Now the brethren, who had heard from the blessed Anthony the story of the departure of the old man Ammon from the world, bore in mind the day and the hour wherein it took place, and three days later, when certain brethren came from the country of Nitria, they inquired of them concerning the death of the blessed Ammon, and they learned that the days of the old man had come to an end at the very moment and at the very hour when the blessed Anthony had spoken to them, and when he himself saw Ammon being taken up into heaven. Then the brethren did indeed marvel among themselves concerning the purity of the soul of the blessed Anthony, and how he had seen performed clearly and openly before him that which had taken place at a distance of a journey of thirteen days, that is to say, the ascension of the soul of the blessed Ammon into heaven.
And moreover there came unto him a certain Count called Archelaus, and he found him in the outer mountain praying by himself, and he made entreaty unto him on behalf of the nun Polycratia, who was from the city of Laodicea, and was faithful and devoted to the ascetic life. Now she was much afflicted by pains in her stomach and in her right side, and, in short, her whole body was in a state of suffering. And when the blessed man had prayed for her, Archelaus wrote down the day and the hour in which the prayer had been made, and after this the blessed man dismissed him, and he returned to his own country; and when he had gone to the province of Laodicea he found Polycratia the nun in perfect health. Then he asked at what time she had found deliverance from her sufferings, and by what means it had been brought about, and they related to him that the mercy of God had been poured out upon her at a certain time suddenly, and that she had felt relief and found herself made whole and free from the violent pains of her disease. And immediately that the words of their narrative concerning her illness had come to an end, Archelaus brought forth the paper whereon were written the day and hour wherein the prayer had been made on behalf of the believing woman (Polycratia), and the words of their narrative agreed with those which were written on his paper as if they had been written down [at the same time] with a pen. Then wonder laid hold upon every man, and they all admitted openly that the time at which the prayer was made by the blessed man was precisely that at which relief had come to her.
And multitudes of things similar to those which have already been described were performed by his hands; and also when the brethren used to set out to come from Egypt to him, he knew it beforehand and was able to declare it to those who happened to be with him, and it was revealed unto him sometimes even months and days beforehand that they were coming to him, and the reason for their journey. For some used to come to him merely to see him, and others [came] that they might be with him for a few days, and others came to him because of their diseases and afflictions of various kinds; and no man found that long road exhausting or fell into despair thereon, because the relief which each man obtained from the blessed Anthony was greater than the toil which he had endured thereon. And when a man saw these triumphs, and felt anxious to narrate them, the blessed man used to entreat him not to marvel at these deeds, but to wonder at the Divine Grace of God which considered unworthy and feeble men worthy of such great [care].
And on one occasion the brethren entreated him to visit their monasteries, and when they had come to a certain place they besought him to embark in a boat and to cross over the river; and when he had gone up into the boat a foul and fetid smell smote him suddenly. And when the brethren heard of this, they answered and said unto him, “Master, this smell ariseth from the fish and the salted meat with which the boat is loaded,” but he would not be persuaded that it was so, and he said, “This smell ariseth not from these things.” Now whilst he was ending his words, a young man, in whom was an evil spirit, was found in the boat, and as soon as he saw the blessed man, he shrank away from him straightway; but when the devil abused him, he cried out and uttered threats against the blessed man from among the people. Then the blessed Anthony turned himself round, and rebuked him, and silenced him, and immediately the young man felt the deliverance from him; and every man was persuaded that the smell was that of the devil whereat they had wondered.
And again there came to him a certain well-known man who was very sorely tried by an unclean spirit, and he was so distressed through him that his mind was carried away, and he was unable to understand any question which was asked of him; and in his whole body there was not a spot which was not lacerated by his bites, and those who had brought him took him to the blessed man Anthony and besought him to pray for him. Then the old man Anthony looked upon him, and his mercy having revealed itself, he took him by the hand, and made him stand up, and he knelt down on his knees before him, and he watched with him the whole night. And at the time of dawn the young man approached the blessed Anthony from behind his back, and smote him, and those who had brought him began to rebuke him; but the blessed man answered and said unto them, “Let no man be wroth against him; this act is not of him, but of the Evil One who is in him, for he hath been commanded to depart from that which God hath created, and to return to his place, and he is, in consequence, incensed with him, and hath done this thing. Glorify ye then God, because of this thing which hath taken place, for it hath given unto you a sign whereby ye may be sure that God hath wrought for him deliverance.” And when the blessed Anthony had said these things, straightway the young man was made whole, and he came to himself, and remembered where he was, and through whom deliverance had come unto him, and then he began to salute the blessed man, and to confess God with many loud protestations. Now believing men have related very many [wonderful] things like unto this, but in comparison to the other deeds which were wrought by the blessed man these are not very important.
