Via Anthony

You have begun a noble competition with the monks of Egypt, determined either to equal or surpass them in your practice of the virtuous life. By now monasteries exist among you, and the title of monk has gained public recognition. Everyone will rightly approve this determination, and in response to your prayers God will bring it to completion. Since you asked me to give you an account of the blessed Antony’s way of life, and want to learn how he began this discipline, who and what sort of man he was before this, how his life ended, and whether the reports about him are true—so that you also may strive to imitate him—I eagerly accepted your request. Even the simple act of remembering Antony brings me great spiritual benefit. I know that when you have heard about him, besides admiring the man, you will want to follow his example, because for monks the life of Antony provides a complete model of discipline. So do not distrust what you have heard from those who brought news of him; instead, realize that they have told you only a few things, since they could hardly have given a detailed account of such significant events. Because at your request I have recalled a few facts about him and am sending as much as I can put in a letter, do not hesitate to question those who sail from here. When everyone has told their story, the full account will still hardly do justice to his excellence. For this reason, when I received your letter, I wanted to send for certain monks, especially those who spent the most time with him, hoping to learn fresh details to send you. But since the sailing season was ending and the letter-carrier was in a hurry, 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 matters I have been careful about the truth, so that no one should doubt the account by hearing too much, nor despise the man by hearing too little.

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.

Antony, you should know, was Egyptian by birth. His parents were from a good family and had considerable wealth, and since they were Christians, he was also raised in the same faith. In his early childhood he was brought up with his parents, knowing nothing else but them and his home. But when he grew up and reached boyhood, and was getting older, he could not bear to learn reading and writing, and did not care to spend time with other boys. Instead, all his desire was, as it is written of Jacob, to live as a simple man at home. He attended church with his parents, and he was neither idle as a child nor did he look down on them when he was older. Rather, he was obedient to his father and mother and paid attention to what was read, keeping in his heart what was useful in what he heard. And though he was a child raised in moderate comfort, he did not pester his parents for fancy or luxurious food, nor did such things give him pleasure. He was simply content with what he found and did not look for anything more.

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.

After the death of his father and mother, he was left alone with one little sister. He was about eighteen or twenty years old, and the care of both home and sister rested on him. Not even six months had passed after the death of his parents when, going into the Lord’s House according to custom, he thought to himself and reflected as he walked about how the Apostles left all and followed the Savior, and how those in the Acts sold their possessions and brought and laid them at the Apostles’ feet for distribution to the needy, and what great hope was laid up for them in heaven. Pondering these things, he entered the church, and it happened that the Gospel was being read. He heard the Lord saying to the rich man, “If you would be perfect, go and sell what you have and give to the poor, and come follow Me and you shall have treasure in heaven.” Antony, as though God had reminded him 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. These were three hundred acres, productive and very fair, so that they should no longer be a burden upon himself and his sister. All the rest that was movable he sold, and having gathered much money, he gave it to the poor, though he kept back a little for his sister’s sake.

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.

And again as he went into the church, hearing the Lord say in the Gospel, “Be not anxious for tomorrow,” 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 from then on devoted himself outside his house to discipline, taking care of 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 attention to themselves practiced 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 stay in places outside the village. Then if he heard of a good man anywhere, like the sensible bee, he went out and sought him, and did not turn back to his own home until he had seen him. And he returned, having received from the good man what were like supplies for his journey in the way of virtue. So living there at first, he strengthened his resolve not to return to his father’s home or to the remembrance of his relatives, 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,” 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 attention 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 in place of books.

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.

By conducting himself this way, Antony was loved by everyone. He sincerely submitted himself to the good men he visited and learned thoroughly how each one excelled beyond him in zeal and discipline. He noticed one person’s graciousness and another’s constant prayer. He recognized one person’s freedom from anger and another’s loving-kindness. He paid attention to one person’s watchfulness and another’s study. He admired one person for endurance and another for fasting and sleeping on the ground. He carefully observed one person’s meekness and another’s patience, while taking note of the devotion to Christ and the mutual love that motivated them all. After being filled with these examples, he returned to his own place of discipline and from then on worked to combine the qualities of each person. He was eager to display in himself the virtues of all. With others his own age he had no rivalry except this alone: that he should not be inferior to them in higher things. And he did this in a way that hurt no one’s feelings but made them rejoice over him. So all the people of that village and the good men with whom he was close, when they saw what kind of man he was, called him God-beloved. Some welcomed him as a son, others as a brother.

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.

But the devil, who hates and envies what is good, could not bear to see such determination in a young man, and he tried to use against him the tactics he had used successfully against others. First, he tried to lead him away from his discipline by whispering reminders of his wealth, concern for his sister, family obligations, love of money, love of fame, the various pleasures of eating, and other enjoyments of life, and finally the difficulty of virtue and how hard it is. He also suggested the weakness of the body and how long the journey would be. In short, he stirred up a great cloud of conflicting thoughts in his mind, wanting to block him from his firm purpose. But when the enemy saw that he was too weak to overcome Antony’s determination, and that he was actually being defeated by Antony’s firmness, overthrown by his great faith, and falling because of his constant prayers, then at last he put his trust in the weapons which are ‘in the navel of his belly’ and boasted in them—for they are his primary trap for young people—and he attacked the young man, disturbing him at night and harassing him during the day, so that even those watching could see the struggle going on between them. The devil would suggest filthy thoughts and Antony would counter them with prayers. The devil would inflame him with lust, and Antony, as one who seemed to blush with shame, would strengthen his body with faith, prayers, and fasting. And the devil, miserable creature, one night even took on the form of a woman and imitated all her actions simply to deceive Antony. But Antony, his mind filled with Christ and the nobility inspired by Him, and considering the spirituality of the soul, extinguished the burning coal of the devil’s deception. Again the enemy suggested the ease of pleasure. But Antony, like a man filled with anger and grief, turned his thoughts to the threatened fire and the gnawing worm, and using these as weapons against his adversary, passed through the temptation unharmed. All this brought shame to his enemy. For the devil, thinking himself like God, was now being mocked by a young man, and he who boasted against flesh and blood was being driven away 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, ‘not I but the grace of God which was with me.’

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.’

When the dragon could not overthrow Antony even by these means, but saw himself driven out of his heart, he gnashed his teeth as it is written and seemed to be beside himself. He appeared to Antony like a black boy, taking a visible form that matched the color of his mind. Cringing before him, he no longer attacked him with thoughts—for cunning as he was, he had been defeated—but finally spoke in a human voice and said, “I have deceived many and cast down many, but now when I attacked you and your labors as I had attacked many others, I proved weak.” When Antony asked, “Who are you who speak to me like this?” he answered with a pitiful voice, “I am the friend of sexual immorality, and I have taken upon myself the incitements that 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 chaste people have I persuaded by my incitements! I am the one because of whom the prophet also rebukes those who have fallen, saying, ‘You have been caused to err by the spirit of whoredom.’ For by me they have been tripped up. I am the one who has so often troubled you and has so often been overthrown by you.” But Antony, having given thanks to the Lord, said to him with good courage, “You are very despicable then, for you are black-hearted and weak as a child. From now on I shall have no trouble from you, for the Lord is my helper, and I shall look down on my enemies.” Having heard this, the black one immediately fled, shuddering at the words and dreading to come near the man any longer.

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.

This was Antony’s first struggle against the devil, or rather this victory was the Savior’s work in Antony, who condemned sin in the flesh so that the requirement of the law might be fulfilled in us who walk not according to the flesh but according to the spirit. But Antony did not relax his vigilance and look down on the devil just because the evil one had fallen, nor did the enemy stop setting traps for him as though he had been conquered. The devil went around like a lion seeking some opportunity against him. But Antony had learned from the Scriptures that the devil’s tactics are many, so he zealously continued his discipline, realizing that even though the devil had not been able to deceive his heart through bodily pleasure, he would try to ensnare him by other means. For the demon loves sin. Therefore he subjected his body more and more and kept it under control, in case having won on one side he might be dragged down on another. He decided to train himself in an even stricter way of life. Many people were amazed, but he himself bore the hardship easily, for the eagerness of his soul, through the long time it had remained in him, had formed a good habit in him, so that receiving only a little instruction from others he showed great zeal in this matter. He kept vigil so much that he often stayed awake the entire night, and this not just once but frequently, to the amazement of others. He ate once a day, after sunset, sometimes once every two days, and often even every four days. His food was bread and salt, his drink only water. It is unnecessary even to mention meat and wine, since no such thing was found among the other serious men. A rush mat served as his bed, but most of the time he lay on the bare ground. He would not anoint himself with oil, saying that young men ought to be serious in their training and not seek what would weaken the body, but they must train it for hard work, remembering the Apostle’s words, when I am weak, then I am strong. For, he said, the strength of the soul is sound when the pleasures of the body are reduced. And he had reached this truly wonderful conclusion: that progress in virtue and withdrawal from the world for its sake ought not to be measured by time, but by desire and firmness of purpose. He at least gave no thought to the past, but day by day, as if he were at the beginning of his training, applied greater effort for advancement, often repeating to himself Paul’s saying: Forgetting what is behind and straining toward what is ahead. He also remembered the words spoken by the prophet Elijah, the Lord lives in whose presence I stand today. For he noticed that in saying today the prophet did not count the time that had passed, but daily, as though always beginning, he eagerly tried to make himself fit to appear before God, being pure in heart and always ready to submit to His guidance, and to Him alone. And he used to tell himself that from the life of the great Elijah the hermit ought to see his own as in a mirror.

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.

Thus tightening his hold upon himself, Antony departed to the tombs, which happened to be some distance from the village. Having asked one of his acquaintances to bring him bread every few days, he entered one of the tombs, and the other person shut the door on him so he remained inside alone. When the enemy could not endure this and was even afraid that Antony would soon fill the desert with this discipline, he came one night with a multitude of demons and beat him so severely with blows that he lay on the ground speechless from the extreme pain. For he declared that the torture had been so severe that no blows inflicted by a human being could ever have caused him such suffering. But by the Providence of God—for the Lord never overlooks those who hope in Him—the next day his acquaintance came bringing him the loaves of bread. 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 on the ground. Many of his relatives and the villagers sat around Antony as around a corpse. But about midnight he regained consciousness and got up, and when he saw them all asleep except his companion who was watching, he motioned with his head for him to come closer, and asked him to carry him back to the tombs without waking anyone.

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.

He was carried there by the man, and as usual, when the door was shut he was inside alone. He could not stand up because of the blows, but he prayed as he lay. After he had prayed, he shouted, “Here I am, Antony! I do not run from your blows, for even if you inflict more, nothing shall separate me from the love of Christ.” 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, was amazed that after the blows he dared to return, so he called together his hounds and burst forth. “You see,” he said, “that neither by the spirit of lust nor by blows did we stop the man, but that he defies us. Let us attack him in another way.” Changes of form for evil are easy for the devil, so in the night they made such a noise that the whole place seemed to be shaken by an earthquake. The demons, as if breaking through the four walls of the dwelling, seemed to enter through them, coming in the likeness of beasts and creeping things. The place was suddenly filled with the forms of lions, bears, leopards, bulls, serpents, asps, scorpions, and wolves, and each of them was moving according to its nature. The lion was roaring, wanting to attack; the bull seemed to toss with its horns; the serpent was writhing but unable to approach; and the wolf, as it rushed on, was held back. Altogether the noises of the apparitions, with their angry ragings, were dreadful. But Antony, struck and goaded by them, felt bodily pains that were even more severe. He lay watching, however, with unshaken soul, groaning from bodily anguish, but his mind was clear. As if in mockery he said, “If there had been any power in you, it would have been enough for one of you to come. But since the Lord has made you weak, you try to terrify me by numbers. 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, do not delay 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.” After many attempts they gnashed their teeth at him, because they were mocking themselves rather than him.

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.

The Lord did not forget Antony’s struggle but was present to help him. Looking up, Antony saw the roof appearing to open, and a ray of light came down to him. The demons suddenly disappeared, the pain in his body immediately stopped, and the building was whole again. Antony felt the help and caught his breath again, freed from pain. He pleaded with the vision that had appeared to him, saying, “Where were you? Why didn’t you appear at the beginning to stop my pain?” A voice came to him: “Antony, I was here, but I waited to see your fight. Therefore, since you have endured and were not defeated, I will always be a help to you and will make your name known everywhere.” After hearing this, Antony stood up and prayed, and he received such strength that he realized he had more power in his body than before. He was then about thirty-five years old.

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.

And on the following day he went out even more eagerly committed to serving God, and having met the old man he had encountered before, he asked him to live with him in the desert. But when the other refused because of his advanced age, and because at that time there was no such practice yet, Antony himself set off immediately for the mountain. And again the enemy, seeing his zeal and wanting to obstruct it, threw in his path what appeared to be a large silver dish. But Antony, recognizing the deception of the Evil One, stopped, and having looked at the dish, he put the devil to shame, saying, “Where does a dish come from in the desert? This road is not well-traveled, nor is there any trace of travelers here; it could not have fallen without being missed because of its size; and whoever had lost it would have turned back to look for it and would have found it, since this is a desert place. This is some trick of the devil. O you Evil One, you will not obstruct my purpose with this; let it go with you to destruction.” And when Antony had said this it vanished like smoke before fire.

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.

Then again as he went on, he saw what was this time not a vision but real gold scattered in the way. But whether the devil showed it, or some better power did so to test the athlete and demonstrate to the Evil One that Antony truly cared nothing for money, neither he told nor do we know. But it is certain that what appeared was gold. And Antony marveled at the quantity, but passed by it 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 lived there. The reptiles, as though someone 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 stayed within by himself, never going out nor looking at anyone who came. Thus he spent a long time training himself, and received loaves, let down from above, twice in the year.

