# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 9

16. One day when he had gone forth because all the monks had assembled to him and asked to hear words from him, he spoke to them in the Egyptian tongue as follows: ‘The Scriptures are enough for instruction, but it is a good thing to encourage one another in the faith, and to stir up with words. Wherefore you, as children, carry that which you know to your father; and I as the elder share my knowledge and what experience has taught me with you. Let this especially be the common aim of all, neither to give way having once begun, nor to faint in trouble, nor to say: We have lived in the discipline a long time: but rather as though making a beginning daily let us increase our earnestness. For the whole life of man is very short, measured by the ages to come, wherefore all our time is nothing compared with eternal life. And in the world everything is sold at its price, and a man exchanges one equivalent for another; but the promise of eternal life is bought for a trifle. For it is written, “The days of our life in them are threescore years and ten, but if they are in strength, fourscore years, and what is more than these is labour and sorrow.” Whenever, therefore, we live full fourscore years, or even a hundred in the discipline, not for a hundred years only shall we reign, but instead of a hundred we shall reign for ever and ever. And though we fought on earth, we shall not receive our inheritance on earth, but we have the promises in heaven; and having put off the body which is corrupt, we shall receive it incorrupt.
17. ‘Wherefore, children, let us not faint nor deem that the time is long, or that we are doing something great, “for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.” Nor let us think, as we look at the world, that we have renounced anything of much consequence, for the whole earth is very small compared with all the heaven. Wherefore if it even chanced that we were lords of all the earth and gave it all up, it would be nought worthy of comparison with the kingdom of heaven. For as if a man should despise a copper drachma to gain a hundred drachmas of gold; so if a man were lord of all the earth and were to renounce it, that which he gives up is little, and he receives a hundredfold. But if not even the whole earth is equal in value to the heavens, then he who has given up a few acres leaves as it were nothing; and even if he have given up a house or much gold he ought not to boast nor be low-spirited. Further, we should consider that even if we do not relinquish them for virtue’s sake, still afterwards when we die we shall leave them behind—very often, as the Preacher saith, to those to whom we do not wish. Why then should we not give them up for virtue’s sake, that we may inherit even a kingdom? Therefore let the desire of possession take hold of no one, for what gain is it to acquire these things which we cannot take with us? Why not rather get those things which we can take away with us—to wit, prudence, justice, temperance, courage, understanding, love, kindness to the poor, faith in Christ, freedom from wrath, hospitality? If we possess these, we shall find them of themselves preparing for us a welcome there in the land of the meek-hearted.
18. ‘And so from such things let a man persuade himself not to make light of it, especially if he considers that he himself is the servant of the Lord, and ought to serve his Master. Wherefore as a servant would not dare to say, because I worked yesterday, I will not work today; and considering the past will do no work in the future; but, as it is written in the Gospel, daily shows the same readiness to please his master, and to avoid risk: so let us daily abide firm in our discipline, knowing that if we are careless for a single day the Lord will not pardon us, for the sake of the past, but will be wrath against us for our neglect. As also we have heard in Ezekiel; and as Judas because of one night destroyed his previous labour.
19. ‘Wherefore, children, let us hold fast our discipline, and let us not be careless. For in it the Lord is our fellow-worker, as it is written, “to all that choose the good, God worketh with them for good.” But to avoid being heedless, it is good to consider the word of the Apostle, “I die daily.” For if we too live as though dying daily, we shall not sin. And the meaning of that saying is, that as we rise day by day we should think that we shall not abide till evening; and again, when about to lie down to sleep, we should think that we shall not rise up. For our life is naturally uncertain, and Providence allots it to us daily. But thus ordering our daily life, we shall neither fall into sin, nor have a lust for anything, nor cherish wrath against any, nor shall we heap up treasure upon earth. But, as though under the daily expectation of death, we shall be without wealth, and shall forgive all things to all men, nor shall we retain at all the desire of women or of any other foul pleasure. But we shall turn from it as past and gone, ever striving and looking forward to the day of Judgment. For the greater dread and danger of torment ever destroys the ease of pleasure, and sets up the soul if it is like to fall.
