17 This was by no means universal among monks: Athan, argues to Dracontius (cc. 8, 9) against the monastic tendency to think little of the clergy. Here, he propounds the example of Antony for the imitation of the ‘ peregrini fratres,’ 18 Proy. xv. 13. 19 Gen. xxxi. 5; 1 Sam. xvi. 12, xvii. 32.
VITA S. ANTONI. ' 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. A908 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 Mani- cheeans 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 inter- course with these was harmful and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all neither to approach them nor to hold their erroneous belief. And once when certain Arian madmen came to him, when he had questioned them and learned their impiety, he drove them from the mountain, saying that their words were worse than the poison of serpents.
69. And once also the Arians having lyingly asserted that Antony’s opinions were the same as theirs, he was displeased and wroth against them. Then being summoned by the bishops and all the brethren, he descended from the mountain, and having entered Alexandria™, he denounced the Arians, saying that their heresy was the last of all and a forerunner of Antichrist. And he taught the people that the Son of God was not a created being, neither had He come into being from non-existence, but that He was the Eternal Word and Wisdom of the Essence of the Father. And therefore it was impious to say, ‘there was a time when He was not,’ for the Word was always co-existent with the Father. Wherefore have no fellowship with the most impious Arians. For there is no communion be- tween light and darkness*°. For you are good Christians, but they, when they say that the Son of the Father, the Word of God, is a created being, differ in nought from the heathen, since they worship that which is created, rather than God the creator'. But believe ye that the Creation itself is angry with them because they number the Creator, the Lord of all, by whom all things came into being, with those things which were originated.
7°. All the people, therefore, rejoiced when they heard the anti-Christian heresy anathe- matised by such aman. Andall the people in the city ran together to see Antony; and the Greeks and those who are called their Priests, 79% July 25—27, 338, Mest. Ind. x. 20 2 Cor. vi. 14. Orat. ii. 23, &c. This was an argument much used against Arianism. Antony's arguments may be compared with those of Ath. in Zp, 42g 13.
LIFE, OF ANTONY. re 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 Chris- tians in those few days as one would have seen made inayear. Then when some thought that he was troubled by the crowds, and on this account turned them all away from him, he said, undisturbedly, that there were not more of them than of the demons with whom he wrestled in the mountain.
71. But when he was departing, and we were setting him forth on his way, as we? arrived at the gate a woman from behind cried out, ‘Stay, thou man of God, my daughter is grievously vexed by a devil. Stay, I beseech thee, lest I too harm myself with running.’ And the old man when he heard her, and was asked by us, willingly stayed. And when the woman drew near, the child was cast on the ground. But when Antony had prayed and called upon the name of Christ, the child was raised whole, for the unclean spirit was gone forth. And the mother blessed God, and all gave thanks. And Antony himself also rejoiced, departing to the mountain as though it were to his own home.
72. And Antony also was exceeding pru- dent, and the wonder was that although he had not learned letters, he was a ready-witted and sagacious man. At all events two Greek philosophers once came, thinking they could try their skill on Antony; and he was in the outer mountain, and having recognised who they were from their appearance, he came to them and said to them by means of an interpreter, ‘Why, philosophers, did ye trouble yourselves so much to come to a foolish man?’ And when they said that he was not a foolish man, but exceedingly prudent, he said to them, ‘If you came to a foolish man, your labour is superfluous; but if you think me prudent become as I am, for we ought to imitate what is good. And if I had come to you I should have imitated you; but if you to me, become as I am, for I am a Christian.’ But they departed with wonder, for they saw that even demons feared Antony.
73. And again others such as these met him in the outer mountain and thought to mock 3 him because he had not learned letters. And Antony said to them, ‘What say ye? which 1s first, mind or letters? And which 1s the cause of which—mind of letters or letters of mind?’
