The Life of Antony: The Coptic Life and the Greek Life
Athanasius of Alexandria The Life of Antony The Coptic Life and The Greek Life Translated by Tim Vivian and Apostolos N. Athanassakis fcs jfi
n Aarpoyj
CISTERCIAN STUDIES SERIES: NUMBER TWO HUNDRED TWO
CISTERCIAN STUDIES SERIES! NUMBER TWO HUNDRED TWO
~ylie jjf< by Athanasius of Alexandria
ory\ntonu The Greek Life of Antony The Coptic Life of Antony and An Enconmium on Saint Antony by John of Shmun and A Letter to the Disciples of Antony by Serapion of Thmuis Translated by Tim Vivian and Apostolos N. Athanassakis with Rowan A. Greer Introduction by Tim Vivian Preface by Benedicta Ward, slg Foreword by Rowan Williams Cistercian Publications Kalamazoo, Michigan Thomas j. Bata TRENT N
PETERBOROUGH
Library ERSITY ONTARIO
bK At. I
a © Copyright, Cistercian Publications Inc., 2003.
All rights reserved.
Antony of Egypt, Saint, c. 251-356 Athanasius of Alexandra, Saint, 296-373 The Greek Life is translated from the critical edition of G. J. M. Bartelink, Athanase dAlexandrie, Vie dAntoine Paris: Cerf, 1994 The Coptic Life is translated from the Sahidic Coptic text edited by G. Garitte, S. Antonii Vitae Versio Sahidica, csco Scriptores Coptici Series Quarta, volume 1:1-108.
Paris: E Typograpeo Reipublicae, 1949.
The work of Cistercian Publications is made possible in part by support from Western Michigan University to The Institute of Cistercian Studies Available from cfsteRcfara paBLfcatfons Editorial Offices and Customer Service Institute of Cistercian Studies Western Michigan University Kalamazoo, MI 49008 British and European Customer Service 97 Loughborough Road Thringstone, Coalville, Leic. LE67 8LZQ http: //www.spencerabbey.org/cistpub/ Typeset by Gale Akins at Humble Hills Press,
Kalamazoo, MI primary text in Scala by Martin Majoor of the Netherlands, 1999, for LontShop, Berlin;
Coptic Life set in Nofret light by Gudrun Zapf-von Hesse, 1984, for Berthold, Berlin;
Greek and Coptic fonts from Linguist's Software, Edmonds, WA at www.linguistsoftware.com titles set in Papyrus by Chris Costello, 1983
Printed in the United States of America
£)irgery\. fearson and Jeff rey fjurton Kussell friends, colleagues, scholars, teachers on their retirement from the (Jniversity of (ajifornia at J}anta fjarbara and to Samt fj ruce for trying
Nobody belongs to us, except in memory.
—John Updike 'Grandparenting'
A story, I see, is not a life. A life, on the contrary, would be impossible to fix in time, for it does not begin within itself and it does not end.
Within limits we can know. Within somewhat wider limits we can imagine. We can extend compassion to the limit of imagination. We can love, it seems, beyond imagining. But how little we can understand!
—Wendell Berry A World Lost Wonder was the grace of the country.
—George W. S. Trow With the Context of No Context
Digitized by the Internet Archive in 2019 with funding from Kahle/Austin Foundation https://archive.org/details/lifeofantonycoptOOOOatha
Table of Abbreviations.xi Preface by Benedicta Ward, slg.xiii Foreword by Rowan Williams .xv Translators' Note .xix Introduction.xxiii Jab\ e of (ontents The Word in the Desert .xxiii The Word and the Defeat of the Devil .xxxv
Antony the True Philosopher.xxxix Coptic Antony .xlvii The Way Home .lvii
AN ENCOMIUM ON SAINT ANTONY
by John of Shmun .i Translated by Tim Vivian
A LETTER TO THE DISCIPLES OF ANTONY
by Serapion of Thmuis .37
Translated by Rowan A. Greer
THE COPTIC LIFE OF ANTONY .50
Translated by Tim Vivian
THE GREEK LIFE OF ANTONY .51
Translated by Tim Vivian and Apostolos N.
Athanassakis Bibliography .261
Scripture Index .273
Subject and Name Index.281
4fc
Jab\ e of/\bbreviations ACW Ancient Christian Writers series.
Westminster, Maryland: Newman; New York: Paulist Press, 1946 - .
CF Cistercian Fathers series. Spencer, Massachusetts; Kalamazoo, Michigan, 1970 -.
CS Cistercian Studies series. Spencer, Massachusetts; Kalamazoo, Michigan, 1969 - .
LSJ Liddell, Henry George and Robert Scott, and Henry Stuart Jones. A Greek-English Lexicon. Oxford: Clarendon Press, 1968.
LXX Septuagint version of the Bible.
NRSV New Revised Standard Version of the Bible.
▼ Notes to this page carry over to the next page of the same Life.
4* "
fref; rerace As soon as it was written, Athanasius' Life of Saint Antony was more than a book; it was a means of conversion. It was translated twice into Latin within a few years and cir culated widely. The most famous instance of the power of this translation is the part it played in the most notable conversion of the ancient world, that of Saint Augustine.
One day Augustine was visited by a friend, Ponticianus, a fellow African in the service of the emperor. Ponticianus told him how recently when he and a friend were strolling around the city of Trier, they had found a copy of a latin translation of the Life of Antony the Great lying on a table in a house where there lived a group who had read it and were already basing their lives on its example. One of the two friends began to read it: 'He was amazed and set on fire, and during his reading began to think of taking up this way of life' (Confessions 8.14). His companion was in spired to do likewise and they immediately convinced their fiancees to do the same. Deeply moved both by hearing the story of Antony and also by seeing the effect that the account of Antony's life had on others, Augustine followed
Antony's example first by reading a passage from Scrip ture and then by following it out in his life. The conver sion of Augustine, the theologian who more than any other formed Christian Europe, had begun.
In this new translation of the Life of Saint Antony, Dr Vivian and Professor Athanassakis have made available both a translation of the Greek of Athanasius and of a Coptic version of the Greek. In comparing the Coptic version, written in the language from which any earlier accounts of Antony must have come, with the Greek by means of a detailed introduction and ample notes, they have situated the
XIV The Life of Antony text in its original ethos. Moreover, in doing so, Dr Vivian has drawn attention to at least two other aspects of the translation and the use of saints' lives. First, he has shown how language changes meaning, as a text goes from one ethos to another. Secondly, his introduction is an excellent example of the value of taking seriously the hagiographic basis of a saint's life in order to illuminate its meaning.
The Life of Antony has been frequently translated into many languages and its content has affected many people for nearly two thousand years. This new translation offers the same possibilities: who knows what new Augustine will react as he did: 'Uneducated people are rising up and cap turing heaven .... do we feel no shame at making not even an attempt to follow?'
Benedicta Ward, slg Oxford
foreword In introducing this splendidly readable translation of the first monastic classic, Tim Vivian speaks of it as a 'frontier work'—a narrative that positions itself on the cutting edge of a new movement, pushing back existing boundaries.
The boundaries in question are the habits and definitions of egyptian paganism: from the conclusion of the work, we might gather that the translator has in view the average, not too bright, rural believer, not the sophisticated hellenic intellectual. The story is being told to show how Christian faith and monastic faithfulness quite simply expose an unreflective religious practice as slavery and deceit, unworthy of the dignity of human beings. And while we may be tempted to feel either superior or uncomfortable in the presence of this robust assertiveness, we need to hear what is being said. In Antony's debates with the pagan philosophers, at issue is the importance of wisdom acquired in and expressed in action and commitment; even the pagans in the debate grant this in theory. Against what
Christianity can offer, pagan practice can only bring forward nit-picking theorizing and empty religiosity—so the Christian narrator insists. The Christian ascetic, on the other hand, exhibits a life, an identity, that is attuned to reality, material and spiritual, and so has the only sort of power that matters, the power that comes from swimming strongly with the stream of truth. This is the power that sustains the monk in dereliction and temptation, that transfigures his physical presence and that exposes and overcomes the demonic slavery that prevails outside the Church, by miracle and exorcism.
So the challenge of this text has to do with how we define wisdom. Do we who are Christians habitually think of our xv
XVI The Life of Antony faith as giving us that kind of power—not first and foremost the power to do miracles, since the early monastic sources freely admit that pagans can sometimes deliver the goods in terms of preternatural displays, but the sheer anchorage in reality that nourishes and centres us in a world regularly distorted by self-destructive obsessions? Where is the frontier now? It may well be that our equivalent struggle has something to do precisely with power, odd as it may seem to say so. Our culture is in love with certain kinds of power: military and financial leverage, bullying certainties about politics and ethics, the extraordinary and paradoxical power that comes from clinging to the status of victim—all of them varieties of power that have nothing to do with feeling for and living from the grain of reality. That involves some tough work at dispossession, some real risk-taking; something corresponding in energy and courage, if not always in form, to the asceticism of Antony. And when such power is vindicated, in the presence of healing, surprise, honesty and confidence in prayer, we can only say, as the hagiographers say of Antony, that this is not a matter of individual achievement, but the work in us of the Wisdom of God, the outgoing and sacrificial moment in the trinitarian life that becomes flesh in Jesus. To become transparent to Wisdom in this sense is different both from acquiring wisdom as a characteristic, one among others, and from acquiring power, strength to do what I want to do with the world and bend others to my desire. The odd thing that Christians say is that power to transform and liberate comes by a yielding, not to any oppresive force in the world but to the insistence of a ceaselessly self-bestowing truth. And Christians say this—or should say it—because of the clear witness borne by those who take the risks of solitude and of contemplation—no escape, but an entry into the place where God's freedom is allowed to be itself in us and so in our environment.
We can try to read this frontier work on our own frontiers, looking in our own setting at the fundamental power-
Foreword XVII lessness of fashionable bids for power, bringing some honesty to our own frivolous, anxious and empty intellectual environments and our own lazy or inward looking religiosity. And if we read attentively, we may perhaps grasp a little more of the wisdom we are called not to possess but to be owned by, the wisdom in which truth is set free to challenge and act in the world, the wisdom with which Antony—like Dorothy Day, Thomas Merton, Beyers
Naude, the Dalai Lama or any number of dissident poets and writers in the old eastern bloc—confronted and defeated the emptiness of anxious and talkative godlessness.
Rowan Williams Monmouth
"Translators' Note It seemed to me an impertinence and waste of time to write a book about St. Bernard, as I am supposed to do.
—But don't you love St. Bernard?
—Of course I do. I love him well enough not to write a book about him.
—Thomas Merton A Search for Solitude August 28, 1952 Merton, being Merton, did of course write that book on Saint Bernard, although it was not published until after his death (Thomas Merton on St. Bernard). In his journal
Merton spoke privately to himself of his love for Bernard; it is not generally acceptable for academics to go public with their affections, but we are foolhardy enough to say that the two of us have found the experience of translating
Antony for a modern audience to be both exhilarating and transforming. Merton would understand; so would Ber nard, the author of hundreds of pages on that great canticle of mystical love, The Song of Songs.
Several good translations of the Life of Antony exist in English. Why, the prospective reader may ask, do we need xix
XX The Life of Antony the presumption of yet another? One of the commonplaces of modern north american life is that everything must be
'new and improved'. We would, we hope, be among the last to compare the Life of Antony to a new model car or the latest innovation in laundry detergent, but a recent critical edition of the greek Life1 is, indeed, vastly new and improved over the old, standard, text in the Patrologia
Graeca on which the current english translations are based.
Thus there is a real need for a new translation of this seminal monastic work into English.
The editor of the new greek Life, G. J. M. Bartelink, modestly notes: 'The diversity of the manuscript tradition of the Life of Antony creates numerous difficulties for the editor of this Life. We do not pretend to have said the last word. We have merely proposed to improve the text of B. de Montfaucon by expanding the base of the edition and by paying special attention, among some fifty manuscripts collated, to the premetaphrastic tradition in the same way as to the ancient versions, especially to those that are very literal'.1 2 Despite this modesty, Bartelink's edition is a tremendous improvement over those previously published, offering better readings of the greek text in numerous instances.
It is our hope, then, that this new english translation, along with a revised translation from the Coptic, will give the reader improved access to this great work of Christian spirituality.3 For a volume on Antony, it also seemed appropriate to add two ancient works about the saint, the Encomium on Saint Antony by John of Shmun and A Letter by Serapion of Thmuis to Antony's Disciples, both translated here for the first time into English. I translated the Encomium and the Coptic Life of Antony and Professor
1. G.J.M. Bartelink, Vie dAntoine, Sources chretiennes 400 (Paris: Cerf, 1994).
2. Bartelink, 95.
3. An earlier version of the Coptic Life first appeared in Tim Vivian, 'Life of Antony', Coptic Church Review 15: x & 2 (Spring & Summer, 1994) 3-58.
Translators' Note xxi Athanassakis and I together translated the greek Life. We wish to thank the Reverend Dr. Rowan A. Greer for translating the syriac and armenian texts of the Letter by Serapion. I wrote the introductions.
We wish to thank Sister Benedicta Ward and Archbishop Rowan Williams for graciously agreeing to write, respectively, a preface and foreword for this volume; Maged
Mikhail and Jeffrey Russell for reading the introduction in manuscript and offering their suggestions; Kim Vivian for his suggestions; the two anonymous readers for Cistercian Publications for their suggestions; and Dr. E.
Rozanne Elder for her patient and eirenic editorial direction. A different version of the Coptic Life of Antony originally appeared as 'The Coptic Life of Antony', Coptic
Church Review 15:1 & 2 (1994) 3-58; I wish to thank the Review's editor, Dr. Rodolph Yanney, for granting us permission to reprint. Finally, I wish to extend my deep thanks to William Harmless sj for reading the introduction, for his numerous suggestions, for a manuscript copy of his work on Saint Antony, from which I gained a great deal, and for his support and encouragement.
On the feast of Saint Antony of Egypt, 22 Tuba (January 30), 2003, for Professor Athanassakis, Tim Vivian Bakersfield, California
Introduction The Word in the Desert And the Word became flesh and dwelled among us.
—John 1:14
The brothers came to Abba Antony and said to him, 'Speak a word: how are we to be saved?'
—Apophthegmata Antony the Great 19 Words and flesh are very different. Yet the great
Christian claim is that Word does indeed take flesh, that God's Word took flesh in the person of Jesus. Still, when we hear about the Word becoming flesh and dwelling among us (Jn 1:14), we do not think about words made flesh and dwelling in the desert, words that have the power in the wilderness to heal and give life, that subdue and defeat the Devil. But the Life of Antony repeats, in its own way, the gospel claim: it really is the story of the Word in the desert. The Life of Antony is obviously about Antony.
But what it really is is the story of Christ, the Word, the story of words and their power and the power of one remarkable man who incorporated the Word so fully in his life that he gave it new flesh, new voice and language.
This new language—monasticism—would embody for many the lived heart and soul of Christianity. In the late xxm
XXIV The Life of Antony roman empire monasticism became a world language: the Life of Antony, written originally in Greek, made its way into Latin, Coptic, and Syriac. Augustine of Hippo, a world away from the Coptic countryside of Antony, claimed the Coptic saint's life as inspiration for a far different monasticism. Cassian took the teachings of Evagrius
Ponticus to Gaul and translated them for the west, where Evagrius' voice, however faintly, can still be heard in the Rule of Saint Benedict. Eight centuries later, when the roman empire no longer existed in the west and was barely alive in the east, and when east and west barely knew one another's language, Gregory Palamas, apostle of monastic prayer in the east, made use of evagrian vocabulary while also speaking of Benedict as 'one of the most perfect' of saints.1 Evagrius, Cassian, Gregory, and Benedict are the monastic children and grandchildren of Antony.2
Though popularly considered the 'father of monasticism', Saint Antony the Great (251-356) was not the first monk. The Life itself tells us that. When Antony embraced the ascetic life, monks were already practicing asceticism 'not far from their own villages'. An old man in Antony's own village 'had practiced the solitary life of an ascetic from his youth'; Antony entrusted his sister 'to wellknown and faithful virgins ... to be raised in virginity' (all
^3).3 Antony's originality lay in his anachoresis, his withdrawal to the inner desert. More importantly, although
1. Triads, 1.3.22; Gregory Palamas: The Triads, translated by Nicholas Gendle (Mahwah, NJ: Paulist Press, 1983) 38 and 122 n. 43.
2. On the connections that Cassian and Evagrius have with Antony, see Samuel Rubenson, The Letters of St. Antony (Minneapolis: Fortress, 1995)
189-190.
3. Citations from the Life of Antony are from the present translation of the greek Life. On village ascetics see E. A. Judge, 'The Earliest Use of Monachos for "Monk" (P. Coll. Youtie 77) and the Origins of Monasticism',
Jahrhuch fur Antike und Christentum 20 (1977) 72-89. On earliest monasticism, see James E. Goehring, The Origins of Monasticism', in Harold W. Attridge and Gohei Hata, eds., Eusebius, Judaism and Christianity
(Detroit: Wayne State University Press, 1992) 235-255, and 'The Encroaching Desert: Literary Production and Ascetic Space in Early ▼
Introduction xxv there were other types of monasticism—most notably the pachomian—Antony defined the nature of monastic—and, indeed, Christian—spirituality for his generation and for succeeding generations of Christians. Antony's influence was due in large part to the Life of Antony. Recent studies have shown that the picture of Antony given to us in the Life cannot be written off as 'mere' hagiography or dismissed as an implausible glorification of an ideal: whether or not the details about Antony in the Life are
'biographically correct', the Antony who lives and breathes in these pages is, on the whole, true to the way the early monks lived, thought, and believed.* * * 4
Christian Egypt', Journal of Early Christian Studies 1:3 (Fall 1993) 281-296; the latter is now reprinted in Goehring, Ascetics, Society, and the Desert:
Studies in Early Egyptian Monasticism (Harrisburg, PA: Trinity Press International, 1999) 73-88. See also J. C. O'Neill, 'The Origins of Monasticism', in The Making of Orthodoxy: Essays in Honour of Henry
Chadwick, ed. Rowan Williams (Cambridge: Cambridge UP, 1989) 270287, and A. Hamman, 'Les Origines du monachisme chretien au cours des deux premiers siedes', in C. Mayer, ed.. Homo Spiritualis: Festgabefur
Luc Verheijen, osa, zu seinem 70 Geburtstag (Wurzburg, 1987) 311-326.
4. Scholars disagree over the historical reliability of early monastic literature. I tend now to agree with James Goehring that the 'ascetic
Antony' is closer to the historical Antony than is the theological controversialist obedient to the clergy; see his 'Monastic Diversity and Ideological Boundaries in Fourth-Century Christian Egypt', Journal of Early Christian Studies 5:1 (Spring 1997) 61-84, reprinted in Goehring,
Ascetics, Society, and the Desert 196-218. I would add, however, that the 'ascetic' needs to be fleshed out with the 'theologian' of the Letters (see below). Such strong themes in the Life as fighting demons and heretics and the emulation of the saints are more athanasian than antonian, though one must be careful not to make absolute demarcations. In Antony's letters the understanding of demons is somewhat different: they are not palpable, visible presences; nevertheless they 'are omnipresent; making the bodies of man their dwelling, they condemn him to lifelong warfare within himself. His hope for deliverance rests with his prayers for God's compassion' (Rubenson, 140). On this subject in general, see Douglas
Burton-Christie, The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism (New York - Oxford: Oxford UP, 1993), and Graham Gould, The Desert Fathers on Monastic Community (Oxford:
Clarendon, 1993). See also Gould, 'Early Egyptian Monasticism and the Church', in Judith Loades, ed., Monastic Studies: The Continuity of Tradition
(Bangor, Wales: Headstart History, 1990) 1-10; 'The Life of Antony and
XXVI The Life of Antony Central to Antony's calling and way of life is the word: the incarnate Word made flesh in Christ and the word of Scripture;* * * * 5 Athanasius speaks of how Antony 'listened attentively to the readings from Scripture' (^1.3). A recent work of scholarship on the Life of Antony emphasizes the ecclesiastical/political agenda of its author, Saint Athanasius,
Bishop of Alexandria (298-373).6 Saying that Athanasius is all politics and power is like saying a holy icon is a picture.
While there is something to be said for a political Life of Antony, such an understanding, if taken as the whole story, shortchanges the profoundly biblical nature of the Life and, therefore, the deeply biblical representation of Antony.7 The Life of Antony, a relatively brief work of ninety-four paragraphs, has some four hundred references or allusions to the Bible.8 Antony is homo biblicus. There is no doubt the Origins of Christian Monasticism in Fourth-Century Egypt', Medieval
History 1:2 (1991) 3-11; and 'Recent Work on Monastic Origins: A Consideration of the Questions Raised by Samuel Rubenson's The Letters of Antony', Studia Patristica 25 (1993) 405-416.
5. See the excellent work on this subject by Burton-Christie, to whom I am indebted for suggesting the idea of 'The Word in the Desert'.
6. See David Brakke, Athanasius and the Politics of Asceticism (Oxford:
Clarendon, 1995), esp. chapter 4: 'The Spirituality and Politics of the Life of Antony', 201-265. This is a fine work, i do not disagree with Brakke's conclusions so much as wish to offer a biblical perspective, which I believe he does not emphasize enough. Much modern scholarship on early monasticism does not address theological and spiritual issues and thus often presents a picture of early monasticism that is incomplete or lopsided.
7. It was during my second reading of the greek Life that its pervasive biblical nature became apparent to me; then reading Bartelink's introduction confirmed my belief. See G. J. M. Bartelink, ed. and trans.,
Athanase d'Alexandrie, Vie d'Antoine (Paris: Cerf, 1994), 2d, 'L'influence biblique dans la Vie d'Antoine', 48-49; 2e, 'L'exemple des grands figures de l'Ancien Testament', 49-52; 2f, 'L'exemple de la vie evangelique et apostolique', 52-53.
8. The number is based on my rough count, using Bartelink's citations with additional ones that I noticed. Many of the allusions are more clear in Greek than in English, based as they are on the Septuagint and greek
New Testament. Thirty per cent (120) of the biblical references are to the Old Testament, with a quarter of these (29) being to the Psalms. Seventy per cent (281) of the four hundred references are to the New Testament, ▼
Introduction xxvil that Athanasius to some extent 'transforms' Antony—the extent is a matter of much scholarly debate.9 But it is not solely, or even especially, Athanasius' political agenda that 'hides' the 'historical' Antony from us. For Athanasius,
Antony is a holy man like the biblical worthies of old; therefore, he paints virtually every aspect of Antony's life and thought in biblical colors. Renaissance painters took biblical figures and placed them in italian landscapes and contemporary european clothing; Athanasius takes a contemporary figure, Antony, and places him in an egyptian setting, the desert, but clothes him in biblical dress.10 With this mode of presentation, Athanasius is faithful to, and accurately represents, the biblical spirituality of early monasticism.* 11 In his words and life, Antony, like many and are about evenly divided between the Gospels and Acts and citations from Paul (including the deutero-Pauline works and Hebrews, which in antiquity were credited to the apostle). For specific references see the Scripture Index.
9. Brakke and Rubenson offer the most recent discussions. Brakke's conclusions are supported by Rubenson's earlier assessment: 'In the same way as the theology of Antony, implicit in his letters, is preserved in the Vita, but developed along the lines of Athanasius' own theology, the historical Antony is not eradicated in the biography, but made to serve the needs of the Church. In the Vita Antony is still the charismatic teacher,
"taught by God alone", but he has also become the defender of the Church and the adversary of the heretics' (144). See also Gould, 'Recent Work on Monastic Origins'.
10. It is surprising, however, to see how little Athanasius does with biblical images of the desert and especially how little use he makes of Antony's desert forerunner, John the Baptist, or even of Jesus' own desert experiences, such as his temptation by the Devil.
11. See Douglas Burton-Christie, "'The Word in the Desert": The Biblical Spirituality of Early Christian Monasticism', American Baptist Quarterly
16:1 (March 1997) 69-80. Burton-Christie affirms 'that the early monks cultivated a profoundly biblical spirituality' (70) and identifies three biblical themes that 'occupied the monks more than any others: freedom from care, humility and love' (76). Wilhelm Schneemelcher was one of the first scholars to point out that monastic spirituality was grounded in Scripture; see 'Erwagungen zu dem Ursprung des Monchtums in Aegypten,' in Christentum am Nil, ed. Klaus Wessel (Recklinghausen:
Aurel Bongers, 1964) 131-141.
xxviii The Life of Antony other abbas and ammas of the egyptian desert, is 'a living text':
This is because the father's words were seen as being an extension of the Scriptures in virtue of the fact that by the purity of his life the father was a living embodiment of the Scriptures. Indeed, he was a living text.
A father was a father precisely because he was a living text, because by his way of life he expressed the meaning of Scripture.12
It is this biblical presentation that makes the Life of Antony hagiographical rather than historical.13 The poet Novalis remarked that, 'Novels arise out of the shortcomings of history'.14 The same might be said of hagiography. In Christian tradition hagiography begins not with the Life of Antony but with the Gospel of Matthew insofar as Matthew sees Jesus as the second Moses and structures both his
Gospel and Jesus' life accordingly. It is by now a truism, but Matthew's main concern was not historical (in the modern sense)—and neither was Athanasius'. Athanasius saw Antony as a holy man to be be emulated, and what
12. Jeremy Driscoll, The Mind's Long Journey to the Holy Trinity: The Ad Monachos of Evagrius Ponticus (Collegeville, MN: The Liturgical Press,
1993) 713. The classic work on hagiography is Hippolyte Delehaye, The Legends of the Saints (Notre Dame: University of Notre Dame Press, 1961): he deals primarily with medieval texts. See now Guy Philippart, ed., Hagiographies
(2 vols.; Turnhout: Brepols, 1994,1996). See also Patricia Cox, Biography in Late Antiquity: A Quest for the Holy Man (Berkeley: University of California Press, 1983).
14. Or as the late essayist Murray Kempton puts it: 'the novelist can always teach us more than the political scientist, because the realm called fiction is ruled by what is real, and the territory called fact has to make do with the dubieties of the fancied. ... We must look to the novelist if we hope to understand. His is the matter of fact. Social science and intelligence reports are the mere poor stuff of an unadorned imagination'. See
Kempton, Rebellions, Perversities, and Main Events (New York: Times Books, 19 94) 549-550-
Introduction xxix persons could better define the holy man's thoughts, character, speech, and action than the eminent worthies of the Bible? Who could better give meaning to Antony's vocation than Christ, who gives meaning to all reality?
Adalbert de Vogue uses a musical metaphor for the Life of Saint Benedict by Gregory the Great that applies equally well to the Life of Antony: 'Just as at the beginning of a musical stave a composer places the treble or bass clef. . . this life must be read with constant reference to the Scriptures because it is entirely composed, so to speak, in the "Bible de/".15
In addition to the Bible, Athanasius was undoubtedly influenced also by earlier greco-roman biographies, and he begins the Life of Antony conventionally enough, with Antony's birth and parentage (^[i);l6 but behind this deceptively straightforward presentation already lie several biblical allusions, which Athanasius undoubtedly intended his audience to hear and mark. Like Jesus, Antony 'grew and advanced in age' (^[1.2; Lk 2:40, 2:52); like Jacob, young
Antony wanted 'to live at home' (^[1.3; Gn 25:27); he followed his parents' instructions (^f 1.3; 1 Tm 4:13) and, like the Mother of God, kept what was profitable in his heart (^f 1.3; Lk 2:51). Antony, as Athanasius quickly makes clear, is not just the boy next door; he embodies the virtues of Jesus, Jacob, and Mary.17
Then occurs one of the signal events in all of Christian history: Antony's call. Left in charge of his home and young sister by his parents' deaths, Antony one day is walking to 15. Gregory the Great: The Life of St. Benedict, commentary by Adalbert de
Vogue, osb, trans. Hilary Costello and Eoin de Bhaldraite (Petersham, MA: St. Bede's, 1993) 5.
16. On Athanasius and his biographical antecedents, see Cox, 52-53 and the works cited there; for the literary form of the greco-roman biography of the holy man, which included the birth to death structure that Athanasius gives to Antony's life, see 45-65.
17. Like the heroes of earlier greco-roman biographies, including Origen, Antony is in some ways depicted at his akme or peak (see Cox, 56-57), but Antony also will soon betake himself to learn from other ascetics (f f 3-4).
XXX The Life of Antony church: 'going to church and thinking to himself, he was reflecting on . . . how the apostles gave up everything and followed the Saviour' (^[2.2; Mt 4:20, 19:27). This thought leads Antony to think of the Christian community depicted in Acts, where the first followers of Christ sold their possessions and gave the money to the apostles for distribution to those in need (^[2.2; Acts 4:34-5). This in turn leads Antony to think about the hope 'laid up for them in heaven' (^2.2; Col 1:5, Eph 1:18). Pondering these things in his heart, he goes into church and hears the Lord saying to the rich man, 'If you want to be perfect, go, sell all your possessions and give to the poor, and come follow me, and you will have treasure in heaven' (^[2.3; Mt 19:21). Antony does as the Gospel asks: he sells all his possessions, keeping back a few things for his sister (^2.5). But when he enters the church once again, he hears the Lord saying in the Gospel, 'Do not be concerned about tomorrow' (^[3.1; Mt
6:34), so he sells his remaining possessions, entrusts his sister to some female ascetics, and devotes himself to ascetic discipline.
Antony's call is biblical, rooted as deeply in the Gospel as roots will grow. Such biblical renunciation—and embracing—certainly had a wider social context than the Life presents.18 Yet Antony's central motivation in the passage is simple: he obeys, very literally, the words of Christ. Do these two paragraphs about Antony's call
18. See, for example, Philip Rousseau, Pachomius: The Making of a Community in Fourth-Century Egypt (Berkeley and Los Angeles: University of California Press, 1985) esp. 1-36 and 149-173; James E. Goehring, The World Engaged: The Social and Economic World of Early Egyptian
Monasticism', in J. E. Goehring, et al., eds., Gnosticism and the Early Christian World: In Honor of James M. Robinson (Sonoma, CA: Polebridge,
1990) 134-144; and Rubenson, 89-125. On Egypt in Late Antiquity, see Alan K. Bowman, Egypt after the Pharaohs (Berkeley: U niversity of California
Press, 1986); Naphtali Lewis, Life in Egypt Under Roman Rule (Oxford:
Clarendon, 1983); Colin Roberts, Manuscript, Society and Belief in Early Christian Egypt (New York: Oxford, 1979): and Roger S. Bagnall, Egypt in Late Antiquity (Princeton: Princeton UP, 1993).
Introduction xxxi accurately portray events in his life, or are they Athanasius' idealized, biblical, presentation?19 Are the two even separable?20 The depiction of Antony's call is true to the early monastic understanding of biblical reality. Can anyone doubt that the Gospel called men and women to the desert, to a life of prayer and service? In the Apophthegmata, Antony himself affirms the centrality of Scripture.21 As Armand
Veilleux has reminded us, 'all the motivations that [the monks] themselves revealed to us in their writings came from Scripture. Do we have a right to pretend we know their secret motivations better than they did?'22
Hearing the Gospel, really hearing it, prompts Antony to act—and his actions are portrayed in biblical terms.23
One passage serves as a microcosm of the Life, in which 19. As Cox observes, 30, the portrait of the holy man in late antiquity was
'an ideal type, a picture of perfection, and it is difficult, if not impossible, to discern either the extent to which the biographers have molded their heroes to fit the type or the extent to which the heroes themselves actually imitated the ideal'.
20. To take a modern example, Thomas Merton wrote movingly about spiritual turning points in his life: his visits to churches in Rome and the church in Cuba, and his vision of his shared humanity on the street comer in Louisville. From this distance, these events now seem archetypal, idealized, but we have Merton's word that they occurred.
21. See Apophthegmata Antony the Great 3, and 19: 'The Brethren came to the Abba Anthony and said to him, "Speak a word: how are we to be saved?" The old man said to them, "You have heard the Scriptures. That should teach you how'" (Benedicta Ward, trans., The Sayings of the Desert
Fathers: The Alphabetical Collection [Kalamazoo: Cistercian Publications, rev. ed. 1984] 5). There is an ongoing scholarly debate on how accurately the Apophethegmata depict the earliest monastic milieux; see the works by Burton-Christie, Gould, and Rubenson in the bibliography.
22. Armand Veilleux, 'Monasticism and Gnosis in Egypt', in Birger A.
Pearson and James E. Goehring, eds., The Roots of Egyptian Christianity (Philadelphia: Fortress, 1986) 306. See also D. Baker, 'St. Antony and the Biblical Precedents for the Monastic Vocation', Ampleforth Journal 76
(1971) 6-11.
23. It is interesting to note that the syriac version of the Life makes it even more biblical, deleting philosophical references and replacing many of them with biblical allusions; see David Brakke, 'The Greek and Syriac
Versions of the Life of Antony', Le Muston (1994) 29-53, esP44 and 47-51.
XXX11 The Life of Antony almost all of Antony's activities take place within a great circle of light cast by the Bible:
Thus occupying himself at first in that place, he resolved not to think about things concerning his parents, nor would he remember his relatives [see Mt 10:37]. All his desire and all his energies he directed toward the great effort of asceticism.
Therefore he worked with his hands, having heard 'Let the lazy person not eat'
[2 Thes 3:10]. He would spend part of what he earned on bread and part of it he would give to those who were begging. He prayed all the time, having learned that it is necessary to pray by yourself without ceasing [see Mt 6:6, 1 Thes 5:17]. Indeed, he paid such close attention to the reading of Scripture that nothing in the Scriptures was wasted [see 1 Sm 3:19, 2 Kings 10:10]; he remembered everything [see Lk 8:15], with the result that for him memory took the place of books (^[3.5-7).
Although virtually every paragraph of the Life has similar biblical underpinnings, two more passages will suffice to illustrate briefly the thoroughly biblical nature of Athanasius' depiction of Antony: his dispute with the philosophers (^72-80) and his final words and death
(1f1f91'92)- Antony's debates with the philosophers fall within a larger section (H65-82) that is thoroughly athanasian in language, rhetoric, and theology.24 It is also thoroughly biblical. Athanasius has modeled the exchanges
24These paragraphs 'are probably among the farthest from either the historical Antony or pre-Athanasian traditions about him: here we would expect to find Athanasius' strongest themes' (Brakke, 207). For their concordance with the works of Athanasius, see Bartelink, 36-42.
Introduction xxxiii
that Antony has with the philosophers on the disputes in the New Testament between Jesus and his adversaries (for example, Lk 20:20-26); even Antony's supposed ignorance of writing (^72.1) is modeled on that of Jesus in Jn 7:15
(once again, in disputation).
If we imagine this dispute between Antony and the philosophers in ^72-80 as a play, the similar conflicts between Jesus and the Pharisees provide both its structure and setting. Saint Paul is the scriptwriter, Athanasius the director.25 In this disputation, Antony quotes or alludes to the words of the apostle fifteen times, especially Paul's polemics against the pagans in Romans and First
Corinthians.26 The rhetorical denouement occurs when Antony, using Gal 4:12, practically crows to the philosophers, 'Become like us' (^[80.6). Antony's words are Paul's, but his actions are Christ's. After he has defeated the philosophers with words, he challenges them to heal the sick; when they cannot, Antony heals with the sign of the cross (^80.1-4). To make sure that the philosophers
(and we, the readers) get the point, Antony triumphantly concludes, 'It is not we who do this; it is Christ, who does these things for those who believe in him' (^[80.6). Like
Jesus' adversaries in the Gospels, the philosophers are 'amazed' and go away (Lk 20:26). There is, however, an enormous difference: unlike the scribes and Pharisees with Jesus, the philosophers embrace Antony and confess 'that they had benefitted from him' (^80.7). The victory of the Gospel is complete. The Lord has triumphed gloriously; horse and rider he has thrown into the sea.
Even Antony's death is a triumph, as he goes the way of 25. Paul also figures prominently in Antony's letters: 'A remarkable fea ture of the letters is that they give the impression of having been modelled on the epistles of St. Paul' (Rubenson, 48, 43). So the Antony of the disputation is close to the Antony of the Letters at least as far as pauline influence.
26. For a more detailed study of this section see part four of the Introduc tion, 'Coptic Antony'.
XXXIV The Life of Antony the biblical greats.27 Using the words of Joshua in his farewell speech (Jos 23:14) and David's final words to Solomon (1 Kings 2:2), Antony says he is not dying but is being 'called by the Lord' (^91.2). Like Paul, Antony has absolute confidence: 'I will receive my body back imperishable from the Lord at the resurrection of the dead'
(^[91.8; 1 Cor 15:42-54). In leaving, Antony is Moses addressing the Israelites. He tells his 'children' to 'remember the exhortations that you have heard from me' (^91.3; Dt
4:9). The burial instructions that Antony gives (I91.7) are those that Jacob gave to Joseph (Gn 49:29) and, like Moses,
'to this day no one knows' where Antony is buried (^[92.2; Dt 34:6). Before he dies, Antony passes on his sheepskin coats to Bishops Serapion and Athanasius in a scene clearly intended to remind us of Elisha taking up the mantle of Elijah (^91.8; 2 Kings 2:13-14). When he finishes speaking,
Antony 'lifted his feet up onto the bed', like Jacob before he died (^92.1; Gn 49:33). And, like Jacob, Antony goes 'to join the fathers' (I92.1; Gn 49:33).
Joshua, David, Moses, Jacob, Elijah, Paul. Antony has not passed from history into legend, he has become an archetype and model. This is the way to die, Athanasius is saying. More importantly, this is the way to live. As Jesus becomes the new Moses in the Gospel of Matthew, Antony becomes the new Jesus in the Life of Antony. His farewell discourse, though much abbreviated, is modeled on those of Jesus in the Gospel of John: 'Antony is about to leave this life and will no longer be with you' (^[91.9; Jn 13:1,
17:11). Antony, like John's Jesus, now looks upon his disciples as friends (^[92.1; Jn 15:14-15). The circle is now complete, from Jacob through Moses through Jesus to Antony. Only, the circle is never complete; it continues to open and spiral outward: 'For', Athanasius reminds us,
'even if [the saints] work in secret, even if they wish to 27. This victory over death is a theme dear to Athansius, as Brakke shows,
217-227, but it is first of all a crucial theme of the Gospels (pun intended).
Introduction xxxv remain unknown, the Lord reveals them to everyone, like a lamp, so those who hear may also in the same way know that it is possible to carry out the commandments and may receive zeal for the road to virtue' (I93.5).
The Word and the Defeat of the Devil Paragraphs 1-15 of the Life of Antony describe, usually in biblical terms, Antony's embracing of the monastic life and his ascetic efforts. These chapters, whose subtext is really the word in the desert, form a prologue to Antony's great discourse, his word, in 11 16 -43.28 The first fifteen paragraphs of the Life enunciate the theme of the entire work: Antony, empowered by the word (and the Word), strives to live in Christ. He is opposed every step of the way by the Devil. As people living in an age that, incredibly, downplays the power of evil—despite the Holocaust,
Cambodia, Bosnia, and Rwanda—we ought to pay special attention here. If Antony were not such a strong Christinspired character, the Devil would steal the show.29 But Antony is strong because he is in Christ. Psalm 118:7 (n7:7 lxx) summarizes this theme in a single line of Scripture, which Antony quotes: The Lord is my helper, and I shall look upon my enemies' (16.4). Thus protected—by both word and Word—Antony learns 'from the Scriptures that the wiles of the Enemy are numerous' so he redoubles his ascetic efforts (I7.3). The Scriptures give power to Antony; joined with his way of life, they give him the strength to defeat the Devil: 'When he heard [Antony's words], the Black One immediately fled, frightened by his own cries,
28. For a division of the Life somewhat different from my own, see Adalbert de Vogue, Histoire litteraire du mouvement monastique duns I'antiquite, premiere partie: Le monachisme latin: De la mort d'Antoine a fin du sejour de
Jerome a Rome (356-385) (Paris: Cerf, 1991) 23.
29See, for example, f ^[ 5-6.
XXXVI The Life of Antony and was afraid to come near the man any more' (^[6.5).
The first fifteen chapters of the Life, which we might entitle 'The Word and the Defeat of the Devil', are crucial to an understanding of Antony's great discourse in chapters 16-43. Because of Antony's reputation and his embodiment of the word, 'all the monks came to him and asked to hear him speak [literally, 'asked to hear a word'], and he spoke these words to them in the egyptian language' fl[i6.i). Hearing 'a word' is central to the spiritual pedagogy of early monasticism. The elder, seasoned in the ways of asceticism and wise in the Lord, would offer counsel and wisdom to younger monks.30 But the wisdom that an elder imparted was not solely of his own making; as Antony shows, the monk's word was part of, grew out of, the word of Scripture: 'The Scriptures are sufficient for us for instruction, but it is good for us to encourage one another in the faith and train with words' (^[16.1). Both words, then, are necessary: the words of Scripture, and those words mediated in experience by those who lived them and lived by them.
Words, however, are not the sole possession of the saints.
Although the Devil does not quote Scripture in the Life of Antony, he is very much aware of the power of words. In fact, perversion and debasing of language, as Antony points out, are weapons of the demons:
But the attacks and apparitions of the evil ones are disturbing, with crashing and roaring noises and shouts, similar to the commotion that boorish youths and robbers make. From these immediately arise terror in the soul, confusion, and disordered 30. See Burton-Christie, and numerous examples in the Apophthegmata
(e.g., Ammonas 1, Macarius 23, and Antony 19). See also Andre Louf, 'Spiritual Fatherhood in the Literature of the Desert', in J. R. Sommerfeldt, ed., Abba: Guides to Wholeness and Holiness East and West (Kalamazoo:
Cistercian Publications, 1982) 37-63; and Gould, 26-87.
Introduction xxxvii thoughts, dejection, hatred for other ascetics, listlessness, sadness, homesickeness, and fear of death; afterwards, the desire for evil, the neglecting of virtue, and disorder in one's character (^36.1-2).
In the Life of Antony demons often appear as reptiles and wild beasts, creatures without words (alogoi). Similarly, those who have cut themselves off from the Church are like beasts: when Antony opposes the Melitians and Arians, he finds that 'their words were more evil than serpents'
(^68.3). The Melitians and Arians, in fact, are alogoi ('irrational'), bereft of reasoned discourse and the Logos,
Christ.
Much of the Life of Antony is a brave attempt at articulating evil: chapters 21-43 are devoted to Antony's discourse on demons.31 Over and again throughout the Life the demons attack Antony, often violently and viciously.
The world that the Life of Antony envisions at first seems to be a world of darkness: but within that darkness, as it were,
Christians stand with lighted candles and proclaim 'The light of Christ!' The sound of those voices on Easter Eve at first seems to be swallowed by sin and death; then the light of resurrection bursts forth on Easter morning, and with it the words 'Christ is risen!' Antony literally embodies that light, that hope.
Words—articulate words, words of faith—are weapons against the Devil and his minions. When Antony chants the Psalms, the illusions of the Devil 'melt away' (^40.5).
When the demons accost Antony and beat him, he recites Romans 8:35 ('Nothing can separate me from the love of Christ'), and the demons turn on and beat one another
(^40.5). One night the demons come disguised as wild animals and snarl at Antony (in ^[9 Coptic uses the word
31. Antoine and Claire Guillamont, trans., Traite pratique ou le moine, 2 vols.. Sources chretiennes 170-171 (Paris: Cerf, 1971) 1.94, have commented that 'the ascetic life is essentially a struggle with the demons'.
xxxviii The Life of Antony sme, 'voice', for their sounds), but Antony declares that he is a 'servant of Christ': 'When Antony said these things, the hyenas fled, chased away by his words as though by a whip' (152.3).
As the scene above illustrates, one of the major concerns of the Life of Antony is power, and who has it: the Devil, or God and his saints. The very name of Christ gives the believer power over evil: 'When the Devil heard the name of Christ, he could not stand the searing heat and disappeared' (I41.6). Antony's miracles and healings must be understood in this context; they come about through words, but not just any kind of words—words directed to God in faith: 'Antony did not heal people by issuing orders but by praying and calling on the name of Christ; as a result, it became clear to everyone that it was not he who was doing these things but the Lord, who through Antony was demonstrating his love for humankind and healing those who were suffering' (^[84.1). One 'man was healed according to the word that Antony learned from the Lord when he prayed' (I57.3).
Words, the Life of Antony makes clear, are a matter of life and death. They bring healing and salvation. The Life takes great pains to identify those who inauthentically use words—the Devil, demons, wild beasts, schismatics and heretics—and pits them in battle against the saint who authentically embodies and proclaims the word: Antony.
The debate with the philosophers (^70-80) vividly dramatizes this conflict. To us this battle may seem a minor skirmish, but for Athanasius and the Coptic monks who revered Antony it was a war over reality. Who was going to define the nature of things: the pagan philosophers, with their greek religion, or Antony and the Church, and through the Church and its disciples, Christ? The Life, of course, never has any doubts about the answer: it is Antony who is the true philosopher, the man of wisdom and right words. And if Antony is the true philosopher, then
Christianity is the true philosophy. But philosophy is no
Introduction xxxix longer what the non-Christians think it is. It—and the world—are changed, changed utterly. And the person who proclaims this new dispensation is an uneducated monk, a 'barbarian', a dweller in the wilderness.32
Antony the True Philosopher In what is perhaps the most famous scene in the Life of Antony (^12-14), Antony closes himself up in a deserted fortress, 'deserted so long that it was full of reptiles' (^12.3).
The greek Life declares that Antony shut himself in 'as though he were hidden in the innermost recesses of a sanctuary' (^12.4); the Coptic simply says that he 'shut himself in'. When Antony's disciples break down the door and release him, Antony emerges, in the greek Life, 'as though from some shrine, having been initiated into divine mysteries and inspired by God' (^14.2). Antony has walked through the doorway into the sunlight of a greek world.
The vocabulary ('shrine', 'divine mysteries', 'inspired by God') is that of greek religion.
A different Antony emerges in the syriac Life: 'And when he came out like someone who had come out from the depths of the earth, they saw that his countenance was that of an angel of light' (see 2 Cor n:i4).33 In commenting on this passage, one scholar has intriguingly posed the question: Which is the real Antony—the 'angel of light' of the syriac Life or the 'mystic initiate' of the greek version?34
32. Scholars have pointed out that Antony was not the illiterate whom Athanasius portrays. Antony's 'illiteracy' serves Athanasius' purposes.
See the next section.
33. Rene Draguet, La vie primitive de S. Antoine conservee en syriaque (Louvain: Secretariat du Corpus SCO, 1980) 21. This sentence certainly illustrates the editorial freedom taken by ancient translators and scribes.
34. Timothy D. Barnes, 'Angel of Light or Mystic Initiate? The Problem of the Life of Antony', Journal of Theological Studies 37 (1986) 353-368. Barnes argues that the Life was originally written in Coptic; for a convincing
xl The Life of Antony According to the Coptic Life of Antony, neither one: the Coptic text simply states that 'Antony came out, and God was with him' (^[14). In the Coptic landscape, shrines and greek mysteries have been replaced by God. In the greek Life,
Athanasius draws on images and symbols from greek religion to show that Antony is a holy man initiated in the holy. The terrain of Coptic Christianity is different: in the Coptic Life the old greek temples are empty, devoid of power, and here literally wiped out from the narrative (something that would not happen on the land for another two hundred years—if then.)35 In both the greek and Coptic Life, the temples of greek religion are now sanctified not by deities who dwell within—for these are demons—but by monks like Antony who go out into the desert, take over the temples, and wage holy war against the powers of darkness. In the greek Life, however, the pagan temples are still open as metaphor: the religious experience of pagans is analogous to that of Christians; or, as in the case of Antony, the religious experience of a Christian can be compared to that of an initiate in the pagan mysteries. A great change takes place in the Coptic Life: the temples no longer exist as metaphor.
This 'destruction' is as significant as that wrought by Christians in Alexandria in 391-392 on the Serapeum, the temple dedicated to the egyptian god Serapis.36 Such opposing view, see Louise Abramowski, ' Vertritt des syrische Fassung die urspriingliche Gestalt der Vita Antonii?' in Melanges Antoine Guillaumont:
Contributions a I'etude des christianismes orientaux, Cahiers d'orientalisme 20 (Geneva: Patrick Cramer, 1988) 47-56. See also Andrew Louth, 'St.
Athanasius and the Greek Life of Antony', Journal of Theological Studies 39 (1988) 504-509: and Bartelink, 27-35. F°r a review of the question, see
Rubenson, 126-132. David Brakke, 'The Greek and Syriac Versions', has recently convincingly demonstrated that the syriac version is a revision of the greek and that the extant greek Life is the earliest form of the hermit's biography.
35. Ewa Wipszycka, 'La christianisation de l'Egypte aux IVe-VIe siedes.
Aspects sociaux et ethniques', Aegyptus 68 (1988) 142-158, shows the strong presence that paganism had well into the sixth century.
36. On the date and for a discussion of the events surrounding theT
Introduction xli destruction, both physical and literary, also took place in Ephesus: an inscription found there near the Library of Celsus celebrates the destruction of the 'demon Artemis', whose temple had been destroyed in 263 by the Goths, and her attendant idols through the 'divine cross', the symbol of Christ.37 In ^[78.5 Antony proclaims that 'wherever the sign of the cross occurs, magic loses its power and sorcery has no effect'. Metaphor, however, cannot be dispensed with.38 In the Coptic Life of Antony other metaphors will describe Antony; some will be old metaphors made new.39
Antony is many things in the Coptic Life: ascetic, monk, holy man; theologian, teacher; 'good father' and 'physician to Egypt'. No one role can define him or his importance to the Christian community. Antony's most important role, though, over against pagan greek culture, is that of the true philosopher: Antony is the rmnhet, the 'man of heart', the wise man whose wisdom comes not from pagan philosophy but from faith in Jesus Christ. This theme lies at the heart of the Life, and all the themes are connected: just as journeying to God cannot be separated from attacks by the destruction, see Maria Dzielska, Hypatia of Alexandria (Cambridge London: Harvard University Press, 1995) 79-83.
37. See William H. C. Frend, The Archaeology of Early Christianity (Minneapolis: Fortress, 1996) 140.
38. No more, apparently, than old ways of expression: Frend goes on to observe that some Christian citizens of Ephesus 'still thought in terms of Minos, Lycurgus and Solon when they wanted to praise the equity of a just official' (140). An3 often when Christians built churches in the fourth and fifth century, it 'was very largely from materials robbed from the theatre, a temple of Saturn and other monumental buildings along with fragments of pagan sacrophagi' (185). In Greece I saw a small church whose front entry was supported by two large pillars inscribed with the names of devotees of Dionysus and recently in Tournou in the Pyrenees
I saw just above the cornerstone of a romanesque church a block of stone, upside down, inscribed 'Ave Hercul[e]'.
39. On the slow changing of metaphors in art and archaeology see, for example, Frend, 269: in the third century, 'pagan symbolism was being adapted to give new, Christian meanings, as elsewhere in Roman cemeteries at this time'.
xlii The Life of Antony Devil (^65-66), just as contemplation cannot be separated from an understanding of evil, so Christian belief cannot be set apart from the beliefs of its opponents. We in the West have, by and large, forgotten about the opposition
Christians faced long ago. Antony's modern descendents, the Copts of Egypt, have no such luxury. The opponents of Christianity now, at least in the West, are not adherents of other beliefs but Christians themselves. To us in our pluralistic and relativized world, the 'antagonistic' framing device of the Life of Antony may not appear as healthy or wise, but it is there: it accurately reflects the religious situation of late antiquity and may reflect ours more than we think.
When Antony emerges from his cell in ^[14 after 'almost twenty years practicing asceticism alone', he does so both as a philosopher and as a Christian holy man, because the two share a number of traits:
When those people saw him, therefore, they were amazed to see that his body had maintained its natural condition, being neither fat from lack of exercise nor weakened from fasting and fighting with demons; they found him just as they had known him before his withdrawal. The character of his soul was pure, for it had neither been contracted by suffering nor dissipated by pleasure, nor had it been afflicted by laughter or sorrow. Moreover, when Antony saw the crowd, he was not disturbed, nor did he rejoice at so many people greeting him. Rather, he maintained equilibrium like one being guided by reason and stood squarely according to nature (lH-3-4)Scholars have pointed out the similarities between this
Introduction xliii image of Antony by Athanasius and that of Pythagoras presented by Porphyry in the Life of Pythagoras,4° And both
Daniel (Dan 1:15) and Epictetus—both the hebrew prophet and the greek philosopher—saw healthiness as a sign of true asceticism.41 Porphyry described the true philosopher as 'a priest of the supreme God, and by his abstinence he is united to the God he serves. This union gives him great powers of judgement and knowledge of the secret things of nature'. In To Marcella, Porphyry declares that 'to the wise man God gives power'.42
Porphyry could just as well be describing Antony—at least the Antony whom Athanasius portrays in the Life:
Antony discerns spirits, perceives things far off and in the future, and has the power (dunamis) and authority (exousia) to heal and cast out demons. But there are crucial differences between the saint and the sage: Pythagoras became a god; Antony is a man of God (^70.2, 71.1).43
The Life of Antony stresses over and again that through Antony it is God who is working: 'Now through Antony the Lord healed many there who were suffering from bodily illnesses and purified others of their demons. The Lord gave grace-filled speech to Antony, so he comforted many who mourned and reconciled others who were fighting and made them friends, telling everyone in addition to prefer nothing among the things of the world over love for Christ' (1i4-5-6).
Peter Brown has summarized 'the parting of the ways'
40. See Porphyry, Life of Pythagoras 34-35. First observed by Richard Reitzenstein, Des Athanasius Werk iiber das Leloen des Antonius (Heidelberg, icu4) 14.
41. Anthony Meredith, 'Asceticism—Christian and Greek', Journal of Theological Studies 27.2 (1976) 320 n. 1; reprinted in Everett Ferguson, ed., Acts of Piety in the Early Church (Studies in Early Christianity 17; New
York - London: Garland, 1993) 164.
42. Meredith, 320 (164).
43. Meredith's observation, 321 (165) n. 2. For a discussion of the holy man in late antique biography, see Cox, 17-44, and especially 30-44 on the two types of divinity of the holy man.
xliv The Life of Antony between Christianity and paganism that the Life of Antony represents in the religious history of Late Antiquity:
Plotinus and Antony, 'those two remarkable Egyptians', were admired for having achieved a 'godlike mastery' of mind over body. But the means they had chosen to the same end were diametrically opposed ... a training in classical literature and philosophy stood at the base of the asceticism of the late Roman philosopher .... The 'godlike' man of paganism could only be produced from among intellectuals who had undergone the ancient grooming in the ways of a civilized gentleman [paideia} .... In whatever light he may show it the new Christian holy man had opted for some flagrant antithesis to the norms of civilised life in the Mediterranean.44
The Life of Antony is, therefore, 'anti-intellectual' in this sense: in 1170 -80 Antony bests a number of educated philosophers, 'those among the pagans who suppose themselves wise' (^[74.1). But the Life does not do away with paideia and wisdom; it exchanges one paideia for another: asceticism and faith in Christ replace greek education and philosophy. And Antony, the holy man, through his words and works, is the teacher of the new
Christian learning; the paedagogus has exchanged his philosopher's mantle for the monk's habit. In late antiquity, a student 'would have always gone to a person—to Libanius, to Origen, to Proclus'.45 Now, in the Christian world of early
44. Peter Brown, The World of Late Antiquity: AD 150-750 (New York:
Norton, 1971) 96-98.
45. Peter Brown, 'The Saint as Exemplar in Late Antiquity', in Saints and Virtues, ed. John Stratton Hawley (Berkeley: University of California Press,
1987) 4.
Introduction xlv monasticism, multitudes go out to see Antony; the student is now the disciple who sits at the feet of the holy man, as both Antony and Pachomius do at the beginning of their
'novitiates'.46
Peter Brown has also spoken of 'the crucial importance, in the frontier life of the Early Church, of the human exemplar' like Antony.47 'Frontier' suggests shifting and changing borders, immigrants and settlers—and an enemy, someone on the other side of the border, or someone within who is being displaced. The Life of Antony, then, with regard to Brown's pregnant phrase, is a 'frontier' work: not only does it hold up the example of the Christian holy man, it also includes settlers (monks in the desert, Christians in the world), shifting and changing boundaries (those dividing Christianity and paganism), and enemies (demons, pagans, philosophers, schismatics, and heretics).
In America from the seventeenth to the nineteenth centuries, those on the frontier defined themselves in part by transplanting their old ways of life onto the new land, by reshaping the old in confrontation with the new. The Life of Antony too is a frontier work because one of its most important themes is self-definition—more precisely,
Christian self-definition. The Life does not present Antony in a vacuum, nor does it offer him simply as a Christian exemplar; it defines him—and, therefore, the Christian faith he embodies—over against hellenized pagan culture.
Paragraphs 70-80 in the Life clearly demonstrate this: one might entitle them Contra Philosophos, 'Against the Philosophers', or, to borrow a latinized title from Athanasius himself, Contra Gentes, 'Against the Pagans'.48
That Athanasius is being unfair and one-sided with 46. Antony: Life 3-4. Pachomius: Life 10-17; Armand Veilleux, trans.,
Pachomian Koinonia, vol. 1, The Life of Saint Pachomius and His Disciples (CS 45; Kalamazoo: Cistercian Publications, 1980) 29-40.
47. Brown, 'Saint as Exemplar' 4.
48. Adalbert de Vogue, 23, prefers to see pars. 67-80 as a unit; Brakke points out, 207, that there is a 'seam' at par. 65 and sees 65-82 as a particularly strong athanasian unit.
xlvi The Life of Antony regard to greek philosophy (at least in its late, neo-platonic form) goes without saying. Fifty years after the Life of Antony was written, Synesius of Cyrene, bishop of Ptolemais in Upper Libya, was writing letters expressing his love of philosophy. He lovingly depicts the religious nature of late antique philosophical life as a life centered more on contemplation, ethical perfection, and even ecstatic experiences like Antony's (see^f^f 65-66, 82) than on the 'wordiness' of the philosophical caricatures in the Life.49
Antony's 'defeat' of the philosophers was not the end of greek philosophy—or of paganism—in Egypt.50 But Athanasius, like Theophilus and Cyril after him, was a pugilist, and a good one. Antony is his stand-in in the ring.
Images of contesting—literally 'wrestling'—abound in the Life. One cannot, of course (or should not), define oneself solely by one's opponents. But opposition, as we all know, forces us to define our beliefs concretely and persuasively.
49. See Dzielska, Hypatia, for a summary of Synesius' views in his let ters and, for a scholarly study, A. Bregman, Synesius of Cyrene: Philosopher and Bishop (Berkeley: University of California, 1982). Although Synesius disliked monks (Dion 9,13), his list of representative holy men included
Ammon, Zoroaster, Hermes Trismegistus-and Antony! See Dion 9 (PG 66:ii4iA); The Essays and Hymns of Synesius of Cyrene, 2 vols., translated by Augustine Fitzgerald (London: Oxford UP, 1930) 1.168. Athanasius certainly would not have approved ofhis fellow-bishop's opinions. In Epistle
105 Synesius writes: 'Now you know that philosophy rejects many of those convictions which are cherished by the common people. For my own part, I can never persuade myself that the soul is of more recent origin than the body. Nor would I admit that the world and the parts which make it up must perish. This resurrection which is an object of common belief, is for me nothing but a sacred and mysterious allegory'. Augustine
Fitzgerald, trans., The Letters of Synesius of Cyrene (London: Oxford Uni versity Press, 1926) 200.
50. One should also note the use made of greek philosophy by Evagrius Ponticus. From the death of the philosopher Hypatia in 415 until 'the Arab invasion philosophers continued to elaborate the teachings of Plato,
Aristotle (whose popularity increased in Alexandria during that time), and Neoplatonists extending from Plotinus to their own contemporaries
.... Paganism also persisted, and to a degree even flowered, under the "holy men" of Neoplatonism who combined Late Platonic philosophy with ritual and sacerdotal service to the gods' (Dzielska, 105).
Introduction xlvii For Athanasius, Antony's struggle against the philosophers shows what it means to be Christian. It is up to us to decide what, if any, part of that struggle is our own.
Coptic Antony In the Coptic Life of Antony 70-80, the translator uses his native language to reinforce the polemical theme already strongly present in the greek Life of 'Antony the true philosopher'. The Coptic Life, as we have it, is clearly a translation from Greek, for the most part accurate and faithful to the original.51 But its translator not only skilfully rendered Greek into Coptic, he also translated Antony himself back into Coptic; removing from the ascetic's portrait some of its hellenized shadings, he made Antony more a Coptic figure. While subtracting he also added, and the additions are sometimes significant, especially the plays on words that can be made in Coptic but not in Greek.
Antony may have spoken little Greek, often speaking through an interpreter (see ^[72), yet because of the greek
Life, and through the sayings attributed to Antony in the Apophthegmata, we have come to know this holy man primarily as a speaker of Greek. The Coptic Life returns the Coptic saint to his native language; in doing so, language itself serves to translate and transform Antony.
51. This is even dearer now with the publication of Bartelink's revised greek text that supercedes the old text of the Patrologia graeca. What earlier seemed like errors in the Coptic, when compared with the greek text of the Patrologia graeca, now can be seen as correct renderings of the better greek text. For an appreciation of the translator's bilingual skills, see Gerald M. Browne, 'Coptico-Graeca: The Sahidic Version of Saint
Athansius' Vita Antonii', Greek, Roman, and Byzantine Studies 12:1 (1971) 59-64. There are, to be sure, mistakes in the Coptic text as we have received it: the Melitians, par. 89, are termed 'chrismatics' instead of 'schismatics'! But at this point it is impossible to distinguish fully between errors of translation and errors of transmission.
xlviii The Life of Antony After Antony has vanquished the Melitians and Arians (^68-69), 'everyone in the city [of Alexandria] came at the same time, wanting to see' him.52 Among this multitude are 'the pagans and those they call "priests" ' who come to the church to see 'the man of God'. Right away the stage is set: on one side are the pagans; on the other, Antony. But the staging is not equal: in the background among the pagans are 'those they call "priests'", suggesting that they are not true priests, while at center stage, Antony is identified as 'the man of God', the one who 'cleansed many of their demons and healed those who were mentally ill'
(170).
The Coptic text reinforces this opposition between the priests and the holy man in a way that the greek does not.
'Priests' (hiereis in Greek) in Coptic is oueeb, from the verb ouop, 'to be pure, holy'.53 Before these priests can debate with Antony, he calls on Christ to heal a young girl possessed by a demon: Antony demonstrates his faith not through argument and disputation but through prayer; the way words are being used is changing from that of philosophy to that of faith.54 Antony, at the beginning of this scene, acts out the theme of1l7 0-80. After the healing, the girl's mother 'praised God' and—in words the greek text lacks—'his holy one, Antony' (petouaab, again from ouop) (I71).55 The Christian holy man or 'saint' (petouaab
52. The rest of this section uses translations from the Coptic Life.
53. The other two occurrences of'priest' in the Coptic Life (ff6y & 69) signify Christian priests, and in both cases the word used is presbyteros, transliterated from the greek.
54. Meredith, 321 (165), observes that prayer marks the greatest difference between philosopher and holy man.
55. Other changes in the Coptic text here make Antony an even greater figure than he is in the greek Life. In the latter, when the woman calls out to Antony and begs him to heal her daughter possessed by a demon, he stops walking after being asked to do so by his disciples (f 71.2; see Mt
15:23). The Coptic simply says, 'When the old man heard these words, he stopped'. The stage directions in the Coptic Life also give more emphasis to Antony: 'When the woman approached him (Greek lacks), suddenly the young girl fell at his feet' (Greek: 'hurled herself to the ground').
Introduction xlix means both) has replaced the pagan priest (oueeb).
Paragraphs 70-71 act as a prologue to the larger confrontation between Antony and the philosophers that will follow in 1172 -80. The Coptic translator, though, is not keen on suspense. He declares at the beginning what the outcome will be: the pagan priests come and they (along with us) meet the true 'priest', the holy man Antony, who demonstrates his belief—the true philosophy—by his active faith in Christ. So great is Antony's charisma (in the original meaning of that word, a gift of God's grace) that 'many of the Greeks' went up to him just to 'touch the old man', believing in him—just as the sick and infirm in the New
Testament believe in Antony's master, Jesus.
The scene then shifts to the holy mountain where Antony, like Elijah (2 Kings 1:9), lives, and where two philosophers come to engage him in theological argument.
But before the philosophers come on stage, the narrator steps forward from the wings to inform us that 'it was amazing that although he had not learned (nfhoi) to write, he was a wise person (rrnhhet) and knew (efnoi) wisdom
(tmntsabe)' (^[72). With the repetition of the verb noi (= Greek noein) the Coptic text, unlike the greek, reinforces a theme central to the Life: although Antony is not learned, he is wise and knows wisdom.56
Now the philosophers enter. Before they can open their mouths, the reader (or listener) is privy to an inside joke, a play on words. A philosopher is, supposedly, a 'lover of wisdom', philosophia. But we have just been told that Antony, though not lettered, is truly wise, and it is he who knows wisdom (tmntsabe).57 Tmntsabe, the virtue attributed to Antony, in Coptic often translates philosophia: Antony— not the philosophers—possesses philosophia. As a result, the text undercuts the authority of paganism itself: as 56. Greek: ypappara jj-ij padwv, ayyivous rjv Kai ovveTOS avdpanros.
57. Athanasius does not use philosophia in the Life of Antony: the Coptic is here translating sunetos anthropos.
The Life of Antony Antony is the true priest or holy man, so too is he the true philosopher or wise man. Christianity is the true wisdom, the true philosophy.
Linguistic action in this section of the Life often precedes dramatic action. Before the philosophers can open their mouths ('wishing to put Antony to the test', tempting him),
Antony recognizes (afsooun) them for who they really are (^72). The theme of recognition, knowledge, under standing (all three words represented in Coptic by the word sooun) is very important in ^70-80. It is Antony, the Christian holy man, who possesses true understanding and wisdom. Because of this, Antony speaks first, in harsh and sarcastic words (the fact that this wise man out in the desert speaks through an interpreter in Coptic, a 'barbarian' tongue, only makes the irony more acute): 'Why did you trouble yourselves, philosophers, by coming to see such a foolish person?' They respond with their own sarcasm
(their words could be honest, but since we have been told they are out to trip up Antony, we doubt their sincerity):
'You are not foolish; rather, you are very wise'. But Antony accepts their sarcasm and turns it back against them, responding, in effect, 'If I am so wise, become like me'.
Despite the importance of language, the Life is saying, talk is cheap. But talk is all the philosophers have; when they exhaust it, they leave: 'They were amazed, and left him, for they saw that even demons were afraid of Antony'
(1f72)Paragraphs 70-80 in the Life of Antony are like waves pounding against imperturbable rock or, if we switch the metaphor, like wave after wave of soldiers attacking an impregnable fortress. The rock and fortress, of course, are
Antony, and the waves are the successive groups of philosophers who assault the holy man on the outer mountain. With the defeat of one group, a new one appears,
'thinking they would deceive him because he had not learned (soown) to write'. The philosophers equate writing with knowledge and knowledge with writing. But, as we
Introduction li have seen, Antony has true knowledge (sooun) and so, once again, it is he who speaks first; in fact, the philosophers are not given any lines to speak.58 Antony confronts the philosophers in a style reminiscent of Jesus (see Mt 21:15):
'What do you say? Which is first, the mind or letters?' When Antony's opponents acknowledge that the mind invents letters and not letters the mind, Antony concludes, 'the person whose mind is sound has no need for this writing'.
The philosophers 'went away astonished because they had seen such understanding (sooun) in this unlettered person'.
Now enters the final group of philosophers, 'those who think they are wise among the Greeks' (^74). They will engage
Antony in a protracted debate (^74-80) or, more accurately, they will serve as a foil that allows Antony to offer an extended apohgia for the Christian faith combined with a withering assault on paganism. The philosophers argue with Antony, 'wanting to ridicule him'. Antony first pauses, grieving at their ignorance
(atsooun: 'lack of knowledge'), and then launches his attack:
'Which is better, to confess a cross, or to have us attribute adulteries and acts of pederasty to those that you call gods?'
To proclaim the incarnation, 'or on the other hand to say it is proper to liken God to irrational animals and worship them as God, along with reptiles and human images?' The best defense is a good offense. Throughout this section, the strategy of Antony (or Athanasius) is not so much to give a reasoned defense of Christian doctrine (incarnation, cross), as it is to heap scorn on the absurdities of pagan worship: the refrain is essentially 'How can you, with your outrageous practices, call our teachings absurd?'59
58. The greek text does not have the equivalent of this significant repeti tion of sooun. In ^72, when Antony recognizes (afsooun) the philoso phers, the Greek is suneis, whereas in f 73, when the philosophers think that Antony has not learned (nfsooun) to write, the Greek is mematheke
[tefia OTjKe).
59. The Life of Antony understands that 'expositions of doctrine' are not 'the decisive moment' of conversion, 'but a sequel'. The conversion of the pagans would happen when they turned 'their backs on the idols they had worshipped'. See R. A. Markus, The End of Ancient Christianity (Cam bridge: Cambridge University Press, 1990) 5-9.
lii The Life of Antony But Antony is not content with negative arguments; he wants to demonstrate the truth of his position, his faith.