20. ‘Wherefore having already begun and set out in the way of virtue, let us strive the more that we may attain those things that are before. And let no one turn to the things behind, like Lot’s wife, all the more so that the Lord hath said, “No man, having put his hand to the plough, and turning back, is fit for the kingdom of heaven.” And this turning back is nought else but to feel regret, and to be once more worldly-minded. But fear not to hear of virtue, nor be astonished at the name. For it is not far from us, nor is it without ourselves, but it is within us, and is easy if only we are willing. That they may get knowledge, the Greeks live abroad and cross the sea, but we have no need to depart from home for the sake of the kingdom of heaven, nor to cross the sea for the sake of virtue. For the Lord aforetime hath said, “The kingdom of heaven is within you .” Wherefore virtue hath need at our hands of willingness alone, since it is in us and is formed from us. For when the soul hath its spiritual faculty in a natural state virtue is formed. And it is in a natural state when it remains as it came into existence. And when it came into existence it was fair and exceeding honest. For this cause Joshua, the son of Nun, in his exhortation said to the people, “Make straight your heart unto the Lord God of Israel,” and John, “Make your paths straight.” For rectitude of soul consists in its having its spiritual part in its natural state as created. But on the other hand, when it swerves and turns away from its natural state, that is called vice of the soul. Thus the matter is not difficult. If we abide as we have been made, we are in a state of virtue, but if we think of ignoble things we shall be accounted evil. If, therefore, this thing had to be acquired from without, it would be difficult in reality; but if it is in us, let us keep ourselves from foul thoughts. And as we have received the soul as a deposit, let us preserve it for the Lord, that He may recognise His work as being the same as He made it.
21. ‘And let us strive that wrath rule us not nor lust overcome us, for it is written, “The wrath of man worketh not the righteousness of God. And lust, when it hath conceived, beareth sin, and the sin when it is full grown bringeth forth death.” Thus living, let us keep guard carefully, and as it is written, “keep our hearts with all watchfulness.” For we have terrible and crafty foes—the evil spirits—and against them we wrestle, as the Apostle said, “Not against flesh and blood, but against the principalities and against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places.” Great is their number in the air around us, and they are not far from us. Now there are great distinctions among them; and concerning their nature and distinctions much could be said, but such a description is for others of greater powers than we possess. But at this time it is pressing and necessary for us only to know their wiles against ourselves.
22. ‘First, therefore, we must know this: that the demons have not been created like what we mean when we call them by that name; for God made nothing evil, but even they have been made good. Having fallen, however, from the heavenly wisdom, since then they have been grovelling on earth. On the one hand they deceived the Greeks with their displays, while out of envy of us Christians they move all things in their desire to hinder us from entry into the heavens; in order that we should not ascend up thither from whence they fell. Thus there is need of much prayer and of discipline, that when a man has received through the Spirit the gift of discerning spirits, he may have power to recognise their characteristics: which of them are less and which more evil; of what nature is the special pursuit of each, and how each of them is overthrown and cast out. For their villainies and the changes in their plots are many. The blessed Apostle and his followers knew such things when they said, “for we are not ignorant of his devices;” and we, from the temptations we have suffered at their hands, ought to correct one another under them. Wherefore I, having had proof of them, speak as to children.
23. ‘The demons, therefore, if they see all Christians, and monks especially, labouring cheerfully and advancing, first make an attack by temptation and place hindrances to hamper our way, to wit, evil thoughts. But we need not fear their suggestions, for by prayer, fasting, and faith in the Lord their attack immediately fails. But even when it does they cease not, but knavishly by subtlety come on again. For when they cannot deceive the heart openly with foul pleasures they approach in different guise, and thenceforth shaping displays they attempt to strike fear, changing their shapes, taking the forms of women, wild beasts, creeping things, gigantic bodies, and troops of soldiers. But not even then need ye fear their deceitful displays. For they are nothing and quickly disappear, especially if a man fortify himself beforehand with faith and the sign of the cross. Yet are they bold and very shameless, for if thus they are worsted they make an onslaught in another manner, and pretend to prophesy and foretell the future, and to shew themselves of a height reaching to the roof and of great breadth; that they may stealthily catch by such displays those who could not be deceived by their arguments. If here also they find the soul strengthened by faith and a hopeful mind, then they bring their leader to their aid.
