46. After this the Church was seized by the persecution which then *4 took place under Maximinus, and when the holy martyrs were led to Alexandria, Antony also followed, leav- ing 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 martyr- dom, 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 readi- ness 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 fear- lessly, shewing 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 rom the Scriptures. For many only beholding his manner of life were eager to be imitators BIGEAOE ANTONY.
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.
47. And when at last the persecution ceased, and the blessed Bishop Peter?s had borne his testimony, Antony departed, and again with- drew to his cell, and was there daily a martyr to his conscience, and contending in the con- flicts 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 him- self 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.
48. When therefore he had retired and deter- mined 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 dost thou call on me? I also. am aman even as you. But if you believe on 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 saith, ‘Seek and it shall be given unto you *6’ 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.
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, whither goest thou and wherefore?’ But he no way disturbed, but as he had been accustomed to be called*® often thus, 15 Martyred on Nov. 25, 311, cf. Eus. H.£. Vil. 32. 16 Luke xi. 9- 162 See on this subject ‘ Phantasms of the 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 unto him, ‘Even though you should go into the Thebaid, or even though, as you have in mind, you should go down to the Bucolia‘7, you will have to endure more, aye, double the amount of toil. But if you wish really to be in quiet, depart now into the inner desert.’ And when Antony said, ‘ Who will show me the way for I know it not?’ immediately the voice pointed out to him Saracens about to go that way. So Antony approached, and drew near them, and asked that he might go with them into the desert. And they, as though they had been commanded by Providence, received him willingly. And having journeyed with them three days and three nights, he came to a very lofty mountain, and at the foot of the mountain ran a clear spring, whose waters were sweet and very cold; outside there was a plain and a few uncared-for palm trees.
50. Antony then, as it were, moved by God, loved the place’, for this was the spot which he who had spoken with him by the banks of the river had pointed out. So having first received loaves from his fellow travellers, he abode in the mountain alone, no one else being with him. And recognising it as his own ‘home, he remained in that place for the future.
But the Saracens, having seen the earnestness of Antony, purposely used to journey that way, and joyfully brought him loaves, while now and then the palm trees also afforded him a poor and frugal relish. But after this, the brethren learning of the place, like children mindful of their father, took care to send to him. But when Antony saw that the bread was the cause of trouble and hardships to some of them, to spare the monks this, he resolved to ask some of those who came to bring him a spade, an axe, and a little corn. 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 trouble- some to no one, and because he kept himself from being a burden to anybody. But after this, seeing again that people came, he cultiva- ted a few pot-herbs, that he who came to him might have some slight solace after the labour 17 In Lower Egypt.
17 In Lower Egypt.
18 Mount Colzim, seven hours distant from the Red Sea, where an old cloister still preserves his name and memory (Schaff, Cr. Hist. Nic. p. 183) P MAT ae NY LOIN of that hard journey. At first, however, the they brought him, And rising up he saw a wild beasts in the desert, coming because of| beast like a man to the thighs but having legs the water, often injured his seeds and hus- bandry. 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 nigh this spot.’ And from that time forward, as though fearful of his command, they no more came near the place.; 51. So he was alone in the inner moun- tain, spending his time in prayer and dis- cipline. 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 %9,’ 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 be- come 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 un- shaken and undisturbed; so that the demons rather fled from him, and the wild beasts, as it is written 71, ‘kept peace with him.’
52. The devil, therefore, as David says in the Psalms?, observed Antony and gnashed his teeth against him. But Antony was consoled by the Saviour and continued unhurt by his wiles and varied devices. As he was watching in the night the devil sent wild beasts against him, And almost all the hyenas in that desert came forth from their dens and surrounded him; and he was in the midst, while each one threatened to bite. Seeing that it was a trick of the enemy he said to them all: ‘If ye have received power against me I am ready to be devoured by you; but if ye were sent against me by demons, stay not, but depart, for I am a servant of Christ.’ When Antony said this they fled, driven by that word as with a whip.
53. A few days after, as he was working (for he was careful to work hard), some one stood at the door and pulled the plait which he was working, for he used to weave baskets, which he gave to those who came in return for what 20 Ps. Cxxy. 1.
t Ps, xxxv. 16, and feet like those of an ass. And Antony only signed himself and said, ‘I am a servant of Christ. If thou art 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.
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 acamel 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 neighbour- hood and finding no water, they could walk no further, but lay on the ground and despair- ing 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.
