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His Sermon to
the Young Men
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 labor 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.’ 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 would 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 wroth 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 works 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 heavens.’ 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 works not the righteousness of God.
And lust, when it hath conceived, bears sin, and the sin when it is
full grown brings 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 show 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 east forth. The smoke of a
furnace blazing with the fire of coals proceeds from his nostrils. His
breath is coals and from his mouth issue flames.’ 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 counts iron as straw, and brass as rotten
wood, yea he counts 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 speaks 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 gives 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 opens not his mouth, and I became as a
man who hears 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
Savior 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 knows 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 practice 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 Savior 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 favor of the Savior 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 knows 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 hears knows 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 Heavens,; 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 unreservedly.’ 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.”
44. While Antony was thus speaking all rejoiced; in some the love of
virtue increased, in others carelessness was thrown aside, the
self-conceit of others was stopped; and all were persuaded to despise
the assaults of the Evil One, and marvelled at the grace given to
Antony from the Lord for the discerning of spirits. So their cells were
in the mountains, like filled with holy bands of men who sang psalms,
loved reading, fasted, prayed, rejoiced in the hope of things to come,
laboured in alms-giving, and preserved love and harmony one with
another. And truly it was possible, as it were, to behold a land set by
itself, filled with piety and justice. For then there was neither the
evil-doer, nor the injured, nor the reproaches of the tax-gatherer: but
instead a multitude of ascetics; and the one purpose of them all was to
aim at virtue. So that any one beholding the cells again, and seeing
such good order among the monks, would lift up his voice and say, ‘How
goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady
glens and as a garden by a river; as tents which the Lord hath pitched,
and like cedars near waters.’
Preface
Part I: Antony's Youth
and First Struggles with Demons
Part II: He Dwells
Among the Tombs
Part III: He Goes to
the Desert
Part IV: His Sermon to the Young Men
Part V: His Life in
the Desert
Part VI: He Goes to
the Inner Desert
Part VII: Advice and
Assistance for Visitors
Part VIII: His
Discourses Against Schismatics, Arians, and Pagans
Part IX: His Growing
Fame
Part X: His Death
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