The growth of the monastic life
at this time (about A.D. 305).
44. While Antony was thus speaking all rejoiced; in some the love of
virtue increased, in others carelessness was thrown aside, the self-conceit of
others was stopped; and all were persuaded to despise the assaults of the Evil
One, and marvelled at the grace given to Antony from the Lord for the
discerning of spirits. So their cells were in the mountains, like filled with
holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in
the hope of things to come, laboured in almsgiving, and preserved love and
harmony one with another. And truly it was possible, as it were, to behold a
land set by itself, filled with piety and justice. For then there was neither
the evil-doer, nor the injured, nor the reproaches of the tax-gatherer: but
instead a multitude of ascetics; and the one purpose of them all was to aim at
virtue. So that any one beholding the cells again, and seeing such good order
among the monks, would lift up his voice and say, 'How goodly are your
dwellings, O Jacob, and your tents, O Israel; as shady glens and as a garden by
a river; as tents which the Lord has pitched, and like cedars near waters
Numbers 24:5-6.'
How Antony renewed his ascetic endeavours at this time.
45. Antony, however, according to his custom, returned alone to his
own cell, increased his discipline, and sighed daily as he thought of the
mansions in Heaven, having his desire fixed on them, and pondering over the
shortness of man's life. And he used to eat and sleep, and go about all other
bodily necessities with shame when he thought of the spiritual faculties of the
soul. So often, when about to eat with any other hermits, recollecting the
spiritual food, he begged to be excused, and departed far off from them,
deeming it a matter for shame if he should be seen eating by others. He used,
however, when by himself, to eat through bodily necessity, but often also with
the brethren; covered with shame on these occasions, yet speaking boldly words
of help. And he used to say that it behooved a man to give all his time to his
soul rather than his body, yet to grant a short space to the body through its
necessities; but all the more earnestly to give up the whole remainder to the
soul and seek its profit, that it might not be dragged down by the pleasures of
the body, but, on the contrary, the body might be in subjection to the soul.
For this is that which was spoken by the Saviour: 'Be not anxious for your life
what you shall eat, nor for your body what you shall put on. And do you seek
not what you shall eat, or what you shall drink, and be not of a doubtful mind.
For all these things the nations of the world seek after. But your Father knows
that you have need of all these things. Howbeit do you seek first His Kingdom,
and all these things shall be added unto you Matthew 6:31; Luke 12:29.'
How he sought martyrdom at
Alexandria during the Persecution (311).
46. After this the Church was seized by the persecution which then
took place under Maximinus, and when the holy martyrs were led to Alexandria,
Antony also followed, leaving his cell, and saying, Let us go too, that if
called, we may contend or behold them that are contending. And he longed to
suffer martyrdom, but not being willing to give himself up, he ministered to
the confessors in the mines and in the prisons. And he was very zealous in the
judgment hall to stir up to readiness those who were summoned when in their
contest, while those who were being martyred he received and brought on their
way until they were perfected. The judge, therefore, beholding the fearlessness
of Antony and his companions, and their zeal in this matter, commanded that no
monk should appear in the judgment hall, nor remain at all in the city. So all
the rest thought it good to hide themselves that day, but Antony gave so little
heed to the command that he washed his garment, and stood all next day on a
raised place before them, and appeared in his best before the governor. Therefore
when all the rest wondered at this, and the governor saw and passed by with his
array, he stood fearlessly, showing the readiness of us Christians. For, as I
said before, he prayed himself to be a martyr, wherefore he seemed as one
grieved that he had not borne his witness. But the Lord was keeping him for our
profit and that of others, that he should become a teacher to many of the
discipline which he had learned from the Scriptures. For many only beholding
his manner of life were eager to be imitators of his ways. So he again
ministered as usual to the confessors, and as though he were their fellow
captive he laboured in his ministry.
How he lived at this time.
47. And when at last the persecution ceased, and the blessed Bishop
Peter had borne his testimony, Antony departed, and again withdrew to his cell,
and was there daily a martyr to his conscience, and contending in the conflicts
of faith. And his discipline was much severer, for he was ever fasting, and he
had a garment of hair on the inside, while the outside was skin, which he kept
until his end. And he neither bathed his body with water to free himself from
filth, nor did he ever wash his feet, nor even endure so much as to put them
into water, unless compelled by necessity. Nor did any one even see him
unclothed, nor his body naked at all, except after his death, when he was
buried.
How he delivered a woman from an evil spirit.