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 friends who came, since he did not allow them to enter, often spent days and nights outside, and heard what sounded like crowds inside shouting, making noise, sending out pitiful voices and crying, ‘Leave what is ours. What are you even doing in the desert? You cannot withstand our attack.’ So at first those outside thought there were some men fighting with him, and that they had entered by ladders; but when they bent down and looked through a hole there was no one, they were afraid, considering them to be demons, and they called on Antony. He quickly heard them, though he had not been paying attention to the demons, and coming to the door he urged them to leave and not to be afraid, ‘for this is how,’ he said, ‘the demons make their apparent attacks against those who are cowardly. Therefore sign yourselves with the cross, and leave boldly, and let these amuse themselves.’ So they left strengthened by the sign of the Cross. But he remained completely unharmed by the evil spirits, nor was he worn out by the struggle, for visions from above came to his aid, and the weakness of the enemy relieved him of much trouble and armed him with greater zeal. For his friends often came 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.’

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. ‘

For nearly twenty years he continued training himself in solitude, never going out and rarely being seen by anyone. After this time, when many people were eager and wanted to imitate his way of life, and his friends came and began to tear down and force open the door, Antony came out from the fort as if from a shrine, having been initiated in the mysteries and filled with the Spirit of God. This was the first time he was seen outside the fort by those who came to see him. When they saw him, they were amazed at the sight, because his body looked the same as before. He was neither fat, like someone who doesn’t exercise, nor thin from fasting and struggling with the demons, but he was exactly the same as they had known him before his withdrawal. And his soul was free from any stain, for it was not troubled by grief, nor weakened by pleasure, nor given to laughter or sadness. He was not disturbed when he saw the crowd, nor overly happy at being greeted by so many people. Instead, he was completely balanced, as if guided by reason and remaining in a natural state. Through him the Lord healed the physical illnesses of many who were present and cleansed others from evil spirits. God gave grace to Antony in speaking, so that he comforted many who were sorrowful and reconciled those who were in conflict, urging everyone to prefer the love of Christ above everything in the world. While he urged and advised them to remember the good things to come and the loving-kindness of God toward us, who spared not His own Son, but delivered Him up for us all, he persuaded many to embrace the solitary life. And so it happened in the end that cells appeared even in the mountains, and the desert was colonized by monks, who left their own people and enrolled themselves for citizenship in the heavens.

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.

But when he had to cross the Arsenoitic Canal—the reason being to visit the brothers—the canal was full of crocodiles. By simply praying, he entered it along with all those who were with him, and they crossed over safely. After returning to his cell, he devoted himself to the same noble and courageous practices. Through frequent conversation he increased the zeal of those who were already monks, stirred up in most others a love for this way of life, and soon through the appeal of his words, monasteries multiplied, and he guided them all like a father.

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.

The Scriptures are sufficient for instruction, but it is also good to encourage one another in the faith and to stir each other up with words. Therefore, you as children should bring what you know to your father, and I as the elder will share my knowledge and what experience has taught me with you. Let this especially be the common goal of all: not to give up once we have begun, not to lose heart in trouble, and not to say we have lived in the discipline a long time. Instead, we should act as though we are making a fresh start every day and increase our earnestness. For the whole life of man is very short when measured against the ages to come, so all our time is nothing compared with eternal life. In the world, everything is sold at its proper price, and a person exchanges one thing of equal value for another. But the promise of eternal life is purchased for very little. For it is written, “The days of our life are seventy years, or if we are strong, eighty years, and whatever is more than these is labor and sorrow.” Therefore, whenever we live a full eighty years or even a hundred years in the discipline, we will not reign for only a hundred years. Instead of a hundred years, we will reign forever and ever. And though we fought on earth, we will not receive our inheritance on earth, but we have the promises in heaven. And having put off the body which is corrupt, we will receive it incorrupt.

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.

Therefore, children, let us not grow weary or think 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. Nor should we think, as we look at the world, that we have given up anything of much importance, for the whole earth is very small compared with all of heaven. Therefore, even if we happened to be lords of all the earth and gave it all up, it would be nothing worthy of comparison with the kingdom of heaven. For just as a man would despise a copper coin to gain a hundred gold coins, so if a man were lord of all the earth and renounced it, what he gives up is little, and he receives a hundred times as much. But if not even the whole earth is equal in value to the heavens, then the person who has given up a few acres leaves behind practically nothing; and even if he has given up a house or much gold, he ought not to boast or be discouraged. Furthermore, we should consider that even if we do not give these things up for the sake of virtue, we will still leave them behind when we die—very often, as the Preacher says, to those to whom we do not wish. Why then should we not give them up for the sake of virtue, so that we may inherit a kingdom instead? Therefore, let the desire for possessions take hold of no one, for what benefit is it to acquire these things which we cannot take with us? Why not instead get those things which we can take away with us—namely, 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 preparing for us a welcome there in the land of the meek-hearted.

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. So let a person persuade himself from such things not to treat this lightly, especially if he considers that he is himself the Lord’s servant and ought to serve his Master. Just as a servant would not dare to say, “Because I worked yesterday, I will not work today,” and thinking about the past would do no work in the future, but rather, as it is written in the Gospel, daily shows the same readiness to please his master and to avoid danger—so let us daily remain 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 angry with us for our neglect. We have also heard this in Ezekiel, and just as Judas destroyed his previous labor because of one night.

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.

Therefore, children, let us hold fast to our discipline and not be careless. For in it the Lord works alongside us, as it is written, to all who 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.” For if we too live as though dying daily, we shall not sin. And the meaning of that saying is this: as we rise each day, we should think that we will not survive until evening; and again, when we are about to lie down to sleep, we should think that we will not rise up. For our life is naturally uncertain, and Providence allots it to us daily. But by ordering our daily life this way, we shall neither fall into sin nor have a lust for anything, nor cherish anger against anyone, nor shall we heap up treasure on earth. But, as though under the daily expectation of death, we shall be without wealth and shall forgive all things to all people, nor shall we retain at all the desire for women or for any other foul pleasure. But we shall turn from it as past and gone, always striving and looking forward to the day of Judgment. For the greater dread and danger of torment always destroys the ease of pleasure and sets the soul upright if it is about to fall.

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.

Since we have already begun and set out on the path of virtue, let us strive all the more to reach what lies ahead. Let no one turn back to what is behind, like Lot’s wife, especially since the Lord has said, “No man, having put his hand to the plow and turning back, is fit for the kingdom of heaven.” This turning back is nothing other than feeling regret and becoming worldly-minded again. But do not be afraid to hear about virtue, and do not be surprised by the word. For it is not far from us, nor is it outside ourselves, but it is within us and easy if only we are willing. The Greeks travel abroad and cross the sea to gain knowledge, but we have no need to leave home for the sake of the kingdom of heaven or to cross the sea for the sake of virtue. For the Lord said long ago, “The kingdom of heaven is within you.” Therefore virtue requires only willingness from us, since it is in us and is formed from us. For when the soul has its spiritual faculty in its natural state, virtue is formed. And it is in its natural state when it remains as it was when it came into existence. And when it came into existence it was beautiful and exceedingly good. For this reason Joshua, the son of Nun, in his exhortation said to the people, “Make straight your heart to the Lord God of Israel,” and John said, “Make your paths straight.” 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 remain as we have been made, we are in a state of virtue, but if we think of ignoble things we shall be considered evil. If, therefore, this thing had to be acquired from outside, it would truly be difficult; but since 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, so that He may recognize His work as being the same as He made it.

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.

Let us strive not to be ruled by anger or overcome by lust, 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. As we live this way, let us guard ourselves carefully, and as it is written, keep our hearts with all watchfulness. For we have terrible and crafty enemies—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. Their number in the air around us is great, and they are not far from us. Now there are great distinctions among them, and much could be said concerning their nature and distinctions, but such a description belongs to others with greater abilities than we possess. But right now it is urgent and necessary for us only to know their schemes against ourselves.

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.

First, then, we must understand this: the demons were not created in the form we mean when we call them by that name, for God made nothing evil. Even they were made good. However, having fallen from the heavenly wisdom, they have since been crawling about on earth. On one hand, they deceived the Greeks with their spectacular shows, while out of envy toward us Christians they set everything in motion, wanting to prevent us from entering the heavens so that we cannot ascend to the place from which they fell. Therefore much prayer and discipline are necessary, so that when someone receives through the Spirit the gift of discerning spirits, he may have the power to recognize their characteristics: which of them are less evil and which are more evil, what the particular focus of each one is, and how each of them is defeated and driven out. For their wicked schemes and the variations in their strategies are many. The blessed Apostle and his followers knew such things when they said, “for we are not ignorant of his devices.” And we, from the temptations we have experienced at their hands, ought to warn one another about them. Therefore I, having tested them myself, speak to you as to children.

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.

The demons, therefore, if they see all Christians, and especially monks, working cheerfully and making progress, first launch an attack through temptation and place obstacles to block our path—namely, evil thoughts. But we don’t need to fear their suggestions, because through prayer, fasting, and faith in the Lord, their attack immediately fails. But even when it does fail, they don’t stop. Instead, they cunningly use trickery to come at us again. When they can’t deceive the heart openly with sinful pleasures, they approach in a different form. From that point on, they create illusions and try to frighten us, changing their shapes and taking the forms of women, wild beasts, reptiles, giant bodies, and armies of soldiers. But even then you don’t need to fear their deceptive illusions, because they are nothing and quickly disappear, especially if a person strengthens himself beforehand with faith and the sign of the cross. Yet they are bold and utterly shameless, because if they are defeated in this way, they make an attack in another manner. They pretend to prophesy and predict the future, and they show themselves as being tall enough to reach the roof and very broad, so that they may secretly trap through 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 help them.

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.

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 way, 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, yes 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, 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 claims that they use to deceive the godly. But not even then should we, the faithful, fear his appearance or pay attention to his words. For he is a liar and never speaks a word of truth. And though speaking so many and such great words in his boldness, without doubt, like a dragon he was drawn with a hook by the Savior, 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, so that we should mock him. And with him are placed the demons his companions, like serpents and scorpions to be trampled underfoot by us Christians. And the proof of this is that we now live in opposition to him. For he who threatened to dry the sea and seize the world, behold now cannot stop our discipline, nor even me speaking against him. Let us then pay no attention to his words, for he is a liar, and let us not fear his visions, seeing that they themselves are deceptive. For what 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. Therefore 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.

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.

They are deceitful and ready to transform themselves into any form and take on any appearance. Very often they imitate the music of harps and voices without even appearing, and they repeat the words of Scripture. Sometimes while we are reading, they immediately echo what is being read many times over. They wake us from sleep to pray, and they do this constantly, barely letting us sleep at all. At other times they take on the appearance of monks and imitate the speech of holy men, so that through this similarity they may deceive and drag their victims wherever they want. But we must pay them no attention, even if they wake us for prayer, even if they urge us not to eat at all, even if they seem to accuse us and shame us for things they once permitted. For they do this not out of piety or truth, but to drive simple people to despair, to say that the discipline is useless, to make people hate the solitary life as a burden and trouble, and to obstruct those who pursue it despite them.

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.

Therefore the prophet sent by the Lord declared them to be wretched, saying: Woe to him who gives his neighbors muddy destruction to drink. For such practices and tricks undermine the way that leads to virtue. And the Lord Himself, even when the demons spoke the truth—for they truly said “You are the Son of God”—still silenced them and would not let them speak, lest they might mix their evil with the truth, and so that He might train us never to pay attention to them even when they seem to speak truthfully. For it is improper that we, who have the holy Scriptures and freedom from the Savior, should be taught by the devil who has not kept his own order but has gone from one mind to another. Therefore even when he uses the language of Scripture, He forbids him, saying: But to the sinner God said, Why do you declare My ordinances and take My covenant in your mouth? For the demons do everything—they chatter, they confuse, they pretend, they throw things into disorder—to deceive the simple. They make noise, laugh wildly, and whistle; but if no attention is paid to them, they immediately weep and lament as though defeated.

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.’

Therefore, the Lord, as God, silenced the demons. It is right that we, taught by the saints, should do the same and imitate their courage. For when they witnessed these things, they used to say: When the sinner rose against me, I was silent and humble, and I kept quiet from speaking good words. And again: But I was like a deaf man and did not hear, and like a mute man who does not open his mouth, and I became like a man who does not hear. So let us not listen to them, since they are strangers to us, nor pay attention to them even if they stir us up to prayer and talk about fasting. Instead, let us devote ourselves to our commitment to discipline, and let us not be deceived by them, who do everything deceitfully, even if they threaten death. For they are weak and can do nothing but threaten.

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.

Since I have already touched on these matters, I must not hesitate to speak about them at greater length, for reminding you of them will keep you safe. Since the Lord came to earth, the enemy has fallen and his powers have been weakened. Therefore, although he can do nothing, like a tyrant he did not accept his fall quietly but made threats—though his threats are only words. Let each of you consider this, and you will be able to despise the demons. Now if they were limited by bodies like ours, they could say, “When people are hidden we cannot find them, but whenever we do find them we harm them.” And we too could escape them by hiding and shutting the doors against them. But if they are not of this nature, but are able to enter even when the doors are shut, and fill all the air—both they and their leader the devil—and they desire evil and are ready to harm us; and, as the Savior said, “From the beginning the devil is a murderer and a father of vice”—yet we, though this is so, are alive and spend our lives opposing him all the more; it is clear they are powerless. For place does not hinder their schemes, nor do they look on us as friends and spare us, nor are they lovers of good who would reform themselves. On the contrary, they are evil, and nothing is sought after by them so much as harming those who love virtue and fear God. But since they have no power to accomplish anything, they do nothing but threaten. If they could act, they would not hesitate but would immediately do evil (for all their desire is set on this), especially against us. Look, we are gathered together now and speak against them, and they know that when we advance they grow weak. If they had power, they would not permit any of us Christians to live, for godliness is an abomination to a sinner. But since they can do nothing, they inflict the greater wounds on themselves, for they can fulfill none of their threats. We should also consider this, so we need not fear them: if they had the power, they would not come in crowds, nor create displays, nor deceive us by changing their form. It would be enough for just one to come and accomplish what he was both able and willing to do—especially since anyone who has power does not kill with a display or strike fear with noise, but immediately uses his authority fully as he wishes. But the demons, since they have no power, are like actors on stage changing their appearance and frightening children with noisy apparitions and various forms. For this they ought rather to be despised, since it shows their weakness. At least the true angel of the Lord sent against the Assyrian had no need for noise or outward displays, nor shouting or clattering, but in quiet he used his power and immediately destroyed one hundred and eighty-five thousand. But demons like these, who have no power, try to terrify at least by their displays.

