Athanasius the bishop to the brethren in foreign parts.
Prologue
You have entered
upon a noble rivalry with the monks of Egypt by your determination either to
equal or surpass them in your training in the way of virtue. For by this time
there are monasteries among you, and the name of monk receives public
recognition. With reason, therefore, all men will approve this determination,
and in answer to your prayers God will give its fulfilment. Now since you asked
me to give you an account of the blessed Antony's way of life, and are wishful
to learn how he began the discipline, who and what manner of man he was
previous to this, how he closed his life, and whether the things told of him
are true, that you also may bring yourselves to imitate him, I very readily
accepted your behest, for to me also the bare recollection of Antony is a great
accession of help. And I know that you, when you have heard, apart from your
admiration of the man, will be wishful to emulate his determination; seeing
that for monks the life of Antony is a sufficient pattern of discipline.
Wherefore do not refuse credence to what you have heard from those who brought
tidings of him; but think rather that they have told you only a few things, for
at all events they scarcely can have given circumstances of so great import in
any detail. And because I at your request have called to mind a few
circumstances about him, and shall send as much as I can tell in a letter, do
not neglect to question those who sail from here: for possibly when all have
told their tale, the account will hardly be in proportion to his merits. On
account of this I was desirous, when I received your letter, to send for
certain of the monks, those especially who were wont to be more frequently with
him, that if I could learn any fresh details I might send them to you. But
since the season for sailing was coming to an end and the letter-carrier
urgent, I hastened to write to your piety what I myself know, having seen him
many times, and what I was able to learn from him, for I was his attendant for
a long time, and poured water on his hands ; in all points being mindful of the
truth, that no one should disbelieve through hearing too much, nor on the other
hand by hearing too little should despise the man.
Birth and beginnings of Antony.
1. Antony you must know was by descent an Egyptian: his parents were
of good family and possessed considerable wealth , and as they were Christians
he also was reared in the same Faith. In infancy he was brought up with his
parents, knowing nought else but them and his home. But when he was grown and
arrived at boyhood, and was advancing in years, he could not endure to learn
letters, not caring to associate with other boys; but all his desire was, as it
is written of Jacob, to live a plain man at home. Genesis 25:27 With his
parents he used to attend the Lord's House, and neither as a child was he idle
nor when older did he despise them; but was both obedient to his father and
mother and attentive to what was read, keeping in his heart what was profitable
in what he heard. And though as a child brought up in moderate affluence, he
did not trouble his parents for varied or luxurious fare, nor was this a source
of pleasure to him; but was content simply with what he found nor sought
anything further.
2. After the death of his father and mother he was left alone with one
little sister: his age was about eighteen or twenty, and on him the care both
of home and sister rested. Now it was not six months after the death of his
parents, and going according to custom into the Lord's House, he communed with
himself and reflected as he walked how the Apostles Matthew 4:20 left all and
followed the Saviour; and how they in the Acts Acts 4:35 sold their possessions
and brought and laid them at the Apostles' feet for distribution to the needy,
and what and how great a hope was laid up for them in heaven. Pondering over
these things he entered the church, and it happened the Gospel was being read,
and he heard the Lord saying to the rich man Matthew 19:21, 'If you would be
perfect, go and sell that you have and give to the poor; and come follow Me and
you shall have treasure in heaven.' Antony, as though God had put him in mind
of the Saints, and the passage had been read on his account, went out
immediately from the church, and gave the possessions of his forefathers to the
villagers — they were three hundred acres , productive and very fair — that
they should be no more a clog upon himself and his sister. And all the rest
that was movable he sold, and having got together much money he gave it to the
poor, reserving a little however for his sister's sake.
His early ascetic life.
3. And again as he went into the church, hearing the Lord say in the
Gospel Matthew 6:34, 'be not anxious for the morrow,' he could stay no longer,
but went out and gave those things also to the poor. Having committed his
sister to known and faithful virgins, and put her into a convent to be brought
up, he henceforth devoted himself outside his house to discipline , taking heed
to himself and training himself with patience. For there were not yet so many monasteries
in Egypt, and no monk at all knew of the distant desert; but all who wished to
give heed to themselves practised the discipline in solitude near their own
village. Now there was then in the next village an old man who had lived the
life of a hermit from his youth up. Antony, after he had seen this man,
imitated him in piety. And at first he began to abide in places outside the
village: then if he heard of a good man anywhere, like the prudent bee, he went
forth and sought him, nor turned back to his own palace until he had seen him;
and he returned, having got from the good man as it were supplies for his
journey in the way of virtue. So dwelling there at first, he confirmed his
purpose not to return to the abode of his fathers nor to the remembrance of his
kinsfolk; but to keep all his desire and energy for perfecting his discipline.
He worked, however, with his hands, having heard, 'he who is idle let him not
eat 2 Thessalonians 3:10,' and part he spent on bread and part he gave to the
needy. And he was constant in prayer, knowing that a man ought to pray in
secret unceasingly. For he had given such heed to what was read that none of
the things that were written fell from him to the ground, but he remembered
all, and afterwards his memory served him for books.
4. Thus conducting himself, Antony was beloved by all. He subjected
himself in sincerity to the good men whom he visited, and learned thoroughly
where each surpassed him in zeal and discipline. He observed the graciousness
of one; the unceasing prayer of another; he took knowledge of another's freedom
from anger and another's loving-kindness; he gave heed to one as he watched, to
another as he studied; one he admired for his endurance, another for his
fasting and sleeping on the ground; the meekness of one and the long-suffering
of another he watched with care, while he took note of the piety towards Christ
and the mutual love which animated all. Thus filled, he returned to his own
place of discipline, and henceforth would strive to unite the qualities of
each, and was eager to show in himself the virtues of all. With others of the
same age he had no rivalry; save this only, that he should not be second to
them in higher things. And this he did so as to hurt the feelings of nobody,
but made them rejoice over him. So all they of that village and the good men in
whose intimacy he was, when they saw that he was a man of this sort, used to
call him God-beloved. And some welcomed him as a son, others as a brother.
Early conflicts with the devil.
