are those which eyes for which both flies and gnats are visible and powerful. Rejoice rather that you enjoy those eyes with which angels see, by which God is contemplated, and by which His light is comprehended.
Regarding the fatherland, disciples, and mountains of Antony, Bollandus discourses at length and learnedly in his *Life*, May 16.
NOTICE REGARDING THE TWO FOLLOWING EPISTLES TO ORSISIUS
We append two epistles of Athanasius to Orsisius, taken from the *Life of Saint Pachomius*: the first he gave at the monastery of abbot Theodore, during the time of his final exile under Constantius, from the year 356, as it is understood, to 361, when the feast of Pascha was at hand, after the Arians, by the agency of the Duke Artemius, had searched all the places of Egypt for the purpose of finding Athanasius. The second he wrote from Alexandria, when peace was finally granted to the Church, and, as is evident from the text itself, not long after Pentecost had been celebrated, in the year approximately 365. In it he consoles Orsisius and his monks regarding the death of abbot Theodore. It is indeed most worthy of Athanasius the Great, and in the title he addresses the monks with almost the same words as in the *Epistle to Monks* above.
THE FIRST EPISTLE OF ST. ATHANASIUS TO ORSISIUS
From the Appendix to the *Acta Sanctorum* for May 14, p. 49.B When Athanasius had stayed there (in the monastery of Theodore) for a few days, he said to the abbot Theodore: "Since the Pascha is near, convene the brethren, as is your custom; I, meanwhile, will do what the Lord directs." Then, having greeted him, he dismissed him, having written an epistle by his hand to the abbot Orsisius and his brethren, to this effect:
I have seen your colleague and the Father of the brethren, Theodore, and in him the Lord of our Father Pachomius. And having looked upon the children of the Church, I greatly rejoiced and was glad at the sight of them; of whom the Lord is truly the rewarder. And as Theodore was about to travel to you, he said to me: "Remember me"; to whom I replied: "If I forget you, O Jerusalem, let my right hand be forgotten; let my tongue cleave to my throat if I do not remember you."
C
THE SECOND EPISTLE TO ORSISIUS
In the *Acta Sanctorum*, from the Appendix to Vol. III of the month of May, p. 50, in the *Life of Saint Pachomius*.Having heard of the death of our Holy Father Theodore, the most holy archbishop Athanasius, sorrowful, wrote this epistle to abbot Orsisius and the brethren, by which he might alleviate the grief received concerning his falling asleep:
Athanasius to the abbot Orsisius, Father of monks, and to all who with him lead the monastic life, and are established in the faith of God, beloved and most longed-for brethren, greeting in the Lord.
I have heard of the falling asleep of the blessed Theodore, and I received such a report not without great concern, knowing how great his usefulness was to you. And indeed, if Theodore were not who he is, turning over in my mind the things that follow death, I would address you with many weeping words. But since it is Theodore, whom you and we have known, what else is it fitting for me to write than: "Blessed is Theodore, who has not walked in the counsel of the ungodly;" D
A seeing that it is the blessed one who fears the Lord. For now we are bold to call him blessed, A having the sure word that, having landed as if in a harbor, he enjoys a life free from cares. Would that this could have reached each of us! Would that everyone, as he runs, might so attain! Would that everyone, as he sails, might be able to bring his own vessel to that same tranquil harbor, so that resting with the Fathers he might say: "This is my resting place for ever; here will I dwell, for I have desired it!" Therefore, beloved and most longed-for brothers, do not weep for Theodore; for he has not died, but sleeps. Let no one, remembering him, shed tears, but let him imitate his life. By no means is it necessary to mourn a man who has departed to the place exempt from all sorrow. I write these things to you in common; but especially to you, O beloved and most longed-for Orsisius, so that, now that he has fallen asleep, you may take up the entire care, and fill his place among the brothers. For indeed, while he was still alive, you both were as one; and when one was going away, the need of both was nevertheless satisfied, and when both were present, you were as one, speaking things profitable to the beloved. Therefore, act in this way; thus walking, write and make known to us concerning your own safety and that of the brotherhood. And B pray, I ask, all of you together, that the Lord may grant peace more and more to the Churches. For indeed, even recently we were able to celebrate with gladness both the Pascha and the Pentecost, and we rejoice greatly concerning the benefits of the Lord. We have written this to you. Greet all those who fear the Lord. Those who are with me greet you. I pray that you may fare well in the Lord, beloved and most longed-for brothers. C