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 .

If someone brings up the story of Job and asks, “Why then was the devil allowed to go out and do all those things against him—stripping him of all his possessions, killing his children, and afflicting him with terrible sores?”—that person should recognize that the devil was not the one with power. Rather, it was God who handed Job over to him for testing. The devil certainly had no power to do anything on his own, but he asked for permission, and only after receiving it did he do what he did. This makes the enemy all the more deserving of condemnation, because even though he wanted to, he could not overcome one righteous man. If he had been able to, he would not have needed to ask permission. The fact that he asked not once but twice shows his weakness and lack of power. It is no surprise that he could do nothing against Job, since even destruction would not have come upon Job’s livestock if God had not allowed it. The devil does not even have power over pigs, for as it is written in the Gospel, the demons begged the Lord, saying, “Let us enter the swine.” If they had no power even over pigs, how much less do they have any power over human beings, who are made in the image of God?

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 .

We should therefore fear God alone and despise the demons, and not be afraid of them at all. The more they act this way, the more we should strengthen our spiritual discipline against them, because a good life and faith in God are powerful weapons. In any case, 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 above all, their piety toward Christ. This is why they do everything they can to prevent anyone from trampling on them, since they know the grace given to the faithful against them by the Savior, 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).

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 .

If the demons pretend to predict the future, no one should pay attention to them. Often they announce in advance that certain brothers are coming days later, and they do come. However, the demons do this not out of any concern for those listening, but to gain their trust. Then, once they have them in their power, they can destroy them. Therefore we must not pay attention to them, but should instead rebuke them when they speak, since we do not need them. For what is remarkable about this? They have more subtle bodies than humans have. When they see people start their journey, they outrun them in speed and announce their arrival ahead of time. This is like a horseman getting ahead of someone on foot and announcing the latter’s arrival beforehand. There is no reason for us to be amazed at this. They do not know anything that does not yet exist. God alone knows all things before they come into being. The demons are like thieves who run ahead with what they have seen and announce it. They have already announced our activities to many people—that we are gathered together and planning measures against them—before any of us could go and report these things. A fast-running boy could truthfully do the same thing by getting far ahead of someone slower. What I mean is this: if someone begins to walk from the Thebaid or from any other region, the demons do not know whether he will walk before he begins to walk. But when they see him walking, they run ahead and announce his approach before he arrives. So it happens that after a few days the travelers arrive. But often the travelers turn back, and the demons prove to be wrong.

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.’

So too with regard to the river’s water, they sometimes make foolish predictions. For having seen that there has been heavy rain in the regions of Ethiopia, and knowing that this rain causes the river to flood before the water reaches Egypt, they run ahead and announce it. Men could report the same thing if they had the same running ability as the demons. Just as David’s spy, going up to a high place, saw the approaching man better than someone who remained below, and the runner himself announced what was already on the way and taking place before others arrived—not things that had not yet happened, but things already in progress—so these demons also choose to exert themselves and report to others what is already happening, simply to deceive them. However, if Providence meanwhile plans something different for the waters or travelers—for Providence can do this—the demons are mistaken, and those who listened to them are deceived.

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.’

In the past, this is how the oracles of the Greeks arose, and this is how the demons led them astray. But from that time forward their deception was ended by the coming of the Lord, who destroyed the demons and their tricks. For they know nothing by themselves, but like thieves, they take what they learn from others and pass it on, guessing at things rather than truly predicting them. So if they sometimes speak the truth, no one should be amazed at them for this. Experienced doctors also, because they see the same illness in different people, often predict what it is by recognizing it from their familiarity with it. Sailors and farmers too, from their knowledge of the weather, can tell at a glance what the atmosphere is like and predict whether it will be stormy or clear. And no one would say they do this by inspiration, but through experience and practice. So if the demons sometimes do the same thing by guessing, let no one be amazed at it or pay attention to them. For what good does it do those who hear to learn from them what will happen before it occurs? Or what business do we have knowing such things, even if the knowledge is true? For it does not lead to virtue, nor is it any sign of goodness. For none of us is judged for what he does not know, and no one is called blessed because he has learning and knowledge. But each person will be called to judgment on these points: whether he has kept the faith and truly observed the commandments.

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.’

We should not place much value on these things, nor should we practice a disciplined and laborious life for their sake. Instead, we should live well in order to please God. We ought not to pray to know the future or to ask for it as a reward for our discipline. Rather, our prayer should be that the Lord would help us gain victory over the devil. And if we ever do 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 to see more and farther than the demons, being clear-sighted, because it has the Lord who reveals things to it—like the soul of Elisha, which saw what Gehazi had done and beheld the hosts standing on its side.

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.’

When they come to you at night and claim to tell the future, or say “we are the angels,” do not listen to them, because they are lying. Even if they praise your discipline and call you blessed, do not listen to them and do not have anything to do with them. Instead, make the sign of the cross over yourselves and your houses, and pray, and you will see them disappear. They are cowards and greatly fear the sign of the Lord’s Cross, because in it the Savior truly stripped them and made an example of them. But if they shamelessly stand their ground, leaping about and changing their appearance, do not fear them or draw back, and do not pay attention to them as if they were good spirits. For whether spirits are good or evil can easily be distinguished with God’s help. The vision of the holy ones does not bring confusion: they will not quarrel or cry out, nor will anyone hear their voice. Instead it comes so quietly and gently that joy, gladness, and courage immediately arise in the soul. For the Lord who is our joy is with them, along with the power of God the Father. And the thoughts of the soul remain calm and undisturbed, so that the soul, enlightened as if by rays of light, sees by itself those who appear. For love of what is divine and of the things to come takes hold of it, and it willingly desires to be completely united with them if it could depart with them. But if some people, being human, fear the vision of the good, those who appear immediately take the fear away, just as Gabriel did with Zacharias, and as the angel did who appeared to the women at the holy tomb, and as He did who said to the shepherds in the Gospel, “Fear not.” For their fear did not arise from cowardice, but from recognizing the presence of superior beings. Such then is the nature of the visions of the holy ones.

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.’

When evil spirits attack and make themselves known, they bring confusion, noise, sounds, and shouting like the disturbance caused by rude young men or thieves. This produces fear in the heart, mental turmoil and confusion, depression, hatred toward those who live disciplined lives, apathy, sorrow, thoughts of relatives, fear of death, and finally desire for evil things, neglect of virtue, and unstable behavior. Therefore, whenever you see something and feel afraid, if your fear immediately goes away and is replaced by indescribable joy, cheerfulness, courage, renewed strength, peace of mind, and all the qualities I mentioned earlier—boldness and love toward God—be encouraged and pray. For joy and inner peace reveal the holiness of the one who is present. Abraham rejoiced when he saw the Lord, and John leaped for joy at the voice of Mary, the God-bearer. But if at any appearance there is confusion, pounding from outside, worldly show, threats of death, and the other things I have already mentioned, know that it is an attack by evil spirits.

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 .’

Here is a sign for you: whenever the soul remains fearful, the enemies are present. For the demons do not remove 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. Instead, whenever they see people afraid, they increase their tricks so that people may be terrified even more. And finally, when they attack, they mock them, saying, “Fall down and worship.” This is how they deceived the Greeks, and this is how the Greeks falsely called them gods. But the Lord did not allow us to be deceived by the devil, for He rebuked him whenever he created such tricks against Him, saying: “Get behind me, Satan, for it is written, You shall worship the Lord your God, and Him only shall you serve.” Therefore, more and more, let us despise the deceiver. For what the Lord has said, He has done for our sake: so that the demons, hearing similar words from us, may be driven away through the Lord who rebuked them with those words.

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. It is not right to boast about casting out demons or to become proud because of healing diseases. Nor is it right that only the person who casts out devils should be highly regarded, while the one who does not cast them out should be considered worthless. Instead, let each person learn the discipline of others and either imitate it, compete with it, or correct it. For performing miraculous signs is not our own work but the Savior’s work. This is why He said to His disciples, “Rejoice not that the demons are subject to you, but that your names are written in the heavens.” The fact that our names are written in heaven is proof of our virtuous life, but casting out demons is a gift from the Savior who granted it. Therefore, 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?” 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, so that, as it is written, we may not believe every spirit.

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.’

I would have preferred to say nothing more and speak only from what I have already said, without adding anything from my own impulses. However, I don’t want you to think I am speaking carelessly or that I am recounting these things without actual experience or truth. For this reason, even though I may seem foolish, the Lord who hears me knows my conscience is clear and that I am not speaking for my own benefit, but because of your love for me and your request. So I will tell you again what I have witnessed of the activities of evil spirits. How many times they have called me blessed, and I have cursed them in the name of the Lord! How often they have predicted the flooding of the river, and I have answered them, What business is that of yours? Once they came threatening me, surrounding me like fully armed soldiers. Another time they filled the house with horses, wild animals, and reptiles, and I sang: Some trust in chariots and some in horses, but we will boast in the name of the Lord our God. Through my prayers, the Lord put them to flight. Once they came in darkness, appearing as light, and said, We have come to give you light, Antony. But I closed my eyes and prayed, and immediately the light of those wicked ones was extinguished. A few months later they came as if singing psalms and babbling Scripture verses, but I, like a deaf man, did not hear. Once they shook the cell with an earthquake, but I continued praying with an unwavering heart. After this they came again making noises, whistling and dancing. But as I prayed and sang psalms to myself, they immediately began to lament and weep, as though their strength had failed them. I gave glory to the Lord who had brought down and made an example of their boldness and madness.

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 .’

Once a demon of enormous height appeared with great pomp and dared to say, “I am the power of God and I am Providence. What do you wish that I should give you?” But I then all the more breathed upon him and spoke the name of Christ, and attempted to strike him. And I seemed to have struck him, and immediately he, large 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 deceit, in the appearance of a monk, with what seemed to be loaves of bread, and gave me advice, saying, “Eat and stop your many labors. You also are a man and are likely to fall sick.” But I, recognizing his scheme, rose up to pray, and he could not endure it, for he departed, and through the door there seemed to go out something like smoke. How often in the desert has he displayed what looked like gold, so that I might only touch it and look at it. But I sang psalms against him, and he vanished away. Often they would beat me with blows, and I repeated again and again, “Nothing shall separate me from the love of Christ,” and at this they instead fell to beating one another. Nor was it I who stopped them and destroyed their power, but it was the Lord, who said, “I beheld Satan as lightning fall from Heaven.” But I, children, mindful of the Apostle’s words, applied this to myself, that you might learn not to lose heart in discipline, nor to fear the devil nor the delusions of the demons.

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 .’

And since I have made a fool of myself by going into such detail about these things, accept this also as help for your safety and courage, and believe me, for I am not lying. Once someone knocked at the door of my cell, and I went out and saw someone who appeared to be very large and tall. When I asked, “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 without cause? Why do they curse me constantly?” Then I answered, “Why do you trouble them?” He said, “I am not the one 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 no longer have a place, a weapon, a city. The Christians are spread everywhere, and now even the desert is filled with monks. Let them take responsibility for themselves, and let them not curse me without cause.” Then I marveled at the grace of the Lord, and said to him, “You who are always a liar and never speak the truth, this at last, 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 when he heard the Savior’s name, and could not bear the burning from it, he vanished.

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.’

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 only devices of this sort, we who have come to know their weakness are able to despise them. Therefore let us not despond in this way, nor let us have a thought of cowardice in our heart, nor create fears for ourselves, saying, I am afraid that a demon will come and overthrow me, or lift me up and cast me down, or rise against me suddenly and confound me. Let us not have such thoughts in mind at all, nor let us be sorrowful as though we were perishing. 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 take to heart that while the Lord is with us, our foes can do us no harm. For when they come, they approach us in a form corresponding to the state in which they discover us, and they 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 ourselves are thinking, they do, and more also. For if they find us faint-hearted and cowardly, they greatly increase our terror by their delusions and threats, and with these the unhappy soul is from then on tormented. But if they see us rejoicing in the Lord, contemplating the bliss of the future, mindful of the Lord, regarding all things as in His hand, and believing that no evil spirit has any strength against the Christian, nor any power at all over anyone—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 wish to despise the enemy, let us always ponder over the things of the Lord, and let the soul always 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, exceedingly fearful, always looking forward to the fire prepared for them.

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.’

Whenever you face them, use this reliable test to dispel your fear: when any apparition appears, do not collapse in terror. Instead, whatever it may be, boldly ask it first: Who are you? And where do you come from? If it is a vision of holy ones, they will reassure you and transform your fear into joy. But if the vision comes from the devil, it immediately grows weak when it sees your resolute state of mind. For simply asking “Who are you?” and “Where do you come from?” demonstrates calmness of spirit. By asking in this way, the son of Nun learned who his helper was, and the enemy could not escape Daniel’s questioning either.

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. ‘

While Antony was speaking like this, everyone rejoiced. In some, the love of virtue grew stronger; in others, carelessness was cast aside; and the self-pride of still others was stopped. All were convinced to despise the attacks of the Evil One and marveled at the grace given to Antony from the Lord for discerning spirits. So their cells in the mountains were like holy groups of people filled with singing psalms, who loved reading, fasted, prayed, rejoiced in the hope of things to come, worked in giving to the poor, and kept love and harmony with one another. And truly it was possible to see a land set apart by itself, filled with godliness and justice. For in that place there was neither the evildoer nor the one who suffered wrong, nor the accusations of the tax collector, but instead a large number of ascetics, and the one purpose of them all was to strive for virtue. So anyone looking at the cells again and seeing such good order among the monks would raise his voice and say, “How beautiful are your dwellings, O Jacob, and your tents, O Israel; like shaded valleys and like a garden by a river; like tents which the Lord has pitched, and like cedars near waters” (Numbers 24:5-6).

44. While Antony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the assaults of the Evil One , and marvelled at the grace given to Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like filled with holy bands of men who sang psalms, loved reading, fasted, prayed , rejoiced in the hope of things to come, laboured in almsgiving , and preserved love and harmony one with another. And truly it was possible, as it were, to behold a land set by itself, filled with piety and justice . For then there was neither the evil-doer, nor the injured, nor the reproaches of the tax-gatherer: but instead a multitude of ascetics ; and the one purpose of them all was to aim at virtue . So that any one beholding the cells again, and seeing such good order among the monks , would lift up his voice and say, ‘How goodly are your dwellings, O Jacob, and your tents, O Israel ; as shady glens and as a garden by a river; as tents which the Lord has pitched, and like cedars near waters Numbers 24:5-6 .’