24. ‘And he said they often appeared as the Lord revealed the devil to Job, saying, “His eyes are as the morning star. From his mouth proceed burning lamps and hearths of fire are cast forth. The smoke of a furnace blazing with the fire of coals proceeds from his nostrils. His breath is coals and from his mouth issues flame.” When the prince of the demons appears in this wise, the crafty one, as I said before, strikes terror by speaking great things, as again the Lord convicted him saying to Job, for “he counteth iron as straw, and brass as rotten wood, yea he counteth the sea as a pot of ointment, and the depth of the abyss as a captive, and the abyss as a covered walk.” And by the prophet, “the enemy said, I will pursue and overtake,” and again by another, “I will grasp the whole world in my hand as a nest, and take it up as eggs that have been left.” Such, in a word, are their boasts and professions that they may deceive the godly. But not even then ought we, the faithful, to fear his appearance or give heed to his words. For he is a liar and speaketh of truth never a word. And though speaking words so many and so great in his boldness, without doubt, like a dragon he was drawn with a hook by the Saviour, and as a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his lips bored with an armlet. And he was bound by the Lord as a sparrow, that we should mock him. And with him are placed the demons his fellows, like serpents and scorpions to be trodden underfoot by us Christians. And the proof of this is that we now live opposed to him. For he who threatened to dry the sea and seize upon the world, behold now cannot stay our discipline, nor even me speaking against him. Let us then heed not his words, for he is a liar: and let us not fear his visions, seeing that they themselves are deceptive. For that which appears in them is no true light, but they are rather the preludes and likenesses of the fire prepared for the demons who attempt to terrify men with those flames in which they themselves will be burned. Doubtless they appear; but in a moment disappear again, hurting none of the faithful, but bringing with them the likeness of that fire which is about to receive themselves. Wherefore it is unfitting that we should fear them on account of these things; for through the grace of Christ all their practices are in vain.
25. ‘Again they are treacherous, and are ready to change themselves into all forms and assume all appearances. Very often also without appearing they imitate the music of harp and voice, and recall the words of Scripture. Sometimes, too, while we are reading they immediately repeat many times, like an echo, what is read. They arouse us from our sleep to prayers; and this constantly, hardly allowing us to sleep at all. At another time they assume the appearance of monks and feign the speech of holy men, that by their similarity they may deceive and thus drag their victims where they will. But no heed must be paid them even if they arouse to prayer, even if they counsel us not to eat at all, even though they seem to accuse and cast shame upon us for those things which once they allowed. For they do this not for the sake of piety or truth, but that they may carry off the simple to despair; and that they may say the discipline is useless, and make men loathe the solitary life as a trouble and burden, and hinder those who in spite of them walk in it.
26. ‘Wherefore the prophet sent by the Lord declared them to be wretched, saying: “Wo is he who giveth his neighbours to drink muddy destruction.” For such practices and devices are subversive of the way which leads to virtue. And the Lord Himself, even if the demons spoke the truth,—for they said truly “Thou art the Son of God”—still bridled their mouths and suffered them not to speak; lest haply they should sow their evil along with the truth, and that He might accustom us never to give heed to them even though they appear to speak what is true. For it is unseemly that we, having the holy Scriptures and freedom from the Saviour, should be taught by the devil who hath not kept his own order but hath gone from one mind to another. Wherefore even when he uses the language of Scripture He forbids him, saying: “But to the sinner said God, Wherefore dost thou declare My ordinances and takest My covenant in thy mouth?” For the demons do all things—they prate, they confuse, they dissemble, they confound—to deceive the simple. They din, laugh madly, and whistle; but if no heed is paid to them forthwith they weep and lament as though vanquished.’
27. ‘The Lord therefore, as God, stayed the mouths of the demons: and it is fitting that we, taught by the saints, should do like them and imitate their courage. For they when they saw these things used to say: “When the sinner rose against me, I was dumb and humble, and kept silence from good words.” And again: “But I was as a deaf man and heard not, and as a dumb man who openeth not his mouth, and I became as a man who heareth not.” So let us neither hear them as being strangers to us, nor give heed to them even though they arouse us to prayer and speak concerning fasting. But let us rather apply ourselves to our resolve of discipline, and let us not be deceived by them who do all things in deceit, even though they threaten death. For they are weak and can do nought but threaten.
