Part I: Prologue and sections 1-43

Introduction

The Christian Church has long recognized St. Anthony as the "Father of Monks" ever since the publication of his Life by the bishop of Alexandria, for it had quickly enjoyed wide circulation throughout the Mediterranean world and beyond. While seekers of God in solitude had already populated the Egyptian desert and Palestine, the Life grabbed the Christian world like no other document and was instrumental in fostering first hermetical and then communal forms of monastic life.

The most recent translation of St. Anthansius' Life of St. Anthony may be found in the Ancient Christian Writers series (#10), translated and annotated by Robert T. Meyer. The most thoroughly annotated edition of the critical text, along with a French translation, may be found in Sources Cretiennes (#400) prepared by G.J.M. Bartelink.

Both works by Meyers and Bartelink as well as other sources provide excellent background material to the Life of St. Anthony which the reader may consult. Since this material is readily available, I decided to approach the Life through the medium of lectio divina. That is to say, I examine the text through a slow, meditative reading, a practice chiefly reserved for sacred Scripture. Since I have already completed three documents from this point of view (The Psalter, Song of Songs and Book of Revelation; all are posted elsewhere on the Lectio Divina Home Page), I decided for the first time to adapt this approach to a non-scriptural document. The reason for such an approach is that the Life contains many key terms with scriptural connotations which later played a role in both monastic and spiritual texts. An endless source of references to these Greek words exists; to present even key terms in light of such patristic references, invaluable as it may be, would make this document unwieldily. Perhaps this task lies in the future, an over-lap of sorts to the information provided in the Notes.

The language of the critical text is in Greek, so terms are given here in transliterated form with English transliterations in italics. Throughout the text Athanasius makes reference to both the Old and New Testaments; when appropriate, I expand on their meaning in order to flesh out the Life of St. Anthony and situate them in a wider context. I avoid historical elements, leaving that to the reader to discover through other sources, again keeping in mind the intent of reading the Life in the spirit of lectio divina and therefore Scripture.

As for Scripture, Athanasius makes frequent references, direct and indirect, to parallel many features of Anthony's life with that of Jesus Christ. Because of this I often give scriptural passages and references to words as used by Athanasius in order to expand the context in which they are situated.

For the sake of convenience, the final form of this document is divided into several sections to facilitate easier reading on a computer or for downloading. This follows a two-fold pattern: the Life of St. Anthony itself in one document and the Notes in another document. Thus both parts will contain the same amount of material to ensure easier overlapping.

Also for the sake of convenience, this text is divided according to headings found in the Table of Contents belonging to the translation by Robert T. Meyer (Ancient Christian Writers series, volume #10). The Life of St. Anthony used here is taken from the website, Christian Classics Ethereal Library (www.ccel.org/), which contains the printed version of the Nicene and Post-Nicene Fathers. Scriptural verses are generally from the Revised Standard Version.

Usually a document of this sort contains the germ of its message in the first few words, a principle which remains true for Athanasius. We detect two themes which set the tone of his letter: foreign (xenos) and blessed (makarios). The former represents that sense of exile characteristic to all forms of monastic life and blessedness, a Gospel quality often associated with a sense of other-worldliness, of not being at home in this world. The Greek makarios is more static in comparison with the Hebrew 'ashry, the first word of the first Psalm: "Blessed is the man who walks in the law of the Lord." 'Ashry is closely associated with two other words in vs. 1, the man (ha'ysh) and who ('asher); it derives from the Hebrew verbal root 'ashar whose fundamental meaning is straightness which makes sense in the direction-towards-which the psalmist defines blessedness. Note that the relative pronoun who ('asher) is derived from this root, signifying a transitional state; it is associated with man, 'ysh. Thus blessedness is an integral component of our human constitution.

In light of these observations, we may say that to be 'ashry implies being in a state of transition, of moving forward, of not standing still. Such blessedness resembles that relative pronoun, 'asher, signifying continuous alteration. Immediate there comes to mind the Beatitudes, for example, Mt 5.3-11, where we may substitute 'ashry for the more prosaic Greek makarios. The characteristics which Jesus mentions fit in well with this "transitional" nature of 'ashry: poor, mourn, meek, righteousness, merciful, pure in heart, peacemakers, those who are persecuted.

Prologue

Athanasius directly addresses the monks of Egypt and situates their life in terms of a rivalry or amilla in the sense of gaining superiority, for example, in a race. Amilleter as a substantiative means rival. Monk (monachos) designates one who follows a solitary life as found in 3.3, 8.2, 9.1, 12.4, 14.7, 25.4, 51.1; in the Life, monachos almost always refers to a person who lives alone, not in a cenobium where a common rule of life prevails.

Entered upon (enistemi) applies to the collective undertaking of the monks; it implies making a threat, as if the monks were runners in a race (cf. amilla) and resolved not only to finish it but to be winners. This resolution has two features pertaining to the "monks of Egypt:" either to equal (parisoo, or to regard as comparable) or to surpass (hupoballo) them. The means by which these monks remain true to their enistemi is training (askesis), perhaps the Life's key word which may be translated as monastic discipline and here specifically as associated with the practice of moral excellence or virtue (arete). Note the preposition kata which connotes an order (according) to such virtue and therefore to the race or amilla. Compare with the preposition para (among 'you'). The use of onoma (name, of monk) intimates an impersonal presence in the sense that monastic life transcends those individuals engaged in its askesis.

Athanasius says that monastic life had already been established, that it has received public recognition (politeuo), a verb related to the establishment of a governing body which allows its citizens to abide in a free state. Compare with politeuma (commonwealth or citizenship): "But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body" [Phil 3.20-1]. This verb as used in conjunction with "the name of 'monk' (which) has established itself" suggests that it has taken up full residence with the all the rights associated with citizenship, that is, within a polis or Greek city-state. In fact this term is closely affiliated with polituema.

Determination (prothesis): connotes free choice, that the askesis or monastic discipline has been undertaken voluntarily; it also means disposition and the motive to follow through with such prothesis. Athanasius hopes that the monks' determination comes to fruition or fulfillment (teleo), a verb of significance from which comes the adjective teleios, perfect. "You therefore must be perfect as your heavenly Father is perfect" [Mt 5.48]. Note that while God is the originator and completion of such fulfillment, it is assisted by human prayers (euchmai); also involved is human approval (epaineo), a verb associated with public approval of an undertaking. "And when they (Jesus' parents) had performed everything according to the law of the Lord" [Lk 2.39].

Athanasius acknowledges a request to give account of Anthony's life who will be shortly described as the exemplar par excellance of monastic askesis manifested by his politeia or way of life. Although Anthony remained an anchorite or hermit throughout his long career, nevertheless his solitary life is designated by this term which has social implications. "You were at that time separated from Christ, alienated from the commonwealth of Israel" [Eph 2.11]. In the New Testament, politeia (closely related to politeuma above) is a way of expressing the Hebrew qahal or nation of Israel whose opposite is the goym or nations. Anthony's politeia is blessed (makarios); cf. opening paragraph above.

"Previous to this," referring to Anthony's life before assuming his monastic askesis. It is as though Athanasius were satisfying the curiosity of the Egyptian monks as to his pre-monastic life which may parallel their own individual lives and thus shed light on the state of their personal askesis. Athanasius also adds that he will speak about Anthony's death as well as the truth about his reputation. Thus the Egyptians monks are eager...impatient...to hear his words because perhaps some are wavering in their commitment. Note the word closed (telos) which has a deeper meaning than the end of life; implies a bringing to perfection as noted with regard to teleo above (fulfillment).

The whole intent of this letter is for monks to imitate Anthony's manner of life; the Greek text has "lead yourselves to that zeal (zelos)." Note the self-propelled motion, if you will, connoted by zeal. "Zeal for you house will consume me" [Jn 2.17, quoting Ps 69.9]. Such zeal finds an echo in Athanasius' willingness to respond to the monks' needs as indicated by readily (prothumia). This term implies intense desire as by the root thumos, passion whether positive or negative. "When they heard this, all in the synagogue were filled with wrath" [Lk 4.28]. In the text at hand, note the preposition pro used as a prefix, indicating a "towards-which" direction as though to intensify the meaning.