48. When therefore he had retired and determined to fix a time, after
which neither to go forth himself nor admit anybody, Martinian, a military
officer, came and disturbed Antony. For he had a daughter afflicted with an
evil spirit. But when he continued for a long while knocking at the door, and
asking him to come out and pray to God for his child, Antony, not bearing to open,
looked out from above and said, 'Man, why do you call on me? I also am a man
even as you. But if you believe in Christ whom I serve, go, and according as
you believe, pray to God, and it shall come to pass.' Straightway, therefore,
he departed, believing and calling upon Christ, and he received his daughter
cleansed from the devil. Many other things also through Antony the Lord did,
who says, 'Seek and it shall be given unto you Luke 11:9.' For many of the
sufferers, when he would not open his door, slept outside his cell, and by
their faith and sincere prayers were healed.
How at this time he betook
himself to his 'inner mountain.'
49. But when he saw himself beset by many, and not suffered to
withdraw himself according to his intent as he wished, fearing because of the
signs which the Lord wrought by him, that either he should be puffed up, or
that some other should think of him above what he ought to think, he considered
and set off to go into the upper Thebaid, among those to whom he was unknown. And
having received loaves from the brethren, he sat down by the bank of the river,
looking whether a boat would go by, that, having embarked thereon, he might go
up the river with them. While he was considering these things, a voice came to
him from above, 'Antony, where are you going and why?' But he no way disturbed,
but as he had been accustomed to be called often thus, giving ear to it,
answered, saying, 'Since the multitude permit me not to be still, I wish to go
into the upper Thebaid on account of the many hindrances that come upon me
here, and especially because they demand of me things beyond my power.' But the
voice said to him, 'Even though you should go into the Thebaid, or even though,
as you have in mind, you should go down to the Bucolia , you will have to
endure more, aye, double the amount of toil. But if you wish really to be in
quiet, depart now into the inner desert.' And when Antony said, 'Who will show
me the way for I know it not?' immediately the voice pointed out to him
Saracens about to go that way. So Antony approached, and drew near them, and
asked that he might go with them into the desert. And they, as though they had
been commanded by Providence, received him willingly. And having journeyed with
them three days and three nights, he came to a very lofty mountain, and at the
foot of the mountain ran a clear spring, whose waters were sweet and very cold;
outside there was a plain and a few uncared-for palm trees.
50. Antony then, as it were, moved by God, loved the place , for this
was the spot which he who had spoken with him by the banks of the river had
pointed out. So having first received loaves from his fellow travellers, he
abode in the mountain alone, no one else being with him. And recognising it as
his own home, he remained in that place for the future. But the Saracens,
having seen the earnestness of Antony, purposely used to journey that way, and
joyfully brought him loaves, while now and then the palm trees also afforded
him a poor and frugal relish. But after this, the brethren learning of the
place, like children mindful of their father, took care to send to him. But
when Antony saw that the bread was the cause of trouble and hardships to some
of them, to spare the monks this, he resolved to ask some of those who came to
bring him a spade, an axe, and a little grain. And when these were brought, he
went over the land round the mountain, and having found a small plot of
suitable ground, tilled it; and having a plentiful supply of water for
watering, he sowed. This doing year by year, he got his bread from thence,
rejoicing that thus he would be troublesome to no one, and because he kept
himself from being a burden to anybody. But after this, seeing again that
people came, he cultivated a few pot-herbs, that he who came to him might have
some slight solace after the labour of that hard journey. At first, however,
the wild beasts in the desert, coming because of the water, often injured his
seeds and husbandry. But he, gently laying hold of one of them, said to them all,
'Why do you hurt me, when I hurt none of you? Depart, and in the name of the
Lord come not near this spot.' And from that time forward, as though fearful of
his command, they no more came near the place.
How he there combated the
demons.
51. So he was alone in the inner mountain, spending his time in prayer
and discipline. And the brethren who served him asked that they might come
every month and bring him olives, pulse and oil, for by now he was an old man.
There then he passed his life, and endured such great wrestlings, 'Not against
flesh and blood Ephesians 6:12,' as it is written, but against opposing demons,
as we learned from those who visited him. For there they heard tumults, many
voices, and, as it were, the clash of arms. At night they saw the mountain
become full of wild beasts, and him also fighting as though against visible
beings, and praying against them. And those who came to him he encouraged,
while kneeling he contended and prayed to the Lord. Surely it was a marvellous
thing that a man, alone in such a desert, feared neither the demons who rose up
against him, nor the fierceness of the four-footed beasts and creeping things,
for all they were so many. But in truth, as it is written, 'He trusted in the
Lord as Mount Sion ,' with a mind unshaken and undisturbed; so that the demons
rather fled from him, and the wild beasts, as it is written Job 5:23, 'kept
peace with him.'