Antony, however, following his usual practice, returned alone to his own cell, intensified his discipline, and sighed daily as he thought of the heavenly dwellings, keeping his longing fixed on them and reflecting on how short human life is. He would eat and sleep and attend to all other bodily needs with shame when he thought of the spiritual capacities of the soul. Very often, when he was about to eat with other hermits, remembering spiritual food, he would ask to be excused and go far away from them, considering it shameful to be seen eating by others. He would, however, eat when he was alone because of bodily necessity, and often with the brothers too, though covered with shame on these occasions, yet speaking boldly helpful words. And he used to say that a person ought to give all his time to his soul rather than his body, yet grant a brief period to the body because of its necessities; but all the more earnestly give up everything else to the soul and seek its benefit, so that it might not be dragged down by the pleasures of the body, but on the contrary, the body might be subject to the soul. For this is what was spoken by the Savior: “Be not anxious for your life what you shall eat, nor for your body what you shall put on. And do you seek not what you shall eat, or what you shall drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But your Father knows that you have need of all these things. Howbeit do you seek first His Kingdom, and all these things shall be added unto you.”

45. Antony, however, according to his custom, returned alone to his own cell, increased his discipline, and sighed daily as he thought of the mansions in Heaven , having his desire fixed on them, and pondering over the shortness of man’s life. And he used to eat and sleep, and go about all other bodily necessities with shame when he thought of the spiritual faculties of the soul . So often, when about to eat with any other hermits, recollecting the spiritual food, he begged to be excused, and departed far off from them, deeming it a matter for shame if he should be seen eating by others. He used, however, when by himself, to eat through bodily necessity, but often also with the brethren; covered with shame on these occasions, yet speaking boldly words of help. And he used to say that it behooved a man to give all his time to his soul rather than his body, yet to grant a short space to the body through its necessities; but all the more earnestly to give up the whole remainder to the soul and seek its profit, that it might not be dragged down by the pleasures of the body, but, on the contrary, the body might be in subjection to the soul . For this is that which was spoken by the Saviour: ‘Be not anxious for your life what you shall eat, nor for your body what you shall put on. And do you seek not what you shall eat, or what you shall drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But your Father knows that you have need of all these things. Howbeit do you seek first His Kingdom, and all these things shall be added unto you Matthew 6:31 ; Luke 12:29 .’

After this, the Church was seized by the persecution that took place under Maximinus. When the holy martyrs were led to Alexandria, Antony also followed, leaving his cell and saying, “Let us go too, so that if called, we may fight, or we may watch those who are fighting.” He longed to suffer martyrdom, but since he was not willing to turn himself in, he served the confessors in the mines and in the prisons. He was very zealous in the judgment hall to stir up courage in those who were summoned for their contest, and he received those who were being martyred and accompanied them until they were perfected. Therefore the judge, seeing the fearlessness of Antony and his companions and their zeal in this matter, commanded that no monk should appear in the judgment hall or remain in the city at all. So all the rest thought it best to hide themselves that day, but Antony paid so little attention to the command that he washed his garment and stood all the next day in a raised place before them, appearing in his best clothes before the governor. Therefore, when all the rest marveled at this, and the governor saw him and passed by with his entourage, he stood fearlessly, showing the readiness of us Christians. For, as I said before, he prayed to be a martyr himself, so he seemed like someone grieved that he had not borne his witness. But the Lord was keeping him for our benefit and that of others, so that he should become a teacher to many of the discipline he had learned from the Scriptures. For many, only by observing his way of life, were eager to be imitators of his ways. So he again served as usual to the confessors, and as though he were their fellow captive, he labored in his service.

46. After this the Church was seized by the persecution which then took place under Maximinus, and when the holy martyrs were led to Alexandria , Antony also followed, leaving his cell, and saying, Let us go too, that if called, we may contend or behold them that are contending. And he longed to suffer martyrdom , but not being willing to give himself up, he ministered to the confessors in the mines and in the prisons. And he was very zealous in the judgment hall to stir up to readiness those who were summoned when in their contest, while those who were being martyred he received and brought on their way until they were perfected. The judge, therefore, beholding the fearlessness of Antony and his companions, and their zeal in this matter, commanded that no monk should appear in the judgment hall, nor remain at all in the city. So all the rest thought it good to hide themselves that day, but Antony gave so little heed to the command that he washed his garment, and stood all next day on a raised place before them, and appeared in his best before the governor. Therefore when all the rest wondered at this, and the governor saw and passed by with his array, he stood fearlessly, showing the readiness of us Christians . For, as I said before, he prayed himself to be a martyr , wherefore he seemed as one grieved that he had not borne his witness . But the Lord was keeping him for our profit and that of others, that he should become a teacher to many of the discipline which he had learned from the Scriptures . For many only beholding his manner of life were eager to be imitators of his ways. So he again ministered as usual to the confessors, and as though he were their fellow captive he laboured in his ministry.

And when at last the persecution ceased, and the blessed Bishop Peter had borne his testimony, Antony departed and again withdrew to his cell, and was there daily a martyr to his conscience and contending in the conflicts of faith. And his discipline was much more severe, for he was constantly fasting, and he had a garment of hair on the inside, while the outside was skin, which he kept until his end. And he neither bathed his body with water to free himself from filth, nor did he ever wash his feet, nor even endure so much as to put them into water, unless compelled by necessity. Nor did anyone even see him unclothed, nor his body naked at all, except after his death, when he was buried.

47. And when at last the persecution ceased, and the blessed Bishop Peter had borne his testimony, Antony departed, and again withdrew to his cell, and was there daily a martyr to his conscience , and contending in the conflicts of faith . And his discipline was much severer, for he was ever fasting , and he had a garment of hair on the inside, while the outside was skin, which he kept until his end. And he neither bathed his body with water to free himself from filth, nor did he ever wash his feet, nor even endure so much as to put them into water, unless compelled by necessity. Nor did any one even see him unclothed, nor his body naked at all, except after his death, when he was buried.

When he had withdrawn and decided to set a time after which he would neither go out himself nor let anyone in, Martinian, a military officer, came and disturbed Antony. He had a daughter afflicted with an evil spirit. But when he continued knocking at the door for a long time, asking him to come out and pray to God for his child, Antony refused to open the door. Instead, he looked down from above and said, “Man, why are you calling on me? I am also a man just like you. But if you believe in Christ whom I serve, go, and according to your faith, pray to God, and it will happen.” So immediately he left, believing and calling upon Christ, and he received his daughter cleansed from the devil. The Lord also did many other things through Antony, who says, “Seek and it shall be given to you.” For many of the sick people, when he would not open his door, slept outside his cell, and through their faith and sincere prayers were healed.

48. When therefore he had retired and determined to fix a time, after which neither to go forth himself nor admit anybody, Martinian, a military officer, came and disturbed Antony. For he had a daughter afflicted with an evil spirit. But when he continued for a long while knocking at the door, and asking him to come out and pray to God for his child, Antony, not bearing to open, looked out from above and said, ‘Man, why do you call on me? I also am a man even as you. But if you believe in Christ whom I serve, go, and according as you believe , pray to God , and it shall come to pass.’ Straightway, therefore, he departed, believing and calling upon Christ, and he received his daughter cleansed from the devil . Many other things also through Antony the Lord did, who says, ‘Seek and it shall be given unto you Luke 11:9 .’ For many of the sufferers, when he would not open his door, slept outside his cell, and by their faith and sincere prayers were healed.

When he saw himself surrounded by many people and not allowed to withdraw as he wished according to his intention, he grew fearful because of the signs which the Lord worked through him, lest either he should become proud, or someone else should think of him more highly than they ought to think. He considered this and decided to travel into the upper Thebaid, to areas where people did not know him. After receiving loaves of bread from the brothers, he sat down by the riverbank, watching to see if a boat would pass by so he could board it and travel up the river with them. While he was thinking about these things, a voice came to him from above, saying, “Antony, where are you going and why?” He was not disturbed at all, but being accustomed to being called in this way often, he listened and answered, “Since the crowd will not let me be still, I want to go to the upper Thebaid because of the many distractions that trouble me here, and especially because they ask me to do things beyond my ability.” But the voice said to him, “Even if you go to the Thebaid, or even if, as you are thinking, you go down to the Bucolia, you will have to endure more trouble, indeed twice as much. But if you truly wish to be quiet, leave now for the inner desert.” When Antony said, “Who will show me the way, for I do not know it?” the voice immediately pointed out to him some Saracens who were about to go that way. So Antony approached them and drew near, and asked if he could go with them into the desert. And they, as though they had been commanded by Providence, received him willingly. After traveling with them for three days and three nights, he came to a very high mountain, and at the foot of the mountain ran a clear spring whose waters were sweet and very cold. Outside there was a plain and a few wild palm trees.

49. But when he saw himself beset by many, and not suffered to withdraw himself according to his intent as he wished, fearing because of the signs which the Lord wrought by him, that either he should be puffed up, or that some other should think of him above what he ought to think, he considered and set off to go into the upper Thebaid, among those to whom he was unknown. And having received loaves from the brethren, he sat down by the bank of the river, looking whether a boat would go by, that, having embarked thereon, he might go up the river with them. While he was considering these things, a voice came to him from above, ‘Antony, where are you going and why?’ But he no way disturbed, but as he had been accustomed to be called often thus, giving ear to it, answered, saying, ‘Since the multitude permit me not to be still, I wish to go into the upper Thebaid on account of the many hindrances that come upon me here, and especially because they demand of me things beyond my power.’ But the voice said to him, ‘Even though you should go into the Thebaid, or even though, as you have in mind , you should go down to the Bucolia , you will have to endure more, aye, double the amount of toil. But if you wish really to be in quiet, depart now into the inner desert.’ And when Antony said, ‘Who will show me the way for I know it not?’ immediately the voice pointed out to him Saracens about to go that way. So Antony approached, and drew near them, and asked that he might go with them into the desert . And they, as though they had been commanded by Providence, received him willingly. And having journeyed with them three days and three nights, he came to a very lofty mountain, and at the foot of the mountain ran a clear spring, whose waters were sweet and very cold; outside there was a plain and a few uncared-for palm trees.

Antony, as if moved by God, loved the place, for this was the spot that the one who had spoken with him by the riverbank had pointed out. So after first receiving loaves from his fellow travelers, he stayed in the mountain alone, with no one else there with him. Recognizing it as his own home, he remained in that place from then on. The Saracens, seeing Antony’s earnestness, deliberately traveled that way and joyfully brought him loaves, while occasionally the palm trees also provided him with a simple and meager food. Later, the brothers learned of the place and, like children mindful of their father, took care to send things to him. But when Antony saw that the bread caused trouble and hardship to some of them, he decided to spare the monks this burden by asking some of those who visited to bring him a spade, an axe, and a little grain. When these were brought, he surveyed the land around the mountain, found a small plot of suitable ground, and tilled it. Having a plentiful supply of water for irrigation, he sowed seed. By doing this year after year, he obtained his bread from there, rejoicing that he would be troublesome to no one and that he kept himself from being a burden to anybody. Later, seeing that people continued to come, he cultivated a few vegetables so that those who came to him might have some small comfort after the hardship of that difficult journey. At first, however, the wild beasts in the desert, coming because of the water, often damaged his seeds and crops. But he gently took hold of one of them and said to them all, “Why do you hurt me when I hurt none of you? Leave, and in the name of the Lord do not come near this place again.” And from that time forward, as though fearful of his command, they no longer came near the place.

50. Antony then, as it were, moved by God , loved the place , for this was the spot which he who had spoken with him by the banks of the river had pointed out. So having first received loaves from his fellow travellers, he abode in the mountain alone, no one else being with him. And recognising it as his own home, he remained in that place for the future. But the Saracens, having seen the earnestness of Antony, purposely used to journey that way, and joyfully brought him loaves, while now and then the palm trees also afforded him a poor and frugal relish. But after this, the brethren learning of the place, like children mindful of their father, took care to send to him. But when Antony saw that the bread was the cause of trouble and hardships to some of them, to spare the monks this, he resolved to ask some of those who came to bring him a spade, an axe, and a little grain. And when these were brought, he went over the land round the mountain, and having found a small plot of suitable ground, tilled it; and having a plentiful supply of water for watering, he sowed. This doing year by year, he got his bread from thence, rejoicing that thus he would be troublesome to no one, and because he kept himself from being a burden to anybody. But after this, seeing again that people came, he cultivated a few pot-herbs, that he who came to him might have some slight solace after the labour of that hard journey. At first, however, the wild beasts in the desert , coming because of the water, often injured his seeds and husbandry. But he, gently laying hold of one of them, said to them all, ‘Why do you hurt me, when I hurt none of you? Depart, and in the name of the Lord come not near this spot.’ And from that time forward, as though fearful of his command, they no more came near the place.

So he was alone in the inner mountain, spending his time in prayer and discipline. The brothers who served him asked if they could come every month and bring him olives, beans, and oil, since by now he was an old man. There he spent his life and endured such great struggles, “not against flesh and blood,” as it is written, but against opposing demons, as we learned from those who visited him. For there they heard tumults, many voices, and what sounded like the clash of weapons. At night they saw the mountain become full of wild beasts, and saw him also fighting as though against visible beings, and praying against them. He encouraged those who came to him, while he knelt and struggled and prayed to the Lord. Surely it was a marvelous thing that a man, alone in such a desert, feared neither the demons who rose up against him nor the fierceness of the four-footed beasts and reptiles, despite how many there were. But in truth, as it is written, “He trusted in the Lord as Mount Zion,” with a mind unshaken and undisturbed, so that the demons actually fled from him, and the wild beasts, as it is written, “kept peace with him.”