Once the Egyptian monks have heard Athanasius' account of Anthony, this hearing is transferred from admiration (thaumazo), a sense of wonder and astonishment, into a desire for emulation; the verb zelao is used, that is, to show zeal. The verb thaumazo and noun thauma is used very frequently throughout the Life and should be noted here at the beginning of the letter. Both admiration and emulation find fruition in patterning oneself after Anthony's determination or prothesis, a term which connotes assent of one's free will to a purpose delineated through monastic askesis. "In him, according to the purpose of him who accomplishes all things according to the counsel of his will" [Eph 1.11].

The final end of the three fold nature of admiration-emulation-determination is to assume a pattern (charakter) described as hikanos for certain in the sense of being proportionate to a individual monk's ability and disposition. "He reflects the glory of God and bears the very stamp of his nature" [Heb 1.3]. In the text at hand, such a pattern is directly affiliated with discipline, askesis...not only of particular observances but of Anthony's life (bios) which suggests politeuma as noted above.

Tidings (apaggello) or news about Anthony from other sources which Athanasius encourages his readers to heed. "Go and tell John what you hear and see" [Mt 11.4]. Despite the encouragement to pay attention, these reports are not sufficient; Athanasius places himself in the same general category as these reports yet calls to mind (mnemoneuo, cf. #3) a few circumstances (oliga) by means of his letter.

Athanasius rightly claims that those monks best suited to give an account about Anthony are those who were "more frequently (puknoteron) with him." This term (puknos) means anything close or compact; the verb means to make anything solid, occasionally with the intent of imparting strength. It is as though these monks were put in the same askesis with Anthony and were thus "compacted" with him during the process.

Season (kairos): a term signifying a special occasion or opportunity used for divine intervention in the Bible (cf. below).

(Your) reverence (eulabeia): here used as an ecclesiastical title which alternately reads as discretion, right doctrine.

Athanasius claims to have been an attendant (from the verb akoloutheo) which means to follow a particular order, again implying monastic askesis. The noun akolouthia (sequence) differs from taxis (order) in that it represents individual steps within a large sequence or course of events.

From personal experience Athanasius draws a balance between anyone having heard too much or too little about Anthony. He appeals to truth, better, of the need to be mindful (phrontizo) of it. Compare this verb with mnemoneuo as used above; it connotes taking heed not only of the past but of the present. "So that those who have believed in God may be careful to apply themselves to good deeds" [Tit 3.8]. Failure to attend to this discipline can result in despising (kataphroneo) Anthony. This verb consists of phroneo (to be prudent, have understanding) prefixed with the preposition kata (according, against) which negates the positive aspect of this intent.

Birth and Youth of Anthony

1.

Good family (eugenos): "Not many were of noble birth" [1 Cor 1.26], a passage which can apply to Anthony's call where St. Paul speaks of the divine call regardless of human origins. The text compares Anthony's boyhood with that of Jesus Christ, the two verbs grow (auxano) and advancing (prokopto) foreshadow his later growth and advancement in monastic askesis.

Two modes of life are contrasted with Anthony's contemporaries as a youth: not associating (sunetheia) with (pros, signifying full partnership) with his fellows and being a plain man (aplastos). The former connotes being of the same mind, sharing intimacy: "But some, through being accustomed to idols" [1 Cor 8.7]. The preposition pros as meaning in a given direction points to Anthony's lack of "direction" in his friendship with such youths. The latter adjective literally means not being molded according to a pattern. The pattern offered, so to speak, is that of the patriarch Jacob who is contrasted with his brother Esau.

Following the pattern of Jesus as a boy, Anthony attends church with his parents, i.e., the Lord's House (en to kuriako), kuriakos being an adjective meaning that which belongs to the Lord, of things which emanate from Jesus Christ. Kuriakos follows upon oikeo and oikia, to live and home as used with regard to Jacob.

Such being at home in this two-fold sense did not make Anthony idle (rathumeo), a verb signifying being remise as well as taking recreation. This has three characteristics which Athanasius parallels to Christ: obedient (hupotasso) to parents, attentive (prosecho) to reading and keeping (diatereo) or retaining what he had read. Diatereo has the preposition dia prefixed, the same verb (tereo) used with respect to Mary's attitude with regard to the events surrounding Jesus' birth. "But Mary kept all these things, pondering them in her heart" [Lk 2.19].

This three-fold attention as a youth stands in contrast to luxurious (poluteles) food or things which cost very much. For another use, cf. Mk 14.3: "a woman came with an alabaster flask of ointment of pure nard, very costly."

Anthony's Call and His First Steps in Asceticism

2.

Prior to entering church, Anthony does two things en route: communes (sunago) and reflects (logizomai). The first verb means a drawing together, that is, to form an assembly as well as to focus one's thoughts on a goal. Note that it is done here within the dianoia or mind as faculty of understanding, feeling and desiring. "They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them due to their hardness of heart" [Eph 4.18]. The second verb is important in the Life because it signifies the whole range of thoughts (logismos) which our minds entertain. It is essentially neutral (positive use in this context) but is often associated with distractions. Perhaps this is due to the association with calculating or reckoning which may be further delineated as conniving. For a positive meaning, cf. Rom 4.3: "Abraham believed in God, and it was reckoned to him as righteousness."

The object of both Anthony's communing and reflecting has three aspects:

1) He followed the Savior as noted in Mt 4.20 when they immediately (eutheos) left their nets.

2) He resembled people in Acts 4.35-7 who gave their possessions to the Apostles. Note that #1 has the Apostles subordinate to Jesus, whereas #2 has people subordinate to the Apostles.

3) His hope is laid up (apokeimai) in the sense of being reserved for future use. "Because of the hope laid up for you in heaven" [Col 1.5].

Next Anthony enters (eiserchomai) the church, that is, after the above mentioned three considerations which he had as he went into the Lord's House (Kuriakos). Note the use of the preposition eis (into): one in the verb and one by itself as if to show that Anthony truly now enters the church. The word used now is ekklesia, implying more the actual composition of a congregation or the people involved. While crossing the threshold, as it were, Anthony is pondering over (enthumeomai) the Apostles call and the people's generosity towards them. This verb (which contains the preposition en or in, close to the just-mentioned eis) literally means to lay to heart. For another use of the verb, cf. Mt 9.4: "Why do you think evil in your hearts?"

Simultaneous with Anthony's entering (keep in mind the three uses of the preposition eis/en) is his hearing of the Gospel which records Jesus summoning his disciples (Mt 19.21), this time Jesus summoning the rich man (with whom Anthony could identify) to follow him. Not only that but to be perfect (teleios) and to follow (akoloutheo) him, variations of two words already discussed; the latter refers to Athanasius as attending upon Anthony, as "following" him in his monastic askesis.

Anthony hears the Gospel being read (anagignosko) which alternately has the meaning of knowing again, to recognize. Here accent is on perceiving at a later time what one has already realized or known, not unlike recollection or memory. In the text at hand, Anthony has already been disposed towards his monastic call, so hear the Gospel "read" triggers memories when he had intimations of this calling. For an interesting reference, cf. Rev 1.3: "Blessed is he who reads aloud the words of the prophecy and blessed are those who hear and who keep what is written therein; for the time is near." Here the Gospel attributed of blessedness (cf. makarios above) has a curious twist, that is, by doing anagignosko aloud much like Anthony hearing Jesus' summons. Such blessedness applies not only to hearing the words but to keeping them (tereo; cf. above with regard to the Virgin Mary).