5. But the devil, who hates and envies what is good, could not endure
to see such a resolution in a youth, but endeavoured to carry out against him
what he had been wont to effect against others. First of all he tried to lead
him away from the discipline, whispering to him the remembrance of his wealth,
care for his sister, claims of kindred, love of money, love of glory, the
various pleasures of the table and the other relaxations of life, and at last
the difficulty of virtue and the labour of it; he suggested also the infirmity
of the body and the length of the time. In a word he raised in his mind a great
dust of debate, wishing to debar him from his settled purpose. But when the
enemy saw himself to be too weak for Antony's determination, and that he rather
was conquered by the other's firmness, overthrown by his great faith and
falling through his constant prayers, then at length putting his trust in the
weapons which are 'in the navel of his belly' and boasting in them — for they
are his first snare for the young — he attacked the young man, disturbing him
by night and harassing him by day, so that even the onlookers saw the struggle
which was going on between them. The one would suggest foul thoughts and the
other counter them with prayers: the one fire him with lust, the other, as one
who seemed to blush, fortify his body with faith, prayers, and fasting. And the
devil, unhappy wight, one night even took upon him the shape of a woman and
imitated all her acts simply to beguile Antony. But he, his mind filled with
Christ and the nobility inspired by Him, and considering the spirituality of
the soul, quenched the coal of the other's deceit. Again the enemy suggested
the ease of pleasure. But he like a man filled with rage and grief turned his
thoughts to the threatened fire and the gnawing worm, and setting these in
array against his adversary, passed through the temptation unscathed. All this
was a source of shame to his foe. For he, deeming himself like God, was now
mocked by a young man; and he who boasted himself against flesh and blood was
being put to flight by a man in the flesh. For the Lord was working with Antony
— the Lord who for our sake took flesh and gave the body victory over the
devil, so that all who truly fight can say 1 Corinthians 15:10, 'not I but the
grace of God which was with me.'
6. At last when the dragon could not even thus overthrow Antony, but
saw himself thrust out of his heart, gnashing his teeth as it is written, and
as it were beside himself, he appeared to Antony like a black boy, taking a
visible shape in accordance with the color of his mind. And cringing to him, as
it were, he plied him with thoughts no longer, for guileful as he was, he had
been worsted, but at last spoke in human voice and said, 'Many I deceived, many
I cast down; but now attacking you and your labours as I had many others, I
proved weak.' When Antony asked, Who are you who speak thus with me? He
answered with a lamentable voice, 'I am the friend of whoredom, and have taken
upon me incitements which lead to it against the young. I am called the spirit
of lust. How many have I deceived who wished to live soberly, how many are the
chaste whom by my incitements I have over-persuaded! I am he on account of whom
also the prophet reproves those who have fallen, saying Hosea 4:12, "You
have been caused to err by the spirit of whoredom." For by me they have
been tripped up. I am he who have so often troubled you and have so often been
overthrown by you.' But Antony having given thanks to the Lord, with good
courage said to him, 'You are very despicable then, for you are black-hearted
and weak as a child. Henceforth I shall have no trouble from you , "for
the Lord is my helper, and I shall look down on mine enemies."' Having
heard this, the black one straightway fled, shuddering at the words and
dreading any longer even to come near the man.
Details of his life at this
time (271-285?)
7. This was Antony's first struggle against the devil, or rather this
victory was the Saviour's work in Antony , 'Who condemned sin in the flesh that
the ordinance of the law might be fulfilled in us who walk not after the flesh
but after the spirit.' But neither did Antony, although the evil one had
fallen, henceforth relax his care and despise him; nor did the enemy as though
conquered cease to lay snares for him. For again he went round as a lion
seeking some occasion against him. But Antony having learned from the
Scriptures that the devices Ephesians 6:11 of the devil are many, zealously
continued the discipline, reckoning that though the devil had not been able to
deceive his heart by bodily pleasure, he would endeavour to ensnare him by
other means. For the demon loves sin. Wherefore more and more he repressed the
body and kept it in subjection , lest haply having conquered on one side, he
should be dragged down on the other. He therefore planned to accustom himself
to a severer mode of life. And many marvelled, but he himself used to bear the
labour easily; for the eagerness of soul, through the length of time it had
abode in him, had wrought a good habit in him, so that taking but little
initiation from others he showed great zeal in this matter. He kept vigil to
such an extent that he often continued the whole night without sleep; and this
not once but often, to the marvel of others. He ate once a day, after sunset,
sometimes once in two days, and often even in four. His food was bread and
salt, his drink, water only. Of flesh and wine it is superfluous even to speak,
since no such thing was found with the other earnest men. A rush mat served him
to sleep upon, but for the most part he lay upon the bare ground. He would not
anoint himself with oil, saying it behooved young men to be earnest in training
and not to seek what would enervate the body; but they must accustom it to
labour, mindful of the Apostle's words 2 Corinthians 12:10, 'when I am weak,
then am I strong.' 'For,' said he, 'the fibre of the soul is then sound when
the pleasures of the body are diminished.' And he had come to this truly
wonderful conclusion, 'that progress in virtue, and retirement from the world
for the sake of it, ought not to be measured by time, but by desire and fixity
of purpose.' He at least gave no thought to the past, but day by day, as if he
were at the beginning of his discipline, applied greater pains for advancement,
often repeating to himself the saying of Paul Philippians 3:14: 'Forgetting the
things which are behind and stretching forward to the things which are before.'
He was also mindful of the words spoken by the prophet Elias 1 Kings 18:15,
'the Lord lives before whose presence I stand today.' For he observed that in
saying 'today' the prophet did not compute the time that had gone by: but daily
as though ever commencing he eagerly endeavoured to make himself fit to appear
before God, being pure in heart and ever ready to submit to His counsel, and to
Him alone. And he used to say to himself that from the life of the great Elias
the hermit ought to see his own as in a mirror.
His life in the tombs, and combats with demonsthere.
8. Thus tightening his hold upon himself, Antony departed to the
tombs, which happened to be at a distance from the village; and having bid one
of his acquaintances to bring him bread at intervals of many days, he entered
one of the tombs, and the other having shut the door on him, he remained within
alone. And when the enemy could not endure it, but was even fearful that in a
short time Antony would fill the desert with the discipline, coming one night
with a multitude of demons, he so cut him with stripes that he lay on the
ground speechless from the excessive pain. For he affirmed that the torture had
been so excessive that no blows inflicted by man could ever have caused him
such torment. But by the Providence of God — for the Lord never overlooks them
that hope in Him — the next day his acquaintance came bringing him the loaves.
And having opened the door and seeing him lying on the ground as though dead,
he lifted him up and carried him to the church in the village, and laid him
upon the ground. And many of his kinsfolk and the villagers sat around Antony
as round a corpse. But about midnight he came to himself and arose, and when he
saw them all asleep and his comrade alone watching, he motioned with his head
for him to approach, and asked him to carry him again to the tombs without
waking anybody.
