Athanasius of Alexandria, Life of Anthony

Best known as a champion of Nicene orthodoxy in the struggle against Arianism, Bishop Athanasius of Alexandria was also an advocate of ascetic life and endeavored to integrate the monastic movement more fully into the church in Egypt.  His Life of Anthony, a biography of an early Egyptian hermit and older contemporary, was written c.357, quickly translated into Latin, and motivated men and women throughout the Roman Empire to imitate his way of life.  Though Anthony himself lived as a solitary, his ascetic regimen served as a model for cenobitic as well anchoritic monasticism.  

Source: Life of Anthony, tr. John Henry Newman, in  A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, second series, vol. 4, ed. Philip Schaff and Henry Wace (New York:  The Christian Literature Company; Oxford and London:  Parker & Company, 1892),  195-200, 208-10, 214-16, 217, 218-221..

The life and conversation of our holy Father, Anthony: written and sent to the monks in foreign parts by our Father among the Saints, Athanasius, Bishop of Alexandria.

Athanasius the bishop to the brethren in foreign parts.

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 fulfillment. Now since you asked me to give you an account of the blessed Anthony’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 Anthony 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 Anthony is a sufficient pattern of discipline…

I. Anthony 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. 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.

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 left all and followed the Savior; and how they in the Acts 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, ‘If you would be perfect, go and sell what you have and give to the poor; and come follow Me and thou shall have treasure in heaven.’ Anthony, 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.

3. And again as he went into the church, hearing the Lord say in the Gospel, ‘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 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. Anthony, 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,’ 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.

4. Thus conducting himself, Anthony 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.

5. But the devil, who hates and envies what is good, could not endure to see such a resolution in a youth, but endeavored 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 labor 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 Anthony’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 Anthony. 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 Anthony—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.’

6. At last when the dragon could not even thus overthrow Anthony, but saw himself thrust out of his heart, gnashing his teeth as it is written, and as it were beside himself, he appeared to Anthony 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 thy labors as I had many others, I proved weak.’ When Anthony asked, Who are you who speaks 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, “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 Anthony 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.

7. This was Anthony’s first struggle against the devil, or rather this victory was the Savior’s work in Anthony, ‘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 Anthony, 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 Anthony, having learned from the Scriptures that the devices 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 endeavor 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 marveled, but he himself used to bear the labor 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 labor, mindful of the Apostle’s words, ‘when I am weak, then am I strong.’ ‘For,’ said he, ‘the fiber 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…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.

8. Thus tightening his hold upon himself, Anthony 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 Anthony 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 Anthony as round a corpse. But about midnight he came to himself and arose, and when be 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.

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, Anthony; I flee not from your stripes, for even if you inflict more nothing shall separate me 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, marveling 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 Anthony, 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.

10. Nor was the Lord then forgetful of Anthony’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 Anthony feeling the help, and getting his breath again, and being freed from pain, besought the vision which had appeared to him, saying, ‘Where wert thou? Why did you not appear at the beginning to make my pains to cease?’ And a voice came to him, ‘Anthony, I was here, but I waited to see your fight; wherefore since you have endured, and have not been worsted, I will ever be a succor to you, and will make your name known everywhere.’ Having heard this, Anthony 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.

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, Anthony himself set off forthwith to the mountain. And yet again the enemy seeing his zeal and wishing to hinder it, east in his way what seemed to be a great silver dish. But Anthony, 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 Evil One, not with this shall you hinder my purpose; let it go with you to destruction.’ And when Anthony had said this it vanished like smoke from the face of fire.

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 Anthony truly cared nought for money, neither he told nor do we know. But it is certain that that which appeared was gold. And Anthony marveled 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 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 clamoring, dinning, sending forth piteous voices and crying, ‘Go from what is ours. What are you doing 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 Anthony. 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.’

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, Anthony, 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 Anthony 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,’ 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 colonized by monks, who came forth from their own people, and enrolled themselves for the citizenship in the heavens.

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.

[Chapters 16-43 record Anthony’s long address on the monastic life mostly concerned with the monk’s struggle against demons.]

44. …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 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.’

45. Anthony, 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 person to give all one’s time to the soul rather than the 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 Savior: ‘Be not anxious for your life what you shall eat, nor for your body what you shall put on. And do not seek 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 seek first His Kingdom, and all these things shall be added unto you.’

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, Anthony 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 Anthony 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 Anthony 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 labored in his ministry.

47. And when at last the persecution ceased, and the blessed Bishop Peter had borne his testimony, Anthony 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.

[Beset by a multitude of visitors, Anthony is led by God to accompany a group of Saracens into the “inner desert.”]

50. Anthony 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 travelers, he abode in the mountain alone, no one else being with him. And recognizing it as his own home, he remained in that place for the future. But the Saracens, having seen the earnestness of Anthony, 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 Anthony 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 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 labor 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 do not come near 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 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 wrestling, ‘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, 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 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 creeping things, for all they were so many. 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 rather fled from him, and the wild beasts, as it is written, ‘kept peace with him.’

52-53. The devil, therefore, as David says in the Psalms, observed Anthony and gnashed his teeth against him. But Anthony was consoled by the Savior and continued unhurt by his wiles and varied devices…For they strove in all manner of ways to lead Anthony 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 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 Anthony’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 neighborhood 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. Anthony 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.

[Chapters 55-66 demonstrate Anthony’s intimacy with God through accounts of healing, his miraculous knowledge of present and future events, his exorcism of demons, and his visions.]