On one occasion he stood up to pray at the ninth hour, and he perceived that his mind was exalted, and, what was still more wonderful, that whilst he was on the earth his mind was transformed, and he did not feel that he was upon the earth. For he saw that his soul was not being lifted up by the power of his mind, but was being governed by the angels; and when he himself was raised up, he saw other beings who came and stood opposite to him, and they prevented him from passing on. And they said, “Let us see of what kind are his deeds, and if we cannot by any means make him to be taken (or held) by us.” Then those who were guiding him turned round and rebuked them, and said unto them, “Our Lord by His grace blotted out his shortcomings and his sins before he became a disciple, but ye are embodied in his triumphs and in his works and deeds [which took place] after he had become a disciple”; and thereupon his soul was immediately exalted to the place unto which it attained. And after this his mind took up its abode in him, and he felt and perceived that which had happened to him; and he magnified and gave thanks to (or confessed) God by reason of everything which had taken place, and [he remained] in prayer the whole night which followed that day, and he tasted no food of any kind whatsoever therein.
And a man must also marvel at the severity of our contest, and at the great labour by which he passeth to this air; and he must remember and say, “This is the word of the Apostle, who spake, saying, ‘Your contending is against the ruler who holdeth the power of this world’” (Ephesians vi, 12). For this reason the Apostle himself commanded, saying, “Put on the armour of God in order that ye may be able to stand against him in the evil day” (Ephesians vi, 13), so that the Enemy may have no occasion in any way to say about us that we have been sorely put to shame. And, my beloved, in connexion with the history of the blessed man, let us remember the matter of the Apostle who said, “Whether in the body or out of the body, I know not; God knoweth” (2 Corinthians, xii, 2). Now, the blessed Paul was snatched up into the third heaven, and heard words which may not be uttered, and came down [again]; but the blessed Anthony was lifted up into the place to which he was lifted up, and he received a pledge of the confidence of his labour, and he returned and took up his abode with himself. And the [sign of] grace was also found with him. Whensoever he had in his mind any matter the truth of which he could not comprehend with his thoughts, he would make supplication in his prayer, and it would be revealed unto him, and in all these things he was taught by God even as it is written (St. John vi, 45; Isaiah liv, 13).
And after these things he had a disputation with certain men who came to him about the ordering and disposition of the soul, and the place to which it went after its departure [from the body]. Then, on another day, he heard a voice from heaven, which said, “Anthony, get thee forth, and thou shalt see.” And, moreover, this thing had also been wrought for him: he was able to distinguish between heavenly voices and the voices of enemies. And he lifted up his eyes and saw the form of a man which was immeasurably abominable; his head reached up into the heavens, and round about him on all sides were numbers of beings, some of which were flying about with their wings, and were soaring up above him; and he put forth his hands that he might lay hold of some [of them], but he was not able to do so. Now those winged beings who were flying about were those who had preserved (or guarded) their faith and their works; but the others he could lay hold of because they were those who had not received the faith, and who were remote from works. Then the blessed Anthony saw that the form of the man was gnashing his teeth with bitterness at those who were being lifted up into life, for [that] son of perdition would have been content that every man should perish with him. And straightway a voice came unto the blessed Anthony, and said: “Know thou that which hath been made”; and then he understood that this was the passage (or bridge) of souls, and that he who was standing in the midst was Satan, the enemy of righteousness. Such was the vision which came unto him, and it roused him up and incited him exceedingly to triumph in his old age.
