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 Scrip- ture. Sometimes, too, while we are reading they immediately repeat many times, like an echo, what is read. They arouse us from our sleep to prayers; and this constantly, hardly allowing us to sleep at all) At another time they assume the appearance of monks and feign the speech of holy men, that by their similarity they may deceive and thus drag their victims where they will. But no heed must be paid them even if they arouse to prayer, even if they counsel us not to eat at all, even though they seem to accuse and cast shame upon us for those things which once they allowed. For they do this not for the sake of piety or truth, but that they may carry off the simple to despair; and that they may say the discipline is useless, and make men loathe the solitary life as a trouble and burden, and hinder those who in spite of them walk in it.
26. ‘Wherefore the prophet sent by the Lord declared them to be wretched, saying: “Wo is he who giveth 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: “Thou art the Son of God*?”—-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 hath not kept his own order but hath gone from one mind to another"3, Where- fore even when he uses the language of Scrip- ture He forbids him, saying: “But to the sinner said God, Wherefore dost thou declare My ordinances and takest My covenant in thy 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 12 Luke iv. 41. 13 érepa av 1x Habak. ii. 15. LXX.
étépwy, as in de [ucar. 11. 4.
is paid to them forthwith they weep and lament as though vanquished.
27. ‘The Lord therefore, as God, stayed the mouths of the demons: and it is fitting that we, taught by the saints, should do like them and imitate their courage. For they when they saw these things used to say: “ When the sinner rose against me, I was dumb and humble, and kept silence from good words's,” And again: “ But I was as a deaf man and heard not, and as a dumb man who openeth not his mouth, and I became as a man who heareth not*®” So let us neither hear them ds 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 disci- pline, and let us not be deceived by them who do all things in deceit, even though they threaten death. For they are weak and can do nought but threaten.
28. ‘Already in passing I have spoken on these things, and now I must not shrink from speaking on them at greater length, for to put you in remembrance will be a source of safety. Since the Lord visited earth'7, the enemy is fallen and his powers weakened. Where- fore 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 sucha 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'®;” 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 16 Ps, xxxviii. 14. 18 John viii. 44.
15 Ps, xxxix. 2.
15 Ps, xxxix. 2.
hesitate, but forthwith 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 abomina- tion to a sinner’. 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 forthwith 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 shewing 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 forthwith destroyed a hundred and eighty- five thousand. But demons like these, who have no power, try to terrify at least by their displays?°.
29. ‘But if any one having in mind the his- tory of Job* should say, Why then hath 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 hath 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 I Job i. and ii.
‘But what I mean is this.
VITA S. ANTONI.
2” swine.” But if they had power not even against swine, much less have they any over: men formed? in the image of God.
30. ‘So then we ought to fear God only, and despise the demons, and be in no fear of them. But the more they do these things the more let us intensify our discipline against them, for a ‘good life and faith in God is a great weapon.
At any rate they fear the fasting, the sleepless- ness, 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 #.”
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 haves, 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 wonderat them. For they know none of those things which are not yet in existence; but God only is He who knoweth 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. 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 2 Matt. viii. 3x.
5 This materialistic view of demons may be paralleled from ‘Origen and other fathers (D.C.B. i. 809), but is not Athanasian. ;But it would be congenial to the Coptic mind; compare the story told by Cassian of the Monk Serapion, who, on being convinced that ‘God is a Spirit,’ cried out, ‘You have taken my God from me’ (and see D.C.B. 1. p. 120). 6 Susann. 42.
3 Cf. de Incar. 3. 3, and passin.
LIFE OF falls out that after a few days the travellers arrive. But often the walkers turn back, and the demons prove false.
32. ‘So, too, with respect to the water of the river, they sometimes make foolish statements. For having seen that there has been much rain in the regions of Ethiopia, and knowing that they are the cause of the flood of the river, before the water has come to Egypt they run on and announce it. And this men could have told, if they had as great power of running as the demons. And as David’s spy? 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 accom- plished, so these also prefer to labour, and declare what is happening to others simply for the sake of deceiving them. If, however, Providence meantime plans anything different for the waters or wayfarers—for Providence can do this—the demons are deceived, and those who gave heed to them cheated.