28. ‘Already in passing I have spoken on these things, and now I must not shrink from speaking on them at greater length, for to put you in remembrance will be a source of safety. Since the Lord visited earth, the enemy is fallen and his powers weakened. Wherefore although he could do nothing, still like a tyrant, he did not bear his fall quietly, but threatened, though his threats were words only. And let each one of you consider this, and he will be able to despise the demons. Now if they were hampered with such bodies as we are, it would be possible for them to say, “Men when they are hidden we cannot find, but whenever we do find them we do them hurt.” And we also by lying in concealment could escape them, shutting the doors against them. But if they are not of such a nature as this, but are able to enter in, though the doors be shut, and haunt all the air, both they and their leader the devil, and are wishful for evil and ready to injure; and, as the Saviour said, “From the beginning the devil is a manslayer and a father of vice;” while we, though this is so, are alive, and spend our lives all the more in opposing him; it is plain they are powerless. For place is no hindrance to their plots, nor do they look on us as friends that they should spare us; nor are they lovers of good that they should amend. But on the contrary they are evil, and nothing is so much sought after by them as wounding them that love virtue and fear God. But since they have no power to effect anything, they do nought but threaten. But if they could, they would not hesitate, but forthwith work evil (for all their desire is set on this), and especially against us. Behold now we are gathered together and speak against them, and they know when we advance they grow weak. If therefore they had power they would permit none of us Christians to live, for godliness is an abomination to a sinner. But since they can do nothing they inflict the greater wounds on themselves; for they can fulfil none of their threats. Next this ought to be considered, that we may be in no fear of them: that if they had the power they would not come in crowds, nor fashion displays, nor with change of form would they frame deceits. But it would suffice that one only should come and accomplish that which he was both able and willing to do: especially as every one who has the power neither slays with display nor strikes fear with tumult, but forthwith makes full use of his authority as he wishes. But the demons as they have no power are like actors on the stage changing their shape and frightening children with tumultuous apparition and various forms: from which they ought rather to be despised as shewing their weakness. At least the true angel of the Lord sent against the Assyrian had no need for tumults nor displays from without, nor noises nor rattlings, but in quiet he used his power and forthwith destroyed a hundred and eighty-five thousand. But demons like these, who have no power, try to terrify at least by their displays.
29. ‘But if any one having in mind the history of Job should say, Why then hath the devil gone forth and accomplished all things against him; and stripped him of all his possessions, and slew his children, and smote him with evil ulcers? let such a one, on the other hand, recognise that the devil was not the strong man, but God who delivered Job to him to be tried. Certainly he had no power to do anything, but he asked, and having received it, he hath wrought what he did. So also from this the enemy is the more to be condemned, for although willing he could not prevail against one just man. For if he could have, he would not have asked permission. But having asked not once but also a second time, he shows his weakness and want of power. And it is no wonder if he could do nothing against Job, when destruction would not have come even on his cattle had not God allowed it. And he has not the power over swine, for as it is written in the Gospel, they besought the Lord, saying, “Let us enter the swine.” But if they had power not even against swine, much less have they any over men formed in the image of God.
30. ‘So then we ought to fear God only, and despise the demons, and be in no fear of them. But the more they do these things the more let us intensify our discipline against them, for a good life and faith in God is a great weapon. At any rate they fear the fasting, the sleeplessness, the prayers, the meekness, the quietness, the contempt of money and vainglory, the humility, the love of the poor, the alms, the freedom from anger of the ascetics, and, chief of all, their piety towards Christ. Wherefore they do all things that they may not have any that trample on them, knowing the grace given to the faithful against them by the Saviour, when He says, “Behold I have given to you power to tread upon serpents and scorpions, and upon all the power of the enemy.”
