Life of Antony (Vita Antonii)

1 Cor. iv. 5; Rom. ii. 16.

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 thou shalt be healed.' But when he was violent and remained within some days, Antony waited and said, If thou stayest here, thou canst not be healed. Go, and having come into Egypt thou shalt see the sign wrought in thee.' 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. __________________________________________________________________

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 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 sheweth His pity to them that call upon Him. Wherefore the Lord hath inclined to her as she prayed, and His loving-kindness hath 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. __________________________________________________________________

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. __________________________________________________________________

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 . 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. __________________________________________________________________

Matt. xiv. 28. __________________________________________________________________

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 shewed 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. __________________________________________________________________

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. __________________________________________________________________

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 hath 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 .' For in it the enemy hath 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 ye may be able to withstand in the evil day ,' that the enemy, having no evil thing to say against us, may be ashamed .' 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 knoweth .' 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. __________________________________________________________________

2 Cor. xii. 2. __________________________________________________________________

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 forthwith a voice came to Antony, Understandest thou what thou seest?' 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. __________________________________________________________________

Isai. liv. 13; John vi. 45. __________________________________________________________________

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 .' 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. __________________________________________________________________

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. __________________________________________________________________

69. And once also the Arians having lyingly asserted that Antony's opinions were the same as theirs, he was displeased and wroth 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 . 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 ye 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. __________________________________________________________________

2 Cor. vi. 14.

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 thee, 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 was 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. __________________________________________________________________

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 say ye? 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, hath a sound mind hath 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 shew 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 hath anything worthy of mockery?'

77. But when they were at a loss, turning hither and thither, 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. __________________________________________________________________

De Incar. 24. 3.

De Incar. 47. 4.

80. And these signs are sufficient to prove that the faith of Christ alone is the true religion. But see! you still do not believe and are seeking for arguments. We however make our proof "not in the persuasive words of Greek wisdom " as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;' - now there were certain who had come to him very disquieted by demons, and bringing them into the midst he said, - Do you cleanse them either by arguments and by whatever art or magic you choose, calling upon your idols, or if you are unable, put away your strife with us and you shall see the power of the Cross of Christ.' And having said this he called upon Christ, and signed the sufferers two or three times with the sign of the Cross. And immediately the men stood up whole, and in their right mind, and forthwith gave thanks unto the Lord. And the philosophers, as they are called, wondered, and were astonished exceedingly at the understanding of the man and at the sign which had been wrought. But Antony said, Why marvel ye at this? We are not the doers of these things, but it is Christ who worketh them by means of those who believe on Him. Believe, therefore, also yourselves, and you shall see that with us there is no trick of words, but faith through love which is wrought in us towards Christ; which if you yourselves should obtain you will no longer seek demonstrative arguments, but will consider faith in Christ sufficient.' These are the words of Antony. And they marvelling at this also, saluted him and departed, confessing the benefit they had received from him . __________________________________________________________________

1 Cor. ii. 4.

Heb. i. 2. __________________________________________________________________

82. Being known to be so great a man, therefore, and having thus given answers to those who visited him, he returned again to the inner mountain, and maintained his wonted discipline. And often when people came to him, as he was sitting or walking, as it is written in Daniel , he became dumb, and after a season he resumed the thread of what he had been saying before to the brethren who were with him. And his companions perceived that he was seeing a vision. For often when he was on the mountains he saw what was happening in Egypt, and told it to Serapion the bishop , who was indoors with him, and who saw that Antony was wrapped in a vision. Once as he was sitting and working, he fell, as it were, into a trance, and groaned much at what he saw. Then after a time, having turned to the bystanders with groans and trembling, he prayed, and falling on his knees remained so a long time. And having arisen the old man wept. His companions, therefore, trembling and terrified, desired to learn from him what it was. And they troubled him much, until he was forced to speak. And with many groans he spake as follows: O, my children, it were better to die before what has appeared in the vision come to pass.' And when again they asked him, having burst into tears, he said, Wrath is about to seize the Church, and it is on the point of being given up to men who are like senseless beasts.