9. He was carried therefore by the man, and as he was wont, when the
door was shut he was within alone. And he could not stand up on account of the
blows, but he prayed as he lay. And after he had prayed, he said with a shout,
Here am I, Antony; I flee not from your stripes, for even if you inflict more
nothing shall separate me Romans 8:35 from the love of Christ. And then he
sang, 'though a camp be set against me, my heart shall not be afraid.' These
were the thoughts and words of this ascetic. But the enemy, who hates good,
marvelling that after the blows he dared to return, called together his hounds
and burst forth, 'You see,' said he, 'that neither by the spirit of lust nor by
blows did we stay the man, but that he braves us, let us attack him in another
fashion.' But changes of form for evil are easy for the devil, so in the night
they made such a din that the whole of that place seemed to be shaken by an
earthquake, and the demons as if breaking the four walls of the dwelling seemed
to enter through them, coming in the likeness of beasts and creeping things.
And the place was on a sudden filled with the forms of lions, bears, leopards,
bulls, serpents, asps, scorpions, and wolves, and each of them was moving
according to his nature. The lion was roaring, wishing to attack, the bull
seeming to toss with its horns, the serpent writhing but unable to approach,
and the wolf as it rushed on was restrained; altogether the noises of the
apparitions, with their angry ragings, were dreadful. But Antony, stricken and
goaded by them, felt bodily pains severer still. He lay watching, however, with
unshaken soul, groaning from bodily anguish; but his mind was clear, and as in
mockery he said, 'If there had been any power in you, it would have sufficed
had one of you come, but since the Lord has made you weak, you attempt to
terrify me by numbers: and a proof of your weakness is that you take the shapes
of brute beasts.' And again with boldness he said, 'If you are able, and have
received power against me, delay not to attack; but if you are unable, why
trouble me in vain? For faith in our Lord is a seal and a wall of safety to
us.' So after many attempts they gnashed their teeth upon him, because they
were mocking themselves rather than him.
10. Nor was the Lord then forgetful of Antony's wrestling, but was at
hand to help him. So looking up he saw the roof as it were opened, and a ray of
light descending to him. The demons suddenly vanished, the pain of his body
straightway ceased, and the building was again whole. But Antony feeling the
help, and getting his breath again, and being freed from pain, besought the
vision which had appeared to him, saying, 'Where were thou? Why did you not
appear at the beginning to make my pains to cease?' And a voice came to him,
'Antony, I was here, but I waited to see your fight; wherefore since you have
endured, and hast not been worsted, I will ever be a succour to you, and will
make your name known everywhere.' Having heard this, Antony arose and prayed,
and received such strength that he perceived that he had more power in his body
than formerly. And he was then about thirty-five years old.
He goes to the desert and
overcomes temptations on the way.
11. And on the day following he went forth still more eagerly bent on
the service of God and having fallen in with the old man he had met previously,
he asked him to dwell with him in the desert. But when the other declined on
account of his great age, and because as yet there was no such custom, Antony
himself set off immediately to the mountain. And yet again the enemy seeing his
zeal and wishing to hinder it, cast in his way what seemed to be a great silver
dish. But Antony, seeing the guile of the Evil One, stood, and having looked on
the dish, he put the devil in it to shame, saying, 'Whence comes a dish in the
desert? This road is not well-worn, nor is there here a trace of any wayfarer;
it could not have fallen without being missed on account of its size; and he
who had lost it having turned back, to seek it, would have found it, for it is
a desert place. This is some wile of the devil. O thou Evil One, not with this
shall you hinder my purpose; let it go with you to destruction. Acts 8:20 ' And
when Antony had said this it vanished like smoke from the face of fire.
How Antony took up his abode in a ruined fort across the Nile, and how
he defeated the demons. His twenty years' sojourn there.
12. Then again as he went on he saw what was this time not visionary,
but real gold scattered in the way. But whether the devil showed it, or some
better power to try the athlete and show the Evil One that Antony truly cared
nought for money, neither he told nor do we know. But it is certain that that
which appeared was gold. And Antony marvelled at the quantity, but passed it by
as though he were going over fire; so he did not even turn, but hurried on at a
run to lose sight of the place. More and more confirmed in his purpose, he
hurried to the mountain, and having found a fort, so long deserted that it was
full of creeping things, on the other side of the river; he crossed over to it
and dwelt there. The reptiles, as though some one were chasing them, immediately
left the place. But he built up the entrance completely, having stored up
loaves for six months — this is a custom of the Thebans, and the loaves often
remain fresh a whole year — and as he found water within, he descended as into
a shrine, and abode within by himself, never going forth nor looking at any one
who came. Thus he employed a long time training himself, and received loaves,
let down from above, twice in the year.
13. But those of his acquaintances who came, since he did not permit
them to enter, often used to spend days and nights outside, and heard as it
were crowds within clamouring, dinning, sending forth piteous voices and
crying, 'Go from what is ours. What do you even in the desert? You can not
abide our attack.' So at first those outside thought there were some men
fighting with him, and that they had entered by ladders; but when stooping down
they saw through a hole there was nobody, they were afraid, accounting them to
be demons, and they called on Antony. Them he quickly heard, though he had not
given a thought to the demons, and coming to the door he besought them to
depart and not to be afraid, 'for thus,' said he, 'the demons make their
seeming onslaughts against those who are cowardly. Sign yourselves therefore
with the cross , and depart boldly, and let these make sport for themselves.'
So they departed fortified with the sign of the Cross. But he remained in no
wise harmed by the evil spirits, nor was he wearied with the contest, for there
came to his aid visions from above, and the weakness of the foe relieved him of
much trouble and armed him with greater zeal. For his acquaintances used often
to come expecting to find him dead, and would hear him singing , 'Let God arise
and let His enemies be scattered, let them also that hate Him flee before His
face. As smoke vanishes, let them vanish; as wax melts before the face of fire,
so let the sinners perish from the face of God;' and again, 'All nations
compassed me about, and in the name of the Lord I requited them. '
he left the fort, and how
monasticism began to flourish in Egypt. Antony its leader.
14. And so for nearly twenty years he continued training himself in
solitude, never going forth, and but seldom seen by any. After this, when many
were eager and wishful to imitate his discipline, and his acquaintances came
and began to cast down and wrench off the door by force, Antony, as from a
shrine, came forth initiated in the mysteries and filled with the Spirit of
God. Then for the first time he was seen outside the fort by those who came to
see him. And they, when they saw him, wondered at the sight, for he had the
same habit of body as before, and was neither fat, like a man without exercise,
nor lean from fasting and striving with the demons, but he was just the same as
they had known him before his retirement. And again his soul was free from
blemish, for it was neither contracted as if by grief, nor relaxed by pleasure,
nor possessed by laughter or dejection, for he was not troubled when he beheld
the crowd, nor overjoyed at being saluted by so many. But he was altogether
even as being guided by reason, and abiding in a natural state. Through him the
Lord healed the bodily ailments of many present, and cleansed others from evil
spirits. And He gave grace to Antony in speaking, so that he consoled many that
were sorrowful, and set those at variance at one, exhorting all to prefer the
love of Christ before all that is in the world. And while he exhorted and
advised them to remember the good things to come, and the loving-kindness of
God towards us, 'Who spared not His own Son, but delivered Him up for us all
Romans 8:32,' he persuaded many to embrace the solitary life. And thus it
happened in the end that cells arose even in the mountains, and the desert was
colonised by monks, who came forth from their own people, and enrolled
themselves for the citizenship in the heavens.