Anthony's response to hearing the Gospel: God put the Saints' mind (mneme), a term which more specifically refers to the memory and which is consistent with the anagignosko of the Gospel. "And I will see to it that after my departure you may be able at any time to recall (literally, 'to make memory') these things" [2 Pt 1.15]. Here mneme has a specific context, as belonging to the Saints whose collective memory forms a church, as it were, by keeping the memory of Jesus Christ alive; not simply by recalling past events but through the medium of the Holy Spirit as in Jn 16.7 ff. Upon hearing the Gospel Anthony goes out immediately (euthus), not unlike Jesus' going into the desert euthus after his baptism, cf. Mk 1.12.

Anthony also sold his family's possessions except reserving some income for his sister; he did not wish to be a clog (ochleo); this verb is used from which is derived the noun crowd, that is, to be "crowded" by possessions as was the case of the wealthy young man in the Gospel passage Anthony first heard.

Another use of the verb eiserchomai (to enter) coupled with the preposition eis (into), this time with respect to the church (kuriakos) or "that which belongs to the Lord," this time when Anthony heard another Gospel passage, Mt 6.35, about having no anxiety for the future: merimnano, a verb which also connotes solicitude in the good sense. In Anthony's case, this applied to a worthy case, care for his sister. Also, the earlier reading about giving one's possessions to the poor struck him so forcefully that he "could stay no longer" (anecho, implies remaining constant). An interesting comparison between the preposition ana- which connotes up along side something as in Anthony's case up to this moment and the preposition ex-erchomai which deals with exiting, here Anthony's assumption of a new way of living. It was this final verse from the Gospel that impelled Anthony to take up a form of monastic life with which he must have had some familiarity, possibly from those living in the neighborhood.

Anthony entrusts his sister to virgins (parthenos) living in community or a convent (parthenia); the two words are related and refer to women who live a live of chastity. Since such communities were in existence, there must have been similar one for men which would give Anthony direction for his vocation. "It is these who have not defiled themselves with women, for they are chaste (the Greek is virgin); it is these

who follow the Lamb wherever he goes" [Rev 14.4]. Note the following of the Lamb, not unlike Anthony beginning his askesis.

The preposition pro for outside (his house) implies being before, almost as if to indicate that Anthony lived his new life of discipline or askesis "before" his neighbors as a witness. Anthansius describes Anthony's discipline as having three fundamental characteristics:

1) Anthony devoted (skolazo) himself to his discipline or askesis, a verb which means being free from labor. Thus emphasis is upon freedom from the normal obligations of society as well as the freedom to pursue objectives people normally do not pursue. "That you may devote yourself to prayer" [1 Cor 7.5].

3) Training (agomai) himself: the verb connotes getting ready for an athletic contest, a favorite theme in monastic and spiritual literature. "Let us also lay aside very weight and sin which clings so closely and let us run with perseverance the race that is set before us" [Heb 12.1]. For Anthony the agon is patience (karterikos), in the sense of being capable of endurance. "For he (Moses) endured as seeing him who is invisible" [Heb 11.27].

Anthony's pursuit of a good man (spoudaios) corresponds to to kalon; the term at hand connotes someone who partakes in this zeal. He expresses zeal as a prudent (sophos) bee; a word related to sophia or wisdom. The Proverbs comparison reads ant instead of bee. Since bees collect honey from flowers, such "good men" may be likened to flowers which produce pollen for making honey. Anthony's "going forth" and not "turning back" until he collects this pollen suggests the busy intentness of a bee in flight as opposed to walking.

The "pollen" gathered are supplies (ephodion), a term applied to provisions laid up when going on a journey. Ephodion is here another term for virtue (arete); note that arete is considered not as a final goal but as essential for the journey itself. The text has eis areten, literally, "into the way of virtue" as if to say that Anthony passed into this way and abided there.

Anthony remained "there" or his place not far from his native village. Note that despite his proximity, he did not return to it much like Abraham who left his native land, both not unlike Ps 45.10: "Forget your people and your father's house." Instead of a physical place, Anthony migrated to his purpose or dianoia, a term with a wide range of meaning which embraces one's capacity to understand and feel. "And we know that the Son of God has come and has given us understanding, to know him who is true" [1 Jn 5.20]. Note that dianoia is composed of the preposition dia (through) and noia or nous, the faculties for perceiving and understanding with the intent of making a judgment and decision much as used here in the Life.

Anthony's deliberate forgetting or not remembering (mnaomai) is similarly important. Dianoia may include our recollective faculty and here functions expressly as a means to negate particular memories. To do this with regard to one's native roots is significant in ancient times, equivalent to cutting ties with one's identity. Kinsfolk: suggenes, literally, "born-with," a term which shows very close familial connections and heightens the radical nature of not remembering it.

A substitute for memory, as it were, is Anthony's desire (pothos, in the sense of longing) and energy (spoude), two objects of his intent for bringing into line under monastic askesis. Spoude means haste and thus can have a negative connotation; the same applies if united with pothos, but in the Life both are directed towards spiritual ends. "Beloved, being very eager to write to you of our common salvation" [Jude 3]. The goal for directing pothos and spoude for Anthony: monastic askesis...not just this discipline but for perfecting it. Tonos is used here which connotes exertion in the sense of stretching...conforming...oneself to askesis.

The verse from 2 Ths 4.13 concerns idleness or being argos. Contrast with skolazo as a freedom from societal obligations. "Besides, that, they learn to be idlers, gadding about from house to house" [1 Tim 5.13]. In addition to giving some of his earnings for the poor, Anthony was constant (sunechos: literally, holding-together); the verb involves being held by someone or something, being constrained. Here it applies to prayer (proseuchomai), perhaps the most common verb which originally pertains to the offering of supplications; it thus has a public quality. Anthony knew about (manthano) this mode of praying, most likely from those persons he visited as a bee...and turned the prayers into honey. Manthano applies to the learning process through experience.

Proseuchomai is used a second time with two meanings taken from Scripture: in secret (kat' idian), literally, "according to one's own," and unceasingly (adialeiptos). The latter is prefixed by alpha privative, that is, a negation with regard to the verbal root diakeipo, to leave an interval between. Thus the adverb may be taken as praying without (temporal) intervals.

Such interval-less prayer here is situated within the context of reading (anagignosko), recognition being an alternate meaning; such reading was noted with respect to Anthony hearing the Gospel being read on two occasions which effected his call to monastic life. In the situation at hand, he did not allow reading to fall to the ground, an image presented with Samuel as a youth: "And the Lord was with him and let none of his words fall to the ground" [1 Sam 3.19]. The reason for this attentiveness is Anthony giving heed (prosecho) as above, that is, "with regard to himself." Thus reading and Anthony's own person may be perceived as one.

Memory (mneme) and its application (katecho) are the instruments which effected this fall, suggesting that the reading found good soil within Anthony as the implication to Lk 8.15 implies which uses the same verb: "They are those who, hearing the word, hold it fast in an honest and good heart and bring forth fruit with patience."

Conducting (himself): ago, which suggests leading, almost against his will but in accord with monastic askesis. It seems that such ago was instrumental in Anthony's acceptance by people as revealed by the verb beloved (agapao), a specifically religious term favored by the New Testament and frequently used in the Life. The concurrence of agapao and "all" (people) show the universal acceptance of Anthony and his way of life.

The rest of this paragraph describes Anthony's learning process with regard to others (spoudaios, good men; cf. spoude above as energy, etc.) practicing monastic life and may be outlined accordingly. Pay attention to verbs which denote paying close attention:

-subjected (himself), hupotasso: a word connoting monastic obedience not only to superiors but to fellow monks. The verb may apply to an ordering (of oneself); implied is that a person is in an inherent state of disorder and in need of moral and spiritual rectification. Anthony's spirit of subjection is enhanced by being in sincerity (gnosios), literally, with full knowledge...knowingly...again, with regard to those men who are spoudaios. This adjective is associated with ascetics who surpassed Anthony (pleonektema) with regard to zeal and askesis. Such excellence has the alternate meaning of being greedy and rapacious, traits which here has been thoroughly transformed. "Not at all meaning the immoral of this world or the greedy and robbers or idolaters" [1 Cor 5.10].