For I saw the table of the Lord's House, and mules standing around it on all sides in a ring, and kicking the things therein, just like a herd kicks when it leaps in confusion. And you saw,' said he, how I groaned, for I heard a voice saying, "My altar shall be defiled."' These things the old man saw, and after two years the present inroad of the Arians and the plunder of the churches took place, when they violently carried off the vessels, and made the heathen carry them; and when they forced the heathen from the prisons to join in their services, and in their presence did upon the Table as they would. Then we all understood that these kicks of the mules signified to Antony what the Arians, senselessly like beasts, are now doing. But when he saw this vision, he comforted those with him, saying, Be not downcast, my children; for as the Lord has been angry, so again will He heal us, and the Church shall soon again receive her own order, and shall shine forth as she is wont. And you shall behold the persecuted restored, and wickedness again withdrawn to its own hiding-place, and pious faith speaking boldly in every place with all freedom. Only defile not yourselves with the Arians, for their teaching is not that of the Apostles, but that of demons and their father the devil; yea, rather, it is barren and senseless, and without light understanding, like the senselessness of these mules.' __________________________________________________________________

Cf. below, what the Arians are now doing.' This incidental notice of time fixes the date of the present passage. Weingarten in vain attempts to extract some other sense from the Greek, which is plainness itself. It also fixes the date of Antony's death to within two years of the troubles in question. The Benedictines refer the troubles to the intrusion of Gregory in 341' (really 339), and the apparently unprecedented character ascribed to the outrages by Antony is in favour of this, as well as the fact (Encyc. 3) that in 339 the heathen are said to have offered sacrifice in the churches. But the latter is only in superficial agreement with the Greek text of the present passage, which speaks of Arian sunaxeis at which heathen were impressed to be present, apparently to make some show of a congregation. The Evagrian version, indeed, adds that the Gentiles on this occasion also carried on idolatrous rites in the Church and polluted the baptisteries; but Evagrius is in the habit of interpolating little details from his own knowledge or opinion (e.g. 16, Ita exorsus,' &c., 26, qui vinctas hominum linguas solvebat,' 58, qui effosso pro Christo oculo sub Maximiano,' &c.), and in this case appears to borrow from Encycl. 3. Again, the writer of the Vita was not present (the bystanders' supra; they troubled him;' they asked him;'...and infr. those with him') when the Vision took place: but when, two years later, it was interpreted by events, he was in the company of those who had been with Antony at the time (infr.

then we all understood'). This (on the assumption of Athanasian authorship) excludes the year 339, when Athanasius fled to Italy, and compels us to refer the Vision to the troubles of 356 (Apol. Fug. 6, 7. Hist. Ar. 55, 56, Ep. ad Lucif.), after which Athanasius fled to the desert and was in the company of the monks. This conclusion is in independent agreement with (1) the fact, decisive by itself, that Antony is still alive in 345, when Nestorius became Prefect of Egypt (§86, note 3), i.e. six years after the troubles of 339; (2) the evidence that Antony was still living about 353 a.d. (Epist. Ammon. de Pachom. et Theod. 20, 21, in Act. SS. Mai. tom. iii. Appendix 70 C E, Tillemont vii. 123), and (3) the statement of Jerome (Chron.) that Antony died in 356. Against it Weingarten urges the prophecy of restored peace to the Church (infr.) as pointing to a time after the overthrow of Arianism. This is of little weight, for the prophecy expresses only what must have been the hope and belief of all. The prologue, which Tillemont (viii. 227) thinks must have been written in a time of peace at Alexandria, is not sufficiently explicit on the point to weigh against the plain sense of the present passage.

83. Such are the words of Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man. For it is the promise of the Saviour, when He saith, If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you .' And again, Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive .' And He himself it is who saith to His disciples and to all who believe on Him, Heal the sick, cast out demons; freely ye have received, freely give .'

84. Antony, at any rate, healed not by commanding, but by prayer and speaking the name of Christ. So that it was clear to all that it was not he himself who worked, but the Lord who showed mercy by his means and healed the sufferers. But Antony's part was only prayer and discipline, for the sake of which he stayed in the mountain, rejoicing in the contemplation of divine things, but grieving when troubled by much people, and dragged to the outer mountain. For all judges used to ask him to come down, because it was impossible for them to enter on account of their following of litigants. But nevertheless they asked him to come that they might but see him. When therefore he avoided it and refused to go to them, they remained firm, and sent to him all the more the prisoners under charge of soldiers, that on account of these he might come down. Being forced by necessity, and seeing them lamenting, he came into the outer mountain, and again his labour was not unprofitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counselling them to prefer justice to all things; to fear God, and to know, that with what judgment they judged, they should be judged .' But he loved more than all things his sojourn in the mountain. __________________________________________________________________

Matt. vii. 2. __________________________________________________________________

85. At another time, suffering the same compulsion at the hands of them who had need, and after many entreaties from the commander of the soldiers, he came down, and when he was come he spoke to them shortly of the things which make for salvation, and concerning those who wanted him, and was hastening away. But when the duke, as he is called, entreated him to stay, he replied that he could not linger among them, and persuaded him by a pretty simile, saying, Fishes, if they remain long on dry land, die. And so monks lose their strength if they loiter among you and spend their time with you. Wherefore as fish must hurry to the sea, so must we hasten to the mountain. Lest haply if we delay we forget the things within us.' And the general having heard this and many other things from him, was amazed and said, Of a truth this man is the servant of God. For, unless he were beloved of God, whence could an ignorant man have such great understanding?' __________________________________________________________________