15. But when he was obliged to cross the Arsenoitic Canal — and the
occasion of it was the visitation of the brethren — the canal was full of
crocodiles. And by simply praying, he entered it, and all they with him, and
passed over in safety. And having returned to his cell, he applied himself to
the same noble and valiant exercises; and by frequent conversation he increased
the eagerness of those already monks, stirred up in most of the rest the love
of the discipline, and speedily by the attraction of his words cells
multiplied, and he directed them all as a father.
His address to monks, rendered
from Coptic, exhorting them to perseverance, and encouraging them against the
wiles of Satan.
16. One day when he had gone forth because all the monks had assembled
to him and asked to hear words from him, he spoke to them in the Egyptian
tongue as follows: 'The Scriptures are enough for instruction , but it is a
good thing to encourage one another in the faith, and to stir up with words.
Wherefore you, as children, carry that which you know to your father; and I as
the elder share my knowledge and what experience has taught me with you. Let
this especially be the common aim of all, neither to give way having once
begun, nor to faint in trouble, nor to say: We have lived in the discipline a
long time: but rather as though making a beginning daily let us increase our
earnestness. For the whole life of man is very short, measured by the ages to
come, wherefore all our time is nothing compared with eternal life. And in the
world everything is sold at its price, and a man exchanges one equivalent for
another; but the promise of eternal life is bought for a trifle. For it is
written, "The days of our life in them are threescore years and ten, but
if they are in strength, fourscore years, and what is more than these is labour
and sorrow. " Whenever, therefore, we live full fourscore years, or even a
hundred in the discipline, not for a hundred years only shall we reign, but
instead of a hundred we shall reign for ever and ever. And though we fought on
earth, we shall not receive our inheritance on earth, but we have the promises
in heaven; and having put off the body which is corrupt, we shall receive it
incorrupt.
17. 'Wherefore, children, let us not faint nor deem that the time is
long, or that we are doing something great, "for the sufferings of this
present time are not worthy to be compared with the glory which shall be
revealed to us-ward Romans 8:18 ." Nor let us think, as we look at the
world, that we have renounced anything of much consequence, for the whole earth
is very small compared with all the heaven. Wherefore if it even chanced that
we were lords of all the earth and gave it all up, it would be nought worthy of
comparison with the kingdom of heaven. For as if a man should despise a copper
drachma to gain a hundred drachmas of gold; so if a man were lord of all the
earth and were to renounce it, that which he gives up is little, and he
receives a hundredfold. But if not even the whole earth is equal in value to
the heavens, then he who has given up a few acres leaves as it were nothing;
and even if he have given up a house or much gold he ought not to boast nor be
low-spirited. Further, we should consider that even if we do not relinquish
them for virtue's sake, still afterwards when we die we shall leave them behind
— very often, as the Preacher says , to those to whom we do not wish. Why then
should we not give them up for virtue's sake, that we may inherit even a
kingdom? Therefore let the desire of possession take hold of no one, for what
gain is it to acquire these things which we cannot take with us? Why not rather
get those things which we can take away with us — to wit, prudence, justice,
temperance, courage, understanding, love, kindness to the poor, faith in
Christ, freedom from wrath, hospitality? If we possess these, we shall find
them of themselves preparing for us a welcome there in the land of the
meek-hearted.
18. 'And so from such things let a man persuade himself not to make
light of it, especially if he considers that he himself is the servant of the
Lord, and ought to serve his Master. Wherefore as a servant would not dare to
say, because I worked yesterday, I will not work today; and considering the
past will do no work in the future; but, as it is written in the Gospel, daily
shows the same readiness to please his master, and to avoid risk: so let us
daily abide firm in our discipline, knowing that if we are careless for a
single day the Lord will not pardon us, for the sake of the past, but will be
wrath against us for our neglect. As also we have heard in Ezekiel Ezekiel
18:26; and as Judas because of one night destroyed his previous labour.
19. 'Wherefore, children, let us hold fast our discipline, and let us
not be careless. For in it the Lord is our fellow-worker, as it is written,
"to all that choose the good, God works with them for good. " But to
avoid being heedless, it is good to consider the word of the Apostle, "I
die daily 1 Corinthians 15:31 ." For if we too live as though dying daily,
we shall not sin. And the meaning of that saying is, that as we rise day by day
we should think that we shall not abide till evening; and again, when about to
lie down to sleep, we should think that we shall not rise up. For our life is
naturally uncertain, and Providence allots it to us daily. But thus ordering
our daily life, we shall neither fall into sin, nor have a lust for anything,
nor cherish wrath against any, nor shall we heap up treasure upon earth. But,
as though under the daily expectation of death, we shall be without wealth, and
shall forgive all things to all men, nor shall we retain at all the desire of
women or of any other foul pleasure. But we shall turn from it as past and
gone, ever striving and looking forward to the day of Judgment. For the greater
dread and danger of torment ever destroys the ease of pleasure, and sets up the
soul if it is like to fall.
20. 'Wherefore having already begun and set out in the way of virtue,
let us strive the more that we may attain those things that are before. And let
no one turn to the things behind, like Lot's wife, all the more so that the
Lord has said, "No man, having put his hand to the plough, and turning
back, is fit for the kingdom of heaven. " And this turning back is nought
else but to feel regret, and to be once more worldly-minded. But fear not to
hear of virtue, nor be astonished at the name. For it is not far from us, nor is
it without ourselves, but it is within us, and is easy if only we are willing.
That they may get knowledge, the Greeks live abroad and cross the sea, but we
have no need to depart from home for the sake of the kingdom of heaven, nor to
cross the sea for the sake of virtue. For the Lord aforetime has said,
"The kingdom of heaven is within you ." Wherefore virtue has need at
our hands of willingness alone, since it is in us and is formed from us. For
when the soul has its spiritual faculty in a natural state virtue is formed.