Contrary to paganism, Antony insists, Christ's acts—raising the dead, giving sight to the blind, healing paralytics, cleansing lepers, walking on water, and 'other signs and wonders'—reveal (oudnh) that 'Christ is God. You
[philosophers], however, show (oudnh) that you are doing yourselves great harm by not reading the Scriptures with your whole being and with proper understanding. But read them with understanding and see that the things Christ did show (oudnh) that he is God' (% 75). The word points toward the Word, and this marks the essential difference between philosophy and Christianity. Antony's attack here works several ways: through irony (Antony, who is unlettered in pagan wisdom, is telling the educated how to read); through argument (Christ's acts demonstrate one thing, the pagans' another); through language (Christ reveals—oudnh—that he is God while the philosophers show—oudnh—only that their ignorance of the Christian
Scriptures is harming them); and through the proclamation of the Gospel.60
This is not a friendly debate. This last group of philosophers comes with the desire to ridicule (sobe: literally,
'laugh at') Antony. But Antony turns the ridicule back onto the philosophers, asking how they can possibly mock (sobe)
Christians for the incarnation while they worship 'animals and reptiles' (I74). After mocking the pagan allegorizations of the gods, Antony asks, 'Now, then, what will you say to these things so we may know there is nothing ridiculous
(efmpsha nsobe: literally, 'deserving laughter') about the cross!'61 Up to this point, as Antony parries the pagan
60. In ft74-75, the Coptic repeats oudnh three times while the greek has deiknusi. . . dokeite .. . apodeiknuousin.
61. On Antony and the Cross see Wilhelm Schneemelcher, 'Das Kreuz Christi und die Damonen: Bemerkungen zur Vita Antonii des Athanasius', in E. Dassman and K. Suso Frank, eds., Pietas: Festschrift Jur Bernhard
Koting, Jahrbuch fur Antike und Christentum Erganzungsband 8 (1980) 381-392.
Introduction liii argument, the Coptic sobe merely mirrors the Greek;62 but now the Coptic allows Antony to drive his rhetorical rapier home: when the philosophers, 'at a loss what to say', do not answer, Antony laughs—afsobe. Those who came to mock Antony are now mocked. Antony quite literally has the last laugh.6} But Antony is not finished. The dialogue now continues, a socratic dialogue with Antony taking the part of Socrates: he does all the talking. After a while, Antony compels the philosophers to acknowledge that 'faith through an act' is more important than 'argumentation through words', and that 'this knowledge (sooun) is firm and true' (^77). We
Christians, Antony declares, although we do not know how (sooun) to write—that is, we are not versed in dialectic and sophistics—nevertheless possess true knowledge and right action: 'Therefore, action through faith is better and more secure than the "wise" [sophos] words you debate with'
(1f77)-64 By the repetition of sooun, the Coptic text linguistically reinforces Antony's theological point about the two kinds of knowledge: Christian knowledge grounded in Christ is more secure than pagan understanding flimsily constructed of words. In ^[80 Antony will, to the amazement of the philosophers, enact knowledge and give flesh to wisdom, demonstrating that wisdom is no longer of the philosophers but of Christ.
As his opponents stand in silent defeat, Antony now begins his triumphant peroration (H78-80), a summing up in both words and deeds. He first calls on the apostle
Paul: 'We Christians, therefore, do not possess the mysteries [Gk: 'mystery'] through a kind of greek "wisdom of words" [1 Cor 1:17], but through the power of faith given to us in Jesus Christ' (^[ 78). The derogatory 'wisdom of words'—Paul does not employ the adjective 'greek'—is
62. Chleuazein, chleues.
63. In the greek text Antony smiles (meidiasas).
64. The Coptic uses sophos, 'wise' rather than sophistikon, 'sophistical', which the greek text has, though surely ironically or pejoratively.
liv The Life of Antony aimed at the pagans, but the larger message, the background text of i Corinthians, is for the benefit of Antony's Christian audience, most of whom would surely have understood the context. First Corinthians 1:17-25 is
Paul's classic statement about the foolishness of the cross:
'Greeks desire wisdom, but we proclaim Christ crucified', which is 'foolishness to Gentiles' (1:22).65 And Paul, citing
Isaiah (Is 29:14), pronounces God's judgement on the 'wise': 'I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart'.
With Paul (and Isaiah) standing steadfastly at his side, Antony now offers words of truth, words in opposition to the philosophers' 'wisdom of words': 'So that you will know that what I am saying is true (literally: 'true is the word'), look now—although we do not know how (nthsooun an) to write, we believe in God because we have known
(eansoun) his Providence, which is in his creation' (^78).
Once again Antony contrasts secondary knowledge (writing/philosophy) with primary knowledge (God's providence in creation/faith); the Coptic Life, with its repetition of sooun, emphasizes this contrast in a way that the greek does not.66 For Antony, the fruits of the two types of knowledge are clear: the pagans debate and wage
'war with words full of cunning', while the Christians, 'teaching faith in Christ, are turning you [philosophers] away from your filthy worship of idols, with everyone recognizing [sown] that Christ is God and Son of God' (^[78).67
Antony now broadens his attack against pagan practices in Egypt: 'Where are the incantations of the Egyptians?
Where are the apparitions that the Egyptians [greek:
65. In f 72 Anthony proclaims his own foolishness 66. Mathontes, epiginoskontes.
67. Paganism and Christianity were not, of course, as dichotomous as the Life suggests; on the link between pagan 'idol worship' and Christian 'anthro pomorphism', see Elizabeth A. Clark, The Origenist Controversy: The Cul tural Construction of an Early Christian Debate (Princeton: Princeton UP,
1993) 52, and Cassian, Conferences 10.5.
Introduction lv magicians] work magic with?' The cross, Antony declares, has put an end to these practices: just as faith is opposed to sophistical argumentation, so is the cross opposed to magic.
Returning to the theme of ridicule, Antony rhetorically asks, 'Does this cross, then, deserve ridicule [psha nsobe], or, on the contrary, is it more appropriate to mock (sobe) those things annuled by the cross, and through it shown to be weaklings?'68 Antony, of course, has the answer to his question, and the answer lies, significantly, not in words but in action: 'But if you do not believe, seeking demonstrations through words, we will not offer proofs as demonstrations, as our teacher says, "in plausible words of Greek wisdom",69 but will persuade by the faith that is at work ahead of the words that you fashion' (^f 80).
This small play 70-80) now ends linguistically and thematically as it began.70 Antony, the one originally sought out for ridicule, challenges the philosophers to put their actions where their mouths are; he calls on them to use their 'words filled with cunning, or by whatever skill you wish, or magic', to heal some people afflicted by demons.
Antony, knowing that the philosophers are powerless, gives them no opportunity to act. Instead, he immediately demonstrates that Christians do have power. Calling on Christ, Antony signs the afflicted 'three times with the sign of the cross' and heals them. 'Those called "philosophers"
(philosophos) were astounded and amazed at the wisdom (tmntsabe) of the man of God' (^[80). The philosophers are
68. Greek lacks 'is it more appropriate to mock'.
69. I Cor 2:4, which, however, once again lacks 'greek'. The correct read ing of 1 Cor 2:4 is very uncertain. A number of witnesses (including
Athanasius) interestingly give the reading 'plausible words of human wis dom'. See Kurt Aland, et al., The Greek New Testament (3rd ed., United
Bible Societies: 1975) 581.
70. This 'play' is really very skillfully crafted. In its 'prologue' (^70) Antony
'cleansed many people of their demons' while the pagan priests demanded to see him; the action also climaxes with a healing (^[80). In ^[72, Antony tells the philosophers to become like him (Gal 4:12) and does the same at the end of the dispute (^[80).
lvi The Life of Antony astounded because Antony's wisdom is not that of philosophy. Wisdom, in the presence of Antony and his
Christ, is something radically new: faith in God, and the acts that result from that faith. Antony is a 'man of God' because he is an imitator Christi and works wonders, as did
Christ, who 'is God' (see ^75). Even more strikingly, in the Coptic Life Antony, Christ-like, assumes messianic titles: he is God's 'chosen one' (^[84), 'holy one' (^84), and 'blessed one' (I90). Each of these epithets is lacking in the greek
Life. For the translator of the Coptic Life, Antony is the incarnation of all of the apostles, prophets, and martyrs.
Even of Christ himself.
After having demonstrated Christian faith through powerful, Christ-like action, Antony can now—in an ironic rebuttal of words—end his dispute with the philosophers with words, words that 'greatly benefitted' his hearers:
'Believe yourselves, and become like us [Gal 4:12], and you will understand that our words come not from any skill with words, but by faith working through love in Christ.
If you possess this faith, and keep it, you will not seek demonstrations through words, but will realize that faith in Christ is enough' (^[80). Because Antony's words are beneficial, and not empty sophistries like the words of the greek philosophers, they are true words, and truly wise:
'Now these were Antony's words before these people, and they were utterly amazed at him. They went away giving thanks to him and confessing that they had greatly benefitted from his words' (^[80).
Antony, in both the greek and Coptic Lives, is the quintessential monk—and Christian. The greek Life was written for Christians dwelling in two worlds, or better, a world within a world: Christian and greek, Christian and pagan, new words and old ways of thinking. In this world, although Antony defeats both demons and philosophers, he still speaks with the words of greek philosophy (^[20) and is clothed with the metaphors of pagan religion. In the Coptic Life, Antony retains some of these 'greek'
Introduction lvii qualities (^[2o)71 but he has nevertheless moved metaphorically from greek-speaking Alexandria to the Coptic countryside (where both Greek and Coptic are spoken). The desert he occupies and fructifies is not, as the greek Life has it, being 'made a city' (^14.7), remade in the city's image. In the Coptic Life, the desert is instead being
'filled with monks' (^14), the pioneers of the Christian life, those who make the desert their home.72
The Way Home Our old dark devils never leave.
—Murray Kempton 'The Wisdom of Goya'
Antony, as one moved by God, loved the place . ... he remained alone on the mountain, with no one else living with him. He was like someone who recognizes his own home.
—Life of Antony 50.1-2 The Life of Antony, surprisingly, does not tell us a great deal about the inner workings of Antony's interior life.73 We know about many of the externals of that life,
71. Qualities true to the Antony of the Letters. Although apparently writ ten originally in Coptic, the letters are replete with ideas borrowed from greek philosophy, thoroughly mediated, however, by Scripture. See
Rubenson, 59-71, and Vivian, 'Everything Made by God is Good': A Letter concerning Sexuality from Saint Athanasius to the Monk Amoun', Eglise et Thtologie 24 (1993) 75-108, esp. 80-84.
72. By the fourth century, desert and city had long been contrasted, even in non-christian literature—in the eyes of many to the city's decided ▼
lviii The Life of Antony especially the constant warfare with the Devil, but we are not given an intimate understanding of what is going on in Antony's heart and soul. Although Antony tells the monks of the importance of discerning the movements within the soul, there is no sustained exposition on how to do this. This reticence is true of much of early monastic literature: we are given the details of the spiritual life, but not the experience; we can know the itinerary, even the meaning of the journey, but not what the travelers thought and felt, not the actual interior journey of the soul to God.74 disadvantage. No wonder that the metaphor of the city can disappear in the Coptic Life . As James E. Goehring has observed, 'There are no sub urbs, no grey zones where one finds the polar opposites of truth and falsehood mixed and difficult to distinguish. No. The city, the product of human achievement and the locus of human habitation, has become symbolically the center of evil. Truth has left the city, and presumably only falsehood remains. Truth now resides alone in the desert'. See his The Encroaching Desert: Literary Production and Ascetic Space in Early Chris tian Egypt', Journal of Early Christian Studies 1:3 (Fall 1993) 281-296 (the quotation above is found on 281-282); reprinted in Goehring, Ascetics,
Society, and the Desert 73-88. Philosophers, one might note, usually lived in cities. Goehring points out, 284, that this new city in (of) the desert is a spriritual city in contrast to the cities of Egypt; nevertheless, in the Coptic Life it disappears.
73. Two good, brief introductions to the subject are Mark Sheridan, 'The Development of the Interior Life in Certain Early Monastic Writings in Egypt', in The Spirituality of Ancient Monasticism, ed. Marek Starowieyski
(Cracow: Tyniec, 1995) 91-104; and 'L'Activite Secrete', chap. 9 of Lucien Regnault, La vie quotidienne des peres du desert en Egypte au IV siecle
(Paris: Hachette, 1990) 125-138.
74. This is also true of the Apophthegmata, as Douglas Burton-Christie has observed (299): 'the monks we meet in the Sayings are generally reticent to speak of their spiritual experience'. Kallistos Ware has appro priately spoken of the 'deliberate reticence here before the mystery of living prayer1. See Ware, 'Ways of Prayer and Contemplation I: Easterrf, in Bernard McGinn, et al., eds., Christian Spirituality: Origins to the Twelfth
Century (London: 1986) 395-396. Modern egyptian hermits retain this reticence, especially with outsiders. Perhaps sustained delineations of the interior life, at least in writing, had to come later, with what Louis
Bouyer has called 'erudite monasticism' in the work of Evagrius Ponticus, Pseudo-Macarius, and Gregory of Nyssa (his Life of Moses). See Bouyer, T
Introduction lix Here this may be because the Life was written by an outsider.
Though certainly sympathetic to monasticism, and even honored in Coptic iconography as a monk, Athanasius was not a monastic.75 The Life of Antony often makes its hero act like a bishop. Antony is more loquacious than solitary, but this is probably because the genre of early monastic biography, like any story telling, requires dramatic action
(speaking and 'doing') to move the story along. Long speeches and demonic warfare, the performance of miracles and disputations with philosophers, are far easier to describe than silence and the subtle movements of the soul.
Despite Antony's battles with demons, his visions and his prophecies, the interior life of Antony is more suggested than revealed: 'More and more, then, Antony mortified his body and made it a slave so that he would not, after defeating some sins, be dragged down by others. He wished, therefore, to accustom himself to even more strenuous disciplines. Many marvelled at him, but he easily bore the suffering' (^7.4-5). Nothing about Antony is unique. His practices are those of other early desert monks: guided by Scripture and the example of his Lord, he worked with his hands (113-6 & 53.1; 2 Thes 3:10); spent part of his earnings on bread and part on those in need (^[3.6;
Acts 4:34-5); memorized Scripture ('memory took the place of books', ^[3.7); and 'would often pass the entire night
A History of Christian Spirituality, vol. 1, The Spirituality of the New Testa ment and the Fathers (Minneapolis: Winston Press, 1963) 331-394. Ber nard McGinn has also noted a similar reticence in most Christian mystics before the fourteenth century.
75. A wall painting of Saint Athanasius at the monastery of Saint Antony at the Red Sea depicts the great bishop with monastic headdress; see
Nabil Selim Atalla, Coptic Art, volume 1, Wall-paintings (Cairo: Lehnert & Landrock, n.d.) 89; and Elizabeth S. Bolman, ed., Monastic Visions: Wall
Paintings in the Monastery of St. Antony at the Red Sea (New HavenLondon: Yale UP, 2002) 94. A striking wall painting from Tebtunis (now, sadly, lost) shows Athanasius enthroned with Antony and Pachomius at his right and left hands: see C. C. Walters, 'Christian Paintings from Tebtunis', The Journal of Egyptian Archaeology 75 (1989) 191-209, esp. plate XVII.
lx The Life of Antony without sleep', praying without ceasing (^3.6, 7.6, 52.2; 1
Thes 5:17). He fasted, usually not eating until 'after the sun had set, but he would also eat every other day' (^7.6); sometimes he slept on a mat, but 'usually he would just sleep on the ground'(^[7.7).76
We participate in Antony's spiritual life by experiencing not what he thought and felt but what he faced: roaring, devouring, terrible and wounding temptations, the thuggish family of our soul.77 The Life of Antony draws a map of our selves and spreads it before us. The destination—God—is assumed, not dwelt on; the first concern of the Life is the uncompromising depiction of the difficult terrain between us and God:
The Devil, who hates and envies what is good, could not bear to see such purpose in the young man, so he now undertook to accomplish also against Antony those things that he customarily does. First, he attempted to lead him away from his ascetic discipline, casting into him memories of his possessions, his guardianship of his sister, the intimacy of his family, love of money, pride, the pleasure that comes from eating numerous kinds of foods, and the other indulgences of life, and finally the difficulty of living virtuously and the great suffering that that entails .... the Enemy advanced against the young man, disturbing him at night and bothering him so much during 76. Quotations in this final section are from the greek Life. The greek priests at the oracle of Dodona slept on the ground and never washed their feet (Life of Antony 47.2): see Iliad 16.223-235.
77. What the novelist Jim Harrison wryly observes about the human condition in a far different context applies to Antony's tumultous nights with the demons: 'it was a manic rather than a dark night of the soul': Jim
Harrison, Julip (Boston: Houghton-Mifflin, 1994) 262.
Introduction lxi the day that even those who were watching could see that there was a struggle being waged between the two of them. The Devil whispered foul thoughts, but Antony rebuffed them with his prayers; the Devil titillated him, but Antony, as though he were blushing, fortified his body through faith and fasting. But the Devil stood his ground, that wretch, and now dared to take on the form of a woman at night and imitated all of a woman's ways, solely for the purpose of deceiving Antony. (^5.1-5).
Just as Antony bests the philosophers, he defeats the Devil here, of course, and throughout the Life. That victory, however, is not the victory of hagiography over history, as some scholars would have it, but the triumph of faith over sin and evil.78
The Life of Antony does not reveal to us the interior combat of that triumph, the doubts, struggles, irresolutions, despair.79 But any honest reader can supply these from his or her own experience; as Diane Ackerman has expressed it, 'Each of us has a story, each of us has a loaded gun that we aim at ourselves'.80 The Life of Antony is a hand that stays the gun. Even more (a mere stay is not sufficient), the Life provides the signposts of Antony's movement—the sweeping gestures and large symbols of his progress toward solitude, toward the inner mountain, where his soul can meet and be alone with God. The world seeks to draw him
78. For a sensitive, sympathetic, exploration of Antony's spirituality, see Colm Luibheid, 'Antony and the Renunciation of Society', Irish Theological
Quarterly 52 (1986) 304-314.
79. This seems to be, as William Harmless suggested to me, part of Athanasius' 'bravado': Athanasius' Jesus, seen through the eyes of alexandrian christology, has no doubts (Contra Arianos 3).
80. Quoted by Kate Jennings in her review of Ackerman's A Slender Thread, the latter's account of her work at a crisis-intervention center, The New
York Times Book Review, March 2, 1997, p. 11.
lxii The Life of Antony to itself: disciples come, emperors write, the sick seek consolation and healing, litigants ask for mediation. Within the tension of these countervailing movements Antony is both archetypal and human; conflicting images intermarry.
Antony leaves his home and family for his true home in the desert: Antony, as one moved by God, loved the place
. ... he remained alone on the mountain, with no one else living with him. He was like someone who recognizes his own home' (150-2). The afflicted now become his family.
The journey home, to God, is difficult. That is one of the great truths that the Life of Antony offers and will offer as long as people continue to make the journey. The road is long, the way mined with temptation and traps. The traps are just as cunningly laid today. Antony's goal is to be a lover of God. In order to do this, he must not allow himself to be drawn away from God. The myriad demons are distractors, drawing him, and us, away from God. Whether they are 'physical' or 'psychological' is irrelevant. They are real. Sometimes the whole purpose of our modern era— whether expressed in communism, capitalism, materialism, consumerism, scientism—seems to be to draw us away from God. As a friend recently commented to me,
Americans hunger for spiritual goods and lust for material possessions—simultaneously! Television has only exacerbated a situation that Aldous Huxley acutely and presciently observed more than fifty years ago:
But it is upon fashions, cars, and gadgets, upon news and the advertising for which news exists, that our present industrial and economic system depends for its proper functioning. For . . . this system cannot work unless the demand for non necessaries is not merely kept up, but continually expanded; and of course it cannot be kept up and expanded except by incessant appeals to greed, competitiveness
Introduction lxiii and love of aimless distractions, which are the original sin of the mind; but never before today has an attempt been made to organize and exploit distractions, to make of them, because of their economic importance, the core and vital center of human life.81
Early monasticism, represented well by the Life of Antony, offers a striking and uncompromising opposition to 'greed, competitiveness and love of aimless stimulation'. The Life unflinchingly insists that faith is a sure guide and that, with hard work and perseverance (always important to early monasticism), it will lead the faithful to their goal. In the Life one scene in particular gives this theological and spiritual understanding a concrete setting; it is both incident and metaphor, biographical detail and universal symbol.
Since it concerns gold, it is still a fitting symbol today.
Antony, the Life says, resolves to set out to the mountain to seek God in solitude.
But once again the Enemy, seeing his eagerness and wishing to thwart it, cast onto the road the illusory shape of a large silver dish. Antony, however, recognizing the cunning of the hater of goodness, stopped, and seeing that the dish was the work of the Devil, completely spurned it, saying,
'How did this dish get here in the desert?
The path is not worn, nor are there footprints of any travellers here. If someone had dropped it, it would have been impossible for him not to notice it because
81. Aldous Huxley, 'Distractions—I', in Vedanta for the Western World, ed.
Christopher Isherwood (Hollywood: Vedanta Press, 1946) 129. One won ders whether Huxley appreciated the irony that such words were pub lished in Hollywood!
lxiv The Life of Antony it is so large. No, whoever lost it would have returned and looked for it and found it because this place is deserted. This is the work of the Devil! You will not frustrate my purpose with this, Devil! May this "go with you to destruction"!' When Antony had said this, the apparition vanished like smoke before a fire.
Afterwards, while walking away, he saw some gold thrown on the road—real gold, not another illusion. Whether it was the enemy who showed it to him, or whether a mighty power was training the athlete and demonstrating to the Devil that Antony really did not care about money, he did not say nor do we really know—except that it was gold that appeared. Antony marvelled at the quantity of gold but passed it by as one leaps away from a fire. As a result, he did not even turn aside but instead hurried on his way with such zeal that the place was hidden from sight and forgotten.
Increasing his resolve more and more, he advanced toward the mountain (^[11.212.3).
The faith this passage manifests, its optimism, is more difficult for us, I suspect, than it was for Antony or Athanasius or the many monks who walked out into the desert in the fourth and fifth centuries. We can believe the difficulties, but the unerring guidance of faith presented in the Life smacks to us of angels and archangels, dei ex machina come down from the supposedly mythical company of heaven. Darkness somehow is more acceptable to us, and more satisfying. The Inferno, despite its awful phantoms, is more widely read than the transcendently real
Paradiso.
Introduction lxv But despite its darkness—its many darknesses—the Life of Antony is an affirmation of the light. Even death, our greatest fear and fear's worst-kept secret today, has no dominion here. If the early monks teach us nothing else, they teach us how to die: in the Lord, with rejoicing and thanksgiving:82
Another time while he was sitting on the mountain, Antony looked up and saw someone being taken up into the air, and there was great rejoicing among those who met him. Then Antony marvelled at and blessed such a great chorus and prayed to learn what this might be. Suddenly a voice came to him saying that this was the soul of Amoun, the monk who had lived in Nitria.
He had practiced asceticism until old age (If 60.1*2).
When Antony himself is about to die, he says quietly to his followers, As for me, as it is written, I am going the way of the fathers, for I see myself being called by the Lord'
(f 91.2).83 Antony makes his final earthly journey assured by the word and sure in the Lord, the Word made flesh.
Before his death, Antony went 'to visit the monks on the outer mountain' and told them that he had already learned from Providence the day he was going to die. Antony, 'like someone who leaves a foreign city for his own, was full of joy' (t89.2-4).84
82. See 'Journeying into God: Abba Pambo' and 'Paradise Regained: Saint Onnophrius' in Tim Vivian, transJourneying into God: Seven Early Monas tic Lives (Minneapolis: Fortress, 1995) 25-36,166-187.
83. See Jos 23:14.
84. Monastic attitudes toward death would make an interesting study.
When Saint George of Chozibia died, 'he exchanged his life as someone might change his pace as he walks, with complete peace and tranquility'.
See 'The Life of Saint George of Choziba,' trans. Tim Vivian and Apostolos Athanassakis, in Vivian .Journeying into God 103.
lxvi The Life of Antony Antony journeyed into the desert, which he had made his home while on his way to his final home in God. Those reading the Life of Antony today who desire solitude and communion with God will need to make the opposite but selfsame journey. Since we are probably not going out into the desert, we need to bring the desert home to us. Antony's life as limned by Athanasius offers us signs and wonders of that encounter; some will be like our own, others vastly dissimilar. As we read the Life, demons will become either familiars or obstacles. If they are stumbling blocks, then we need to let go of them until they surface in more contemporary dress; if they come as painful, though defeatable, adversaries, then we see enough of Antony's landscape in our own (and ours in his) to make his journey recognizable. All appearances to the contrary, ours may in fact be the more difficult journey.
John of mun ' -An fncormum on ^)a i nt_y\nto n u
Introduction !f you gathered together all the monks in the world, 'they would not make a single Antony!' Saint Shenoute is reported to have said.1 John of Shmun, the author of the encomium on Antony translated below, more colorfully uses the images of fruit and fruit trees to describe Antony:
Egypt, he proudly says, is famous for its fruits, 'the likes of which are not produced elsewhere'. For John, however, edible fruits are merely the signs and shadows of imperishable fruits: 'The land of Egypt is fertile not only for growing fruits that perish but also for people who bear fruit according to God'. And of this fruit-bearing people,
Antony is singular: like a certain palm tree that 'produces only a single bunch of fruit each year', 'the tree of Antony produced only a single Antony for us' (^[9).
This one metaphor tells us much about the style and substance of John's encomium on Saint Antony. (1)
Although Antony is beyond compare, John will nevertheless strive mightily to liken the saint to numerous things in heaven and on earth: trees, pottery, angels and archangels.
He devotes much of the encomium to these, sometimes baroque, comparisons. (2) John is at heart an allegorist and typologist who sees in things far greater qualities that are unseen. Quotidian things like pots, heavenly creatures like Seraphim and Cherubim, and biblical characters and events are all types and similitudes for Antony. (3) John has come to praise not only Antony but Egypt: 'Most of the saints who have lived have been from Egypt' John trumpets
(f6). And of these saints, Antony is the greatest, Egypt's 1. Besa, Life of Shenoute 69, trans. David N. Bell, CS 73:62. Quoted also in par. 34 of the Encomium, below.
JohnofShmun native son. Egypt can proudly claim Abraham, Jacob, Joseph, Jeremiah, and John the Baptist (^7-8), but the greatest of these, at least in God's earthly kingdom, is Saint
Antony the Great.
First impressions, even historical ones, can be deceiving.
When one looks at Antony's fame and reputation in the centuries after his death, the first impression one gets is that, at least partly because of the immediate translation of Athanasius' Life of Antony into Latin, Antony became more famous in the West than in his native Egypt. Perhaps John knew this (though that seems unlikely) and in his encomium set out to put matters right, positioning Antony first in Egypt's Christian pantheon (Shenoute seems to be a close second). John's encomium, therefore, offers us a window—a small one, granted, and one not perfectly translucent—on Antony's Nachleben, his earthly afterlife, towards the end of late antique Egypt. It is valuable not only for what it tells us about the rhetorical veneration of Antony, but also because it offers tantalizing bits of information—shards, as it were—about the physical and spiritual veneration of Antony more than three centuries after the great ascetic's death. These details suggest that Antony may have been more widely venerated in Egypt at this time than previously thought.
Antony's encomiast, John, was bishop of Shmun ('Shmoun' in the manuscript), Hermopolis Magna in antiquity and the modern El Ashmunein, an important episcopal see in the Thebaid in Middle Egypt that lay between Antinoopolis and Lycopolis on the west bank of the Nile (see the map). Very little is known about him other than that he was a monk-bishop, a self-proclaimed 'disciple' of Antony (^Ji), and wrote two encomia, one on Saint Mark and the other on Saint Antony. According to the superscription to the latter, John was not yet a bishop when he delivered it but 'proclaimed it while he was still a priest and hermit'. Such evidence, usually of a later date, can hardly be conclusive, but John is also mentioned in the
Introduction
History of the Patriarchs of Alexandria and there too is called a hermit or anchorite.2 Fortunately, the encomium itself offers further evidence. John cites Damian, 'the head priest and chief pastor of pastors' (^35), as one of those living who praise Antony, which allows the panegyric to be dated to the end of the sixth or the beginning of the seventh century. Damian was patriarch from 569-605; the editor of the encomium thus dates it between 578-604.3
What was the occasion for the encomium, and where did John deliver it? Other Coptic encomia of the period suggest that John was preaching on Antony's feast day.4
John says that he is preaching 'far from the city' and that the pilgrims who have come to the holy site and spent the night are wearied from their efforts (^38),5 so it appears that John did not deliver the encomium at Shmun.6 John describes the place where he is preaching as a synagoge, which seems to indicate a monastic community.7 He also observes that Nicholas, who seems to be the diocesan bishop where John is preaching, consecrated a church to Antony immediately after becoming bishop and, ten years later, dedicated another holy site to the ascetic, one to the north of where John is preaching (^[36). John also refers to a 2. Gk enkleistos. See Gerard Garitte, 'Panegyrique de saint Antoine par
Jean, eveque d'Hermopolis', Orientalia Christiana Periodica 9:3 (1943) 100134, 330-365; 102. See 102-103 for Garitte's correction of the text of the History published by Evetts.
3. For Damian's dates, see The Coptic Encyclopedia, ed. Aziz S. Atiya (New York: Macmillan, 1990), 6.1915, and for the dating, Garitte, 101.
4. See Tim Vivian, 'Pisentius: Discourse on Saint Onnophrius', in Paphnutius: Histories of the Monks of Upper Egypt and the Life of Onnophrius,
CS 140:167-188.
5. These details also have parallels in Pisentius' encomium; see Vivian, 'Pisentius'.
6. Garitte adds (358 n. 82) that there was a tradition, already known by the Church historian Sozomen (early fifth century), that the Holy Family stayed at Shmun during their flight into Egypt. Had John been preaching in that city, it seems likely that he would have mentioned this fact, one so appropriate for his hagiographical and nationalistic purposes.
7. Garitte, 101 and 358 n. 85.
John of Shmun nearby women's monastery and invokes Antony's sister as its patron saint (^[40).
These references, however, shine only a dim light on the setting and circumstances of the encomium. It is not clear from John's words whether the women's monastery is the same as the monastery that Nicholas founded, nor is it clear whether or not Nicholas' second foundation is the source of some local dispute. What is clear, however, is that some sort of disagreement or schism has broken out over competing sites. From this distance, we can hear the wrangling, but unfortunately we are watching through a deep historical fog—such as the Nile can produce—that swirls arounds the events and obscures them, reducing the arguing to echoes that are all but lost in the mists. The holy site, John declares, is being attacked (^41), seemingly verbally, by the partisans of another site dedicated to Antony. John evokes the 'birthright' that Antony has bestowed on the present location and suggests that those in attendance at this site are Antony's true children. John does, however, seem conciliatory towards these opponents,
(some of whom are outside the sanctuary?); he suggests that there has been some rapprochement, and he hopes for more John's encomium, as we have seen, has several purposes: to praise Antony, to extol Egypt, to safeguard the 'birthright' of the site where he is preaching. It is not a biography. The encomium has no historical or biographical details not found in the Life of Antony. Rhetorically, its style belongs to that of the Second Sophistic,8 and many of its topoi or topics are inherited from greco-roman rhetoric, which shows how
8. Second Sophistic 'is the term regularly applied in modern scholarship to the period c. AD 60-230 when declamation became the most prestigious literary activity in the Greek world'. Declamatory rhetoric 'continued as a major cultural phenomenon ... into the 4th and 5th cents'. For a historical discussion of the Second Sophistic, though not the rhetorical forms of the writings it produced, see Eweu Lyall Bowie, 'Second Sophistic, The Oxford Classical Dictionary, ed. Simon Hornblower and Antony Spawforth,
3rd ed. (Oxford & New York: Oxford UP, 1996) 1377-1378.
Introduction
long such forms persisted in late antique Egypt.9 Though perhaps a bit florid for modern tastes, the encomium is neverthless inventive and well-constructed, and John has a delightful eye for metaphor and image: his list of comparisons includes wine, food, beautiful and ugly faces, valleys, travellers, fruit, sweaty clothing, babies, roses, olive trees, a mirror, a horse, a potter's jars, a ladder, eyebrows and eyelashes, lentils, a bronze pot, and a fireplace.10
Although the encomium is Greek in form, its spirit and content 'have a specifically Egyptian character'.11 The most obvious part of this character is that John wrote the encomium in Coptic, the native language of Egypt, which at this time was supplanting Greek as the language of the Coptic Church, at least partly because greek texts, by their association with the hated Council of Chalcedon, were no longer trusted.12 Character the encomium does have; as Gerard Garitte, its modern editor, concluded, somewhat parsimoniously, "the chaff" is certainly abundant but at least the grain is not completely lacking."13
Chaff and all, John's Encomium on Saint Antony makes a fitting prologue to a modern translation of the Life of Antony, for it precedes the Coptic Life of Antony in the single manuscript that contains them. This manuscript dates to the early ninth century; thus even in antiquity, John's
Encomium served as an introduction to the Life.14 From the ninth century on, Coptic—and the Coptic Church—would be increasingly harried by its arab conquerers. It does not 9. See Garitte 104-105, and 105 for a list of these topoi.
10. See Tito Orlandi, 'John of Shmun', The Coptic Encyclopedia, ed. Aziz S. Atiya (New York: Macmillan, 1990) 5.1369.
11. Garitte, 105.
12. Orlandi, 1369. For a discussion of the Coptic of the encomium, see Garitte, 109-110. With its promulgation of the 'Tome of Leo' and its dyophysite or 'two-nature' definition of Christ, the Council of Chalcedon in 451 essentially severed the byzantine and roman Church from the miaphysite or 'single-nature' Churches of Egypt and Syria.
13. Garitte, 106.
14. See Garitte, 108.
John of Shmun take much imagination to picture coptic-speaking monks, fewer and fewer each year, faithfully tending the embers of Coptic literature. Let us hope that we moderns have the empathy and compassion to feel what one of those beleaguered Coptic-speakers must have felt as the manuscript was put away for the last time in Hamouli, south of the Fayum, where it was discovered in 1910, edited, translated into French in 1943, and now rendered for the first time into English for those English-speakers who care about Antony and his legacy.
-An fRa ncomium f'roclaimed by Our Holy atber -A pa J ohn, }^)ishop of the Oty o f5h mun,
Ony\ntony3 the (jreat luminary of Egypt.
He Proclaimed it while He was Still a friestand Hermit.15
1. I wish today to offer you a banquet of honors for Antony the Great, since this is an obligation encumbent on me.
For who is called to honor the master more than his disciples? But perhaps the listener will say in astonishment,
'Will you dare to offer this encomium after Athanasius the Great has done so? Will you not be like a restaurateur or an intelligent host who, having begun to call people to dinner, withdraws his invitation when he understands that there is nothing he can set before them better than what they have eaten previously, and who is ashamed to take them away from a well-laden repast to his own poor table while wines of every variety waft their delicious bouquets in their nostrils and well-seasoned and plentiful dishes delight their throats and palates?'
2. You have spoken well, my friend, you have spoken very well. I agree with what you have said.16 Indeed, I have no 15. Translated from Garitte, 114-131, 330-351.
16. Throughout the encomium 'you' is almost always singular.
IO John of Shmun right to bring those of superior qualities down to the level of their inferiors; it is good, however, to raise the humble up to the great. I do not care for what the head steward said in the presence of the Saviour;17 on the contrary, what the Savior did is what I wish to do: it is good to serve the good wine, and all good things, last, especially where satiety and drunkenness will not steal the taste of those things that have been served last from the mouths of those stupified with drink. Indeed, he himself is the true vine and the wine that gladdens the human heart, Christ Jesus, he who is also the true bread that has come down from heaven,18 which has been reserved for us at the end of days after that poor table which was the law and the prophets.
3. As a result, therefore, he who undertakes to do something after someone else has done it better than he will honestly acknowledge this fact before others; at the same time, they will also understand the weakness of his position, and his predecessor will appear all the more beautiful because this person will let those who are watching him know what comparisons he is making, like comparing one face with another, as one compares a beautiful person walking beside someone who is ugly.
Perhaps, therefore, there is a need for this discouragement, and there is profit in this rashness. Indeed, since you know my poor qualifications for speaking these things,
Athanasius by contrast will look even better because of what I am saying, although what is good has need of nothing, as it is written.19 And it is not only Antony whom
17. See Jn 2:10 where the steward says, 'Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now'.
18. Jn 15:1; Ps 103:15 (104:15); Jn 6:32, 41. Citations of the Psalms are given first according to the numbering in the Septuagint (lxx), then according to the nrsv.
19. See 1 Cor 12:24.
On Antony of Egypt ii I shall praise, but also Athanasius with him: Antony I will honor with my words, while I will honor Athanasius with the inferiority of my speech. I must be humbled so he may be exalted, as the great John the Baptist said.20
4. It is better, moreover, to do something to the best of one's abilities rather than not to undertake it at all under the pretext that we can not do it the justice it deserves.
Perhaps too those among you who have been invited who are diplomatic will compare our words to a few dried dates or to walnuts and chick peas and other things of this sort that are brought last to the table, things that are quite insignificant when compared with those costly viands that are served first. But these things are still, nevertheless, a comfort to those reclining for dinner.
How do you know, then, that the pitchers of water that we filled yesterday at the urging of the Mother of God will not be turned into wine for us today by her Son, a wine that delights the hearts of those who are listening, while also adding seasoning and flavor to our insipid words?21
For we are sowing in hope, as it is written, and it is with faith that we are proceeding, and everything is possible for the person who believes.22
5. Besides, it is better for us to honor the saint to the best of our ability than to pass over him in silence and have what is written be fulfilled to our detriment: 'No prophet is honored in his own village'.23 It would be strange indeed for us to venerate with every honor at our disposal other saints from far away and distant countries while we remain silent about our saint, who is right at hand, imitating in 20. In 3:30.
21. See Jn 2:6-10, Ps 103:15 (104:15). It seems that John is comparing the preparation of his encomium ('the pitchers of water that we filled yesterday') to the jugs of water at the wedding at Cana.
22. See 1 Cor 9:10, 2 Cor 5:7, Mk 9:23.
23. 1^4:24.
John of Shmun this regard that malady whereby the eyes see well what is distant from them but do not recognize with certainty what is close up and right in front of them.
6. If you have not yet understood that Antony is your fellow countryman, I shall call it to your attention from the words of Athanasius himself. For it is good that I begin with the words of Athanasius so that if someone wishes to speak ill of my words shame will rein him in, just as someone who wants to attack somebody spares him because he sees him bearing the royal insignia. Antony, says Athanasius, was
Egyptian by birth.24 Where will the sun rise except in the east? And where do you wish Antony to shine forth except in Egypt, the place where sin abounded but grace abounded all the more,25 where the poor blossom and foreigners gather? For most of the saints who have lived have been from Egypt or Egypt has attracted them from other places, as a valley collects on its valley floor waters that flow into it from both sides, or as the sea which contains its own waters also has rivers flowing into it continuously from all directions.
7. Did Abraham not go down into Egypt for relief from the famine that had befallen him?26 Was it not Egypt that became a place of nourishment for Jacob's old age?27 Was
Joseph not sold into Egypt and there had his virtue tested and there also became king?28 It was also in Egypt that Moses was born and raised and where a kingdom was secured for him, although he rejected it for the kingdom that does not pass away, and Egypt was responsible for the 24. See life of Antony 1.1 (hereafter Life). References to the Life are to the greek text edited by G. J. M. Bartelink, Vie dAntoine, Sources Chretiennes
400 (Paris: Cerf, 1994) 123-377, and to the english translation of this text in the present volume.
25. See Rom 5:20.
26. See Gen 12:10.
27. See Gen 47:12.
28. See Gen 39, 41:41-44.
On Antony of Egypt
mighty works and wonders that he performed there.29 It was also Egypt that became a dwelling place for Jeremiah while he was alive and after his death became his burial place.30
8. And to avoid giving the name of every single prophet, who is the greatest of those born to women?31 You will say
'John the Baptist'. And it was Egypt that became his resting place, and if the madness of Herod did not allow him to come to us while he was alive, the madness of Julian entrusted him to us after his death, and it was Athanasius, of whom we have spoken, who received him.32 And who is younger than John according to age in the flesh and greater than he in the kingdom of heaven except Christ
Jesus (although it is audacious to compare God to a human being)?33 And it was Egypt that served as a place of refuge
29. See Ex 2:2, 9; 2:10; Hebr 11:24; Ex 5-11; Dt 34:11.
30. See Jer 43:6-7. 'A tradition preserved by Pseudo-Epiphanius reports that Jeremiah was stoned by the people of Taphnas in Egypt and that his remains were buried "near Pharaoh's palace" where they were invoked by the Egyptians against serpents and aquatic animals; Alexander the Great had the relics transported to Alexandria' (Garitte, 182 n. 6). Taphnas is thought to be have been east of Pelusium in the extreme east of the Delta. The name is found in the lxx: Jer 2:16, 26:14, 50:7-9, 51:1. For a thorough discussion, see S.Timm, Das christlich-koptische Agypten in arabischer Zeit, 6:25x0-2514. I wish to thank Mark Sheridan for this information.
31. See Mt 11:11.
32. 'According to a Coptic tradition, the relics of Saint John the Baptist were discovered during work undertaken at the order of Julian the Apostate to rebuild the temple of Jerusalem; some Christians got hold of the relics and sent them to Athanasius. By "the madness of Julian", John of Shmun undoubtedly means the perverse intention, ascribed to the Apostate by Coptic tradition, of wanting, in the rebuilding of the temple, to prove false the prophecy of the Savior in Mt 24:2' (Garitte, 182 n. 7). The relics of Saint John reside now in the sanctuary of Saint John the Baptist at the monastery of Saint Macarius in the Wadi al-Natrun; see Father Matta elMeskeen, Coptic Monasticism and the Monastery of St. Macarius: A Short
History (Cairo: Monastery of St. Macarius, 1984) 52-53.
33. See Mt 11:11.
i4 John of Shmun for Christ when this same Herod sought the life of the infant in order to take it away.34
9. In the same way the leaders of all the monks practiced ascetic discipline in Egypt, for like wise travellers who choose to travel on a road they have travelled before where they have worn a path, so too those who wish to travel that route that leads up to heaven love those places that their predecessors have already made famous. The land of Egypt is fertile not only for growing fruits that perish but also for people who bear fruit according to God. Yes, other lands bring different kinds of fruit to us and we find enjoyment in them, but our pride is in our own fruits, yes, in our own fruits, in what our own land has produced, the likes of which are not produced elsewhere. For it is said concerning papyrus or paper that it is made only in Egypt and does not grow in other countries.35 In the same way,
Antony lived in this country, and there is no other Antony like him, not only in other countries, but in his own land as well, for the tree of Antony produced only a single
Antony for us, just as the palm tree called the nkinon produces only a single bunch of fruit each year.36
10. It is not only Antony's homeland that is worthy of admiration, but his family as well. For his parents,
Athanasius says, were well-born and had numerous possessions;37 because of this, it appears that Antony not only had the intention to renounce worldly things but did so in fact. For there is no guarantee that a person who has
34. See Mt 2:13. For the rich Coptic tradition of the Holy Family's sojourn in Egypt, see Gawdat Gabra, ed., Be Thou There: The Holy Family's Journey in Egypt (Cairo & New York: The American University in Cairo Press,
2001).
35. See Garitte, 128 n. 8; according to W.E. Crum (writing 75 years ago), this is the only known use in Coptic literature of the Greek word papyros.
The usual Coptic words are erbin and joouf.
36. Nkinon is otherwise unknown; see Garitte, 182 n. 10.
37. See Life i.x.
On Antony of Egypt !5 despised a little will also be able to forget a lot, but it is clear that the person who has renounced a lot will not be concerned at all with a lesser amount. n. Therefore, when Antony went to the church as a young man and heard the Saviour say to the young man, 'Go, sell your possessions, give them to the poor, and lay up for yourself treasure in heaven, and come and follow me', he did not disregard anything that the Saviour said and was not sad like the young man in the Gospel.38 On the contrary, he left immediately and joyfully did what the Saviour had told him and stripped himself of everything,39 as someone takes off a dirty tunic too filthy to wear, or as someone whom weariness or the sweat of summer forces to strip off his heavy clothing. And he spoke, not only about his intentions, but also concerning that which he had already done: 'See, I have renounced everything and have followed you. What then will I have?'40 And he heard even more forcefully, 'You will receive a hundredfold in this world, and you will also inherit life eternal'.41
12. Now that I have said these things, you who are listening to me should yourself marvel at what sort of zealous person he was before he was even living the zealous life42 and how he was a monk before he had even donned the monastic habit, going to church as was his custom and hearing the reading of the Scriptures as was his habit, and listening, not merely listening, but listening attentively,43 and not merely listening attentively, but also putting into practice what he heard, and even doing so before he heard
38. Mt 19:21, 22.
39. See Life 2.4-5.
40. See Mt 19:27.
41. Mt 19:29, Mk 10:30. These details are not in the Life.
42. 'Zeal', spoude, and 'zealous', spoudaios, early on became key words in monastic terminology. In early monasticism spoudaios indicated someone practicing asceticism. In Life 4.1, Antony visits certain spoudaioi, ascetics.
43. See Life 2.2-3.
i6 John ofShmun it! In this way he heard and cried out like Israel of old: 'we will put into practice and obey the words that the Lord our
God has spoken'.44 For when a person approaches the place where the word of God is spoken, he is ready to do the good that he will hear: it is as though he had already done it before he even heard it.
13. Antony was, therefore, virtuous by nature from the time he was little,45 just as babies come into the world without needing outside experts to teach them to eat or drink or sleep and other things of this sort; on the contrary, nature alone guides them in such natural matters. So Antony had no need for an outside teacher to teach him what is suitable;46 on the contrary, good disposition and reason drew him into the church and prepared his ear to hear and his heart to understand what was being read and gave him the will to do what he was told before he had even heard it.
14. Antony acted immediately after he had heard the words of the Saviour because since his birth he had had good seeds in him as well as beautiful models he could observe, that is, his parents. For the author added this other detail:
Antony's parents were Christians.47 Roses are found among thorns and good fruit on wild olive trees, but Antony was a sweet olive tree sprung from sweet olive trees and a Christian sprung from Christian parents.
15. Antony did not wish to learn how to read because he did not want to learn in addition the wicked habits that wicked children grow up with when they are not occupied with learning their letters but spend their time in other,
44. See Dt 5:27.
45. See Life 14.3 and 20.3-8.
46. See Life 1.2.
47. See Life 1.1.
On Antony of Egypt
wasteful, pastimes.48 Besides, he knew how to write without writing; as a result, even numerous philosophers were astonished at him, just as the scribes were amazed at the Saviour, saying, 'How does this fellow know how to read without being taught?'49 Or they were even more surprised, saying, 'How did this fellow become so accomplished?'50
For the Life of Antony is a written work, a writing which in itself points to a number of writings.51 Just as words that take their shape from a number of letters and are spread out on the page are often indicated by a single letter, called a 'monogram', so too Antony, through his life, by himself, as in a single monogram, taught all the doctrines that our fathers have given to us in numerous collections.52
16. Do you want me to give you a detailed explication of this matter? Otherwise you will think that I have omitted something from my account. You will extrapolate a giant when I have suggested to you only the size of his finger, and you will think that Antony reached perfection while he was still a youth and that he was already perfect at the beginning of his life. For when you see a spirited horse that has been trained to gallop and you can see that he has not stopped galloping, you will conjecture from a great distance that he will complete his course, even if you have not followed his progress to where he is going. It is the same for the person who has raced on the course of the commandments53 without stopping: you will not refuse to 48. See Life 1.2.
49. See Life 1.2; on Anthony's supposed illiteracy, see ff 72.1 and 73.3 and the notes there.
50. There is a play on words here in Coptic. Shai means both 'to write' and 'writing', a written work. Rshai can mean 'become a teacher, become skilled', hence 'accomplished'. See Walter Ewing Crum, A Coptic Dictionary
(Oxford: Clarendon, 1939) 384A.
51. See Life, Preface 3.
52. See Garitte, 134 n. 22 for literature on the ancient use of the monogram. As Garitte observes, for John a monogram seems to be an abbreviation.
53. See Ps 118:32 (119:32).
i8 John of Shmun believe that he has reached his destination, even if no one informs you step by step of his progress.
And just as the body that has been properly nourished continues to grow until it reaches maturity, so too is it impossible for the soul that has been nourished with appropriate nourishment not to progress to its full height.
What is more, I will say something even more amazing:
God assuredly leads to perfection the person who successfully completes life's duties while he is alive, for the person who is faithful in small things will be trusted completely in great things, and it is fitting to give stronger food to the person who has become strong and mighty on milk.54 Likewise, it would be strange not to give more advanced instruction to those who have already trained with syllables and preparatory letters.
17. Antony did not advance solely by making spiritual progress but advanced also through visible ascents. At first, to be sure, he trained himself, while staying at home,55 by means of a variety of labors, like someone working clay or making bricks, as those who were oppressed in the land of Egypt.56 Then, after some time had passed, he went a little way outside his village, like the one who went out of the land of Egypt.57 Then he lived on the bank of the Nile as though he had crossed the Red Sea.58 Then he went up into the far distant desert, the fearful desert where no one had traveled before him.59 He tested himself with every kind of labor and ascetic practice, not only for forty years, but for an even longer time.60 For the entire span of his life was a hundred and five years, and the time that he practised asceticism after he had left his home was eighty54. Lk 16:10 and 1 Cor 3:2.
55. See Life 3.3.
56. Se Ex 1:14.
57. See Ex 13:18; Life 3.2.
58. See Ex 14:22; Life 49.1.
59. See Life 49.7.
60. See Num 32:13.
On Antony of Egypt l9 five years.61 He went hungry and thirsty not because he did not have the need to eat and drink but when he had the need he would pray to God and immediately water would spring forth from a rock and God would provide him with food,62 not by means of ravens as with Elijah,63 but through some barbarian Saracens whose souls were black on account of sin but became white through his teaching and who became simple as doves.64 On the contrary, he went hungry and thirsty so he could tame his hunger and thirst and in this way through these practices he reined in the joys of the undisciplined body as though by means of a bridle and a muzzle.
18. Antony's clothes did not wear out and his sandals did not wear thin during such a long life as he lived;65 on the contrary, they became newer and newer. For such was the garment of virtue that he wore and the preparation for the Gospel that he wore on his feet.66 If you want to understand by this that other, visible, clothing, I will say that perhaps these others as well did not wear out, either through a miracle or because of their strength and durability. For when will a tunic made of skins and a tunic of hair ever wear out? In fact, the bodies of those who clothe themselves with these skins wear out before that which covers them.
The clothing that he had on was such that underneath was a hairshirt while outside was the tunic of skin.6y The latter he wore on account of the transgression that Adam bore; the former on account of the piercing thorn bushes and brambles to which our first father was condemned.68 With regard to these two pieces of clothing, it was Antony who 61. See Life 89.3, 2.1.
62. See Life 54.1-5.
63. See 1 Kings 17:16.
64. See Mt 10:16; Life 50.3.
65. See Life 92.3, 93.2.
66. See Eph 6:15.
67. See Life 47.2.
68. See Gen 3:21, 3:18.
John of Shmun gave express orders69 regarding them when he was about to die, and he left an inheritance to his fathers and to his children.70
19. With regard to a person such as this who lived like this, will you say, 'What sort of stature did his soul attain', and 'How light did his body become?'71 For not only are the souls of the saints different from those of sinners, but also their bodies. It is the same with a potter's jars: there is a difference between those jars that are soft and are still clay and those that have become dry in the sun and have baked in the fire. Those that are dry are lighter than those that are soft, and those that are baked shine more than these others. So too is it that the bodies of the saints that have been heated in the sun of righteousness,72 Christ, are lighter than the bodies of sinners, which are soft and weak through luxurious living and the passions, just like clay. Likewise, the saints who have been baked in the oven of temptation shine more than those others because all the moisture of the passions has been dried up from them and all the softness of all the pleasures and excess in eating and drinking dries up in them and they become purified like refined silver, just as it was said: 'Truly, you have been
69. Reading, with Garitte, AixcTe<XA.e>o-&M.
70. See Life 47.2.
71. 'Light', asoou (from asai) in Coptic, often renders Gk kouphizein, kouphos (Crum 17B), which, positively, suggest 'unhampered, unfettered, relieved of burden', hence 'fine, subtle, nonmaterial', and then 'spiritual, not devoted to material things'. See W. G. H. Lampe, A Patristic Greek
Lexicon (Oxford: Clarendon, 1961), 774A. The Dalai Lama may be speaking of such lightness in a talk on how to develop samadhi or 'calm abiding": at one point, 'one's body, compared to the usual state, will be very light and pliant: and you will be able to set your mind in whatever virtue you want'.
See His Holiness the Dalai Lama, The Path to Calm Abiding', in Donald W. Mitchell and James A. Wiseman, eds., The Gethsemani Encounter A Dialogue on the Spiritual Life by Buddhist and Christian Monastics (New
York: Continuum, 1997) 77.
72. See Mai 4:2.
On Antony of Egypt
refined just as silver is refined'.73 They will also be light and even more brilliant in the resurrection when the body compounded of flesh and blood becomes a spiritual body,74 light and resplendent, and they will be like a mirror purified before the light of divinity, with the rays of spiritual light penetrating them like a mirror turned toward the sun, one that shines like the sun in their Father's kingdom.75
20. Oh! My spirit finds no precedent to which I can compare Antony. Oh! My discourse offers no assistance in expounding what I am saying. Do you wish me to compare him to all those things to which I had planned to compare him? But we will find that he is beyond all comparisons.
The wise are accustomed to saying also that each human being is a little world because the energy of everyone in the world is in each person.76 So what is Antony's superiority in this regard? If even every person is like the whole world, let us therefore pass over all of them and ascend straight to heaven in our spirits, which is, besides, the place where his citizenship is.77 Who then are those in heaven? There
73. Ps 65:10 (66:10). There are echoes in this sentence of Heraclitus and Pythagoras, as well as of greek medical and moral thought on the nature of water/fire, wetness/dryness, sensuality/spirituality. According to greek thought the passions found a far more nurturing host in the more 'liquid' female body. Virtue and spirituality could be pursued more easily by men, whose bodies were 'dried and, hence, more akin to the property of fire and its purity. See G.S. Kirk and J.E. Raven, The Presocratic Philosophers
(Cambridge: Cambridge University Press, 1957), 182-262; Ludwig Edelstein, Ancient Medicine (Baltimore: Johns Hopkins, 1967), 23-39. See also Anne Carson, 'Putting Her in Her Place: Woman, Dirt, and Desire',
Anne Elllis Hanson, The Medical Writers' Woman', and Peter Brown, 'Bodies and Minds: Sexuality and Renunciation in Early Christianity', in Before Sexuality: The Constructions of Erotic Experience in the Ancient Gtreek
World (Princeton: Princeton University Press, 1990), 135-169, 309-337, and 479-493 respectively.
74. See 1 Cor 15:44.
75. See Mt 13:43.
76. This is a neo-platonic conception; see Garitte, 354 n. 35.
77. See Phil 3:20. There may be a play on words here emphasizing Antony's superiority and likening it to heaven: 'to heaven' translates ehrai etpe whle
'beyond' earlier translates rhitpe.
John of Shmun are a number of orders there whose names have not yet been explained to us but which we shall know in a short while.78 Those that have been indicated to us up to now are
Angels and Archangels, Principalities and Rulers, Thrones and Dominions and Powers.79 And among those about which we have spoken and those about which we have not spoken are the Cherubim and Seraphim, who are the most elect and the closest to God. They, however, are vastly inferior to and distant from the Divinity, which is above everything.
21. We have led our spirits to the heights, but come now, we are making comparisons starting from the bottom because the person who ascends ascends by degrees or by the rungs of a ladder, and the person who begins begins from the bottom step. Well, then, the person who has been revealed as spiritually perfect, who has known the honor of being human but is not like a human being in honor and has not acknowledged his honor, the person in whom the activity of the Spirit has worked superabundantly, or, rather, who has become completely Spirit, who has become the minister and servant of those who have inherited eternal salvation,80 what then will you call such a person except 'angel' and 'archangel' and 'minister of the Spirit'?
As Isaiah said concerning the saints, 'He makes the word of his angels come true'.81
22. For if we not only name each of the characteristics of a person's nature but also the type of work or activity that he does, such a person is called 'human' on account of the human nature he bears, but he is called 'ruler' if his work is to rule others. Therefore, the person who has ruled over the entire lower creation of humankind according to the 78. On the heavenly orders, see Garitte, 354 n. 37.
79. See Eph 1:21, Col 1:16.
80. Heb 1:14; see Mt 19:29.
81. See Is 44:26 (lxx).
On Antony of Egypt
authority given to human beings from the beginning82 and who has ruled over himself and who, in addition, has become God's ruler when he turns souls to God by his word8} and brings them under God's rule, who cries out with the prophet, 'The Lord is our ruler',84 who will not say that he is a ruler?
23. The person who has received 'the authority to trample on serpents and scorpions' and basilisks 'and on all the power of the enemy',85 and whose word has been spoken with authority, as was said concerning our [Lord] Jesus86
(for 'the rule of righteousness gives authority to words', as Solomon said),87 he whom wisdom has aided more than ten <persons of authority in> the city88 and who has not allowed the spirit of one who is in authority to find a place in him,89 how shall we hesitate to say that he is an authority?
24. We have also mentioned the name 'thrones'. Are these sensible thrones made from wood or from similar materials? It would be disgraceful to say such a thing!
Perhaps then they are sensible spirits90 serving as places of rest for God and seats for the saints, according to the commandment of God?91 Or, more precisely, they are judgement seats, as it is written: 'They have sat on thrones
82. See Gn 1:28.
83. This may be a reference to Antony's long address in Life 16-43.
84. Is 33:22.
85. Lk 10:19. Neither the sahidic (fifth century) nor the bohairic (twelfth century) Coptic translations of the New Testament has 'basilisks' (ngit) in Luke 10:19. I wish to thank Hany N. Takla for this information.
86. See Lk 4:32.
87. See Prov 17:14 (lxx).
88. See Qo 7:20 (7:19).
89. See Qo 10:4.
90. Garitte, 354 n. 40, rightly wonders if henmname nestherion is the correct reading and suggests henmane nestherion, 'sensible places' or 'seats of sense'. But the contrast John seems to be making is between sensible and insensible. Perhaps he originally wrote 'insensible places'.
91. See Mt 19:28?
John of Shmun to give judgement'.92 But I am offering similitudes, not demonstrations. <Was not> Antony himself a throne?93 He was not a throne of shame, as it was said about the wicked woman: 'A throne of shame is a woman who hates the truth'.94 On the contrary! He became a wise person so completely hidden that he became a throne of perceptive understanding, and through his purity he was made a throne of the Highest, as it is written: 'Our purity is the throne of the Highest'.95
Do you want us to remain indifferent96 while in the middle of bestowing honors and 'practice a godly grief in the midst of joy97 and act like those who are weeping while they seem to be greatly rejoicing? We have already alluded a little earlier to those who will be seated on the twelve thrones, who will judge the twelve tribes of Israel.98 If therefore these are going to judge the Jews while they themselves are Jews, perhaps then Antony and all the other egyptian saints are going to judge the Egyptians! For the farmer will seek the harvest where he sowed his seeds, and each of the saints will seek the fruit of his labors where he planted his word of teaching. Or 'do you not know', says [the Apostle], 'that the saints will judge the world'?99
25. Antony was not a dominion because he multiplied greatly and increased and filled the whole earth and had dominion over itI0° (because the whole earth and its riches belong to the faithful)101 but because he became a dominion
92. Ps 121:5 (I22:5)- 93. Reading ara ce instead of aud ce, as Garitte suggests.
94. Prov 11:16.
95. Reference unknown.
96. Philosophei. Garitte translates, 335, 'pratiquions la supplication', which, he believes (354 n. 41), is 'sens douteu'. For my rendering, see Lampe
14816(C).
97. See 2 Cor 7:9 & 11.
98. See Mat 19:28.
99. 1 Cor 6:2.
100. See Gen 1:28.
101. See Prov 28:20?
On Antony of Egypt
of God: through him many came to know God's dominion and said 'The Lord is Jesus Christ, to the glory of God the Father'.102
26. Antony was also a power because the power of God was made manifest through his weakness and because he became a power for others.103 For among those whose thoughts had become weak, who would not remember
Antony and immediately be strengthened and say 'I am strong'?104 I do not believe that food will strengthen a hungry person in exactly the same way that the life of Antony strengthens a monk's weary soul.
27. One translates 'Cherubim' by 'abundant knowledge', and one translates 'Seraphim' by 'blazing fire'.105 Was not Antony's knowledge abundant? In what person was it more abundant than in him? And who blazed as he with consuming fire, that is, God?106 He was filled with fire as though filled with coals, as it is written: 'Coals burn in him',107 and the knowledge of Christ shone in him.
28. You hear it said that the Cherubim and Seraphim have wings and numerous eyes.108 Are they, then, feathers that cover fleshy limbs, are they eyes that give glory to the white tunic of our bodies,109 and the pupil in the midst of the white of the eye, and the glint of light in the pupil like a wick burning in a lamp, with garments of skin surrounding it like a wall, and with eyelashes fencing in the garments
102. Phil 2:11.
103. In Coptic, 'power' is son and 'weakness' is sum.
104. 2 Cor 12:10. See Life 87.4.
105. These were traditional interpretations; see Garitte, 354 n. 44, for references.
106. See Heb 12:29.
107. Ps 17:8 (18:8). xo8. See Ezek 1:18, 10:12; Is 6:2; Rev 4:6.
109. Chiton, which normally means 'tunic', can also connote the body (see Lampe 1525B).
John of Shmun like a prickly bush in a field,110 like fans driving away what is harmful, and with eyebrows serving them as ornaments?
Or do their wings not signify their <lightness>m and their height, and because of their numerous eyes do they not delight in the contemplation of the Trinity more than others?112
29. Consult Athanasius and he will tell you that Antony was light and ascended to the heights and became all eye, with his being compounded into four elements, flying as with four wings. As a result, one time he was carried off into the air while at other times he ascended to the heights in contemplation."3 One time he saw the soul of Amoun being taken up to heaven (this took place somewhere far from him, many days distant),"4 while still yet other times while sitting in the desert he saw events taking place in Egypt."5 For Antony knew what had already taken place and saw what was occurring in the present: he knew beforehand what would happen and prophesied the death of Balacius;"6 he predicted the rule of the Arians and announced in advance the overturning of their rule;"7 he saw in advance from a distance him who had died and him who was half-dead on the road, and he penetrated with his spirit and with his prayer as far as the young woman in Laodicea."8 He fought with the bloodless demons with a no. 'Bush' is a guess, since the meaning of T^cp is unknown (see Crum
43 6A). in. Reading with Garitte (see par. 19), rather than xim, 'growth'.
112. I concur with Garite's assessment of this passage (335 n. 46): 'We are not at all sure how to translate this passage which possesses such a strange character that one would suppose it not to be entirely the production of the author'. Although I would add that strangeness does not preclude authenticity.
113. See Life 65.2-5,66.2-5,82.3-10.
114. See Life 60.1-4.
115. See Life 82.3.
116. See Life 86.1-7.
117. See Life 82.10-12.
118. See Life 59.1-4, 61.1-3.
On Antony of Egypt 2 7 spirit stripped naked for combat and cast out those in whom injustice was found, Satan.119 Like the Cherubim, he delighted in the contemplation of the Godhead just like an incorporeal being.
30. Perhaps you are grumbling because I have compared Antony to the heavenly choirs. If so, then I will argue with good argumentation120 and say that Antony was a god.121
Now, I was not equating him with God (this kind of passion is that of the morning star that has been obscured by the sun);122 I am comparing him to God because I hear Paul himself saying 'Imitate me as I have imitated Christ',123 and 'Imitate God as beloved children',124 and also because it is written, 'I have said that you are gods, children of the Most
High, all of you',125 and 'he became perfect as his Father in heaven is perfect',126 since he dwelled like this in the desert127 without grumbling and without becoming fainthearted. He smote Amalek, or the people who had turned away from God, that is, the demons.128 He killed
Sihon, the king of the Amorites, temptation or curse, the king of those who are bitter, according to the translation of the name.129 And he slaughtered Og, the king of Bashan,
119. See Ps 16:3 (lxx) and Life 8-10. Is 'Satan' a scribal gloss?
120. See x Tim 6:12?
121. 'Compare' renders tnton whereas 'argue' is titon. Such a declaration of 'divinity' was also made of Macarius the Great in antiquity; see
Alphabetical Apophthegmata Macarius the Great 32, The Sayings of the Desert Fathers: The Alphabetical Collection, trans. Benedicta Ward, rev. ed.
CS 59:134.
122. The morning star is Lucifer. In Lk 10:18 Jesus says that he saw Satan 'fall from heaven like a flash of lightning'. The reference here is to Satan's audacity of comparing himself to God.
123. 1 Cor 11:1.
124. Eph 5:1.
125. Ps 81:6.
126. Mt 5:48.
127. See Josh 5:6.
128. See Ex 17:13. This interpretation of Amalek was common and can be found as early as Origen. See Garitte, 355 n. 61.
129. See Num 21:23-24, Ps 134:10-11. See Garitte, 355 n. 62, for similar patristic interpretations of Sihon.
John of Shmun or obstruction, the king of shame, according to the interpretation of the name, that is, the Devil, and those he commands.130 And he did not enter the region of the Phoenicians,131 but became perfect in virtue according to human measurements; thus he was called to enter the promised land,132 the land where are found those good things that God promised to those who love him,133 the land that flows with milk and honey,134 where are nourished those who have become infants in evil135 and where live those who have been converted and have become like little children.136
31. The path he travelled, then, did not consist of crossing the Jordan137 (for he had already crossed this river when he was baptized as a child), nor did it consist of the pain that takes place in the circumcision of the flesh with a knife made of stone (for he had already circumcised the thick covering of his heart with the word of God, which cuts better than any two-edged knife,'38 and with the stone of truth, Christ, for 'the stone', says the Apostle, 'was Christ').1"
On the contrary, the path he travelled consisted of the pain of having the soul plucked out of the body. The agonizing pains of death seize hold of even the saints (as David said,
'The agonizing pains of death have seized hold of me'),140 in spite of their pure consciences, the joyous faces of those who have come to meet them, the splendor of the places where they are going, and the good things prepared for 130. See Ps 134:10-111. See Garitte, 356 n. 63, for patristic interpretations of Og.
131. See Ex 16:35.
132. See Heb 11:9.
133. See James 1:12.
134. See Ex 3:8, Num 13:23.
135. See 1 Cor 14:20.
136. See Mat 18:3.
137. See Jos 3:17.
138. See Heb 4:12.
139. 1 Cor 10:4.
140. Ps 17:4 (18:4).
On Antony of Egypt
them that will bring them comfort and consolation. And if I may speak in such a way, they have bestowed on them the absence of suffering in the midst of their suffering. For the venerable old man saw those who had been sent to him, who were rejoicing with him as with friends, and he too rejoiced with them, for it seemed that he was happy where he died.141
32. Once again I shall adorn my words with those of Athanasius, and I shall embroider them with passages as one embroiders a piece of clothing with purple; I shall finish with the words of Athanasius just as I began with them, as a wooden staff is gilded with gold at both ends.
And the things I have said about Antony apply equally well to the works of Athanasius, or, rather, they apply to the words of the Holy Spirit, for the Apostle said 'No one can say "Jesus is Lord" except through the Holy Spirit'.142 With regard to whatever errors I have made, I am solely responsible.
33. Now, I know that you will find fault with me for my rashness, but my candor will please you, and if I have not been successful in measuring up to the subject I have undertaken, do not be surprised. Indeed, even Athanasius acknowledges my defeat; and all the saints who have spoken about Antony have scarcely, each and every one of them, produced a fraction of his achievements:143 one often gathered gold by speaking of Antony's excellent faith while another gathered silver by making known his honored teaching; another gathered precious stones by demonstrating his virtue and another <copper>144 by interpreting his sonorous words; another fashioned a 141. See Life 92.1; literally, 'in his place of sleep', ma nkotk. Nkotk as a verb can mean 'go to one's rest, die'.
142. 1 Cor 12:3.
143. See Life Preface 3.
144. Reading, with Garitte, 2oh 11T instead of 2Hot, 'gift, favor.'
30 JohnofShmun sword by showing us his strength and unbreakable courage during persecution.145 Thus, although each one gathered together what he found, they could hardly pitch a single tent in Antony's honor.146 As for my own words, they are like the goat hair that one does not reject in making a tent;
I figure that I have spoken only of his humility and thus have eagerly added my name to those of the others.
34. For who is there among the historians who has not spoken about Antony? Who is there among the writers to whom Antony has not given material? Or who is there among the fathers who has not praised that blessed old man? For Athanasius said, As for me, it is a great profit for me merely to remember Antony'.147 If Basil [of Caesarea] wishes to list the names of the monks, he summons the name of Antony for his readers.148 If Gregory [of Nazianzus] wishes to name Athanasius, he introduces Antony into his discourse.149 If John [Chrysostom] wishes to characterize those who have renounced the world, he says 'like Antony the Great'.150 If Cyril [of Alexandria] wishes to praise the monks of Egypt, he says 'Emulate Antony'.151 If Severus
[of Antioch] wishes to give an example of those who have conducted themselves well in the sensible world, he says
'like Antony the Great'.152 And above all of these, Apa Shenoute the truth-teller said, 'If you gathered together all the monks in the world, there would not be a single Antony among them'.153
145. See Life 46.1-7.
146. See Life Preface 4.
147. See Life Preface 3.
148. Garitte notes (357 n. 72) that he found no allusions to Antony in Basil's works collected in the Patrologia Graeca.
149. See Gregory's In Praise of Athanasius 5, PG 35.1085-1099 (Garitte, 357 n. 74).
150. See Homily 8 on Matthew, PG 57.89-175 (Garitte, 357 n. 75).
151. Garitte was not able to locate this quotation.
152. Garitte notes (357 n. 77) that Severus' Cathedral Homily 88 is devoted to Antony, but he could not find this allusion.