33. ‘ Thus in days gone by arose the oracles of the Greeks, and thus they were led astray by the demons. But thus also thenceforth their deception was brought to an end by the coming of the Lord’, who brought to nought the demons and their devices. For they know nothing of themselves, but, like thieves, what they get to know from others they pass on, and guess at rather than foretell things. Therefore if sometimes they speak the truth, let no one marvel at them for this. For experienced physicians also, since they see the same malady in different people, often foretell what it is, making it out by their acquaintance with it. Pilots, too, and farmers, from their familiarity with the weather, tell at a glance the state of the atmosphere, and forecast whether it will be stormy or fine. And no one would say that they do this by inspiration, but from experi- ence and practice. So if the demons some- times 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 con- cern 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 hath 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.
ANTONY. 208 34. ‘Wherefore there is no need to set much value on these things, nor for the sake of them to practise a life of disci- pline 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 able9, 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’? by Gehazi, and beheld the hosts" standing on its side.
35. ‘When, therefore, they come by night to you and wish to tell the future, or say, “‘ we are the angels,” give no heed, for they lie. Yea even if they praise your discipline and call you blessed, hear them not, and have no dealings with them; but rather sign yourselves and your houses, and pray, and you shall sce 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™*, 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 im- mediately take fear away; as Gabriel*s did in the case of Zacharias, and as the angel ™ did who appeared to the women at the holy 9 Compare below, §§ 59, 62, for examples. This quite goes beyond any teaching of Athanasius himself; at the same time it finds a point of contact in what he says about dreams in c. Gent. 30 (avTEvoHLEVOS Kat mpoyryveoxwv), and about the soul’s Capacity for objective thought, 1b. 33, dé /ncwr. 17. 3.
12 Matt. xii. 19, cf. Isai. xlii. 2.
14 Matt. xxviil. 5- 206 VITAS: sepulchre, and as He did who said to the shepherds in the Gospel, “ Fear not.” For their fear arose not from timidity, but from the recognition of the presence of superior beings. Such then is the nature of the visions of the holy ones.
36. ‘But the inroad and the display of the evil spirits is fraught with confusion, with din, with sounds and cryings such as the disturbance of boorish youths or robbers would occasion. From which arise fear in the heart, tumult and confusion of thought, dejection, hatred towards them who live a life of discipline, indifference, grief, remembrance of kinsfolk and fear of death, and finally desire of evil things, disregard of virtue and unsettled habits. Whenever, therefore, ye 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, calm- ness 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 "4; so also John*5 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 men- tioned, know ye that it is an onslaught of evil spirits, 37. ‘And let this also be a token for you: whenever the soul remains fearful there is a pre- sence 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 de- lusions 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 con- sidered 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, Thou shalt worship the Lord thy God, and Him only shalt thou serve '7.” More and more, therefore, let the de- ceiver be despised by us; for what the Lord hath said, this for our sakes He hath done: that the demons hearing like words from us may be put to flight through the Lord who rebuked them in those words.
38. ‘And it is not fitting to boast at the 74 John viii. 56. uy 15 Luke i. 41. 16 eordkos, as in Orat. ill. 14 (where see note 3).
ANTONI.
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 imi- tate, 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 **.” 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 Thy name did we not cast out demons, and in Thy name did many mighty works?9?” He answered, “Verily I say unto you, I know you not;” for the Lord knoweth 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?°, we may not believe every spirit.
