brought to Antony, but would even eat the excrement of his own body. Those who brought him urged Antony to pray for him. Antony, feeling compassion for the youth, prayed and spent the whole night awake with him. Around the time of dawn, the youth suddenly rushed at Antony and pushed him. When those who had come with him were angry, Antony said, "Do not be angry with the youth; for it is not he who does this, but the demon that is in him." The demon, having been rebuked and ordered to depart into desert places, became enraged and did this. "Therefore, give glory to the Lord; for the fact that he thus rushed against me has been a sign to you of the demon’s departure." As Antony said these things, ^C the youth was immediately healed and, having returned to his senses, knew where he was and embraced the old man, giving thanks to God.

^D Many other similar signs, too, many of the monks have related as having been performed through him. Yet these things are not as worthy of admiration as other, more wonderful things seem to be. For, being about to eat one time, and having stood up to pray around the ninth hour, he perceived himself to be caught up in his mind; and—the paradox—standing still, he saw himself as though he were outside himself, and being led into the air by certain ones; then he saw some terrible and foul beings standing in the air

and wishing to hinder him so that he might not pass. But those who were leading him, struggling against them, demanded that they should show a reason, if he were not answerable to them. When they wished to bring an account from his birth, those leading Antony hindered them, saying to them: "The Lord has wiped away the things from his birth; but from the time he became a monk and consecrated himself to God, it is permitted to take up an account." Then, the others accusing but being unable to prove anything, the way became free and unobstructed for him; and at once he saw himself as though he were returning and standing by himself, and he was again wholly Antony. Then, forgetting even to eat, he remained for the rest of that day and the whole night groaning and praying. For he was amazed, seeing against how many the struggle is for us, and through what toils one has to pass into the air. And he remembered that this is what the Apostle said: ^B "According to the prince of the power of the air." In this, indeed, the enemy has the power, in that he struggles and tries to hinder those who are passing through. For which reason he also especially exhorted: "Take up the armor of God, that you may be able to resist in the evil day; that the enemy, having nothing evil to say against us, may be put to shame." We, however, having learned this, let us remember the Apostle saying: "Whether in the body, I do not know; or whether out of the body, I do not know; God knows." But while Paul was caught up as far as the third heaven, and having heard unspeakable words, he came down; Antony, for his part, saw himself reach as far as the air, and having struggled until he appeared free.

^C 66. Being endowed with this gift of grace, when he was sitting alone upon the mountain—if ever he had any doubt about anything within himself—it was revealed to him in prayer by Providence. And, as it is written, the blessed one was taught by God. After this, therefore, a discussion having once taken place with some who came to him concerning the state of the soul and its being carried on high by angels; since the demons were hindering the passage of the air, the angels began to dispute, demanding why they were detaining him, since there were no sins to be found in Antony. When they struggled to repeat his sins from the very beginning of his birth, the angels closed their calumnious mouths, saying that they ought not to recount his faults from his birth, which had already been lulled to sleep by the goodness of Christ, but that if they knew anything from the time he had become a monk and had consecrated himself to God, they were permitted to bring it forward. The demons accused him, telling many lies with impudence, and when proofs were wanting to the deceivers, the way was opened freely to Antony. And at once returning into himself, in the place where he had stood, he saw himself to be what he had been. Then, truly, forgetting his food, from that hour he spent the night in groaning and lamentation, pondering within himself the multitude of human foes, and such a struggle of the host, and the laborious journey through the air to heaven, and this saying of the Apostle, where he says: "Our wrestling is not against flesh and blood, but against the prince of the power of this air," who, knowing that the aerial powers are always for this reason tempting, struggling, and contending so that we might not have a free passage to heaven, exhorted, warning: "Take up the armor of God, that you may be able to resist in the evil day; that the enemy, having nothing evil which he can say against us, may be put to shame." We, however, let us remember the apostolic saying, which says: "Whether in the body, or out of the body, I do not know; God knows." And Paul indeed was caught up to the third heaven, and having there heard ineffable words, he descended; Antony, however, having been lifted up as far as the air, appeared free after the struggle.

66. He also possessed this gift: that when he was ignorant of some matter while sitting on the mountain, and, praying, sought the knowledge, it was revealed to him by the Lord; and he was, according to what is written, taught by God. Finally, when this topic was being discussed by the brethren, and they were earnestly inquiring of him how the soul behaves after the burden of the body, and what place is granted to it after departure, the next night a voice from above...

^A called to him, saying: "Antony, arise, go out, and see." He went out, therefore (for he knew to whom he ought to listen), and looking up he saw someone tall, formless, and terrible, standing and reaching to the clouds, and some ascending as if they were winged. And that one was stretching out his hands; and some were held back by him, while others flew over him, and having passed beyond, were thereafter carried up without care or danger. At these things ^B that tall one gnashed his teeth, but he rejoiced over those who fell down. And immediately a voice came to Antony: "Understand what is seen." And his mind being opened, he understood that this was the passage of souls, and that the tall one who stood there was the enemy who envies the faithful, holding fast those who are accountable to him and hindering them from passing through, but being unable to hold those who did not yield to him, as they had passed beyond. Having seen this again, and being as it were reminded, he strove all the more to make progress in what lay before him day by day. These things, however, he did not willingly declare; but as he would linger long in his prayers and wonder within himself, and because those who were with him were pressing him with questions, he was compelled to speak, ^C as a father who could not hide things from his children; but also because he judged that his own conscience was pure, and that the account would be useful to them, as they would learn that the fruit of asceticism is good, and that visions are often a consolation for labors.

67. ^D As for his character, he was long-suffering and humble-minded; for being such as he was, he honored the canon of the Church exceedingly, and he desired every cleric to be preferred to himself in honor. For he was not ashamed to bow his head to bishops and presbyters; but if a deacon ever came to him for the sake of benefit, he would speak to him of things that were profitable, but he would yield to him in matters of prayer, not being ashamed to learn himself. For he often inquired, and [alt-version omitted] 67. To these things he was most patient, and humble of soul; for being such, he honored the canon of the Church beyond measure. He wished every cleric to be preferred to himself in honor. For he was not ashamed to bow his head to bishops and presbyters. But if a deacon came to him for the sake of utility, he would speak of what was useful, but as for the things which pertain to prayer, he would yield to him. Nor was he ashamed to learn from others: for generally he would inquire, and ask to hear those present.