55. So after certain days he went in again to the mountain. And henceforth many re- sorted to him, and others who were suffering ventured to go in. To all the monks there- fore who came to him, he continually gave this precept: ‘Believe on 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 fulness of the belly?.” Pray continually; avoid vain- 2 Prov. xxiv. 15, LXX.
LIFE OF glory; 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 remem- brance of the commandments may be brought into harmony with the zeal of the saints.’ And especially he counselled them to meditate con- tinually on the apostle’s word, ‘Let not the sun go down upon your wrath: And he con- sidered 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 ownselves4.’ 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 neigh- bours, nor justifying himself, ‘ until the Lord come who searcheth out hidden things5,’ as saith the blessed apostle Paul. For often un- awares we do things that we know not of; but the Lord seeth all things. Wherefore committing the judgment to Him, let us have sympathy one with another. Let us bear each other’s burdens®: 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 blush- ing as much to write as if we had been caught, we may never think of what is un- seemly. Thus fashioning ourselves we shall be able to keep the body in subjection, to 4 2 Cor. xiii. 5.
ANTONY.
ZA, 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 suf- fered 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 be- longed neither to him nor to man at all, but only to the Lord, who doeth 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.
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, ‘ De- part and thou shalt be healed.’ But when he. was violent and remained within some days, Antony waited and said, ‘If thou stayest here, thou canst not be healed. Go, and having come into Egypt thou shall see the sign wrought in thee.’ And he believed and went. And as soon as he set eyes on Egypt his sufferings ceased, and the man became whole according to the word of Antony, which the Saviour had revealed to him in prayer.
58. There was also a maiden from Busiris Tripolitana, who had a terrible and very hideous disorder. For the runnings of her eyes, nose, and ears fell to the ground and immediately became worms. She was para- lysed also and squinted. Her parents having heard of monks going to Antony, and _believ- ing on the Lord who healed 7 the woman with the issue of blood, asked to be allowed, to- gether with their daughter, to journey with them. And when they suffered them, the parents together with the girl, remained out- side the mountain with Paphnutius, the con- fessor and monk; but the monks went in to Antony. And when they only wished to tell about the damsel, he anticipated them, and de- tailed 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, 7 Matt. ix. 20.
x OTS VITANS: ANTONI.
but her healing is the work of the Saviour, who in every place sheweth His pity to them that call upon Him. Wherefore the Lord hath inclined to her as she prayed, and His loving- kindness hath declared to me that He will heal the child where she now is.’ So the wonder took place; and going out they found the parents rejoicing and the girl whole.; 59. But when two brethren were coming to him, the water failed on the way, and one died and the other was at the point of death, for he had no strength to go on, but lay upon the ground expecting to die. But Antony sitting in the mountain called two monks, who chanced to be there, and urged them saying, ‘Take a pitcher of water and run on the road towards Egypt. For of two men who were coming, one is already dead and the other will die unless you hasten. For this has been revealed to me as I was praying.’ The monks therefore went, and found one lying dead, whom they buried, and the other they restored with water and led him to the old man. For it was a day’s journey”. But if any one asks, why he did not speak before the other died, the question ought not to be asked. For the punishment of death was not Antony’s but God’s, who also judged the one and revealed the condition of the other. But the-marvel here was only in the case of Antony: that he, sitting in the mountain had his heart watchful, and had the Lord to show him things afar off. 60. And this is so, for once again he was sitting on the mountain, and looking up saw in the air some one being borne upwards, and there was much joy among those who met him. Then wondering and deeming a company of that kind to be blessed, he prayed to learn what this might be. And immediately a voice came to him: ‘ This is the soul of Amun, the monk at Nitria.. Now Amun had persevered in the discipline up to old age; and the distance from Nitria to the mountain where Antony was, was thirteen days’ journey. The com- panions 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 com- rade 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 ip = i: cae s ee laa cases, cf. “Phantasms of the Living,’ vol. 2, 8 The same story is told (by Bede in his Life) of St. Cuthb who saw the soul of St. Aidan being carried = heaven nce was probably the recipient of the letter, No. 48 in this volume.
himself naked. While, therefore, he was pon- dering filled with shame, on a sudden he was borne over to the other side. ‘Theodorus, therefore, himself being a good man, ap- proached, 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 Peter9. 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 en- quired 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 im- mediately learned that which was taking place at a distance of thirteen days’ journey, and had seen the soul as it was taken up.