2 This seems te imply Athanasius as the (real or ostensible) And when they answered mind is first and the inventor of letters, Antony said, ‘Whoever, there- fore, hath a sound mind hath not need of letters.’ This answer amazed both the bystanders and the philosophers, and they departed marvelling that they had seen so much understanding in an ignorant man. For his manners were not rough as though he had been reared in the mountain and there grown old, but graceful and polite, and his speech was seasoned with the divine salt, so that no one was envious, but rather all rejoiced over him who visited him.
74. After this again certain others came; and these were men who were deemed wise among the Greeks, and they asked him a reason for our faith in Christ. But when they at- tempted 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 like- nesses 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 $5? 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 5 Cf. Plat. Pedr. 274 B: but the resemblances is not close and the relation of this passage to the Phaedrus is probably medi- ate. I cannot see that the doctrine referred to here is necessarily different from that of Plotinus (2x. IV. iii. 15).; 6 Plotinus (27. V. i. 3) taught that the soul was, as it were, an image of Mind, as the uttered word is of the word in the soul (cf Philo. Vit. Mos. 11. 13).
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 1s a likeness. But whenever you think such a thought concerning Mind, remember that you blaspheme even the Father of Mind Himself.
75. But concerning the Cross, which would you say to be the better, to bear it, when a plot is brought about by wicked men, nor to be in fear of death brought about under any form whatever®; or to prate about the wanderings of Osiris and Isis, the plots of Typhon, the flight of Cronos, his eating his children and the slaughter of his father. For this is your wisdom. But how, if you mock the Cross, do you not marvel at the resurrection? For the same men who told us of the latter wrote the former. Or why when you make mention of the Cross are you silent about the dead who were raised, the blind who received their sight, the paralytics who were healed, the lepers who were cleansed, the walking upon the sea, and the rest of the signs and wonders, which shew that Christ is no longer a man but God? To me you seem to do yourselves much injustice and not to have carefully read our Scriptures. But read and see that the deeds of Christ prove Him to be God come upon earth for the salvation of men.
76. But do you tell us your religious beliefs. What can you say of senseless creatures ex- cept senselessness and ferocity? But if, as I hear, you wish to say that these things are spoken of by you as legends, and you alle- gorize the rape of the maiden Persephone of the earth; the lameness of Hephaestus 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 Him- self, but serve the creature rather than God who created all things. For if because creation is beautiful you composed such legends, still it was fitting that you should stop short at admiration and not make gods of the things created; so that you should not give the honour of the Creator to that which is created. Since, if you do, it is time for you to divert the honour of the master builder to the house built by him; and of the general to the soldier. What then can you reply to these things, that we may know whether the Cross hath anything worthy of mockery P’ 7 It is certainly startling to find Antony, ignorant of Greek and of letters, reasoning with philosophers upon the doctrines of Neo- platonism. His whole life, excepting two short visits to Alex- andria, had been spent out of ear-shot of such discussions. Vet it is not easy to say exactly how much a man of strong mind and retentive memory may have picked up from the conversation of those who visited him upon subjects so widely discussed as these speculations were. 8 De Incar. 24. 3.
VITA S. ANTONI.
77. But when they were at a loss, turning hither and thither, Antony smiled and said— again through an interpreter—‘Sight itself car- ries 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 de- monstration by arguments?’ And when they answered that faith which comes through the inworking was better and was accurate know- ledge, Antony said, ‘You have answered well, for faith arises from disposition of soul, but dialectic from the skill of its inventors. Where- fore 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 profes- sional arguments.
78. ‘WeChristians 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 overall 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, teach- ing the faith on Christ, expose your supersti- tion, 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 9, magic is weak and witchcraft has no strength.
79. ‘Tell us therefore where your oracles are now? Where are the charms of the Egyptians? Where the delusions of the magicians? When did all these things cease and grow weak except when the Cross of Christ arose? Is It then a fit subject for mockery, and not rather the things brought to nought by it, and con- victed of weakness? For this is a marvellous thing, that yourreligion wasnever persecuted, but even was honoured by men in every city, while LIFE OF ANTONY. 317 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 them- selves pure and undefiled.