^A And his face also possessed a great and marvelous grace. He had received this gift as well from the Savior; for if he were present among a multitude of monks, and someone who had not known him before wished to see him, he would immediately approach, and passing by the others, run to him, as if drawn by the look of his eyes. He was not distinguished from the others by his height or his breadth, but by the composure of his character and the purity of his soul. For since his soul was undisturbed, he had his outward senses also in a state of tranquility, so that from the joy of his soul a cheerfulness shone on his face, and from the movements of his body one could perceive and understand the condition of the soul, according to the Scripture: *A glad heart makes a cheerful countenance: but when it is in sorrow, it is dejected.* Thus Jacob recognized that Laban was plotting against him, and said to his wives: *The face of your father is not as it was yesterday and the day before.* Thus Samuel recognized David; for he had glad eyes, and teeth white as milk. ^B In the same way Anthony was recognized: for because of the serenity of his mind he was never disturbed, and because of the joy of his soul he was never sullen.

68. Furthermore, he was truly admirable in faith and piety. For he never associated with the Meletian schismatics, since he knew their wickedness and apostasy from the beginning; nor did he ever hold friendly conversation with Manichaeans or any other heretics, except for the sake of admonition, that they might change their minds and follow the pious faith, believing that friendship and conversation with such people were damaging and destructive to the soul. ^C Thus, then, he also abominated the heresy of the Arians, and warned everyone neither to approach them nor to hold their evil belief. And so, when some of the Ariomaniacs once came to him and he had questioned them and learned of their impiety, ^D [he drove them from the mountain, saying that their words were worse than the poison of serpents.]

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for the sake of utility, and when he disputed on their behalf while they were present, he would set himself to pray to the Lord, not being ashamed to learn himself. For he frequently questioned those with whom he was; and if he had heard anything necessary from them, he confessed that he had been helped. He had also great grace in his face, and he had received this gift, too, as something admirable from the Savior. For if anyone, ignorant of him, had desired to see him among a multitude of monks, with no one to point him out, passing by the others, he would run to Anthony, and would recognize the purity of his soul from his face, and through the mirror of the body he beheld the grace of his holy mind; for, always bearing a cheerful face, he clearly showed that he was thinking of heavenly things, as Scripture says: *A glad heart makes a cheerful countenance: but when it is in sorrow, it is dejected.* Thus also Jacob recognized that his father-in-law Laban was plotting against him, and said to his daughters: *The face of your father is not as it was yesterday and the day before.* Thus Samuel recognized David: for he had joyful eyes, and teeth as white as milk. Similarly, Anthony was recognized: because he always kept the same face in prosperity and adversity, neither was he puffed up by success nor broken by adversity. [He never mixed in the communion of schismatics,] knowing their wickedness and transgression: he never granted even friendly words to Manichaeans or other heretics, except only those which could recall them from their error of iniquity: denouncing the friendships and conversations of such people as the perdition of the soul. Thus he also detested the Arians, so that he told everyone not even to go near them. For when certain Ariomaniacs had come, and he discovered their...

^A wickedness, he drove them from the mountain, saying that their words were worse than the poison of serpents.

69. And when the Arians had lied at some point, saying that he held the same opinions as they did, he was indignant and fiercely angry at them. Then, being entreated by both the bishops and all the brethren, he went down from the mountain; and upon entering Alexandria, he denounced the Arians, ^B declaring that this was the most extreme heresy and the forerunner of the Antichrist. He taught the people that the Son of God is not a creature, nor was He made out of non-existent things, but that He is the eternal Word and Wisdom of the Father's substance. Therefore it is also impious to say, "There was [a time] when He was not," for the Word was always co-existing with the Father. Whence you should not have even one communion with the most impious Arians; for "what communion has light with darkness?" You, indeed, are ^C pious-thinking Christians; but they, while calling the Son of God and Word, who is from the Father, a creature, differ in no way from the pagans, who serve the creature rather than God who created them. Believe, moreover, that the whole of creation itself is indignant against them, because they reckon the Creator and Lord of all, in whom all things were made, together with created things.

70. The crowds, then, all rejoiced to hear from such a man the Christ-fighting heresy being anathematized; and all the people of the city ran together to see Antonius. Even the Greeks ^D themselves, and those called their priests, would go to the Lord’s House saying, "We ask to see the man of God"—for everyone called him that. And indeed, even there the Lord healed many through him of demonic spirits, and cured those who were damaged in their minds. Many of the Greeks also asked if they might only touch the elder, believing that they would be benefited. Indeed, so great a multitude had—

^A become Christians in those few days, as one might have seen in the course of a whole year. Then, when some of the crowd thought that he was being disturbed and for this reason would have driven everyone away from him, he, not at all disturbed, said that these were not more numerous than the demons with whom we struggle in the mountain.

71. When he was departing and we were escorting him, as we reached the gate, a woman behind us cried out: "Wait, man of God! My daughter is dreadfully vexed by a demon. Wait, I beseech you, lest I, too, perish in my running!" The elder, hearing this and being urged by us, willingly remained. And when the woman drew near, the girl was thrown to the ground; but when Anthony prayed and called upon the name of Christ, the child arose whole, the unclean spirit having come out of her. The mother blessed God, and all gave thanks. And he himself rejoiced, setting off as if to his own house, to the mountain. ^B

72. His prudence was singular; for though he had not learned letters, he was a keen and sensible man. Once, some Greek philosophers came to him, thinking they could test Anthony; he was, at the time, in the outer mountain. And having recognized the men by their appearance and gone out to them, he said through an interpreter: "Why have you taken such great pains, philosophers, to come to a foolish man?" When they replied that he was by no means foolish, but quite prudent, he said to them: "If you have come to a foolish man, your labor is in vain; but if you think me prudent, become as I am; for one ought to imitate what is good. And if I had come to you, I would have imitated you; but since you have come to me, become as I am, for I am a Christian." They departed in wonder, for they had also seen the demons fearing Anthony. ^C

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believers. How many were then freed from diabolical obsession and various infirmities? How many spoils were snatched from idols? How many also, having been turned from the error of the Gentiles, were joined to our flock? So many, indeed, that in the space of a few days the conversion from the superstition of idols surpassed all the multitude of believers for the whole year. Moreover, when the companions of the people were repelling the rushing crowd, thinking that the gathering of people would be wearisome to him, he said with a tranquil mind: "Is this troop of demons greater than the crowds? Is the multitude of those following not more numerous than the troops of our combatants on the mountain?"

71. It also happened that when we were escorting him on his return, a certain woman behind us cried out, saying: "Wait, man of God, my daughter is being vexed by a most atrocious demon; wait, I beseech you, wait, lest I also, in my running at the point of collapse, perish." Hearing this, the wonderful elder, having been advised by us, though willing even of himself, paused a little. And when, with the woman approaching, the girl lay cast down, he prayed silently to the Lord Jesus, and at his nomination the spirit immediately departed, the girl was unharmed, the people were in the praises of God, and the mother was in joy. He himself rejoiced, because he was returning to his desired solitude.