-Anthony learned thoroughly (katamanthano), that is, examined closely; cf. manthano above. Here the verb is intensified by addition of the preposition kata, according.

-Anthony observed (theoreo), the verb from which theoria is derived and often used in Christian tradition as contemplation. It conveys more a sense of beholding or a taking-in of a person or object in its totality. "To behold my glory which you have given me in your love for me before the foundation of the world" [Jn 14.24]. In the sentence at hand, Anthony applies this power of theoria to two kinds of monks:

1) One monk endowed with graciousness (to charien). For an alternate use often found in the New Testament: "And the Word became flesh and dwelt among us, full of grace and truth" [Jn 1.14].

2) Another monk who was engaged in unceasing prayer (pros tas euchas suntonon), a phrase which may be compared with the adverb adialeiptos above. The adjective suntonos consists of the root tonos used earlier and connotes a stretching; here this stretching is emphasized by the preposition prefixed to it, sun, with. Also note the preposition pros (towards-which) which accentuates the word euche (prayer) further.

-Anthony took knowledge (katanoeo) or used perception in the sense of observing carefully. It may be taken as an intensification of theoreo or a focus upon a more specific feature. "Consider the ravens" [Lk 12.24]. Here katanoeo is applied to two kinds of monks:

1) One free from anger (aorgeton).

2) Another, loving-kindness (philanthropon). This word is prefixed by one common term for love, phileo from which is derived "friend." The verb at hand connotes a friendly, loving disposition. "But when the goodness and loving kindness of God our Savior appeared" [Tit 3.4].

-Anthony gave heed (prosecho), a word mentioned above several times; again, note the preposition pros, towards-which. Here it applies to two types of monks:

1) One who watched (agrupneo) in the sense of keeping vigil, most likely during the night. "But watch at all times" [Lk 21.36].

2) Another monk who studied (philologeo), literally, one who loved (phileo) to read (logos). Compare with phil-anthropon just above.

-Anthony admired (thaumazo) two types of monks:

1) One for his endurance (karteria); compare with karterikos above.

2) Another monk for fasting (nesteia) and sleeping on the ground. "We commend ourselves in every way...through labors, watching, hunger" [2 Cor 6.4-5].

-Anthony watched with care (paratereo) two types of monks; cf. above for tereo (to keep). Here the verb is prefixed with the preposition para (besides), signifying being-at-the-side of these particular monks:

1) One endowed with meekness (praotes). "Receive with meekness the implanted word" [Jms 1.21].

2) Another monk who was long-suffering (makrothumia); the root of this word is thumia, an alternate meaning being passion as noted earlier. "May you be strengthened with all power, according to his glorious might for all endurance and patience with joy" [Col 1.11].

-Finally, Anthony observes the monks as a whole; he took note (semaino) of them, a term from which is derived "sign" as though Anthony marked or stamped himself with two characteristics:

1) piety (eusebeia): connotes reverence as well as towards one's parents. "His divine power has granted to us all things that pertain to life and godliness" [2 Pt 1.3]. In the Life it is here directed towards (eis, into) Christ.

2) love (agape) which is mutual, i.e., pros all fellow monks.

The result of all this careful observation filled (pleroo) Anthony, a verb connoting abundance which tends to overflow. "And the child grew and became strong, filled with wisdom" [Lk 2.40]. The result of such fullness: Anthony returns to his own place (topos) of discipline (asketerion), more specifically, in the sense of a monastery or where one practices askesis. Note the emphasis on Anthony's own (idios) place, indicated a rootedness and stability which is allied to having been filled with the above mentioned observations of other monks.

Anthony strives (spoudazo)...shows spoude as noted above...to effect in his own life the qualities he had observed in other ascetics. He does this by uniting them (sunago), literally, "leading-with" in the sense of bringing external observations into himself. Cf. above where this verb is used as "to commune" in conjunction with logizomai, that is, where Anthony ponders over the Gospel passages he heard upon entering church and which effected his conversion. I.e., Anthony not only united his observations but "communed" with them.

Higher things (beltiosis): in the sense of that which is morally better and implies a constant improving. This term is not unlike ta ano: "If then you have been raised with Christ, seek the things that are above" [Col 3.1]. This desire to manifest virtue among his peers (kath' helikian), a term suggesting the prime of life, was free of emulation or surpassing them. Note the somewhat passive use of phaino (not in this text) which means to appear, as if the "higher things" Anthony had observed and incorporated into his life became transmuted into type of radiance.

Good men (philokalos): more specifically, those who love (phileo) that which is beautiful (kalos). It was natural for those whose desire to pursue the good (in the Platonic sense taken over by Christianity) should be attracted to Anthony, that is, as a result of his radiance, his phaino. Note that Anthony seems to have enjoyed for a prolonged period their intimacy (sunetheia), their being with (sun) his custom (ethos) as if this phaino/radiance spilled over into their lives.

The association on the level of "custom" naturally leads to Anthony's fellow villagers calling him God-beloved (theophile). Note a further use of phileo united with "God." Such love by God naturally results in human affection: son and brother. Anthony's fellows welcomed him thus (aspazomai). "But having seen it and greeted it from afar, and having acknowledged that they were strangers and exiles on the earth" [Heb 11.13].

5.

This section contrasts sharply with the warm acknowledgment people manifested towards Anthony. The very first two words indicate the diabolic source which now takes center stage: hate (misokalos) and envies (phthoneros). The former is the antithesis of that philokalos (good men) above; with regard to the latter, cf. Mt 27.18: "For he knew that it was out of envy that they had delivered him up."

The object of such hatred: Anthony's resolution (prothesis) as noted earlier which to the devil seems out of place in a youth (neoteros). The devil attempted several tactics: divert him from his discipline (askesis):

-katago is the verb used here, literally, to bring him down as though Anthony were situated on a high place.

-whispering (hupoballo): that is, to put forward, here with respect to Anthony's remembrance or mneme. Note the other use of this verb above as to surpass. "Then they secretly instigated men" [Acts 6.11]. Such whispering as noted takes place within Anthony's recollective faculty or as applied to his life before taking up monastic askesis.

Several features worth mentioning with diabolic instigation vis-a-vis memory: relaxations (anesis) in the sense of indulgence and license, difficulty (trachus) or with respect to the end (telos) of virtue (arete), labor (ponos) and finally corporeal weakness (astheneia) which can apply to illness. "Use a little wine for the sake of your stomach and your frequent ailments" [1 Tim 5.23]. This last memory the devil suggests (huptithemi); it is made more trying due to the length of time (chronos) or passage of chrono-logical duration in light of askesis.

In sum, the devil's maneuvers attempt to create a debate (logismos) here taking place in Anthony's mind (dianoia). Note that Anthony reflects (logizomai) on the Gospel's words just before his conversion to monastic life, the noun of this verbal root here taken in its opposite sense. The debate is intended to debar Anthony (aposxizo) which literally means to split or to cleave him from his purpose (proairesis) which is set (orthos) in the sense of being right. Such purpose is related to free choice, the ability to make correct moral choices.

In the next paragraph the tables are turned because the devil is weak (asthenoo); cf. the noun above, here with regard to Anthony's determination (prothesis) which is closely allied with proairesis just mentioned (cf. references above).

Firmness (sterrotes) connotes unchangeability and constancy, the opposite of asthenoo. "But God's firm foundation stands" [2 Tim 2.19]. Anthony's resolution is depicted in terms of a wrestling match since he conquered (katapalaio) the devil's suggestions made through memory.

Prayer (proseuche)-again, originally in the sense of making petitions-here is constant or sunechesis, from the verb sunecho (to hold together). Such steadfastness may be situated in the mneme (remembrance) or where the devil has been tempting Anthony with thoughts of his past. Two actions opposite to this constancy: overthrown (anatrepo) which implies a sense of being disheartened and falling (pipto); both are related to a downward motion or plummet.

