[979] See the note in Vol. I. of this Series, p. 117, D.C.B. iv. 368, Theod. Ltzg. xiii. 493-499.
[980] The silence of Ep. Fest. X. (338) is made much of by Weingarten, but there is nothing there to lead up to a reference to desert monasticism.
[981] It is fortified by the silence of Eusebius' (1) as to monks in general (but yet see H. E. II. 17, vol. i., p. 116, note in this series); (2) as to the part played by Antony at Alexandria during the persecution (H. E. VII. 32, VIII. 13, IX. 6); (3) as to Constantine's letter to Antony (§81).
[982] The life of Senuti (or Schnoudi'), by his disciple Visa, may be consulted in illustration of this point. See edition by Amélineau in vol. 4 of the Memoires de la Mission archéologique Française au Caire, 1888.
Life of Antony.
Table of Contents.
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Prologue.
§§1, 2. Birth and beginnings of Antony.
§§3, 4. His early ascetic life.
§§5, 6. Early conflicts with the devil.
§7. Details of his life at this time (271-285?)
§§8-10. His life in the tombs, and combats with demons there.
§11. He goes to the desert and overcomes temptations on the way.
§§12, 13. How Antony took up his abode in a ruined fort across the Nile, and how he defeated the demons. His twenty years' sojourn there.
§§14, 15. How he left the fort, and how monasticism began to flourish in Egypt. Antony its leader.
§§16-43. His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan.
§44. The growth of the monastic life at this time (about A.D. 305).
§45. How Antony renewed his ascetic endeavours at this time.
§46. How he sought martyrdom at Alexandria during the Persecution (311).
§47. How he lived at this time.
§48. How he delivered a woman from an evil spirit.
§§49, 50. How at this time he betook himself to his inner mountain.'
§§51-53. How he there combated the demons.
§54. Of the miraculous spring, and how he edified the monks of the outer' mountain, and of Antony's sister.
§§55, 56. How humanely he counselled those who resorted to him.
§57. Of the case of Fronto, healed by faith and prayer.
§58. Of a certain virgin, and of Paphnutius the confessor.
§59. Of the two brethren, and how one perished of thirst.
§60. Of the death of Amun, and Antony's vision thereof.
§61, 62. Of Count Archelaus and the virgin Polycration.
§§63, 64. Strange tales of the casting out of demons.
§65. Of Antony's vision concerning the forgiveness of his sins.
§66. Of the passage of souls, and how some were hindered of Satan.
§67. How Antony reverenced all ordained persons.
§68. How he rejected the schism of Meletius and the heresies of Manes and Arius.
§69. How he confuted the Arians.
§§70, 71. How he visited Alexandria, and healed and converted many, and how Athanasius escorted him from the city.
§§72-79. How he reasoned with divers Greeks and philosophers at the outer' mountain.
§80. How he confuted the philosophers by healing certain vexed with demons.
§81. How the Emperors wrote to Antony, and of his answer.
§82. How he saw in a vision the present doings of the Arians.
§§83, 84. That his healings were done by Christ alone, through prayer.
§85. How wisely he answered a certain duke.
§86. Of the Duke Balacius, and how, warned by Antony, he met with a miserable end.
§87. How he bore the infirmities of the weak, and of his great benefits to all Egypt.
§88. Of his discernment, and how he was a counsellor to all.
§§89, 90. How, when now 105 years old, he counselled the monks, and gave advice concerning burial.
§91. Of his sickness and his last will.
§92. Of Antony's death.
§93. How Antony remained hale until his death, and how the fame of him filled all the world.
§94. The end.
[Antony's answers to a philosopher, and to Didymus, are given by Socrates IV. 23, 25: the following is from Hanmer's translation of Socr. I. 21: "The same time lived Antony the monk in the deserts of Ægypt. But inasmuch as Athanasius, Bishop of Alexandria, hath lately set forth in a several volume, intituled of his life, his manners and converasiton, how openly he buckled with divils, how he over-reached their slights and subtle combats, and wrought many marvellous and strange miracles, I think it superfluous on my part to intreat thereof.']
For the translation of the text I am indebted to my friend and colleague the Rev. H. Ellershaw, jun.
Life of Antony.
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The life and conversation of our holy Father, Antony: written and sent to the monks in foreign parts by our Father among the Saints, Athanasius, Bishop of Alexandria.