51. So he was alone in the inner mountain, spending his time in prayer and discipline. And the brethren who served him asked that they might come every month and bring him olives, pulse and oil, for by now he was an old man. There then he passed his life, and endured such great wrestlings, ‘Not against flesh and blood Ephesians 6:12 ,’ as it is written, but against opposing demons , as we learned from those who visited him. For there they heard tumults, many voices, and, as it were, the clash of arms. At night they saw the mountain become full of wild beasts, and him also fighting as though against visible beings, and praying against them. And those who came to him he encouraged, while kneeling he contended and prayed to the Lord . Surely it was a marvellous thing that a man , alone in such a desert, feared neither the demons who rose up against him, nor the fierceness of the four-footed beasts and creeping things, for all they were so many. But in truth , as it is written, ‘He trusted in the Lord as Mount Sion ,’ with a mind unshaken and undisturbed; so that the demons rather fled from him, and the wild beasts, as it is written Job 5:23 , ‘kept peace with him.’

The devil, as David says in the Psalms, watched Antony and gnashed his teeth against him. But Antony was comforted by the Savior and remained unharmed by the devil’s tricks and various schemes. While he was keeping watch at night, the devil sent wild beasts against him. Nearly all the hyenas in that desert came out of their dens and surrounded him. He stood in the middle while each one threatened to bite him. Seeing that this was a trap set by the enemy, he said to them all: “If you have been given power over me, I am ready to be eaten by you. But if you were sent against me by demons, don’t stay here—leave, for I am a servant of Christ.” When Antony said this, they fled, driven away by that word as if by a whip.

52. The devil , therefore, as David says in the Psalms , observed Antony and gnashed his teeth against him. But Antony was consoled by the Saviour and continued unhurt by his wiles and varied devices. As he was watching in the night the devil sent wild beasts against him. And almost all the hyenas in that desert came forth from their dens and surrounded him; and he was in the midst, while each one threatened to bite. Seeing that it was a trick of the enemy he said to them all: ‘If you have received power against me I am ready to be devoured by you; but if you were sent against me by demons , stay not, but depart, for I am a servant of Christ .’ When Antony said this they fled, driven by that word as with a whip.

A few days later, as he was working (for he was careful to work hard), someone stood at the door and pulled the plait he was weaving, since he used to weave baskets that he gave to those who came in exchange for what they brought him. When he got up, he saw a creature that looked like a man down to the thighs but had legs and feet like those of a donkey. Antony simply made the sign of the cross and said, “I am a servant of Christ. If you are sent against me, here I am.” But the beast together with his evil spirits fled so quickly that he fell and died. The death of the beast meant the fall of the demons. They tried in every possible way to drive Antony from the desert and were unable to do so.

53. A few days after, as he was working (for he was careful to work hard), some one stood at the door and pulled the plait which he was working, for he used to weave baskets, which he gave to those who came in return for what they brought him. And rising up he saw a beast like a man to the thighs but having legs and feet like those of an ass. And Antony only signed himself and said, ‘I am a servant of Christ . If you are sent against me, behold I am here.’ But the beast together with his evil spirits fled, so that, through his speed, he fell and died. And the death of the beast was the fall of the demons . For they strove in all manner of ways to lead Antony from the desert and were not able.

And once, when the monks asked him to come down and visit them and their dwellings after some time, he traveled with those who came to him. A camel carried the loaves and water for them, since all that desert is dry and there is no drinkable water at all except in that mountain from which they drew water and where Antony’s cell was. When the water ran out on their journey and the heat was very great, they all were in danger. After searching the surrounding area and finding no water, they could walk no further but lay on the ground, gave up hope for themselves, and let the camel go. But the old man, seeing that they were all in danger, groaned in deep grief, went a little way from them, knelt down, stretched out his hands, and prayed. Immediately the Lord made water spring up where he had stood praying, and so everyone drank and was refreshed. After filling their water bottles, they searched for the camel and found her, for the rope had caught on a stone and held her fast. They led her, gave her water, placed the bottles on her back, and finished their journey safely. When he came to the outer cells, all greeted him, looking upon him as a father. And he, as though bringing provisions from the mountain, gave them his words and shared help with them. And again there was joy in the mountains, eagerness for improvement, and encouragement through their mutual faith. Antony also rejoiced when he saw the earnestness of the monks and his sister grown old in virginity, and that she herself was also the leader of other virgins.

54. And once being asked by the monks to come down and visit them and their abodes after a time, he journeyed with those who came to him. And a camel carried the loaves and the water for them. For all that desert is dry, and there is no water at all that is fit to drink, save in that mountain from whence they drew the water, and in which Antony’s cell was. So when the water failed them on their way, and the heat was very great, they all were in danger. For having gone round the neighbourhood and finding no water, they could walk no further, but lay on the ground and despairing of themselves, let the camel go. But the old man seeing that they were all in jeopardy, groaning in deep grief, departed a little way from them, and kneeling down he stretched forth his hands and prayed . And immediately the Lord made water to well forth where he had stood praying , and so all drank and were revived. And having filled their bottles they sought the camel and found her, for the rope happened to have caught in a stone and so was held fast. Having led it and watered it they placed the bottles on its back and finished their journey in safety. And when he came to the outer cells all saluted him, looking on him as a father. And he too, as though bringing supplies from the mountain, entertained them with his words and gave them a share of help. And again there was joy in the mountains, zeal for improvement and consolation through their mutual faith . Antony also rejoiced when he beheld the earnestness of the monks , and his sister grown old in virginity , and that she herself also was the leader of other virgins .

After some days, he returned to the mountain. From then on, many people came to him, and others who were suffering dared to visit him as well. To all the monks who came to him, he continually gave this instruction: Believe in the Lord and love Him; keep yourselves from impure thoughts and bodily pleasures, and as it is written in Proverbs, do not be deceived by a full stomach. Pray continually; avoid vainglory; sing psalms before sleep and upon waking; hold the commandments of Scripture in your heart; be mindful of the deeds of the saints so that your souls, being reminded of the commandments, may be brought into harmony with the zeal of the saints. And especially he advised them to meditate continually on the apostle’s word, “Let not the sun go down upon your wrath” (Ephesians 4:26). And he understood this to apply to all commandments in general, meaning that the sun ought not to go down not only on wrath, but on any other sin of ours. For it was good and necessary that neither the sun should condemn us for an evil deed by day nor the moon for a sin by night, or even for an evil thought. To preserve this state in us, it is good to hear the apostle and keep his words, for he says, “Try your own selves and prove your own selves” (2 Corinthians 13:5). Therefore, let each one daily take account of his actions both by day and night; and if he has sinned, let him stop; but if he has not, let him not be boastful. Rather, let him remain in what is good, without being negligent, without condemning his neighbors, and without justifying himself, “until the Lord come who searches out hidden things,” as the blessed apostle Paul says. For often without realizing it we do things we are not aware of; but the Lord sees all things. Therefore, committing judgment to Him, let us have sympathy for one another. Let us bear each other’s burdens (Galatians 6:6); but let us examine our own selves and hasten to fill up what we are lacking. And as a safeguard against sin, let the following be observed. Let each of us note and write down our actions and the impulses of our soul as though we were going to tell them to each other. And be assured that if we would be utterly ashamed to have them known, we shall abstain from sin and harbor no base thoughts in our mind. For who wishes to be seen while sinning? Or who will not rather lie after committing a sin, through the desire to escape notice? Therefore, just as when we are looking at one another we would not commit bodily sin, so if we record our thoughts as though we were about to tell them to one another, we shall more easily keep ourselves free from vile thoughts through shame lest they should be known. Therefore, let what is written serve us in place of the eyes of our fellow hermits, so that blushing as much at writing as if we had been caught, we may never think of what is improper. By shaping ourselves in this way, we shall be able to keep the body in subjection, to please the Lord, and to trample on the schemes of the enemy.

55. So after certain days he went in again to the mountain. And henceforth many resorted to him, and others who were suffering ventured to go in. To all the monks therefore who came to him, he continually gave this precept: ‘Believe in the Lord and love Him; keep yourselves from filthy thoughts and fleshly pleasures, and as it is written in the Proverbs, be not deceived by the fullness of the belly. Pray continually; avoid vainglory; sing psalms before sleep and on awaking; hold in your heart the commandments of Scripture; be mindful of the works of the saints that your souls being put in remembrance of the commandments may be brought into harmony with the zeal of the saints .’ And especially he counselled them to meditate continually on the apostle’s word, ‘Let not the sun go down upon your wrath Ephesians 4:26 .’ And he considered this was spoken of all commandments in common, and that not on wrath alone, but not on any other sin of ours, ought the sun to go down. For it was good and needful that neither the sun should condemn us for an evil by day nor the moon for a sin by night, or even for an evil thought. That this state may be preserved in us it is good to hear the apostle and keep his words, for he says, ‘Try your own selves and prove your own selves 2 Corinthians 13:5 .’ Daily, therefore, let each one take from himself the tale of his actions both by day and night; and if he have sinned , let him cease from it; while if he have not, let him not be boastful. But let him abide in that which is good , without being negligent, nor condemning his neighbours, nor justifying himself, ‘until the Lord come who searches out hidden things ,’ as says the blessed apostle Paul . For often unawares we do things that we know not of; but the Lord sees all things. Wherefore committing the judgment to Him, let us have sympathy one with another. Let us bear each other’s burdens Galatians 6:6 : but let us examine our own selves and hasten to fill up that in which we are lacking. And as a safeguard against sin let the following be observed. Let us each one note and write down our actions and the impulses of our soul as though we were going to relate them to each other. And be assured that if we should be utterly ashamed to have them known , we shall abstain from sin and harbour no base thoughts in our mind. For who wishes to be seen while sinning? Or who will not rather lie after the commission of a sin , through the wish to escape notice? As then while we are looking at one another, we would not commit carnal sin , so if we record our thoughts as though about to tell them to one another, we shall the more easily keep ourselves free from vile thoughts through shame lest they should be known . Wherefore let that which is written be to us in place of the eyes of our fellow hermits, that blushing as much to write as if we had been caught, we may never think of what is unseemly. Thus fashioning ourselves we shall be able to keep the body in subjection, to please the Lord, and to trample on the devices of the enemy.

56. This was the advice he gave to those who came to him. And with those who suffered he sympathized and prayed. And often the Lord heard him on behalf of many, yet he did not boast because he was heard, nor did he complain if he was not. But he always gave thanks to the Lord and urged the sufferer to be patient and to know that healing belonged neither to him nor to any human being at all, but only to the Lord, who does good when and to whom He wills. The sufferers therefore received the words of the old man as though they were a cure, learning not to lose heart but rather to be patient. And those who were healed were taught not to give thanks to Antony but to God alone.

56. This was the advice he gave to those who came to him. And with those who suffered he sympathised and prayed . And oft-times the Lord heard him on behalf of many: yet he boasted not because he was heard, nor did he murmur if he were not. But always he gave the Lord thanks and besought the sufferer to be patient, and to know that healing belonged neither to him nor to man at all, but only to the Lord, who does good when and to whom He will. The sufferers therefore used to receive the words of the old man as though they were a cure, learning not to be downhearted but rather to be long-suffering. And those who were healed were taught not to give thanks to Antony but to God alone.

A man named Fronto, who was a court official and had a terrible disease—he would bite his own tongue and was in danger of injuring his eyes—came to the mountain and asked Antony to pray for him. But Antony said to him, “Leave, and you will be healed.” When Fronto insisted and stayed for several days, Antony persisted and said, “If you remain here, you cannot be healed. Go, and when you arrive in Egypt you will see the miracle performed in you.” Fronto believed and went. As soon as he caught sight of Egypt, his sufferings stopped, and the man became well according to Antony’s word, which the Savior had revealed to him in prayer.

57. Wherefore a man , Fronto by name, who was an officer of the Court and had a terrible disease, for he used to bite his own tongue and was in danger of injury to his eyes, having come to the mountain, asked Antony to pray for him. But Antony said to him, ‘Depart and you shall be healed.’ But when he was violent and remained within some days, Antony waited and said, ‘If you stay here, you can not be healed. Go, and having come into Egypt you shall see the sign wrought in you.’ And he believed and went. And as soon as he set eyes on Egypt his sufferings ceased, and the man became whole according to the word of Antony, which the Saviour had revealed to him in prayer .

There was also a young woman from Busiris in Tripolitania who had a terrible and very hideous disease. The discharge from her eyes, nose, and ears would fall to the ground and immediately turn into worms. She was also paralyzed and cross-eyed. Her parents had heard about monks traveling to visit Antony, and believing in the Lord who healed the woman with the flow of blood in Matthew 9:20, they asked permission to travel with them along with their daughter. When the monks allowed this, the parents and their daughter stayed outside the mountain with Paphnutius, the confessor and monk, while the monks went in to see Antony. When they were about to tell him about the young woman, he spoke first and described both the girl’s afflictions and how she had traveled with them. Then when they asked if she could be brought in to see him, Antony refused, saying, “Go, and unless she has died, you will find her healed. For accomplishing this is not my task, that she should come to me, a wretched man. Rather, her healing is the work of the Savior, who in every place shows His compassion to those who call upon Him. Therefore the Lord has responded to her prayers, and His loving-kindness has revealed to me that He will heal the girl right where she is now.” So the miracle happened, and when they went out, they found the parents rejoicing and the girl completely well.

58. There was also a maiden from Busiris Tripolitana, who had a terrible and very hideous disorder. For the runnings of her eyes, nose, and ears fell to the ground and immediately became worms. She was paralysed also and squinted. Her parents having heard of monks going to Antony, and believing on the Lord who healed Matthew 9:20 the woman with the issue of blood, asked to be allowed, together with their daughter, to journey with them. And when they suffered them, the parents together with the girl, remained outside the mountain with Paphnutius, the confessor and monk ; but the monks went in to Antony. And when they only wished to tell about the damsel, he anticipated them, and detailed both the sufferings of the child and how she journeyed with them. Then when they asked that she should be admitted, Antony did not allow it, but said, ‘Go, and if she be not dead, you will find her healed: for the accomplishment of this is not mine, that she should come to me, wretched man that I am, but her healing is the work of the Saviour , who in every place shows His pity to them that call upon Him. Wherefore the Lord has inclined to her as she prayed , and His loving-kindness has declared to me that He will heal the child where she now is.’ So the wonder took place; and going out they found the parents rejoicing and the girl whole.