72. Moreover, he was a man wise, and he was most keen and most prudent. For once two Gentile philosophers came to him, thinking they could deceive Anthony; he was indeed in the outer mountain. And when he had seen them, he understood from their appearance that they were pagans; and stepping toward them, he began to speak in this way through an interpreter: "Why have you wise men wished to vex yourselves so far to see a foolish man?" When they replied that he was not foolish, but even exceedingly wise, he answered vigilantly: "If you have come to a foolish man, your labor is superfluous; but if you think me wise, and it is a good thing to have wisdom, imitate what you approve, because it is proper to imitate good things. If I had come to you, I would be imitating you; but because you have come to me as if I were a wise man, be, just as I am, Christians." The philosophers departed, wondering at both his sharpness of intellect and the expulsions of the demons.

^A Since others of a similar kind came to meet him on the outer mountain, and thought to mock him because he had not learned letters, Antonius said to them: "What do you say? Which is first, the mind or letters? And which is the cause of the other—the mind of the letters, or the letters of the mind?" When they replied that the mind is first and the inventor of letters, Antonius said: "Therefore, to whoever has a sound mind, letters are not necessary." This astonished both those present and the men themselves. They departed, then, wondering that they saw such sagacity in an unlearned man; for he was not—as if he had been reared on a mountain and grown old there—savage in his character; but he was also graceful and sociable. His speech was seasoned with divine salt, so that no one envied him, but rather all who came to him rejoiced.

^B 74. Furthermore, after this, other men came—and these were of those who seem to be wise among the Greeks—and they demanded from him an account concerning our faith in Christ; and attempting to reason about the preaching of the divine cross, and wishing to mock him, Antonius waited a little while, and, first pitying them for their ignorance, he spoke through an interpreter, who was good at interpreting his words: "What is better: to confess the cross, or to attribute adulteries and the corruption of children to the gods called upon by you? For what we speak of is a proof of courage and a sign of the contempt of death; but your stories are passions of licentiousness. Then, which is better: to say that the Word of God was not changed, but, being the same, for the salvation and benefit of men took on a human body, so that, by sharing in human generation, he might make men share in the divine and intellectual nature; or to liken the Divine to unreasoning creatures, and for this reason to worship ^C (as you do) four-footed beasts, and reptiles, and images of men?

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Then those who were wise in the eyes of the world, who desired to mock him because he was ignorant of letters, were bound by such an argument, saying: "Answer us, which is first, the sense or the letter? And what is the beginning of which? Does sense come from letters, or do letters arise from sense?" When they asserted that sense was the author and inventor of letters, he said: "Therefore, if a man’s sense is sound, he does not require letters." Who among those present, after this contest, would not have exclaimed, seeing that even those who were defeated were astonished, admiring such sagacity of mind in one ignorant of letters? For he was not, as one who spent his life in solitude and the mountains, and passed his whole life there, savage and rigid, but pleasant and affable. He brought forth speech, according to the Apostle's precept, seasoned with divine salt, so that it lacked envy and possessed the love of all.

74. After these things, as if it were not enough that the conceit of worldly wisdom was blinded and defeated by him, and that he was counted by all as the most learned in the studies of the arts and philosophy, they demanded from him an account of the faith which we hold in Christ, and they strove to mock him with the clever questioning of sophisms concerning the divine cross. He, after a short silence, having first pitied their error, then spoke through an interpreter, who was in the habit of very diligently expressing his words into the Greek tongue, as follows: "What is more beautiful, or what is more honest: to worship the cross, or to assign adultery, parricide, or incest to those whom you worship—since in the one there is a contempt of death, a mark of virtues; in the other, a base religion, a teacher of obscenity? What is better: to say that the Word of God, remaining as He was, for our salvation assumed a human body, so that by the partnership of mortality He might raise us to heaven and render us partakers of a celestial nature; or, as you yourselves assert, to submit the draught of the divine mind to the worshiping of earthly things, and to enclose the celestial name in the forms of cattle and serpents? With what face do you dare to mock the belief of Christians, who say that Christ, the Son of God, without detriment to Himself, both began to be what He was not, and remained what He had been, when you yourselves, dragging the soul down from celestial things,

^A assert that it has wandered and fallen from the vault of the heavens into a body—and would that it were only into a human body, and that it did not transition and fall into quadrupeds and reptiles! Our faith indeed affirms the advent of Christ for the salvation of men; but you err, because you discourse concerning an unbegotten soul. We, for our part, conceive of the power and philanthropy of Providence—that this was not impossible for God; but you, calling the soul an image of the Intellect, attribute falls to it and invent myths that it is mutable, and consequently introduce the Intellect itself as mutable on account of the soul. For whatever the image is, such of necessity must he be, whose image it is. Whenever, therefore, you hold such opinions concerning the Intellect, consider that you are also blaspheming the Father of the Intellect.

^B 75. But as for the cross, what could you say that is more excellent? Is it to suffer the cross, brought upon one by the plots of wicked men, and not to flinch at whatever kind of death is brought against one—or is it to mythologize the wanderings of Osiris and Isis, the plots of Typhon, the flight of Saturn, the devouring of children, and parricides? These, truly, are your "wise" things. But how is it that, while mocking the cross, you do not marvel at the resurrection? For those who related the former event also wrote of the latter. Or why, while mentioning the cross, are you silent concerning those who were raised from the dead, and the blind who received their sight, and the paralytics who were healed, and the lepers who were cleansed?

^C

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Why is it not better to patiently sustain the cross or any kind of death brought upon one by unjust men, than to mourn the wandering and uncertain discursions of Isis after Osiris? Be ashamed, I beseech you, of the plots of Typhon; be ashamed of the flight of Saturn and the most cruel devouring of his children. Blush for the parricide and incest of Jove; blush for his rapes and his coitus with women and boys. He, as your poets invent, in order to sate the furor of a most monstrous lust, gave soft wailings to love: he flowed into the bosom of Danaë; he himself was both lover and reward; he, a modulated bird, sought out the embraces of Leda; he, raging against his own sex, defiled a royal boy with serving birds. These things you believe; these things you worship; these are the ornaments of your temples. I beseech you, for the sake of your own salvation, weigh our words with judgment. Are all things to be believed, or nothing, in the Christian books? If nothing, then you do not acknowledge even the name of the cross, which you disparage. If all things are to be believed, why, when resurrection is coupled with the cross in the same books, do you stupidly lacerate the divine passion?

^A And the walking upon the sea, and the other signs and wonders, which demonstrate that Christ is no longer a man, but God? You seem to me to do a great injustice to yourselves, and not to have examined our Scriptures with a sincere mind. But examine them, and see that what Christ has done demonstrates him to be God, who has appeared for the salvation of men.