Because the devil could not prevail against Anthony he made another assault described in light of Job 40.6: "Behold his strength is in his loins, and his power in the muscles of his belly," here referring to Behemoth or a sea monster. With this verse in the background of his mind, Athanasius makes an interesting remark about the devil trusting (tharreo) in weapons located in his belly (gaster) which is presented in conjunction with its navel (omphalos) or the center of something, often associated with a shield's boss. With this idea of Behemoth's belly in mind, consider Anthony to be in the place of the prophet Jonah who "prayed to the Lord his God from the belly of the fish" [Jon 2.1].

The devil-as-Behemoth sets in motion his stratagems to trip Anthony by first laying snares (enedra) which means a sitting-in or an ambush. At this point Athanasius interjects a comment saying that such snares are intended for the young which a bit later in this paragraph assume the form of a woman.

Once the snare has been set, the devil commences his attack (proserchomai), a verb which literally means to approach, come near (pros) but not necessarily to reach the goal of his assault. The attack takes two forms: 1) disturbing (thorubazo) him by night. Cf. Lk 10.41: "Martha, Martha, you are anxious and troubled about many things." 2) harassing (enochleo) him by day, from which is derived the noun "crowd;" it is though the devil "crowded" in on Anthony. "And those who were troubled with unclean spirits were cured" [Lk 6.18].

Although these attacks occurred presumably in Anthony's cell and within his very self, nevertheless people saw (aisthanomai) visible signs; this verb connotes perception both with sense and intellect, not just simply observing with the eyes. "It is my prayer that your love may abound more and more with knowledge and all discernment" [Phil 1.9]. What was visible was the struggle or pale, a term referring to a wrestling match which connotes a contest taking place in full view of an audience.

The next sentence describes the pale or tactics of both contestants as outlined in two parts:

-Devil: suggests (hupoballo); with respect to thoughts (logismos) which are foul. Cf. above where this verb means to whisper and thought in terms of a debate.

-Anthony: counters with prayers (euche).

-Devil: fires (gargalizo) or better, tickles, not an especially hard assault but one which is annoying and intended to wear him down over a period of time. This subtle attack is used with respect to lust.

-Anthony: fortifies (teichizo) his physical body, in the sense of building something, here with respect to faith, prayers and fasting. The noun teichos means a wall about a city. "It had a great high wall with twelve gates" [Rev 21.12].

Note the devil's ruse to disguise his wretchedness (athlios, adjective), a word which implies struggling (as in the just mentioned wrestling match). To disguise his weakness he "changes shape" (schematizo), a which verb connotes the assumption of a demeaning form, of pretending to be a person pr what one is not by nature which here is that of a woman. This pretended form of a woman is an imitation (mimeomai, verb) which assumes various forms (tropos) in the sense of seductive manners. Note the close connection between tropos and schema (derived from schematizo) as figure, shape or characteristics. Their similarity gives good ground for imitation or falsification.

To defend himself against these maneuvers Anthony fills his mind (enthumeomai), that is, lays to his heart (thumos; cf. notes above where this word connotes passion); the verb intimates thinking deeply about something. "But as he (Joseph) considered this, an angel of the Lord appeared to him in a dream" [Mt 1.20]. I.e., it could be said that Joseph passionately wrestled within himself.

Anthony also fills his mind with the soul's nobility or eugeneia, a term referring to anyone or any group of persons well born and hence an elite. Here the spiritual nobility comes from (dia) Christ, this preposition suggesting more that it comes through him and is part of an ongoing process. Furthermore, Anthony has recourse to his thumos, as it were, by considering (logizomai) his soul's spirituality or noeros; this adjective connotes that which is intellectual, as belonging to the nous or that faculty-difficulty to translate from Greek-which includes perception with the whole person and involves purpose. The end result of such recourse is that the devil's deceit (plane: the verb means to wander aimlessly) is quenched or aposbennumi. Contrast this putting-out of fire, as it were, with the implication of fire in the word enthumeomai just above.

In another attempt to trip up Anthony, the devil-as-enemy suggests (hupoballo) the "ease of pleasure" (hedone) here from the enemy; cf. above for alternate uses as to whisper, to put forward. "But as they go on their way they are choked by the cares and riches and pleasure of life, and their fruit does not mature" [Lk 8.14]. To counter this, Anthony rouses his rage and grief, employing his thoughts to future condemnation. The term used here is the verb enthumeomai as already noted; that is, Anthony used the very weapon the devil used against him, thumos vs. hedone. As a result, he came through unscathed (ablabes).

Anthony's adoption, as it were, of the devil's tactics produced shame (aischune) which is often the result of falling prey to hedone. "We have renounced disgraceful, underhanded ways" [2 Cor 4.2].

The reason for the devil's undoing was his claim to be like (homoios) God which the two biblical references amplify. Note that the former stresses ascending into heaven while the latter, to the sea's depths; both are opposite poles of human habitation, the earth. Such pretension is a mimicry of man being in God's likeness: "Let us make man in our image, after our likeness" [Gen 1.26]. Despite this, the devil is routed by "a man in the flesh" (sarkophoreo), a verb literally meaning to wear flesh. It is though "Anthony" were the divine image and likeness who then "wore" flesh. This distinction is stated further by stating the Lord took flesh and made the body victorious, almost as though there were an independent agent at work (sunergo, to work with) directing corporeality.

This section closes with a quote from 1 Cor 15.10, a statement of victory. Compare the preposition sun in sunergo just above with "the grace of God with me." Anthony has this with-ness as he fights (agonizo), that is, engages in a contest, this term having athletic connotations. Cf. above in the context of Heb 12.1.

6.

Here the devil goes from being depicted as Behemoth to a dragon (drakon): "And another portent appeared in heaven; behold, a great red dragon, with seven heads and ten horns and seven diadems upon his heads" [Rev 12.3]. Drakon is derived from the verb derkomai, to see clearly, most likely having in mind the way a reptile stares without blinking which is disconcerting for mammals. This Greek word translates the Hebrew tannin as found in Ex 7.10: "Aaron cast down his rod before Pharaoh and his servants, and it became a serpent." This dragon could also have a connection with the serpent of Gen 3.1: "Now the serpent was more subtle than any other wild creature that the Lord God had made."

The beast is very close to Anthony, his heart; since Anthony could not overthrow him from within, the beast decided to appear from without, that is, by assuming the form of a black boy (melas), a term connoting not just color of skin but malevolence. "And I saw, and behold, a black horse, and its rider had a balance in his hand" [Rev 6.5]. This melas is a visible shape or phantasia; it is used in conjunction with (Greek text) the verb appear (phaino). It concurs with the devil/dragon's color of mind (nous), black.

Next the dragon is depicted as being guileful (dolios): "For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ" [2 Cor 11.13]. The chief means of deceiving Anthony is by plying him (hupopipto), a verb connoting the act of falling down which here is with respect to thoughts (logismos); this term is often used as being one of the chief threats against persevering in monastic askesis.

The dragon directly addresses Anthony by bringing to his attention that he had deceived (apatao) many (monks, presumably) and had cast them down (kataballo); cf. this verb's use just above.

Anthony apparently does not recognize the dragon/black boy because he asks his identity. The dragon is offended by this failure to recognize him as noted in the Greek text when he immediately (euthus) responds in what hopefully will be a familiar tone by calling himself a friend (philos) of fornication. Athanasius amplifies this by alluding to Hos 4.12: "For a spirit of harlotry has led them astray, and they have left their God to play the harlot." A familiar tactic because earlier the devil had appeared to him in the guise of a woman to incite Anthony with lustful thoughts. These the devil alludes to by incitements (enedra) noted above, literally, a sitting in, an ambush.

Finally, the devil comes out with his true name, "spirit (pneuma: in conjunction with friend just noted and with lust (porneia). "She who made all nations drink the wine of her impure passion" [Rev 14.8]. Here the noun is combined with thumos, passion. Note that the devil says he is called this, not especially that he is so by nature but by those persons who already had experience with him.