But when two brothers were coming to him, the water ran out on the way, and one died while the other was at the point of death, for he had no strength to continue but lay on the ground expecting to die. But Antony, sitting on the mountain, called two monks who happened to be there and urged them, saying, “Take a pitcher of water and run down the road toward Egypt. For of two men who were coming, one is already dead and the other will die unless you hurry. 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 revived with water and led him to the old man. For it was a day’s journey. But if anyone 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 on the mountain, had his heart watchful and had the Lord to show him things far away.

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.

And this is true, for once again he was sitting on the mountain, and looking up he saw someone being carried upward in the air, and there was much joy among those who met him. Then wondering and considering such a company 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 until old age, and the distance from Nitria to the mountain where Antony was was thirteen days’ journey. Therefore Antony’s companions, seeing the old man amazed, asked to learn what had happened, and heard that Amun had just died. And he was well known, for he had stayed there very often, and many signs had been done through him. And this is one of them. Once when he needed to cross the river called Lycus (it was the flood season), he asked his companion Theodorus to stay at a distance, so that they would not see each other naked as they swam across the water. Then when Theodorus had left, he again felt ashamed even to see himself naked. While he was thinking about this, filled with shame, he was suddenly carried over to the other side. Therefore Theodorus, himself being a good man, approached, and seeing Amun across first without a drop of water falling from him, asked how he had gotten 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 Theodorus’s determination especially from what he had said, and having asked him to tell no one before his death, told him that he had been carried and placed on the far 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. Therefore Theodorus 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 later, they asked them and learned that Amun had fallen asleep at that day and hour when the old man had seen his soul carried upward. And both these and the others marveled at the purity of Antony’s soul, how he had immediately learned what was taking place at a distance of thirteen days’ journey, and had seen the soul as it was taken up.

60. And this is so, for once again he was sitting on the mountain, and looking up saw in the air some one being borne upwards, and there was much joy among those who met him. Then wondering and deeming a company of that kind to be blessed, he prayed to learn what this might be. And immediately a voice came to him: ‘This is the soul of Amun, the monk at Nitria.’ Now Amun had persevered in the discipline up to old age; and the distance from Nitria to the mountain where Antony was, was thirteen days’ journey. The companions of Antony therefore, seeing the old man amazed, asked to learn, and heard that Amun was just dead. And he was well known, for he had stayed there very often, and many signs had been wrought by his means. And this is one of them. Once when he had need to cross the river called Lycus (now it was the season of the flood), he asked his comrade Theodorus to remain at a distance, that they should not see one another naked as they swam the water. Then when Theodorus was departed he again felt ashamed even to see himself naked. While, therefore, he was pondering filled with shame, on a sudden he was borne over to the other side. Theodorus, therefore, himself being a good man, approached, and seeing Amun across first without a drop of water falling from him, enquired how he had got over. And when he saw that Amun was unwilling to tell him, he held him by the feet and declared that he would not let him go before he had learned it from him. So Amun seeing the determination of Theodorus especially from what he had said, and having asked him to tell no man before his death, told him that he had been carried and placed on the further side. And that he had not even set foot on the water, nor was that possible for man , but for the Lord alone and those whom He permits, as He did for the great apostle Peter . Matthew 14:28 Theodorus therefore told this after the death of Amun. And the monks to whom Antony spoke concerning Amun’s death marked the day; and when the brethren came up from Nitria thirty days after, they enquired of them and learned that Amun had fallen asleep at that day and hour in which the old man had seen his soul borne upwards. And both these and the others marvelled at the purity of Antony’s soul , how he had immediately learned that which was taking place at a distance of thirteen days’ journey, and had seen the soul as it was taken up.

And Count Archelaus, having once found him in the outer mountain, asked him simply to pray for Polycratia of Laodicea, an excellent and Christian maiden, because she suffered terribly in the stomach and side due to excessive discipline, and was altogether weak in body. Antony therefore prayed, and the Count noted the day on which the prayer was made. After departing to Laodicea, he found the maiden healed. When he inquired about when and on what day she was relieved of her infirmity, he brought out the paper on which he had written the time of the prayer. After reading it, he immediately showed the writing on the paper. And all marveled when they learned that the Lord had relieved her of pain at the very time when Antony was praying and calling upon the goodness of the Savior on her behalf.

61. And Archelaus too, the Count, on a time having found him in the outer mountain, asked him merely to pray for Polycratia of Laodicea , an excellent and Christian maiden, for she suffered terribly in the stomach and side through over much discipline, and was altogether weakly of body. Antony prayed therefore, and the Count noted the day in which the prayer was made, and having departed to Laodicea he found the maiden whole. And having enquired when and on what day she was relieved of her infirmity, he produced the paper on which he had written the time of the prayer , and having read it he immediately showed the writing on the paper. And all wondered when they knew that the Lord had relieved her of pain at the time when Antony was praying and invoking the goodness of the Saviour on her behalf.

Regarding those who came to him, he often predicted days or sometimes even a month in advance why they were coming. Some came only to see him, others because of illness, and still others because they were suffering from evil spirits. Everyone considered the effort of the journey neither troublesome nor wasted. Each person returned knowing they had received help. But even though he said such things and witnessed such events, he used to ask that no one should be amazed at him because of this. Instead, they should marvel at the Lord for granting us human beings the ability to know Him as much as our abilities allow.

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.

Afterwards, on another occasion, after he had gone down to the outer cells, he was asked to board a ship and pray with the monks. He alone noticed an extremely unpleasant smell. But those on board said that the stench came from the fish and salted meat in the ship. However, he replied that the smell was different from that. And while he was speaking, a young man with an evil spirit, who had come and hidden himself in the ship, cried out. But when the demon was rebuked in the name of the Lord Jesus Christ, it departed from him, and the man became well. And everyone realized that the evil smell had come from the demon.

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 .

A person of high social standing came to Antony, possessed by a demon. The demon was so terrible that the man who was possessed didn’t even realize he was coming to Antony. He even ate his own bodily waste. Those who brought him begged Antony to pray for him. Antony felt compassion for the young man and prayed, staying awake with him all night. Around dawn, the young man suddenly attacked Antony and shoved him. When those who had come with him became angry, Antony said, “Don’t be angry with the young man, because it’s not him but the demon inside him. Having been rebuked and commanded to go into the dry places, the demon became violently enraged, and that’s why he did this. So give thanks to the Lord, because his attack on me like this is a sign that the evil spirit is leaving.” As soon as Antony said this, the young man was immediately made well. Having finally come to his right mind, he recognized where he was, greeted the old man, and gave thanks to God.

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 .

Many monks have reported with remarkable agreement that Antony did many other similar things. But these do not seem as amazing as certain other events. Once, when he stood up to pray around the ninth hour before eating, he realized he was caught up in the spirit. Remarkably, he stood and saw himself as if from outside his own body, and he was being led through the air by certain beings. Then some bitter and terrible beings stood in the air, wanting to prevent him from passing through. When his guides opposed them, they demanded to know if he was accountable to them. They wanted to total up his account from birth, but Antony’s guides stopped them, saying, “The Lord has wiped out the sins from his birth, but from the time he became a monk and devoted himself to God, you are permitted to make a reckoning.” Then when they accused him but could not convict him, his way became free and unhindered. Immediately he saw himself coming and standing by himself, and he was Antony again as before. Then, forgetting about eating, he spent the rest of the day and the entire night groaning and praying. He was astonished when he saw what mighty opponents our wrestling is against, and by what labors we must pass through the air. He remembered this is what the Apostle said, “according to the prince of the power of the air” (Ephesians 2:2). For in it the enemy has power to fight and to try to hinder those who pass through. Therefore he most earnestly urged, “Take up the whole armor of God, that you may be able to withstand in the evil day” (Ephesians 6:13), so that the enemy, “having no evil thing to say against us, may be ashamed” (Titus 2:8). And we who have learned this, let us remember the Apostle when he says, “whether in the body I know not, or whether out of the body I know not; God knows” (2 Corinthians 12:2). But Paul was caught up to the third heaven and, having heard unspeakable things, came down, while Antony saw that he had come to the air and struggled until he was free.

65. And many monks have related with the greatest agreement and unanimity that many other such like things were done by him. But still these do not seem as marvellous as certain other things appear to be. For once, when about to eat, having risen up to pray about the ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he stood and saw himself, as it were, from outside himself, and that he was led in the air by certain ones. Next certain bitter and terrible beings stood in the air and wished to hinder him from passing through. But when his conductors opposed them, they demanded whether he was not accountable to them. And when they wished to sum up the account from his birth, Antony’s conductors stopped them, saying, ‘The Lord has wiped out the sins from his birth, but from the time he became a monk , and devoted himself to God , it is permitted you to make a reckoning.’ Then when they accused him and could not convict him, his way was free and unhindered. And immediately he saw himself, as it were, coming and standing by himself, and again he was Antony as before. Then forgetful of eating, he remained the rest of the day and through the whole of the night groaning and praying . For he was astonished when he saw against what mighty opponents our wrestling is, and by what labours we have to pass through the air. And he remembered that this is what the Apostle said, ‘according to the prince of the power of the air Ephesians 2:2 .’ For in it the enemy has power to fight and to attempt to hinder those who pass through. Wherefore most earnestly he exhorted, ‘Take up the whole armour of God , that you may be able to withstand in the evil day Ephesians 6:13 ,’ that the enemy, ‘having no evil thing to say against us, may be ashamed Titus 2:8 .’ And we who have learned this, let us be mindful of the Apostle when he says, ‘whether in the body I know not, or whether out of the body I know not; God knows 2 Corinthians 12:2 .’ But Paul was caught up unto the third heaven, and having heard things unspeakable he came down; while Antony saw that he had come to the air, and contended until he was free.

And he had also been granted this favor. For as he was sitting alone on the mountain, whenever he was perplexed in his meditations, this was revealed to him by Providence through prayer. And the blessed man, as it is written, was taught by God. After this, when he once had a discussion with some people who had come to him about the state of the soul and what kind of place it will have after this life, the following night someone from above called him, saying, “Antony, get up, go outside and look.” So he went out (for he knew whom he should obey), and looking up, he saw someone standing and reaching to the clouds, tall, hideous, and terrifying, and others ascending as if they had wings. And the figure stretched out his hands, and some of those who were ascending were stopped by him, while others flew above, and having escaped toward heaven, were carried upward free from worry. At these, then, the giant gnashed his teeth, but he rejoiced over those who fell back. And immediately a voice came to Antony, “Do you understand what you see?” And his understanding was opened, and he understood that it was the passing of souls, and that the tall being who stood there was the enemy who envies the faithful. And those whom he caught and prevented from passing through are accountable to him, while those whom he was unable to hold as they passed upward had not been subject to him. So having seen this, and being reminded as it were, he struggled all the more each day to advance toward the things that were ahead. And he was unwilling to tell these visions, but since he spent much time in prayer and was amazed, when those who were with him pressed him with questions and urged him, he was compelled to speak, like a father who cannot keep anything from his children. And he thought that since his conscience was clear, the account would be beneficial for them, so that they might learn that discipline produces good fruit, and that visions were often the consolation for their labors.

66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer . And the happy man, as it is written, was taught of God. After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, ‘Antony, rise, go out and look.’ Having gone out therefore (for he knew whom he ought to obey ) looking up, he beheld one standing and reaching to the clouds, tall, hideous, and fearful, and others ascending as though they were winged. And the figure stretched forth his hands, and some of those who were ascending were stayed by him, while others flew above, and having escaped heaven-ward, were borne aloft free from care. At such, therefore, the giant gnashed his teeth, but rejoiced over those who fell back. And immediately a voice came to Antony, ‘Do you understand what you see?’ And his understanding was opened, and he understood that it was the passing of souls , and that the tall being who stood was the enemy who envies the faithful . And those whom he caught and stopped from passing through are accountable to him, while those whom he was unable to hold as they passed upwards had not been subservient to him. So having seen this, and as it were being reminded, he struggled the more daily to advance towards those things which were before. And these visions he was unwilling to tell, but as he spent much time in prayer , and was amazed, when those who were with him pressed him with questions and forced him, he was compelled to speak, as a father who cannot withhold ought from his children. And he thought that as his conscience was clear, the account would be beneficial for them, that they might learn that discipline bore good fruit, and that visions were oftentimes the solace of their labours.

He was also tolerant by nature and humble in spirit. Though he was such a man, he observed the rule of the Church most strictly, and was willing that all the clergy should be honored above himself. He was not ashamed to bow his head to bishops and presbyters, and if ever a deacon came to him for help, he would discuss with him what was profitable, but gave place to him in prayer, not being ashamed to learn himself. He would often ask questions and desired to listen to those who were present, and if anyone said anything that was useful, he admitted that he was helped. And besides, his face had a great and wonderful grace. This gift also he had from the Savior. If he was present in a large company of monks, and anyone who did not know him beforehand wished to see him, immediately coming forward that person would pass by the rest and hurry to Antony, as though attracted by his appearance. Yet neither in height nor breadth was he more noticeable than others, but in the calmness of his manner and the purity of his soul. Because his soul was free from disturbances, his outward appearance was calm; so from the joy of his soul he had a cheerful face, and from his bodily movements the condition of his soul could be perceived, as it is written, “When the heart is merry the face is cheerful, but when it is sorrowful it is cast down” (Proverbs 15:13). Thus Jacob recognized the counsel Laban had in his heart, and said to his wives, “The face of your father is not as it was yesterday and the day before.” Thus Samuel recognized David, for he had joyful eyes and teeth white as milk. Thus Antony was recognized, for he was never disturbed, because his soul was at peace; he was never downcast, because his mind was joyous.