Now these things were not related by his will, but the brethren who saw him when he was sighing during his prayer to God perceived that something had been seen by him, and they clung to him and pressed him with entreaties to inform them what had happened. And having examined his mind, and seen that it was free from boasting, he decided within himself that the report of such things as these would certainly admonish the youthful monks to stand up like mighty warriors in the war which the Enemy maketh against us, and not to be caught by him in any way, so that he might not be able to lift up his heel against us; and having thus decided he revealed and made known unto them the whole matter even as it appeared unto them. For he was exceedingly long-suffering in respect of the things which were fitting, and he was thoroughly meek in spirit, and in all these things he preserved scrupulously the Canons of the Church, and made answer unto every man according to his grade and rank. Unto Bishops and Elders he paid honour like a man who was in duty bound so to do, and he was not ashamed to bow his head before them at the time of the blessing; but deacons he received with joy and with affection, and although like a father he made them to hear words of righteousness and admonition, during the time of prayer he would set them in front by reason of the authority which had once been given unto them by God. He meditated continually upon righteousness, and he did not seek only to make another hear the Word, but he himself rejoiced to hear it, and he was never ashamed to do so, even though he was an old man and a famous one; for on several occasions he asked questions of those who were with him at all times, and entreated that he might hear that which was suitable to his life and deeds, and he would confess that he had been benefited whensoever a subject of this kind was debated among them.
And the countenance of the blessed man was clothed with the splendour of praise, and wonder thereat laid hold upon every man. Whensoever it happened that he was with many people, and it fell out that a man came there who had never seen the blessed Anthony, his eyes would glance quickly over all the people, and he would gaze intently upon them all, and would at once distinguish the newcomer, who, by reason of the splendour of grace which dwelt in the blessed man, would, as if drawn by cords, leave the other people and boldly make his way direct to him. Now this did not arise because the stature of the blessed Anthony was greater than that of any other man, or because his external appearance was more beautiful than that of any other man, but by reason of those spiritual triumphs which were within [him], even as it is written, “A happy heart maketh beautiful the body; and an evil heart maketh gloomy the countenance” (Proverbs xvii, 22). And, moreover, Jacob discerned by the appearance of the countenance of Laban that he was meditating fraud concerning him, for he said unto his wives, “I see that the face of your father is not towards me as it was yesterday and formerly” (Genesis xxxi, 5). And in the same manner Samuel recognized David, for his eyes were beautiful (1 Samuel xvi, 12) and his features were joyous. And thus was it also in the case of the blessed Anthony, and by such indications he was known by those who saw him; when he was troubled [they saw that] his visage was disturbed, and when he was angry that his thoughts were ruffled.
And, moreover, he was immeasurably firm in the faith, and he held fast thereunto with honour and discretion (or discernment); he did not conduct himself in the matter of faith like a man who made himself a stranger unto the children of men, or like one who dwelt in the desert, either in common with other monks, or by himself; and he would not receive the people who used to go to him without question and also enquiry. For he never joined himself to the Meletian heretics* who were in Egypt, for from the very beginning he was well acquainted with their dissensions (or schisms), and their restlessness, and he never took count at all of the other heresies, and he even exhorted every man to withdraw himself from them, for he used to say, “Neither in the discussion of them nor in their result is there any advantage.” Similarly the Arian heretics were so detestable and contemptible in his sight that he withdrew himself altogether from having any dealings with them, and he also exhorted other people to keep themselves far from their words and their doctrines. And it happened on one occasion that some of these Arians went to him, but when he had enquired at their hands, and had asked them questions and learned that they belonged to the dough of the leaven of Arius, the unbeliever, he drove them forth from his presence like the other wild beasts and vipers. And he said unto them, “Ye are more bitter and more evil than the beasts of prey and deadly serpents.” Now on one occasion the Arians spread a report and made a scandal which they cast upon the world, and they went about, saying, “Anthony hath agreed to our faith and hath accepted it,” and when this report came to his ears, astonishment laid hold upon him, and he marvelled greatly at the falsehood of the Arians, and how easily error came to them through the impudence of their minds.