86. And a certain general, Balacius by name, persecuted us Christians bitterly on account of his regard for the Arians - that name of ill-omen. And as his ruthlessness was so great that he beat virgins, and stripped and scourged monks, Antony at this time wrote a letter as follows, and sent it to him. I see wrath coming upon thee, wherefore cease to persecute the Christians, lest haply wrath catch hold of thee, for even now it is on the point of coming upon thee .' But Balacius laughed and threw the letter on the ground, and spit on it, and insulted the bearers, bidding them tell this to Antony: Since thou takest thought for the monks, soon I will come after thee also.' And five days had not passed before wrath came upon him. For Balacius and Nestorius, the Prefect of Egypt , went forth to the first halting-place from Alexandria, which is called Chæreu, and both were on horseback, and the horses belonged to Balacius, and were the quietest of all his stable. But they had not gone far towards the place when the horses began to frisk with one another as they are wont to do; and suddenly the quieter, on which Nestorius sat , with a bite dismounted Balacius, and attacked him, and tore his thigh so badly with its teeth that he was borne straight back to the city, and in three days died. And all wondered because what Antony had foretold had been so speedily fulfilled. __________________________________________________________________

87. Thus, therefore, he warned the cruel. But the rest who came to him he so instructed that they straightway forgot their lawsuits, and felicitated those who were in retirement from the world. And he championed those who were wronged in such a way that you would imagine that he, and not the others, was the sufferer. Further, he was able to be of such use to all, that many soldiers and men who had great possessions laid aside the burdens of life, and became monks for the rest of their days. And it was as if a physician had been given by God to Egypt. For who in grief met Antony and did not return rejoicing? Who came mourning for his dead and did not forthwith put off his sorrow? Who came in anger and was not converted to friendship? What poor and low-spirited man met him who, hearing him and looking upon him, did not despise wealth and console himself in his poverty? What monk, having being neglectful, came to him and became not all the stronger? What young man having come to the mountain and seen Antony, did not forthwith deny himself pleasure and love temperance? Who when tempted by a demon, came to him and did not find rest? And who came troubled with doubts and did not get quietness of mind? __________________________________________________________________

88. For this was the wonderful thing in Antony's discipline, that, as I said before, having the gift of discerning spirits, he recognised their movements, and was not ignorant whither any one of them turned his energy and made his attack. And not only was he not deceived by them himself, but cheering those who were troubled with doubts, he taught them how to defeat their plans, telling them of the weakness and craft of those who possessed them. Thus each one, as though prepared by him for battle, came down from the mountain, braving the designs of the devil and his demons. How many maidens who had suitors, having but seen Antony from afar, remained maidens for Christ's sake. And people came also from foreign parts to him, and like all others, having got some benefit, returned, as though set forward by a father. And certainly when he died, all as having been bereft of a father, consoled themselves solely by their remembrances of him, preserving at the same time his counsel and advice. __________________________________________________________________

89. It is worth while that I should relate, and that you, as you wish it, should hear what his death was like. For this end of his is worthy of imitation. According to his custom he visited the monks in the outer mountain, and having learned from Providence that his own end was at hand, he said to the brethren, This is my last visit to you which I shall make. And I shall be surprised if we see each other again in this life. At length the time of my departure is at hand, for I am near a hundred and five years old.' And when they heard it they wept, and embraced, and kissed the old man. But he, as though sailing from a foreign city to his own, spoke joyously, and exhorted them Not to grow idle in their labours, nor to become faint in their training, but to live as though dying daily. And as he had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the Saints, and to have nought to do with the Meletian schismatics, for you know their wicked and profane character. Nor have any fellowship with the Arians, for their impiety is clear to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.'

90. But when the brethren were urging him to abide with them and there to die, he suffered it not for many other reasons, as he showed by keeping silence, and especially for this: - The Egyptians are wont to honour with funeral rites, and to wrap in linen cloths at death the bodies of good men, and especially of the holy martyrs; and not to bury them underground, but to place them on couches, and to keep them in their houses, thinking in this to honour the departed. And Antony often urged the bishops to give commandment to the people on this matter. In like manner he taught the laity and reproved the women, saying, that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and prophets are until now preserved in tombs, and the very body of the Lord was laid in a tomb, and a stone was laid upon it, and hid it until He rose on the third day .' And thus saying, he showed that he who did not bury the bodies of the dead after death transgressed the law, even though they were sacred. For what is greater or more sacred than the body of the Lord? Many therefore having heard, henceforth buried the dead underground, and gave thanks to the Lord that they had been taught rightly. __________________________________________________________________