67. Added to this he was tolerant in disposition and humble in spirit. For though he was such a man , he observed the rule of the Church most rigidly, and was willing that all the clergy should be honoured above himself. For he was not ashamed to bow his head to bishops and presbyters , and if ever a deacon came to him for help he discoursed with him on what was profitable, but gave place to him in prayer , not being ashamed to learn himself. For often he would ask questions, and desired to listen to those who were present, and if any one said anything that was useful he confessed that he was profited. And besides, his countenance had a great and wonderful grace . This gift also he had from the Saviour . For if he were present in a great company of monks , and any one who did not know him previously, wished to see him, immediately coming forward he passed by the rest, and hurried to Antony, as though attracted by his appearance. Yet neither in height nor breadth was he conspicuous above others, but in the serenity of his manner and the purity of his soul . For as his soul was free from disturbances, his outward appearance was calm; so from the joy of his soul he possessed a cheerful countenance, and from his bodily movements could be perceived the condition of his soul , as it is written, ‘When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down Proverbs 15:13 .’ Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before.’ Thus Samuel recognised David, for he had mirthful eyes, and teeth white as milk. Thus Antony was recognised, for he was never disturbed, for his soul was at peace; he was never downcast, for his mind was joyous.

And he was altogether wonderful in faith and devout, for he never shared communion with the Meletian schismatics, knowing their wickedness and apostasy from the beginning. Nor did he have friendly dealings with the Manicheans or any other heretics—or if he did, only insofar as advising them to change toward piety. For he thought and declared that association with these people was harmful and destructive to the soul. In the same way, he also detested the heresy of the Arians, and he urged everyone neither to approach them nor to hold their erroneous belief. And once when certain Arian madmen came to him, after he had questioned them and learned of their impiety, he drove them from the mountain, saying that their words were worse than the poison of serpents.

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.

And once the Arians falsely claimed that Antony’s opinions were the same as theirs, he was upset and angry with them. Then, called by the bishops and all the brothers, he came down from the mountain, and entering Alexandria, he condemned the Arians, saying that their heresy was the worst of all and a precursor of Antichrist. And he taught the people that the Son of God was not a created being and had not come into existence from non-existence, but that He was the eternal Word and Wisdom of the ousia of the Father. And therefore it was blasphemous to say “there was a time when He was not,” for the Word always existed together with the Father. Therefore have nothing to do with the utterly godless Arians. For there is no fellowship 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, are no different from the pagans, since they worship what is created rather than God the creator. But believe that creation itself is angry with them because they count the Creator, the Lord of all, through whom all things came into being, among those things which were made.

69. And once also the Arians having lyingly asserted that Antony’s opinions were the same as theirs, he was displeased and angry against them. Then being summoned by the bishops and all the brethren, he descended from the mountain, and having entered Alexandria , he denounced the Arians , saying that their heresy was the last of all and a forerunner of Antichrist . And he taught the people that the Son of God was not a created being, neither had He come into being from non- existence , but that He was the Eternal Word and Wisdom of the Essence of the Father. And therefore it was impious to say, ‘there was a time when He was not,’ for the Word was always co-existent with the Father. Wherefore have no fellowship with the most impious Arians . For there is no communion between light and darkness. 2 Corinthians 6:14 For you are good Christians , but they, when they say that the Son of the Father , the Word of God , is a created being, differ in nought from the heathen , since they worship that which is created, rather than God the creator. But believe that the Creation itself is angry with them because they number the Creator, the Lord of all, by whom all things came into being, with those things which were originated.

All the people therefore rejoiced when they heard the anti-Christian heresy anathematized 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 this is what 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 just touch the old man, believing that they would be helped. Certainly 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 calmly that there were not more of them than of the demons with whom he wrestled in the mountain.

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.

As he was leaving, and we were escorting him on his way, when we reached the gate a woman cried out from behind, “Wait, man of God, my daughter is severely tormented by a demon. Wait, I beg you, or I will hurt myself by running after you.” When the old man heard her and we asked him to stop, he willingly stayed. As the woman approached, the child was thrown to the ground. But when Antony had prayed and called upon the name of Christ, the child was raised up healed, for the unclean spirit had left her. The mother blessed God, and everyone gave thanks. Antony himself also rejoiced, departing to the mountain as if going to his own home.

71. But when he was departing, and we were setting him forth on his way, as we arrived at the gate a woman from behind cried out, ‘Stay, thou man of God , my daughter is grievously vexed by a devil . Stay, I beseech you, lest I too harm myself with running.’ And the old man when he heard her, and was asked by us, willingly stayed. And when the woman drew near, the child was cast on the ground. But when Antony had prayed and called upon the name of Christ , the child was raised whole, for the unclean spirit had gone forth. And the mother blessed God , and all gave thanks. And Antony himself also rejoiced, departing to the mountain as though it were to his own home.

Antony was also extremely prudent, and the remarkable thing was that although he had not learned letters, he was quick-witted and wise. In any case, two Greek philosophers once came, thinking they could test their skill against Antony. He was at the outer mountain, and having recognized who they were from their appearance, he came to them and said through an interpreter, “Why, philosophers, did you go to so much trouble to come to a foolish man?” When they said that he was not a foolish man but extremely prudent, he said to them, “If you came to a foolish man, your effort is wasted. But if you think I am 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 since you came to me, become as I am, for I am a Christian.” They left in amazement, for they saw that even demons feared Antony.

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.

Again, others like these met him at the outer mountain and thought they could mock him because he had not learned his letters. Antony said to them, “What do you say? Which comes first, mind or letters? And which is the cause of which—mind of letters, or letters of mind?” When they answered that mind is first and the inventor of letters, Antony said, “Whoever has a sound mind, therefore, has no need of letters.” This answer amazed both the bystanders and the philosophers, and they left marveling that they had seen so much understanding in an uneducated man. For his manners were not rough, as though he had been raised in the mountain and grown old there, but graceful and polite, and his speech was seasoned with divine salt, so that no one felt envy, but rather all who visited him rejoiced over him.

73. And again others such as these met him in the outer mountain and thought to mock him because he had not learned letters. And Antony said to them, ‘What do you say? Which is first, mind or letters? And which is the cause of which — mind of letters or letters of mind.’ And when they answered mind is first and the inventor of letters, Antony said, ‘Whoever, therefore, has a sound mind has not need of letters.’ This answer amazed both the bystanders and the philosophers , and they departed marvelling that they had seen so much understanding in an ignorant man. For his manners were not rough as though he had been reared in the mountain and there grown old, but graceful and polite, and his speech was seasoned with the divine salt , so that no one was envious , but rather all rejoiced over him who visited him.

After this, some other men came—these were considered wise among the Greeks—and they asked him to explain our faith in Christ. But when they tried to argue about the preaching of the divine Cross and intended to mock it, Antony paused briefly. First, pitying their ignorance, he said through an interpreter who could skillfully translate his words: “Which is more beautiful—to confess the Cross or to attribute adultery and the seduction of boys to those you call gods? What we have chosen is a sign of courage and a certain proof of contempt for death, while yours are the passions of sexual immorality. Next, which is better—to say that the Word of God was not changed but, remaining the same, took a human body for the salvation and well-being of humanity, so that by sharing in human birth he might make humanity share in the divine and spiritual nature? Or to compare the divine to senseless animals and therefore to worship four-footed beasts, creeping things, and images of men? These things are what you wise men revere. But how do you dare to mock us for saying that Christ appeared as a man, when you—bringing the soul from heaven—claim that it has strayed and fallen from the vault of the sky into a body? And if only you had said it fell into a human body alone, rather than claiming it passes and changes into four-footed beasts and creeping things. Our faith declares that Christ’s coming was for the salvation of humanity. But you are wrong because you speak of the soul as not generated. We, considering the power and loving-kindness of Providence, think that Christ’s coming in the flesh was not impossible for God. But you, though calling the soul the likeness of Mind, connect it with falls and invent in your myths that it is changeable, and therefore introduce the idea that Mind itself is changeable because of the soul. For whatever the physis of a likeness is, such necessarily is the physis of that of which it is a likeness. But whenever you think such a thought about Mind, remember that you blaspheme even the Father of Mind himself.”

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.

But concerning the Cross, which would you say is better: to endure it when a plot is carried out by wicked men, without fearing death no matter what form it takes; or to talk on and on about the wanderings of Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating his children, and the murder of his father? For this is your wisdom. But how is it that if you mock the Cross, you are not amazed by the resurrection? For the same men who told us about the latter also wrote about the former. Or why, when you mention the Cross, do you stay silent about the dead who were raised, the blind who received their sight, the paralyzed who were healed, the lepers who were cleansed, the walking on the sea, and the rest of the signs and wonders which show that Christ is no longer a man but God? It seems to me that you are doing yourselves a great injustice and have not carefully read our Scriptures. But read them and see that the deeds of Christ prove Him to be God who came to earth for the salvation of humanity.

75. But concerning the Cross, which would you say to be the better, to bear it, when a plot is brought about by wicked men, nor to be in fear of death brought about under any form whatever ; or to prate about the wanderings of Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating his children and the slaughter of his father. For this is your wisdom. But how, if you mock the Cross, do you not marvel at the resurrection? For the same men who told us of the latter wrote the former. Or why when you make mention of the Cross are you silent about the dead who were raised, the blind who received their sight, the paralytics who were healed, the lepers who were cleansed, the walking upon the sea, and the rest of the signs and wonders, which show that Christ is no longer a man but God? To me you seem to do yourselves much injustice and not to have carefully read our Scriptures. But read and see that the deeds of Christ prove Him to be God come upon earth for the salvation of men.

But tell us about your religious beliefs. What can you say about irrational creatures except irrationality and savagery? Even if, as I understand, you claim that these things are spoken of as myths, and you interpret allegorically the abduction of the maiden Persephone as representing the earth, the lameness of Hephaestus as fire, the air as Hera, the sun as Apollo, the moon as Artemis, and the sea as Poseidon—even so, you still do not worship God himself, but serve the creature rather than God who created all things. For if you composed such myths because creation is beautiful, you should have stopped at admiration and not made gods out of created things, so that you would not give the honor due to the Creator to what is created. If you do this, it would be as if you transferred the honor due to the master builder to the house he built, or the honor due to a general to his soldier. What can you answer to these things, so that we may know whether the Cross has anything deserving of mockery?

76. But do you tell us your religious beliefs. What can you say of senseless creatures except senselessness and ferocity? But if, as I hear, you wish to say that these things are spoken of by you as legends, and you allegorize the rape of the maiden Persephone of the earth; the lameness of Hephæstus of fire; and allegorize the air as Hera, the sun as Apollo, the moon as Artemis, and the sea as Poseidon; none the less, you do not worship God Himself, but serve the creature rather than God who created all things. For if because creation is beautiful you composed such legends, still it was fitting that you should stop short at admiration and not make gods of the things created; so that you should not give the honour of the Creator to that which is created. Since, if you do, it is time for you to divert the honour of the master builder to the house built by him; and of the general to the soldier. What then can you reply to these things, that we may know whether the Cross has anything worthy of mockery?’

77. But when they were at a loss, turning this way and that, Antony smiled and said—again through an interpreter—’Sight itself carries the conviction of these things. But since you prefer to lean upon demonstrative arguments, and since you, having this art, wish us also not to worship God until after such proof, tell me first how things in general and especially 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. Therefore 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.’

77. But when they were at a loss, turning hither and there, Antony smiled and said — again through an interpreter — ‘Sight itself carries the conviction of these things. But as you prefer to lean upon demonstrative arguments, and as you, having this art, wish us also not to worship God , until after such proof , do you tell first how things in general and specially the recognition of God are accurately known . Is it through demonstrative argument or the working of faith ? And which is better, faith which comes through the inworking (of God) or demonstration by arguments?’ And when they answered that faith which comes through the inworking was better and was accurate knowledge , Antony said, ‘You have answered well, for faith arises from disposition of soul , but dialectic from the skill of its inventors. Wherefore to those who have the inworking through faith , demonstrative argument is needless, or even superfluous. For what we know through faith this you attempt to prove through words, and often you are not even able to express what we understand. So the inworking through faith is better and stronger than your professional arguments.’

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, look at us now: without having learned letters, we believe in God, knowing through His works His care for all things. And to show that our faith is effective, we are now supported by faith in Christ, but you by professional word-battles. The wonders of the idols among you are being destroyed, but our faith is spreading everywhere. You, with your arguments and clever debates, have converted no one from Christianity to paganism. We, teaching the faith in Christ, expose your superstition, since everyone recognizes that Christ is God and the Son of God. You, with your eloquence, do not hinder the teaching of Christ. But we, by mentioning Christ crucified, put all demons to flight—demons whom you fear as if they were gods. Where the sign of the Cross is, magic is weak and witchcraft has no strength.

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.

So tell us where your oracles are now. Where are the charms of the Egyptians? Where are the deceptions of the magicians? When did all these things cease and grow weak, if not when the Cross of Christ appeared? Is the Cross then a proper subject for mockery, or rather the things it has brought to nothing and proven powerless? For this is a marvelous thing: your religion was never persecuted but was even honored by people in every city, while the followers of Christ are persecuted, and yet our side flourishes and multiplies beyond yours. What is yours, though praised and honored, 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 shone forth so brightly? Or when has self-control and the excellence of virginity appeared as it does now? Or when has death been so despised, except when the Cross of Christ appeared? And no one doubts this when they see the martyr despising death for the sake of Christ, when they see for Christ’s sake the virgins of the Church keeping themselves pure and undefiled.

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.

And these signs are enough to prove that the faith of Christ alone is the true religion. But look! You still do not believe and are looking for arguments. However, we make our proof not in the persuasive words of Greek wisdom, as our teacher has it, but we persuade by the faith which clearly comes before argumentative proof. Look, there are here some people troubled by demons—now there were certain people who had come to him very disturbed by demons, and bringing them into the middle he said—Do you cleanse them either by arguments and by whatever skill or magic you choose, calling upon your idols, or if you are unable, stop your conflict with us and you will 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 immediately gave thanks to the Lord. And the philosophers, as they are called, wondered and were extremely astonished at the understanding of the man and at the sign which had been performed. But Antony said, Why do you marvel at this? We are not the ones doing these things, but it is Christ who works them by means of those who believe in Him. Believe, therefore, also yourselves, and you will see that with us there is no trick of words, but faith through love which is worked in us toward 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, marveling at this also, greeted him and departed, confessing the benefit they had received from him.

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 1 Corinthians 2:4 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 immediately 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 works them by means of those who believe in 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.