153. This is a direct quotation from Besa's Life of Shenoute 69, CS 73:62.
On Antony of Egypt
35. Well, then, those who have completed this life and have gone on have praised Antony; should not those who are now living offer their praises to him as well? Yes, indeed, they do honor him. Who is the greatest among the priests, the head priest and chief pastor of pastors? You will say with me that it is Damian.154 And he praises Antony.155 It is encumbent upon him to do so, for it would be strange indeed if he who has inherited the throne of Athanasius and retained his teachings had not at the same time acquired Athanasius' zeal towards Antony and had become perfect in all things but deficient in this one thing.
36. Who among us comes after Damian in rank? It is Nicholas. He too has honored Antony, and not merely by offering an encomium, as we are doing today; quite the opposite. At the beginning of his episcopacy, the first place that he consecrated and sanctified after he became bishop was the holy church built in Antony's name. And see now— ten years after he became bishop, he has honored Antony also with his promises by consecrating this other holy site, which is to our north.
37. Now Antony himself had already honored Damian as well as Nicholas, for the two of them wear his holy monastic habit and bear Antony's way of life up the steps of the episcopal throne and on to the teacher's seat.156 'If you do not believe in me and in my words, believe the works', said the Lord.157
154. Patriarch from 569-605. See the Introduction above.
155. Garitte suggests (357 n. 79) that this reference to Damian is so laconic that it is doubtful that John was alluding to one of the patriarch's writings.
156. Before he became bishop, Damian was a monk at the monastery of Saint John the Little in the Wadi al-Natrun and then at one of the monasteries of the Enaton (Garitte, 357 n. 80).
157. Jn 10:38.
John ofShmun 38. I would like to speak at length about these things, because a rich man provides the inspiration/58 but the time pulls us forward and the place bridles us, for we are speaking this day outside a place that is far from the city and before people who have come from the city and need to return home, and they have spent the entire night outside keeping watch and are very tired, although 'their labor is not in vain', as it is written/59
39. And you, sainted old man and beloved elder and father who loves his children, child of the apostles and father of bishops (the latter on account of the steps leading up to the throne, the former by virtue), child of the fathers and father of children, you are at one and the same time our father and our grandfather, father of the whole world and, more than that, father of Egypt, and our father more than the father of all Egypt, for so I believe, and I know that you love us in our wickedness, and I am certain that you abide with us in this holy assembly and that you have never once left it. Nor am I suggesting that another site has been built in your name in this province; for you are like a father to us, a father who, having only a single son, does not divide his love among all children but focuses all his love on his only child.
Even if it happens that other sites are built in your name, I am confident that you will safeguard and honor the birthright of which I have spoken and will not allow Jacob to be taken away for a few black lentils160 or allow gluttony that is conjoined with impurity. I am not speaking of Jacob
158. Garitte suggests (357 n. 81) that John is saying 'it is God who inspires me'.
159. 1 Cor 15:58. Coptic hise can mean both 'labor' and 'weariness', hence 'tired'.
160. See Gen 25:29-39. In the lxx (and nrsv) the lentils are red (v. 30: purrou). In Coptic 'black' is kem, the root of keme, 'Egypt', so there may be an allusion here to a 'birthright' conflict in Egypt.
On Antony of Egypt
Israel; no, I am speaking of Jacob the heel-seizer: he was granted the authority to guard our heel while we were given the authority to guard his head.161
40. Therefore abide with us here, venerable old man! And allow your sister, who grew old as a virgin,162 to watch over the virgins over there;163 better yet, both of you visit us here and also go together over there. For being male and female has not separated you up to today because you have not yet received your bodies, whose members are still composed of mortal elements. But even when you receive your bodies in the resurrection, there too there will be 'neither male nor female in Christ',164 for if one is male or female according to one's members, that person is not male or female according to the passions of the members.165 For you have not been ashamed at being naked here on account of sin like Adam and Eve after the transgression, but you will be found naked in that place and on that day and you will not feel ashamed, like Adam and Eve in paradise before the transgression. For Scripture says in one passage 'the two of them were naked, Adam and his wife, and they were not ashamed', and again in another passage 'their eyes were opened and they were ashamed'.166 Therefore, it is sin that brings on shame and not the members themselves that are guides to shame; no, what we need to know is the activity of these members. So, for example, you see these little babies naked and they are not ashamed because they do not know how these members are used that are naked.
161. See Gen 32:28.
162. See Life 54.8 and 3.1.
163. On the various sites alluded to in the encomium, see the Introduction above.
164. Gal 3:23. Clearly John does not foresee an immediate resurrection for the dead.
165. 'Passions' is literally 'movements', tsinkim.
166. Gen 2:25, 3:7.
John of Shmun 41. Deliver us from this nakedness, venerable old man, and save us from this shame, beloved! 'Do not allow those who hate us to rejoice, and do not allow our enemies to say "Aha! Aha!" 'l6y For you are the one who has little by little cooled the anger of those who hate us for no reason, like a bronze pot that has been snatched from a fireplace.168
And some who were far from us you have caused to come to us, while others are coming and the rest will come; indeed, if they remain outside a little longer they deserve forbearance, for perhaps it is shame that detains them, which is a worthy passion, one deserving of praise. 'You are the one who has humbled the arrogant like a corpse',169 you who bore aloft the insensible soul that night'70 before he could wickedly destroy those whom he had afflicted and before he succeeded in wickedly completing what he had resolved to do. You did <not>'7' strike the 185,000 in a single night on account of the boastings of a single man, but you slew a Rabshakeh in a single night because the 185,000 and more saw and were afraid.172 For 'we, who are we? For your grumbling is not directed at us, but against God'.175
Thus will I speak along with Moses before all those who attack your holy site.
42. Be also a 'wall of fire' for this city'74 and save from sin those who dwell within [. . .]'75 either from those sins that have gripped us in this life as we more and more arouse
167. Ps 39:15-16 (40:15).
168. See Ps 108:3 (109:3).
169. Ps 88:10 (89:10).
170. See Dan 5:30.
171. Reading with Garrite Mf instead of on.
172. See 2 Kings 19:35, 18:17-19:8.
173. Ex 16:8.
174. Zech 2:5.
175. There seems to be a lacuna here. The London fragment of the encomium adds here 'and from the anger [of God?] that follows sin
(Garitte 358 n. 90). See Garitte, 353, col. A. 11. 15-17, for the text.
On Antony of Egypt
God's anger, or those that remain with us that we have amassed in the other world 'while despising his forbearance and patience'.176 Therefore protect this people from every evil and protect their souls and watch over their coming to us and their going hither, for the glory of God, Father,
Son, and Holy Spirit, now and always, for ever and ever.
Amen.
176. Rom 2:4.
- A letter btj ^erapion o flh muis to the ]^)isciples of ^Antony
Introduction Serapion appears twice in the Life of Antony: in ^[82.3, 'those who were with [Antony] perceived that he was seeing some kind of vision. Oftentimes he would report things that he saw taking place in Egypt while he was on the mountain to Bishop Serapion, who was there on the mountain and saw Antony absorbed in the vision'. In ^[91.89, on his deathbed, Antony directs his disciples to give his two sheepskin coats to bishops Athanasius and Serapion.
Serapion was both a disciple of Antony and a colleague of Athanasius; there survive four or five letters to him from the bishop of Alexandria. He became bishop of Thmuis in the Nile delta in 339, apparently attended the Council of Sardica in 343 in defense of Athanasius, and later defended
Athanasius before Emperor Constantius II. He wrote numerous works, of which survive Against the Manicheans
(Contra Manichaeos) and some letters.1
The letter to Antony's disciples, which seems to be authentic, was apparently written immediately after Antony's death in 356.
1. On Serapion, see A. Hamman, 'Serapion of Thmuis', in Encyclopedia of the Early Church, ed. Angelo di Berardino (New York: Oxford University
Press, 1992), 768.
To the Disciples of Antony Armenian Text Syriac Text The syriac text is set in The armenian text is set in Nofret light to separate it from the armenian text Scala regular to separate it visually from the syriac text.
Later, in the Life of Antony itself, the Coptic Life will be set in Nofret light to dis tinguish it from the greek Later, in the Life of Antony itself, the greek Life will be set in Scala regular to dis tinguish it from the Coptic.
Life.
To the Disciples of Antony
The Letter2 Syriac text Armenian Text 1. The words of Saint Serapion to the disciples of Saint Antony, the hermit.
1. After the death of blessed Antony, Serapio, the Bishop of Amout [Thmuis), wrote to the hermits Isaac and Saramata as follows:
2. The world has lost a great intercessor, and the heavens have received a great man.
2. The world has lost a great old man, and the heavens have found a great man.
3. The one above has found the one he sought, and the one below has lost the one he possessed.
3. Those above have found the one they sought, and those below have lost the one they possessed.
4. Today there is a festival above because of his passing on high, but there is great desolation and anguish for us who remain below be cause of his departure from us.
4. There is a festival on high because of his passing, and there is great desolation and anguish for those below because of his departure.
2. Translated from Rene Draguet, 'Une Lettre de Serapion de Thmuis aux disciples d'Antoine (A.D. 356) en version syriaque et armenienne', Le
Museon 64 (1951) 1-25. The translation of the armenian text is taken from Draguet's latin translation of it.
Serapion ofThmuis 5. See now, brothers! As soon as the old man de parted from us—that blessed Antony, who had been an intercessor for the world—behold we were 5. Observe, then, that as soon as the great old man departed from the earth-the blessed Antony, who had prayed for the whole worldeverything was laid low and suffered anguish; and wrath consumed Egypt. suddenly thrown down and laid low; and all the ele ments together were an guished; and the wrath of God from above first con sumed Egypt.
6. Behold, his separation from us has made apparent our immense loss in deso lation; but how much more will his freedom make the joy which is in heaven ap parent.
6. If, then, his passing made our desolation apparent, how much more did his entrance make the joy that was in heaven apparent.
7. As long as that saint was on earth he spoke and cried out. And he kept his holy hands always stretched out to God; and by speaking with him, he was gloriously 7. As long as he was on earth he spoke and prayed.
And when he spread forth his hands, he spoke with God at great length, lifting up his thought and prevent ing them from coming down, [praying] that he would now allow his wrath to come down. radiant before the Lord. He did not allow wrath to come down; and by faithfully lift ing up his thoughts, the saint prevented God's wrath from coming upon us.
8. But after his hand was withdrawn and no one was 8. But after his hands were withdrawn and no one else could be found to prevent any longer found who could
To the Disciples of Antony
the power of wrath, sud denly it broke forth; and the anguish born in it laid waste the whole region. keep from us the descent of wrath, now suddenly it was poured out and came down to afflict the region and laid waste everything.
9. Now Aaron, when plagues began among the people, took a thurible and 'stood' against God's wrath, placing it [the thurible] 'be tween the dead and the liv ing' [Num 16:48]. Some of them he did not allow to die, and he did permit the wrath to come down from above.
And some he preserved alive, and turned death away from them. And God's wrath stopped and stood still, filled with shame by the righteous one.
9. Now Aaron, when the plague began among the people, took incense and opposed the wrath with great force and 'stood be tween the living and the dead' [Num 16:48]. He did not allow the living to die and did not permit wrath to break forth. These he pre served alive, and he forced death back so that it did not advance. The wrath stood still because it was shamed by the righteous one.
10. But the old man on earth, blessed Antony, while he was still with us, since he constantly carried about the sweet-smelling incense of his prayers, he compelled the wrath to be suspended on high and did not let it spring forth below.
10. But as long as the old man, blessed Antony, was on earth, he constantly held the holy thurible suspended on high; and by appeasing the wrath, he did not allow it to come to us.
11. For as long as that blessed one was with us, it did not spring forth. And as long as he was with us the 11. And rightly, when the saint was still with us, it did not come down very much.
And as long as that saint was
Serapion o/Thmuis with us, the wrath was far wrath was outside us. But after he departed, wrath found an opportunity and came down, since there was no one to keep it back. from us. But when that righ teous one departed, then the wrath found an opportunity and came down to us, since it did not find any one among us to prevent it. But while the saint of God was alive, it did not remain in our midst.
12. Now what tears shall we shed or what lament shall we utter or sing, because we have been deprived of that outstanding man and won derworker and have been surrounded by that great wrath? And now, because we have no remedy to find for this, 12. Therefore, what tears shall we now shed or what lament shall we sing, be cause we have been de prived of the saint and there is no such remedy to be found for us?
13. we therefore now flee to you, who ought to retain his image, O holy disciples of that blessed one, and who ought to form in yourselves his image and teaching.
13. Therefore, we turn to you, blessed one, because it is fitting you should adopt his example.
14. For in no way should a disciple be cast down in spirit, decline from his fore bears' way of life, and fall behind his instructor. Rather he ought always to form his teacher's image in himself austerly and diligently by 14.
To the Disciples of Antony
hard and diligent training.
15. Moreover, since I am by no means ignorant that you once spent time with the saint and dwelling with God's witness, thereby re taining his word and sanc tity and ascetical life, for this reason, 16. though the one most acceptable has been taken from our midst, since we have many with us, it is now right for us to find among ourselves the power of the one in the many.
16. Since we are many, though one of us has been lost, should we not find the power of one in the many?
17. I therefore pray that while you are many and have great power among you—because each of you was an Antony and because you labor greatly and are indeed many—the power of many Antonys may come down to us, powers which by effecting a greater refor mation than before will themselves be made more perfect than before.
17. We therefore pray that since you are many, you may acquire much power.
By his power may each one of you be blessed Antony, so that there may be many Antonys and many powers may come down to us and so that we may obtain a great correction that perfect healing may be poured upon us.
18. But because it is difficult for each of you individu ally to have his power, at least, since you are many, 18. And because it is difficult for you to have his power by imitating him, although you are many, display the power
Serapion ofThmuis of the one; and what he alone effected, we ourselves who are many shall effect; let his power be demon strated among you all. And whatever one does, we many do. And whatever one does by means of his prayer, so long as God hears it because of the holiness and purity in his prayer, we many are perfected by pu rity and prayer, beseeching God that wrath may chance to reach its completion and that the Church may re and what he alone did, we shall do. Because he ap peased God by his holy prayers, we who are many shall now do the same thing by good deeds; and you will appease God by the holiness of your souls. And I think that the whole of wrath may chance to depart from us, for the Church will surely re ceive some quiet relaxation. ceive a measure of revival.
19. And now, my beloved, I am writing to you because the churches have been re duced to captivity. Blasphe mies have filled the squares of our streets. All wicked nesses and crimes are scat tered in our city, and destructive impiety has led our souls into captivity. The errors of the Arians fill our minds, and it is not possible to turn this way or that and to abandon tears.
19. Iam writing to you be cause the churches are filled with desolation, and the streets are filled with blasphemies. Every un cleanness and fornication, and many evils, [have filled] our city. Impiety has taken souls captive. The vessel of the insane Arians has cor rupted minds. There is no way to turn this way or that, and no tears may be found.
20. The church of God has no ministers. The churches of God are despoiled of people, the temples deserted by the people. Indeed the people have made the 20. For the sanctuary of God does not have its ministry, and the churches of God are despoiled of many people.
And now the places are left deserted because the people
To the Disciples of Antony
churches deserts, and have satisfied their grief by changing place. They have dwelt in the wilderness; and from the wilderness they have sent forth prayers, for the churches are in mourning. do not enter, and they make for themselves desert places as congregations in place of the holy Church. Their grief is cured by changing places, and they dwell in the wilder ness and from there offer their prayers to God.
21. The churches weep, and the walls send forth, as it were, a cry. And the holy places remain dishonored and are as though they shed tears for themselves. We too are distressed in pronounc ing what is written: The ways of Zion mourn, be cause they do not come to her festival' [Lam 1:4].
21. Already their walls send forth a cry. I am afraid to speak what is written: The ascents of Zion mourn, be cause there is no one to come to the festival' [Lam 1:4]- 22. I now write this to you so that when you hear it, you may take refuge with God and may pray. And we believe that God will be pro pitious and that, though aroused because of our sins, he will quickly unbend, when we who have caused him to threaten us as sin ners, shall have recited the prayers of that saint.
22. I have written this, my beloved, so that when you hear it, you may offer prayers to God. For I be lieve that God, because he is merciful, though aroused because of human sins, when honored by the saints through [their] prayers, will speedily send threats to sin ners.
,r ,
5° Coptic Life, Preface The Life of Our Holy Father Abba Antony the Anchorite Which Abba Athanasius, Archbishop of Alexandria,
Set Down for Us in a Letter He Wrote to the Brothers in Foreign Lands.
Abba Antony Went to His Rest on the Thirtieth of January.1 2 Preface You have entered into a good contest with the monks of Egypt having determined in your heart to make your selves their equal or to surpass them in the virtue of your ascetic discipline.3 Moreover, you now have monastic
1. Translated from the sahidic Coptic text edited by G. Garitte, 5. Antonii Vitae Versio Sahidica, csco Scriptores Coptici Series Quarta vol. l (Paris: E
Typographeo Reipublicae, 1949J 1-108.
2. Tobe 22 in the calendar year of the Coptic Orthodox Church.
3. Literally: 'in the ascetic discipline of your virtue'.
Greek Life, Preface
A Letter by Athanasius, Archbishop of Alexandria, to the Monks Living Abroad Concerning the Life of Blessed Antony the Great1 2 Preface i. You have entered into a noble contest with the monks of Egypt by choosing, through training3 in moral excel1. Translated from the greek text edited by G. J. M. Bartelink, Vie d'.Antoine,
Sources chretiennes 400 (Paris: Cerf, 1994) 123-377. Paragraph and intraparagraph numbering are those of Bartelink while paragraph head ings and subdivisions are those of the translators.
2. Bartelink notes, 124 n. 1, that the original title is lost and that the manuscripts offer a wide variety of titles. The original was perhaps along the lines of the one offered by Evagrius' latin translation: 'Bishop Athanasius to the Brothers living abroad'.
3. Askesis, from which 'ascetic' derives.
Coptic Life, Preface communities,4 and the name 'monk' designates a way of life among you.5 Such zeal gives everyone cause for praise, and through your prayers God will bring it to fulfillment.
Since you have <also>6 asked me about the way of life of the blessed Antony, wishing to know how he began his ascetic practice and who he was before this under taking, how he came to the end of his life, and if the accounts concerning him are true, so that you your selves may seek to emulate him, I have accepted your request with great enthusiasm. For me, too, it is very good and beneficial just to remember Antony, the man of God. I know that you yourselves, when you hear about Antony, will marvel at that man and will yourselves want to emulate his character, for Antony's life provides an excellent model for monks as they practice their ascetic discipline. Do not, therefore, be sceptical about what you have heard concerning Antony from those who have spoken to you. Store up in your hearts, rather, just the few things you have heard from them, for even these people have barely begun to tell you what they could report.
As for me, because you have persuaded me, I will relate to you in this letter a few things that I remember about that man, setting them down in writing for you.
But as for you, do not stop seeking out each and every person who comes to you from where he lived. Even when each person tells you what he knows, the accounts will barely do him justice.7 It was my desire, when I 4. Monasterion. In the narrative proper, this word designates Antony's
'monastic dwelling', and does not mean 'monastery'.
5. Politnie. The verb also means 'to live a (monastic) way of life'; Antony's politeia, 'way of life', is mentioned immediately below.
6. Reading 2to{o} (cf. Gk /cat wap' epou), as Garitte suggests. I have indicated corrections with pointed brackets ('< >') and translational additions with square brackets ('[ ]'). 1 have supplied needed material from the greek text with a different font. (Scala is used for the inserted
Greek.) 7. Reading ncjpcucpe Fi<si ncpxxe instead of Hqcptone hm ncpxxe (cf. Gk fidAt? ewatloK . . ■ yevip-ai), as Garitte suggests.
Greek Life, Preface
lence, either to become their equals or to surpass them.
You, too, surely have monastic communities,4 and the word 'monk' is not just a word for you but a way of life.5 Justly then would one praise you for your intentions and justly would God grant your prayers. 2. Since you have asked me about the life of the blessed Antony, clearly wishing to learn how he started his training6 and who he was before that and how he concluded his life and whether what is said about him is true, in order to emulate his zeal I have taken up your questions with great enthusiasm.
3. I must tell you that the mere mention of Antony is an extraordinary benefit to me.71 do know that, after you hear what I have to say and come to admire the man, you will also want to emulate his intention. To be sure, for monks the life of Antony is a fine model for monastic discipline.
Do not disbelieve what you have heard about him from those who have sung his praises but realize that what you have heard about him from them represents only a small part of what there is to tell. They have hardly told you anything at all. 4. I am writing because of your request.
Regardless of how much this letter manages to set forth, however, even I shall be conveying to you only a small portion of his life. Perhaps, if each one tells what he knows, the story may become almost worthy of the man.
4. Gk monasterion, which originally meant a monastic cell or dwelling, then community, and finally a monastery. See the next note.
5. As Bartelink observes, 125 n. 2, the word 'monk' in the Life usually indicates a solitary (3.3, 8.2, 9.1, 12.4, 14.7, 25.4, 51.1). It never indicates a person living in a cenobium or large monastery. The Life does suggest, however, that monks lived in semi-anchorite communities (called lauras in Palestine), and that Antony was their spiritual father (^44.2-3, 45.3, 54.1,
54.8, 63.1). Also in the Life, monasterion usually indicates a monastic dwell ing, a 'hermitage', and not a cenobium or large monastery in the pachomian or modem sense of the word (see ^3.2 and 14.7 for contrasting ex amples). For the occurrences of both words in the Life see 'Index des mots grecs' in Bartelink, 411.
6. Gk askesis.
7. Benefitting from, and being helped by, Antony is a recurrent theme in the Life. Opheleia and its verb ophelein occur fifteen times in the work.
Coptic Life, Preface received your letter, to send <for>8 some monks who often went to see him so I could be apprised of their accounts more fully and write to you with assurance.
[But]9 since the season for sailing was coming to a close and the person carrying these letters was in a hurry to get to you, I wrote down for you the things I know-for I saw him often-and the things I heard from the person who followed him for a short time and poured water over his hands.10 I have endeavored to write these things down for you, my godly brothers, with great regard for the truth in every detail so no one will be skeptical after hearing too much or, on the other hand, hear fewer words than he should and hold the man in contempt.
8. Reading erimoox Nca^ome instead of emnooxc njoing (cf. Gk fieraTre/xi/jaaflat ru'd?), as Garitte Suggests.
9. Adding as (cf. Gk 3e).
10. See 2 Kings 3:11, where Elisha pours water over Elijah's hands.
Greek Life, Preface
After I received your letter, I was planning to send for some of the monks, especially those who were accustomed to visit him quite frequently. The thought crossed my mind that if I learned more, my communication to you would have greater thoroughness. But since the season for sailing was coming to a close and the letter-carrier was pressed for time, I myself felt the urgency to write to you, my godly brothers, about what I came to know from the monk who had followed him for a long time, indeed from the very man who had poured water for him to wash his hands.8 I have paid scrupulous attention to the truth so no one would disbelieve because he heard more than is right or, on the other hand, underestimate Antony because he learned about him less than a properly full account.
8. See 4 Kingdoms (lxx); = 2 Kings) 3:11: 'Elisha son of Shaput, who used to pour water on the hands of Elijah, is here'. Athanasius may be referring to Serapion of Thmuis; see f 91.8-9 and the note there.
Coptic Life, paragraph 1 Antony's Origins11 1. Antony was an Egyptian by birth. His parents were well-born, for they had many possessions and, since they were Christians, Antony advanced also in the Christian life from his childhood. He was raised by his parents and so knew nothing besides them and life at home. When he grew and advanced in age,12 he did not want to continue his writing lessons, desiring to stand apart from the ordinary activities of children. His whole desire was, as it is written, to remain in his home without deceit.1'
He would join his parents in church and he was never recklessly playful like a child, nor was he contemptuous while growing up. Instead, he obeyed his parents and observed their wishes and from them he kept in his heart what was profitable. Moreover, although he had many possessions as a child, he did not pester his parents for various kinds of food or look for the pleasures associated with them. He was content with what he had and never looked for anything more.
11. Subtitles are those of the present translator; chapter divisions are those of the published greek (Gk) and Coptic texts.
12. See Lk 2:40 and 2:52.
15. Gen 25:27, referring to Jacob. 'Deceit': kroj. Compare Gk aplastos, 'natu ral, unaffected': Antony 'lived quietly and simply at home'. Kroj, 'guile, deceit, is stronger. Sa nkrof, 'deceiver', is a common designation for the Devil.
Greek Life, paragraph 1
Antony's Origins
[251 A.D.]9
1.1. Antony was an Egyptian by birth.10 His parents were well-born and possessed enough property to be selfsufficient. Because they were Christians, Antony was also brought up as a Christian. 2. As a child he was raised by his parents, knowing nothing besides them and life at home. As a result, when the child grew and advanced in age," he did not continue learning his letters,12 wishing to stand apart from the normal activities of children. 3. His whole desire was, as it is written, to live at home, unaffected by the outside world;13 he would, however, join his parents in church. He was neither reckless as a child nor, when he got older, was he ever contemptuous of his parents but always obeyed them. He also listened attentively to the readings from Scripture14 and kept in his heart what was profitable from them.15 4. Moreover, even though he lived in modest circumstances as a child, he did not pester his parents for all sorts of expensive foods, nor did he look for the pleasures associated with them. He was satisfied solely with what he had and never looked for more.
9. All dates for events in Antony's life are approximate.
10. According to Sozomen, Ecclesiastical History 1.13.2, Antony was bom in Koma (Qiman al-Arias) [B]. Notes taken from Bartelink will be indicated with [B].
11. See Lk 2:40 and 2:52. Translations from Scripture are from the New Revised Standard Version (nrsv), altered when necessary to conform to the greek text.
12. On Antony's'illiteracy', see ^72.1 and 73.3 and the notes there.
13. See Gn 25:27, said of Jacob.
14. See 1 Tm 4:13.
15. See Lk 2:51.
5§ Coptic Life, paragraph 2 Antony's Call 2. After his parents' death, Antony was left alone with his little sister and at eighteen or twenty years of age had to take good care of his home and his sister. Not six months had passed after the death of his parents when, as was his custom, he left the house and went to church.
He was reflecting on his parents' wishes and gave his full attention to them. While he was walking, he considered how the apostles gave up everything and followed the Saviour.14 There were those who sold their possessions, as it is written in Acts: They brought them and laid them at the feet of the apostles so they could give them to those in need.15 And he reflected on what sort or what kind of hope there is for them in heaven.16 Pondering these things in his heart, he went into church and it happened that the Gospel was being read. He heard the Lord saying to the <rich man>,17 'If you want to be perfect, go and sell all your possessions and give them to the poor, and come and follow me, and you will have treasure in heaven'.18
Now Antony, when he received the remembrances of the saints19 from God and reckoned in his heart how that passage had been read for his sake, immediately left that church, and the possessions that his parents had left him
(there were three hundred very prosperous acres) he freely gave away to the people of his village so they would not bother him or his sister about anything. He sold all his remaining possessions and, collecting a great amount of money, gave it to the poor. He kept a few things for his sister.
14. Mt 4:20, 19:27. 15. See Acts 43516. Col 1:5. Eph 1:18; see Mt 19:21.
17. Coptic: neighbor. The translator read loi plesioi, 'neighbor', instead of toi plousio, 'rich man'. ▼ Note 18 follows on page 60.
Greek Life, paragraph 2
Antony's Call [270-271] 2.1. After the death of his parents, Antony was left alone with a very small sister, and when he was around eighteen or twenty years old he had to care for his home and his sister. 2. Not six months had passed after the death of his parents when (as was his custom), on his way to church he was thinking to himself and reflecting on all these things: how the apostles gave up everything and followed the Saviour,16 and how those in Acts sold their possessions and brought them and placed them at the feet of the apostles for distribution to those in need.17 He was thinking about what sort or what kind of hope was laid up for them in heaven.18 3. Pondering these things, he went into the church; it happened that the Gospel was being read at that time and he heard the Lord saying to the rich man, 'If you want to be perfect, go, sell all your possessions and give to the poor, and come follow me, and you will have treasure in heaven'.19 4. When Antony received from God the remembrances of the saints20 and realized how that passage had been read for his sake, he immediately left the church, and the possessions that he had inherited from his ancestors (there were three hundred fertile and very prosperous acres) he freely gave away to people from his village so they would not bother him or his sister about anything. 5. He sold all his remaining possessions and, collecting a considerable amount of money, distributed it among the poor, keeping a little for his sister.
16. Mt 4:20,19:27.
17. Acts 4:34-35.
18. See Col 1:5, Eph 1:18.
19. Mt 19:21.
20. Papias (2nd c.) speaks of'the memoirs of the apostles'.
6o Coptic Life, paragraph 3 Antony Embraces the Ascetic Life 3. When Antony entered the church again and heard in the Gospel the Lord saying, 'Do not be concerned about tomorrow',20 he could no longer bear it; he immediately went out and gave his remaining things to the poor. His sister he entrusted to some faithful women, knowing that they were virgins, so that she would live in virginity. I ie for his part left his household and devoted himself from then on to his ascetic discipline, disciplining and strengthening himself. There were not yet many monasteries at all in Egypt and no monks yet knew the further desert, but each one who wished to [watch over himself spiritually] would attend to himself, going outside of his village a little ways, and he would practice ascetic discipline by himself.
Now there was an old man in that village who had practiced ascetic discipline from his youth, living the life of a monk. When Antony saw this man, he emulated him in goodness and he too began by at first remaining there outside his village. And if he heard about someone who was serious about following good practices, he would go and search out that person like the wise honeybee and would not return to his own place until he had seen that person.21 He was like someone who had received from that person provisions for traveling the road to virtue.
18. Mt 19:21. , , . , 19. Papias (2nd c.) speaks of 'the memoirs of the apostles
20. Mt 6:3421. See Prv 6:8.
Greek Life, paragraph j 6l Antony Embraces the Ascetic Life 3. 1. When Antony entered the church again and heard the Lord saying in the Gospel 'Do not be concerned about tomorrow',21 he could no longer bear to remain there, so he left and distributed his remaining things among those less well off. His sister he entrusted to well-known and faithful virgins, giving her to them to be raised in virginity, while from that time on he devoted himself to ascetic discipline in front of his home,22 watching over himself spiritually25 and practicing patient endurance. 2. There were not yet monasteries in Egypt neighboring on one another, and no monk at all knew the remote desert; each one who wished to watch over himself spiritually would practice ascetic discipline by himself not far from his own village.24
3. Now there was at that time an old man in the neighboring village. From his youth he had practiced the solitary life of an ascetic. When Antony saw him, he emulated him in goodness.25 4. So, like him, Antony began his ascetic practice by staying in places outside that village.
While there, if he heard about someone who was seriously practicing ascetic discipline somewhere, he would go like the wise honeybee26 and search out that person, and he ai. Mt 6:34.
22. Gk: Trpo tt)s oULas. Bartelink, 137, translates as we do: 'devant sa maison'. Staying outside his home, a hermit is exposed to the hardships of sun and wind. Hesiod commands 'stay inside your home. Being outside can harm you'. By being outside the hermit meets the elements in com bat. If this is the correct sense, Antony here anticipates wandering monks like Onnophrius who braved the elements outside and pillar saints who faced cold and heat and storm perched atop pillars.
23. See Dt 4:9,15:19: Lk 17:3, 21:34: Acts 5:35, 20:28.
24. Athanasius is contrasting here the remote desert (makran eremon), yet unknown by monks, with the first monks who lived not far (ou makran) from their villages.
25. See Gal 4:18.
26. See Prv 6:8.
Coptic Life, paragraphs 3-4 Living at first in that place, he resolved not to return to see to his parents' property or to think of his relatives. All his desire and all his energies he directed to the great efforts of ascetic discipline. He worked with his hands, for he had heard the Scriptures say, 'Let the lazy person not eat'.22 He would spend what he earned from his handiwork rightly: part on bread and part on those in need. He prayed all the time, having learned that it is necessary to pray without ceasing.2' Indeed, he paid such close attention to what was read in church that nothing in the Scriptures escaped his notice. He kept everything in his heart, with the result that in his heart memory took the place of books.
4. This is how Antony conducted himself and he was loved by everyone. He was obedient in a sober and serious way to those who devoted themselves to ascetic discipline. Going to them, he considered in his heart each person's ascetic discipline and each person's good spiritual formation and devotion. He saw that one was filled with grace24 and that another was strong in ascetic discipline: another he saw powerful in prayer while another was never angry and another loved all humanity.
One would pass the night in prayerful vigil and another would read well. He marveled at one's patient endurance and another's fasting and sleeping on the ground. He paid close attention to one's gentleness and carefully observed the patience of another. With one accord they all scrupulously observed their godly worship of Christ and their love for one another.25
Antony considered all these things in his heart and, filled with all these things, returned home to his own ascetic discipline for God. He embraced in his heart all
22. 2 Thes 5:10.
23. 1 Thes 5:17
24. 'Filled with grace': literally 'a person of grace', rcmnchans.
25. See Acts 4:32.
Greek Life, paragraphs3-4
would not return again to his own village unless he had seen him. Thus he was like someone who received provisions from that person for travelling the road to virtue.
5. This was the way he initially occupied himself in that place. He resolved not to think about his parents, nor was he mindful of his relatives.27 All his desire and all his energies he directed toward the great effort of ascetic discipline. 6. So he worked with his hands, having heard
'Let the lazy person not eat'.28 He would spend part of what he earned on bread and part of it he would give to those who were begging. He prayed all the time, having learned that it is necessary to pray by oneself without ceasing.29 7.
Indeed, he paid such close attention to the reading of Scripture that nothing in the Scriptures was wasted.30 He remembered everything,31 with the result that for him memory took the place of books.
4. 1. This is how Antony conducted himself, and he was loved by everyone. He went to those who devoted themselves to ascetic discipline32 and sincerely submitted himself to them and closely observed the excellence of each person's zeal33 and ascetic discipline: he observed the graciousness of one and the intense prayer of another; he meditated on one's lack of anger and another's love for humanity; he came to understand how one passed the night in prayerful vigil and another studied the Bible.34 He
27. See Mt 10:37.
28. See 2 Thes 3:10.
29. See Mt 6:6 and 1 Thes 5:17.
30. Literally, 'fell to the ground'; see 1 Sm 3:19 and 4 Kingdoms (lxx; = 2 Kings) 10:10.
31. See Lk 8:15: the reference is to 'holding fast' (katechein) the word. In the Cretan dialect today, katechein means 'to know', 'to understand', which is a possible meaning here.
32. Spoudaioi, 'the zealous', as Bartelink notes, 139 n. 2, became a techni cal term for those who practiced asceticism.
33. Gk: spoudes.
34. Agrupnein (agrupnia), 'to keep vigil', and philologein (philologia), 'to study', were technical terms by this time.
Coptic Life, paragraphs 4-5
the things he had seen in each of those persons and strove to manifest all of them in himself. He was not one to quarrel with those of his own age except that he would not be inferior to them in good works but would manifest in himself what was better. And he would do this without causing them sadness; rather, he would cause them to rejoice all the more for him. Everyone, then, in the village, and all the conscientious people26 with whom he associated, would call him 'God-loving' when they saw his example. Some would greet him as 'son', and others as 'brother'.
The Devil's First Attack on Antony 5. The Devil, who hates and envies what is good, could not bear to see such zeal in this young man, so he now undertook to do to him those things that he is accustomed to do. First, he attempted to lead him away from his ascetic discipline, casting into him the remembrance of his possessions and his guardianship of his sister, longing for family and kin, love of money, boasting, the pleasure in eating many kinds of food, and the other satisfactions of life. Finally, he cast into his heart the difficulty of virtuous living, how great its hardship and manifold its sufferings, and he displayed for him the body's weakness and the many years required to attain perfection, and he raised up in him a great dustcloud of thoughts for him to 26. Coptic: filoponos; Gk: philokaloi. Filoponos may mean someone who was conscientious in fasting and observing church ritual, or it may be a more technical term indicating lay persons who undertook certain churchly duties. In the second sahidic fragment of the Life of John the Little, when John docks in Alexandria 'the archbishop came to see him, with all the clergy and the philoponoi, almost the entire city, chanting psalms . . . . ' See Mikhail and Vivian, The Life of John the Little' 62.
Greek Life, paragraphs 4-5
marvelled at one's patient endurance and another's fasting and sleeping on the ground; he carefully observed one's gentleness and the patience of another. He kept in his thoughts the devotion to Christ and the love for one another that they all shared.35
2. Filled with these observations, he returned to his own place of ascetic discipline.36 From then on, recollecting in himself each person's ascetic practices, he zealously endeavored to manifest all of them in himself. 3. To be sure, he was not one to be contentious with those of his own age except that he would not take second place to any of them in doing what was best. And he acted in such a way that he saddened no one but caused them even to rejoice for him. 4. When everyone in the village and those with whom he associated—everyone who loved what is good—saw Antony, they would call him 'God-loving'. Some would embrace and kiss him as 'son' and others as 'brother'.
The Devil's First Attack on Antony 5.1. The Devil, who hates and envies what is good, could not bear to see such purpose in the young man so he now initiated his customary practices against Antony also. 2.
First, he attempted to lead him away from his ascetic discipline, filling him with memories of his possessions, his guardianship of his sister, the intimacy of his family, love of money, love of honor, the pleasure that comes from 35. See Acts 4:32.
36. Gk: ton idion tou asketeriou topon. Asketerion (see notes 3 and 6 above) later came to mean 'monastery'.
37. Gk: logismon. Once the monk is able to leave behind worldly attach ments, thoughts are his or her chief distraction. As such, the 'treatment' of thoughts became a great concern in monastic spirituality and pastoral care. See Tim Vivian, ' "Words to Live By": A Conversation that the Elders
Had with One Another Concerning Thoughts (EIEPI AOTIIMON) ', St. Vladimir's Theological Quarterly 39:2 (1995) 127-141.
66 Coptic Life, paragraph 5 consider, wanting to separate him from his righteous thoughts.
When the Enemy saw him, and saw that he himself was powerless before Antony's will and that he was being badly defeated by the strength of that man and that he was being thrown to the ground because of Antony's unceasing prayers, he then armed himself with the weapons upon his navel.2' Armed with these, and gloating over them (for these are the arrows he prefers to hurl first against the young), he advanced to fight against Antony, disturbing him at night and bothering him so much that even those who were watching28 could see that there was a fight being waged between the two of them.
The Enemy hurled foul thoughts at Antony, but Antony drove them back through prayer. The Enemy raised up pleasurable desires in him, but Antony, ashamed of them, fortified his body with faith and fasting. And the Devil took on the form of a woman at night and imitated all of a woman's ways in order to deceive Antony. But thinking about Christ in his heart and reflecting on the spiritual insight given to him by his soul,29 he extinguished the Devil's coals. The Enemy once again cast into him the desire for pleasure, but Antony, as though he were angry and grieving, considered in his heart the threat of fire and the worm that works its devices there.50 All these things happened to the shame of the Enemy, for he who thought 'I will be able to fight against God'51 was mocked by Antony; he who had vaunted himself against flesh and blood was being rebuffed by a flesh and blood human being.52 For working with Antony was the Lord who 27. lob 40:16 (Septuagint: lxx): Behemoth's 'strength is in its loins, and its power in the navel of its belly'.
28. Gk; Coptic lacks.
29. Coptic pridrh nnoeron; Gk: to nocron, what is intellectual/rational and spiritual.
30. See Jdt 16:17, Si 7:17 Is 66:24, Mk 9:48. This reminder is one much favored in Coptic monastic literature.
51. See Is 14:14, Ez 28:2. T
Greek Life, paragraph 5
eating various kinds of foods, and the other indulgences of life, and finally the difficulty of living virtuously and the great suffering that that entails. He demonstrated for Antony the body's weakness and the long life ahead of him. 3. In short, he raised up in Antony's mind a great dustcloud of thoughts,37 wanting to separate him from his ability to make correct choices.
But when the Enemy saw how weak he himself was in the face of Antony's resolve, and even more how he was being thrown to the ground38 by the determination of that man and tripped up by his faith and cast down by Antony's unceasing prayers, he then took courage from the weapons strapped around his belly.39 Boasting about these (for these are the first snares that he lays against the young), the Enemy advanced against the young man, disturbing him at night and bothering him so much during the day that even those who were watching could see that there was a struggle being waged between the two of them.40
4. The Devil whispered foul thoughts, but Antony rebuffed them with his prayers; the Devil titillated him, but Antony, as though he were blushing, fortified his body through faith and fasting. 5. But the Devil stood his ground, the wretch, and now dared to take on the form of a woman at night and imitated all of a woman's ways, solely for the purpose of deceiving Antony.41 But Antony, reflecting on 38. Gk: katapalaiomenon. Athletic metaphors are common in monastic literature. Here the image is that of one wrestler (palaistes) throwing another, perhaps even pinning him to the mat.
39. Job 40:16 (Septuagint: lxx): Behemoth's 'strength is in its loins, and its power in the navel of its belly'. Athanasius seems to be suggesting sexual temptations here; in f 6.2, the Devil says he is 'the friend of fomicatiorf.
40. 'Struggle' renders Gk pale, 'wrestling', which continues the athletic metaphor. As we would say, 'the two were having a wrestling match'.
41. For other examples of the Devil taking the form of a woman, see the Life of Pachomius Vita Prima 19 and Vita Altera 10 [B]; for an example of the Devil taking over a female monk in order to seduce a male monastic, see
Tim Vivian, Paphnutius, CS 140 (Kalamazoo: Cistercian Publications, 1993) 148-149.
Coptic Life, paragraphs 5-6 bore flesh for us and gave victory to his chosen ones against the Devil so that each of those who struggle can say, 'It is not I but the grace of God that is in me'.53
6. Finally then, when the Dragon was unable to cast Antony down, he became angry at himself and gnashed his teeth at Antony.34 Becoming deranged, he appeared to him in the illusory form of a young black boy He became like a madman and, using a human voice, said to Antony,
'I have deceived many like you, and I have brought down a multitude. Just now I did my utmost against you, as I have done to others' Antony asked, 'Who are you saying these words to me?'
Immediately the Devil cried out in a powerful voice, 'I am the friend of fornication. I am the one who possesses its traps and desires, waging war against the young. They call me "the spirit of fornication". How many wanted to live wisely, and I deceived them! How many were quietly patient, and I deceived them by casting into them daily
32. This sentence was probably omitted because of sentences that be gan similarly: 6 yap . . . yap 6.
53. 1 Cor 15:10.
34. See Acts 7:54.
Greek Life, paragraphs 5-6
Christ in his heart and the goodness he had through him, and reflecting on the spiritual insight given to him by his soul,42 extinguished the Devil's deceitful coals. 6. Once again, however, the Enemy whispered soft pleasures in Antony's ear, but Antony, as though angry and grieving, pondered in his heart the threat of fire and the worm's punishment.45 Placing these thoughts in opposition to the Devil, Antony bypassed his insinuations unharmed. All these things happened to the shame of the Enemy. 7. He who had thought he would become like God44 was now mocked by a mere youth; he who had vaunted himself against flesh and blood was being rebuffed by a flesh and blood human being. For working with Antony was the Lord, who for us bore flesh45 and gave the body victory over the Devil so that each of those who struggle46 like
Antony can say 'It is not I but the grace of God that is in me'.47
6. 1. Finally, then, the Dragon was unable to throw Antony down by these tactics, but was instead harming himself, being driven out from Antony's heart, gnashing his teeth, as it is written.48 Beside himself, as though out of his mind, he next appeared to Antony in the illusory form
42. Gk: to noeron tes psuches. To noeron (< nous) suggests what is both intellectual/ rational and spiritual; see 20 below and Athanasius, Against the Pagans (Contra Gentes) 30-31.
43. See Jdt 16:17, Si 7:17, Is 66:24, Mk 9:48. This reminder about post mortem punishment is common in Coptic monastic literature.
44. See Is 14:14, Ez 28:2.
45. The connection between the Lord and human beings is even closer in Greek: 'bore flesh' renders sarka . . . phoresas, while a 'flesh and blood' human being renders sarkophorountos.
46. Or: 'contend'; Gk agonizomenon, which continues the athletic meta phor.
47. 1 Cor 15:10.
48. See Pss 34:16 (35:16), 36:12 (37:12), 111:10 (112:10); Mk 9:18; Acts 7:54.
Citations from the Psalms are first given by the Septuagint numeration, then that of the nrsv.
7o Coptic Life, paragraph 6 preoccupations! I am the one whom the prophet accuses on account of those who have fallen: "They have been led astray by a spirit of fornication".55 I am the one who led them astray. On account of me they fell. 1 am the one who has harassed you so often, but up to now you have defeated me'.
Antony gave thanks to the Lord and, summoning up his courage, said, 'You will succeed all the more in becoming despised, for your heart is black'" and you are like a small child, without power. From now on, I will suffer no anxiety over you. "The Lord is my helper, and I shall look upon my enemies"'.' When he heard these words, the Enemy immediately fled, trembling before them, and he was afraid to approach Antony at all.
55. See Hos 4:12.
36. Or: 'you are black of mind', as the Gk has. Coptic hit means both 'heart' and 'mind'.
57. See Fs 117:7 (118:7).
Greek Life, paragraph 6
of a black boy.49 The Deceiver, about to collapse, could no longer mount an attack with thoughts. He had been cast out. But now, making use of a human voice, he said, 'I have deceived many, and I have brought down a multitude, but just now I was helpless in employing against you and your efforts the same tactics I have used against others'.
2. Then Antony inquired, 'Who are you, speaking such things to me?' Immediately that one spoke in mean and base voices, 'I am the friend of fornication. I am the one who has undertaken to trap young people into fornication and entice them with its blandishments. I am called "the spirit of fornication"!50 How many desired to live chastely, and I led them astray! How many professed such a desire, and I enticed them to change their minds! 3. It is I whom the prophet censures on account of those who have fallen when he says, "You have been led astray by a spirit of fornication".51 They have been tripped up because of me! I am the one who has harrassed you so often—but just as often my plans have been wrecked by you!'
49. See 6.4-5. Bartelink, 147 n. 2, draws attention to this apparently first appearance of a black boy in monastic literature; the image may have its origins in Eph 6:12 ('the prince of darkness'), a text cited in 21.3. For references on this subject, see Bartelink's note and Brakke, Athanasius,
229, esp. n. 97. The belief that the Devil and demons took the form of Ethiopians was common in early monastic literature: as Lucien Regnault points out, La vie quotidienne des peres du desert en Egypte au IVe siecle
(Paris: Hachette, 1990) 201, 'the form that they seem to have especially effected was that of male or female Ethiopians, whose swarthy color evoked the blackness of malice'. For his catalogue of Ethiopians in monastic litera ture, see 201-202, and on the Devil and demons in general, 189-207. For a general study, see F. M. Snowden, Blacks in Antiquity: Ethiopians in the Greco-Roman Experience (Cambridge, MA: Harvard UP, 1970). For studies on Christian attitudes, see Peter Frost, 'Attitudes toward Blacks in the Early
Christian Era', The Second Century 8 (1991) 1-11; and Andrew Nugent, 'Black Demons in the Desert', American Benedictine Review 49.2 (June
1998) 209-221. For further references, see Boniface Ramsey, trans., John Cassian: The Conferences (Mahwah, NJ: Paulist, 1997) 73-74; Cassian, Confer ences 1.21.1 and 2.13.7.
50. See Hos 4:12.
51. Hos 4:12.
Coptic Life, paragraph 7 Antony's First Ascetic Practices 7. This was Antony's first contest with the Devil; or, rather, it was a victory that the Saviour accomplished in Antony. For he who condemned sin in the flesh took on flesh from the virgin Mary in order that the justification of the law might be made manifest in us who walk not according to the flesh but according to the Spirit.58 Antony, however, did not become neglectful or arrogant, as though the Devil had fallen beneath his feet. Nor did the Enemy, when defeated, stop setting traps but, like a lion, was prowling around looking for an opportunity to attack
Antony.59 Antony learned from the Scriptures that the tricks of the Enemy are numerous,40 so he practiced his ascetic discipline even harder, thinking in his heart that although the Enemy had not been able to trap him in any way with bodily pleasures, he would not stop tempting him but would try to trap him by means of some other pretext. For the Devil is a lover of sin, especially against the saints.41
Antony subdued his body, making it a slave,42 so that 38. See Rom 8:5-4.
59. See Ps 16:12 (17:12); 1 Pet 5:8.
40. See Eph 6:11.
41. See 1 Jn 3:8.
42. See 1 Cor 9:27.
Greek Life, paragraphs 6-7
4. Antony gave thanks to the Lord and, summoning up his courage, said to the Devil, 'You are a despicable wretch, that is what you are, for you are black of mind, and you are a frustrated child. From now on I am not going to pay any attention to you, for "the Lord is my helper, and I shall look upon my enemies'".52 5. When he heard these things, the Black One immediately fled, frightened by his own cries, and was afraid to come near the man any more.
Antony's First Ascetic Practices 7.1. This was Antony's first contest53 against the Devil; or, rather, through Antony it was the triumph of the Saviour, who 'condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit'.54 2.
Although the Demon had fallen at Antony's feet,55 Antony did not become neglectful or arrogant. The Enemy, although defeated, did not stop setting traps, however; he was once again prowling around like a lion,56 looking for any excuse to attack Antony. 3. Antony, however, learning from the Scriptures that the wiles of the Enemy are numerous,57 redoubled his ascetic efforts, thinking that although the Devil had been powerless to deceive his heart by means of bodily pleasures, he would nevertheless attempt to trap him by other deceitful means, for the Demon is a lover of sin.58
4. More and more, then, Antony mortified his body and 52. Ps 117:7 (118:7).
53. Gk: athlon; Bartelink translates it equally appropriately 'combat'.
54. Rom 8:3-4.
55. See f 6.1 above.
56. See Ps 16:12 (17:12) and 1 Pt 5:8.
57. See Eph 6:11.
58. Literally: 'sins'. See 1 Jn 3:8.
Coptic Life, paragraph 7 he would not, after conquering some temptations, be drawn into others and be deceived by them. So he made plans to enter into an even more difficult and demanding regimen of ascetic discipline, and many marvelled at him but he endured the pain and hardship with ease. The eagerness within his soul endured for such a long time that it created in him a good disposition so that when he received even small suggestions from others, he showed great enthusiasm for <them>.4:> He often passed the night in vigil without sleeping, and he would do this not once or twice but many times, and people would marvel greatly at him. He would not eat each day until after the sun had set, but oftentimes he would eat every second or fourth day. His food was bread and salt and water. It is not necessary even to speak of meat and wine, for nothing of this sort is found among those who are zealous. A mat would suffice for him to sleep on and often he just slept on the floor.
He took care not to anoint himself with oil, saying that it was more fitting for young people to demonstrate ascetic discipline in themselves with eagerness and not to seek after those things the body relies on,44 but to <accustom it>45 to difficulties, thinking46 about what the Apostle said:
'When I am weak, then I am strong'.47 For Antony used to say, The mind of the soul is strong when the pleasures of the body are weak'.48 Truly people used to marvel at this other principle of his: he did not wish to measure
43. Reading H2htoy, 'them', instead of N2HTc|, him/if, as Garitte sug gests, and as the Gk has.
44. 'Relies on': kco n2MToy. Garitte suggests emending Ktu to snoti (Gk:
Kai ^Tjretv to. xawovvTa to owfia), the things that weaken the body.
(Shon translates xavv°tu' see W. E. Crum, ed., A Coptic Dictionary (Oxford.
Clarendon Press, 1939) 821B (hereafter: Crum).
45. Reading eTpeyTouq instead of eTpeyTiopu (cf. Gr e8i£eiv auro), as Garitte suggests.
46. The Coptic participle eqneeye is also ambiguous.
47. 2 Cor 12:10.
48. The Coptic has a nice word play absent in the Greek: 'Strong and 'weak' are <sm<som and \t6om, respectively.
Greek Life, paragraph 7
made it a slave59 so that he would not, after defeating some sins, be dragged down by others. He wished, therefore, to accustom himself to even more strenuous disciplines. 5.
Many marvelled at him, but he easily bore the suffering, for his eagerness of soul, having persisted such a long time, was working such good habits in him that when he received even small suggestions from others he showed great enthusiasm for them. 6. He kept such lengthy vigils that he would often pass the entire night without sleep. Doing this not once but many times, he was marvelled at. He ate once a day, after the sun had set,60 but would also eat every other day, and often he took food only every four days.
His food was bread and salt, and his drink was water alone.
7. It is superfluous even to speak about meat and wine, for nothing of this sort could be found among those who are zealous.6' A mat sufficed for him to sleep on, but usually he just slept on the ground.62
8. Antony declined to anoint himself with oil,63 saying that it was more fitting for young people to practice ascetic discipline with eagerness and not to seek after those things that weaken the body. Instead, they should accustom it to 59. See 1 Cor 9:27.
60. Philo says (De contemplativa 34) that the Therapeutae did not eat or drink before sunset because they believed that 'philosophy' was worthy of the light while physical requirements demanded darkness [B, 153 n. 1]. The usual dinnertime for monks in lower Egypt was the ninth hour, 3 p.m.; the more ascetic would wait until dark.
61. Vegetarianism was common among ascetics of late antiquity, both Christian and non-christian; for examples, see Meredith, 319 and n. 1, and Cox, 28-30.
62. According to Eusebius, Origen, too, slept on the floor; see Ecclesiasti cal History 6.3.9 an^ 6.3.9-12 for Eusebius' depiction of Origerfs ascetic practices.
63. Anointing with oil was part of the greco-roman bathing ritual. Pliny the Younger, Letter 2.17, describes a roman villa with a separate room 'for applying bath oif. Martial, Epigram 4.8.6, describes roman gymnasia as 'sleek' because people massaged with oil there before exercising. After a massage with oil, bathers used a strigil, a scraper, to remove excess oil from their skin; they would then enter the heated room for a bath in hot water.
Coptic Life, paragraphs y-8
the path to virtuous thought by time or by withdrawal from the world49 for its own sake, but by love and intention. So he did not count time that had passed, but each day, as though beginning his ascetic discipline anew, made great progress, meditating continually on what the Apostle says: 'We are forgetting what lies behind and straining forward to what lies ahead'50 He would also remember the voice of Elijah the Tishbite who said, The Lord lives, the one before whom I stand today.'1 He observed that in saying 'today', he was not counting time that has passed but was always laying a foundation, endeavoring each day to stand before God and to attain an acceptable form in order to appear before God pure in heart and prepared to obey his will alone, and no other.
And he used to tell himself from the way of life of the great Elijah that it was necessary for ascetics at all times to know their own lives, as in a mirror.
Antony, Living in the Tombs, is Assaulted by the Devil 8. In this way, then, Antony armed himself and went into the tombs that lay some distance from the village.
He remained there, asking one of his friends'2 to bring him bread every few days. He went into one of the tombs and 49. 'Withdrawal from the world': anachoresis.
50. Phil 3:13, a favorite verse of Gregory of Nyssa.
51. 1 Kings 17:1 and 18:15. 'Today', important for the exegesis that fol lows, does not occur in the sentences cited from the lxx, but it does occur in the next clause in 18:15: I will show myself to him today!
52. Coptic: oyx: kvi rtSv yvwpLy-uiv. See the next par.: his friend came.
Greek Life, paragraphs y-8
hardship, thinking about what the Apostle said: 'When I am weak, then am I strong'.64 9. Antony used to say, 'The mind of the soul6,; is strong when the pleasures of the body are weak'. 10. And truly this principle of his was marvellous: he did not think it right to measure the path to virtue by time nor by withdrawal from the world66 for its own sake, but by one's desire and resolve. 11. So he himself did not dwell on time that had passed, but each day, as though beginning his ascetic discipline anew, made progress by working harder, reflecting continually on what Paul said:
'We are forgetting what lies behind and straining forward to what lies ahead'.67 12. He would also recall the voice of the prophet Elijah who said, 'The Lord lives, the One before whom I stand today'.68 He observed that in saying 'today', he69 was not counting time that had passed but was always making a new beginning for himself, endeavoring each day to stand with God as though he were about to appear before God, pure in heart and prepared to obey only the will of God, and the will of no other. 13. He used to say to himself: 'It is necessary for the ascetic to learn from the way of life of the great Elijah always to examine closely his own life, as in a mirror'.70
Antony, Living in the Tomb, is Assaulted by the Devil71 8.1. In this way, then, Antony girded himself and left for 64. 2 Cor 12:10.
65. Bartelink shows, 152 n. 2, that the correct reading here is 1-779 tov vovv instead of 1-77? ipvxfjs tov tovov, 'the soul's intensity'. Bartelink's reading is supported by the Coptic. This sentence has the flavor of a monas tic apophthegm.
66. Gk: anachdresis.
67. Phil 3:31.
68. 3 Kingdoms (lxx; = 1 Kings) 17:1 and 18:15. 'Today', important for the exegesis that follows, does not occur in the sentences quoted from theV
y8 Coptic Life, paragraph 8 the monk55 remained there alone, having closed the door on himself. The Enemy could not stand him being there; he was afraid that little by little Antony would fill the other deserted places with ascetics.54 So the Devil came out one night with a crowd of demons and beat Antony with so many blows that he remained lying on the ground, unable to speak because of the torturous blows. Indeed,
Antony said with certainty that the pain from the blows was so great <that one would say>55 the blows came from powerful men inflicting tortures.
But by the providence of God (for the Lord does not <forget>56 those who trust in him), the next day his friend came with a little bread for him. When he opened the door, he saw Antony lying on the ground as though he were dead. Immediately he lifted him up and took him to the church in the village and laid him there. Now many of his relatives and people from the village were sitting and standing around Antony as though he were dead. But at midnight, he regained consciousness and when he sat up he saw that all of those around him were asleep and that only that one fellow, whom he knew, was awake. He beckoned to him to come near and asked him to lift him and carry him once again to the tombs, and he woke no one.
53. Or 'solitary one': monachos; Gk: 'he remained inside, alone (monos):
54. See Gk Life H H 8jz and 14.7
55. Reading 2<-i,o exco xe instead of 2wcTe 6® (cfGk u>s XtYeiv), as Garitte suggests.
56. Reading oBipq instead of oipru, as Garitte suggests.
Greek Life, paragraph 8
the tombs that lay some distance from his village. 2. After asking one of his friends to bring him bread every few days, he went into one of the tombs and, closing the door of the tomb behind him, remained inside, alone. The Enemy, however, could not stand his being there. He was afraid that little by little Antony would turn the desert into a city of asceticism.72 Coming out one night with a mob of demons, he beat Antony with so many blows that he was left lying on the ground, unable to speak because of the torturous blows. 3. Antony said with certainty that human beings could never wield such blows or inflict such punishment, so great was his suffering.
But by the providence of God (for the Lord does not disregard those who hope in him), the next day Antony's friend came, bringing some bread for him. When he opened the door and saw Antony lying on the ground as though dead, he lifted him up and carried him to the village church and laid him on the ground. 4. Many of his relatives and people from the village sat down around Antony as though he were dead. Around midnight, though, Antony regained consciousness and raised himself up. When he saw all of them asleep and only his friend keeping watch,73 he beckoned to the friend to come over and asked him to pick him up again and carry him back to the tomb without waking anyone. ixx, but it does occur in the next clause in 18:15: 'I will show myself to him today.'
69. Both the participle and the pronoun in Greek are as ambiguous as our english rendering, referring to Elijah, or Antony, or to both of them.
70. The image of the mirror goes back to Plato (Alcibiades 1.132E) and Gregory Thaumaturgus uses it of Origen [B: 157 n. 1].
71. The Life of Pachomius (First Greek Life 17-21 [CS 45:308-311]; Bohairic Life 21 [CS 45:44-45]) has similarities with f'f 8-10 and maybe modeled on them: in f 10.3, after many diabolic attacks, Antony is comforted by a heavenly voice that reassures him, 'I will be a helper to you always'. At the end of Pachomius' temptations, an angel appears and reveals his vocation to him (First Greek Life 23, Bohairic Life 22).
72. Gk: polisei. Polizein here anticipates the use of the same verb by Athanasius in his famous declaration in f 14.7 that Antony had 'made ▼
8o Coptic Life, paragraphs 9 9. So his friend took him and closed the door, and Antony remained inside by himself. He was unable to stand because of the blows from the demons, but he prayed while lying on the ground. And after his prayer he cried out, saying, 'Look, here I am-Antony! I will not run from your blows! Even if you do worse things to me, nothing will separate me from the love of Christ Jesus my Lord.57 For it is written in the psalms: "Though war should rise up against me, my heart will not be afraid".58
These were the things the ascetic thought and said, but the Enemy, who hates everything good, was amazed that after all these blows Antony was still strong in heart and had returned again to that place. The Enemy gathered together his dogs and, so angry he was about to burst, said to them, 'You see that neither with the spirit of fornication nor with beatings have we been able to stop this person! Even worse, he has stubbornly opposed us!
Let us, then, approach him using some other forms'.59
(Now these forms of the Devil are evil things.) That night, then, the Devil worked such deceit that that whole place was shaken as by an earthquake that seemed to tear everything apart. The demons came inside, taking the shape of wild beasts and reptiles in a nightmare. Suddenly the place was filled with the illusory shapes of lions and bears and leopards and bulls and male and female serpents and wolves, and each one came toward him with a loud roar and hissing,60 according to its kind. The roaring lions wanted to leap on him; the bull acted as though it would gore him; the snake struck, but did not reach him; and the wolf stalked toward him. All of these appeared together, and the sound of their roars and hissings was very fearful.
57. See Rom 8:35.
58. Ps 26:3 (27:3).
59. With regard to the Enemy's dogs, see Gk Life U 94 and n.
60. 'Roar and hissing': literally 'voice' (sme), and immediately below.
Greek Life, paragraph 9
9.1. So Antony was carried back to the tomb by this man and, with the door closed, as was his custom, he was once again inside by himself. 2. He did not have the strength to stand because of the blows from the demons, but continued to pray while lying down. And after his prayer he would cry out, 'Look, here I am—Antony! I will not run from your blows! Even if you do worse things to me, nothing
"will separate me from the love of Christ'".74 3. Then he also recited the psalm: 'Though an army should array itself against me, my heart will not be afraid'.75 4. The ascetic thought and said these things, but the Enemy, who hates what is good, was amazed that after all these blows Antony was brave enough to return. Summoning his dogs,76 and so angry that he was about to burst, the Devil said, 'You see that neither with the spirit of fornication nor with blows have we stopped this fellow. On the contrary, he stubbornly opposes us! Let us approach him some other way!' (It is easy for the Devil to take on other forms to do evil.)
5. That night the demons made such a racket that the whole place seemed to be shaken apart. The demons acted as though they had torn down the four walls of the little room and seemed to be entering through them, having taken on the fantastical appearance of wild beasts and reptiles. 6. Suddenly the place was filled with the illusory the desert a city (polis)'.
73. There may be echos here of Lk 9:28-36 where the disciples, weighed down with sleep, still manage to stay awake (diagregoresantes in Lk and gregorounta here) and see the transfigured Jesus, and Lk 22:39-45, when
Jesus prays on the Mount of Olives and the disciples fall asleep (koimomenous in both texts).
74. Rom 8:35.
75. Ps 26:3 (27:3).
76. In Egypt, where the ancient gods took the form of animals, it is not surprising that Christians saw these gods as beastly demons come to haunt and terrorize them. Anubis took the form of a dog. J. G. Griffiths suggests that the Devil and his minions in the Life of Antony 'follow the pattern of Seth [Set] and his followers' [B, 159 n. 1]. Such animal forms would have been painted and carved on the walls of the tomb where Antony was living.
See 42.1.
Coptic Life, paragraphs 9-10 Antony, wounded by them, suffered terribly in his body, but in his soul he was even more vigilant and lay on the ground, strong and unafraid. He groaned because of the pain in his body, but he was in control of his thoughts and, as though he were mocking the demons, said to them, 'If you had any power over me, just one of you would be enough against me, but because the Lord has destroyed your power, you attempt to terrify me with a mob. But you show your weakness because you imitate the forms of animals'. Again he was courageous and said,
'If you are able61 and have authority over me, do not stop but attack right now. If you are not able, why do you bother me in vain? For our seal and purity and wall of protection is our faith in our Lord Jesus Christ'.62 So they tried to do many things to him and they gnashed their teeth against him.
10. He looked up and saw that the ceiling appeared to be opening, and he saw what seemed to be a beam of light descending toward him. And suddenly the demons vanished and the pain in his body immediately ceased and the place where he was was restored to its former condition. Antony perceived that the Lord had saved him and when he took a breath he realized that he had been
61. Coptic: ounsom mmotn. Aim also means 'power, strength,' as has been translated above. Coptic preserves the play on words from the Gk; see
11 9.10 and n.
62. See Prv 18:11.
Greek Life, paragraphs 9-10
shapes of lions, bears, leopards, bulls, and poisonous snakes and scorpions and wolves, and each of them was moving about in ways appropriate to its own form. 7. The lion was roaring, wanting to leap on him; the bull acted as though it would gore him; the snake crawled forward but did not reach him; the wolf rushed at him, but then stopped.
Absolutely terrible were the cacophonous ravings of all these apparitions and the howling of their voices.
8. Antony, lacerated and stabbed by the beasts, felt even more terrible bodily suffering, but lying down without moving he was even more vigilant in his soul. He groaned because of the pain in his body, but was in control of his thoughts and, as though he were mocking the demons, said, 9. 'If you had any power in you, one of you would be enough. But since the Lord has taken away your power, you attempt to terrify me any way you can by sheer numbers. Mimicking the forms of irrational beasts, as you do, only demonstrates your weakness, however'. 10. Once again he spoke courageously: 'If you are able,77 and have received authority78 against me, do not hesitate, but attack now. But if you are not able, why do you bother me to no purpose? Our seal and wall of protection is our faith in the Lord'.79 11. In short, they attempted to do many things against him and gnashed their teeth at him, yet they only mocked themselves all the more, not him.
10.3. The Lord did not forget Antony's struggle80 at that time, but came to his help.8' Looking up, Antony saw the 77. Gk: dunasthe, which is etymologically related with 'power', dunamis
(English 'dynamite'), in f 9.9. The Coptic preserves this word association.
See the next note.
78. Gk: exousia. In the Gospels, God gives authority to Christ, who gives authority to the disciples; in Lk 9:1, a passage that may be in the background here, Jesus gives the disciples power (dunamis) and authority (exousia)
'over all the demons'.
79. See Prv 18:11.
80. On 'contest1; Gk athlesis. The word was also used of martyrs.
81. Gk: antilepsis, 'help, succour', see Pss 21:1 (22:1), 21:20 (22:19); 82:9; 83:6; 88:19; 107:9.
Coptic Life, paragraphs 10-11 relieved from his suffering. He entreated the one who had appeared to him, saying, 'Where are you? And why did you not appear to me from the beginning so you could heal me?' A voice then came to him, saying, 'I was here, but I waited to see your struggle. And now, since you persevered and were not defeated, I will be a helper to you forever and I will make you famous everywhere'.
When Antony heard these things, he stood and prayed, and he was so strengthened that he felt the strength return to his body. He was about thirty-five years old at that time.
Antony Leaves for the Mountain 11. The next day Antony went outside, joyfully worshipping God. He went to the old man, the monk"' mentioned earlier, and asked him to go with him to worship the Lord in the desert. But that old man declined, saying this was both on account of his age and also because he had never practiced anything of this sort.
Antony, however, immediately set out for the mountain.64
But the Enemy saw his eagerness and, wishing to trip him up on the way, cast onto the road the apparition of a 65. Or 'the solitary'.
64. Coptic ptoou. For a discussion of mountain and desert in early egyptian monasticism, see Tim Vivian, Paphnutius: Histories of the Monks of Upper Egypt and The Life of Onnophrius, CS 140 (Kalamazoo: Cistercian Publications,
1993, rev. ed„ 2000) 18-26.
Greek Life, paragraphs 10-11
roof appear to open82 and a beam of light descend on him.
2. Suddenly the demons vanished and the pain in his body immediately ceased and his dwelling was once again whole.
Antony perceived the Lord's help,83 and when he took a deep breath and realized that he had been relieved of his suffering, he entreated the vision that had appeared to him:84 'Where are you? Why did you not appear at the beginning so you could stop my sufferings?' 3. And a voice came to him: 'Antony, I was here, but I waited to see your struggle. And now, since you persevered and were not defeated, I will be a helper to you always and I will make you famous everywhere'.85 4. When Antony heard these things he stood and prayed, and he became so strong that he felt in his body more strength86 than he had had before.
He was about thirty-five years old at that time.
Antony Leaves for the Mountain (the Deserted Barracks) [285] 11.1. When Antony went outside the next day, he was even more zealous in his godliness. Going to the old man mentioned earlier, he asked him to dwell with him in the desert. 2. When the old man declined because of his age and because he had never practiced an ascetic discipline like this, Antony immediately set out for the mountain.87
82. See Acts 7:55-56. 83. Gk: antilepsis.
84. One has to wonder if Athanasius is having a sly linguistic joke here at the expense of the demons. They are 'apparitions', phantasiai, whereas the heavenly 'vision' (optasia) 'appears' (phaneises); phaneises and phantasia are related etymologically to the verb phainein, 'to appear'. Optasia is often used of angels (e.g., Lk 24:23) and of Christ, but can also refer to demons; see Lampe 967A-B for examples.