And it is in a natural state when it remains as it came into existence. And
when it came into existence it was fair and exceeding honest. For this cause
Joshua, the son of Nun, in his exhortation said to the people, "Make
straight your heart unto the Lord God of Israel Joshua 24:23," and John,
"Make your paths straight Matthew 3:3 ." For rectitude of soul
consists in its having its spiritual part in its natural state as created. But
on the other hand, when it swerves and turns away from its natural state, that
is called vice of the soul. Thus the matter is not difficult. If we abide as we
have been made, we are in a state of virtue, but if we think of ignoble things
we shall be accounted evil. If, therefore, this thing had to be acquired from without,
it would be difficult in reality; but if it is in us, let us keep ourselves
from foul thoughts. And as we have received the soul as a deposit, let us
preserve it for the Lord, that He may recognise His work as being the same as
He made it.
21. 'And let us strive that wrath rule us not nor lust overcome us,
for it is written, "The wrath of man works not the righteousness of God.
And lust, when it has conceived, bears sin, and the sin when it is full grown
brings forth death. " Thus living, let us keep guard carefully, and as it
is written, "keep our hearts with all watchfulness Proverbs 4:23 ."
For we have terrible and crafty foes — the evil spirits— and against them we
wrestle, as the Apostle said, "Not against flesh and blood, but against
the principalities and against the powers, against the world rulers of this
darkness, against the spiritual hosts of wickedness in the heavenly places
Ephesians 6:12 ." Great is their number in the air around us , and they
are not far from us. Now there are great distinctions among them; and
concerning their nature and distinctions much could be said, but such a
description is for others of greater powers than we possess. But at this time
it is pressing and necessary for us only to know their wiles against ourselves.
22. 'First, therefore, we must know this: that the demons have not
been created like what we mean when we call them by that name; for God made
nothing evil, but even they have been made good. Having fallen, however, from
the heavenly wisdom, since then they have been grovelling on earth. On the one
hand they deceived the Greeks with their displays, while out of envy of us
Christians they move all things in their desire to hinder us from entry into
the heavens; in order that we should not ascend up there from whence they fell.
Thus there is need of much prayer and of discipline, that when a man has
received through the Spirit the gift of discerning spirits, he may have power
to recognise their characteristics: which of them are less and which more evil;
of what nature is the special pursuit of each, and how each of them is
overthrown and cast out. For their villainies and the changes in their plots
are many. The blessed Apostle and his followers knew such things when they
said, "for we are not ignorant of his devices 2 Corinthians 2:11;"
and we, from the temptations we have suffered at their hands, ought to correct
one another under them. Wherefore I, having had proof of them, speak as to
children.
23. 'The demons, therefore, if they see all Christians, and monks
especially, labouring cheerfully and advancing, first make an attack by
temptation and place hindrances to hamper our way, to wit, evil thoughts. But
we need not fear their suggestions, for by prayer, fasting, and faith in the
Lord their attack immediately fails. But even when it does they cease not, but
knavishly by subtlety come on again. For when they cannot deceive the heart
openly with foul pleasures they approach in different guise, and thenceforth
shaping displays they attempt to strike fear, changing their shapes, taking the
forms of women, wild beasts, creeping things, gigantic bodies, and troops of
soldiers. But not even then need you fear their deceitful displays. For they
are nothing and quickly disappear, especially if a man fortify himself
beforehand with faith and the sign of the cross. Yet are they bold and very
shameless, for if thus they are worsted they make an onslaught in another
manner, and pretend to prophesy and foretell the future, and to show themselves
of a height reaching to the roof and of great breadth; that they may stealthily
catch by such displays those who could not be deceived by their arguments. If
here also they find the soul strengthened by faith and a hopeful mind, then
they bring their leader to their aid.
24. 'And he said they often appeared as the Lord revealed the devil to
Job, saying, "His eyes are as the morning star. From his mouth proceed
burning lamps and hearths of fire are cast forth. The smoke of a furnace
blazing with the fire of coals proceeds from his nostrils. His breath is coals
and from his mouth issues flame. " When the prince of the demons appears
in this wise, the crafty one, as I said before, strikes terror by speaking
great things, as again the Lord convicted him saying to Job, for "he
counts iron as straw, and brass as rotten wood, yea he counts the sea as a pot
of ointment, and the depth of the abyss as a captive, and the abyss as a
covered walk. " And by the prophet, "the enemy said, I will pursue
and overtake Exodus 15:9," and again by another, "I will grasp the
whole world in my hand as a nest, and take it up as eggs that have been left.
" Such, in a word, are their boasts and professions that they may deceive
the godly. But not even then ought we, the faithful, to fear his appearance or
give heed to his words. For he is a liar and speaks of truth never a word. And
though speaking words so many and so great in his boldness, without doubt, like
a dragon he was drawn with a hook by the Saviour Job 41:1, and as a beast of
burden he received the halter round his nostrils, and as a runaway his nostrils
were bound with a ring, and his lips bored with an armlet. And he was bound by
the Lord as a sparrow, that we should mock him. And with him are placed the
demons his fellows, like serpents and scorpions to be trodden underfoot by us
Christians. And the proof of this is that we now live opposed to him. For he
who threatened to dry the sea and seize upon the world, behold now cannot stay
our discipline, nor even me speaking against him. Let us then heed not his
words, for he is a liar: and let us not fear his visions, seeing that they
themselves are deceptive. For that which appears in them is no true light, but
they are rather the preludes and likenesses of the fire prepared for the demons
who attempt to terrify men with those flames in which they themselves will be
burned. Doubtless they appear; but in a moment disappear again, hurting none of
the faithful, but bringing with them the likeness of that fire which is about
to receive themselves. Wherefore it is unfitting that we should fear them on
account of these things; for through the grace of Christ all their practices
are in vain.
25. 'Again they are treacherous, and are ready to change themselves
into all forms and assume all appearances. Very often also without appearing
they imitate the music of harp and voice, and recall the words of Scripture.
Sometimes, too, while we are reading they immediately repeat many times, like
an echo, what is read. They arouse us from our sleep to prayers; and this
constantly, hardly allowing us to sleep at all. At another time they assume the
appearance of monks and feign the speech of holy men, that by their similarity
they may deceive and thus drag their victims where they will. But no heed must
be paid them even if they arouse to prayer, even if they counsel us not to eat
at all, even though they seem to accuse and cast shame upon us for those things
which once they allowed. For they do this not for the sake of piety or truth,
but that they may carry off the simple to despair; and that they may say the
discipline is useless, and make men loathe the solitary life as a trouble and
burden, and hinder those who in spite of them walk in it.