76. Tell us, then, about your own affairs. What would you say concerning the irrational animals, if not savagery and brutality? But if, as I hear, you wish to say that these things are spoken by you mythically, and you allegorize the rape of the Maiden as the earth, the lameness of Hephaestus as fire, Hera as the air, Apollo as the sun, Artemis as the moon, and Poseidon as the sea—yet you worship them no less as gods, and you serve the creature rather than the God who created all things. For if you have put these things together because the creation is beautiful, it was necessary for you to go as far as admiration only, and not to deify the works of creation, so that you might not ^B transfer the honor due to the Creator to created things. Since it is time for you to transfer the honor of the architect to the house built by him, or that of the general to the soldier. What then do you say to these things, so that we might know if the cross has anything worthy of mockery?

77. As they were at a loss and turning this way and that, ^C Antony smiled and said again through an interpreter: These things have their refutation even from the very sight of them; but since you rely more on demonstrative arguments, and, being instructed in this art, you wish us also not to practice piety without proof through words, say first yourselves: by what method is the knowledge of things—and especially the knowledge concerning God—accurately grasped: by the demonstration of arguments, or by the operation of faith

how is it accurately discerned, by the demonstration of words, or by the operation of faith? And which is older, faith which is through operation, or demonstration by words? But when they answered that faith which comes through operation is older, and that this is accurate knowledge, Anthony said: You have spoken well; for faith arises from the disposition of the soul, but dialectic is established by the art of those who compose it. Therefore, to those who possess the operation through faith, demonstration made by arguments is not at all necessary, or perhaps even superfluous. For that which we understand through faith, you endeavor to establish by words; and often you are not even able to express what we understand; so that the operation through faith is better and firmer ^B than your sophistic syllogisms.

78. Certainly we Christians have the mystery, not in the wisdom of Greek words, but in the power of faith supplied to us by God through Jesus Christ. And that what I say is true is proven by this, that we, though unlearned in letters, believe in God, recognizing through his works his providence over all things. And that our faith is effective is shown by this, that while we rely on faith in Christ, and you on sophistic disputations, your idols’ portents are indeed being abolished, while our faith is spreading everywhere. You, by arguments and sophistry, convert no one among Christians to paganism; but we, teaching faith toward Christ, diminish your superstition, as all recognize Christ to be God and the Son of God. And you, with your refinement of language, do not hinder ^C the teaching of Christ; but we, by naming the crucified Christ, put to flight all the demons, whom you fear as gods. And where the sign of the cross is made, magic loses its power, and sorcery has no effect.

79. Tell me, then, where are your oracles? Where are the incantations of the Egyptians? Where are the phantasms of the magicians?

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...answering that operation is firmer than words, and that this is clear knowledge of God; he agreed that they had spoken well; because the operation which proceeds from faith generates the affections of the soul; but dialectical disputation has taken the beginning of its opposition from the artifice of those who compose it. Since, therefore, he said, anyone has possessed the operation of faith situated in the mind, the composition of words will be superfluous, through which you attempt to root out the credulity conceived in our sense, and yet you are often unable to explain our understandings. Thus, the works of the mind are more solid than the fraudulent conclusion of sophisms.

78. We Christians have the mystery of our life deposited not in the wisdom of the world, but in the power of faith, which has been granted to us by God through Christ. The order of things which are done daily commends the truth of this my speech. For us, who are unlearned and ignorant of your letters, his words alone suffice for the knowledge of God. Behold, we, drawn from so many flocks of heathendom, are propagated daily over the whole world: but for you, after the advent of the Lord, the knotty devices of sophisms have failed. Behold, we, teaching the simple faith of Christ, have defeated idolatry, and through the preaching of the ignominious cross, the gilded temples have fallen. You, if you can, show by what contexture of words you have persuaded men to prefer heathendom to Christ. Through all lands now, Christ, the true Son of God, is acknowledged: neither the eloquence of sophisms nor the disputation of philosophy can harm the multitude of believers. We name the Crucified, and all the demons, whom you worship as gods, roar and are put to flight from possessed bodies at the first sign of the Lord’s cross.

79. Where are those fabulous oracles? Where are the incantations of the Egyptians? Where are the songs of the magicians?

When did all these things cease and lose their strength, if not when the cross of Christ appeared? Is he, therefore, worthy of mockery, or is it rather those things which have been abolished by him and proven weak that are? For this too is a thing worthy of ^A admiration: that your own [practices] were never persecuted, but are even honored by men in every city, while those of Christ are persecuted, and yet things among us flourish and multiply more than yours. And indeed, your own things, though praised and surrounded by prestige, are perishing; whereas the faith and teaching of Christ, ridiculed by you and frequently persecuted by emperors, has filled the inhabited world. For when has the knowledge of God ever shone forth so brightly? Or when has temperance and the virtue of virginity appeared in this way? Or when has death been so despised, if not when the cross of Christ came to be? No one doubts this when he sees the martyrs despising death for the sake of Christ, when he sees the ^B virgins of the Church guarding their bodies pure and undefiled for the sake of Christ.

80. These are indeed sufficient proofs to show that the faith in Christ alone is the true religion. Yet you still disbelieve, seeking syllogisms from words. We, however, do not demonstrate in the persuasive words of Greek wisdom, as our teacher said, but we persuade by faith, which clearly anticipates the construction [of arguments] derived from words. Behold, there are here those who suffer from demons; for there had arrived some who were troubled by demons, and having led them into the midst, [Antony] said: "Either you, by your syllogisms and by whatever art you wish—if you please, by magic—invoking your own idols, cleanse them; or, if you cannot, abandon the contest against us and you will see the power of the cross of Christ." Having said this, he invoked Christ and sealed the sufferers with the sign of the cross a second and a third time. And immediately the men stood healthy, sound in mind, and giving thanks to the Lord. Then the philosophers (as they were called) were amazed,

and were truly struck with wonder at the judgment of the man and at the miracle that had occurred. But Antony said, “Why do you wonder at this? It is not we who do it, but Christ, who performs these things through those who believe in Him. Do you also believe, and you shall see that our way is not by the art of words, but by faith which works through love towards Christ. If you also possess this, you will no longer seek proofs by words, but you will deem faith in Christ sufficient.” These were the words of Antony. The philosophers, having wondered at this as well, embraced the old man and departed, confessing that they had received benefit from him. ^A

81. Moreover, the fame of Antony reached even the emperors. For when Constantine ^B Augustus, and his sons Constantius and Constans the Augusti, had learned of these things, they wrote to him as to a father, and prayed to receive a reply from him. But he did not hold the letters in high regard, nor did he rejoice upon receiving these epistles; he remained the same as he had been before the emperors wrote to him. When letters of this kind were brought to him, he would call the monks and say: “Do not be amazed if the emperor writes to us, for he is a man; but rather wonder that God has written the Law for men, and has spoken to us through His own Son.” He desired at first not to accept the epistles, saying he did not know how to write back to such personages; but being persuaded by the monks, and because the emperors were Christians, and so that they might not take offense as though despised, he consented that they be read. And he wrote back, praising them that they worshiped Christ ^C and giving them counsel regarding their salvation; he warned them not to think highly of the present life, but rather to be mindful of the day of judgment, and to know that Christ alone is the true and eternal King. He also exhorted them to be philanthropic and to be careful of justice and the poor.