[Footnote: * i.e., the followers of Meletius, Bishop of Lycopolis; ne was deposed for his irregular behaviour A.D. 306.]
Now when the bishops and the other brethren saw that the wickedness of the Arians was prevailing, and that they had spread this report through the whole city, they entreated the blessed man to exert himself a little in order that those liars might be put to great shame; and he was persuaded by them to go down to the city of Alexandria, and to proclaim openly there that the Arians were blasphemers, so that their iniquity might come back upon their own heads. And having gone down [to Alexandria] a vast multitude of people thronged there at the report [of the coming of] the blessed man, and when all the people were gathered together [to him] he admonished and exhorted them in a loud voice to beware of the error of the Arians, and he said, “This [i.e., Arianism] is the essence of all heresies, and it is the work of the Christs of falsehood; get ye away then from them afar off that ye become not corrupted by them. God forbid that the Son of God should be proclaimed to be a thing which hath been made, or that He should be named as something which came from nothing. For He is of the substance of the Father, and He is His Child, and it is therefore great wickedness for a man to say that there was ever a time when He was not; for the Word existed at all times with God. Therefore flee ye from association with them, lest ye have a portion in their blasphemy, for light hath no connexion with darkness, and ye must have no connexion whatsoever with them, and ye must have no likeness to or association with them, for ye are in the righteousness of your faith believing Christians, and those who say that the Son of the Living God is a created thing are in no wise different from the heathen. Believe me, O my beloved, the very creatures are far more to be desired than those who worship the creatures in preference to their Creator, and who confound and compare the creatures with the Lord and Creator of the universe.”
Thereupon all the people held the Arians to be like other heretics, and they were esteemed in their sight wholly as blasphemers and unbelievers, and all men were confirmed in the correct view concerning the faith. Then [the people of] the city, both the Christians and the Armâyê (i.e., the heathen of Alexandria), and also those who were called “priests,” ran into the church to see the “man of God,” for by this name and title was he called; and in that city also our Lord wrought by the hand of the blessed man many signs and wonders, and so many of those whose minds had been injured through error obtained through him the means of healing that more people became Christians on that day than in the whole year [previously]. And large numbers of the heathen entreated to be allowed to see the blessed man, and to draw nigh unto the cloak of the righteous man; to this wonderful pass did the measure of the power of the blessed man come. Now when the brethren saw that a great uproar had arisen, and that the people were troubling him by thronging about him, they made a way through them and surrounded him, for they thought that he would be choked by the throng; but the blessed man answered and said unto them quietly, and with a smile, “Let the people perform their desire. For what think ye? Is it not as easy for me to bear with this crowd of believers as with the throng of devils which are in the desert?”
And when he had made an end of all these things in Alexandria, he went forth to depart into the wilderness, and the whole city clave unto him; and when he had come to the side of the gate of the city, a certain woman came running with all her strength after the crowd, and cried out, “Wait a little for me, O man of God. My daughter is grievously vexed by a devil and tormented, and I beseech thee to wait, and let healing be to my daughter; and moreover, let not my soul be carried out of [my body] through running overmuch.” And when the voice was heard by the ears of the old man, he paused and stood still until the woman drew nigh unto him and cast her daughter down by his feet. Then the blessed man looked up to heaven and cried out the Name of Christ over the devil, and straightway the damsel stood up, and turned towards her mother, being freed from the subjection of the Evil One; and every man gave thanks unto God, and the mother of the damsel also glorified him that had wrought deliverance for her. And immediately after the blessed man had performed this work he turned [again] to his journey, for he rejoiced exceedingly at his going to the desert, and he was even like unto the man who rejoiceth at going [again], after a long absence, to his own house, and the house of his kinsfolk. Now the blessed Anthony was a wise man, and he was one who was full of understanding, and it was a very great wonder in the sight of men how such knowledge and understanding could dwell in a man who had not learned to read or to write.