Deceived (planao; compare with apatao above): in the sense of causing to wander aimlessly. This term is contrasted with persons who desired to live soberly (sophroneo), a verb applying to a sound mind and the exercise of self-control. "And found the man from who the demons had gone, sitting at the feet of Jesus, clothed and in his right mind" [Lk 8.35].

Incitements (gargalizo); cf. above as to fire with lust and its association with tickling. Athanasius directly quotes Hos 4.12, having alluded to it several sentences earlier.

Troubled (ochleo): noted above as a clog and from which is derived the noun crowd. The devil laments that Anthony has overthrown this attempt at "crowding" him, anatrepo (cf. above).

Anthony's response is two-fold: first he give thanks (eucharisteo), a verb which connotes blessing and consecration. "Always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father" [Eph 5.20]. Secondly Anthony speaks to the devil with good courage (katathrasunomai), a verb which implies confidence. Note the root, tharreo (to trust), used earlier. "So we are always of good courage" [2 Cor 5.6].

Anthony now directly addresses the dragon as black one (melas) i.e., the dragon's color, more specifically, his heart, and quotes Ps 117.17 which caused the dragon to flee immediately (euthus).

7.

Struggle (athlos) and victory (katorthoma) are contrasted, again using athletic imagery, the second term implying right action, kata plus orthos ("according to that which is right"), here with regard to Christ as Savior. Note the other use of kata as "against the devil." Athanasius quotes Rom 8.3-4 directly to back up this reliance upon Jesus Christ which contrasts flesh and spirit in terms of walking (peripateo).

Despite his victory, Anthony does not let his guard down or relax (ameleo), a verb which connotes lack of care and negligence. "How shall we escape if we neglect such a great salvation" [Heb 2.3]? Joined with such vigilance is Anthony's respect for the devil, i.e., he did not despise him (kataphroneo: another use of the preposition kata) in the sense of did not think little about his own self with respect to this vigilance. "He will be devoted to one and despise the other" [Mt 6.21]. In brief, Anthony was aware of the devil's ability to lay snares (enedreuo) much as the lion alluded to by 1 Pt 5.8.

Such prior experience enables Anthony to be on the lookout for further traps as he learned (mathano) from Scripture or from his lectio divina that the enemy's devices (methodeia) are many, this term suggesting craft and wiliness. "So that we may no longer be children tossed to and fro and carried about with every wind of doctrine by the cunning of men, by their craftiness in deceitful wiles" [Eph 4.14].

Athanasius uses the term enedreuo once more for more dangerous traps which caused Anthony to be more zealous (suntonos) with respect to his askesis. The former term was noted earlier as composed of the preposition sun (with) and tonos (stretching). That is, to say, he was "fully stretched" in order to meet any contingency, better, attacks not coming from corporeal temptations but from others of a more refined nature. A hint lies in the fact that the devil loves sin (philamartetos), i.e, is a friend or philos of sin.

In order to prepare for these coming attacks not necessarily related to his physical nature, Anthony wisely prepares his body in two ways so it will not interfere: 1) represses it (hupopiezo), literally, to oppress, crush. 2) Keeps it in subjection (doulagogeo), that is, enslave his body. Both actions are supported by 1 Cor 9.27 which is set in the context of runners striving in a race. This image of a race is amplified by something akin to a battle where Anthony takes caution not to be dragged down (huposuro) which can happen even though he is victorious "on one side."

Anthony takes pains to adopt a severer mode (of life, agoge), a term which connotes training, education, literally, a bringing to. "Now you have observed my teaching, my conduct, my aim in life" [2 Tim 3.10]. Such adoption effects wonder or thaumazo; as noted at the beginning of the Notes, this verb occurs frequently in Athanasius' Life as a response by admirers of Anthony's monastic practice. Despite this, he continues with his labor or ponos with ease (rhadios), an adjective implying willingness.

Anthony's ease is translated in terms of having eagerness (prothumia) with respect to his soul (psuche); note the former term composed of pro and thum(os), passion. "So I am eager to preach the gospel to you also who are in Rome" [Rom 1.15]. Such zeal had time (chronos) to work in Anthony, to mature, resulting in a good habit (hexis), a noun which connotes being possessed and having a power acquired by practice. "But solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil" [Heb 5.14].

This hexis which has been interiorized is a self-activating principle built on zeal or spoude not requiring initiation (prophasis) from other persons, a term which connotes pretense, allegation. "But now they have no excuse for their sin" [Jn 15.23].

The next few sentences spell out in some detail Anthony's spoude which causes further wonder or thaumazo. One outstanding feature is his keeping vigil (agrupneo) or staying awake which he had obtained at the beginning of his discipline by having observed one monk so engaged. The result of this self-imposed askesis was not to enervate (chaunoo) his physical constitution, a verb which pertains to softening and propitiation as well as puffing up with conceit. Athanasius introduces a direct quote from 2 Cor 12.10 with respect to labor (ponos); he uses the familiar verb logizomai here in a positive sense with respect to being mindful of this scriptural passage.

Fibre or nous which is akin to tonos mentioned earlier in the sense of being extended. Note the use of this word with respect to psuche; the former suggests mind and the latter, soul or the principle of sensible life. Nous is thus the principle of psuche. In the sentence at hand pleasures or hedone are the chief enemies of this bound between our two faculties.

This conclusion is spelled out in two important modes: 1) progress (hodos) with respect to arete. Odos basically means a way in the sense of a road as well as the act of traveling upon it. "I am the way, the truth and the life" [Jn 14.6]. 2) retirement (anachoresis) from the world; it also signifies a departure and can apply to death. Both ways are not subject to temporal (chronos) measurement but by two standards: 1) desire (pothos; cf. its relationship with spoude or haste above) and fixity of purpose (proairesis) which applies to choice.

Instead of focusing upon chronos-logical duration, Anthony estimates that he is at the beginning (arche) of his askesis; such arche implies more a starting point to which subsequent actions are judged and is linked with its end or telos (not mentioned here). "In the beginning was the Word, and the Word was with God, and the Word was God" [Jn 1.1]. Insight into beginning-as-arche is fulfilled, as it were, by the form of advancement (prokope) which is viewed in light of Phil 3.13 and is a key passage used by Gregory of Nyssa for his teaching on perpetual advancement (cf. the Gregory of Nyssa Home Page). Note that Anthony repeats this verse, epilego, which also applies to the act of reading. This term is prefixed by the preposition epi (upon) which connotes a kind of leading-upon a logos whether written or already memorized.

Anthony's advancement is intimately connected with a forgetting of the past which at first seems to militate against the faculty of memory but most likely refers to negative reminiscences. The positive side of memory is demonstrated by Anthony being mindful (mnemoneuo; cf. above with regards to recollection) of another scriptural verse repeated twice, 1 Kg 17.1 & 18.15. There it is the prophet Elijah speaking in God's presence which is a kairos event or when the divine intervenes in chronos-logical time. The verb to stand (paristemi) brings this out where the preposition para (besides) sets a chief condition for the awareness of a kairos event.

The importance of arche is noted again in contrast to chronos which Anthony did not compute (metreo) because such attempts at measuring arche/kairos cannot apply. The transcendent nature of arche is highlighted by the adverb aei (ever, in the sense of something which is eternal). For another use, cf. Mt 7.2: "and the measure you give will be the measure you get."

Anthony shows his determination to advance according to Phil 3.13's counsel through his endeavor (spoudazo) or zeal which may be counted as the means to measure the passage of kairos as opposed to chronos. The elements involved may be outlined as follows:

-Make fit (paristemi), a verb noted with regard to the two verses from 1 Kings just above which connotes standing or placing beside, being near.

-Appear (phaino) in the sense of manifesting himself. "He (John the Baptist) was a burning and shining lamp" [Jn 5.35].

-This shining assumes being pure (katharos) in heart. "Blessed are the pure in heart" [Mt 5.8].

-Submission (hupakouo), a verb whose root akouo is prefixed by the preposition hupo, under, thus a "hearing-under" in the sense of being beneath God's counsel (boulema) which connotes our faculty of will. For another use, cf. Lk 7.30: "But the Pharisees and the lawyers rejected the purpose of God for themselves."