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They were astonished and stood amazed at the man, to whom, after such great natural ability, such a divine bounty of signs flowed. But he, ascribing all things to Christ, who did the healing, used a reciprocal address and said: “Do not think that it is I who have given healing; it is Christ who performs these miracles through His servants. Believe also yourselves, and you shall see that faith devoted to God, not the vain tumor of eloquence, merits such signs. Flee to the law of the Crucified, and imitate His servants, and being content with this knowledge, this faith, seek henceforth no arguments of worldly imprudence.” While Antony was saying these things, the philosophers, struck with a wonderful amazement, left him with respectful greeting, confessing that his presence had profited them greatly.

81. It is a wonderful thing that when a man is placed at the end of the world, he is celebrated by the royal court. For Constantine Augustus, and his children Constans and Constantius, learning such things, frequently sent letters to him as to a father, beseeching him to cheer them with reciprocal writings. But he remained such as he was even before the letters came to him, nor was he moved by the greeting of princes, and as if he had not received the letters, he would call the monks and say: “The kings of the age have sent letters to us; what wonder is this that must be offered to Christians? For although there is a diversity of dignity, yet the condition of being born and dying is the same. Those things are to be cultivated with all veneration, those things are to be retained with the whole affection of the mind: that God wrote the Law for men, that through His own Son He has enriched the Churches with His own discourses. What reason have monks with the letters of kings? Why should I take letters to which I know not how to render the customary duties of salutation?” Therefore, being requested by all the brothers to refresh the Christian kings with his letters, lest they be exasperated by his silence, he wrote back suitably to the letters received. He praised them first because they worshiped Christ, then he persuaded them of salutary things, that they should not think highly of royal power, lest, swelling with the rule of the present flesh, they should forget that they themselves are men, and to be judged by Christ; at last, he admonished them concerning clemency toward their subjects and justice, and also care for the poor, and that there is but one eternal

King, Jesus Christ. He urged them to be humane, and to care for what is just and for the poor. ^A Upon receiving this, they rejoiced. Thus, he was dear to all, and everyone asked that he might be a father to them.

82. Now when he was thus known and responded to all who came to him, he would return again to the inner mountain. He continued his customary asceticism; but often, when sitting with those who had come to him, or while walking, he would fall silent, as is written of Daniel. And after an hour had passed, he would speak the things that followed to the brethren who were with him; and those who were present perceived that he was seeing some vision. For, while being on the mountain, he often saw the things taking place in Egypt, ^B and he recounted them to Sarapion the bishop, who was inside and saw Anthony occupied with the sight. Once, indeed, while sitting and working, he fell into something like a trance, and he was groaning much in the vision. Then, after an hour, turning to those who were with him, he groaned and, becoming fearful, he prayed, and bending his knees, he remained so for a long time. Then the old man stood up and wept. The brethren who were with him, filled with alarm and terrified, asked to learn from him; and they pressed him much, until, being forced, he spoke. He sighed deeply and said: "O children, it were better to die before the things of the vision come to pass." ^C When they asked him again, he wept and said: "Wrath is about to seize the Church, and it is about to be handed over to men who are like unreasoning beasts. For I saw the table of the Lord, and standing around it on all sides were mules, kicking the things within just as unreasoningly as—"

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He bore witness by letter to Jesus Christ, the King of all ages. Upon receiving these, the princes rejoiced exceedingly. The holy reputation of Anthony also burned among all, so that they desired to be called his sons. For his great affability toward those arriving had turned the devotion of all toward himself.

82. After the pagans had been refuted and the kings admonished, and the brethren relieved by his consolation, he returned to the inner mountain and to his accustomed rigor; and there, often walking or sitting with those who entered, he was amazed, as it is written in Daniel; and after intervals of hours, he would answer what followed, so that it was understood he had seen some secrets of revelation. For, placed even on the mountain, he foresaw the things that were being done far away in Egypt, and he told them to Bishop Sarapion, who was stationed there. A lamentable vision follows, and one to be bewailed with every fount of tears. For when he was working while the brethren sat around him, he fixed his eyes intently on heaven, groaning and sighing, and after a short space of the vision begun, he trembled with excessive grief; and immediately, with fixed knees, he prostrated himself before the face of God and prayed that in His clemency He might avert the future crime. Tears followed his prayer; an immense fear seized those present: they besought him to reveal the vision of such great calamity; sobs interrupted his voice, his tongue was impeded by weeping, and in the middle of his effort the speech was broken by a groan. At length, with a mournful cry, he said: "It were better, O my little children, to secure for oneself, by a swift death, the avoidance of the impending penalty." Thus beginning, he was again overcome by tears, and between painful sighs, at last breaking out with his voice, he said: "A certain great calamity, unheard of in all ages, is imminent; by a great whirlwind the Catholic faith will be subverted, and men like beasts will plunder the holy things of Christ. For I saw the altar of the Lord surrounded by a multitude of mules, who with frequent strikes of their heels were dissipating all things. This is the cause of my groaning, which you have heard. And the voice of the Lord was made, saying: 'My altar shall be an abomination' (83). ^D Nor was there delay; the effect followed the vision: for two years later, the savage madness of the Arians broke out. Then there were the plundering of churches; then the defilement of divine vessels; then the sacred ministries were polluted by the defiled hands of heathens; then the garrisons of pagan workmen were prepared against Christ (84).

^A (84).

How kickings of brute beasts might become.

83. Now, it does not become us to detract from faith regarding so many and great miracles performed by one man. ^C For this is the promise of the Savior, who says: "If you have faith as a grain of mustard seed, you shall say to this mountain: Depart from here, and it shall depart; and nothing shall be impossible for you." And again: "Amen, amen I say to you, if you ask anything of the Father (88) in my name, He will give it to you. Ask, and you shall receive." And He Himself is the one who says to the disciples and to all who believe in Him: "Heal the sick; cast out demons; freely you have received, freely give."

85. Such are the things concerning Anthony. And we must not be incredulous ^B if through a man so many miracles have occurred. For it is the promise of the Savior saying: "If you have faith as a grain of mustard seed (87), you shall say to this mountain: Depart hence, and it shall depart; and nothing shall be impossible for you. And again: Amen, amen I say to you, if you ask anything of the Father (88) in my name, He will give it to you. Ask, and you shall receive." And He is the one who says to the disciples and to all who believe in Him: "Heal the sick; cast out demons; freely you have received, freely give."