31. ‘Wherefore if they pretend to foretell the future, let no one give heed, for often they announce beforehand that the brethren are coming days after. And they do come. The demons, however, do this not from any care for the hearers, but to gain their trust, and that then at length, having got them in their power, they may destroy them. Whence we must give no heed to them, but ought rather to confute them when speaking, since we do not need them. For what wonder is it, if with more subtle bodies than men have, when they have seen them start on their journey, they surpass them in speed, and announce their coming? Just as a horseman getting a start of a man on foot announces the arrival of the latter beforehand, so in this there is no need for us to wonder at them. For they know none of those things which are not yet in existence; but God only is He who knoweth all things before their birth. But these, like thieves, running off first with what they see, proclaim it: to how many already have they announced our business—that we are assembled together, and discuss measures against them, before any one of us could go and tell these things. This in good truth a fleet-footed boy could do, getting far ahead of one less swift. But what I mean is this. If any one begins to walk from the Thebaid, or from any other district, before he begins to walk, they do not know whether he will walk. But when they have seen him walking they run on, and before he comes up report his approach. And so it falls out that after a few days the travellers arrive. But often the walkers turn back, and the demons prove false.’
32. ‘So, too, with respect to the water of the river, they sometimes make foolish statements. For having seen that there has been much rain in the regions of Ethiopia, and knowing that they are the cause of the flood of the river before the water has come to Egypt they run on and announce it. And this men could have told, if they had as great power of running as the demons. And as David’s spy going up to a lofty place saw the man approaching better than one who stayed down below, and the forerunner himself announced, before the others came up, not those things which had not taken place, but those things which were already on the way and were being accomplished, so these also prefer to labour, and declare what is happening to others simply for the sake of deceiving them. If, however, Providence meantime plans anything different for the waters or wayfarers—for Providence can do this—the demons are deceived, and those who gave heed to them cheated.’
33. ‘Thus in days gone by arose the oracles of the Greeks, and thus they were led astray by the demons. But thus also thenceforth their deception was brought to an end by the coming of the Lord, who brought to nought the demons and their devices. For they know nothing of themselves, but, like thieves, what they get to know from others they pass on, and guess at rather than foretell things. Therefore if sometimes they speak the truth, let no one marvel at them for this. For experienced physicians also, since they see the same malady in different people, often foretell what it is, making it out by their acquaintance with it. Pilots, too, and farmers, from their familiarity with the weather, tell at a glance the state of the atmosphere, and forecast whether it will be stormy or fine. And no one would say that they do this by inspiration, but from experience and practice. So if the demons sometimes do the same by guesswork, let no one wonder at it or heed them. For what use to the hearers is it to know from them what is going to happen before the time? Or what concern have we to know such things, even if the knowledge be true? For it is not productive of virtue, nor is it any token of goodness. For none of us is judged for what he knows not, and no one is called blessed because he hath learning and knowledge. But each one will be called to judgment in these points—whether he have kept the faith and truly observed the commandments.’
34. ‘Wherefore there is no need to set much value on these things, nor for the sake of them to practise a life of discipline and labour; but that living well we may please God. And we neither ought to pray to know the future, nor to ask for it as the reward of our discipline; but our prayer should be that the Lord may be our fellow-helper for victory over the devil. And if even once we have a desire to know the future, let us be pure in mind, for I believe that if a soul is perfectly pure and in its natural state, it is able, being clear-sighted, to see more and further than the demons—for it has the Lord who reveals to it—like the soul of Elisha, which saw what was done by Gehazi, and beheld the hosts standing on its side.’
35. ‘When, therefore, they come by night to you and wish to tell the future, or say, “we are the angels,” give no heed, for they lie. Yea even if they praise your discipline and call you blessed, hear them not, and have no dealings with them; but rather sign yourselves and your houses, and pray, and you shall see them vanish. For they are cowards, and greatly fear the sign of the Lord’s Cross, since of a truth in it the Saviour stripped them, and made an example of them. But if they shamelessly stand their ground, capering and changing their forms of appearance, fear them not, nor shrink, nor heed them as though they were good spirits. For the presence either of the good or evil by the help of God can easily be distinguished. The vision of the holy ones is not fraught with distraction: “For they will not strive, nor cry, nor shall any one hear their voice.” But it comes so quietly and gently that immediately joy, gladness and courage arise in the soul. For the Lord who is our joy is with them, and the power of God the Father. And the thoughts of the soul remain unruffled and undisturbed, so that it, enlightened as it were with rays, beholds by itself those who appear. For the love of what is divine and of the things to come possesses it, and willingly it would be wholly joined with them if it could depart along with them. But if, being men, some fear the vision of the good, those who appear immediately take fear away; as Gabriel did in the case of Zacharias, and as the angel did who appeared to the women at the holy sepulchre, and as He did who said to the shepherds in the Gospel, “Fear not.” For their fear arose not from timidity, but from the recognition of the presence of superior beings. Such then is the nature of the visions of the holy ones.’