52. The devil, therefore, as David says in the Psalms , observed
Antony and gnashed his teeth against him. But Antony was consoled by the
Saviour and continued unhurt by his wiles and varied devices. As he was
watching in the night the devil sent wild beasts against him. And almost all
the hyenas in that desert came forth from their dens and surrounded him; and he
was in the midst, while each one threatened to bite. Seeing that it was a trick
of the enemy he said to them all: 'If you have received power against me I am
ready to be devoured by you; but if you were sent against me by demons, stay
not, but depart, for I am a servant of Christ.' When Antony said this they
fled, driven by that word as with a whip.
53. A few days after, as he was working (for he was careful to work
hard), some one stood at the door and pulled the plait which he was working,
for he used to weave baskets, which he gave to those who came in return for
what they brought him. And rising up he saw a beast like a man to the thighs
but having legs and feet like those of an ass. And Antony only signed himself
and said, 'I am a servant of Christ. If you are sent against me, behold I am
here.' But the beast together with his evil spirits fled, so that, through his
speed, he fell and died. And the death of the beast was the fall of the demons.
For they strove in all manner of ways to lead Antony from the desert and were
not able.
Of the miraculous spring, and
how he edified the monks of the 'outer' mountain, and of Antony's sister.
54. And once being asked by the monks to come down and visit them and
their abodes after a time, he journeyed with those who came to him. And a camel
carried the loaves and the water for them. For all that desert is dry, and
there is no water at all that is fit to drink, save in that mountain from
whence they drew the water, and in which Antony's cell was. So when the water
failed them on their way, and the heat was very great, they all were in danger.
For having gone round the neighbourhood and finding no water, they could walk
no further, but lay on the ground and despairing of themselves, let the camel
go. But the old man seeing that they were all in jeopardy, groaning in deep
grief, departed a little way from them, and kneeling down he stretched forth
his hands and prayed. And immediately the Lord made water to well forth where
he had stood praying, and so all drank and were revived. And having filled
their bottles they sought the camel and found her, for the rope happened to
have caught in a stone and so was held fast. Having led it and watered it they
placed the bottles on its back and finished their journey in safety. And when
he came to the outer cells all saluted him, looking on him as a father. And he
too, as though bringing supplies from the mountain, entertained them with his
words and gave them a share of help. And again there was joy in the mountains,
zeal for improvement and consolation through their mutual faith. Antony also
rejoiced when he beheld the earnestness of the monks, and his sister grown old
in virginity, and that she herself also was the leader of other virgins.
How humanely he counselled
those who resorted to him.
55. So after certain days he went in again to the mountain. And
henceforth many resorted to him, and others who were suffering ventured to go
in. To all the monks therefore who came to him, he continually gave this
precept: 'Believe in the Lord and love Him; keep yourselves from filthy
thoughts and fleshly pleasures, and as it is written in the Proverbs, be not
deceived "by the fullness of the belly. " Pray continually; avoid
vainglory; sing psalms before sleep and on awaking; hold in your heart the
commandments of Scripture; be mindful of the works of the saints that your
souls being put in remembrance of the commandments may be brought into harmony
with the zeal of the saints.' And especially he counselled them to meditate
continually on the apostle's word, 'Let not the sun go down upon your wrath
Ephesians 4:26.' And he considered this was spoken of all commandments in
common, and that not on wrath alone, but not on any other sin of ours, ought
the sun to go down. For it was good and needful that neither the sun should
condemn us for an evil by day nor the moon for a sin by night, or even for an
evil thought. That this state may be preserved in us it is good to hear the
apostle and keep his words, for he says, 'Try your own selves and prove your own
selves 2 Corinthians 13:5.' Daily, therefore, let each one take from himself
the tale of his actions both by day and night; and if he have sinned, let him
cease from it; while if he have not, let him not be boastful. But let him abide
in that which is good, without being negligent, nor condemning his neighbours,
nor justifying himself, 'until the Lord come who searches out hidden things ,'
as says the blessed apostle Paul. For often unawares we do things that we know
not of; but the Lord sees all things. Wherefore committing the judgment to Him,
let us have sympathy one with another. Let us bear each other's burdens
Galatians 6:6: but let us examine our own selves and hasten to fill up that in
which we are lacking. And as a safeguard against sin let the following be
observed. Let us each one note and write down our actions and the impulses of
our soul as though we were going to relate them to each other. And be assured
that if we should be utterly ashamed to have them known, we shall abstain from
sin and harbour no base thoughts in our mind. For who wishes to be seen while
sinning? Or who will not rather lie after the commission of a sin, through the
wish to escape notice? As then while we are looking at one another, we would
not commit carnal sin, so if we record our thoughts as though about to tell
them to one another, we shall the more easily keep ourselves free from vile
thoughts through shame lest they should be known. Wherefore let that which is
written be to us in place of the eyes of our fellow hermits, that blushing as
much to write as if we had been caught, we may never think of what is unseemly.