[alt-version omitted]

^A Antony, however, did not heal by giving orders, but by praying and calling upon Christ; so that it was manifest to all that it was not he who was performing these things, but the Lord, who through Antony bestowed His love upon mankind and healed the suffering. As for Antony, he had only his prayer and his ascetic practice, for the sake of which he was sitting on the mountain. He rejoiced indeed in the contemplation of divine things, but he was grieved to be disturbed by many and dragged out to the outer mountain. For even all the judges were requesting him to come down from the mountain, since it was not possible for them to enter into it, because of the crowds of those engaged in lawsuits who followed them. They requested, however, that he might come so that they might see him, if only for a moment; but he was turning away and declining the journeys to them. They insisted, and even sent the military guard with the prisoners, so that he might come down for their sake at least. Constrained, therefore, by necessity, and seeing them wailing, he used to come out to the outer mountain. Yet his toil was not without benefit; for his arrival brought profit and blessing to many. He benefited even the judges themselves, exhorting them to prefer justice above all things, to fear God, and to know that by the judgment with which they judge, they shall be judged. Nevertheless, he loved his life on the mountain more than anything.

85. Once, when he had been compelled by force ^B by those who had need of him, and the duke had asked him through many to come down, he came; and having spoken a few words, which were sufficient for their salvation, and concerning those in need, he was eager to return. But the so-called duke asking him to delay, he said he could not spend time with them, and he persuaded him with a graceful example, saying: "Just as fish remaining on dry land die, so too do monks, lingering with you and spending time in your company, become weakened. Therefore, just as a fish must hasten to the sea, so must we to the mountain, lest by lingering we forget the things that are within."

^A Having heard these things from him, and many others, the general was astonished and said, "Truly, this man is a servant of God; for whence could an unlearned man have such a great and noble mind, unless he were loved by God?"

86. There was also a certain general, Balacius by name, who was fiercely persecuting us Christians out of zeal for the nefarious Arians. And since he was so cruel as to beat virgins and to strip and scourge monks, Anthony sent him a letter written to contain this sentiment: "I see wrath coming upon you; cease, therefore, from persecuting Christians, lest the wrath overtake you; for it is already on the point of coming upon you." ^B Balacius, however, laughed, threw the letter to the ground, spat upon it, and insulted the messengers, commanding them to report these things to Anthony: "Since you care for the monks, I shall soon pursue you as well." And five days did not pass before the wrath overtook him. For he went out at the first station of Alexandria, called Cereu, along with Nestorius, the prefect of Egypt, ^C and both were mounted on horses—horses which belonged to Balacius and were the most gentle of all those he kept. But before they had arrived at the place, they began to play, as is their habit, with one another; and suddenly the more gentle one, upon which Nestorius was riding, cast Balacius to the ground with a bite and, rushing upon him, tore his thigh with its teeth ^D so that he was immediately carried back to the city and died within three days. And all were astonished that what Anthony had predicted had been so quickly fulfilled.

87. Thus, therefore, he exhorted the more fierce; but others who approached him he would imbue with his precepts and admonitions in such a way that they would immediately forget their cases, and would count those who withdrew from this life to be blessed. And he would stand up for those who had been wronged in such a way...

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For such wisdom of the man, the general wondered and rendered a just and true judgment concerning him, saying: "Truly this is a servant of God; nor could such great wisdom ever have been in a rustic man, unless he were governed by divine love."

86. Furthermore, when Balacius, who was the general of Egypt under the prefect of Alexandria, Nestorius, was a most studious supporter of the Arian heresy and was thus persecuting the Church of Christ—stripping and beating virgins and monks in public with a mad mind—Anthony sent letters to him, the sentiment of which is this: "I see the wrath of God coming upon you; cease from persecuting Christians, lest the wrath, which now threatens you with impending destruction, seize you." The unhappy man read the letter and laughed, and spitting upon it, threw it to the ground; and, having inflicted many injuries upon the bearers, he commanded them to report such things to Anthony: "Since you have such great care for the monks, the discipline of my might shall pass to you as well." But punishment immediately suppressed the threatener, and after five days divine retribution checked his unbridled mouth. For he went out to the first station of Alexandria, which is called Cereu, with the aforementioned prefect of Egypt, Nestorius. They were riding on horses, which Balacius—to whom they belonged—fed as the gentlest of all. When, therefore, the horses were playing with one another in their accustomed manner, the gentler one, upon which Nestorius was riding, suddenly cast Balacius to the ground with a bite, and so, gaping at him, lacerated and mangled his thighs, so that, immediately carried back to the city, he died after the third day; and all recognized the effect of the threats predicted by Anthony as having followed most quickly, with the persecutor meeting a fitting end.

87. He would advise others who came to him with such modesty that, forgetting the dignity of the world, they would seek the blessedness of a better life. But if any were oppressed by greater power and could not obtain justice, he would defend them so insistently that he himself would seem to suffer the injury for them. He was useful to many for his illustrious...

benefit, such that many soldiers, and those possessing great estates, would lay aside the burdens of this life to become monks. And, in all things, he was like a physician given by God to Egypt. For who went to him grieving and did not return rejoicing? Who came mourning for his dead, and did not immediately lay aside his sorrow? Who came in anger, and was not transformed into friendship? What poor man came in discouragement, and, upon hearing him and seeing him, did not despise riches and accept consolation for his poverty? Which monk, having grown lax, did not become stronger after coming to him? Which youth, having come to the mountain and seen Anthony, did not immediately renounce pleasures and come to love temperance? Who came to him tested by a demon, and did not find rest? Who came troubled by thoughts, and did not become tranquil in mind? ^A

88. For this indeed was the singular mark of Anthony’s asceticism: as I once said, having the gift of the discernment of spirits, he recognized their movements immediately, and he was not ignorant of the desire and impulse each of them had. And not only was he not deceived by them, but he would also encourage those who were troubled by their own thoughts ^B, teaching them how they might be able to overthrow the designs of the demons by describing their weaknesses and their craftiness. Each one, therefore, as if anointed by him, would go down confident against the machinations of the devil and his demons. How many virgins, who already had suitors, by merely looking at Anthony from afar, remained virgins for Christ? People even came to him from foreign regions. And they, having received profit along with all the others, would return home as if sent forth by a father. Indeed, after he fell asleep, all of them—made orphans, as it were, of a father—comforted themselves with his memory alone, holding fast at once to his warnings and his exhortations. ^C

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...the discourse of the elder: many, having abandoned great riches and a higher rank of military service, desired to cling to his way of life. And so that I may compress an infinite matter into a brief sermon, Christ had granted a good physician to Egypt. Who did not change his sadness to joy in the presence of Anthony? Who did not turn his anger into peace? Who did not temper the grief of bereavement at the sight of him? Who, having cast off the sorrow of poverty by which he was pressed, did not immediately despise the opulence of the wealthy and rejoice in his own poverty? What monk, after a state of weariness, was not invigorated by his exhortations? What youth, inflamed by the ardors of his age, did not become a lover of purity through his admonition? Who that was vexed by the devil returned without a remedy? Who, distracted by the enemy's thoughts, did not return with a tranquil mind, the hidden storm having been lulled?