8o. ‘And these signs are sufficient to prove that the faith of Christ alone is the true reli- gion. But see! you still do not believe and are seeking for arguments. We however make our proof “not in the persuasive words of Greek wisdom,” as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;’—now there were certain who had come to him very disquieted by demons, and_ bringing them into the midst he said—‘Do you cleanse them either by arguments and by what- ever art or magic you choose, calling upon your idols, or if you are unable, put away your strife with us and you shall see the power of the Cross of Christ.’ And having said this he called upon Christ, and signed the sufferers two or three times with the sign of the Cross. And immediately the men stood up whole, and in their right mind, and forthwith gave thanks unto the Lord. And the philosophers, as they are called, wondered, and were astonished exceedingly at the understanding of the man and at the sign which had been wrought. But Antony said, ‘Why marvel yeat this? We are not the doers of these things, but it is Christ who worketh them by means of those who believe on Him. Believe, therefore, also your- selves, 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 bene- fit they had received from him **.
81. And the fame of Antony came even unto kings. For Constantine Augustus, and 10 Compare de [ncar. 48. 2. iz x Cor. ii. 4.
12 The above argument with the philosophers runs upon the general lines of that of Athanasius c. Gent. ‘The point which we miss here is the Kuhemerism upon which Athanasius so strongly insists. This latter view would be naturally less congenial to Antony’s mind than the view that the gods were merely demons.
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 aston- ished if an emperor writes to us, for he is aman; but rather wonder that God wrote the Law for men and has spoken to us*3 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 offence on the ground that they had been spurned, he consented that they should be read, and wrote an answer approving them because they wor- shipped 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 toknow 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 re- ceived the answer rejoiced. Thus he was dear to all, and all desired to consider him as a father.
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 per- ceived 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 Sera- pion the bishop*5, 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 com- panions, therefore, trembling and, terrified, desired to learn from him what it was. And they troubled him much, until he was forced to speak. And with many groans he spake as follows: ‘O, my children, it were better to die before what has appeared in the vision come to 13 Heb. i. 2. 14 Dan. iv. 19 (v. 16 LXX). r 15 Of Thmuis, the friend 4nd correspondent of Athanasius; ' see below, § gt.
218 VITASS: ANTONI.
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 sig- nified 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 per- secuted restored, and wickedness again with- drawn to its own hiding-place, and pious faith speaking boldly in every place with all freedom. Only defile? not yourselves with the Arians, for 16 Cf. below, ‘ what the Arians are zow doing.’ This incidental notice of time fixes the date of the present passage. Weingarten in vain attempts to extract some other sense from the Greek, which is plainness itself. It also fixes the date of Antony’s death to within two years of the troubles in question. The Benedictines refer the troubles to the intrusion of Gregory ‘ in 341’ (really 339), and the apparently unprecedented character ascribed to the out- rages by Antony is in favour of this, as well as the fact (Zucyc. 3) that in 339 the heathen are said to have offered sacrifice in the churches. But the latter is only in superficial agreement with the Greek text of the present passage, which speaks of Avian ovvdéeus at which heathen were impressed to be present, apparently to make some show of a congregation. The Evagrian version, indeed, adds that the Gentiles on this occasion also carried on idolatrous rites in the Church and polluted the baptisteries; but Evagrius is in the habit of interpolating little details from his own knowledge or opinion (e.g. 16, ‘Ita exorsus,’ &c., 26, ‘qui vinctas hominum linguas solvebat,’ 58, ‘qui effosso pro Christo oculo sub Maxi- miano,’ &c.), and in this case appears to borrow from Excycl. 3. Again, the writer of the Vzta was not present (‘the bystanders’ supra; ‘they troubled him;’ ‘they asked him;’...and in/fr. ‘those with him’) when the Vision took place: but when, two years later, it was interpreted by events, he was in the company of those who had been with Antony at the time (7z/r. ‘then we ald understood’), This (on the assumption of Athanasian authorship) excludes the ie 339, when Athanasius fled to Italy, and compels us to refer the Vision to the troubles of 356 (Aol. Fug. 6, 7. fist. Ar. 55, 56, Ep. ad Lucif.), after which Athanasius fled to the desert and was in the company of the monks. This conclusion is in independent agreement with (1) the fact, decisive by itself, that Antony is still alive in 345, when Nestorius became Prefect of Egypt (§ 86, note 3), i.e. six years after the troubles of 3393 (2) the evidence that Antony was still living about 353 a.D. (Epist. Ammon. de Pachom. et Theod. 20, 21, in Act. SS. Mai. tom. iii. Appendix 70 C E, Tillemont vii. 123), and (3) the statement of Jerome (Chron.) that Antony died in 356. Against it Weingarten urges the prophecy of restored peace to the Church (infr.), as pointing to a time after the overthrow of Arianism. This is of little weight, for the prophecy expresses only what must have been the hope and belief of all. The prologue, which Tillemont (viii. 227) thinks must have been written in a time of peace at Alexandria, is not sufficiently explicit on the point to weigh against the plain sense of the present passage.