Thus fashioning ourselves we shall be able to keep the body in subjection, to
please the Lord, and to trample on the devices of the enemy.
56. This was the advice he gave to those who came to him. And with
those who suffered he sympathised and prayed. And oft-times the Lord heard him
on behalf of many: yet he boasted not because he was heard, nor did he murmur
if he were not. But always he gave the Lord thanks and besought the sufferer to
be patient, and to know that healing belonged neither to him nor to man at all,
but only to the Lord, who does good when and to whom He will. The sufferers
therefore used to receive the words of the old man as though they were a cure,
learning not to be downhearted but rather to be long-suffering. And those who
were healed were taught not to give thanks to Antony but to God alone.
Of the case of Fronto, healed
by faithand prayer.
57. Wherefore a man, Fronto by name, who was an officer of the Court
and had a terrible disease, for he used to bite his own tongue and was in
danger of injury to his eyes, having come to the mountain, asked Antony to pray
for him. But Antony said to him, 'Depart and you shall be healed.' But when he
was violent and remained within some days, Antony waited and said, 'If you stay
here, you can not be healed. Go, and having come into Egypt you shall see the
sign wrought in you.' And he believed and went. And as soon as he set eyes on
Egypt his sufferings ceased, and the man became whole according to the word of
Antony, which the Saviour had revealed to him in prayer.
Of a certain virgin, and of Paphnutius the confessor.
58. There was also a maiden from Busiris Tripolitana, who had a
terrible and very hideous disorder. For the runnings of her eyes, nose, and
ears fell to the ground and immediately became worms. She was paralysed also
and squinted. Her parents having heard of monks going to Antony, and believing
on the Lord who healed Matthew 9:20 the woman with the issue of blood, asked to
be allowed, together with their daughter, to journey with them. And when they
suffered them, the parents together with the girl, remained outside the
mountain with Paphnutius, the confessor and monk; but the monks went in to
Antony. And when they only wished to tell about the damsel, he anticipated
them, and detailed both the sufferings of the child and how she journeyed with
them. Then when they asked that she should be admitted, Antony did not allow
it, but said, 'Go, and if she be not dead, you will find her healed: for the
accomplishment of this is not mine, that she should come to me, wretched man
that I am, but her healing is the work of the Saviour, who in every place shows
His pity to them that call upon Him. Wherefore the Lord has inclined to her as
she prayed, and His loving-kindness has declared to me that He will heal the
child where she now is.' So the wonder took place; and going out they found the
parents rejoicing and the girl whole.
Of the two brethren, and how
one perished of thirst.
59. But when two brethren were coming to him, the water failed on the
way, and one died and the other was at the point of death, for he had no
strength to go on, but lay upon the ground expecting to die. But Antony sitting
in the mountain called two monks, who chanced to be there, and urged them
saying, 'Take a pitcher of water and run on the road towards Egypt. For of two
men who were coming, one is already dead and the other will die unless you
hasten. For this has been revealed to me as I was praying.' The monks therefore
went, and found one lying dead, whom they buried, and the other they restored
with water and led him to the old man. For it was a day's journey. But if any
one asks, why he did not speak before the other died, the question ought not to
be asked. For the punishment of death was not Antony's but God's, who also
judged the one and revealed the condition of the other. But the marvel here was
only in the case of Antony: that he sitting in the mountain had his heart
watchful, and had the Lord to show him things afar off.
Of the death of Amun, and
Antony's vision thereof.
60. And this is so, for once again he was sitting on the mountain, and
looking up saw in the air some one being borne upwards, and there was much joy
among those who met him. Then wondering and deeming a company of that kind to
be blessed, he prayed to learn what this might be. And immediately a voice came
to him: 'This is the soul of Amun, the monk at Nitria.' Now Amun had persevered
in the discipline up to old age; and the distance from Nitria to the mountain
where Antony was, was thirteen days' journey. The companions of Antony
therefore, seeing the old man amazed, asked to learn, and heard that Amun was just
dead. And he was well known, for he had stayed there very often, and many signs
had been wrought by his means. And this is one of them. Once when he had need
to cross the river called Lycus (now it was the season of the flood), he asked
his comrade Theodorus to remain at a distance, that they should not see one
another naked as they swam the water. Then when Theodorus was departed he again
felt ashamed even to see himself naked. While, therefore, he was pondering
filled with shame, on a sudden he was borne over to the other side. Theodorus,
therefore, himself being a good man, approached, and seeing Amun across first
without a drop of water falling from him, enquired how he had got over. And
when he saw that Amun was unwilling to tell him, he held him by the feet and
declared that he would not let him go before he had learned it from him. So
Amun seeing the determination of Theodorus especially from what he had said,
and having asked him to tell no man before his death, told him that he had been
carried and placed on the further side. And that he had not even set foot on
the water, nor was that possible for man, but for the Lord alone and those whom
He permits, as He did for the great apostle Peter. Matthew 14:28 Theodorus
therefore told this after the death of Amun. And the monks to whom Antony spoke
concerning Amun's death marked the day; and when the brethren came up from
Nitria thirty days after, they enquired of them and learned that Amun had
fallen asleep at that day and hour in which the old man had seen his soul borne
upwards. And both these and the others marvelled at the purity of Antony's
soul, how he had immediately learned that which was taking place at a distance
of thirteen days' journey, and had seen the soul as it was taken up.