-Anthony refers to the example of Elias whom he holds up as a mirror, better, Elias' life or politeia which connotes more a mode of life not just for him but for hermits (asketes; related to askesis) or belonging to one who practices an art.

-The verb to see (katamanthano) means more than visual perception; it implies learning (manthano; kata: according to) with respect to the prophet Elias/mirror.

8.

This new section begins with a deeper resolve by Anthony, i.e., tightening (hold) (susphiggo) on himself or better, in light of prokote or advancement mentioned above. This verb suggests a binding together as one would gird one's loins. Physical space is required for this deeper intensity, for Anthony goes apart some distance from the village where he had been up to this point. Note that he chooses to dwell in the tombs (mnema; from the verb meaning to remember as in memorial), that is, where the dead reside and is a place shunned by ordinary people. Anthony remained alone (monos), a word connoting monk and perhaps alluding to mnema which more or less rhymes with it. Another person accompanied Anthony to an empty tomb which adds more drama to the gesture by reason of shutting the door after him.

The enemy (echthros), another term for the devil, fears that Anthony will fill the desert with askesis. "Behold, I have given you authority...over all the power of the enemy" [Lk 10.19]. Note the word fill or polizo, more specifically, making inhabited in terms of a city or polis which is freighted with meaning to the Greek mind as the basis of culture. Thus the Christian/monastic polis has askesis for its culture.

The enemy's fear of making the desert a spiritual polis makes him come under the cover of night to afflict Anthony with what appears as physical tortures (ponos), a term the Life has called labor as noted above in several instances. However, God's providence (pronoia) comes to Anthony's rescue, a word with noos as root prefixed by the preposition pro (before)...as "before-mind" in the sense of God transcending human awareness. For another meaning, cf. Rom 13.14: "But put on the Lord Jesus Christ and make no provision for the flesh, to gratify its desires."

The function of divine providence is never to overlook (parorao) persons with hope in God. This verb involves neglect which is a deliberate action as well as one not done purposefully. In the context of this paragraph God seems to parorao Anthony because an acquaintance or gnorismos (from the gignosko, to know) finds him almost dead. Keep in mind that the enemy would like Anthony to be dead which would then correspond to his current dwelling in the tomb. This acquaintance carries Anthony to the church (kuriakos: literally, belonging to the Lord or Kurios noted above). Compare the solitary dwelling of a tomb with the communal nature of a church.

Anthony's determination to return to his askesis in the tombs resembles Paul who, having been stoned by the people of Derbe, gets up and enters the city (cf. Acts 14.19-20).

Anthony returned, rather, was carried back to the tomb where he remained alone (monos), the adverb sunethos (wont, according to custom) indicating continuity of his monastic observance. The person who carried him shut the door, another instance of this, which tends to heighten the quality of Anthony being monos. He then prayed (euchomai) laying on the ground, a gesture symbol with regard to the purpose of the tomb as a place for dead bodies.

Anthony proudly mentioned the stripes (plege), a word implying a mortal wound inflicted by a sword. In this condition he could identify with the following: "A man was going down from Jerusalem to Jericho, and he fell among robbers who stripped him and beat him" [Lk 10.30]. The stripes were the devil's attempt to drive Anthony away from Christ, however, he not only utters Rom 8.35 which mentioned agape but sings a verse from Psalm 26 which is a type of victory song. Note that vs. 3 says a hostile force takes position "against me," literally, "on (hal-) me," words suggesting an overwhelming assault.

Thoughts and words: the verb phroneo implies a striving for: "For those who living according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit" [Rom 8.5]. Anthony's words (logos) or his utterances are a direct expression of this spiritual attitude. Such a two-fold tactic aggravates the devil who hates the good (miskalos), better, hates what is beautiful; nevertheless, he concedes to marvel (thaumazo) at him. His allies or other devil-like creatures Athanasius describes as hounds suggesting that the devil himself is the master of the hunt.

Even the devil's assaults fail to harm Anthony, so he (as hunter and his hounds) take counsel, as it were, to attack (proselauno) him in another fashion which suggests a riding-towards and can be applicable to the devil on a horse directing his hounds. Despite the nature of this attack, it will probably assume the form of dogs coming at Anthony. Such attacks are intended to stay (pauo) Anthony, a verb connoting restraint, here by lust and blows, i.e., the attack by hounds. Contrast the blows (plege) with the devil's tempestuous exclamation put in terms of bursting forth (diarregnumi): "but he broke the bonds and was driven by the demon into the desert" [Lk 8.29].

The devil is presented as having the ability to easily change forms (schema), that is, with regard to evil or better, "into (eis) evil." Earlier the schema of a woman was adapted. For the opposite sense of this term, cf. Phil 2.7: "taking on the form of a servant." The devil and his cohorts use night, their favorite time for attack, and create an earthquake to allow entry of various animals. Note the term phantasia for likeness or visible shape coupled with the verb meta(schema)tizo, to assume a shape, suggesting a transformation. "Disguising themselves as apostles of Christ" [2 Cor 11.13]. Schema is mentioned again, "according to his nature."

Compare easy (eukolos) with suddenly (euthos): the devil can change shape with ease as well as suddenness.

Contrast Anthony's watching (gregoreo) with his afflictions presented in terms of being stricken (mastizo) and goaded (kenteo), two verbs suggesting attack with sharp objects. "And commands the doorkeeper to be on watch" [Mk 13.34]. Compare gregoreo with agrupneo, to keep vigil, as noted above; the former is more associated with being roused from sleep.

There seems to be a direct correspondence between the Lord making the devil weak (exeneuroo: literally, to strain the sinews, made more intense by the preposition ex, from) and his numbers (plethos). This multiplicity proper to the devil brings to mind Mk 5.9: "My name is legion, for we are many." It is though God drew out or extended this diabolic multiplicity as an elastic band. Anthony claims the proof (gnorisma; from the verb meaning to know) of the devil's weakness lies in his ability not simply to change forms or morphe but his confining them to brute beasts (alogos), that is, not endowed with logos or destitute of reason. "By those things that they know by instinct as irrational animals do, they are destroyed" [Jude 10].

Anthony next addresses the devil with boldness (tharreo), rather, "being bold" and as noted several times earlier, this verb connotes trust. He centers upon what is essential here, namely, whether the devil had received power (exousia), implying that the devil does not have such power on his own but has received it from another source. "Behold, he (Job) is in your power; only spare his life" [Job 2.6]. "You would have no power over me unless it had been given you from above" [Jn 19.11].

Anthony closes his address aimed at the many animal forms assumed by devil with a quote from Prov 18.11 where faith is equated with a seal and a wall, clearly indicating that he is in a fortified condition. Note that it is a wall of safety (asphaleia), literally, not falling down. "When people say, 'There is peace and security,' then sudden destruction will come upon them as travail comes upon a woman with child" [1 Ths 5.3]. The response is articulated in the context of gnashing of teeth, a somewhat humorous picture implying the morphe of a dog mentioned above. Note the vivid verb in the Greek text not in this English version, epicheireo (to attempt), composed of the preposition epi (upon) and the root cheireo from which "hand" is derived. I.e., they tried to lay their hands upon them; keeping in mind the multiform beasts, these hands or paws, if you will, have assumed quite a wide variety of types.

The end result of all this diabolic assault which is a sign of weakness: mocking (paizo) which they tried against Anthony but without success. "The people sat down to eat and drink and rose up to dance" [1 Cor 10.7], a quote from Ex 32.6, where the Hebrew verb tsachaq is used; the fundamental meaning is to laugh and can be used mockingly. This verse is in the larger picture of Israel making a golden calf as if to mock God.

10.