85. This echoes promises made by God to Abraham and David; see Gn 12:1-3, 2 6am 7:8-16, and also 2 Cor 2:9.
86. Gk dunamis, 'power'; see the notes to f 9.10.
87. Mount Pispir is east of the Nile, about 75 km. south of Memphis [B].
Coptic Life, paragraphs 11-12 large silver dish. But Antony65 recognized the wiles of the hater of goodness and he stood and looked at the dish.
He knew that it was a work of the Devil and said, 'How did this dish get here in the desert? No path has been worn here before now, nor is there any traveler's footprint.
If someone had dropped it, it would have been impossible for him <not>66 to know it since it is so large, and whoever lost it would have returned and looked for it and found it because this place is deserted. What has happened here is the work of the Devil! You will not trip me up by doing this, Devil! Instead, this will go with you to destruction!'67 When Antony said these things, that apparition vanished like smoke.68
12. Afterwards, while he was walking on his way, he saw some gold—real gold, not an illusion. Whether it was the Enemy who showed it to him or whether a mighty power was training the <athlete>69 and showing the Devil that he was not tormented by money, he did not tell us, nor do we know—only, it was truly gold that he saw. Antony marvelled at the quantity of gold, but he passed it by and fled as one flees fire. As a result, he did not take one step toward it.
He advanced closer and closer to the mountain. He saw a deserted <barracks>70 on the far side of the river, deserted so long that it was full of reptiles, and he made his home there. The reptiles there fled as though they were being chased away, and they moved out. Antony
65. Coptic: 'he'; Garitte suggests this emendation. Cf. Gk 'Avtwvlos Se.
66. Following Garitte's emendation emuTpeyeme; cf. Gk ovk -qhvvaro Aadelv.
67. See Acts 8:20, where Peter rebukes Simon Magus.
68. See Ps 67:2 (68:2).
69. Reading Hncyoeix instead of Mncpoxne, 'counsel' (cf. Gk adArp-qv), as Garitte suggests.
70. Reading eynxpeuROA.n instead of eynxpxKOA.n, 'parable' (cf. Gk ■nape^oArjv), as Garitte suggests.
Greek Life, paragraphs 11-12
But once again the Enemy, seeing Antony's eagerness and wanting to thwart it, cast onto the road the illusory shape of a large silver dish. 3. Antony, however, recognized the cunning of the hater of goodness and stopped. Seeing that the dish was the work of the Devil, he completely spurned it, saying, 'How did this dish get here in the desert? The path is not worn, nor are footprints of any travellers here.
If someone had dropped it, it would have been impossible for him not to notice it because it is so large.88 4. No, whoever lost it would have returned and looked for it and found it because this place is deserted.89 This is the work of the Devil! You will not frustrate90 my purpose with this,
Devil! May this "go with you to destruction"!'91 5. When Antony had said this, the apparition vanished like smoke before a fire.92
12.1. Afterwards, as he walked away, Antony saw some gold thrown on the road—real gold, not another illusion.
Whether it was the Enemy who showed it to him, or whether a mighty power was training the athlete and demonstrating to the Devil that Antony really did not care about money, he did not say nor do we really know—except that it was gold that appeared. 2. Antony marvelled at the quantity of gold but passed it by as one leaps over a fire. As a result, he did not even turn aside but instead hurried on his way with such zeal that the place was hidden from sight and forgotten.
3. Increasing his resolve more and more, he advanced toward the mountain. Finding on the far side of the river a barracks deserted so long that it was full of reptiles, he
88. This sentence has a beauty of economy in Greek: eKirecrdjv ovk rjSvvaro Xadelv peyiaTOS u>v.
89. Gk: eremos, showing the original meaning of the word as 'emptiness' rather than 'sandy waste'.
90. The Life is carefully written, with words echoing and re-echoing. 'Frus trate' here renders empodizein, the same word translated as 'thwart' in 11.2 where the Devil is plotting against Antony.
91. See Acts 8:20 where Peter so consigns Simon Magus.
92. See Ps 67:2 (68:2).
Coptic Life, paragraphs 12-13 closed the door and laid up enough bread for six months.
(The Egyptians do this, keeping the bread with them for a whole year, and no harm at all comes to it.) He shut himself in and had water with him, and he remained inside there alone. He did not go out, nor did he see those who came to see him. He did this a long time, living ascetically this way, twice a year lowering his bread down to himself from the rooftop.
15. Since those who came to see him knew that he would not allow them to come inside, they would
<often>71 remain outside, spending days and nights at his doorstep. They heard what sounded like mobs inside creating a disturbance and making noise, raising their feeble <voices>,72 crying out and saying, 'Get away from what belongs to us! Why are you living here in the desert? You will not be able to endure our treachery!'
Those outside at first thought that there were some men in there who had got inside to him by means of ladders; then they looked inside through some holes, but did not see anyone. At that point they realized that those inside were actually demons and, becoming afraid, those outside began calling out to Antony." He heard them, but he was not concerned about them.74 Antony came to the door and urged the people to go away and not to be afraid, saying, 'This is the way demons act, creating apparitions of this sort for those who are fearful. But cross yourselves and depart strengthened and encouraged, and leave them to mock themselves'. So they went away, protected75 by 71. Reading N2*.2 neon instead of n2ooy, 'for many days, which is redundant (cf. Gk tto\\6.kls), as Garitte suggests.
72. Reading n2©ncmh instead of ti2euiinhuje, 'multitudes' (cf. Gk <f>wvdg), as Garitte suggests.
73. Coptic lacks this clause, but the next sentence requires it. Cf. Gk (f>oflT)devTes auroi tov ' Avtwvlov kKaXovv.
74. The pronoun, ambiguous in Coptic, could refer to those outside, or to the demons. ▼
Greek Life, paragraphs 12-13
made a new home for himself there and lived in the barracks.93 4. As a result, the reptiles, as though someone were chasing them, immediately left. Antony blocked up the entrance and, having water inside, laid in enough bread for six months (those from the Thebaid do this, and often the bread is stored for even an entire year without harm).94
As though he were hidden away in the innermost recesses of a sanctuary, he remained alone inside his hermitage,95 neither going out nor seeing any of those who came. 5. In this way he devoted himself to his ascetic discipline for a long time, receiving bread only twice a year from the rooftop above.
13.1. Those friends who came to see him, since he would not allow them to come inside, often remained outside day and night. They heard what sounded like mobs of people creating a ruckus and crashing around inside, letting loose their pitiful voices and crying out, 2. 'Get away from what belongs to us! What are you doing in the desert?96 You will not be able to endure our connivings!' 3. Those outside at first thought some people who had gotten inside by means of ladders were in there fighting with him, but when they knelt down to look through a hole in the wall, they did not see anyone. At that point, realizing that the people inside were demons, they got scared, and started calling to Antony.
4. He heard them shouting, but paid no attention to the demons, and going up to the door, he urged the people to go away and not be afraid. 'For', he said, 'the demons create just such apparitions for those who are fearful. 5. But you— cross yourselves97 and go away strengthened and 93. It is not dear exactly what parembole, 'barracks', indicates. LSJ 1335B,
IIb2, gives 'encampment' (Ex 14:19 [lxx]), generally 'soldiers' quarters, barracks', and cites a papyrus from Oxyrhynchus (third century).
94. The hard bread would be moistened with water and eaten.
95. Gk: monasterion.
96. Gk: Tl aoi Kai Tfj epr/iu/j, which surely must be an echo of Mt 8:28 where the demon says to Jesus in a loud voice, TL epol ko.1 aoL.
97. This practice apparently goes back at least to the second century; see Tertullian, De corona 3.
9° Coptic Life, paragraphs 13-14 the sign of the cross.
Now Antony remained alone, and the demons could not harm him at all as he fought against them all the more, for the Cvisions that continued>76 to come into his mind every day, and the weakness of the enemy who fought against him, gave him great relief from his sufferings and encouraged him to even greater zeal. Indeed, those who knew him would often go there thinking that they would find him dead, but they heard him chanting the psalms: 'Let God arise, and let his enemies be scattered; and let those who hate him flee from before him. Let them vanish as smoke vanishes; as wax melts before the fire, let sinners perish from before the face of God'.'' And 'All nations surrounded me; I drove them off in the name of the Lord'.78
Antony Emerges and Inspires Others to the Ascetic Life 14. Antony spent almost twenty years practicing ascetic discipline alone in this way. He did not go outside, nor was he often seen by anyone. After awhile, the consciences of many were pricked, and they wished to imitate him, and they forcefully tore down his door. Antony came out, and God was with him.7'7 This was the first time that he came out of the fortress and appeared to those who 75. Both the Gk teteichismenoi iteichos: 'wall') and the Coptic kleu (kot: build, edify; building') retain the image of being protected by surrounding strong walls (as more distantly does 'protected', derived from latin lego,
'to cover, protect).
76. Reading xe NS^ecopHMX eToycug btootoy instead ofxe ne-»6iopix 1 lexoxtoo eTooToy (cf. Gk dec)pTjy.dT(uv), as Garitte suggests.
77. Ps 67:2-3 (68:1-2).
78. Ps 117:12 (118:11).
Greek Life, paragraphs 13-14
encouraged, and leave the demons to deceive themselves'.
So they went away, protected by the sign of the cross.
Antony remained there, and suffered no harm from the demons, nor did he tire of struggling against them. 6. For the increasing number of visions that came into his mind and the weakness of his enemies gave him great relief from his sufferings and provided him with even greater zeal.
7. Indeed, his friends would often go there, thinking that they would find him dead, only to hear him chanting psalms:
'Let God rise up, and let his enemies be scattered: let those who hate him flee before him.
Let them vanish as smoke vanishes; as wax melts before the fire, let sinners perish before God'.98
And again: 'All nations surrounded me, and in the name of the Lord I drove them off'.99
Antony Emerges and Inspires Others to the Ascetic Life [305-306] 14.1. Antony spent almost twenty years alone practicing his ascetic discipline this way, neither going out, nor being often seen by anyone. 2. After awhile, many people yearned for his way of life and wished seriously to follow his ascetic practice, while others, his friends, came and forcibly100 tore down his door and forced him to come out. Antony emerged as though from some shrine, having been initiated into divine mysteries and inspired by God. This was the first time that he came out of the barracks and appeared to those
98. Ps 67:23 (68: 23).
99. Ps 117:10 (118:10).
100. Gk: |3iV Is there an echo here of Mt 11:12 where Jesus says the kingdom of heaven is taken by force (/Lateral)?
Coptic Life, paragraph 14 came to see him. When they saw his body they marvelled at his sweetness,80 for he had not exercised yet he was not weak as though he had come out from fasting and fighting with demons; they found him just as they had known him before he withdrew. They saw that the thought81 of his soul was pure, and he was not sorrowful and suffering. He had neither been disturbed by pleasures nor had laughter or sadness ruled over him. Moreover, when he saw the crowd, he was not disturbed, nor was he delighted when they greeted him. Rather, he maintained complete equilibrium because reason was guiding him.
Many of those there were sick. The Lord healed them through Antony because the Lord gave grace to Antony by means of the words Antony spoke. And Antony comforted the many who mourned while he reconciled others at enmity and made them brothers. He told everyone to honor nothing among the things of the world more than love for Christ Jesus. He taught each person about the good things to come and about God's love for humankind which has come to us because God did not spare his own Son, but gave him for all of us.82 So he persuaded many to choose the monastic way of life and in this way monastic dwellings85 came into being in the mountains, and the desert filled with monks84 and they lived there, having left their homes. They registered themselves for citizenship in heaven.85
79. 'And ... him': Gk 'as though from some shrine, having been initiated into divine mysteries and inspired by God'. Syriac also lacks this phrase; there, Antony's appearance is that of 'an angel of light. See 1 Cor 11:14 where it is Satan who 'masquerades' as an angel of light. The editor of the syriac life may be suggesting that Antony is the true angel of light, see Brakke, 'The Greek and Syriac Versions' 47.
80. Text: xypipnnpe exn neqKtine: Garitte wishes to emend to xypujnnpe xe MneqKNNe, 'they were amaled that he was not fat'; cf. Gk they were amazed to see that his body had maintained its natural condition, being neither fat from lack of exercise'. Ktnie, though, can indicate ▼
Greek Life, paragraph 14
who came to see him. 3. When those people saw him, therefore, they were amazed to see that his body had maintained its natural condition, being neither fat from lack of exercise nor weakened from fasting and fighting with demons; they found him just as they had known him before his withdrawal. The character of his soul was pure,
4. for it had neither been contracted by suffering nor dissipated by pleasure, nor had it been afflicted by laughter or sorrow.101 Moreover, when Antony saw the crowd, he was not bothered, nor did he rejoice at so many people greeting him. Instead, like someone guided by reason, he maintained his equilibrium and natural balance.102
5. Through Antony the Lord healed many there who were suffering from bodily illnesses and purified others of their demons. 6. The Lord gave grace-filled speech to Antony, so he comforted many who mourned and reconciled others who were fighting and made them friends, in addition telling everyone to prefer nothing among the things of the world to love for Christ. 7. Talking with them, and reminding them of the good things to come103 and of God's love for humankind that has come to us—God 'did not withold his own Son, but gave him up for all of us'104—he persuaded many to choose the monastic life. And so monastic dwellings105 came into being in the mountains and the desert was made a city by monks.106
Having left their homes, they registered themselves for citizenship in heaven.107
101. See ^ 93-1-2. See Gregory of Nyssa, Life of Moses 1.76: 'Time had not harmed his [Moses'] beauty, neither dimmed the brightness of his eye nor diminished the graciousness of his appearance. Always remaining the same, he preserved in the changeableness of nature an unchangeable beauty'.
Gregory of Nyssa, The Life of Moses, translated by Abraham J. Malherbe and Everett Ferguson, Classics of Western Spirituality (New York: Paulist Press,
1978) 50.
102. The phrases 'guided by reason' and 'natural balance' (literally 'stood squarely according to nature') are stoic, but one can also suppose here a reference to the Christian logos [B: 175 n. 1].
103. See Heb 10:1. 104. Rom 8:32. 105. Gk: monasteria. 106. See ^8.2 T
Coptic Life, paragraph 15 Antony the Good Father 15. After this, he needed to go visit the brothers in Arsinoe. He crossed the Nile86 and the river there was full of crocodiles. But he prayed and forded the river along with those who were with him, and none of them was harmed. When he returned to his monastic dwelling,H/ he embraced the holy labors that were full of all power.
Speaking often to those who had become monks, he increased their zeal even more, and he stirred most of the brothers to a love of ascetic discipline. His speech attracted multitudes to him and many monastic dwellings88 came into being, and he guided them all like a good father. here Antony's vigor and healthy appearance, his being 'fat (Dt 52:14) or 'sweet' (Prov 24:13), both of which adjectives it translates in the Coptic Scriptures.
81. Thought, pm ecu: Gk 'character, state', ethos.
82. See Heb 10:1 and Rom 8:32.
85. Coptic/Gk monasterion.
84. 'Filled with monks': Gk 'was made a city by monks'. Both the Coptic and syriac texts conspicuously omit the idea of 'civilizing' or making a city of the desert, an idea appreciated, and borrowed, by later greek monastic writers such as Cyril of Scythopolis; see his Life of Sabas 37 (CS
114:135).
85. See Lk 18:28, Phil 3:20, Heb 12:23.
86. Lit. 'the river'.
87. Coptic/Gk: monasterion.
88. Coptic/Gk: monaste'rion.
Greek Life, paragraph 35
Antony Guides the Monks like a Father 15.1. Antony needed to cross the Arsinoite Canal108 (the purpose was to pay a visit to the brothers).109 The canal was full of crocodiles. After praying simply, Antony waded into the canal, along with all of those with him, and they crossed unharmed.110 2. When he returned to his monastic dwelling,111 he resumed his reverent and energetic labors.
3. Speaking often to those who were already monks, he increased their zeal, and he moved most of the others to a love of ascetic discipline. Quickly his speech attracted multitudes and many monastic dwellings112 came into being, and he guided all the monks like a father.
107. See Lk 18:28, Phil 3:20, and Heb 12:23.
108. This canal was between the Nile and Lake Moeris (see the map).
Arsinoe was the chief town of the nomos (district) of the same name (today called Fayum); in the time of Herodotus the town was called, appropriately,
Crocodilopolis. It was about 75 km. east of Pispir [B: 176 n. 1].
109. See Acts 15:36.
110. Crocodiles make numerous appearances in early egyptian monastic literature; Pachomius was able to 'stand on crocodiles in the water' (First
Greek Life 21; CS 45:310). One of the most amusing stories about croco diles is when a monk commands one of the beasts to carry him across the Nile. One of the more theologically interesting examples occurs in a sahidic fragment of the Life of John the Little. There a crocodile snatches a man; through prayer John rescues him, and the crocodile dies. But then John prays to revive the beast:' "Leave me, my children, so I can pray to Christ to save from death the soul of this beast that the caring providence of God has animated; he redeemed his image so that this beast might not perish" '. See Maged S. Mikhail and Tim Vivian, trans., 'The Life of John the Little', Coptic Church Review 18: 1 & 2 (Spring/Summer, 1997) 61. A vol ume of translations of the Coptic and arabic Life of John is forthcoming from Cistercian Publications. hi. Gk: monasterion; see notes 4, 95, and the next note.
112. Gk: monasteria.
Coptic Life, paragraph 16 Antony Addresses the Monks89 Persevering in the Ascetic Life 16. It happened that one day he went out and all the monks came to him and asked to hear a word90 from him, and he spoke these words to them in the egyptian language: The Scriptures are sufficient for us to teach ourselves, but it is good for us to encourage each other in the faith and to train ourselves with words. Now you for your part compare yourselves to your father and you tell him what you know; I, for my part, because I am your elder in years, will tell you what I know and have accomplished. Let everyone have the same zeal in common so that you will endeavor not to turn back and say, "We have spent a long time in ascetic discipline".
Instead, as though we were beginning our work, let each of us increase <our>91 zeal.
'For the lifetime of human beings is considered brief when compared to the age to come. Everything in the world is sold according to its value and things of equal value are exchanged, but the promise of eternal life is purchased for very little. For it is written: "The days of our life are seventy years, and anything more than that entails pain and suffering".92 When, therefore, we persevere in ascetic discipline for these eighty or one hundred years, we will not reign for the equivalent of these one hundred years but instead of a hundred we will reign forever and ever. And although we have contested on earth we will not receive our inheritance on earth; there are promises
89. Anthony's address occupies H H 16-45 of the Life90. Or 'discourse': Coptic ujxxe; Gk Aoyoj.
91. Reading neuinstead of p©th- ('your'), as Garitte suggests. Antony's final words (H 91) contain similar thoughts.
92. See Ps 89:10 (90:10).
Greek Life, paragraph 16
Antony Addresses the Monks113 Persevering in the Ascetic Life iG.i. One day, then, Antony went out and all the monks came to him and asked to hear him speak,"4 and he spoke these words to them in the egyptian language: 'The Scriptures are sufficient for us for instruction, but it is good for us to encourage one another in the faith and to train"5 by means of words."6 2. You then, like children, bring what you know to your father and tell him about it while I, because I am your elder in years, will share with you what
I know and have accomplished. 3. Let everyone above all have this zeal in common so that having made a beginning they not hesitate or grow faint-hearted in their labors nor say, "We have spent a long time in ascetic discipline".
Instead, as though we were beginning anew each day,"7 let each of us increase in fervor. 4. For the entire lifetime of a 113. As Bartelink notes, 117 n. 3, this long discourse (f^j 16-43) affords
Athanasius an opportunity to present some of Antony's ascetic ideas; at the same time, correspondences in the discourse with other works of Athanasius show that it also includes the bishop's ideas. Rubenson con cludes, however, that 'parts of this sermon, often considered the least authentic part of the Life, are remarkably close to the letters [of Antony], not only in style but also in content' (40). On this section, see R. M.
Peterson, '"The Gift of Discerning Spirits'" in the Vita Antonii 16-44', Elizabeth A. Livingstone, ed., Studia Patristica 17.2 (1982) 523-527, who sees the section as a discourse on the discernment of spirits.
114. Gk: logos, literally 'heard a word'. 'Give me a word, father, that 1 may be saved' was a common request that younger monks made to their elders.
115. Gk: aleiphen, literally 'anoint', an interesting word since Antony re fused to anoint himself like other hellenized youth (f 7.8). The use here shows both the persistence of athletic imagery in the Life and the meta phorical meaning the word already had prior to Athanasius; for examples of the latter, including Clement of Alexandria, see Lampe 7oA(B).
116. In Apophthegmata Antony the Great 19 (Ward, 5), some monks come to Antony and ask how to be saved; Antony replies, 'You have heard the Scriptures. That should teach you how.'
117. This is a common theme in monastic literature.
gg Coptic Life, paragraphs 16-iy for us in heaven instead. And so when we lay down this perishable body we will then receive it back imperishable.0''
17. Therefore, my children, let us not lose heart,04 and let us not think at all that what we are doing takes too much time or that we are doing a great thing. The sufferings of the present do not compare to the glory that will be revealed to us.95 And let us not look at worldly things and think that we have given up great things, for even the whole world is a small thing when compared with the heavens. If we were lords of all the earth and renounced it all, once again that would not compare to the glory of the kingdom of heaven. For just as someone might spurn a copper drachma in order to gain a hundred gold drachmas, so he who is lord of all the earth and renounces it gives up little and receives a hundredfold.0''
If the whole world is not equal in value to the heavens, then someone who gives up a little land ' gives up
See 1 Cor 15:42.
Reading nnpTpenenrKMSi as -ey^a/cei (Gk pi] eyKaKdjpev).
See Rom 8:18.
See Mt 19:29. y/. Garitte wishes to emend h2©hujhm neicoje, '(some) small fields, to N2eNi9MM N<C6T>eiu>26, 'a few arourae of land' (cf. Gk oXlyas dpovpas). See
Crum 89B.
93949596.
Greek Life, paragraphs 16-iy
human being is very brief when measured against the age to come; accordingly, all our time here is nothing compared with life eternal."8 5. Everything in the world is sold according to its value and things of equal value are exchanged, but the promise of eternal life"9 is purchased for very little. 6. For it is written: "The days of our life are seventy years or, if we are strong, perhaps eighty; more than this is pain and suffering".120 7. When we persevere in ascetic discipline for all eighty or even one hundred years, we will not reign for the equivalent of those one hundred years. Instead of a hundred years, we will reign forever and ever. 8. And although we have contested on earth, we will not receive our inheritance here; we have promises in heaven instead. Once more: when we lay aside this perishable body we receive it back imperishable.121
17.1. 'Therefore, children, let us not lose heart,122 and let us not think that what we are doing takes too much time or is too great an undertaking, for "the sufferings of the present time do not compare to the glory that is going to be revealed to us".123 2. Let us not look at the world and think that we have renounced124 great things, for even the whole world is very small when compared with all of heaven. 3. If we were lords of all the earth and renounced the whole world, once again that would not compare with the kingdom of heaven. For just as someone might sneer at a single copper drachma in order to gain a hundred gold drachmas, so the person who is lord of the whole
118. For other examples of this theme in Christian and non-christian lit erature, see Bartelink, 179 n. 2.
119. See 1 Tm 4:8. f 120. Ps 89:10 (90:10).
121. See 1 Cor 15:42. The Greek here emphasizes much better the con trast between perishable and imperishable, literally saying: 'Perishable when
■ we lay aside the body, imperishable we receive it back.'
122. See Gal 6:9.
123. Rom 8:18.
124. Apotassein became a strongly monastic word. The word was also used in baptismal renunciations.
IOO Coptic Life, paragraphs 17-18 <nothing>;98 even if he gives up his house or great wealth, he has no grounds at all to boast or be aggrieved.
'We also ought to realize in this regard that if we do not give up these things for the sake of virtue, then later, when we die, we will give them up-oftentimes perhaps we give them up to those to whom we do not wish to do so, as Ecclesiastes reminds us99 Why, then, will we not give them up for virtue's sake so we can inherit a kingdom? On account of this, therefore, let none of us desire to acquire things for himself. What profit is there in these things if we possess what we will not be able to take with us? But on the contrary, why will we not give up these things and acquire those things that are better, which we will take with us: wisdom, holiness, a desire for justice, valor, the thought of a good heart, love that is strong, love of the poor, faith in Christ, freedom from anger, hospitality? If we possess these things, we will find them going before us, preparing for us a dwelling in the land of the gentle.100
18. With these things in mind, therefore, let each person persuade himself not to lose heart, especially if he
<considers>101 that he is a servant of the Lord and that he ought to serve his master well. Because a servant will not be able to say to his master, "I worked yesterday so I will not work today", nor will he calculate the time that has passed and stop working afterwards in the days ahead.
But just as it is written in the Gospel,102 every day he will 98. Reading ©tmka<a.a>ay Ccf. Gk <k ouSev KaraAifindvai), as Garitte sug gests.
99. See Qo 2:18-19; 47-8; 6:1-2. .. , , 100. 'Gentle': Coptic nnermrash, which translates Gk praeoon. Praus, gentle, is the word Jesus uses to describe himself in Mt 11:29: 'for 1 am gentle and humble in heart'. Rash translates praiis in the Coptic translation of Mt 11:29. . , , r, 101 Reading equ^HAonze for equ^HAoriH^ze (l.e. SoKL^et) let. UK
Xoyicnp'ai), as Garitte suggests. But see also Lampe 579B s.v. 8okl^o, (5):
'decide, resolve', and the citations listed there.
102. See Lk 12:47; 17:7-10.
Greek Life, paragraphs 17-18
world and renounces it gives up little and receives a hundredfold.125 4. If the whole world is not equal in value to heaven, then the person who gives up a few acres126 forsakes nothing. Even if he gives up his house or great wealth, he has no reason to boast or be downhearted.
5. 'We especially ought to consider that if we do not give up these things for the sake of virtue, then later when we die we leave them behind, often to those to whom we do not wish to do so, as Ecclesiastes has reminded us.127 6.
Why, then, do we not give them up for virtue's sake that we may inherit a kingdom? Let none of us, therefore, desire to acquire things for himself, for what profit is there in acquiring these things that we cannot take with us? 7. Why do we not acquire instead those things that we can take with us: namely, clear thinking, prudence, righteousness, courage, understanding, godly love, love for the poor, faith in Christ, freedom from anger, hospitality? If we possess these things, we will find them going before us, preparing lodging for us there in the land of the gentle.128
18.3. 'With these things in mind, then, let each person persuade himself not to get discouraged, especially if he considers himself a servant of the Lord, one who ought to serve his Master.129 2. To be sure, a servant does not dare say, "Since I worked yesterday, I am not going to work today"; nor will he calculate the time that has passed and stop working in the days ahead, but each day, as it is written in the Gospel, he will demonstrate the same eagerness to please his lord130 and so not fall into danger. In the same way, let us continue in our ascetic discipline every day,
125. See Mt 19:29.
126. In f 2.4 Antony gives up 'three hundred fertile and very prosperous acres'.
127. See Qo 2:18-19, 47-8. 6:1-2.
128. See Ps 36:11 (37:11), Mt 5:5. In Mt 11:29 Jesus describes himself as 'gentle and humble in heart'.
129. See Rom r.i, 1 Tim 4:6, 2 Tm 2:24, Heb 3:5.
130. See Lk 12:47, 177-10; 1 Cor 7:32; 1 Th 4:1.
131. See Ez 3:20, 18:24, 33:12-13, 33:18-
Coptic Life, paragraphs 18-ig show the same eagerness in order to please his master and not fall into danger. In the same way let us also persist105 in our ascetic discipline every day, knowing that if we are negligent a single day he will not forgive us | on account of what was done in the past but because of our negligence will be angry at us. So we have heard in Ezekiel the prophet;104 so also concerning Judas: in a single night he lost everything he had worked for in the past.105
19. 'Let us, then, persist in our ascetic discipline, my beloved, and not lose heart106 at all, for we have the Lord who helps us in this, as it is written: "Everyone who wants to do good God helps to do what is good".107 Now with regard to losing heart, it is good for us to give our attention to the Apostle's statement: "I die daily".108 If we too live our lives like this—as though we were dying daily—we will not sin. Now I am saying this so that if we awaken daily and say to ourselves, "I will not live until evening today", and again, if we lie down and say, I will not awaken", then our life will not seem so certain, reckoned daily as it is by the providence of God.
'If we are like this and live this way, then we will not sin, nor will we desire anything, nor will we garner possessions for ourselves on the earth, but because each day we face the fact that we are going to die, we will not acquire anything for ourselves and we will give up all our possessions. We will not merely control our desires for women or for filthy pleasure and turn away from them but will turn ourselves completely away from them
103. Coptic has a play on words here that does not exist in the Gk. In Coptic co means both 'to stop' and 'to continue'. Antony exhorts his listeners to persist (marenco) in their ascetic discipline, like the servant who does not stop (nfcd) working.
104. See Ez 3:20; 18:24, 26; 33:12-16.
105. See Mt 26:47Mk 14:43. Lk 22:47. Jn 13:30.
106. Reading unpTpeHetirK^kei as -ey/caKel (Gk ^17 a.KT]8La>nev).
107. See Rom 8:28.
108. 1 Cor 15:31. Antony repeats this theme in his final words (J1 91).
Greek Life, paragraphs 18-ig
knowing that if we are negligent a single day, the Lord will not forgive us just because time has passed but will rebuke us for our negligence. 3. Thus we have also heard in Ezekiel;131 so too Judas lost in a single night what he had labored for so hard in the past.132
19.1. 'Children, let us, then, keep to our ascetic discipline and not lose heart. We have the Lord to help us, as it is written: "God helps everyone to do good who chooses to do good".133 2. Now with regard to losing heart, it is good for us to meditate on the Apostle's statement: "I die daily".134
If we too live our lives like this—as though we are going to die each day—we will not sin. 3. I am saying this so that if we awaken each day and think "I will not be alive until evening", and again when we are about to go to sleep, if we think "I am not going to wake up", then we will not take for granted that our life is so certain when we know that it is measured out each day by Providence.135
4. 'Thus if we are disposed this way and live each day like this, we will neither sin nor will we desire anything, nor will we be angry with anyone, nor will we lay up treasure for ourselves on earth.'36 But because we expect to die each day, we will live without possessions and will yield everything to everyone.'37 5. With regard to the lust for 132. See Mt 26:47: Mk 14:43; Lk 22:47; Jn 13:30. Literally, 'the time that had passed', as twice before in f 18.2.
133. See Rom 8:23.
134. 1 Cor 15:31.
135. In Praktikos 29, Evagrius of Pontus says that 'our holy and most ascetic master' Saint Macarius the Great 'stated that the monk should always live as if he were to die on the morrow but at the same time that he should treat his body as if he were to live on with it for many years to come'; see
Evagrius Ponticus, The Praktikos: Chapters on Prayer, translated by John Eudes Bamberger, CS 4 (Kalamazoo: Cistercian Publications, 1981) 24.
136. Mt 6:19.
137. Or: 'forgive everyone for everything'.
Coptic Life, paragraphs 19-20 because they are transitory, as we forever struggle against them and look toward the day of judgement. For the great fear of <and>109 struggle against torments always destroys the beauty of pleasure and rouses the soul threatened with falling away.110
The Nature of Virtue111 20. 'Having begun, therefore, and having set out on the path of virtue, let us press ahead even harder to attain the good measure.112 And let no one turn back like
Lot's wife,115 for the Lord said, "No one who puts his hand to the plow and turns back is fit for the kingdom of God".114 Now this "turning back" is nothing but a person feeling regret and thinking about the things of the world.
Do not be afraid to hear about virtue, and do not be surprised at the term: for it is not far from us, nor does it stand outside us. No, its working takes place inside us.
The Greeks115 leave home and cross the sea in order to be educated, but we need not leave home for the kingdom of heaven or cross the sea for virtue. For the Lord has told us that "the kingdom of heaven is within you".116
'All <virtue>117 needs, then, is for us to will it, because 109. Following Garitte's suggestion to add ^ycu; cf. Gk. /cal 6 dywv.
110. Reading NTetYX'1 eTttxpiKe instead of NTetY*H eco NvrpiKe (cf.
Gk tt/v ifivyr/v kALvovooiv), as Garitte suggests.
111. For a discussion of'nature' in Antony see Tim Vivian,' "Everything Made by God is Good": A Letter Concerning Sexuality from Saint
Athanasius to the Monk Amoun', Eglise el Theologie 24 (1995) 75-108.
112. See Phil 3:13; Lk 6:38.
113. See Gn 19:26.
114. Lk 9:26. Both the Coptic and greek Lives have 'turns back' instead of 'looks back'; the latter represents the reading of the majority of NT texts. The Coptic Life and Gk NT have 'kingdom of God', whereas the Gk
Life has 'kingdom of heaven'. , 115. Or: pagans; Hellenes.
116. Lk 17:21. The Coptic (as well as the syriac) translator clearly under stood the problematic entos of Lk 17:21 to mean 'within': tmntero ▼
Greek Life, paragraphs ig-20
women or some other filthy pleasure, we will not even entertain it but, as though passing right by it, will turn ourselves completely away from it,138 always struggling against it as we look toward the day of judgement. For the great fear of and struggle against torments always destroys the allure of pleasure and rouses the soul that is falling away.139
The Nature of Virtue140 20.1. 'Having begun, therefore, and having already set out on the path to virtue, let us press ahead even harder to reach our goal.141 And let no one turn back, like Lot's wife,142 because the Lord has pointedly said, "No one who puts his hand to the plough and turns back is fit for the kingdom of heaven".143 2. Now "turning back" is nothing but feeling regret and thinking once more about worldly things. Do not be afraid to hear about virtue and do not be surprised at the term. 3. For virtue is not far from us/44 nor does it stand outside us; it works within us, and the task is easy if only we want it to be. 4. The Greeks leave home and cross the sea145 in order to be educated/46 but we have no need to leave home for the kingdom of heaven or to cross the sea for virtue. The Lord has already said, "The kingdom of God is within yoii'/47 5. 'All virtue needs, then, is for us to will it, because it is within us and has its origins from us. Virtue comes into 138. See 12.2 where Antony turns away from the Devil's gold.
139. Coptic, monastic, theology placed great emphasis, it seems, on the punishments of hell. According to the Life of Pachomius (First Greek Life
18 [CS 45:309]), Pachomius was 'always meditating on the fear of God, the thought of the judgement, and the torments of everlasting fire'. For pho tographs of striking wall paintings on this subject (unfortunately now lost) and scholarly discussion, see C. C. Walters, 'Christian Paintings from Tebtunis', The Journal of Egyptian Archaelogy 75 (1989) 191-209, esp. 'H:
The Punishment of Sinners', 200-204, and plates XXV-XXIX, I.
140. In this paragraph Athanasius unites philosophical elements with a Christian perspective; the influences here are stoic, platonic, and origenist.
This paragraph has numerous parallels in Antony's letters; see 1.30; T
io6 Coptic Life, paragraphs 20-21 it is within us. For the soul possesses a rational faculty of understanding118 as part of its nature. Virtue stands within the soul and maintains its119 nature when it remains as it was created: it was created good and upright. Therefore,
Joshua the son of Nun commanded the people, saying, "Incline your hearts to the Lord God of Israel".12'1 And John also said, "Make your paths straight".121 The soul is straight when its rational faculty is as it was created according to nature. On the other hand, when it is bent and changed contrary to its nature, then we speak of the evil of the soul.
The task is not difficult therefore: if we remain as we were created, then we are in virtue; but if we think about what is evil, then we are adjudged evil-doers. If this were something that we had to acquire externally, it would truly be difficult. If, however, this is something within us, then let us be diligent about our filthy thoughts. And since we have received the soul as a deposit,122 let us protect it for our Lord, so he can acknowledge his workthat is, the soul-as being the same as he created it.
Concerning Demons 21. 'Let us enter the struggle,125 so anger will not rule us and desire conquer us, for it is written: "Human anger nhmpaie eshm pethsanhou. The nrsv translates cntos as 'among you' and adds 'Or within' in a note. The greek, coptic, and syriac Lives have 'king dom of heaven' instead of 'kingdom of God' as in the Gk nt.
117. Reading oykoyh t^pbth instead of oykoyh r^P Ccf. Gk ovkovv p dpeTTj), as Garitte suggests.
118. Coptic: mpnoeron; Gk noeron, from nous, 'mind': the intellectual or rational part of human beings.
119. This pronoun is also ambiguous in the coptic: feminine, it can refer to 'nature', or 'soul', or 'virtue', all feminine nouns. In Gk the reference is to 'virtue'.
120. Josh 24:23. Both the Coptic and the Greek contain a word play here based on the image of'being straight'. The words translated hereT
Greek Life, paragraphs 20-21
being because the soul naturally possesses the rational faculty of understanding.148 6. Virtue maintains its nature when it remains as it came into being, and it came into being good and perfectly upright.149 Therefore, Joshua the son of Nun commanded the people, saying, "Incline your hearts to the Lord God of Israel",150 and 7. John said, "Make your paths straight".151 The soul is "straight" when its rational faculty of understanding is as it was created according to nature. On the other hand, when it bends and becomes twisted contrary to its nature,152 then we speak of the soul's evil.153 8. Therefore, the task is not difficult: if we remain as we came into being, then virtue is with us, but if we think about bad things, we are judged as evil. 9.
If this matter could be inferred from something external to us, something that had to be acquired from outside ourselves, it would be truly difficult; but since it lies within us, let us protect ourselves from filthy thoughts. And since we have received the soul as a trust, let us protect it for the Lord'54 that he may acknowledge his work—that is, the soul—as being the same as when he created it.
Concerning Demons'55
21.1. 'Let us enter the struggle156 in such a way that anger does not rule over us or desire master us, for it is written:
2.4,10; 3.9:5.18; 7.58.
141. See Phil 3:13, a favorite passage of Saint Gregory of Nyssa, who cites it in support of his teaching about epektasis, continuing progress toward God.
142. See Gn 19:26. 143. Lk 9:62; see 17:32. 144. See Dt 30:10.
145. See Dt 30:13.
146. Literally, 'learn their letters': in f 1.2 Antony eschews grammata mathein.
147. Lk 17:21. From what follows in f 20.5 it is clear that Athanasius (or Antony) understood the problematic entos of Lk 17:21 as 'within' rather than 'among" (nrsv), as did the Coptic and syriac translators.
148. Gk: to noeron, from nous, 'mind', the intellectual or rational faculty of human beings; in platonic understanding, the nous was eternal.
149. Text ev&rp, for eudela, misspelled here as in later Greek. Lampe (564B) accepts it as a late form. ▼ nn. 150-156
io8 Coptic Life, paragraphs 21-22 does not produce the righteousness of God", and "Desire, when conceived, gives birth to sin, and sin, when it is fully grown, gives birth to death".124 With this way of life,125 let us keep a secure watch, as it is written: "With complete watchfulness keep your heart pure".126 For we have enemies-that is, the demons-and our struggle is against them, as the Apostle said: "Our struggle is not against blood and flesh127 but against the rulers and the authorities and the cosmic powers of evil and the spiritual forces of evil in the heavenly places".128 There is a great crowd of them in the air,129 and they are not far from us.
But there are great differences and variations among them, and to speak about their nature and differences would require a lengthy discourse. Such a discourse should be spoken150 by others greater than we. Right now, however, it is necessary and imperative for us to understand fully the deceptions that they do to us.
22. 'First, then, we understand this: the demons that are called "daimonion" were not created this way. For God never made anything [bad],151 but these too he made
'upright' (sou(on) and 'incline' (sooutn) have the root meaning of 'being straight, straighten'. See the next sentence in the text.
121. Mt 5:3 (Is 40:3.).
122. Coptic: NMoynxp^<KXTx>-e+iKn; Gk: napaKarad^KT].
123. See Phil 1:30 and 1 Tm 3:12.
124. Jas 1:20 and 1:15.
125. The English reproduces the ambiguity of the Coptic: 'this' refers further back to living a life in competition against the passions, or it refers to the quotation from Scripture just ahead.
126. Prv 4:23.
127. Gk; Coptic lacks.
128. Eph 6:12.
129. See Eph 2:2
130. Reading eipxxe instead of eupxxe, as Garitte suggests.
131. Supplying ne-eooy (Gk kclkov), as Garitte suggests.
Greek Life, paragraphs 21-22 109 "Human anger does not produce the righteousness of God",157 and "Desire, when it has conceived, gives birth to sin, and sin, when it is fully grown, gives birth to death".158
2. Conducting ourselves in this manner/59 let us keep a secure watch and, as it is written, "with complete watchfulness let us keep our hearts pure".160 For we have terrible and cunning enemies, evil demons, 3. and "our struggle" is against them, as the Apostle said, "not against blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places"/61 4. There is, to be sure, a great crowd of them in the air around us/62 and they are not far from us. There are great differences among them, 3. but to speak about their natures and differences would require a lengthy discourse, and such a presentation should be made by others greater than us. Right now, however, it is necessary and imperative for us only to understand the deceptions that they work against us.
22.1. 'First, then, let us understand this: demons were not always called "demons" and did not come into being as 150. Jos 24:23. 'Incline' renders Gk euthunate, while 'upright' in the previ ous sentence translates euthes, its cognate. See the next note.
151. Mt 3:3: see Is 40:3. The exegesis of euthes continues: 'straight' trans lates eutheias. The themes here may be found in Athanasius, Against the Pagans 2 and History of the Arians 7 [B: 191, n. 2].
152. Kata phusin can mean both 'according to nature' and 'contrary to nature'.
153. In Apophthegmata Poemen 68, Poemen lists the things 'contrary to nature' (para phusin here) from which God has commanded 'Israel' to 'abstain': 'anger, fits of passion, jealousy, hatred and slandering the breth ren: in short, everything that is characteristic of the old man' (Ward, 176).
In Letter 1.35 (Rubenson, 199), Antony contrasts what is implanted by nature with human teaching.
154. See 2 Tm 1:14.
155. Whatever one may say about the athanasian characteristics of Antony's attack on the demons, this theme is not a creation of Athanasius; it occurs also in the first (Rubenson, 199) and sixth (Rubenson, 218-219) °f Antony's letters. The literature on the demonology of the Life is large. See L. Keimer,
'L'Horreur des Egyptiens pour les demons du desert', Bulletin de T
no Coptic Life, paragraphs 22-23 good. But when they fell from the thought of heaven, at that time they became wanderers upon the earth. The Greeks they deceived through apparitions, while they envy us Christians and disturb everything along our way to prevent us from reaching heaven so that we will not enter the place from which they fell. Therefore we need great ascetic discipline and great prayer so that each person will receive progress and a gift and discernment of spirits and will be able to understand which of them are less evil and which are the evil ones,132 and what kind of activity each of them153 is busy with and how to defeat each one and cast it out. For very numerous are their villainies. Now the blessed Apostle and those like him recognized them, for they said, "We are not ignorant of his thoughts".134 We too, through being tempted by them, ought to strengthen one another's resolve to resist them. I, who have had my share of temptations from them, speak of them to you as my children.
Wiles of the Demons, and Defenses against Them 23. 'Now when they see everyone joyfully laboring and making progress-and especially monks-first they attack them by tempting them and placing stumbling blocks in their way.135 (Their stumbling blocks are filthy thoughts.)
But we need not fear the things they throw at us, for they136 are brought down immediately through prayer and fasting and faith in the Lord. When they fall, however,
132. Reading <eN>eTMHxy (cf. Gk exeLvwv <f>avXoTepoi), as Garitte sug gests.
133. Reading <nm>6tmm^y (cf exacn-os avTwv), as Garitte suggests.
154. 2 Cor 2:11. 'Ignorant1 is nnatsooun, while 'recognized' is neusooun. Al is a negative prefix attached to the verb sooun, 'to know'.
135. See Ps 139:6 (140:5).
156. This pronoun is ambiguous in Coptic, referring either to 'things', or further back to the demons. Gk refers to the demons.
Greek Life, paragraphs 22-23 in demons, for God has made nothing bad.'65 2. No, they too came into being good, but when they fell from heavenly wisdom, from that time on they wandered the earth.164 The Greeks they deceived through apparitions, while they envy us Christians and create all sorts of disturbances, wishing to impede us on our way to heaven so we will not ascend165 to the place from which they fell. 3. We thus have great need for prayer and ascetic discipline so that each person, receiving the gift166 of the discernment of spirits167 through the Spirit, may be able to discriminate among them: which of them are less evil and which are more evil, what kind of activity each of them is busy with, and how to overthrow each one and cast it out.168 4. Their villainies are numerous, as are the disturbances caused by their connivances, but the blessed Apostle and his companions knew about such things: "We are not ignorant of his thoughts".169 We too, who have been tempted by them, ought to correct one another and keep each other away from them. I, then, who have had my share of temptations from them, speak to you as my children.
Wiles of the Demons, and Defenses against Them 23.1. 'Now these demons, if they see all Christians—and especially monks—joyfully laboring and making progress, first attack by attempting to place stumbling blocks in their way.170 Their "stumbling blocks" are filthy thoughts.171 2.
But there is no need for us to fear the things they throw at us; through prayer and fasting and faith in the Lord the demons immediately fall. Having fallen, however, they do
I'Institute d'Egypte 26 (1943-44) 135-37: Jean Danielou, 'Les demons de l'air dans la vie d'Antoine', in Basilius Steidle, ed., Antonius Magnus Eremita 136147: N. H. Baynes, 'St. Antony and the Demons', Journal of Egyptian Ar chaeology 40 (1954) 195-230.
156. Agon, which became a technical term in monastic usage, influenced by Paul's use of it in Phil 1:30 and 1 Tm 6:12.
157. Jasr.20. 158. Jas 1:15.
159. That is, in competition against the passions. 160. Prv4:23. T
Coptic Life, paragraphs 23-24 they do not go away but with deceit and cunning advance again. For when they are unable to deceive the soul by revealing themselves through filthy pleasure, they rise up again against the soul in some other way and fabricate apparitions in order to terrify, changing their shapes and taking on the appearance of women and wild beasts and reptiles and bodies of enormous size and legions of soldiers.
'Nevertheless, we need have no fear at all of them and their apparitions, for they are nothing and they speedily go to their ruin, especially if each person defends himself with faith and the sign of the cross. They are brazen and without shame, for if they are defeated in this way, they again make an attempt in some other way. They act discerning, as though prophesying what will come in the future; they appear as tall as the roof and as wide, so that those whom they were unable to deceive through their thoughts they think they can carry off through apparitions of this sort. But if once again they find the soul secure in faith and hope, then they bring with them their leader'.
The Devil 24. And he said: 'Oftentimes they appear in the following form in which God showed157 the Devil to Job when he said, "His eyes are like the morning star. Blazing lamps come from his mouth, and from it come flaming hearthfires. His fiery soul is smoke from an oven's burning coals. Flaming fire comes from his mouth".1'8 When the Prince of demons appears this way, causing fear (as I said earlier), that evil-doer terrifies by speaking big words, as the Lord showed Job when he said, "He reckons iron as chaff, bronze as splintered wood, the sea a mirror and 137. 'Appear' is ouonh, while 'showed' is oumh, different forms of the same verb.
138. See Job 41:19-21 (lxx; = 41:19-21).
Greek Life, paragraphs 23-24 n3 not stop but advance once more with deceit and cunning.
3. Since they have been unable to deceive the heart openly through filthy pleasure, they renew their attacks on it by other means. From this point on, fabricating apparitions, they pretend to frighten us by changing their shapes and taking on the appearance of women, wild beasts, reptiles, and huge bodies and legions of soldiers.
'Nevertheless, we need have no fear at all of their apparitions, 4. for they are nothing and they disappear in a hurry, especially if each person protects himself with faith and the sign of the cross.172 5. But they are brazen and completely shameless, for even if they are defeated by these means they attack again by some other method. They act like soothsayers, saying they can predict the future,173 and they make themselves as tall as the roof and as wide as a house so that by illusions of this sort they can carry away those whom they have been unable to deceive by thoughts.
6. But if they find that the soul has been secured with faith and hopeful resolve, then they bring in their leader.
The Devil 24.1. 'Frequently', he said, 'the demons appear in the guise in which the Lord showed the Devil to Job when he said, "His eyes are like the morning star. From his mouth come blazing lamps and flaming braziers shooting sparks.
From his nostrils comes smoke blazing from an oven's fiery coals. His soul is a heap of coals, and fire issues from his mouth".174 2. When the Prince of Demons appears like this, the Evil-doer spreads terror (as I said earlier) by speaking big words, as once again the Lord demonstrated to Job when he told him, "He reckons iron as chaff, and bronze as 161. Eph 6:12. 'Struggle', Gk pale, literally 'wrestling', continues the ath letic metaphor, as 'competition' (agon) does in f 21.1. See f f 5.3 and 16.1.
162. See Eph 2:2.
163. See Gn 1:9-31 where God pronounces everything good. In the ▼
Coptic Life, paragraph 24
the depths of the abyss as a prisoner;1"9 he lays down the deep like a roadway".140 Moreover, "the Enemy said, 'I will pursue, I will overtake"',141 and "'the whole world 1 will seize with my hand as I would a nest, and as eggs left behind'".142 Iif they say things like this with this sort of insolence and boasting, making threats, perhaps they will <cause> some of the faithful <to fall>.143
'But when they are in guises of this sort, there is no need for us to fear their illusory appearances, for they lie and do not speak the truth. As a result, the Devil says these things presumptuously; he has been pulled in by the Saviour like a snake on a hook; he has taken a halter around his neck and like a runaway he has got a ring through his nose with a rope;144 he has been tied up
<by> the Lord145 like a sparrow so <we> can mock him.146 He and his fellow demons, like scorpions and snakes, have been laid out so we can trample them.147
We Christians need to live our lives in opposition against him. For he who says, "I will pollute the sea and destroy the world"-look now at how he is unable to hinder our ascetic discipline for the Lord, nor can he prevent me from speaking these words against him!
'Let us pay no attention to what he says, and let us not fear his lying apparitions. For true light does not shine in them; instead, the demons bear the appearance and 159. Taking aaxnxAcocix to equal alxn-aXonov.
140. See Job 41:19 (lxx; = 41:27), 41:23-24 (41:51). The description there is of Leviathan.
141. Ex 15:9. 142. Is 10:14.
145. Reading oeiiMijpcpp aa^y for ceti^ipp Axxy, 'be able to do nothing to the faithful' (cf. Gk ontxK anar-qaioai rou? deoaefioCvTas), as Garittte suggests.
144. See Job 40:25-26 (40:24-41:2).
145. Reading sunup s<boa 2I>tootu nnxosic for sunup stootu nnxosic (cf. Gk) SeSerat pev -napa. toO KupLov, as Garitte suggests. See
Job 40:25-26, 29 (41:1-2, 5).
146. Reading sboa 2itootn for sboa 2ITootcj (cf. Gk nap' ijpv), as Garitte suggests. See Job 40:29 (41:5).
147. See Lk 10:19.
Greek Life, paragraph 24
rotten wood.175 3. He considers the sea a bottle of perfume and the depths of the abyss a prisoner; he considers the abyss to be a walkway."176 And from the prophet: "The enemy said, 'Having pursued, I will overtake',177 and 'the whole inhabited world I will seize178 with my hand as I would take a nest of eggs left behind in it'".179 In short, the demons attempt to boast such things and they go about bragging how they will deceive the faithful.
4. 'But once again there is no need for us, the faithful, to fear his apparitions or to pay any attention to his voices, for the Devil lies and does not speak the truth in any way, shape, or form. Never mind his saying such things and his acting so insolently: he has been snared by the Saviour like a monstrous snake on a hook; he has a ring through his nose like a farmyard animal; like a runaway he has been given a ring through his nose, and his lips have been pierced with a ringlet.180 5. He has also been tied up by the Lord like a little sparrow to be mocked by us;181 he and his fellow demons have been laid out like scorpions and snakes to be trampled by us Christians.182 6. The proof for this is that we now live our lives in opposition to him. He goes about bragging that he will destroy the sea and seize the inhabited world, but look! he is not able to hinder our ascetic discipline, nor can he prevent me from speaking against him! myth of the five ages in Hesiod's Theogony it is clear that human beings were created good; then violence and foolishness moved in on them. It was after their deaths that they became daimones, demons.
164. 'But... earth': virtually the same wording occurs in Origen, Against Celsus (Contra Celsum) 4.92 [B: 197 n. 1]. On the origin and 'fall' of the demons see Antony's letter 5.40-42 (Rubenson, 215), 6.56-62 (220), and Origen, On First Principles, (De Principiis) 1.6.2,1.8.1.
165. Anerchesthai could also suggest 'return'.
166. With the additional sense of a charism (Gk: charisma).
167. See 1 Cor 12:7, 10.
168. See Origen, Homilies on Numbers 27.11; On First Principles 3.3.4. See also Joseph T. Lienhard, 'On "Discernment of Spirits" in the Early Church',
Theological Studies 41 (1980) 505-529, esp. 511-517, and Peterson, 'The Gift of Discerning Spirits'.
169. 2 Cor 2:11. 170. See Ps 139:6 (140:5). ▼
n6 Coptic Life, paragraphs 24-25 indications of the fire being prepared for them.148 With this fire, which will consume them, they tempt and terrify people! When they appear now, therefore, they are destroyed. Unable to harm any of the faithful, they carry with them the likeness149 of the fire into which they will be cast. So we need not fear them, for everything they do comes to nothing.
More Devices of the Demons 25. 'And they are ever ready to change shape.
Frequently, they pretend gloomily to chant the psalms150 and they give readings from the Scriptures. And again, when we ourselves are reading, they recite what we are reading. Often when we are sleeping they awaken us to pray, and they do this over and over, hardly allowing us to sleep at all. Oftentimes they take the form of monks and, playing the part of the devout, speak in order to deceive us through this sort of shape.151 Afterwards, they drag us wherever they want. But we do not need to pay attention to them, even if they waken us to pray. For they do not do this out of fear of God as though they cared about us, but so they can destroy the belief of those who are sound152 and cause them to be ignorant of their way of life and believe in their hearts that their
148. See Mt 25:41.
149. In Coptic 'to carry' and 'appearance, likeness' are homonyms: einr.
150. Garitte points out that the Coptic translator read fier' wSijs, 'with song', as <oSt? 'anguish' (the words would have been pronounced the same), and thus translated 211 oycuKM, 'sadly, gloomily.'
151. Schema, 'form, shape', also suggests the monastic habit.
152. Literally: 'bring those who are sound to unbelief; t>ye<e>me • • • eyMNTacTNa^Te.
Greek Life, paragraphs 24-25
7. 'So let us pay no attention to the things he says, for he lies, and let us not fear his apparitions, for they too are lies. 8. True light does not shine in them; instead, the demons evince preliminary signs and indications of the fire that has been prepared for them.183 With these things they attempt to terrify people? Never mind their appearances; just as quickly they will go away. Carrying with them as they do the likeness of the fire that is going to consume them, they will harm none of the faithful. As a result, it is appropriate that we have no fear of demons; through the grace of the Lord, all their endeavors will come to nothing.
More Devices of the Demons 25.1. 'The demons are wiley and are ready to change shape and transform themselves into all kinds of things.184
Frequently they pretend to chant the Psalms without becoming visible and they mimic those reading from the Scriptures. 2. Often, too, when we are reading, suddenly, like an echo, they say the very same things that we are reading. Many times, when we are asleep, they roust us out of bed to prayers; and they do this repeatedly, scarcely allowing us to sleep at all. 3. In addition, changing themselves into the forms of monks, they pretend to speak like the faithful in order to lead the godly astray with this apparent likeness. Afterwards, they drag away wherever they wish those who have been deceived by them. 4. But there is no need for us to pay attention to them, even if they rouse us to prayer, even if they counsel us not to eat at all, even if they pretend to accuse us and reproach us for things they know we have done in the past. They do'85 these things not out of reverence for God or respect for the truth
171. 'Their' is ambiguous; it could refer to the thoughts of the Christians or the impediments of the demons. 172. See f 13.5.
173. Something that Antony could do, and a theme the Life returns to; see f 62.1. T Nn. 174-185.
Il8 Coptic Life, paragraphs 25-26 ascetic discipline is <worthless>155 to them. For they cause us to think that the life of a monk is wearisome as though it were an extreme burden, and they trip up those who live the monastic life in opposition to them.
26. Therefore the prophets sent by the Lord called this ilk wretched when they said, "Woe to him who gives his neighbor poisonous drink and evil teaching".154 Now these practices and thoughts of this kind subvert the way that leads to virtue. The Lord, however, silenced the demons and prevented them from speaking, even if they spoke the truth, for what they said to him was true: "You are the Son of God".155 But he rebuked them so they would not <sow>156 their evil and mix it with the truth. In addition, he taught157 us never to pay attention to the likes of these even if they seem to be speaking the truth.
For we have the Scriptures and freedom through the Saviour, so we will not be taught by the Devil, the one who did not keep his rank158 but turned his thoughts to things that are evil. When he recites passages of Scripture, the Lord stops him when he says, "God has said to the sinner, Why do you recite my statutes and take my covenant in your mouth?"'159 They do all these things— they talk and create uproars, they play-act and break things—in order to deceive the simple. What is more, they make obnoxious noises and laugh crazily and hiss.
But if no one pays attention to them, they weep and wail like they have been defeated.
153. Reading <o> h^<t>+2hy for nx+2HY (cf. Gk dvuxfeXi} ttjv aoK-rpiv), as Garitte suggests.
154. See Hab 2:15.
155. Lk 4:41.
156. Reading xo instead of xcu, (cf. Gk cmcm-ei/jcuox), as Garitte suggests.
157. Reading NqfCBtu instead of qfcBtu (cf. Gk Iva Kai avvedLoj]), as Garitte suggests.
158. See Jude 6.
159. Ps 49:16 (50:16).
Greek Life, paragraphs 25-26 n9 but in order to bring to despair those who are sound and to make them say that their ascetic discipline is useless, to make people sick of the monastic life as though it were burdensome and wearying, and to thwart those who live the monastic life in opposition to them.
26.1. 'Therefore the prophet sent by the Lord denounced these types when he said "Woe to him who gives his neighbor the muddied water of subversion to drink", for practices and thoughts like these subvert the way that brings one to virtue.186 2. Even when the demons spoke the truth on his behalf (for they spoke the truth when they said "You are the Son of God"), however, the Lord silenced them.187
3. But the Lord prevented them from speaking so they would never sow their evil with the truth.188 He did this in order to accustom us never to pay attention to these types, even if they seem to be speaking the truth. 4. Indeed, it is indecent for us, who have the Scriptures and freedom through the Saviour, to be taught by the Devil, who did not keep his rank but turned his thoughts elsewhere.189 Because of this, when the Devil speaks words from the Scriptures, the Lord stops him, saying, "God has said to the sinner, 'Why do you expound my statutes and take my covenant in your mouth?'"190 6. They do all these things—they talk and create uproars and play-act and stir up trouble—in order to lead astray those who are sound.191 What is more, they make
174. Job 41:10-13 (lxx; = 41:19-21).
175. Job 41:19 (lxx; = 41:27).
176. Job 41:23-24 (lxx; = 41:31).
177. Ex 15:9.
178. Both 'seize' and 'overtake' render katalepsomai, the future tense of katalambanein. In Jn 1:5 'the light shines in the darkness and the dark ness has not overcome [katelaben] it'. In English, 'apprehend', borrowed from Latin, has the same nuances.
179. Is 10:14.
180. See Job 40:25-26 (lxx; = 40:24-41:2).
181. Job 40:29 (lxx; = 41:5).
182. See Lk 10:19. The snakes here are opheis, whereas the 'monstrous snake' in 24.4 is a drakon, or serpent (english 'dragon'), a beast widely mentioned in the Septuagint and in the New Testament only in Revela tion. T nn. 183-191.
Coptic Life, paragraphs 27-28 The Demons are Really Powerless 27. 'And so the Lord silences the demons. And we have learned from the saints that we should do as they did. Indeed, when they saw those things they said, "While the sinner stood before me, I was silent and troubled; I did not speak about what was good".160 And again, "I was like a deaf person and did not listen; 1 was like a mute and did not open my mouth. I became like a person who does not hear".161 So let us, too, not listen to them so they will be strangers to us. Even if they awaken us to pray and speak to us about fasting, let us not respond to them.
Let us instead devote ourselves to zealous ascetic discipline, for they do all their works through deceit. We ought not to fear them, even if they threaten us with death, for they are powerless and are unable162 to do anything evil to us.
28. 'But I will <no longer loiter,>165 speaking in abbreviated fashion about these things, for reminding you of these things will work to strengthen you. When the Lord <lived> among us,164 the Enemy was fallen and his thoughts165 weakened. On account of this, therefore, he
160. Ps 38:2-3 (39:1-2).
161. See Ps 57:14-15 (38:13-14)- 162. In Coptic 'to be able' is 'to have power (to do)'; both verbs are related to com, 'power, force'. This interplay occurs often in the Life and figures importantly in the next paragraph.
165. Reading NfNxxNxxY xh for fnxxnooY (cf. Gk ovk oKvtjreov and Crum 776A), as Garitte suggests.
164. Reading titepeq<eniA>eiM© (cf. Gk cmS^/i^ravroj), as Garitte sug gests.
165. Gk: 'powers'. The scribe may have read Sidvouu for Swa^eis.
Greek Life, paragraphs 26-28
obnoxious noises and clap their hands and laugh maniacally and hiss. But if no one pays attention to them, from then on they weep and wail because they have been defeated.
The Demons are Really Powerless192 27.1. 'So the Lord silenced the demons, and we have learned from the saints that we should do as they did and emulate their courage. 2. Whenever they saw these things they said, "While the sinner stood before me I kept quiet and humbled myself and did not speak of what was good".193
3. And again, "I was like the deaf person and did not listen; I was like a mute and did not open my mouth. I became like a person who does not hear".194 4. So let us, too, not listen to them, for they are alien to us;195 let us not obey196 them, even if they rouse us to prayer, even if they speak about fasting. Let us devote ourselves to our ascetic discipline even more and not be deceived by those who do everything deceitfully. 5. We have no need to fear them, even if they seem to be assaulting us, even if they are threatening us with death, for they are weak and are unable to do anything but make threats.
28.1. 'So far I have spoken of this matter of the demons in passing, but now I must speak at greater length and with eagerness about these things, for this reminder will serve to keep you safe. While the Lord dwelt among us, the Enemy was fallen and his powers were weak.
2. Because of this, therefore, he can do nothing. Even so, like a tyrant, when he falls he does not lie still but makes threats, even if it is only with words. Let each of you remind
183. See Mt 25:41. 184. See 2 Cor 11:14-15.
185. 'Do' renders poiein, whereas 'pretend' translates prospoiein.
186. See Hab 2:15. 'Subvert' translates anatreptika, while water that is stirred up and disturbed (anatropen) is 'muddied'. Anatrepein means 'to overturn or upset'. The image here comes from the days before house hold running water. Water from a stream settles, with the impurities sinking to the bottom (as tap water still does!). In exegeting Hab 2:15,▼
Coptic Life, paragraph 28 is not able to do anything to us at all. Like a tyrant, when he falls he does not stay down but makes threats with a glut of words. Let each one of you think about the following and he will be able to treat the demons with contempt: If they were bound to bodies of the sort we have, they would have the power to say, "We cannot find the people who hide themselves, but when we do find them we will do them evil". And we for our part would be able to hide ourselves so they could not see us or close doors on us.
But they are not like this but have the power to enter through shut doors through the air and are everywhere in the air (they and their superior166 the Devil)-for they are lovers of evil and are ready to do evil to everyone, as the Saviour said, "The father of evil has been a murderer from the beginning" 167-and yet we are alive and live our lives in opposition to them. Therefore it is clear168 that they are unable to do anything.
'But a place does not prevent them from doing evil to us, nor are we their friends whom they might spare, nor do they love what is good so they may be reformed. No; they are extremely evil, and they care about nothing except doing evil to those who love virtue and worship
God. But because they are unable to act, they do nothing except make threats. If they were able to act, they would not delay but would immediately work their evil, which they are ready to do and which they are predisposed to doing, especially against us. Look! We who are now gathered here are speaking against them, and they know that as we advance they are becoming weaker. Surely, if they had any authority, they would not allow even one of us Christians to live, for "godliness is an abomination to a sinner".169-170 Because they cannot do anything to us,
166. Reading ntinero mios instead of hnnsto nmos, as Garitte sug gests.
167. See Jn 8:44.
168. Our being alive (0nh), Antony says, reveals (ouonh) the impotence of the demons, as he goes on to demonstrate.
169. Si 1:25. ▼ n. 170
Greek Life, paragraph 28
yourself of this197 and he will be able to treat the demons with contempt. 3. If the demons were bound to the kinds of bodies we have, they would have the power to say "We cannot find the people who hide themselves, but when we do find them we will harm them". 4. And we for our part would be able to hide ourselves in order to escape their notice, shutting our doors against them. 5. They are not like this, however, but are able to enter through shut doors and are everywhere in the air (they and their leader the Devil).'98 They desire to do evil and are ready to do harm, as the Saviour said, "The Devil, the father of evil, has been a murderer from the beginning".'99 Nevertheless, we are still alive; what is more, we live our lives in opposition to them. Therefore, they clearly have no power at all.
'But a place does not prevent them from hatching their plots, nor do they look upon us as friends whom they might spare, nor do they love what is good so they may be straightened out. No! They are even more evil than we imagine, and there is nothing they care more about than doing harm to those who love virtue and worship God.
6. But because they are unable to act, they do nothing except make threats. If they could act, they would not delay but would immediately work their evil, which they are ready to do and which they are predisposed to do, especially against us. Look! We who are now gathered here are speaking against them, and they know that as we advance they are becoming weaker. 7. To be sure, if they had any authority, they would not allow even one of us Christians to live, for "godliness is an abomination to a sinner".200
8. But since they are unable to do anything, they wound themselves instead because they are unable to do any of the things they threaten.
187. Lk 4:41 and Mk 3:11. 188. See Lk 4:41 and Mt 13:25.
189. See Jude 6. 190. Ps 49:16 (50:16).
191. Those who are 'sound', akreraioi, are also the subject of Athanasius' concern in his letter to Amoun on sexuality. See Tim Vivian, ' "Every-T
Athanasius is comparing the road to virtue with pure, clean water which the Devil attempts to stir up, and hence muddy.
Coptic Life, paragraphs 28-29 therefore they wound themselves instead, because they are unable to do any of the things they threaten to do.
'Now then, we ought to think about this so we will not be afraid of them. If they were powerful, they would not come in such huge numbers, nor would they create apparitions, nor would they practice their deceits by changing their shapes. No, one all by himself would be enough for him to do what he wanted to us. Furthermore, anyone who has authority does not murder with apparitions, nor does he need large mobs, but he immediately makes use of his authority as he wills. The demons, however, do not have the power to do anything, and are laughed at like those on the stage, changing their shapes and frightening little children by means of hordes of shapes and apparitions, which we ought to despise even more. Know, then, that they are powerless. The true angel, who was sent to the Assyrians by the Lord, had no need of hordes or visible apparitions or noises. No, he used his authority quietly and killed one hundred eightyfive thousand.171 These demons are unable to do anything, but they try, and they frighten by means of apparitions.
29. 'If someone considers the events of Job's life and says, "When the Devil came, why did he do all these evil things to Job? He took his possessions away from him, and killed his children and inflicted cruel wounds on him/'172 let him know that the Devil was not the one who had the power to do these things; it was God who allowed the Devil to tempt Job—for the Devil had the power to do nothing. He asked and, when he received the authority, he did these things to Job. Because of this, then, the Enemy deserves still more to be despised—
170. The Coptic omits nine lines from the Gk text, probably due to haplography: 'those who . .. worship God' is theosebountas, while 'godli ness' (the last word in the omitted portion in Gk) is theosebeia.
171. See 2 Kings 19:35.
Greek Life, paragraphs 28-29 I25 'Then, too, we ought to remind ourselves of this fact so we will not be afraid of them. If they were powerful, mobs of them would not come, nor would they conjure up apparitions, nor would they practice their deceits by changing their shapes. No, it would be sufficient for only one of them to come by himself and do whatever he wished and was able to do. Furthermore, anyone who has authority does not kill with apparitions, nor does he incite fear with mobs, but straightaway makes use of his authority as he wills. 9. The demons, however, unable to do anything, sport about like actors on the stage, changing their shapes and frightening little children by means of crowds of apparitions and shapeshifters, which creatures we ought to despise even more for their weakness.
10. The genuine angel sent by the Lord against the Assyrians had no need of mobs or external apparitions or obnoxious noises and the clapping of hands201 but quietly made use of his authority and quickly killed 185,ooo.202 But creatures like these demons, who are unable to do anything, attempt to frighten, even if it is only with apparitions.
29.1. 'If someone considers the events of Job's life and says, "Why did the Devil come and do all those things to Job? He stripped him of his possessions, killed his children, and inflicted loathsome sores on him",203 let such a person know once again that it was not the Devil who had power; it was God who allowed him to tempt Job. 2. The Devil was unable to do anything, so he asked God. Having received permission, he then acted. 3. Because of this, we ought to condemn the Enemy even more thoroughly: even though he wanted to attack Job, he did not have power even against one virtuous person! If he had had power, he would not have asked. But when he asked, not once but twice, he showed that he was weak and unable to do thing Made by God is Good" ' 75-108, esp 105 and 108.
192. An untranslatable word use occurs throughout this section: 'Power', dunamis, is cognate with 'to be able', 'can', dunasthai.
193. See Ps 38:2-3 (39:1-2). 194. See Ps 37:14-15 (38:13-14). V
Coptic Life, paragraphs 29-30 because he did not have power over one righteous man.