88. For he knew the trouble with which each one labored, and by the merits of his life he discerned their spirits, applying the healing of his words according to the nature of their wounds. Hence the result was that, after his teaching, all the snares of the devil were laid bare; and many betrothed girls, at the sight of him, recoiled from the very bridal chamber and settled into the bosom of mother Church. What more? Men from the whole world flocked to him, and a variety of all nations longed to gaze upon the man who was most warlike against the demons. No one complained that he had come there in vain; for all, the commerce of their labor was delightful and pleasant. For the weariness of the journey brought back the profit of a provision for the road, just as the outcome of the matter proved. For after his passing, with the exception of the common wound of bereavement, each mourned their own father. ^D

^A 89. What the end of his life was like, it is fitting for me to recount and for you, who desire it, to learn; for in this regard, too, he became an example to be imitated. As was his custom, he was visiting the monks on the outer mountain, and having learned from Providence about his own departure, he spoke to the brethren, saying: "I am making this visit to you for the last time, and I wonder if we shall see one another again in this life. It is time for me at last to be dissolved, for I am near one hundred and five years old." Upon hearing this, they wept, embraced him, and kissed the old man. But he, like one departing from a city not his own to his own native land, spoke cheerfully, and exhorted them not to be slothful in their toils nor to lose heart in their ^B asceticism, but to live as though they were dying daily, and, as I said before, to be zealous in guarding their soul from foul thoughts and to have zeal for the saints; furthermore, not to draw near to the Meletian 8 schismatics, for you know their wicked and profane disposition, nor to have any communion with the Arians, for their impiety is manifest to everyone. "Even if you should see judges patronizing them," he said, "do not be troubled; for this kind of display of theirs shall cease, being mortal and of short duration. Keep yourselves, therefore, pure from them, and preserve the tradition of the Fathers, and above all the pious faith in our Lord Jesus Christ, which you have learned from the Scriptures, and of which I have often reminded you."

90. When the brethren urged him to remain there with them, and to finish his life ^C there, he would not agree, for many reasons, as he himself, even keeping silent, indicated; but for this reason most of all: the Egyptians are accustomed to keep the bodies of the departed holy ones, and especially those of the holy martyrs, and love to bury and wrap them in linen 9 and not to

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89. Whom the end of his life was like is worthy of being commemorated, and for you to hear with desire, because this too was imitable for all in him. According to custom, he came to visit the brethren who were on the outer mountain, and there, learning from divine providence about his own death, he thus began: "Hear, little children, the final sentence of your father: for I do not think that we shall look upon one another again in this age. The condition of nature necessitates that, after the hundredth year—which I am exceeding by five—I should now be dissolved." Having spoken thus, he saddened the hearts of those listening; groans and tears followed his sorrowful words. Everyone embraced him, as if he were now to depart from the age. But he, as one leaving behind foreign things and setting out for his own country, 10 with great joy gave instructions that sloth ought not to creep into their way of life, but rather, as he had predicted before, that they should live as though they were to die daily, guarding their souls from sordid thoughts and turning all their emulation toward every saint, and not even to draw near to the Meletian 11 schismatics. "For you know," he said, "their ancient perversity; nor should you be joined in communion with the Arians, because their impiety is now manifest to all." To these words he also added this: that no Christian, when he sees the powers of the age fighting on behalf of the wickedness of the Arians and Meletians, ought to depart from the truth of Christ; for that is but a defense of mortals, and the phantasy cannot remain deceptive for long. "For which reason," he said, "the pious faith in Christ must be guarded, along with the religious tradition of the Fathers, which you have learned both by the reading of the Scriptures and by the frequent admonition of my insignificance."

90. In the final discourse, when the brethren were most vehemently holding him back and desiring that he should finish his days there, he refused to agree. But he opposed them for many reasons, which he also demonstrated by his silence, but chiefly however because of the accustomed habit of Egypt. For the custom of the Egyptians is to wrap the bodies of noble men, and especially those of the blessed martyrs, in linen 10 and not to deny them the accustomed pursuit of a funeral; yet not to hide them in the earth, but to place them upon...

couches, and to keep them within their own homes, thinking that by this they honor the departed. ^A Antony, however, often besought the bishops to warn the people about this matter; likewise he put the laity to shame, and reproved the women, saying that this was neither lawful nor at all holy. For indeed the bodies of the patriarchs and prophets are preserved to this day in monuments; and the very body of the Lord Himself was placed in a tomb, and a stone being put upon it, it hid it until He rose on the third day. And by saying these things, he showed that he sinned who did not hide the bodies of the dead after death, even if they happened to be holy. For what is greater or holier than the body of the Lord? Many, therefore, hearing this, henceforth buried them under the earth, and gave thanks to the Lord, having been well instructed.

91. But he himself, knowing this and fearing that they might do the same with his own body, hastened his departure, having taken leave of the monks who were [on] the outer mountain. And having entered into the inner mountain ^B where he was accustomed to dwell, after a few months he fell ill. And having called those who were with him (there were two, who had also remained inside, having been ascetics for fifteen years and serving him on account of his old age), he said to them: "I for my part, as it is written, am going the way of the fathers; for I see that I am being called by the Lord. But you, be sober, and do not lose your long-standing asceticism; but as though you were now making a beginning, strive to keep your zeal. You know the demons who plot against you, you know how wild they are indeed, but weak in power. Do not therefore fear them, but rather breathe Christ always, and believe in Him; and live as those who die daily, paying attention to yourselves, and remembering the exhortations you have heard from me. And let there be no communion for you with the schismatics, nor at all with the heretical Arians. For you know..."

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...to keep [the dead] on couches at home. The vanity of ancient custom handed down that this honor should be rendered to those at rest. On this account, Antony often besought the bishops to correct the people by ecclesiastical admonition; and he himself confronted laymen and women quite strictly, saying: "This is neither lawful nor pleasing to God; since the sepulchers of the patriarchs and prophets, which endure even to us, have refuted these practices. He urged them to look at the example of the Lord's body, which, placed in a sepulcher, was closed off by a stone until the third day of the resurrection." And by these means he refuted the error concerning the dead in Egypt, even if their bodies were holy, saying: "What greater or holier thing can there be than the body of the Lord, which, according to the custom of other nations, was buried in the ground?" This just persuasion uprooted the error ingrained in many, and, with the corpses replaced in the earth, they returned thanks to the Lord for the good teaching.