36. ‘But the inroad and the display of the evil spirits is fraught with confusion, with din, with sounds and cryings such as the disturbance of boorish youths or robbers would occasion. From which arise fear in the heart, tumult and confusion of thought, dejection, hatred towards them who live a life of discipline, indifference, grief, remembrance of kinsfolk and fear of death, and finally desire of evil things, disregard of virtue and unsettled habits. Whenever, therefore, ye have seen ought and are afraid, if your fear is immediately taken away and in place of it comes joy unspeakable, cheerfulness, courage, renewed strength, calmness of thought and all those I named before, boldness and love toward God,—take courage and pray. For joy and a settled state of soul show the holiness of him who is present. Thus Abraham beholding the Lord rejoiced; so also John at the voice of Mary, the God-bearer, leaped for gladness. But if at the appearance of any there is confusion, knocking without, worldly display, threats of death and the other things which I have already mentioned, know ye that it is an onslaught of evil spirits.’
37. ‘And let this also be a token for you: whenever the soul remains fearful there is a presence of the enemies. For the demons do not take away the fear of their presence as the great archangel Gabriel did for Mary and Zacharias, and as he did who appeared to the women at the tomb; but rather whenever they see men afraid they increase their delusions that men may be terrified the more; and at last attacking they mock them, saying, “fall down and worship.” Thus they deceived the Greeks, and thus by them they were considered gods, falsely so called. But the Lord did not suffer us to be deceived by the devil, for He rebuked him whenever he framed such delusions against Him, saying: “Get behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” More and more, therefore, let the deceiver be despised by us; for what the Lord hath said, this for our sakes He hath done: that the demons hearing like words from us may be put to flight through the Lord who rebuked them in those words.’
38. ‘And it is not fitting to boast at the casting forth of the demons, nor to be uplifted by the healing of diseases: nor is it fitting that he who casts out devils should alone be highly esteemed, while he who casts them not out should be considered nought. But let a man learn the discipline of each one and either imitate, rival, or correct it. For the working of signs is not ours but the Saviour’s work: and so He said to His disciples: “Rejoice not that the demons are subject to you, but that your names are written in the heavens.” For the fact that our names are written in heaven is a proof of our virtuous life, but to cast out demons is a favour of the Saviour who granted it. Wherefore to those who boasted in signs but not in virtue, and said: “Lord, in Thy name did we not cast out demons, and in Thy name did many mighty works?” He answered, “Verily I say unto you, I know you not;” for the Lord knoweth not the ways of the wicked. But we ought always to pray, as I said above, that we may receive the gift of discerning spirits; that, as it is written, we may not believe every spirit.’
39. ‘I should have liked to speak no further and to say nothing from my own promptings, satisfied with what I have said: but lest you should think that I speak at random and believe that I detail these things without experience or truth; for this cause even though I should become as a fool, yet the Lord who heareth knoweth the clearness of my conscience, and that it is not for my own sake, but on account of your affection towards me and at your petition that I again tell what I saw of the practices of evil spirits. How often have they called me blessed and I have cursed them in the name of the Lord! How often have they predicted the rising of the river, and I answered them, “What have you to do with it?” Once they came threatening and surrounded me like soldiers in full armour. At another time they filled the house with horses, wild beasts and creeping things, and I sang: “Some in chariots and some in horses, but we will boast in the name of the Lord our God;” and at the prayers they were turned to flight by the Lord. Once they came in darkness, bearing the appearance of a light, and said, “We are come to give thee a light, Antony.” But I closed my eyes and prayed, and immediately the light of the wicked ones was quenched. And a few months after they came as though singing psalms and babbling the words of Scripture, “But I like a deaf man, heard not.” Once they shook the cell with an earthquake, but I continued praying with unshaken heart. And after this they came again making noises, whistling and dancing. But as I prayed and lay singing psalms to myself they forthwith began to lament and weep, as if their strength had failed them. But I gave glory to the Lord who had brought down and made an example of their daring and madness.’