For if he had had the power, he would not have asked for it. But when he asked, not once but twice, he showed that he was weak and unable175 to do anything. It is not remarkable that he had no power against Job and his cattle unless God allowed it-he had no authority even over Job's pigs! But "they begged" the Lord, as it is written in the Gospel, saying, "Send us into the herd of swine!"174
If they have no authority over pigs, how much less do they have over people, who have been created in the image of God!175
30. 'We ought to fear God alone, therefore, and hold creatures such as these in contempt and not worry about them at all. Indeed, the more they do these things, let us the more continue our ascetic discipline against them, for a great weapon fighting against them is an upright life and faith in God. They are afraid of fasting and asceticism and all-night vigils, prayer and tranquility and gentleness, love of the poor and mercy and the absence of anger and, above all else, obedience to Christ. For they do all these things for this reason: so there will not be those who trample them underfoot. They know the grace that the Lord gave to the faithful to oppose them when he said, "See, I have given you authority to tread on snakes and scorpions, and over all the power of the Enemy".176
173. Literally 'without power and did not have the power.'
174. Mt 8:31.
175. See Gn 1:26-27.
176. Lk 10:19.
Greek Life, paragraphs 29-30
anything. 4. It is not remarkable that the Devil had no power against Job, seeing that nothing would have happened even to Job's cattle if God had not consented. 5.
The Devil did not have authority even over Job's pigs! But "they begged" the Lord, as it is written in the Gospels, saying, "Allow us to depart into the swine".204 If the demons have no authority over pigs, how much less authority do they have over human beings, who have been created in the image of God!205
30.1. 'We ought to fear God alone, therefore, and hold the demons in contempt and not be at all concerned about them. Instead, the more they do these things, let us devote ourselves even more to our ascetic discipline in opposition to them, 2. for a great weapon against them is an upright life and faith in God. Without a doubt, demons are afraid of ascetic practices: fasting, keeping vigils, prayers, gentleness, tranquility, poverty, moderation, humility, love of the poor, almsgiving, the absence of anger and, above all, devotion to Christ.206 3. This, then, is when they do all their deeds: so they will not have anyone trample them underfoot! For they recognize the grace given by the Lord to the faithful in opposition to them when he said "Look, I have given you authority to tread on snakes and scorpions, and over all the power of the Enemy".207
195. On the idea that demons are naturally alien to humanity, see 43.1 and the note there.
196. 'Obey' translates hupakoudmen and 'listen' ('hear') akouomen.
197. 2 Cor 10:7.
198. See Eph 2:2.
199. See Jn 8:44.
200. Si 1:25.
201. See f 26.6.
202. See 4 Kingdoms (lxx; = 2 Kings) 19:35.
203. See Job 1:15-22, 2:1-7.
204. Mt 8:31, Mk 5:12, Lk 8:32.
205. See Gn 1:26-27, 5:1, 9:6. See Athanasius, Against the Pagans 24, On the Incarnation (De incamatione) 3, and Against the Arians (Contra Arianos)
2.78-80 [B], This theme also recurs frequently in monastic literature.
206. See the list of virtues in f 17.7.
207. Lk 10:19.
Coptic Life, paragraph 31 False Powers of the Demons 31. 'If the demons appear to prophesy, let no one pay attention or listen to them, for it frequently happens that they speak about brothers who are coming to us, and after a few days these brothers do arrive. But the demons do this not because they care about those who listen to them, but so the latter may be persuaded to trust them; afterwards they come under their authority and the demons destroy them. But if they speak we need to rebuke them because we have no need of them.
'Why is it so remarkable if the demons, using bodies lighter than humans possess, see those who are setting out on a journey and arrive first and report the event?
Someone riding a horse will arrive ahead of someone walking and give a report! So we need not be amazed at them because of this. They do not know about what has not yet happened. But those who see these things-they are the ones who arrive first, like thieves, and make their report. They speak to each of us regarding these things, that we are gathered together and saying these things against them-they say them before one of us leaves the group and reports it But a small child who can run is able to do this-he will arrive before someone who is unhurriedly walking!
'What I am saying is this: If someone begins a journey from Upper Egypt or from some other place, the demons do not know that he is going to travel before he has begun. But if they see him walking, they go ahead of him while he is walking and before he has come they say that in a few days that fellow will arrive. And it177 so 177. Reading ip^cipmne instead of u^yiptune (cf. Gk auiifiaivet), as Garitte suggests.
Greek Life, paragraph 31
False Powers of the Demons208 31.1. 'So if the demons appear to prophesy, let no one be won over. They often speak days in advance about brothers whom we will meet in a few days, and those brothers do indeed arrive. But the demons do this not because they are concerned about those who listen to them but in order to persuade the brothers to trust them; afterwards, when the demons have them in their power, they destroy them.
2. Therefore, we must not pay attention to the demons but on the contrary we need to drive away those who are speaking because we have no need of them.
'Why is it so remarkable if they, having bodies more subtle than humans possess, see travellers setting out on a journey and arrive ahead of them and report the event?
3. Someone riding a horse can "predict" this ahead of someone travelling on foot! So we need not be amazed at them because of this; they do not know in advance about events that have not yet happened. No, it is God alone who knows events before they happen. 4. But the demons, seeing these things, run ahead like thieves and make their report. To how many right now are they giving signals about what we are doing, that we have gathered together and are speaking against them, before one of us goes away and reports it? 5. But any child who can run swiftly can also do this. He will arrive before someone who takes his time!
'What I am saying is this: if someone begins to walk from the Thebaid or from some other place, the demons do not know before he sets out walking whether he will walk. But when they see this person on his way, they run on ahead and, before he arrives, report it. 6. So it turns
208. See f 62.3-2 for Antony's 'true' powers of foresight, and esp. 62.2 for the God-given reason for those powers. See also Apophthegmata Antony the Great 12 (Ward, 3), where Antony uses his unusual powers to tell the monks that their visions 'came from the demons'.
Coptic Life, paragraphs 31-33 happens that when those who are walking178 turn back, these demons are shown to be liars.
32. 'In the same way they also talk a lot about the water of the Nile. When they see plentiful rains in Ethiopia
(knowing that the river fills there), before the water enters Egypt they rush ahead and report it. But a person can run and report it if <he>179 has the ability to run as these do. And just as David's watchman, climbing to a height, saw the person coming before the others could cry out,180 and he, running ahead, reported to the others not what had not taken place but what was going to happen, in the same way these demons want to expend great effort and inform each other so they can greatly deceive people.
But afterwards, if the providence of God commands something concerning the waters or those journeying— for it has the authority—the demons are shown to be liars and those who have paid attention to them have been deceived.
33. Thus the oracles of the pagans arose and thus the demons at that time deceived them. But the deceit suddenly stopped because the Demiurge came who brought to an end the demons and their works. For they do not know anything on their own, but like thieves they report what others spy out for them. They are more like soothsayers than those who know the future. If they discover certain things of this sort and speak the truth, therefore, let no one marvel at them. Doctors also do this when they diagnose illnesses. If they observe some disease in the particular illness of one person, they often compare it with what they have seen before. And again, when sailors
178. Reading NT6<pe>neTnoocge instead of ntsnstmoou)© (cf. Gk twv TrepLTTaTOVVTtOV UTTOOTpe(/>6vT(l)v) 179. Reading mmocj for ntiooy, 'they', as Garitte suggests.
180. See 2 Sam 18:24.
Greek Life, paragraphs31-33
out that this person does indeed arrive after a few days.
Oftentimes, however, when those who are walking turn back, the demons are shown to be liars.
32.1. 'So too they engage in idle talk about the water of the Nile when it overflows.209 When the demons see abundant rainfall occurring in Ethiopia (they also know that the river fills in those regions), before the water enters
Egypt they run ahead and tell about it. 2. If people were able to run in the same fashion, however, they would also tell about this, with the same result. 3. David's watchman, climbing to a height, saw the person coming before those who had stayed below; running ahead, he reported ahead of the others not what had not taken place but what was happening, that the traveller was already on the road.210 In the same way, these demons also choose to expend great effort in giving signals to others, only in order to deceive them. 4. Yet if Providence afterwards wishes something concerning the waters or those travelling (for Providence has that power), the demons are shown to be liars, and those who have paid attention to them to have been deceived.211
33.1. 'So the oracles of the pagans arose and so the Greeks formerly were led astray by the demons, but so too the deception later stopped, for the Lord came, who abolished the demons along with their cunning.212 2. The demons know nothing on their own, but like thieves deceive with what others spy out. They are more like soothsayers than those who know the future. If, therefore, they speak about 209. Herodotus has an interesting discussion of the Nile and its waters in Histories 2.19-27.
210. See 2 Sam 18:24.
211. In Cassian's Conferences 7.15.2, Abba Serenus asserts, like Antony, that the demons must rely on observing externals and cannot see internals: discerning persons can do the same, so the demons have no extraordi nary powers. The same idea can be found in Evagrius, Praktikos 47.
212. See 1 Cor 2:6, Heb 2:14: see also f 79.1. On oracles and prophesying by demons, see Athanasius, On the Incarnation 46-47.55 and Origen,
Against Celsus 4.92.
Coptic Life, paragraphs 33-34 and farmers with their seasoned practices observe what kind of weather is developing, they can predict that a storm is approaching. On account of this <no one>181 will say that it is through the breath of God that they foretell these things but rather through experience and practice.
The demons, therefore, are similar. They predict things like this. Let no one be amazed at them on account of this practice, nor let anyone pay any attention to them.
For what advantage or profit is there for those who listen to them if the demons let them know about what is going to happen days in advance? Why such eagerness to know these things? Activity of this sort does not produce virtue, nor is it a sign of good character. For none of us will be judged because he does not know these things, and no one will be considered blessed because he does know these things. No, each person will be judged regarding these things: whether he has kept the faith and diligently kept the commandments.182
54. Therefore we should not be concerned about these things or practice ascetic discipline and labor for these things in order to know what is going to happen but, on the contrary, in order to well please God. For we ought to pray not to know things beforehand but that the Lord will be with us and will help us defeat the Devil. If the need to know is a concern for us, let us be pure in our hearts. For I believe that when a soul is pure and is firmly established in its natural state, it is given foresight and many times can see far off things better than the demons can because it has the Lord who reveals things
181. Adding mi (cf. Gk ou 81a toCto . . . dv tis €lttol), as Garitte suggests.
182. See 2 Tm 4:7, 1 Tm 6:14.
Greek Life, paragraphs JJ-J4
things that come true at some time, let no one marvel at them on this account. 3. So, too, whenever doctors who have experience with illnesses observe the same disease recurring in others, they often make a prognosis by coming to their conclusions through familiarity with the symptoms.
4. And again, when sailors and farmers from experience observe what kind of weather is developing, they can predict whether a storm or fair weather is coming. On account of this, no one would say that they make their predictions through inspiration from God, but rather through experience and practice. 5. Therefore, if the demons, through guesswork, predict the same things, let no one be amazed at them, nor let anyone pay attention to them. What advantage is there for those who listen to the demons in order to learn from them what is going to happen days in advance? Why such eagerness to know such things, even if someone really knows? Activity of this sort does not produce virtue, nor is it in any way a sign of good character.
None of us is judged because he does not know, and none of us is considered blessed because he has learned and come to know. No, each person receives judgement regarding these things: whether he has kept the faith and truly kept the commandments.213
34.1. 'So we should not make too much of these things nor should we practice ascetic discipline or labor on their account in order to know the future but, on the contrary, in order to well please God.214 It is necessary to pray, not to know the future, or to demand compensation for ascetic discipline, but that the Lord may help us to victory over the Devil. 2. But if at some point we are concerned about knowing the future, let our minds be pure, for I believe that when a soul is completely pure and is established in its natural state,215 because of its ability to see clearly it is able to see farther and better than the demons because it
213. See 2 Tm 4:7 and 1 Tm 6:14.
214. See 1 Thes 4:1.
215. See f 20.5-9.
Coptic Life, paragraphs 34-33 to it, as Elisha the prophet saw the things regarding Gehazi and Gehazi saw the forces surrounding Elisha.185
35. 'So if they come to you at night and want to tell you about the future or say, "We are angels", do not listen to them, for they are lying. And if they praise your ascetic discipline and call you blessed, do not listen to them.
Instead, make the sign of the cross over yourselves and your dwellings, and pray. You will see them go away shamefacedly. For they are powerless and are completely afraid of the cross of Christ because with it he
<disarmed>184 them and triumphed over them.185 But if they stubbornly resist, dancing around and changing themselves into apparitions, do not be afraid, and do not pay attention to them, thinking they may be good. It is easy to understand and discern the presence of what is evil and what is good, if God grants it, for in this way it is possible to understand them.
A vision that comes from the saints is not subject to confusion: "they neither cry out nor will anyone hear their voice".186 For the saints are so peaceful and gentle that joy and the comforting of that person's soul happen quickly, for the Lord, who is our comfort, is with them.
He is the light of everything, and causes them to see that which appears. But if some are afraid-since they are human-when they see the vision of those who are glorious and good, those who appear immediately take away the fear through love, as Gabriel did for Zacharias,187 and the angel who appeared to the women at the Lord's tomb,188 and the one who said to the shepherds, "Do not be afraid''.189 The fear of those people does not come from 183. See 2 Kings 5:25-26 and 6:15-17.
184. Reading NT^qKMKluaa <K^>2ny, as Garitte suggests.
185. See Col 2:15.
186. See Is 42:2, Mt 12:19.
187 Lk 1:13.
188. See Mt 28:5.
189. Lk 2:10.
Greek Life, paragraphs34-35
has the Lord who reveals things to it. Elisha saw such things concerning Gehazi and Gehazi saw the forces surrounding
Elisha.2'6
35.3. 'So when demons come to you at night and want to speak about what is going to happen or say, "We are angels",2'7 pay no attention to them; they are lying. And if they applaud your ascetic discipline and call you blessed, do not heed them or pay any attention at all to them.
2. Instead make the sign of the cross over yourselves and your house and pray, and you will see them disappear.
3. They are cowards and are completely afraid of the sign of the Lord's cross because by it the Saviour stripped them of their weapons and made an example of them.2'8 But if they shamelessly persist, dancing around and changing themselves into a variety of apparitions, do not be alarmed or afraid and do not pay attention to them, thinking they may be good, 4. for the presence of evil and the presence of good are easily discernible, if God so grants it.
'A vision that comes from the saints is not fraught with confusion, "for he will not quarrel, nor will he cry out, nor will anyone hear their voice".2'9 The saints are so peaceful and gentle that joy and rejoicing and courage come quickly to the soul, 5. for the Lord is with the saints; he is our joy, the power of God the Father.220 The thoughts of the soul remain so untroubled and calm that, shining brightly, the soul sees by its own light those who appear, for there comes to it the additional desire for divine and future realities, and it wishes to be completely united with these, if only it could depart with them.22' 6. But if some, being human, are afraid of the vision of those who are good, those who appear take away this same fear through 216. See 4 Kingdoms (lxx; = 2 Kings) 5:26 and 6:17.
217. See 2 Cor 11:14.
218. See Col 2:15.
219. Is 42:2, Mt 12:19.
220. See Mt 1:23, Rom 8:31 and Rom 1:16, 1 Cor 1:18, 24.
221. See 2 Cor 5:8, Phil 1:23.
Coptic Life, paragraphs35-36 the weakness of the soul but because they have come to know the glorious ones who have come to them. Such, then, is the vision that comes from the saints.
Discerning the Spirit(s) 56. The apparitions of these evil ones are disturbing because they create disturbances through noises and loud voices and shouts-as ignorant youths and robbers do.
And from these things immediately arise terror of soul, confusion and disturbance of thought, hatred, sadness, homesickness, fear of death; afterwards there is the desire for evil, contempt for virtue, hatred of ascetic discipline.
When you see some beings who have appeared to you, therefore, do not be afraid. If fear is immediately taken away and in its place joy comes to you, and rejoicing and peace and tranquility in what the heart counsels, and love for God, be of good courage, and pray. For the soul's joy and stability reveal the holiness of the one who has come to you. Thus Abraham saw the Lord and rejoiced,190 and John, when the voice of the holy virgin Mary reached him, leaped for joy and danced.191 But if they appear to you, if a great disturbance reaches the soul, and threat of death, and the things that come after these, know that this is an assault of the evil ones.192
190. See Jn 8:56.
191. See Lk 1:14.
192. The Coptic lacks the remainder of this sentence, supplied from the Gk.
Greek Life, paragraphs33-36 T37 love, as did Gabriel for Zacharias,222 and the angel who appeared to the women at the Lord's tomb,223 and the one who said to the shepherds in the Gospel, "Do not be afraid".224 7. Those persons' fear does not come from the soul's cowardice but because they have recognized the presence of the mighty ones. Such, then, is the vision that comes from the saints.
Discerning the Spirit (sj225 36.1. 'But the attacks and apparitions of the evil ones are disturbing, with crashing and roaring noises and shouts, similar to the commotion that juvenile delinquents and robbers make. 2. From these immediately arise terror in the soul, confusion, and disordered thoughts, dejection, hatred for other ascetics, listlessness,226 sadness, homesickeness, and fear of death; and later, the desire for evil, the neglect of virtue, and disorder in one's character.
3. When, therefore, you see some apparitions, you become fearful, but if the fear is immediately taken away and in its place comes unutterable joy, along with tranquility and confidence and renewed spirits and calm thoughts and all the other things I have mentioned earlier, both courage and love for God, be of good courage and pray. 4. For the soul's joy and its orderly condition227 demonstrate the holiness of each person. So Abraham rejoiced when he saw the Lord,228 and John "leapt for joy" when the voice of Mary, the Mother of God,229 reached him.23° 5. But if the 222. See Lk 1:13. 223. See Mt 28:5.
224. Lk2:io. 225. See f 22.3.
226. Gk: akedia, the Latin acedia, 'the noonday demon', spiritual torpor, listlessness.
227. 'Orderly condition' is katastasis, whereas 'disorder' in f 36.2 is akatastasia.
228. See Jn 8:56.
229. Gk: theotokos. the use of'Mother of God' for Mary may be alexandrian in origin; it is attested before Athanasius. See Barteiink, 235 n. 2.
230. Lki:4i.
i38 Coptic Life, paragraphs 37-38 57. 'Moreover, let this other matter be dear to you:
When the soul of someone remains fearful, know that enemies are present. For the demons are unable to remove weakness from such persons, as the great archangel did for Mary and Zacharias, and as the angel did who appeared to the women at the tomb.195 On the contrary, if they see some people who are frightened, they make the apparitions stronger and more numerous. Afterwards, the demons behave arrogantly and laugh at them, saying,
"Prostrate yourselves and worship us".194 For they deceived the Greeks this way so the Greeks thought they were false gods. But our Lord did not allow the Devil to deceive us, for whenever the Devil created apparitions the Lord rebuked him, saying, "Get behind me, Satan! For it is written, The Lord your God is the one whom you shall worship, and him only shall you serve'".195 Let us, then, all the more despise the Deceitful One. What the Lord said, he has done for us. As a result, when the demons hear from you that we are talking like this, they are powerless because the Lord has rebuked them.
58. 'It is not right for someone to boast that he casts out demons, nor to be arrogant about doing healings, nor should anyone marvel only at someone who casts out demons and despise someone who does not. He ought instead to consider the ascetic discipline of each and emulate them, for the doing of signs and wonders196 is not our doing, but the Lord's. Indeed, he said to his disciples, "Do not rejoice that the demons submit to you but rejoice
195. See Lk 1:30, 1:13; Mt 28:5.
194. See Mt 4:9.
195. Mt 4:10, 16:23; see Dt 6:13.
196. See Mt 24:24.
Greek Life, paragraphs 36-38 r39 appearance of certain spirits is accompanied by disturbances and knockings outside and worldly apparitions and the threat of death and the other things I have spoken about earlier, know that this is an assault of the evil ones.
37.1. 'In addition, let there be this other sign for you: when the soul of certain people remains fearful, enemies are present, for the demons do not remove fearfulness from such persons as the great archangel did for Mary and Zacharias and as the angel did who appeared to the women at the tomb.23' 2. On the contrary, when the demons see people who are fearful, they make the apparitions even stronger to make them cower even more. Afterwards, setting on them, the demons mock them and say, "Prostrate yourselves and worship us!"232 3. They deceived the pagans this way, for this is how the pagans were convinced by the demons that the demons were so-called "gods". But as for us, the Lord did not allow us to be deceived by the Devil.
Whenever such apparitions came to him, the Lord rebuked them and said, "Get behind me, Satan!"233 For it is written,
"The Lord your God shall you worship and him only shall you serve".234 4. On this account, then, let the Deceitful
One be more and more despised by us, for what the Lord said, this he has done for us so that when the demons hear such words from us, they are turned away by the Lord, who rebuked them with such words as these.
38.1. 'It is not right for someone to boast that he casts out demons or to be proud about effecting healings, nor should anyone marvel only at the person who casts out demons and denigrate the person who does not. 2. Let him instead pay close attention to the ascetic discipline of each person,
231. See Lk 1:30 and 1:13, Mt 28:5.
232. See Mt 4:9.
233. Mt 4:10, 16:23. Interestingly, this quotation comes not from Jesus rebuking a demon (4:10) but from his reproval of Peter (16:23). The text of Mt 4:10, however, was early assimilated to 16:23. So Athanasius either coalesced the two passages, probably from memory, or his text of Mt 4:10 had the reading assimilated from 16:23.
234. Mt 4:10; see Dt 6:13.
Coptic Life, paragraphs j8-jg instead that your names are written in heaven".197 The fact that "the names are written in heaven"198 is testimony to the virtue of our way of life.199 If we cast out demons, that is a grace given by the Saviour. Therefore, he answered those who were taking pride not in virtue but in being proud about signs and were saying, "Did we not cast out demons in your name and do great and powerful deeds in your name?" by saying, "Amen, I say to you, 'I do not know you'".200 For the Lord does not know the way of the ungodly.201 We ought, therefore, to pray all the time without ceasing,202 as I said before,205 to receive the gift of discerning the Spirit204 so that we may not believe every spirit.205
Antony Speaks of His Own Experience with Demons 59. 'I wanted to remain silent and not say anything about myself, but so you will think that I am talking about these things sincerely and believe206 that I am speaking truly and from experience207-the Lord who listens to the purity of my conscience knows that I am not going to speak for my own benefit but for the sake of 197. Lk 10:20.
198. Coptic lacks the beginning of the sentence, which is supplied from the Gk.
199. Reading <H>nenBioc, as Garitte suggests.
200. Mt 7:22-23.
201. See Ps 1:6; Prv 4:19, 15:9: Jer 12:1.
202. See 1 Th 5:17.
203. Reading NTMujpfixooc instead of NTxyujpfixooc, 'as they said before'. (Cf. Gk xada npotl-nov which, as Garitte suggests, the Coptic translator understands as plural.) 204. Omitting the redundant 'to discern the spirits,' as Garitte suggests.
205. See 1 Jn 4:1.
206. Reading <fiTFi>nicTeye, as Garitte suggests.
207. Coptic lacks 'even if I appear to be foolish' (2 Cor 11:16, 12:6, 12:11).
One syriac recension retains the'reference to 2 Cor, while another does not.
Greek Life, paragraphs38-39
and either emulate it and eagerly model his own on it, or correct it. For the doing of miracles is not our work but the Lord's. 3. He used to say to his disciples, "Rejoice not that the demons submit to you but that your names are written in heaven".235 The fact that our names "are written in heaven" attests to our virtue and life. Casting out demons is a grace given by the Saviour. 4. Therefore, to those who boasted not of their virtue but of their miracles236 and who said, "Did we not cast out demons in your name and do many powerful deeds in your name?",237 he replied, "Truly
I say to you, I do not know you",238 5. for the Lord does not know the ways of the ungodly.239 In general, then, it is necessary to pray, as I said before, to receive the gift240 of discerning spirits24' so that, as it is written, "we may not believe every spirit".242
Antony Speaks of His Own Experience with Demons 39.1. 'I wanted to remain silent and not say anything about myself but to be satisfied with the foregoing remarks alone. However, so that you will not think that I am speaking in a general and superficial way,243 but will believe that I am relating these things truthfully and from experience, even if I appear foolish244 (the Lord who listens to the purity of my conscience knows that I am not speaking for my own benefit but out of love for you and in order to encourage you), I will relate those practices of the demons that I have seen.245
2. 'Often the demons have called me blessed while I cursed them in the name of the Lord. Often they have
235. Lk 10:20. 236. Gk: semeia. 237. Mt 7:22-23. 238. Mt 25:12.
239. See Ps 1:6; Prv 4:19, 15:9; Jer 12:1. 240. Gk charisma, 'charism'.
241. See 1 Cor 12:10, and 23.3 above. 242. 1 Jn 4:1.
243. The sentence up to this point is virtually identical with one in Athanasius, Against the Pagans 13 [B: 241 n. 1].
244. See 2 Cor 11:1,16-17 and 41.1 below. In his third letter (Chitty, 10), Antony says that by his foolishness (Rubenson, 207, has 'ignorance')
Christ makes us wise. ▼ n 245
Coptic Life, paragraphs39-40 your love and spiritual progress-1 will now talk about what I have seen the demons do.
'Often they have blessed me, and they have cursed me with the Lord's name.208 Often they have spoken to me about the waters of the Nile, but I said to them, ''What concern is that of yours?" They surrounded me like soldiers. Sometimes they would fill my dwelling with horses and reptiles, but I would chant the psalms, saying,
"These with chariots and these others with horses, but we will be great209 through the name of the Lord our
God",210 and through this prayer they were defeated by the Lord.
'It happened again one time that they came at dark, in an apparition of light, and said, "We have come to bring you light, Antony", but 1 shut my eyes and prayed, and immediately the light was extinguished. On another occasion they came seemingly chanting the psalms and quoting from Scripture, but I, as one deaf, did not listen.211
One day they shook my monastic dwelling, but I was unshaken in my thoughts. Again they came, clapping their hands and whistling and dancing around but I prayed and chanted the psalms and they began to weep and wail.
40. 'Once a tall demon appeared in an apparition and had the audacity to say, "I am the Power of the Most
High and I am Providence. What do you want me to give you?" But I blew on him all the more forcefully in the Lord's name and began212 to beat him. I thought I hit him, and then this form and his demons disappeared because of the name of Christ. And again one day while I 208. Gk: 'while I cursed them in the name of the Lord', which sense the Syr retains. The Coptic translator apparently did not like Antony's cursing in the Lord's name!
209. Reading en<n>MM, as Garitte suggests.
210. Ps 19:8 (20:7).
211. Ps 37:14 (38:13).
212. Reading aa\pxsi instead of 'he began' (cf. Gk ern^ei'p-*?era), as Garitte suggests.
Greek Life, paragraphs j9-40 :43 spoken about the waters of the Nile and I said to them,
"But what concern is that of yours?" 3. They have come making threats and surrounded me like well-armed soldiers. At other times they have filled my house with horses and wild beasts and reptiles, and I would say the psalm: "These come with chariots and these others come with horses, but we will be exalted through the name of our Lord God".246 And by these prayers, these demons were turned away by the Lord.
4. 'One time they came at dark, creating an apparition of light, and said, "We have come to bring light to you,
Antony", but I shut my eyes and prayed, and immediately the light of the godless demons was extinquished.247 5. A few months later they came seemingly chanting the psalms and speaking from the Scriptures, "but I, like one deaf, did not listen".248 One time they shook my monastic dwelling, but I prayed to remain unshaken in my resolve.
6. Afterwards, they came again, clapping their hands and whistling and dancing about, but when I prayed and got up to chant by myself,249 they immediately began to moan and groan as though exhausted and defeated. 7. I gave glory to the Lord who had overpowered their audacity250 and madness and made an example of them.
40.1. 'One time a very tall demon appeared in an apparition and had the audacity to say, "I am the power of God"251 and "I am Providence. What do you want me to 245. Antony's 'foolishness' is echoed by Saint Bernard in Sermons on the Song of Songs 74.5: 'Now bear with my foolishness a little while. I want to tell you as I promised about my own experience of this sort of thing. Not that it is important, but I am relating it to be helpful. If you profit from it,
I shall be consoled for my foolishness. If not, I will proclaim my foolish ness'. Cited by Bernard McGinn, The Growth of Mysticism (New York:
Crossroad, 1996) 192. 246. Ps 19:8 (20:7).
247. There is some playing with sound here: 'Extinguished' translates esbesthe, while 'godless' renders asebon. 248. Ps 37:14 (38:13).
249. Monks usually prayed while standing with their arms upraised in the orans position: prayer was often the chanting of psalms.
250. Although the text reads roA/rav, this is a doric form, and ToXfiyv, the attic/koine form, offers a better reading.
251. See Acts 8:10.
T44 Coptic Life, paragraphs 40-41 was fasting, the Deceitful One came to me in the form of a monk who, in an elaborate fantasy, had loaves of bread with him. He acted solicitous and unashamedly said to me, "Get up and eat, and stop all these sufferings. You are only human and you will grow tired and get sick". But I recognized his deceitfulness. I stood and prayed, and he could not stand it that I was standing and praying. He stopped and, disappearing like smoke, fled through the door.
'How many times the Devil showed me gold in the desert so when I saw it I might gladly touch it! But I chanted psalms, and he dissolved away. Many times they beat and wounded me, but I would say, "Nothing can separate me from the love of Christ",213 so they beat each other. It was not I who humiliated them or forced them to stop, it was the Lord, who says, "I saw Satan fall from heaven like lightning".214 Now I, my children, remembered what the Apostle said—"I have applied this to myself'215so you may learn not to lose heart while maintaining your ascetic discipline and not to fear the apparitions of the Devil.
41. 'Since I have become like those who are foolish216 when I speak about these matters, accept this also for your benefit to inspire fearlessness, and believe that I am not lying. One day he217 knocked at the door of my monastic dwelling and when I went out I saw someone black218 and very tall. I asked him, "Who are you?" He said, "I am Satan". I said to him, "And what are you doing
215. Rom 8:35. 214. Lk 10:18. 215. 1 Cor 4:6.
216. See 2 Cor 11:16; 12:6, 11. 217. That is, the Devil.
218. Gk: large'. The Coptic translator may have read melar 1, 'black', for makron, large'. But see the Devil's appearance as a young black boy in H 6.
Greek Life, paragraphs 40-41 T45 bestow on you?" 2. But I blew on him all the more forcefully, invoking the Lord's name, and attempted to strike him.252 I thought I had managed to hit him, and suddenly this huge apparition disappeared, along with all his demons, because of the name of Christ. 3. One day while I was fasting, the Deceiver came dressed like a monk.
He had bread that was illusory and advised me, "Eat, and stop all these sufferings. You are only human and will grow weak". 4. But I recognized his deceitfulness and stood up to pray. He could not bear that so he stopped what he was doing and, like smoke going out the door, he disappeared.253
'How many times the Devil showed me illusory gold in the desert so I would just look at it and touch it!'254 5. But I chanted the psalms and he melted away. Many times the demons struck me and beat me, and I would say, "Nothing can separate me from the love of Christ!"255 After my words, they beat each other even more. 6. But it was not I who made them stop and rendered them impotent; it was the Lord, who says, "I saw Satan fall from heaven like lightning".256 And I, my children, remind you of what the Apostle said—"I have applied this to myself for your benefit"—so that you will not lose heart while keeping your ascetic discipline or fear the apparitions of the Devil and his demons.257
41.1. 'Since I have become foolish in relating these matters,258 accept also the following as an inspiration to fearlessness, and believe, for I am not lying. One day there was a knock at the door of my dwelling259 and when I went
252. See Jn 20:22, where Jesus breathes upon the disciples (emphusan, the same verb used here), imparting the Holy Spirit. Pseudo-Dionysius
(5th—6th c.) offers evidence that in baptism the catechumen blew upon the Devil three times as part of his or her renunciation of Satan. In the Life of Pachomius (Vita Altera 40), Pachomius 'blew with the Spirit and said, "Get away from me, Devil!" ' [B: 243 n. 3].
253. See Ps 36:20 (37:20). 254. See 12.1-2. 255. Rom 8:35, 39.
256. Lk 10:18. 257. 1 Cor 4:6.
258. See 2 Cor 11:1, 16-17, and ^J 39.1 above. 259. Monasterion.
Coptic Life, paragraphs 41-42 here?" He said to me, "Why do the monks and the Christians find fault with me? And why do they curse me all the time?" I said to him, "Why do you harass them?" He said, "It is not me; they are the ones upsetting themselves, for I am powerless. And have you not read that 'the swords of the enemy have been completely done away with; you have sacked their cities'?219 From now on I claim no place as my own, neither weapon nor city.
Christians are everywhere! The desert is full of monks!
Let them take care of themselves and stop cursing me for no reason!" After the Devil said these things, I marvelled greatly at the grace of the Lord. I said to him, "You are a liar and have never spoken the truth. But just now you unwittingly told the truth when you spoke: when Christ came he rendered you powerless and he threw you down and stripped you naked". When he heard the name of Christ, he could not stand it and immediately disappeared.
Antony Concludes by Exhorting His Listeners 42. 'If the Devil himself has confessed that he is powerless, then we for our part ought to despise him and his demons. The Enemy, along with his dogs, possesses treacheries220 of this sort, but we, having recognized their weakness, are able to hold them in contempt. Let our hearts, then, not fall prostrate before him, nor conjure up cowardly thoughts in our souls, nor invent fears for ourselves, saying, "Oh, I hope that when a demon comes he does not turn me topsy-turvy! I hope he does not pick me up and throw me to the ground! Or suddenly come up to me and throw me into confusion!"221 Let us not think
219. Ps 9:7 (9:6).
220. Reading 2©Nn^Noypri&. instead of 2unaaioypna,, as Garitte sug gests.
221. The Coptic has omitted three lines of greek text, probably due to haplography (jiySe . . . nyS').
Greek Life, paragraphs 41-42
out I saw someone who appeared to be large and tall.260
2. When I inquired of him, "Who are you?", he said, "I am Satan". Then I said, "What are you doing here?" He said,
"Why do the monks and all the other Christians find fault with me for no reason? Why do they curse me all the time?"
3. I said, "Why do you harass them?" He said, "It is not my fault; they are the ones upsetting themselves. I am weak.
Have you not read 'The enemy have completely abandoned their swords; you have sacked their cities'?261 4. I no longer have a place, neither weapon nor city. Christians are everywhere! From now on the desert will be filled with monks! Let them take care of themselves and stop cursing me for no reason!" 5. At that point I marvelled at the grace of the Lord and said to the Devil, "You have always been a liar and you never speak the truth!262 Nevertheless, just now you spoke the truth, however unwillingly: when
Christ came he made you weak; casting you down, he stripped you naked." 6. When the Devil heard the name of Christ, he could not stand the searing heat and disappeared.
Antony Concludes by Exhorting his Listeners 42.1. 'So if the Devil himself confesses that he is unable to do anything, we ought to despise thoroughly both him and his demons. The Enemy, along with his dogs,263 possesses treacheries of this sort, but we, having learned their weakness, are able to hold them in contempt.
2. Let us not allow our resolve to fall prostrate before him this way or conjure up cowardly thoughts in our souls or invent fears for ourselves, saying, "Oh, I hope that when a demon comes he does not turn me topsy-turvy! I hope he does not pick me up and throw me to the ground! Or 260. Literally: long and tall, makros kai hupselos, an idiom reflected both in Homer and in a Cretan dirge (emakrunes, huie mou, 'you've grown long, my son'), as well as in the title of the american pop song "Long Tall Sally'.
261. Ps97(lxx).
262. See Jn 8:44. 263. See f 9.4.
Coptic Life, paragraph 43 things like this at all. Let us be even more courageous and let us rejoice always because we have been saved, and let us believe in our hearts that the Lord is with us, he who defeated them and held them in contempt.
'Let us always be mindful of this and consider in our hearts that when the Lord is with us the enemies are powerless to do anything evil to us. For when they come and seem to stand before us, they mirror the way we are and pattern their thoughts after our own; using such methods, they work their apparitions against us. If they find us frightened and upset, like thieves they find the place unwatched222 and rise up against us and reveal to us and act out whatever thoughts we are thinking. If they find us fearful and weak, they terrify us even more with apparitions and threats; thereafter they punish the soul with these things.
'If, however, they find us rejoicing in the Lord and thinking thoughts about the good things to come and considering the Lord and his works and pondering them as we say, "Everything is in the hands of the Lord", and "The demons will be powerless against Christians", and "They have no authority over anyone"-if they see that the soul is held secure through deliberations of this sort, immediately they are put to shame and rebuffed. In the same way, when the Enemy found Job secure, he withdrew from him, but when he found Judas stripped defenseless of these things, he took him prisoner.225 If we wish to hold the Enemy in contempt, let us keep our thoughts fixed always on the Lord and his works, and let our souls rejoice always in hope,224 and we will see the mocking works of the demons like smoke flee before us,
222. Reading <eTe>ncepoeic, as Garitte suggests.
225. See Job 42:10-17 and Lk 22:5. 224. See Rom 12:12.
Greek Life, paragraph 42
suddenly come up to me and throw me into confusion!"
3. Let us not dwell on such things at all or be sad as though we were going to be ruined. Let us be even more courageous and let us always rejoice because we are being saved. 4. Let us reflect in our soul that the Lord is with us:264 he has routed the demons and rendered them impotent.
'Let us be mindful of this and always remember that when the Lord is with us, our enemies can do nothing to us. 5. Whenever they come, they match the condition they find us in and pattern their thoughts on our own and so fashion their apparitions accordingly. 6. If they find us fearful and upset, then, like thieves, finding the place unguarded, they immediately set on us and do whatever we have in our thoughts—and much more! If they see us fearful and afraid, they will even more forcefully increase our fearfulness with apparitions and threats, and from that point on the wretched soul is punished with these illusions.
7. 'If, however, they find us rejoicing in the Lord and thinking thoughts about the good things to come,265 keeping our hearts set on the Lord and his works266 and reflecting on the fact that everything is in the Lord's hands,267 that a demon has no power against a Christian and has absolutely no authority over anyone, then seeing the soul made secure with thoughts of this kind, they turn away, ashamed. 8. In the same way, when the Enemy found Job securely protected, he withdrew from him, but when he found Judas stripped naked and defenseless, he took him prisoner.268 As a result, if we wish to hold the Enemy in contempt, let us keep our thoughts always fixed on the Lord and his works and let our souls rejoice always in hope,269 and we will see that the farcical doings of the 264. See Mt 1:23. 265. Heb 10:1.
267. Dt 33:3, Ps 94:4 (95:4).
268. See Job 42:10-17 and Lk 22:3.
269. See Rom 12:2.
266. See 1 Cor 7:32.
Coptic Life, paragraphs 42-44 unable to pursue us.225 For they are very weak, as I said before, always watching for the fire prepared for them.226
43. 'We have this sign of fearlessness before them: whenever some apparition appears to someone, let him not collapse weakly before it but bravely ask right away,
"Who are you?" or "Where do you come from?" Now if it is a holy revelation that has revealed itself to you, it will give you courage and turn your fear into joy. But if it is an apparition from the Devil, it will immediately become weak when it sees the purity of your heart. For this is a sign of calmness when a person asks "Who are you?" or "Where did you come from?" Thus the son of Nun understood when he asked,227 and also the <Enemy>228 could not hide from Daniel when the latter searched him out'.229
The Life of the Monks Together 44. While Antony was talking to the monks about these things they greatly rejoiced. Some of them turned their thoughts all the more to virtue while others who were faint-hearted were strengthened, and everyone looked with contempt on the demons, marvelling at the grace that God gave to Antony. The mountains were full of holy monks as though filled with the tents of God. They were chanting psalms, fasting, and praying, working and 225. The Coptic has a play on words here not in the Gk: 'flee before us' translates pet heten, while 'pursue us' is pel nson.
226. See Mt 25:41.
227. See Jos 5:13-15.
228. Reading iinenx^xe for uneniyxxe, 'word, saying' (cf. Gk 6 8e exSposl as Garitte suggests.
229. See Dan 13:44-62 (lxx; = Susanna 44-62).
Greek Life, paragraphs 42-44 I5i demons are nothing but smoke. The faster we chase them away, the faster they will flee. For they are very cowardly, as I said before, always on the lookout for the fire prepared for them.270
43.1. 'Indeed, you also have for your use this sure sign of fearlessness against them: whenever some apparition appears, let no one collapse timorously before it but, whatever the apparition, let him bravely ask right off, "Who are you and where are you from?"271 2. If, on the one hand, it is a revelation from the saints, it will reassure you and change your fears into rejoicing. 3. But if, on the other hand, it is some kind of diabolical apparition, it will immediately become weak when it sees that your resolve has been strengthened. In short, it is a sign of imperturbability when someone inquires, "Who are you and where are you from?" So Joshua the son of Nun came to understand when he asked, and the Enemy also could not hide from Daniel when the latter asked about him'.272
The Life of the Monks Together 44.1. While Antony was talking to the monks about these things, they all rejoiced: in some of them, their love273 for virtue grew; others, who were negligent, found themselves encouraged, while others stopped being conceited.
Everyone was persuaded to look with contempt on the demonic plots, marvelling at the grace given to Antony by 270. Mt 25:41.
271. Tis ei kai pothen? This question, a spiritually wise one, has roots as deep as Homer. The homeric Tis pothen ei? is always addressed to a stranger, emphatically. The idea here is that the Evil One and his batallions are alien to humankind.
272. See Jos 5:13-15 and Dan 13:44-62 (lxx; = Susanna 44-62).
273. Gk: erds. For an accessible discussion of eros in platonic and patristic Christian spirituality, see McGinn, The Foundations of Mysticism 26-29 and 118-127.
:52
Coptic Life, paragraphs 44-45 giving to the poor; they had love for each other, and there was harmony among them. And they were there in that place as though truly it were a land unlike any other. No one was mistreated there, nor were there the demands of the tax collector.230 Instead, there in that place was a multitude of ascetics; they were of one mind,231 given to virtue, so that someone who saw them would say, "Good are your dwellings, Jacob, and your tents,
Israel; like shady groves and like gardens232 beside the rivers, and like the fruit beside the waters."233
Antony's Way of Life 45. Antony, as was his custom, would withdraw by himself to his monastic dwelling, continuing each day his ascetic discipline. Each day he would sigh, reflecting in his heart on the heavenly dwellings-what love he had for theml-contemplating daily the way of life of those who follow God. Indeed, when he was about to eat or sleep, he felt ashamed,234 thinking in his heart about his
250. See Job 5:18; 39:7.
251. Reading oyMeeye instead of eyneeye, as Garitte suggests. See Acts 2:44-47, 4:52.
232. Paradisos.
233. See Nm 24:5-6.
234. Reading ig^qipine instead of tp^qcume, as Garitte suggests.
Greek Life, paragraphs 44-45
the Lord for the discernment of spirits.274 2. So there were in the mountains monastic dwellings like tents filled with heavenly choirs275 singing psalms, studying the Bible,276 fasting, praying, rejoicing in the hope of things to come, working in order to give alms, having love for each other and being in harmony with one another. 3. To see it was truly to see a land like no other, a land of righteousness277 and devotion to God. 4. No one suffered an injustice there, nor was there a complaint about the tax collector;278 instead, there was a multitude of ascetics, and the intentions of all of them were one, directed toward virtue.279 As a result, someone who had left and once again saw the monastic dwellings and so large a company of monks would cry out and say, 'Good are your dwellings, Jacob, and your tents,
Israel; like shady groves and like a garden280 beside a river, and like tents that the Lord has staked, like cedar trees beside the waters'!281
Antony's Way of Life 45.1. Antony, as was his custom, would withdraw by himself to his monastic cell, devoting himself to his ascetic discipline: each day he would sigh, reflecting in his heart on the heavenly dwellings,282 focusing all his desire on them, and contemplating the transitory nature of human life. 2. Indeed, when he was about to eat or sleep or take
274. See 1 Cor 12:10, and f f 22.3 and 38.5 above.
275. See Lk 16:9.
276. See f 4.1.
277. Or: justice; Gk dikaiosune. See the next sentence.
278. See Job 3:18, 39:7.
279. See Acts 4:32. In the Life of Moses, Gregory connects epektasis, continual progress, with the striving for and attainment of virtue.
280. Gk: paradeisos.
281. Nm 24:5-6.
282. Gk: monas (see Jn 14:2). Mone, cognate with 'monk' and 'monas tery', came also to mean a monastic cell.
Coptic Life, paragraph 45 soul's watchful spirit.235 Moreover, often while he was eating with the brothers, he would think about spiritual food and ask to be excused from eating. He would go and leave them, saying that it would be shameful if some of them saw him eating.
He would, of course, eat by himself to meet the body's needs and he also would often eat with the brothers. And he said that we ought to devote all our time to the soul rather than to the body, but to give to the body a little bread236 out of necessity. The rest of the time, however, we ought to devote to the soul and seek what is good for it so it will not be dragged down by bodily pleasures but instead will cause the body to serve it.237 For this is what the Saviour said: "Do not worry about your life, concerning what you will eat, or about your body, concerning what you will wear. For all these things the nations238 strive after. Instead, seek first his kingdom and his righteousness, and all these things will be given to you as well".239
235. A difficult phrase to translate. Coptic ermoiipou eTMHTpeqeiiop2 = Gk TO TTjs 4IVXVS • • • voepov, 'the spiritual part of the soul'. For MMTpeqeuwpa, 'watchfulness', see Crum 85A, who cites only this one example. For voepos, 'intellectual, spiritual', see Lampe 915B-916A.
236. Gk: 'time'. Perhaps the Coptic translator slipped, writing hhosik instead of HHOYoeia).
257. See 1 Cor 9:27
238. Or: 'pagans', ethnos.
239. Lk 12:22, 29-31.
Greek Life, paragraph 43 :55 care of other bodily necessities, he would feel ashamed, reflecting on the spiritual part of the soul.283 3. Often, therefore, when he was going to eat with the other monks, he would be mindful of spiritual food284 and ask to be excused; he would go far away from them, thinking it would be embarrassing to have others see him eating.
4. He would, of course, eat by himself on account of the needs of the body, and often he would eat with the brothers out of respect for them, confidently speaking to them for their profit.285 5. He used to say that it is necessary to give all one's time to the soul rather than to the body, but to concede a little time to the body for its necessities; all the rest of the time, however, one ought to devote to the soul and to what is profitable for it 6. so it will not be dragged down by bodily pleasures but so the body will instead be made a servant by the soul.286 7. For this is what was said by the Saviour: 'Do not worry about your life, what you will eat, or about your body, what you will wear. Do not go on striving for what you will eat or what you will drink, and do not go on worrying. For the nations of the world strive after all these things, and your Father knows that you need all of them. Instead, seek his kingdom, and all these things will be given to you as well'.287
283. Gk: to tes psyches noeron. See f 5.5.
284. See 1 Cor 9:27.
285. See Eph 6:20,1 Thes 2:2.
286. See 1 Cor 9:27.
287. Lk 12:22, 29-31; see Mt 6:31-33. In Greek psyche means both 'soul' and 'life'.
Coptic Life, paragraph 46 Antony Goes to Alexandria to Bear Witness with the Martyrs240 46. Afterwards, the persecution of Maximin came upon the Church, and when the holy martyrs were led into Alexandria, Antony left his monastic dwelling241 and followed them, saying, 'Let us also go and face the contest with the holy ones if we are called,242 or witness those who fight'. For he wanted to be a martyr,245 and remained to minister to244 the confessors in the mines and prisons.
He demonstrated great determination on behalf of those who had been called before the law courts to face the contest and trained them to be steadfast. He would kiss and embrace those who were going to be martyrs, walking with them until they were perfected. When the judge saw his fearlessness and determination in this matter, he ordered that none of the monks were to appear in the court and were not to remain in the city at all.
All the others acted like they were going into hiding that day, but Antony showed no concern at all for himself.
As a result, he thoroughly washed his clothes and the next day stood in front of everyone. Going to a prominent place, he showed himself quite openly to the magistrate.
Everyone marvelled at what he was doing. The magistrate 240. For the historical references in this paragraph see the notes to Gk
Life fl 46.
241. Reading 2^nnoti^oTiipioii instead of 2nnnori^cTHpion, as Garitte suggests.
242. Reading eYcg^in uj2<M> (cf. Gk KX-qdevres), as Garitte suggests.
245. Or: 'bear witness'. See Gk Life 46 and note. Coptic and Syriac lack 'but not wishing to hand himself over', thus dropping the episcopal objections of Athanasius to 'voluntary' martyrdom. See Gk Life f] 46.2 and n. For martyrdom, Syriac uses the metaphor of gaining the athlete's crown (2 Tm 4:8).
244. Or: 'worship with'.
Greek Life, paragraph 46
Antony Goes to Alexandria to Bear Witness with the Martyrs288
[3II'3I3]
46.1. Afterwards, the persecution that took place during the reign of Maximin laid siege to the Church,289 and because the holy martyrs were being led to Alexandria,
Antony followed them too. Leaving his monastic cell, he said, 'Let us leave to face the contest, if we are so called, or to watch those who fight'. 2. Antony longed to be a martyr, but not wanting to hand himself over, he ministered to the confessors, both those in the mines and those in prisons.290
He demonstrated great zeal before the law court by encouraging those who had been called to fight to remain steadfast and in receiving those who were bearing witness and escorting them until they were perfected.291 3. When the judge saw the fearlessness and determination that both
Antony and those with him had in this matter, he ordered 288. This section refers to the last great persecution against the Church, the so-called 'Great Persecution', and contains some technical vocabulary.
The original meaning of'martyr' is 'witness'; a martyr is one who bears witness to the faith, even at the cost of his or her life. A 'confessor' was a person who bore witness to the faith but was not martyred, that is, killed.
See 'A Brief Discussion of MAPTYX, Etc.', in Vivian, Saint Peter of Alexan dria 216-219.
289. Maximin Daia was Caesar from 305-308 and Augustus from 308313. The persecution lasted from 308-313. On this period see W. H. C.
Frend, Martyrdom and Persecution in the Early Church (Grand Rapids, MI:
Baker, 1981 [1965]) 477-535; and N. H. Baynes, 'The Great Persecution', in Cambridge Ancient History (Cambridge: Cambridge University Press, 1971) esp. i2:665ff.
290. This statement is, we might say, 'ecclesiastically correct', at least from an episcopal point of view. Bishops in Egypt—for example, Dionysius and Peter—had disapproved of Christians handing themselves over vol untarily to the authorities and had themselves fled persecution and cap ture. See Vivian, Saint Peter of Alexandria 141-146.
291. Athanasius may be comparing Antony with Origen here, or his account may be a reminiscence of Eusebius' account of Origen in Ecclesi astical History 6.3.4.
Coptic Life, paragraphs 46-47 saw him and after he rose from the judgement seat and passed by, Antony stood calmly before him, demonstrating the determination of the Christians. He wanted to be a martyr too, as I said earlier, and he was sad because of the part he did play. But it was the Lord who was keeping him safe for <our>245 benefit and the benefit of others so that through the ascetic discipline that he had learned from the Scriptures he might become a teacher to a multitude. For when they saw his character and the way he was advancing in ascetic discipline, a multitude was eager to emulate his way of life. Once again, therefore, he served the confessors in his usual way and acted as though he were bound with them,246 suffering and serving.
Antony Bears Witness in the Desert 47. When the persecution ended, after the blessed
Bishop Peter had borne witness as a martyr,247 Antony left <and withdrew to> his monastic cell and daily <bore witness^48 there according to his usual custom,249 for he
245. Reading eTennoqpe instead of ereqtioqpe , 'for his own benefit'
(cf. Gk els ttjv vfiwv . . . dxf>eXei.av), as Garitte suggests.
246. See Heb 13:3.
247. On Peter I, bishop of Alexandria who was martyred in 511, see Vivian, Saint Peter of Alexandria, esp. 8-50.
248. The Coptic text is badly garbled here; literally it says; 'he left his monastic dwelling and withdrew daily there.' The Greek reads: 'he left where he was staying and withdrew once again to his monastic dwell ing and each day bore witness there.' For 'bore witness' {pepaprupTjKev = iieqM^pTypei), the Coptic erroneously has neq^rixxtupei, 'withdrew'.
249. 'According to his usual custom': Gk: 'with his conscience'. The Coptic translator may have misread sunelheia, 'usual custom', for snneidesei, 'conscience'.
Greek Life, paragraphs 46-47 159 that none of the monks was to appear in court and they were not to remain in the city at all.
4. All the others seemed to be going into hiding that day, but Antony showed no such concern. As a result, he thoroughly washed his clothes and the next day stood in front of everyone in a prominent place and showed himself openly to the magistrate. 5. Everyone was amazed at what he was doing. When the magistrate saw him and made a point of walking by him after the proceedings, Antony stood there calmly, demonstrating the resolve of the Christians.
6. He was praying that he too would be a martyr, as I said before. He seemed, therefore, to be sad because he was not being a martyr, but it was the Lord who was protecting him for our benefit and the benefit of others so that through the ascetic discipline he had learned from the Scriptures he might become a teacher to many.292 7. Indeed, all they had to do was see his conduct and many became eager to follow his way of life. Once again, then, he served the confessors in his usual way and he performed tiresome duties as one bound to them by obligation.293
Antony Bears Witness in the Desert294 47.1. When the persecution finally ended and Bishop
Peter of blessed memory had borne witness as a martyr,295 292. Origen, Eusebius says (Ecclesiastical History 6.1-2), wanted to be a martyr after his father's martyrdom, but his mother prevented him from leaving the house by hiding his clothes. 293. Heb 13:3.
294. This paragraph clearly shows the transition from witnessing through martyrdom to witnessing through asceticism. See E. Malone, The Monk and the Martyr. The Monk as the Successor of the Martyr (Washington, D.C.:
Catholic University of America Press, 1950) and, for a different conclu sion, A. E. D. Van Loveren, 'Once Again: "The Monk and the Martyr":
Saint Antony and Saint Macrina', Elizabeth A. Livingstone, ed., Studia Patristica 17.2 (1982) 528-538, esp. 528-532.
295. On Peter I, bishop of Alexandria who was martyred in 311, see Vivian, Saint Peter of Alexandria, esp. 8-50. Athanasius seems to be suggesting ▼
i6o Coptic Life, paragraphs 47-48 undertook great and numerous and very difficult ascetic practices: he would fast all the time, the clothing that he wore consisted of haircloth on the inside while the outside was made of animal skin, and until the day he died he did not bathe in water and did not wash his feet at all unless it was necessary. No one saw him naked except on the day he died.
48. Indeed, Antony withdrew and was determined not to go out and not to allow anyone to come see him, but a certain Martinus, a military officer, pestered Antony because he had a daughter who was bothered by an evil demon. When he continually knocked on the door and asked him to come out and pray to God on behalf of his daughter, Antony did not listen to him or open the door to him but looked at him from up above and said to him,
'Man, why do you call out to me since I myself am a man like you?250 If you believe in Christ, whom I serve, go, pray to God according to your faith, and she will be healed'. And immediately the man believed; he called upon the name of Christ, and she was cleansed of the demon. The Lord did many wonders through Antony, for when he did not open the door to them, a multitude of those who were afflicted slept outside his monastic dwelling, believing with all their hearts, and they found relief.
250. See Acts 10:26, 14:15.
Greek Life, paragraphs 47-48 161 Antony left where he was staying and withdrew once again to his monastic dwelling and each day bore witness there with his conscience and waged battle in the contests of the faith.296 Indeed, he undertook numerous and even more severe ascetic practices: 2. he fasted all the time, and the clothing that he wore consisted of haircloth on the inside while the outside was made of animal skin. And until his death297 he maintained the practice of not washing his body of dirt or washing his feet at all or even merely putting them in water unless it was necessary. 3. No one even saw
Antony unclothed, nor did anyone see his naked body at all until he died and was buried.298
48.1. Antony withdrew, therefore, and was determined not to go out or receive anyone. But a certain Martinianos, a military officer, came and pestered him, for he had a daughter who was troubled by a demon.299 2. When the officer remained knocking a long time on the door, asking
Antony to come out and pray to God on behalf of his child, Antony refused to open the door but leaning down from above said, 'Man, why do you cry out to me? I am a man, just like you.300 If you believe in Christ, whom I serve, go and pray to God according to your faith, and what you seek will come to be'.301 3. Immediately the man believed and called on Christ and went away, and his daughter was cleansed of her demon. The Lord, who says, 'Ask, and it will be given to you', also did many other deeds through in this paragraph that Antony redoubled his ascetic efforts out of his desire to be a 'martyr'.
296. See 2 Cor 1:12 and 1 Tm 6:12.
297. Or: perfection, teleutes; see 46.2, where 'perfected' translates teleiothosin.
298. See 60.5-6 for Amourfs same modesty.
299. Interestingly, Martinianos 'pestered' (egineto di' ochlou) Antony be cause his daughter was troubled (enochloumenen) by a demon: the words share the word ochlos which means both 'mob or crowd' and 'annoying, troubling'.
300. 'Man' renders anthropos. See Acts 10:26, 14:15.
301. See Mt 8:13, Rom 1:9.
Coptic Life, paragraph 49 Antony Withdraws to the Mountain 49. When Antony saw the multitude disturbing him and that they were not going to allow him to withdraw as he wished, he was afraid that,251 because of the things that the Lord was doing through him, either he might himself become conceited or someone might think he was greater than he was. He deliberated inwardly and decided to go to Upper Egypt, to those who did not know him. He took a little bread from the brothers and sat on the riverbank. He watched for a boat that might be passing by that he could board and so go there. While he was thinking these things, a voice came to him from heaven, saying, Antony, where are you going?' He was not at all bothered; it was customary for him to be summoned like this, so he answered, 'Since the crowds do not allow me to withdraw or find peaceful solitude, I want to go to Upper Egypt because they badly disturb me and ask for things beyond my ability'. The voice said to him, 'Even if you go to Upper Egypt, <as you are planning,> even if you go to "the Pastures'',252 you will encounter great difficulties, twice as many. If you truly desire peaceful solitude, go to the inner desert'. Antony said, 'And who will show me the way there?' and immediately he was
251. The next part of this sentence is corrupt. 'As he wished' is repeated through dittography, part of the Gk is not translated, and the sentence is syntactically incomplete. I have supplied what is need from the Gk.
252. Namene= Gk ta boukolia; See Gk Life 49.4 and n„ and the same place for the reasons for rearranging the sentence.
Greek Life, paragraphs 48-49
Antony.502 A crowd of those who were suffering, when he would not open the door, would simply sleep outside his monastic cell and, believing and sincerely praying, were cleansed.
Antony Withdraws to the Mountain [3H] 49.1. When Antony saw that he was being bothered by crowds of people and not being allowed to withdraw as he
I wished and intended, he was concerned that, because of the things that the Lord was doing through him, either he himself might become conceited or someone might think
I that he was greater than he was.305 He carefully thought about it and decided to go to the Upper Thebaid where they did not know him. He took some bread from the brothers and sat on the riverbank, watching for a boat to come by that he could board and go upriver with. 2. While he was thinking things over, a voice from above came to him: Antony, where are you going, and why?' 3. He was not at all disturbed by this; it was customary for him often to be called like this. So he paid attention to the voice and answered, 'Since the crowds do not allow me any peace and quiet, I want to go to the Upper Thebaid on account of the numerous distractions taking place here,304 and especially because they are always asking things from me that are beyond my ability'. 4. The voice said to him, 'Even if you go up to the Thebaid, as you propose, even if you go downstream to Boukolia, you will find plenty of troubles remaining, even twice as many as you have now'.305 But if 302. Mt 7:7, Lk 11:9.
I 303. See 2 Cor 12:6.
304. 'Distractions' here translates ochleseis, cognate with ochloi, 'crowds'.
305. Boukolia was a marshy region in the Delta, but Boukalis (or Baukalis) was also a district in Alexandria. This sentence literally reads: 'Even if ▼
Coptic Life, paragraphs 49-50 shown some Saracens who were going that way. Antony approached them and asked to go to the desert with them and they as though the providence of God253 were commanding them, eagerly agreed, and he traveled with them three days and three nights and came upon a great high mountain with an abundant supply of water beneath it, very pure and sweet and cold. There was a plot of land beyond where he lived with small date palms that were untended.254
50. Antony, as someone moved by God, fell in love with the place, for this was the place indicated by the voice that had spoken with him on the riverbank. He first accepted some small loaves of bread from those with whom he had traveled and he remained on the mountain by himself, remaining there like someone who recognizes his home. When the Saracens saw Antony's zeal, they often went that way and would joyfully give him a little bread. He also took a little comfort from the palm trees.
Later, when the brothers found out about his home, they were like little children who think about their father, and they cared for him and sent him everything he needed.
But when Antony saw them, that through their concern for bread some who came to him on this arduous journey were being troubled and were enduring great afflictions, he was concerned on behalf of the brothers who came to him. He deliberated inwardly and asked the brothers who came to him to bring him a <tool for planting seed>,255
255. Gk: 'Providence', the Coptic translator regularly adds 'of God' to 'Providence', probably 'christianizing' a pagan term.
254. This is Mount Colzim, Deir Anba Antunius; see the map.
255. Reading a,Kio, (akis: Gk d/a?) for the unattested okic (okis); cf. Crum 18B, \c6, seemingly a transliteration of d/«?, which Crum suggests is ▼ J
Greek Life, paragraphs 49-50
you really desire peace and quiet, leave now for the interior desert'.306 5. When Antony said, 'And who will show me the way? I have no idea how to get there', the voice immediately showed him some Saracens who were about to take that route. 6. So Antony went over and approached them and asked to go with them into the desert, and they, as though commanded by Providence, eagerly welcomed him. 7. Antony traveled three days and three nights with them and came to a very high mountain. At the foot of the mountain was a spring with very clear water, sweet and very cold. Some ways from the mountain was a plain, and a few untended date palms.307
50.1. Antony, as someone moved by God, loved the place, for this was the place indicated by the voice that spoke to him on the riverbank.308 2. Then, after having first accepted some loaves of bread from those with whom he had traveled, he remained alone on the mountain, with no one else living with him. He was like someone who recognizes his own home: from that point on he considered the place his own. 3. As for the Saracens, once they had seen Antony's zeal, they intentionally passed that way and gladly brought him bread. 4. He also at that time took some comfort, although a meager one, from the palm trees.
Later, when the brothers learned about the place, like children thinking of their father, they took care to send him what he needed. 5. But Antony saw that some of them, you go up to the Thebaid, even if, as you propose, you go downstream to "the Pastures", . . . ' Bartelink believes, 269 n. 2, that since Antony intended to go south, the 'text is incoherent here' in mentioning his desire to go north. But the meaning is clear: 'No matter where you go, you cannot escape problems', so we have slightly rearranged the sentence to make sense.
306. See 3 Kingdoms (1 Kings): 19:13-15. 'Peace and quiet' in 49.3-4 renders the verb eremein, while 'desert' is eremos.
307. This 'mountain' is Mount Colzim, Deir Anba Antunius, the site of the present monastery of Saint Antony and Antony's cave. See the map.
The monstery of Saint Antony lies between the North and South Galala mountain ranges in the Wadi Arabah, an ancient seabed. From the en trance of the cave of Saint Antony, two kilometers southwest and 276 ▼
i66 Coptic Life, paragraph 50 an ax, and a little grain. Once he had these things, he inspected the land around the mountain and found a small area suitable for planting. He husbanded the land well and sowed it and watered it so it would prosper and by doing this each year he had a little bread, rejoicing that he would be bothering no one, and he kept watch over himself all the more so as not to bother anyone about anything.
Later, however, when he once again saw some people coming to see him, he planted a few greens and herbs so that those who visited him would find a little relief from their difficult journey. At first, however, the wild beasts in the desert often came around on account of the water and destroyed what he had planted. But he, through the grace of God who was with him, captured256 one of the beasts there and said to all of them, 'Why do you destroy my husbandry when I do you no harm? In the name of Christ, do not return here again!' The beasts, therefore, from that day on, as though they were afraid because of what he had commanded them, did not return to the mountain. an equivalent of SiVeAAa, 'hoe'. The Gk Life has SiVeAAa here, but 1 sug gest that a tool other than a hoe is intended: Antony has an ax prob ably two-headed, that he could also use as a hoe; his other tool, the akis
(see LSJ 50B), is a pointed stick that he would use to poke holes in the earth in order to plant seeds.
256. 'But . . . captured: Gk 'But Antony, with grace and dexterity, cap tured'. The Coptic translator seems to have converted churientos, 'with grace and dexterity', to techaris mpnoute, 'the grace of God'.
Greek Life, paragraph 50
out of their concern to bring him bread, were putting themselves to great trouble and were wearing themselves out. Wishing to spare the monks this burden, he reflected on this and asked some of those who came to see him to bring him a hoe and an ax and a little grain. 6. Once supplied with these, he surveyed the land around the mountain. Finding a very small piece suitable for tilling, he farmed it, and having a sufficient supply of fresh water, he sowed the ground. By doing this, each year he had bread from there, rejoicing that he would not be bothering anyone about bread, and he made sure that he would not be a burden in anything.309
7. Later, however, when he once again saw people coming to see him, he also planted a few vegetables so that those coming to visit might have a little relief from the hardships of that rugged journey.310 8. At first, however, the wild beasts in the desert would come along on account of the water and would often harm what he had planted and tilled. 9. But Antony, with grace and dexterity, captured one of the beasts and said to all of them, 'Why do you harm me when I do you no harm? Go away, and in the name of the Lord do not come near here anymore!' From that day on, as though they were afraid because of what he had commanded, the beasts no longer came near the place.3" meters above the monastery, one can look down and see the monastery, the Wadi Arabah and the road leading from the monastery out to the Red
Sea.
308. See If 49.2-5.
309. See 2 Cor 11:9, 1 Thes 2:9, 2 Thes 3:8.
310. Pachomius also grew vegetables for the first monks in his commu nity (Vita altera 21) [B: 273 n. 1).
3x1. The theme of monks taming wild beasts is a common one in monas tic literature, and is part of the theme of restoring paradise. As Bartelink notes, the theme has roots in greek philosophic literature; see 273 n. 2 for examples. For a collection of such Christian stories, see Helen Waddell, trans., Beasts and Saints (London: Constable, 1934).
i68 Coptic Life, paragraphs 51-52 On the Mountain Antony Contends with the Demons 51. So Antony remained on the mountain by himself, devoting himself to ascetic discipline and prayer. The brothers who came to see him asked him if they could serve him. Through the months they brought him olives and beans and oil, for he was an old man when he lived there. How many afflictions he endured-as it is written,
The struggle for us is not against blood and flesh,257 but against evil demons'-we know, furthermore, from those who went to see him. For they heard there tumults and thronging voices and the sounds of weapons, while at night they saw the mountain filled with fiery sparks, and they saw him fighting against some beings as though he could see them and was praying against them. Those persons who came to see him he would strengthen still more. It was truly worthy of admiration that he was all alone in the desert and yet was afraid neither of the demons nor of the numerous beasts there. Truly, because he trusted in the Lord, he was like Mount Sion.258 As a result, the demons fled from him with even greater speed and the wild beasts, as it is written, made peace with him.259
52. Now the Devil was watching Antony—as David says in the psalms: 'he gnashed his teeth against me'260— but Antony, comforted by the Saviour, was kept safe from the Enemy's cunning and his many wiles. While Antony
257. See Eph 6:2. 258. See Ps 124:1 (125:1). 259. See Job 5:25.
260. Ps 34:16 (35:16); Mk 9:18; Lk 6:7, 14:1.
Greek Life, paragraphs 51-52
On the Mountain Antony Contends with the Demons 51.1. So Antony remained on the inner mountain by himself, devoting his time to prayer and ascetic practices.
But the brothers who came to see him asked to serve him, and through the months did so, supplying him with olives and beans and oil, for Antony was an old man by that time.312 2. How many struggles he endured while dwelling there (as it is written, 'not against blood and flesh, but against his adversaries the demons') we know from those who went to see him.313 3. Indeed, they heard there tumults and numerous voices and the clanging of weapons, while at night they saw the mountain filled with fiery sparks.
They also used to see him fighting against beings as though he could see them, and praying against them. 4. Antony would encourage those persons who came to see him while he continued his struggles, kneeling down and praying to God. 5. It was truly worthy of admiration that, although he was all alone in such a barren place,314 he was frightened neither by the demons that suddenly came upon him nor by the many wild beasts there, the four-legged animals and the creatures that crawled on the ground: he did not fear the savagery of such creatures.315 But truly, as it is written, because he put his trust in the Lord, he was like Mount
Sion, having a calm and tranquil spirit.316 As a result, the demons fled from him with even greater speed and the wild beasts, as it is written, made peace with him.317
52.1. So the Devil, as David says in the Psalms, kept his 312. Athanasius seems to be defending Antony's use of foods often for bidden to monks as a concession to his old age. Anchoritic monks tended to be more severe than cenobitic communities about restricting the types of food. The Apophthegmata corroborate monks coming to see
Antony; see Antony the Great 12, 17, 19, 26, 27.
313. 'Struggles': literally 'wrestlings', palas; see 5.3. See Eph 6:12. One manuscript has 'powers' (dunameis) instead of'demons' (daimonas), ▼
Coptic Life, paragraphs 52-53
was keeping vigil during the night, the Enemy sent wild beasts against him, and all the hyenas in that desert left their dens and surrounded and encircled him. Each one would snarl at him, threatening to bite him, but he knew the Enemy's skills. He said to all of them, 'If you have received authority over me, I am ready for you to devour me; if demons were the ones who sent you, do not stay here, go away, for I am the servant of Christ!' When
Antony said these words to them, they fled, because his words chased them like a whip.