26. 'Wherefore the prophet sent by the Lord declared them to be
wretched, saying: "Woe is he who gives his neighbours to drink muddy
destruction. " For such practices and devices are subversive of the way
which leads to virtue. And the Lord Himself, even if the demons spoke the truth
— for they said truly "You are the Son of God Luke 4:41 "— still
bridled their mouths and suffered them not to speak; lest haply they should sow
their evil along with the truth, and that He might accustom us never to give
heed to them even though they appear to speak what is true. For it is unseemly
that we, having the holy Scriptures and freedom from the Saviour, should be
taught by the devil who has not kept his own order but has gone from one mind
to another. Wherefore even when he uses the language of Scripture He forbids
him, saying: "But to the sinner said God, Wherefore do you declare My
ordinances and take My covenant in your mouth ?" For the demons do all
things — they prate, they confuse, they dissemble, they confound — to deceive
the simple. They din, laugh madly, and whistle; but if no heed is paid to them
immediately they weep and lament as though vanquished.'
27. 'The Lord therefore, as God, stayed the mouths of the demons: and
it is fitting that we, taught by the saints, should do like them and imitate
their courage. For they when they saw these things used to say: "When the
sinner rose against me, I was dumb and humble, and kept silence from good
words. " And again: "But I was as a deaf man and heard not, and as a
dumb man who opens not his mouth, and I became as a man who hears not. "
So let us neither hear them as being strangers to us, nor give heed to them
even though they arouse us to prayer and speak concerning fasting. But let us
rather apply ourselves to our resolve of discipline, and let us not be deceived
by them who do all things in deceit, even though they threaten death. For they
are weak and can do nought but threaten.
28. 'Already in passing I have spoken on these things, and now I must
not shrink from speaking on them at greater length, for to put you in
remembrance will be a source of safety. Since the Lord visited earth , the
enemy is fallen and his powers weakened. Wherefore although he could do
nothing, still like a tyrant, he did not bear his fall quietly, but threatened,
though his threats were words only. And let each one of you consider this, and
he will be able to despise the demons. Now if they were hampered with such
bodies as we are, it would be possible for them to say, "Men when they are
hidden we cannot find, but whenever we do find them we do them hurt." And
we also by lying in concealment could escape them, shutting the doors against
them. But if they are not of such a nature as this, but are able to enter in,
though the doors be shut, and haunt all the air, both they and their leader the
devil, and are wishful for evil and ready to injure; and, as the Saviour said,
"From the beginning the devil is a manslayer and a father of vice John
8:44;" while we, though this is so, are alive, and spend our lives all the
more in opposing him; it is plain they are powerless. For place is no hindrance
to their plots, nor do they look on us as friends that they should spare us;
nor are they lovers of good that they should amend. But on the contrary they
are evil, and nothing is so much sought after by them as wounding them that
love virtue and fear God. But since they have no power to effect anything, they
do nought but threaten. But if they could, they would not hesitate, but
immediately work evil (for all their desire is set on this), and especially
against us. Behold now we are gathered together and speak against them, and
they know when we advance they grow weak. If therefore they had power they
would permit none of us Christians to live, for godliness is an abomination to
a sinner. Sirach 1:25 But since they can do nothing they inflict the greater
wounds on themselves; for they can fulfil none of their threats. Next this
ought to be considered, that we may be in no fear of them: that if they had the
power they would not come in crowds, nor fashion displays, nor with change of
form would they frame deceits. But it would suffice that one only should come
and accomplish that which he was both able and willing to do: especially as
every one who has the power neither slays with display nor strikes fear with
tumult, but immediately makes full use of his authority as he wishes. But the
demons as they have no power are like actors on the stage changing their shape
and frightening children with tumultuous apparition and various forms: from
which they ought rather to be despised as showing their weakness. At least the
true angel of the Lord sent against the Assyrian had no need for tumults nor
displays from without, nor noises nor rattlings, but in quiet he used his power
and immediately destroyed a hundred and eighty-five thousand. But demons like
these, who have no power, try to terrify at least by their displays 2 Kings
19:35 .
29. 'But if any one having in mind the history of Job should say, Why
then has the devil gone forth and accomplished all things against him; and
stripped him of all his possessions, and slew his children, and smote him with
evil ulcers? Let such a one, on the other hand, recognise that the devil was not
the strong man, but God who delivered Job to him to be tried. Certainly he had
no power to do anything, but he asked, and having received it, he has wrought
what he did. So also from this the enemy is the more to be condemned, for
although willing he could not prevail against one just man. For if he could
have, he would not have asked permission. But having asked not once but also a
second time, he shows his weakness and want of power. And it is no wonder if he
could do nothing against Job, when destruction would not have come even on his
cattle had not God allowed it. And he has not the power over swine, for as it
is written in the Gospel, they besought the Lord, saying, "Let us enter
the swine Matthew 8:31 ." But if they had power not even against swine,
much less have they any over men formed in the image of God.
30. 'So then we ought to fear God only, and despise the demons, and be
in no fear of them. But the more they do these things the more let us intensify
our discipline against them, for a good life and faith in God is a great
weapon. At any rate they fear the fasting, the sleeplessness, the prayers, the
meekness, the quietness, the contempt of money and vainglory, the humility, the
love of the poor, the alms, the freedom from anger of the ascetics, and, chief
of all, their piety towards Christ. Wherefore they do all things that they may
not have any that trample on them, knowing the grace given to the faithful
against them by the Saviour, when He says, "Behold I have given to you
power to tread upon serpents and scorpions, and upon all the power of the enemy
Luke 10:19 ."
31. 'Wherefore if they pretend to foretell the future, let no one give
heed, for often they announce beforehand that the brethren are coming days
after. And they do come. The demons, however, do this not from any care for the
hearers, but to gain their trust, and that then at length, having got them in
their power, they may destroy them. Whence we must give no heed to them, but
ought rather to confute them when speaking, since we do not need them. For what
wonder is it, if with more subtle bodies than men have , when they have seen
them start on their journey, they surpass them in speed, and announce their
coming? Just as a horseman getting a start of a man on foot announces the arrival
of the latter beforehand, so in this there is no need for us to wonder at them.
For they know none of those things which are not yet in existence; but God only
is He who knows all things before their birth. But these, like thieves, running
off first with what they see, proclaim it: to how many already have they
announced our business — that we are assembled together, and discuss measures
against them, before any one of us could go and tell these things. This in good
truth a fleet-footed boy could do, getting far ahead of one less swift. But
what I mean is this. If any one begins to walk from the Thebaid, or from any
other district, before he begins to walk, they do not know whether he will
walk. But when they have seen him walking they run on, and before he comes up
report his approach. And so it falls out that after a few days the travellers
arrive. But often the walkers turn back, and the demons prove false.'