40. ‘Once a demon exceeding high appeared with pomp, and dared to say, “I am the power of God and I am Providence, what dost thou wish that I shall give thee?” But I then so much the more breathed upon him, and spoke the name of Christ, and set about to smite him. And I seemed to have smitten him, and forthwith he, big as he was, together with all his demons, disappeared at the name of Christ. At another time, while I was fasting, he came full of craft, under the semblance of a monk, with what seemed to be loaves, and gave me counsel, saying, “Eat and cease from thy many labours. Thou also art a man and art like to fall sick.” But I, perceiving his device, rose up to pray; and he endured it not, for he departed, and through the door there seemed to go out as it were smoke. How often in the desert has he displayed what resembled gold, that I should only touch it and look on it. But I sang psalms against him, and he vanished away. Often they would beat me with stripes, and I repeated again and again, “Nothing shall separate me from the love of Christ,” and at this they rather fell to beating one another. Nor was it I that stayed them and destroyed their power, but it was the Lord, who said, “I beheld Satan as lightning fall from Heaven;” but I, children, mindful of the Apostle’s words, transferred this to myself, that you might learn not to faint in discipline, nor to fear the devil nor the delusions of the demons.’
41. ‘And since I have become a fool in detailing these things, receive this also as an aid to your safety and fearlessness; and believe me for I do not lie. Once some one knocked at the door of my cell, and going forth I saw one who seemed of great size and tall. Then when I enquired, “Who art thou?” he said, “I am Satan.” Then when I said, “Why art thou here?” he answered, “Why do the monks and all other Christians blame me undeservedly? Why do they curse me hourly?” Then I answered, “Wherefore dost thou trouble them?” He said, “I am not he who troubles them, but they trouble themselves, for I am become weak. Have they not read,” “The swords of the enemy have come to an end, and thou hast destroyed the cities?” “I have no longer a place, a weapon, a city. The Christians are spread everywhere, and at length even the desert is filled with monks. Let them take heed to themselves, and let them not curse me undeservedly.” Then I marvelled at the grace of the Lord, and said to him: “Thou who art ever a liar and never speakest the truth, this at length, even against thy will, thou hast truly spoken. For the coming of Christ hath made thee weak, and He hath cast thee down and stripped thee.” But he having heard the Saviour’s name, and not being able to bear the burning from it, vanished.’
42. ‘If, therefore, the devil himself confesses that his power is gone, we ought utterly to despise both him and his demons; and since the enemy with his hounds has but devices of this sort, we, having got to know their weakness, are able to despise them. Wherefore let us not despond after this fashion, nor let us have a thought of cowardice in our heart, nor frame fears for ourselves, saying, I am afraid lest a demon should come and overthrow me; lest he should lift me up and cast me down; or lest rising against me on a sudden he confound me. Such thoughts let us not have in mind at all, nor let us be sorrowful as though we were perishing; but rather let us be courageous and rejoice always, believing that we are safe. Let us consider in our soul that the Lord is with us, who put the evil spirits to flight and broke their power. Let us consider and lay to heart that while the Lord is with us, our foes can do us no hurt. For when they come they approach us in a form corresponding to the state in which they discover us, and adapt their delusions to the condition of mind in which they find us. If, therefore, they find us timid and confused, they forthwith beset the place, like robbers, having found it unguarded; and what we of ourselves are thinking, they do, and more also. For if they find us faint-hearted and cowardly, they mightily increase our terror, by their delusions and threats; and with these the unhappy soul is thenceforth tormented. But if they see us rejoicing in the Lord, contemplating the bliss of the future, mindful of the Lord, deeming all things in His hand, and that no evil spirit has any strength against the Christian, nor any power at all over any one—when they behold the soul fortified with these thoughts—they are discomfited and turned backwards. Thus the enemy, seeing Job fenced round with them, withdrew from him; but finding Judas unguarded, him he took captive. Thus if we are wishful to despise the enemy, let us ever ponder over the things of the Lord, and let the soul ever rejoice in hope. And we shall see the snares of the demon are like smoke, and the evil ones themselves flee rather than pursue. For they are, as I said before, exceeding fearful, ever looking forward to the fire prepared for them.’