53. Again a few days later he was working (for he would labor diligently). Someone stood at the door and pulled the strand he was working (he was weaving baskets that he gave to those who came to visit him in exchange for the things they brought to him). When he got up, he saw a beast with a human shape down to its thighs,
[but]261 its legs and feet were like those of an ass. But Antony, when he saw it, crossed himself and said to it, 'I am the servant of Christ. If you have been sent to me, look, here I am!' The beast, along with the demons with him, fled so quickly that in its haste to flee it fell down and died. The death of the beast was the downfall of the evil beasts and demons. They had tried everything they could, but were unable to drive Antony from the desert.262
261. Adding xe, as Garitte suggests.
262. That is, they literally lacked power.
Greek Life, paragraphs 52-53
eye on Antony and gnashed his teeth against him,318 but Antony, comforted by the Saviour, remained unharmed by the various wiles and machinations of the Devil. 2. While
Antony was keeping vigil during the night, the Devil let wild beasts loose on him, and almost all the hyenas in that wilderness left their lairs and encircled him until Antony was surrounded by them. 3. Each hyena snarled at him, threatening to bite him, but Antony knew the Enemy's skills and said to all of them, 'If you have received authority over me, I am ready to be devoured by you;319 but if you have been sent by the demons, do not stay here. Go away! For I am a servant of Christ'.320 When Antony said these things, the hyenas fled, chased away by his words as by a whip.321
53.1. Then a few days later while he was working (he was accustomed to working hard), someone stood at the door and pulled the plait he was working (he was weaving baskets that he would give to those who came to see him in exchange for supplies). 2. Standing up, he saw a beast like a man down to its thighs with legs and feet like those of an ass. But Antony merely crossed himself and said, 'I am a servant of Christ; if you have been sent against me, look, here I am!'322 3. The beast, along with the demons that were with him, fled so fast that in his haste he fell down and died. The death of the beast was the downfall of the demons, for they had tried everything to drive Antony out of the desert and had failed.323 a phrase favored by Origen [B: 275 n. 1].
314. Gk: eremia. 315. See Acts 10:12. 316. See Ps 124:1 (125:1).
317. See Job 5:23.
318. See Ps 34:16 (35:16), Mk 9:18; Lk 6:7, 14:1. See f 66.4.
319. See Mt 10:1. 320. See Rom 1:1, Gal 1:10, Phil 1:1.
321. See Job 5:21. 322. See Rom 1:1.
323. The Book of Revelation refers to 'the beast' (to therion) over thirtyfive times.
:72
Coptic Life, paragraph 54 Antony Visits the Brothers and Works a Miracle on the Way 54. Some monks asked Antony one day to come down to them and pay them and their dwellings a lengthy visit, and so he traveled with those who had been sent to him.
They had a camel to carry bread for them and water, for there is no water in that desert except on the mountain where Antony's monastic cell was, and there they drew water for the journey. When they ran out of water on the road, a terrible scorching heat threatened to kill all of them. Despite going around everywhere there, they found no water to drink and were utterly unable to walk but instead fell on the ground. <They> let2' " the camel go its own way because they had given up completely. But when the old man saw that they were in danger of dying, he sighed deeply and, moving a short distance from them, knelt on the ground and prayed, and immediately the Lord caused water to come out of the place where he was praying. And so they all drank, and their senses returned to them and they filled their waterskins with water and went looking for the camel and found it (for when they had let it go its rope had got twisted around a rock and held it there and they found it like that). They brought the camel back, gave it water, loaded their provisions on it, and resumed their journey.
When Antony arrived at the outer monastic dwellings, the monks all looked on him as their father. For his part, it was as though he were bringing them gifts from the mountain as he amazed them with his words and gave them what was profitable. There was great joy in the mountain and comfort in each other's faith. He too rejoiced
265. Reading \yk\^y instead of ^uk^xy, as Garitte suggests.
Greek Life, paragraph 54 m Antony Visits the Brothers and Works a Miracle on the Way324 54.1. Asked one time by the monks to come down to them for a while in order to visit them and the places where they lived, Antony traveled with the monks who had come to meet him. A camel carried bread and water for them
2. because that whole desert region is without water and there is no drinkable water at all except on the mountain:
They drew water there, where Antony had his hermitage.
Therefore, when they ran out of water on the road during a scorching heat, they were all in danger of dying, for they had gone around the whole area without finding any water.
Finally, unable to walk, they lay prostrate on the ground.
Giving up in despair, they let the camel go off to find its own way.325 4. But when the old man saw that all of them were in danger of dying, he became very sad and groaned aloud; going off a little way from them, he knelt down, raised his hands, and prayed. Immediately the Lord caused water to bubble out from the spot where he had stopped to pray. 5. So all of them had a drink and their spirits were restored. After filling their waterskins, they went looking for the camel and found it (it so happened that its rope had got wrapped around a rock and as a result it had been held there). So they led the camel back, gave it water, placed their waterskins on it, and resumed their journey unharmed.
6. When Antony arrived at the outer monastic dwellings and the monks saw him, all of them embraced him like a 324. For a good introduction to the subject of miracles, see Benedicta
Ward, 'A Sense of Wonder: Miracles in the Deserf, in The Lives of the Desert Fathers, trans. Norman Russell, CS 34 (Kalamazoo: Cistercian
Publications, 1980) 39-46, and Ward, ' "Signs and Wonders": Miracles in the Desert Tradition', Studia Patristica 17.2, ed. Elizabeth A. Livingstone
(r982) 539-542325. Reading eavrfj with Bartelink instead of eavrwv; see 279 n. 1.
i74 Coptic Life, paragraphs 54-55 when he saw the zeal of the brothers, and he saw his sister who had grown old leading the life of a virgin, she herself the leader of the other virgins.
Antony Offers Spiritual Direction to the Brothers 55. A few days later Antony returned once more to the [inner] mountain and many came there to see him.
Some who suffered with diseases came there to him and found healing. He would speak to the brothers who came to him there on the mountain, giving to them this message every time: to have faith in Christ, and to love him; and to keep themselves from all filthy thoughts and the pleasures of the flesh and, as it is written in Proverbs, not to be deceived by the satisfactions of the belly;264 and to flee pridefulness and to pray without ceasing;265 moreover, to say the psalms before going to sleep and, when they got up from sleep, to say the psalms and meditate on and learn by heart what they received from them;266 to remember the works of the saints so that their souls, through the deeds of the saints, might be encouraged to keep the commandments.
264. Prv 24:15 (lxx).
265. 1 Thes 5:17.
266. Coptic MIOCTIKKJC = Gk dnoanjOuTfios.
Greek Life, paragraphs 54-55
father. For his part, it was as though he were bringing them provisions from the mountain: he astonished them with his words and shared with them what was profitable.
7. Once again there was joy in the mountains, zeal for one another's progress, and comfort and encouragement taken from each other's faith.326 8. Antony also rejoiced when he saw the monks' zeal and when he saw his sister who had grown old in virginity.
Antony Offers Spiritual Direction to the Brothers 55.1 A few days later, then, Antony returned once again to the [inner] mountain. From that time on many people came to see him, while others suffering with disease undertook the journey to the mountain. 2. To all the monks who came to see him he never tired of giving this exhortation: have faith in the Lord and love him,327 and to keep themselves from all filthy thoughts and the pleasures of the flesh and, as it is written in Proverbs, 'not to be deceived by filling the belly,'3283. to flee false pride329 and to pray without ceasing,330 to say the psalms before going to sleep and after arising from sleep, to learn by heart the precepts in the Scriptures, and to remember the works of the saints and with them zealously train the soul to be mindful of the commandments.
326. Rom 1:12. 327. See Acts 11:17,16:31.
328. Prv 24:15 (lxx). One has to wonder if there is not an echo here of the prodigal son's plight. Here the monks are warned about 'filling the belly' (chortasia koilias) whereas in Lk 15:16 the boy desires 'to fill himself'
(chortasthenai). Interestingly, a variant of Lk 15:16 has 'to fill his belly'
(gemisai ten koilian).
329. Or, to slightly alter Hamlet's words, 'vaunting self-ambitiorf.
330. Lk 18:1,1 Thes 5:17.
Coptic Life, paragraph 55 He would especially offer them the saying of the Apostle, having them meditate on it without ceasing: 'Do not let the sun go down on your anger'.267 This saying, he told them, applied to every commandment so that the sun should not go down not only on anger but on every sin that we have committed. 'For it is good and profitable',
[he said,] 'for the sun not to pass judgement on us for a daytime evil, nor the moon find fault with us for a nightime sin, or even for an evil thought. In order for this practice to save us, then, it is good for us to listen to the Apostle, for he says, "Examine yourselves, and test yourselves daily"'.268
'Therefore, now, let each person take an accounting of his actions and carefully consider the day's events and the night's. If he has sinned, let him stop doing it; and if he has not sinned, let him not be boastful. Rather, let him continue doing what is good and not become negligent, nor let him condemn his neighbor while he justifies himself, as the teacher Paul said, "until the Lord comes who searches out what is hidden"269 For many of us are unaware of the things we do, oblivious to them, but even if we ourselves do not recognize them, the Lord understands all of them. Let us, then, suffer for one another and bear one another's burdens;270 let us examine ourselves and try to fill in the things we are lacking. So we do not sin, let us maintain this system of observation; let each of us take a good look at himself and write down the things we do271 and the movements of our soul so we can tell them to one another. You can be sure of this: so long as we are ashamed to have others know about us, we will stop sinning and even stop thinking at all about doing
267. Eph 4:26. On 'meditation', see Gk Life fl 55.4 and n.
268. See 2 Cor 15:5.
269. See 1 Cor 4:5; Rom 2:16. Literally: searches out the kidneys, the innards.
270. See Gal 6:2.
271. Reading eTtieipe instead of eiteipe, as Garitte suggests.
Greek Life, paragraph 55
4. He would especially recommend that they meditate without ceasing on what the Apostle said: 'Do not let the sun go down on your anger'.3315. This saying', he said,
'governs every commandment equally: not only should the sun not go down on anger, it should not go down on any other sin. For it is good and necessary for the sun not to condemn us for an evil done during the day, nor for the moon to pass judgement on us for a sin done at night, or for any kind of thought at all. 6. In order for this practice to save us, then, it is good to listen to the Apostle and to observe what he says: "Examine yourselves, test your selves".332
7. 'Each day, therefore, let each person take an accounting of the things he has done during the day and during the night and, if he has sinned, let him stop. If he has not sinned, let him not boast. Rather, let him continue doing what is good and not become negligent. Let him neither condemn his neighbor nor justify himself, as the blessed apostle Paul said, "until the Lord comes who searches out what is hidden".333 8. Often we ourselves are unaware of what we are doing. We do not know, but the Lord comprehends everything. When we judge one another, therefore, let us suffer together and bear each other's burdens;334 let us examine ourselves and hasten to fill in what we are lacking. 9. Let this system of observation assure us of not sinning: let each of us note and write down his deeds and the movements of his soul as though we were going to report them to each other.335 10. Be assured
331. Eph 4:26. 'Meditate', Gk meletan, did not have the modern connota tion of 'meditation'; rather, it meant to meditatively utter the words of Scripture, usually aloud, on the lips, but sotto voce. Meletan is often used to refer to the reciting of the psalms.
332. 2 Cor 13:5.
333. See 1 Cor 4:5, Rom 2:16.
334. See Gal 6:2.
335. In letter 1.35-41 (Rubenson, 199), Antony speaks of three types of movement or motion. The first is good, 'implanted in the body by nature' in creation, though the will must activate it. The second movement isT
Coptic Life, paragraphs 55-56 something evil. For what sinner wants to be seen? Or who, after sinning, will not lie, wanting no one to know about the sin?272
Therefore, just as we watch one another so we will not be able to commit fornication, in the same way let us write down our thoughts and feelings so we can tell them to each other. This way we will keep ourselves even further from evil thoughts and feelings. Let this accounting, then, take the place of our fellow ascetics so that, being as ashamed to have our sins written down as seen, we will not think in our hearts about anything evil at all. And if we conduct ourselves this way, we will have the power to make a servant of the body and please the Lord and trample on all the deceptions of the Enemy'.273
56. These were the things Antony said to those who came to see him. He suffered with those who suffered and when he prayed for them the Lord heard him. And he was not boastful when the Lord heard him. Moreover, when the Lord did not hear him he never murmered but gave thanks to the Lord every time. Those who suffered he would encourage to be patient and to know that healing belonged not to him or to any person but to God alone, who acts as he wishes, when he wishes.2''1 Those who suffered, therefore, received the word of the old man as healing, learning also not to lose heart but to have patience.275 And those whom he healed he would teach not to give thanks to Antony but to the Lord alone.
272. Or: 'him'.
275. See 1 Cor 9:27, 7:52: Eph 6:11.
274. See Rom 9:15, 18.
275. In Coptic both losing heart and having patience involve hit, the heart.
Greek Life, paragraphs 55-56
that if we are thoroughly ashamed to have others know these things, we will stop sinning and even stop thinking altogether about doing anything evil. 11. What sinner wants to be seen? Who, after sinning, does not lie, wanting to escape undetected?
'Therefore, just as we watch one another in order not to commit sexual sin, in the same way if we write down our thoughts as though we were going to report them to one another, we will keep ourselves very far away from filthy thoughts, ashamed as we are to have others know about them. \2. So let this practice of writing things down take the place of our fellow ascetics' eyes so that, being as embarrassed to have our sins written down as seen, we will not think in our hearts about anything evil at all. 13. If we form each other this way, we will be able to make a servant of the body and please the Lord while trampling on the Enemy's deceptions'.336
56.1. These were the things he prescribed to those who came to visit him. He would suffer with those who suffered,337 and pray for them, and often the Lord hearkened to him concerning many of them. He was neither boastful when he was heard, nor did he grumble when he was not heard, but always gave thanks to the Lord. Those who suffered he encouraged to be patient and to know that healing belonged neither to him nor to any human being at all, but to God alone, who acts when he wishes and for those whom he wishes.338 2. Those who were suffering, therefore, received the words of the old man as healing, learning also not to lose heart but to have even more patience. And those who were being healed he taught to give thanks not to Antony but to the Lord alone. bad, 'warfare in the body' caused by gluttony, while the third movement, also bad, is caused by evil spirits. Perhaps Antony here is talking about discern ing such movements as these. See also Apophthegmata Antony the Great 22 and Origen, On First Principles (De Principiis) 3.2.2-3. ▼ nn. 336 ff.
i8o Coptic Life, paragraphs yy-^8 Antony Heals Various People 57. There was a certain fellow named Fronto, from Palatium,276 who had a terrible affliction: he bit his tongue and was going to lose his eyes. He came to the mountain and asked the old man to pray for him. Antony prayed and said to him, 'Go, you will be healed'. But the man became violent and remained with Antony several days.
Antony said to him, 'You cannot be healed here.277 Go away, and when you reach Egypt you will see the sign of healing that will happen for you'.278 And that fellow had faith. He left and when he saw Egypt his suffering ceased and the man was healed according to the word that Antony heard279 from the Saviour while making his request in prayer.
58. A young woman from Busiris in Tripoli also had a very terrible affliction and suffered horribly, for water dripped from her mouth and her nose and her ears and turned into worms. In addition, her body was paralyzed and her eyes were useless. When her parents found out about some monks who were going to Antony, they had faith in the Lord who had healed the woman with the hemorrhage;280 they asked the monks if they could travel with them. When the monks agreed, the parents went with them to the mountain. When they drew near the place they remained with Paphnutius, the monk and 276. eyeBOA. ne qm nnaJuauuoN. The Coptic translator has construed and TraXartov (a court official) as indicating location rather than voca tion.
277. Garitte suggests emending the text to mnu><soh erpeKT^xfio <6K6u» MnetMX, 'you cannot be healed <by remaining> here' (cf. Gk pevtuv <L8e depaTrevdrjvai).
278. In monastic texts, 'Egypt' often designates non-monastic Egypt, that is, Alexandria or Babylon- (Cairo), inhabited areas.
279. Literally 'came to know, understand': neMTxqeme; Gk: 'learned'.
280. See Mt 9:20.
Greek Life, paragraphs 57-58
Antony Heals Various People 57.1. There was a certain person named Fronto, a court official, who had a terrible affliction: he would gnaw his own tongue and was about to harm his eyes. He came to the mountain and asked Antony to pray for him.359
2. Antony prayed and said to Fronto, 'Go, and you will be healed. But when Fronto got violent and remained there for days, Antony insisted, 'You cannot remain here and be healed. Go, and when you reach Egypt, you will see a sign occur on your behalf'.340 3. Fronto believed, and went away, and he had only to see Egypt and his suffering ceased.
That person became well according to the word that Antony learned from the Lord when he prayed.
58.1. A young woman from Busiris in Tripoli341 also had a terrible affliction for which she was much pitied: her tears and mucus from her nose and discharge from her ears fell to the ground and immediately turned into worms. Her body was also paralyzed and she did not have the normal use of her eyes. 2. When the parents of this girl found out about some monks who were going to Antony, they had faith in the Lord who had healed the woman with the hemorrhage and they asked the monks if they, along with their daughter, could travel with them.342 3. The monks allowed it. The parents stayed with their child just outside the mountain in the company of Paphnutius, the monk
336. See 1 Cor 9:27, 7:32; Eph 6:11. 337. See 1 Cor 12:26.
338. See Rom 9:15, 18.
339. Fronto is otherwise unknown [B: 289 n. 2].
340. In monastic literature, 'Egypt' designates non-monastic areas, such as Alexandria or Babylon (Cairo).
341. There were a number of villages in Egypt in antiquity named Busiris, but no known district Tripoli [B: 289 n. 3 & 4].
342. See Mt 9:20.
Coptic Life, paragraphs 58-59 confessor.281 The brothers went in to see Antony and before they could tell him about the girl he told them about her affliction and how she was traveling with them.
Then they asked him to let them come in, but he did not allow them to enter; instead, he said to them, 'Go away and you will find her healed if she has not died. For this healing is not my doing but the Saviour's, working his mercy everywhere for those who call upon his name. So too with this girl now: the Lord healed her when she prayed to him. As for my part, his goodness has told me that he will heal her'. They left and found her parents rejoicing because their daughter had been healed.
59. Another time two brothers coming to see Antony ran out of water on the road; one of them died and the other was about to die. When he was no longer able to walk, he fell to the ground and waited to die. But Antony called two brothers who were with him that day and said to them, 'Take a jar of water with you and go on the road to Egypt. You will find two brothers who were coming to see me. One of them has died, and the other is near death. Hurry and get to him. Just now this was revealed to me while I was praying'. So they went and found the one dead; him they took and buried. They gave water to the other one,282 his breath came back to him, and they carried him to the old man, for the journey was a distance of a day's walk.
Now if someone should ask why Antony did not speak before the other one died, he would not be putting it the right way: it was not Antony but God who determined
281. On Paphnutius (Papnoute), see Gk Life 58J and n.
282. In Coptic: 'to give water' is'timoou, while 'dead' is efmoout. 'Water' is moou while 'death', 'to die', is mou. Water and life and death were bound together in the desert!
Greek Life, paragraphs 58-59
and confessor.343 The monks entered the mountain, wanting to report to Antony about the girl, but before they could begin, Antony told them about the child's suffering and how she had travelled with them. 4. Then the monks asked that the others be allowed to enter the mountain, but he refused and said, 'Go, and you will find her healed, if she has not died. This achievement is not mine so that every pitiable person will come to see me. No, this healing is the Saviour's: he works his mercy everywhere on those who call on him.344 5. As far as this girl is concerned, then, the Lord has agreed to hear her prayer; as for my involvement, the Lord has demonstrated his love for humanity by healing her of her infirmity over there'. And so the wonder took place: when the monks left, they found the parents rejoicing and their child restored to health from that moment.
59.1. Two brothers were coming to see Antony when they ran out of water on the road; one of them died and the other was about to die. No longer strong enough to travel, he too lay down on the ground waiting to die.345
2. But Antony, sitting on the mountain,346 summoned two monks (it so happened that these two were there) and urgently said, Take a jar of water, and quickly take the road to Egypt. Two brothers were on the way here, but one is already dead and the other one soon will be if you do not hurry. This was just now revealed to me while I was praying'. 4. So the monks went and found the one lying dead on the road and they buried him, while they revived the other one with water and brought him to the old man. (The journey was the distance of a day's walk.)
5. Now should someone inquire why Antony did not speak before the other one died, in saying this he would
343. Concerning the various Paphnutii (Coptic Papnoute, 'he who is of God') known in late antique Egypt, see Vivian, Paphnutius, 42-50. The most famous Paphnutius is the one mentioned here, the confessor and bishop, a 'martyr without bloodshed', whose feast day is celebrated on 11
September (Coptic 9 February and 1 May). Tradition has it that this ▼
Coptic Life, paragraphs 59-60
judgement for this fellow and carried it out, and who revealed the matter to ^ntony.^85 This wonder appeared only to Antony, for while he was sitting on the mountain, the Lord showed him things that were distant.
Antony Sees Amoun Enter Heaven 60. Another time while he was sitting on the mountain,
Antony looked and saw someone being taken up into the air and there was great rejoicing among those who met him. Antony was amazed and he blessed so great a chorus.
He prayed, wishing to know what this was he was witnessing, and suddenly a voice came to him saying that this was the soul of the monk Amoun who had lived in the monastic community284 of Nitria; he too had followed ascetic practices from youth to old age.285 (The community of Nitria was the distance of a thirteen-day journey from Antony's mountain.) When those who were with Antony saw the old man's amazement, they asked him about it, wanting to know what was happening, and he said to them, Amoun of Nitria has just now died'.286 <They> knew287 who he was because he had often come to visit them there and because many wonders had taken place through him.
283. Reading 'him', instead of nm, 'me', as Garitte suggests.
284. Literally: 'mountain', which could also designate a monastery or a monastic community.
285. On Amoun, see Gk Life 60.2 and n.
286. Literally: "Amoun of the mountain.'
287. Reading eneycoovu rs.p mmocj, instead of eNecjcooyN r^.p mmoc|, 'he knew', as Garitte suggests.
Greek Life, paragraphs 59-60
not be asking the right question: the judgement of death was not Antony's, but God's, who passed judgement on this one fellow while he pointed out the other and revealed his whereabouts to Antony. 6. This wonder appeared only to Antony because, sitting on the mountain, his heart was vigilant and the Lord showed him things that were far off.
Antony Sees Amoun Enter Heaven347 60.1. Another time while he was sitting on the mountain,
Antony looked up and saw someone being taken up into the air, and there was great rejoicing among those who met him.348 Then Antony marvelled at and blessed so great a chorus and prayed to learn what this might be. 2. Suddenly a voice came to him saying that this was the soul of Amoun, the monk who had lived in Nitria. He had practiced ascetic discipline until old age.349 3. (The distance from Nitria to the mountain where Antony lived was that of a thirteeenday journey.)350 When those who were with Antony saw the old man's amazement, they asked to know what was causing it and they heard that Amoun had just now died.
4. He was known to them because he would often stay there and also because many wonders had taken place through him. One of them was the following.
Paphnutius, a bishop in the Thebaid, died around 360. A disciple of Antony and a supporter of Athanasius, he suffered so badly during the persecu tion by Maximin Daia (305-313) that at the Council of Nicea his mutilated body was an object of wonder and veneration to the assembled bishops.
See Vivian, Paphnutius, 42-43, n. 62-63.
344. See Jer 24:9, Am 8:3, Ws 4:15, Ps 144:8 (145:9).
345. See f 54.1-5 for Antony's similar experience.
346. See 4 Kingdoms (lxx; = 2 Kings) 1:9, said of Elijah.
347. Historia Monachorum 22.1 (CS 34:111) also reports that Antony saw Amouris soul 'borne up to heaven'. It goes on (22.8-9; CS 34:111-112) to give a different version of Amoun's end: 'When they came to where ▼
i86 Coptic Life, paragraph 60 One of them was the following: One day Amoun needed to cross the river called Lykos, which was flooded.^88 He asked a certain Theodore who was traveling with him to stay a little way from him so they would not see each other naked while they were <swimming>289 in the water.
He was ashamed and concerned labout being seenl when suddenly he was carried to the other side of the river.
When Theodore, a God-fearing man himself, drew near and290 saw that Amoun had reached the other side first and that he had not got wet, he asked Amoun to explain to him how he had crossed the river. When Theodore saw that Amoun did not want to speak with him, he grabbed his clothing291 and his feet and would not let go until Amoun explained to him what had happened to him. When Amoun saw how insistent Theodore was, he made Theodore swear to him that he would tell no one about it until the day he died.292 Amoun told Theodore how he had been carried over and placed on the other side-'There is no way I walked across! And this is not possible for people to do by themselves; God alone can do it, and those to whom he wills to grant permission, as he did for the great apostle Peter'293 So Theodore, after Amoun had died, told this to us.
Now the brothers whom Antony told about the death of Amoun wrote down the date, and when the brothers went to the community of Nitria thirty days later, they questioned the monks there and found out that Amoun
288. On the Lykos and this story, see Gk Life 60.5.
289. Reading ©y©nhb© instead of eymqe, 'while they were breathing', as Garitte suggests with some amusement. The two words were prob ably pronounced alike.
290. Supplied from the Greek; otherwise, Theodore would still be on the far side on the river.
291. Gk lacks 'his clothing and'. Apparently the Coptic translator wanted to preserve Amoun's modesty!
292. The Coptic is as ambiguous as the English about whose death is meant. But see below.
293. See Mt 14:28-29.
Greek Life, paragraph 60
5. One time Amoun needed to cross the river Lykos, but it was flooded at the time. He asked Theodore, who was with him, to remain some distance from him so they would not see each other naked while they were swimming in the water.351 6. Even when Theodore had moved away from him, Amoun was still afraid that his companion would see him naked. Therefore, since he was embarrassed and concerned about this, suddenly he was carried to the other side of the river. 7. When Theodore, a God-fearing man himself, drew near and saw that Amoun had reached the other side first and that he had not got wet at all, he wanted to know how Amoun had got across. 8. When Theodore saw that Amoun did not want to talk about it, he took hold of Amouris feet and insisted that he would not let go until he learned from him what had happened.
9. When Amoun saw how insistent Theodore was and especially how Theodore was imploring him, he asked
Theodore to tell no one about it until after he had died.
And so Amoun reported that he had been carried and placed on the other side of the river. He had not walked on the water, for this is not at all possible for human beings; it is possible only for the Lord and those to whom he grants permission, as he did for the great apostle Peter.352 10. So Theodore, after Amoun's death, reported this story.353
The monks whom Antony told about the death of Amoun Antony was, he spoke first to Amoun, saying, "God has revealed to me many things concerning you, and he has manifested your departure from this life. I therefore felt compelled to summon you to me that we might enjoy each other's company and intercede for each other". Then [Antony] set [Amoun] at a spot some distance away and ordered him not to leave it until he departed from this life. When he died, completely alone, Antony saw his soul borne to heaven by angels'.
348. This is a common motif in Coptic monastic literature; for just two examples, see Vivian, Paphnutius 159, and Mikhail and Vivian, 'The Life of John the Little' 54-55.
349. Amoun, revered as the founder of monasticism in Nitria, was forced into marriage by his uncle. He and his bride, however, remained virgins,
!and around 330 he went to Nitria, forty miles south of Alexandria and west of the Nile delta. Soon he had numerous followers, so many, tradi tion had it, that he and Antony later founded another community, ▼
i88 Coptic Life, paragraphs 60-62 had gone to his rest on that very day and very hour294 that the old man saw the soul of Amoun being carried up to heaven, where he found rest. And they and the others were amazed at the purity of Antony's soul, how at so great a distance—a thirteen-day journey—he had simultaneously known.
Further Examples of Antony's Foresight 61. Another time when Count Archelaus found Antony one day on the outer mountain,205 he asked him simply to pray for Polycratia, a young woman296 in Laodicea whose way of life was wonderful and who had Christ within her. She was afflicted with pain in her stomach and side because of her great ascetic discipline, and her whole body was weakened. So Antony prayed, and the count wrote down the day on which Antony prayed for her and when he returned to Laodicea he found the young woman had been healed. And he inquired what day her affliction ceased. He took out the paper on which the date of the prayer had been written and he showed what had been written there at that time on the paper.
Everyone was astonished when they understood that the Lord had healed her of her affliction at the time Antony prayed for her and petitioned the goodness of the Saviour on her behalf.
62. With regard to those who came to visit him, oftentimes he predicted their coming days before they
294. The text is corrupt here, with part of the sentence missing; I have supplied the Gk translation for the missing portion. In the Gk text, brothers from Nitria come to Antony's mountain.
295. That is, Pispir, just east of the Nile. See the map.
296. Or: virgin; Coptic/Gk: parthenos.
Greek Life, paragraphs 60-62
noted the date, and when the brothers from Nitria came thirty days later, they quizzed them and found out that Amoun had gone to his rest on that very day and at that very hour in which the old man had seen his soul being borne aloft.
11. They and the monks from Nitria were completely amazed at the purity of Antony's soul and at the manner in which he had learned about Amourfs death—at a distance of a thirteenday journey!—and seen Amoun's soul ascending.
Further Examples of Antony's Foresight 61.1. Another time when Count Archelaos found him on the outer mountain,354 he asked Antony simply to pray for Polycratia, a remarkable Christ-bearing young woman355 in Laodicea, 2. for she suffered terribly with pain in her stomach and side on account of her excessive asceticism, and her whole body was weakened. 3. So Antony prayed, and the count noted the date on which the prayer had taken place, and when he returned to Laodicea he found the young woman healthy again. Inquiring when and on what day her illness had ceased, he produced the paper on which he had written the date of the prayer. When he learned what it was, he immediately showed what had been written on the paper. Everyone was astonished when they understood that the Lord had stopped her suffering at the time when Antony was praying and petitioning the goodness of the Lord on her behalf.
62.1. Oftentimes he predicted days in advance that people were about to come visit him, and there were times when
Kellia, 'the Cells', ten to twelve miles south of Nitria. See Apophthegmata Antony the Great 34 (Ward, 8); Palladius, Lausiac History 8; and Historia
Monachorum 22.
350. In Apophthegmata Antony the Great 18 (Ward, 5), some monks from Scetis (Wadi al-Natrun) come by boat to see Antony. For the locations ▼
IC)0 Coptic Life, paragraphs 62-64 arrived. Furthermore, sometimes he made his predictions months ahead and he gave the reason they were coming to see him. Some in fact came just to see him, while others were afflicted with spirits, and no one who came to him considered the journey troublesome, either as an annoyance or as a waste of time, for every person went home feeling or knowing that he had received some good. Although Antony saw and spoke such wonderful things to these people, he would ask the brothers not to allow anyone to marvel at him but to marvel instead at the Lord, because we are human and he has graced us with the ability to know him as we are able.297
Antony's Ability to Recognize Demons 63. Antony went one day to the outer monastic dwellings and was asked to get on a boat and pray with the monks. He alone smelled something acrid and extremely foul. The brothers in the boat said that there were fish on board and some smoked meat and that the smell came from these. But he said, 'That is <Cnot>-8 the sort of odor I smell'. Even while he was speaking, a young man possessed by a demon came out (he had boarded the boat before them), and immediately Antony cried out, rebuking the demon in the name of Jesus Christ, and immediately the demon left the young man and he became well. Everyone realized then that the stench belonged to the demon.
64. Another time someone else, a famous nobleman possessed by a demon, [came to see him].299 The demon was so evil that the man possessed by it did not know he was going to see Antony but was eating his own flesh.
297. See Gal 4:9.
298. Reading <n>oy©t©ihin© <mi> ne, as Garitte suggests.
299. Supplying, as Garitte suggests, ©1 u^poq (cf. Gk rjXdev -npds avrdv).
Greek Life, paragraphs 62-64
he made his predictions months beforehand, and he would give the reason why they were coming. Some in fact came just to see Antony, while some were ill, and others were suffering from demons. None of them considered the arduous journey to be too much trouble or a waste of time, for each person realized that he had profited from seeing
Antony. 2. Although Antony saw such amazing things and spoke about them, he asked that no one marvel at him on account of them, but to marvel instead at the Lord because he has given us human beings the grace to know him according to our abilities.356
Antony's Ability to Recognize Demons 63.1. Another time when Antony went down to the outer monastic dwellings and was asked to get on a boat and pray with the monks, he alone perceived a terrible and very acrid stench. 2. Those on the boat said there was some smoked fish on board and that the odor was coming from these, but Antony said that the stench was coming from something else. 3. Even while he was speaking, a young man possessed by a demon (he had boarded before them and hidden himself on the boat) suddenly cried out.
Antony rebuked the demon in the name of our Lord Jesus Christ and it left the young man. The young man became well and everyone realized the stench had come from the demon.357
64.1. Another person, one of the nobility, came to him of Nitria and Scetis, see the map.
351. The Lykos was a canal of the Nile, probably near Lycopolis in Upper Egypt. Theodore is not known from other sources, but this story is men tioned in Pachomius Vita altera 4 and Palladius, Lausiac History 8.6 [B:
297 n. 1 & 2]. 352. See Mt 14:28-29.
353. Historia Monachorum 22.7 (CS 34:111) has a much shorter version of this story: 'When [some monks] were on their way back they came to T
Coptic Life, paragraphs 64-65 Those who brought him begged Antony to pray for him, and he, feeling the young man's pain, prayed and kept vigil with him through that entire night. When it was dawn the young man suddenly leapt at Antony and shoved him. When those who had accompanied him saw this, they were annoyed and angry. Antony said to them, 'Do not be angry at the young man, for he is not doing these things, but the spirit inside him'. When he rebuked the demon, Antony commanded him to go where there was no water. So Antony said to them, 'When he rushed at me it was a sign that the demon would depart'. As Antony finished saying this, immediately the young man became well and came to his senses right away; he realized where he was and embraced the old man, giving thanks to God and his holy ones.300
Two Visions of Heavenly Ascent 65. A large number of monks have readily spoken in agreement about many other such things that happened because of Antony. Yet these things are not as marvelous301 as some other things that were revealed. Now it happened one day that he was about to eat, and when he stood up to pray at the ninth hour502 he became aware that he was being carried off in thought (he was by himselD, and the greater wonder was that he was standing there looking at himself as if he were outside himself and were being guided into the air by some sort of beings. Some other beings, very evil and bitter, were standing in the air; they
500. See Jn 5:9; Acts 27:55, 28;i5.
501. Reading ngeiitymipe instead of egetupnHpe, as Garitte suggests.
302. About 5 pm.
Greek Life, paragraphs 64-65 T93 possessed by a demon. The demon was so terrible that the possessed man did not know that he was in the presence of Antony but was eating his own excrement. 2. Those who brought him begged Antony to pray for him and Antony, suffering with the young man, prayed and kept vigil with him throughout the night.358 3. Around dawn the young man suddenly assaulted Antony and shoved him.
When those who had come with him got annoyed and angry at this, Antony said, 'Do not be angry at the young man. It is not his fault but the fault of the demon inside him.' 4. (The demon, being rebuked and ordered driven away to where there was no water, became insanely angry, yet he did what he was ordered.)359 'Glorify the Lord, therefore, for when the demon rushed at me like this, it was a sign of its departure'. 5. When Antony finished saying these things, the young man immediately became well and, recovering his senses, knew where he was, and he embraced the old man, giving thanks to God.3<5°
Two Visions of Heavenly Ascent36'
65.1. A large number of monks have spoken unanimously about many other such things that happened because of Antony. Yet these things are not as marvelous as other even more marvelous events that were manifested.
2. One time when he was about to eat, he stood up to pray close to the ninth hour362 when he perceived that he was a branch of the Nile. The brothers suddenly saw Amoun transported to the opposite bank, but they themselves crossed over by swimming'.
354. This is Pispir. Seethe map. 355. Or 'virgin'; Gk:parthenos.
356. See Gal 4:9. In Apophthegmata Antony 30 (Ward, 7), Antony is de scribed as 'Spirit-borne', knowing 'what is happening in the world, as well as knowing what is going to happen'.
357. In the pachomian Paralipomena 4.7 (CS 46:28-29), an angel of the Lord reveals to Pachomius that a great stench is coming from some anchorites who read Origen. T nn. 358-362.
i94 Coptic Life, paragraph 65 wanted to seize him so he could not pass by them and go on past them. When those who were leading him fought against them,505 the evil ones attempted to take an accounting of him in order to find out if he was in their hands or accountable to them. But when those evil ones demanded504 that Antony give an account of himself from the day he was born, those leading him stopped them and said to them, The Lord has wiped clean what concerns him from the day of his birth, [but]305 from the day he became a monk and vowed himself to God, from that day on you may take an accounting from him'. When those who were accusing him were unable to establish anything or reproach him, the path immediately became free for him and they could not hold him. Instead, Antony immediately saw himself as though standing as he was previously, in prayer.
Having forgotten to eat, he spent the remainder of that day and night sighing and praying, for he was astonished when he saw how many struggles we have and how much toil it takes for anyone to be able to pass through the air, as he remembered the Apostle saying, 'according to the ruler of the authority of the air'.506 For the Enemy has authority here through the struggle he causes: he tempts and seizes and stops those who are passing through the air. Concerning this the Apostle particularly commanded us when he said, Take for yourselves the armor of God, so that you may be able to stand firm on that evil day', so 'the Enemy may find nothing evil against us and will be put to shame'.507 And because we know this has happened, let us remember the Apostle when he
303. Reading Hey<oY>cuiu e<f > oybhy ne (cf. Gk avniiaxofieviuv), as Garitte suggests.
304. Reading NTepoY<oy>u}iD, as Garitte suggests.
505. Adding as, as Garitte suggests.
306. Eph 2:2. 507. Eph 6:3, Ti 2:8.
Greek Life, paragraph 65
being carried off in thought and, amazing to relate, he stood there looking at himself as if he were outside himself and were being led into the air by certain beings. 3. Then he saw standing in the air some terrible and bitter beings who wanted to prevent him from passing by. While those who were leading him fought against them, these latter beings attempted to take an accounting of him to see whether or not he was accountable to them.363 4. So, when these latter beings demanded an accounting of Antony from the day he was born, those leading Antony stopped them, saying to them, 'The Lord has expunged the things pertaining to his birth, but let an accounting be made from the day he became a monk and consecrated himself to God'.3<54 5. When those who were going to accuse him were unable to reproach him for anything, his path immediately became clear and unobstructed, and immediately he saw himself appear to come and stand before himself and Antony was his normal self once again.
6. After that, he forgot to eat, and spent the remainder of the day and all night sighing and praying, for he was astonished when he saw how many struggles365 we have
358. See 1 Cor 12:26 and f 56.1 above.
359. See Lk 11:24. The vocabulary of this sentence is drawn from Jesus' encounters with demons in the Gospels: 'rebuked' (epitimetheis): Mk
9:25, Lk 9:42; 'driven away' (elathenai): Lk 8:29; 'insanely angry' (emane):
Jn 10:20.
360. See Jn 5:9: Acts 27:35, 28:15.
361. David Brakke has argued that 'the myth of heavenly ascent' is cen tral to Athanasius' presentation of Antony: The visions in chapters 65 and 66 provide programmatic depictions of the ascetic life in mythical terms as the eluding of demons who would thwart the monk's progress toward heaven'. See his Athanasius, 216-226; the quotation is on 218. Brakke has also observed, 207, that 65-82 'are probably the farthest from either the historical Antony or pre-Athanasian traditions about him: here we would expect to find Athanasius' strongest themes'. Which, in fact, we do find: see the notes at ff 74.4, 75.3, and 79. One of the more acute t ironies of the Life, with its polemic against pagan philosophy (see 7280 below), is that the myth of ascent was platonic (it occurs also in jewish and Christian apocalypses), figuring prominently in both Plotinus and Origen.
362. About 3 pm.
363. See f 66.5.
▼ nn. 364-365.
Coptic Life, paragraphs 65-66
says, 'whether in the body I do not know, or out of the body I do not know; God knows'.508 But when Paul was taken up to the third heaven and heard secret words, he came back down,509 while Antony on the other hand saw himself going up into the air and struggled until he appeared a free man.
66. Antony also possessed this spiritual gift: when he sat by himself on the mountain,510 if some question came to him for which he had no answer, Providence would reveal it to him as he prayed, and the blessed Antony became someone taught by God, as it is written.511
Afterwards, he had a conversation one day with some people who came to see him about the make-up of the soul, about its dwelling place or where it was going to dwell after death. The next night someone called to him from above,512 saying, Antony, come and look!' So he went outside,515 for he knew he would benefit by obeying.
He looked up and saw a huge and fearsome being, very ugly in appearance, standing and reaching to the clouds while some beings were ascending as though they had wings. That giant stretched out his hands. Some beings he stopped, while others flew past and ascended to heaven where they were received. Because of this, that giant
508. 2 Cor 12:2. 509. See 2 Cor 12:2-4. 310. See 2 Kings 1:9.
311. See Is 54:13, Jer 31:35-54, Jn 6:45,1 Thes 4:9 512. Or: from heaven'.
313. Missing from the Coptic text, and supplied from the Gk; some tran sitional phrase is needed.
Greek Life, paragraphs 65-66 i97 and how many difficulties someone has in passing through the air. 7. And he remembered that this is what the Apostle said: 'according to the ruler of the authority of the air'.366
For the Enemy has authority to fight against and attempt to stop those who are passing through the air.367 8. On account of this, the Apostle especially exhorted us, 'Take up the whole armor of God so that you may be able to stand firm on that evil day', so that the Enemy, 'having nothing evil to say about us', will be put to shame.368 Having learned this, we are mindful of the Apostle when he says,
'Whether in the body, I do not know, or whether out of the body, I do not know. God knows'.369 9. Whereas Paul was taken up to the third heaven and heard ineffable words and came back down,370 Antony on the other hand saw himself arriving in the air and contending with the demons until he appeared a free man.
66.1. Antony also possessed this spiritual gift: when he sat by himself on the mountain, if ever some question came to him for which he had no answer, it would be revealed to him by Providence as he prayed.371 2. Blessed Antony, as it is written, became a person taught by God.372 Afterwards, he one day had a conversation with some people who had come to see him about the makeup of the soul and what
364. Devotion to the monastic life, it is clear, and not baptism, is seen here as a second birth. 1 know of no full discussion of this monastic understanding of forgiveness: see Anitra Bingham Kolenkow, 'Sharing the Pain: Saint and Sinner in Late Antique Egypt', in David W. Johnson, ed., Acts of the Fifth International Congress of Coptic Studies (Rome: C.I.M.,
1993) 2.1.247-261, esp. 255.
365. Gk: pale; see 5.3 and 51.2.
366. Eph2:2.
367. In Ad Monachos 23, Evagrius Ponticus sums up the thought of this section in an apophthegm: 'The souls of the just, angels guide; the souls of the wicked, demons will snatch up'. See Jeremy Driscoll, trans., The Mind's Long Journey to the Holy Trinity: The Ad Monachos of Evagrius Ponticus
(Collegeville, MN: The Liturgical Press, 1993) 38.
368. Eph 6:13 and Ti 2:8. 369. 2 Cor 12:2. 370. See 2 Cor 12:2-4.
371. See 4 Kingdoms (lxx; = 2 Kings) 1:9.
372. See Is 54:13, Jer 31:33-34, Jn 6:45,1 Thes 4:9.
Coptic Life, paragraph 66
gnashed his teeth, but he rejoiced over those who fell back beneath him.514 A voice came to Antony, 'Understand what you have seen!'515 When his mind was opened,516 he understood that what he was seeing was the ascent of souls and that the giant standing there was the Enemy who envies the faithful. He seized those he could catch, those held accountable to him, and prevented them from passing him by so they would not enter where they would be without care or concern.517 But those who did not obey him he was unable to seize; instead, they went on up into heaven.
When Antony saw this, he acted as if he were being encouraged all the more, struggling daily to advance forward.518 He did not willingly speak these things communicated to him,519 but while he persevered in his prayers,520 marveling privately at these events, those with him asked him about them, pressing and pestering him to tell them what he had seen. So he was forced to speak to them, being incapable, as a father, of keeping anything from his children, for he knew that his conscience was pure521 and that it would be good for others to know what he was going to tell them: they would learn from him that ascetic discipline bears good fruit and that these revelations often occur as a comfort.522
314. See Mk 9:18. 315. See Dan 9:23. 316. See Lk 24:31.
317. Garitte suggests that part of this clause belongs above, where 'with out any problem' is missing; see Garitte, 72 n. 9. 318. See Phil 3:13.
319. Reading ej.<Y>T\'i'ooy epoq for e^qT^yooy epoq; Garitte suggests e\qT\yooy epo<oy>. 320. Reading e<q>cifA.iix, as Garitte suggests.
521. See 1 Tm 3:9, 2 Tm 1:3. 522. Reading 112^2 noon instead of 112^2 noon, as Garitte suggests. He adds that 'when they come to him' has been added at the end, specifying Antony, and should be omitted (Gk lacks).
Greek Life, paragraph 66 *99 sort of place it would have hereafter. That night, someone called to him from above, saying, 'Antony, get up! Come outside and look!' 3. So he went outside (for he knew those he should obey) and looked up, and saw someone huge, incorporeal and fearsome, standing and reaching to the clouds, while some beings were ascending as though they had wings. And he saw that giant stretch out his hands: some of those ascending were stopped by him while others flew on by and, having passed, finally flew on without any problem. 4. Because of this, the giant was gnashing his teeth at those who escaped him373 and was rejoicing at those who were falling back. 5. Suddenly a voice came to Antony:
'Understand what you are seeing!'374 When his mind was opened,375 Antony understood that this was the pathway for souls and that the giant standing there was the Enemy, who envies the faithful. He was seizing those who were accountable to him and preventing them from passing by, but those who were not obedient to him he was unable to seize; instead, they passed by and ascended.376
6. When Antony saw this again, he remembered and fought still more each day 'to advance to what lies ahead'.377
7. He did not readily speak about these things, but while he persevered in his prayers, marvelling privately at these events, those with him asked him about them and pressed him for an answer, forcing him to speak to them, like a father unable to hide things from his children. 8. In addition, he knew that his conscience was pure378 and that a description of these events would be profitable for the monks. They learned that ascetic discipline bears good fruit and that often visions come as a consolation for labors.
373. See Mk 9:18.
374. Dan 9:23.
375. See Lk 24:31.
376. In Lausiac History 21.16-17 (Meyer, trans., 76), Palladius hears a very similar story about Antony from Cronius, a priest of Nitria who was one of Antony's disciples.
377. Phil 3:13.
378. See 1 Tm 3:9, 2 Tm 1:3.
Coptic Life, paragraph 67 Antony's Character 67. Antony was a person of good character, being pure in heart. Being this way, he thoroughly honored the canons of the Church and wanted all the clergy to be honored before him. For he was never ashamed to bow his head to bishop or priest and, moreover, if a deacon came to him at any time for help, he would speak profitable words to him. If they were going to pray, he would defer to him in praying, asking to listen to those with him, and he acknowledged 'I have learned from this' if someone said something profitable in his presence. His face had a great charism in the presence of the Saviour: if he was in the middle of a crowd of monks and someone whom he did not know wanted to see him, immediately that monk would go aside, ignoring all the other monks who were with Antony, and he would go aside to see Antony as if Antony's face were drawing him to him.
Antony was not very big or imposing compared to those who were with him, but he was different from all of them in his character and conduct"2" and also in his purity of soul. Because his soul was tranquil, it produced for 'ChirrO324 imperturbable outer senses so that because of his joyful soul his face was filled with joy and from the movements325 of his body others perceived and understood the stability or quality of soul as it were, as it is written: 'A glad heart makes a cheerful countenance, but it is sorrowful when there is sadness'.326 So it was
Jacob realized that Laban was thinking evil things and 323. Garitte suggests 2H necnor Mneq2H-&oc, in the character of his conduct', for 2u neqcHOT mii neq2y«oc (cf. Gk Tfj t&v rpS>v Karaardaei).
324. Reading n^q instead of uxc, 'for the soul'.
525. Reading bbox 211 ukhnhcic instead of eq2ii ukhnhcic (cf. Gk and twv . . . KLvyfiaTwv), as Garitte suggests.
526. See Prv 15:13.
Greek Life, paragraph 67
Antony's Character 67.1. How patient Antony was in character, too, and how humble of soul! Being this way, he very much honored the canons of the Church and wanted all the clergy to precede him in honor,379 2. for he was not ashamed to bow his head to bishops and priests. If a deacon ever came to him seeking help, he would give him helpful advice, and Antony would defer to the deacon in praying, not ashamed to learn himself. 3. Oftentimes he would ask questions of those with him and ask to listen to them, and if someone said something useful he would acknowledge that he had been edified. 4. In addition, his face was full of grace, and he had this remarkable gift380 from the Lord: if he was standing in the middle of a crowd of monks and someone whom he did not know wanted to see him, immediately he would go to that monk; ignoring the others, the monk would run to him, as though drawn by his eyes.
5. Antony was not any different from others in height or size,3*1 but he was different from them in the makeup of his character and in the purity of his soul. 6. Because his soul was tranquil, Antony was also imperturbable on the outside; as a result, from the soul's joy he also had a joyful face and from the movements of his body one could sense and perceive the makeup of his soul. As it is written, 'A glad heart makes the face bloom, but sorrow makes for a sad countenance'.3*2 7. This is how Jacob realized that Laban was plotting against him and he said to the women,
'Your father's face is not the same as it was yesterday and the day before yesterday'.3*3 8. This is how Samuel
379. See Rom 12:10.
380. 'Grace' is charis and 'gift' is charisma.
381. See 1 Sam 16:7.
382. Prv 15:13.
383. Gn 31:5.
202 Coptic Life, paragraphs 6y-68 said, 'Your father's face is not the same towards me as it was yesterday and the day before yesterday'527 So too it was that Samuel recognized David because his eyes were full of joy and his teeth were as milk.528 So they also recognized Antony for he was never troubled because529 his soul was at peace; he was never sad because his heart rejoiced always.
Antony Opposes the Melitians and Arians 68. Antony was wonderful in his belief, being devoutly orthodox. He never had fellowship530 with the Melitians,"1 knowing their wickedness and their apostasy, nor with the Manicheans,532 except to teach them to change and become worshipers of God, instructing them that friendship with them, or even conversation, was harmful and destructive to the soul. In the same way he hated535 the heresy of the Arians, instructing everyone not to go near them for any reason. Therefore, when some Arians came to see him one day, he questioned them, and when he discovered that they were very impious, he chased them from the mountain, saying that their words were evil serpents.
327. Gn 31:5.
328. See 1 Sam 16:12, Gn 49:12.
329. Omitting r^p, as Garitte suggests.
330. Or: 'was in communion', Coptic/Gk koinonei, and below.
331. The Melitians were a rigorist group opposed to the perceived laxity of the Church hierarchy. See Vivian, Saint Peter 15-40.
532. The Manicheans were syncretistic and strongly dualistic; their heresy was incorporating certain Christian beliefs.
333. Reading <e>TqiuuTe, as Garitte suggests.
Greek Life, paragraphs 6y-68
recognized David, for he had eyes that sparkled with joy and teeth as white as milk.384 This is how Antony too was recognized. His soul was calm, but was he ever troubled?
His thoughts were joyous, but did he ever look downcast?
Antony Opposes the Melitians and Arians 68.1. Antony was completely wonderful and orthodox in his belief, for he never had fellowship with the schismatic Melitians, knowing their malice and apostasy from the beginning.385 Nor did he have friendly relations with Manicheans386 or with any other heretics except to admonish them to change to orthodoxy. Antony held and urged that friendship and association with them was harmful and destructive to the soul. 2. Thus he also loathed the arian heresy, urging everyone neither to go near them nor to hold their wicked beliefs.387 3. Therefore, when some
Ariomaniacs388 came to see him one day, he questioned them and, when he discovered that they were heretics,389 he chased them off the mountain, saying that their words were more evil than serpents.390
384. See Gn 49:12. This is Jacob's description of Judah.
385. The Melitians were a rigorist group opposed by Athanasius' two predecessors, Peter and Alexander. The Melitians also apparently had great influence among some monastic communities, which made them doubly threatening to Athanasius. On the early days of the melitian schism, see Vivian, Saint Peter of Alexandria, 15-40, and on melitian monastic communities see James E. Goehring, 'Melitian Monastic Organization:
A Challenge to Pachomian Originality', Studia Patristica 25 (1993) 338395, reprinted in Goehring, Ascetics, Society, and the Desert 187-195.
Goehring argues that anti-Melitianism in the early monastic sources is a later, ecclesiastical and hierarchical, overlay; see his 'Monastic Diversity and Ideological Boundaries in Fourth-Century Christian Egypt', Journal of Early Christian Studies 5:1 (Spring 1997) 61-84; reprinted in Ascetics, ▼
Coptic Life, paragraph 69 Antony Goes to Alexandria to Oppose the Arians354 69. On another occasion the Arians lied and said that ^ntonyh335 believed the same as what they were saying, and he was angry and utterly astonished when he heard it. Later, the bishops and presbyters and all the brothers summoned him. He came down from the mountain and went to Alexandria and denounced the Arians, hating them and saying that this heresy was more despicable than all the others, for they are the forerunner of the Antichrist. And he taught the people that the Son of God is not a creature and that he did not come into existence from non-existence. Rather', [he said,]1X1 he is from the essence of the Father, the Word and Wisdom of the Father.
Therefore, it is sacrilegious to say557 that "there was a time when he was not",538 for the Word was always with the Father.559 Therefore, you are not to have fellowship with the Arians, for "light has no fellowship with darkness".540 You are Christians because you are orthodox in belief but they, when they say that the Son of God is a creature, are no different from the pagans who worship the creature rather than the Creator.'41 Believe, therefore, that all creation is angry at them because along with those that came into existence they number the Creator and Lord of all, who through himself caused everything to come into being'.542
354. On the Arians and Athanasius, see Rowan Williams, Anus: Heresy and Tradition (London: Darton, Longman and Todd, 1987), esp. 29-47.
355. Reading ecinicTeye, 'he', instead of eyruoTeye, they, as Garittf suggests.
336. The text swtiches suddenly to direct discourse, as does the Gk.
357. Reading oyMNTxceBHC tg exooo, instead of oyhntxcgbhc ne xooc (cf. Gk dcrc/Ses eon Aeyeiy), as Garitte suggests.
338. A saying attributed to Arius. 539See Jn 1:1.
340. 2 Cor 6:14. 341. See Rom 1:25. 342See Jn 1.3.
Greek Life, paragraph 69
Antony Goes to Alexandria to Oppose the Arians391 69.1. On another occasion when the Arians lied and said that Antony held the same beliefs as they, he was amazed and angry at hearing about it. 2. Then, summoned by the bishops and all the brothers, he came down from the mountain.392 Coming into Alexandria, he publicly denounced the Arians, saying that this heresy was the last and the worst and was the forerunner of the Antichrist.
3. He taught the people that the Son of God is not a creature and that he did not come into existence from non-existence, but that 'he is the eternal Word and Wisdom of the Father's essence.393 4. 'Therefore', [Antony said,] 'it is sacrilegious394 to say "There was a time when he was not", for the Word was always with the Father.395 As a result, you are to have no fellowship with the godless and iniquitous Arians,396
5. for "light has no fellowship with darkness".397 You are orthodox Christians; they, on the other hand, saying that the Son, the Word of God, is a creature of the Father, are no different from the pagans, worshipping the creature rather than the Creator.398 6. Believe, therefore, that all creation is angry at them because they number the Creator and Lord of all, through whom all things came into being,399 among those that came into being'.400
Society, and the Desert 196-218.
386. Recent scholarship has emphasized the interpenetration between Christianity and Manichaeism; for an introduction to the subject, see
Gedaliahu Stroumsa, 'The Manicheaean Challenge to Egyptian Christian ity', The Roots of Egyptian Christianity, ed. Pearson and Goehring 304-314.
387. In letter 4.17 Antony attacks Arius.
388. Athanasius apparently coined this term.
389. Gk: asebountas, 'ungodly, impious, not orthodox'. Asebeia is the op posite of eusebeia, godliness, piety, orthodoxy', used earlier in this para graph.
390. Athanasius uses the same serpentine metaphor of the Arians in History of the Arians 65. ▼ nn. 391-400.
Coptic Life, paragraphs 70-71 The Holy Man in Alexandria 70. Then all the people rejoiced to hear these things from a person such as he who hated that heresy that fights against Christ. Furthermore, everyone in the city came at the same time, wanting to see Antony, and the pagans and those they call 'priests' came to the church, saying, 'We want to see the man of God, Antony. Indeed, there the Lord through him also cleansed many who were possessed by demons and healed those who were mentally ill. Moreover, many pagans"'41 asked if they could just touch the old man, believing that they would benefit from merely touching him, and a multitude became
Christians that day.
71. When he was getting ready to leave (we were accompanying him), when we reached the gate a woman called out behind him, saying, 'Man of God, stop! A demon is severely afflicting my daughter, convulsing her. Wait for me, I beg you, so I do not hurt myselP44 running after you'. When the old man heard these words, he stopped. When the woman approached him, suddenly the young girl fell at his feet, but when Antony prayed and called upon the name of Christ, her daughter got up,
345. 'Pagans' here translates nehellen, 'Greeks', whereas earlier in the par. it translates hethnikos (= Gk ethnikos). The Gk here uses hellenes both times, but often switches back and forth.
544. Reading 2tu instead of 2«>o (cf. Gk /xy Kayw /cw8wevcrw), as Garitte suggests.
Greek Life, paragraphs 70-71
The Holy Man in Alexandria [337-338]401 70.1. All the people rejoiced to hear from such a person the condemnation of the heresy that fights against Christ, and all the people of the city ran as a group to see Antony.
2. The pagans, and those whom they call their priests, came to the church and said, 'We demand to see "the man of God'", for everyone was calling him that.402 Indeed, through him the Lord also cleansed many people of their demons there and healed those who were mentally ill. 3. Many pagans also asked if they could merely touch the old man, believing that they would benefit from this.403 There is no doubt that as many people became Christians in just those few days as one normally saw come to the faith in a year.
4. Then, although some thought that he was being bothered by the crowds and therefore turned everyone away from him, he himself was not bothered and said, 'There are no more people here than the demons with whom we fight on the mountain'.
71.1. As he was leaving (we were accompanying him),404 when we reached the gate, a woman called out behind him,
— 391. On the Arians and Athanasius, see Rowan Williams, Arius: Heresy and Tradition (London: Darton, Longman and Todd, 1987) esp. 29-47.
392. Pachomius, too, was summoned by a council of clergy, the so-called 'Synod of Latopolis'; see The First Greek Life of Pachomius 112 (CS 45:375377)- 393. Gk: ousias. Homoousios, used in the Nicean Creed, primarily against Arius, means 'of the same essence, consubstantial', 'of one being". The text switches to direct speech.
394. Gk: asebes; see f 68.3 and the note there.
395. See Jn 1:1. 'There was when he was not' is a phrase of the Arians.
396. 'Godless and iniquitous': Gk asebestatous, the superlative form of asebes. 397. 2 Cor 6:14. 398. See Rom 1:25. 399. See Jn 1:3. f 400. In Letter 4.17 (Rubenson, 211), Antony offers a different protest against Arius: 'As for Arius, who stood up in Alexandria, he spoke strange words about the Only-begotten: to him who has no beginning he gave a beginning, to him who is ineffable among men he gave an end, and to ▼
Coptic Life, paragraphs 71-72 healed, and her mother praised God and his holy one,
Antony.545 And he rejoiced and set out for the mountain, like someone heading home.
Antony and the Philosophers546 Antony Defeats Two Philosophers with His 'Foolishness'
72. It was amazing that although he had not learned to write, he was a wise person and knew wisdom. Two philosophers547 came to see him one day, Greeks,548 wishing to put Antony to the test549 (he was on the outer mountain). But he recognized the men from their appearance when he went out to meet them, and spoke to them, addressing them through an interpreter: 'Why did you trouble yourselves, philosophers, by coming to see such a foolish person?' They said, 'You are not foolish: rather, you are very wise'. He said to them, 'If you came to see a foolish person, then your effort has been in vain, but550 if you think I am wise, become like me, for we ought to imitate what is good and emulate it.551 If it had been me who came to see you, I would have emulated you; since you have come to see me, become like me, for I am a Christian'. They were amazed, and left him, for they saw that even demons were afraid of Antony.
345. 'And his holy one Antony': Gk 'and everyone gave thanks'. The Coptic text makes a subtle, but important point here: in par. 70 the pagans and their priests (oueeb) come to see Antony, who is ▼
Greek Life, paragraphs 71-72
'Man of God, stop! My daughter is terribly afflicted by a demon. Stop, I beg you, so I do not hurt myself running after you!' 2. When the old man heard her and was asked by us, he was willing to stop. When the woman drew near, her child hurled herself to the ground, but when Antony prayed and invoked the name of Christ, the child was healed and rose to her feet: the unclean demon had left her.4°5 j. Her mother praised God and everyone gave thanks. Antony also rejoiced as he left, heading for the mountain like someone going home.
Antony and the Philosophers406 Antony Defeats Two Philosophers with His 'Foolishness'
72.1. Antony was also extremely wise. And it was amazing that, although he had not learned to write,407 he was a perceptive and intelligent person. 2. One day two philosophers came to see him—they were pagans— thinking that they would be able to put Antony to the test.4°8
He was on the outer mountain. 3. But recognizing the men from their appearance, he went out to meet them and spoke to them through an interpreter: 'Why do you trouble yourselves, philosophers, coming to see such a foolish person?'409 When they said that he was not foolish but was very wise, he said to them, 'If you came to see a foolish person, your efforts have been wasted, but if you think I am wise, become like me, for we ought to imitate what is good.410 5. Also, if I had come to see you, I would have emulated you. But since you have come to see me, become like me: I am a Christian'. They were amazed and went away, for they saw that even demons were afraid of Antony. the immovable he gave movement'.
401. Brakke, 205-206, dates Antony's visit to Alexandria to the summer ▼
Coptic Life, paragraph 73 Other Philosophers are Astonished at Antony's Understanding 75. Later, others like them came to see him at the outer mountain, thinking they would deceive him because he had not learned to write. Antony said to them, What do you say? Which is first, the mind or letters?552 Which is the cause of the other: is the mind the source of letters or are letters the source of the mind? And how were they created, and for what reason?' They said that the mind is first and that the mind is the inventor of letters. Antony said to them,
The person whose mind is sound has no need of this writing you are talking about'.355 The philosophers, along with others, were amazed at this discussion. They went away astonished because they had seen such understanding in an unlettered person of this sort. Yet his character was not wild like someone who had grown old there in the mountains; instead, he had considerable grace, like someone from the city, and his speech was seasoned with divine salt354 so that no one resented him. Everyone who came to see him rejoiced greatly. identified here (in a phrase the Gk lacks) as the true holy one (oiuuib), the 'man of God', as the woman testifies. Oueeb and ouaab both derive from the verb ouop, 'to be pure, holy'.
546. The debate between Antony and the philosopher occupies n 72-80.
347. There is a play on words here that a Copt would have appreciated.
A 'philosopher' is supposedly one who loves wisdom, but Antony is truly wise: the Coptic word for 'wisdom', tmntsabe, the virtue attributed here to Antony, often translates Gk philosophia.
348. Or: 'pagans'.
349. Or: 'wishing to tempt Antony'; piraze = Gk peirazein.
350. Adding \e (cf. Gk ^ev . . . 8e), as Garitte suggests.
351. Or: 'be like those who are good and emulate them'. Tie Coptic plurals are translating Gk ta kata, literally 'the good things', hence 'the good'. The Gk plural is neuter, however, whereas the Coptic plural does not have gender.
352. As in Gk, 'to write' (shai) is related etymologically with letters' (shai).
553. In Coptic 'to write' is shai, writing is peshai, and letters' is neshai. The theme of true knowledge, that is, faith, as opposed to education, writing, is an important one in the Life. 354See Col 4:6.
Greek Life, paragraph 73
Other Philosophers are Astonished at Antony's Understanding 73.1. Later, when others like them came to meet him on the outer mountain, thinking that they would mock him because he had not learned to write,411 Antony said to them,
2. 'What do you think? Which is first, the mind or letters?
And which is the cause of which? Is the mind the source of letters, or are letters the source of the mind?' 3. When they said that the mind is first and is the inventor of letters,
Antony said, 'The person whose mind is sound, therefore, has no need of letters'.412 Both the philosphers and others who were present were amazed at this. They went away astonished because they had witnessed such great understanding in an unlettered person.413 4. Indeed, although Antony had been raised on that mountain, as it were, and had grown old there, his character was not wild; instead, he had the graces of someone raised in the city.
His speech was seasoned with divine salt.4'4 As a result, no one resented him; instead, everyone who came to see him rejoiced. of 338, after Athanasius' return from exile in November of 337.
402. Gk: ton tou theou anthropon (see f f 71.1, 93.1). One of the main hagiographical traits of the Life of Antony is to compare Antony with the 'men of God' of the Old Testament: Moses, Samuel, Elijah, and Elisha, and the other prophets; for a full discussion of this characteristic, see
Bartelink, 49-52. 'Pagans' here translates Gk Hellenes (literally: 'Greeks'), whereas in f 69.5 Athanasius uses ethnikoi. The terms seem to be inter changeable.
403. See Mt 9:21,14:36, and parallels, where people want to touch Jesus.
404. As Bartelink says, 319 n. 2, the use of the first person plural here 'poses a problem'. One suggestion has been that Serapion (see 82.3 and 91.9) supplied this information to Athanasius. More appositely, the use of the first person plural is strikingly reminiscent of the 'we-passages' in Acts i6:nff. In both cases, it is probably fruitless to speculate who 'we' refers to.
405. It would probably not have escaped the ear or eye of an attentive reader of the greek that the word used for the child's getting up is egerthe, the same word used in the Gospels for the resurrection of Christ (see Mt
28:6-7, among numerous examples).
406. This 'debate' occupies f f 72-80. ▼ nn. 407-414.
Coptic Life, paragraph 74 Antony Defends the Incarnation against Pagan Superstitions 74. One time after these events, some others came to see him. They, along with those who think they are wise among the Greeks, questioned him and sought an explanation from him concerning the faith we have in Christ Jesus the Lord, and they dared to speak about the preaching of the cross of Christ and they argued with him, wanting to ridicule him. Antony paused a little; at first he felt grief because of their ignorance. Then he spoke with them through an interpreter, 'Which is better, to confess a cross, or to have us attribute adulteries and acts of pederasty to those that you call gods? For what we speak about and confess is a sign of courage and an indication that we look on ^deathT5''5' with contempt.
But the things you talk about are filthy passions. Again, which is better, to say that the Word of God did not go astray but, on the contrary, staying as he was, assumed a human body in order to bring good to us, sharing in human birth so we humans could participate in the nature of divinity made visible, or on the other hand to say it is proper to liken God to irrationalanimals and worship them as God, along with reptiles and human images? For these are the things you worship and serve.
And you who are wise, how can you ridicule <us for saying>557 that Christ appeared as a human being while you say that the soul has come from God and has gone astray and fallen down from the vault of heaven into the body? How I wish <you>558 were saying that it has come
356. Coptic nnalokon = Gk alogos, that is without logos, without reason, or without the Word. ,, 557. Reading xe tmxcu, 'because we say', instead of xe tgthxcu, be cause you say' (cf. Gk 17/1.5? Aeyovras), as Garitte suggests.
358. Reading ©n©<t©>tnxio, as Garitte suggests.
355. Reading nnnoy instead of mhocj, 'if (cf. Gk davarov), as Gantte
Greek Life, paragraph 74
Antony Defends the Incarnation against Pagan Superstitions 74.1. After these events, still others came (they were those among the pagans who suppose themselves wise) and demanded a word with him concerning the faith we have in Christ. 2. They attempted to debate Antony about the preaching of the divine cross and wanted to ridicule him.
Antony paused a little, feeling sorry for them at first because of their ignorance; then he spoke through an interpreter who translated his words well: 3. 'Which is more becoming: to confess a cross, or to attribute to those whom you call gods adulteries and the corrupting of boys? The cross of which we speak is a sign of courage and proof that we look upon death with contempt, while the things you speak of are licentious passions. 4. Is it better, then, to say that the Word of God did not err but, on the contrary, staying as he was,415 for our benefit and salvation assumed a human body so that, having participated in human nature, he might make us humans participate in the divine and spiritual nature?416 5. Or is it better to liken God to irrational beings and, as a result, worship four-legged beasts and reptiles and images of human beings?4'7 For these are the objects of worship of wise men like yourselves!
6. 'How dare you ridicule us for saying that Christ appeared as a human being when you define the soul as coming from Mind and maintain that it has strayed and fallen
407. Gk: grammata me mathon; see 1.2. Both references echo Jn 7:15 where Jesus, in disputation with 'the Jews', astonishes them because he has not been taught to write (grammata ... me memathekos). We owe this reference to Rubenson, 40 n. 1. 408. Or: tempt him; Gk: peirasai.
409. See 39.1 and 41.1 (2 Cor 11:1,11:16-17). According to Palladius, a certain Cronius acted as an interpreter for Antony: 'I was the interpreter in those conversations, since the Blessed Antony knew no Greek. I knew both languages and I did the translation, speaking to those two in Greek and to Antony in the Egyptian tongue'. See Lausiac History 21.15 (Meyer, trans., 76). 410. See Gal 4:12 and 3 Jn n.
411. Literally: 'learned (his) letters'; see f 72.1 and immediately below.T
Coptic Life, paragraphs 74-75 only into humans and not that it has changed into animals and reptiles! Our faith says that Christ came for the salvation of humankind, but you speak and introduce errors about the soul being uncreated.
We know Providence's power, that this coming of Christ was not impossible for the Godhead,55' but you, saying that the soul is an image of the <mind>,560 attribute to it a fall and you utter myths561 about it, that it has changed. You introduce the idea that the mind itself changes because of the soul. For it is necessary that the form that the images take be itself the same as that of which it is the image. But when you think these things about the mind, understand that you are also blaspheming the Father of the mind.