On one occasion there came unto him two philosophers to try him (now he was living on the outer mountain), and so soon as he perceived them afar off he knew and discerned what they were by their garb. And having gone forth to meet them, he said unto them by means of his interpreters, “Why have ye given yourselves all this trouble to come and see a man of low estate?” and they answered him [in these] word[s], “Thou art not a man of low estate, but a wise man.” Then, after he had understood (or tasted) their words, he began to say unto them, “If ye had come to a man of low estate, ye would have given yourselves all this trouble in vain, but if your words are true, and if ye believe indeed that I am a wise man, become ye even as I am, for it is meet that we should at all times be zealous to obtain the things which are fair. Had it happened that I had come unto you, I should have been impelled to become like unto you; and now that ye have come unto me, become ye Christians like myself.” And when these philosophers heard these words, and saw in what a state of subjection the devils stood before him, they marvelled exceedingly and turned away on their heels in silence.
After these there also came unto him others who were like unto them to the outer mountain; now they came prepared to make a mock of him as if he had been a fool, for they had heard that he possessed no learning. And when they had pressed their talk upon him after this manner, the old man said unto them, “I will ask you a question, and ye shall return me an answer. Which is the older, learning or the mind? And which is the source (or cause) of the other? Is learning the source of the mind, or the mind of learning?” Then the philosophers said unto him, “The mind is the prince of learning, for it hath discovered learning.” And he said unto them, “Doth not then the man whose mind is enlightened and bright surpass greatly [him that hath only] learning? For by the first word [which he uttereth] do men test a man, and they understand whether he possesseth a wise and understanding mind [or not];” then they also marvelled at what they had seen and heard, and they likewise went back to their own country.
For he was a man whose intelligence was profound, and he was wise and exceedingly understanding, and he was not in any way like unto a man who had been brought up in the desert from his youth. And when he became old and waxed aged he was simple in his speech, and austere and stern (?) in his mind, but still he was perfect and complete in everything, and every [good] quality was found in him in the state which was most fitting. Now his speech, even as we have already said, was so exceedingly savoury and so well seasoned with heavenly salt, that none of his hearers could be angry at his words, and no man could be envious of the acts of his daily life, for he was ready and prepared to hear and answer every kind of opinion.
Now on another occasion it happened that certain men, who were wise according to the world and who were received gladly among the Greeks, went to him, and began to ask him questions concerning the faith which is in our Lord Jesus Christ, wishing to confound him in a discussion concerning the matter of the Cross and of the preaching of our Lord, and having seen that they were ready to scoff and to mock, he bore with them a little, and then, having observed them, he roared greatly in his heart concerning the error which dwelt in them. Then he spake unto them by means of an interpreter, who was exceedingly skilled in translating words from the Egyptian into the Greek language, and he said unto them first of all, “Which is the easier? For a man to confess the Cross, or to believe that adultery, and fornication, and impure acts with men are committed by those who are called ‘gods.’ For the [doctrine] which is spoken and believed by us is a mark and a likeness of the men by whom death is held in contempt, and the world is considered to be of no account, but the religion which ye preach is a service of impurity, and the desire of foul lusts. Which thing then is more beneficial for us to believe? That [Christ] is the Son of God, and that that which He was in His Godhead was in no way changed, although through His care for the redemption of the children of men He took upon Himself the body of our human nature, and with His Godhead was mingled therewith, so that by means of His union with our human nature He might mingle it with His Godhead, or that we should liken God unto beasts and cattle, and that in consequence thereof man should make himself like unto the similitudes of beasts and of the creeping things of the earth and should worship them? Now, our belief proclaimeth that the coming of Christ took place for the redemption of the children of men, and that it should not be unto us a cause for fornication, and falsehood, and injustice (or avarice), and gluttony, and drunkenness, and lasciviousness, and the rest of the luxurious practices which exist in the world. And we exhort and admonish [men to avoid] all these things, for a penalty hath been decreed for every man who shall dare to transgress in respect of one of these things. Now ye, through the fable of error, labour in the work of abomination, but we, because we have trust in the power and lovingkindness (or mercy) of God, believe that the preaching of the Cross is easiest for us [to follow]. And ye, without any discernment, ascribe all kinds of hateful practices to your gods, so that ye without any further thought may do everything [ye please].