Of Count Archelaus and the
virgin Polycration.
61. And Archelaus too, the Count, on a time having found him in the
outer mountain, asked him merely to pray for Polycratia of Laodicea, an
excellent and Christian maiden, for she suffered terribly in the stomach and
side through over much discipline, and was altogether weakly of body. Antony
prayed therefore, and the Count noted the day in which the prayer was made, and
having departed to Laodicea he found the maiden whole. And having enquired when
and on what day she was relieved of her infirmity, he produced the paper on
which he had written the time of the prayer, and having read it he immediately
showed the writing on the paper. And all wondered when they knew that the Lord
had relieved her of pain at the time when Antony was praying and invoking the
goodness of the Saviour on her behalf.
62. And concerning those who came to him, he often foretold some days
or sometimes a month beforehand what was the cause of their coming. For some
came only for the sake of seeing him, others through sickness, and others
suffering from evil spirits. And all thought the labour of the journey neither
trouble nor loss. For each one returned aware that he had received benefit. But
though saying such things and beholding such sights, he used to ask that no one
should wonder at him for this; but should rather marvel at the Lord for having
granted to us men to know Him as far as our powers extended.
Strange tales of the casting
out of demons.
63. Afterwards, on another occasion, having descended to the outer
cells, he was asked to enter a vessel and pray with the monks, and he alone
perceived an exceedingly unpleasant smell. But those on board said that the
stench arose from the fish and salt meat in the ship. He replied however, the
smell was different from that; and while he was speaking, a youth with an evil
spirit, who had come and hidden himself in the ship, cried out. But the demon
being rebuked in the name of the Lord Jesus Christ departed from him, and the
man became whole. And all knew that the evil smell arose from the demon.
64. And another, a person of rank, came to him, possessed by a demon;
and the demon was so terrible that the man possessed did not know that he was
coming to Antony. But he even ate the excreta from his body. So those who
brought him besought Antony to pray for him. And Antony pitying the young man
prayed and kept watch with him all the night. And about dawn the young man
suddenly attacked Antony and gave him a push. But when those who came with him
were angry, Antony said, 'Be not angry with the young man, for it is not he,
but the demon which is in him. And being rebuked and commanded to go into dry
places, the demon became raging mad, and he has done this. Wherefore give
thanks to the Lord, for his attack on me thus is a sign of the departure of the
evil spirit.' When Antony had said this, straightway the young man had become
whole, and having come at last to his right mind, knew where he was, and
saluted the old man and gave thanks to God.
Of Antony's vision concerning
the forgiveness of his sins.
65. And many monks have related with the greatest agreement and
unanimity that many other such like things were done by him. But still these do
not seem as marvellous as certain other things appear to be. For once, when
about to eat, having risen up to pray about the ninth hour, he perceived that
he was caught up in the spirit, and, wonderful to tell, he stood and saw
himself, as it were, from outside himself, and that he was led in the air by
certain ones. Next certain bitter and terrible beings stood in the air and
wished to hinder him from passing through. But when his conductors opposed
them, they demanded whether he was not accountable to them. And when they
wished to sum up the account from his birth, Antony's conductors stopped them,
saying, 'The Lord has wiped out the sins from his birth, but from the time he
became a monk, and devoted himself to God, it is permitted you to make a
reckoning.' Then when they accused him and could not convict him, his way was
free and unhindered. And immediately he saw himself, as it were, coming and
standing by himself, and again he was Antony as before. Then forgetful of
eating, he remained the rest of the day and through the whole of the night
groaning and praying. For he was astonished when he saw against what mighty
opponents our wrestling is, and by what labours we have to pass through the
air. And he remembered that this is what the Apostle said, 'according to the
prince of the power of the air Ephesians 2:2.' For in it the enemy has power to
fight and to attempt to hinder those who pass through. Wherefore most earnestly
he exhorted, 'Take up the whole armour of God, that you may be able to
withstand in the evil day Ephesians 6:13,' that the enemy, 'having no evil
thing to say against us, may be ashamed Titus 2:8.' And we who have learned
this, let us be mindful of the Apostle when he says, 'whether in the body I
know not, or whether out of the body I know not; God knows 2 Corinthians 12:2.'