75. 'Now concerning the cross, which would you say is better, that [Christ]562 endured the cross when those evil people hatched a plot, and did not fear death at all when they inflicted it upon him, or that you utter myths and tall tales565 in order to introduce falsehoods about Osiris and Isis,564 and the plots of Set565 and the flight of Kronos566 and the fact that he
359. As in Gk, power (com) and possibility (atcom an = not impossible) are etymologically related.
360 Reading unnoyc ts instead of unnoyTe tg, God (ct. Gk rou vou) as Garitte suggests. The Coptic translator probably misread tou theou, 'of God', for tou nou, 'of the mind'.
361. Reading n26HMY-©oc instead of H2Hne-0oc, as Garitte suggests.
362. Text: he. _ , 363. Gk lacks 'and tall tales', mn henshbo; shbd is a synonym of muthos,
'myth'. . u 564. Osiris and Isis were principal egyptian deities. Osiris, representing the deceased Pharaoh, died, was brought to life, and reigned in the underworld; Isis, Osiris' wife, had a widespread cultus in late ar|tiquity.
365. Set (called Typhon by the Greek), as an egyptian deity, would have been more recognizable to a coptic audience. Osiris brother, he mur ders the great god of the underworld and wounds his son Horus.
366 Kronos, the youngest sonof Heaven and Earth in greek mythol ogy, castrated his father, married his sister Rhea, and swallowed all their children except Zeus.
Greek Life, paragraphs 74-75 2I5 from the vault of heaven into a body?418 7. I wish that it had changed and fallen only into human bodies, and not into four-legged beasts and reptiles!419 Our faith declares that the coming of Christ is for the salvation of human beings, while you propound errors about the soul being uncreated.420
8. We also know421 Providence's power and love for humankind: the coming of Christ was not impossible for God.422 9. You on the other hand, in calling the soul an image of Mind, attribute to it a fall and make up myths about its mutability, and finally you introduce the idea that Mind itself is mutable because of the soul. 10. For it is necessary that whatever form the image took be the same as that of which it is the image. When you believe such things about Mind, understand that you are also blaspheming the Father of the Mind.
75.1. 'Now concerning the cross, which would you say is better: to endure the cross when some plot is hatched by 412. Evagrius Ponticus reports a similar exchange (Praktikos 92 [CS 4:39]):
'A certain member of what was then considered the circle of the wise once approached the just Antony and asked him: "How do you ever man age to carry on. Father, deprived as you are of the consolation of books?"
His reply: "My book, sir philosopher, is the nature of created things, and it is always at hand when I wish to read the words of God" '.
413. This exchange, including the concluding amazement and astonish ment, is very reminiscent of exchanges between Jesus and his adversar ies; see, for example, Lk 20:20-26. Bartelink correctly observes, 323 n. 1, that 'unlettered' here does not mean that Antony was illiterate but rather that he was not schooled in profane—pagan—wisdom, which is the point
Athanasius is driving home in 1.2 when he says that Antony 'did not continue learning his letters' (idiotes also suggests 'ordinary', 'common').
The Life itself shows that Antony was literate 55-7-12, 81.5, 86.2), and sources outside the Life indicate this also; see Rubenson, 35. Rather than
'illiterate', agrammatos may mean 'unlettered', that is, 'not having the education necessary for proficiency in writing Greek' (Rubenson, 98 n. 1).
Antony's response in f 81.4 suggests this. Rubenson believes (141) that Antony's letters 'reveal that he must not only have been literate but also possessed of some education', and concludes that 'he was a man of letters'
(emphasis his) and 'quite possibly "the first real Coptic author" ' (185).
414. See Col 4:6. 'Speech' translates logos, which also suggests 'reason'.
See 14.4. See also Mt 5:13 ('You are the salt of the earth').
415. See f 74.6. The unchanging Logos is being contrasted with 'greek' ideas of the changing and fallen soul. In letter 4.17 (Rubenson, 211) ▼
216 Coptic Life, paragraphs 75-76 swallowed his children, and various patricides?567 How then can you right this minute mock the cross and yet not act astonished at his resurrection from the dead?508
For those who spoke about the cross are also the ones who wrote about the resurrection. Or why, since you bring up the cross, do you ignore the dead whom he raised and the blind whom he caused to see and the paralytics whom he healed and the lepers whom he cleansed and his walking on the waters of the sea and the other signs and wonders he did which are impossible for a person to do but which reveal that Christ is God?
You, however, show569 that you are doing yourselves great harm by not reading the Scriptures with your whole being and with proper understanding. But read them with understanding and see that the things Christ did show that he is God, who came for the salvation of humankind.
76. Tell us, yourselves, what is it you can say-since you have been taught by irrational beasts-except something irrational and brutish? But if, as I hear, you want to say that, with regard to yourselves, these things have been told to you through story570 and you allegorize571 them by putting them in some other form: the young woman who was carried off572 you make a type of the earth, and the lameness of Hephaestus you
567. Reading 2©NM,,TP©ci2©TBeiioT instead of 2U mmntp6c|2©t Benin (cf. Gk TTarpoKTovLas), as Garitte suggests.
368. See Acts 1732- , , ,, ... ,, 369. The Coptic has a play on words here that the Greek lacks, the pagans 'show' or 'reveal' (tetnouonh) the harm they are doing them selves, while what Christ did reveals (netoudnh) that he is God.
570. The Coptic has, interestingly, parabole, 'parable', the Gk muthikos, 'through myth'.
371. Reading TeTN{N}^x<x>Hropei, as Garitte suggests.
372. That is, Kore, another name for Persephone, the wife of Hades and queen of the underworld in greek mythology.
Greek Life, paragraphs 75-76
evil people and not to shrink from an engineered death, however it comes; 2. or to make up false myths concerning
Osiris and Isis and the plots of Typhon and the flight of Kronos and the swallowing of children and murdering of fathers?423 And these are the things you deem wise! 3. How can you sneer at the cross and not be astonished at the resurrection?424 Those who spoke about the one wrote about the other. Or why, since you bring up the cross, are you silent about the dead that were raised and the blind who regained their sight and the paralytics who were healed and the lepers who were cleansed and walking upon the sea and the other signs and wonders that show that Christ is not only human but also God? 4. It is clear to me that you are doing yourselves harm by not sincerely acquainting yourselves with our Scriptures.425 But acquaint yourselves with them and see that the things Christ did demonstrate that he is God, who dwelt among us for the salvation of humankind.
76.1. 'You yourselves, then, tell us your beliefs. What do Antony attacks Arius for speaking 'strange words about the Only-begot ten' because 'to the immovable he gave movement'.
416. See 2 Pt 1:4. This is the central theme of Athanasius' works Against the Pagans and On the Incarnation. See On the Incarnation 54.3: 'He, indeed, assumed humanity that we might become God'; see Saint
Athanasius, On the Incarnation, trans. by a Religious of csmv (Crestwood, NY: St. Vladimir's, 1953) 93.
417. See Acts 17:29 and Rom 1:23. The veneration of animals was charac teristic of egyptian religion; see Eusebius, Preparation for the Gospel 2.1.3350 and Clement of Alexandria, The Instructor [B: 327 n. 1].
418. A central platonic concept was that Nous (Mind) inhabited the realm of the intelligible (ta noeta) while the soul, having fallen, was stuck in the realm of the sensible. 4x9. See Rom 1:23.
420. 'Errors': Gk planas', the root of the word is 'wander\ then 'go astray', 'err' (compare english 'planets'). In f 74.4 the Logos 'did not go astray'
(ouk eplanethe) whle in f 74.6 the soul (according to the pagans) 'has gone astray' ( peplanesthai). In 75.1 Antony charges the philosophers with using 'false' (planas) myths. One of the chief platonic ideals is im movability; see Rubenson, 66-67.
421. Gk: phronoumen, which also suggests 'wisdom'; in f 72.1 Antony is 'extremely wise' (phronimos ... lian). ▼ nn. 422-425.
218 Coptic Life, paragraphs 76-77 liken to fire,373 and Hera to the air,374 Apollo to the sun,375
Artemis376 to the moon,577 Poseidon to the sea.378 In doing this, however, you do not worship God; you serve" the creature instead of God who created all things.380 If you compose things of this sort because of the goodness of creation, you are still supposed only to marvel at the creation—not turn it into gods and bow down before it! so that you honor the Creator who created everything. If you are not doing this, then you need to take the honor due the architect and bestow it upon the house he has made,381 or bestow the honor due the general upon his soldiers. Now, then, what will you say to these things so we may know there is nothing ridiculous about the cross!
The Working of Faith is more Important than Argumentation 77. Those philosphers were at a loss what to say, looking one way, then another. Antony laughed,582 and said to 373. Hephaestus was the smith-god of greek mythology.
374. In greek mythology, Hera, one of the children of Kronos and Rhea, was the wife of Zeus.
375. Apollo was especially connected with music, archery, prophecy, medicine, and the tending of flocks and herds.
376. Coptic lacks; cf Gk els tov t/Xtov, /cal Aprep.Lv.
377. Artemis, sister of Apollo, was the goddess of forests and hills.
578 Poseidon was the god of earthquakes and of water.
379. 'Worship' and 'serve', Gk sebesthe and latreute, respectively, are rendered by the same verb in Coptic, shmshe, which contains both meanings.
380. See Rom 1:25- , r , , r, , , , , .
381. Reading nt^mkotm instead of nneuT^MKorq (cf. Gk njv vu avrov yevopevTjv oIkIolv), as Garitte suggests. u ,
382. Antony 'laughed' (afeobe), whereas earlier the philosophers had tried to mock and ridicule (cobe) the faith of the Christians.
Greek Life, paragraphs 76-77
you have to say about irrational beasts except someting irrational and brutish?426 2. But even if, as I hear, you wish to say that these things are told by you as myths427 and that you allegorize the rape of Kore as representing the earth and the lameness of Hephaestus as fire and Hera the air and Apollo the sun and Artemis the moon and Poseidon the sea—nevertheless, you still do not worship
God.428 You serve the creation rather than God who created all things!429 3. If you have composed myths of this sort because creation is good, even so you were only supposed to marvel at what came into being, not turn what you made up into gods so that you would not attribute to the things that came into being the honor due the Creator.430
4. Otherwise, it is time for you to transfer the honor due the architect to the house made by him,431 or that of the general to the soldier. Now, then, what do you say to these things, so we may know whether the cross deserves any of your mockery?'
The Working of Faith is more Important than Argumentation 77.1. Those philosophers were at a loss, looking one way, then another. Antony smiled and spoke again through an 422. As earlier in the Life, power and possibility are related etymologically:
'power1 translates dunaton while 'not impossible' renders ouk adunaton.
423. Osiris and Isis were principal egyptian deities. Osiris, representing the deceased Pharaoh, died, was brought to life, and reigned in the under world; Isis, Osiris' wife, had a widespread cultus in late antiquity. Typhon, or Typhoeus, in greek mythology was a monster who did battle with Zeus, the chief of the greek gods. Kronos, the youngest son of Heaven and Earth in greek mythology, castrated his father, married his sister Rhea, and swallowed all their children except Zeus.
424. See Acts 17:3. The same idea occurs in Athanasius, Against the Pagans 1 and On the Incarnation 1.1 [B: 329 n. 2].
425. Or 'writings'; Gk graphais.
426. On irrational beasts worshipped as gods, see 4.5-6.
427. Gk: muthikos. In % 75.2 the philosophers 'mythologize' (muthologein).
428. Kore is another name for Persephone, the wife of Hades and queenT
Coptic Life, paragraph 77 them through an interpreter, These beliefs are reproached by everyone,585 but since you are so confident at proving arguments with words, and since you do possess this skill, you want us too not to worship God unless we can offer demonstrable arguments. But first tell me a few things: how is knowledge of God revealed in particular, and will it be made known through arguments, or through an act of faith?584 And which is more important, faith through an act, or argumentation through words?'
They replied that faith through an act is more important, and that this knowledge is firm and true. Antony replied,
'In saying this you have spoken well, for faith comes from the disposition of the soul. Therefore, those who possess the activity of faith have no need of-perhaps it should be put more strongly-argumentation through words. For you wish to build with words that which we perceive through faith. Perhaps you are not even able to perceive what we are saying. Therefore, action through faith is better and more secure than the "wise"585 words you debate with.
383. 'These . . . everyone': Gk These beliefs of yours are self evidently refuted'. The Coptic translator understood ton elenchon, 'reproach, dis grace, dishonor', rather than 'refutation, proof
384. See Gal 5:6. Col 2:12. , 385. 'Wise', that is, sophistical,, sophistikon in the Gk text: the Coptic, however, simply uses sophos, 'wise', though surely ironically or pejora tively.
Greek Life, paragraph 77
interpreter: 'These beliefs of yours are self-evidently refuted.432 2. Since you rely so heavily on argumentation with words, and since you do possess this skill, you want us too not to worship God unless we do so with argumentative speech. But first tell me this: 3. How is reality accurately discerned, and especially the knowledge of God?433 Through argumentation with words, or through the working of faith?434 And which is more important? The working of faith, or argumentation with words? 435
4. When they replied that the working of faith was more important and that this knowledge is certain, Antony said,
'You have spoken well,436 for faith comes from the disposition of the soul whereas dialectic is a skill that belongs to those who practice it. 5. Therefore, those in whom faith is actively working have no need of argumentation with words; in fact, it is probably superfluous. 6. Indeed, what we know through faith, you of the underworld; Hephaestus was the smith-god; Hera, one of the children of Kronos and Rhea, was the wife of Zeus; Apollo was especially connected with music, archery, prophecy, medicine, and the tending of flocks and herds; Artemis, sister of Apollo, was the goddess of forests and hills; Poseidon was the god of earthquakes and of water. In late antiquity, greek gods were often allegorized to represent forces of nature, which gave precedent to Christian writers to allegorize Old Testament figures.
429. See Rom 1:25. 430. Gk: Demiourgou, Demiurge.
431. See Heb 3:3-4.
432. Gk: ton elenchon, 'refutation'. Athanasius may also be suggesting 'reproach, disgrace, dishonor'. See the Coptic Life at this point and the note there.
433. The only two instances of 'knowledge' (gnosis) occur here in f 77.34, where 'the knowledge of God' (77 -rrepi tov GeoO yvuims) really equals
'faith' (pistis). This contrasts strikingly with Antony's letters with their emphasis on gnosis and their recurring appeal to 'the wise' (Prv 9:9 and 1
Cor 10:15, which are conspicuously absent from the Life).
434. See Gal 5:6, Col 2:12.
435. In Cassian's Conferences 15.3, Saint Macarius defeats a eunomian heretic who uses 'dialectical arts' and 'Aristotelian subtleties', and, like
Antony, finds the truth 'not by a foolish and wordy discussion but by the power of signs and by that judgment which cannot be mistaken' (15.3.2).
See Boniface Ramsey, trans ..John Cassian: The Conferences, ACW 57 (New York/Mahwah: The Newman Press, 2000) 265.
436. See Lk 20:39, Jn 13:13.
Coptic Life, paragraph 78 Faith in Christ 78. 'We Christians, therefore, do not possess the mysteries through a kind of "wisdom of greek words,"5Rri but through the power of faith given to us in Jesus C hrist.
So you will know that what I am saying is true, look now: although we do not know how to write, we believe in God because we have known his Providence, which is in his creation. And that our faith works, look now: we are held securely by faith in Christ, but you rely on waging war with "words of wisdom in order to exalt yourselves. And your delusory idols have been abandoned, but our faith ^s^87 spreading everywhere.
'You people, debating and waging war with words full of cunning, will not be able to persuade us to become pagans, but we, teaching faith in Christ, are turning you away from your filthy worship of idols, with everyone recognizing588 that Christ is God and Son of God. You, however, with the worship that you give to demons, show that you do not honor Christ; and you, with your verses, or your fine words and elocjuent speeches, will not be able to hinder the teaching of Christ. But we, speaking only the name of Christ crucified, put the demons to flight, and with his name cast them out.
Wherever one sees the sign of the cross, magic loses its power, and sorcery has no effect.
386. See 1 Cor 1:17.
387. Reading TiinicTic as ntoc cnopuj for runioTic to ton ncnopuj, as Garitte suggests.
388. Reading epeoyoN ... coyN instead of sTpsoyN ... co\n Ui. u imyivcudKouTaiv), as Garitte suggests.
389. See 1 Cor 1:23.
Greek Life, paragraphs 77-78
attempt to construct with words; and often you are unable to perceive what we know. As a result, the working of faith is better and more secure than all your sophistries and syllogizings.
Faith in Christ 78.1. 'We Christians, therefore, do not possess the mystery through the wisdom of greek words437 but through the power of faith supplied to us by God through Jesus
Christ. And so you will know that what I am saying is true,438 look now: although we do not know how to write, we believe in God, recognizing through his works his universal providence.439 2. And that our faith works, look now: we depend on our faith in Christ while you wage war with sophistries; and while your idols and delusionary practices have got you nowhere, our faith is spreading everywhere. 3. You people, with all your syllogisms and sophistries, are not persuading us to convert from Christianity to paganism; we, on the other hand, teaching faith in Christ, are stripping you of your superstitions, with everyone recognizing that Christ is God and the Son of God. 4. You, with all your fine and fancy words, do not hinder the teaching of Christ; we, on the other hand, invoking the name of Christ crucified,440 are putting to flight all the demons, whom you fear as gods. 5. Wherever one sees the sign of the cross, magic loses its power and sorcery has no effect.441
437. See 1 Cor 1:17. 'Greek' also suggests 'pagan', as has been translated in 11 72-1 and 74.1.
438. Literally: 'the word (logos) is true'.
| 439. See Rom 1:20.
440. See 1 Cor 1:23, 2:12.
441. Sorcery 'has no effect' (ouk energei), whereas the faith of the Chris tians 'works' (energes).
Coptic Life, paragraphs 79-80 Paganism Falls into Ruin while Christianity Fills the World 19. Tell us, then, where are your magical practices now?390 Where are the incantations of the Egyptians?
Where are the apparitions by which the Egyptians391 work magic? When did all these things come to an end except at the time when the cross of Christ appeared? Does this cross, then, deserve ridicule-or, on the contrary, is it more appropriate to mock those things annuled by the cross and through it shown to be impotent? Indeed, this other matter is cause for further wonder: your beliefs have not been persecuted; instead, people honor them in ever)' city. The followers of Christ, however, are persecuted; they flourish, they advance, and they outnumber you.
Your practices are shutting down and falling into ruin, but faith in Christ, ridiculed by you and often persecuted by the emperors, has filled the whole world! When has the knowledge of the Divinity592 shone with such complete radiance? Or when has chastity and the virtue of virginity appeared so clearly?393 Or when was death looked on with such contempt except on the day when the cross of Christ appeared? No one ever doubts this when they see the martyrs despising death on account of Christ, and the virgins of the Church keeping their bodies pure for Christ.
The Power of the Cross of Christ 80. These signs sufficiently demonstrate that the righteous faith received in Christ is what truly constitutes worship of God. But if you do not believe, seeking
590. The coptic translator has translated Gk mageia instead of the text s manteia, 'oracles'. „ 391. Gk: 'magicians'. Either the translator misread Aigupton for Gk magon, or he deliberately changed the word.
392. Reading nt6<cj>mntnoyt6 (cf. Gk deoyviuaLa), as Garitte suggests.
393. Coptic lacks this sentence, probably through haplography )■
Greek Life, paragraphs 79-80
Paganism Falls into Ruin while Christianity Fills the World442 79.1 'So tell us, where are your oracles now? Where are the incantations of the Egyptians?443 Where are the illusions of the magicians?444 2. When did all these things lose their power and come to an end except at the time when the cross of Christ appeared? Does this cross deserve ridicule, then? Or, on the contrary, those things that have been nullified by the cross and refuted as powerless? 3. Indeed, this fact is also astonishing: your beliefs have never been persecuted; instead, they are honored by people in every city. The followers of Christ, however, are persecuted, and yet our religion blossoms and flourishes more than yours.
4. What is more, your religion, celebrated and protected on all sides, is falling into ruin, whereas the faith and teaching of Christ, ridiculed by you and often persecuted by emperors, has filled the whole world! 5. When has the knowledge of God ever shone so brilliantly? Or when has chastity and the virtue of virginity appeared so clearly? Or when has death been looked on with such contempt except at the time when the cross of Christ appeared? 6. No one doubts this when he sees the martyrs despising death for Christ's sake, when he sees the virgins of the Church keeping their bodies pure and undefiled for Christ.445
The Power of the Cross of Christ446 80.3 'These signs suffice to demonstrate that faith in Christ is the only true worship of God. But if still you do
442. Although previous parts of this speech by Antony against the phi losophers show signs of rhetorical learning, especially for one supposedly
'unlettered', this paragraph is particularly rhetorical and filled with allu sions to themes and phrasings found in Athanasius' other works, espe cially On the Incarnation: 11.6, 28.1, 28.4, 31.2, 38.6, 42.5, 46.1-4, 47.5,
48.2-3, 52.5 [B: 36-37, 337 n. 1-4].
443. See Ex 7:11, 22. T nn. 444-446.
Coptic Life, paragraph 80 demonstrations through words, we will not offer proofs as demonstrations, as our teacher says, "in plausible words of greek wisdom",594 but will persuade by the faith that is outpacing the words that you fashion. Look, there are some here suffering from demons'. Some people who had demons disturbing them had come to him, and he brought them forward and said to them,595 'With your words filled with cunning, or by whatever skill you wish, or magic, call upon your demons, and cleanse them! If you cannot, ^erO597 stop these attacks you are making against us, and you will see the power of Christ!
' When he had said these things, he called on Christ, and with the sign of the cross three times signed those afflicted, and immediately they became healthy, and they gave thanks to the Lord Jesus. Those called 'philosophers were astonished and amazed at the wisdom of the man of God and the wonder598 that took place. Antony said to them, 'Why are you astonished at me? It is not I who do this but Christ, who does it for those who believe in him.
Believe yourselves, and become like <us>,599 and you will understand that our words come not from any skill with words, but by faith working through love in Christ.
If you possess this faith, and keep it, you will not seek demonstrations through words, but will realize that faith in Christ is enough'.
Now these were Antony's words before those people, and they were utterly amazed at him. They went away giving thanks to him and confessing400 that <they>401 had greatly benefitted from his words.
394. See 1 Cor 2:4 which, however, lacks 'greek'. Interestingly, Paul goes on to say there, 'but with a demonstration of the Spirit and power', words that the author of the Life does not quote but which suit his argument very well. , 395. The pronoun is ambiguous in Coptic, but refers to Antony s opponents, the philosophers, not to those possessed by demons, as the Gk makes clear. ^ nn59^~401
Greek Life, paragraph 80
not believe, seeking logical proofs through words, we will not offer proof by means of "plausible greek wisdom",447 as our teacher said, but will persuade by means of the faith that is clearly outpacing your wordy fabrications. 2. Look, there are here some suffering from demons'. Some people tormented by demons had come to him earlier. 3. Bringing them forward, he said, 'You philosophers, with your logical proofs, or by whatever skill or magic you wish, calling upon your idols, cleanse these people! If you cannot, stop waging war against us, and you will see the power of the cross of Christ!'
4. When he had finished saying these things, he called on Christ and a second and a third time sealed with the sign of the cross those who were suffering. Immediately they stood up straight, sound of mind from that time on, giving thanks to the Lord.448 5. Those called philosophers were astonished and truly amazed at the man's wisdom and at the miracle that had taken place. 6. But Antony said, 'Why are you astonished at this? It is not we who do this. It is Christ who does these things for those who believe in him. So believe yourselves. Become like us449 and you will see that it is not skill with words that is achieving the things we do but rather faith working450 through the love of Christ. If you too have this faith, you will no longer seek demonstrations through words, but will realize that faith in Christ is enough'.
7. These were Antony's words. The philosophers, amazed at him, went away, embracing him and confessing that they had benefitted from him.
444. For a fascinating look at the intersections of astronomy, astrology, theurgy, magic, and philosophy in late antique Alexandria, see Dzeilska,
Hypatia, 66-78, 91.
445. Earlier, in ^ 46, monasticism was equated with martyrdom; here virginity is.
446. On the 'demonstration of power' Antony shows here, 'that often served as the final arbiter [in late antiquity] in evoking religious adherences from the populace', see Christopher Haas, Alexandria in Late Antiq uity: Topography and Social Conflict (Baltimore; John Hopkins, 1997) ▼
Coptic Life, paragraph 81 Antony, Father to the Emperors and to Everyone 81. Antony's fame reached the emperors. When the Emperor Constantine402 and Constantius and Constans heard of these things, they wrote to him as 'our father and asked to receive letters from him. But the letters did not trouble Antony and he did not rejoice over the emperors' letters but remained just as he was before the emperors wrote to him. When he received the letters, he summoned the monks and said to them, Why are you so amazed that the emperor has written us? He too is a person. Instead, be more amazed that God has written his Law for us, and has spoken to us through his Son'.405
Therefore Antony did not want to receive the letters, saying, 'I do not know how to write'. The monks encouraged him, saying, They are Christians! Do not annoy them so they take offense!' Then he allowed the letters to be read, and he wrote to the emperors as their
596. This pronoun is also ambiguous in Coptic, but refers to those possessed, not the demons of the philosophers.
397. Reading ei<e>, as Garitte suggests.
398. Coptic pmarin = Gk semeion, the same word used above when Antony 'signs' the possessed with the sign of the cross.
399. Reading htm26 instead of iiTei2e, 'like this'. Cf. Gk ws See Gal 4:12. - , 400. The philosophers have become 'confessors' to, if not of, the taith.
'They now bear witness to the faith of the confessors and martyrs (see H 46).
401. Reading mmooy instead of mmon, 'we.
402. 'Emperor': autokrator: Gk Augoustos (= latin Augustus). Emperor (Augustus') Constantine died in 337 Constantine and Constans are referred to here as Augusti. Constantius was Caesar from 524-33/ and Augustus form 337-361; Constans was Caesar from 333-557 an(l
Augustus from 337-350403. See Heb 1:2.
Greek Life, paragraph 81
Antony, Father to the Emperors and to Everyone [333-337?] 81.1. Antony's fame reached even the emperors. When
Emperor Constantine and his sons, the emperors Constantius and Constans, learned about these things, they wrote to him as to a father and expressed their wish to receive letters from him in return.451 2. But Antony neither cared about the letters, nor rejoiced over receiving them.
He remained just as he was before the emperors wrote to him. 3. When he received the letters, he summoned the monks and said, 'Why are you so amazed that the emperor writes to us? He is human, too. Instead, be more amazed that God has written the Law for human beings and has spoken to us through his own Son'.452
4. So Antony did not want to accept the letters, saying 185-186. For a similar encounter between Peter I, bishop of Alexandria, and Diogenes, see D. B. Spanel, 'Two Fragmentary Sa'idic Coptic Texts
Pertaining to Peter I, Patriarch of Alexandria', Bulletin de la Societe de I'Archeologie Copte 24 (1979-82) 89-90.
447. See 1 Cor 2:4. 'Greek' also suggests 'pagan' as in 72.3, 74.3, and 78.3.
448. Julian (the Apostate), a contemporary of Antony and Athanasius (332-363), sardonically observed (Epistle 19, 'To a priest') that 'these two things are the quintessence of their [i.e., the Christians'] theology, to hiss at demons and make the sign of the cross on their foreheads'. See The Works of the Emperor Julian, trans. Wilmer Cave Wright, Loeb Classical
Library (Cambridge, MA: Harvard Univ. Press, 1990) 3:52-53.
449. See Gal 4:12 and f 72.4-5 above.
450. 'Achieving' and 'working' translate Gk energoumene. In 77.3-6, the 'working of faith' is energeia pisteds.
451. Emperor ('Augustus') Constantine died in 337; Constantius and Constans are referred to here as 'Augusti'. Constantius was Caesar from 324337 and Augustus from 337-361; Constans was Caesar from 333-337 and Augustus from 337-350. Bartelink says, 340-341 n. 2, that 'the text is not clear', but that may be expecting historical accuracy from a hagiographical text. He wonders if Athanasius means letters by Constantine and, after his death, by his sons as Augusti; or a letter or letters sent by all three,▼
230 Coptic Life, paragraphs 81-82 equal, <honoring>404 them because they worshipped
Christ. He advised them how to gain their salvation and not to think that worldly things are important, for they are transitory, but to reflect on the coming judgement and the fact that the Lord is our only ruler. Furthermore, he asked them to be lovers of God and lovers of humanity and to be just. When they received his letters, they greatly rejoiced, and so he was [belovedl of everyone.406
Antony's Visions and Ecstatic Experiences 82. While407 he was being recognized for this sort of thing, he maintained his customary ascetic discipline. Often while he was sitting and walking with those who had come to see him he would be struck dumb, as it is written in Daniel.408 A few hours later he would resume his conversation right where he had left off with the brothers who were with him. Those who were with him perceived that he was seeing some kind of vision.409 Indeed, frequently he would sit on the mountain and would know what
404. Reading eepr^eioy for the unintelligilbe ecpunenoy. See Crum 390B (1), which gives xxeio as an equivalent of diroSexeaBai, which the Gk text has in participial form.
405. Reading nt6(k}kpicic, as Garitte suggests.
406. The Coptic sentence is incomplete.
407. Reading xe for xe, as Garitte suggests.
408. See Dan 4:19.
409. Probably due to haplography UoAAd/a? . . . 7roAAd<a<r), the Coptic lacks five lines of Gk text.
Greek Life, paragraphs 81-82
that he did not know how to write letters to the emperors in return.4" Persuaded, however, by all the monks that the emperors were Christians and that he ought not to cause them offense by rejecting the letters, he allowed them to be read.454 5. So he replied, welcoming the emperors' letter because they worshipped Christ, advising them concerning salvation, and counseling them not to regard present things as important but to be mindful instead of the coming judgement and know that Christ is the only, true, and eternal
Emperor.455 6. He insisted that they be lovers of humanity and to be concerned about justice and the poor. When the emperors received his letter, they rejoiced. So Antony was beloved of all, and everyone deemed him worthy to be their father.456
Antony's Visions and Ecstatic Experiences 82.3. Although Antony was being recognized as so great a person and was responding to the needs of those who came to meet him, he returned once more to the inner mountain. 2. As he maintained his customary acetic discipline, often while he was sitting and walking with those who had come to see him he would be struck dumb, as it together or individually, while Constantine was alive. If it is the latter, which seems more likely (see 81.3), then Bartelink suggests a date from 333-337.
452. See Heb 1:2.
453. In f 86.2 Antony writes a letter.
454. In Apophthegmata Antony the Great 31 (Ward, 8), Antony receives a letter from the emperor Constantius asking him to come to Constantinople; when Antony asks his disciple whether he should go, the latter answers, 'If you go, you will be called Anthony; but if you stay here, you will be called Abba Anthony'.
455. Gk: Basileus.
456. 'Deemed', exion, is still used with this sense in Modern Greek; 8eV fie dgivxxe 6 0eo?. 'God did not deem (or think) me worthy'.
2^2 Coptic Life, paragraph 82 was happening in Egypt, and he would speak to Serapion the bishop who was on the mountain with him.
It happened one day as he sat working that he had an ecstatic experience and he groaned a great deal while he was having the revelatory vision. <CThen,i> after a while,412 he turned to the brothers, groaning, and started trembling in fear. He got up and prayed and bent his knees to the ground; and the old man got up and began to weep. Those with him also began to tremble, and they were very afraid. They asked him to tell them what he had seen, forcefully importuning him until he told them what he had seen.
He spoke to them with great difficulty, 'My children, it is better for me to die before the things I saw take place!'
They importuned him even more to tell them, and he wept and said to them, 'Wrath is going to come upon the Church, and she is going to be handed over to people who are like beasts. For I saw the Church, and there were mules standing all around her, kicking everyone inside, crazily jumping about like wild animals.415 Then I groaned-surely you heard me! I heard a voice saying,
"They will destroy the altar!'"414
410. Serapion is Serapion of Thmuis; See Gk Life 11 82.3 and n.
411. Reading ©it*. instead of aarei (cf. Gk Elra), as Garitte suggests.
412. Reading hnngxoy<oy>noY, as Garitte suggests.
413. Reading n<2N>ntbnooy©, as Garitte suggests.
414. See Mai 1:7.
Greek Life, paragraph 82
is written in Daniel.457 A few hours later he would resume his conversation with the brothers who were with him right where he had left off. 3. Those who were with him perceived that he was seeing some kind of vision. Indeed, often while he was on the mountain he would report things that he saw taking place in Egypt to Bishop Serapion, who was there on the mountain and saw Antony absorbed in the vision.458
4. Once while Antony was sitting and working, it was as though he were having an ecstatic experience and he groaned a great deal while he was having this vision. Then, an hour later, groaning and trembling, he turned to those who were with him. He stood up and prayed, then he knelt down and remained there a long time. 5. Then the old man stood up and wept and wailed. Those who were with him also started trembling and, very afraid, demanded to know what was happening and badgered him until he was forced to speak.
6. So, groaning loudly, he said, 'Children, it would be better for me to die before the events in my vision take place!' Again they importuned him to know what it was. Weeping, he said,
'Wrath is about to seize hold of the Church and she is about to be handed over459 to people who are like irrational animals.
7. For I saw the altar of the Church460 and all around her mules were standing in a circle, kicking those who were inside, just like the kicking that stampeding animals make leaping about. Surely', he said, 'you heard how I was groaning! For I heard a voice saying, "They will make an abomination of my altar!"'461
457. See Dan 4:19.
458. Serapion (or Sarapion) the Great (his name comes from the name of the egyptian god Serapis) was a well-known monk and became bishop of Thmuis in Lower Egypt before 339. In 91.1 Antony leaves him one of his sheepskin coats. In Lausiac History 7.3 and 46.2, Palladius numbers him among the monks of Nitria. On his writings, see )ohannes Quasten, i Patrology (Utrecht: Spectrum, 1950; repr. Westminster, Maryland: Chris tian Classics, 1984), 3: 80-85.
459. Or 'betrayed'; Gk paradidosthai. See Mt 17:22. derives 'church'. (The 'Church' = ekklesia.) ▼ n. 461. t 460. Gk: kurialcou, literally '(the place) of the Lord', from which English
234 Coptic Life, paragraph 82 These were the things the God-loving old man saw.
Two years later, the Arians seized the Church, they plundered her and violently carried off the vessels inside and had pagans cart them away They forced crowds of people at work to join with them. Then all of us understood that the kicking of the mules had told Antony in advance what was going to happen, with the Arians acting irrationally like wild beasts.
But when Antony saw this vision, he knew that these events had been decided and would come about, and he said to us, 'Do not lose heart, my children, for just as the Lord has been angry, so will he heal,415 and the Church will regain her honor once more and shine forth as she was before. And you will see those who were persecuted return once again to their rightful places, and the godless will withdraw to their lairs. But the faith of the faithful,41" those who worship God, will speak <freely and openly> everywhere.417 Only, watch yourselves! Do not be defiled with the Arians, for their teaching comes not from the apostles but from the demons and their father the Devil.41*
And this knowledge, when confronted with an upright heart, is irrational and powerless, like farm animals and mules.'419
415. See Col 3:21, Job 5:18. , , r, 416. The faithful' are euscbes, while 'the godless are asebes, both Ok terms 417. Reading 2N oynuTpr^e instead of 211 oymiTpilpjaij, as Garitte suggests, though 211 oymiTpr^e is pleonastic because of n^ppHOixze so 2u oypMije is another possibility.
418. See 1 Tm 4:1, Jn 8:44- , „ . ,_. .
419 See Ps 31:9 (32:9). 'Irrational' renders alogos; Athanasius undoubt edly wishes to suggest that the Arians are also 'without Chnsf, a-logoi.
Greek Life, paragraph 82
9. These were the things the old man saw. Two years later the current onslaught by the Arians began and their rape of churches as they violently plundered the vessels and had pagans haul them away as they forced pagans to leave their businesses and join with them and, in their presence, did with the altar as they wished.462 10. Then everyone understood that these kickings of the mules had signaled to Antony in advance the things that Arians are now irrationally doing like barnyard animals. n. When Antony saw this vision, he comforted those who were with him, saying, 'Do not lose heart, children, for just as the Lord has been angry, so will he again heal.463
12. The Church will once again regain its proper order and shine forth as she is accustomed to do. You will see those who were persecuted restored to their rightful places, and the godless will withdraw once again to their lairs. You will see the faith of the faithful spoken with complete freedom everywhere. 13. Only, do not defile yourselves with the Arians! For this teaching comes not from the apostles but from the demons and their father the Devil.464
Moreover, this teaching is irrational and sterile and comes from unorthodox thinking, just as mules are irrational'.465
• 461. See Mai 1:7.
462. See Mt 17:12. This attack of the Arians is probably the conflict of 356-357, during which Athanasius took refuge with the monks of Upper
Egypt [B: 349 n. 1]. The Arians 'plundered' (harpasantes) the churches during their 'rape' (harpage) of them. "Did with the altar as they wished" may be euphemistically saying that the Arians defecated on it, as the frankish crusaders defecated on the altar of Hagia Sophia in 1204.
463. See Col 3:21 and Job 5:18. The Lord 'has been angry' (orgisthe) so it is his 'wrath' (orge) in f 82.6 that is about to come upon the Church. In f 86.2 Antony tells a military commander who is persecuting the ortho dox that wrath (presumably God's) will come upon him.
464. See 1 Tm 4:1, Jn 8:44.
465. See Ps 31:9 (32:9). 'Irrational': Gk alogia. Athanasius undoubtedly also wishes to suggest that the Arians are a-logoi, without the Logos,
< Christ.
Coptic Life, paragraphs 83-84 Antony's Faith 83 These, then, were the words of Antony. We must not be skeptical420 that all these wonders were done by a person. For it is the promise of the Saviour, who says, 'If you have faith the size of a mustard seed, you will say to this mountain, "Move", and it will move',421 and again,
Truly, I say to you, whatever you ask from my father, he will give it to you in my name. Ask, and you will receive'.422 Fie is also the one who says to his disciples and to everyone who believes in him, Cure the sick, cleanse the lepers, cast out demons. You received without payment; give in return without payment.4-"
The Works of a Holy Man 84 Antony did not work cures424 by issuing commands, but by praying and calling on the name of God. As a result, it became clear to everyone that it was not he who was doing these things but the Lord, who was demonstrating his love of humanity through Antony, his chosen one, and healing those who were suffering and distressed.425 But Antony was greatly distressed at the crowds of people that gathered and disturbed him on the 420. Reading eTpeNpvnt^Te for epvni^Te (cf. Gk amareuY as Garitte suggests. Literally: 'unbelieving'.
421. Mt 17:20 422. In 16:23-24. 423. Mt 10.8.
424 Reading <M>eqeipe, as Garitte suggests.
423. After this sentence Coptic lacks 'But Antony prayed and prac ticed asceticism alone, sitting on the mountain for that purpose, e would rejoice at the contemplation of divine things . The omission may be due to haplography, not because of the Gk text, but due^ to similar words the translator was thinking: ndaxovras . . . eAu-rr^ro.
NN6TM02K . . . eqU02K.
Greek Life, paragraphs 83-84
Antony's Faith 83.1. These, then, were Antony's visions. We must not doubt whether all these wonders attributed to one person occurred. 2. It is the promise of the Saviour when he says,
'If you have faith the size of a mustard seed, you will say to this mountain, "Move from here", and it will move, and nothing will be impossible for you'.466 3. And again, 'Very truly I say to you, if you ask my Father for something in my name, he will give it to you. Ask, and you will receive'.467
He is also the one who says to his disciples and to everyone who believes in him, 'Cure the sick, cast out demons. You received without payment; give without payment'.468
The Works of a Holy Man 84.1. Antony healed people not by issuing orders but by praying and calling on the name of Christ. As a result, it became clear to everyone that it was not he who was doing these things but the Lord, who through Antony was demonstrating his love for humankind and healing those who were suffering. 2. Antony prayed and practiced ascetic discipline alone, for that purpose sitting on the mountain.469 He rejoiced at the contemplation of divine things470 while at the same time he was saddened because he was being bothered by crowds of people and dragged away to the outer mountain. 3. In fact even all the judges were asking him to come down from the mountain because it was not possible for them to go there because of all the 466. Mt 17:20. 467. Jn 16:23-24. 468. Mt 10:8.
469. See 4 Kingdoms (lxx; = 2 Kings) 1:9.
470. Gk theion thedria. In 82 Antony has theoriai, visions.
238 Coptic Life, paragraphs 84-85 outer mountain. Even all the judges asked him to come down from the mountain because it was impossible for them to go into the mountain on account of those who trailed after them. But he declined to go see them. They sent to him some with charges against them who were being held by soldiers so that for their sake he might come down to them. When he did so, he saw these people weeping. His effort was not in vain, since he was able to be of use, for he helped a multitude and his coming did a great deal of good. He helped the rulers and judges^ counseling them and commanding them to love justice over everything else and to fear God, and to realize that they would be judged with the judgement with which they judged.426 But more than anything else, the holy one loved remaining on the mountain.
Monks Need Solitude Like Fish Need Water 85. It happened one day that some people in need were importuning him and the military commander asked him by means of a number of messages to come down.
He came and spoke a few things about attaining salvation and concerning those who were in need, and then hastened to return. The one called 'duke' asked him427 to stay a few days longer, but he replied that he could not remain, saying, 'It is not possible for me to stay longer with you'.
And he spoke to him using a lovely analogy, saying, Just as fish quickly die if they stay too long on dry land, monks also quickly perish if they stay too long with you.
Like the fish hurrying back to the sea, we too have to hurry the monk back to the mountain before we stay too long and forget what is within'. When the military commander heard these words, he was amazed, and said,
427. Coptic lacks three lines of Gk text here, clearly due to haplography (a^iaiaavTOS avrov . . . a^LoCvros avrov).
Greek Life, paragraphs 84-85
people who accompanied the accused. 4. So they asked him to come just so they could see him. Antony, however, turned away the petitioners and declined the invitations of those who journeyed to see him, but they persisted even more in sending him persons charged with crimes and they sent prisoners to see if he would come down on their account. Compelled by necessity, and seeing those who were bewailing their fate, he came to the outer mountain.471 Once again his efforts were not without benefit, for he was able to help numerous people and his coming did a great deal of good. 6. He helped the judges, especially advising all of them to make just decisions and to fear God and to realize that they were to be judged with the same judgement with which they judged.472 But more than anything else, Antony loved spending his time on the mountain.
Monks Need Solitude Like Fish Need Water473 85.1. One time, then, subjected to this kind of pressure by those in need, and with the military commander repeatedly importuning him to come down, he came and spoke a few things about attaining salvation and about those in need, and then hastened to return. 2. But when the one called 'Duke' asked him to stay on, Antony replied that he could not stay with them longer and tried to 471. Saint Augustine complains somewhere that all his time as a bishop was being taken up with court cases and legal matters. Monks became the locus for intercessions, not only for healing but also in legal matters. The classic study of this phenomenon in late antiquity is that of Peter Brown,
'The Rise and Function of the Holy Man in Late Antiquity', Journal of Roman Studies 61 (1971) 80-101, repr. in Brown, Society and the Holy in Late Antiquity (Berkeley: University of California Press, 1982) 103-152.
See also Brown, 'The Saint as Exemplar in Late Antiquity' in Saints and Virtues, ed. by John Stratton Hawley (Berkeley: University of California
Press, 1987).
472. See Mt 7:2.
473. The saying recorded in 85.3-4 is also found in Apophthegmata Antony the Great 10 (Ward, 3).
240 Coptic Life, paragraphs 85-86 'This man is a servant of God!428 How could a commoner like this acquire such knowledge and understanding and wisdom unless429 God loved him?
Antony Predicts the Death of Balacius 86. A military commander by the name of Balacius persecuted us Christians because of the enthusiasm he had for the Arians. He was very evil and was so cruel that he even beat virgins and stripped the monks of their clothing and beat them. Antony spoke to him in a letter with words like these, saying, 'I see wrath coming upon you. Stop persecuting Christians or the wrath will come upon you before you know it!' When Balacius received the letter he laughed and threw it away and spit on it, and those who brought it he insulted, and he ordered them to tell Antony all these words: 'Since you have taken pity on the monks and shown concern for them, watch out! I am going to come after you, and 1 will not spare you!'
Before five days had passed, the wrath came upon him. Balacius went out to the first way-station outside
Alexandria, which is called Chereu, with Nestorius, the prefect of Alexandria, traveling with him.450 They were
428. See Mt 25:54Mk 15:59. . , 429. The Coptic here has a play on words not possible m Ok: wis dom' here is het ensabe, while the next word, 'unless, is ensabeL
450. On the historical persons Balacius and Nestorius, see Gk Life mounted on horses belonging to Balacius, and these horses tl 86.1 and 4 notes.
Greek Life, paragraphs 8j-86
persuade him with a lovely analogy: 3. 'Just as fish die if they stay too long on dry land, monks also grow feeble if they stay too long with you and loiter among you. 4. Like fish hurrying to the sea, therefore, we too must hurry back to the mountain or we will stay too long and forget what is within'. 5. When the military commander heard these words and many others from Antony, he was amazed and said,
'Truly this man is a servant of God!474 How could a commoner have so much and such great intelligence unless he were loved by God?'475
Antony Predicts the Death of Balacius 86.1. A certain military commander by the name of Balacius was cruelly persecuting us Christians on account of his enthusiasm for the despicable Arians.476 2. Because he was so cruel—he even beat virgins and stripped monks naked and whipped them—Antony wrote a letter and sent it to him. It went like this: 'I see wrath coming upon you!477
Stop persecuting Christians or wrath will overtake you some day. It is already on the point of arriving!'478 3. But Balacius laughed and threw the letter to the ground and spit on it. Those who had brought it he insulted, and he ordered them to tell Antony the following: 'Since you are so concerned about the monks, I am now going to come after you too!'479
4. Not five days had passed before the wrath overtook 474. See Mt 27:54, Mk 15:39. 475. See Acts 4:13.
476. Balacius was dux, or duke, of Egypt from 340-345 [B: 357 n. 1]. There is a small irony that Balacius' 'enthusiasm' (spoude) was for persecuting the orthodox while Antony's zeal (spoude) was for the ascetic life of prayer and helping others. 477. See f 82.6.
478. For another version of this letter, see Athanasius, History of the Arians 14.
479. In a nice piece of writing, Athanasius has Balacius spit back Antony's warning: Antony says that wrath is 'already' (ede) on the point of arriving against Balacius, so the latter responds that, since Antony is so concerned about the monks, he will 'now' (ede) punish Antony too.
Coptic Life, paragraphs 86-87 were the gentlest of all the horses he had. But before they reached their destination, the horses began to frisk with one another, as they do, and suddenly the horse Nestorius was riding-the gentler of the two-bit Balacius in the leg, threw him to the ground, lay down on him, and in this way tore his leg with its teeth. Balacius was immediately carried to the city, but within three days he died. And everyone was amazed that what Antony had said was so quickly fulfilled.
A Physician and Good Father to Egypt 87. In this way he would teach all people peace and quiet. When still others came to see him, he would teach them in such a way that they forgot their lawsuits before the court and blessed the [monks] for their way of life.451
He so championed those who had been wronged that some thought that it was he who had been wronged, and he was so good at helping everyone that he caused a multitude of the wealthy to renounce their possessions and become monks. Antony was a physician4"- given by God to Egypt, for whoever went to him grieving in his heart and did not return home rejoicing? Or who went455 concerning people who had died and did not lay aside his grief? Who ever went angry and did not have his anger changed to friendship?434 What poor person came to him
451. Coptic: 'blessed them'; Gk: 'those who withdraw from this life'.
Garitte suggests emending the text to match the Gk.
432. Gk: 'He was like a physician', which the Syriac also has. Garitte suggests emending the Coptic text to match the Gk, but this is unnec essary, and waters down the intent of the Coptic.
433. Coptic lacks 'mourning'; Garitte suggests adding 'weeping'.
434. Coptic lacks this sentence, easily omitted through haplography (rt? . . . rts).
Greek Life, paragraphs 86-8y
him. Balacius, along with Nestorius, the prefect of Egypt, both of them mounted on horses, went out to the first waystation outside Alexandria, which is called Chaireou.480
5. These horses belonged to Balacius and were the gentlest of all the horses raised by him. 6. But before the two reached their destination, the horses began to frisk with one another, as they do, and suddenly the gentler of the horses, which Nestorius was riding, bit Balacius and fell on him. 7. The horse tore Balacius' leg to pieces so badly with its teeth that he was immediately taken into the city, but within three days he died, and everyone was amazed that what Antony had said was fulfilled so quickly.
A Physician to Egypt and Father to Everyone 87.1. In this way Antony warned the ruthless. Others who came to meet with him he would admonish so strongly that they would immediately forget about going to court and would bless those who withdraw from this life. 2. He so championed those who had been wronged that people thought it was not the others who had suffered but he himself. Again, he was so much help to everyone that numerous soldiers and many wealthy people laid aside life's burdens and from that moment became monks. 3. In short,
Antony was like a physician given by God to Egypt, for who ever went to him sad at heart and did not come back rejoicing? Who ever went mourning his loved ones who had died and did not right away lay aside his grief? Who ever went angry and did not have his anger changed to friendship? 4. What poor person in his despair went to meet him and when he heard and saw him did not come away despising wealth and comforted in his poverty? What monk, losing heart, went to him and did not instead become
480. Chaireou (modern El Kerium), a village in Lower Egypt, was the last way-station before Alexandria, about thirty kilometers away, on the route from Memphis to the capital. Nestorius succeeded Balacius and was duke from 345-352 IB: 357 n3'4l-
244 Coptic Life, paragraphs 87-88 and was not comforted in his poverty? What monk, losing heart, came to him and was not strengthened? What young person came to the mountain and, when he saw
Antony, did not immediately dry up the pleasures waging war against him?435 Who ever came to him tempted by a demon and did not find relief?4'6 Or who came to him afflicted by his thoughts and did not have his mind calmed?
88. Indeed, this was also a great practice of Antony's ascetic discipline: he had a gift of discerning spirits, as I said before. He knew <their>457 movements and recognized what motivated each of them and caused their connivings and evil actions. Not only were they unable to make fun of Antony, but he taught others who were besieged by the spirits and whose thoughts were afflicted by them how "Atheyi^ could overpower4their plots, he would tell them about the wiles of the spirits that worked43" within them. Each person, therefore, who came to see him was strengthened as though being trained lor the contests by Antony. How many young women engaged to be married, merely seeing Antony on the other side of the river, remained virgins for Christ the true King until the day they died! People would come440 to see him from foreign lands, and those who were helped by him returned to their countries as though accompanied by a good father.
Indeed, when he died they all became orphans because their father had been taken away from them.
4^55. 'On 'drying up' the passions, see Gk Life H 87.5 and n.
436. This sentence, supplied from the Gk, could easily have been omitted through haplography. . , , r,ritt.
437. Reading hjutoy for N2HTq (cf. Gk aurwv to. Kiv^ara), as uariue suggests. , ., c r\ - * 438. Reading eyH^eujSMSoM for eMN^eipSM&OM, we ... let. uk nm av
SvvaivTo) as Garitte suggests.
439. Reading <NU>ererieprei (cf. Gk t<Zv ivepyovvrwv), as Garitte sug gests.
440. Reading <n>©ynhy (cf. Gk ypyovro), as Garitte suggests.
Greek Life, paragraphs 87-88
stronger? 5. What young person, when he came to the mountain and set eyes on Antony, did not immediately have his love for pleasure dried up481 and learn to love moderation?482 Who ever came to him tempted by a demon and did not find relief? 6. And who ever came to him troubled by his thoughts and did not have his mind calmed?
88.1. Here, as I have said earlier, is another of Antony's great ascetic disciplines: he had a gift483 for discerning spirits,4*4 for recognizing their movements and seeing what compels each of them and what makes them eager to hatch plots. Not only was Antony not mocked by them, he taught those whose thoughts were troubled by spirits how they could turn away the plots of the spirits, describing in full the villainies and weaknesses by which they operate. 2. So each person, as though he had been anointed by Antony, returned4*5 to face with confidence the devices of the Devil and his demons. How many young women with fiances, after merely seeing Antony in the distance, remained virgins for Christ?4*6 3. People would also come from foreign lands to see him. They, like everyone else, benefitted from seeing him and returned to their own lands as though accompanied by a father. There is no doubt that when
Antony went to his rest, all of them, like orphans deprived of their father, comforted each other with his memory alone, while at the same time keeping his admonitions and exhortations.487
481. Reading e^paivero ('dried up') with Bartelink instead of e^pvelto ('renounced'), a reading supported by the Coptic text. See Athanasius, On Virginity 7: 'fasting ... dries up bodily discharges'. Bartelink, 361 n. 1, also offers an example from Gregory the Great. The idea of 'drying up' the passions is both monastic and hellenic: it may be found in the thinking of the monks of Egypt and their spiritual heir, John Cassian; in greek thought it goes back to Thales, Anaximines, and Anaximander, and may be found in Oribasius' Medical Collection (4th c.). See Vivian, ' "Everything Made by God is Good" ', esp. 93-95. See also Apophthegmata Antony the Great 22
(Ward, 6).
482. Or 'chastity'; Gk sophrosunen. 483. Gk: charisma.
484. See 1 Cor 12:10 and f 22.3, 38.5, and 44.1 above. ▼ nn. 485-487.
Coptic Life, paragraph 89 Antony Speaks to the Monks about His Death 89. Finally, it is right that we recall the end of his life and that you yourselves listen attentively to me, for even in his death he gave good cause for everyone to emulate him. He came to visit the brothers living on the outer mountain and he had already learned from Providence the day of his death. He spoke to the brothers, saying,
This is the last time 1 will be coming to visit you, and we will not see one another again in this world. The time approaches for me to go away,441 for I am approaching the age of a hundred and five'. When they heard these words they wept, and they embraced and kissed him. But the old man was full of joy, like someone returning from a foreign land about to enter his own city. He spoke with them and exhorted them444 not to lose heart in their labors and not to grow weary or cease from their ascetic practices, but to •Miv^443 as though they would die each day (as I said before), to work diligently and zealously to protect their souls from every evil thought and not to go near the Melitian <schismatics>,444 'for', [he said,] 'you are well aware of their filthy opinions445 and evil ways.
And have no fellowship at all with the Arians, for their impiety is obvious to everyone. If you see the rulers and judges championing their cause, do not be upset, for their short-lived delusion will cease. So, you who are pure, keep yourselves away from them, and preserve the tradition of your fathers and, above all else, faith in our
Lord Jesus Christ.'
441. See 2 Tim 4:6 and Jn 14:28.
442. Coptic lacks; cf. Gk irapTyyyeXev avroZs. _ , 443. Reading eTpeyuiH? instead of eTpeyoyiunl, 'to reveal (ct. Gk tfv), as Garitte suggests. . , . , 444 Reading hcxiohxtikoc instead of tixpiouvriKoc, chrismatics (ct.
Gk tols axiapariKols), a word not attested in classical or patristic Gk.
Syr: 'the Melitians, these heretics'.'The Coptic then suddenly switches from third person plural to second.
445. Prohairesis = Gk proairesis, with the dear suggestion of luuresis, heresy.
Greek Life, paragraph 8g
Antony Speaks to the Monks about His Death 89.1. It is indeed right for you to want to hear and for me, of course, to recall the way in which the end of his life came about, for even in this he is worthy of emulation.
2. As was his habit, he came to visit the monks on the outer mountain and, having already learned from Providence about his death, spoke with the brothers and said, 'This is my last visit with you. I will be surprised if we see each other again in this life. 3. It is now time for me to die,488 for I am approaching the age of a hundred and five'.489
When the monks heard this, they wept and embraced and kissed the old man, 4. but he, like someone who leaves a foreign city for his own, was filled with joy. He talked with them and exhorted them not to neglect their ascetic labors, not to be faint-hearted in their ascetic discipline but to live as though they each day were going to die and, as I said before, to be zealous in protecting their souls from filthy thoughts and to emulate the saints.490 He also told them not to go near the melitian schismatics (for you know their evil and profane doctrine),49' nor to have any sort of fellowship with the Arians (indeed, their godlessness is perfectly clear to everyone).492 5. 'If you see judges acting as their champions, [he said,] do not be upset, for their perishable and short-lived delusion will come to an end.493
6. You who are pure, therefore, take special care to keep yourselves away from them and preserve the tradition of the fathers and, above all, keep a pure faith494 in our Lord
Jesus Christ, which you have learned from the Scriptures and have often had recalled to you by me'.
485. Gk katercheto also includes the idea of coming down the mountain.
486. See 2 Cor 11:2.
487. The theme of being orphaned after the death of a great abba is a recurrent one in the Life ofPachomius: after the death of Palamon (Bohairic
Life 18; CS 45:40), Pachomius (Life 123; CS 45:179), and Theodore (Life
207: CS 45:259).
488. Gk: analusai, which also means 'depart' (Bartelink: 'partir'), but the verb first and foremost suggests 'to dissolve', 'die'. ▼ nn. 489-494.
Coptic Life, paragraph 90 Antony Rebukes the Brothers for their Burial Practices 90. When the brothers importuned him, wishing to make him stay with them until his perfection, he
<refused>,447 for he would not allow this one practice in particular: the Egyptians love to prepare for burial the bodies of eminent people who have died, especially holy martyrs; they wrap them in linen but do not bury them in the earth, placing them instead on couches that they keep with them, thinking that by doing this they honor the one who has passed away. But Antony spoke with the bishops, asking them about this practice, so they would provide direction to the people about it. Furthermore, he would himself reproach the people and rebuke the women, saying, This is not right, for even our patriarchs and prophets lie in tombs to this day. The blessed body of our Lord Jesus Christ was placed in a tomb and was hidden until he rose on the third day'.448 By saying these things, the blessed one wanted them to hide in the earth the bodies of those who die, whether righteous or sinner.
For who is greater, the servants or their Lord?449 Many obeyed him, therefore, and hid their dead in the earth.
446. Both Gk teltithenai and its Coptic equivalent jok ebol mean 'to die', but with the added meaning of 'to bring to completion, to make perfect', and 'to be perfected'.
447. Reading Hneqoycoaj instead Mneqoyoeiur 448. See Jn 19:41, Mt 27:60, Mk 15:46.
449. See Jn 15:16, 15:20.
Greek Life, paragraph go
Antony Rebukes the Egyptians for their Burial Practices 90.1. When the brothers tried to force him to stay with them and die there, he refused for a number of reasons (which he indicated even by his silence), but especially because of this:
2. The Egyptians love to prepare for burial the bodies of eminent people who have died, and especially those of the holy martyrs.495 They wrap them in linen cloths but do not hide them under the earth; instead, they place them on small couches and keep watch over them in their homes, thinking that by doing this they honor the departed.496 3. But Antony had often asked the bishops to provide direction to the people about this practice. 4. And he would shame the laity and rebuke the women, saying, 'This practice is neither lawful nor in any way godly, for even the remains of the patriarchs and prophets are preserved in tombs to this day. Even the body of the Lord himself was placed in a tomb and a stone was placed on it and it was hidden until he rose on the third day'.497 5. By saying these things Antony was showing that the person who does not hide the bodies of the dead after death transgresses the law, even if the bodies are those of saints. For what body is greater or more holy than the body of the Lord?498 6. When they heard this, therefore, many people hid their dead under the earth from that time on and gave thanks to the Lord, having been taught well499 489. See 2 Tm 4:6 and Jn 14:28.
490. See 1 Cor 15:31 and f 19.2 above.
491. 'Doctrine': Gk proairesis, which may also suggest hairesis, a word that by Athanasius' time suggested 'a body of people holding false doctrine', hence 'heresy, false teaching'. 492. See 2 Tm 3:9.
493. 'Delusion' renders phantasia, which earlier in the text is translated as 'apparition', and is one of the chief works of the Devil and his demons.
494. 'A pure faith' is faith that is eusebes, whereas the 'impiety' of the Arians (f 89.4) is asebeia. See f 68.3 and 69.4.
495. It is clear that Athanasius is suggesting that Antony too is a holy martyr: see f 46.
496. Herodotus, Histories II.85-90, has a lengthy account of egyptian burial practices. 497. See Jn 19:41, Mt 27:60, Mk 15:46. T nn. 498-499.
Coptic Life, paragraph 91 Antony Becomes III; His Final Words 91. But Antony was afraid that they would prepare his body this way so he hurried away, signalling farewell to the brothers on the outer mountain, and left for the inner mountain where he lived. And a few days later he became ill. He called the brothers who were with him (there were two of them who had stayed with him more than ten years, serving him because he was an old man). He said to them, 'I will be going the way of the fathers, as it is written,450 for I see myself being called by the Lord, and I am going to him. Now you be diligent and sober, and do not deviate from the ascetic discipline you have been keeping for so many years, but act as if you were just starting out with your ascetic discipline and keep your enthusiasm. You know the wiles of the evil demons, but you have seen what weaklings they are. Do not be afraid of them, but entrust yourselves to Christ at all times and draw your strength from him, spreading the sweet smell of incense in Christ. As though you were going to die each day, remember the things you have heard from me.451
'Let there be no fellowship between you and these schismatic Melitians and Arian heretics.452 You know that I have stayed away from them on account of their evil heresy and their waging war against Christ. Make every effort yourselves always to work diligently, binding yourselves to Christ the Lord and afterwards to the saints, so that when you die they may receive you into the eternal habitations as friends and companions455
450. See Jos 23:14451. See 1 Cor 15:31, Dt 4:9. , 452. Reading mie2MpeTiKoo instead of mme2^ipeTiKoo, Arians and heretics'.
453. See Lk 16:9.
Greek Life, paragraph 91
Antony Becomes III. His Final Words 91.1. Yet Antony, knowing their practice and afraid that they would do the same with his body, shared his plans with the monks on the outer mountain and then hastened away. So he went to the inner mountain and remained there, as was his custom, and after a few months he became ill. He summoned those who were with him (there were two of them who had stayed there with him for fifteen years, living ascetically and serving him on account of his old age).500 He said to them, 2. 'As for me, as it is written,
I am going the way of the fathers, for I see myself being called by the Lord.501 But as for you, be diligent and sober, and do not abandon502 the ascetic way of life that you have followed for so many years but, as though you were just now starting out, work hard at maintaining your zeal.503
3. You know that the demons are always hatching plots.
You know how savage they are. But they are really weak and powerless. Therefore do not fear them but instead draw inspiration504 from Christ and believe in him. And live as though you were going to die each day, attentively observing yourselves, and remember the exhortations you have heard from me.5°5 4. Let there be no fellowship between you and schismatics and absolutely no fellowship with those arian heretics. You know how I too have stayed away from them because they wage war with Christ and because of their heretical beliefs. 5. Make every effort yourselves always to be united, especially with the Lord, and then with the saints, so that after your death they will receive you into the eternal habitations as friends and companions.506
498. See Jn 13:16,15:20.
499. Despite the protestation of Antony and the bishops, mummification apparently persisted among egyptian Christians into the sixth century; see Rubenson, 101. Antony's fears of post-mortem veneration were wellplaced, as the following fascinating report of an english traveller early in the twentieth century attests: 'Next morning we attended service in the so-called "Church of the Elders" [at the monastery of Saint Macarius at Wadi al-Natrun], where the still unburied bodies of the three Sts. Macarius T
Coptic Life, paragraph 91 'Consider these things in your hearts and think about them, and if you care for me and keep my memory as a father, do not let <anyone>454 take my body to Egypt lest they keep it in their homes. It was on account of this practice that I returned here to this mountain. You know that I always rebuke those who are doing this and exhort them to stop practices of this sort. Therefore, you bury my body in the earth and follow my instructions so that no one knows the place where my body is except you alone. For I will receive it back imperishable on the day of the Lord.455 Distribute my clothes. Give to Athanasius my coat made of skins and the cloak I use for bedding, for he was the one who gave it to me new. Look, it is worn out. And to Bishop Serapion give my sheepskin; you yourselves keep my hairshirt. God keep you my children, for Antony is about to leave this life and will no longer be with you'.456
454. Reading unpK* <\\>^Y (cf. Gk ifetri nvas). as Garitte suggests.
455. See 1 Cor 15:42-52.
456. See Jn 13:1, 1711.
Greek Life, paragraph gi
'Think about these things yourselves, and reflect on them, 6. and if you care about me and keep my memory as you would a father's, do not allow anyone to take my body to Egypt lest they keep it in their homes. Indeed, it was on account of this practice that I returned to the mountain and came here. 7. You know how I have always put to shame those who do this and how I have ordered them to stop practices of this sort. Therefore you yourselves bury me and hide my body under the earth and follow my instructions so that no one knows the burial site except you alone.507 8. I will receive my body back imperishable from the Lord at the resurrection of the dead.508 Distribute my clothing. To Bishop Athanasius give the one sheepskin coat and the tunic I used for bedding. He gave it to me new, but I have worn it out. 9. To Bishop Serapion give the other sheepskin coat and you keep the hairshirt yourselves.509 And now, God keep you, children. Antony is about to leave this life and will no longer be with you'.510 repose on an ancient and massive wooden bier. Tradition has not reported accurately as to which of these three saints it was who founded the mon astery .... Therefore, to make sure of being protected by the right saint, the monks keep all three bodies, and remove them to a bier which stands empty in each of the other churches within the convent [that is, monas tery] walls whenever a special service is held in any of them. This is probably a survival of the ancient Egyptian belief in the ka, or shade of the departed, who was always supposed to be present wherever his mummy might be'. See Agnes Smith Lewis, 'Hidden Egypt', The Century Illus trated Monthly Magazine 68 (1904) 745-758; the quotation is on 755.
500. John the Little served his spiritual father Amoi for twelve years during the latter's illness. See the Life of John the Little 29 (Mikhail and Vivian 32-33).
501. See Jos 23:14, 3 Kingdoms (lxx; = 1 Kings) 2:2. According to Jerome, Life of Paul, the First Hermit 1, these two disciples were named Amathis and Macarius—whom Jerome adduces to prove that Paul, not Antony, was the first hermit: they 'now also swear that a certain man of Thebes named Paul was the first hermit, although not recognized as such'. See
Paul B. Harvey, Jr., trans., 'Jerome: Life of Paul, the First Hermit', pp. 357369 in Vincent L. Wimbush, ed., Ascetic Behavior in Greco-Roman Anti quity: A Sourcebook (Minneapolis: Fortress, 1990) 360 and 367 n. 31.
502. Or: 'destroy'; Gk apolesete. ▼ nn. 503-510.
Coptic Life, paragraphs 92-93 The Death of Antony 92. When he finished saying these things, they all kissed him, and he lifted his feet up onto the bed. He looked on those who would come after him as on friends,'and he rejoiced with them, for his face showed his happiness.
And they looked at him as he rejoiced and was going to the Lord. And so he placed his spirit in God's hands and went to be with his fathers. Then the brothers, as he had ordered them, prepared his body for burial and hid it in the earth, and to this day no one knows where he is buried except his disciples alone.458 The one who received the sheepskin from the blessed Antony and the cloak he had worn out keeps them like a large amount of money.
For even seeing these is like seeing Antony, and putting them on is like wearing his teachings with joy.
Antony, the Man of God 95 This, then, was Antony's end in the body and this was his ascetic discipline. Even if these things are slight compared with the virtues of that man, reflect on them and consider for yourselves what kind of person was Antony, the man of God, who from his youth until he was an old man kept up his ascetic discipline at all times. The desire for gluttony did not conquer his old age, and he did not change the way he dressed out of consideration of the body's weakness. He did not wash his feet with water and yet, while following all these practices, no harm came to him. Indeed, even his eyes were sound, no disease touched them, and his vision was good. Not one of his teeth fell out, but they had been severely worn down because of the old man's great age.459 His feet and 457. See In 15:14-15.
458. See Dt 34:5-6.
459. See Dt 54:7
Greek Life, paragraphs 92-gj
The Death of Antony5" [356] 92.1. When he had finished speaking and they had embraced and kissed him, Antony lifted his feet up onto the bed.512 Looking on those who came to him as on friends5'5 and having become very happy (as he was lying there his face showed great joy), he left them and went on to join the fathers.5'4 2. Then the two monks, just as Antony had ordered them to do, wrapped his body and prepared it for burial and hid it under the earth. To this day no one knows where it is hidden except those two alone.5'5 3. Those who received the sheepskin coat from blessed Antony and the worn-out cloak from him keep them and treat them as great valuables. For even seeing these things is like laying eyes on Antony, and putting them on is like bearing his admonitions with joy.5'6
Antony, the Man of God 93.1. This, then, was the end of Antony's life in the body and these were the principles of his ascetic discipline. Even if these things I have narrated are slight compared with 503. The theme of just starting out or making a beginning is common in early monastic literature. Macarius the Great, one of the most revered of monks, at the end of his life said 'I have not yet become a monk, but I have seen monks' (Apophthegmata Macarius 2; Ward, trans., 126). This theme also finds its way into the Rule of Saint Benedict.
504. Gk: anapneete, literally 'breathe in'.
505. See 1 Cor 15:31, Dt 4:9.
506. See Lk 16:9. Gnorimoi, 'companions', was often used by patristic authors of Jesus' disciples.
507. See Gn 49:29.
508. See 1 Cor 15:42-52.
509. The passing on of the sheepskin coats is probably intended to re mind the reader of 2 Kings 2:13-14, where Elisha picks up the mantle of Elijah.