Athanasius [983] 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 fulfilment. Now since you asked me to give you an account of the blessed Antony's way of life, and are wishful to learn how he began the discipline, who and what manner of man he was previous to this, how he closed his life, and whether the things told of him are true, that you also may bring yourselves to imitate him, I very readily accepted your behest, for to me also the bare recollection of Antony is a great accession of help. And I know that you, when you have heard, apart from your admiration of the man, will be wishful to emulate his determination; seeing that for monks the life of Antony is a sufficient pattern of discipline. Wherefore do not refuse credence to what you have heard from those who brought tidings of him; but think rather that they have told you only a few things, for at all events they scarcely can have given circumstances of so great import in any detail. And because I at your request have called to mind a few circumstances about him, and shall send as much as I can tell in a letter, do not neglect to question those who sail from here: for possibly when all have told their tale, the account will hardly be in proportion to his merits. On account of this I was desirous, when I received your letter, to send for certain of the monks, those especially who were wont to be more frequently with him, that if I could learn any fresh details I might send them to you. But since the season for sailing was coming to an end and the letter-carrier urgent, I hastened to write to your piety what I myself know, having seen him many times, and what I was able to learn from him, for I was his attendant for a long time, and poured water on his hands [984] ; in all points being mindful of the truth, that no one should disbelieve through hearing too much, nor on the other hand by hearing too little should despise the man.
[983] This heading, preserved in the Evagrian version, is probably the original one. Compare the statement to the same effect in Vit. Pachom. 63. The preface to the Evagrian version is important as bearing on the question of interpolation. It runs as follows: Evagrius, presbyter, to his dearest son Innocent, greeting in the Lord. A word-for-word translation from one language to another obscures the sense and as it were chokes the corn with luxuriant grass. For in slavishly following cases and constructions, the language scarcely explains by lengthy periphrasis what it might state by concise expression. To avoid this, I have at your request rendered the Life of the blessed Antony in such a way as to give the full sense, but cut short somewhat of the words. Let others try to catch syllables and letters; do you seek the meaning.'
[984] Cf. 2 Kings iii. 11: the expression merely refers to personal attendance (contrast §§47, 93). The text is uncertain, as some mss., both Greek and Latin read, was able to learn from him who was his attendant,' &c. The question of textual evidence requires further sifting. In support of the statement in the text we may cite Ap. c. Ar. 6, where Ath. is called one of the ascetics,' which may, but need not, refer to something of the kind.
1. Antony you must know was by descent an Egyptian: his parents were of good family and possessed considerable wealth [985] , 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 [986] 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 [987] . 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 [988] left all and followed the Saviour; and how they in the Acts [989] 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 [990] , If thou wouldest be perfect, go and sell that thou hast and give to the poor; and come follow Me and thou shalt have treasure in heaven.' Antony, as though God had put him in mind of the Saints, and the passage had been read on his account, went out immediately from the church, and gave the possessions of his forefathers to the villagers--they were three hundred acres [991] , productive and very fair--that they should be no more a clog upon himself and his sister [992] . 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.
[985] At Coma in Upper Egypt, see Sozom. i. 13.
[986] Cf. St. Aug. de Doctr. Christ. Prologue.
[987] Gen. xxv. 27.
[988] Matt. iv. 20.
[989] Acts iv. 35.
[990] Matt. xix. 21.
[991] arourai. The arura was 100 Egyptian cubits square, see Herod. ii. 168.
[992] Or, perhaps, in order that they (the villagers) might have no occasion to trouble himself and his sister,' i.e. on condition of future immunity from taxes, &c. (so Neander).
3. And again as he went into the church, hearing the Lord say in the Gospel [993] , 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 [994] to be brought up, he henceforth devoted himself outside his house to discipline [995] , taking heed to himself and training himself with patience. For there were not yet so many monasteries [996] in Egypt, and no monk at all knew of the distant desert; but all who wished to give heed to themselves practised the discipline in solitude near their own village. Now there was then in the next village an old man who had lived the life of a hermit from his youth up. Antony, after he had seen this man, imitated him in piety. And at first he began to abide in places outside the village: then if he heard of a good man anywhere, like the prudent bee, he went forth and sought him, nor turned back to his own palace until he had seen him; and he returned, having got from the good man as it were supplies for his journey in the way of virtue. So dwelling there at first, he confirmed his purpose not to return to the abode of his fathers nor to the remembrance of his kinsfolk; but to keep all his desire and energy for perfecting his discipline. He worked, however, with his hands, having heard, he who is idle let him not eat [997] ,' 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 [998] . 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.