...valedicting the monks who had flocked together, he returned to the pleasant abode of virtue. After a few months, however, when a moderate infirmity had troubled his aged limbs, having called to himself the two brothers—whom he had instructed there fifteen years ago, separated by a small interval, and who had begun to serve him even in his old age—he said: "I, indeed, little children, according to the oracles of the Scriptures, am treading the way of the Fathers; for now the Lord invites me, and I desire to see heavenly things. But you, O my bowels, I admonish, do not suddenly lose the labor of so much time. Today judge yourselves to have taken up a religious pursuit, and as if strength were increasing for a resolved will. You know the various snares of the demons: you have seen both their fierce attacks and their effeminate strength. Breathe Jesus, and fix the belief in his name in your minds, and from a certain faith...

^A regarding the Christ-opposing and heterodox heresy. Endeavor all the more—and you yourselves also—to join yourselves always, primarily to the Lord, and then to the saints, so that after death they too may receive you into the eternal tabernacles as friends and acquaintances known to them. Think on these things, hold these opinions; and if you have any care for me, and remember me as a father, do not allow anyone to take my body into Egypt, lest they deposit it in houses; for it was for this reason that I withdrew to the mountain and came here. You know also how I always rebuked those who did these things, and instructed them to put an end to such a custom. Do you, therefore, bury my body and hide it under the earth, and let the word from me be kept by you, so that no one knows the place, except you alone. For I in the resurrection of the dead shall receive it incorrupt from the Savior. Distribute my garments ^B to Athanasius the bishop, give one sheepskin, and the cloak upon which I used to lie—which he himself gave to me new, though for me it has grown old—and to Serapion the bishop, give the other sheepskin; and you carry the hair garment. And as for the rest, farewell, my children; for Antonius is departing, and is no longer with you.

92. Having said these things, and as they kissed him, he stretched out his feet, and as if seeing friends arriving to him—and becoming quite joyful because of them, for he appeared lying there with a joyful countenance—he breathed his last, and was added to the fathers. And they, having done as he gave them commands, and having buried and wrapped the body, hid it under the earth, and no one to this day knows where it has been hidden, except for those two alone. And each of those who received the sheepskin of blessed Antonius, and the worn-out ^C garment [alt-version omitted]...

the demons of the whole world shall be put to flight. Remember also my reproofs, and daily call to mind the unstable life of uncertain condition, and the heavenly reward shall be given to you without delay. Avoid the poisons of schismatics and heretics, and follow my hatred toward them, because they are enemies of Christ. You yourselves know that I never had any peaceful conversation with them, because of their wicked will and persistent war against Christ. But in this be more solicitous: that you keep the Lord’s precepts, so that after your death the holy ones may receive you into the eternal tabernacles as friends and acquaintances. Think on these things, savor these things, revolve these things; and if you have any care for me, if there is any memory of a father, if you show me the affection of a child, let no one carry my relics to Egypt, lest my body be honored in vain, nor let the rites which you know I have condemned be practiced around me; for it was for this reason that I retreated here. You, therefore, cover with earth, you cover the little body of your Father, and keep also this command of your elder: that no one besides your own love may know the place of my tomb. I trust in the Lord that, at the necessary time of the resurrection, this little body will rise incorrupt. Let this be the division of my garments: give the sheepskin and the worn-out cloak, which I wear over me, to Athanasius ^D the bishop, who had brought it to me new; let Serapion the bishop receive the other sheepskin; keep the hair garment for yourselves, and farewell, my heart’s blood, for Antonius is departing, and will no longer be with you in the present age.

92. And when he reached the end, and as he was being kissed by his disciples, he reached out his feet slightly, and looked with joy at his death; so that from the cheerfulness of his countenance, the presence of the holy angels—who had descended to carry away his soul—was recognized. Looking at them as if he saw friends, he exhaled his soul, and was added to the Fathers according to the order of the Scriptures. The disciples kept his commands, and covering the body with earth, after wrapping it as he had instructed; and no one meantime to this day, besides them, knows where it was hidden. But the follower of blessed Antonius, who had merited to receive the worn-out cloak with the sheepskin by his command, Anto...

guards it as a thing of great price. For, in looking [at them] (20), he as it were sees Antonius; and in wrapping himself in them, he is as it were bearing his godly counsels with joy.

95. This was the end [of the life of Antonius in the body], and that was the beginning of his asceticism. And even if these things are small when compared to his virtue, yet from them you yourselves may judge what manner of man of God Antonius was, who from his youth up to such a great age kept an equal zeal for asceticism; and was neither overcome by the desire for luxurious food because of his old age, nor did he change the style of his clothing because of the weakness of his own body, nor did he wash his feet with water; and yet in all things he remained unharmed. ^B For he kept his eyes uninjured and whole, seeing well; and not one tooth of his fell out, though they had become worn down under his gums solely because of the great age of the old man. And he remained sound in his feet and hands, and, in short, he appeared more cheerful and more vigorous than all those who use varied food, baths, and different garments. That he was famed everywhere, and admired by all, and longed for even by those who had never seen him, is a mark of his virtue and his God-beloved soul. For Antonius did not become known through writings, nor through outside wisdom, nor through any art, but solely through piety—a gift of God which no one could deny. For how did his fame reach the Spains (21) and the Gauls, how to Rome and Africa, hiding and sitting as he was on a mountain, if it were not God, who everywhere makes His own people known, who also promised this to Antonius at the beginning? For even if they act in secret, and even if they wish to escape notice, yet the Lord shows them to all as lamps, so that in this way also those who hear may know that the commandments are capable of being accomplished, and may take up zeal for the path of virtue.

94. These things, then, [you should] declare to the other brethren, so that they may learn what manner of life [monks ought to lead].

^A should be, and may be persuaded that our Lord and Savior Jesus Christ glorifies those who glorify Him, and not only leads those who serve Him until the end into the kingdom of heaven, but even here, although they may hide themselves and hasten into retreat, He makes them manifest and renowned, both for the sake of their own virtue and for the benefit of others. And if there is need, read these things even to the pagans, so that even in this way they may recognize that our Lord Jesus Christ is not only God and the Son of God, but that those who worship Him sincerely, and believe in Him piously, convict the demons—whom the Greeks themselves think to be gods—not only as being no gods, but even trample and drive them away as being deceivers and corruptors of men, in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

VERSION OF EVAGRIUS

EPILOGUE OF THE TRANSLATOR EVAGRIUS

It has pleased us to append two passages of Socrates (Hist. lib. iv, cc. 23 and 25), which are present in all the printed editions.

Admonished by the just Antony, a certain philosopher of that time approaching him said: ^C How, O Father, are you able to pass your life, being deprived of the consolation of books? My book, O philosopher, said Antony, is the nature of things; and it is present whenever I wish to read the words of God.

It is said that Antony spoke this to Didymus long ago, in the time of Valens, when he came down from the desert to Alexandria because of the Arian cause; and having learned of the man’s wisdom, he said to him: Let nothing, O Didymus, disturb you concerning the loss of your bodily eyes; for you are deprived of such eyes as even flies and gnats have.