510. See Jn 13:1, 17:11.
511. Serapion, in his letter to Antony's disciples, connects Antony's death with an onslaught of persecution (Athanasius' third exile began in 356), ▼
Coptic Life, paragraph 93 hands were also healthy and he appeared handsomer and more radiant than those who feast on a variety of foods and bathe themselves in baths and dress in beautiful clothing. And he took delight in his strength.
This is a sign for us that his soul and his virtue were beloved by God: his fame spread everywhere, and everyone who saw him marveled at him, and those who never saw him loved him. Antony was not known through books that he wrote filled with pronouncements nor through some kind of profane wisdom nor on account of any particular skilld6° but only through his devotion to God. For how did his fame spread to <Gaul>,f'' and reach Spain while he sat hidden on a mountain?
Moreover, how was his name heard in Rome and Africa unless God, who commands that those who belong to him be known everywhere, made a promise to Antony from the beginning? For even if <they> act in secret and do not reveal <themselves>,465 the Lord reveals them to 460. Coptic lacks this phrase, easily omitted through haplography.
461. The Coptic has 'Galilee' (Galilda), misreading Gk Gaul (Gallias) 462. Reading eq2tiooo instead of a.c|2Hooo (cf. Gk Kad^evos), as oarit e su22ests. See 2 Kings 1.9.
463. In the Coptic the subject of this phrase is 'he' referring presum ably to Antony. Following Garitte's suggestion, I have changed the pronouns to 'they', to accord with the Gk and the rest of the copti sentence.
Greek Life, paragraph 93
that man's virtue, nevertheless consider for yourselves what kind of person was this Antony, the man of God.5'7 From the time he was a youth until great old age he kept the same zeal for ascetic discipline. He neither yielded to the desire for extravagant foods on account of old age, nor on account of his body's frailty did he change the way he dressed or ever wash his feet with water. Yet, although he persevered in these practices, no harm came to him.
2. Indeed, maintaining even undiminished eyesight and with perfectly healthy eyes, he had good vision. Not one of his teeth fell out, though they had been worn down beneath the gums on account of the old man's advanced age.518 His feet and his hands also remained healthy. In short, he appeared more radiant, stronger, and more energetic than all those people who enjoy a wide variety of foods and baths and different types of clothing.519
3. This is a sign of his virtue and of his soul beloved by God: his fame spread everywhere, and everyone who saw him marveled at him, and even those who had never seen him longed to be near him. 4. Antony was known and recognized neither through written works nor through profane wisdom nor on account of any particular skill, but which supports Jerome's date of 356 for Antony's death. See Brakke,
Athanasius, 209 n. 26.
512. See Gn 49:33, said of Jacob just before he died.
513. In Jn 15:14-15 Jesus calls his disciples his friends.
514. See Gn 49:33, Acts 13:36.
515. See Dt 34:5-6. For a picture of a body lying in its grave at the exca vated monastery of Saint Epiphanius, and for a striking series of pictures of the unwrapping of a body, see H. E. Winlock and W. E. Crum, The Monastery of Epiphanius at Thebes (New York, 1926; repr. Arno Press,
I973) v°f x> plates xi and xii, and see 48-50 for a discussion.
516. In Apophthegmata Arsenius 19 (Ward, 19), Abba Daniel says of the late Arsenius, 'He left me his leather tunic, his white hair-shirt and his palm-leaf sandals. Although unworthy, I wear them, in order to gain his blessing.'
517. See f'f 70.2, 71.1.
518. See Dt 34:7. Antony is being compared to Moses.
519. See f 14.3-4.
258 Coptic Life, paragraphs 93-94 everyone, like a lamp, so that those who hear may receive zealousness for virtue.
Concluding Exhortation and Doxology 94. Therefore, read these things now to the brothers so they may know what kind of life monks ought to live and so they may be confirmed in our Lord Jesus Christ who glorifies those who give glory to him4'1 and leads into the kingdom of heaven <those>4'" who serve him and makes them famous because of their goodness towards others.466
In addition, if the need arises, read this also to the pagans so they too may receive knowledge that not only is our Lord Jesus Christ God, but he is also Son of God, and those who serve him with their whole heart drive away the demons that the pagans believe to be gods.
Moreover, the Christians repudiate them, showing not only that they are not gods but also by trampling them they run them off as deceivers and destroyers of humankind.467
May God keep you safe, my brothers, through the power of the holy Trinity. Amen.
464. See 1 Sam 2:30. 465Reading <n>6to, as Garitte suggests.
466. The Coptic is garbled here, and possibly should read more closely to the Gk.
467. See 1 Tm 4:1, 1 Jn 4:6.
Creek Life, paragraphs 93-94
only through his love of God.520 No one would deny that this was a gift from God. 5. For how was he heard about in Spain or in Gaul, how was he heard about in Rome and in Africa while he sat hidden on a mountain,521 except that God, who makes known everywhere those who belong to him, from the beginning promised also to make Antony known? For even if these people work in secret, even if they wish to remain unknown, the Lord reveals them to everyone, like a lamp, so those who hear may also in the same way know that it is possible to carry out the commandments and may receive zeal for the road to virtue.
Concluding Exhortation and Doxology 94.1. Therefore, read what I have written to the other brothers so they may learn what kind of life monks ought to live and may believe that our Lord Jesus Christ glorifies those who give glory to him.522 Not only does he lead into the kingdom of heaven those who serve him to the end, but even here, although they hide themselves and are eager to withdraw from the world, he makes them known and celebrated everywhere, both on account of their own virtue and on account of the help they give to others.
2. If the need arises, read this also to the pagans so they too may know in the same way that not only is our Lord
Jesus Christ God and the Son of God, but also that those who truly serve him and faithfully believe in him are repudiating the demons whom the pagans themselves believe to be gods. Not only do the Christians prove that these demons are not gods, but they also trample on them and run them off because the demons are deceivers and destroyers of humankind.523 In Christ Jesus our Lord, to whom be glory for ever and ever. Amen.
520. Gk: theosebeian; see f 68.3 and 69.4.
521. See 4 Kingdoms (lxx; = 2 Kings) 1:9.
522. See 1 Sam 2:30. 523. See 1 Tm 4:1,1 Jn:6.
524. Gal 1:5; see Heb 13:21, Rom 16:27.
Bibliography Abramowski, Louise. 'Vertritt des syrisches Fassung die urspriingliche Gestalt der Vita Antonii?' in Melanges
Antoine Guillaumont: Contributions a Vetude des christianismes orientaux. Cahiers d'orientalisme 20.
Geneve: Patrick Cramer, 1988.
Aland, Kurt, et al. The Greek New Testament. 3rd ed., United Bible Societies: 1975.
Athanase d'Alexandrie. Vie d'Antoine, ed. and trans. G. J.
M. Bartelink. Sources chretiennes 400. Paris: Cerf, I994Athanasius, Saint. On the Incarnation, trans. by a Religious of csmv. Crestwood, NY: St. Vladimir's, 1953.
Bagnall, Roger S. Egypt in Late Antiquity. Princeton:
Princeton UP, 1993.
Baker, D. 'St. Antony and the Biblical Precedents for the Monastic Vocation'. Ampleforth Journal 76 (1971) 6-n.
Barnard, Leslie W. 'The Date of S. Athanasius' Vita Antonii'.
Vigiliae Christianae 28 (1974) 169-175.
-. 'Did Athanasius Know Antony?', Studia Patristica 26 (1993) 139-149.
-., trans., The Monastic Letters of Saint Athanasius the Great. Oxford: Fairacres Press, 1994.
Barnes, Timothy D. 'Angel of Light or Mystic Initiate? The Problem of the Life of Antony'. Journal of Theological
Studies 37 (1986) 353-368.
Baynes, N. H. 'St. Antony and the Demons'. Journal of Egyptian Archaeology 40 (1954) 195-230.
-. 'The Great Persecution', in Cambridge Ancient History 12:646-91. Cambridge: Cambridge University
Press, 1971.
Bell, H. Idris. Jews and Christians in Egypt: The Jewish
Bibliography Troubles in Alexandria and the Athanasian Controversy.
Illustrated by Texts from Greek Papyri in the British Museum. London: The British Museum, 1914Besa. Life of Shenoute, trans. David N. Bell. CS Series 73,
Kalamazoo: Mich.: Cistercian Publications, 1983.
Bolman, Elizabeth S., ed. Monastic Visions: Wall Paintings in the Monastery of St. Antony at the Red Sea. New Ha ven - London: Yale University Press, 2002.
Bouyer, Louis. La Vie de S. Antoine: essai sur la spirituality du monachisme primitif. S. Wandrille, 1950.
Bowie, Ewen Lyall. 'Second Sophistic'. The Oxford Classical Dictionary, ed. Simon Hornblower and Antony
Spawforth, 3rd ed., 1377-1378Oxford - New York: Oxford University Press, 1996.
Bowman, Alan K. Egypt after the Pharaohs. Berkeley:
Press, 1995. _ , T.r r _. 'The Greek and Syriac Versions of the Life of University of California Press, 1986.
Brakke, David. Athanasius and the Politics of Asceticism.
Oxford Early Christian Studies Series. Oxford: Clarendon Antony'. Le Museon (1994) 29-53.
Brennan, B.R. 'Dating Athanasius' Vita Antonii'. Vigiliae Christianae 30 (1976): 52'54Brown, Peter. 'The Rise and Function of the Holy Man in Late Antiquity'. Journal of Roman Studies 61 (1971) 80
I01_. 'The Saint as Exemplar in Late Antiquity', in John Stratton Hawley, ed., Saints and Virtues. Berkeley.
University of California Press, 1987.
_, Society and the Holy in Late Antiquity. Berkeley.
University of California Press, 1982.
_. The World of Late Antiquity: ad 150-750. New York: Norton, 1989 [1971].
Browne, Gerald M. 'Coptico-Graeca: The Sahidic Version of Saint Athanasius' Vita Antonii'. Greek, Roman, and Byzantine Studies 12:1 (1971) 59'^4Burton-Christie, Douglas. ' "The Word in the Desert . The
Bibliography
Biblical Spirituality of Early Christian Monasticism'.
American Baptist Quarterly 16:1 (March 1997) 69-80.
-. The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism. New York Oxford: Oxford University Press, 1993.
Chitty, Derwas }. The Desert a City: An Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire. Oxford: Blackwell, 1966. Crestwood,
NY: St Vladimir's Seminary Press, n.d. [1966].
-, trans. The Letters of Saint Anthony the Great.
Oxford: Fairacres Press, 1975.
Clark, Elizabeth A. The Origenist Controversy: The Cultural Construction of an Early Christian Debate. Princeton:
Princeton University Press, 1993.
Colombas, Garcia M. El monacato primitivo. Madrid:
Biblioteca de Autores Cristianos, 1975.
Cox, Patricia. Biography in Late Antiquity: A Quest for the Holy Man. Berkeley: University of California Press, 1983.
Crum, W. E., ed. A Coptic Dictionary. Oxford: Clarendon Press, 1939.
Cyril of Scythopolis. The Lives of the Monks of Palestine, trans. R. M. Price. Kalamazoo: Cistercian Publications,
I99IDalai Lama, 'The Path to Calm Abiding', in Donald W.
Mitchell and James A. Wiseman, eds., The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics, 76-81. New York: Continuum, 1997.
Danielou, Jean. 'Les demons de Fair dans la vie d'Antoine', in Basilius Steidle, ed., Antonius Magnus Eremita, 136147. Rome: Herder, 1956.
De Vogiie, Adalbert. Histoire litteraire du mouvement monastique dans I'antiquite, premiere partie: Le monachisme latin: De la mort dAntoine a fin du sejour de Jerome a Rome (356-385). Paris: Cerf, 1991.
Deissmann, Adolf. Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, trans. R. M. Strachan. Grand
264 Bibliography Rapids, Mich.: Baker, 1978 [repr. of the 4th German ed. of 1922].
Dembinska, Maria. 'Diet: A Comparison of Food Con sumption in Some Eastern and Western Monasteries in the 4th-i2th Centuries'. Byzantion 55 (1985) 431-462.
Dorries, H. 'Die Vita Antonii als Geschischtsquelle , Nachrichten von der Akademie der Wissenschaften m
Gottingen, Phil-Hist Klasse (1949)- 359'4i°- Reprinted in Wort und Stunde I: Gesammelte Studien zur Kirchengeschichte des vierten Jahrhunderts, 145-224. Gottingen,
Draguet, Rene. 'Une Lettre de Serapion de Thmuis aux disciples d'Antoine (A.D. 356) en version syriaque et armenienne'. Le Museon 64 (1951)' I_25____ trans. La vie primitive de S. Antoine conservee en syriaque. Louvain: Secretariat du CorpusSCO, 1980.
Driscoll, Jeremy, trans. The Mind's Long Journey to the Holy Trinity: The Ad Monachos of Evagrius Ponticus. Collegeville, MN: The Liturgical Press, 1993.
Dzielska, Maria. Hypatia of Alexandria. Cambridge London: Harvard University Press, 1995Edelstein, Ludwig. Ancient Medicine. Baltimore. Johns
Hopkins, 1967. el-Meskeen, Matta. Coptic Monasticism and the Monastery of St. Macarius: A Short History. Cairo: Monastery of St.
Macarius, 1984.
Festugiere, A.-J. Les moines d'orient, vol. 1, Culture ou saintete.
Introduction au monachisme oriental. Paris: Cerf, 1961.
Frend, William H. C. The Archaeology of Early Christianity:
A History. Minneapolis: Fortress, 1996.
__ Martyrdom and Persecution in the Early Church.
Grand Rapids, MI: Baker, 1981 [1965].
Frost, Peter. 'Attitudes toward Blacks in the Early Christian Era'. The Second Century 8 (1991): i-n* Gabra, Gawdat, ed. Be Thou There: The Holy Family's Journey in Egypt. Cairo - New York: The American University in Cairo Press, 2001.
Bibliography
Garitte, Gerard. 'Panegyrique de saint Antoine par Jean, eveque d'Hermopolis'. Orientalia Christiana Periodica 9:3
(1943) 100-134, 330-365.
-. ed. S. Antonii Vitae Versio Sahidica. CSCO, Scriptores Coptici Series Quarta, Tomus I. Paris, 1949.
Goehring, James E. Ascetics, Society, and the Desert: Studies in Early Egyptian Monasticism. Harrisburg, PA: Trinity
Press International, 1999.
-. 'The Encroaching Desert: Literary Production and Ascetic Space in Early Christian Egypt'. Journal of Early Christian Studies 1:3 (Fall 1993) 281-296.
-. Monastic Diversity and Ideological Boun daries in Fourth-Century ChristianEgypt'. Journal of Early Christian Studies 5:1 (Spring 1997) 61-84.
-. 'The Origins of Monasticism', in Harold W.
Attridge and Gohei Hata, eds., Eusebius, Judaism and Christianity, 235-255. Detroit: Wayne State University
Press, 1992.
-. 'The World Engaged: The Social and Econo mic World of Early Egyptian Monasticism', in J. E.
Goehring, et al., eds., Gnosticism and the Early Christian World: In Honor of James M. Robinson, 134-144. Sonoma,
CA: Polebridge, 1990.
Gould, Graham. The Desert Fathers on Monastic Community.
Oxford: Clarendon, 1993.
-. 'Early Egyptian Monasticism and the Church', in Judith Loades, ed., Monastic Studies: The Continuity of Tradition, 1-10. Bangor, Wales: Headstart History, 1990.
-. 'The Influence of Origen on Fourth-Century Monasticism: Some Further Remarks', pp. 591-598 in Origeniana Sexta: Origene et la bible/Origen and the Bible.
Actes du Colloquium Origenianum Sextum. Chantilly, 30 aout-j septembre 1993, ed. Gilles Dorival and Alain le
Boulluec. Bibliotheca Ephemeridum Theologicarum Lovaniensium 118. Leuven: University Press, 1995.
-. 'The Life of Antony and the Origins of Chris tian Monasticism in Fourth-Century Egypt'. Medieval
History 1:2 (1991) 3'11- . . . „ __ 'Recent Work on Monastic Origins: a Consi
Bibliography deration of the Questions Raised by Samuel Rubensorfs The Letters of St. Antony'. Studia Patristica 25 6993) 4°5'
Gregory the Great. Gregory the Great: The Life of St. Benedict, commentary by Adalbert de Vogue, osb, trans. Hdapr
Costello and Eoin de Bhaldraithe. Petersham, MA:
St. Bede's, 1993.
Gregory of Nyssa. The Life of Moses, translated by Abraham T Malherbe and Everett Ferguson. Classics of Western
Spirituality. New York: Paulist Press—Kalamazoo:
Cistercian Publications, 1978. _ Guillamont, A. Aux Origines du Monachisme Chretien: pour une phenomenologie du monachisme. Spintuahte
Orientale 30. Begrolles en Mauges, 1979.
Guillamont, Antoine and Claire, trans. Traite pratique ou le moine, Sources chretiennes 170-171. Pans: Cerf, 1971.
Haas, Christopher. Alexandria in Late Antiquity: Topography and Social Conflict. Baltimore: Johns Hopkins UP, 1997Hamman, A. 'Les Origines du monachisme chretien au cours des deux premiers siecles', in C. Mayer, ed., Homo
Spiritualis: Festgabe fur Luc Verheijen, osa zu semem 70 Geburtstag, 311-326. Wurzburg, 1987.
_. 'Serapion of Thmuis', in Encyclopedia oj the Early Church, ed. Angelo di Berardino, 768. New York:
Oxford University Press, 1992.
Harvey, Paul B„ Jr., trans. 'Jerome: Life of Paul, the First Hermit', in Vincent L. Wimbush, ed., Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook, 357'369Minneapolis: Fortress, 1990.
Judge, E.A. 'The Earliest Use of Monachos for Monk (P. Coll. Youtie 77) and the Origins of Monasticism.
Jahrbuch fur Antike und Christentum 20 (1977) 72'89Keimer, L. 'L'Horreur des Egyptiens pour les demons du desert'. Bulletin de I'lnstitut d'Egypte 26 (i943'44) I35-I37Kempton, Murray. Rebellions, Perversities, and Main
Bibliography
Events. New York: Times Books, 1994.
Kirk, G .S., and J. E. Raven. The Presocratic Philosophers.
Cambridge: Cambridge University Press, 1957.
Kolenkow, Anitra Bingham. 'Sharing the Pain: Saint and Sinner in Late Antique Egypt', in David W. Johnson, ed.,
Acts of the Fifth International Congress of Coptic Studies, 2.1.247-261. Rome: C.I.M., 1993.
Lampe,W. G. H. A Patristic Greek Lexicon. Oxford:
Clarendon, 1961.
Lane, Belden C. 'Desert Catechesis: The Landscape and Theology of Early Christian Monasticism'. Anglican
Theological Review 75 (1993) 292-314.
Lewis, Agnes Smith. 'Hidden Egypt: The First Visit by Women to the Coptic Monasteries of Egypt and Nitria with an Account of the Condition and Reasons for the Decadence of an Ancient Church'. The Century Illustrated
Monthly Magazine 68 (1904) 745-758.
Lewis, Naphtali. Life in Egypt Under Roman Rule. Oxford:
Clarendon, 1983.
Liddell, Henry George, and Robert Scott, rev. by Henry Stuart Jones. A Greek-English Lexicon. Oxford: Clarendon,
1968.
Louf, Andre. 'Spiritual Fatherhood in the Literature of the Desert', in J. R. Sommerfeldt, ed., Abba: Guides to Whole ness and Holiness East and West, 37-63. Kalamazoo: Cister cian Publications, 1982.
Louth, Andrew. 'St. Athanasius and the Greek Life of Antony'. Journal of Theological Studies 39 (1988) 504-509.
Lubheid, Colm. 'Antony and the Renunciation of Society'.
Irish Theological Quarterly 52 (1986) 304-334.
Markus, R. A. The End of Ancient Christianity. Cambridge:
Cambridge University Press, 1990.
McGinn, Bernard. The Growth of Mysticism. New York:
Crossroad, 1996.
Meredith, Anthony. 'Asceticism—Christian and Greek'.
Journal of Theological Studies 27.2 (1976) 313-332; repr. in Everett Ferguson, ed., Acts of Piety in the Early Church.
268 Bibliography Garland, 1993* .
Meyer, R. T., trans. The Life of Antony. Westminster, MD:
Studies in Early Christianity 17. New York - London:
Newman Press, 1950.
Mikhail, Maged S„ and Tim Vivian, trans., The Lite o John the Little'. Coptic Church Review 18: 1 & 2 (Spring/
Summer, 1997) 1-64.
Musurillo, Herbert. 'The Problem of Ascetical Fasting m Greek Patristic Writers'. Traditio 12 (1956) 1-64.
Nugent, Andrew. 'Black Demons in the Desert'. American 88-97. . . , .
O'Neill J.C. 'The Origins of Monasticism, m Rowan Benedictine Review 49.2 (June 1998): 209-221.
6 Murchu, Diarmuid. 'St Anthony of Egypt: The Man and the Myth'. Cistercian Studies [Quarterly] 20:2 (1985)
Williams, ed., The Making of Orthodoxy: Essays in Honour of Henry Chadwick. Cambridge: Cambridge University
Press, 1989.
Orlandi Tito. 'John of Shmun'. The Coptic Encyclopedia, ed. Aziz S. Atiya, 5.1369. New York: Macmillan, 1990
Palamas, Gregory. Gregory Palamas: The Triads, translated by Nicholas Gendle. Mahwah, NJ: Paulist Press, 1983.
Peterson, R. M. "'The Gift of Discerning Spirits" in the Vita Antonii 16-44', Elizabeth A. Livingstone, ed., Studia
Patristica 17.2 (1982) 523-527.
Philippart, Guy, ed., Hagiographies. Turnhout: Brepols, 1994, 1996.
Ponticus, Evagrius. The Praktikos: Chapters on Prayer, translated by John Eudes Bamberger. Kalamazoo:
Cistercian Publications, 1981.
Quasten, Johannes. Patrology. Utrecht: Spectrum, 1950, repr.
Westminster, Maryland: Christian Classics, 1984.
Ramsey, Boniface, trans. John Cassian: The Conferences.
ACW 57. New York: Paulist Press, 1997_. John Cassian: The Institutes. ACW 58. New
York/Mahwah: The Newman Press, 2000.
Regnault, Lucien. La vie quotidienne des peres du desert en
Bibliography
Egypte au IVe siecle. Paris: Hachette, 1990.
Reitzenstein, Richard. Des Athanasius Work iiber das Leben des Antonius: Ein philologischer Beitrag zur Geschichte des
Monchtums. Heidelberg, 1914.
Roberts, Colin. Manuscript, Society and Belief in Early Christian Egypt. New York: Oxford, 1979.
Rousseau, Philip. 'Christian Asceticism and the Early Monks', in I. Hazlett, ed., Early Christianity: Origins and Evolution to ad 600, 112-122. Nashville: Abingdon, 1991.
Rubenson, Samuel. The Letters of St. Antony: Monasticism and the Making of a Saint. Minneapolis: Fortress, 1995.
-. 'St. Antony, "The First Real Coptic Author"?'
Actes du IVe Congres Copte, ed. Marguerite RassartDebergh and Julien Ries, 2:16-27. Louvain-la-Neuve:
Universite Catholique de Louvain, 1992.
Russell, Jeffrey B. Satan: The Early Christian Tradition.
Ithaca - London: Cornell University Press, 1981.
Schneemelcher, Wilhelm. 'Erwagungen zu dem Ursprung des Monchtums in Aegypten,' in Christentum am Nil, ed. Klaus Wessel, 131-141. Recklinghausen: Aurel
Bongers, 1964.
-. 'Das Kreuz Christi und die Damonen: Bemerkungen zur Vita Antonii des Anthanasius', in E. Dassman and K. Suso Frank, eds., Pietas: Festschrift fur Bernhard
Kotting, Jahrbuch fur Antike und Christentum, Erganzungsband 8 (1980) 381-392.
Sheridan, Mark. 'The Development of the Interior Life in Certain Early Monastic Writings in Egypt', pp. 91-104, in The Spirituality of Ancient Monasticism, ed. Marek Starowieyski. Cracow: Tyniec, 1995.
Snowden, F. M. Blacks in Antiquity: Ethiopians in the GrecoRoman Experience. Cambridge, MA: Harvard
University Press, 1970.
Spanel, D. B. 'Two Fragmentary Sa'idic Coptic Texts Pertaining to Peter I, Patriarch of Alexandria'. Bulletin de la Societe de lArcheologie Copte 24 (1979-82) 89-90.
Steidle, Basilius, ed., Antonius Magnus Eremita
Bibliography Rome: Herder, 1956.
Synesius of Cyrene. The Essays and Hymns of Synesius 0>J Cyrene, trans. Augustine Fitzgerald. Two vols. London:
Oxford University Press, 1930.
Van Loveren, A. E. D. 'Once Again: "The Monk and the Martyr": Saint Anthony and Saint Macrina'. Elizabeth
A. Livingstone, ed., Stadia Patristica 17.2 (1982) 528-538.
Veilleux, Armand. 'Monasticism and Gnosis in Egypt, in Birger A. Pearson and James E. Goehring, eds., The Roots of Egyptian Christianity. Philadelphia: Fortress, 1986.
_m trans. Pachomian Koinonia, vol. 1, The Life oj Saint Pachomius and His Disciples. Kalamazoo: Cistercian
Publications, 1980.
Vita Sancti Antonii. Patrologia Graeca 26: 835-976.
Vivian Tim. '"Everything Made by God is Good": A Letter Concerning Sexuality from Saint Athanasius to the Monk
Amouri. Eglise et Theologie 24 (1993) 75"10^- ___. Journeying into God: Seven Early Monastic Lives.
Minneapolis: Fortress, 1996.
___ Saint Peter of Alexandria: Bishop and Martyr.
Philadelphia: Fortress, 1988.
_f trans. Paphnutius: Histories of the Monks oj Upper Egypt and the Life of Onnophrius. Kalamazoo:
Cistercian Publications, 2000.
_. 'Words to Live By: "A Conversation that the 39:2 (1995) 127-141. ■ > tl Walters, C. C. 'Christian Paintings from Tebtums. The Elders Had with One Another Concerning Thoughts
(nEPI AOniMQN)"'. St. Vladimir's Theological Quarterly Journal of Egyptian Archaeology 75 (1989) i9I'2°9Ward, Benedicta, trans., The Sayings of the Desert Fathers.
Kalamazoo: Cistercian Publications, 1975; rev. ed., 1984.
Wimbush, Vincent L., ed. Ascetic Behavior in Greco-Roman Antiquity: A Sourcebook. Minneapolis: Fortress, 1990.
Williams, M. A. 'The Life of Antony and the Domestication of Charismatic Wisdom', in M.A. Williams, ed., Charisma and Sacred Biography. Journal of the American Academy
Bibliography
of Religion Thematic Studies 48:3-4 (1982) 23-45.
Williams, Rowan. Arius: Heresy and Tradition. London:
Darton, Longman and Todd, 1987.
Winlock, H. E., and W. E. Crum. The Monastery of Epiphanius at Thebes. New York, 1926; repr. Arno Press, 1973.
Wipszycka, Ewa. 'La christianisation de l'Egypte aux IVeVle siecles. Aspects sociaux et ethniques'. Aegyptus 68
(1988) 142-158.
-. 'La conversion de saint Antoine: Remarques sur les chapitres 2 et 3 du prologue de la Vita Antonii d'Athanase' in Cacilia Fluck, et al., eds., Divitiae TEgypti:
Koptologische und verwandte Studien zu Ehren von Martin Krause. Wiesbaden: Reichert, 1995.
Wright, Wilmer Cave, trans. The Works of the Emperor Julian.
Loeb Classical Library. Cambridge, MA: Harvard University Press, 1990.
Scripture index (References are to the Greek Life of Antony) Old Testament Joshua 5:i3_i4 43-3 23:I4 91.2
24:23
20.7
Genesis Greek Life I:9'3T 22.1
1:26-27 29.5
29.5
9:6
29.5
12:1-3 10.3
19:26
20.1
25:27 i-3 31:5
67.7
49:I2 67.8
49:29
9*7 49:33
92.1
1 Samuel 2:30
43-3 3:19
16:7
67.5
2 Samuel 7:8-16 10.3
18:24
32-3 1 Kings 2:2
91.2
17:1
7.12
HH 00 7.12
19:13-15 49.4
Exodus 7:11
79-1 7:22
79-1 15:9
24.3
►H 2 Kings 1:9
59.2,66.1
84.2, 93.5
2:13-14 91.9
3:11
Pref. 4
5:26
34.2
6:17
34-2 10:10
r9:35
28.10
Numbers 24:5-6 44.4
Deuteronomy 4:9
3.1,91.3
6:13
37-3 15:19
3-i 30:11
20.3
33:3
42.7
34:6
92.2
93.2
Job 1:15-22 29.1
2:1-7 29.1 hh Oo 44.4 yj
Scripture Index Proverbs 5:18
82.11
4:i9 38.6
5:21
52.3
4:23
21.2
5:23
5i-5
44.4
6:8
3.4
15:9
38.6
40:16
5-3 15:13
67.6
41:5
24.5 x8:n 9.10
41:19-21 24.1
24:15
55-2 4I:27
24.2
41:31
24.3
Ecclesiastes (Qoheleth) 42:10-17 42.8
2:18-19 7-5 4:7-8 7-5 6:1-2 7-5 Psalms (nrsv) 1:6
38.5
97 (txx) 41.3
Isaiah 17:12
7.2
10:14
24.3
20:7
39-3 x4:4
40:3
20.7
22:1
IO.I 22:19
IO.I 42:2
35-4 27:3
9-3 32:9
82.13
54:I3 66.2
66:24
5.6
35:l6 6.1,52.1
37:11
17.7
Jeremiah 37:12
6.1
12:1
38.6
37:20
40.4
24:9
58.4
38:13-1:4
27-3-39-5 3I:33"34
66.2
38:14
39;i-2 27.2
Ezekiel 50:16
26.5
3:20
18.3
68:1-2
18:24
18.3
68:2 n.5
28:2
68:23
13.7
33:I2'I3 18.3
90:10
16.6
w rr\ 18.3
95:4
42.7
112:10
6.1
Daniel 118:7
6.4
4:19
82.2
118:10
13.7
9:23
66.5
125:1
5:-5 13:44-62 43-3 140:5
23.1
!45:9
58.4
Scripture Index
Hosea 7:2
84.6
4:12
6.2, 6.3
7:7
48.3
7:22-23 38.4
Amos 8:13
48.2
8:3
58.4
8:28
13.2
8:31
29.5
Habbakuk 9:20
58.2
2:15
26.1
9:21
70.3
10:1
52.3
Malachai 10:8
83.3
1:7
82.8
10:37
3-5 11:12
14.2
SlRACH 11:29
17.7
28.7
5-6 1:25
12:19
35-4 13:25
26.3
7:17
14:28-29 60.9
4:15 58.4
Wisdom of Solomon 14:36
70.3
16:23
37-3 17:20
83.2
Susanna 17:22
82.6
44:62
43-3 19:21
2.3
I9:27
2.2
19:29 i7-3 25:12
38.4
Judith 16:17
5-6 25:41
24.8,42.8
26:47
18.3
New Testament 27:54
85.5
27:60
90.4
28:5
35.6,37.1
Matthew 28:6-7 71.2
1:23
35.5,42.4
Mark 3:3
20.7
4:9
37.2
3:11
26.2
5:12
29.5
4:10
37-3 4:20
2.2
9:18
6.1,52.1,66.4
9:25
64.4
5:5
17.7
6:6
3-6 6:19
19.4
9:48
5.6
14:43
18.3
6:31-33 45-7 6:34
3-i I5:39
85-5 15:46
90.4
Scripture Index
10.2
24:23
Luke 66.5
24:31
35.6,37.x 1:13
37.1
1:30
36.4
John 1:41
69.4
69.6
35.6
1:1
2:10
1.2
1:3
2:40
24.3
I-3 I:5
2:51
64.5
66.2
1.2
5:9
26.2, 26.3
6:45
2:52
4:41
1.2.72.1
52.1
7:15
6:7
28.5,41.5,82.13
8:44
6:38
36.4
3-7 8:56
8:15
8:29
64.4
64.4
10:20
9r-9 77-4 90.5
29.5
13:1
8:32
9.10
I3:I3 9:I 9:28-36 8.4
13:16
18.3
64.4
13:30
9:42
89.3
20.1
14:28
9:62
92.1
40.6
I5:I4'I5 24.5,30.3
15:20
10:18
90.5
10:19
83.3
38.3
16:23-24 10:20
9x-9 90.4
48.3
17:11
11:9
64.4
I9:4I 11:24
40.2
45-7 20:22
12:22
45-7 18.2
Acts 12:29-31 12:47
85.5
4-I>44-4 2.2
52.1
4:13
14:1
55-2 4:32
15:16
44-2' 9x-5 4:35
16:9
3-1 6.1
5:35
17:3
18.2
7:54
20.4
7-55-56 17:7-10 10.1
17:21
40.1
20.1
8:10
17:32
11.4
55-3 8:20
18:1
5i-5 48.2
14.7
10:12
18:28
10:26
20:39
55-2 92.1
3-1 11:17
21:34
42.8
13:36
22:3
48.2
8.4 i4:I5 22:39-45 I5-1 18.3
I5-36 22:47
Scripture Index
i6:nff 18.2.42.7.55.13
7:32
71.1
9:27
7.4.45.6.55.13
55.2
16:31
17:29
10:3
745 45-3 22.3
17:32
12:7
753 20:28
22.3.38.5.44.1, 12:10
3-1 64.5
27:35
88.1
56.1, 64.2
64.5
28:15
12:26
15:10
19.2.89.4.91.3
Romans I5:3I 15:42
1:1
18.1.52.3.53.2
16.8
48.2
15:42-52 91.8
1:9
1:12
54-7 2 Corinthians 1:16
35-5 78.1
1:20
1:12
47-1 10.3
74.5,74.6
69.5.76.2
2:9
1:23
1:25
2:11
23.1
2:16
5:8
6:14
35-5 69.5
8:3-4 7-i 17.1
28.2
10:7
8:18
8:28
39.1.41.1
19.1
11:1
88.2
8:31
11:2
35-5
9.2.40.5
50.6
8:32
11:9
35-i 25.1
8:35
11:14
40.5
8:39
11:14-15 56.1
9:15
41.1
11:16
39.1.41.1
9:18
11:16-17 56.1
65.8
12:2
67.1
12:10
42.8
65.9
12:2-4 12:12
94.2
16:27
12:6
49-1 7.8
12:10
1 Corinthians 55.6
13:5
78.1
1:17
Galatians 1:18
35-5 78.4
94.2
1:23 i:5
1:10
52.3
1:24
35-5 80.1
62.2
72.4,80.6
4:9
2:4
4:12
2:6
33.1
78.4
4:18
2:12
3-3 77-3 55.8
5:6
40.6
4:5
4:6
6:2
Scripture Index i-3 47.1
6:9
V-1 4:I3 6:12
Ephesians 6:14
33-5 1:18
2.2
2:2
21.4,28.5,65.6
2 Timothy 66.8
4:26
55-4 i:3
20.9
6:11
7-3' 55 I3
1:14
18.1
6:12
21.3,51.2
2:24
89.4
6:13
65.8
3:9
94.2
6:20
45-4 4:1
89.3
4:6
Phiiippians 4:7
33-5 r.i 52.3
1:23
35-5 Titus 65.8
3:I3 7.11,20.1,66.6
2:8
3:20
14.7
Hebrews 81.3
Co LOSS IANS
1:2
1:5
2.2
2:14
33-1 76.4
2:12
77-3 3:3'4
18.1
14.7.42.7
14.7
2:15
35-3 3:5
3:21
82.11
10:1
4:6
73-4 12:23
46.7
13:3
94.2 iThessalonians 13:21
2:2
45.4
2:9
50.6
James 21.1
4:1
18.2,34.1
1:20
4-9 66.2
1 Peter 5:8
5:I7 3-655-3 7.2
2Thessalonians 3:8
50.6
2 Peter 74.4
3:10
3.6
1:4
1 Timothy 1 John 7-3 38.5
94.2
3:9
66.8
3^8 4:1
82.13
4:1
4:6
18.1
4:6
4:8
16.5
Scripture Index
Jude 6 26.4
3 John
^ubiect and [\|ame Index Aaron
Abraham 4,12,136-137 Ackerman, Diane lxi Adam
Africa 256,259 Alexandria xlvii, lvii, 156-
like a Father 94-95, 96-97,175,198-199, 228-229, 231, 244-245 Healings xxxiii, 92-93, 180-183,188-189,192193, 206-207, 208209, 236-237 Holy Man xxvii, xlii Homo Biblicus xxvi Man of God 206-207,
and the Melitians 202-
as the New Moses xxxiv at the Inner Mountain 162-171,174-175, 184185,197-197, 208-209, 231, 237, 252-253 at the Outer Mountain 84-85, 87,172-175,190191, 208-227, 237-239, 250-251 Origins 56-57 Parents xxxii, 16, 5659, 62-63 and the Philosophers xxxii-xxxiii, xxxviii, xxxix-xlvii, xlvii, 1, 208-
Physician to Egypt 242-243 Rmnhet xli, xlix 157, 204-205,
Amalek
America xlv Amorites
Amoun lxv, 184-189 Anachoresis xxiv Angel(s) 22,134-135 (see also Archangels) Antichrist 204-205 Antinoopolis
Antony Addresses the Monks xxxv, xxxvi, 96-151 in Alexandria 156-159, 206-207 and the Arians 202203, 204-205, 232-235 at the Barracks 86-91 Childhood xxix, 16-17, 56-59 Call xxvi, xxix-xxxi, 58-
Coptic Antony xlviilvii Death of xxxii, xxxiiixxxivlxv, 246-255 and the emperors 228-
Subject and Name Index Assyrians 124-125 Athanasius xxvi, xxvii, his Sister xxx, 58-59, 64-65,174-175 Spirituality lvii-lxvi at the Tomb 76-84 as the True xxviii, xxxi, xxxii, xxxiv, xxxviii, xxix, xliii, xlv, xlvi, xlvii, li, lix, lxvi, 4,10,11,12, Philosopher xxxix13,14, 26, 29, 30, 31, 50-51, 252-253 Augustine xxiv xlvii Visions 90-91, 230231, 232-233, 234-235 Apollo 218-219 Apophthegmata xlvii Apostle, the (Paul) 24, 4ft 4ft Balacius 26, 240-241, 242-243 Bashan 27 Basil of Caesarea 30 Beasts xxxvii, xxxviii, 28,76,102-103,110xn, 144-145,176-177, 194,197 Apostasy Archangels Archelaos Arians 81,83,112-113,166167,168-169,170-171, 212-213, 216, 234-235 Bible/biblical xxvi-xxxv Bishop(s) 200-201,204202-203
188-189 xxxvii, xlvii, 46, 202-203, 204-205, 234-235, 240-241, 246247,250-251 Arsinoite Canal 94'95
Artemis xli> 218-219 Ascetic Discipline xxx, 205, 248-249 Black Boy 68 Black One, the [Satan] xxxv, 73; see also Deceitful One, Demon, Devil, Dragon, Enemy, Prince of Demons, Satan Boukolia 163 Brown, Peter xliii, xlv Brother(s) [Monks] 128-129, 50, 52, 60-61, 62-63, 64-65,72,74,76-77, 85. 94-9596'97> 99,101,102-103,114115,118-119,120-121, 126-127,132-133,134154,164-165,168-169, 174,182-183,186,190, 204-205, 230, 246-247, 250 Busiris (in Tripoli) 180-181 135. i38-i39»i44-i45« 158-159,160-161,168169,184-185,188,198199,230-231,237, 244-245,246-247, 250-251, 254-255, 257 Asceticism xxiv, xxxii, 4ft Cassian xxiv Celsus, library of xli Chalcedon, Council of 7 xliii, xliv, lxv, 18,79,
Subject and Name Index
Charisma xlix Chereu/Chaireou 240 Cherubim 3, 22, 25, 27 Christ xxiii, xxvi, Commandment(s) 132J33, l74'l7S' 176-177 Constans 228-229 Constantine 228-229 Constantius 228-229 Copts xlii Creator 204-205,218-219 Cross, the xli, li, lii, liv, lv, xxvii, xxx, xxxiii, xxxv, xxxviii, xxix, xli, xliii, xlix, Hi, liii, liv, lvi, 20, 27, 28, 33, 62, 65, 66, 69, 81, 93, ioo-ioi, 126-127,134, 142,144-145,146-147, 160-161,166,170-171, 174,188-189,206-207, 209,212-213,214-215, 216-217, 224-225, 230231, 237, 244-245, 250251 ■, see also Christ Jesus, Jesus, Jesus Christ, Lord, Saviour, Son, Son of God Christ Jesus 13, 80, 92, 90-91,134-135, 212213, 214-215, 216-217, 218-219,222-223, 224225, 226-227 Cross [make the sign of; verb] 88-89,170-171 Cyril of Alexandria xlvi, 3° Damian 5, 31 Daniel xliii, 230 David xxxiv, 130-131, 168-169, 202-203 Deacon 200-201 Death 136-137,186-187,224212, 259; see also Christ, Jesus, Jesus Christ, Lord, Saviour, Son, Son of God Christian(s) xxv, xxxvii, xl, 225, 246-247 Deceitful One, the [Satan] 144145; see also Black One, Demon, Devil, Dragon, Enemy, Prince of Demons, Satan Demon, the (Satan) 73; xlii, xlv, 1, li, lii, liii, liv, lvi, lvii, 4,16, 56-57, iio-iii, 114-115,122123,146-147,148-149, 158-159, 204-205, 206207, 208-209, 222'
223, 228, 231, 240-241, 258-259 Christianity xxiii, xxxviii, see also Black One, Deceitful One, Devil, Dragon, Enemy, Prince of Demons, Satan Demon(s) xxxvi, xxxvii, xlii, xliv, xlv, lii Church, the xxxvii, xxxviii, xxxviii, xliii, xlv, 1, lvi, lix, lxvi, 26, 27,78-79, 80-81, 82, 85, 88-89, Clergy 156-157, 200-201, 224225, 232-233 200-201
Subject and Name Index 224-225, 248Egyptians 90-91, 93,108-109, 114-115,118-119,120-
I2X, 122-123, I24-I25,
X28-I29, I3O-I3I, 138-
X39, I42-I43, I46-I47,
148, I5O-I5I, l6o-l6l, 168-169,170-171,190-
El Ashmunein Elijah xxxiv, xlix, 18, 76-77 Elisha xxxiv, 134-135 Enemy, the [Satan] xxxv, 191,192-193,197,206lx, lxiii, 66-67, 69,7273.78-7980-81, 84, 114-115,120-121,124125,126-127,146-147, 148-149,150-151,168, 207, 208-209, 222223, 226-227, 234-235,
236-237,244-245, 25O-
251, 258-259 Desert xxiii, xxiv, 170-171,178-179,194, 197,198-199 xxvii, xxviii, xxxi, xxxv, lvii, lxvi, 88-89, 92-93, xl xliii Ephesus Epictetus Ethiopia Evagrius 146-147,164-165,170171,172-173 Devil, the xxiii, xxxv— 130-131 xxiv Eve Evil
xxxvii, 122xxxix, xlii, lviii, lx, lxi, lxiii.lxiv, 28, 64-65, 123,176-177,178-179.
190,192, 200, 214, 244,250 66-67,69,72-73,78, 80-81,86-87,112-113, 114-115,118-119,122123,124-125,127,132, Evil Ones 194 Ezekiel 102-103 Faith xxxvi, xxxviii, 138,144-145i46-I47150,168-169,171,234235; see also Black One, Deceitful One, Demon, Dragon, Enemy, Prince of Demons, Satan Dominions 22,24-25 Dragon, the [Satan] 68-69 xlix, li, liii, lvi, lxiii, 9697, IOO-IOI, iio-iii, 160-161,172,174-175207,212-213,220-221, 222-223, 226-227 Fasting 62-63,67,120-121, 160-161 Father [God] 35,204-205, Ecclesiastes 100-101 Egypt xlvi.liv, 3,4, 6,
Fayum 8 214-215,236-237 Fornication 46,68,70-71, 7,12-14,18, 26, 30, 32, 42, 50-51, 60-61,130131,180-181, 232-233, 242-243, 252-253 80-81,178 Fortress xxxix
Subject and Name Index
Fronto 180-181 Greeks li, 104-105, Gabriel 134,137 Garitte, Gerard 7 Gaul 256,259 Gehazi 134-135 God xxiii, xxxviii,
no-in, 138, 208, 212 Gregory of Nazianzus 30 Gregory Palamas xxiv Gregory the Great xxix
Hagiography xxv, xxviii Hamouli 8 Healing(s) xxxviii, xliii, xli, xliii, li, lii, liv, lvi, lviii, lx, lxii, lxiii, lxvi, 3, 14,16,18, 22, 23, 25, 27,28,34,35,42,43, 46, 58-59, 62, 68-69, 76-77,78-79,90-91, 92-93,102-103,106107,108-109,II2> n6'
117,122-123,124-125, 126-127,129,131,132180-183,188-189,192193, 206-207, 2°8"
209, 226-227, 236-237 Hephaestus 216,219 Hera 218-219 Heresy 204-205,206-207 Heretic(s) xxxviii, xlv, 203 Herod 13,14 Hermopolis Magna 4 History of the Patriarchs of 133,134-135-136-137.
138-139,142-143,150, 152-153,160-161,164165,169,178-179,182, 186-187,192-193,194Alexandria 5 Holy Man xliv, xlv, xlvii, 1 Holy Spirit 22, 29, 35 Huxley, Aldous
I95> 196-197,202,
209,212-213,215,216217,218-219,220-221, 222-223,224-225,234, 236,238-239,240-241, 242-243,254,256-257, 258-259 Godhead, the 27,214 Gold lxiii, lxiv, 86-
lxii
Incarnation, the li Inferno lxiv Isaiah liv, 22 Isis 214,217 Israel 16, 24,10687,144-145 Gospel xxx, xxxi, 107.153
Israelites
xxxiv 4V Jacob xxix, xxxiv, 4, 12,32-33 „ 152-153, 200-
Jeremiah 4.13
Jesus xxiii, xxviii, xxix, xxxiii, xxxiv, xlix, li, 29; see also Christ, xxxiii, lii, 18, 58-59,
60-61, IOO-IOI
Gospel(s) 15,126-127,
Goths xli Grace 62,68-69, 146-147,201
Subject and Name Index 51'259
Syriac xxxix Life of Pythagoras xliii Life of Saint Benedict xxix Lord, the [Christ] xxx, xl, xlvii, xlviii, xlix, liii, lvi, lvii,
Christ Jesus, Jesus Christ, Lord, Saviour, Son, Son of God Jesus Christ xli, liii, 25, 82, 190-191, 222-223, 246247,259; see also Christ, Christ xxxv, xxxviii, xliii, lix, 16, 25, 58-59, 60-61, 66,69,70,73, 79, 80, 82-83, 84-85, 92-93,102-103,104105, iio-iii, 112-113, 114-115,118-119,120121,132, 134-135-136137,138-139,140-141, 142-143,146-147,148Jesus, Jesus, Lord, Saviour, Son, Son of God Jews, the 24 Job 112-113,124125,148-149 John (the Baptist) 4>n13,106-107,136-137 John Chrysostom 3° JohnofShmun 3-8
149,153> I5^'I59> I^°'
161,162-163,167,168169,175.176-177, 178179,181,182-183,184185,189,190-191, 193, 194-195,201,204-205, 206-207,212,226227, 235, 236-237, 248249,250-251,256; see also Christ, Christ Jesus, Jesus, Jesus Christ Lycopolis 4 Lykos 186-187 Encomium on Saint Antony 9-35 Jordan 28 Joseph (OT) xxxiv, 4,12 Joshua xxxiv,106-107, 150-151 Judas 102-103,148-
Judgement 24,104-105, Julian 13 184-185, 230, 238-239 Kempton, Murray Kore 219 Kronos 214,217 Magic 222-223,224lvii Laban 200-201 Laodicea 26,188-189 Libanius xliv Life of Antony
Manicheans 202-203 Man of God xlvii, lvi, 52 'Man of Heart' xli, xlix Mark, Saint 4 Martinianos/Martinus Coptic xxxixxlvii, xlvii-lvii, 7, 50-258
Greek xxxix Martyr(s) I5^_I57' I5^'
160-161
Subject and Name Index
159, 224-225 Mary [Mother of God] xxix, xxxiv,12, 34 Mother of God n, 137; see also Mary Mountain xlix, lxiii, 180136-137,138-139; see also Mother of God Matthew [Gospel] xxviii, xxxiv Maximin Daia 156-157 Melitians xxxvii, xlvii, 181,183,184-185,196197, 202-203, 204205, 207, 208209, 211, 230, 232-233, 237, 238, 241, 252-253,
Inner Mountain [Colzim] 202-203, 246-247, 250-251 Mind 198-199,210211, 214-215 Miracle(s) xxxviii, 141, lxi, 162-171,174-175, 184-185, 237 Outer Mountain [Pispir] 160-161,172-173,180183,188-189,192-193, 216-217, 226-227, 236-237 Monastic Communities 52-53 Monastic Discipline 53 Monastic Dwelling(s) 92-93, lxv, 84-85,172-175, 190-191, 208-209, 211, 237-239, 250-251 Mount Sion 168-169 Movement(s) [of the soul] 177, 200-201, 244-245 94-95,142-143,144145,152-153,156-157, 158,160-161,172-173 Monasticism xxiii, Nestorius [prefect] 240, 4» 242-243 New Testament xlix Nicholas 5-6,31 Nile, the 4,6,18,130xxiv, xxv, xxvii, xxxvi, xlv, lix, lxiii Pachomian xxv Monastery/Monasteries 60131,142-143 Nitria lxv, 184-185,
Monk(s) xxiv, xxv, xxxvi, xxxviii, 186,189 Novalis xxviii xxxix, xlv, lvi, lviii, lix, 30, 50-51, 52-53, 5455,60,78,84,92-93, 96-97,116-117,146147,150-151,155,172173,175,180-181,183, 186-187,190-191,192193,194-195, 200-201, 228-229, 240-241, 242-243, 244, 247 xxviii, 4* 4*
xliv
214,217 Og Origen Orthodoxy Osiris Pagan/Paganism xxxiii, xl, xli, xlv, xlvi, xlvii, xlix, li, Hi, liii, liv, lvi, 204-205, 206-207, Moses
Subject and Name Index Principalities 22 Proclus xliv Prophets 248-249 Providence 78-79,102-103, 209, 213, 258-259 xliv Paideia Paphnutius 180-181 lxiv Paradiso Patriarchs Paul, Saint 130-131,142-143,164165,196-197, 214-215, 222-223, 246-247 Pythagoras xliii 248-249 xxxiii, xxxiv, liii.liv, 27,77,176-177, 196-197 Peter of Alexandria 158-159 Pharisees xxxiii Philosophers / Philosophy
ir Rabshakeh 34 Reason xlii 92-93 Red Sea 18 Roman Empire xxiv Rome 256,259 xxxviii, xliv, xlv, xlvi, xlix, 1-lvi, lxi, 208-227 Phoenicians
Plotinus xliv Rule of Saint Benedict xxiv Rulers 22
ft Saint/s xxxiv, xxxvi, Polycratia 188-189 Poor, the xxx, 58-59, 100- ■101,152, 242-243 xxxviii, xliii, 136-137, Porphyry xliii Poseidon 218-219 174-175,250-251 Salvation xxxviii, 231, Power(s) xxiii, xxvi, 238-239 Samuel 201-202 Saracens 18,164-165 Satan 27,138-139, xxxv, xxxviii, xliii, 25, 46,82-83,121,126-127, 142-143; see also Powers Powers 22,25; 144-145,147; see also Deceitful One, Demon, Devil, Dragon, Enemy, Prince of Demons, Satan Saviour, the [Christ] xxx, see also Power Prayer/Praying lx, lxi, 62-63, 66-67,80-81,110-111, 116-117,120-121,126127,142-143,150,160161,168-169,178-179, 180-181,188-189,190191,192-193,195,20015,16,58-59,72-73,
Presbyters 204 Priest/Priests xlvii, xlix, 1, 114-115,135,154-155171,180,182183,188,200, 236-237; see also Christ, Christ 200-201, 206-207 Prince of Demons [Satan] 112Jesus, Jesus, Jesus
Christ, Lord, Son, Son of God 113; see also Black One, Deceitful One, Demon,
Subject and Name Index
Schismatic(s) xxxviii, xlv Scripture(s) xxvi-xxxv, lii, Holy Spirit Spirit(s) xliii, 140-141,192, 244-245 Struggle(s) 194-195 Synesius of Cyrene xlvi lix, 15,33,57,62-63, 72-73, 96-97,116-117, 118-119,142-143,159, Thebaid 4,129 Theodore 186-187 Theophilus of Alexandria xlvi Thought(s) 64, 66, 67, 4k 175, 216-217, 24^-247 Second Sophistic 6 Serapis xl Serapeum xl Seraphim 3, 22, 25-26 Serapion of Thmuis xxxiv, 76.120.174175,178179,203 Thrones 22,24 Tomb(s) 7 6,78-79, 81 Trinity, the 26, 260 Typhon 217 39, 232-233, 252-253 A Letter to the Disciples of Antony 40-47 Set/Seth 214 Severus of Antioch 30 Sexual Sin 179 Shmun 4 Shenoute 3, 4, 30 Sihon 27 Silver 21,86-87 Sin/Sinning 102-103,1764k 4k Upper Egypt 128,162 Upper Thebaid 163 4k 4k Veilleux, Armand xxxi Vigil(s) 62-63,74-75, 177,178-179 Solomon xxxiv Son [Christ] 35, 92-93; see 126-127,170-171,192I93 Virgin(s) xxiv, 33, 6061.174175, 224-225, 240-241 Virginity xxiv, 224-225 Virtue xxxv, 60, 63, also Christ, Christ Jesus, Jesus, Jesus Christ, Lord, Saviour Son of God [Christ] liv, 204-205, 258-259 Sorcery 222-223 Soul(s) 66,74,82-83, 77,104-105,106-107, :53> 257> 258 Vision(s) 134-135,136137, 230-231, 232-233, 234-235 Vogue, Adalbert de xxix
106-107,13^'I39> 148-
149,154-155.177> 184185,188-189,196-197, 198-199,200-201, 202-203, 214-215, 220221,246-247 Spain 256,259 Spirit 141; see also 4k 4k Wisdom xlix, lii, liii, liv, lv, lvi, 204-205, 208, 256-257 Woman/Women 66-67,105,
Subject and Name Index 112-113 Word, the xxiii, xxvi, Zacharias 134,137,138-
xxxv-xxxix, Hi, 204205, 212-213 Wrath [of God] 42-44, 240-
XXXV, 52, 64,
Zeal 94-95, i74'I75>259 Zion
TITLES LISTING • CISTERCIAN PUBLICATIONS
CISTERCIAN TEXTS
Early Cistercian Writers Bernard of Clairvaux • Apologia to Abbot William • Adam of Perseigne, Letters of • Five Books on Consideration: Advice to a Pope
• Alan of Lille:The Art of Preaching • Homilies in Praise of the Blessed Virgin Mary
• Amadeus of Lausanne: Homilies in Praise of Blessed Mary • In Praise of the New Knighthood • Letters of Bernard of Clairvaux / by B.S. James
• Baldwin of Ford:The Commendation of Faith • Life and Death of Saint Malachy the Irishman
• Baldwin of Ford: Spiritual Tractates I—II • Love without Measure: Extracts from the Writings of St Bernard / by Paul Dimier • Geoffrey of Auxerre: On the Apocalypse
• Guerric of Igny: Liturgical Sermons Vol. I & 2 • On Grace and Free Choice • Helinand of Froidmont:Verses on Death • On Loving God / Analysis by Emero Stiegman • Idung of Prufening: Cistercians and Cluniacs:
The Case for Citeaux • Parables and Sentences • In the School of Love. An Anthology of Early Cistercian Texts • Sermons for the Summer Season • Sermons on Conversion • Isaac of Stella: Sermons on the Christian
• Sermons on the Song of Songs I—IV Year; l-[ll] • The Steps of Humility and Pride • The Life of Beatrice of Nazareth • Mary Most Holy: Meditating with the Early Cistercians.
William of Saint Thierry • Serb of Wilton & Serb of Savigny: Seven Unpublished Works • The Enigma of Faith • Stephen of Lexington: Letters from Ireland
• Exposition on the Epistle to the Romans • Stephen of Sawley:Treatises • Exposition on the Song of Songs • Three Treatises on Man: A Cistercian • The Golden Epistle • The Mirror of Faith Anthropology • The Nature and Dignity of Love • On Contemplating God: Prayer & Meditations
MONASTIC TEXTS
Aelred of Rievaulx Eastern Monastic Tradition • Dialogue on the Soul • Abba Isaiah of Scete: Ascetic Discourses
• Liturgical Sermons, I • The Mirror of Charity • Besa:The Life of Shenoute • Cyril of Scythopolis: Lives of the Monks of Palestine • Spiritual Friendship • Treatises I: On Jesus at the Age ofTwelve,
Rule for a Recluse, The Pastoral Prayer • Dorotheos of Gaza: Discourses and Sayings
• Evagrius Ponticus: Praktikos and Chapters on Prayer • Walter Daniel:The Life of Aelred of Rievaulx
• Handmaids of the Lord: Lives of Holy Women Gertrud the Great of Helfta in Late Antiquity & the Early Middle Ages
• Spiritual Exercises • Harlots of the Desert • The Herald of God's Loving-Kindness (Books 1,2) • The Herald of God's Loving-Kindness (Book 3) • John Moschos:The Spiritual Meadow • The Life of Antony, translated from Coptic and Greek, with additional Coptic pieces
• Lives of the Desert Fathers • Lives of Simeon Stylftes John of Ford • Manjava Skete • Mena of Nikiou: Isaac of Alexandra & St Macrobius • Sermons on the Final Verses of the Songs of Songs I—VII • The Monastic Rule of losifVolotsky (Revised
Edition) Gilbert of Hoyland • Pachomian Koinonia l-lll • Sermons on the Songs of Songs I—III • Paphnutius: Histories/Monks of Upper Egypt
• Treatises, Sermons and Epistles • The Sayings of the Desert Fathers
r.ISTF.RCIAN PUBLICATIONS « TITLES LISTING
• No Moment Too Small / by NorveneVest • The Spiritually Beneficial Tales of Paul, Bishop of Monembasia • Symeon the NewTheologian:TheTheological and Practical Treatises & The Three Theological Discourses • Penthos:The Doctrine of Compunction in the Christian East / by Irende Hausherr • Praying the Word / by Enzo Bianchi • Praying with Benedict / by Komeel Vermeiren
• Russian Mystics / by Sergius Bolshakoff • Theodoret of Cyrrhus: A History of the • Sermons in a Monastery / by Matthew Kelty
Monks of Syria • The Syriac Fathers on Prayer and the • Silent Herald of Unity:The Life of Maria
Gabrielle Sagheddu / by Martha Driscoll Spiritual Life • Spiritual Direction in the Early Christian East
Western Monastic Tradition / by Irenee Hausherr • The Spirituality of the Christian East
/ by Thomas Spidlik • Achard of Saint Victor: Works • Anselm of Canterbury: Letters l-lll / by Walter Frohlich • Bede: Commentary.. .Acts of the Apostles
• The Spirituality of the Medieval West / by Andre Vauchez • The Spiritual World of Isaac the Syrian
/ by Hilarion Alfeyev • Bede: Commentary...Seven Catholic Epistles • Bede: Homilies on the Gospels l-ll • Tuning In To Grace / by Andre Louf • Bede: Excerpts from the Works of Saint
Augustine on the Letters of the Blessed Apostle Paul
MONASTIC STUDIES
• The Celtic Monk • Gregory the Great: Forty Gospel Homilies • Community and Abbot in the Rule of St Benedict HI / by Adalbert de Vogue • Life of the Jura Fathers • The Maxims of Stephen of Muret • The Hermit Monks of Grandmont / by Carole A. Hutchison • Peter of Celle: Selected Works • In the Unity of the Holy Spirit / by Sighard Kleiner • A Life Pleasing to God: Saint Basil's Monastic
Rules / By Augustine Holmes • Memoirs [of Jean Leclencq]: From Grace to Grace • Monastic Practices / by Charles Cummings
• The Letters of Atwand Jean-deRance l-ll • Rule of the Master • Rule of Saint Augustine
CHRISTIAN SPIRITUALITY
. Bearers of the Spirit: Spiritual • Reading St Benedict / by Adalbert de Vogue Fatherhood in Romanian Orthodoxy • Rule of St Benedict A Doctrinal and Spiritual
Commentary / by Adalbert de Vogue • A Cloud ofWitnesses...The Development of Christian Doctrine / by David N. Bell
• The Venerable Bede / by Benedicta Ward • Western Monasticism / by Peter King • The Call ofWild Geese / by Matthew Kelty
• The Cistercian Way / by Andre Louf • What Nuns Read / by David N. Bell • The Contemplative Path • Drinking From the Hidden Fountain / by Thomas Spidlik
CISTERCIAN STUDIES
• Entirely for God / by Elizabeth Isichei • Aelred of Rievaulx: A Study / by Aelred Squire
• Eros and Allegory: Medieval Exegesis of the Song of Songs / by Denys Turner • Athirst for God: Spiritual Desire in Bernard of Clairvaux's Sermons on the Song of Songs
• Fathers Talking / by Aelred Squire / by Michael Casey • Beatrice of Nazareth in Her Context / by Roger De Ganck • Bernard of Clairvaux: Man, Monk. Mystic
/ by Michael Casey [tapes and readings] • Grace Can do Moore: Spiritual Accompaniment / by Andre Louf • High King of Heaven / by Benedicta Word
• How Far to Follow / by Bernardo Olivera • The Hermitage Within / by a Monk • Life of St Mary Magdalene and of Her Sister
St Martha / trans. by David Mycoff • Catalogue of Manuscripts in the Obrecht Collection of the Institute of Cistercian
Studies / by Anna Kirkwood • The Luminous Eye / by Sebastian Brock • Christ the Way: The Christology of Guerric of Igny / by John Morson • Many Mansions / by David N. Bell • Mercy in Weakness / by Andr6 Louf • The Name of Jesus / by Ir^nee Hausherr
TITLES LISTING • CISTERCIAN PUBLICATIONS
MEDIEVAL RELIGIOUS WOMEN
• The Cistercians in Denmark / Brian McGuire • The Cistercians in Scandinavia / James France
A Sub-series edited by • A Difficult Saint / by Brian McGuire Lillian Thomas Shank and John A. Nichols
• The Finances of the Cistercian Order in the Fourteenth Century / by Peter King • Distant Echoes [historical studies] • Hidden Springs: Cistercian Monastic Women
(2 volumes) • Fountains Abbey and Its Benefactors / by Joan Wardrop • Peace Weavers [women's spirituality] • A Gathering of Friends: Learning & Spirituality in John of Ford / ed. Costello and Holdsworth
• Image and Likeness: Augustinian Spirituality of William of St Thierry / by David Bell
CARTHUSIAN TRADITION
• Index of Authors & Works in Cistercian Libraries in Great Britain I / by David Bell
• The Call of Silent Love / by A Carthusian • The Freedom of Obedience / by A Carthusian
• From Advent to Pentecost / by A Carthusian • Index of Cistercian Authors and Works in Medieval Library Catalogues in Great Britian
/ by David Bell • Guigo ll:The Ladder of Monks & Twelve Meditations / by E. Colledge & J. Walsh • The Mystical Theology of St Bernard / by Etienne Gilson • Halfway to Heaven / by R.B. Lockhart • Interior Prayer / by A Carthusian • The New Monastery:Texts & Studies on the Earliest Cistercians / ed. E. R. Elder • Meditations of Guigo I / by A. Gordon Mursall
• The Prayer of Love and Silence / by A Carthusian • Monastic Odyssey / by Marie Kervingant
• PoonTherefore Rich / by A Carthusian • Nicolas Cotheret's Annals of Crteaux / trans. by Louis J. Lekai • The Way of Silent Love (A Carthusian Miscellany)
• Pater Bernhardus: Martin Luther and Bernard of Clairvaux / by Franz Posset
CISTERCIAN ART,
ARCHITECTURE & MUSIC
• Pathway of Peace / by Charles Dumont • Ranee and theTrappist Legacy / by A. J. Krailsheimer • Cistercian Abbeys of Britain • A Second Look at Saint Bernard / by Jean Leclencq • Cistercian Europe / byTerryl N. Kinder
• Cistercians in Medieval Art / by James France • The Spiritual Teachings of St Bernard of Clairvaux / by John R. Sommerfeldt • Studies in Cistercian Art and Architecture
/ edited by Meredith Parsons Lillich, 2-5 • Studies in Medieval Cistercian History 1-4
• Stones Laid Before the Lord / Anselme Dimier • Three Founders of Crteaux / by Jean-Baptiste Van Damme • Treasures Old and New: Nine Centuries of Cistercian Music (compact disc and cassette)
• Towards Unification with God (Beatrice of Nazareth in Her Context, 2) • William, Abbot of St Thierry • Women and St Bernard of Clairvaux / by Jean Leclercq
CISTERCIAN LITURGICAL
DOCUMENTS SERIES
THOMAS MERTON
• Cistercian Liturgical Documents Series / edited by Chrysogonus Waddell, ocso • The Qimate of Monastic Prayer / byT Merton
• Legacy ofThomas Merton / by R Hart • Hymn Collection from the...Paraclete • Message ofThomas Merton / by R Hart • The Paraclete Statutes:: Institutiones nostrae
• Monastic Journey of Thomas Merton / by Patrick Hart • Molesme Summer-Season Breviary (4 vol.)
• Old French Ordinary & Breviary of the Abbey of the Paraclete (2 volumes) • Thomas Merton/Monk / by R Hart • Thomas Merton on St Bernard • Twelfth-century Cistercian Hymnal (2 vol.)
• Toward an Integrated Humanity / edited by M. Basil Pennington • The Twelfth-century Cistercian Psalter
• Two Early Cistercian Libelli Missarum
CISTERCIAN PUBLICATIONS • TITLES LISTING
BUSINESS INFORMATION
FESTSCHRIFTS
• Bemardus Magister: Studies honoring the Nonacentary of the Birth of St Bernard Editorial Offices & Customer Service • The Joy of Learning & the Love of God:
Essays in Honor of Dom Jean Leclercq • Cistercian Publications The Institute of Cistercian Studies Western Michigan University 1903 West Michigan Avenue Kalamazoo, Michigan 49008-5415 USA • Praise no Less Than Charity: Essays in honor of Chrysogonus Waddell ocso • Studiosorum Speculum: Essays in honor of Louis J. Lekai, O. Cist • Truth As Gift.: Essays in honor of John R.
Sommerfeldt Telephone 269 387 8920 Fax 269 387 8390 e-mail [email protected] US Trade & Credit Application?
Cistercian Publications is a non-profit corpora tion under the sponsorship by the American
• Cistercian Publications / Accounting 6219 West Kistler Road Ludington, Michigan 49431 Region of he Order of Cistercians of the Strict
Observance. Its publishing program is restricted to monastic texts in translation and books on the monastic tradition: its history, theology, spir
Fax 231 843 8919 ituality, architecture, and liturgy.
UK & European Customer Service A complete catalogue of texts in translation and studies on early, medieval, and modern monasticism is available at no cost from any of the sales
• Alban Books 14 Belford Road Wes t End Edinburgh EH4 3BL offices. tel. 0131 226 2217 fax 0131 225 5999 Full content descriptions, ISBNs, prices, along with a photograph of each book is available on the [email protected] Cistercian Publications Website Canadian Orders • www.spencerabbey.org/cistpub • Novalis 49 Front Street East, Second Floor Toronto, Ontario M5E IB3 CANADA Telephone I 800 204 4140 Fax 416 363 9409
Nitria C ellia Si.
DATE DME Lake Moeris
THE FAYYUM
Oxyrhynchus • Hermopolis Magna (Shmun) • Aswan
Instrumental in the conversion of many, including Augustine, The Life of Antony provided the model for subsequent saints life and constituted, in the words of patristics scholar Johannes Quasten, 'the most important document of early monasticism'. Here in one volume are translations of the Greek text written by Athanasius (from the new critical edition of G.J.M. Bartelink) and of the Coptic text, translated back into the language Antony himself spoke. By having both together, readers become sensitive to some of the hellenized shadings provided by the exiled archbishop of Alexandria. Two short contemporary texts further manifest the powerful influence of the father of monks .
Tim Vivian, an Episcopal priest and independent scholar, specializes in early Christian monasticism. Among his previous publications are
Paphnutius: Histories of the Monks of Upper Egypt and the Life of Onnophrius, and The Life of the Jura Fathers.
Apostolos N. Athanassakis, holder of the Argyropoulos Chair in Hellenic Studies at the University of California, Santa Barbara, has previously translated Hesiod and the Homeric Hymns.
Benedicta Ward slg is Reader in the History of Christian Spirituality, University of Oxford. Among her published works are The Sayings of the Desert Fathers, The Harlots of the Desert, and High King of Heaven.
Rowan Williams, formerly Lady Margaret Professor of Divinity at Christ Church Oxford, Bishop of Monmouth, and Archbishop of Wales, is now Archbishop of Canterbury.
CISTERCIAN PUBLICATIONS
Kalamazoo, Michigan - Spencer, Massachusetts
ISBN 0 87907 902 9
CHURCH HISTORY
On the cover:
Saint Antony: Wall painting from the Monastery of Saint Antony at the Red Sea. Egypt.
Photo by Patrick Godeau (ADP/ARCE) 2002.
Used by permission of The American Research Center in Egypt.
Cover design by Elizabeth King.