But Paul was caught up unto the third heaven, and having heard things
unspeakable he came down; while Antony saw that he had come to the air, and
contended until he was free.
Of the passage of souls, and
how some were hindered of Satan.
66. And he had also this favour granted him. For as he was sitting
alone on the mountain, if ever he was in perplexity in his meditations, this
was revealed to him by Providence in prayer. And the happy man, as it is
written, was taught of God. After this, when he once had a discussion with
certain men who had come to him concerning the state of the soul and of what
nature its place will be after this life, the following night one from above
called him, saying, 'Antony, rise, go out and look.' Having gone out therefore
(for he knew whom he ought to obey) looking up, he beheld one standing and
reaching to the clouds, tall, hideous, and fearful, and others ascending as
though they were winged. And the figure stretched forth his hands, and some of
those who were ascending were stayed by him, while others flew above, and
having escaped heaven-ward, were borne aloft free from care. At such,
therefore, the giant gnashed his teeth, but rejoiced over those who fell back.
And immediately a voice came to Antony, 'Do you understand what you see?' And
his understanding was opened, and he understood that it was the passing of
souls, and that the tall being who stood was the enemy who envies the faithful.
And those whom he caught and stopped from passing through are accountable to
him, while those whom he was unable to hold as they passed upwards had not been
subservient to him. So having seen this, and as it were being reminded, he
struggled the more daily to advance towards those things which were before. And
these visions he was unwilling to tell, but as he spent much time in prayer,
and was amazed, when those who were with him pressed him with questions and
forced him, he was compelled to speak, as a father who cannot withhold ought
from his children. And he thought that as his conscience was clear, the account
would be beneficial for them, that they might learn that discipline bore good
fruit, and that visions were oftentimes the solace of their labours.
How Antony reverenced all
ordained persons.
67. Added to this he was tolerant in disposition and humble in spirit.
For though he was such a man, he observed the rule of the Church most rigidly,
and was willing that all the clergy should be honoured above himself. For he
was not ashamed to bow his head to bishops and presbyters, and if ever a deacon
came to him for help he discoursed with him on what was profitable, but gave
place to him in prayer, not being ashamed to learn himself. For often he would
ask questions, and desired to listen to those who were present, and if any one
said anything that was useful he confessed that he was profited. And besides,
his countenance had a great and wonderful grace. This gift also he had from the
Saviour. For if he were present in a great company of monks, and any one who
did not know him previously, wished to see him, immediately coming forward he
passed by the rest, and hurried to Antony, as though attracted by his
appearance. Yet neither in height nor breadth was he conspicuous above others,
but in the serenity of his manner and the purity of his soul. For as his soul
was free from disturbances, his outward appearance was calm; so from the joy of
his soul he possessed a cheerful countenance, and from his bodily movements
could be perceived the condition of his soul, as it is written, 'When the heart
is merry the countenance is cheerful, but when it is sorrowful it is cast down
Proverbs 15:13.' Thus Jacob recognised the counsel Laban had in his heart, and
said to his wives, 'The countenance of your father is not as it was yesterday
and the day before.' Thus Samuel recognised David, for he had mirthful eyes,
and teeth white as milk. Thus Antony was recognised, for he was never
disturbed, for his soul was at peace; he was never downcast, for his mind was
joyous.
How he rejected the schism of
Meletius and the heresies of Manes and Arius.
68. And he was altogether wonderful in faith and religious, for he
never held communion with the Meletian schismatics, knowing their wickedness
and apostacy from the beginning; nor had he friendly dealings with the
Manichæans or any other heretics; or, if he had, only as far as advice that
they should change to piety. For he thought and asserted that intercourse with
these was harmful and destructive to the soul. In the same manner also he
loathed the heresy of the Arians, and exhorted all neither to approach them nor
to hold their erroneous belief. And once when certain Arian madmen came to him,
when he had questioned them and learned their impiety, he drove them from the
mountain, saying that their words were worse than the poison of serpents.
How he confuted the Arians.
69. And once also the Arians having lyingly asserted that Antony's
opinions were the same as theirs, he was displeased and angry against them.