“And moreover, as concerning the soul ye say that it is an image of the mind (or understanding), and when ye have meditated well upon this subject ye go back and say that it will be dissolved; and therefore, because of this opinion which cometh from [your] study, ye lay it down that the mind itself will be divided (or broken up) and changed. For, of necessity, the image must in its form and similitude be exactly like that of which it is the copy; and ye should know that when ye think in this manner about the mind ye also blaspheme the Father thereof.
“And in respect of the Cross, which is it better for us to say? That it endureth patiently the anger of the attack of the madness of our human nature, and that it neither departeth by death, nor doth the terrible death which striketh fear into the mighty man come unto it, or [shall we ascribe to it] the error, and the allegories, and the cunning plans, and the vain stories, and the incitements [to sin], and the flight, and the mockery, and the shame, which are written down in your fables, wherein your gods took refuge, when strife and death came upon each one of them? For such things are the wisdom of your wisdom. And wherefore do ye make a mockery of the Cross only and hold not in wonder the Resurrection? For those who have written [the account of] Christ’s crucifixion have also proclaimed His Resurrection. And why, when ye make mention of the Cross, do ye not also recount the miracles, and the Resurrection from the dead, and all the other things also, that is to say [the restoration of] the sight of the blind, and the cleansing of the lepers, and the healing of the paralytics, and the walking upon the waters? For from these ye would be able to have understanding of Christ, and ye would learn that he was not only a man but God also. Indeed, ye appear to me to act wholly unjustly. For ye do not judge matters rightly, and the Scriptures are not read in a proper manner by you; and since certain things are accepted and believed in by you, whilst others, which are akin to them, are not, where is your fair dealing in this matter?
“Narrate ye now unto us your scriptures, and explain ye unto us what is therein. What are the animals which are worshipped, and what are the reptiles unto which are given the names of gods, except subjects for mockery and contempt? But if a man void of understanding cometh to you, ye liken each one of them [unto gods] in the speech of rational beings, and ye expound the unlikely things [which are declared concerning them], so that the foolish may think that they are true. Ye give names to the earth, and to the heavens, and the sun, and the moon, and the air, and the sea, and the fire, and the waters, and to other created things, and call them gods, that ye may lead man astray thereby from the One God Who is the Creator of the universe. The quest of the God of truth is not among you, and ye are found worshipping the things which have been created rather than Him Who created them. For, if ye gave the names of gods to such similitudes because created things were so exceedingly beautiful, it would have been sufficient for you to be able to admire them, without holding them in such absolute and singular honour in your minds. And because of this opinion of error which dwelleth in your mind, it is not difficult for you either to divert to the house which He hath fashioned and adorned the honour which is due to the Master-handicraftsman, or to hold lightly the King, and to ascribe the glory which is His due to His household which ministereth unto Him. What then have ye to urge against these [words], O wise men? [Speak,] so that we may know if there be in the Cross anything which meriteth mockery.” And when the blessed man had spoken unto them in this fashion the things which they could not endure to hear from him, they began to look to the right hand and to the left.
Now when the blessed man knew that they were silently seeking to make objections to his words, he spake unto them again through an interpreter, saying, “The work (i.e., proof) of these my words is also their testimony; but because ye yourselves take refuge in words of guile and falsehood, and because ye employ them with the greatest skill, ye desire that we, like yourselves, shall also journey on without the truth of investigation. Show ye me now briefly the work [or proof] of [your] words. First of all, How can the knowledge of God be truly comprehended? Which is the older: the faith which is in works, or the quest of words?” They answered and said unto him, “The faith which is indeed faith; and this is the true knowledge.” The old man saith unto them, “Ye have well said, for faith is the sign of the love which is made perfect in the soul. For discussion cometh from words which are strung together, and therefore the faith which is in works, and which is closely united to them, is not sought after, because the quest of words is superfluous; for the matters which we comprehend by faith ye try by every means to represent by comparisons and similitudes, and howsoever much ye weary yourselves ye will never be able to narrate the things the truth of which we have comprehended. It is, therefore, well known and evident that our faith which is in works is far more excellent than your wisdom [which consisteth of] a discussion of words, and that your wisdom cannot by any means be [rightly] compared therewith.”