91. But he, knowing the custom, and fearing that his body would be treated this way, hastened, and having bidden farewell to the monks in the outer mountain entered the inner mountain, where he was accustomed to abide. And after a few months he fell sick. Having summoned those who were there - they were two in number who had remained in the mountain fifteen years, practising the discipline and attending on Antony on account of his age - he said to them, I, as it is written , go the way of the fathers, for I perceive that I am called by the Lord. And do you be watchful and destroy not your long discipline, but as though now making a beginning, zealously preserve your determination. For ye know the treachery of the demons, how fierce they are, but how little power they have. Wherefore fear them not, but rather ever breathe Christ, and trust Him. Live as though dying daily. Give heed to yourselves, and remember the admonition you have heard from me. Have no fellowship with the schismatics, nor any dealings at all with the heretical Arians. For you know how I shunned them on account of their hostility to Christ, and the strange doctrines of their heresy. Therefore be the more earnest always to be followers first of God and then of the Saints; that after death they also may receive you as well-known friends into the eternal habitations. Ponder over these things and think of them, and if you have any care for me and are mindful of me as of a father, suffer no one to take my body into Egypt, lest haply they place me in the houses , for to avoid this I entered into the mountain and came here.

Moreover you know how I always put to rebuke those who had this custom, and exhorted them to cease from it. Bury my body, therefore, and hide it underground yourselves, and let my words be observed by you that no one may know the place but you alone. For at the resurrection of the dead I shall receive it incorruptible from the Saviour. And divide my garments. To Athanasius the bishop give one sheepskin and the garment whereon I am laid, which he himself gave me new, but which with me has grown old. To Serapion the bishop give the other sheepskin, and keep the hair garment yourselves . For the rest fare ye well, my children, for Antony is departing, and is with you no more.' __________________________________________________________________

92. Having said this, when they had kissed him, he lifted up his feet, and as though he saw friends coming to him and was glad because of them - for as he lay his countenance appeared joyful - he died and was gathered to the fathers. And they afterward, according to his commandment, wrapped him up and buried him, hiding his body underground. And no one knows to this day where it was buried, save those two only. But each of those who received the sheepskin of the blessed Antony and the garment worn by him guards it as a precious treasure. For even to look on them is as it were to behold Antony; and he who is clothed in them seems with joy to bear his admonitions. __________________________________________________________________

93. This is the end of Antony's life in the body and the above was the beginning of the discipline. Even if this account is small compared with his merit, still from this reflect how great Antony, the man of God, was. Who from his youth to so great an age preserved a uniform zeal for the discipline, and neither through old age was subdued by the desire of costly food, nor through the infirmity of his body changed the fashion of his clothing, nor washed even his feet with water, and yet remained entirely free from harm. For his eyes were undimmed and quite sound and he saw clearly; of his teeth he had not lost one, but they had become worn to the gums through the great age of the old man. He remained strong both in hands and feet; and while all men were using various foods, and washings and divers garments, he appeared more cheerful and of greater strength. And the fact that his fame has been blazoned everywhere; that all regard him with wonder, and that those who have never seen him long for him, is clear proof of his virtue and God's love of his soul. For not from writings, nor from worldly wisdom, nor through any art, was Antony renowned, but solely from his piety towards God. That this was the gift of God no one will deny. For from whence into Spain and into Gaul, how into Rome and Africa, was the man heard of who abode hidden in a mountain, unless it was God who maketh His own known everywhere, who also promised this to Antony at the beginning? For even if they work secretly, even if they wish to remain in obscurity, yet the Lord shows them as lamps to lighten all, that those who hear may thus know that the precepts of God are able to make men prosper and thus be zealous in the path of virtue. __________________________________________________________________

94. Read these words, therefore, to the rest of the brethren that they may learn what the life of monks ought to be; and may believe that our Lord and Saviour Jesus Christ glorifies those who glorify Him: and leads those who serve Him unto the end, not only to the kingdom of heaven, but here also - even though they hide themselves and are desirous of withdrawing from the world - makes them illustrious and well known everywhere on account of their virtue and the help they render others. And if need be, read this among the heathen, that even in this way they may learn that our Lord Jesus Christ is not only God and the Son of God, but also that the Christians who truly serve Him and religiously believe on Him, prove, not only that the demons, whom the Greeks themselves think to be gods, are no gods, but also tread them under foot and put them to flight, as deceivers and corrupters of mankind, through Jesus Christ our Lord, to whom be glory for ever and ever. Amen. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________