Then being summoned by the bishops and all the brethren, he descended from the
mountain, and having entered Alexandria , he denounced the Arians, saying that
their heresy was the last of all and a forerunner of Antichrist. And he taught
the people that the Son of God was not a created being, neither had He come
into being from non-existence, but that He was the Eternal Word and Wisdom of
the Essence of the Father. And therefore it was impious to say, 'there was a
time when He was not,' for the Word was always co-existent with the Father.
Wherefore have no fellowship with the most impious Arians. For there is no
communion between light and darkness. 2 Corinthians 6:14 For you are good
Christians, but they, when they say that the Son of the Father, the Word of
God, is a created being, differ in nought from the heathen, since they worship
that which is created, rather than God the creator. But believe that the
Creation itself is angry with them because they number the Creator, the Lord of
all, by whom all things came into being, with those things which were
originated.
How he visited Alexandria, and
healed and converted many, and how Athanasius escorted him from the city.
70. All the people, therefore, rejoiced when they heard the
anti-Christian heresy anathematised by such a man. And all the people in the
city ran together to see Antony; and the Greeks and those who are called their
Priests, came into the church, saying, 'We ask to see the man of God,' for so
they all called him. For in that place also the Lord cleansed many of demons,
and healed those who were mad. And many Greeks asked that they might even but touch
the old man, believing that they should be profited. Assuredly as many became
Christians in those few days as one would have seen made in a year. Then when
some thought that he was troubled by the crowds, and on this account turned
them all away from him, he said, undisturbedly, that there were not more of
them than of the demons with whom he wrestled in the mountain.
71. But when he was departing, and we were setting him forth on his
way, as we arrived at the gate a woman from behind cried out, 'Stay, thou man
of God, my daughter is grievously vexed by a devil. Stay, I beseech you, lest I
too harm myself with running.' And the old man when he heard her, and was asked
by us, willingly stayed. And when the woman drew near, the child was cast on
the ground. But when Antony had prayed and called upon the name of Christ, the
child was raised whole, for the unclean spirit had gone forth. And the mother
blessed God, and all gave thanks. And Antony himself also rejoiced, departing
to the mountain as though it were to his own home.
How he reasoned with divers
Greeks and philosophers at the 'outer' mountain.
72. And Antony also was exceeding prudent, and the wonder was that
although he had not learned letters, he was a ready-witted and sagacious man.
At all events two Greek philosophers once came, thinking they could try their
skill on Antony; and he was in the outer mountain, and having recognised who
they were from their appearance, he came to them and said to them by means of
an interpreter, 'Why, philosophers, did ye trouble yourselves so much to come
to a foolish man?' And when they said that he was not a foolish man, but
exceedingly prudent, he said to them, 'If you came to a foolish man, your
labour is superfluous; but if you think me prudent become as I am, for we ought
to imitate what is good. And if I had come to you I should have imitated you;
but if you to me, become as I am, for I am a Christian.' But they departed with
wonder, for they saw that even demons feared Antony.
73. And again others such as these met him in the outer mountain and
thought to mock him because he had not learned letters. And Antony said to
them, 'What do you say? Which is first, mind or letters? And which is the cause
of which — mind of letters or letters of mind.' And when they answered mind is
first and the inventor of letters, Antony said, 'Whoever, therefore, has a
sound mind has not need of letters.' This answer amazed both the bystanders and
the philosophers, and they departed marvelling that they had seen so much
understanding in an ignorant man. For his manners were not rough as though he
had been reared in the mountain and there grown old, but graceful and polite,
and his speech was seasoned with the divine salt, so that no one was envious,
but rather all rejoiced over him who visited him.
74. After this again certain others came; and these were men who were
deemed wise among the Greeks, and they asked him a reason for our faith in
Christ. But when they attempted to dispute concerning the preaching of the
divine Cross and meant to mock, Antony stopped for a little, and first pitying
their ignorance, said, through an interpreter, who could skilfully interpret
his words, 'Which is more beautiful, to confess the Cross or to attribute to
those whom you call gods adultery and the seduction of boys? For that which is
chosen by us is a sign of courage and a sure token of the contempt of death,
while yours are the passions of licentiousness. Next, which is better, to say
that the Word of God was not changed, but, being the same, He took a human body
for the salvation and well-being of man, that having shared in human birth He
might make man partake in the divine and spiritual nature ; or to liken the
divine to senseless animals and consequently to worship four-footed beasts,
creeping things and the likenesses of men? For these things, are the objects of
reverence of you wise men. But how do you dare to mock us, who say that Christ
has appeared as man, seeing that you, bringing the soul from heaven, assert
that it has strayed and fallen from the vault of the sky into body ? And would
that you had said that it had fallen into human body alone, and not asserted
that it passes and changes into four-footed beasts and creeping things. For our
faith declares that the coming of Christ was for the salvation of men. But you
err because you speak of soul as not generated. And we, considering the power
and loving-kindness of Providence, think that the coming of Christ in the flesh
was not impossible with God. But you, although calling the soul the likeness of
Mind , connect it with falls and feign in your myths that it is changeable, and
consequently introduce the idea that Mind itself is changeable by reason of the
soul. For whatever is the nature of a likeness, such necessarily is the nature
of that of which it is a likeness. But whenever you think such a thought
concerning Mind, remember that you blaspheme even the Father of Mind Himself.