Forgetful (epilanthano): i.e., the Lord remembered Anthony's wrestling (athlesis). "For the Lord is not so unjust as to overlook your work and the love which you showed for his sake" [Heb 6.10]. Note the preposition epi (upon) prefixed to the verb, as though the Lord placed his memory "upon" Anthony. Such keeping in mind is akin to the action of memory (mneme) applied to Scripture and prayer. Divine mindfulness is seen here as help (antilepsis), more as an apprehension, perception as well as mutual acceptance. "And God has appointed in the church first apostles, second prophets, third teachers...then healers, helpers" [1Cor 12.28].

The opening of the roof presumably applies to a place other than the tomb where Anthony had been returned; through the roof comes a "ray of light" (aktis) reminiscent of Acts 9.3: "Suddenly a light from heaven flashed about him (Saul)." Observe the close connection between Anthony's healing and the building which was made whole (holokleros), that is, complete in all its parts and an adjective associated with the cessation of bodily pain.

Anthony complains to God that he failed to appear (phaino) in the sense of shedding light at the beginning of his struggles. "Then will appear the sign of the Son of man in heaven" [Mt 24.30]. This verb is used in conjunction with vision (optasia). "And they came back saying that they had even seen a vision of angels who said that he was alive" [Lk 24.23]. Note that Anthony did not request God's presence but this optasia to counter, as it were, the diabolical phantasia and schema noted above. Such divine appearance was always present, God wanting to behold his fight (agonismos); cf. the related words agon and agonizo above.

God responds to encourage Anthony, namely, that he had endured (hupomeno) in the sense of having survived; this verb has the fundamental notion of remaining. "You will be hated by all for my name's sake. But he who endures to the end will be saved" [Mt 10.22].

An interesting side note: once Anthony hears that God will be not just a helper but will broadcast his name everywhere, he immediately perceives (aisthanomai) a new-found power (dunamis) founded on his future fame. Note the use of this verb above as "to see;" it involves perception with one's whole mind and senses.

11.

This section commences a new chapter in Anthony's life, having departed (the tomb) more eagerly (prothumoteros); this word is from thumos which as noted earlier involves passion, here prefixed by the preposition pro(s) indicating direction towards which. Such eagerness is united with service of God (theosebeia); the root verb sebazomai means to fear in the sense of manifesting religious honor and may be akin to the Latin pietas. "Who opposes and exalts himself against every so-called god or object of worship" [2 Ths 2.4].

Anthony encounters once again what was probably the first person living an ascetical life (cf. above: "an old man who lived the life of a hermit"). Lack of custom (sunetheia) is revealing in that no concept regarding hermits or cenobitic life had yet emerged. Cf. above for the alternate meaning of this term as "intimacy."

Having passed by this old man, Anthony headed for the mountain, an image reminiscent of Israel's wandering in the desert and coming upon Mount Sinai. The mountain in question is Mount Pispir, called the "outer mountain." Now Anthony meets the enemy (echthros) or devil, this time in the open as opposed to the confinement of the tomb. What catches the enemy's attention is Anthony's zeal or spoude, a quality often noted thus far in the Life.

Anthony discovers a dish (diskos) planted by the enemy which probably caught his attention by reason of reflecting the intense desert sunlight. Such a dish is intended to hinder Anthony (empodizo) which literally means to put one's feet in fetters as to imprison. This verb is used a second time a few sentences later. Anthony already had experience with the devil who was able to alter himself into various shapes, so immediately he perceived the lone disk to be a ruse or guile (techne); he quickly associated it as coming from the Evil One or Misokalos or the one who hates the good/beautiful. Techne frequently connotes a skill or art: "and because he was of the same trade he stayed with them" [Acts 18.3]. Note that Anthony asked himself how the disk got where it was-he possibly was wondering aloud so the enemy could listen in.

This scene alludes to Simon the Magician who attempted to get the Holy Spirit's power by offering the Apostles money, a parallel with the devil.

12.

Anthony continues with his journey and comes across some gold in the way, this time knowing that it was not a vision (phantasia). A few sentences later the verbal form of this word is mentioned, that is, he saw what appeared to be gold. Nevertheless, Anthony hastened to his goal, his eyes set on the place (topos) or mountain where he intended to reside. This incident served to confirm (epiteino) his purpose (prothesis): the verbal root teino (to extend), reminiscent of Gregory of Nyssa's use of epektasis, the stretching forth towards God. The verb is intensified by the preposition epi (upon) used as a prefix. Such "extension" is applied to Anthony's prothesis, alternately used earlier as resolution and determination.

Upon finding a deserted fort, Anthony makes his home there, rather, makes it a shrine (adutos), literally, something not to be entered, where he lived by himself (monos), a word used in conjunction with monasterion. Within this fort/shrine/monastery Anthony continued to train himself, askeo, that is, practice askesis. Note the use of this verb in conjunction with chronological time, "a long time (chronos)."

Despite being alone in the deserted fort, Anthony encountered demons described in terms of crowds (ochlos); cf. verb ochleo above, to trouble. "Judas came and with him a great crowd with swords and clubs" [Mt 26.47]. This multitude demanded to be left alone, that Anthony leave "what is ours," namely, any deserted place, a sentiment hearkening back to the devil's fear of the desert being polizo or filled or made into a city (polis).

The multiple nature of evil noted above effects an attack (epiboule) upon Anthony, a term connoting a plan. "But their plot became known to Saul" [Acts 9.24]. Despite the clamor raised by this crowd, Anthony could hear people outside his door who were concerned about his welfare. I.e., Anthony did not give a thought (phrontizo) to the demons but responded to those persons outside. Compare this verb with another use of logizomai (thought) as used by these people with respect to their thinking Anthony responded to his visitors that such demons made seeming (phantasma) onslaughts. In this paragraph, note the different uses of these verb pertaining to thinking and appearance, both of which are transitory by nature.

Anthony exhorts his concerned visitors to sign (sphragizo) themselves with the cross, more accurately, to seal themselves. "So they went and made the sepulcher secure by sealing the stone and setting a guard" [Mt 27.66]. Concomitant with this sealing is Anthony's order for them to depart boldly (tharreo) as noted above, a verb which implies trust. He says this to prevent the demons to make sport (paizo) of his visitors; cf. above for alternate meaning with regards to mocking.

Visions (theorema) or those thing which are seen or the object of theoreo, here as aid (prostheke) which basically implies increase, addition. Such assistance helped Anthony put into perspective his foe's weakness (astheneia), literally, their being without strength. This also helped his zeal (prothumia), his (pro-)thumos or passion, if you will.

Athanasius again quotes from Psalm 67.2-3 where God's foes are presented as smoke; it is combined with Ps 117.10 where nations are used as an image for the devil's multiple forms which attacked Anthony. Note that people observe him singing (psallo), the verbal root for psalm and applies to the singing of hymns. Despite his preference for solitude, the Life has frequent mention of onlookers.

What had transpired up to this point continued for the period of twenty years, i.e., training (askeo) in solitude (kath' heauton; literally, by himself) which Anthony continued (diatelo). This second verb means a bringing to an end, not just this but in a thorough fashion: dia (through) and telos (end, completion). "Today is the fourteenth day that you have continued in suspense" [Acts 27.33].

Despite Anthony's stability and hiddenness, people were eager (potheo) and wanted to imitate (zelao) his askesis. Note that the second verb clearly means zeal; the first (potheo) refers to desire; compare with thumos often noted which connotes passion. The interesting point here is despite Anthony's total isolation his repute spread abroad.

The completion of Anthony's twenty years of isolation have him make a dramatic appearance, a type of apotheosis, as from a shrine (adutos); cf. above where this word means a place one cannot enter. Those who sought out Anthony did not enter this sacred place but tore off the door, thereby preparing the way for his emergence, a kind of resurrection. Anthony emerged endowed with two qualities which apparently had been attracting disciples minus apparent physical contact:

1) Initiated in the mysteries (mustagogeo): a rich term connoting knowledge of divine reality as well as sacred teachings and sacraments; it has a communal feature despite Anthony's physical isolation. The noun derived from the root of this verb is musterion or mystery. "The mystery hidden for ages and for generations" [Col 1.26].