43. ‘And for your fearlessness against them hold this sure sign—whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou? and whence comest thou? is a proof of coolness. By thus asking, the son of Nun learned who his helper was; nor did the enemy escape the questioning of Daniel.’

## Footnotes

* ↑ Compare c. Gent. 1, de Synod. 6.
* ↑ Ps. xc. 10. LXX.
* ↑ Rom. viii. 18.
* ↑ Eccl. iv. 8, vi. 2.
* ↑ Ezek. xviii. 26.
* ↑ Rom. viii. 28, R.V. Marg.
* ↑ 1 Cor. xv. 31.
* ↑ Phil. iii. 13; Gen. xix. 26; Luke ix. 62
* ↑ Luke xvii. 21 (from memory).
* ↑ Josh. xxiv. 23.
* ↑ Matt. iii. 3.
* ↑ James i. 20 and 15.
* ↑ Prov. iv. 23.
* ↑ Eph. vi. 12.
* ↑ This is not quite the view of Athanasius himself, who regards the air as cleared of evil spirits by the Death of Christ, de Incar. xxv. 5: but Athan. does not mean that their power over the wicked is done away; nor does Antony ascribe to them any power over the Christian, see §§24, 28, 41.
* ↑ 2 Cor. ii. 11.
* ↑ See above, §13.
* ↑ Job xli. 18, 19, 20 (vv. 9–11, LXX.), see above §5, note 15.
* ↑ Job xli. 27 sq.
* ↑ Exod. xv. 9.
* ↑ Isai. x. 14, cf. Ep Æg. 2.
* ↑ Job xli. 1.
* ↑ Ibid. 2. Cf. Job xl. 19–24
* ↑ Habak. ii. 15. LXX.
* ↑ Luke iv. 41.
* ↑ ἕτερα ἀνθ᾽ ἑτέρων, as in de Incar. 11. 4.
* ↑ Ps. l. 16, Ep Æg. 3.
* ↑ Ps. xxxix. 2.
* ↑ Ps. xxxviii. 14.
* ↑ Cf. de Incar. 47, 48.
* ↑ John viii. 44.
* ↑ Ecclesiasticus i. 25.
* ↑ 2 Kings xix. 35.
* ↑ Job i. and ii.
* ↑ Matt. viii. 31.
* ↑ Cf. de Incar. 3. 3, and passim.
* ↑ Luke x. 19.
* ↑ This materialistic view of demons may be paralleled from Origen and other fathers (D.C.B. i. 809), but is not Athanasian. But it would be congenial to the Coptic mind; compare the story told by Cassian of the Monk Serapion, who, on being convinced that ‘God is a Spirit,’ cried out, ‘You have taken my God from me’ (and see D.C.B. 1. p. 120).
* ↑ Susann. 42.
* ↑ 2 Sam. xviii. 24.
* ↑ De Incar. 47.
* ↑ Compare below, §§59, 62, for examples. This quite goes beyond any teaching of Athanasius himself; at the same time it finds a point of contact in what he says about dreams in c. Gent. 30 (μαντευόμενος καὶ προγιγνώσκων), and about the soul’s capacity for objective thought, ib. 33, de Incar. 17. 3.
* ↑ 2 Kings v. 26.
* ↑ 2 Kings vi. 17.
* ↑ Col. ii. 15.
* ↑ Matt. xii. 19, cf. Isai. xlii. 2.
* ↑ Luke i. 13.
* ↑ Matt. xxviii. 5.
* ↑ John viii. 56.
* ↑ Luke i. 41.
* ↑ θεοτόκος, as in Orat. iii. 14 (where see note 3).
* ↑ Matt. iv. 10.
* ↑ Luke x. 20.
* ↑ Matt. vii. 22.
* ↑ 1 John iv. 1.
* ↑ Ps. xx. 7.
* ↑ Ps. xxxviii. 14.
* ↑ μοναστήριον
* ↑ See D.C.A. p. 652.
* ↑ Rom. viii. 35.
* ↑ Luke x. 18.
* ↑ 1 Cor. iv. 6.
* ↑ Ps. ix. 6.
* ↑ ‘An important psychological observation.’ (Schaff. Ch. Hist.)
* ↑ Josh. v. 13.
* ↑ Susann. 51–59