75. But concerning the Cross, which would you say to be the better, to
bear it, when a plot is brought about by wicked men, nor to be in fear of death
brought about under any form whatever ; or to prate about the wanderings of
Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating his
children and the slaughter of his father. For this is your wisdom. But how, if
you mock the Cross, do you not marvel at the resurrection? For the same men who
told us of the latter wrote the former. Or why when you make mention of the
Cross are you silent about the dead who were raised, the blind who received
their sight, the paralytics who were healed, the lepers who were cleansed, the
walking upon the sea, and the rest of the signs and wonders, which show that
Christ is no longer a man but God? To me you seem to do yourselves much
injustice and not to have carefully read our Scriptures. But read and see that
the deeds of Christ prove Him to be God come upon earth for the salvation of
men.
76. But do you tell us your religious beliefs. What can you say of
senseless creatures except senselessness and ferocity? But if, as I hear, you
wish to say that these things are spoken of by you as legends, and you
allegorize the rape of the maiden Persephone of the earth; the lameness of
Hephæstus of fire; and allegorize the air as Hera, the sun as Apollo, the moon
as Artemis, and the sea as Poseidon; none the less, you do not worship God
Himself, but serve the creature rather than God who created all things. For if
because creation is beautiful you composed such legends, still it was fitting
that you should stop short at admiration and not make gods of the things
created; so that you should not give the honour of the Creator to that which is
created. Since, if you do, it is time for you to divert the honour of the
master builder to the house built by him; and of the general to the soldier.
What then can you reply to these things, that we may know whether the Cross has
anything worthy of mockery?'
77. But when they were at a loss, turning hither and there, Antony
smiled and said — again through an interpreter — 'Sight itself carries the
conviction of these things. But as you prefer to lean upon demonstrative
arguments, and as you, having this art, wish us also not to worship God, until
after such proof, do you tell first how things in general and specially the
recognition of God are accurately known. Is it through demonstrative argument
or the working of faith? And which is better, faith which comes through the
inworking (of God) or demonstration by arguments?' And when they answered that
faith which comes through the inworking was better and was accurate knowledge,
Antony said, 'You have answered well, for faith arises from disposition of
soul, but dialectic from the skill of its inventors. Wherefore to those who
have the inworking through faith, demonstrative argument is needless, or even
superfluous. For what we know through faith this you attempt to prove through
words, and often you are not even able to express what we understand. So the
inworking through faith is better and stronger than your professional
arguments.'
78. 'We Christians therefore hold the mystery not in the wisdom of
Greek arguments, but in the power of faith richly supplied to us by God through
Jesus Christ. And to show that this statement is true, behold now, without
having learned letters, we believe in God, knowing through His works His
providence over all things. And to show that our faith is effective, so now we
are supported by faith in Christ, but you by professional logomachies. The
portents of the idols among you are being done away, but our faith is extending
everywhere. You by your arguments and quibbles have converted none from
Christianity to Paganism. We, teaching the faith on Christ, expose your
superstition, since all recognise that Christ is God and the Son of God. You by
your eloquence do not hinder the teaching of Christ. But we by the mention of
Christ crucified put all demons to flight, whom you fear as if they were gods.
Where the sign of the Cross is , magic is weak and witchcraft has no strength.
79. 'Tell us therefore where your oracles are now? Where are the
charms of the Egyptians? Where the delusions of the magicians? When did all
these things cease and grow weak except when the Cross of Christ arose? Is It
then a fit subject for mockery, and not rather the things brought to nought by
it, and convicted of weakness? For this is a marvellous thing, that your
religion was never persecuted, but even was honoured by men in every city,
while the followers of Christ are persecuted, and still our side flourishes and
multiplies over yours. What is yours, though praised and honoured, perishes,
while the faith and teaching of Christ, though mocked by you and often
persecuted by kings, has filled the world. For when has the knowledge of God so
shone forth? Or when has self-control and the excellence of virginity appeared
as now? Or when has death been so despised except when the Cross of Christ has
appeared? And this no one doubts when he sees the martyr despising death for
the sake of Christ, when he sees for Christ's sake the virgins of the Church keeping
themselves pure and undefiled.