17 Cf. the Second Letter to monks (Letter 53).
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.’
83. Such are the words of Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man. For it is the promise of the Saviour, when He saith, ‘If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you's,” And again, ‘ Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive’9.’ And He himself it is who saith to His dis- ciples and to all who believe on Him, ‘ Heal the sick, cast out demons; freely ye have received, freely give 7°.’
84. Antony, at any rate, healed not by com- manding, 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 con- templation 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 im- possible 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 un- profitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counselling them to prefer justice to all things; to fear God, and to know, ‘that with what judgment they judged, they should be judged *.’ But he loved more than all things his sojourn in the mountain.
85. At another time, suffering the same com- pulsion at the hands of them who had need, and after many entreaties from the commander of the soldiers, he came down, and when he was come he spoke to them shortly of the things which make for salvation, and concerning those who wanted him, and was hastening away. But when the duke, as he is called, entreated him to stay, he replied that he could not linger among them, and persuaded him by a pretty simile, say- « Matt. vii. 2.
LIFE OF ANTONY. ate ing, ‘ 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 under- standing?”
86. And a certain general, Balacius by name, persecuted us Christians bitterly on account of his regard for the Arians—that name of ill-omen. And as his ruthlessness was so great that he beat virgins, and stripped and scourged monks, Antony at this time wrote a letter as follows, and sent it to him. ‘I see wrath coming upon thee, wherefore cease to persecute the Christians, lest haply wrath catch hold of thee, for even now it is on the point of coming upon thee?.’ But Balacius laughed and threw the letter on the ground, and spit on it, and insulted the bearers, bidding them tell this to Antony: ‘Since thou takest thought for the monks, soon I will come after thee also.’ And five days had not passed before wrath came upon him. For Balacius and Nestorius, the Prefect of Egypt3, went forth to the first halting- place from Alexandria, which is called Chereu, 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 be- cause what Antony had foretold had been so speedily fulfilled.
87. Thus, therefore, he warned the cruel. But the rest who came to him he so instructed that they straightway forgot their lawsuits, and felicitated those who were in retirement fromthe 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 2 In Hist. Ar. x4 the letter ae to ee but to ry, who died on June 26, 345 (Gwatkin, p. 105). <p eed es was eee ee (Index to Fest. Letters, where the year ‘345’ is from August 344 to August 345): i 4 Inthe Hist. Ar. itis simply stated that balacius was bitten by his own horse. The present passage looks like a more careful restatement.
to Egypt. For who in grief met Antony and did not return rejoicing? Who came mourning for his dead and did not forthwith put off his sorrow? Who came in anger and was not con- verted to friendship? What poor and low- spirited man met him who, hearing him and looking upon him, did not despise wealth and console himself in his poverty? What monk, having being neglectful, came to him and became not all the stronger? What young man having come to the mountain and seen Antony, did not forthwith deny himself pleasure and love temperance? Who when tempted by a demon, came to him and did not find rest? And who came troubled with doubts and did not get quietness of mind?
88. For this was the wonderful thing in An- tony’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 weak- ness 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.