And the fame of Antony reached even to kings. For Constantine Augustus and his sons Constantius and Constans, the Augusti, wrote letters to him as to a father and asked for a reply from him. But he did not think much of the letters or feel happy about the messages. He remained the same as he had been before the emperors wrote to him. When they brought him the letters, he called the monks and said, “Do not be surprised if an emperor writes to us, for he is a man. Instead, be amazed that God wrote the Law for men and has spoken to us through His own Son.” So he did not want to receive the letters, saying he did not know how to write a reply to such things. But the monks urged him, pointing out that the emperors were Christians and that they might be offended if they felt rejected. So he agreed to let the letters be read and wrote a reply. In it he praised them for worshiping Christ and gave them advice about salvation: not to value the present world too much, but rather to remember the coming judgment and to know that Christ alone was the true and eternal King. He urged them to be merciful, to practice justice, and to care for the poor. When they received his answer, they rejoiced. In this way he was loved by everyone, and everyone wanted to regard him as a father.

81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, ‘Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God wrote the Law for men and has spoken to us Hebrews 1:2 through His own Son.’ And so he was unwilling to receive the letters, saying that he did not know how to write an answer to such things. But being urged by the monks because the emperors were Christians , and lest they should take offense on the ground that they had been spurned, he consented that they should be read, and wrote an answer approving them because they worshipped Christ, and giving them counsel on things pertaining to salvation : ‘not to think much of the present, but rather to remember the judgment that is coming, and to know that Christ alone was the true and Eternal King.’ He begged them to be merciful and to give heed to justice and the poor. And they having received the answer rejoiced. Thus he was dear to all, and all desired to consider him as a father.

Because he was recognized as such a great man and had given these answers to his visitors, he returned again to the inner mountain and maintained his usual discipline. Often when people came to him, while he was sitting or walking, as it is written in Daniel, he became silent, and after a while he would resume what he had been saying before to the brothers who were with him. His companions realized 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 Bishop Serapion, who was inside with him and who saw that Antony was caught up in a vision. Once as he was sitting and working, he fell into something like a trance and groaned deeply at what he saw. Then after some time, turning to those standing by with groans and trembling, he prayed, and falling on his knees remained that way for a long time. When the old man arose, he wept. His companions, therefore, trembling and terrified, wanted to learn from him what it was. They pressed him greatly until he was forced to speak. With many groans he spoke as follows: “Oh, my children, it would be better to die before what has appeared in the vision comes to pass.” When they asked him again, he burst into tears and said, “Wrath is about to seize the Church, and it is on the point of being handed over 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 circle, kicking the things on it, just like a herd kicks when it leaps about in confusion. And you saw,” he said, “how I groaned, for I heard a voice saying, ‘My altar shall be defiled.'” The old man saw these things, and after two years the present attack of the Arians and the plunder of the churches took place, when they violently seized 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 whatever they wanted upon the Table. 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, “Do not be discouraged, my children; for as the Lord has been angry, so again He will heal us, and the Church will soon again receive her own order and will shine forth as she usually does. And you will see the persecuted restored and wickedness again withdrawn to its own hiding place, and pious faith speaking boldly everywhere with complete freedom. Only do not defile yourselves with the Arians, for their teaching is not that of the Apostles but that of demons and their father the devil. Rather, it is barren and senseless and without light understanding, like the senselessness of these mules.”

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 spoke 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.’

Such are the words of Antony, and we ought not to doubt whether such marvels were accomplished by the hand of a man. For it is the promise of the Savior when He says, “If you have faith as a grain of mustard seed, you shall say to this mountain, remove from here and it shall remove; and nothing shall be impossible to you.” And again, “Truly, truly, I say to you, if you ask the Father in My name He will give it to you. Ask and you shall receive.” And He Himself is the one who says to His disciples and to all who believe in Him, “Heal the sick, cast out demons; freely you have received, freely give.”

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 says, ‘If you have faith as a grain of mustard seed, you shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you Matthew 17:20 .’ And again, ‘Verily, verily, I say unto you, if you shall ask the father in My name He will give it you. Ask and you shall receive John 16:23 .’ And He himself it is who says to His disciples and to all who believe in Him, ‘Heal the sick, cast out demons ; freely you have received, freely give Matthew 10:8 .’

Antony, in any case, did not heal by giving commands, but by praying and speaking the name of Christ. So it was clear to everyone that it was not he himself who did the work, but the Lord who showed mercy through him and healed those who suffered. Antony’s role was only prayer and discipline, for the sake of which he lived on the mountain, rejoicing in contemplating divine things but feeling distressed when he was bothered by crowds and dragged to the outer mountain. All the judges used to ask him to come down, because it was impossible for them to go up there because of the litigants who followed them. Nevertheless, they asked him to come so they could just see him. When he avoided it and refused to go to them, they persisted and sent him even more prisoners under guard of soldiers, hoping that he would come down for their sake. Forced by necessity and seeing them upset, he came to the outer mountain, and once again his effort was not wasted. His visit was beneficial and helpful to many, and he was useful to the judges, advising them to put justice above everything else, to fear God, and to know that with whatever judgment they judged, they would be judged. But he loved his time on the mountain more than anything else.

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 Matthew 7:2 .’ But he loved more than all things his sojourn in the mountain.

At another time, suffering the same compulsion at the hands of those who needed him, and after many pleas from the commander of the soldiers, he came down. When he arrived, he spoke to them briefly about the things that make for salvation and about those who wanted him, and he was hurrying to leave. But when the duke, as he is called, urged him to stay, he replied that he could not remain among them, and he persuaded him with an apt comparison, saying, “Fish, if they stay too long on dry land, die. And so monks lose their strength if they linger among you and spend their time with you. Therefore, just as fish must hurry to the sea, so must we hasten to the mountain, lest perhaps if we delay we forget the things within us.” The general, having heard this and many other things from him, was amazed and said, “Truly this man is the servant of God. For unless he were beloved of God, how could an ignorant man have such great understanding?”

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 had 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?’

A certain general named Balacius persecuted us Christians bitterly because of his support for the Arians—that name of ill omen. His cruelty was so extreme that he beat virgins and stripped and whipped monks. At this time, Antony wrote him a letter and sent it to him: “I see wrath coming upon you, so stop persecuting the Christians, or wrath may seize you, for even now it is about to fall upon you.” But Balacius laughed, threw the letter on the ground, spit on it, and insulted the messengers, telling them to say to Antony: “Since you care so much about the monks, I will soon come after you too.” Five days had not passed before wrath came upon him. Balacius and Nestorius, the Prefect of Egypt, rode out to the first stopping place from Alexandria, which is called Chaereu, and both were on horseback. The horses belonged to Balacius and were the calmest in all his stable. But they had not gone far toward the place when the horses began to play with each other as they usually do. Suddenly the calmer horse, on which Nestorius sat, bit and threw off Balacius, then attacked him and tore his thigh so badly with its teeth that he was carried straight back to the city and died within three days. Everyone was amazed because what Antony had predicted had been fulfilled so quickly.

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 you, wherefore cease to persecute the Christians , lest haply wrath catch hold of you, for even now it is on the point of coming upon you.’ 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 you take thought for the monks , soon I will come after you 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.

Thus he warned those who were cruel. But everyone else who came to him he instructed in such a way that they immediately forgot their lawsuits and congratulated those who had withdrawn from the world. And he defended those who were wronged in such a way that you would think he himself, and not the others, was the one suffering. Furthermore, he was able to be of such benefit to everyone 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 came to Antony in grief and did not return rejoicing? Who came mourning for his dead and did not immediately set aside his sorrow? Who came in anger and was not converted to friendship? What poor and discouraged man met him who, after hearing him and looking at him, did not despise wealth and find comfort in his poverty? What monk who had been negligent came to him and did not become much stronger? What young man came to the mountain and saw Antony and did not immediately deny himself pleasure and love self-control? Who came when tempted by a demon and did not find rest? And who came troubled with doubts and did not gain peace of mind?

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 immediately 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 immediately 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?

For this was the wonderful thing about Antony’s discipline: as I said before, since he had the gift of discerning spirits, he recognized their movements and was not ignorant of where any one of them directed its energy and made its attack. And not only was he himself not deceived by them, but he also encouraged those who were troubled with doubts, teaching them how to defeat their plans and telling them about the weakness and cunning of those who possessed them. So each person, as though prepared by him for battle, came down from the mountain, defying the schemes of the devil and his demons. How many young women who had suitors, having only seen Antony from a distance, remained virgins for Christ’s sake. And people also came to him from foreign lands, and like all the others, having received some benefit, returned as though sent on their way by a father. And certainly when he died, everyone, as though they had been deprived of a father, consoled themselves only by their memories of him, while at the same time preserving his counsel and advice.

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.

It is worth telling, and you wanted to hear, what his death was like. For the way he died is worthy of being imitated. Following his usual practice, he visited the monks in the outer mountain, and having learned from Providence that his own end was near, he said to the brothers, “This is my last visit to you that I will make. I will be surprised if we see each other again in this life. The time of my departure is finally at hand, for I am nearly one hundred and five years old.” When they heard this, they wept and embraced and kissed the old man. But he, like someone sailing from a foreign city to his own home, spoke joyfully and urged them not to grow lazy in their work or to become weak in their training, but to live as though dying daily. As he had said before, he told them to carefully guard the soul from evil thoughts, eagerly to imitate the saints, and to have nothing to do with the Meletian schismatics, for you know their wicked and godless character. Nor should you have any association with the Arians, for their impiety is clear to everyone. Do not be troubled if you see the civil authorities protect them, for it will end, and their display of power is temporary and short-lived. Therefore, keep yourselves even more undefiled by them, and observe the traditions of the fathers, and especially the holy faith in our Lord Jesus Christ, which you have learned from the Scripture and which I have often reminded you about.

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.’

When the brothers urged him to stay with them and die there, he would not allow it for many other reasons, as he showed by remaining silent, and especially for this one: The Egyptians customarily honor the bodies of good people with funeral rites and wrap them in linen cloths at death, especially the bodies of the holy martyrs. Instead of burying them underground, they place them on couches and keep them in their houses, thinking this honors the departed. Antony often urged the bishops to give instructions to the people about this matter. He likewise taught the laity and corrected the women, saying that this practice was neither lawful nor holy at all. He pointed out that the bodies of the patriarchs and prophets are preserved in tombs even until now, and the very body of the Lord was laid in a tomb with a stone placed upon it to hide it until He rose on the third day. By saying this, he showed that anyone who did not bury the bodies of the dead underground after death was breaking the law, even if those bodies were sacred. For what is greater or more sacred than the body of the Lord? Many people, having heard this, began burying the dead underground from then on, and gave thanks to the Lord that they had been taught correctly.

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.

But he, knowing the custom and fearing that his body would be treated this way, hurried away. After saying farewell to the monks in the outer mountain, he entered the inner mountain where he usually lived. After a few months he became sick. He called those who were there—two men who had stayed in the mountain for fifteen years, practicing the discipline and caring for Antony because of his age—and said to them: “I, as it is written, go the way of the fathers, for I sense that I am being called by the Lord. Be watchful and do not destroy your long discipline, but act as though you are just beginning now and eagerly preserve your commitment. You know the treachery of the demons, how fierce they are but how little power they have. So do not fear them, but rather constantly breathe Christ and trust Him. Live as though dying daily. Pay attention to yourselves and remember the instruction you have heard from me. Have no fellowship with the schismatics, and no dealings at all with the heretical Arians. You know how I avoided them because of their hostility to Christ and the strange doctrines of their heresy. Therefore be all the more earnest always to be followers first of God and then of the Saints, so that after death they may also receive you as well-known friends into the eternal habitations. Think carefully about these things. And if you have any care for me and remember me as a father, do not let anyone take my body into Egypt, in case they place me in the houses, for it was to avoid this that I entered the mountain and came here. You also know how I always rebuked those who had this custom and urged them to stop it. Therefore bury my body and hide it underground yourselves, and let my words be kept by you so that no one may know the place except you alone. For at the resurrection of the dead I shall receive it incorruptible from the Savior. Divide my garments. To Athanasius the bishop give one sheepskin and the garment on which I am lying, which he himself gave me new but which has grown old with me. To Serapion the bishop give the other sheepskin, and keep the hair garment for yourselves. For the rest, farewell, my children, for Antony is departing and is with you no more.”

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 Joshua 23:14 , 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 you 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.’

Having said this, after 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 there his face appeared joyful—he died and was gathered to the fathers. Afterward, according to his command, they wrapped him up and buried him, hiding his body underground. No one knows to this day where he was buried, except those two alone. 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 at them is as though beholding Antony, and whoever is clothed in them seems with joy to carry his teachings.

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.

This is the end of Antony’s life in the body, and what was described above was the beginning of his discipline. Even if this account is small compared to his merit, still from this reflect on how great Antony, the man of God, was. From his youth to such a great age, he maintained a consistent zeal for the discipline. He was not overcome by old age’s desire for expensive food, nor did the weakness of his body cause him to change the style of his clothing. He did not even wash his feet with water, and yet he remained completely free from harm. His eyes were not dimmed but were quite sound, and he saw clearly. He had not lost a single tooth, though they had become worn down to the gums because of the old man’s great age. He remained strong in both hands and feet. While all men were using various foods, washings, and various garments, he appeared more cheerful and of greater strength. The fact that his fame has been proclaimed 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 Antony was not renowned from writings, nor from worldly wisdom, nor through any art, but solely from his piety toward God. No one will deny that this was the gift of God. For from where into Spain and into Gaul, how into Rome and Africa, was the man heard of who lived hidden in a mountain, unless it was God who makes 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, so 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.

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 various 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 makes 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 .

Read these words, therefore, to the rest of the brothers so they may learn what the life of monks ought to be, and may believe that our Lord and Savior Jesus Christ glorifies those who glorify Him. He leads those who serve Him to the end not only to the kingdom of heaven, but here also—even though they hide themselves and want to withdraw from the world—He makes them illustrious and well known everywhere because of their virtue and the help they give others. And if necessary, read this among the heathen, so 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 in Him prove that the demons, whom the Greeks themselves think are gods, are not gods at all. They also trample them underfoot and drive them away as deceivers and corrupters of mankind, through Jesus Christ our Lord, to whom be glory forever and ever. Amen.

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 in 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 .