39. ‘I should have liked to speak no further and to say nothing from my own promptings, satisfied with what I have said: but lest you should think that I speak at random and be- lieve that I detail these things without experience or truth; for this cause even though I should become as a fool, yet the Lord who heareth knoweth 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 are come to give thee 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 cell3 with an earthquake, but I continued praying with unshaken heart. And LIFE OF ANTONY. 207 after this they came again making noises, whistling and dancing. But as I prayed and lay singing psalms to myself they forthwith began to lament and weep, as if their strength had failed them. But I gave glory to the Lord, who had brought down and made an example of their daring and madness.
40. ‘Once a demon exceeding high appeared with pomp, and dared to say, ‘‘I am the power of God and I am Providence, what dost thou wish that I shall give thee?” But I then so much the more breathed upon him 3¢, and spoke the name of Christ, and set about to smite him. And I seemed to have smitten him, and forth- with 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 thy many labours. Thou also arta 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 +,” 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 Heavens;” but I, children, mindful of the Apostle’s words, transferred ® this to myself, that you might learn not to faint in discipline, nor to fear the devil nor the delusions of the demons.
41. ‘And since I have become a fool in detailing these things, receive this also as an aid to your safety and fearlessness; and believe me for I do not lie. Once some one knocked at the door of my cell, and going forth I saw one who seemed of great size and tall. Then when I enquired, ‘‘ Who art thou?” he said, ‘Iam Satan.” Then when I said, ‘Why art thou here?” he answered, “Why do the monks and all other Chris- tians blame me undeservedly? Why do they curse me hourly?” Then I answered, ‘“Where- fore dost thou trouble them?” He said, ‘‘I am not he who troubles them, but they trouble themselves, for Tam become weak. Have they not read7, “The swords of the enemy have come to an end, and thou hast destroyed the cities?” I have no longer a place, a weapon, a city.
4 Rom. viii. 35.
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 mar- velled at the grace of the Lord, and said to him: “Thou who art ever a liar and never speakest the truth, this at length, even against thy will, thou hast truly spoken. For the coming of Christ hath made thee weak, and He hath cast thee down and stripped thee.” But he having heard the Saviour’s name, and not being able to bear the burning from it, vanished.
» 42. ‘If, therefore, the devil himself confesses that his power is gone, we ought utterly to de- spise both him and his demons; and since the enemy with his hounds has but devices of this sort, we, having got to know their weak- ness, 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 con- found 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 courage- ous 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 forthwith 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, con- templating 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 2 “An important psychological observation.’ (Schaff, Ch. Hist.)
208 VITA’ S: shall see the snares of the demon are like smoke, and the evil ones themselves flee rather than pursue. For they are, as I said before, exceeding fearful, ever looking forward to the fire prepared for them.
43. ‘And for your fearlessness against them hold this sure sign—whenever there is any apparition, be not prostrate with fear, but what- soever it be, first boldly ask, Who art thou? And from whence comest thou? 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, imme- diately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou9? and whence comest thou? 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?°.’
44. While Antony was thus speaking all re- joiced; in some the love of virtue increased, in others carelessness was thrown aside, the self- conceit of others was stopped; and all were per- suaded to despise the assaults of the Evil One, and marvelled at the grace givento Antony from the Lord for the discerning of spirits. So their cells were in the mountains, like tabernacles, filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, laboured in alms- giving, and preserved love and harmony: one with another. 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 thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden'! by a river; as tents which the Lord hath pitched, and like cedars near waters 72.’
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 neces- sities with shame when he thought of the spiritual faculties of the soul. So often, when about to eat with any other hermits, recollect- ing 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, 1 LXX, ‘ gardens.’
10 Susann. 51—s9.
And truly it was possible, as it, ANTONI.
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 behoved 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 sub- jection to the soul. For this is that which was spoken by the Saviour: ‘Be not anxious for your life what ye shall eat, nor for your body what ye shall put on. And do ye seek not what ye shall eat, or what ye shall drink, and be not of a doubtful mind. For all these things the nations of the world seek after. But your Father knoweth that ye have need of all these things. Howbeit seek ye first His Kingdom, and all these things shall be added unto you 73,’