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 9 maiden, for she suffered terribly in the stomach and side through over much discipline, and twas altogether weakly of body. Antony prayed therefore, and the Count noted the day in which the prayer was made, and having departed to Laodicea he found the maiden whole. And having enquired when and on what day she was relieved of her infirmity, he produced the paper on which he had written the time of the prayer, and having read it he immediately shewed the writing on the paper. And all wondered when they knew that the Lord had relieved her of pain at the time when Antony was praying and invoking the goodness of the Saviour on her behalf.
62. And concerning those who came to him, he often foretold some days or sometimes a month beforehand what was the cause of their coming. For some came only for the sake of seeing him, others through sickness, and others suffering from evil spirits. And all thought the labour of the journey neither trouble nor loss. For each one returned 9 Matt. xiv. 28. 9° Xprorodédpos, lit. Christ-bearing.
LIFE OF aware that he had received benefit. But though saying such things and beholding such sights, he used to ask that no one should wonder at him for this; but should rather marvel at the Lord for having granted to us men to know Him as far as our powers extended.
63. Afterwards, on another occasion, having descended to the outer cells, he was asked to enter a vessel and pray with the monks, and he alone perceived an exceedingly un- pleasant smell. But those on board said that the stench arose from the fish and salt meat in the ship. He replied however, the smell was different from that; and while he was speaking, a youth with an evil spirit, who had come and hidden himself in the ship, cried out. But the demon being rebuked in the name of the Lord Jesus Christ departed from him, and the man became whole. And all knew that the evil smell arose from the demon.
64. And another, a person of rank, came to him, possessed by a demon; and the demon was so terrible that the man possessed did not know that he was coming to Antony. But he even ate the excreta from his body. So those who brought him besought Antony to pray for him. And Antony pitying the young man prayed and kept watch with him all the night. And about dawn the young man suddenly attacked Antony and gave him a push. But when those who came with him were angry, Antony said, ‘Be not angry with the young man, for it is not he, but the demon which is in him. And being rebuked and commanded to go into dry places, the demon became raging mad, and he has done this. Wherefore give thanks to the Lord, for his attack on me thus is a sign of the de- parture of the evil spirit.’ When Antony had said this, straightway the young man had be- come whole, and having come at last to his right mind, knew where he was, and saluted the old man and gave thanks to God.
65. And many monks have related with the greatest agreement and unanimity that many other such like things were done by him. But still these do not seem as marvellous as certain other things appear to be. For once, when about to eat, having risen up to pray about the ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he stood and saw himself, as it were, from outside himself, and that he was led in the air by certain ones. Next certain bitter and terrible beings stood in the air and wished to hinder him from passing through. But when his con- ductors opposed them, they demanded whether he was aot accountable to them. And when they wished to sum up the account from his birth, Antony’s conductors stopped them, saying, ‘The Lord hath wiped out the sins from his birth, but from the time he became a monk, and devoted himself to God, it is permitted you to make a reckoning.’ Then when they accused him and could not convict him, his way was free and unhindered. And immediately he saw himself, as it were, coming and stand- ing by himself, and again he was Antony as before. Then forgetful of eating, he remained the rest of the day and through the whole of the night groaning and praying. For he was astonished when he saw against what mighty ‘Opponents our wrestling is, and by what labours we have to pass through the air. And he remembered that this is what the Apostle said, ‘according to the prince of the power of the air?’ For in it the enemy hath power to fight and to attempt to hinder those who pass through. Wherefore most earnestly he exhor- ted, ‘Take up the whole armour of God, that ye may be able to withstand in the evil day *!,’ that the enemy, ‘having no evil thing to say against us, may be ashamed™.’ And we who have learned this, let us be mindful of the Apostle when he says, ‘whether in the body I know not, or whether out of the body I know not; God knoweth 3.” 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.
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 re- joiced over those who fell back. And forthwith a voice came to Antony, ‘ Understandest thou what thou seest?’ And his understanding was 14 Isai. liv. 133 John vi. 45- opened, and he understood that it was the pass- ing of souls, and that the tall being who stood was the enemy who envies the faithful. And those whom he caught and stopped from pass- ing 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 re- minded, 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 com- pelled to speak, as a father who cannot with- hold 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.
67. Added to this he was tolerant in disposi- tion 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 himself17._ 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 any- thing 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 dis- turbances, his outward appearance was calm; so from the joy of his soul he possessed a cheerful countenance, and from his bodily movements could be perceived the condition of his soul, as it is written, ‘When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down"’.’ Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before 9.” Thus Samuel recognised David,