NARRATION OF ATHANASIUS TO BISHOP AMMONIUS AND OTHERS CONCERNING HIS FLIGHT UNDER JULIAN THE AUGUSTUS
Furthermore, because the blessed Pope Athanasius, in the presence of me, the least of all, and other clerics of the Alexandrian Church, and in the presence of the man of blessed memory Ammonius, who was bishop of Elearchia, and Hermon of the Bumastic tribe, related something in the Great Church concerning Theodore—which I think your holiness, being present then, heard as well—I considered it worthwhile to transcribe for the renewal of the memory of those men for your piety what he said. When the aforementioned bishops were admiring the blessed Antony (for Antony was often in his company), D Pope Athanasius spoke to them as follows:
"I have seen also in these times great men of God: Theodore, the prefect of the Tabennesiot monks, and the Father of the monks around Antinopolis, named Abba Pammo, who not long ago have fallen asleep. For when I was being persecuted at that time by Julian, and was expecting to be put to death by him—for this had been made known to me by genuine friends—these two men came to me at Antinopolis on a certain day. And having deliberated"
determined to hide with Theodore, I boarded his boat, which was covered on all sides, with Abbot Pammo also accompanying us out of respect. When the wind became unfavorable, I for my part was praying in my heart in great anxiety; but the monks who were with Theodore got out and towed the boat. And Abbot Pammo, comforting me in my anxiety, said: “Believe me when I say that I do not have as much confidence in my heart in a time of peace as I do in times of persecution. For I trust that, suffering for Christ and being strengthened by His mercy, even if I am killed, I shall find even greater mercy from Him.” While I was still saying these things, Theodore looked at Abbot Pammo and smiled; and when Abbot Pammo also nearly laughed, I said to them: “Why did you smile at my saying these things? Have you judged me to be cowardly?” But Theodore said to Abbot Pammo: “Tell him why we smiled.” And when Abbot Pammo said, “You ought to tell him,” Theodore said: “At this very hour Julian has been killed in Persia; for God had foretold concerning him thus: *’The arrogant man, a scorner and a proud man, shall accomplish nothing.* B There shall arise a Christian emperor, who shall indeed be illustrious, but shall be of short life. Therefore, you ought not to weary yourself by going up to the Thebaid, but rather betake yourself secretly to the [comitatus] (imperial court), and you shall meet him on the road, and having been received by him with great kindness, you shall return to the Church. And he shall be taken from this life by God all the sooner.” And it happened as he said. Whence I believe that many who please God are hidden, especially among the monks; for they also remained unknown, just as the blessed Amun, and the holy Theodore on the mountain of Nitria, and the servant of God, Pammo of happy old age.
ADMONITION CONCERNING THE FOLLOWING BOOK OF ATHANASIUS
I. How variously this little work has been entitled in manuscripts, one may see in the note placed below. The Parisian edition, and a few codices, after the words, add these, but wrongly, as is clear from the best manuscripts and as men of great learning have long since remarked. For nothing is argued here against Apollinarius, but it attacks the Anomoeans and the Pneumatomachians; wherefore it seemed right to us to expunge it from our edition.
II. Furthermore, the most learned men of our time reject this book as Athanasius's, and say that Athanasius never mentioned three hypostases, of which, however, mention is made in this book, num. 10. Rather, the same men think that this work should be ascribed to the heresiarch Apollinarius, and that one should read in the title, not as it is read in prior editions, a view which they endeavor to assert with these arguments: 1st, That the flesh of Christ is used here throughout for his humanity, so that the human mind seems to be excluded from it, which Apollinarius denied was in Christ; 2nd, That the word *sarkophoros*, most familiar to the Apollinarists, comes into use in this work.
III. How trivial, how null these points are, is easily demonstrated. For as regards the hypostases, they do not appear only once in Athanasius. Thus, p. 86, concerning the four living creatures, he says: “They denote three perfect hypostases.” In the *Exposition of the Faith*, however, he says that there are not in God three hypostases divided among themselves, and in the *Tome of the Synod of Alexandria*, this mode of speaking...