32. 'So, too, with respect to the water of the river, they sometimes
make foolish statements. For having seen that there has been much rain in the
regions of Ethiopia, and knowing that they are the cause of the flood of the
river before the water has come to Egypt they run on and announce it. And this
men could have told, if they had as great power of running as the demons. And
as David's spy 2 Samuel 18:24 going up to a lofty place saw the man approaching
better than one who stayed down below, and the forerunner himself announced,
before the others came up, not those things which had not taken place, but
those things which were already on the way and were being accomplished, so
these also prefer to labour, and declare what is happening to others simply for
the sake of deceiving them. If, however, Providence meantime plans anything
different for the waters or wayfarers — for Providence can do this — the demons
are deceived, and those who gave heed to them cheated.'
33. 'Thus in days gone by arose the oracles of the Greeks, and thus
they were led astray by the demons. But thus also thenceforth their deception
was brought to an end by the coming of the Lord , who brought to nought the
demons and their devices. For they know nothing of themselves, but, like
thieves, what they get to know from others they pass on, and guess at rather
than foretell things. Therefore if sometimes they speak the truth, let no one
marvel at them for this. For experienced physicians also, since they see the
same malady in different people, often foretell what it is, making it out by
their acquaintance with it. Pilots, too, and farmers, from their familiarity
with the weather, tell at a glance the state of the atmosphere, and forecast
whether it will be stormy or fine. And no one would say that they do this by
inspiration, but from experience and practice. So if the demons sometimes do
the same by guesswork, let no one wonder at it or heed them. For what use to
the hearers is it to know from them what is going to happen before the time? Or
what concern have we to know such things, even if the knowledge be true? For it
is not productive of virtue, nor is it any token of goodness. For none of us is
judged for what he knows not, and no one is called blessed because he has
learning and knowledge. But each one will be called to judgment in these points
— whether he have kept the faith and truly observed the commandments.'
34. 'Wherefore there is no need to set much value on these things, nor
for the sake of them to practise a life of discipline and labour; but that
living well we may please God. And we neither ought to pray to know the future,
nor to ask for it as the reward of our discipline; but our prayer should be
that the Lord may be our fellow-helper for victory over the devil. And if even
once we have a desire to know the future, let us be pure in mind, for I believe
that if a soul is perfectly pure and in its natural state, it is able , being
clear-sighted, to see more and further than the demons— for it has the Lord who
reveals to it — like the soul of Elisha, which saw what was done 2 Kings 5:26
by Gehazi, and beheld the hosts 2 Kings 6:17 standing on its side.'
35. 'When, therefore, they come by night to you and wish to tell the
future, or say, "we are the angels," give no heed, for they lie. Yea
even if they praise your discipline and call you blessed, hear them not, and have
no dealings with them; but rather sign yourselves and your houses, and pray,
and you shall see them vanish. For they are cowards, and greatly fear the sign
of the Lord's Cross, since of a truth in it the Saviour stripped them, and made
an example of them. Colossians 2:15 But if they shamelessly stand their ground,
capering and changing their forms of appearance, fear them not, nor shrink, nor
heed them as though they were good spirits. For the presence either of the good
or evil by the help of God can easily be distinguished. The vision of the holy
ones is not fraught with distraction: "For they will not strive, nor cry,
nor shall any one hear their voice. " But it comes so quietly and gently
that immediately joy, gladness and courage arise in the soul. For the Lord who
is our joy is with them, and the power of God the Father. And the thoughts of
the soul remain unruffled and undisturbed, so that it, enlightened as it were
with rays, beholds by itself those who appear. For the love of what is divine
and of the things to come possesses it, and willingly it would be wholly joined
with them if it could depart along with them. But if, being men, some fear the
vision of the good, those who appear immediately take fear away; as Gabriel
Luke 1:13 did in the case of Zacharias, and as the angel Matthew 28:5 did who
appeared to the women at the holy sepulchre, and as He did who said to the
shepherds in the Gospel, "Fear not." For their fear arose not from
timidity, but from the recognition of the presence of superior beings. Such
then is the nature of the visions of the holy ones.'
36. 'But the inroad and the display of the evil spirits is fraught
with confusion, with din, with sounds and cryings such as the disturbance of
boorish youths or robbers would occasion. From which arise fear in the heart,
tumult and confusion of thought, dejection, hatred towards them who live a life
of discipline, indifference, grief, remembrance of kinsfolk and fear of death,
and finally desire of evil things, disregard of virtue and unsettled habits.
Whenever, therefore, you have seen ought and are afraid, if your fear is
immediately taken away and in place of it comes joy unspeakable, cheerfulness,
courage, renewed strength, calmness of thought and all those I named before,
boldness and love toward God — take courage and pray. For joy and a settled
state of soul show the holiness of him who is present. Thus Abraham beholding
the Lord rejoiced John 8:56; so also John Luke 1:41 at the voice of Mary, the
God-bearer , leaped for gladness. But if at the appearance of any there is
confusion, knocking without, worldly display, threats of death and the other
things which I have already mentioned, know that it is an onslaught of evil
spirits.'
37. 'And let this also be a token for you: whenever the soul remains
fearful there is a presence of the enemies. For the demons do not take away the
fear of their presence as the great archangel Gabriel did for Mary and
Zacharias, and as he did who appeared to the women at the tomb; but rather
whenever they see men afraid they increase their delusions that men may be
terrified the more; and at last attacking they mock them, saying, "fall
down and worship." Thus they deceived the Greeks, and thus by them they
were considered gods, falsely so called. But the Lord did not suffer us to be
deceived by the devil, for He rebuked him whenever he framed such delusions
against Him, saying: "Get behind me, Satan: for it is written, You shall
worship the Lord your God, and Him only shall you serve Matthew 4:10 ."
More and more, therefore, let the deceiver be despised by us; for what the Lord
has said, this for our sakes He has done: that the demons hearing like words
from us may be put to flight through the Lord who rebuked them in those words.'
38. 'And it is not fitting to boast at the casting forth of the
demons, nor to be uplifted by the healing of diseases: nor is it fitting that
he who casts out devils should alone be highly esteemed, while he who casts
them not out should be considered nought. But let a man learn the discipline of
each one and either imitate, rival, or correct it. For the working of signs is
not ours but the Saviour's work: and so He said to His disciples: "Rejoice
not that the demons are subject to you, but that your names are written in the
heavens Luke 10:20 ." For the fact that our names are written in heaven is
a proof of our virtuous life, but to cast out demons is a favour of the Saviour
who granted it. Wherefore to those who boasted in signs but not in virtue, and
said: "Lord, in Your name did we not cast out demons, and in Your name did
many mighty works Matthew 7:22?" He answered, "Verily I say unto you,
I know you not;" for the Lord knows not the ways of the wicked. But we
ought always to pray, as I said above, that we may receive the gift of discerning
spirits; that, as it is written 1 John 4:1, we may not believe every spirit.'