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 honored 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…

68. And he was altogether wonderful in faith and religion, for he never held communion with the Meletian schismatics, knowing their wickedness and apostacy from the beginning; nor had he friendly dealings with the Manichaeans or any other heretics; or, if he had, only as far as advice that they should change to piety. For he thought and asserted that intercourse with these was harmful and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all neither to approach them nor to hold their erroneous belief. And once when certain Arian madmen came to him, when he had questioned them and learned their impiety, he drove them from the mountain, saying that their words were worse than the poison of serpents.

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

70. 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 Anthony; and the Greeks and those who are called their Priests, came into the church, saying, ‘We ask to see the man of God,’ for so they all called him. For in that place also the Lord cleansed many of demons, and healed those who were mad. And many Greeks asked that they might even but touch the old man, believing that they should be profited. Assuredly as many became Christians in those few days as one would have seen made in a year. Then when some thought that he was troubled by the crowds, and on this account turned them all away from him, he said, undisturbedly, that there were not more of them than of the demons with whom he wrestled in the mountain.

71. But when he was departing, and we were setting him forth on his way, as we arrived at the gate a woman from behind cried out, ‘Stay, thou man of God, my daughter is grievously vexed by a devil. Stay, I beseech 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 Anthony 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 Anthony himself also rejoiced, departing to the mountain as though it were to his own home.

72. And Anthony 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 Anthony; and he was in the outer mountain, and having recognized who they were from their appearance, he came to them and said to them by means of an interpreter, ‘Why, philosophers, did you 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 labor 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 Anthony.

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 Anthony 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, Anthony said, ‘Whoever, therefore, has a sound mind has no need of letters.’ This answer amazed both the bystanders and the philosophers, and they departed marveling that they had seen so much understanding in an ignorant man. For his manners were not rough as though he bad been reared in the mountain and there grown old, but graceful and polite, and his speech was seasoned with the divine salt, so that no one was envious, but rather all rejoiced over him who visited him.

74. After this again certain others came; and these were men who were deemed wise among the Greeks, and they asked him a reason for our faith in Christ. But when they attempted to dispute concerning the preaching of the divine Cross and meant to mock, Anthony stopped for a little, and first pitying their ignorance, said, through an interpreter, who could skillfully 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…

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.

[Chapters 76-80 continue Anthony’s debate with the pagan philosophers]

81. And the fame of Anthony 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 human beings and has spoken to us 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 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.

[Chapter 82 recounts Anthony’s vision of the destructive activity and final downfall of the Arians.]

83. Such are the words of Anthony, and we ought not to doubt whether such marvels were wrought 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 hence and it shall remove; and nothing shall be impossible unto you.’ 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.’ And He himself it is who says to His disciples and to all who believe on Him, ‘Heal the sick, cast out demons; freely you have received, freely give.’

84. Anthony, 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 Anthony’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 labor was not unprofitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counseling 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 compulsion at the hands of them who had need, and after many entreaties from the commander of the soldiers, he came down, and when he was come he spoke to them shortly of the things which make for salvation, and concerning those who wanted him, and was hastening away. But when the duke, as he is called, entreated him to stay, he replied that he could not linger among them…

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, Anthony 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 Anthony: ‘Since thou 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 Chaereu, 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 Anthony had foretold had been so speedily fulfilled.

87. Thus, therefore, he warned the cruel. But the rest who came to him he so instructed that they straightway forgot their lawsuits, and felicitated those who were in retirement from the world. And he championed those who were wronged in such a way that you would imagine that he, and not the others, was the sufferer. Further, he was able to be of such use to all, that many soldiers and men who had great possessions laid aside the burdens of life, and became monks for the rest of their days. And it was as if a physician had been given by God to Egypt. For who in grief met Anthony and did not return rejoicing? Who came mourning for their dead and did not forthwith put off their sorrow? Who came in anger and was not converted to friendship? What poor and low-spirited person met him who, hearing him and looking upon him, did not despise wealth and find consolation 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 Anthony, 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. …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 Anthony from afar, remained maidens for Christ’s sake. And people came also from foreign parts to him, and like all others, having got some benefit, returned, as though set forward by a father. And certainly when he died, all as having been bereft of a father, consoled themselves solely by their remembrances of him, preserving at the same time his counsel and advice.

89. It is worthwhile 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 labors, nor to become faint in their training, but to live as though dying daily. And as he had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the Saints, and to have nought to do with the Meletian schismatics, for you know their wicked and profane character. Nor have any fellowship with the Arians, for their impiety is clear to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.’

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

91. But he, knowing the custom, and fearing that his body would be treated this way, hastened, and having bidden farewell to the monks in the outer mountain entered the inner mountain, where he was accustomed to abide. And after a few months he fell sick. Having summoned those who were there—they were two in number who had remained in the mountain fifteen years, practicing the discipline and attending on Anthony on account of his age—he said to them, ‘I, as it is written, go the way of the fathers, for I perceive that I am called by the Lord. And do you be watchful and destroy not your long discipline, but as though now making a beginning, zealously preserve your determination. For 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 Savior. 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 Anthony is departing, and is with you no more.’

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

93. This is the end of Anthony’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 Anthony, the man of God, was. Who from his youth to so great an age preserved a uniform zeal for the discipline, and neither through old age was subdued by the desire of costly food, nor through the infirmity of his body changed the fashion of his clothing, nor washed even his feet with water, and yet remained entirely free from harm. For his eyes were undimmed and quite sound and he saw clearly; of his teeth he had not lost one, but they had become worn to the gums through the great age of the old man. He remained strong both in hands and feet; and while all men were using various foods, and washings and divers garments, he appeared more cheerful and of greater strength. And the fact that his fame has been blazoned everywhere; that all regard him with wonder, and that those who have never seen him long for him, is clear proof of his virtue and God’s love of his soul. For not from writings, nor from worldly wisdom, nor through any art, was Anthony 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 Anthony 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 people prosper and thus be zealous in the path of virtue.

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