39. 'I should have liked to speak no further and to say nothing from
my own promptings, satisfied with what I have said: but lest you should think
that I speak at random and believe that I detail these things without
experience or truth; for this cause even though I should become as a fool, yet
the Lord who hears knows the clearness of my conscience, and that it is not for
my own sake, but on account of your affection towards me and at your petition
that I again tell what I saw of the practices of evil spirits. How often have
they called me blessed and I have cursed them in the name of the Lord! How
often have they predicted the rising of the river, and I answered them,
"What have you to do with it?" Once they came threatening and
surrounded me like soldiers in full armour. At another time they filled the
house with horses, wild beasts and creeping things, and I sang: "Some in
chariots and some in horses, but we will boast in the name of the Lord our God
;" and at the prayers they were turned to flight by the Lord. Once they
came in darkness, bearing the appearance of a light, and said, "We have
come to give you a light, Antony." But I closed my eyes and prayed, and
immediately the light of the wicked ones was quenched. And a few months after
they came as though singing psalms and babbling the words of Scripture,
"But I like a deaf man, heard not. " Once they shook the cell with an
earthquake, but I continued praying with unshaken heart. And after this they
came again making noises, whistling and dancing. But as I prayed and lay
singing psalms to myself they immediately began to lament and weep, as if their
strength had failed them. But I gave glory to the Lord who had brought down and
made an example of their daring and madness.'
40. 'Once a demon exceeding high appeared with pomp, and dared to say,
"I am the power of God and I am Providence, what do you wish that I shall
give you?" But I then so much the more breathed upon him , and spoke the
name of Christ, and set about to smite him. And I seemed to have smitten him,
and immediately he, big as he was, together with all his demons, disappeared at
the name of Christ. At another time, while I was fasting, he came full of
craft, under the semblance of a monk, with what seemed to be loaves, and gave
me counsel, saying, "Eat and cease from your many labours. Thou also art a
man and art like to fall sick." But I, perceiving his device, rose up to
pray; and he endured it not, for he departed, and through the door there seemed
to go out as it were smoke. How often in the desert has he displayed what
resembled gold, that I should only touch it and look on it. But I sang psalms
against him, and he vanished away. Often they would beat me with stripes, and I
repeated again and again, "Nothing shall separate me from the love of
Christ Romans 8:35," and at this they rather fell to beating one another.
Nor was it I that stayed them and destroyed their power, but it was the Lord,
who said, "I beheld Satan as lightning fall from Heaven; Luke 10:18 "
but I, children, mindful of the Apostle's words, transferred 1 Corinthians 4:6
this to myself, that you might learn not to faint in discipline, nor to fear
the devil nor the delusions of the demons.'
41. 'And since I have become a fool in detailing these things, receive
this also as an aid to your safety and fearlessness; and believe me for I do
not lie. Once some one knocked at the door of my cell, and going forth I saw
one who seemed of great size and tall. Then when I enquired, "Who are
you?" he said, "I am Satan." Then when I said, "Why are you
here?" he answered, "Why do the monks and all other Christians blame
me undeservedly? Why do they curse me hourly?" Then I answered,
"Wherefore do you trouble them?" He said, "I am not he who
troubles them, but they trouble themselves, for I have become weak. Have they
not read ," "The swords of the enemy have come to an end, and you
have destroyed the cities?" "I have no longer a place, a weapon, a
city. The Christians are spread everywhere, and at length even the desert is
filled with monks. Let them take heed to themselves, and let them not curse me
undeservedly." Then I marvelled at the grace of the Lord, and said to him:
"You who art ever a liar and never speakest the truth, this at length,
even against your will, you have truly spoken. For the coming of Christ has
made you weak, and He has cast you down and stripped you." But he having
heard the Saviour's name, and not being able to bear the burning from it,
vanished.'
42. 'If, therefore, the devil himself confesses that his power is gone,
we ought utterly to despise both him and his demons; and since the enemy with
his hounds has but devices of this sort, we, having got to know their weakness,
are able to despise them. Wherefore let us not despond after this fashion, nor
let us have a thought of cowardice in our heart, nor frame fears for ourselves,
saying, I am afraid lest a demon should come and overthrow me; lest he should
lift me up and cast me down; or lest rising against me on a sudden he confound
me. Such thoughts let us not have in mind at all, nor let us be sorrowful as
though we were perishing; but rather let us be courageous and rejoice always,
believing that we are safe. Let us consider in our soul that the Lord is with
us, who put the evil spirits to flight and broke their power. Let us consider
and lay to heart that while the Lord is with us, our foes can do us no hurt.
For when they come they approach us in a form corresponding to the state in
which they discover us , and adapt their delusions to the condition of mind in
which they find us. If, therefore, they find us timid and confused, they
immediately beset the place, like robbers, having found it unguarded; and what
we of ourselves are thinking, they do, and more also. For if they find us
faint-hearted and cowardly, they mightily increase our terror, by their
delusions and threats; and with these the unhappy soul is thenceforth
tormented. But if they see us rejoicing in the Lord, contemplating the bliss of
the future, mindful of the Lord, deeming all things in His hand, and that no
evil spirit has any strength against the Christian, nor any power at all over
any one — when they behold the soul fortified with these thoughts — they are
discomfited and turned backwards. Thus the enemy, seeing Job fenced round with
them, withdrew from him; but finding Judas unguarded, him he took captive. Thus
if we are wishful to despise the enemy, let us ever ponder over the things of
the Lord, and let the soul ever rejoice in hope. And we shall see the snares of
the demon are like smoke, and the evil ones themselves flee rather than pursue.
For they are, as I said before, exceeding fearful, ever looking forward to the
fire prepared for them.'
43. 'And for your fearlessness against them hold this sure sign —
whenever there is any apparition, be not prostrate with fear, but whatsoever it
be, first boldly ask, Who are you? And from whence do you come? And if it
should be a vision of holy ones they will assure you, and change your fear into
joy. But if the vision should be from the devil, immediately it becomes feeble,
beholding your firm purpose of mind. For merely to ask, Who are you Joshua
5:13? And whence do you come? Is a proof of coolness. By thus asking, the son
of Nun learned who his helper was; nor did the enemy escape the questioning of
Daniel. '
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